Breviary

Proper of Seasons completely revised

2011-01-16T21:43:00.004-05:00

I just finished the revisions of the Proper of Seasons, and have uploaded the latest versions:

Breviarium

Breviarium 5x8 (Lulu format)

There are numerous updates:
- English translations updated
- All rubrics in parallel Latin/English
- Formatting changes
- Errors/typos fixed
- More page references included

I've tried to condense things like headings to make the text more compact. With the space I've saved, I expanded many things that were merely included by reference before. This should (hopefully) reduce page-flipping significantly. The rubrics have also been expanded, so hopefully that will help with ease of use.

Disclaimer: I tried to proofread while I was working, but I will be going back through line-by-line to make sure. Please let me know if you find any errors or typos. I'm also going to make a pass through the Ordinary, Psalter, and Common of Saints, proofing and updating.

Oh, and I also set things up so that I get notified if someone makes a comment. I've been pretty bad about noticing those in the past (sorry!), but that should be fixed now.

New version, Dec 29

2010-12-29T14:46:00.002-05:00

Again, there are many new corrections and changes to the PDF files.

I have been continuing work on the Proper of Seasons, and have completely revised the layout, rubrics, et cetera, for everything up to and including the second week after Easter.

I think I've made note of this before, but the two PDF files differ greatly now. In the Breviarium5x8 file, many of the appendices have been removed, in order to make sure the Breviary is under 740 pages (the Lulu page limit). It also has a condensed version of the Proper of Saints, giving only unique antiphons and versicles. If the antiphon and versicle are from the common of saints, it is not duplicated here. This adds a little bit more page-flipping, but saves a good deal of space.

In the Breviarium file, all of the appendices are included, and the expanded version of the Proper of Saints is included: the versicle and antiphon for Lauds and Vespers of every feast are included. This helps with ease of use, reducing page flips.

I've also fixed some typos, and would like to extend a special thanks to those who have contacted me with typos and errors.

A very Merry Christmas to all!

New version now online - many updates

2010-12-07T01:13:00.003-05:00

After a long hiatus, I have finally posted an update to the PDF files for the Breviary. These include corrections and updates too numerous to list, including many errors. Most of these corrections are in the Proper of Saints. I have also made changes in the Proper of Seasons (specifically Advent). I plan to update the rest of the Proper of Seasons in the same way as I have done with Advent.

Sorry for the long delay!

No progress on approval

2010-05-07T18:11:00.002-04:00

It has been some time since I posted on this blog, and much has happened in the intervening months. I have made numerous corrections and changes to the texts, which are available in PDF format at http://stores.lulu.com/breviary

Sadly, I have not made any progress in getting permission to "publish" this work. If anyone has any ideas or suggestions, please contact me at breviary@indyblue.com.

Thanks and God bless,
David

Error 9th Responsory in Matins, Office of the Dead

2009-09-28T04:02:00.006-04:00

The Office of the Dead, Matins, 9th Responsory was incorrect. I had completely omitted the "Dies illa, dies iræ" from the responsory. Here is how it should read:

R. Líbera Me, Dómine, de morte ætérna in die illa treménda, * Quando cæli movéndi sunt et terra, * Dum véneris judicáre sǽculum per ignem.

V. Tremens factus sum ego et tímeo, dum discússio vénerit atque ventúra ira. Quando cæli movéndi sunt et terra.

V. Dies illa, dies iræ, calamitátis et misériæ, dies magna et amára valde. Dum véneris judicáre sǽculum per ignem.

V. Réquiem ætérnam dona eis, Dómine: Et lux perpétua lúceat eis. Quando cæli movéndi sunt et terra, Dum véneris judicáre sǽculum per ignem.

R. Deliver Me, O Lord, from eternal death, in that dreadful day: * When the heavens and the earth shall be moved, * When thou shalt come to judge the world by fire.

V. I tremble and do fear, when the examination is to be, and thy wrath to come. When the heavens and the earth shall be moved.

V. That day is the day of anger, of calamity, and of misery, a great day, and very bitter. When thou shalt come to judge the world by fire. When thou shalt come to judge the world by fire.

V. Eternal rest grant unto them, O Lord: And perpetual light shine upon them. When the heavens and the earth shall be moved, When thou shalt come to judge the world by fire.

Error - Hymn, Saturday Vespers

2009-09-26T21:52:00.003-04:00

A kind soul just let me know about an error in the hymn for Saturday Vespers: "Jam sol recedit igneus."

The last line of the first strophe should read as follows:
Infúnde lumen córdibus.

I had "Infunde amorem cordibus." Interestingly, the same hymn—with the word "amorem"—is used on Trinity Sunday. I missed this difference. This appears to be a "post-tridentine" alteration, as the 1568 Editio Princeps has "lumen" on Trinity Sunday. There were other changes as well, made under Urban VIII. These changes are found in both places in the Breviary...I don't know if "amorem" was also made under Urban.

For those curious souls out there, the changes made by Urban VIII are extensive:

Original (St. Ambrose)

O Lux beata Trinitas,
Et principalis unitas,
Jam sol recedit igneus,
Infunde lumen cordibus.

Te mane laudum carmine,
Te deprecemur vesperi:
Te nostra supplex gloria
Per cucta laudet secula.

Deo patri sit gloria,
Ejusque soli filio,
Cum spiritu paraclito,
Et nunc, et in perpetuum. Amen.

With Urban VIII Modifications:

Jam sol recédit ígneus:
Tu, lux perénnis, Únitas,
Nostris, beáta Trínitas,
Infúnde lumen córdibus.

Te mane laudum cármine,
Te deprecámur véspere;
Dignéris ut te súpplices
Laudémus inter cǽlites.

Patri, simúlque Fílio,
Tibíque, Sancte Spíritus,
Sicut fuit, sit júgiter
Sæclum per omne glória. Amen.

Typo - Intro and rubrics for Vespers in Ordinary

2009-09-16T20:02:00.003-04:00

A kind soul recently found a couple of typos: one on the title page! It should read:
Douay-Rheims (Challoner) English Psalter

The other is in the Ordinary for Vespers. There are a few places where the rubrics refer to the "Benedictus." These should all read "Magnificat."

I've made the corrections in my local files, and will try to update the online PDFs soon. Sorry about the lack of posts; I've been very busy. I don't have any news regarding canonical approval. I'll explain more in a few weeks.

8 August - St. John Vianney

2009-08-08T17:36:00.003-04:00

Some editions have a typo in the collect for 8 August (St. John Vianney). The English should read:
Almighty and merciful God, who didst make St. John Mary wonderful...

I think I fixed this in June, before I started tracking typos/errors. Many thanks to the kind soul who reminded me! Also, there are other undocumented corrections like this...eventually hopefully they will all be documented!

Munda cor meum (Cleanse my heart)

2009-08-05T22:57:00.003-04:00

"That which is most frequently wanting in order to understand and enjoy the Divine Office is purity of heart—Beati mundo corde. (Blessed are the clean of heart — Matt. 5:8). Cor purum penetrat cælum et infirnum. (a pure heart penetrates to heaven and hell — Imit. ii. 4). There are, says Cassian, an infinite number of God’s languages which men do not understand, because their passions form, as it were, a barrier that prevents these words from coming in all their strength and brightness to them. (Confer. xiv. 14.) Study, no doubt, is useful, and reflection still more so; however, the Holy Ghost can by His interior unction supply these which neither study nor reflection can supply, the want of His grace. Utilis lectio, utilis eruditio sed magis unctio necessaria quæ sola docet nos de omnibus. (Reading is good, and learning good, but above all, anointing is necessary, that anointing that teacheth all things. — St. Bernard.) The venerable Mother Agnes of Jesus often received understanding of the words of the Office although she had never learnt Latin. On the Feast of the Purification, 1626, God poured into her soul so much light on this mystery, that she heard and understood the whole meaning of the psalms and lessons. (Vie par M. de Lantage, p. iii, c. 5.) God granted the same favour several times to S. Luttgarde and to many others. We read in the life of B. Giles, a companion of S. Francis, that he had ordinarily such abundance of light in reciting the psalms that one verse would furnish him with a hundred different expositions. O si semel quid de adipe frumenti unde satiatur Jerusalem degustasses, writes St. Bernard to a religious, one of his friends who was given to study and prayer, quam libenter istas crustas rodendas littera toribus Judæis relinqueres! Experto crede. (If you could once for a moment taste of that bread with which Jerusalem is satisfied, how gladly you would leave your dry crusts for Jewish scholars to gnaw! — Epist. cvi.)" — from The Divine Office - Considered from a Devotional Point of View by M. L’Abbe Bacquez, 1885.

II Vespers, Common of Apostles

2009-07-26T17:54:00.005-04:00

The antiphons for II Vespers of the Common of Apostles are incorrect. They should be:

Ant 1. Jurávit Dóminus, * et non pœnitébit eum: Tu es sacérdos in ætérnum.	Ant 1. The Lord hath sworn, * and he will not repent: Thou art a priest for ever.
Ant 2. Cóllocet eum * Dóminus cum princípibus pópuli sui.	Ant 2. He will set him * with the princes of his people.
Ant 3. Dirupísti, Dómine, * víncula mea: tibi sacrificábo hóstiam laudis.	Ant 3. O Lord, thou hast broken * my bonds in sunder: I will offer unto thee the sacrifice of praise.
Ant 4. Eúntes ibant * et flebant, mitténtes sémina sua.	Ant 4. They went forth * on their way and wept, scattering their seed.
Ant 5. Confortátus est * principátus eórum, et honoráti sunt amíci tui, Deus.	Ant 5. Their principality * is strengthened: and thy friends, O God, are greatly honoured.

Apologies for this glaring error; and once again, thank you to the kind soul who found this error

Correction - July 22, Mary Magdalen

2009-07-24T20:23:00.002-04:00

At Vespers on July 22, the feast of Mary Magdalen, there is a reference to a capitulum (little chapter) under the actual little chapter, Prov 31:10. The reference is in error, and should be disregarded. The included little chapter is correct.

Many thanks to the kind soul who noticed this!

Correction - Psalter Antiphon at Magnificat

2009-07-17T23:47:00.002-04:00

In the Psalter at Vespers, Monday - Saturday, the Antiphon at the Magnificat mistakenly says "Ad Bened. Ant."

July 16 - Our Lady of Mt. Carmel

2009-07-16T23:13:00.002-04:00

The date for the Commem. of Our Lady of Mt. Carmel was incorrect: It should be July 16.

Commentary on the psalms - St. Alphonsus

2009-07-16T03:51:00.006-04:00

1	2	3	4	5	6	7	8	9	10
11	12	13	14	15	16	17	18	19	20
21	22	23	24	25	26	27	28	29	30
31	32	33	34	35	36	37	38	39	40
41	42	43	44	45	46	47	48	49	50
51	52	53	54	55	56	57	58	59	60
61	62	63	64	65	66	67	68	69	70
71	72	73	74	75	76	77	78	79	80
81	82	83	84	85	86	87	88	89	90
91	92	93	94	95	96	97	98	99	100
101	102	103	104	105	106	107	108	109	110
111	112	113	114	115	116	117	118	119	120
121	122	123	124	125	126	127	128	129	130
131	132	133	134	135	136	137	138	139	140
141	142	143	144	145	146	147	148	149	150

Translation, history - little chapter, Common of Bishop Confessor

2009-07-08T10:16:00.007-04:00

I received an inquiry from a kind soul today, regarding the little chapter for 7 July at Lauds, Terce & Vespers. This little chapter is from the Common of Bishop Confessors, and reads as follows:

Ecce sacérdos magnus, qui in diébus suis plácuit Deo, et invéntus est justus: et in témpore iracúndiæ factus est reconciliátio.

Behold a great priest, who in his days pleased God, and was found just; and in the time of wrath he was made a reconciliation.

The reference is to Ecclesiasticus (Sirach) 44:16. Here is that passage from the Vulgate, followed by the Douay-Rheims:

16 Enoch placuit Deo et translatus est in paradiso ut det gentibus paenitentiam 17 Noe inventus est perfectus iustus et in tempore iracundiae factus est reconciliatio

16 Henoch pleased God, and was translated into paradise, that he may give repentance to the nations. 17 Noe was found perfect, just, and in the time of wrath he was made a reconciliation.

Obviously the little chapter isn't literally from scripture. If we go a little further we find the "in diebus suis" in verse 7, and "magnus" in verse 20. Thus all but a couple of words of the text above can be found in this chapter from Ecclus. And replacing the references to the patriarchs Enoch, Noah and Abraham with "Ecce sacerdos" doesn't seem to be too much of a stretch.

All of this piqued my curiosity, and so I went to my oldest Breviary: Editio Princeps, 1568. This is a reprint done by the Vatican, and has all of the earmarks of being a scan of an original copy.

