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

[1]
In nomine Domini nostri.
This appears to be the salutation with which the Breviary begins, rather than a part of the liturgy itself.  However, John David Chambers The Psalter, or Seven Ordinary Hours of Prayer (London: Joseph Masters, 1852), 25, takes it to be part of the Office.  In this case it would be said privately before what follows.

Sign of the Cross
‘The cross was originally traced by Christians with the thumb or finger on their own foreheads. This practice is attested by numberless allusions in Patristic literature, and it was clearly associated in idea with certain references in Scripture, notably Ezekiel 9:4 (of the mark of the letter Tau); Exodus 17:9-14; and especially Apocalypse 7:3, 9:4 and 14:1.’ Catholic Encyclopedia, ‘Sign of the Cross’ (http://www.newadvent.org/cathen/13785a.htm). It would seem that the practice of making a larger cross, from forehead to breast, and from shoulder to shoulder, gained momentum through the course of the later middle ages.  Thus, in the Myrroure of our Lady (1530):40, ‘ye begin with your head downward, and then to the left side, and after to the right side, in token and belief our Lord Jesus Christ came down from the Head, that is, from the Father unto earth, by his holy incarnation, and from earth unto the left side, that is hell by his bitter passion, and from thence unto his Father’s right side, by his glorious ascension ; and after this ye bring your hand to your breast, in token that ye are come to thank him and praise him in the inmost of your heart for his benefits’.
See page 6, where the rubric (from Salisbury Cathedral Chapter Library, MS 152) includes ‘in pectore vel coram facie sua’ (‘on the breast or upon his face’).  this suggests some lack of uniformity in the practice.
The hymn ‘Cultor Dei’ (Compline 9, [389]) includes the phrase ‘Frontem locumque cordis, Crucis figura signet.’  In this context ‘frontem’ clearly signifies forehead or brow, as distinct from heart or breast.

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

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

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

[2]
Symbolum apostolorum.
‘inferna’ is in the textus receptus of the Creed and appears in Rufinus’ commentary.  ‘inferos’ is the typical usage today.
Credo in Spiritum, the latter part of Credo in Deum, typically begins a new paragraph.
It will be noted that while this creed ends with ‘Vitam eternam.  Amen.’  The versicle that follows at the preces of Prime and Compline is ‘Et vitam eternam.  Amen.’

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

[3]
 Invitatoria per annum
The invitatory antiphons that appear here begin with those used on ordinary Sundays through the year, from after the Octave of Epiphany until Septuagesima, from after the Octave of Easter until the Ascension, and from after Trinity until Advent.  (The invitatory antiphons for Sundays in Advent through Epiphany, Septuagesima through Easter, and Ascension through Trinity appear in the Temporale.)  Then follow the invitatory antiphons for ferias in Advent and in Eastertide.  (For ferias after the Octave of Epiphany and after Trinity the Psalter provides a different invitatory antiphon for each weekday in a series of texts taken from the Venite that continues from the invitatory for Sundays after Epiphany.)

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

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

[4]
The four invitatory antiphons for Sundays in Trinity-tide, beginning with Laudemus Jesum Christum, vary according to the lections at matins: Sapientia, Job through to Judith, Maccabeorum, Ezechielis.  They form a series of related melodies. Three are designated Mode II.  The second, Laudemus nomen Domini, is designated mode I.  However, this latter antiphon is attached to the mode II Venite Tone in BL-52359. Related is also ‘Laudemus Jesum Christum in conversione’ {202} for the Feast of St. Paul.
These invitatory antiphons appear to be the most elaborate grouping of invitatory antiphons for the Temporale in the Western tradition.

Invit. Laudemus Jesum Christum quia
This invitatory antiphon is unique to the Sarum repertory in CANTUS.

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

[5]
Invit. Adaperiat Dominus. 2. Macc. 1:4.
Compare the antiphon at first vespers, Adaperiat Dominus, and the first responsory at matins, also Adaperiat Dominus.

