Now all this is based on a short passage in Bede: "Lucius King of the Britains sent to the Pope asking that he might be made a Christian; he soon obtained his desire, and the Britons kept the faith pure till the Diocletian persecution," which itself is amplified from an entry in the Liber Pontificalis: "Lucius King of the Britains sent to the Pope asking that he might be made a Christian."

The Liber Pontificalis under Hadrian I. mentions the "tres apsides in ea constituens" of that church as if they were something new. Of this building the greater part remains, though with considerable alterations and additions made in the fourteenth century, after the earthquake of 1348, and in the fifteenth century.

This last does not occur in the early version of the Liber Pontificalis, and is irreconcilable with the history and position of the papacy in the second century; but is a forgery, inserted at the end of the seventh century by the Romanising party in the Welsh Church the party desiring to bring the Welsh Church into communion with the Roman, and so interested in proving that British Christianity came direct from the Pope; and all the talk about the archflamens and archbishops, &c., is pure invention.

To the S. Agnellus and to the Church of Ravenna Justinian "rectae fidei Augustus" gave all the substance of the Goths, according to the Liber Pontificalis, "not only in Ravenna itself, but in the suburban towns and in the villages, both sanctuaries and altars, slaves and maidens, whatever was theirs.

Contantine employed this art very extensively. Of his period, however, few examples remain. The most notable is the little church of Sta. Constanza, the vaults of which are ornamented in this way, with a fine running pattern of vines, interspersed with figures on a small scale. The Libel Pontificalis tells how Constantine built the Basilica of St.

Here in this mighty tomb, which is known in Ravenna as La Rotonda, abandoned now in an unkempt garden, Theodoric, who expected to found a line of kings who would one day lie beside him; as long as he lay there at all, lay there alone. Not for long, however, did he enjoy that solitude. Already, when Agnellus wrote his Liber Pontificalis, the tomb was empty.

And it is the same with his successor Longinus. All the texts that mention him, including the Liber Pontificalis, call him Praefectus. But the transformation from which the exarchate arose was more obscure and far more slow than any official reform of Justinian's could have been.

But the chronology of 1 Clement seems to me less certain than it is usually held to be. It depends on two factors, both doubtful: the chronology of the list of Roman bishops in Eusebius and in the Liber Pontificalis; the supposed reference in the epistle to the alleged persecution under Domitian.