Sure enough, I found that it's exactly what we're using today in the 1962 Breviarium Romanum! (The character which looks like an "f" without the crossbar is an "s")

Typo - Sunday Terce little chapter

2009-07-05T17:45:00.002-04:00

In the little chapter of Sunday Terce, "Deus" and "Deo" should be capitalized.

Correction - Psalter (Saturday Vespers)

2009-07-03T20:25:00.000-04:00

There was a typo in my original correction. Here is the correct text:
The Little Chapter of Saturday Vespers (aka Sunday I Vespers) is incorrect. It should be:

Rom. 11:33

O altitúdo divitiárum sapiéntiæ et sciéntiæ Dei: quam incomprehensibília sunt judícia ejus, et investigábiles viæ ejus!

O the depth of the riches of the wisdom and of the knowledge of God: how incomprehensible are his judgments, and how unsearchable his ways!

(Thank you to the kind soul who found this...again!)

Correction - 2 July, 6 August - Hymn references

2009-07-02T17:04:00.003-04:00

On 2 July, (The Visitation), and again on 6 August (Transfiguration of our Lord), the hymn references give the second line of the hymn, not the first. The page references are correct, and they are the correct hymns. The hymns of course do begin with the first line, this is merely a typo. Again, I've included this in Errata because of the potential for confusion.

Correction - Title "None" in Common of BVM

2009-07-02T16:31:00.004-04:00

In the Commons of the Blessed Virgin Mary (for Feasts and for Saturday), The Hour of None had the wrong heading. The content of the hour is correct, it merely appears as a second "Sext." Although I consider this more of a typo, I categorized this in Errata because of the potential for confusion.

Correction: 22 July (Mary Magdalene) - Name and Class (and others)

2009-07-02T04:39:00.003-04:00

The name of the feast, 22 July, was wrong. It should be St. Mary Magdalene, Penitent. It is a 3 cl feast.

There were also several feasts which were not showing the class of the feast at all:
31 May - Queenship BVM (2 cl)
1 July - Precious Blood of Our Lord (1 cl)
2 July - Visitation BVM (2 cl)
22 July - Mary Magdalen (3 cl)
26 July - St. Anne (2 cl)
5 August - Dedication Mary Major (Mary of the Snows) (3 cl)
6 August - Transfiguration of Our Lord (2 cl)
14 August - Vigil Assumption BVM (2 cl)

Correction - June 26, Ss. John and Paul

2009-07-01T11:33:00.003-04:00

In this feast, I specified "Psalms and antiphons of the current feria." However, the psalms at Lauds and Vespers are not from the current feria.

I have changed this now, so that only the psalms and antiphons at the little hours are specified as from the feria.

(Thank you to the kind soul who found this!)

Typos, Errata

2009-07-01T11:18:00.002-04:00

I have made two labels for corrections, and wanted to distinguish them:

Typos are for all errors of a smaller nature (typos, minor misspellings, and other things which do not affect the praying of the office).

Errata is for all things which are of a more serious nature, and will affect the way the Divine Office is prayed.

I will post errata and typos as I correct them on my local files. However, it is a somewhat time consuming process to upload these files, so I don't upload an update every time I find (or am notified of) an error. I will make a notation on the "Lulu" page giving the date of every upload, that way it won't be necessary to download the PDF to check the date.

I have received several corrections from a kind soul: thank you! I also thank you for giving the name of the section or feast in addition to page numbers; the page numbers often fluctuate with changes, which makes things...interesting.

Typo - Page Header, Common of Confessors

2009-07-01T11:16:00.002-04:00

The page header for the Common of Confessors (non-Bishop) was showing "Confessor Bishop."

Typo - June 26, Ss. John and Paul

2009-07-01T11:14:00.001-04:00

The Benedictus Antiphon has a typo: the last word should be "separáti!"
(Thank you to the kind soul who found this!)

Correction - Dec 25, Christmas Terce

2009-07-01T10:59:00.004-04:00

At Terce on Christmas (Dec 25), the Little Chapter should be that of Lauds:

Hebr. 1:1-2
Multifáriam, multísque modis olim Deus loquens pátribus in prophétis: novíssime diébus istis locútus est nobis in Fílio, quem constítuit herédem universórum, per quem fecit et sǽcula.

(The reference incorrectly said "as in I Vespers," which is Titus 3:4, Appáruit benígnitas.)

Correction June 30

2009-06-30T16:07:00.002-04:00

For the Feast of June 30, Commem. of St. Paul, there is an error. For the Little Hours, it should say:

"At the little Hours, ant. and pss. of the current day."

Correction - Common of Apostles, II Vespers, Ps 138

2009-06-30T04:51:00.004-04:00

In the Common of Apostles, the psalms for II Vespers, there is an error:

All of Psalm 138 should be said here, but only the first part was shown. The last verse of the psalm should be:

Et vide, si via iniquitátis in me est: * et deduc me in via ætérna.

If it's not, please refer to the Psalter, Friday at Vespers, for the second part (Psalm 138 ii.)

Correction June 26

2009-06-30T02:40:00.002-04:00

June 26, feast of Ss. John and Paul, Martyrs.

At Vespers, the following note should be added:
Antiphons as in Lauds.
Psalms as in Sunday Vespers, but in the last place Ps. 115, Crédidi.

I received a wonderful suggestion from a kind soul that I implement a list of all such errata. As a temporary solution I will make these posts under the label "Errata," and will put a link so that these can be pulled up easily. The dates of the posts can be compared against the "Published On" date on the title page.

Printed version...canon law

2009-06-25T09:36:00.003-04:00

I just yesterday became aware of canon 826, and its relevance to my work.

Can. 826 §1. The prescripts of => can. 838 are to be observed concerning liturgical books.

§2. To reprint liturgical books, their translations into the vernacular, or their parts, an attestation of the ordinary of the place where they are published must establish their agreement with the approved edition.

§3. Books of prayers for the public or private use of the faithful are not to be published without the permission of the local ordinary.

Bottom line: whatever I choose to call this, permission is required.

A document by the US Conf. of Catholic Bishops offers the following clarification regarding the extent of this canon:

a. Is the work in written, printed format?
... Similarly, current canon law pertaining to the approval of books and other writings within the Latin Catholic Church does not extend to all of the instruments of social communication that are available to advance the new evangelization, such as audio, radio, video, cinemagraphic, television, or other electronic productions. ...

b. Is the writing intended for public distribution?
The canonical requirement for the authorization of written works applies only to texts that are destined for public distribution. Generally speaking, the requirement does not apply to writings that have been prepared for private use by a particular group of the Christian faithful. Similarly, the canonical requirement for authorization does not apply to a work that has been professionally printed or bound, if the work is not going to be made available for public consumption—either for purchase or by means of free distribution.

It seems that only actual printed materials are covered, not electronic formats such as PDF files. Therefore I will continue to make the PDF available, unless I am told otherwise. It also appears that there is no restriction on printing these PDF's out for personal use, or for use in a limited group.

I've already changed the website, and the link to the print PDF is gone. I will continue work, and I will continue to make the PDFs available. And God willing when I complete work on formatting, I hope to submit this work to my local Ordinary for approval.

For additional thoughts on the topic, I would recommend this post on "What Does That Prayer Really Say," by Fr. Zuhlsdorf:
http://wdtprs.com/blog/2009/01/quaeritur-can-i-use-an-angleus-press-prayer-book/

Typo, St. William

2009-06-25T05:41:00.003-04:00

It seems made a typo on today's feast of St. William, Abbot. It seems I accidentally gave him the title of "Apostle." The correct title should of course be "Abbot," and the reference should be to the Common of Confessors. I've fixed the problem, but have not updated the print or electronic copies.

Apology

2009-06-24T09:05:00.003-04:00

I received an email today from Lulu giving a list of purchases. Much to my chagrin I found that somehow a very old copy of my Diurnal had somehow regained active status, and that some poor soul had purchased it.

I believe I inadvertently caused this when I was attempting to revise an old "large print" version. I wanted to update it, so that I could offer a new large print edition (8.5"x11" size). Somehow during this process, the old copy was reactivated. I've since fixed the problem.

I feel just awful about this, as the copy purchased is probably about a year out of date, and almost certainly missing a good deal of the Propers. I have no way to know who this person is; I have no access to Lulu purchase information. If you are this poor soul, please email me at breviary@indyblue.com, and I will make this right.

New version now online, comments on Color

2009-06-24T06:04:00.003-04:00

As I mentioned in the last post, I've been working on a number of revisions. I updated the print and PDF copies this morning, so please take a look!

I'm very happy with the incorporation of the little Hour Hymns into the psalter: I've found this helps a lot with usability.

In addition to the changes I mentioned in the earlier post, I also went through and found all the page reference "Error:" messages. For those who purchased copies with this error, my humblest apologies! (Thank you to the kind soul who told me about this error)

Here is a short synopsis of what I'll be working on next:

I'll be making what should be minor revisions to the "Pars Specialis" of the Ordinary.
Some parts of the Proper of Saints that need some reformatting.
The entire Proper of Seasons needs a lot of reformatting!

I would also like to address a comment made by the same "kind soul" as above: I would very much like to be able to print this work in color, but the costs on Lulu are simply too high. I checked, and a color copy would be about $150.

The reason for this is found in the way "publish-on-demand" services function. Lulu uses large "digital presses," which are basically huge laser printers. Because of this, there are only two options: black and white, and full color.

A traditional printing would allow for both black and red text, and a very reasonable price. But the down side to traditional printing is that there is a lot of cost associated with setting up the press, meaning you can't reasonably print one or two copies at a time.

I've looked into a print run from a shop in Michigan, and this is an option I'm hoping to pursue in the future. This shop prints a lot of Bibles and such, so they are very familiar with how to print leatherbound editions on the very nice thin paper traditionally used in Breviaries and Bibles. They can also attach the page marker ribbons, which are so helpful in a Breviary.

Before this is an option, I have to have all of the revisions and formatting issues resolved. I'll probably revisit the topic at some point in the future.

Lots of revisions coming

2009-06-20T23:15:00.002-04:00

As I mentioned in my last post, I've had a number of changes and revisions on my mind for a while now. I'm just about done with a large number of these revisions, and will be posting a new update soon. All of these changes are targeted at usability:

All of the section headings in the Ordinary and Psalter are in English now...or Latin and English. There shouldn't be any more Latin-only headings.
I've added a LOT more rubrics/instructions to the Ordinary.
I added a short version of the opening versicle to all the hours (except Matins), and the hymns for Prime, Terce, Sext and None on all the weekdays in the psalter. This should cut down on a LOT of page-flipping, as pretty much all of the hours can be said through the end of the psalms without leaving the psalter.
I moved some of the "supplemental" psalms from Sunday Vespers to the beginning of the book. Psalm 116 is still there after 113, which makes sense because it is the psalm most often used in place of 113 on feasts. It's also what most "real" Breviaries do. The other psalms that are used with somewhat less frequency (115, 131, 137, and 147) I have moved to the very front, starting on page 3. This way they'll be handy when needed, but won't be quite so obtrusive the rest of the time.
In addition to these changes, I've also fixed a number of typos and misspellings.

It's going to take me a few more days to get things to a point where I can post an update, and this will give me a little more time to make sure I didn't move or delete something inadvertently.

All content is now complete

2009-06-13T21:52:00.002-04:00

I have finished the Proper of Saints, and have updated the copy on Lulu. As of now, all of the Propers for the Universal Calendar are included. I say "Universal" to point out that most countries and dioceses have "Particular" feasts. I have not done any work on these particular propers.

I've already started working on making various formatting changes and updates, and this will continue. I will also continue to proofread, making corrections to typos and misspellings.

There is one change that I was forced to make: The indexes at the end of the book have been removed. This copy has 735 pages, and with the eight or nine pages of indexes, I exceeded the 740 page limit on Lulu. The page count will fluctuate somewhat as I start making changes...I'm hoping to put these back in eventually.

Working on the Assumption

2009-06-13T07:02:00.002-04:00

This morning, I started on the last feast yet to be done: Aug 15, the Assumption of our Lady. I'm hoping to finish it today or tomorrow.

Shouldn't be long now

2009-06-11T22:23:00.003-04:00

I haven't uploaded a new update, but I completed Aug 1 through 6 today. It probably goes without saying, but it's very likely that the remainder of the propers will all be done and included in the next week or so.

There are only two feasts left with any propers to speak of: St. Laurence (Aug 10) and The Assumption (15). The rest are basically just collects.

Another update...All of July

2009-06-11T01:49:00.003-04:00

I just uploaded another update, both print and PDF.

They can also both be found on my Lulu "storefront":
http://stores.lulu.com/breviary

The major part of the update is that all of July is now finished. The only propers yet to do are August 1 through 15.