Invit. Deus Rex celestis.
That this invitatory antiphon is sung every Sunday when the service is of the Sunday from the Sunday after v. kalendas Novembris until Advent is not explicit in the rubrics.
Note the theme of God sitting on a throne, which also appears in the antiphon at first vespers and in the first responsory of matins.

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

[6]
Invit. Regem venturum Dominum.

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

[7]
In dominicis diebus.

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

[10]
Hymn. Nocte surgentes.
The ‘summer’ hymn, is dated to the VIII-IX. c. and  attributed to St. Gregory or to Alcuin.
According to Matthew Britt (The Hymns of the Berviary and Missal, 43), this is the companion of the hymn Ecce jam noctis.
Trans. (Performing Edition) Percy Dearmer, The English Hymnal, 165.
Trans. (Scholarly Edition) G. H. Palmer, ed., The Hymner, #55, p. 52.
The Sarum Rite maintains the summer hymns through to Advent, whereas the Roman Breviary reverts to the winter hymns in the late fall.

[11]
The image is of Samuel anointing David. (‘Then Samuel took the horn of oil, and anointed him in the midst of his brethren.’ I Samuel (I Kings) 16:13.)

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

[12]
1 Ant. Servite Domino (Ps. 2:11.)
The series of nine antiphons for the season from the Octave of the Epiphany until Passion Sunday is based upon the associated psalms. In many cases the text is identical in the Old Roman and the Gallican Psalters. However, where the text is identical with only one of those sources, that source is indicated.
This would appear to be the oldest of the three cycles of Sunday matins antiphons.

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

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

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

Ps. 1

Ps. 2

[13]
Ps. 3

Ps. 4 is omitted at Sunday matins since it is used daily at compline.

[14]
Ps. 5 is omitted at Sunday matins since it is used at lauds on Mondays.

Ps. 6

[16]
2 Ant. Erit ipse expectacio (Gen. 49:10-11.)
The only non-Sarum source in CANTUS for this chant is Beneventan.

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

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

Ps. 7

[17]
Ps. 8

[18]
Ps. 9
At verse 21 the Hebrew psalter (and the Coverdale (BCP) psalter) commences psalm 10.

[19]
Ps. 10

[21]
3 Ant. Pulchriores sunt oculi (Gen. 49:12.)

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

3 Ant. Surge in eternum

Ps. 11

[22]
Ps. 12

Ps 13

[23]
Ps. 14

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

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

[24]
4 Ant. Bethleem non es minima (Matthew 2:6; 1:21.)

[25]
4 Ant. Bonorum meorum (Ps. 16:2; 1 (Old Roman).)

4 Ant. Nature genitor
Trans. J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer: 44.
This antiphon is in rhyme and metre.

Ps. 15

[27]
5 Ant. Ecce virgo concipiet (Isaiah 7:14.)

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

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

Ps. 16

[29]
6 Ant. Orietur in diebus (Ps. 71:7; 11.)
In CANTUS this text is usually set to mode III, and is used for the Nativity.

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

6 Ant. Tu populum

[30]
Ps. 17

[32]
V. Egredietur virga (Isaiah 11:1.)

[33]
V. Media nocte surgebam (Ps. 119:62.)

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

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

[34]
7 Ant. Sponsus ut e thalamo (cf. Joel 2:16 and Ps. 19:5.)

Ps. 18

[36]
8 Ant. Hora est jam (after Rom. 13:11.)

8 Ant. Impleat Dominus (Ps 20:7.)

8 Ant. Auxilium nobis

Ps. 19

[38]
9 Ant. Gaudete in Domino (Phil. 4:4.)

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

9 Ant. Rex sine fine

Ps. 20

[40]
V. Egredietur Dominus (after Isaiah 25:21.)

V. Exaltare Domine (Ps 21:13.)

[41]
Cant. Te Deum laudamus
The familiar (BCP) translation used here is not strictly literal. For example, ‘Te gloriosus apostolorum . . . laudat exercitus’, literally ‘Thee the glorious chorus of apostles, thee the laudable number of the prophets, thee the army of white-robed martyrs praise’, appears here as ‘The glorious company of the apostles praise thee, the goodly fellowship of the prophets praise thee, the noble army of martyrs praise thee.

