[Footnote 95: Baini observes, that the chant of this hymn is one of the few instances of _rhythmical_ chant preserved by uninterrupted _tradition_ in the papal chapel and adorned with the ancient ornaments. (See his Saggio sopra l'indentita dei ritmi musicale e poetico. Firenze, 1820). "The chant of that hymn" says Eximano (quoted by Baini, Mem. Stor.) is a true plain chant, that is, a 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.]