It is not easy to perceive what relation this word can have to the three kings or magi, who came from the east under the guidance of a star. That brilliant star was evidently the cause of bestowing2 on the day of its appearance the denomination3 of the Epiphany.
It is asked whence came these three kings? What place had they appointed for their rendezvous4? One of them, it is said, came from Africa; he did not, then, come from the East. It is said they were three magi, but the common people have always preferred the interpretation5 of three kings. The feast of the kings is everywhere celebrated6, but that of the magi nowhere; people eat king’s-cake and not magi-cake, and exclaim “the king drinks”— not “the magi drink.”
Moreover, as they brought with them much gold, incense7, and myrrh, they must necessarily have been persons of great wealth and consequence. The magi of that day were by no means very rich. It was not then as in the times of the false Smerdis.
Tertullian is the first who asserted that these three travellers were kings. St. Ambrose, and St. C?sar of Arles, suppose them to be kings, and the following passages of Psalm8 lxxi. are quoted in proof of it: “The kings of Tarshish and of the isles9 shall offer him gifts. The kings of Arabia and of Saba shall bring him presents.” Some have called these three kings Magalat, Galgalat, and Saraim, others Athos, Satos, and Paratoras. The Catholics knew them under the names of Gaspard, Melchior, and Balthazar. Bishop10 Osorio relates that it was a king of Cranganore, in the kingdom of Calicut, who undertook this journey with two magi, and that this king on his return to his own country built a chapel11 to the Holy Virgin12.
It has been inquired how much gold they gave Joseph and Mary. Many commentators13 declare that they made them the richest presents; they built on the authority of the “Gospel of the Infancy,” which states that Joseph and Mary were robbed in Egypt by Titus and Dumachus, “but,” say they, “these men would never have robbed them if they had not had a great deal of money.” These two robbers were afterwards hanged; one was the good thief and the other the bad one. But the “Gospel of Nicodemus” gives them other names; it calls them Dimas and Gestas.
The same “Gospel of the Infancy” says that they were magi and not kings who came to Bethlehem; that they had in reality been guided by a star, but that the star having ceased to appear while they were in the stable, an angel made its appearance in the form of a star to act in its stead. This gospel asserts that the visit of the three magi had been predicted by Zerdusht, whom we call Zoroaster.
Suarez has investigated what became of the gold which the three kings or magi presented; he maintains that the amount must have been very large, and that three kings could never make a small or moderate present. He says that the whole sum was afterwards given to Judas, who, acting14 as steward15, turned out a rogue16 and stole the whole amount.
All these puerilities can do no harm to the Feast of the Epiphany, which was first instituted by the Greek Church, as the term implies, and was afterwards celebrated by the Latin Church.
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1 manifestation | |
n.表现形式;表明;现象 | |
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2 bestowing | |
砖窑中砖堆上层已烧透的砖 | |
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3 denomination | |
n.命名,取名,(度量衡、货币等的)单位 | |
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4 rendezvous | |
n.约会,约会地点,汇合点;vi.汇合,集合;vt.使汇合,使在汇合地点相遇 | |
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5 interpretation | |
n.解释,说明,描述;艺术处理 | |
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6 celebrated | |
adj.有名的,声誉卓著的 | |
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7 incense | |
v.激怒;n.香,焚香时的烟,香气 | |
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8 psalm | |
n.赞美诗,圣诗 | |
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9 isles | |
岛( isle的名词复数 ) | |
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10 bishop | |
n.主教,(国际象棋)象 | |
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11 chapel | |
n.小教堂,殡仪馆 | |
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12 virgin | |
n.处女,未婚女子;adj.未经使用的;未经开发的 | |
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13 commentators | |
n.评论员( commentator的名词复数 );时事评论员;注释者;实况广播员 | |
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14 acting | |
n.演戏,行为,假装;adj.代理的,临时的,演出用的 | |
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15 steward | |
n.乘务员,服务员;看管人;膳食管理员 | |
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16 rogue | |
n.流氓;v.游手好闲 | |
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