By the introduction of Christmas, Epiphany naturally lost its character as the day of Christ’s birth, even in those parts of the Church where it had originally been regarded as such. It is not, therefore, to be wondered at that Chrysostom, as introducer of Christmas, felt compelled to explain to his hearers more particularly the difference between the feasts. Christ, he says, did not appear at His birth openly and to all, but only to a few persons, and so little was His divinity manifested thereby that St John the Baptist was able to say: “There hath stood one in the midst of you, whom you know not.” From the moment of His baptism, His divinity was evident to all, and consequently the festival instituted in honour of the baptism of Jesus bears the name of Epiphany. Moreover, there is yet another and a fuller appearance of the Lord which will take place at the end of the world. Hence the necessity, according to St Chrysostom, of celebrating in addition to the Epiphany a special festival in honour of Christ’s birth.[384] Epiphany first appears with an octave in the Calendars of the eighth century. In the Gregorian sacramentary it is without an octave, but has a vigil. In the Calendar of Fronteau the festival is kept up for three days. One of the special observances connected with the feast was the publication on the 6th January of the annual pastoral letter of the Patriarchs of Alexandria—the _epistola festalis_—announcing the date of Easter for the current year. In 541, the fourth Council of Orleans (can. 1) ordered the same thing for the West, also the Councils of Auxerre in 578 and 585 (can. 2). In the Middle Ages the dates of the other movable feasts were added to the date of Easter (Pontif. Rom.), as is still done in some places, as for example, Turin, at the present day. The festival was kept with special solemnity at Jerusalem, as we learn from the description of it given by the Gallic Pilgrim. Unfortunately, the beginning with the special account of the feast is missing, but there is no doubt that the foregoing paragraph described the Epiphany, for the succeeding festival is spoken of as _quadragesima de Epiphania_ (c. 26).