Special thanks to a kind soul who found an error: The feast of Our Lady of the Most Holy Rosary was showing up twice, once in August (oops) and again in its proper place in October. That has now been fixed.

Amazon listing

2009-06-05T23:49:00.004-04:00

I found this on Amazon today:

http://www.amazon.com/Breviarium-David-Siefker/dp/B002AD9GSC/ref=sr_1_4?ie=UTF8&s=books&qid=1244260045&sr=1-4

If you search by "breviarium", it's on page 6.

More good news: The price is now the same on Amazon as it is on Lulu! And it may be my imagination...but I think that the shipping is lower than on Lulu's site.

WARNING: I'd be very cautious about placing an order through Amazon at this point: I saw something on Lulu's website about possible delays in updates. This could apply to content. As there have been numerous changes to the content over the last few weeks (and hopefully several more coming in the next couple of weeks!), there is the risk that any orders through Amazon will be an old revision.

Another update...All of June

2009-06-04T04:41:00.004-04:00

I've managed get May 31 and all of June completed. I just updated the print copy with this.

Another major accomplishment is that I've completed the changes to the Common of Saints; there should be optional (T.P. Alleluia)'s everywhere that they should appear.

I've also made a few minor adjustments elsewhere: I rearranged the prayers before/after the Office, and added some page references. There are some references pointing to the Ordinary, which appear just after the prayers before the office. I'm hoping that this will be helpful for those starting out. I've also added page numbers in the Ordinary, for each respective hour in the psalter.

The number of actual missing propers is relatively small now. There are a lot of other formatting updates to be made...but having all the content is obviously the most important thing. Once the remaining propers are done, I'll try to post a bit of a "road-map" of what's coming next (first will almost certainly be an overhaul of the Ordinary and Psalter, with a mind toward making them a little more user-friendly).

New Update...almost all of May

2009-06-01T20:55:00.004-04:00

I've just finished uploading a new print copy to Lulu. All of the propers for May are now included, with the exception of May 31 (Queenship of Mary).

I've been working my way through the Common of Saints, adding (P.T. Alleluia) where appropriate. I'm not done yet, so several of the commons don't have this.

Edit: Oh, one other noteworthy thing: I received the following email from Lulu this week:

Dear Lulu Author,

Congratulations, your book has been selected for listing on Amazon.com's Marketplace! As a result, your book will now be easily found on the world's largest online bookseller.

There will be some differences between your listing on Lulu and your listing on Amazon. Amazon charges a fee to list your book, and in order to cover that cost your book will be listed with a 30% markup; however your royalty will remain the same, and your book's price on Lulu will not change. . . .

As all of you hopefully already know, I have set the "royalty" amount to $0.00, for both downloads and print copies. There is absolutely no markup whatsoever; the only costs are those charged by Lulu. I have no intention of ever changing this.

Work continues

2009-05-26T19:50:00.003-04:00

I've gotten some work done over the past few days, but I haven't made an update yet. Most significantly, I've completed a couple more weeks' propers; up to May 18 now. This has brought me to a point where I had to stop and make some changes:

May 18 is the first "optional" day at the end of Paschaltide. In other words, it may be in Paschaltide; or it may not. This necessitates special treatment, and so I've stopped briefly to make some changes to some of my scripts and programs to account for this. I don't think these changes will take too long; I'm almost done with the most pressing parts of the changes.

A couple of other changes I've made: there was a problem with the English hyphenation, and as a result none of the English was being hyphenated. In some places this was hardly noticeable, and in others it was VERY noticeable. I fixed that problem.

There was also an error in the movable calendar: I put "Ascension Sunday" in the column headings. Oops! The dates given were actually Thursdays; I just typed the wrong day in the title. I've made the fix, and the next version will correctly say "Ascension Thursday"

I've also started updating the Common of Saints with the Paschaltide optional Alleluias. These show as (P.T. Alleluia). The Brief Responds are duplicated, with the P.T. and non-P.T. options both being shown. I don't know why I hadn't done this before; but hopefully I should have all these changes done soon.

Problem fixed

2009-05-13T17:20:00.002-04:00

I've fixed the "alleluia" problem, and the new version is uploaded (finally). I meant to make a small change to the hyphenation program too (problem with the gn's in latin mostly), but I forgot. It should be in the next edition.

Also just a quick note that I managed to do a literal translation of the hymn for St. Joseph the other day. I've added it to the post below. If anyone sees any problems with the translation, please let me know! Also, thank you to the kind soul who emailed me an English translation of all the propers. I used that and another translation to finally figure out some of the trickier parts of the hymn. I'm not sure I ever would've figured it out without the references...poetic Latin can be really hard to follow! (at least for me)

Oops...Alleluia!

2009-05-13T03:54:00.002-04:00

It seems I had a slight problem with my "alleluia" program! The last print version I uploaded has a lot of extra alleluia's. A lot. Everywhere.

I've fixed the problem...but now I'm having other problems with uploading the new PDF. I ran out of time this morning, and have yet to get a successful PDF file. I'll try again tonight. I would recommend not purchasing a copy until after this is fixed. Anyone who purchased one in the last couple of weeks, please accept my humblest apologies! There are so many misplaced alleluia's, I really should've noticed.

UPDATE: St. Joseph...still

2009-05-09T18:57:00.003-04:00

I'm still "working" on the feast of St. Joseph. I got a couple of new books this week on the Hymns of the Breviary: One by Rev. M Britt (OSB), the other by Rev. J. Connelly. Sadly, neither contained anything on the hymn for the feast of St. Joseph the Workman. They did contain some very good information on a few other hymns I've had questions about, as well as more detailed authorship information on all the hymns.

I still haven't translated all of the antiphons and versicles, either. I may skip this feast and come back to it later. In the mean time, here's the text of the hymn in question UPDATE, with translation!:

Auróra, solis núntia
Florúmque mensi prǽvia,
Fabri sonóram málleo
Domum salútat Názaræ.

Salve, caput domésticum,
Sub quo suprémus Artifex,
Sudóre salso róridus,
Exércet artem pátriam.

Altis locátus sédibus
Celsǽque Sponsæ próximus,
Adésto nunc cliéntibus,
Quos vexat indigéntia.

Absíntque vis et júrgia,
Fraus omnis a mercédibus;
Victus cibíque cópiam
Mensúret una párcitas.

O Trinitátis Unitas,
Joseph precánte, quǽsumus,
In pace nostros ómnium
Gressus viámque dírige. Amen.

O dawn announcing the sun
Beginning the month of flowering;
The workman's resounding hammer
Salutes the home at Nazareth.

Hail, head of the household
Beneath whom is the supreme Artificer;
Who, bedewed with salty sweat,
Exercises his father's trade.

He was placed on a high seat
nearest to his Noble Spouse;
be near now to all thy clients
who are troubled by indigency.

Strength and strife be absent!
and all defrauding of wages;
May copious nourishment of food
be limited only by moderation.

O Trinity, O Unity,
by the prayers of Joseph;
Direct in peace
all our steps and our path. Amen.

St. Joseph the Workman

2009-05-03T15:27:00.002-04:00

I'm still working on the feast of St. Joseph the Worker (May 1). Unfortunately, I don't have a source for most of the English translations of antiphons, versicles and the hymn at Lauds. All of these are relatively new, so any translations out there seem to be copyrighted.

That means I'm doing a lot of translating--something which takes me a very long time. I'm not sure how long it will take for me to finish these translations; I haven't even started on the hymn yet. Speaking of which: I'll probably just do a rough literal translation for the time being, and then work on one which follows the rules of rhyme and meter at some point in the future.

Precious is the Death of the Saints

2009-04-27T22:29:00.003-04:00

Precious in the sight of the Lord is the death of His saints.^¹ Why is the death of the saints called precious? "Because," answers St. Bernard,^² "it is so rich in blessings which deserve to be purchased at any cost."

Nothing new

2009-04-24T23:09:00.002-04:00

I've been pretty busy since I got back, so I don't have much of anything to report. I hope to get some work done over the next few days. Hopefully I'll have a new update in about a week.

Update: Feb, March & April now done

2009-04-15T10:03:00.006-04:00

I'm back, and I actually had some unexpected time to work while I was gone. I finished all of February, March and April. The additions have been uploaded to the print copy on Lulu, which can also be downloaded as a PDF.

Another change I made was the layout of the Brief Responses. It now looks much more like what is found in other breviaries...which is a much more compact format. I'm still trying to decide how I feel about this. It makes for a little more of a learning curve for someone completely new to the Divine Office, but once you're used to it I think it's better.

I also put the line back in between the Latin/English. Again, I'm not exactly sure how I feel about this.

Oh, and one more thing: I added the "alternative" psalm numbering in parenthesis. This is another one of those little confusing things (at least it confuses me sometimes), and I thought this might help. See Wikipedia for a summary of the different numberings:
http://en.wikipedia.org/wiki/Psalms#Numbering
This will hopefully help people who expect Psalm 23 to say "The Lord is my shepherd," rather than"The earth is the Lord's, and the fulness thereof"

I'll be gone for a while

2009-03-09T23:09:00.002-04:00

This will likely be my last post until after Easter. I'm going to be out of the country for about a month...and away from computer/internet access. I should be back sometime between Apr 13 and Apr 19.

Quick Update - Fixed error

2009-02-24T08:21:00.002-05:00

I just noticed that the page references were not showing up in certain places (i.e. "Psalms as in Sunday Lauds I, p.") The page number just wasn't there! I figured out what I had done, and these should all be fixed now. I apologize to anyone who ordered a copy with this problem. If it's any comfort, I did too!

Update

2009-02-16T20:16:00.002-05:00

I posted an update to the print Breviary yesterday, with about half of February. I've reached the "Chair of St. Peter," Feb. 22, which is going to take some time.

I also want to thank everyone who participated in the poll regarding the Breviary arrangement! The consensus was in favor of keeping the Proper of Seasons first, with the Ordinary toward the center of the book. I'll probably be adding some brief instructions near the front of the book, directing attention to the Ordinary. Hopefully this will make a good "compromise," and reduce confusion for those just getting started.

Slow going, and short article

2009-02-15T12:30:00.005-05:00

It's been slow going this week. I have some other things going on which are taking most of my time right now. That being said, I did manage to get the propers for Feb 11 done, and a good portion of the 12th. Unfortunately the next few weeks could prove to be even busier. I'll make another post when I know more

I'm going to include part of a work written by St. Alphonsus Liguori. He has another work where he expands a little more on some of these themes, and I may post that in the future. But for now, this one makes for a good start.

By the divine Office God is honored, the fury of the enemy is repelled, and the divine mercies are obtained for sinners. But to attain these ends it is necessary to recite the Office in a proper manner: it is necessary to say it "carefully and devoutly," as the fifth Council of Lateran has taught, in the celebrated Canon Dolentes.
Read more!
Carefully, by pronouncing the words distinctly; devoutly, that is, with attention, as Cassian teaches: " Let that be considered in the heart which is uttered by the lips." How, asks St. Cyprian, can you expect that God will hear you when you do not hear yourself? Prayer made with attention is the odoriferous incense that is most agreeable to God, and obtains treasures of grace; but prayer made with voluntary distraction is a fetid smoke that provokes the divine wrath, and merits chastisement. Hence, while we recite the Office, the devil labors strenuously to make us say it with distractions and defects. We should, then, take all possible care to recite it in a proper manner. We here give some practical advice:

1. It is necessary to enliven our faith, and to consider that in reciting the divine Office we unite with the angels in praising God." We begin here upon earth the office of the inhabitants of heaven," says Tertullian. We then perform on earth the office of the citizens of heaven, who unceasingly praise God, and shall praise him for eternity. Hence, as St. John Chrysostom remarks, before we enter the church or take up the breviary we must leave at the door and dismiss all thoughts of the world.

2. In reciting the divine Office we must take care that our affections accompany the sentiments contained in what we read. It is necessary, says St. Augustine: "We must pray when the Psalmist prays, sigh when he sighs, hope when he hopes.

3. It is useful to renew our attention from time to time; for example, at the beginning of every psalm.

4. We must be careful not to give occasion to mental distractions. How can he who recites the Office in a public place, or in the midst of persons who are jesting and amusing themselves, how, I ask, can he say it with piety and devotion ?

Oh! what treasures do they lay up who daily recite the divine Office with devout attention ! St. John Chrysostom says that they are filled with the Holy Ghost. But, on the other hand, they who say it negligently lose great merits, and have to render a great account to God.

Update, working on February, and some other things

2009-02-05T23:31:00.009-05:00

I've finally started work on February. I've fixed some problems with the first few days that were already done, and I'm now finished through Feb. 10. the 11th & 12th have a lot of propers, so it might be a few days before I get them done.

