Companion to A: Psalterium

[4]
Dedicatory Epistle of 1519
According to Christopher Wordsworth (The Old Service-Books, 105), the writer, Brian Row, was an Etonian, born at Macclesfield, who passed on to King’s College, Cambridge in 1499. Row gives credit to Dr. [John] Sampson (d. 1519), Vice-Provost of his college, for correcting the Sarum Antiphoner.

[5].
In nomine Domini nostri.
This appears to be the salutation with which the Breviary begins, rather than a part of the liturgy itself.  However, John David Chambers The Psalter, or Seven Ordinary Hours of Prayer (London: Joseph Masters, 1852), 25, takes it to be part of the Office.  In this case it would be said privately before what follows.

Sign of the Cross.
‘The cross was originally traced by Christians with the thumb or finger on their own foreheads. This practice is attested by numberless allusions in Patristic literature, and it was clearly associated in idea with certain references in Scripture, notably Ezekiel 9:4 (of the mark of the letter Tau); Exodus 17:9-14; and especially Apocalypse 7:3, 9:4 and 14:1.’ Catholic Encyclopedia, ‘Sign of the Cross’ (http://www.newadvent.org/cathen/13785a.htm). It would seen that the practice of making a larger cross, from forehead to breast, and from shoulder to shoulder, gained momentum through the course of the later middle ages.  Thus, in the Myrroure of our Lady (1530):40, ‘ye begin with your head downward, and then to the left side, and after to the right side, in token and belief our Lord Jesus Christ came down from the Head, that is, from the Father unto earth, by his holy incarnation, and from earth unto the left side, that is hell by his bitter passion, and from thence unto his Father’s right side, by his glorious ascension ; and after this ye bring your hand to your breast, in token that ye are come to thank him and praise him in the inmost of your heart for his benefits’.

See page 6, where the rubric (from Salisbury Cathedral Chapter Library, MS 152) includes ‘in pectore vel coram facie sua’ (‘on the breast or upon his face’).  this suggests some lack of uniformity in the practice.

Aperi Domine os meum

This prayer appears in the 1516 and 1531 Breviaries, but otherwise is not usually found in Sarum sources; it may have been a late addition by the French printers.

Pater noster.
The Pater noster uses the Vetus Latina ‘quotidianum’ rather than the Vulgate ‘supersubstantialem’.

Salutatio angelica.
In most Sarum sources the Ave Maria does not include the second part: ‘Sancta Maria mater Dei . . . ‘  However it is included in the 1531 Breviary. This latter petition apparently first appeared in print in Girolamo Savonarola, Esposizione sopra l’Ave Maria, (1495).
In most versions ‘Christus’ is omitted.
This form of the Ave Maria omits the final word ‘nostre’, which appears to have been a later addition.

[6].
Symbolum apostolorum.
‘inferna’ is in the textus receptus of the Creed and appears in Rufinus’ commentary.  ‘inferos’ is the normal usage today.
Credo in Spiritum, the latter part of Credo in Deum, typically begins a new paragraph.

Psalmus invitatorius. xciv. Venite exultemus Domino.
The text of the Invitatory Psalm follows the Old Roman Psalter, and is thus different from Gallican form which appears in the body of the Psalter.

[7]
 Invitatoria per annum
The Invitatory Antiphons that appear here begin with those used on ordinary Sundays through the year, from after the Octave of Epiphany until Septuagesima, from after the Octave of Easter until the Ascension, and from after Trinity until Advent.  (The Invitatory Antiphons for Sundays in Advent through Epiphany, Septuagesima through Easter, and Ascension through Trinity appear in the Temporale.)  Then follow the Invitatory Antiphons for ferias in Advent and in Eastertide.  (For ferias after the Octave of Epiphany and after Trinity the Psalter provides a different Invitatory Antiphon for each weekday in a series of texts taken from the Venite that continues from the Invitatory for Sundays after Epiphany.)

Invit. Preoccupemus faciem Domini. (Ps 95/xviv. 1b)
This is the ‘default’ Sunday Invitatory Antiphon for ‘ordinary’ time.
In the Nocturnale Romanum:1 the rubric indicates omission from the Psalm of the text of the Antiphon when this Invitatory is sung. There is no such rubric in the Sarum sources.

Invit. Alleluya. Surrexit Dominus.
This melody is part of an Alleluya series in Eastertide.

[8]
The four Invitatory Antiphons for Sundays in Trinity-tide (beginning with Laudemus Jesum Christum) vary according to the Lections at Matins: Sapientia, Job through to Judith, Maccabeorum, Ezechielis.  They form a series of related melodies. Three are designated Mode II.  The second, Laudemus nomen Domini, is designated Mode I.  However, this latter Antiphon is attached to the Mode II Venite Tone in BL-52359. Related is also ‘Laudemus Jesum Christum in conversione’ {202} for the Feast of St. Paul.
These Invitatory Antiphons appear to be the most elaborate grouping of Invitatory Antiphons for the Temporale in the Western tradition.

Invit. Laudemus Jesum Christum quia
This Invitatory Antiphon is unique to the Sarum repertory in CANTUS.

Invit. Laudemus nomen Domini. (cf. Ps. 99/c : 3-4.)
This Invitatory Antiphon is unique to the Sarum repertory in CANTUS.

[9]
Invit. Adaperiat Dominus. 2. Macc. 1:4.
Compare the Antiphon at First Vespers, Adaperiat Dominus, and the First Responsory at Matins, also Adaperiat Dominus.

Invit. Deus Rex celestis.
That this Invitatory Antiphon is sung every Sunday when the service is of the Sunday from the Sunday after v. kalendas Novembris until Advent is not explicit in the rubrics.
Note the theme of God sitting on a throne, which also appears in the Antiphon at First Vespers and in the First Responsory of Matins.

(In what appears to be a development of this theme, in 1925 the last Sunday in October–the earliest date for the History of Ezechiel Vidi Dominum–was selected for a new feast of Christ the King (‘Domini nostri Jesu Christ Regis’) in the Roman Catholic Church. In 1969 the feast, renamed ‘Domini nostri Jesu Christi universorum Regis’, was moved to the Sunday next before Advent, the last Sunday of the History of Ezechiel.)

[10]
Invit. Regem venturum Dominum.
Invit. Alleluya. iiij.
The ferial melody of the Advent Invitatory Antiphon Regem venturum Dominum is also used for ferias in Eastertide with a contrafacta Alleluya.  This is the most basic Invitatory Antiphon-melody, and it is associated with the simplest chant for the Venite, Tone VI.iii.

[11]
In dominicis diebus.

Hymn. Primo dierum Dominum.
The ‘winter’ Hymn for Sundays after the Octave of Epiphany until Lent is dated to the VI-VII c. and attributed to St. Gregory.
The melody is a Sarum/York variant of the standard western melody.
Trans. (Performing Edition) Robert Bridges, The Yattendon Hymnal, 31.
Trans. (Scholarly Edition) J. M. Neale, Collected Hymns, Sequences, and Carols, 85.

[14]
Hymn. Nocte surgentes.
The ‘summer’ Hymn, is dated to the VIII-IX. c. and  attributed to St. Gregory or to Alcuin.
According to Matthew Britt (The Hymns of the Berviary and Missal, 43), this is the companion of the Hymn Ecce jam noctis.
Trans. (Performing Edition) Percy Dearmer, The English Hymnal, 165.
Trans. (Scholarly Edition) G. H. Palmer, ed., The Hymner, #55, p. 52.
The Sarum Rite maintains the summer Hymns through to Advent, whereas the Roman Breviary reverts to the winter Hymns in the late fall.

[15]
The image is of Samuel anointing David. (‘Then Samuel took the horn of oil, and anointed him in the midst of his brethren.’ I Samuel (I Kings) 16:13.)

1 Ant. Non auferetur (Gen 49:10.)
The series of nine Antiphons for Advent cycle through the 8 modes; Antiphon 9 uses Mode IV.  The first three Antiphons are based on Genesis 49:10-12.

[16]
1 Ant. Servite Domino (Ps. 2:11.)
The series of nine Antiphons for the season from the Octave of the Epiphany until Passion Sunday is based upon the associated Psalms. In many cases the text is identical in the Old Roman and the Gallican Psalters. However, where the text is identical with only one of those sources, that source is indicated.
This would appear to be the oldest of the three cycles of Sunday Matins Antiphons.

1 Ant. Pro fidei meritis (cf. Ps. 1:2.)
The series of nine Antiphons for Trinity-tide also cycles through the 8 modes; Antiphon 9 again uses Mode IV.
The series appears in AH-XXVII:1 (p. 19).

The decorated initial (Antiphonale 1519:4v.) illustrates King David at prayer.

The Sarum Psalter follows the secular rather than the monastic cursus. The 150 Psalms are distributed in an orderly manner throughout the week. Generally speaking Psalms 1-108 are sung in order through the week at Matins, beginning on Sunday, while Psalms 109-150 are sung in order through the week at Vespers, also commencing on Sunday. Psalm 94 is sung daily at Matins as the Invitatory. Certain other Psalms assigned to particular places at other Hours of the day are omitted from Matins and Vespers. Psalms 62 and 66, and 148-150 are sung daily at Lauds; Psalm 92 is sung at Lauds on Sundays while Psalm 50 is sung at Lauds on weekdays. A further selection of Psalms appropriate to morning (99, 5, 42, 64, 89, 142, and 91) are omitted from the Matins-Vespers cycle; one is assigned to each week-day at Lauds.
A further selection of Psalms is omitted from the weekly cycle and provided for daily use at the little hours, Prime, Terce, Sext, None and Compline. Prime takes Psalms 21-25, 53, and the first three parts of Psalm 118. (It should be noted that Prime takes up the order of Psalms at 21, following Psalm 20, the final Psalm at Matins on Sundays.)  The remainder of Psalm 118 is divided amongst the hours of Terce, Sext, and None. Psalms 4, 90, and 133 are sung daily at Compline.  The first part of Psalm 30, up to verse 6 (so as to include the text ‘into thy hands I commend my spirit’, is also sung at Compline, while the the whole of Psalm 30 appears on Mondays as part of the Matins cycle.
Thus in principle the entire Psalter is recited each week. In practice, however, this weekly cycle is frequently interrupted by the Feasts of the Sanctorale and the Holy Days of the Temporale during which other selections of Psalms are often appointed.
Besides the Psalter cycles described here, Salisbury Cathedral also maintained a roster of Canons each of which was assigned a portion of the Psalter to be recited daily, such that the entire Psalter, including the Old Testament Canticles and the Litany, was recited on a daily basis. See Christopher Wordsworth, Ceremonies and Processions of the Cathedral Church of Salisbury, 129-132.  This practice was typical of secular foundations of canons.

Ps. 1

Ps. 2

[17]
Ps. 3

Ps. 4 is omitted at Sunday Matins since it is used daily at Compline.

[18]
Ps. 5 is omitted at Sunday Matins since it is used at Lauds on Mondays.

Ps. 6

[20]
2 Ant. Erit ipse expectacio (Gen. 49:10-11.)
The only non-Sarum source in CANTUS for this chant is Beneventan.

2 Ant. Domine Deus meus. (Ps. 7:2.)

2 Ant. Juste Deus judex (after Ps. 7:12)
In non-Sarum sources this Antiphon often appears as ‘Deus judex justus’, matching the Psalm-text.
This Antiphon and the six that follow in the ‘summer’ series at Matins comprise a 14th. c. processional ‘Hymn to God’ in AH-43:#17, p. 16. They are all in the form of rudimentary poetic couplets.

Ps. 7

[21]
Ps. 8

[22]
Ps. 9
At verse 21 the Hebrew Psalter (and the Coverdale (BCP) Psalter) commences Psalm 10.

[23]
Ps. 10

[25]
3 Ant. Pulchriores sunt oculi (Gen. 49:12.)

3 Ant. Respice et exaudi (Ps. 12:3.)

3 Ant. Surge in eternum

Ps. 11

[26]
Ps. 12

Ps 13

[27]
Ps. 14

V. Ex Syon species decoris (Ps. 49:2-3.)

V. Memor fui nocte (Ps. 118:55.)

[28]
4 Ant. Bethleem non es minima (Matthew 2:6; 1:21.)

4 Ant. Bonorum meorum (Ps. 16:2; 1 (Old Roman).)

[29]
4 Ant. Nature genitor
Trans. J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer: 44.
This Antiphon is rhymed and metered.

Ps. 15

[31]
5 Ant. Ecce virgo concipiet (Isaiah 7:14.)

5 Ant. Inclina Domine (Ps 17:6.)

5 Ant. Pectora nostra
The melody is that of the above Antiphon, Ecce virgo.

Ps. 16

[33]
6 Ant. Orietur in diebus (Ps. 71:7; 11.)
In CANTUS this text is usually set to Mode III, and is used for the Nativity.

6 Ant. Dominus firmamentum (Ps. 18:3.)

6 Ant. Tu populum

Ps. 17

[36]
V. Egredietur virga (Isaiah 11:1.)

V. Media nocte surgebam (Ps. 119:62.)

[37]
7 Ant. Nox precessit (Rom. 13:12.)
‘appropinquabit’ replaces the Vulgate ‘appropinquavit’.

7 Ant. Preceptum Domini (Ps. 19:9.)

[38]
7 Ant. Sponsus ut e thalamo (cf. Joel 2:16 and Ps. 19:5.)

Ps. 18

[39]
8 Ant. Hora est jam (after Rom. 13:11.)

[40]
8 Ant. Impleat Dominus (Ps 20:7.)

8 Ant. Auxilium nobis

Ps. 19

[41]
9 Ant. Gaudete in Domino (Phil. 4:4.)

[42]
9 Ant. Domine in virtute (Ps. 21:1.)

9 Ant. Rex sine fine

Ps. 20

[43]
V. Egredietur Dominus (after Isaiah 25:21.)

V. Exaltare Domine (Ps 21:13.)

[44]
Cant. Te Deum laudamus

In the text this Canticle is referred to as a Psalm.
The baptism of St. Augustine referred to in the text took place in 387. The text has also been ascribed to St. Hilary and to Nicetas, Bishop of Remesiana.
The Te Deum is typically sung at Matins when ‘Gloria in excelsis’ is sung at Mass.
The Neuma is printed at the end since it will always be sung when the Canticle is sung.
In the Tridentine Breviary the Te Deum follows the ninth Lesson at Matins (no ninth Responsory appears), whereas in the Sarum Use it follows the ninth Responsory.

The Te Deum is sung on Sundays and Feasts of Nine Lessons only. It is omitted during Advent and from Septuagesima to Easter, on all Vigils, including the Vigil of Epiphany when it falls on a Sunday, and on the Four Seasons (Ember Days), including those of the week of Pentecost.

[48]
Versus ante laudes
Lauds normally follows directly after Matins. The versus ante laudes is followed immediately with Deus in adjutorium &c.

V. Excelsus super omnes gentes (Ps. 113:4.)

[49]
In laudibus
The image is of the Visitation, the first of a series on the life of Christ which carries through the hours of the day.

1 Ant. Regnavit Dominus (cf. Ps 92:1.)

Ps. 92
Ps. 92 is sung each Sunday at Lauds, except from Septuagesima through to Easter, when the penitential Ps. 50 takes its place.

[50]
2 Ant. Sciamus omnes

Ps. 99
The second Psalm of Lauds varies with the days of the week.  Most appear to have been selected on account of references to the morning:
. . . mane exaudies vocem meam (Ps. 5:4.)
. . . exitus matutíni et vespere delectabis (Ps. 64:9.)
. . . Mane sicut herba transeat (Ps. 89:6.)
. . . Audítam fac mihi mane misericordiam tuam (Ps. 142:8.)
. . . ad annunciandum mane misericordiam tuam (Ps. 91:3.)

Sunday Jubilate Deo 99
Monday Verba mea 5
Tuesday Judica me Deus 42
Wednesday Te decet hymnus 64
Thursday Domine refugium 89
Friday Domine exaudi orationem 142
Saturday Bonum est confiteri 91

[51]
3 Ant. Benedicam te Domine (cf. Ps. 103:33.)

Ps. 62
This Psalm appears to have been selected for use at Laud on account of its opening verse: Deus, Deus meus, ad te de luce vigilo.

Ps. 66
Pss. 62 and 66 are paired at Lauds, and are sung thus daily.

[52]
4 Ant. Omnis creatura

At Lauds a different Old Testament Canticle is found in fourth place on each day of the week.  In the text the Canticles are referred to as Psalms.

Sunday Benedicite Daniel 3
Monday Confitebor tibi Isaiah 12
Tuesday Ego dixi Ezechiel 38
Wednesday Exultavit cor meum 1 Kings 2
Thursday Cantemus Domino Exodus 15
Friday Dominus audivi Habbakuk 3
Saturday Audite celi Deuteronomy 32

Cant. Benedicite omnia opera (cf. Dan 3:57-88)
In the Bible the phrase ‘laudate/laudet et superexaltate eum in secula’ appears after every invocation.
No Gloria Patri appears here. ‘Benedicamus Patrem’ &c. is not found in the Bible, but is a Doxology that matches the style of the Canticle.
In the BCP the ‘Gloria Patri’ is included–but not in the 1928 revision.

[53]
5 Ant. Spiritus omnis (cf. Pss. 150:6 and 148:5.)

Ps. 148

Ps. 149

Ps. 150

Pss. 148-150 form a concluding group daily at Lauds. The initial word ‘Laudate’ would appear to be the origin of the name ‘Lauds’ for this service.

[55]
Chap. Benedictio et claritas (Apoc. 7:12.)

Hymn. Eterne rerum Conditor
Text by St. Ambrose.
This is the ‘winter’ Hymn at Lauds.
Trans. (Performing Edition) William John Copeland, Hymns for the Week (1848). 7.
Tran. (Scholarly Edition) J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer: 62-63. (Doxology by Neale.)
This Hymn belongs to the ‘Old Hymnal’ series.

[58]
V. Dominus regnavit (Ps 93:1)
This V. recalls the opening of Lauds.

