We purpose dealing more particularly with the early Roman Kalendars. The earliest martyrology that has survived is contained in a Roman record transcribed in A.D. 354. It is known, sometimes as the _Liberian Martyrology_ (from the name of Liberius, who was bishop of Rome at the time), sometimes as the _Bucherian Martyrology_, from the name of the scholar who first made it known to the learned world[24], and not uncommonly as the _Philocalian_, from the name of the scribe. It presents many interesting, and some perplexing features, which cannot be dealt with here. We must content ourselves with noticing that, besides recording, as in a serviceable almanack, several pagan festivals, it marks the days of the month of the burials (_depositiones_) of the bishops of Rome from A.D. 254 to A.D. 354, and also the burial-days of martyrs, twenty-five in number. In both lists the cemeteries at Rome where the burials took place are noted. But there are also entered three ecclesiastical commemorations which do not mark entombments, (1) ‘viij Kal. Jan. (Dec. 25) Natus Christus in Bethleem Judeae’; (2) ‘viij Kal. Mart. (Feb. 22) Natale (_sic_) Petri de Cathedra’; (3) ‘Nonis Martii (March 7) Perpetuae et Felicitatis Africae[25].’ The appearance of St Perpetua and St Felicitas in a characteristically Roman document is a striking testimony to the fame of these two African sufferers for the Faith[26]. The use of the word _natale_ in connexion with St Peter’s chair not improbably marks the dedication of a church; and, at all events at a later period, the word seems sometimes used as equivalent simply to a festival, or perhaps a festival marking an origin or beginning—as, for example, _Natale Calicis_, of which something will be said hereafter (p. 40). Easter could not appear in the Kalendar properly so-called; but the document contains cycles for the calculation of Easter, and a list of the days on which it would fall from A.D. 312 to A.D. 412.