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Acta Sanctorum merely notes the existence of her cult in German hagiography of the late 15th and early 16th century.
The story seems to be rather complicated, especially her ending up in Russian hagiography as "София Римская" but there identified with
Sophia, mother of "Faith, Hope and Charity". The Russian tradition also originates in the 16th century, so perhaps this is via German transmission.
The reference to Pope Sergius is due to AASS, but there it seems that at the time of Sergius it was merely noted that there was an inscription referencing a virgin martyr Sophia. The identification with this specific Sophia, said to have been killed during the Diocletian Persecution, is not implied.
The main locus of her cult seems to be Eschau, and the 15 May date also seems to originate there. I assume there must be a Vita produced there which connects her to the Diocletian Persecution, but so far we have not identified it.
I suspect the actual story, once this is researched, will begin with the Eschau convent, from where "Cold Sophie" entered German folklore, and only after 1500 did Roman hagiographers attempt to connect this tradition to various inscriptions or references involving the name Sophia.
This is different from the "Sophia, mother of Faith, Hope and Charity" tradition which can be traced to the 6th century, and also entered Eastern Orthodoxy prior to the schism. Presumably after 1500, the "Sophia, mother of Faith, Hope and Charity" tradition in Russia came to be identified with the German "Martyr Sophia of Rome" tradition. --dab(𒁳)15:27, 3 January 2018 (UTC)[reply]