V. Domine refugium (Ps. 90:1)
This V. is used during the pre-penitential season from Septuagesima until Lent.

Hymn. Ecce jam noctis
Attributed to St. Gregory or to Alcuin. This is the ‘summer’ Hymn at Lauds. According to Matthew Britt (The Hymns of the Breviary, p. 54), this is the companion Hymn of Nocte surgentes.
This hymn is used daily, but the ferias take a different melody.
Trans. Maxwell Julius Blacker (1822-1888), George Herbert Palmer, ed. The Hymner, 2nd. ed. (London: Plainsong and Medieval Music Society, 1905): #56.

[59]
V. Dominus regnavit (Ps 93:1)

Proper Antiphons are appointed for the Benedictus on Sundays, whereas a series of texts drawn from the Benedictus are used on ferias.
The 1928 American BCP has the text “and from the hand of all that hate us”.

Cant. Benedictus

While BCP has ‘forefathers and ‘forefather”, KJV and DR have ‘fathers’ and ‘father’.

[60]
It will be noted that the Preces, including Pater noster, are not sung at Lauds on ordinary Sundays.

Any Memorials appointed to be sung will follow, before the Prayers for the Peace of the Church.

Pro pace ecclesia
This devotion is also said after Compline.  It is said on ‘kneeling days’.  The full rubric appears at [414].
‘sine nota’ indicates here ‘recto tono’, i.e. on a single pitch.

Ps. 122

V. Exurge Domine (Ps 23:46 (Old Roman).)

V. Domine Deus virtutum (Ps. 79:20)

[61]
Prayer. Ecclesie tue quesumus.
This is the Collect from the Missa Pro universali Ecclesia (Mass for the Universal Church)

[Here the Performing Edition places the Common Memorials at Lauds on Sundays and Feasts. In the other editions they are to be found in the Temporale.]

[63]
Ad primam.

Continuing with the series of images of the life of Christ is the Nativity.

Hymn. Jam lucis orto sydere
The Hymn possibly dates to the VIII century.  Ambrosian metre (iambic dimeter)
This Hymn is provided with more Melodies than any other Hymn. The Melodies tend to be those associated with the changing seasons, but there are also proper Melodies for Feasts, ferias, Vigils, and the Octave of the Dedication.
The Melody for Sundays in Advent is that of Vox clara ecce intonat of Lauds in Advent.
Trans. (Performing Edition) J. M. Neale, The Hymnal Noted, 4.
Trans. (Scholarly Edition) John D. Chambers, Lauda Syon, [9]

In the Hereford Use the Hymn ‘Corde natus ex Parentis’ appears from Christmas through to the Circumcision.
In the York Use the Hymn ‘Agnoscat omne seculum’ appears from Christmas until the Octave of the Epiphany.

[64]
The Melody for ferias is a unique Melody for Prime.

[66]
The elaborate Melody for the Nativity and feasts is a unique Melody for Prime.

[68]
The melody for Feasts in Christmastide is that of A solis ortus cardine, for Lauds of the Nativity.

[69]
The Melody for use beginning with the sixth day of Christmas is that of Christe Redemptor omnium, for Matins of the Nativity.

[71]
The Melody for Vigils is a unique Melody for Prime.

[72]
The Melody for the Epiphany is that of Hostis Herodes impie, for Vespers of the Epiphany.

[74]
The Melody for use during the Octave of the Epiphany is the second Tune for Hostis Herodes impie.

[75]
The Melody for use after the Octave of the Epiphany until Lent is that of Deus Creator omnium, for Vespers on Saturdays (First Vespers of Sundays).

[77]
The Melody for the first two Sundays in Lent is that of Ex more docte mystico, for Vespers of those Sundays.

[78]
The Melody for the third and fourth Sundays in Lent is that of Ecce tempus idoneum, for Vespers of those Sundays.

[79]
The Melody for Passion Sunday and Palm Sunday is that of Vexilla regis, for Vespers of those Sundays.

[81]
The Melody for Sundays after Easter is that of Chorus nove Hierusalem, for Vespers of those Sundays.

[83]
The Melody for Ascensiontide is that of Eterne Rex altissime, for Vespers of Ascensiontide.

[84]
The Melody for Pentecost is that of Jam Christus astra ascenderat, for Vespers of Pentecost.

[86]
The Melody for Sundays in Trinitytide is that of Adesto sancta Trinitas, for Vespers and Matins of the Trinity.

[88]
The Melody for use within the Octave of the Dedication is a unique Melody for Prime.  (The proper Melody for Vespers, Matins, and Lauds of the Dedication is in trochaic tetrameter cataletic, and so cannot be used here).

[89]
The Melody for Feasts of Apostles and Evangelists is that of Exultet celum laudibus, for Lauds on Feasts of Apostles and Evangelists.

[90]
The Melody for Feasts of Saints in Easter-tide is that of Ad cenam Agni providi, for Vespers in Easter-tide.

[93]
The Melody for Octaves of the Blessed Virgin is that of Quem terra ponthus, for Matins and Lauds of the Virgin.

[95]
Ant. Dominus regit me (Ps. 22:1-2.)

Ant. Deus exaudi oracionem meam (Ps. 53:4.)

Ant. Veni et libera nos

There appears to be no rubric directly covering the selection of Psalms at Prime on ferias during ‘ordinary time’.  However Monday in the first week of Advent indicates Psalm 53 (Deus in nomine) and the first two parts of Psalm 118 (Beati immaculati and Retribue). The rubric on p. 670 (Monday in Domine ne in ira) indicates after Ps. 53. ‘Cetera omnia que ad j. pertinent : ut in secunda feria Adventus Domini supra dictum est expleantur.’ (‘Let all the rest which pertains to Prime : be done as is indicated on the Monday of the Advent of the Lord.’)  The rubric on p. 1733 (Deus omnium) indicates ‘Ad primam, et ad alias horas, omnium fiant sicut in Hystoria Domine ne in ira, ut supra dictum est’ (‘At Prime and at the other Hours, let all be made as in the History Domine ne in ira as is indicated above’).

[103]
All five of the Antiphons for the ‘Quicunque vult’ are drawn from the Feast of the Holy Trinity.

Ant. Te Deum Patrem
This Antiphon also appears at Second Vespers on the Feast of the Holy Trinity.
In other Uses this Antiphon is not used at Prime.
(In other Uses the text frequently appears as the final Responsory of Matins of the Holy Trinity.)
This Antiphon is part of the ‘Angelic Trisagion’, the official prayer of the Order of the Blessed Trinity (Trinitatians).

Ant. Te jure laudant
This Antiphon also appears as the fifth of Lauds on the Feast of the Holy Trinity, where it is accompanied by an Antiphon-Verse: ‘Tibi laus tibi gloria’.
In other Uses this Antiphon is not used at Prime.

Ant. Gratias tibi Deus
This Antiphon also appears at First Vespers on the Feast of the Holy Trinity.
In other Uses this Antiphon is not used at Prime.
In the English version ‘onely’ is intended to be pronounced ‘wonly’ to emphasize the unity, rather than as ‘ownly’ which emphasizes uniqueness.

[104]
Ant. Gloria tibi Trinitas
This text is in Ambrosian metre, 8.8.8.8.
The text ‘Gloria tibi Trinitas’ appears as a Doxology to the Lenten Hymns in the Anglo-Saxon ‘Canterbury Hymnal,’ British Library MS Add. 37517, fo. 114v-115v. See Gernot R. Wieland, The Canterbury Hymnal (Toronto: Pontifical Institute of Medieval Studies, 1982): 72-75.
This Antiphon also appears as the first Antiphon of First Vespers on the Feast of the Holy Trinity.
As in the previous Antiphon, in the English version ‘onely’ is intended to be pronounced ‘wonly’ to emphasize the unity, rather than as ‘ownly’ which emphasizes uniqueness.
The York Use has a series of ferial Antiphons for the Quicunque vult, one for each week-day.

Ant. O beata et benedicta
This Antiphon also appears as the first Antiphon of Lauds on the Feast of the Holy Trinity.
The text is to be found in Bede’s ‘In laudem Dei oratio pura’, J. A. Giles, ed., The complete Works of Venerable Bede, Vol. 1. (London: Whittaker and Co., 1853): 245.

Cant. Quicunque vult
This Creed, which acts liturgically as a Canticle, is often identified as a Psalm in the Sarum sources. It is also known as the Athanasian Creed.
The Roman Catholic Missal 1962 and the Book of Common Prayer share the same translation.
The Antiphon is concluded with a Neuma.
It appears that the Roman and Benedictine traditions include the ‘Quicunque vult’ only on Sundays, whereas the Sarum, Hereford, York, and Rouen traditions include it daily.
The Hereford Breviary includes only 3 antiphons on ‘Quicunque vult’: ‘Gratias tibi’, ‘Te jure laudant’, and ‘Gloria tibi Trinitas’.
The York Breviary includes 8 antiphons: Te Deum Patrem (Sundays), Gratias tibi (Feasts), and 6 others, one for each feria: ‘Adesto Deus’ (Monday), ‘Te unum in substantia’ (Tuesday), ‘Te semper idem esse’ (Wednesday), ‘Te invocamus’ (Thursday), ‘Spes nostra’ (Friday), and ‘Libera nos’ (Saturday).
The Rouen Breviary (1491) (unpaged, .pdf 361-362) provides 16 different Antiphons for the ‘Quicunque vult’, to be used according to a highly systematic set of rubrics.

‘Holy Church hath ordained that is should be sung each day openly at Prime, both in token that faith is the first beginning of health, and also for people use that time most to come to Church’ The Myrroure of our Lady: lxxv. b.

[109]
Chap. Pacem et veritatem.
The Vulgate and the ‘Old Roman’ have ‘exercituum’, not ‘omnipotens’.

Resp. Jesu Christe Fili Dei vivi (cf. Mat. 16:16; John 11:27.)
The Responsory text is always the same at Prime, but ‘Alleluya’ is added from the Nativity through the Octave of the Epiphany, from Easter through Pentecost, and for the festivals listed in the rubrics.
It has four variable Verses, depending on the occasion or season:
1) Qui sedes ad dexteram Patris (cr. Rom. 8:34; Heb. 1:3.)
2) Qui de virgine dignatus
3) Qui hodie mundo apparuisti
4) Qui surrexisti a mortuis
It has four variable Melodies that may be labelled:
1) Festal
2) Ferial in Eastertide and other high seasons
3) Ferial in ‘ordinary’ time
4) Daily in Advent

The usual (non Sarum) text is ‘Christe Fili Dei vivi’ etc.
The Roman form (Antiphonale Romanum, 1912) includes Verses 1) and 4) (above) as well as ‘Qui natus es de Maria Virgine’, ‘Qui apparuisti hodie’, ‘Qui venturus es in mundum’, and ‘Qui scandis super sidera’, and employs two Melodies, 2) above (with or without ‘Alleluia’–employed only from Easter through Pentecost), and a simpler version of 4), also used throughout Advent.

[111]
V. Exurge Domine adjuva nos (Ps. 43:26.)

[116]
V. Vivet anima mea (Ps. 118:175.)
V. Erravi sicut ovis (Ps. 118:176.)
V. Repleatur os meum (Ps. 70:8.)
V. Domine averte faciem tuam (Ps. 50:11.)

[117]
V. Cor mundum crea (Ps. 50:12.)
V. Ne projicias me (Ps. 50:13.)
V. Redde me leticiam (Ps. 50:14.)
V. Eripe me Domine (Ps. 139:2.)
V. Eripe me de inimicis (Ps. 58:2.)

[118]
V. Eripe me de operantibus (Ps. 58:3.)
V. Sic psalmum dicam (Ps. 60:9.)
V. Exaudi nos Deus (Ps. 64:6.)
V. Deus in adjutorium (Ps. 69:2.)
V. Sancte Deus
V. Benedic anima mea . . . et omnia (Ps. 102:1.)

[119]
V. Benedic anima mea . . . et noli (Ps. 102:2.)
V. Qui propitiatur omnibus (Ps. 102:3.)
V. Qui redimit de interitu (Ps. 102:4.)
V. Qui replet in bonis (Ps. 102:5.)

[120]
V. Deus tu conversus (Ps. 84:7.)
V. Ostende nobis (Ps. 84:8.)
V. Dignare Domine die isto
V. Miserere nostri (Ps. 122:3.)
V. Fiat misericordia (Ps. 32:22.)
V. Domine Deus virtutem (Ps. 79:20.)
V. Domine exaudi (Ps. 102:2.)

[121]
V. Dominus vobiscum

Prayer. In hac hora hujus diei
The York Use omits this Prayer and has only the following one.

Prayer. Domine sancte Pater omnipotens
This Prayer ‘is found in Menard’s edition of Gregory the Great’s Sacramentary, among the Orationes ad Matutinas lucescente die . . .’ John Henry Blunt, ed., The Annotated Book of Common Prayer (London: Rivington’s, 1866): 25.
The Gregorian and Roman forms are both somewhat different from the Sarum:
Gregorian: ‘Deus, qui nos ad pricipium hujus diei . . . ‘
Roman: Domine Deus omnipotens, qui ad principium hujus diei . . . ‘
It appears in the BCP as the ‘Collect for Grace’.

[123]
The Capitular Office
A useful overview of the Capitular Office is found in Procter and Dewick, eds., The Martiloge In Englysshe (London: Harrison and Sons, 1893): xxxii-xxxv.

In parish churches the service would continue without change of location, omitting the Martirology and continuing with the V. Preciosa est. &c.

Presumably at Salisbury Cathedral the Clerks exited the Quire through the South Doorway, and then continued westward along the South Aisle and so to the Chapter House. Of course each church that observed the Capitular Office would have a different location and a different route to get there.

It appears that in the Hereford Use there is no separate Capitular Office. Instead, the principal components of this Office are joined directly to the end of Prime. See Walter H. Frere and Langton Brown, eds., The Hereford Breviary. Vol III. (London: Harrison and Sons, 1913): 54. The Use of Hereford may be an apt model for those wishing to recite the Martyrology as part of the Divine Office rather than the Chapter.
The York Use, like that of Hereford, as indicated in Breviarium ad usum insignis Ecclesie Eboracensis Vol. 1. (Durham: Andrews & Co., 1880): 888-889, apparently has no separate Capitular Office.
It may be that at Hereford and York the practice was to conduct only the Chapter Meeting in the Chapter House. This meeting would presumably come after the conclusion of Prime and the Martyrology, that is, after the Prayer ‘Omnipotens sempiterne Deus salus eterna’.

Reading of the Martyrology
There appears to be no extant Sarum Martirology stemming directly from Salisbury Cathedral. However several MS Latin Martirologies, such as that in British Museum Harl. MS 2785. appears to be of Sarum Use.
Available resources are:
The Martyrology in English (London BL Add 22285 is a Latin Martirology from Sion Monastery which is similar, if not the same, as the text which Richard Whitford used for this translation.)
The Latin Martyrologium Ecclesie Cathedralis S. Trinitatis, Dublin, in John Clark Crosswaite, ed., The Book of Obits and Martirology (Dublin: Irish Archeological Society, 1844): 75-193 (googlebooks: The_Book_of_Obits_and_Martirology_Dublin).
Oxford, Bodleian Library Rawlinson B. 328 is an Obituary with Martyrology (ff. 59r-110v) from Hereford Cathedral.
(Other (non-Sarum) Martirologies are also to be found; see Michale Lapidge, The Cult of St Swithun (Oxford: Clarendon Press, 2003: 31-32.)
See also Richard Stanton, A Menology of England and Wales (London: Burns & Oates, 1892).

Reading of the Obits
Following the reading from the Martyrology, which represents the list of saints remembered universally, would be read the day’s entry from the Book of Obits, which is particular to each foundation–a register of founders, brethren, sisters, and others, benefactors, whose names were appointed to be mentioned on the days of their respective deaths.
This Obit Kalendar of Salisbury Cathedral is edited from Christopher Wordsworth, ed., Ceremonies and Processions of the Cathedral Church of Salisbury (Cambridge: Cambridge University Press, 1901): 229-242.
(Two other Obit Kalendars are listed above, one from Dublin, another from Hereford.)

V. Preciosa est (Ps. 115:6.)

Prayer. Sancta Maria mater Domini nostri

[124]
V. Deus in adjutorium (Ps. 69:2.)
V. Gloria Patri

[125]
V. Kyrieleyson
Pater noster (and Ave Maria)
V. Et veniat super nos (Ps. 118:41.)
V. [Et] respice in servos (Ps. 89:16-17.)

[126]
Prayer. Omnipotens sempiterne Deus : dirige actus nostros
This is the Prayer for the sixth day of the Nativity, December 30. In the modern Roman Rite it is the Prayer for Sunday within the Octave of Christmas.

[127]
Prayer. Dirigere et sanctificare et regere
This Prayer appears in an expanded form in the Roman Office of Prime (LU: 233.)

. . . alteram lectionem [de omelia vel de libro theologorum] . . .
In place of a Lesson from a Homily or a theological work could be read one of the short biblical lessons found in LU: 23-234 (or in the Anglican Breviary: A32).

. . . usque post lectam tabulam . . .
This is the reading of the Duty-roster, indicating the persons assigned for each of the liturgical duties to be performed. Seeing that duties were normally assigned on a weekly basis, it would seem that the Duty-roster was read weekly rather than daily (likely on Saturday).

Ps. 120
‘sine nota’ indicates a single pitch with no inflection.
In the Hereford Use Ps. 129, De profundis, appears here.

[128]
V. Ostende nobis (Ps. 84:8.)
V. Salve fac servos
V. Mitte eis Domine (after Ps. 19:3.)
V. Esto eis Domine (after Ps. 60:4.)
V. Nichil proficiat (after Ps. 88:23.)

Prayer. Adesto Domine supplicationibus
This Prayer appears in the ‘Peregrinorum servitium’ of the Sarum Manuale, and in the ‘Itinerary’ of the Roman Breviary.
In the BCP this Prayer is found among the ‘Collects at Morning or Evening Prayer, or Communion, at the discretion of the Minister’.

