Development and Celebration of Epiphany
Twelfth Night has long been associated with the visitation of Magi from the East, but Epiphany also recounts the baptism of Jesus and his first miracle at Cana.
Celebrated on January 6th, Epiphany represents one of the three most important Christian holidays in the church cycle. Most directly, Epiphany recalls the visit of the Magi or “Wise men” from the east, but it is also associated with the baptism of Jesus as well as the first miracle, performed at the wedding in Cana. Celebrated as early as the 4th Century, scholars have traced January 6th as a direct reference to Christ’s baptism to the 2nd century.
Development of the Festival
Historians have traced the first Epiphany celebrations to the eastern Mediterranean region in the early 4th century. Significantly, the festival appeared to parallel a pagan festival centered around Alexandria in Egypt that was tied to the winter solstice. This pagan festival celebrated the birth of the god Aeon in the temple of Kore. [1]
Charles Panati [2] asserts that, “Whereas the solstice caused the banks of the Nile to overflow, the sacred birth caused water in royal and public fountains to miraculously turn into wine.” Hence, January 6th was equated by the Christian Church with the date of the Cana wedding feast when Jesus turned water into wine.
The presence of the Bethlehem star that led the Magi to Christ also figures prominently in the evolution of Epiphany in the church. Sometimes called the Festival of the Lights, it marks that cycle in the church leading from the winter solstice to the return of the sun. R. W. Scribner [3] details this cycle of lights as it expanded in medieval Europe, moving from mid January to February 1st, the feast of St. Bridget, “…a suitable introduction to the feast of the Purification or Lichtmess (Candlemas).”
The Magi from the East
The story of the “wisemen” or Magi (magoi in Greek) is recounted in the second chapter of Matthew. Contrary to tradition, Matthew does not state how many there were. Settling on the number three appears to come, according to most commentaries, from the three separate gifts enumerated in the Gospel: gold, frankincense, and myrrh. In the ancient world, all three of the gifts were considered kingly.
Although depicted as kings in church tradition, there is no indication that they actually were. The Greek term magoi (used also in Acts) can refer to sorcery and magic. In this case, since they came from the east following a particular star, it is believed that they were Persian astrologers from the Mesopotamian region. It should also be noted that they were non-Jews.
Whereas Luke has Christ born in a manager, the Magi found Christ in a “house.” Bible commentators speculate that their arrival was anywhere from 6 months to a year after his birth. This would also explain Herod’s order to have all infants two years or younger slain.
Light versus Darkness and Good versus Evil
Just as the Magi represent goodness and the fulfillment of prophecy (see Isaiah 60.6), Herod’s response represented evil. James Frazer identifies the “period of twelve days between Christmas and Epiphany” as a “witching time” [4] when Europeans burned wood to ward off evil. “The last day of the mystic twelve days is Epiphany or Twelfth Night, and it has been selected as a proper season for the expulsion of the powers of evil in various parts of Europe.”
For some Eastern Church faith tradition, such as the Armenians, the Epiphany is the true day of Christmas. The traditions see December 25th as having explicit pagan connotations, something Augustine and other church fathers seem to admit. Epiphany celebrates the visit of the Magi, Christ's baptism, and the Cana miracle.
Sources and Notes:
[1]Williston Walker, A History of the Christian Church 3rd Ed. (New York: Charles Scribner’s Sons, 1970) p. 154.
[2] Charles Panati, Sacred Origins of Profound Things: the Storoes Behind the Rites and Rituals of the World’s Religions (New York: Penguin, 1999) pp. 217-219.
[3] R.W. Scribner, Popular Culture and Popular Movements in Reformation Germany (London: the Hambledon Press, 1987) pp. 4-5.
[4] James G. Frazer, The Golden Bough: A Study in Magic and Religion (New York: The MacMillan Company, 1966) p. 650.
