With regard to St Mary Magdalen in particular, the tradition must not be overlooked which states that she was originally buried in Ephesus; this is maintained by Gregory of Tours at the end of the sixth century, and then, at the beginning of the seventh century, Bishop Modestus of Jerusalem states that St Mary joined St John at Ephesus after the death of our Lady, and there suffered martyrdom; the third witness is Bishop Willibald of Eichstätt, who visited her grave in Ephesus.[670] In 887, as we have said, Leo VI., the Philosopher, placed her relics in the Church of St Lazarus, which he had built in Constantinople, but the writers who mention this fact do not imply that her relics were translated from Cyprus, as some modern writers arbitrarily assert, on account of the mention of St Lazarus’ relics being brought from that island on the same occasion.[671] However this may be, the tradition says nothing about St Mary Magdalen being the sister of Lazarus; in fact, she is described by Glycas as a daughter of Simon the Leper. This tradition furnishes fresh grounds for the belief that the account of the translation of St Mary’s relics refers to a truly historical event.[672] The investigation of scholars have brought to light the following facts as throwing light upon the Provencial legend: (1) An early sarcophagus at Marseilles, belonging to a certain Lazarus, Bishop of Aix (407-417), who was thought to be the Lazarus mentioned in the New Testament; (2) the existence of reputed relics of St Mary Magdalene in the Monastery of Vezelay in the diocese of Autun. The earliest official mention of Lazarus is in a decree of Pope Benedict IX. of the year 1040[673]; this pope consecrated the Church of St Victor at Marseilles, and from this date the legend developed rapidly. Its complicated history has been clearly set forth in the investigations of L. Duchesne and J. Rietsch; the latter shows that it is probable the Emperor Leo VI. presented the relics of St Lazarus to the widowed Empress Richardis on her visit to Constantinople during her travels in the East; she probably gave them to the Convent of Andlau in Alsace, over which she presided. Among the numerous works on this subject we may mention: M. Faillon, _Monuments Inédites sur l’Apostolat de Sainte Marie Madeleine en Provence_ (a collection of all documents genuine and otherwise bearing on the question), Paris, 1848. Lacordaire, _Vie de Sainte Marie Madeleine_, Paris, 1860, popularised the legend, and made it a point of national honour to defend it. L. Clarus (Volk), _Geschichte des Lebens, der Reliquien und des Kultus der heiligen Geschwister Magdalena_, _etc._ Regensburg, 1852, is uncritical, but pleasantly written. L. Duchesne, _Sainte Marie Madeleine_, Toulouse, 1892. J. Rietsch (_Die Nachevangelische Geschichte der Bethanischen Geschwister_, _etc._, Strassburg, 1902) has probably settled the question of the relics by his careful investigations. (2) ST CECILIA