Golden Legend: Epiphany of Our Lord and of the Three Kings

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:

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.

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.)