On the Nativity I (Mary and the Magi)

O. I (K. I)
Title:
Manuscripts and editions: The prooimion and all the strophes except 19 are in all manuscripts. A has them in slightly different order, with a different acrostic. Maas in
general follows P.
This kontakion occurs in the Menaion, Prooimion and Strophe I for Dec. 25.

Pitra edited Nativity I in A.S., I, 1.

Maas, Weihn., I ff.
Cammelli, R. M., 88 if.
French edition, II, 50-77.

Tone:
Acrostic: [] ( is omitted in B, D, and ).1
Refrain:

Biblical source and place in the liturgy: The birth of Christ as told in Matthew 2:1-2, and
Luke 2:1-15, is the basis of the narrative. The refrain echoes Psalm 73 [74]:12 and
1Corinthians 2:7.
This kontakion has an uncontested place in the services for Christmas. According to
tradition, it was composed with the aid of the Virgin.2 The style, however, does not
indicate that it was one of the earliest of the works of Roman os. The date of 518 for
its composition is in line with the general content. It was for years sung on Christmas
Day at the table of the emperors,3 and for years sung by the double choir in Hagia
Sophia in celebration of the birth of Christ.
Analysis of content: The prooimion states the theme for the feast day and the setting for
the Nativity. Strophe I and the beginning of the second strophe give the narrative,
with allusions to David and Adam. The dialogue begins in Strophe 2, in which Marys
1 Probably Strophe I9 is not genuine. Fr. ed., II, 45, agrees with Maas.
2 See my article, Speculum, 7 ( January, 1932), I ff. The legend was, of course, not used in this article as a literary
commentary of the writer of the Menaion; it was simply a departure for a consideration of the possible dual
sources of this kontakion. This should clear up the misinterpretation in the note by L. A. Paton in Speculum,
7 (1932), 553. Actually, my purpose was explicitly stated on page 4 in the phrase, a possible poetic truth.
3 Codini, De Olfic. (Bonn, I839), VII, C.

Kontakia of Romanos: Byzantine Melodist

questions about the marvel of the virgin birth present the theology that continues
into Strophe 3, with Mary presenting the paradox of king and manger.
The central section of the kontakion is the dialogue between Mary and the Magi;
they question her about her parentage, and we have the antithesis of father, mother,
fatherless. Strophe 5 allows the Magi to tell about the star; Strophes 6 and 7 include
Marys prayer to the Christ child to admit the Magi, and Christ answers in Strophes
8 and 9 that they should be allowed to enter. In Strophe 10, the Magi question Mary
about Joseph; she answers them in Strophes 11 and 12 and inquires about their journey. For three strophes they tell of Babylon and Jerusalem. Mary, in Strophes 16 and
17, expresses astonishment that they eluded Herod and asks how they succeeded in
doing so. They answer her in the next two strophes. Strophe 20 provides a transition,
Strophe 21 states the prayer of the Magi as they offer their gifts, and the concluding
three strophes include Marys prayer to the Christ child to save the world.
Connection with homily: My article in Speculum, Christmas, 9, lists the sermons of
interest in this connection. One has to be aware constantly (see Introduction, page
xx) of the fact that certain phrases were common in the framework of early Christian
writers. Some combinations of parallel phrases become significant. For example, if
Basils prose account4 is arranged to emphasize the end rhymes, the following parallels
with the prooimion emerge:
Basil (1472)
,
,
,
- - -
Romanos prooimion, 3-6
,
,

However, they become typically nonsignificant when the many similar passages are
considered.5

4 P.G. 31, 1457-76.

5 Christmas, 14n2.

On the Nativity I (Mary and the Magi)

Certainly the play in Strophe 9 on the word , or doorwhich is used repeatedly
by Romanos-is very common in Greek homily. The wording of the idea of the birth
restoring Adam and Eve becomes significant when the phrase Bethlehem opens up
Eden is followed by Come let us enjoy the pleasures of Paradise, for this idea is to
be found also in Theodotus of Ancyra (P.G., 77, 1949) in which the refrain of Romanos is also echoed. See the parallel passages as printed in Speculum.6
The theological impact is made vivid in the brochure by Mrs. Topping that was
discussed in the Introduction, pages xxii-xxiii. Comparisons of this kontakion with
the Akathistos support the belief held by many that it, too, was by Romanos.7
Style of Romanos: For good dialogue with interesting folk touches, this hymn is perhaps
unsurpassed. For example, Mary says that she will have need for these beautiful gifts
when she takes that trip to Egypt. The Magi tell her that they answered Herod by
telling him only the things he could understand! Mary shows a bit of jealousy of
Sarah, and she is clever in explaining away the presence of Joseph, who can refute
all doubts about her virginity! The emphasis on the divine and the human Christ is
pervasive, as are the many antitheses between the all-powerful Christ and the small
babe in the manger. Also, the statement that this event has been willed by Christ is
of theological importance. Many references to the Old Testament are woven into
the sermon-hymn-song. The newborn babe, the God before all time, as used in the
refrain, is both biblical and a part of homily tradition. The opening three words of
the prooimion were evidently much loved for their melodious rhythm and for their
appropriateness.
Meter:

The metrical scheme is given in the Oxford edition, 517, I.

