The primitive Christians celebrated the Feast of the Nativity for twelve days, observing the first and last with great solemnity; and both of these days were denominated Epiphany, the first the greater Epiphany, from our Lord having on that day become Incarnate, or made his appearance in "the flesh;" the latter, the lesser Epiphany, from the three-fold manifestation of His Godhead—the first, by the appearance of the blazing star which conducted Melchior, Jasper, and Balthuzar, the three Magi, or wise men, commonly styled the three Kings of Cologne, out of the East, to worship the Messiah, and to offer him presents of "Gold, Frankincense, and Myrrh"—Melchior the Gold, in testimony of his royalty as the promised King of the Jews; Jasper the Frankincense, in token of his Divinity; and Balthuzar the Myrrh, in allusion to the sorrows which, in the humiliating condition of a man, our Redeemer vouchsafed to take upon him: the second, of the descent of the Holy Ghost in the form of a Dove, at the Baptism: and the third, of the first miracle of our Lord turning water into wine at the marriage in Cana. All of which three manifestations of the Divine nature happened on the same day, though not in the same year.
'To render due honour to the memory of the ancient Magi, who are supposed to have been kings, the monarch of this country himself, either personally or through his chamberlain, offers annually at the altar on this day, Gold, Frank-incense, and Myrrh; and the kings of Spain, where the Feast of Epiphany is likewise called the "Feast of the Kings," were accustomed to make the like offerings.'—Brady.
In the middle ages, the worship by the Magi was celebrated by a little drama, called the Feast of the Star.:
'Three priests, clothed as kings, with their servants carrying offerings, met from different directions before the altar. The middle one, who came from the east, pointed with his staff to a star. A dialogue then ensued; and, after kissing each other, they began to sing, "Let us go and inquire;" after which the precentor began a responsory, "Let the Magi come." A procession then commenced; and as soon as it began to enter the nave, a crown, with a star resembling a cross, was lighted up, and pointed out to the Magi, with, "Behold the Star in the East." This being concluded, two priests standing at each side of the altar, answered meekly, "We are those whom you seek;" and, drawing a curtain, shewed them a child, whom, falling down, they worshipped. Then the servants made the offerings of gold, frankincense, and myrrh, which were divided among the priests. The Magi, meanwhile, continued praying till they dropped asleep; when a boy, clothed in an alb, like an angel, addressed them with, "All things which the prophets said are fulfilled." The festival concluded with chanting services, &c. At Soissons, a rope was let down from the roof of the church, to which was annexed an iron circle having seven tapers, intended to represent Lucifer, or the morning star; but this was not confined to the Feast of the Star.'—Fosbroke's Antiquities, ii. 700.
At Milan, in 1336, the Festival of the Three Kings was celebrated in a manner that brings forcibly before us the tendency of the middle ages to fix attention on the historical externals of Christianity. The affair was got up by the Preaching Friars. 'The three kings appeared, crowned, on three great horses richly habited, surrounded by pages, body guards, and an innumerable retinue. A golden star was exhibited in the sky, going before them. They proceeded to the pillars of St. Lawrence, where King Herod was represented with his scribes and wise men. The three kings ask Herod where Christ should be born, and his wise men, having consulted their books, answer, at Bethlehem. On which the three kings, with their golden crowns, having in their hands golden cups filled with frankincense, myrrh, and gold, the star going before, marched to the church of St. Eustorgius, with all their attendants, preceded by trumpets, horns, asses, baboons, and a great variety of animals. In the church, on one side of the high altar, there was a manger with an ox and ass, and in it the infant Christ in the arms of his mother. Here the three kings offer Him gifts. The concourse of the people, of knights, ladies, and ecclesiastics, was such as was never before beheld.
In its character as a popular festival, Twelfth-Day stands only inferior to Christmas. The leading object held in view is to do honour to the three wise men, or, as they are more generally denominated, the three kings. It is a Christian custom, ancient past memory, and probably suggested by a pagan custom, to indulge in a pleasantry called the Election of Kings by Beans. In England, in later times, a large cake was formed, with a bean inserted, and this was called Twelfth-Cake. The family and friends being assembled, the cake was divided by lot, and who-ever got the piece containing the bean was accepted as king for the day, and called King of the Bean. The importance of this ceremony in France, where the mock sovereign is named Le Roi de la Fève, is indicated by the proverbial phrase for good luck, 'Il a trouvé la fève au gâteau,' He has found the bean in the cake. In Rome, they do not draw king and queen as in England, but indulge in a number of jocularities, very much for the amusement of children. Fruit-stalls and confectioners' shops are dressed up with great gaiety. A ridiculous. figure, called Beffana, parades the streets, amidst a storm of popular wit and nonsense. The children, on going to bed, hang up a stocking, which the Beffana is found next morning to have filled with cakes and sweetmeats if they have been good, but with stones and dirt if they have been naughty.
In England, it appears there was always a queen as well as a king on Twelfth-Night. A writer, speaking of the celebration in the south of England in 1774, says:
'After tea, a cake is produced, with two bowls containing the fortunate chances for the different sexes. The host fills up the tickets, and the whole company, except the king and queen, are to be ministers of state, maids of honour, or ladies of the bed-chamber. Often the host and hostess, more by design, than accident, become king and queen. According to Twelfth-Day law, each party is to support his character till midnight.'
In the sixteenth century, it would appear that some peculiar ceremonies followed the election of the king and queen. Barnaby Goodge, in his paraphrase of the curious poem of Nagcorgus, The Popish Kingdom, 1570, states that the king, on being elected, was raised up with. great cries to the ceiling, where, with chalk, he inscribed crosses on the rafters to protect the house against evil spirits.
--Chambers Book of Days
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