Prayer. Omnipotens sempiterne Deus
This Prayer was used in the time of Henry VII in the ‘Ceremony of the Royal Touch’ for the cure of scrofula (the King’s Evil). The Royal Touch dates from the time of Edward the Confessor, was formalized in the reign of Henry VII, and ceased to be practised after the reign of Queen Anne. For a detailed account of the ceremony see Edward Law Hussey, ‘On the Cure of Scrofulus Diseases Attributed to the Royal Touch’, The Archaeological Journal X (1852): 187-211. See also Anon, The Ceremonies for the Healing of them that be diseased with the King’s Evil, used in the time of King Henry VII (London: Henry Hills, 1686).

[131]
Ad tertiam.
The image is of the descent of the Holy Ghost upon the disciples and Mary, which is commemorated at the hour of Terce (Acts 2:15).
The 1525 Breviary has the image of Christ bearing the Cross, for it was at the third hour that Christ was condemned.

Hymn. Nunc Sancte nobis Spiritus
Attributed to St. Ambrose.
The Hymn commemorates the descent of the Holy Ghost at the third hour. (Acts 2:15.)
Trans. (Performing edition) J. M. Neale. Collected Hymns (London: Hodder and Stoughton, 1914): 93.
Trans. (Scholarly edition) John H. Newman. Verses on Various Occasions (London: Burns & Oates, 1874): 241. (Doxology by Neale.)
The melody for Double Feasts is proper to Terce and does not occur elsewhere.
The doxologies vary with the seasons.
In the Use of Hereford the Hymn ‘Corporis formam caduci’ is employed at Terce from Christmas until the Circumcision.
In the York Use the Hymn ‘Maria ventre concepit’ is employed until the Octave of the Epiphany.

[132]
This melody is that used for Veni Creator Spiritus at Terce on Pentecost and the three days that follow.
B-flat may be used in the final phrase of each stanza. The older Sarum sources generally omit the flat, whereas it is found to a lesser or greater degree in the later Hymnals of 1532, 1541 and 1555.

[133]
The melody for the vigil of the Epiphany, Sundays and feasts is unique to Terce.

[134]
The simple ferial melody is also used for Sext and None.

[135]
Ant. Laus et perennis gloria
This is the second Antiphon at First Vespers of Trinity Sunday. It is in Ambrosian metre (8.8.8.8).
This text appears as the doxology for the Hymn for Martyrs Deus tuorum militum in the Anglo-Saxon ‘Canterbury Hymnal,’ British Library MS Add. 37517, fo. 126r. See Gernot R. Wieland, The Canterbury Hymnal (Toronto: Pontifical Institute of Medieval Studies, 1982): 123, and concludes the same hymn in the pre and post-Tridentine Roman traditions (e.g. Breviarium Romanum (Paris, 1529), fo. C-60r; Breviarium Romanum (Rome, 1568): 900. However, in ‘The Canterbury Hymnal’ the final line is ‘in seculorum secula’, and in the Roman Hymn-version the final line is ‘in sempiterna secula’, in each case forming a rhyme with the first line.  (This text is not in the Sarum version of Deus tuorum militum.)
Trans.  in The Monastic Diurnal (London: Oxford University Press, 1932): 21*. (The last line has been altered to reflect the change of accent in the Antiphon as compared to the Hymn.)
It is of note that the incipit of this Antiphon is the full length of the first poetic line.

Ant. Veniant michi (Ps 118:77.)

Ant. Tuam Domine (cf. Ps 79:3.)

[136]
Ps. 118:iii

Ps. 118:iv

[157]
Ps. 118:v

[138]
Chap. Gratia Domini nostri (Cor 2:13.)
‘semper’ is not in the Vulgate; the Vulgate has ‘vobis’, not ‘nobis’.

Resp. Inclina cor meum (Ps 118:36, 37.)

V. Ego dixi (Ps 40:5.)

[139]
Chap. Sana me Domine (Jer. 17:14.)

Resp. Sana animam meam (Ps 40:5.)
This Responsory exchanges the clauses of the previous Versicle, Ego dixi.

V. Adjutor meus (Ps 26:9.)

[140]
Chap. Qui venturus est veniet (after Heb. 10:37.)
This Chapter matches the third Responsory for the third Sunday of Advent.

Resp. Veni ad liberandum (after Ps 78:4.)

V. Timebunt gentes (Ps 101:16.)

[142]
Ad sextam.

The image appears to represent the sun at its height, an image of divine splendour (ignibus meridiem, the brightness of mid-day, from the Hymn for Sext).
The 1525 Breviary has the image of Christ being nailed to the Cross, for it was at this hour that Christ was crucified.

Hymn. Rector potens verax Deus
Attributed to St. Ambrose.
Trans. (Performing Edition) J. M. Neale, The Hymnal Noted: 6.
Trans. (Scholarly Edition) J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer: 136. (Doxology by Neale.)
The melody for feasts is also used at None.
In the Use of Hereford the Hymn ‘Ecce quem vates vetustis’ is employed at Sext from Christmas until the Circumcision.
In the York Use the Hymn ‘Presepe poni pertulit’ is employed until the Octave of the Epiphany.

[143]
The Melody for the Vigil of the Epiphany, for Sundays, &c. is a unique Melody for Sext.

[144]
The Melody for ferias is shared with Terce and Sext.

[145]
Ant. Gloria laudis resonet in ore
This Antiphon is in the Sapphic stanza, 11.11.11.5.
It appears as the 3rd Antiphon of First Vespers on the Feast of the Trinity.
It is found as the Doxology in the Hymn Christe Salvator hominis for St. Vedast by Alcuin (AH-L, #109, p. 154-155).
Trans. based on J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer: 141.

Ant. Non confundas me (Ps 118:116.)

Ant. In tuo adventu

Ps. 118:vi

Ps. 118:vii

[147]
Ps. 118:viii

[148]
Chap. Tres sunt qui testimonium dant (1 John 5:7)

Resp. In eternum Domine (Ps 118:89 (Old Roman).)

V. Dominus regit me (Ps 22:1.)

[149]
Chap. Omnia probate (1. Thess. 5:21-22.)

Resp. Benedicam Dominum (Ps 33:2.)

V. Dominus regit me (Ps 22:1.)

Chap. Prope est ut veniat (based on Isaiah 14:1.)

[150]
Resp. Ostende nobis Domine (Ps 84:8.)

V. Memento nostri Domine (Ps 105:4.)

[151]
Ad nonam.

The image appears to be of the saints on earth flanking the church, which points the way to the saints in heaven, perhaps in reference to Stanza 2 of the Hymn.
The image in the 1525 Breviary is of Christ dead upon the Cross, for it was at this hour that Christ died.

Hymn. Rerum Deus tenax vigor
Attributed to St. Ambrose.
Trans. (Performing Edition) J. M. Neale, The Hymnal Noted, 7.
Trans. (Scholarly Edition) J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer: 144, and Lauda Syon: [39]. (Doxology by Neale.)
The melody for double feasts is shared with Sext.
In the Use of Hereford the Hymn ‘Juste Judex mortuorum’ is employed at None from Christmas until the Circumcision.
In the York Use the Hymn ‘Adam vetus quod polluit’ is employed until the Octave of the Epiphany.

[152]
The melody for the Vigil of the Epiphany, Sundays, &c. is shared with Terce.

[153]
The melody for ferias is shared with Terce and Sext.

[154]
Ant. Ex quo omnia (cf. I Cor. 8:6.)

Ant. Juxta eloquium (Ps 118:169.)

Ant. Veni Domine

Ps. 118:ix

[155]
Ps. 118:x

[156]
Ps. 118:xi

[157]
Chap. Unum Dominus (Eph. 4:5-6)
‘qui est benedictus in secula’ is found at Rom. 1:25 and 2 Cor. 11:31.

Resp. Clamavi in toto corde (Ps 118:145.)

V. Ab occultis meis (Ps 18:13.)

[158]
Chap. Alter alterius (Gal. 6:2.)

Resp. Redime me Domine (after Ps 25:11.)

V. Ab occultis meis (Ps 18:13.)

[159]
Chap. Venite ascendamus.
Listed as Micah in the Psalter, but Isaiah in the Temporale (p. 108).

Resp. Super te Hierusalem (Isaiah 60:2.)

V. Domine Deus virtutum (Ps 79:20.)

[161]
Feria secunda.

The image is of the arrest of Jesus, part of a series on Holy Week that appear on the ferias at Matins.

Invit. Venite exultemus Domino (Ps 94:1.)
The Invitatory Antiphons for the ferias proceed in sequence weekly through verses of Psalm 94.

Hymn. Somno refectis artubus.
Text by St. Ambrose.
This is the ‘winter’ Hymn at Matins on Mondays.  All the ‘winter’ ferial Hymns at Matins ask God for help against sin through the coming day; they all share the same melody.
Trans. (Performing Edition) Monastic Matins, 24.
Tran. (Scholarly Edition) J. M. Neale, Night Hours II:
Another translation is found in J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer: 152, revised in Lauda Syon: [11].

[163]
Hymn. Nocte surgentes.
The ‘summer’ Hymn.
Trans. (Performing Edition) Percy Dearmer, The English Hymnal, 165.
Trans. (Scholarly Edition) G. H. Palmer, ed., The Hymner (1905): 52.

[164]
Ant. Dominus defensor. (based on Ps 26:1.) Old Roman.
The ferial Antiphons are generally taken from verses of the associated Psalms.

[166]
Ant. Adorate Dominum (based on Ps 28:2.) Old Roman.

[167]
Ant. In tua justicia (based on Ps 30:1.) Old Roman.

[169]
Ant. Rectos decet (Ps 32:1.)

[171]
Ant. Expugna (Ps 34:1.)

[174]
Ant. Revela Domino (Ps 36:5.) Gallican

[177]
V. Domine in celo (Ps 35:5.)

V. Fiat misericordia (Ps 32:22.) Gallican
The ordinary ferial Versicle before Lauds.

Ant. MIserere mei Deus (Ps 50:3.)

[178]
Ant. Intellige clamorem (Ps 5:2.)

. . . Asperges me ysopo . . . The inclusion of ‘Domine’ in some editions would appear to stem from the text as found in the Blessing of Salt and Water in the Processional.

[179]
Ant. Deus Deus meus (Ps 62:2.)

[180]
Ant. Conversus est (Isaiah 12:1.)

Ant. Laudate Dominum (Ps 148:1.)

[181]
Hymn. Splendor Paterne glorie
Text by St. Ambrose.
This is the ‘winter’ Hymn on Mondays.
Trans. (Performing Edition) Robert Bridges, in The Yattendon Hymnal 29; The English Hymnal 52.
Tran.s (Scholarly Edition) J. M. Neale and J. D. Chambers, Collected Hymns (1914): 96; Verse 8, Monastic Matins: 49.
This Hymn belongs to the ‘Old Hymnal’ series.

[183]
V. In matutinis Domine (Ps 62:7-8.) Gallican

Hymn. Ecce jam noctis
This is the ‘summer’ Hymn daily; the weekdays take a different melody that that of Sundays.
Attributed to Saint Gregory.
Trans. Maxwell Julius Blacker (1822-1888), George Herbert Palmer, ed. The Hymner, 2nd. ed. (London: Plainsong and Medieval Music Society, 1905): #56.

[184]
Ant. Benedictus Deus Israel (after Luke 1:68.)%
This Antiphon begins a cycle of Antiphons on the Benedictus through the week-days, Monday-Saturday.

[185]
V. Ego dixi Domine (Ps 40:5.)

V. Convertere (Ps 89:13.)

[186]
V. Fiat misericordia (Ps 32:22.)

V. Sacerdotes tui (Ps 131:9.)

V. Domine salvum fac (Ps 19:10.)
When the monarch is a queen the Versicle would be ‘Dómine salvum fac regínam’

V. Salvos fac servos (based on Ps 16:7.)

Salvum fac populum (Ps 27:9.)

V. Domine fiat pax (Ps 121:7.)

[187]
V. Oremus pro fidelibus (not biblical.)

V. Exaudi Domine vocem meam (Ps 26:7.)

V. Exurge Domine (Ps 43:26.)

V. Domine Deus virtutum (Ps 79:20.)

[188]
V. Domine exaudi (Ps 101:2.)

The Prayer is that of the preceding Sunday.

[189]
A Memorial consists of an Antiphon, Versicle, and Prayer. By default these are taken from Lauds of the feast being commemorated in the morning, and from Vespers in the evening. The selections provided here provide some variety to the Common Memorials.

Memorial of St. Mary at Lauds in Advent
Ant. Spiritussanctus in te (Luke 1:35.)
This Antiphon uses ‘descendet’ rather than the Vulgate ‘superveniet’.

V. Egredietur virga (Isaiah 11:1.)

Prayer. Deus qui de beate Marie virginis

Memorial of All Saints at Lauds and Vespers in Advent
Ant. Ecce Dominus veniet

V. Ecce apparebit Dominus

Prayer. Conscientias nostras

[190]
(In the Performing Edition the Memorials at Vespers appear in section A-10, pages [398]-[410])
Memorial of St. Mary at Vespers in Advent
Ant. Ne timeas Maria (Luke 1:30.)
‘enim’ is omitted in the Antiphon.

Memorial of St. Mary until the Purification

[191]
Ant. Quando natus es
. . . sicut pluvia in vellus . . . (Ps. 71:6.)

Ant. Ecce Maria genuit
. . . Ecce Agnus Dei : ecce qui tolit peccata mundi . . . (after John 1: 29.)
(note: the Vulgate has ‘peccatum’.)

This antiphon is taken from the fifth of Lauds of the Circumcision.

[192]
Ant. Rubum quem viderat (cf. Exod. 3:2.)

Ant. Germinavit radix Jesse

V. Post partum virgo

[193]
V. Speciosus forma

Prayer. Deus qui salutis eterne
In the Roman Use this Prayer appears on the Feast of the Circumcision (January 1) and it concludes the Suffrage of St. Mary after Compline from Christmas to the Purification.

Memorial of St. Mary after the Purification
Ant. Beata mater et innupta virgo

V. Post partum

[194]
Memorial of the Cross at Lauds after Deus omnium
Ant. Nos autem gloriari (after Ga. 6:14.)

V. Omnis terra adoret (Ps 65:4.)

Prayer. Deus qui sanctam crucem ascendisti

[195]
Prayer. Perpetua quesumus Domine pace custodi

Prayer. Adesto nobis Domine Deus noster
This is the Postcommunion for the Mass of the Holy Cross

Memorial of St. Mary at Lauds after Deus omnium

Prayer. Famulorum tuorum quesumus

Prayer. Omnipotens sempiterne Deus : nos famulos

Memorial of All Saints at Lauds after Deus omnium
Ant. Exultabunt sancti (Ps 149:5.)

V. Mirabilis Deus (after Ps 67:36.)

Prayer. Infirmitatem nostram quesumus Domine
This Prayer forms the basis of the concluding Collect in the BCP Litany: ‘We humbly beseech thee, O Father, mercifully to look upon our infirmities . . . ‘

Prayer. Omnium sanctorum tuorum quesumus

Prayer. Vide Domine infirmitates nostras

Prayer. Tribue quesumus Domine omnes sanctos

Memorial of the Cross at Vespers after Deus omnium

The three following antiphons are all taken from Matins of the feast of the Exaltation of the Holy Cross.

Ant. Salva nos Christe Salvator
The standard CANTUS text omits ‘sancte’.
This is the fourth Antiphon at Matins of the Exaltation of the Holy Cross.  It also appears in the feast of the Icon of the Saviour.
In the Roman Use this is the second Antiphon at Lauds of the Invention of the Holy Cross and the Exaltation of the Holy Cross.

[197]
Ant. Per signum crucis
This is the second Antiphon at Matins of the Exaltation of the Holy Cross.
In the Roman Use this text is also used for the Communion at Mass on the Feast of the Invention of the Holy Cross and on the Feast of the Exaltation of the Holy Cross.

Ant. Adoramus te Christe
This is the single Antiphon at Matins of the Invention of the Holy Cross and the first Antiphon at Matins of the Exaltation of the Holy Cross.
In the Roman Use it appears on Good Friday at the preparation for Holy Communion.

[198]
Memorial of St. Mary at Vespers after Deus omnium
Ant. Sancta Maria virgo
This is the third Antiphon at First Vespers of the Conception of Blessed Mary (December 8) and the Nativity of Blessed Mary (September 8), and the Antiphon on the Psalms at Compline on the feast of the Assumption of Blessed Mary (August 15).

V. Sancta Dei genitrix

Ant. Sancta Dei genitrix

This antiphon has no liturgical assignment in the Sarum office other than a memorial.

Ant. In prole mater

This antiphon has no liturgical assignment in the Sarum office other than a memorial.

[199]
Memorial of All Saints at Vespers after Deus omnium

These four antiphons are taken from the Feast of All Saints.

Ant. Sancti Dei omnes

V. Letamini in Domino (Ps 31:11.)

V. Exultent justi (after Ps 67:4.)

Ant. Omnes electi Dei

[200]
Ant. Sanctorum precibus

Ant. O quam gloriosum est regnum (c.f. Apoc. 7:9; 14:4.)
This is the ninth Antiphon at Matins on the Feast of Relics and of Feasts of Many Confessors, and the second Antiphon at First Vespers of All Saints.
In the Roman Use this is the Antiphon on the Magnificat at Second Vespers of All Saints.

[203]
Feria tertia.

The image appears to be the scourging of Christ.

Invit. Jubilemus Deo (Ps 94:1b)

Hymn. Consors parterni luminis
Text by St. Ambrose.
Transl. (Performing Edition), Monastic Matins, 42.
Tran. (Scholarly Edition), J. D. Chambers, Lauda Syon: [15].

[205]
Ant. Ut non delinquam (Ps 38:2.)

[207]
Ant. Sana Domine (Ps 40:5.)

[208]
Ps. 41.
Many versions of the Douay-Rheims translation have in Verse 11: ‘Whilst they say to me day be day . . .’.

