The Epiphany was observed in the African Church by the orthodox in the time of Augustine, but he tells us that the Donatists did not observe it, ‘because they love not unity, nor do they communicate with the Eastern Church.’ The latter expression falls in with the supposition that the West derived the festival from the East. In the ancient Kalendar called the Kalendar of Carthage (unfortunately of uncertain date) we find at Jan. 6 the entry ‘Sanctum Epefania’ (_sic_). In Spain, as we learn from the canons of the Council of Saragossa (can. 4), the festival was recognised as a considerable commemoration before A.D. 380. For Rome, we have to note the silence of the Bucherian Kalendar; but for the fifth century we have the testimony of Pope Leo, and we possess no fewer than eight sermons of his upon the festival of the Epiphany; in these the manifestation of Christ to the Magi is the truth upon which he chiefly enlarges. Elsewhere in the West we have references to other manifestations of the Deity of Christ, as at His baptism, and His first miracle at Cana. But generally, as in the East the baptism, so in the West the manifestation to the Gentiles is the leading note of preachers or theologians[48]. Among the Armenians the Epiphany is reckoned one of the five chief festivals: it is preceded by a week’s fast, and is followed by an octave. It is by them still reckoned as the day of the Nativity. _The festivals of the days immediately following Christmas._ We see that in the Gregorian Kalendar the commemorations of St Stephen (Dec. 26), St John the Evangelist (Dec. 27), and Holy Innocents (Dec. 28), in the order with which we are familiar, were already established in the West. And long before the period of the Gregorian Kalendar we have evidence that in some parts of the East before the close of the fourth century a group of festivals commemorating eminent saints of the New Testament were celebrated between the feast of the Nativity and the first of January. Basil the Great died on Jan. 1 A.D. 379; and his brother Gregory of Nyssa delivered the funeral oration at his burial. In this discourse the preacher speaks of a group of feasts preceding the first of January, namely of St Stephen, St Peter, St James and St John, and St Paul. It may with some reason be believed that the dates of these festivals had no relation, real or fancied, to the days of the deaths of these saints of the Church’s beginnings.