6 Christmas, 18n3.
7 The best summary of the arguments about the authorship is included by Wellesz, Byz. Mus., 191-97. He
has made a careful study of the manuscripts of the hymn in Dumbarton Oaks Papers, ix, x (1956), 141-74,
and in his book, The Akathistos Hymn, M.M.B. Transcripta, IX (1957). Combining as it does the features
of the kontakion and of the litany, the style is much like that of Romanos. The various attributions to the
Patriarch Sergius, George Pisides, and the Patriarch Germanus, as well as to Photius are due chiefly to the
second prooimion, which clearly indicates a hymn celebrating a victory. However, the existence of a Latin
ninth-century St. Gall manuscript clinches the fact that the hymn must have been written earlier and that it
probably belongs to Romanos. The style is his; the Christology fits his approach to theological dogma.

Kontakia of Romanos: Byzantine Melodist

On The Nativity I (Mary And The Magi)
O. I
Prooimion: The Virgin today gives birth to the superessential One,

And the earth proffers the cave to the unapproachable One.

Angels with the shepherds sing songs of praise;

The Magi, with the star to guide pursue their way.

For us there has been born,
A newborn babe, the God before time.
Strophe 1: Bethlehem opened Eden, come let us behold;

We have found joy8 I in this hidden place, come let us seize

The pleasures of Paradise within the cave;

There appeared an unwatered root which sprouted forgiveness;

There was found an undug well

From which David once yearned to drink;9

And there the Virgin brought forth an infant

Who at once quenched their thirst, that of Adam and of David.

Come, then, let us hasten to this place where there has been born
A newborn babe, the God before time.
Strophe 2: The father became of His own will the son of His mother,

The Savior of children lay as a child in the manger.

His mother looked down at Him and said:
Mary
Tell me, my child, how the seed was planted in me and how
it grew in me?

I behold Thee, merciful One, and I am amazed

That I, who am unwed, nurse Thee;

And though I see Thee in swaddling clothes, still I behold

My virginity untouched,

For Thou hast preserved it, and yet consented to be born
A newborn babe, the God before time.

8 According to Fr. ed., II, 50n1, Greek commentators interpret the Hebrew Eden by .
9 I Chron. 11:17-20.

On the Nativity I (Mary and the Magi)

Strophe 3: Exalted King, what hast Thou to do with lowly ones?
Mary
Creator of Heaven, why hast Thou come to men on earth?

Didst Thou long for the cave, or joy in the manger?

Lo, there is no place, for Thy handmaiden at the inn;

There is no place, not even a cave,

Since that, too, belongs to another.

On Sarah, as she was to bring forth a child,

Was bestowed a great inheritance of land, but to me,

Not even a den.

I made use of the cave in which Thou didst will to dwell as
A newborn babe, the God before time.
Strophe 4: While she was pondering these things in secret,

And entreating Him who has knowledge of all secret things,

She hears the Magi who are seeking the child.

Straightway, the maiden called out to them: who are you?
Magi
And they to her: Who art thou

Who hast produced and brought forth such an One?

Who, thy father? Who, thy mother?

For thou hast become the mother and nurse of a fatherless son.

lt was His star that we saw when we came to behold
A newborn babe, the God before time.
Strophe 5: Clearly did Balaam reveal to us
Magi
The meaning of the words which were prophesied,

Saying that a star would rise up,

A star which would dim all prophecies and divinations,

A star to destroy the parables of the wise,

Their teachings and their enigmas,

A star much brighter than this star which just appeared,

For He is the maker of stars

About whom it was written: From Jacob shall rise up
A newborn babe, the God before time. 10

10 Num. 24:17

Kontakia of Romanos: Byzantine Melodist

Strophe 6: When Mary heard the words of wonder,

She knelt in obeisance to the One from her womb,
Mary
And crying out, she said: Great things, my child,

Great are all the things which Thou hast done for

My humble station;

For lo, the Magi without are seeking Thee;

Those who are kings of the east

Seek Thy presence,

And the wealthy of Thy people beg to behold Thee;

For truly the people are Thine. They are the ones for
whom Thou wast known as
A newborn babe, the God before time.
Strophe 7: Since the people are Thine, my child, bid them
Mary
To come beneath this roof that they may see

A poverty full of plenty, and beggary which is honored.