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

Te Deum is omitted
-during Advent
-from Septuagesima until Easter
-on all ferias when the feria is observed
-on feasts of thee lessons that are observed on vigils
-on the Four Seasons (ember days), including those on Friday and Saturday in the week of Pentecost (Wednesday of this week is double feast)
-on the feast of St. Petronilla falling after the octave of the Trinity and Corpus Christi
-on the feast of St. Bertin
-on the feast of St. Tecla
-on the feast of St. Romanus
-on all vigils except the Vigils of the Epiphany falling on a Sunday
The rubrics for singing Te Deum appear at matins of Christmas day, because that is the first occasion in the year on which it is sung.

Te Deum is said at the weekly commemoration of Blessed Mary outside of Advent and Septuagesima-tide.
Te Deum is sung during ruled octaves.

NB: Gloria in excelsis is sung at mass when Te Deum is sung at matins, except:
-in the mass Salus populi on a feria
-in the mass of the Cross on a feria
-in Sunday masses sung on ferias

NB: when the mass of a vigil is sung in chapter on a Sunday, outside of Advent and Septuagesima-tide, Gloria in excelsis, Alleluya, Credo, and Ite missa est are sung.

[44]
Versus ante laudes
Lauds normally follows directly after matins. The versus ante laudes is followed immediately with Deus in adjutorium &c.

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

[45]
In laudibus
The image is of the Visitation, the first of a series on the life of Christ which carries through the hours of the day.

All five antiphons are sung at Lauds on the Sunday when a new Lection is begun with Full Service, and also when the last Sunday service is observed before Septuagesima and before Advent. When a Feast displaces a Sunday in which the beginning of a new Lection is begun, then the psalms are sung under a single antiphon; all five are sung on the final Sunday before Septuagesima and Advent (so if there is only one Sunday observed of either of these lections, it will have all five antiphons). On the intermediate Sundays only the first antiphon is sung, together with all five psalms.

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

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

[46]
2 Ant. Sciamus omnes

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

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

[47]
3 Ant. Benedicam te Domine (cf. Ps. 103:33.)

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

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

[48]
4 Ant. Omnis creatura

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

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

Cant. Benedicite omnia opera (cf. Dan 3:57-88)
In the Bible the phrase ‘laudate/laudet et superexaltate eum in secula’ appears after every invocation.
No Gloria Patri appears here. ‘Benedicamus Patrem’ &c. is not found in the Bible, but is a doxology that matches the style of the canticle.
We can assume that there would be a bow for the last two verses, in lieu of the Gloria Patri.  See (Father F. L. Kearney-Imprimatur) Rubrical Pamphlet Series of the Dominica Rite I (Washington D.C. Immaculate Conception College, 1907) page 6.
In the BCP the ‘Gloria Patri’ is included–but not in the 1928 revision.

[49]
5 Ant. Spiritus omnis (cf. Pss. 150:6 and 148:5.)

Ps. 148

[50]
Ps. 149

Ps. 150

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

[51]
Chap. Benedictio et claritas (Apoc. 7:12.)

[52]
Hymn. Eterne rerum Conditor
Text by St. Ambrose.
This is the ‘winter’ hymn at Lauds.
Trans. (Performing Edition) William John Copeland, Hymns for the Week (1848). 7.
Tran. (Scholarly Edition) J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer: 62-63. (Doxology by Neale.)
This hymn belongs to the ‘Old Hymnal’ series.

[54]
V. Dominus regnavit (Ps 93:1)
This V. recalls the opening of lauds.

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

[55]
Hymn. Ecce jam noctis
Attributed to St. Gregory or to Alcuin. This is the ‘summer’ hymn at lauds. According to Matthew Britt (The Hymns of the Breviary, p. 54), this is the companion hymn of Nocte surgentes.
This hymn is used daily, but the ferias take a different melody.
Trans. Maxwell Julius Blacker (1822-1888), George Herbert Palmer, ed. The Hymner, 2nd. ed. (London: Plainsong and Medieval Music Society, 1905): #56.

