Saint NameXystus/Sixtus II, bishop and martyr of Rome : S00201
Felicissimus and Agapitus, and four other deacons of Xystus II, all martyrs of Rome : S00202
Saint Name in SourceSixtus
Type of EvidenceLiterary - Hagiographical - Other saint-related texts
Evidence not before590
Evidence not after604
Activity not before550
Activity not after595
Place of Evidence - RegionRome and region
Place of Evidence - City, village, etcRome
Place of evidence - City name in other Language(s)Rome
Major author/Major anonymous workGregory the Great (pope)
Cult activities - PlacesCult building - independent (church)
Cult activities - Non Liturgical Practices and CustomsBurial ad sanctos
Cult Activities - Protagonists in Cult and NarrativesOther lay individuals/ people
SourceGregory the Great (Pope, 590-604) wrote his Dialogues on the Lives and Miracles of the Italian Fathers (Dialogi de vita et miraculis patrum italicorum) in Rome around 593. Organised into four books, the first three are a collection of lives and miracles of various Italian saints. The longest is the Life of Benedict of Nursia, which comprises the entirety of book 2. The final book consists of an essay on the immortality of souls after death. As a whole, the work documents and explains the presence of the miraculous in the contemporary world and the ability of saints to effect miracles both before and after death. The attribution of the Dialogues to Gregory has been disputed, most recently by Francis Clark who argued that the work was created in the 680s in Rome. Others - such as Adalbert de Vogüé, Paul Meyvaert and Matthew dal Santo - have, however, strongly argued for Gregory's authorship and it is broadly accepted that Gregory was responsible for the Dialogues.
For a discussion of Gregory's devotion in writing the Dialogues, see E04383, and for the role of the Dialogues as a tract justifying the nature of miracles and theorising on the immortality of souls, see E04506.
Gregory's principal aim in collecting the miracle stories of the holy men and a very few women of sixth-century Italy was to show the presence of God's power on earth as manifested through them, rather than to encourage the cult of these individuals. Indeed, though posthumous miracles at the graves of a few individuals are recorded (and also a few miracles aided by contact relics of dead saints), there is very little emphasis in the Dialogues on posthumous cult; some of the miraculous events that Gregory records (e.g. E04429) are not even attributed to named individuals. Although very few of the holy persons in the Dialogues are 'proper' saints, with long-term cult, we have included them all in our database, for the sake of completeness and as an illustration of the impossibility of dividing 'proper' saints from more 'ordinary' holy individuals.
Vogüé, A. de, Grégoire le Grand, Dialogues, Sources chrétiennes 265 (Paris: Cerf, 1980).
Zimmerman, O.J., Dialogues of Saint Gregory the Great, Fathers of the Church 39 (Washington, D.C.: Catholic University of America Press, 1959).
Clark, F.,The 'Gregorian' Dialogues and the Origins of Benedictine Monasticism (Leiden: Brill, 2003).
Dal Santo, M., "The Shadow of A Doubt? A Note on the Dialogues and Registrum Epistolarum of Pope Gregory the Great (590–604)," Journal of Ecclesiatical History, 61.1, (2010), 3-17.
Meyvaert, P., "The Enigma of Gregory the Great’s Dialogues: A Reply to Francis Clark," Journal of Ecclesiastical History 39 (1988), 335–81.
Vogüé, A. de, "Grégoire le Grand et ses Dialogues d’après deux ouvrages récents," Revue d’histoire ecclésiastique 83 (1988), 281–348.