The three remaining sons of Felicitas, namely, SS. Alexander, Vitalis, and Martialis, were interred in the cemetery of the Jordani on the Via Salaria Nova. This cemetery, owing to its state of ruin and the difficulty of pursuing the excavating work, has only been very partially explored; but Marucchi believes he has found a broken inscription referring to “Alexander, one of the seven brothers.” It is probable that other traces of the loculi of these three will come to light when this large but comparatively little known catacomb, which is in a very ruinous and desolate condition, is carefully examined: at present large portions of it are quite inaccessible. The second Salzburg Itinerary “De locis SS. Martyrum” specially guides the pilgrim to tombs of these three thus: “propeque ibi” (alluding to the Basilica of S. Chrysanthus and Daria built over a portion of the Cœmeterium Jordani) “S. Alexander et S. Vitalis, sanctusque Martialis qui sunt tres de septem filiis Felicitatis ... jacent.” William of Malmesbury in his transcript of an ancient Itinerary also mentions them, as do other of the Pilgrim Guides. In the celebrated “Monza” Catalogue and in the “Pittacia,” or small labels, belonging to the phials which contained a little of the sacred oils which were burnt before the tombs of the more eminent confessors and martyrs (the phials of oils which were sent by Pope Gregory the Great (A.D. 590-604) to Theodelinda the Lombard Queen), the names of Felicitas and six of her martyred sons occur. In the “Pittacia” or labels they are grouped topographically together, as we have given them above, Felicitas’ being in a separate label, Januarius also in a separate label, then the two groups together as above, the “two” and the “three.” There is a reason for S. Silanus, who was buried with his mother in the cemetery named after her, being absent from this “Monza” Catalogue, and from the labels on the phials of oil. His body, as the “Liberian” Catalogue informs us, was missing for a season from its original loculus, it having been stolen away, but was subsequently recovered and replaced. The suspicion of the legendary character of the story of the martyrdom of S. Felicitas and her seven sons is largely traceable to the conclusions of some critical scholars (by no means of all) that the “Acts of S. Felicitas” and her sons are not authentic, that is, that they are not a contemporary piece, but were compiled at a somewhat later and uncertain date. It is, however, by the most trustworthy of these critics conceded that they are very ancient. But granting these conclusions are accurate and that the “Acts,” in the strict sense of the word, are not authentic, the circumstances of the Passion and the martyrdom of the mother and her heroic sons rest on other authorities outside and quite independent of the “Acts”--authorities of the highest value and absolutely unquestioned.