V. Dominus regnavit (Ps 93:1)

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

[56]
Cant. Benedictus

While BCP has ‘hands’, KJV and D-R have ‘hand’.
While BCP has ‘forefathers and ‘forefather’, KJV and D-R have ‘fathers’ and ‘father’.

It will be noted that the Preces, including Pater noster, are not sung at lauds on ordinary Sundays.

V. Dominus vobiscum.
This versicle, by tradition, is said only by those in holy orders (implying that ministers bear an intermediary role). Otherwise, the V. Domine exaudi orationem meam. R. Et clamor meus ad te veniat. is said. (BCP: O Lord, hear my prayer. R. And let my cry come unto thee. D-R: V. Hear my prayer, O Lord. R. And let my cry come unto thee.)

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

[57]
Pro pace ecclesia
This devotion is also said after compline.   The full rubric appears at [414].
‘sine nota’ indicates here ‘recto tono’, i.e. on a single pitch.

Defensorium directorii [12] indicates that this devotion at the conclusion of Lauds, and Levavi at the end of the Chapter Office, [and Ad te levavi at the end of Compline], are obligations specific to the cathedral of Sarum, and are not binding elsewhere, noting that at the Church of Wells Ad te levavi and Levavi are completely passed over in silence.

Ps. 122

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

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

Prayer. Ecclesie tue quesumus.
This is the collect from the Missa Pro universali Ecclesia (Mass for the Universal Church)

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

[59]
Ad primam.

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

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

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

[60]
The melody for ferias is a unique melody for prime. Note that a later Mode II melody is used for ferias in Eastertide.

[62]
The elaborate melody for the Nativity and feasts is a unique melody for prime. The melody is remarkable in the that the figure in phrase 1 is transposed down 1 tone in phrases 2 and 4.

[64]
The melody for feasts in Christmastide is that of A solis ortus cardine, for lauds of the Nativity.

[66]
The melody for use beginning with the sixth day of Christmas is that of Christe Redemptor omnium, for matins of the Nativity.

[67]
The melody for vigils is a unique melody for Prime.

[69]
The melody for the Epiphany is that of Hostis Herodes impie, for vespers of the Epiphany.

[70]
The melody for use during the Octave of the Epiphany is the second tune for Hostis Herodes impie.

[72]
The melody for use after the Octave of the Epiphany until Lent is that of Deus Creator omnium, for vespers on Saturdays (first vespers of Sundays).

[73]
The melody for the first two Sundays in Lent is that of Ex more docte mystico, for vespers of those Sundays.

[75]
The melody for the third and fourth Sundays in Lent is that of Ecce tempus idoneum, for vespers of those Sundays.

[76]
The melody for Passion Sunday and Palm Sunday is that of Vexilla regis, for vespers of those Sundays.

[77]
The melody for Sundays after Easter is that of Chorus nove Hierusalem, for vespers of those Sundays.

[79]
The melody for Ascensiontide is that of Eterne Rex altissime, for vespers of Ascensiontide.

Note that this melody or that of the Blessed Virgin [93] could be used at the Commemoration of Blessed Mary in Ascensiontide.

[81]
The melody for Pentecost is that of Jam Christus astra ascenderat, for vespers of Pentecost.

[82]
The melody for Sundays in Trinitytide is that of Adesto sancta Trinitas, for vespers and matins of the Trinity.

[84]
The melody for use within the Octave of the Dedication is a unique melody for prime.  (The proper melody for vespers, matins, and lauds of the Dedication is in trochaic tetrameter cataletic, and so cannot be used here).

[85]
The melody for feasts of apostles and evangelists is that of Exultet celum laudibus, for lauds on feasts of apostles and evangelists.

