London Signs and Inscriptions

by Philip Norman

The sign of the Three Kings was an appropriate one for inns, because on account of their journey they were considered the patron saints of travellers: it is also said to have been used in England by mercers, because they imported fine linen from Cologne. Bearing on this is a passage to be found among the Harleian manuscripts, No. 5910, vol. i., fol. 193, which, though already quoted by Larwood and Hotten in their ‘History of Sign-boards,’ is so much to the point that I venture to give it again:

‘Mersers in thouse dayes war Genirall Marchantes and traded in all sortes of Rich Goodes, besides those of scelckes [silks] as they do nou at this day; but they brought into England fine Leninn thered [linen thread] gurdeles [girdles] finenly worked from Collin [Cologne]. Collin, the city which then at that time of day florished much and afforded rayre commodetes, and these merchāts that vsually traded to that citye set vp their singes ouer ther dores of ther Houses the three kinges of Collin, with the Armes of that Citye, which was the Three Crouens of the former kings in memorye of them, and by those singes the people knew in what wares they deld in.’

This was written by Bagford, the antiquary and ‘biblioclast,’ whose spelling was original, to say the least.

Innumerable traditions, myths, and allegories, have by degrees been grafted on to the brief Gospel narrative of the Three Magi; St. Matthew, the only Evangelist who mentions them,[10] gives no authority for fixing their number at three, nor for assigning to them a higher rank than that of Magi, or disciples of Zoroaster; but we may with reason hold that they are referred to in Ps. lxxii. 10, 11: ‘The Kings of Tharsis and of the Isles shall give presents, the Kings of Arabia and Saba shall bring gifts.’ This passage is recited in the Roman Catholic offices of the Epiphany, and on it no doubt is founded their claim to kingly rank. It has been generally said that to Leo the Great, or to St. Maximus of Turin, may be ascribed the traditional number; Dr. Northcote,[11] however, considers that Origen, who was born at Alexandria, a.d. 185, had the same idea. St. Augustine taught that they were three in number, from the three kinds of gifts that they offered—gold, frankincense, and myrrh.

Few subjects have been oftener treated in Christian art than that of these astronomer kings who, guided by a star from the East, came to worship the infant Saviour at Bethlehem. The early Christians painted the scene, but, following literally the words of St. Matthew, they varied their number, and showed no signs of royalty. De Rossi in his ‘Roma Sotteranea,’ speaks of upwards of twenty representations of the subject in the Catacombs. The Virgin Mother is, in these paintings, generally represented sitting at the side, with the Child in her lap and the three Magi before her, but sometimes she is in the middle; and here, in order, perhaps, to keep the balance of the composition, the number of Magi is either increased or diminished; there are four, as in the cemetery of St. Domitilla, or only two, as in that of SS. Peter and Marcellinus. In Harper’s New Monthly Magazine for January, 1888, an illustration is given of this latter painting.[12] The two Magi approach from either side; they are plainly dressed with short tunics, cloaks, and Phrygian caps, and bear their gifts on golden trays or dishes. De Rossi assigns it to the second half of the third century; that of St. Domitilla is supposed to be somewhat earlier.

Let us see how the subject was treated in early mosaics. A very famous one is that in the Basilica of S. Maria Maggiore at Rome, dating, it seems, from about a.d. 432-440. Here the Child sits alone on a large chair or pedestal, His hand raised in benediction; a nimbus surmounted by a cross marks His divine origin. The mosaic is said to have been altered in the time of Pope Benedict XIV.[13]; the Magi would appear to have been originally three in number, and without the insignia of royalty. In the great mosaic of St. Apollinare Nuovo at Ravenna, they approach with measured steps, and bending in attitudes of reverence: on their heads were crowns, since exchanged for baronial caps. The Virgin sits enthroned in state, the Child on her lap; two angels on either side attend them. According to the ‘Liber Pontificalis’ of Ravenna, this work was executed a.d. 553-556, under the direction of Bishop Agnellus.

The legend as it has come down to us gradually assumed concrete form. Our first detailed account of the appearance of the Three Kings is from the pen of a Western writer—the Venerable Bede—who founded it, probably, on reports from Italy or the East. In his treatise ‘De Collectaneis,’ he names and describes them thus:[14] ‘The first is said to have been called Melchior, an old man gray-headed, with flowing beard and locks; he presented gold to the Lord, the King. Gaspar, the second, was young, beardless, and ruddy; he with frankincense, as an oblation worthy of God, honoured God. The third, by name Baltassar, was dark-complexioned,[15] and had a full beard; he by means of myrrh signified that the Son of Man should die.’ He then describes their dresses.

It has been said[16] that this account may probably be traced to early quasi-dramatic representations. ‘In any such performance, names of some kind would become a matter of necessity, and were probably invented at random.’ Though the names given in the above passage are those with which we are familiar, many others have, perhaps with equal authority, been applied to them.

The nationality of the Three Kings has been as much discussed as the time taken on their journey. The natural inference would appear to be that they belonged to the priestly caste of Persia; Cornelius à Lapide considers that they were Eastern Arabians. He says: ‘The more common opinion of the Fathers and Doctors is that the Magi came on the thirteenth day from the first appearance of the star and the birth of Christ, whence the Church celebrates the mystery on the twelfth day after Christmas.’[17] In their old age they were said to have been baptized by St. Thomas, and to have associated with him in preaching the Gospel. Lastly, some have asserted that they were slain by idolaters; L. Dexter in his chronicle, under a.d. 70, adds: ‘In Arabia Felix, in the City of Sessania, took place the martyrdom of the three royal Magi; Gaspar, Balthazar, Melchior.’