I consider Thee a glory and cause for boast, so that I am not ashamed.

Thou, thyself, art the grace and the comeliness

Of my dwelling. Bid them enter.

To me the want is no concern,

For I consider Thee as a treasure which the kings came to see;

For the kings and the Magi know that Thou hast appeared as
A newborn babe, the God before time.
Strophe 8: Jesus Christ, who is truly our God,

Secretly suggested to His mother:
Christ
Admit them, for my word led them,

And shone on those who were seeking me.

To all appearances, it is a star;

But in reality, it is a power.

It went with the Magi in service to me;

And still it stands outside fulfilling its ministry,11

And revealing with its beams the place where there has been born,
A newborn babe, the God before time.
11 would probably allude to the liturgy for the point in the service when the deacon shows the priest
the plate and the chalice. is quoted by Mrs. Topping in this connection as a prophetic
description of the poet himself in the ecclesiasticalimagery of the star. E. C. Topping, St. Romanos: Ikon of
a Poet, Gr. Orth. Theol. Rev., 12 (1966), 95, III.

On the Nativity I (Mary and the Magi)

Strophe 9: Now receive, revered one, receive those who received me;
Christ
For I am in them as I am in thy arms,

Nor was I away from thee when I accompanied them.

She, then, opens the door and receives the group of Magi.

She opens the door, she who is the unopened gate

Through which Christ alone passed;

She opens the door, she who was opened

And yet never gave up the treasure of her virginity;

She opened the door, she, from whom was born the door,
A newborn babe, the God before time.
Strophe 10: Straightway, the Magi hastened into the room,

And seeing Christ there they trembled because they knew

His mother, and her husband.
Magi
So they spoke in fear: This, thy son, is without genealogy.12

How is it then, Virgin, that we actually see

Within thy dwelling

One who wooed thee? Was thy conception without taint?

Is not thy dwelling to be blamed since Joseph is with thee?

There are a host of envious ones who seek where has been born
A newborn babe, the God before time.
Strophe 11: I shall remind you, Mary said to the Magi,
Mary
For what reason I have Joseph in my dwelling.

It is for the refutation of all who doubt.

He himself will tell what he heard about my child,

For in his sleep he saw a holy angel

Who told him whence I conceived.13

A goddess, shining like fire, reassured him

In the night and settled his thorny doubts.

Therefore Joseph is with me to reveal that here is
A newborn babe, the God before time.

12 Heb. 7:3
13 Matt. 1:20

Kontakia of Romanos: Byzantine Melodist

Strophe 12: Clearly he will explain all the things that he heard.
Mary
Clearly he will report the things that he himself saw

Among the heavenly beings and mortals on earth

How the shepherds sang songs, and the shining ones sang with men of day,

How the star ran ahead of you Magi to light your way and

To guide you.

Then, passing by things foreordained,

Tell us the things which have happened to you.

Whence have you come? How have ye gathered to see
A newborn babe, the God before time?
Strophe 13: When the radiant Virgin spake unto them with these words,

The lights of the East in answer replied:
Magi
Dost thou wish to know whence we have come here?

From the land of the Chaldeans where they do not say:
Lord, God of Gods;14

From Babylon, where they do not know

Who is the maker of things which they worship;

From this place there came and started us on our way

Thy Sons spark from the Persian fire.

Having left behind the ftre which is all-consuming, we shall

Behold the ftre which refreshes,
A newborn babe, the God before time.
Strophe 14: All is vanity of vanities;15
Magi
But no one is found among us who knows these things.

Some stray, and others are led astray.

Therefore, Virgin, all thanks to thy child through whose aid we
have been redeemed

Not only from error but also from the tribulation

Of all the countries through which we passed.

The races are godless; their tongues, unknown;16

But we have wandered over the earth, we have searched it out

By the light of the star, as we sought where has been born
A newborn babe, the God before time.
14 Deut. 10:17
15 Eccles. 1:14
16 Zeph. 1:12

On the Nativity I (Mary and the Magi)

Strophe 15: So, while still we had Him as Light,
Magi
We journeyed through all Jerusalem, duly fulfilling the

Words of the prophecy;

For we had heard that God threatened to search her;17

And by the star we went around

Desiring to see a great judgment;

But it was not found, because the Ark had been taken away,

The Ark with the beautiful things of old it contained.18

Ancient things were set aside,19 and all things were renewed by
A newborn babe, the God before time.
Strophe 16: What! said Mary to the faithful Magi,
Mary
Did you pass through all Jerusalem,

That city which slays prophets?20

How did you come without harm through a city which mistreats all?

