The manner in which this was done is fully described in the Gelasian sacramentary, although at that date the catechumenate, strictly speaking, no longer existed. After some introductory remarks from the priest, an acolyte rehearsed the Creed to the candidates for baptism, who were exhorted to impress it on their minds and hearts.[137] The rite, at all events, was the same as in earlier times. In the Gregorian sacramentary these practices are already omitted. A similar practice was followed with regard to the Our Father. It was first taught _verbatim_ to the baptised after their baptism.[138] This ceremony formed the chief characteristic of the Sunday next before Easter, in service-books in which the name Palm Sunday was as yet unknown. Accordingly, in the Gallican missal the Mass for the day is called, _Missa in Traditio Symboli_. During the Middle Ages, in various places, and especially in Germany, Christ’s entry into Jerusalem was represented in a somewhat naïve manner by carrying round in the procession a wooden figure representing the Saviour seated on an ass. Afterwards it was brought into the Church and placed in a conspicuous position. While suitable hymns were being sung, the clergy and people venerated it on their knees, and there it remained for the rest of the day. Figures of the so-called “Palmesel” are still numerous in museums, as, for example, at Basel, Zurich, Munich, Nürnberg, etc. MAUNDY THURSDAY The fifth day of Holy Week, the day on which Christ partook of the last Passover with His disciples and instituted the memorial of His Passion, is generally called _Cœna Domini_ in service-books. The Greeks, however, call it merely ἡ ἁγία καὶ μεγάλη πέμπτη, the Great and Holy Thursday. In the Calendar of Polemius Silvius is found, under the 24th March, the remarkable note _Natalis Calicis_. This is owing to the fact that at that period the 25th March was regarded as the day of Christ’s death, and the 27th as the day of His resurrection. The day of the institution of the Holy Eucharist and of the Sacrifice of the Mass was not passed over in even such an imperfect list of the Church’s festivals as that contained in this Calendar. The day had something of a festival character belonging to itself. Indeed, among the Copts it appears as a regular festival. The name _Natalis Calicis_ seems to have been common in southern and western Gaul, for it is found in Avitus of Vienne, and in Eligius of Noyon, in the sixth and seventh centuries. The same writers mark the day as a festival, _sollemnitas_, on which those who had been put to public penance were everywhere received back into the Church, and on which the Chrism was consecrated.[139]