This list, which begins with the great Christian festival of Christmas, enumerates the days on which Roman martyrs died and were buried. The months are given in their order and below their names appears a very brief record, giving the day and place of burial and the name of each of the martyrs. The first entry, for instance, reads: “January 20, interment of Fabianus in the cemetery of Callistus.” The earliest martyrs mentioned are SS. Perpetua and Felicitas who died in 202 A.D.; thus all definite memory of the many martyrs of the first and second centuries seems to have been lost. Even heretics do not appear to have been excluded, for as it is stated that the Novatians carried away the body of Silanus, it seems more than probable that he himself belonged to this heretical sect. As martyrs, all are regarded as equally entitled to the highest veneration, regardless of what they may have passed through on earth. Other communities than the Roman one possessed similar lists, as is clearly indicated by the words of Cyprian, in his thirty-ninth epistle, where he says: “As you remember, we offered the sacrifice for them, just as we celebrated a commemoration of the sufferings of the martyrs and of their anniversary days.” To many of the saints curative powers are attributed, and these powers are usually specialized so that each of these saints is invoked for aid against a different disease or defect. With very few exceptions it will be found that some circumstance in the history or legend of the saint is the origin of these beliefs. An exception may perhaps be made in the case of the two saints to whom recourse is most frequent at the present day, namely, St. Anthony of Padua (June 13) and St. Anne, the mother of the Virgin Mary (July 26). Relics of the latter saint, preserved in many parts of Europe and also in America, are regarded as endowed with wonderful therapeutic powers. Recently, in New York City, at the church of St. Jean Baptiste, a relic of St. Anne was shown to many thousands of the faithful, and some wonderful cures are said to have been accomplished by its aid. Sceptics will be inclined to attribute such cures to the influence of suggestion, while Catholics will see in them a proof of the power of the saint’s intercession on behalf of those who repose their trust in her. St. Anthony is usually appealed to for success in difficult enterprises, and more particularly for the discovery of lost articles. Here the belief in the successful intervention of the respective saints is more generalized and appears to have grown up independently of any event chronicled in the legends, but these instances are quite exceptional.