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but in the middle of the day, when the sun was shining; which is not in the power of a star, nor even of the moon; for the moon, which so far surpasses all others, when the sun's ray appears, is immediately hidden and vanishes. But this star, by the excess of its own brightness, overcame even the sun's rays, appearing more brilliant than they, and shining brighter in so great a light. Third, from its appearing and again being hidden. For on the road to Palestine, it appeared, leading them by the hand; but when they set foot in Jerusalem, it hid itself; then again, when they left Herod, after telling him why they had come, and were about to depart, it showed itself; which is not the movement of a star, but of some most rational power. For it did not have its own path, but when they had to walk, it walked; and when they had to stand still, it stood still, ordering all things according to what was needed; just like the pillar of the cloud, both making the camp of the Jews sit down and arise, when it was necessary. Fourth, from the manner of its pointing, one might learn this clearly. For it did not show the place by remaining on high; for it was not possible for them to learn it this way; but coming down below, it did this. For you know that a place so small, as much as a hut might occupy, or rather as much as the body of a small child might occupy, it is not possible for a star to make known. For since its height is immeasurable, it was not sufficient to mark out and make known so narrow a place to those wishing to see it. And one might see this from the moon; which, though so much higher than the stars, seems to be near to all who 57.65 dwell throughout the inhabited world, even those scattered over so great a breadth of land. How then, tell me, did the star show a place as narrow as a manger and a hut, unless it left that height, came down below, and stood over the very head of the child? Which, therefore, the evangelist also said, hinting at this: Behold, the star went before them, till it came and stood over where the young child was. Do you see by how many proofs it is shown that this star was not one of the many, nor showed itself according to the sequence of outward creation? 3. And for what reason did it appear? So as to convict the insensibility of the Jews, and to shut off from them every occasion of excuse for their ingratitude. For since He who had come was about to bring the old commonwealth to an end, and to call the whole world to His worship, and to be worshipped in all the earth and sea, from the very beginning He immediately opens the door to the Gentiles, wishing to instruct His own people through strangers. For since, though continually hearing