[209]
Ps 42, omitted here, is sung at Lauds on Tuesdays.

Ant. Eructavit cor meum (Ps 44:2.)

[211]
Ant. Adjutor in tribulationibus (Ps 45:2.)

This antiphon, like Lauda Hierusalem at vespers on Saturday, is a transposed form of Mode IV, ending on A, not E.  In the Sarum Tonary the incipit of this antiphon appears untransposed, beginning on E, suggesting that at some times and places it was sung at this lower pitch in relation to the psalm tone.

[213]
Ant. Auribus percipe (Ps 48:2.) Old Roman

[214]
Ant. Deus deorum (Ps 49:1.)

[216]
Ps 50, omitted here, is sung at Lauds on weekdays.

[217]
V. Immola Deo (Ps 49:14.)

V. Fiat miseriordia (Ps 32:22.) Gallican

Ant. Secundum magnam (Ps 50:3.)

[218]
Ant. Salutare (Ps 42:5.)
The Gallican and Old Roman Psalters include ‘et’.

Ant. Ad te de luce (Ps 62:2.)
Compare Ant. 4 at Lauds on Mondays.

[219]
Ant. Cuntis diebus (Isaiah 38:20.)

[220]
Ant. In excelsis (Ps 148:1.)

Hymn. Ales diei nuntius
Text by Prudentius.
The hymns for ferias iii-v. are from the Liber Cathemerinon.
Trans. (Performing Edition), J. M. Neale, Collected Hymns: 98.
Trans. (Scholarly Edition), J. D. Chambers, Lauda Syon: [17].

[222]
Ant. Erexit Dominus (Luke 1:69.)

[223]
Feria quarta.

The image appears to be of the mocking of Jesus.

Invit. In manu tua (after Ps 94:4.)

Hymn. Rerum Creator optime
Attributed to St. Gregory.
Trans. (Performing Edition) in Monastic Matins: 51.
Trans. (Scholarly Edition), J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer: 196, revised in Lauda Syon: [19].

[225]
Ant. Avertet Domnius (after Ps 52:7; compare Ps 13:7.)

Ps 53, omitted here, is sung at Prime.

[227]
Ant. Quoniam (Ps 56:2.)

[229]
Ant. Juste judicate (Ps 57:2 (Old Roman).)

[230]
Ant. Da nobis Domine (Ps 59:13.)

[232]
Ant. A timore (Ps 63:1.)

Ps 62, omitted here, is sung daily at Lauds.

[234]
Ps 64, omitted here,  is sung at Lauds this day.

Ant. In ecclesiis (Ps 67:27.) (Gallican)

[235]
Ps 66, omitted here, is sung daily at Lauds.

[237]
V. Deus vitam meam (Ps 55:9 (Gallican).)
The text in the Performing Edition is from J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer: 206. The BCP version is ‘[V. O God,] thou tellest my flittings. [R.] Put my tears into thy bottle.’

[238]
Ant. Amplius lava me (Ps 50:4 (Old Roman).)

Ant. Te decet hymnus (Ps 64:2.)

Ant. Labia mea laudabunt (after Ps 62:4.)

[239]
Ant. Dominus judicabit (I Kings (Samuel) 2:10.)

[240]
Ant. Celi celorum (Ps 148:4.)

Hymn. Nox et tenebre
Text by Prudentius.
Trans. (Performing Edition) Robert Martin Pope, The English Hymnal 54.
Trans. (Scholarly Edition), J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer: 208, revised in Lauda Syon: [21].

[241]
Ant. Salutem ex inimicis (Luke 1:71.)

[243]
Feria quinta.

The image is of Christ carrying the Cross.

Invit. Adoremus Dominum (after Ps. 94:6; cf. Ps 99:3.)

Hymn. Nox atra rerum.
Attributed to St. Gregory.
Trans. (Performing edition) in Monastic Matins: 61.
Trans. (Scholarly Edition), J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer: 211, revised in Lauda Syon: [23].

[245]
Ant. Domine Deus (Ps. 69:2 (Old Roman).)

[247]
Ant. Esto michi (Ps. 70:3.)

[250]
Ant. Liberasti virgam (cf. Ps 73:2 (Old Roman).)

[252]
Ant. In Israel (Ps. 75:2.)

[253]
Ant. Tu es Deus (Ps 76:15.)

[257]
Ant. Propitius esto (Ps 78:9.)

[259]
V. Gaudebunt Labia (Ps 70:23.) Old Roman

[260]
Ant. Tibi soli peccavi (Ps 50:6.)

Ant. Domine refugium (Ps 89:1.)

[261]
Ant. In matutinis (Ps 62:7.)

This antiphon, like Lauda Hierusalem at vespers on Saturday, is a transposed form of Mode IV, ending on A, not E.  In the Sarum Tonary the incipit of this antiphon appears untransposed, beginning on E, suggesting that at some times and places it was sung at this lower pitch in relation to the psalm tone.

Ant. In eternum (Exod. 15:18.)

[263]
Ant. In sanctis ejus (Ps 150:1.)

Hymn. Lux ecce surgit
Text by Prudentius.
Trans. (Performing Edition) by Robert Martin Pope, The English Hymnal, 55.
Trans. (Scholarly Edition), J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer: 231, revised in Lauda Syon: [25].

[265]
Ant. In sanctitate (after Luke 1:75, 74, 71.)

[267]
Feria sexta.

The image is of the Crucifixion.

Invit. Dominum qui fecit nos. {Ps 94:6.) Gallican.

Hymn. Tu Trinitatis Unitas.
Attributed to St. Gregory
Trans. (Performing Edition) in Monastic Matins: 72.
Trans. (Scholarly Edition), J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer: 232, revised in Lauda Syon: [27].

[269]
Ant. Exultate Deo (Ps 80:2.)

[271]
Ant. Tu solus Altissimus (Ps. 96:9; after Ps 82:19.) after Gallican Psalter.

[272]
Ant. Benedixisti Domine (Ps 84:2.)

[274]
Ant. Fundamenta ejus (Ps 86:1.)

[275]
Ant. Benedictus Dominus (Ps 88:53.)

[277]
Ps 89, omitted here, is sung at Lauds on Thursdays

[278]
Ps 90, omitted here, is sung daily at Compline.

[279]
Ps 91, omitted here, is sung at Lauds on Saturdays

[280]
Ps 92, omitted here, is sung at Lauds on Sundays

[281]
Ps 94, omitted here, is sung daily at Matins as the Invitatory Psalm.

[282]
Ant. Cantate Domino (Ps 95:2.) Gallican

[283]
V. Intret oratio mea (Ps. 87:3.) Old Roman.

Ant. Spiritu principali (after Ps 50:14.)

[284]
Ant. In veritate (Ps 142:1.)

[285]
Ant. Illumina Domine (after Ps. 66:2)

This antiphon, like Lauda Hierusalem at vespers on Saturday, is a transposed form of Mode IV, ending on A, not E.  In the Sarum Tonary the incipit of this antiphon appears untransposed, beginning on E, suggesting that at some times and places it was sung at this lower pitch in relation to the psalm tone.

Ant. Domine audivi (after Habakkuk 3:2.)

[286]
Ant. In tympano et choro (Ps 150:4.)

[287]
Hymn. Eterna celi gloria.
Anon, 5th c.
Trans. (Performing Edition) J. M. Neale, The Hymnal Noted (1854), Collected Hymns: 100.
Trans. (Scholarly Edition) J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer: 246, revised in Lauda Syon: [29].

[288]
Ant. Per viscera (Luke 1:78.) Gallican

[291]
Sabbato.

The image is of Mary holding her dead Son; the pietà. This image is taken from the 1516 Breviary, since the image in the 1531 Breviary is of the Crucifixion, as on Friday.

The Saturday ferial office (Vespers-None) is in most instances outside of Lent superseded by the Commemoration of the Blessed Virgin, or by the feast of a saint.

Invit. Dominum Deum nostrum (after Ps 94:7.)

Hymn. Summe Deus clementie.
Anon, 7th. c.
Trans. (performing Edition) in Monastic Matins.
Trans. (Scholarly Edition), J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer: 249, revised in Lauda Syon: [31].

Only the ‘Presta Pater’ doxology appears in the Breviary. It seems that ‘Presta Pater’ would have been the original, and that ‘Globr /ria tibi’ would have been introduced as a later variant for the period until February 2. However, at a still later date the Commemoration of Mary would have displaced the ferial Saturday Office on many occassions. This would be true also of the ferial Hymns of Friday Vespers and Saturday Lauds.

Chambers says ‘The following hymn is only said on the Saturday next before the First Sunday in Quadragesima, when it is the ordinary Saturday service.’

[293]
Ant. Quia mirabilia (Ps 97:1.)

This antiphon, like Lauda Hierusalem at vespers on Saturday, is a transposed form of Mode IV, ending on A, not E.  In the Sarum Tonary the incipit of this antiphon appears untransposed, beginning on E, suggesting that at some times and places it was sung at this lower pitch in relation to the psalm tone.

[294]
Ant. Jubilate Deo (Ps 99:2.)

[295]
Ant. Clamor meus (Ps 101:2.) Gallican

[298]
Ant. Benedic anima mea (Ps 103:1.) Gallican

[301]
Ant. Visita nos Domine (Ps 105:4.)

[305]
Ant. Confitebor Domino (Ps 108:30.)

[307]
V. Domine exaudi (Ps 101:2) Gallican

Ant. Benigne fac (Ps 50:20.)

[308]
Ant. Bonum est confiteri (Ps 91:1.)

[309]
Ant. Metuant Dominum (Ps 66:7.)

Ant. Et in servis (Deut. 32:36.)

[312]
Ant. In cymbalis (Ps. 150:5.)

Hymn. Aurora jam spargit
Anon, 4th-5th c.
Trans. (Performing Edition) E. Caswall, in The English Hymnal, 57.
Trans. (Scholarly Edition) J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer: 264, revised in Lauda Syon: [33].

[313]
Ant. In viam pacis (Luke 1:79.)

[315]
Sunday at Vespers.
The image is of the Holy Trinity. Pater, Filius, and Spiritus Sanctus occupy the three corners; Deus occupies the centre. Between the corners ‘non est’, but connecting to the centre, ‘est’.

Ant. Sede a dextris. (Ps 109:1.)
The phrases of the text are reversed in comparison with the Bible.

[316]
Ant. Fidelia omnia (Ps 110:8.)

[317]
Ant. In mandatis ejus (Ps 111:1.) Gallican

Ant. Sit nomen Domini (Ps 112:2.)

[317]
Ant. Nos qui vivimus (Ps 113:26.)

Ps. 113.

In the Vulgate and Douay-Rheims texts, verse 20 (and the BCP text Ps. 115 verse 12) extends to the word ‘Aaron’.  The Sarum text divides this verse in two.

In the BCP text this Psalm comprises Pss. 114 and 115.

Tonus Peregrinus is especially associated with this psalm.  However, the Psalm will also be sung to other tones in the course of the liturgical year, for example when Sunday evening is observed as first vespers of a saint’s day falling on Monday, in which the ferial psalms are sung at that vespers.

[323]
Hymn. Lucis Creator optime
Attributed to St. Gregory.
Trans. (Performing Edition) The Order of Vespers, 11.
Trans. (Scholarly Edition) J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer: 280, revised in Lauda Syon: [41].

The Vesper Hymns through the week recount the six days of creation and the day of rest.
Sunday: Lucis Creator optime. Light
Monday: Immense celi Conditor. The firmament.
Tuesday: Telluris ingens Conditor. The earth and the plants.
Wednesday: Celi Deus sanctissime. The sun and moon.
Thursday: Magnus Deus potentie. The birds and fishes.
Friday: Plasmator hominis. The animals and humankind.
Saturday: Deus Creator omnium. Rest.

[325]
V. Dirigatur Domine (after Ps 140:2.)

Proper Antiphons are provided for the Magnificat on every Sunday of the year.

[326]
Monday at Vespers
The image appears to be St. Michael on the left, standing over the slain dragon, and a guardian angel on the right, protecting a child.

Ant. Inclinavit (Ps 114:2.)

[327]
Ant. Credidi propter (Ps 115:1).

The beginning of the Vulgate Ps. 115 is verse 10 of Ps. 116 in the Hebrew and Book of Common Prayer versions.

Ant. Laudate Dominum (Ps 116:1.)

[328]
Ant. Clamavi (Ps 119:1.)

This antiphon, like Lauda Hierusalem at vespers on Saturday, is a transposed form of Mode IV, ending on A, not E.  In the Sarum Tonary the incipit of this antiphon appears untransposed, beginning on E, suggesting that at some times and places it was sung at this lower pitch in relation to the psalm tone.

Ant. Auxilium (Ps 120:1.)

[329]
Hymn. Immense celi Conditor
Attributed to St. Gregory.
This melody is used for the other ferias as well.
Trans. (Performing Edtiion) J. M. Neale, The Hymnal Noted, 55.
Trans. (Scholarly Edition) J. D. Chambers, Lauda Syon: [45].

[331]
Ant. Magnificet te semper (after Luke 1:46.)
This is the first of a series of five ferial Antiphons based on the Magnificat for the weekday ferias:
Monday: Magnificet te semper. (after Luke 1:46.)
Tuesday: Exultavit spiritus meus. (after Luke 1:47.)
Wednesday: Respexisti humilitatem meam. (after Luke 1:48.)
Thursday: Deposuit potentes. (after Luke 1:52.)
Friday: Suscepit Deus Israel. (after Luke 1:54.)

(The Common Memorials on Ferias and Lesser Feasts that are found in this location in the Performing Edition appear at [189] in the Latin Edition and at [206] in the Scholarly Edition.)
[332]
Tuesday at Vespers
The image repeats that given at None. It appears to represent the faithful on earth aspiring to join the heavenly Jerusalem (cf. Ps 122.)

Ant. In domum Domini (Ps 121:1.)

[333]
Ant. Qui habitas (Ps 122:1.) Gallican

Ps. 122.
In the Vulgate, Coverdale, and Douay-Rheims Psalters, the second and third verses are joined into one.

Ant. Adjutorium nostrum (Ps 123:7.)

[334]
Ant. Benefac Domine (Ps 124:4.)

Ant. Facti sumus (Ps 125:1.)

[335]
Hymn. Telluris ingens Conditor
Attributed to St. Gregory.
Trans. (Performing Edition) J. M. Neale, The Hymnal Noted (1854), 57; as printed in The English Hymnal 59.
Trans. (Scholarly Edition) J. D. Chambers, Lauda Syon: [47].

[337]
Ant. Exultavit spiritus meus (Luke 1:47.)

[338]
Wednesday at Vespers
The image is of Pentecost. This repeats the image of Terce.

Ant. Beatus vir (Ps 126:6.)
There seems to be no particular reason for the transposition of this Mode VIII. antiphon.  This antiphon and the next two share much in common.

[339]
Ant. Beati omnes (Ps 127:1.)

Ant. Benediximus vobis (Ps 128:8.) Gallican

[340]
Ant. De profundis (Ps 129:1.)

[341]
Ant. Speret Israel (Ps 130:4.)

This antiphon, like Lauda Hierusalem at vespers on Saturday, is a transposed form of Mode IV, ending on A, not E.  In the Sarum Tonary the incipit of this antiphon appears untransposed, beginning on E, suggesting that at some times and places it was sung at this lower pitch in relation to the psalm tone.

Hymn. Celi Deus sanctissime.
Attributed to St. Gregory.
Trans. (Performing Edition) J. M. Neale, The Hymnal Noted, 59.
Trans. (Scholarly Edition) J. D. Chambers, Lauda Syon: [49].

[343]
Ant. Respexisti (Luke 1:48.)

[344]
Thursday at Vespers
The image depicts the Arma Christi or Instruments of the Passion.

Ant. Et omnis (Ps. 131:1.)
The Gallican and Old Roman forms have ‘ejus’, not ‘tuis’.

This antiphon, like Lauda Hierusalem at vespers on Saturday, is a transposed form of Mode IV, ending on A, not E.  In the Sarum Tonary the incipit of this antiphon appears untransposed, beginning on E, suggesting that at some times and places it was sung at this lower pitch in relation to the psalm tone.

[345]
Ant. Ecce quam bonum (Ps. 132:1.)

Ps 133, omitted here, is sung daily at Compline.

[346]
Ant. Omnia quecunque (Ps. 134:6.)

[347]
Ant. Quoniam in eternum (Ps 135:1.) Gallican

[348]
Ant. Hymnum cantate (Ps 136:3.)

[349]
Hymn. Magne Deus potentie
Attributed to St. Gregory.
Trans. (Performing Edition) J. M. Neale, The Hymnal Noted, 61.
Trans. (Scholarly Edition) J. D. Chambers, Lauda Syon: [51].

[350]
Ant. Deposuit potentes (Luke 1:52.)

[351]
Friday at Vespers
The image is of the Crucifixion.

Frequently throughout the year this vespers is replaced by First Vespers of the Full Service of the Blessed Virgin.

Ant. In conspectu angelorum (Ps 137:1.)

[352]
Ant. Domine probasti (Ps 138:1.)

[353]
Ant. A viro iniquo (Ps 139:1.) Old Roman

[354]
Ant. Domine clamavi (Ps 140:1.)
Neither the Gallican nor the Old Roman has ‘et’

[355]
Portio mea (Ps 141:6.)

[356]
Hymn. Plasmator hominis Deus.
Attributed to St. Gregory.
Trans. (Performing Edition) J. M. Neale, The Hymnary Noted, 63.
Trans. (Scholarly Edition) J. D. Chambers, Lauda Syon: [53].
The rubric explains that the hymn will only be sung on the Friday before the first Sunday of Lent. This is because on the preceding Fridays the service will be [First] Vespers of the Full Service of the Virgin. However, before the advent of the Office of the Virgin on Saturdays the hymn would have been sung on every Friday from the first Sunday after the Octave of the Epiphany until Lent, as indicated in Palmer, The Order of Vespers, p. 63.

[357]
Ant. Suscepit Deus (Luke 1:5.)

