chant of unison, such as it is found in all choral books:  but the mode of singing it in the pontifical chapel makes it appear different from what is sung in other churches—­Above all, the distribution of the notes, which are sung (not of those which are written) adapted to express the length and shortness of the syllables which compose the rhythm of the hymn, ought to be studied.  “Se si da quell’inno ad un maestro di cappella per metterlo in musica concertata ed in battuta sensibile, verra subito distrutto il ritmo, e se la cantilena della cappella pontif. si scrive in battuta, si vedranno cadere nel battere alcune sillabe brevi, senza pregiudizio della loro quantita”.  Dubbio di D. Antonio Eximeno sopra il saggio fondamentale pratico di contrappunto del R.P.M.  Martini.  Roma, 1773.]

[Footnote 96:  The corporal is a square piece of linen so called, because the Corpus or body of Christ is placed on it.  S. Isidore of Pelusium in the beginning of the 5th century says, that the white linen cloth, which is spread under the divine gifts, is the clean linen cloth of Joseph of Arimathea:  “for we, sacrificing the bread of proposition on the linen cloth, without doubt find like him the body of Christ”:  it was anciently much larger than it is at present.  The purificator is a small towel, which serves to wipe the chalice and the hands and mouth of the priest, after he has received the B. Sacrament.]

[Footnote 97:  The veil is used from reverence to the B. Sacrament:  on an ancient mosaic on one of the arches of S. Prassede, a person is represented enveloped in it, holding a sacred vessel apparently intended to contain the B. Sacrament.  Ciampini, Vet. mon.  T. 2.]

[Footnote 98:  According to the Gelasian Sacramentary, “the deacons go to the sacrarium and walk in procession with the body and blood of the Lord, which remained from the preceding day”:  with it the most ancient Ordo Romanus ad usum monasteriorum agrees.]

[Footnote 99:  In the fourth century Pope Innocent I in his epistle to Decentius assigns as a reason, why the holy sacrifice is not offered up on this day, the example of the apostles who, concealing themselves for fear of the Jews, spent this and the following day in fasting and mourning for the death of their master, and were thus debarred from the holy mysteries.  During the whole of Lent the Greek church still celebrates, towards evening, only the mass of the presanctified, except on Saturdays and Sundays, and on the feast of the Annunciation, when the ordinary mass is offered up.  This is one of the ancient instances of communion under one kind; for, as Leo Allatius observes, either it is received under the form of bread alone, or if some drops of the sacred blood were sprinkled on the host, all the species of wine have disappeared before communion. (De utriusque Ecclesiae consensione, p. 875).  Neither in the Latin or the Greek church is the mass of the pre-sanctified a Missa sicca