In the West the earliest traces of the cultus of St Mary Magdalen are found in Bede, and then in the martyrologies of Rabanus, Ado, and Usuardus, always on the 22nd July, and with the designation, “Natale.” The _Hieronymianum_ does not mention Lazarus and St Mary Magdalen, but the name of Martha occurs five times; however, the sister of Lazarus cannot be intended, for the days (29th July and 17th October) are not those on which she is commemorated. Although the first-named martyrologies contains the mention of St Mary Magdalen, it knows nothing of her voyage to the South of France. Usuardus, indeed, puts Lazarus and Martha together on the 17th December, but merely says that a church was erected in their honour at Bethania. As far as the service-books are concerned, the name of St Mary Magdalen appears for the first time in a missal of Verona of the tenth century, and then in some missals of the eleventh century, but the missals of the Roman rite (secundum consuetudinem Rom. curiæ) mentions her only in the thirteenth century; it is the same with regard to St Martha.[669] Even to the present time Lazarus has not obtained a place in the Roman Breviary, but his commemoration is sanctioned for certain localities on the 17th December. The lections for his office contain no account of his life. The attitude of the Roman Breviary is significant as indicating the change of views. The lections for St Mary Magdalen are simply taken from a homily of St Gregory, and contain no references to her life, while those of the much later office of St Martha (29th July) contain the more recent form of the legend with the later additions. They know nothing, however, of the pseudo-Rabanus, according to whom St Mary and her companions were forcibly placed by the Jews on board a boat without rudder or sail, and yet, notwithstanding, reached Marseilles in safety.