[665] Clementis Rom., Recogn., 3, 68.

[666] According to Duchesne, it is the work of a student of Magdalen College, Oxford, called Rabanus, and belongs to the year 1456. Rietsch, 10. The work is printed in Migne, Patr. Gr., i. 112.

[667] Muralt, Chron. Byz., i. 468, 477.

[668] Morcelli, i. 101, 288 note. Baumstark communicated to the Röm. Quartalschrift, 1900, 310, a Syrian text independent of the Byzantine tradition, which mentioned Citium as the place of Lazarus’ burial.

[669] Ebner, Inter Ital., Freiburg, 1896, 292, 5, 14, 104, etc.

[670] Gregor. Tur., De Gloria Mart., c. 30. Migne, Patr. Lat., lxxi. 731. Modestus in Photius, Bibl., cod. 275; ed. Bekker, § 11. Anonymus, in Vita Willibaldi, c. 5. Mabillon, Vitæ SS. Ord. Bened., iii., 2, 384. Tillemont, Hist. Eccl., i. 4.

[671] Glycas, Ann., 4, 198; ed. Bonn, 554. Zonaras, 16, 12, § 11, op. cit.

[672] See Sdralek, art. “Translation” in Kraus’ Realenzykl., and Achelis, Die Martyrologien, 74-76. The editors of the Monumenta Germaniæ are fully alive to the value of incidents of this kind for the history of any period.

[673] Jaffé (Reg. R.P.) is doubtful as to its authenticity.

[674] Synodus S. Symmacho, 499. Thiel., Ep. Rom. Pont., 653. Lib. Pontif., ed. Duchesne, i. 305, 307. Venantius Fort., Miscellanea, i. 20; 8, 6.

[675] Paschalis I., Epist., i. Migne, Patr. Lat., cii. 1086.

[676] Printed in Ruinart, Acta Mart., 633. The Calendar of Münsterbilsen in Binterim is mentioned further on, page 411.

[677] Pope Symmacus is called “papa urbis” by Avitus in the inscription of one of his letters. Thiel, Epistolæ Romanorum Pontificum, 730. In an inscription in the catacombs the pope describes himself as: “Ego, Damasus, urbis Romæ Episcopus.”

[678] Grisar, art. “Liberius” in the Kirchenlexikon, vii., 2nd ed., 1945, and J. Wittig, Papst Damasus: Röm. Quartalschrift, 1902, 77-86.

[679] Dessau and Von Rohden, Prosographia Imperii Rom., iii., Berlin, 1897, 349.

[680] See Noris, Cenotaphia Pisana, Venet. 1781, 431 et seq., and Muratori, Dissertatio, i. and ii., in the Opera S. Paulini Nol. Migne, Patr. Lat., lxi. 779 et seqq.

[681] Paulinus Nol., Poema, 21; v. 60-80, 210-215, 285-290, refer to the father; v. 314-324, to the son Turcius Asterius. See Muratori, op. cit.

[682] Cf. my articles in the Tüb. Quartalschr., 1902, 237 seqq.; 1903, 321 seqq.; 1905, 258 seqq. Fr. Hippolyte Delahaye, in the Analecta Bollandiana (xxii. 1903, 86 seq.), when reviewing my articles, characterised my statements as “trop ingenieuses” and “fragiles,” without, however, being able to adduce any arguments on the other side. My first opponent, Dr Kirsch, was at least sufficiently fortunate as to ferret out a misprint. The sole attempt to overthrow my conclusions reduces itself to the remark that the “Depositio Martyrum” is not an exhaustive catalogue of all the Roman martyrs who had suffered previously to its compilation. I never said it was. But did it not contain all the martyres recogniti in Rome at the commencement of the fourth century (cf. below, page 350, for Mommsen’s remarks on this point), it would be a worthless piece of paper from which nothing could be gathered. Fr. Delahaye seems not to understand that, in dealing with material of this kind, it is of the utmost importance to start with what is actually known of the Roman officials and governments of the period. When he scornfully criticises my work as “trop ingenieux,” I must say that on my part I have found nothing in his obscure ex cathedra assertions to upset the date given above to the martyrdom of St Cecilia. [See Lightfoot, Apostolic Fathers, pt. ii. vol. i. 516-522, for a discussion on St Cecilia’s martyrdom.—Trans.]