[358]
Psalm 142, omitted here, is sung on Fridays at Lauds.

[359]
Saturday at Vespers
The image is of the Stirps Jesse, the genealogy of Jesus. Presumably this is chosen in reference to the weekly commemoration of St. Mary on Saturdays.  Nevertheless, Saturday Vespers is normally considered as First Vespers of Sunday.

Ant. Benedictus Dominus (Ps 143:1.)
The Psalm-Tone provided indicates that the intonation will be used, beginning at ‘Dominus Deus meus’. However, on page 7. the indication is that the intonation is omitted. It would seem that there is some variation in the practice.

[360]
Ant. In eternum (Ps 144:21.) Old Roman

[361]
Ant. Laudabo (Ps 145:2.)

[362]
Ant. Deo nostro (Ps 146:1.) Old Roman

[363]
Ant. Lauda Hierusalem (Ps 147:1.]
In the Hebrew Psalter this is a continuation of Ps. 147.

[364]
Hymn. Deus Creator omnium
Text by S. Ambrose.
The ‘winter’ Hymn.
Trans. (Performing Edition) John David Chambers, Lauda Syon: [55].
Trans. (Scholarly Edition) John David Chambers, The Psalter, or Seven Ordinary Hours of Sarum (1852), 324.

An altered version appears in The Order of Vespers: 73.
This Hymn belongs to the ‘Old Hymnal’ series.

As indicated at [13], this Hymn never takes the doxology ‘Gloria tibi Domine, Qui natus’.

[366]
Hymn. O Lux beata Trinitas.
Text by St. Ambrose.
The ‘summer’ Hymn.
Trans. (Performing Edition) J. M. Neale, The Hymnal Noted, 1.
Trans. (Scholarly Edition) John David Chambers, The Psalter, or Seven Ordinary Hours of Sarum (1852), 325, revised in Lauda Syon: [56].
AH-LI: 40 (page 38).

J.D. Chambers, The Psalter, or Seven Ordinary Hours of Sarum (1852), 325, and Lauda Syon: [56] provides the following additional verses found in an Anglo-Saxon glossed hymnal of the mid 11th c. with 12th and 13th c. additions, ‘Vesp. D. xii., Cott. MSS., Brit. Museum.’ (Cotton MS Vespasian D XII: f4v.) The manuscript may have originated at Canterbury Cathedral. These verses, however, are not part of the Sarum tradition.

[3.] Jam noctis tempus advenit :
Quietam noctem tribue ;
Diluculo nos respice
De celo clementissime.

[4.] Tu Christe, solve vincula :
Absterge nostra vitia :
Relaxa prius crimina,
Et indulge facinora.

[5.] Oramus ut exaudias :
Precamur ut subvenias ;
Christe Jesu, omnipotens,
Tu nos a malo libera.

[3.] Now darkness falls on earth, do thou
A night of quiet rest bestow :
When morning breaks : from heaven thy throne,
On us most graciously look down !

[4.] O Christ, the chains of sin unbind :
Wash clean all vices from the mind :
From guilt that’s past our souls relieve,
And all our evil deeds forgive.

[5.] We pray thee hear thy suppliant’s call :
O help us, Saviour, e’er we fall ;
Christ Jesu, King of boundless might,
Shield us from every ill this night.

Hymnarium Sarisburiense, cum rubricis et notis musicis (London, 1851): 126, notes that these verses appear in the Mozarabic Breviary. This would be the Breviarium Gothicum secundum regulam beatissimi Isidori archiepiscopi Hispalensis (1775) 113. at the Second Sunday after the Octave of the Epiphany. See also Josephi Mariae Thomasii S. R. E. Cardinalis, Opera omnia II (Rome, 1747; H. A. Daniel, Thesaurus Hymnologicus, Halis, 1841.

[369]

Completorium.

‘Compline is the Seventh and last Hour of Divine Service, and it is as much to say as a fulfilling : for, in the end thereof, the Seven Hours of Divine Service are fulfilled ; and therewith also is ended and fulfilled speaking, eating, and drinking, and labouring, and all bodily businesses ; so that after that time ought to be kept great stillness and strait silence, not only from words but also from all noises and deeds, save only privy and soft prayer, and holy thinking, and bodily sleep.  For Compline betokeneth the end of man’s life, or the end of the world, when the chosen of our Lord shall be delivered from all travail and woe, and be brought to endless quiet and rest.’  Myrroure, lxxix.

An extensive study of the practice of Compline in English cathedrals, collegiate churches and college chapels is found in Mark Wayland Ardrey-Graves, ‘More Divine than Human’: Early Tudor Plainchant and Polyphony of the Lenten Compline Office in the Use of Salisbury, 1485-1558‘ DMA diss., James Madison University, 2015.

The image suggests the invocation of God’s blessing before sleep–the backdrop appears to be a bed-chamber.  Jesus appears to be blessing a saintly queen.

V. Converte nos (Ps. 84:5.)

This V. is omitted in Complines 12 and 13.

V. Deus in adjutorium (Ps. 69:2)

Chambers, Seven Hours of Prayer:353, interprets ‘voce extensa’ as ‘loud voice’, and maintains the lower pitch for these versicles.

[370]
Compline 1
Compline 1. includes the ordinary parts of Compline together with the propers of Advent.

Ant. Miserere (Ps 4:2.)

Ps 30 is abbreviated here; only the first 6 verses of 26 are included. Clearly the intention is to include ‘In manus tuas . . .’ at Compline. The full Psalm is sung on Mondays at Matins.

[371]
Ps. 90 is omitted from Maundy Thursday to Saturday in the Octave of Easter.  The main reason for this omission may be to reduce the burden during this very busy season.

[372]
Chap. Tu in nobis.
G. H. Palmer. (The Order of Compline:6) indicates that the Chapter is sung to the tone of simple versicles, i.e. F reciting tone with inflection to D, or to D-E. As yet I have not found found any sources to support this.

Hymn. Te lucis ante terminum
Anon, 7th century.
Trans. (Performing Edition) J. M. Neale, The Hymnal Noted, 9.
Trans. (Scholarly Edition) J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer (London: Joseph Masters, 1852): 356.
This is the ordinary Hymn throughout the year. The appropriate variable doxologies are not printed in the Breviarium 1531 or the Hymnale Sarum, or in the Antiphonale 1519.

[374]
V. Custodi nos Domine (after Ps 16:8.) Old Roman
This versicle is normally divided thus in non–Sarum use:
V. Custodi nos Domine ut pupillam oculi.
R. Sub umbra alarum tuarum protege nos.

[375]
Ant. Veni Domine

Cant. Nunc dimittis (Luke 2:29.)
I have not seen any evidence in the Sarum sources for the repetition of the intonation in subsequent verses at the Nunc dimittis, as is done by Helmore, Briggs and Frere, and Charles Winfred Douglas.

[376]
Compline 2
Ant. Estote parati (after Luke 12:40; 36.)

Hymn. Salvator mundi.
Trans. (Performing Edition) J. M. Neale, The Hymner, 107.
Trans. (Scholarly Edition) J. D. Chambers, Lauda Syon (London: J. Masters, 1866): 81.

[378]
Ant. Vigilate omnes (after Mark 13:33.)
It is very unusual for a Mode IV antiphon to descend to low A as this one does.

[379]
Compline 3
Ant. Natus est nobis (cf. Is. 9:6; Luke 2:11.)

[380]
Ant. Alleluya. Verbum caro (John 1:14.)
This Alleluya is the first of a series of four festal Alleluya Antiphons for the Nunc dimittis, all in Mode V, and all using the same melodic outline. The others appear at Eastertide [398], Ascensiontide [400],  and Pentecost [402]

Compline 4
Ant. Nato Domino (after Apoc. 7:10)

[381]
Compline 5
Ant. Lux de luce

Ant. Alleluya. Omnes de Saba. (Is. 60:6.)

[382]
Compline 6
This is the ordinary Compline through the year.

Ant. Salva nos Domine

[383]
Compline 7
Ant. Signatum est (Ps. 4:7.)

Resp. In pace in idipsum (Ps 4:9; V. Ps 131:4.) The R. is Gallican.

The purpose of the copious rubrics (Clericus, Chorus prosequitur, etc.) is to ensure that this Responsory is performed in a particular way that differs both from that of the Great Responsories at Matins and Vespers, and from the Brief Responsories at Terce, Sext, and None.  It differs from the former in repeating the entire Responsory after the V. Gloria Patri; it differs from the latter in not repeating the Responsory before the first Verse.

[384]
Hymn. Christe qui lux es et dies.
‘An Ambrosian hymn, quoted by Hinemar, Abp. of Rheims, in his treatise, Contra Godeschalcum. .. De und et non Trinâ Deitate, 857, thus fixing its date at an early period.’ John Julian, Dictionary of Hymnology (1907) [hymnary.org]
Trans. (Performing Edition) W. J. Copeland and others, The English Hymnal, 81, except v. 3.
Trans. (Scholarly Edition) J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer (London: Joseph Masters, 1852): 364.

[386]
Ant. Cum videris (Is. 58:7.)

[387]
Compline 8
Ant. Media vita (V 1. After Ps 70:9.) Gallican

[388]
Compline 9

[389]
Resp. In manus tuas (Ps 30:6.)

Hymn. Cultor Dei
Text by Prudentius.
This Hymn is in the unusual metre 7.7.7.7 with occasional hypermetric syllables.
Trans. Thomas Alexander Lacey, The English Hymnal, 104.

[391]
Ant. Rex gloriose (cf. Jeremiah 14:9.)

[393]
Compline 10

In effect Compline of Maundy Thursday is the beginning of the commemoration of the death of Christ.  Hence it is without note, and it uses the Good Friday Prayer.

Prayer. Respice quesumus Domine super hanc familiam tuam

This prayer, is the collect for Good Friday and also the postcommunion for Good Friday.

Compline 11

[394]
Compline 12

Complines 12 and 13 are considerably abbreviated from the usual form.

Ant. Alleluya iiij.

Prayer. Spiritum in nobis
This is the final Prayer at the Easter Vigil and the Postcommunion for Easter Sunday.

[395]
Compline 13
Grad. Hec dies.
The use of the Easter Gradual at Compline is a departure from the normal form of Compline.

V. In resurrectione tua Christe

Compline 14

[396]
Ant. Alleluya
This Alleluya uses the melody of the ordinary antiphon on the psalms at Compline, Miserere mei [372].  It is thus a contrafacta.

Hymn. Jesu salvator seculi
Attributed to Rabanus Maurus.
Trans. (Performing Edition) in The day-hours of the Church of England [F. Lygon], clxxvi.
Trans. (Scholarly Edition) J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer (London: Joseph Masters, 1852): 374.

[398]
Ant. Alleluya. Resurrexit Domine (c.f. Mark 16:7)

[399]
Compline 15
Hymn. Jesu nostra redemptio.
Anon, 8th c.
Trans. (Performing Edition) John Chandler, The Hymns of the Primitive Church, 73; version from the Monastic Diurnal, 389.
Trans. (Scholarly Edition) J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer (London: Joseph Masters, 1852): 376.

[400]
Ant. Alleluya. Ascendens Christus (Ephes. 4:8.)

[401]
Compline 16

[402]
Ant. Alleluya. Spiritus Paraclytus (cf. John 14:26.)

Compline 17
Seq. Alma Chorus.
This sequence also appears at the Feast of the Holy Name, but with a different text at the end.

[404]
Compline 18
Ant. Lucem tuam Domine

[405]
Compline 19
Ant. Sanctorum precibus

Compline 20
Ant. Virgo verbo concepit

[406]
Compline 21
Ant. Sancta Maria virgo

[407]
Compline 22
Ant. Beata mater et innupta virgo

Ant. Glorificamus te Dei genitrix

[Compline for the Feast of the Holy Name of Jesus does not appear here in the 1531 Breviary. It is included here in the Performing Edition for convenience and completeness.]

[408]
The Preces follow the form of those at Prime.

Kyrie eleyson

V. In pace in idipsum (Ps 4:9.)
see Compline 7.

[409]
V. Benedicamus Patrem
V. Benedictus es Domine
These two Versicles form the conclusion of the Canticle Benedicite [52].

[410]
Confiteor; Misereatur; Absolutionem

The following Versicles are repeated from Prime [120].
V. Deus tu conversus (Ps 84:7-8.)

[411]
V. Fiat misericordia (Ps 32:22.)

V. Domine Deus virtutem (Ps 70:20.)

V. Domine exaudi orationem (Ps 101:2.)

[412]
V. Exaudi Domine vocem. (Ps 26:7.)

Ps. 50.
G. H. Palmer (The Order of Compline:11) indicates that on all ferias from Monday in the first week of Lent until Tuesday of Holy Week inclusive, in addition to Ps. 50, Ps. 142, Dominus exaudi. is also said, following directly, without note. This direction also appears  appears in the earlier Order of Complin (London: Pickering and Co, 1881): 38. I have not yet found any source for this indication.

V. Exurge Domine (Ps 43:26.)

V. Domine Deus virtutem (Ps 79:20.)

V. Domine exaudi orationem (Ps 101:2.)

Prayer. Illumina quesumus.
This prayer is the basis of the Evening Collect, ‘Lighten our darkness, we beseech thee, O Lord,’ in the BCP.

The Order of Complin (London: Pickering and Co, 1881: 38) indicates that the V. ‘May the souls of the faithful through the mercy of God rest in peace.  Amen.’ is said at the conclusion of the Office.  This does not appear in the Sarum sources.

[414]
Pro pace ecclesie
The Service ‘For the Peace of the Church’ is separate from Compline proper. It is the the same as the morning Service ‘For the Peace of the Church’, [60].

[415]
Prayer. Ecclesie tue [quesumus] Domine
Known as the Collect against the persecutors of Holy Mother Church.

[Following this Prayer, and before arising, Chambers, Seven Hours of Prayer:390, adds:
‘May the souls of the faithful, through the mercy of god, rest in peace.  Amen.
‘The Lord be with you.  And with thy spirit.
‘Bless we the Lord.  Thanks be to God.’]

‘. . . osculantes formulas.’ ‘. . . kissing the forms’  The forms are the choir stalls and fronts.  Presumably those in the back row(s) would kiss the forms, those in front of the forms would kiss the floor, typically by kissing the hand and then touching the floor with the hand, as is still practiced in some monasteries to this day.

[Antiphona de sancta Maria.

Few Sarum sources mention the votive antiphon, versicle, and prayer for Saint Mary, sung as a memorial after Compline.  (The note here comes from the Risby Ordinal (the so-called Old Ordinal).  It remains unclear why no comparable rubric appears in the later, printed Sarum sources; perhaps this practice was considered extra-liturgical, in that it is in a way outside the normal seven hours of prayer.  Compare the rubric for the Marian antiphon that follows None of the said Office of the Virgin (page 76), which appears only in the  Antiphonale and not in the Breviary.)  This custom was  widely adopted through the western church from the middle of the 13th century.  Among the many available Marian antiphons, those which appear at the Feast of the Nativity of the Blessed Virgin, {1306}-{1310} are specially suitable. See also Sally Elizabeth Roper, Medieval English Benedictine Liturgy (1988): 256. and Ardrey-Graves, Mark Wayland. ‘More Divine than Human’: Early Tudor Plainchant and Polyphony of the Lenten Compline Office in the Use of Salisbury, 1485-1558′. DMA Dissertation, James Madison University, 2015. ]

[417]
Psalmi penitentiales.
The image is David espying Bethsheba in her bath: the quintessential sin of the Psalmist.

As indicated on 887, the Seven Penitential Psalms were recited daily on each feria of Lent beginning on Monday after the First Sunday in Lent.

The Seven Penitential Psalms were also recited at the Reconciliation of Penitents on Maundy Thursday, as indicated in the Processional.

They were also recited within the procession on Monday in Rogationtide, as indicated in the Processional.

[422]
Ant. Ne reminiscaris (after Tob. 3:3; cf. Joel 2:17)
This Antiphon, in its long form, is the basis of the petition ‘Remember not, Lord, our offences’ in the BCP Litany.

[424]
Litany
See 888 for instructions on the use of the Litany in Lent.

[425]
Sancte Dionisi may be rendered Saint Denys or Saint Dionysius in English.

[427]
The modern Roman and Tridentine, and 1529 Breviaries omit the line ‘In hora mortis succúrre nobis Dómine.’
‘Succurre’ replaces ‘libera’ here because we ask in this particular instance for succour (i.e. mercy) in death, rather than for deliverance from death.

[431]
V. Ostende nobis Domine (Ps. 84:8)

V. Et veniat super nos (Ps. 118:41)

V. Peccavimus cum patribus (Ps. 105:6)

V. Domine non secundum peccata (Ps. 102:10)

V. Oremus pro omni gradu . . . Sacerdotes tui (Ps. 131:9)

V. Pro fratribus . . . Salvos fac servos (cf. ps. 16:7)

V. Pro cuncto populo . . . Salvum fac populum (Ps. 27:9)

V. Domine fiat pax (Ps. 121:7)

V. Anime famulorum

V. Domine exaudi orationem (Ps. 101:2)

V. Dominus vobiscum

[432]
Prayer. Deus cui proprium est misereri

Prayer. Omnipotens sempiterne Deus, qui facis mirabilia

Prayer. Deus qui caritatis dona

Prayer. Deus a quo sancta desideria

Prayer. Ineffabilem misericordiam

[433]
Prayer. Fidelium Deus omnium Conditor

Prayer. Pietate tua quesumus

Tuesday

Warren appears to be wrong in calling Donatian Donatus. The latter was a Benedictine monk living in Italy 1178-1198. Donatian was the Bishop & Martyr.

[434]
Wednesday
There are two ‘Sancte Germane’ in the Litany, one on Wednesday and one on Saturday. These would be Saint Germaine of Auxerre (378-448) (July 31) and Saint Germaine of Paris (496-576) (May 28).

[435]
Thursday

Friday

[436]
Saturday

[445]
Officium mortuorum.
The image suggests that death, represented by the skeletons, comes to the wealthy and respected in the prime of life, as to everyone else. There are three skeletons, one for each of the young men.

