The relation of the Arian martyrology to Eusebius’ work on the Martyrs of Palestine deserves to be considered. One would expect to find this work often referred to, but it is not so, and the compiler seems to have had no knowledge of it. This is all the more remarkable since Eusebius always gives the dates of the death of the martyrs. The two works have, however, very few points of contact, but they confirm one another in the points where they do coincide. Both place the death of the priest Pamphilus and his eleven companions at Cæsarea on the 16th February; both mention the martyr Romanus at Antioch, Eusebius placing his death on the 17th November, the martyrology on the 18th—a trifling discrepancy which proves their independence of each other. Hermes the Exorcist, Domnion of Salona, James of Nisibis, etc., are given on the dates which they occupy in the calendars of other Churches. The so-called martyrology of St Jerome has many names in common with this Arian martyrology. St Jerome often assigns to one place and day more martyrs than this Arian Calendar, as, for example, on the 25th March, Dulas, on the 4th, 18th, and 21st April, etc. Sometimes the Arian gives more names than St Jerome, _e.g._ on the 11th March, the 2nd May, etc., while in some places they are in perfect agreement, _e.g._ on the 13th March, Modestus and twenty-one companions—the _Hieronymianum_ gives the names of the whole twenty-one, while here only the number is given—on the 16th April, Leonidas and eight companions in Corinth, etc. We cannot infer from this that the compiler of the _Hieronymianum_ incorporated the work of his Arian predecessor in his own, but he certainly was acquainted with it, and made use either of it or of common sources.