[683] Nilles (Kalendarium), who usually pays no regard to his reader’s desire for information on disputed questions, is entirely silent concerning St Catherine. On the other hand, Kaulen has been satisfied with following the much criticised article by Pfülf (Kirchenlexikon, vii². 335), an imperfect piece of work.

[684] Carmina, 22-24, ed. Ughelli, Ital. S., 10, 47. Migne, Patr. Lat., cxlvii. 1240 seqq.

[685] See Petrus Dam., Epist., 8, 5. Migne, Patr. Lat., cxliv. 471.

[686] Ἐγκώμιον ἐις τοὺς ἁγίους πάντας ἐν ὅλῳ τῷ κόσμῳ μαρτυρήσαντες Migne, Patr. Gr., l. 706-712.

[687] Liber Pont., ed. Duchesne, i. 317: “Fecit ecclesiam B. Mariæ semper virginis et omnium martyrum.” See Bede, Hist. Angl., 2, 4; Paulus Diac., Hist. Long., 4, 37; Rorbacher-Rump, Kirchengesch., x. 107 seqq.

[688] Liber Pont., ed. Duchesne, i. 417.

[689] Id. op., i. 419. Bianchini, 200.

[690] Beleth, Rationale, 127. Migne, Patr. Lat., ccii. Probst (Kirchenlexikon, i., 2nd ed., art. “Allerheiligen”) is incorrect in some of his statements concerning the parts played by Gregory III. and Gregory IV.

[691] Ado, Martyrol., Kal. Nov.: “In Galiis monente s. record. Gregorio pontifice piissimus Ludovicus imperator omnibus regni et imperii sui episcopis consentientibus statuit, ut solemniter festivitas omnium sanctorum in prædicta die annuatim perpetuo ageretur.” Migne, Patr. Lat., cxxiii. 387. Sigebert Gembl. gives the year of its introduction: “Monente Gregorio papa et omnibus episcopis assentientibus Ludovicus imp. statuit, ut in Gallia et Germania festivitas omnium sanctorum in Kal. Nov. celebraretur, quam Romani ex institutione Bonifatii papæ celebrant.” Chron., ad ann. 835. Migne, Patr. Lat., clx. 159.

[692] Nat. Alexander, Hist. Eccl., 8, 23; ed. Paris, 1699.

[693] See Isidori, Reg. Mon., c. 24, No. 2. Migne, Patr. Lat., lxxxiii. 894. A mass for the dead was to be celebrated for all the departed on the day after Pentecost.

[694] Printed in Migne, Patr. Lat., cxlii. 1038, from the Bibl. Cluniac., 338.

[695] Consuet. Farf.; ed. Albers, 124 (where it is enjoined that the masses be applied for all souls). Consuet. of the Carthusians, by Guigo († 1137), c. 11. Migne, Patr. Lat., clii. 655.

[696] Binterim, Denkw., v. 494.

[697] Binterim and Mooren, Die Erzdiözese Köln, i., 2nd ed., 536. The archivium of St Peter’s in Aix-la-Chapelle possesses a martyrology belonging to the monastery of the “Kreuzherren,” formerly existing there. It dates from 1382, and is preceded by a calendar. In this All Souls’ Day does not appear, neither do St Peter’s Chair on the 18th January, nor St Gereon and his companions; the eleven thousand virgins are mentioned, but without St Ursula.

[698] Beroldus, 222 seqq. (ed. Magistretti). Magistretti is plainly mistaken when he says the Church of Milan was the first to follow the example of St Odilo.

[699] Sozomenus, Hist. Eccl., 2, 3. Theophanes, Chronogr., 18, ed. Bonn, 33. Procop., De Acclif., i. 9. Nicephorus, Hist. Eccl., 7, 50.

[700] Morcelli, i. 219, and Acta SS. Boll., loc. cit., 57.

[701] Epiphanius, Hær., 21, and Theodoret on Col. ii. 18, speak of the heresy in question. See Thomassin, 440.

[702] Ambrosius, Epist., 21 (11). Hilarius, Hom. in Matth. xxviii., and on Psalms 119 and 137. See Baillet, vi. 2, 404-413.

[703] Sacram. Leon. Migne, Patr. Lat., lv. 103.

[704] This addition is also found in a missal at Padua belonging to the ninth century. See Ebner, Iter Ital., 127.

[705] Lib. Pont., ed. Duchesne, i. 262: “intra civitatem,” and the note.