A translation and commentary on this office appears in [Anon.]  Certain Services of the Church of Sarum: translated with notes.  [England]: [s. n.], [186-?]. (Nineteenth Century Collections Online.) (This work is missing its title page.)  This work appears also in The Ecclesiastic XXIX (1867):271-284, 314-328, 368-378.

The Office of the Dead, also known as ‘Vigils of the Dead, consists of Vespers, Matins, and Lauds only, except on All Soul’s day, November 2, when the little hours are also included.  The rubrics for the Office of the Dead appear on pp. 89-95.

The Office of the Dead is recited daily except on Sundays and Commemorations, or on Double Feasts (neither at First or Second Vespers), nor within an octave with ruling of the choir. The Office of the Dead is thus recited on every feria or lesser feast from the first Monday in Advent to Dec 23, inclusive; from the octave of Epiphany to the Monday before Easter, inclusive; and from the Monday after Trinity until the last feria or lesser feast before Advent, inclusive.

The Office of the Dead is said in two forms, ‘daily’ and ‘solemn’.  The daily form is sung without note, i.e. on a single reciting tone, or privately.  The solemn form uses the full music.

The daily form is sung in convent, i.e. together, except during Eastertide, when it is said privately.  The daily form is said with nine psalms and three lessons from Advent to Easter, and with three psalms and three lessons from Trinity to Advent.

Solemn Vigils are sung for a funeral, a trental, or an anniversary.  Solemn Vigils is sung whenever necessary, and then daily Vigils are omitted.  Solemn vigils are also sung on Tuesday of Holy Week and on All Souls’ Day.

The Office of the Dead omits the Opening Versicles, Hymns and Chapters.

Vespers
Ant. Placebo (Ps 114:9)
‘Placebo’ refers to Vespers of the Dead. (‘Dirige’ refers to Matins of the Dead.)

The abbreviated form of Ps. 114. is not found in the Breviarium Romanum  1529 or 1568, nor in the Liber Usualis.

The Roman office, as in the LIber Usualis:1772, concludes each psalm with the Verse Requiem eternam : dona eis Domine.  Et lux perpetua : luceat eis.  in place of ‘Gloria Patri’ and ‘Sicut erat’.  These verses do not appear in the Sarum Office of the Dead.  However, the V. Requiem eternam dona eis Domine : et lux perpetua luceat eis. is found in the Sarum Hours.

[446]
Ant. Heu me quia incolatus. (Ps 119:5.) ‘me’ is from the Old Roman; ‘quia’ is from the Gallican.

Ant. Dominus custodit te (Ps 121:7)

Ant. Si iniquitates (Ps 130:3.)

[447]
Ant. Opera manuum tuarum (Ps 137:8.)

Ant. Audivi vocem (Apoc. 14:13.)
The York Use has the Antiphon Tuam Deus deposcimus.

[448]
The selection of prayers varies with the occasion.  Only the last prayer, Deus venie largitor, is sung at every office of the dead.  As at Mass, both the first and last prayers should conclude with the full ending, while any additional prayers should omit the ending.   This is hinted at by the inclusion of ‘Per Dominum’. only at the first of the prayers provided.  (In the 1544 Portiforium ‘Per’ appears at the end of each of the first three prayers, but it must be remembered that any (or none) of those might be used as the first prayer on a given day.)

Prayer. Deus cui propriam est misereri semper et parcere
This Prayer appears (varied) as the Collect for Mass for the Dead in the Roman Catholic Daily Missal, 1962, page 1610.

[449]
Prayer. Deus cui propriam est misereri semper
This Prayer appears (varied) as a Collect for the Dead in the Roman Catholic Daily Missal, 1962, page 1627.

The thirtieth day is also known as the ‘month’s mind’. The Anniversary of death is also known as the ‘obit.’, or ‘yearday’, or ‘twelve-months day’, or ‘year’s mind’.

Prayer. Deus indulgentiarum.
This Prayer appears (varied) as the Collect for the Second Mass of All Souls Day in the Roman Catholic Daily Missal, 1962, page 1490.

Prayer. Deus venie largitor.
This Prayer appears (varied) as the Collect for the Third Mass of All Souls Day in the Roman Catholic Daily Missal, 1962, page 1491.

Prayer. Fidelium Deus.
This Prayer appears (varied) as the Collect for the First Mass of All Souls Day in the Roman Catholic Daily Missal, 1962, page 1485.  Presumably this prayer would always be the final prayer at this office.

[450]
Matins
Non Sarum forms of Matins of the Dead, such as Liber Usualis, 1779, begin with the Invitatory Psalm. The Sarum form begins directly with the first Psalm-Antiphon, ‘Dirige’ hence the familiar name for this service, Dirige, or ‘Dirge’.

Ant. Dirige Domine (Ps 5:8.)

[451]
Ant. Convertere Domine (Ps 6:4.)

Ant. Nequando rapiat (Ps 7:3.)

[452]
Resp. Credo quod Redemptor meus (after Job 19:25.)
The Matins Responsories of the Sarum series match those of York, with the exceptions noted below. (See Matthew Cheung Salisbury, The Use of York (York: Borthwick Publications, 2008):17.) The Herford series is identical with Sarum.

[453]
Lectio. Tedet animam
It appears that the special ending provided here is because the reading ends with an interrogative.

Resp. Qui Lazarum
The York Use has the Verse ‘Requiem eternam’.

[454]
Resp. Domine quando veneris (see Chronicles 21:8.)

[455]
The rubric is a reminder that when the Gloria Patri is omitted, as in the Office of the Dead, the Responsory will be repeated after the repetendam.

Ant. In loco pascue (Ps 22:2.)
DR : He hath set me in a place of pasture.

[456]
Ant. Delicta juventutis mee (Ps 24:7.)

Ant. Credo videre (Ps 26:13.)

V. In memoria eterna (Ps 111:7.)

[457]
Resp. Heu michi Domine (V: Ps 6:4.)
Although the music of the V begins in the usual way, the ending is different. Compare Worcester F-160. Liber Usualis, 1792. The modification gives a better connection to the repetendum.

[458]
Resp. Ne recorderis (V: after Ps 5:9.)

[459]
Resp. Domine secundum actum meum (V: Ps 50:2, 4.) Old Roman
The York Use has the Responsory ‘Libera me Domine . . . inferni’.

[460]
Ant. Complaceat tibi (Ps 40:16.)

Ant. Sana Domine (Ps 40:5.)

Ant. Sitivit anima mea (Ps 41:3.)

[461]

Lesson 7.
‘Tu es Domine Deus meus.’ is additional to the biblical text.

[462]
Resp. Requiem eternam
The York Use has the Responsory ‘Deus eterne in cujus’.

[463]
Resp. Libera me Domine
On All soul’s day all the verses would be included.
In V 5, ‘in sinu Abrahe’ is from Luke 16-22.
This Responsory appears to serve as the inspiration for the presumably 13th century Sequence ‘Dies irae’, not only in text, but also in melody, seeing that the Responsory Verse begins in the same way as the opening of the ‘Dies irae’ melody.

[467]
V. Complaceat tibi (Ps 39:14.)

[468]
Ant. Exultabunt Domino (Ps 50:10.)

Ant. Exaudi Domine (Ps 64:2.)

Ant. Me suscepit (Ps 62:9.)

[469]
Ant. A porta inferi
The York and Hereford Uses have the Antiphon ‘Eruisti Domine’

Ant. Omnis spiritus (Ps 150:6.)

Ant. Ego sum resurrectio (John 11:25.)

[471]
Prayer. Inclina Domine aurem tuam
This Prayer appears (varied) as the Collect for a deceased man in the Roman Catholic Daily Missal, 1962, page 1623.

[472]
Prayer. Deus qui nos patres et matres honorare
This Prayer appears (varied) as a Collect for the Dead in the Roman Catholic Daily Missal, 1962, page 1625.

Prayer Animabus quesumus Domine omnium fidelium defunctorum
This Prayer appears (varied) as a Postcommunion for the Dead in the Roman Catholic Daily Missal, 1962, page 1489.

[473]
A clearer version of the same image in the Sarum Diurnal, 1512, shows that the penitent Christian is facing his mortality, represented by the skeleton on the left.

[475]
Service of the Blessed Virgin
This spoken service (i.e. recto tono) is also known as the Little Office of the Blessed Virgin, in contrast to the Full Service of the Blessed Virgin, which is sung (see [484].).
Although it shares many elements, this service is nevertheless distinct from the ‘Hours of the Virgin’ as found in Primers and Books of Hours.
For background on this Office see William J. Lallou, ‘The Little Office of Our Lady’ (The American Ecclesiastical Review, August, 1949): 100–110.

Vespers of Saint Mary in Advent
The image is of the Annunciation. It is much more common in such images for the angel to be on the left and Mary on the right.

Ant. Prophete predicaverunt
This text is also used for the second Antiphon at Lauds on Wednesday of the third week of Advent, and as the first Antiphon at Matins of the Annunciation.

The daily psalms at vespers are those of Tuesday in the principal office, except on Tuesday, when three of Sunday, one of Wednesday, and one of Thursday are used, thereby avoiding duplication of the psalms on a single day.

Ant. Ne timeas Maria (after Luke 1:30-31.)

[476]
Prayer. Concede nos famulos tuos
This is the Prayer for the Mass ‘Salve sancte parens’, the Votive Mass for Saint Mary from the Purification to Advent.

Memorial of the Saint of the Place
. . . ut in prebendis vel in aliis ecclesiis parrochialibus . . .
In the case of Salisbury Cathedral and other places dedicated in honour of the Virgin this memorial is omitted.

The Memorial of All Saints is said if it is part of the said Office of the Virgin, but is sung (see p. 24) if it is part of the sung office, i.e. when the choir is not ruled.

V. Ecce apparebit Dominus (after Apoc. 14:14.)

[477]
Compline of Saint Mary in Advent
This office also appears in the Temporale at p. 36.

Ant. Beata es Maria (after Luke 1:45.)

Hymn. Virgo singularis.
Stanzas 5-7 of Ave maris stella.

Ant. Ecce ancilla Domini (Luke 1:38.)

[478]
Matins of Saint Mary in Advent
Invit. Ave Maria gratia plena (after Luke 1:28.)

Ant. Benedicta tu in mulieribus (after Luke 1:28.)

The psalms at matins during the week repeat the psalms of the Full Service of the Blessed Virgin at matins.  They are also used for the Common of Virgins.

Ant. Specie tua (Ps. 44:5.)

Ant. Gaude Maria virgo

[479]
Resp. Missus est Gabriel (after Luke 1:26-32.)
This Responsory also appears at the third of the First Sunday of Advent.

Resp. Ave Maria gratia plena (after Luke 1:28-34.)
This Responsory also appears at the fourth of the First Sunday of Advent.

[480]
Resp. Suscipe verbum (cf. Luke 1:28.)
This Responsory also appears at the fifth of the First Sunday of Advent.

Lauds of Saint Mary in Advent

Ant. Prophete predicaverunt

The psalms are those of Sunday lauds.

Ant. Spiritus Sanctus in te (after Luke 1:35.)

Prime

[481]

Although it is not specifically indicated here, we can infer from evidence in the Hours of the Virgin that each of the psalms concludes with Gloria Patri.  This is true also for the other little hours.
Ant. Missus est Gabriel (after Luke 1:26-32.)

[482]
Angelus Domini nunciavit
This is the opening Versicle of the ‘Angelus’.

Ant. Ave Maria gratia plena (after Luke 1:28.)

[484]
Full Service of Blessed Mary in Advent
Extensive rubrics appear on page 127.
This is the weekly sung Commemoration of Saint Mary, which normally takes the place of the ferial office on Saturday. If a Feast is to be sung on Saturday, then the Full Service of Saint Mary will be sung on an earlier day in the week, or will be omitted that week if no suitable day is available. The Commemoration of Saint Mary has no Second Vespers, since this will invariably be of the following Sunday or Feast.

[486]
The Service of Blessed Mary after the Nativity of the Lord
This is the Little (said) Office of the Virgin. It commences on the Octave day of St. Stephen. (See p. 512.)

The image is of the Nativity.

Resp. Misericordiam et judicium.
This is the First Responsory on Saturday after ‘Domine ne in ira’. This would appear to be an indication that the Responsories of the Saturday feria were to be used, seeing that they would be omitted on the Saturday itself where the Full Service of Saint Mary is sung. If these Responsories were said at the Commemoration of St. Mary, it would seem more appropriate that they be used in the period following the Octave of the Epiphany.

Resp. Sancta et immaculata.
This ‘non Sarum’ series of Responsories are those that would be sung at the Full Service of St. Mary after the Epiphany. These are the Responsories that appear in the Sarum Primers.

(Alternatively the Responsories from the Advent series [479]. could be said instead.)

[488]
Ant. Exultabunt sancti in gloria. (Ps. 149:5.)
This would be said at the said Office of the Virgin, or would be sung at the sung Office of the day.

[491]
Ant. Completi sunt dies (after Luke 2:6.)

Ant. Ecce completa sunt (after Luke 1:45.)

[493]
Full Service of Blessed Mary from the Octave of Epiphany until the Purification

[494]
Hymn. Enixa est puerpera
Text: Caelius Sedulius (d. ca. 450).
Trans. J. M. Neale. (In The Hymnal Noted: 14, the text begins ‘That Son, the Royal Son she bore’.)
This Hymn comprises stanzas 5 and 7 of the Christmas Hymn ‘A solus ortus’, plus a doxology. (Stanza 7 does not appear in the Sarum versions at Christmas.)
The tune is the proper melody for ‘A solus ortus’.

[496]
Hymn. Caste parentis viscera
Text: Caelius Sedulius (d. ca. 450).
Trans. J. M. Neale.
This Hymn comprises stanzas 3 and 4 of the Christmas Hymn ‘A solus ortus’, plus a doxology.
The tune is the proper melody for ‘A solus ortus’.

[497]
Ant. Benedicta tu in mulieribus (after Luke 1:28.)

[498]
Ant. Sicut mirra electa (after Sir. 24:20.)

Ant. Speciosa facta es (cf. Cant. 7:6).

Ant. Specie tua (Ps. 44:5.)

[499]
Ant. Adjuvabit eam Deus (after Ps. 45:6.)

Ant. Sicut letantium (after Ps. 86:7.)

Lectio. Parturiente Maria
Trans. WR.

[501]
Resp. Sancta et immaculata (V. after Luke 1:28.)

[503]
Resp. Beata es Maria (V. after Luke 1:28-34.)

[504]
Resp. Te laudant angeli (cf. Luke 1:28.)

[517]
The Commemoration of St. Thomas of Canterbury

Lessons. Dormiente cum patribus suis
Trans. WR.

The Responsories are taken from the Principal Feast, December 29.

[521]
The Translation of Saint Chad

[522]
Sermon. Iste locus evangelicus
Trans. WR. Another translation appears at New Advent: Fathers of the Church: Tractates on the Gospel of John (Augustine): Tractate 80.

[524]
The Commemoration of Saint Chad
Lessons. Temporibus igitur Oswy Northanhimbrorum regis
Trans. WR.

[527]
The Feast of the Image of the Lord the Saviour [November 9]
For a detailed examination of the development of this feast, see Richard Pfaff, New Liturgical Feasts in Later Medieval England (Oxford: Clarendon Press, 1970):116-128.

This feast is rarely found in the medieval sources.  In CANTUS, only I-far (Florence) contains the feast. Of the 22 chants in I-far, only 13 items are in common with the 29 chants of the Sarum office.
For the most part the chants are neither in rhyme or meter, although there are exceptions: Antiphons 2 and 5 at First Vespers are very rhythmic; the third Antiphon is fully rhymed and metered.
Although no date for this Feast appears in the Sarum Kalendars, it does appear on November 9 in the Roman Martyrology and in the Aberdeen Breviary.

[534]
Lessons. Levate oculos sensus vestri
Trans. WR

[548]
The fact that there is no ninth responsory would be evidence that this Office does not originate with Sarum.

[553]
In Commemoration of Saint Etheldreda
Lessons. In presentis vite et fluctuantis seculi
Trans. WR

[555]
The Presentation of the Virgin Mary [November 21]
This office was first celebrated (in the west) on November 21, 1372. Pope Sixtus IV first placed the Presentation of the Blessed Virgin Mary on the universal calendar in 1472, but in the 1568 Tridentine reform of the calendar Pope Pius V removed the feast. It was restored 17 years later by Pope Sixtus V, and remains in the Roman calendar today as a memorial.
The Office normally does not appear in Sarum Kalendars, but it does appear in the Kalendar of the Aberdeen Breviary.

The Office appears to be the work (1372) of Philippe de Mézières (1327-1405). See William Emmet Coleman, ed. Philippe de Mézières’ Campaign for the Feast of Mary’s Presentation (Toronto: Pontifical Institute of Mediaeval Studies, 1981): 55 ff.  For a detailed examination of the development of this feast, see Richard Pfaff, New Liturgical Feasts in Later Medieval England (Oxford: Clarendon Press, 1970):103-115.

In the absence of Sarum sources for the chants, the music has been taken from DK-Kk 3449 8o I Augsburg, 1580.

The chants are in metre and rhyme.

[558]

The absence of a responsory here is surprising.

Hymn. O Dei sapientia
Anon. 15th? c.
Trans. John David Chambers, Laude Syon: Ancient Latin Hymns of the English and Other Churches (London: J. Masters, 1866):II: 64. Another translation appears in The Anglican Breviary: E80.
The Melody (following DK-13:86v.) is the Sarum tune associated with Feasts and Commemorations of the Blessed Virgin. (See [93].)

[559]
V. Presentatio est hodie
This V. is adapted from V. ‘Nativitas est hodie’ CANTUS-008143 (which does not appear in the Sarum sources).

[561]
Hymn. Sacre parentes virginis
Anon. 15th? c. See AH-IV: 79.
The Melody (following DK:91r.) is the Sarum tune associated with Feasts and Commemorations of the Blessed Virgin. (See [93].)

