Legend of Aphroditian
The Legend of Aphroditian (or Aphroditianus), also known as the Narrative of Events Happening in Persia on the Birth of Christ, is an expansion of the story of the Adoration of the Magi found in the Gospel of Matthew.
It is often known as a section of De gestis in Perside, a 6th-century story detailing a debate between Christians, pagans, and Jews in Sasanian Persia.
Unusual events have happened in the Temple; talking statues of the Greek gods foresee the end of their honor and the beginning of a new era.
After a revelatory experience, the king dispatches the Magi (also known as the Wise Men) to Judea to follow the Star of Bethlehem which appeared.
There is a rare early depiction of Mary's appearance: she is described as dainty, with fair grain-colored skin, and simple but beautiful hair.
A major message of the story is that the time of pagan idols and Jewish synagogues have passed, and they should be replaced by works such as depictions of the Virgin Mother and Child, icons as new foci of devotion.
The Persian king goes to visit the temple of Hera to have a dream interpreted, and is told by the priest Proupippos that the statues were dancing the whole night.
Several alternate names are suggested for her: Urania, the Queen of Heaven; Myria ("the thousandfold"); and Pege (literally: "source" or "spring").
[1] The wise men (Magi) see the star above the statue of Pege and the royal diadem of carbuncle and emerald that has appeared fastened on her.
[5] Rather, the author was likely a Greek-speaking Christian in the eastern half of the Roman Empire, and was applying their knowledge of the local Hellenistic religion, the syncretic form of Greek paganism common in the era.
De gestis in Perside was attributed to the second-century historian Sextus Julius Africanus by German scholars of the 19th century.
If De gestis in Perside really was including an adaptation of a preexisting manuscript, the original is considered likely to have been Greek as well, as scholars do not see signs of the work being a translation.
[9] Philip of Side, a Christian historian active in the 5th century, is mentioned in some manuscripts as an author of the legend, although this is considered unlikely; he may have been a transmitter and recorder of the text, though.
[7] The story was most commonly seen in Slavic-language works; it was popular in medieval Russia, and a translation into Old Church Slavonic was made early in its history.
[11] In Russian works, Aphroditian was grouped with other virtuous pagans said to have predicted and validated Christianity, including Homer and Plato.
[12] The 8th-century Christian writer John of Damascus incorporated the story into his Homily on the Incarnation of Christ (Homilia in nativitatem Domini).
In the Greek editions, the final passages are accusatory toward those who are opposed to Jesus, while one Slavonic version ends instead with a prayer and doxology, suggesting use in liturgy.
[3] For she was small in stature even when she stood upright, and had a delicate body, wheat-colored; and she had her hair bound with a simple, very beautiful hairstyle.
The Doctrine of Addai, a 5th-century Syrian work, features a portrait of Jesus made by Hannan, a similarly gifted slave.
King Herod, the main villain in Matthew, has more a secondary role here; it is the Jewish authorities and scribes the work depicts as the primary unbelievers.
