A parish church was dedicated to St Cecilia in Rome as early as 499, to which two priests were attached, and a cemetery was named after her fellow-sufferers, Tiburtius and Valerian, in the sixth century. No further information respecting her cultus has come down to us from antiquity, and in the literature of the patristic period, with the exception of Venantius Fortunatus in the sixth century, her name is not mentioned. Her cultus was apparently limited to Rome, although she had a chapel or church in Ravenna,[674] as the poet just mentioned states. A change took place when Pope Paschal I. in 821 discovered the saint’s body, in consequence, as he said, of a vision; until then it was believed that the Lombards had carried it away with them. Paschal had the body taken from the cemetery of SS. Sixtus and Prætextatus, where he found it, and brought to her church in Rome, where it still remains. Immediately after her death, according to the statement in her _Passio_, her body must have been placed in the papal crypt.[675] Her name was then inserted in the martyrologies of Ado, Usuardus, and Rabanus Maurus, and placed under the 22nd November, which is certainly the day of the translation of her relics, for the _Hieronymianum_ in its oldest recension gives the 16th September as the day of her death (_Natalis_). St Cecilia appears in Bede and in the Frankish calendars of the eighth century composed under Roman influence, but in the most ancient calendar of Carthage, one looks for her name in vain.[676] After the miraculous discovery of her relics and their translation, on account of the interest taken in such matters in the ninth century, her fame spread throughout the whole Christian world; and churches were dedicated to her, even in the recently converted North Germany.