In the mosaic in the church of Sant’ Appollinare-Novo, at Ravenna (A.D. 534), the Virgin receives them seated on a throne, attended by the archangels; they approach, wearing crowns on their heads, and bending in attitudes of reverence:  all three figures are exactly alike, and rather less in proportion than the divine group.

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Immediately on the revival of art we find the Adoration of the Kings treated in the Byzantine style, with few accessories.  Very soon, however, in the early Florentine school, the artists began to avail themselves of that picturesque variety of groups of which the story admitted.

In the legends of the fourteenth century, the kings had become distinct personages, under the names of Caspar (or Jasper), Melchior, and Balthasar:  the first being always a very aged man, with a long white beard; the second, a middle-aged man; the third is young, and frequently he is a Moor or Negro, to express the King of Ethiopia or Nubia, and also to indicate that when the Gentiles were called to salvation, all the continents and races of the earth, of whatever complexion, were included.  The difference of ages is indicated in the Greek formula; but the difference of complexion is a modern innovation, and more frequently found in the German than in the Italian schools.  In the old legend of the Three Kings, as inserted in Wright’s “Chester Mysteries,” Jasper, or Caspar, is King of Tarsus, the land of merchants; he makes the offering of gold.  Melchior, the King of Arabia and Nubia, offers frankincense; and Balthasar, King of Saba,—­“the land of spices and all manner of precious gums,”—­offers myrrh.[1]

[Footnote 1:  The names of the Three Kings appear for the first time in a piece of rude sculpture over the door of Sant’ Andrea at Pistoia, to which is assigned the date 1166. (Vide D’Agincourt, Scultura, pl. xxvii.)]

It is very usual to find, in the Adoration of the Magi, the angelic announcement to the shepherds introduced into the background; or, more poetically, the Magi approaching on one side, and the shepherds on the other.  The intention is then to express a double signification; it is at once the manifestation to the Jews, and the manifestation to the Gentiles.

The attitude of the Child varies.  In the best pictures he raises his little hand in benediction.  The objection that he was then only an infant of a few days old is futile:  for he was from his birth the CHRIST. It is also in accordance with the beautiful and significant legend which describes him as dispensing to the old wise men the spiritual blessings of love, meekness, and perfect faith, in return for their gifts and their homage.  It appears to me bad taste, verging on profanity, to represent him plunging his little hand into the coffer of gold, or eagerly grasping one of the gold pieces.  Neither should he be wrapped up in swaddling clothes, nor in any way a subordinate figure in the group; for it is the Epiphany, the Manifestation of a divine humanity to Jews and Gentiles, which is to be expressed; and there is meaning as well as beauty in those compositions which represent the Virgin at lifting a veil and showing him to the Wise Man.