[562]
A In templum Dei gradibus
At ‘templum’ B-flat may be preferred in place of the C, which is characteristic of German sources.

[563]
V. Specie tua (Ps. 44:5.)

Lessons. Que est ista puella mater
Trans. WR.

. . . Quid autem putas qualis . . . Fulbert of Chartres, PL-141:322.
. . . In malivolam animam . . . after Sap. 1:4.

[564]
. . . Inveni virum secundum cor meum. Acts 13:22.
. . . Quoddam itaque siderum micat . . . after Bernard of Clairvaux, PL-183:433.
. . . sacerdotalis virga . . . cf. Num. 17:8; Ezech. 7:10.
. . . hanc Gedeonis vellus . . . cf. Jud. 6:37.
. . . orientalis porta . . . cf. Ezek. 10:19, 44:1-2.
. . . radice Jesse . . . cf. Isaiah 11:1.

[565]
. . . meritorum prerogativis . . . cf. Pseudo-Jerome, PL-30:129.
. . . Hec est enim que totius mundi . . . cf. Bernard of Clairvaux, In Assumptione, Opera Omnia IV-8:428.
. . . Logitudino enim ipsius . . . cf. Ps. 32:5; 118:64.
. . . sedentibus in tenebris . . . cf. Ps. 87:7; 106:10, 14; Luke 1:79.

[566]
. . . Virgo erat corpore . . . Ambrose, De virginitate II libro, Chap. 2:6-7; PL-16:208C, 209B.

[567]
. . . O plena gratiarum . . . Bernard, Serm. inf. Oct. Assumpt. BVM super signum magnum, Opera Omnia III:2166.
. . . sed et camelis potum . . . cf. Gen. 24:14 ff.
. . . Offerentur inquit virgines . . . cf. Ps. 44:15.

[569]
V. Adjuvabit eam (cf. Ps. 45:6, Old Roman.)

. . . a nullo virtutum genere . . . Fulbert of Chartres, PL-141: 322.

[570]
. . . quanto devotionis affectu . . . Bernard of Clairvaux, PL-183: 441.

[571]
. . . ortus plane deliciarum . . . Op. cit.
. . . ut undique fluant . . . Cant. 4:16.
. . . tanta gratia est repleta . . . Jerome, PL-20:129.
. . . gratiosior=gloriosior, PL-20:129.

[572]
. . . singulas virtutes in ea prorsus . . . Bernard of Clairvaux, In assumptione BVM, Serm. IV. De quatriduo Lazari, et praeconio virginis, Cap. 6.
. . . angelo filium promittente . . . cf. Luke 1:31.
. . . ascendit denique in montana . . . cf. Luke 1:39.
. . . Fervebat siquidem in querenda . . . Benard, Op. omnia II: 443.
. . . Que est ista . . . Cant. 3:6; 8:5.

[575]
Homily. Audistis, fratres charissimi, Dominice incarnationis.
Apparently the work of St. Peter Damian (c. 1007–1072 or 1073), Sermo XLVI Homilia in nativitate BVM VIII. Sept., PL-144:748.
Trans. WR.
. . . Liber generationes . . . Mat. 1:1.
. . . in semine tuo benedicetur . . . cf. Gen 22:18; 26:4; 28:46.
. . . Non dixit seminibus . . . cf. Gal. 3:16.

[576]
. . . De fructu ventris tui . . . cf. Ps. 131:11.

[577]
. . . Semel juravi in sancto meo . . . cf. Ps. 88:36.
. . . Cum dormieris cum patribus . . . cf. II Kings 7:12.

[578]
. . . Qui mortuus est propter peccata . . . cf. Rom. 4:25.
. . . Quod autem ascendit quid est . . . cf. Eph. 4:9.

R Omnes gentes
At ‘gentes’ B-flat may be preferred in place of the C.

[583]
A. Lauda felix ecclesia
At ‘Lauda’ B-flat may be preferred in place of the C.

[579]

Resp. Eve preceps temeritas

These additional responsories would seem to serve no liturgical function, unless perchance the feast was celebrated with an octave.

[580]

Resp. Laudemus omnes Dominum

[581]

Resp. Maria Jesse virgula

[582]

Resp. Recolamus virginis inclita

[583]

Lauds

1 Ant. Laude felix ecclesia

2 Ant. In templi Dei laribus

[584]

3 Ant. Omnis ejus actio

4 Ant. Quicquid egit penitus

5 Ant. Quantum facultas sufficit

[585]
Hymn. Omnes fideles plaudite
Anon, 14th? c. See AH-4: 76.
The Melody (supplied by the editor) is the Sarum tune associated with Feasts and Commemorations of the Blessed Virgin. (See [93].)

[590]
The Deeds of the Presentation of Blessed Mary
This text is from the Gospel of Pseudo-Matthew, Chapters 1-6. (Tischendorf, ed., Evangelia apocrypha (Leipzig: Mendelssohn, 1876): 54.
Another translation appears in New Advent: The Fathers of the Church: The Gospel of Pseudo-Matthew.
See also James Keith Elliott, A Synopsis of the Apocryphal Nativity and Infancy Narratives, Second Edition (Leiden: Brill, 2016).

[610]
Common of One or More Apostles or Evangelists in Eastertide
This Office will always be used for St. Mark (April 24), Sts. Philip and James (May 1) and St. John at the Latin Gate (May 6).  It is also used for St. Barnabas (June 11) when this feast falls before Pentecost.

First Vespers

[611]
Ant. Lux perpetua Minor
The designation Minor distinguishes this Antiphon from the longer antiphon with the same incipit [623].

Resp. Candidi facti sunt
This responsory also appears as the third responsory at Matins.

[612]
Hymn. Tristes erant apostoli
This is stanza 5  of the Easter hymn Aurora lucis rutilat, 1319, together with the Eastertide or Ascensiontide conclusion.  During Eastertide it takes the melody of the Easter hymn Ad cenam agni providi at Second Vespers; during Ascensiontide it takes the melody of the Ascension hymn Eterne Rex altissime.

[614]
Ant. Filie Hierusalem

[615]
Matins
Invit. Exultent in Domino sancti

[616]
Ant. Tristicia vestra

V. Gavisi sunt discipuli

1 Resp. Virtute magna

[617]
2 Resp. Isti sunt agni novelli

[618]
V. Vox leticie

Lauds
1 Ant. Sancti tui Domine

[619]
2 Ant. Sancti et justi

3 Ant. In velamento

4 Ant. Spiritus et anime justorum

[620]
5 Ant. In celestibus regnis

Hymn. Claro pascahli gaudio

[623]
Ant. Lux perpetua Major
The designation Major distinguishes this Antiphon from the shorter antiphon with the same incipit [611].

[624]
Prime

Terce
Resp. Tristicia vestra

Sext

[625]
Resp. Preciosa est in conspectu

None
Resp. Gaudete justi in Domino

[626]
Second Vespers

[627]
Common of One Martyr or Confessor from the Octave of Easter until Pentecost  with Rulers of the Choir

This office is used for St. Richard (April 3), St. Ambrose (April 4), St. George (April 23), St. Vitalis (April 28), St. John of Beverley (May 7), St. Dunstan (May 19), St. Aldhelm (May 25), St. Augustine (May 26), and the Translation of Edmund (June 9).

First Vespers
Resp. Filie Hierusalem

[628]
V. Tristicia vestra

Ant. Filie Hierusalem

[629]
Matins
Ant. Tristicia vestra

V. Preciosa in conspectu

1 Resp. Beatus vir qui metuit

[630]
2 Resp. Preciosa in conspectu

[631]
V. Vox leticie

Lauds

Prime and the other hours

Second Vespers

[632]
Common of One Martyr or Confessor in Eastertide, without Rulers of the Choir

This office, being of minor importance, has no second vespers.

This office is used for St. Alphege (April 19) and St. Germanus (May 28).

[633]
Common of Many Martyrs or Confessors in Eastertide, without Rulers of the Choir

This office, being of minor importance, has no second vespers.

This office is used for Sts. Tiburtius and Valerian (April 14), Gordian and Epimachus (May 9), and Nereus and companions (May 12).

First Vespers

Matins
1 Resp. Tristicia vestra alleluya

[634]
2 Resp. Preciosa in conspectu

3. Resp. Lux perpetua

[635]
Lauds

Although St. Petronilla’s feast (May 31) frequently falls between Easter and Pentecost, it is only commemorated.  Thus there is no office for virgins in Eastertide.

[636]

Versus de conclusione orationum
These verses simply fill up empty space at the end of this section of the Breviary 1531.

[637]
Common of One or Many Apostles outside of Eastertide

First Vespers
Ant. Estote fortes in bello

[638]
Resp. Qui sunt isti

[639]
Hymn. Annue Christe seculorum Domine
Anon. The oldest sources appear to stem from 10th.-11th. c. Britain (Julian, A Dictionary of Hymnology: 70). It appears in only 9 non-Sarum sources in CANTUS. See AH-51: 107. AH gives considerable detail concerning sources and variants.
The Hymn has a unique form which combines nine stanzas proper to festivals of saints, found on their feast days, with the four ordinary stanzas printed here.  (It is not used in Eastertide.)

Proper stanzas for the hymn Annue Christe

 Date Feast Proper stanza
Page
Nov. 30 St. Andrew; octave Andrea pie {2}
Dec. 21 St. Thomas O Thoma Christi {114}
Dec. 27 St. John Bina celestis* 374
Jan. 25 Conv. St. Paul Doctor egregie {201}
Feb. 22 St. Peter’s Chair Jam bone pastor {318}
Feb. 24/25 St. Matthias Mathia juste {334}
April 25 St. Mark [Eastertide] {451}
May 1 Sts. Philip and James [Eastertide] {457}
May 6 St. John at the Latin Gate [Eastertide] {492}
June 11 St. Barnabas [no proper stanza; or Eastertide] {528}
June 29 Sts. Peter and Paul, octave [Full proper hymn, Aurea luce]* {605}
June 30 Commemoration of St. Paul Doctor egregie {635}
July 25 St. James Bina celestis* {882}
Aug. 1 St. Peter in Chains Jam bone pastor {926}
Aug. 24 St. Bartholomew Bartolomee celi {1224}
Sept. 21 St. Matthew Mathee sancta {1379}
Oct. 18 St. Luke [no proper stanza] {1514}
Oct. 28 Sts. Simon and Jude Beate Symon et Thadee {1542}

The alternative text for many apostles, ‘Nobis per horum tibi cara merita’ would only be sung on the Feast of Sts. Simon and Jude, October 28.  This would be with the first tune; there are no occasions when this alternative text is sung with the second tune.

* The hymn for Sts. Peter and Paul, ‘Aurea luce’ includes within it the verses Jam bone pastor (St. Peter) and Doctor egregie (St. Paul); further, it uses the same melodies as ‘Annue Christe’.

It is notable that in the Sarum sources there is no proper stanza for St. Barnabas or for St. Luke. St. Barnabas, not being one of the ‘twelve’ is not always counted among the apostles (although he is so named in Acts 14:14, and so categorized in the Sarum and Roman sources). St. Luke certainly has full status as an evangelist (though not as an apostle), and would warrant a proper stanza.

Stanzas (non Sarum) for St. Mark, St. Philip, St. Barnabas, St. James, St. Luke, and St. John appear in AH-51: 107:

St. Mark
Marce, sacerdos levitici ordinis,
Precibus tuis nos a cunctis vinculis
Solve reatus, hoc ut pius Dominus
Nobis concedat, quod sana mens obsecrat.

St. Philip
Proni rogamus, Philippe, os lampadis,
Pias caelestis aures pulsa judicis,
Ut, quae meremur, repellat supplicia
Et, quae precamur, det superna gaudia.

St. Barnabas
Praeco benigne et decus ecclesiae,
Barnaba sancte, cernat ut miserias,
Supplica Christum, patimur quas merito,
Revela sanctis nosque tuis precibus.

St. James
Jacobe juste, Jesu frater Domini,
Sit tibi pia super nos compassio,
Quos reos fecit superba jactantia
Atque foedavit mundi petulantia.

St. Luke
Luca, fidelis dator Christi dogmatis,
Spretor carnalis integer cupidinis,
Medice docte corporis et animae,
Sana veterna aegri cordis vulnera.

The following stanza appears in Mittheilungen der Antiquarischen Gesellschaf in Zurich, XXII (1886): 161.

St. John
Johannes virgo, dilecte a Domino!
Ipsum pro nobis deprecare sedulo,
Quo expiemur ab omni corruptela
Et angelorum perfruamur gloria.

Trans. Thomas A. Lacey (The English Hymnal: 174.)
Another translation, ‘Monarch of ages’, appears in Palmer, The Order of Vespers: 10*; Another translation, by J. M. Neale, ‘O Christ, thou Lord of worlds’, appears in The Hymnal Noted: #86.
This Hymn appears in the York Breviary.
This Hymn is not part of the regular Roman cursus.

Palmer, The Order of Vespers: 10*, suggests that the proper stanza, when one is to be had, appear as the second stanza.  This method is also used in Skinner, The Daily Service Hymnal (1861).  However the implication from the Sarum sources is that any proper stanza comes in the first place.

This Hymn may have been the inspiration for Horatio Nelson’s ‘From all thy saints in warfare’ (1864), which includes 17 proper stanzas for saints, framed by two general stanzas and a doxology.  (Nelson was editor of The Salisbury Hymn Book (1857), revised as The Sarum Hymnal, 1868.–see #297.)

The Double Feasts of Apostles and Evangelists (first melody) are: St. Andrew, St. Thomas, St. John the Evangelist, St. Mathias, St. Mark, Sts. Philip and James, Sts. Peter and Paul, St. James, St. Bartholomew, St. Matthew, St. Luke, Sts. Simon and Jude.

The Simple Feasts of Apostles (and Evangelists) (second melody) are: the Octave of St. Andrew, the Conversion of St. Paul, the Chair of St. Peter, St. John before the Latin Gate, St. Barnabas, the Commemoration of St. Paul, the Octave of Sts. Peter and Paul, St. Peter in Chains.

[643]
Ant. Beati eritis cum vos oderint homines

[644]
Prayer. Quesumus omnipotens Deus, ut nostra devotio

Matins
Invit. Regem apostolorum Dominum

[645]
1 Ant. In omnem terram

2 Ant. Clamaverunt justi

3 Ant. Constitues eos principes

V. In omnem terram

[646]
1 Resp. Ecce ego mitto vos sicut oves

2 Resp. Tollite jugum meum

[647]
3 Resp. Dum steteritis ante reges

[648]
4 Ant. Principes populorum

5 Ant. Dedisti heretitatem

[649]
6 Ant. Annunciaverunt opera Dei

V. Constitues eos principes

4 Resp. Vidi conjunctos viros

[650]
5 Resp. Isti sunt triumphatores

[651]
6 Resp. Fuerunt sine querela

[652]
7 Ant. Exaltabuntur cornua

8 Ant. Lux orta est justo

9 Ant. Custodiebant testimonia ejus

[653]
V. Nimis honorati sunt

7 Resp. Isti viventes in carne

[654]
8 Resp. Isti sunt viri sancti

[655]
9 Resp. Cives apostolorum

[656]
V. Dedisti hereditatem

Lauds
1 Ant. Hoc est preceptum meum

2 Ant. Majorem charitatem nemo habet

[657]
3 Ant. Vos amici mei estis

4 Ant. Beati mundo corde

5 Ant. In patientia vestra

[658]
Hymn. Exultet celum laudibus

[666]
V. Annunciaverunt opera Dei

Ant. Tradent enim vos ion consiliis

Prayer. Exaudi Domine populum tuum

[667]
Prime

Terce
Resp. In omnem terram

Sext

[668]
Chap. Per manus apostolorum

Resp. Constitues eos principes

None
Chap. Ibant apostoli gaudentes

[669]
Resp. Nimis honorati sunt

Second Vespers
1 Ant. Juravit Dominus

[670]
2 Ant. Collocet eum Dominus

3 Ant. Dirupisti Domine vincula mea

4 Ant. Euntes ibant

[671]
5 Ant. Confortatus est principatus eorum

V. Annunciaverunt opera Dei

Ant. In regeneratione
Other chant traditions sharing CANTUS ID 003278 have varied versions of this text.

[674]
Common of One Martyr Outside of Eastertide
Nota quod communiter . . . ‘  Presumably the exceptions for St. Alban and St. Edmund the King, are in order to avoid repetition of this antiphon in a single week.

First Vespers
Ant. Iste sanctus pro lege

Ant. Beatus vir qui suffert tentationem

[675]
Chap. Iste sanctus pro lege Dei

Chap. Beatus vir qui suffert tentationem

Chap. Beatus vir qui in sapientia morabitur

[676]
Hymn. Martyr Dei qui unicum

[677]

This melody is would be used for Sts. Stephen (December 26), Thomas (December 28), Felix (January 14), Marcellus (January 16), and Vincent (January 22).  However, the offices of Sts. Felix and Marcellus are normally superseded by sundays, ferias or commemorations.

[678]

The Easter melody is used for Saints  George (April 23), Vitalis (April 28).

[680]

The Easter doxology is used for Sts. Alphege (April 19) and Germanus (May 28).

[681]
V. Gloria et honore coronasti eum

Ant. Hic est vere martyr

Prayer. Adesto Domine supplicationibus nostris

Prayer. Presta quesumus omnipotens Deus : ut qui beati N.

