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 martyrdom very shortly after the death of Agnes. The site of the tomb has been ascertained, but the remains of Emerentiana now rest in the silver urn which contains the body of S. Agnes in her basilica beneath the altar.

The appellation "Cœmeterium majus" dates certainly from the fifth century. One of the more striking features of this catacomb is a little basilica not of later construction but belonging to the original work. It is simply excavated in the tufa stone, and is divided into two parts by the passage running through the cemetery. It is a perfect subterranean church, containing separate divisions for men and women. The presbytery and the position of the altar are clearly defined; the very chair for the bishop or presiding presbyter is in its place, as is the pillar on which the sacred oil burned in front of some hallowed sanctuary. We wonder what was the special purpose for which this little church, in the middle of the cemetery, was designed?

The Itineraries mention that various martyrs, whose life-stories are generally unknown to us, were buried here.

VII

The Via Salaria Nova, like the Via Nomentana, from which it is but a little distant, lies on the north side of the city. Abutting on the road are four cemeteries: S. Felicitas, Thrason and Saturninus, Jordani, and the very important and most ancient Catacomb of S. Priscilla.

The story of S. Felicitas, who with her seven sons was put to death for her religion in the reign of and by the direct commandment of the Emperor Marcus Aurelius, circa [Footnote: A.D.] 162, is fairly well known. The "Acts" of the martyrdom by many scholars are not reckoned authentic, although the document in question is allowed to be of very high antiquity.

The story is generally very sharply criticized, as a reproduction of a story from the Fourth Book of Maccabees. The high estimation in which the Emperor Marcus universally now is held, no doubt contributes to the severe criticism