I've also made some progress in other areas. There are a couple of technical things I've been fighting with for a while now regarding fonts, accents, and hyphenation.
Read more!
First, I've made a custom version of the Times font, which has some missing characters that I really really wanted: the æ and œ with accent! This is now fixed, and accents should appear correctly from now on. Why is this important? It makes the Latin much easier to pronounce, at least for people like me who aren't Latin scholars (the accent denotes which syllable is stressed).

Speaking of Accents, I wrote a special program to go through the whole breviary and look for words with three or more syllables which weren't accented. There were a couple-hundred (yikes!), and so I spent some time fixing all of them. Or at least I think it's all of them.

I've also made some more adjustments to the Latin hyphenation, so it should be a little better now. The main adjustments have to do with œ, au, and gu+vowel. There are probably still a lot of bugs that need to be worked out, so if you're really good with Latin and you see something mis-hyphenated, please let me know!

Quick update

2009-01-31T15:02:00.006-05:00

This is just a quick update, with the disclaimer that I haven't made any new updates. I've fixed a couple of typos and such, but mostly I'm doing some behind the scenes work for a couple of days to "prepare the way" for future work on the proper of saints, so to speak. The short version is that this will make consistent formatting much easier in the future, and should make most III class feasts and commemorations much easier to do.
For the detailed explanation, click here!

A more detailed (somewhat technical) explanation follows:

Okay, you asked for it! As some of you are aware, I've been doing this in a word processor known as OpenOffice. It is very similar to Microsoft Word, and is completely free. Well, about 4 or 5 months ago, I discovered that the format that the files are saved in is XML, which is similar in many ways to HTML, the language of web pages.

I made the decision that it would be much better to transition all of the content over into a text-based format, and to write little miniature programs to generate the formatting and structure. This is how most of the content is done now. For example, all of the psalms are in simple text files, with one verse per line. When my program reaches a psalm, it sees something like this: "psalm(50)". That tells it to call the special "psalm" program I wrote. The psalm program then gets the latin/english psalm 50 files, and automatically generates all of the XML stuff necessary to make the title line, the drop cap at the beginning, the font size/style, the parallel language, etc.; and all of this gets automatically inserted in the new OpenOffice document file that it's generating, at exactly the right place. (Or in the case of Psalm 50, it gets inserted at exactly the right TEN places!). And if I make one small change, all ten copies get updated automatically.

So hopefully you can see that this would have a lot of benefits. Now one other benefit is that there is really no limit to the amount of little programs I can write. For example, based on the Lulu page limits I'm somewhat hesitant to include all of the antiphons and versicles/responses for Lauds & Vespers in every III class feast. These could add another 50 or 100 pages by the time all is done. BUT! if I ever have this professionally printed, this would be something that really should be in there. For instance, if a Saint's feast falls on an Ember day, the saint would normally be commemorated. To do a commemoration, you need the Antiphon at the Benedictus, the Versicle/Response, and the prayer. With the current format, you have to go first to the common of saints for the Ant. & V/R, and then to the propers for the prayer. That makes for a lot of page-flipping, and can be confusing.

My work this week has been in this spirit. There is no reason that I can't write a little program for all "normal" III class feasts, which would automatically add the antiphons/versicles if I want it to, and would hide them otherwise. That way it would all happen automatically, and all at once. No chance I'd forget one.

As a reward for suffering through all of that technical stuff, I'll say this: I think I'm pretty close to having all of this stuff done, and once It's done...the February propers should go rather quickly. I'm hopeful that by next week I'll have a new edition up on the web, which includes all of the February Saints.

Introduction to the Divine Office, and a basic "How-to"

2009-01-28T02:00:00.015-05:00

This is an Introduction to the "Day Hours of the Church," in the "Liturgy for Layfolk" series by the Benedictine Nuns of the Stanbrook Abbey. The Introduction is by the Right Reverend Abbot Fernand Cabrol, OSB (of blessed memory). I thought I would share it in its entirety, although it is a rather lengthy article.

THE INTRODUCTION
BY THE RIGHT REVEREND ABBOT
FERNAND CABROL, O.S.B.

THE compilers and publishers of this translation of the Day Hours of the Church have desired me to introduce it to the public, and, in so doing, to set down the motives which have induced them to undertake so laborious a work. I do so the more willingly that I am convinced, with them, of its usefulness and advantages. And this conviction I should like all readers to share. It will suffice, I trust, for my purpose, to maintain in general the excellence of liturgical prayer, to seek out more particularly the origin and meaning of the “Horæ Diurnæ,” and to show the dogmatic bearing, the interest, and the beauty of these prayers.

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THE EXCELLENCE OF PRAYER IN GENERAL, AND OF LITURGICAL PRAYER IN PARTICULAR

PRAYER is, of all things on earth, that which approaches nearest to heaven. Every being must give glory to God, for this is the very purpose of creation. Indeed, we may say that every being does, in its own way, pay this homage to God : " The heavens show forth the glory of God, and the firmament declareth the work of his hands. Day to day uttereth speech, and night to night showeth knowledge." The whole creation sings a hymn to the living God : the orbs of heaven, by following in their harmonious revolutions the course he has traced for them matter, by obeying the laws imposed by him ; the animals, by their elaborate organisms and their marvellous instincts. Nevertheless, all this inanimate creation, all these living things that fly through the air, that creep or run or bound upon the earth, that hide in the depths of the ocean, are unconscious of the office they fulfil. They follow blindly the laws and instincts of their nature. Until the creation of man, " homo sapiens," these wonders had no witness capable of admiring them this magnificent scene was unfolded before blind and deaf spectators. At length came man, a being superior to all those which had hitherto appeared upon the earth ; gifted with intelligence, reason, will, emotion, he sees, understands, examines, analyses, compares, draws conclusions. He will study the world that lies around him ; he will seek out its laws, and enter into its harmonies. He is creation's cantor. In the immortal words of Pascal " Man is but a reed, the feeblest thing in nature ; but a reed which thinks. There is no need for the whole universe to be armed against him in order to crush him : a vapour, a drop of water, is sufficient to destroy him. Yet should the universe crush him, man would still be more noble than that which kills him, because he knows that he dies, he knows that the universe is stronger than he : the universe knows nothing of it." Such is the being who will give thanks, who will be the voice of all, who will adore" in spirit and in truth," singing in the name of all creation the canticle Benedicite : "All ye works of the Lord, bless the Lord, praise and exalt him above all for ever." This is his vocation, his greatness, his glory. Why man understands this vocation so little, why, since the fall, so many neither adore nor give thanks for all creation or even for themselves, it is not for us to explain here ; we can but mention it with regret. All the more august, then, all the more precious and sublime, is the vocation of those who understand the necessity of prayer, who consecrate their lives to the praise of God, and to intercession for themselves and for all their brethren. They form the "little flock" to whom the Father has given the kingdom (St Luke xii. 32).

If even in the natural order prayer and praise are the duty of every man, in the supernatural order this duty, like every other, is elevated and sanctified. Nor does it consist merely in private, individual prayer. Man is a social being. He is not an isolated, independent, autonomous creature, playing his part without a care for the other members of his race. He is a family, a city, a nation ; and, in the supernatural order, he is the Church. As a social being he is bound to pay to God a social homage ; and this homage the Church has organised. She is not satisfied with inviting us to praise and glorify God by our life and by our private prayer : she has instituted a public, official worship, namely, the Liturgy, the Divine Office. By liturgical prayers we mean those officially prescribed by the Church in her missal, breviary, ritual, pontifical, and diurnal. Nov, if every prayer addressed to the true God, by a Christian, with a pure and upright heart, is a good work, much more may this be said of liturgical prayer, which is both more excellent and more efficacious than private prayer.

It is not difficult to assign the reasons:

1. LITURGICAL PRAYER THE PRAYER OF THE CHURCH

IN the first place, it is the Church's prayer. Private 'prayer has a personal value, varying according to the degree of faith, fervour, and holiness of him who prays. The Church's prayer has always, in itself, and independently of the person praying, an absolute value. It is a formula composed by the Church, and carrying with it her authority. Now, the Church can no more be deceived when she offers us a formula of prayer than when she prescribes a formula of faith : "Legem credendi lex statuat supplicandi," said the ancients : " The law of prayer establishes the law of faith." The Church is the well-beloved and only bride of Christ ; she is always pleasing to him, and her desires are always granted : she knows best what words will appeal to his Heart, It is the Holy Ghost who prays in her, with those unspeakable groanings of which St Paul tells us " We know not what we should pray for as we ought ; but the Spirit himself asketh for us with unspeakable groanings " (Rom. viii. 26). When uttering these formulas the Christian is sure of being heard ; for he acts as a member of the Church, of which Christ is the Head. He prays, and prays not alone he prays with Christ, the eternal Priest and Intercessor, who ever pleads for us before his heavenly Father. This prayer, in a word, is Catholic, and anyone who by chance opens this book of the Day Hours will readily perceive that it is so. Most of the expressions are in the plural : " Let us pray " ; " Let thy mercy, O Lord, be upon us " ; " May the Lord give us his peace " ; " Our help is in the name of the Lord " ; " Hear us, O God our salvation," etc. Even those which are in the singular are applied to the individual only in so far as he prays in union with his brethren ; as the " Deus in adjutorium," " Incline unto mine aid, O God ; O Lord, make haste to help me." In fact, this prayer is that of the choir ; it is intended to be said in common. Even when recited privately it keeps its public character ; it is universal, Catholic ; it is the Christian people that prays, and the prayer is said for all the faithful, and by all the faithful (at least virtually) the whole world over. Hence one may gauge the deep meaning and the value it derives from this very universality.

2. THE ELEMENTS OF THIS PRAYER

LITURGICAL prayer is superior to all others not only because it is the Church's prayer, but also on account of the elements of which it is composed. In England and in France collections of very beautiful prayers have been published : prayers of poets, of great souls, of kings, etc.¹ All these books possess a certain interest, literary, psychological, historical, or theological ; yet we must own that they are sometimes rather vague, and often produce the impression of literary effort or of pretentiousness. But who can sufficiently praise the style of liturgical prayer ? It consists of two elements : prayers from Holy Writ, and prayers composed by the Church. There is no necessity to demonstrate to Catholics the value of prayers taken from Holy Scripture ; they know that this sacred Book is inspired by the Holy Ghost, and that the prayers it contains are of infallible, nay divine, authority. No other prayer is comparable to these. The Psalms especially, of which the Church makes such constant use, have always been regarded as the most perfect expression of prayer. In England, certainly, there is no need to prove this truth.²

The second element of liturgical prayer is of ecclesiastical origin. It consists either of centos (i.e. combinations of phrases, a sort of mosaic of sentences taken from different parts of Scripture and welded together), or of formulas which both in matter and form are the Church's own, such as collects, hymns, legends of the saints, blessings, acclamations, etc. For us Catholics the authority of the Church, when she prays officially, is paramount : we believe, as already stated, that she is inspired by the Holy Ghost, who secures her against all error. She could not deceive her children, or lead them astray. We accept what she offers us, with the confidence of children receiving food from their mother.³ We shall have to speak later on of many of these formulas; but we may here mention that the most solemn of them, the collects, are the most admirable set of prayers in existence. Their source is the highest inspiration ; and their composition, from a literary point of view, is exquisite. It has been remarked that many of them bear the stamp of the Roman genius, so sober, simple, laconic, but withal so forcible and so pregnant with thought.

3. THE EFFICACY OF LITURGICAL PRAYER

LASTLY, this prayer holds the first rank on account of its efficacy, or the effects it produces in the soul. Its influence on the Christian life is incalculable. It is a norm or rule of spiritual life. Some have even asserted that it is not merely the best, but the only rule ; as though, apart from it, there were no salvation, no spiritual or even Christian life for the soul. But we do not wish to revive a worn-out controversy. We would not put any restraint upon the liberty allowed by the Church as to the choice of methods. The important point is to reach the goal : some will go by the royal road, others will take to by-paths ; it matters not, provided they meet at the last stage. At best, the question has not always been correctly stated or rightly understood. In its true meaning it is not open to discussion, for it is a decided fact ; Rome has spoken, we might say. All priests, all religious, all those who are bound by their vocation to the recitation of the Divine Office, nay, all the faithful, in so far as they are bound to liturgical service (assisting at Mass, receiving the ,sacraments), are obliged to esteem and love this form of divine worship. They are not allowed to disparage it by preferring other forms of worship, or devotions, or prayers which have not the official approbation of the Church.

So much for the question of authority. It remains now to point out the nature of the influence exercised by the liturgy upon the Christian soul.

