With regard to the Roman martyrs and the succession of the popes, the _Hieronymianum_ is not altogether independent of the Philocalian list, although it is fuller. The earliest pope mentioned in it is Cornelius, and the last St Leo I., while the Philocalian list begins with Lucius († 254), and ends with Boniface I. († 422). The _Hieronymianum_ gives also the days of the consecration of some of them, _e.g._ Miltiades, Liberius, Innocent I., and Boniface I. On the other hand the earlier martyrs are omitted with the exception of Clement I. The indications of place are dealt with on various principles. For the most part the city is naturally given where the martyrdom took place; occasionally only the province is given, as, for example, Achaia, Asia, Campania, Sardinia, and Sicily, this being especially the case in regard to the last-named island. Remarkable on account of its vagueness is the phrase _in Africa_ which occurs more than a hundred times without the name of any town being given, but, nevertheless, in the case of many African martyrs the town is given.[779] Often so many personal names follow one another that one suspects that some indications of place have dropped out, a conjecture to which one is all the more inclined as the indefinite expression _et alibi_ is very often employed. The martyrs themselves are only distinguished by their rank in the hierarchy, when they belonged to the sacred ministry, _i.e._ deacon, presbyter, bishop, but by far the larger number of personages are without any indication of place, date, etc. In many cases it is evident that the same person has been entered twice or oftener,[780] and mutilations, disfigurements and alterations are very numerous, more especially in the later MSS. The transcribers allowed themselves considerable freedom, adding supplements and corrections, apart from the unintentional mistakes they made. A hint of a literary nature is given by the remark, “cujus” or “quorum acta habentur,” indicating the existence of the acts of such and such a martyr. Later transcribers were not satisfied with this, but, when the acts were forthcoming, added larger or shorter notices from them to the text.[781] Had we the work as it came originally from the hands of the compiler of Auxerre, these imperfections would disappear to a considerable extent. A glance at any entry in the three recensions shows how freely the earliest transcribers dealt with the original text; in the new edition the three recensions are printed in parallel columns.[782] All these remarks have an intimate bearing upon the question of the sources and origin of the work. With regard to sources, the Roman _Depositio Martyrum_ has been incorporated bodily, and a great part of the Carthaginian Calendar as well, but the compiler must have had the Arian Martyrology in a better copy than that which has come down to us, or even in its original form; this is shown by the fact that frequently