Medieval Sourcebook:
The Golden Legend: Epiphany
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Here followeth the Feast of the Epiphany of our Lord and of the three kings.
The Feast of the Epiphany of our Lord is adorned of four miracles, and after them it
hath four names. On this day the kings worshipped Jesu Christ, and S. John Baptist
baptized him. And Jesu Christ changed this day water into wine, and he fed five thousand
men with five loaves of bread. When Jesu Christ was in the age of thirteen days the three
kings came to him the way like as the star led them, and therefore this day is called
Epiphany, or the thiephanye in common language. And is said of this term epi, which is as
much as to say as above, and of this term phanes which is as much to say as apparition.
For then the star appeared above them in the air, where the same Jesus by the star that
was seen above them showed him to the kings. And that day twenty-nine years passed, that
was at the entry of thirty years, for he had twenty-nine years and thirteen days, and
began the thirtieth year as saith S. Luke. Or after this that Bede saith, he had thirty
years complete, as the Church of Rome holdeth. And then he was baptized in the flood or
river of Jordan, and therefore it is called the thiephanie said of Theos, which is as much
to say as God, and phanes apparition. For then God, that is the Trinity, appeared, God the
Father in voice, God the Son in flesh human, God the Holy Ghost in likeness of a dove.
After this, that same day a year, when he was thirty-one year old and thirteen days, he
turned water into wine, and therefore it is called Bethania, said of beth, that is to say
an house, and phanes, that is apparition. And this miracle was done of the wine in an
house by which he showed him very God. And this same day a year after that was thirty-two
years, he fed five thousand men with five loaves, like as Bede saith. And is also sung in
an hymn which beginneth: Illuminans altissimus. And therefore it is called phagiphania, of
phage, that is to say meat. And of this fourth miracle some doubt if it were done on this
day, for it is not written of Bede expressly, and because that in the gospel of S. John is
read that it was done nigh unto Pasque. Therefore the four apparitions were set on this
day. The first by the star unto the crib or racke; the second by the voice of the Father
on flom Jordan; the third of the water into wine at the house of Archedeclyn; the fourth
by the multiplication of five loaves in desert. Of the first apparition we make solemnity
on this day principally, and therefore pursue we the history such as it is.
When our Lord was born, the three kings came into Jerusalem, of whom the names be
written in Hebrew, that is to wit Galgalath, Magalath, and Tharath. And in Greek Appelius,
Amerius, and Damascus. And in Latin Jaspar, Melchior, and Balthasar. And it is to wit that
this name Magus hath three significations. It is said illuser or deceiver, enchanter, and
wise. They been illusers or deceivers because they deceived Herod. For they returned not
by him when they departed from the place where they had honoured and offered to Jesus, but
returned by another way into their country. Magus also is said enchanter. And hereof be
said the enchanters of Pharaoh, Magi, which by their malefice made their marvels by the
enchanting of the craft of the devil. And S. John Chrysostom calleth these kings Magos, as
wicked and evil-doers. For first they were full of malefices, but after they were
converted. To whom God would show his Nativity, and bring them to him to the end that to
sinners he would do pardon. Item, Magus in same wise. For Magus in Hebrew is said doctor,
in Greek, philosopher, and in Latin, wise, whereof they be said Magi, that is to say great
in wisdom. And these three came into Jerusalem with a great company and great estate. But
wherefore came they to Jerusalem when the child was not born there? S. Remigius assigneth
four reasons. The first reason is that, the kings had knowledge of the nativity of the
Child that was born of the Virgin Mary, but not of the place. And because that Jerusalem
was the most city royal and there was the see of the sovereign priest, they thought that
so noble a child, so nobly showed ought to be born in the most noble city that was royal.
The second cause was, for in Jerusalem were the doctors and the wise men by whom they
might know where the said child was born. The third cause was to the end that the Jews
should have none excusation. For they might have said that they had knowledge of the place
where he should be born, but the time knew they not, and therefore they might say, we
believe it not. And the kings showed to them the time, and the Jews showed the place. The
fourth to the doubt of the Jews and their curiosity, for these kings believed one only
prophet, and the Jews believed not many. They sought a strange king, and the Jews sought
not their own king. These kings came from far countries, and the Jews were neighbours fast
by. These kings were successors of Balaam, and came at the vision and sight of the star,
by the prophecy of their father, which said that a star shall be born or spring out of
Jacob, and a man shall arise of the lineage of Israel. That other cause that moveth them
to come to Jerusalem putteth S. John Chrysostom, which saith that there were some that
affirmed for truth that, there were great clerks that curiously studied to know the
secrets of heaven; and after, they chose twelve of them to take heed. And if any of them
died, his son or next kinsman shall be set in his place. And these twelve every year
ascended upon a mountain which was called Victorial, and three days they abode there, and
washed them clean, and prayed our Lord that he would show to them the star that Balaam had
said and prophesied before.