It is universally acknowledged that prayer is one of the essential elements of the Christian life : without it, all is in danger ; with it, and by it, all is life, prosperity, development. It is a germ deposited in the soul, which, if cared for and cultivated, develops like a plant set in good soil, watered by the dews of heaven, warmed by a bright sun, and fostered by the care of a skilful gardener. The form which this prayer is to take is, therefore, not an idle question, nor one of secondary importance. The Christian must pray. Is he to be left to his own inspiration ? Doubtless the Holy Ghost dwells in him ; but He does not always speak and act, at least directly. But He often does so through the medium of the Church.

Setting aside certain privileged souls, prepared no doubt by long practice, many of the faithful are as unable to find for themselves the right formula of prayer, as in civil life they would be incapable of improvising a speech. They must, then, have a guide. And what better guide could be provided for them than the liturgy ? It furnishes us not only with the matter, but with the very text of our prayer. Little by little, if we suffer ourselves to be led by the hand, we shall find that we have a guide who will not forsake us, but will conduct us by paths known to him alone ; we belong no more to ourselves, but are under his control. The guide has become the pedagogue, and master, and ruler of our life. The sacraments, meeting us at every juncture ; the sacramentals, which claim a lower yet an important place in our Christian life ; the seasons of the year, each with its liturgical colour and purpose, and its special feasts ; the hours of the day and night, each with its appointed prayer ; the Divine Office, with its course of readings, chants, psalms, prayers, acclamations ; the Mass, with its daily varying formulas all these open out upon the spiritual life well-nigh infinite vistas. We are caught as in a current. The spiritual life, the priestly life above all, must needs be absorbed in it, or at least take shape and direction from it. Far from resisting the stream, it is good, useful, even desirable that we should yield ourselves up to it. Is not this what the Church wishes ? Let us suffer ourselves to be guided and drawn ; this is the secret of the progress and sanctification of many a soul.

4. LITURGICAL PRAYER UNITED WITH THE MASS

HOWEVER lofty the dignity of liturgical prayer considered in the Divine Office, there is a yet more excellent rite ; a rite to which all other prayers and ceremonies of the liturgy are but as handmaidens : " adducentur Regi virgines post eam, proximæ ejus afferentur tibi." This is the Mass. There is Christ himself, making reparation, redeeming, praying to his Father, offering himself as a Victim to him, and giving himself to us. But this supereminence of the Mass, far from relegating the Divine Office to an inferior position, enhances its glory. In the liturgical world the Mass is the sun, which illumines all the planets and attracts them into its orbit. Liturgical prayer cannot and must not be separated from the holy sacrifice, to which it serves as a sort of cortege, and from which it derives all its value.

There is good reason for believing that originally the Divine Office formed part of the Mass. The synaxis, for which the early Christians assembled by night, consisted of the " breaking of bread," preceded by the singing of psalms and hymns, litanies and collects, readings, homilies, invocations, and canticles. This was the whole of the official liturgical prayer, apart, of course, from private prayer. From this somewhat crowded celebration, by an evolution the course of which we need not follow here, the Night Office (Matins, Lauds, and perhaps Vespers) came into existence, and afterwards threw out, like stars of second magnitude, Prime, Compline, and the Little Hours of the day. Besides this link of common origin, and the resemblance of the elements which compose them (psalms, hymns, versicles, responsories, readings, acclamations, collects), all these Hours are now clokly connected with the Mass of each day. The lessons of Matins, the Gospel, the homily, the collects, and some of the psalms of these Hours are the same as those of the Mass. The Mass regulates and determines the Office : according as it is of the feast, or feria, or vigil, so also is the Office ; at least such was the custom in the golden age of the liturgy. The very structure of the Office of Matins corresponded originally with that of the Mass of Catechumens.⁴

This intimate connection gives to the Office of day and night its true meaning. The Mass is par excellence the sacrifice of praise offered to God by Christ, who is both Priest and Victim. All our prayer must be united to his, and has no merit without him : " By him, and with him, and in him, is all honour and glory to thee, almighty Father, in the unity of the Holy Ghost, world without end. Amen." It is for this reason also that we conclude every prayer with : " Through our Lord Jesus Christ." An analysis of the Epistle to the Hebrews would show how admirably St Paul has developed this truth.

THE DAY HOURS

THE " Day Hours," " Horæ Diurnæ," or " Cursus

Diurnus " contains all the prayers of the breviary, and all the parts of the Divine Office except Matins. This last, the Night Office, includes readings from holy Scripture, the legends of the saints, and homilies ; so that, in point of extent, it forms the principal portion of the breviary. By omitting Matins, we have a portable volume of conveniently small size known as the Diurnal or Day Hours. This is the portion of the Office with which we are now concerned. These Hours correspond to the divisions of the day as computed by the Romans : Prime, the first Hour, about six o'clock in the morning Terce, the third Hour, at nine ; Sext, the sixth Hour, about midday ; None, the ninth Hour, three in the afternoon Vespers, the twelfth Hour, towards six o'clock in the evening. Lauds and Compline stand apart. The former is attached to Matins, and is supposed to be said at dawn (in summer, three or four in the morning) ; Compline is the Office that closes the day, and is said about eight or nine at night. Of course this calculation is merely approximate, for the Roman hours varied with the season, according to the time of sunrise.

The institution of seven Hours of prayer in the day is very ancient, but not quite primitive. Originally, as we have said, there was but one public assembly by night, the synaxis, to which, more or less, all the prayers were attached. The division into separate Hours developed by degrees ; it began towards the second century, and by the fourth it was nearly complete. From the sixth century, or even earlier, these words of the prophet were applicable to the public prayer : " Seven times a day have I given praise unto thee." And to Matins, or the vigils celebrated in the night, belonged this other text : " At midnight I rose to praise thee."

We will now study separately the origin of each of these Day Hours.

LAUDS

THE Office of Lauds (from the Latin " Laudes," praises) is so called on account of the last three

psalms which were formerly always recited, namely, Psalms 148, 149, and 1 so, and in which the word " Laudate " constantly recurs. In ancient documents, prior to the seventh or eighth century, Lauds are known as " Matutinum," that is Matins or the morning Office ; or again as " Gallicinium," or " ad galli cantus," from being celebrated at cockcrow. This is, in fact, the Office of daybreak ; and the hour of its recitation formerly varied according to the rising of the sun : hence its symbolism. Christ, the light of the world, rose from the tomb on Easter morning, like a radiant sun triumphing over darkness and shedding his brightness upon the earth. The hymns, psalms, antiphons, and versicles of Lauds all proclaim the mystery of Christ's Resurrection, and the light which enlightens our souls. The reform of the Psalter in 1911 has not always preserved this liturgical idea ; nevertheless the character of the Office has not been altered. Lauds remain the true morning-prayer, which hails in the rising sun the image of Christ triumphant, and consecrates to him the opening day. No other morning-prayer is comparable to this.

At the present time the Office of Lauds consists of four psalms and a canticle, followed, as at the other Day Hours, by a little chapter, hymn, and versicle ; after which the canticle " Benedictus " is said with its antiphon, and then the collect. On certain days the Prayers or " Preces " are added.

We may remark here, to avoid repetition, that all the Day Hours are composed, like Lauds, of two parts : first, the psalmody, that is, a certain number of psalms with their antiphons ; and secondly, the other prayers, namely, a little chapter or short lesson, a hymn, versicle, and collect, corresponding to the readings at Matins and to the rites which accompany them. But the Hours of Lauds and Vespers most closely resemble each other in form.

One of the characteristics of Lauds from a liturgical point of view is that a canticle from the Old Testament is inserted after the third psalm, and that the hymn is followed by another canticle, the " Benedictus."

If, according to the new distribution of the Psalter, the psalms for Lauds do not refer so directly as heretofore to the symbolism of sunrise, they are nevertheless more varied, and are generally well chosen. The canticles inserted among the psalms have also been changed. The whole selection is worthy of note. It contains, besides those given in the former arrangement of the Psalter, others which are very beautiful and admirably prayerful.

The " Benedictus " corresponds to the " Magnificat " of Vespers. Both are sung with the same solemnity and are of the same importance ; they form, as it were, the culminating point of their respective Hours, and on feast days the altar is incensed while they are chanted.

The " Benedictus," or canticle of Zachary, recalls the Precursor's mission of proclaiming the Messiah and the new alliance. It is altogether appropriate to the Office of daybreak, as ushering in the dawn of a new era. The closing verse speaks of the light which the announcement of the Messiah shed upon the nations " sitting in darkness and in the shadow of death."

The hymns for Lauds, all ancient and varying with the seasons, form a fine collection. Their theme is one : the rising of the sun as a symbol of Christ's Resurrection, and the crowing of the cock which arouses the sluggish and calls all to work. Some of these hymns are of considerable poetical merit ; that for Sunday, " Æterne rerum Conditor," is a little masterpiece. Unfortunately space will not allow us to dwell upon them here.

PRIME

THE Office of Prime appears at first sight somewhat more complicated than the other Little Hours, Terce, Sext, and None, to which it is usually joined ; and this because it is composed of two distinct portions. The first portion consists, like the other Hours, of a hymn, psalms, little chapter, and collect ; for the prayers and " Confiteor " inserted before the collect to be said on certain days may be considered as adjuncts. The second portion includes the reading of the Martyrology (when Prime is said in choir), and a certain number of other prayers peculiar to this Hour. The reason for this divergence may be traced to the fact that Prime is of monastic institution ; and the second portion, which is said in the chapter- house, has reference to monastic customs. The Martyrology and Necrology having been read, prayers were said for the dead recommended to the community, as benefactors, friends, patrons, protectors, etc. Then followed a special prayer in preparation for the manual labour of the day ; and a chapter of the Rule was read, on which the abbot sometimes briefly commented, or else he gave some admonition to the community. This monastic character will be easily recognised by a glance at the formulas used. The prayer " Sancta Maria et omnes sancti " forms a natural conclusion to the reading of the Martyrology. The " Deus in adjutorium," the " Pater noster," with the accompanying versicles, and the collect, are the prayers before manual labour : " Respice," etc. : " Look, O Lord, upon thy servants and upon thy works . . . and direct thou the works of our hands " ; " Dirigere et sanctificare," etc. : "Vouchsafe to direct and sanctify . . . our senses, words, and actions," etc. ; whilst the " Dominus nos benedicat " and the " Fidelium animæ " are the conclusion of the prayers for the dead.

The origin of Prime is less ancient than that of Lauds and Vespers, or of the other Day Hours ; it is the only one of which the precise time of institution can be determined. Cassian, who lived in the fourth century (about 382), claims it as being established in his lifetime and in his own monastery in Palestine. The Night Office (Matins and Lauds), he says, finished at daybreak. From that hour until Terce, the monks remained in their cells, occupied in reading or study. As the time was long, especially in summer, they were naturally exposed to the temptation of falling asleep. To obviate any such abuse, this extra Hour of Prime was instituted in order to recall the monks to choir ; and the time after Prime was given to manual labour. (Cassian, " Institutions," Book III., chap. iv.)

The construction of this Office has varied throughout the centuries. We have seen its present arrangement but it should be added that the time-honoured symbol of faith, the Athanasian Creed, which has been the subject of so much controversy among Anglicans, is inserted on certain days.

TERCE, SEXT, and NONE

THESE three Little Hours have the same origin and the same form. They correspond, as we have already said, to the Greek and Roman divisions of the

hours of the day: nine o'clock, midday, three o'clock. At six o'clock the evening or vesper hour began, followed by the night watches until six in the morning. The custom of praying at these hours is very ancient. It was in use among the devout Jews, and the first Christians faithfully observed it. We find mention of it in the Acts of the Apostles : Peter prayed at the sixth hour ; Cornelius was in prayer at the ninth hour, etc. (Acts x. 9, 3, 3o ; iii. I). To the Christians these hours were of peculiar significance ; for at nine o'clock the Holy Ghost descended; at twelve our Saviour was nailed to the cross and darkness covered the earth, and at three Jesus expired on the cross.

In form, these three Hours are identical. After the preliminary " Deus in adjutorium " come the hymn, three psalms, a little chapter, short responsory, collect, and the concluding versicles. On Sundays the psalmody consists of three divisions of Psalm 118 ; on the other days the series from Psalm 26 to Psalm 1o8 is used, omitting a few which are required for other Hours, and dividing some of them into two or three portions. The hymns of these Little Hours precede the psalms, as at Matins ; whereas at Vespers and Lauds they follow them.⁵ Though short, they are very ancient, and occupy an important place in the history of hymnology. Their authorship cannot with any certainty be assigned to St Ambrose, but they most probably belong to his school. The " Nunc sancte nobis Spiritus," of Terce, speaks of the descent of the Holy Ghost upon the apostles ; the hymn of Sext alludes to the heat of midday, and is a prayer against the temptations of that hour ; whilst that of None recalls our Redeemer's death : " sed præmium mortis sacree perennis instet gloria." Their movement is lively and natural.

