identifies as part of the persecution of Diocletian, adding at the end of a passage about "their graves and the places where they suffered": "I refer to Saint Alban of Verulam (Verolamiensem), Aaron and Iulius, citizens of Caerleon (Legionum Urbis) and others of both sexes, who in different places, displayed the highest spirit in the battle-line of Christ". (De Excidio 10) The Verulamium location is supported by the fact that the topography of the Passio can be broadly, if not quite exactly, matched to that of Verulamium, and Bede describes an important cult of Saint Alban there, by the early eighth century at least. Some doubt, however, is encouraged by the fact that in his account of Albans's martyrdom Gildas (De Excidio 11) describes the martyr as crossing the Thames to his place of execution (at Verulamium/St Alban's there is only the much smaller River Ver), which some have taken as an indication that the actual martyrdom (or the more original version of the story about it) was located in Londinium. Cult The hilltop located outside Verulamium eventually became the centre of the cult devoted to Alban. It has been claimed (but doubted by some) that a memoria over the execution point and holding the remains of St Alban may have existed at the site from c. 300, possibly earlier. There was certainly a cult centre of St Alban at Verulamium by the time of Bede c. 731, and the mention in Gildas strongly suggests that it was already in existence by the early sixth century. However, when and how the cult of Saint Alban originated is the subject of some debate: there is little textual or archaeological evidence that a cult of Saint Alban existed before Germanus of Auxerre visited the site in 429. In fact, one version of the Passio Albani says that Germanus did not know the name or story of Saint Alban before visiting the site, and Alban appeared to him in a dream to reveal his identity and martyrdom story. That can be interpreted as suggesting (see above: The Disputed Historicity) that the cult of Saint Alban did not exist before the arrival of Germanus. Germanus is said to have taken away dust from the site, which was still marked with Alban's blood. The cult and veneration of saints was still in its infancy at this time, and it has been suggested that Germanus had