The Lives of the Saints, Volume 1 (of 16). Baring-Gould Sabine
have been Shem, Ham, and Japhet, who had fallen asleep in a cave, and to have woke only at the Nativity of Christ, when they came to adore Him; and then to have returned to their cave and died. A much more trustworthy tradition is to the effect that each wise man belonged to a different stock; that one was of the seed of Shem, another of the family of Japhet, and that the third, represented in art as black, belonged to the descendants of Ham. The three names Gaspar, Melchior, and Balthazar, are not found in any writers earlier than the twelfth century. Before Pope S. Leo the Great spoke of them as three, the number was sometimes supposed to have been as many as twelve. Barhebræus says, "Magi came from the East. Some affirm that three princes came with a thousand men; but James, the bishop (of Edessa,) said that there were twelve princes, who, having left seven thousand soldiers at the Euphrates, came on with a thousand men to Jerusalem."
Some authors have suggested that the seeming star, which appeared to the Magi in the East, might be that glorious Light which shone upon the shepherds of Bethlehem, when the angel came to impart to them the tidings of our Saviour's birth, which, at a distance, might appear like a star. According to an ancient commentary on S. Matthew, this star, on its first appearance to the wise men, had the form of a radiant child, bearing a sceptre or cross; and in some early Italian frescoes it is thus depicted: —
"In a trice a star shone forth
Oh! so brightly shining!
Nearer, nearer yet it came,
Still towards earth inclining;
And 'twas shaped – O! wondrous sight!
Like a child with visage bright,
Holding sign of kindly might,
With a Cross combining."
It is to be expected that the Epiphany, containing in itself, as has been observed, three distinct festivals, would be known by a variety of distinct names. In the Mozarabic ritual it is called the "Apparition of the Lord;" in Germany it is the "Three-Kings' Day."
The Greeks keep the Nativity and the Manifestation to the Wise Men on the same day, the 25th December, and keep the 6th January as the festival of the Baptism of our Lord.
The first historical notice of the Epiphany is found in S. Clement of Alexandria, a. d. 200; in the time of S. Chrysostom, a. d. 400, it is mentioned as an ancient and principal festival of the Asiatic Church. The earliest distinct trace of it in the West is found in Gaul, in the middle of the fourth century. Ammianus Marcellinus (xxi. 2), relates of Julian the Apostate, that in a. d. 361, he celebrated in the Christian Church at Paris, the feast of the Epiphany in January, shortly before he publicly renounced the Christian religion. The title of Day of Lights was given to this festival as commemorating the earthly manifestation of the Light of the World, and also because it was the supposed day of the Baptism of our Lord, to which rite the term "illumination" was especially given. Hence it became, and in the Greek Church it is still, one of the three solemn times of baptism.
Greek Hymn. – O Christ, the True Light, which lighteth every man that cometh into the world, let the Light of Thy Countenance shine upon us, that thereby we may behold the unapproachable Light, and guide Thou our steps to fulfil Thy Commandments.
[Mentioned in the Roman and German Martyrologies. The account of her martyrdom is from the Martyrologies, and from her Acts, published by the Bollandists.]
During the savage persecutions of Diocletian and Maximian, emperors, one Rictiovarus was governor at Soissons, in Gaul, who laboured to put down Christianity. The virgin Macra was treated by him with inhuman barbarity; she was exposed to fire, her breasts were cut off, and she was rolled on potsherds and coals; then, spreading out her hands, she prayed, "O Lord Jesu Christ, who madest me triumph over the chains in my dungeon, and madest the fire to which I was exposed as sweet as dew, I pray Thee, receive my soul, for now is the time come for Thee to set my spirit free!" So saying, she entered into her rest.
She is regarded as the patroness of Fimes, near Rheims.
In art, she is represented with her breasts on a book which she carries.
[Commemorated in the Roman Martyrology on this day. His life was written by a contemporary, according to Ducange.]
S. Melanius was born at Plas, in the neighbourhood of Vannes, in Brittany, and became a monk when grown to man's estate. Upon the death of S. Amandus, Bishop of Rennes, he was compelled by the clergy and people to fill that see. He accepted the election of himself with great reluctance. He is related to have performed many miracles, and to have extirpated the last remnants of heathenism in his diocese. He died on a journey through his diocese, at La Vilaine. His body was placed in a boat, which, says the legend, returned to Rennes against the stream, without oars or sail.
[Named in the English Martyrologies. Authority for his life, Bede. Hist. Eccl., i. 33.]
Bede says of this Saint, that he was a disciple of S. Gregory the Great, and first abbot of the monastery of S. Peter, at Canterbury, which was in later years called S. Augustine's monastery. Going to France in 608, he was drowned near the harbour of Ambleteuse, near Boulogne. The peasants of the place buried the body without much regard, not knowing at first whose it was, but by night a light appeared above it; and, perceiving that the drowned man was a Saint, his body was exhumed, and conveyed to Boulogne.
[Mentioned in the German Martyrologies. His life was written by a monk of Prufening, about the year 1290.]
S. Erminold sprang from one of the first families in Swabia, and was given in early life to William, abbot of Hirschau, to be educated. A better tutor could not have been found for him, for William was one of the most learned and pious men of the age. The youthful Erminold made rapid progress in his studies, and he grew up in favour with God and man. When his pupilage was ended, he took the vows of monastic life upon him. In 1110, he was appointed by the Emperor Henry V., to the abbey of Lorch, on the Rhine; but hearing that this had been given him at the request of his brother, as a return for something his brother had done for the Emperor, Erminold threw up the office, so as not to incur the least suspicion of simony, and returned to Hirschau. But the Bishop of Bamberg, having founded an abbey at Prufening, near Ratisbon, he was invited to colonize it, and be its first father. He accordingly betook himself thither, with a few brethren. Having incurred the hostility of some of his monks, by insisting on strict discipline, one, named Aaron, struck him with a knife and mortally wounded him. He died, forgiving his murderer.
January 7
S. Lucian, P. M., at Antioch, circ. a.d. 312. S. Nicetas, B. C., circ. a.d. 402. S. Valentine, B. of Passau, circ. a.d. 440. S. Cedd, B. of London, a.d. 664. S. Tyllo, Monk in Gaul, circ. 700. B. Wittekind, Duke of Westphalia, a.d. 800. S. Rainold, Monk and M., of Dortmund, in Westphalia. S. Aldric, B. of Le Mans, in France, circ. a.d. 855. S. Canute, Duke of Schleswig, a.d. 1133.
[Commemorated on this day by the Latins, on the 15th October by the Greeks. This S. Lucian is not to be confused with S. Lucian of Beauvais, commemorated on Jan. 8th. He is spoken of by S. Jerome and Theodoret. S. Chrysostom has a homily on S. Lucian. Information concerning him is also obtained from the Greek Menæa, and from the Acts of his martyrdom in Metaphrastes.]
Saint Lucian was born at Samosata, in Syria; his parents were Christians, and sought above all things to educate their son in the fear of God. Both died and left him an orphan at the age of twelve, and the boy, in his desolation, distributed his goods to the poor, and took refuge with Macarius at Edessa, who taught out of Holy Scripture the things concerning eternal life. Arrived at man's estate, he was ordained priest, and opened a school at Antioch, and diligently laboured at procuring a correct version of the Holy Scriptures, by comparing together the different Hebrew copies. His version of the sacred writings was used by S. Jerome, and proved of much assistance to him in his work of writing the Vulgate.
When