The little chapters, and versicles, in the Office of the season often refer to the mysteries commemorated at these several Hours.

Thus these devotions of Terce, Sext, and None, so short and well chosen, are fixed at hours which ought to be dear to all fervent Christians, as recalling the chief mysteries of our Redemption : hours when the heart naturally raises itself to God, and may find expression for its sentiments in the prayer of the Church.

VESPERS

VESPERS, "vespertina synaxis, vespertina solemnitas," is, as the name implies, the evening service. Like the corresponding .Office of Lauds, it ought to be celebrated with great solemnity. It is an Hour replete with symbolism. In the fourth century, Vespers went by the name of " lucernarium," because it was celebrated at the decline of day and by the light of lamps. The lights recalled the hour of the great sacrifice in the Jewish temple, the " sacrificium vespertinum." They also reminded the faithful that Christ is the true light, who, like the pillar of fire going before the Hebrews, leads Christians through the desert of this world. incense was also burned ; and hence another name for Vespers was " hora incensi," the hour of incense. Perhaps the Service of Holy Saturday, with the chanting of the " Exsultet," the blessing of the fire and of the incense, and its other ceremonies, was but the Office of the " lucernarium " in its full solemnity. In any case, Prudentius connects all these circumstances together in a hymn composed for this Hour.

Everything tends to make the Hour of Vespers, as evidenced from the fourth to the sixth century, the most solemn and sacred Hour of the Day Office, and one might even add, the most poetical. It is the hour when the last rays of the sun disappear, the hour of twilight, and of the mysterious creeping in of night with its phantoms and terrors. The theme of the psalms and hymn, the fragrance of the incense, the brightness of the lights, all this tends to strike the imagination, whilst it elevates the soul and casts her, awed and trembling, into the arms of her God ; for with the approach of darkness man becomes more sensible of his weakness and dependence. Hence during all ages, and even to the present day when liturgical prayer has so often been decried, the faithful have ever cherished the Office of Vespers. Whilst the other Hours are scarcely known even by name, this one, the Evensong of Sunday, is everywhere celebrated, and has still the same attraction. Although the form of this Office has varied much with time and in the different liturgies, certain traits of antiquity have survived all these transformations. In the present diurnal, the psalms chosen for Vespers are still those from 109 to 144, which is a very ancient selection. The hymns of this Hour are of the same style as those of Lauds, and probably belong to the same period. They celebrate, according to the six days of creation, the formation of light, of the plants, of the animals, etc. They constitute a small hexameron of poetic beauty and interest.

COMPLINE

THIS Office, like Prime, is of later origin than Vespers and the other Hours. Like Prime, too, it is, as it were, an additional Hour ; and its institution dates from the time when the grandeur of Vespers, the true evening Office, was diminishing. It seems, in a certain sense, to have sprung out of Vespers, and to have carried away with it some of the solemnity and significance of that Hour. The name Compline, derived from the Latin " Completorium," denotes the Office that completes and closes the Hours of the day.

Its origin is less certain than that of Prime. It has been considered as dating from St Benedict in the sixth century ; and certainly the name Compline, and the description of the Office, are first found in his Rule. But recent researches have traced it to the fifth or even the fourth century, where mention is made of an evening Office between Vespers and the Vigils or Matins. It was a form of night-prayers. It remains doubtful whether St Benedict adopted it from the Roman Office or vice versa. The Roman Compline is very beautiful, and is more complete than that of the Benedictine breviary, which would lead us to assign it to a more recent date.

The new distribution of the Psalter discards the traditional psalms, 4, 9o, and 133, except for Sundays and greater feasts, substituting other psalms for the remaining days of the week. The short lesson " Fratres, sobrii estote," the hymn " Te lucis ante terminum," the responsory " In manus tuas Domine," the canticle of the venerable Simeon " Nunc dimittis," the antiphon " Salva nos," and the collect " Visita qusumus," are all admirably chosen for this closing hour of the day, and appropriate for night-prayers.

III

CONTENTS OF THE DIURNAL

THE Diurnal, or Office Book of the Day Hours of the Church, comprises the several parts here briefly set forth.

1. THE KALENDAR

or list of Feasts and Saints' days ; followed by a Table of the order of Feasts, and two Tables concerning the occurrence and concurrence of Feasts, with directions for use.

2. THE PSALTER

to which reference is constantly made. This portion of the book comprises the psalms in use for all the Hours, beginning with Lauds, for which Hour the new distribution of the Psalter assigns two sets : one for Sundays and Feast days, noted as " first place," and another for ferias and vigils, as also for the Sundays in Advent and from Septuagesima to Easter, referred to as " second place." Here also are to be found the little chapters, hymns, etc.

3. THE PROPER OF THE SEASON

LIKE the civil year, the liturgical year comprises a certain number of seasons. They are : Advent, Christmas, Septuagesima, Lent, Paschaltide, and the Time after Pentecost. The Offices for these different seasons form what is called the Proper of the Time or Season. We can only briefly sketch the history of each.

ADVENT or " Coming, "from the Latin "Adventus," announces, as the name implies, the coming or birth of Christ, and is that period during which the faithful prepare for the celebration of the Christmas mystery. Advent comprises the four Sundays preceding Christmas day but as that feast may occur on any day of the week, there are four complete weeks only when it falls on a Sunday. When Christmas day is on Monday, Advent has only three complete weeks. The liturgy of Advent, embracing a Proper for the four Sundays and other special occasions such as the Ember Days, not to mention the feasts which occur, is rich in beauty and instruction. This Season represents the long centuries during which the human race awaited in anxious expectation the coming of the Messiah : centuries of hope, betokened by the prayers and cries of the prophets calling for the Emmanuel, the promised Saviour, and by their prophetic descriptions disclosing to future generations the marks whereby to know him. The hymns, antiphons, versicles, and psalms of the Day Office resound with the oft-repeated cry : " Drop down dew, ye heavens, from above, and let the clouds rain the Just One ; come and deliver us ; show thy face and we shall be saved ; now is the hour for us to rise from sleep ; night has passed, day is at hand," etc. Throughout the Advent Office frequent allusion is made to St John the Baptist, the Precursor, who pointed out the Messiah in clearer terms than any of the prophets. The antiphons of the Sunday Office are of a soul-stirring character. Those of Christmas Eve should be studied in detail. But the Great Antiphons, sometimes called the O's of Advent, deserve all our attention, whether we consider them from a doctrinal point of view, or for the magnificent titles they give to the Messiah, or again for their remarkable structure. We can but draw attention to these different features the faithful, however, who study and meditate on these sublime formulas will find them instinct with admirable teaching.

CHRISTMASTIDE. This liturgical season, which begins with the feast of Christmas, may close as early as January 18, or may extend even to February 22. These two days are called the keys of Septuagesima, because Septuagesima Sunday cannot fall before the former, nor after the latter date. Christmas is a time of joy. Holy Church is filled with enthusiasm in the glad celebration of the mystery of the Incarnation. The soul prepared by penance and the mournfulness of the Advent season has reached the harbour she is now all illumined with the rays of the Epiphany or Theophany, the manifestation of God to man. Jesus makes himself known to her in the mystery of his infancy, and invites her to the joys of the illuminative life. Trues there are still in reserve the greater lights shed from the mysteries of Christ's Passion, Death, Resurrection, and Ascension ; from the descent of the Holy Ghost upon the apostles ; and from the mystery of the holy Eucharist ; which will enlighten the soul, and raise her to the heights of the mystic life. But Christmas is already the aurora, with its abundant promises. The Christian soul, thus called to rejoice in intimacy with the divine Babe, gives herself up to joy, confidence, gratitude, and love.

The formulas of the liturgy contain these sentiments, and give them their most candid and suitable expression. Thus the First Vespers of Christmas open with the magnificent antiphons : " Rex pacificus magnificatus est," and the rest ; the antiphons of the Circumcision are of liturgical celebrity : " admirabile commercium," " Quando natus es," etc. ; and not less remarkable are those of the Epiphany : " Ante luciferum genitus," etc. ; as well as the antiphons of St Stephen, St John, and the Holy Innocents, all of which have their note of beauty and antiquity ; nor must we omit to mention those of the Purification, a feast which belongs essentially to Christmastide. The same remarks apply to the hymns. Some of them are among the most ancient in Christian hymnography. Such, for instance, are those for Christmas and for the Holy Innocents, " Jesu Redemptor omnium," " A solis ortus cardine," " Salvete fibres martyrum," " Crudelis Herodes Deum," " sola magnarum urbium." These were written by Prudentius, the well-known Latin poet of the fourth century, and by Sedulius, a hymn-writer of the next century, who probably lived at Rome. The Sundays after the Epiphany are less rich from a liturgical point of view ; but these several weeks are not too much to devote to meditation on the mystery of our Lord's manifestation.

SEPTUAGESIMA. This season, which is of a less marked liturgical character than Advent or Lent, includes the three Sundays, or three weeks, called respectively Septuagesima, Sexagesima, and 'Quinquagesima, which immediately precede the first Sunday of Lent. As this last-named is called, in the language of the Church, Quadragesima or fortieth, it is by analogy, and regardless of arithmetical precision, that the former three have received the names of fiftieth, sixtieth, and seventieth. Besides its numerical relation to Lent, Septuagesima puts on somewhat of that season's colouring : it is a transition from the joy and gladness of Christmastide to the sombre penance of Lent, to which it is a sort of prelude.

LENT. Of all the liturgical seasons this is the richest and the most interesting, as it is also the most ancient. It may be said to have originated with the Easter festival, for which it is the preparation. At first Lent consisted of a few days of fasting and penance ; but dating from the ourth century it embraced a period of six weeks, and soon afterwards reckoned forty days of fasting hence the term Quadragesima. We reed not here enlarge upon the liturgical richness of this season, which lies principally in the Masses and the Night Office. As we are here concerned with the Day Office alone, we will but point to the hymns, which are attributed, not without good reason, to St Gregory the Great (sixth century), and to the collects, incontestably of an earlier date, in which the Church embodies her liturgical thought for the day. The new Psalter assigns some special psalms to this season.

The liturgy of the last two weeks of Lent, termed Passion Week and Holy Week, is strikingly solemn. It leads us to follow in the footsteps of our divine Saviour through the closing days of his mortal life. Day by day, and almost hour by hour, holy Church places before our eyes the history of the Passion of the Son of God. The psalms, the hymns, all the liturgical formulas of these two weeks, are of a nature to inspire us with sentiments in harmony with the great events of our Lord's last days upon earth.

PASCHALTIDE. The sacred period of fifty days which elapses from Easter to Pentecost (this latter name meaning fifty in Greek) has from the earliest times been regarded as one feast.⁶ By the mourning and penance of Lent, Christians have earned the right to give themselves up to holy joy. The Church allowed neither fasting nor kneeling during these fifty days.⁷ The Alleluia ceaselessly and joyously resounds, as a cry of victory, proclaiming the triumph of Christ over death and hell.

The feast of Easter, which may fall on any day between March 22 and April 25, regulates the moveable portion of the Church's cycle, that is, from Septuagesima to the first Sunday of Advent. All these Sundays depend upon Easter for their place in the kalendar, and in a certain measure for their liturgical formulas. Moreover, it may be remarked that Easter, falling always on Sunday, has for ever abrogated the Jewish Sabbath. In a certain sense, all Sundays may be regarded as anniversaries of the Easter festival, a fact which the liturgy often brings before us. From these considerations we shall understand the importance of Easter in the liturgical cycle, and consequently in the spiritual life.

Over and above this influence exercised over the Christian year, the feast of Easter gives its name to Paschaltide, a season which has a very special character of its own. The antiphons, hymns, and collects for the Day Hours will help us the better to understand the mystery of the Resurrection, and will penetrate us with the spirit and beauty of this liturgical season.

The Rogation Days and the feast of the Ascension reflect their own distinctive features on this most glorious season of the sacred cycle, which is finally closed by the great day of Pentecost with its octave. It embraces also, like Advent, Lent, and the month of September, that venerable institution, the Ember Days ; they fall during the octave of Pentecost, and their liturgy is absorbed in, -and forms part of, that great mystery.