[682]
Matins
Invit. Justus florebit in domo Domini

Invit. Regem martyrum Dominum

[683]
1 Ant. In lege Domini

2 Ant. Predicans preceptum Domini

3 Ant. Voce mea ad Dominum clamavi

[684]
Lessons. Qui sanctorum merita religiosa

1 Resp. Iste sanctus pro lege Dei

[685]
2 Resp. Justus germinabit sicut lilium

[686]
3 Resp. Iste cognovit justiciam

[687]
4 Ant. Filii hominum scitote

5 Ant. Scuto bone voluntatis tue

6 Ant. In universa terra

V. Posuisti Domine

[688]
4 Resp. Desiderium anime ejus

[689]
5 Resp. Domine prevenisti eum

[691]
6 Resp. Gloria et honore coronasti eum

[692]
7 Ant. Justus Dominus et justicias

8 Ant. Habitabit in tabernaculo

9 Ant. Posuisti Domine super caput ejus

V. Justus ut palma florebit

[693]
Homily of Augustine. Se dicebat Dominus

7 Resp. Corona aurea super caput ejus

[694]
8 Resp. Stola jocunditatis

[695]
Of One Martyr not Beheaded
Homily of Gregory. Si consideremus fratres charissimi

[697]
Homily of diverse tracts. Quia Dominus ac Redemptor noster

[698]
9 Resp. Beatus vir qui suffert tentationem

9 Resp. Percepturus jam vir sanctus

[700]
Lauds
1 Ant. Qui me confessus fuerit

2 Ant. Qui sequitur me

[701]
3 Ant. Si quis michi ministraverit

4 Ant. Qui michi ministrat me sequatur

[702]
5 Ant. Volo Pater ut ubi ego sum

Hymn. Deus tuorum militum

[705]

The Christmas melody is used for St. Thomas (December 28)

[707]

The Easter melody is used for Saints  George (April 23), Vitalis (April 28).

[710]
V. Justus germinabit sicut lilium

Ant. Nisi granum frumenti

Ant. Qui vult venire post me

[711]
Prime

Terce
Resp. Gloria et honore

Sext

[712]
Chap. Iste cognovit justiciam

Resp. Posuisti Domine

None
Chap. Stola jocunditatis

[713]
Resp. Justus ut palma

Second Vespers
Ant. Hic vir despiciens mundum

[714]
Ant. Iste cognovit justiciam

Other chapters:

Chap. Beatus vir qui in sapientia

[715]
Chap. Cibavit illum pane vite

Chap. Et firmabitur in illo

For a martyr and bishop:
Chap. Omnis pontifex ex hominibus

Prayer. Deus qui sanctam nobis

Lessons of Gregory the Great. Debemus pensare fratres carissimi

[718]
Sermon of the Venerable Bede. Homo nobilis ille est

[720]
Terce

Sext
Chap. Nemo sumit sibi honorem

None
Chap. In ecclesiis Altissimi aperiet os suum

For one martyr, not exiled:
Homily of Rabanus. Et quomodo in presenti seculo

[723]
On the birthday of Many Martyrs outside of Eastertide
Ant. Sancti per fidem

Chap. Reddet Deus mercedem

Hymn. Sanctorum meritis
There is an extensive article on this Hymn in the Catholic Encyclopedia.

[732]
V. Letamini in Domino

Ant. Gaudent in celis anime sanctorum

[733]
Ant. Isti sunt sancti qui pro Dei amore

[734]
Prayer. Omnipotens sempiterne Deus, da nobis sanctorum

Prayer. Omnipotens sempiterne Deus qui in sanctorum

Prayer. Deus qui nos concedis sanctorum

Prayer. Concede quesumus omnipotens Deus, ut sanctorum

Matins
Invit. Adoremus regem magnum Dominum

Invit. Mirabilem Deum in sanctis suis

Invit. Regem martyrum Dominum

[736]
1 Ant. Secus decursus aquarum

2 Ant. Tanquam aurum in fornace

[737]
3 Ant. Si coram hominibus

Lessons of St. Augustine. Psalmus qui cantatur Domino

1 Resp. Absterget Dus omnem lachrimam

[739]
2 Resp. Viri sancti gloriosum

[740]

3 Resp. Tradiderunt corpora sua

[741]
4 Ant. Dabo sanctis meis locum nominatum

5 Ant. Sancti qui in terra sunt

6 Ant. Sancti qui sperant in Domino

[742]
4 Resp. Sancti tui Domine mirabile

[744]
5 Resp. Verba carnificum

[745]
6 Resp.O veneranda martyrum

[746]
6 Resp. Hec est vera fraternitas

[747]
7 Ant. Justi autem in perpetuum vivent

8 Ant. Tradiderunt corpora sua

[748]
9 Ant. Ecce merces sanctorum

Sermon of the Venerable Bede. Turbe que de longe

[749]
7 Resp. Propter testamentum Domini

[750]
8 Resp. Sancti mei qui in isto seculo

[752]
9 Resp. In circuitu tuo

[753]
Lauds
1 Ant. Justorum autem anime in manu Dei

2 Ant. Cum palma ad regna

3 Ant. Corpora sanctorum in pace

[754]
4 Ant. Martyres Domini

5 Ant. Exultabunt sancti in gloria

[755]
Hymn. Rex gloriose martyrum

[762]
Ant. Istorum est enim regnum celorum

[763]
Ant. Laverunt stolas suas

Prime

Terce

[764]
Resp. Letamini in Domino

Sext
Chap. Transtulit illos per mare Rubrum

Resp. Exultent justi in conspectu Dei

[765]
None
Chap. Justi tulerunt impiorum

Resp. Justorum anime in manu Dei sunt

[766]
Second Vespers
Ant. Absterget Deus omnem lachrymam

[767]

Alternative chapters:

Vespers, Lauds, Terce: Sancti per fidem

Sext: Sancti ludibia et verbera

None: Circuierunt in meliotis

Alternative chapters:

Vespers, Lauds, Terce: Justorum anime in manu Dei sunt

[768]
Sext: Si coram hominibus tormenta

None: In paucis vexati

Common of One Confessor and Bishop

Vespers
Ant. Justum deduxit Dominus per vias rectas Major

Chap. Ecce sacerdos magnus qui in diebus

[769]
Hymn. Iste confessor

[777]
V. Amavit eum Dominus

Ant. Confessor Domini N.

Prayer. Omnipotens sempiterne Deus, qui nos beati N.

Prayer. Da quesumus omnipotens Deus, ut beati N.

Matins
Invit. Unum Deum in Trinitate

[779]
Invit. Regem confessorum Dominum

1 Ant. Beatus vir qui in lege Domini

[780]
2 Ant. Beatus iste sanctus qui confisus

3 Ant.Tu es gloria mea

V. Amavit eum Dominus

[781]
Lessons of Fulgentius. Sominicus sermo quem debemus

1 Resp. Euge serve bone et fidelis

[782]
2 Resp. Ecce sacerdos magnus

[783]
3 Resp. Juravit Dominus

[784]
4 Ant. Invocantem exaudivit Dominus

[785]
5 Ant. Letentur omnes qui sperant in te

6 Ant. Domine Dominus noster

V. Justum deduxit Dominus

[786]
4 Resp. Posui adjutorium super potentem

[787]
5 Resp. Magnificavit eum in conspectu regum

[788]
8 Resp. Sancte N. Christi confessor

[789]
7 Ant. Domine iste sanctus

[790]
8 Ant. Vitam petiit a te

9 Ant. Hic accipiet benedictionem

V. Justus ut palma

[791]
Homily of Gregory the Great: Lectio sancti evangelii fratres charissimii

7 Resp. Iste est qui ante Deum

[792]
8 Resp. Iste homo ab adolescentia sua

[794]
9 Resp. Miles Christi gloriose

[795]
Lauds
1 Ant. Ecce sacerdos magnus

2 Ant. Non est inventus similis illi

[796]
3 Ant. Fidelis servus et prudens

4 Ant. Beatus ille servus

5 Ant. Serve bone et fidelis

[797]
Chap. Benedictionem omnium gentium

Hymn. Jesu Redemptor omnium

[806]
V. Justus germinabit sicut lilium

Ant. Euge serve bone et fidelis

[807]
Prime

Terce
Resp. Amavit eum Dominus

Sext

[808]
Chap. Cognovit eum Dominus

Resp. Justum deduxit Dominus

None
Chap. Magnificavit eum in conspectu regum

Resp. Justus ut palma florebit

[809]
Second Vespers
Ant. Iste est qui ante Deum

[810]
Alternative lessons, Gregory the Great: Servus igitur qui geminata talenta

[812]
Homily of the Venerable Bede: Hac similitudine ostendit Dominus

[814]
Alternative lessons for a Confessor, Doctor and Bishop:

Vespers, Lauds and Terce: Dedit Dominus confessionem

Prayer. Exaudi Domine preces nostras

Sext: Dedit illi Dominus contra inimicos potentiam

None: Sapientia laudabit honorabitur

[815]
One Confessor and Abbot
Homily of the Venerable Bede: De seipso Dominus hec loquitur

[816]
Vespers
Ant. Amavit eum Dominus

[817]
Chap. Justus cor suum

Resp. Vir Israelita

[818]
Ant. Similabo eum viro sapienti

Prayer. Deus qui beatum N. confessorum tuum atque abbatem

Matins
Invit. Justus florebit in domo Domini

[819]
5 Resp. Amavit eum Dominus

[820]
Lauds
Ant. Justum deduxit Minor

[821]
Prime

Terce

Sext
Chap. Si enim magnus Dominus voluerit

None

[822]
Chap. Dominus diriget consilium ejus

Second Vespers

Alternative Chapters

Chap. Justum deduxit Dominus per vias

Prayer. Adesto Domine precibus nostris quas in sancti N. confessoris tui

[823]
Feasts of Three Lessons

[824]
Sext
Chap. Custodivit eum Dominus

None
Chap. Sapientia venditum justum

[825]
Common of Many confessors

First Vespers
Ant. Sancti per fidem

Chap. Plures facti sun sacerdotes

Resp. Justi in perpetuum vivent

[827]
Ant. Fulgebunt justi

Prayer. Beatorum confessorum tuorum N. et N.

Prayer. Deus qui nos sanctorum confessorum tuorum

Matins
Invit. Mirabilem Deum in sanctis suis

[828]
Invit. Regem confessorum Dominum

1 Ant. Secus decursus aquarum

[829]
2 Ant. Tanquam aurum in fornace

3 Ant. Filii hominum scitote

Lessons of Gregory the Great: Beati sunt servi illi

[830]
1 Resp. Absterget Deus

[831]
2 Resp. Exultabunt sancti in gloria

[832]
4 Ant. Letentur omnes qui sperant

5 Ant. Dabo sanctis meis

[833]
6 Ant. Sanctis qui in terra sunt

4 Resp. Letamini justi

[834]

5 Resp. Sancti tui Domine

[836]
6 Resp. In circuitu tuo Domine

[837]
7 Ant. Sancti qui sperant in Domino

8 Ant. Justi autem in perpetuum vivent

[838]
9 Ant. O quam gloriosum est regnum

Homily of Gregory the Great: Sancti Evangelii fratres charissimi, aperte nobis

[839]
7 Resp. Sacerdotes ejus induant justiciam

[840]
8 Resp. Corpora sanctorum

[841]
9 Resp. Sint lumbi vestri precincti

[842]
Lauds
1 Ant. Justorum autem anime in manu Dei sunt

2 Ant. Cum palma ad regna

[843]
3 Ant. Corpora sanctorum

4 Ant. Sacerdotes Dei benedicitge Domino

5 Ant. Exultabunt sancti in gloria

[844]
Ant. Sing lumbi vestri precincti

Prime

Terce

[845]
Sext
Chap. Sancti et justi in Domino gaudete

None
Chap. Justi autem in perpetuum vivent

Second Vespers
Ant. Sanctum est verum lumen

[847]
On the Birthday of One Virgin and Martyr

First Vespers

Ant. Hec est virgo

Chap. Dominus Deus meus

Hymn. Virginis proles

856

V. Diffusa est gratia

Ant. Simile est regnum celorum sagene

Prayer. Exaudi nos Deus salutaris noster

Prayer. Indulgentiam nobis Domine

This prayer appears to have been borrowed into the common from the feast of St. Christina (July 24).

Matins

[857]
Invit. Christum venerantes.
In CANTUS the three non-Sarum sources, F-CA 38, F-VAL 114, and PL-WRu R 503, all give this Invitatory only at the Feast of St. Cecilia, suggesting that in the Sarum Use it was borrowed from St. Cecilia to St. Agatha and to the Common of Virgins.

Invit. Agnum sponsum

[858]

Invit. Regem virginum Dominum

1 Ant. Ante thorum hujus virginis

2 Ant. Sicut lilium inter spinas

3 Ant. Favus distillans

Lessons by Ambrose. Quoniam hodie natalis est virginis

1 Resp. Diffusa est gratia

[860]

2 Resp. Propter veritatem

[861]

3 Resp. Dilexisti justiciam

[862]

4 Ant. Specie tua

5 Ant. Adjuvabit eam

[863]

6 Ant. Unguentum effusum

4 Resp. Hec est virgo sapiens

[864]

5 Resp. Veni sponsa Christi

[865]

5 Resp. Induit me Dominus

[867]

6 Resp. Audi filia et vide

[868]

7 Ant. Hec est que nescivit thorum

8 Ant. Nigra sum sed formosa

[869]

9 Ant. O quam pulchra est casta

Lessons from a homily of Gregory. Regnum celorum fratres charissimi idcirco terrenis

7 Resp. Veni electa mea

[870]

8 Resp. Pulchra facie

[872]

9 Resp. Regnum mundi et omnem ornatum

[873]

Lauds

1 Ant. Hec est virgo sapiens quam Dominus

2 Ant. Hec est virgo sapiens et una

3 Ant. Hece est virgo sancta atque gloriosa

[874]

4 Ant. Benedico te Pater

5 Ant. Veni sponsa Christi

Hymn. Jesu corona virginum

[881]

Ant. Veniente Sponso prudens virgo

Prime

Terce

Resp. Diffusa est gratia

[883]

Sext

Chap. Laudabo nomen tuum assidue

Resp. Specie tua

[884]

None

Chap. Liberasti me de perditione

Resp. Adjuvabit eam

Second Vespers

[885]

Ant. Simile est regnum celorum homini negociatori

Chap. Confitebor tibi Domine rex

Chap. Laudabit usque ad mortem

[887]

Common of One Virgin not a Martyr

The Sarum feasts of One Virgin not at Martyr are Bathild (Jan. 30), Brigid (Feb. 1), Scholastica (Feb. 10), Petronilla (May 31), Etheldreda (June 23), Praxedis (July 21), Cuthburga (August 31), Edith (Sept. 16), and Tecla (Sept. 23).

Chap. Qui gloriatur in Domino

Prayer. Omnipotens sempiterne Deus auctor virtutis

Lessons of Augustine. Simile est regnum celorum decem virginibus

[890]

Homily of Gregory. Sepe vos fratres charissimi admoneo

[891]

Sext

Chap. Emulor enim vos Dei emulatione

[892]

None

Chap. Sapientia vincit maliciam

[893

Common of Many Virgins

The Sarum feasts of many virgins are Perpetua and Felicity (March 7), and the Eleven Thousand Virgins (October 21).

Vespers

Chap. O quam pulchra est casta generatio

Prayer. Deus qui ut humanum genus

Prayer. Omnipotens sempiterne Deus qui nos idoneos

[894]

Matins

Invit. Regem virginum Dominum

Ant. O quam pulchra est casta generatio

‘. . . et ceteri psalmi consueti’ These would be the Sunday psalms, as for other feasts of saints.

[895]

1 Resp. Audivi vocem de cel;o venientem

2 Resp. Feliciter virgines vincunt mundum

[896]

3 Resp. Innumerabilis virginum chorus

[897]

Lauds

Ant. Virgines sancte Dei

[898]

Ant. Simile est regem celorum decem virginibus

Prime

Terce

Ant. Media nocte clamor factus est

[899]

Resp. Adducentur regi

Sext

Ant. Prudentes virgines

Resp. Media nocte clamor factus est

[900]

V. Prudentes virgines acceperunt

None

Ant. Tunc surrexerunt omnes virgines ille

Resp. Prudentes virgines

[902]

Antiphons of the blessed Virgin

Ant. Alma Redemptoris mater

[903]

Ant. Ave regina celorum

[904]

Ant. Anima mea liquefacta est

[905]

Ant. Beata Dei genitrix

Ant. Descendi in ortum

[906]

Ant. Speciosa facta es

[908]

Blessings at Matins

[909]
Table Concerning the Division of Feasts

All feasts are divided into the following categories:
Principal Double Feasts
Major Double Feasts
Minor Double Feasts
Inferior Double Feast
Simple Feasts of Nine Lessons with Triple Invitatory
Simple Feasts of Nine Lessons with Duple Invitatory
Simple Feasts of Three Lessons with Duple Invitatory
Simple Feasts of Three Lessons with Single Invitatory

Principal Double Feasts comprise the five most important feasts of the Temporale: Christmas, Epiphany, Easter, the Ascension, and Pentecost, together with the Feast of the Assumption, the Dedication of the Church, and the Patronal Festival.

Major Double Feasts comprise the Feasts of the Holy Trinity and Corpus Christi from the Temporale, as well as seven Feasts from the Sanctorale.

Minor Double Feasts include the four days following Christmas, as well as the Circumcision, the three days following Easter and Pentecost, the Sunday after Easter, the remaining Feasts of our Lady, and select other Feasts from the Sanctorale.

Inferior Double Feasts comprise the most important Apostles, and select other Feasts of the Sanctorale.

[920]
Preparatio ad missam
This is the form of confession.  The implication is that confession is the appropriate preparation for receiving the sacrament at mass.

[921]
Ordinary of the Mass.
The vesting rite follows the form of a Memorial (Antiphon, Versicle, Prayer), using a Hymn instead of an Antiphon.

[937]
Commemorative (Votive) Masses

The Holy Trinity

[940]
The Holy Ghost

[943]
The Cross

[946]
The Five Wounds

[951]
Daily Mass of the Blessed Virgin Mary

[958]
Mass for the Dead

[969]
Mass of One Apostle

[972]
Mass of One Martyr

[974]
Mass of Many Martyrs

[978]
Mass of a Confessor

[981]
Mass of St. Roch

[983]
Mass of One Virgin and Martyr

[986]
Mass of the Name of Jesus

[990]
Mass for a Fever

[992]
Mass for the Avoidance of the Plague

[996]
Mass of St. Roch, Confessor

[999]
For Female Sterility