[706] Acta SS. Boll., Sept. tit. viii. Ado, Mart., 29th Sept. It stood, according to Ado, in summitate circi, according to Baronius: circuli molis Hadriani, i.e. on the terrace of the Castle of St Angelo.

[707] Cf. Lectionary of Silos.

[708] Spelman, Conc., i. 520.

[709] As, for example, in the ninth century Calendars of Stablo and Cologne. Notker Balbulus is ignorant of the church on the Via Salaria, but gives the story of Monte Gargano on the 29th September. Migne, Patr. Lat., cxxxi. 1154.

[710] It is the same with the missals of Ivrea and Florence in Ebner, Iter Ital., 28 and 52.

[711] See Schrod., art. “Schutzengelfest” in the Kirchenlexikon, x., 2nd ed., 2015. The Spanish calendars printed in Migne, Patr. Lat., lxxxv. and lxxxvi., have not the Festival of the Guardian Angels.

[712] Marzohl and Schneller, iv. 707 note.

[713] Tillemont, Hist. des Emp., iv., art. ix. 251 et seq. Also 93, art. lxii.

[714] Niceph. Call., Hist. Eccl., 8, 31. Tillemont, Mém., vii., art. viii. 8.

[715] Theophanes, Chronogr., ed. Bonn, i. 37-40.

[716] Ambrosius, De Obitu Theod., c. 40. Migne, Patr. Lat., xvi. 1399. Paulinus Nol., Epist. ad Severum. Migne, Patr. Lat., lxi. 326. Theodoret, Hist. Eccl., i. 18.

[717] Migne, Patr. Lat., cxxiv. 374: “Via Lavicana S. Helenæ, matris Constantini imperatoris.” The place of her first burial was the present Torre Pignattara.

[718] [She appears, however, in the supplement to both the Breviary and Missal. Trans.]

[719] Marucchi, Nuovo Bull. di Arch. Christ., iv. 163, takes the opposite view.

[720] Vita Constant., 3, 25.

[721] Op. cit., cc. 26-28.

[722] Op. cit., cc. 33-40.

[723] Op. cit., cc. 42, 43.

[724] In this he says that wonderful things have taken place at the Lord’s sepulchre during his own life-time. In Constantine’s letter to Macarius also the references are expressed in general terms.

[725] Socrates, Hist. Eccl., i. 17. Sozomenus, 2, 1. Theodoret, i. 18. Theophanes, Chronogr., i., ad ann. m. 5817, Chr. 317. Chrysostom., In Joann., 84. Rufin., Hist. Eccl., i. 8. Sulpicius Sev., 2, 34.

[726] Epist. ad Severum, 21, 5.

[727] Excerpta Lat. Barbari, ed. Frick, 359. Theophanes gives a still earlier date, i.e. 5817 of the world = 317 A.D. He also places the death of Macarius and Helena in the same year as the discovery of the cross. In the Excerpta Barbari we find the words πρὸ ἡ καλανδῶν Δεκεμβρίων, but this must be an error, for immediately afterwards follows ὅ ἐστι Θώθ ιζ’. Thoth coincides with September, not with December. See Schoene, Euseb. Chron., i. 234. The Liber Pontificalis, “Vita Euseb.,” i. 167, places the finding of the cross on the 3rd May 310; but this is obviously a mistake.

[728] Duchesne, Lib. Pont., i., preface, cviii.

[729] Peregr. Silviæ, c. 48, ed. Geyer, 74 cod.

[730] Geyer, Itin. Hierosol., 149.

[731] Arculf in Adamnanus, De Locis Sanctis, 3, 3; ib. 287.

[732] Muralt, Chronogr. Byz., i., 272, 286. Theophanes, ed. Bonn, i. 504, ad ann. 6120. Chron. Pasch., ed. Bonn, i. 704, ad ann. 6122, relates only the carrying away of the cross, and then concludes.

[733] The Menologium Constantinopolitarium has an “Adoratio Pretiosæ Crucis” on 31st July, the meaning of which is not stated. Morcelli, i. 63.

[734] Migne, Patr. Lat., lxxii. 285, 511.

[735] See the new edition by Wilson.

[736] The text of De Rossi and Duchesne in Act. SS. (54). A better word would have been “recuperatio.”