TIME AFTER PENTECOST. The feast of Pentecost, as we have seen, is included in Paschaltide nevertheless, the period which elapses from the octave of that great solemnity to the first Sunday of Advent is known as the Time after Pentecost, and is under the aegis of the divine Paraclete. It is by far the longest portion of the liturgical cycle, containing from twenty-four to twenty-eight Sundays, called Sundays after Pentecost. The variation in number depends upon the date of Easter. Each Sunday has its proper Mass and Office ; and the collects may be reckoned among the most remarkable in the liturgy. They treat in general of the power of grace, and of its wonderful work in the soul. It is to the Holy Ghost, who descended upon the faithful on the day of Pentecost, that is attributed " by appropriation " the operation of grace in the soul. The great mysteries we have hitherto celebrated had for their object the forming of Christ within the Christian soul, and the conformity of that soul to his likeness. It is for this end that the circumstances of his life, from his birth to his ascension, were set before us. These liturgical phases have led the soul from the threshold of the purgative even to the heights of the illuminative life. But the work of sanctification cannot be consummated until the Christian soul attains to the intimacy of union with God. Now it is the holy Spirit who enables her to scale these lofty summits. The Word made Flesh withdrew from our earth by his Ascension ; but he sent the Holy Ghost, the Comforter, to take possession of the Church. The reign of this holy Spirit on earth began on the day of Pentecost. He has not come to do a new work, or to teach a new doctrine ; his mission is to give solidity and permanence to the image of Christ formed within us. The Word is the Wisdom of the Father ; the Holy Ghost is essentially the Sanctifier. He works in the soul, he consolidates, purifies, strengthens her, and enkindles her zeal and fervour. Such is the most salient characteristic of this season. It is the theme of the collects, versicles, and other formulas found in the Office of the Day Hours.

Historically this season of the Time after Pentecost is less ancient than Advent and Lent. In fact, we might say, it is only in comparatively modern times that it has assumed the form now given it in liturgical books. Before the twelfth century it was scarcely considered as one connected period ; the liturgy seemed to centre round the great feasts which occur during these months. Those of St John the Baptist's Nativity, of St Peter and St Paul, of St Laurence, St Michael, and St Martin, are among the most ancient, and deserve to be celebrated, as of old, with great devotion by all those who are faithful to the spirit of the Church. Other feasts, such as those of the Most Holy Trinity, Corpus Christi, the Sacred Heart, the Assumption of the Blessed Virgin Mary, All Saints', All Souls' Day, which have been added in the course of centuries, shed a new light on this portion of the cycle, and complete the teaching given us by the liturgical year. The Ember Days of September, which commemorate the Jewish feast of Tabernacles, are replete with instruction, and the lessons, especially those of Saturday, are deserving of careful study.

4. THE PROPER OF THE SAINTS

IN principle, the daily Office is that of the season. Every day, or at least every Sunday, has its proper Office. When a *day in the week has not a Proper, the Office is taken from the preceding Sunday, as we have seen with regard to the Sundays after Pentecost. But a great many days are occupied by the feasts of saints, the Office of which takes precedence of that of the day. These Offices are given in what is called the Proper of the Saints. It begins on November 29 with the feast of St Andrew, which theoretically coincides with the beginning of Advent, the opening of the ecclesiastical year.

There is no necessity to enlarge upon this Proper of the Saints. We will but remark that the antiphons of some of these Offices are of ancient date and very striking ; e.g. those of St Andrew, St Agatha, St Agnes, the Conversion of St Paul, St John the Baptist, SS. John and Paul, SS. Peter and Paul, St Martin, St Cæcilia, St Clement. These are some of the treasures of the " Day Hours of the Church." Other feasts, such as the Immaculate Conception, the Holy Name of Jesus, St Martina, St Mary Magdalen, St Hermenegild, St Joseph, St Michael, St Teresa, etc., have proper hymns, some of which are of high literary value. It will suffice to mention the " Jesu dulcis memoria " ; " Martinæ celebri plaudite nomini " ; " Pater superni luminis " " Te Joseph celebrent agmina ccelitum " ; " Te splendor et virtus Patris." Indeed, some of the Offices in the Proper of the Saints are storehouses of mystic or dogmatic theology. Among these we will mention that of the Purification of the Blessed Virgin Mary, our Lady of Lourdes, the Seven Dolours, the feasts of the Invention and Exaltation of the Holy Cross, the Sacred Heart, the Precious Blood, the Transfiguration, the Nativity of Our Lady, the feast of the Most Holy Rosary, All Saints', and the Office for the Dead. What a rich source of meditation, contemplation, and instruction for the faithful soul, who is not satisfied with reciting the Office mechanically and with exactitude, but seeks in it the nourishment of piety!

5. THE COMMON OF THE SAINTS

WHILST some of the saints, like St Andrew, St John the Baptist, SS. Peter and Paul, St Michael, have an Office almost entirely Proper, others, and these by far the greater number, share what is called a Common Office, that is, one applied to .several saints of the same order. Thus in the Common of the Saints we distinguish the Common of Apostles, of Martyrs, of Confessors Bishops, of Confessors not Bishops; of Abbots, of Virgins, of Holy Women, of the Dedication of Churches, and of feasts of the Blessed Virgin Mary. Some of these Commons can be traced to the seventh century and even farther back, at least as regards certain portions of the Office ; for instance, those of Apostles and Martyrs ; whilst those for Holy Women and for our blessed Lady, as they now stand, are of much more recent date. Again, some of them were originally composed for a particular saint, and afterwards adapted to the saints in general of the same order. Thus the Common of Apostles was, in the beginning, the proper Office of SS. Peter and Paul and those of Martyrs and Virgins can be traced to St Laurence, and St Cæcilia or St Agatha.

From a liturgical point of view the Common Offices are not of equal merit. That of Apostles and some of those for Martyrs are drawn up in strict conformity with the rules of the golden age of the liturgy. Some of the hymns are very prosaic, and could with advantage be replaced by others taken from the hymnology of the middle ages. The Common for the Dedication of Churches is worthy of special mention. It is used for the Dedication feasts of the great Roman basilicas, St John Lateran, St Peter on the Vatican, etc., as well as for the anniversary of the Dedication of any church. The rites of the Dedication are of the highest antiquity, as shown by examples in ecclesiastical history found in the fourth century. Many of our feasts originated in the Dedication of churches, or of chapels to the martyrs : e.g. those of St Michael, St Laurence, SS. Cosmas and Damian (stational church for the Thursday in the third week of Lent), etc. The psalms, antiphons, and hymns are admirably chosen, and form a harmonious whole.

The Common of the Blessed Virgin Mary is used for most of the many feasts of our Lady throughout the year. Like all the Commons, it is a factitious composition ; for the publishers and printers at the beginning of the nineteenth century invented it to save themselves a multitude of repetitions. Its component parts are, of course, very old ; for instance, the hymn " Ave maris stella," which may, with a very strong probability, be ascribed to Venantius Fortunatus.

CONCLUSION

WE should have been glad to dwell more fully on the theological teaching to be found in these prayers of the Day Hours of the Church, and on their beauty and excellence. but by so doing we should have far exceeded the limits of an Introduction already too long. However, a little reflection and study will easily lead to a just appreciation of their value. Our endeavour has been to point out—not to priests and religious who are fully alive to it, but to the laity for whom this translation is intended—the interest and advantage of liturgical prayer ; and, by drawing attention to the form of the book, to enable them to use it intelligently and profitably. May this undertaking meet with a favourable reception from the faithful, and be welcomed by English Catholics as warmly as the translation of the " Année Liturgique."

FERNAND CABROL.

The Abbey, Farnborough,

On the Feast of St Michael,
29th September 1915.

1"Prayers from the Poets," edited by C. Headlam and Laurie Magnus, London, 1899 and 1906 ; Mary Tileston, " Great Souls at Prayer," and ed., London, 1899 ; Paul Viollet, " Œuvres chrétiennes des families royales," Paris, 1870; Annie de Péne, " Les belles priéres," 3rd ed., Paris, 1910; Alexander Fletcher, " The Book of Family Devotion," 63rd ed., London, s.d. ; Leon Gautier, " Choix des priéres d'aprés les manuscrits du ixe au xviie siécle," Paris, 1874 ; Selina Fitzherbert, " A Chain of Prayer across the Ages, Forty Centuries of Prayer, z000 B.C.—A.D. 1912," London, 1913; Baron Bunsen, " Prayers from the Collection of Baron Bunsen," London, 1871 ; " The Preces Privatæ of Lancelot Andrewes, Bishop of Winchester," London, 1903 (ed. Brightman), etc.

2We may quote in this connection a book which we cannot approve of on all points, but which contains a number of interesting facts : Rowland E. Prothero, " The Psalms in Human Life," London, 1903. Compare also our " Livre de la priére antique," chap. i. : On the use of the Scriptures in the liturgy. An English translation of this book is in preparation.

3In strict theology, we ought to distinguish between the more important formulas, such as those used in administering the sacraments, and the more solemn prayers such as collects, on the one hand ; and on the other certain parts of the liturgy, for instance, hymns or the legends of the saints, for which the Church does not claim the same degree of respon- sibility. But this does not weaken our argument.

4We have shown this in our work " La priére antique," chapter vi.

5The right place for the hymn seems to be before the psalms. At Vespers, Lauds, and Compline, it is said after the psalms for special reasons relating to those particular Hours, but which it is not necessary to treat of here.

6At the present time Paschaltide ends with the Saturday preceding Trinity Sunday, thus including Pentecost week.

7Hence there are no genuflexions on the Ember Days of Pentecost week.

Something new

2009-01-28T01:25:00.004-05:00

This is my first actual post on this new blog, and I wanted to give a little background information. For about a year now, I've been working on a project: I've been compiling a parallel Latin/English Diurnal for the 1962 Roman Breviary. Let me take a moment and explain a little bit about what this means.
Read more!
The Roman Breviary is something used by Catholics to pray the Divine Office. This is a psalm-based prayer dating back to the very early days of the Church. In fact, psalm-based prayer predates Christianity, as it was used in Judaism for centuries before the time of Christ.

I'm going to make a separate post of an article done by the Right Reverend Abbot Fernand Cabrol, OSB (of blessed memory), giving more information about the Divine Office, but here is a short description:

The Divine Office has traditionally been divided into two major sections: Daytime, and Nighttime. The daytime office takes as its origin the verse: "Seven times a day I have given praise to thee" (Ps. 118:164). A Diurnal is used for these day hours: Laudes, Prime, Terce, Sext, None, Vespers and Compline. The night office is Matins, which is traditionally broken into three nocturns. During the course of a week, all 150 psalms are prayed during these hours.

My goal is this: I'm compiling a parallel Latin/English Diurnal, according to the 1962 Divine Office. The psalms and other scripture come from the Clementine Latin Vulgate of St. Jerome, and the Bishop Challenor version of the English Douay-Rheims Bible. The Latin prayers and other texts come from the 1962 Breviary, with their English translations coming primarily from a similar work published in 1921. This work was entitled the Day Hours of the Church, and was compiled by the Benedictine Nuns of the Stanbrook Abbey. (It is nearly impossible to even find a copy of this fine work these days, but I found one and have scanned it, and it is also available on my website.)

This seems to be a good place to stop for the moment. May our Lord's will be done in this project, and in all that we do. May all the glory and honor be His.

Minor change, a little on timeline.

2009-01-28T00:10:00.000-05:00

I have updated the color PDF, available by link at the top of the page. It is now current with the print version.

I also fixed an error in the Marian Antiphons at the end of Compline. Somehow the headers for the four antiphons had been duplicated, and the old rubrics were right above the new parallel rubrics. I've now fixed it in both editions.

My apologies to anyone who ordered a copy today. If you ordered one, you won't be missing anything; you'll just have to put up with the duplicated headings and rubrics.

Also, those who download the PDF will notice that the Proper of Saints runs out in about a week. I will be working on the propers, starting where I left off in February. I'll plan on uploading a new revision every time I get a month of Propers completed. I'm hoping to have the rest of February done in fairly short order; not sure exactly how long, but hopefully in the next week or so.

New Print Edition

2009-01-27T04:02:00.000-05:00

I have finally completed my reformatting work, and have uploaded a CURRENT print copy! To do this I've made a few changes, the most significant of which is an increase in the book dimensions. It is now 5.5" x 8.5", a new size for Lulu. It is also printed on their less expensive paper (and slightly thinner!), which is why the price has gone down.

The caveat with this paper is that Lulu only prints on it in the USA, which means that if you're in another part of the world the shipping costs will probably be astronomical! I'm going to be uploading another version printed on Lulu's standard paper, which will probably be more cost effective for those in Europe etc.

There are numerous changes from the last print edition, too many to mention. Most of these have been in the PDF version for a while, but here are a few new ones:

added a table of movable feasts.
revised the Latin hyphenation algorithm (again).
revised the psalm/canticle format and layout.
revised the hymn layout.
revised the layout of the common of saints
many more page references.

