The same thing happened more or less everywhere; the names of the martyrs belonging to the community were entered in the Calendars of the Church, and their memory was celebrated annually on the anniversary of their death. These were the so-called _martyres recogniti_, _i.e._ those who were recognised as martyrs by the community. Each large community, especially the patriarchal Churches, thus possessed their calendar of saints, which became more and more full of names in process of time. Authentic fragments of such calendars are contained in the Roman _Depositio Martyrum_, which, along with the _Depositio Episcoporum_, was compiled not later than the episcopate of Liberius (352-354). Fuller, because less ancient, is the Calendar of Carthage, dating from the end of the fifth century or from the beginning of the sixth, printed by Mabillon in his _Analecta Vetera_,[455] and of which he treats in iii. 398, of this work. In the third century, Gregory Thaumaturgus, Bishop of Neocæsarea in Pontus, was no less zealous than St Cyprian in collecting information concerning the martyrs. He travelled throughout the whole district, inspiring the people everywhere with zeal for the celebration of the memory of those who had suffered for the faith.[456] And thus in all the greater cities, catalogues of the local martyrs were compiled, as Sozomen testifies for two neighbouring towns, Gaza and Constantia. Each of these two towns, he says, had their own bishop and clergy, and also their own festivals of martyrs and catalogues of the priests who had presided over them.[457] At a much later date, Maximus of Turin gives us some interesting evidence concerning these attempts of the different communities: “As we must celebrate the general commemoration of all the holy martyrs, so, my brethren, ought we to celebrate with special devotion the feasts of those who shed their blood in our own locality. For while all the saints, wherever they may be, assist us all, yet those who suffered for us intercede for us in a special manner. For the martyr suffers not for himself alone, but also for his fellow-citizens. By his sufferings, he obtains for himself a reward in heaven, and gives a good example to his fellow-citizens. He gains rest for himself and salvation for them.”[458] The official cultus of the saints was at first confined to the martyrs. The earliest example of the public worship of saints, not martyrs, dates from the time of Pope Symmachus, under whom, about A.D. 500, a church was built and dedicated to Pope Silvester and Martin of Tours, in Rome, the _basilica Silvestri et Martini_.[459] Our information concerning the martyrs is derived from three sources[460]:—