[737] Ebner, Quellen und Forschungen zur Gesch. des Missale, etc., Freiburg, 1896, 123. In addition to these two festivals in honour of the Holy Cross, the Egyptians and Abyssinians celebrate one on the 6th March, “Manifestatio S. Crucis per Heraclium Imp.,” instead of the 3rd May. See the Synaxaria in Seldenius and Mai.

[738] Magistretti, op. cit., 141.

[739] Duchesne, Origines, 113-137.

[740] Ebner (Iter. Italicum, 381) proves against Probst that the letter deals not with an antiquated rite, but with the rite then actually in use in Rome.

[741] Epist. Hadr., 49; Cod. Carol., 72. Migne, Patr. Lat., xcviii. 435. The oldest of the numerous existing MSS. is the Codex Ottobonianus 313 (ninth century), originally belonging to Paris. The codex in the library of the seminary at Mainz is of the middle of the ninth century. In the Cathedral Library at Cologne are two codices, No. 137 belonging to the end of the ninth century, and No. 88 somewhat more recent.

[742] Printed together in Migne, Patr. Lat., lxxii., from the edition of Mabillon. [See E. Bishop’s art. on the “Earliest Roman Mass-book,” Dublin Review, Oct. 1894. Trans.]

[743] Binterim, Denkw., v. 18 et seq. Hontheim, Prodromus, i. 358.

[744] See the author’s article in the Tüb. Quartalschrift, 1905, 590-608.

[745] E.g., the Ordinarium of the diocese of Rouen, etc., in Migne, Patr. Lat., cxlvii. 157; the Consuetudines Avellanenses, ib. cli.

[746] See Appendix xi.

[747] Regula ad monachos. Migne, Patr. Lat., lxviii. 396.

[748] “Ut ad capitulum primitus martyrologium legatur et dicatur versus, deinde regula aut homilia quælibet legatur, deinde a ‘Tu autem’ dicatur” (Hardouin, Conc., iv. 1232).

[749] Leo Allatius, De Libris Eccl. Græcorum, Romæ, 1645, 78, 82, 91. Daniel, Cod. Lit., iv. 320 et seq.

[750] With regard to the Chronograph of 354, Leipzig, 1850, 581, the title runs: Hic continentur dies nataliciorum martyrum et depositiones episcoporum, quos ecclesia Carthaginis anniversaria celebrat.

[751] The statement in Teuffel (Gesch. der Röm. Literatur, iv. 118) that everything savouring of heathen superstition is omitted, is incorrect.

[752] W. Wright, in Journal of Sacred Literature, October 1865 and January 1866. A better edition is given by Duchesne, Acta SS. Boll., Nov. II. 1, lii.-lxv., under the title: Breviarium Syriacum. [It is perhaps only fair to add that all scholars are not agreed upon the Arian character of this document. Trans.]

[753] Philostorgius, Hist. Eccl., 4, 7, passim.

[754] Le Quien, Oriens Christ., ii. 718.

[755] Op. cit., ii. 1107 and 1237.

[756] Sozomenus, Hist. Eccl., 2, 13, 14.

[757] Le Quien, Oriens Christ., ii. 1102. Nestle, Theol. Literaturztg., 1894, No. 2, 43.

[758] Samuel Anian., ed. Mai, 43.

[759] See H. Achelis, Die Martyrologien, ihre Geschichte und ihr Wert, Berlin, 1900, 61.

[760] The Bononia mentioned on the 30th December is not Bologna, but Bononia in Mœsia, now Widdin, to which, according to other documents, the martyr Hermes also belonged. The town of Tomi, now Kustendsche, was called Constantia at the end of the fourth century, but in this document and in Peutinger’s table it appears under its old name. Constantinople (11th May) and Byzantium (19th May) appear side by side, which marks the date when this document was drawn up. Babiduna is a slip for Noviodunum in Mœsia, now Isaktscha.

[761] See Achelis, op. cit., 33 et seq., for the connection between the Arian martyrology and the Hieronymianum.

[762] Duchesne, Acta SS. Boll., Nov. II., lviii. It is better to say from the 8th to the 30th than from the 6th to the 30th; for Tirinus and his sixteen companions are not to be found in the Hieronymianum, and, instead of Arius on 6th June, the Bern Codex has: In Alexandria Arthoci; the Epternach has Artotis; and the Weissenburg, Ari-thoti. It is impossible to say whether these names are intended for Arius or not.

[763] See Tillemont, Mém., vi. 8, art. xxv.