And how did you elude Herod

The godless one, who inspires murders not laws?
Magi
They answer her: Virgin,

We did not elude him, but we mocked him,

And we conversed with all as we sought where was born
A newborn babe, the God before time.
Strophe 17: When the Virgin heard their experiences,
Mary
She said to them: What did Herod,

The King, and the Pharisees ask you?
Magi
First Herod, and then the chiefs of thy nation, as thou didst say,

Inquired in detail about the time of the appearance of

This star;21

But the result was that they did not learn.

They were not eager to see the One about whom they asked;

For those who search are bound to behold
A newborn babe, the God before time.
17 Zeph 1:12
18 2 Kings 24:13
19 2 Cor. 5:17
20 Luke 13:34
21 Matt. 2:7

Kontakia of Romanos: Byzantine Melodist

Strophe 18: Foolish people suspected us of being senseless,
Magi
And they asked us, Whence and when have you come?

How did you follow hidden paths?

But we answered by referring to things which they understood:

How did you travel through

The great desert which you traversed?

The One who led them out of Egypt

Is the One who has just guided the men from Chaldea to Him.

Formerly, it was with a pillar of fire;22 now with a star to reveal
A newborn babe, the God before time.
Strophe 19: The star was everywhere guiding our way,
Magi
Just as Moses brought his wand for you,

And the light of the knowledge of God shone round about.

Long ago manna fed you and the rock gave you to drink;23

Hope of seeing Him satisfied us.

So, nourished by His grace,

We intended to travel the pathless road

And not to turn back in Persia;

For we yearn to behold, to worship, and to praise
A newborn babe, the God before time.
Strophe 20: Such were the words of the Magi who did not stray.

Their words were confirmed by the Virgin

While the child approved both of her who after childbirth

Remained a mother without stain, and of the Magi who after

Their journey show no fatigue of mind nor body;

For none of them felt weariness

Just as Habakkuk did not weary when he went to Daniel.24

He who appeared to the prophets also appeared to the Magi
A newborn babe, the God before time.
22 Ex. 13:21
23 Ex. 16:31, 17:5-6.
24 The editor of the Fr. ed. (II, 73n1) calls attention to a Syriac version of The Gospel of Infancy. Translated
from the French: The angel brought his food to the prophet Daniel who had been cast in the furnace to the
lions at Babylon. This same angel by the aid of the Holy Spirit, guided the Kings of Persia to Jerusalem. The
Greek name is Abakoum (Bel and Dragon, 33).

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On the Nativity I (Mary and the Magi)

Strophe 21: After all the explanations were made,

The Magi picked up their gifts and knelt

Before the gift of gifts and the myrrh of myrrh.

Then they offered to Christ gold, frankincense, and myrrh,
Magi
Saying: Receive the triple gift

Like the thrice-holy hymn of the Seraphim.

Do not reject it as the offerings of Cain;

But accept it as the offering of Abel25

For the sake of her who produced Thee and from whom Thou hast
been born for us as
A newborn babe, the God before time.
Strophe 22: When the blameless virgin saw the Magi

Carrying in their hands the new and shining gifts, and
kneeling before Him,

And when she saw the shepherds singing hymns and the star
clearly revealing Him,

She entreated the One who is creator and Lord of all saying:
Mary
Receive the three gifts, my child,

And grant three prayers for her who gave Thee birth.

I beg Thee in behalf of the heavens above

And the fruits of the earth, and those who dwell thereon,

Be reconciled to all for my sake, since Thou hast been born
A newborn babe, the God before time.
Strophe 23: For I am not simply Thy mother, O merciful savior,
Mary
Nor is it without prearranged plan that I give milk to Thee,
the giver of milk;

But I supplicate Thee in behalf of all men.

Thou hast made me the pride and boast of all my race;26

For Thy universe considers me as a powerful protection,

Rampart, and stay.

May those who were cast from the joys of Paradise

Look to me that I may direct them

To a perception of all things. Grant this for me who gave birth to Thee,
A newborn babe, the God before time.
25 Gen. 4:4-6
26 Compare Judith 15:9-11

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Kontakia of Romanos: Byzantine Melodist

Strophe 24: Save the world, Savior. For its sake Thou didst come.
Mary
Establish Thy kingdom. For its sake Thou hast let Thy light shine

On me and the Magi, and all creation.

Lo, the Magi, on whom Thou hast allowed the light of Thy

Countenance to shine

Are falling down before Thee, and they bring Thee gifts

Of gold, beautiful things, much sought after.

I have need of them, since I am about to go

To Egypt, and flee with Thee, for Thee, my Guide, my Son, my Maker,
my Redeemer, and
Newborn babe, the God before time.

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