Now it happened on a time that they were there the day of the Nativity of Jesu Christ,
and a star came over them upon this mountain which had the form of a right fair child, and
under his head was a shining cross, which spake to these three kings saying: Go ye hastily
into the land of Judea, and there ye shall find the king that ye seek, which is born of a
virgin. Another cause putteth S. Austin; for it might well be that the angel of heaven
appeared to them which said: the star that ye see is Jesu Christ, go ye anon and worship
him. Another cause putteth S. Leo, that by the star which appeared to them, which was more
resplendent and shining than the other, that it showed the sovereign king to be born on
the earth. Then anon departed they for to come to that place. Now may it be demanded how,
in so little space of thirteen days they might come from so far as from the East unto
Jerusalem, which is in the middle of the world, which is a great space and a long way.
Thereto answereth S. Remigius the doctor, and saith that, the child to whom they went,
might well make them to go so much way in that while. Or after this that S. Jerome saith,
that they came upon dromedaries, which be beasts that may go as much in one day as an
horse in three days. And when they came into Jerusalem, they demanded in what place the
King of Jews was born. And they demanded not if he was born, for they believed it firmly
that he was born. And if any had demanded of them: Whereby know ye that he is born? They
would have answered: We have seen his star in the Orient, and therefore we come to worship
him. This is to understand, we being in the Orient saw his star that showed that he was
born in Judea, and we be come to worship him. And therefore saith this doctor Remigius,
that they confessed this child very man, very King, and very God. Very man when they said
where is he that is born? very King when they said King of Jews; very God when they said
we be come to worship him. For there was a commandment that none should be worshipped but
God. And thus as saith S. John Chrysostom: They confessed the child very God by word, by
deed, and by gifts of their treasures that they offered to him. And when Herod had heard
this he was much troubled, and all Jerusalem with him. Herod was troubled for three
causes, first, because he dreaded that the Jews would receive the child born for their
King, and refuse he would worship also him, and thought that he would go slay him. And it
is to wit that as soon as they were entered into Jerusalem, the sight of the star was
taken from them and for three causes: First, that they should be constrained to seek that
place of his nativity like as they were certified by the appearing of the star and by the
prophecy of the place of his birth, and so it was done. Secondly, that they that sought
the help and the world, had deserved to lose the aid divine. The third because that the
signs be given to miscreants, and prophecies to them that believe well like, as the
apostle saith. And therefore the sign which was given to the three kings, which yet were
paynims ought not to appear to them as long as they were with the Jews. And when they were
issued of Jerusalem, the star appeared to them, which went before them, and brought them
till it came above the place where the Child was. And ye ought to know that there be three
opinions of this star, which Remigius the doctor putteth, saying that: Some say that it
was the Holy Ghost which appeared to the three kings in the form of a star, which after appeared upon the head of Jesu Christ in the likeness of a dove. Others say, like to S.
John Chrysostom, that it was an angel that appeared to the shepherds, and after appeared
to the kings, but to the shepherds, Jews, as to them that use reason in form of a
reasonable creature, and to the paynims as unreasonable, that is to say of a star. Others
say more reasonably and more veritably that it was a star new created, and made of God,
the which when he had done his office was brought again into the matter whereof it was
first formed. And this star was this that Fulgentius saith: It differenced from the other
stars in three things. First, in situation, for it was not fixed in the firmament, but it
hung in the air nigh to the earth. Secondly, in clearness, for it was shining more than
the others. It appeared so that the clearness of the sun might not hurt nor appale her
light, but at plain mid-day it had right great light and clearness. Thirdly, in moving,
for it went alway before the kings in manner of one going in the way, ne it had none
turning as a circle turneth, but in such manner as a person goeth in the way. And when the
kings were issued out of Jerusalem, and set in their way, they saw the star whereof they
had lost the sight, and were greatly enjoyed.
And we ought to note that there be five manners of stars that these kings saw. The
first is material, the second spiritual, the third intellectual, the fourth reasonable,
the fifth substantial. The first, that is material, they saw in the East; the second, that
is spiritual, they saw in heart, and that is in the faith. For if this faith had not been
in their hearts that had lighted them, they had never seen the star material. They had
faith of the humanity when they said: Where is he that is born? and of his royal dignity
when they called him King of Jews, and of his deity when they said they went to worship
him. The third intellectual, which is, that the angel that they saw in vision, when it was
by the angel showed to them that they should not return by Herod, how be it that after one
gloss it was our Lord that warned them. The fourth, that was reasonable, that was the
Virgin Mary whom they saw in the stable holding her child. The fifth, that is substantial,
that is to say that he had substance above all other singular. And that was Jesu Christ
whom they saw in the crib. And hereof is it said in the gospel that they entered into the
house and found the child with Mary his mother, and then they worshipped him. And when
they were entered into the house secretly and had found the child, they kneeled and
offered to him these three gifts, that is to wit gold, incense, and myrrh. And this saith
S. Austin: O infantia, cui astra subduntur, etc. O infancy or childhood, to whom the stars
be subject, to whose clothes angels bow, the stars give virtue, the kings joy, and the
followers of wisdom bow their knees. O blessed tigury or little house, O holy seat of God.
