[Footnote 34:  Of the antiquity of the custom of kissing the Pope’s foot we have proofs in Anastasius the librarian in the lives of Popes Constantine and Leo IV.  When Valentine was elected Pope in 827, his feet were kissed by the Roman senate and people at S. John Lateran’s.  Numerous instances also are on record of sovereigns who have kissed the feet of the Popes, and Pouyard has written a dissertation to shew, that this custom was anterior to that of marking the papal shoes or sandals with a cross.  This token of profound respect was given also to the emperors of the east at Byzantium.]

[Footnote 35:  These are distinguished lawyers habited in black cappe.  For an account of the various offices above-mentioned and of their origin see The Papal Chapel, Described etc. by C.M.  Baggs.  Rome. 1839.]

[Footnote 36:  That crosses, candles and incense were anciently used in processions appears from S. Gregory of Tours, de Vit.  Patrum, c. 13.]

[Footnote 37:  The kings and chief magistrates of ancient Rome were entitled to a sella curulis, or chair of state, which used to be placed in their chariots.  Gell.  III; 18.  They were seated on it also at their tribunal on solemn occasions.  Virgil makes old king Latinus say: 

Et sellam regni trabeamque insignia nostri.  AEn.  XI. 334.  The Romans had borrowed it from the Etruscans according to Dionysius of Halicarnassus. (Clement of Alexandria observes, That many of the rites of Etruria were imported from Asia; and Diodorus (lib. 5.) represents these insignia as derived from Lydia.  See Phoebens.  De Identitate Cathedrae S. Petri p.  XX. seq.) It was richly adorned, conspicuum signis, according to Ovid, Pont.  IV. 5, 18.  In the Pope’s carriage even now there is a chair of state, and to Him alone is reserved the honour of a sedia gestatoria.  Pope Stephen II in 751 was carried to the basilica of Constantine on the shoulders of the Romans exulting at his election:  and from this fact some derive the custom of carrying the Pope in His chair on solemn occasions.]

[Footnote 38:  This hymn is attributed to the abbot Theodulph afterwards bishop of Orleans, who lived in the 9th century.  If it were true, that he sang it as the emperor Louis le debonnaire was passing by the prison, in which he was confined, and that he was in consequence liberated, we should have a historical reason for the shutting and opening of the door, and for the hymn’s being sung partly inside the church.  This account has however been called in question by Menard, Macri, Martene and others; and hence Pouget, and after him Benedict XIV and others are contented with a mystic reason for such ceremonies, viz, that heaven was closed to man in consequence of sin, and was opened to him by the cross of Christ.]

[Footnote 39:  In these it is called Dominica ad Palmas, Dominica in Palmis, and in the Gregorian Sacramentary mention is made, in the prayer which precedes communion, of the faithful carrying palm-branches.]