8. A cloth called the white himis, shot with red thread in memory of Christ's Passion, was worn like a crown, to preserve; the chrism, by the baptized, and was laid aside with the alb. It fell into disuse in 1090, when the chrism was w^iped off with some light mate- rial like silk.
9. At a solemn high-mass the subdeacon muffles his arms and shoulders in a scarf or veil in token of himiil- ity and reverence when he elevates the paten to an- nounce the time of communion. Tlie priest also used it to envelop his hands at the time of the benediction.
10. Female penitents wore veils (the velamen peniten- Hcf^) and cut their hair short or let it hang loosely about their shoulders. The third Council of Toledo (531) ex- pressly enjoined the use of these veils.
11. Veils were also worn by females at confirmation.
12. A black veil for the head was used by (ireek priests in reading the prophecies, in allusion to 2 Cor. iii, 13-16.
13. A white damask with fringe, called the chnrch- ing-cloth, was used in the latter iialf of the 17th centu- ry at the churching of women in England.
14. At Christmas and Easter, formerly, in France, three veils were laid upon the altar and then removed — the first, black, to represent the time before tlie law; the second, pale, to signify the time of the law ; and the third, red, to show the time of grace. One was re- moved at each nocturn of Christmas.
15. The coverinii for the cross and images used ia
VEIL OF THE TABERNACLE V40
VEITH
England during Lent is called a veil. It signified va- riously, according to I he different authorities, "t lie ilark- ness of infidelity which covered the face of the .Jews in the Old Test.," "the mourning and lamentation of sinners for their ungodly manners."
IC. A covering of silk, embroidered and of the color of the season, was used fiir placing over the chalice and paten when jjrepared for the Christian sacrifice, and for the same purpose when the sacrilice was completed. This is called the veil for the clialice. The "white linen cloth" of the Church of England communion-ser- vice is also called the veil for the chalice.
17. At Winchester College a canopj' of linsey-wool- sey powdered with stars of gold was used to fall over the |)yx on I'alm-Sunday and Corpus Christi. This was called Sindon, pyx, or Corpus Christi cloth.
18. A veil or curtain of silk, satin, velvet, or cloth of gold or silver is used to enclose the tabernacle for the Blessed Sacrament when reserved in the Konian Cath- olic Church. It is called the veil fur the tubvniade, and came into use most probably when the setting-up of tabernacles became general.
T(ikbi(j the veil is a term used to designate the act of consecration to the Church, when a female takes upon herself vows, after which she never appears in public unveiled. See Nun.
VEIL OF THK Tabeijxaci.e, Temple. See Vail.
Veil, De (also Duveil), is the name of two Jewish converts, who have become known by their writings in the republic of learning.
1. Chahles Maiua was born at ]\Ietz about lG"2o. He received an excellent Hebrew education, and em- braced the Roman Catholic faith about 1G55 (V). His learning and great abilities soon secured for him a high position in his Church, of which he was a distin- guished preacher. He became canon in the Order of St. Genevieve, was made doctor of theology by the LTiii- versity of Anjou, and was also prior of the monastery in Metun. He devoted his time to the exposition of the Scriptures in the ditTerent positions which he oc- cupied. He published in Latin a CommeHtury on the Gospels of Matthew and Mark (Angers, 1672) : — a Coni- mentary on the Song of Songs (Paris, 1673) : — and a Com- mentary on Joel (ibid. 1676). In these writings De Veil proved himself such a stanch champion of Komanism that he was requested to hold a controversy with the Huguenots, at that time the great opponents of the Ro- man Church in France. But his diligent inquiry into the points of difference between Komanism and Protes- tantism brought about a very favorable impression of the latter, and the former foe became now a friend of the Huguenots. He was obliged to escape from France. In Holland he openly abjured Romanism in 1078, and soon after he went to England, where he not only formed a friendship Avith men like Si illingfieet. Sharp, Tillot- son, Patrick, etc., but also received the appointment of chaplain and tutor to a noble family. He now pub- lished new editions of his commentaries, discarding therefrom and refuting therein the doctrines of Rome. He also published a Commentary on the Minor Proph- ets (Lond. 1680). These commentaries soon bccaine the text-books of the clergy at homo and the Reformed churches abroad. Dr. Compton, bishop of London, en- couraged him to prosecute his Biblical labors, and gave him free access to his library at all times. Discovering in this library some works of the English Baptists, De Veil imiuired into the controversy, which residted in his joining this denomination, to the loss of all his friends, with the honorable exception ofTillotson. De Veil gave to the public, as the result of his rpsearchos, a Commentary on the Arts (ibid. 1684). in which he de- fended the Baptists' principle. This commentary he translated himself from the Latin into English, and published it in 1685 (new edition, 18.51). De Veil's commentaries are still very valuable. See Filrst, Bihl. Jud. iii, 470; Kitto, Cyclop, s. v.; Kalkar, Israel u. die