[86]
The melody for feasts of saints in Eastertide is that of Ad cenam Agni providi, for vespers in Eastertide. This melody may reasonably considered as Mode III. or Mode IV.

[89]
The melody for octaves of the Blessed Virgin is that of Quem terra ponthus, for matins and lauds of the Virgin.
In Eastertide this melody is used, with the doxology for Blessed Mary as printed, not the doxology for Eastertide.

Note that this melody or that of the Ascension [83] could be used at the Commemoration of Blessed Mary in Ascensiontide.

[91]
Ant. Dominus regit me (Ps. 22:1-2.)

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

Ant. Veni et libera nos

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

-On Sundays of Advent, Sundays after the Octave of the Epiphany through to Quinquagesima, and Sundays after Trinity there are nine psalms with five Gloria Patris: 21, 22, G-P; 23, 24, G-P; 25, 53, G-P; 117, 118-1, G-P; 118-2, G-P.
-On Sundays from Septuagesima through to Palm Sunday, Ps 117 is replaced by Ps. 92.
-On the ferias of Advent, daily from the Nativity until the Octave of the Epiphany, on ferias thereafter until Easter, Daily from Easter Monday until Saturday after Trinity Sunday, and on ferias from Deus Omnium until Advent, three psalms are sung with one Gloria Patri: 53, 118-1, 11-8-2, G-P.
-From Maundy Thursday thorugh Holy Saturday there are three psalms as above, but without Gloria Patri.
-On Easter Day there are four psalms with three Gloria Patris: 53, G-P; 117, 118-1, G-P; 118-2, G-P.

[99]
All five of the antiphons for the ‘Quicunque vult’ are drawn from the Feast of the Holy Trinity.

Ant. Te Deum Patrem
This antiphon also appears at second vespers on the Feast of the Holy Trinity.
In other uses this antiphon is not used at prime.
(In other uses the text frequently appears as the final responsory of matins of the Holy Trinity.)
This antiphon is part of the ‘Angelic Trisagion’, the official prayer of the Order of the Blessed Trinity (Trinitarians).

Ant. Te jure laudant
This antiphon also appears as the fifth of lauds on the Feast of the Holy Trinity, where it is accompanied by an antiphon-verse: ‘Tibi laus tibi gloria’.
In other uses this antiphon is not used at prime.

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

[100]
Ant. Gloria tibi Trinitas
This text is in Ambrosian metre, 8.8.8.8.
The text ‘Gloria tibi Trinitas’ appears as a doxology to the Lenten hymns in the Anglo-Saxon ‘Canterbury Hymnal,’ British Library MS Add. 37517, fo. 114v-115v. See Gernot R. Wieland, The Canterbury Hymnal (Toronto: Pontifical Institute of Medieval Studies, 1982): 72-75.
This antiphon also appears as the first antiphon of first vespers on the Feast of the Holy Trinity.
As in the previous antiphon, in the English version ‘onely’ is intended to be pronounced ‘wonly’ to emphasize  unity, rather than as ‘ownly’ which emphasizes uniqueness.
The York Use has a series of ferial antiphons for the Quicunque vult, one for each week-day.

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

Cant. Quicunque vult
This Creed, which acts liturgically as a canticle, is often identified as a psalm in the Sarum sources. It is also known as the Athanasian Creed.
The Roman Catholic Missal 1962 and the Book of Common Prayer share the same translation.
The antiphon is concluded with a neuma.

It appears that the Roman and Benedictine traditions include the ‘Quicunque vult’ only on Sundays, whereas the Sarum, Hereford, York, and Rouen traditions include it daily.  ‘Holy Church hath ordained that is should be sung each day openly at prime, both in token that faith is the first beginning of health, and also for people use that time most to come to Church’ The Myrroure of our Lady: lxxv. b.

