There are naturally variations and amplifications of the sepulchre ceremonial as described by St. Ethelwold to be recorded. The _Depositio Crucis_, instead of preceding the _Missa Praesanctificatorum_, was often, as in the Sarum use, transferred to the end of Vespers, which on Good Friday followed the _Missa_ without a break[61]. The _Elevatio_ regularly took place early on Easter morning before Matins. The oldest custom was doubtless that of the _Regularis Concordia_, according to which the cross was removed from the sepulchre secretly by the sacristans, since this is most closely in agreement with the narrative of the gospels. But in time the _Elevatio_ became a function. The books of Salisbury and York provide for it a procession with the antiphons _Christus resurgens_ and _Surrexit Dominus_. Continental rituals show considerable diversity of custom[62]. Perhaps the most elaborate ceremonials are those of Augsburg and Würzburg, printed by Milchsack. In these the _Tollite portas_ procession, which we have already found borrowed from the dedication of churches for Palm Sunday, was adapted to Easter day[63]. But the old tradition was often preserved by the exclusion or only partial admission of the populace to the _Elevatio_. In the Augsburg ritual just quoted, all but a few privileged persons are kept out until the devil has been expelled and the doors solemnly opened[64]. A curious light is thrown upon this by a decree of the synod of Worms in 1316, which orders that the ‘mystery of the resurrection’ shall be performed before the _plebs_ comes into the church, and gives as a reason the crowds caused by a prevalent superstition that whoever saw the crucifix raised would escape for that year ‘the inevitable hour of death’[65]. A widespread if not quite universal innovation on the earlier use was the burial, together with the cross or crucifix, of a host, which was consecrated, like that used in the _Missa Praesanctificatorum_, on Maundy Thursday. This host was laid in a pyx[66], monstrance[67], or cup[68], and sometimes in a special image, representing the risen Christ with the cross or _labarum_ in his hands, the breast of which held a cavity covered with beryl or crystal[69]. Within the sepulchre both the host and the crucifix were laid upon or wrapped in a fine linen napkin.