And S. Jerome saith: This is an heaven where is no light but the star. O palace celestial
in which thou dwellest, not as King adorned with precious stones, but incorporate. To
whom, for a soft bed was duresse and hard crib, for curtains of gold and silk, the fume
and stench of dung, but the star of heaven was clearly embellished. I am abashed when I
behold these clothes and see the heaven. The heart burneth me for hete when I see him in
the crib, a poor mendicant, and over him the stars. I see him right clear, right noble,
and right rich. O ye kings, what do ye? Ye worship the child in a little foul house
wrapped in foul clouts. Is he then not God? Ye offer to him gold, and whereof is he King,
and where is his royal hall? Where is his throne? Where is his court royal, frequented and
used with nobles? The stable is that not his hall? And his throne the rack or crib? They
that frequent this court, is it not Joseph and Mary? they be as unwitting, to the end that
they become wise. Of whom saith Hilary in his second book that he made of the Trinity: The
Virgin hath borne a child, but this that she hath childed is of God; the child is Iying in
the rack, and the angels be heard singing and praising him, the clothes be foul, and God
is worshipped. The dignity of his puissance is not taken away though the humility of his
flesh is declared. Lo, how in this child Jesus were not only the humble and small things,
but also the rich, and the noble, and the high things. And hereof saith S. Jerome upon the
Epistle ad Hebreos: Thou beholdest the rack of Jesu Christ; see also the heaven. Thou
seest also the child Iying in the crib, but take heed also how the angels sing and praise
God. Herod is persecuted and the kings worship the child. The pharisees knew him not, but
the star showed him. He is baptized of his servant, but the voice of the Father is heard
above thundering. He is plunged in the water, but the Holy Ghost The descended upon him in
likeness of a dove.
And of the cause wherefore these kings offered these gifts, many reasons be assigned.
One of the causes is, as saith Remigius the doctor, that the ancient ordinance was that no
man should come to God ne to the king with a void hand, but that he brought him some gift.
And they of Chaldea were accustomed to offer such gifts. They, as Scholastica Historia
saith, came from the end of Persia, from the Chaldeans whereas is the flood of Saba, of
which flood the region of Saba is named. The second reason is of S. Bernard: For they
offered to Mary, the mother of the child, gold for to relieve her poverty, incense against
the stench of the stable and evil air, myrrh for to comfort the tender members of the
child and to put away vermin. The third reason was that they offered gold for to pay the
tribute, the incense for to make sacrifice, the myrrh for the sepulture of dead men. The
fourth for the gold signifieth dilection or love; the incense, orison or prayer; the
myrrh, of the flesh mortification. And these three things ought we offer to God. The fifth
because by these three be signified three things that be in Jesu Christ: The precious
deity, the soul full of holiness, and the entire flesh all pure and without corruption.
And these three things be signified that were in the ark of Moses. The rod which
flourished, that was the flesh of Jesu Christ that rose from death to life; the tables
wherein the commandments were written, that is the soul, wherein be all the treasures of
sapience and science of godhead. The manna signifieth the godhead, which hath all
sweetness of suavity. By the gold which is most precious of all metals is understood the
Deity; by the incense the soul right devout, for the incense signifieth devotion and
orison; by the myrrh which preserveth from corruption, is understood the flesh which was
without corruption. And the kings when they were admonished and warned by revelation in
their sleep that they should not return by Herod, and by another way they should return
into their country, lo hear then how they came and went in their journey. For they came to
adore and worship the King of kings in their proper persons, by the star that led them,
and by the prophet that enseigned and taught them. And by the warning of the angel
returned and rested at their death in Jesu Christ. Of whom the bodies were brought to
Milan, where as now is the convent of the friars preachers, and now be at Cologne in S.
Peter's Church, which is the Cathedral and See of the Archbishop. Then let us pray unto
Almighty God that this day showed him to these kings and at his baptism, where the voice
of the Father was heard and the Holy Ghost seen, and at the feast turned water into wine,
and fed five thousand men, besides women and children, with five loaves and two fishes,
that at the reverence of this high and great feast he forgive us our trespasses and sins,
and after this short life we may come to his everlasting bliss in heaven. Amen.
Source.
The Golden Legend or Lives of the Saints. Compiled by Jacobus de Voragine,
Archbishop of Genoa, 1275. First Edition Published 1470. Englished by William
Caxton, First Edition 1483, Edited by F.S. Ellis, Temple Classics, 1900 (Reprinted 1922,
1931.)
This chapter is from: Volume 1: Epiphany
Scanned by Robert Blackmon. bob_blackmon@mindspring.com.
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