[Footnote 103: "As the communion," says Mabillon "is of the nature of a sacred banquet, it consists of food and drink; hence the other part of the banquet, viz. drink, was supplied by wine, mixed with water, but sanctified by a particle of the B. Sacrament" See for the service of this day a MS. Pontifical of the church of Apamea in Syria ap. Martene t. 3, p. 132. It is found with little variation also in the Gelasian Sacramentary, in a very ancient _Ordo Romanus_, and some MSS. cited by Martene. In the Roman church, as Amalarius was informed by the Roman archdeacon "at the station no one communicated". In many other churches there was general communion; this is prescribed by the church during this holy season.] [Footnote 104: In many churches the crucifix used to be solemnly placed in the _sepulchre_ after the Vespers. See the Sarum and other missals, ap. Martene t. 3, p. 139.] [Footnote 105: So jealously are these relics kept, that even sovereigns cannot go up where they are preserved, without being first appointed Canons of the Basilica. The Emperor Frederic III, and afterwards Ladislaus son of the king of Poland, and Cosimo III grand-duke of Tuscany went up dressed as Canons of St. Peter's.] [Footnote 106: The learned professor Sholz after his return from Palestine defended in a dissertation the genuineness of this tomb against Dr. Clark's objections: if it be within the walls of the modern city of Jerusalem, it was certainly outside the ancient walls.] [Footnote 107: The lance preserved at Nuremberg resembles in form that of St. Peter's, but is made of common iron, united with a part of one of the nails of the cross.] [Footnote 108: These relics are shewn to the people on holy-Wednesday after the matins of Tenebrae; on Thursday and Friday several times in the day: on holy Saturday morning after mass: on Easter Sunday after the Pontifical mass: on Easter Monday, and a few other festivals.] [Footnote 109: The opinion of Roestell (Beschreibung der Stadt Rom, B. I, p. 400) that these phials contained the blessed eucharist under the form of wine, if admitted, would form a new proof of the real and permanent presence of Christ's blood in the B. Sacrament; yet it is a novel, unsupported, and untenable conjecture. Some of the ancient Christian Fathers complain, it is true, of the abuse of burying the eucharist with the deceased under the form of bread; but the phials of blood have been found with so many bodies, that we cannot reasonably suppose the custom to have been an abuse: and who among the ancients mentions that the eucharist was ever buried with them under the form of _wine_? That the palm-branch or crown accompanied by these phials of blood are authentic signs of martyrdom, see Raoul-Rochette's Memoires sur les pierre sepulcrales, t. XIII des Mem. de l'Academie, p. 210, 217. On one of the phials mentioned by Roestell was found the inscription Sanguis Saturnini.]