The Hereford Breviary includes only 3 antiphons on ‘Quicunque vult’: ‘Gratias tibi’, ‘Te jure laudant’, and ‘Gloria tibi Trinitas’.
The York Breviary includes 8 antiphons: Te Deum Patrem (Sundays), Gratias tibi (feasts), and one for each feria: ‘Adesto Deus’ (Monday), ‘Te unum in substantia’ (Tuesday), ‘Te semper idem esse’ (Wednesday), ‘Te invocamus’ (Thursday), ‘Spes nostra’ (Friday), and ‘Libera nos’ (Saturday).
The Rouen Breviary (1491) (unpaged, .pdf 361-362) provides 16 different antiphons for the ‘Quicunque vult’, to be used according to a highly systematic set of rubrics.

[104]
Cap. Regi seculorum.

[105]
Cap. Domine miserere nostri.

Cap. Pacem et veritatem.
The Vulgate and the ‘Old Roman’ have ‘exercituum’, not ‘omnipotens’.

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

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

[107]
V. Exurge Domine adjuva nos (Ps. 43:26.)

[111]
Kyrieleyson.

[112]
V. Vivet anima mea (Ps. 118:175.)
V. Erravi sicut ovis (Ps. 118:176.)
V. Repleatur os meum (Ps. 70:8.)
V. Domine averte faciem tuam (Ps. 50:11.)

[113]
V. Cor mundum crea (Ps. 50:12.)
V. Ne projicias me (Ps. 50:13.)
V. Redde me leticiam (Ps. 50:14.)
V. Eripe me Domine (Ps. 139:2.)
V. Eripe me de inimicis (Ps. 58:2.)

[114]
V. Eripe me de operantibus (Ps. 58:3.)
V. Sic psalmum dicam (Ps. 60:9.)
V. Exaudi nos Deus (Ps. 64:6.)
V. Deus in adjutorium (Ps. 69:2.)
V. Sancte Deus
V. Benedic anima mea . . . et omnia (Ps. 102:1.)

[115]
V. Benedic anima mea . . . et noli (Ps. 102:2.)
V. Qui propitiatur omnibus (Ps. 102:3.)
V. Qui redimit de interitu (Ps. 102:4.)
V. Qui replet in bonis (Ps. 102:5.)

[116]
V. Deus tu conversus (Ps. 84:7.)
V. Ostende nobis (Ps. 84:8.)
V. Dignare Domine die isto
V. Miserere nostri (Ps. 122:3.)
V. Fiat misericordia (Ps. 32:22.)
V. Domine Deus virtutem (Ps. 79:20.)
V. Domine exaudi (Ps. 102:2.)

[117]
V. Dominus vobiscum

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

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

[118]
V. Dominus vobiscum.
V. Benedicamus Domino.

[119]
The Capitular Office
A useful overview of the capitular office is found in Procter and Dewick, eds., The Martiloge In Englysshe (London: Harrison and Sons, 1893): xxxii-xxxv.

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

Presumably at Salisbury Cathedral the clerks exited the quire through the south doorway, and then continued westward along the south aisle and so to the chapter house, or through the west doorway, turning south. Of course each church that observed the capitular office would have a different location and a different route to get there.

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

Reading the Martyrology
There appears to be no extant Sarum Martirology stemming directly from Salisbury Cathedral. However several MS latin martirologies, such as that in British Museum Harl. MS 2785. appear to be of Sarum Use.
Available resources are:
The Martyrology in English.
(London BL Add 22285 is a Latin martirology from Sion Monastery which is similar, if not the same, as the text which Richard Whitford used for this translation.)
The Latin Martyrologium Ecclesie Cathedralis S. Trinitatis, Dublin, in John Clark Crosswaite, ed., The Book of Obits and Martirology (Dublin: Irish Archeological Society, 1844): 75-193 (googlebooks: The_Book_of_Obits_and_Martirology_Dublin).
Oxford, Bodleian Library Rawlinson B. 328 is an obituary with martyrology (ff. 59r-110v) from Hereford Cathedral.
(Other (non-Sarum) martirologies are also to be found; see Michale Lapidge, The Cult of St Swithun (Oxford: Clarendon Press, 2003: 31-32.)
See also Richard Stanton, A Menology of England and Wales (London: Burns & Oates, 1892).
See also J. N.  Dalton, ed. Ordinale Exon. II (London, 1909):371-462., an Exeter Martirology (from Cambridge Corpus Christi College MS 093).

