The actual structure of the sepulchre lent itself to considerable variety. St. Ethelwold’s _assimilatio quaedam sepulchri_ upon a vacant part of the altar may have been formed, like that at Narbonne several centuries later, by laying together some of the silver service-books[70]. There are other examples of a sepulchre at an altar, and it is possible that in some of these the altar itself may have been hollow and have held the sacred deposit. Sometimes the high altar was used, but a side-altar was naturally more convenient, and at St. Lawrence’s, Reading, the ‘sepulchre awlter’ was in the rood-loft[71]. The books were a primitive expedient. More often the sepulchre was an elaborate carved shrine of wood, iron, or silver. If this did not stand upon the altar, it was placed on the north side of the sanctuary or in a north choir aisle. In large churches the crypt was sometimes thought an appropriate site[72]. Often the base of the sepulchre was formed by the tomb of a founder or benefactor of the church, and legacies for making a structure to serve this double purpose are not uncommon in mediaeval wills. Such tombs often have a canopied recess above them, and in these cases the portable shrine may have been dispensed with. Many churches have a niche or recess, designed of sole purpose for the sepulchre[73]. Several of these more elaborate sepulchres are large enough to be entered, a very convenient arrangement for the _Quem quaeritis_[74]; a few of them are regular chapels, more than one of which is an exact reproduction of the Holy Sepulchre at Jerusalem, and is probably due to the piety of some local pilgrim[75]. Wood, metal, or stone, permanent or movable, the sepulchre was richly adorned with paintings and carvings of the Passion and the Resurrection, with Easter texts, with figures of censer-swinging angels and sleeping knights[76]. A seal was, at least at Hereford and in Hungary, set upon it[77]. A canopy was hung over it and upon it lay a pall, also a favourite object for a pious legacy. Similar legacies might meet the expense of the ‘sepulchre light,’ which was kept burning from Good Friday to Easter morning, and was only extinguished for a few minutes on Easter Saturday to be re-lit from the freshly blessed ‘new fire[78].’ Or the light might be provided by one of the innumerable guilds of the Middle Ages, whose members, perhaps, also undertook the devout duty of keeping the two nights’ vigil before the sepulchre[79]. This watch was important. The Augsburg ritual already quoted makes the possibility of arranging it a condition of setting up the sepulchre at all[80]. The watchers sang psalms, and it is an example of the irrepressible mediaeval tendency to _mimesis_ that they were sometimes accoutred like the knights of Pilate[81]. After the _Elevatio_, the crucifix seems to have been placed upon a side-altar and visited by processions in Easter, while the host was reserved in a tabernacle. The