the prophets speak of His advent, they did not pay much attention, He caused barbarians also to come from a distant land, seeking the king who was among them, and from the first voice of Persians they learn what they would not endure to learn from the prophets; so that, if they were well-disposed, they might have the greatest reason for being persuaded; but if they were contentious, they might henceforth be deprived of all excuse. For what could they say, not having received Christ after so many prophets, when they see magi who from the sight of a single star received Him, and worshipped Him who had appeared? Therefore, what He did in the case of the Ninevites, by sending Jonah, and what in the case of the Samaritan woman and the Canaanite woman, this He also did in the case of the magi. For this reason He also said: The men of Nineveh will rise up and condemn; and, The queen of the south will rise up and condemn this generation; because they believed the lesser things, but these not even the greater. And for what reason did He draw them by such a sight, you ask. But how should He have? Sent prophets? But the magi would not have endured prophets. But let loose a voice from above? But they would not have paid attention. But sent an angel? But they would have passed him by as well. For this reason then, God, leaving all those things aside, calls them through things familiar to them, condescending greatly, and shows them a star, great and extraordinary, so as to astonish them by the size and beauty of its appearance, and by the manner of its course. This Paul also imitated when he reasoned with the Greeks from an altar, and brought forward the testimonies of poets; and

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ἀλλ' ἐν ἡμέρᾳ μέσῃ, ἡλίου λάμποντος· ὅπερ οὐκ ἔστι δυνάμεως ἀστέρος, ἀλλ' οὐδὲ σελήνης· ἡ γὰρ τοσοῦτον πάντων ὑπερέχουσα, τῆς ἀκτῖνος φανείσης τῆς ἡλιακῆς, κρύπτεται εὐθέως καὶ ἀφανίζεται. Οὗτος δὲ τῇ τῆς οἰκείας λαμπρότητος ὑπερβολῇ καὶ τὰς ἀκτῖνας ἐνίκησε τὰς ἡλιακὰς, φανότερος ἐκείνων φανεὶς, καὶ ἐν τοσούτῳ φωτὶ μεῖζον λάμψας. Τρίτον, ἀπὸ τοῦ φαίνεσθαι καὶ πάλιν κρύπτεσθαι. Τὴν μὲν γὰρ ἕως Παλαιστίνης ὁδὸν ἐφαίνετο χειραγωγῶν· ἐπειδὴ δὲ ἐπέβησαν τῶν Ἱεροσολύμων, ἔκρυψεν ἑαυτόν· εἶτα πάλιν ὅτε τὸν Ἡρώδην ἀφέντες, διδάξαντες αὐτὸν ὑπὲρ ὧν ἦλθον, ἔμελλον ἀπιέναι, δείκνυσιν ἑαυτόν· ὅπερ οὐκ ἔστιν ἄστρου κινήσεως, ἀλλὰ δυνάμεώς τινος λογικωτάτης. Οὐδὲ γὰρ ἰδίαν τινὰ πορείαν εἶχεν, ἀλλ' ὅτε μὲν ἔδει βαδίσαι αὐτοὺς, ἐβάδιζεν· ὅτε δὲ στῆναι, ἵστατο, πρὸς τὸ δέον πάντα οἰκονομῶν· καθάπερ ὁ στῦλος τῆς νεφέλης, καὶ καθίζων καὶ ἐγείρων τὸ στρατόπεδον τῶν Ἰουδαίων, ἡνίκα ἐχρῆν. Τέταρτον, ἀπὸ τοῦ τρόπου τῆς δείξεως τοῦτο ἄν τις καταμάθοι σαφῶς. Οὐ γὰρ ἄνω μένων τὸν τόπον ἐδείκνυ· οὐδὲ γὰρ δυνατὸν ἦν αὐτοῖς