‘. . . primo loco numerum nonarum iduum vel kalendarium . . .’
The method of reading the martyrology is outlined in the Martyrology of the Monastery of St. Thomas the Martyr (Trinity College, Dublin,  Class B. Tab. 3, No. 5, f. 33b.) ed. John Clarke Crossthwaite in The Book of Obits and Martyrology . . .(Dublin, 1844): xc.:
‘In capitulo, primo residentibus fratribus, stans lector ad pulpitum pronuntiet kalendam et lunam, et legat martirologium.
‘Martirologium sic est legendum, Decimo nono Kalendas januarii. Decimo octavo Kalendas. Decimo septimo Kal. et non sicut quidam semierudi grammatici garriunt sic dicentes, Septimo [et] decimo Kal. januarii.  Item sic debet legi Sexto decimo Kal.  Quinto decimo Kal.  Et nunquam interponi hec dictio et, ut sic dicatur, Quinto et decimo Kal. quod esset abusivum.  Item Quarto decimo Kal.  Tercio decimo Kal.  Duodecimo Kal. Undecimo Kal. Decimo Kal. Nono Kal. et cetera usque ad Pridie Kal.  Item, Quarto nonas januarii.  Tertio nonas. Pridie nonas.  Item, Octavo idus et cetera, Pridie idus, luna prima, et cetera.  Luna sexta decima.  Luna decima septima.  Luna decima octava. et cetera.  Luna vicesima prima. et cetera usque.  Luna tricesima.  Roma via apia : natalis sancti N. et cetera.  Et aliorum sanctorum plurimorum martirum, confessorum, atque virginum.  Hec autem clausula semper addatur in fine lectionis de martyrologio. . . .’

Following the above model, the following are the appropriate forms:
Decimo nono                    Nonas / Idus / Kalendas        Januarii
Decimo octavo                                                                               Februarii
Decimo septimo                                                                            Martii
Sexto decimo                                                                                 Aprilis
Quinto decimo                                                                               Maii
Quarto decimo                                                                                Junii
Tercio decimo                                                                                      Julii
Duodecimo                                                                                    Augusti
Undecimo                                                                                      Septembris
Decimo                                                                                            Octobris
Nono                                                                                                Novembris
Octavo                                                                                            Decembris
Septimo
Sexto
Quinto
Quarto
Tertio
Pridie

In English:
The nineteenth of the Nones / Ides / Kalends of January &c.
or, using modern reckoning,
The first day of January &c.

‘. et etatem lune . . .‘
The phase of the moon, according to the source quoted above, and also as implied in Martyrologium Romanum (1584):414 is ‘Luna prima . . . secunda, tertia, quarta, quinta, sexta, septima, octava, nona, decima, undecima, duodecima, tertia decima . . . quarta, quinta, sexta decima, decima septima . . . octava, nona, vicesima,  vicesima prima . . . quinta, sexta vicesima . . . nona, tricesima.’  It is interesting that while the days of the month count down, the days of the moon count up.

In English: ‘The first [age] of the moon’, etc.
A lunar month lasts just over 29.5 days., hence 30 numbers are required, but ‘Tricesima’ will not always be used.  Presumably Luna prima would be the first day of the new moon.  Knowing the day of the new moon, one simply continues incrementally until the beginning of the next new moon.  There are various medieval and modern sources for calculating the date on each new moon.  There are also internet sites that will provide this information, such as timeanddate.com.

In following the martirology of the church of Syon, one would begin directly with ‘Tomorrow . . .’ &c., omitting the day of the month and the age of the moon.  In Latin one would begin ‘Crastina . . .’ &c.

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

In a modern setting one might choose this spot to remember particular deceased persons, especially on the anniversary of their deaths, using this form:
Latin: ‘Eodem die obiit N. (et N.) de vobis.   Animus(anima) ejus (Anima eorum) . . .’
English: ‘On the same day died N. (and N.) of your number.  May the soul(s) of him/her(them) . . .’