Some things I'm working on (but not there yet):
English section headings (I have mixed feelings about this, but I think it's necessary for ease of use)
lots more rubrics, especially in the ordinary (probably more parallel Latin/English rubrics, too)

I'm also hoping to post a "choir" size edition soon, using the 8.5" x 11" format. What I'm hoping to do is to keep the English text about the same size, and then increase the Latin text as large as I can, given the form factor. We'll have to see how it works. To give credit where credit is due, I got the idea from the head of a Religious Community who has recently been looking for a way to make or obtain a "choir" size breviary.

I'm also debating about trying a "reverse-Baronius" style edition. This would involve normal size Latin text, with very small English text. I was thinking the other day that it might be beneficial, especially for "weaning" myself from the crutch of looking over at the English text too much as I pray. The smaller print would be there if I needed it, but I'd have to work at it more. Just a thought.

Some of the changes I've made recently would also make it easy to do a Latin-only Diurnal (or I suppose English only). There's still some more work I have to do before this is viable, but this is something I'm working towards.

New print edition soon, and promise of more frequent updates

2009-01-24T05:06:00.000-05:00

As many of you are no doubt aware, it has been a VERY long time since I've updated the print editions. Actually, updates in general have been slow in coming, and for this I apologize. I think this bears a little discussion.

The reason that the print editions have been somewhat stagnant is that Lulu has a page limitation in their books. For paperbacks, it's 740. I hit that just after finishing the Proper of Seasons. Now it's over 1000.

So what am I trying to do? Well, I'm going to bump up the overall size (probably the 5.5x8.5), and play around with the fonts a little. I'm hoping to have something up soon...

Now about my slow pace regarding updates...Something occurred to me yesterday. There are a few things which interest me greatly, some of which have blogs or websites. I find myself going to these blogs/sites frequently, and am always a little disappointed when there's no new updates.

My revelation was that I made a decision about 14 months ago to start this project, and then another decision came about a year ago: to share it with others. One might say that I have a certain sense of obligation to those who care about this project, and I've been neglecting that lately.

So this is my "mea culpa." Now for my resolution: I'm going to make a concerted effort to make a post here at least once a week. Even if it's just to say, "I haven't made much headway this week, but I'm still alive."

Latest updates...slow going

2008-11-29T20:32:00.000-05:00

It has been several months since my last update, and for that I apologize. I've had a number of things come up which have slowed work. I'll explain a little more in detail later.

BUT! I have made significant progress. First, the revisions to the Common of Saints are complete. There still may be a few things to do, but I'm confident that it will be much easier to use now, especially for III class feasts.

I can't recall if this was done in my last edition, but I've got most of the bugs worked out of the latin hyphenation. It's probably not even close to perfect, but it should be a LOT better. It's also working well enough now to fully justify the text, so I personally think that looks much better.

I've made some significant changes to the way the hymns appear. The first line of each strophe now begins with a slightly enlarged red letter, helping to denote the break a little better. I've also changed the font size, so they aren't quite so tiny any more.

Speaking of font size, I've bumped the whole thing up just a bit. It's not a huge jump, and it still probably won't be big enough for some; but it's now about the same size of most of my old breviaries.

Now on to the Proper of Saints. Work has gone slowly, mainly because of some of the feasts I've encountered. The most tedious was the feast of Christ the King, which is a relatively new feast. As such, there are no public-domain English translations of the hymns for that feast. I have endeavoured to do my own translations. They are not perfect, and there are some strophes I intend to change at some point...but it's better than nothing. This alone took considerable time.

Okay, so the bottom line is that the Proper of Saints is now complete from mid August until the beginning of February, and also a large part of July. So all in all, I think that I've completed just under 8 months.

Right now I'm working on another major project: The hymns for the Feast of the Assumption were changed in 1950, and so I've got two more hymns to translate! I have just about finished the "rough" literal translations, and then I'll need to do the poetic translations which incorporate rhyme and meter. This of course takes time. So...the next update may be a while!

Work is continuing

2008-08-24T20:13:00.001-04:00

I posted an update on the main page a week or so ago, but wanted to elaborate a little bit. I've been doing some major "overhauls" to my files, trying to make it a little better overall, and a lot more usable. Here's a few of the things I've been doing:

- Adding page numbers to references (i.e. it now says something like "Psalms as in Sunday Lauds I, p.533")
- Trying to improve consistency (i.e. how rubrics are worded, general structure in the commons and propers)
- Lots and lots of error correction
- Work on English translations
- Work on Latin hyphenation
- Lots of work on Common of Saints
- Working on Hymn Structure

Some of this is still very much in progress. The Common of Saints thing is big, so here's a little more on that: Obviously there are a lot of 3rd class feasts, which almost always use one common or another. Right now the commons are rather difficult to use, with references to the Little Chapter in I Vespers, etc. I'm trying to eliminate some of this by not having nearly as many references.

Also, since I Vespers is rarely used, I'm rearranging things a bit. I think it was in the pre-55 breviary that you would normally say I Vespers more often than II Vespers, but when the simple/double ranking of feasts was changed to the 1/2/3 class feast ranking, I Vespers became something that only happened on Sundays and I class feasts. As such, in the Common of Saints, I'm making I Vespers as concise as possible, and putting references to II Vespers etc. This will hopefully be more conducive to ease of use.

For those who have downloaded the PDF on the main page recently, there was an error in it which was causing blank pages to be inserted in between every page in the Office of the Dead. I've fixed that now.

So that's about it for now. Once I get through with this round of revisions to the Common of Saints, I'll start working on the Proper of Saints again. The reason for revising the commons first is because I'm also standardizing translations and such, and so many of the versicles and antiphons in the Propers will need to be updated once I'm done with that.

Sorry it's been so long since I posted an update...thanks for your continued prayers!

Proper of Seasons completed!!!

2008-05-16T01:35:00.000-04:00

Finally the day has come: The Proper of Seasons is complete--aside from proofing and error checking. Any help in this regard is greatly appreciated. I've started work on the Proper of Saints. To keep things simple, I've just started at the beginning of the Liturgical Year (in the case of the Proper of Seasons, Nov 29), and I'm working my way through sequentially. I've completed all entries through the end of December. My great hope is to have the Proper of Seasons completed in the next 2-3 months.

A couple of notes: I've had to change the layout in order to accommodate the Proper of Saints. This means moving the Proper of Seasons in front of the Ordinary. The new order is as follows:

Proper of Seasons,
Ordinary,
Psalter,
Proper of Saints,
Common of Saints.

The other major change I've had to make is the removal of the Matins psalms. Unfortunately, Lulu has a page limit of 740. This is only a temporary fix: even after removing the Matins psalms, the new version is at 730 pages, with only one month of the Proper of Saints. My current plan is to do a professional printing once everything is done. More on this as time progresses.

Updates coming soon

2008-05-09T19:09:00.000-04:00

It's been a while since I've posted any updates, and it will be a bit longer before I upload a new version. But I at least wanted to let everyone know that there is an update coming!

I've finished updating all of Advent and Christmas, and I'm getting ready to start on Epiphany. The day is rapidly approaching when the Proper of Seasons will be complete!

Unfortunately, the day is also fast approaching when I'm going to hit the page limit for Lulu. This means that I won't be able to fit everything in one volume. My plan is to go back to having two versions: the Breviarium and the Psalterium. A brief description:

The Breviarium will go back to being a true "Diurnal," meaning I'll be removing the matins psalms from it. This should be enough to make room for all of the Proper of Seasons.

The Psalterium will be the same as it was: It will contain: All of the Ordinary, including the Ordinaries for the various seasons; the complete Psalter, including the Matins psalms; the common of Saints; the Office of the Dead; and the various appendices.

Just to let you all know, I am also pursuing a professional printing which would include all of the content. It will most likely be a paperback, but will be printed on "bible paper," and the paper cover is supposed to have the texture and feel of leather. There is a minimum quantity to have the printing done (about 2500 copies), and the price drops dramatically with increased quantities...so please spread the word! (For a minimum print run, the per copy cost will be somewhere in the $18-20 range, and if the quantities are increased to about 5000, the per-copy cost drops to under $15)

Office of the Dead added

2008-04-11T06:10:00.000-04:00

I've just posted a new revision, the most notable update being the addition of the Office of the Dead. I made the decision to include the complete hour of Matins for this particular Office; it seemed like the thing to do. I've made one concession to save space: the psalms for Matins are referenced, with page numbers to their location in the psalter, but they are not reprinted in place.

I've also gone through and made a number of corrections and fixes:
-The psalm "titles" are now accented
-fixed a number of spelling errors
-added a section in the Ordinary for Lauds to make it a little clearer when Lauds II is used (this was a point of confusion for some of my friends who've been praying the office).
-added the penitential psalms before the litany of the saints (thanks PaulG!) I may be changing these to reference the psalm locations; haven't decided for sure.
-and many others...

I'll be adding the complementary psalmody also, again by referencing page numbers of the psalms in the psalter.

Oh, and I am working on the rest of the Proper of Seasons...

Update Posted April 4th (Friday)

2008-04-04T05:16:00.000-04:00

I've just posted an update, and here's the highlights of what's included:

The Proper of Seasons is now complete from the beginning of Lent through the 24th and last Sunday after Pentecost. **Note** Advent through Septuagesima is not included. This, as well as the Office for the Dead, will be my next task.

I've also done some major work on the Hymns. I have reviewed All of the Hymns in the Ordinary, Psalter, and Commons of Saints, and have attempted to find the "best" English translations for the hymns. I've added a reference line at the bottom of the hymns giving the name of the translator.

Just a quick note, A friend caught a typo in the prayer associated with the Marian Antiphon III at the end of Compline. "gladdness" should be "gladness". I apologize, but I caught this error after made the PDF's and uploaded them, and I didn't have time to redo everything. I've fixed it in my source files, and it'll get updated with the next round of revisions. Sorry for any inconvenience.

As always, please let me know if you find any typos or errors, and I'll fix them as quickly as possible!

Proper of Seasons complete through end of Liturgical Year

2008-04-01T03:52:00.002-04:00

I had a marathon session today, and I've completed all of the time following Pentecost! As of this posting, I haven't had the opportunity to update the books on the website. I'm hoping to do that tomorrow. In the mean time, please feel free to look at the latest additions at the following link.

As an added bonus, the above link is a PDF file which is in color (red rubrics).

From here, I'll be working on the Office for the Dead, followed by Advent, Christmas and Epiphany. Some of you will remember that I've already done most of this, but I had some issues with the English translation I was using at the time. Since most of this just needs to be updated, it shouldn't take too long to have the entire Proper of Seasons done! Once it is, I'll start work on the Proper of Saints.

As always, if you see any typos, or have any suggestions, please let me know.

1	2	3	4	5	6	7	8	9	10
11	12	13	14	15	16	17	18	19	20
21	22	23	24	25	26	27	28	29	30
31	32	33	34	35	36	37	38	39	40
41	42	43	44	45	46	47	48	49	50
51	52	53	54	55	56	57	58	59	60
61	62	63	64	65	66	67	68	69	70
71	72	73	74	75	76	77	78	79	80
81	82	83	84	85	86	87	88	89	90
91	92	93	94	95	96	97	98	99	100
101	102	103	104	105	106	107	108	109	110
111	112	113	114	115	116	117	118	119	120
121	122	123	124	125	126	127	128	129	130
131	132	133	134	135	136	137	138	139	140
141	142	143	144	145	146	147	148	149	150

1	2	3	4	5	6	7	8	9	10
11	12	13	14	15	16	17	18	19	20
21	22	23	24	25	26	27	28	29	30
31	32	33	34	35	36	37	38	39	40
41	42	43	44	45	46	47	48	49	50
51	52	53	54	55	56	57	58	59	60
61	62	63	64	65	66	67	68	69	70
71	72	73	74	75	76	77	78	79	80
81	82	83	84	85	86	87	88	89	90
91	92	93	94	95	96	97	98	99	100
101	102	103	104	105	106	107	108	109	110
111	112	113	114	115	116	117	118	119	120
121	122	123	124	125	126	127	128	129	130
131	132	133	134	135	136	137	138	139	140
141	142	143	144	145	146	147	148	149	150

1	2	3	4	5	6	7	8	9	10
11	12	13	14	15	16	17	18	19	20
21	22	23	24	25	26	27	28	29	30
31	32	33	34	35	36	37	38	39	40
41	42	43	44	45	46	47	48	49	50
51	52	53	54	55	56	57	58	59	60
61	62	63	64	65	66	67	68	69	70
71	72	73	74	75	76	77	78	79	80
81	82	83	84	85	86	87	88	89	90
91	92	93	94	95	96	97	98	99	100
101	102	103	104	105	106	107	108	109	110
111	112	113	114	115	116	117	118	119	120
121	122	123	124	125	126	127	128	129	130
131	132	133	134	135	136	137	138	139	140
141	142	143	144	145	146	147	148	149	150