The "Hieronymian Martyrology" and those resembling it in form show signs of hurried compilation. Romæ, in cymiterio Callisti, via Appia, depositio Miltiadis episcopi".
The notices consist mostly of a topographical rubric preceding the name of the saint, e.g. There is another type of martyrology in which the name is followed by a short history of the saint. There exists a large number of them, the best known being those of Bede (eighth century), and Rhabanus Maurus, Florus, Adon, and Usuard, all of the ninth century.
We still possess the martyrology, or ferial, of the Roman Church of the middle of the fourth century, comprising two distinct lists, the "Depositio martyrum" and the "Depositio episcoporum", lists which are elsewhere most frequently found united.
Since the time when the commemorations of martyrs, to which were added those of bishops, began to be celebrated, each Church had its special martyrology.
Little by little these local lists were enriched by names borrowed from neighbouring Churches, and when the era of martyrs was definitively closed, those were introduced who had shone in the community by the sanctity of their life and notably by the practice of asceticism.
Early researches dealt with the historical martyrologies.
The notes of Baronius on the Roman Martyrology cannot be passed over in silence, the work being the result of vast and solid erudition which has done much towards making known the historical sources of the compilations of the Middle Ages.
The calendar of Carthage which belongs to the sixth century contains a larger portion of foreign martyrs and even of confessors not belonging to that Church.
Local martyrologies record exclusively the custom of a particular Church.
A new edition of the text and the notes took place under Urban VIII and was published in 1630.
Benedict XIV was also interested in the Roman Martyrology.
The name of calendars is sometimes given to them, but this is a mere question of words.