οὕτω μαθεῖν· ἀλλὰ κάτω καταβὰς τοῦτο ἐποίει. Ἴστε γὰρ, ὅτι τόπον οὕτω μικρὸν, καὶ ὅσον εἰκὸς καλύβην κατασχεῖν, μᾶλλον δὲ ὅσον εἰκὸς σῶμα παιδίου μικροῦ κατέχειν, οὐχ οἷόν τε ἀστέρα γνωρίζειν. Ἐπειδὴ γὰρ ἄπειρον τὸ ὕψος, οὐκ ἤρκει οὕτω στενὸν τόπον χαρακτηρίσαι καὶ γνωρίσαι τοῖς βουλομένοις ἰδεῖν. Καὶ τοῦτο ἀπὸ τῆς σελήνης ἴδοι τις ἄν· ἢ τοσοῦτον ὑπερφερὴς οὖσα τῶν ἄστρων, πᾶσι τοῖς 57.65 κατὰ τὴν οἰκουμένην οἰκοῦσι, καὶ εἰς τοσοῦτον πλάτος γῆς ἐκκεχυμένοις, ἅπασιν ἐγγὺς εἶναι δοκεῖ. Πῶς οὖν ὁ ἀστὴρ, εἰπέ μοι, τόπον οὕτω στενὸν φάτνης καὶ καλύβης ἐδείκνυ, εἰ μὴ τὸ ὑψηλὸν ἐκεῖνο ἀφεὶς κάτω κατέβη, καὶ ὑπὲρ αὐτῆς ἔστη τῆς κεφαλῆς τοῦ παιδίου; Ὅπερ οὖν καὶ ὁ εὐαγγελιστὴς αἰνιττόμενος ἔλεγεν· Ἰδοὺ ὁ ἀστὴρ προῆγεν αὐτοὺς, ἕως ἐλθὼν ἔστη ἐπάνω οὗ ἦν τὸ παιδίον. Ὁρᾷς δι' ὅσων δείκνυται οὐ τῶν πολλῶν εἷς ὢν οὗτος ὁ ἀστὴρ, οὐδὲ κατὰ τὴν ἀκολουθίαν τῆς ἔξω γενέσεως δεικνὺς ἑαυτόν; γʹ. Καὶ τίνος ἕνεκεν ἐφάνη; Ὥστε καθικέσθαι τῆς Ἰουδαίων ἀναισθησίας, καὶ πᾶσαν αὐτοῖς ἀποκλεῖσαι ἀπολογίας ἀφορμὴν ἀγνωμονοῦσιν. Ἐπειδὴ γὰρ ὁ παραγενόμενος, τὴν μὲν παλαιὰν ἀναπαύειν ἔμελλε πολιτείαν, τὴν δὲ οἰκουμένην εἰς τὴν αὑτοῦ προσκύνησιν καλεῖν, καὶ ἐν γῇ καὶ ἐν θαλάττῃ προσκυνεῖσθαι πάσῃ, ἐκ προοιμίων εὐθέως τοῖς ἔθνεσιν ἀνοίγει τὴν θύραν, διὰ τῶν ἀλλοτρίων τοὺς οἰκείους παιδεῦσαι θέλων. Ἐπειδὴ γὰρ τῶν προφητῶν συνεχῶς ἀκούοντες λεγόντων περὶ τῆς αὐτοῦ παρουσίας, οὐ σφόδρα προσεῖχον, ἐποίησε καὶ βαρβάρους ἐλθεῖν ἀπὸ γῆς μακρᾶς, τὸν παρ' αὐτοῖς βασιλέα ἐπιζητοῦντας, καὶ παρὰ Περσικῆς πρώτης φωνῆς μανθάνουσιν, ἃ παρὰ τῶν προφητῶν μαθεῖν οὐκ ἠνέσχοντο· ἵνα, ἂν μὲν εὐγνωμονῶσι, μεγίστην ἔχωσι τοῦ πείθεσθαι πρόφασιν· ἐὰν δὲ φιλονεικῶσι, πάσης ὦσιν ἀπεστερημένοι λοιπὸν ἀπολογίας. Τί γὰρ ἂν ἔχοιεν εἰπεῖν, μὴ δεξάμενοι τὸν Χριστὸν μετὰ τοὺς τοσούτους προφήτας, ὅταν ἴδωσι μάγους ἀπὸ ὄψεως ἑνὸς ἄστρου τοῦτον δεξαμένους, καὶ προσκυνήσαντας τὸν φανέντα; Ὅπερ οὖν ἐπὶ τῶν Νινευϊτῶν ἐποίησε, πέμψας τὸν Ἰωνᾶν, καὶ ὅπερ ἐπὶ τῆς Σαμαρείτιδος καὶ τῆς Χαναναίας, τοῦτο καὶ ἐπὶ τῶν μάγων. ∆ιὰ τοῦτο καὶ ἔλεγεν· Ἄνδρες Νινευῗται ἀναστήσονται, καὶ κατακρινοῦσι· καὶ, Βασίλισσα νότου ἀναστήσεται, καὶ κατακρινεῖ τὴν γενεὰν ταύτην· ὅτι ἐκεῖνοι μὲν τοῖς ἐλάττοσιν ἐπίστευσαν, οὗτοι δὲ οὐδὲ τοῖς μείζοσι. Καὶ τίνος ἕνεκεν διὰ τοιαύτης αὐτοὺς εἵλκυσεν ὄψεως, φησίν. Ἀλλὰ πῶς ἐχρῆν; Προφήτας πέμψαι; Ἀλλ' οὐκ ἂν οἱ μάγοι προφητῶν ἠνέσχοντο. Ἀλλὰ φωνὴν ἄνωθεν ἀφεῖναι; Ἀλλ' οὐκ ἂν προσέσχον. Ἀλλ' ἄγγελον ἀποστεῖλαι; Ἀλλὰ καὶ τοῦτον ἂν παρέδραμον. ∆ιὰ δὴ τοῦτο πάντα ἐκεῖνα ἀφεὶς ὁ Θεὸς, διὰ τῶν συνήθων αὐτοὺς καλεῖ, σφόδρα συγκαταβαίνων, καὶ δείκνυσιν ἄστρον μέγα καὶ ἐξηλλαγμένον, ὥστε καὶ τῷ μεγέθει καὶ τῷ κάλλει τῆς ὄψεως αὐτοὺς ἐκπλῆξαι, καὶ τῷ τρόπῳ τῆς πορείας. Ταῦτα καὶ ὁ Παῦλος μιμούμενος ἀπὸ βωμοῦ τοῖς Ἕλλησι διαλέγεται, καὶ ποιητῶν παράγει μαρτυρίας εἰς μέσον· καὶ