We have already observed that in the Gregorian sacramentary the 1st January is simply called _Octava Domini_. The same is also the case in the Calendar of St Geneviève, edited by Fronteau, which was written between 714 and 731.[366] In the _Homiliarium_ of Charlemagne compiled by Paul the Deacon between 786 and 797, the day is still called _in octavas Domini_, i.e. _Calendas Januarias_.[367] The change of name must have been effected shortly after this. Although among the sermons of Zeno of Verona,[368] there is one on the circumcision of our Lord, this only proves that he treated of this subject in his discourse, and affords no evidence for the existence of the festival. In the Calendar of Charlemagne, edited by Piper, dating from between 731 and 781, the name _Circumcisio_ occurs, so too in the list of Festivals of Sonnatius. On the other hand, the Gregorian sacramentary written, under Archbishop Otgar, about 840 for the monastery of St Alban near Mainz, has only _Octava Domini_. The idea and date of this festival are derived from St Luke ii. 21, since eight days after birth our Lord was circumcised and received His human name, which, according to Jewish usage, was given at the same time. Later on, a special feast in honour of the Holy Name was instituted and appointed for the second Sunday after Epiphany. Its celebration was permitted to the Franciscans by Clement VII. in 1530, but the cultus of the Holy Name is due in a great measure to the influence of St Bernardine of Siena. On 20th December 1721, Innocent XIII. appointed this feast to be observed by the whole Church. The Liturgy makes no reference to the commencement of the civil year, although in the lectionary of Silos this day is called _Caput Anni_. 4. _The Epiphany_ As the name Epiphany implies, the origin and early celebration of this festival is to be sought in the East. Among the Syrians, it is called _denho_, or “Going forth,” in the sense of “_oriens ex alto_” (St Luke i. 78). Among the Greeks, it goes by the name of τά ἐπιφάνια or ἡ ἐπιφάνιος sc. ἡμέρα, and θεοφάνεια. For the most part, the Latins employed the Greek name, or an equivalent, such as _Festivitas Declarationis_, used by Leo the Great, _manifestatio_, by Fulgentius, or _apparitio_ by others.[369] The root, from which the Greek ἐπιφαίνω is derived, was employed to describe the dawn, and the adjective ἐπιφανής was applied to the appearances of the gods bringing help to men.