"`"Che Gentiles Shall Walk in `thy Light

and Kings in the Glory of `thy Rising 99 In the Roman catacombs the Magi are already represented, long before even the . Church decreed that the nativity of our Lord was to be celebrated on Deixinber 25, and the coming of the Magi, the Baptism of Christ and the Miracle of Cana
on January 6. In pagan Rome this latter day had been sacred to the triumph of Augustus, the Emperor, who is said to have seen a vision of the Virgin and Child and been commanded by the Sybil to adore Him ; it was therefore fitting that the festival of Augustus should become that of, the
by Nesta de Robeck
manifestation of Christ. It was recorded of the Emperor Julian that in A.D. 361, fearing to declare himself Apostate, he followed at Vienne the ceremonies on " that day' in January the Christians call the Epiphany."
Mosaics and bas-reliefs have made us all familiar with the early effigy of the Magi, hurrying with their cloaks blown out by the wind. "How fast they run, generally towards Our Lady who sits holding Our Lord upon her knees as upon a throne, and they are unmistakably Persian with Phrygian caps on their heads.
Just such clothes had been seen in Rome during the triumphal visit there of Tiridates in A.D. 66 which no doubt had impressed the Romans, Christians isnoclzuhdae, wi I h the greatness seized onolfhePeidita a
of Persian Magi hastening to Bethlehem. There the basilica of the Nativity was saved from destruction when the Persians invaded Palestine in the sixth century because of this very effigy which was carved above the entrance of the church. It is said that the invaders stopped short when they saw what seemed to be their own priests apparently bringing gifts to Mithras, a scene and legend they knew from their own home. Thus the Magi saved the holiest place in the seurld.
How Many Magi ? • The Christian writers were slower than the artists to take up the number three in connection with the Magi; some Eastern writers mention twelve, probably having in mind the twelve tribes of Israel or the twelve apostles. In the Proto-Evangelium of PseudoMatthew seventy-four Magi come after two years to find the Child ; in the Arabic Gospel of the Infancy there are eighty, while the Armenian Gospel tells how they brought with them the Testament delivered by Adam to Seth.
There are so many possible variations on the beautiful story told by St. Matthew. Probably the truest explanation of the very numerous Magi is in the desire of the writers to see a fulfilment of the words : " All the ends of tha earth have seen the salvation of our God," therefore the mare Magi, the better.
In the West, however, only Abelard refers to twelve, the greatest' European Christian poets always prefer three Magi whom they consider as representing the Semitic. African and indogermanie races. Besides three is a conquering number to Christians.
The Wise Men Became Kings The early idea of the Magi was to consider them as wise men, astrologers, seekers, but very soon they became Kings, and crowns took the place of Phrygian caps. How could it be otherwise when the psalm rings out : " The kings of Tharsis and the islands shall offer presents, the kings of Arabia and Saba shall bring gifts; and all the kings of the earth shall adore Him."
Once the Christian imagination had seized on this text, Persia as the starting-point for the Magi's journey no longer sufficed ; then Tarsis and Arabia and Saba were too limited; the journey was from everywhere. The Epiphany became the Jour des Rois, of all kings, with candles and cakes and many customs, some devotional and ceremonial, others fantastic and rollicking. The kings of Europe delighted to see themselves painted as the Rois adages: it is amusing to identify them, Innumerable names.had been given to the Magi-Kings in every language, but gradually they settled down into the familiar Melchior Caspar, and Balthazar whom already the Venerable Bede had described in detail : Melchior old with long white beard, Caspar young. ruddy and beardless, Balthazar dark of skin and hair, all dressed in crimson
and purple silk as befitted kings. By the thirteenth century Melchior had laid his crown on the ground and Our Lord's hand or foot rest in blessing on the old king's bare head. The note of
humility had been struck. By then, too, the kings were no longer represented as hurrying towards their goal. but were seen as having already arrived, and behind the adoring figure of Melchior stood Caspar turning to Balthazar and pointing upwards to the star. This gesture had been found on a few early bas-reliefs. but its great popularity during the Middle Ages has been plausibly ascribed to the influence of the Mystery Plays.
(To be concluded next week)