sunt".]

[Footnote 63: These _troccole_ were formerly called by the hard names
of _crepitacula ligna congregantia, mallei excitatorii_. The Greeks
used them anciently, as Martene proves from a libellus de miraculis
Anastasii presented to the second council of Nice, from S. John
Chrysostom's life by Metaphrastes etc. etc. In modern times also they
continue to use them. Benedict XIV observes that the practice of the
Latin church on these days is intended to preserve the remembrance of
the ancient custom. It is also evidently intended, like the reversed
arms of the soldiers, as a sign of mourning for the death of Christ.
This silence of the bells is prescribed in the ancient rituals:
mystical interpreters assign as a reason, that they signify Christ's
preachers and apostles, who were silent during the sufferings of their
Master.]

[Footnote 64: S. Greg. Turon. De mirac. S. Martini "oblatis super
altare sacris muneribus, mysterioque Corporis et Sanguinis Christi
palla ex more cooperto.", Vid. Bona. Lib. II, c. 13. not. 12.]

[Footnote 65: This mass is found in the Antiphonary and Sacramentary
of Pope Gregory the great; in all churches but the Roman, as Marlene
observes, vespers were joined with the mass on this day, as they are
on holy Saturday throughout the Latin church. On holy-thursday the
Pope used generally to preach after the gospel, and in the mean time
the Cardinals stripped the altar: after the sermon the Pope blessed
the people as usual, and then began the _Credo_, according to
Benedict, Canon of S. Peter's. His Holiness drank on this day directly
from the chalice, and did not use the golden reed or _fistola_, as on
other occasions; this we learn from the Apamean Pontifical.]