[764] According to the view of Duchesne and Achelis, the 6th July was the day of his death. In this case the year would be 335.

[765] The name Eusebius occurs very frequently in this calendar, both with and without distinguishing additions.

[766] Chrys., Hom., i. 291.

[767] Hist. Eccl., 6, 39, 4.

[768] It is printed in Migne, Patr. Lat., xviii. 878.

[769] Nos autem pæne omnium martyrum distinctis per dies singulos passionibus collecta in uno codice nomina habemus atque cotidianis diebus in eorum veneratione missarum solemnia agimus. Non tamen in eodem volumine quis qualiter sit passus indicatur, sed tantummodo nomen, locus et dies passionis ponitur. Unde fit, ut multi ex diversis terris atque provinciis per dies, ut prædixi, singulos cognoscantur martyrio coronati.—Greg. M., Registrum, 8, 29.

[770] The passage is capable of receiving various interpretations. See Duchesne, Prolegg. ad Mart. Hieron. in Acta SS., Nov. II. xi., xlvii. The words are as follows: “Passiones martyrum legite constanter, quas inter alia in epistola S. Hieronymi ad Chromatium et Heliodorum destinta procul dubio reperietis, qui per totum orbem terrarum floruere, ut sancta invitatio vos provocans ad cœlestia regna perducat.” Cassiodor., Instit. Div. Lit., 32. Migne, Patr. Lat., lxx. 1147.

[771] Beda, Liber Retractionis in Acta Ap., c. i. Migne, Patr. Lat., xcii. 997: Liber martyrologii, qui B. Hieronymi nomine ac præfatione intitulatur, quamvis Hieronymus illius libri non auctor sed interpres, Eusebius autem auctor exstitisse videatur.

[772] Hilduin., Epist. ad Ludov. Pium. Migne, Patr. Lat., cvi. 19.

[773] [Since the appearance of the second edition of Dr Kellner’s Heortologie, a work of the first importance on the Roman martyrology has been published, Les martyrologes historiques du moyen âge, par Don. Henri Quentin, bénédictin de Solesmes, Paris, 1908, Lecoffre. Trans.]

[774] B. Krusch (Neues Archiv für ältere deutsche Gesch., xx. [1895] 437-440 and xxvi. [1901] 349-389) is in favour of Autun as the place of its origin. But what is gained?

[775] Grisar (Gesch. Roms., 291) thinks it may belong to the time of Xystus III. (433-446).

[776] Aug. Urbain has attempted to reconstruct the original Martyrologium Romanum, as it was at the end of the fifth century from the Hieronymianum Harnack: Texte und Unters., vi. 3, Leipzig, 1901.

[777] Martyrs of the name of Felix, number 118, Saturniuus 86, Januarius 68, Donatus 64, Cajus 40, Alexander 42, Lucian 28, etc. Similarly the common feminine names and Thecla. Afra occurs four times. Strange sounding names are found everywhere: e.g. Piperion, Prunimus, Tipecirus, Herifilius, Manira, Itercola, Eunuculus, and Eununculus, Barbalabia, etc. We are, however, ignorant of the names which the wealthy Romans were wont to give to their slaves.

[778] See Gregor. Turon., Mirac., i. 63. Migne, Patr. Lat., lxxi. 762.

[779] Achelis sees in the phrase “in Africa” a reference to the massacres of Christians by the Vandals. See 101, seqq.

[780] Achelis gives examples, 209, 242, etc.

[781] Achelis, 115-118, has collected together 68 instances, which he has analysed critically and historically as far as possible.

[782] The entries respecting St Gereon and his companions may serve as an example. St Ursula and Palmatius with the “innumerabiles trevirenses” have no existence in the Hieronymianum. viii. Id. Oct. (8th October):—

[783] Achelis, 91 seqq.

[784] If this be the case, and it is not free from doubt, still the name of Arius was not read out “at the altar,” as Achelis states (87 and 98), for the martyrologies were not read at the altar but in the choir, and it would have happened only were the Weissenburg Codex in use, for other codices have different readings. The reading of the martyrology—not of the “Passions” of the martyrs—at the choir office dates back, as far as the evidence exists, to the ninth century. Bishop Gregorius of Corduba, whom Achelis (98, note 4) places at a very early period, is not an historical personage; he exists only in the list of bishops contained in the letters ascribed to St Jerome.