If there are no obits to be read the office continues with V. Preciosa.

V. Preciosa est in conspectu.

Prayer. Sancta Maria mater Domini nostri

[120]
V. Deus in adjutorium (Ps. 69:2.)
V. Gloria Patri

[121]
V. Kyrieleyson
Pater noster (and Ave Maria)
V. Et veniat super nos (Ps. 118:41.)
V. [Et] respice in servos (Ps. 89:16-17.)

[122]
Prayer. Omnipotens sempiterne Deus : dirige actus nostros
This is the prayer for the sixth day of the Nativity, December 30. In the modern Roman Rite it is the prayer for Sunday within the Octave of Christmas.

[123]
Prayer. Dirigere et sanctificare et regere
This prayer appears in an expanded form in the Roman office of prime (LU: 233.)

. . . alteram lectionem [de omelia vel de libro theologorum] . . .
According to Crede michi, the capitular reading should always be from the commentaries of Haymo (of Halberstadt (d. 853)).  These works appear in PL 116:191 ff, PL 117, and PL 118.  There seems to have been some confusion and mis-attribution between Haymo of Halbestadt and Haymo of Auxerre (d. ca. 865), with these commentaries now being attributed to the latter.  Little of this writing is available in English translation.
In place of a lesson from a homily or a theological work could be read one of the short biblical lessons found in LU: 23-234 (or in the Anglican Breviary: A32).

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

Ludovici Theissling, ed, Ordinarium juxta ritum sacri ordinis fratrum predicatorum (Rome:Collegium angelicum, 1921):221-232 gives a sample duty roster for the Dominicans.  This includes a simple recitation tone, so it is clear that the duty roster was sung.  Presumably the Sarum Use followed a similar format, but presumably used the ordinary lection tone.

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

[124]
Kyrieleyson
V. Ostende nobis (Ps. 84:8.)
V. Salve fac servos
V. Mitte eis Domine (after Ps. 19:3.)
V. Esto eis Domine (after Ps. 60:4.)
V. Nichil proficiat (after Ps. 88:23.)

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

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

At this point the Use of Exeter includes the suffrage for the Dead on ferias and unruled feasts (In the Use of Sarum this appears after mass and nones; Exeter includes this suffrage after nones also):
Ps. De profundis
Kyrieleyson. Christeleyson. Kyrieleyson.
Pater noster. (privately)
V. Et ne nos. R. Sed libera.
V. Requiem eternam.  (R. Et lux perpetua.)
V. A porta inferi. (R.Erue Domine.)
V. Credo videre. (R. In terra viventium.)
V. Dominus vobiscum. (R. Et cum spiritu tuo.)
V. Oremus.
Prayer. Absolve quesumus Domine animas . . . R. Amen.
Pater noster privately

[125]
V. Benedicite.
It seems likely that, at least in later days, when the devotion ‘Levavi oculos’ was not said, that still the final blessing ‘Benedicite’ would have been said.

V. In nomine Patris.

[127]
Ad tertiam
The image is of the descent of the Holy Ghost upon the disciples and Mary, which is commemorated at the hour of terce (Acts 2:15).
The 1525 Breviary has the image of Christ bearing the Cross, for it was at the third hour that Christ was condemned.

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

Sunday in the Octave of Easter is both a Sunday and a Double Feast, thus the indications concerning the melody are in conflict for that day.  Being a double feast, the melody ought to be  the first one, page [131]; but being a Sunday, it ought to be the third one, page [133].  The rubric at sext, however, provides clarification: the first melody is intended for all double feasts except in the week of Easter.  Now, the only opportunity to sing an office hymn in the week of easter is on Sunday in the octave of Easter–on all other days the office hymn is omitted.  Therefore this exception can only find application on the Sunday after Easter.  Hence, the office hymn at sext–and by analogy at terce and none–on the Sunday after Easter should take the melody of Sundays, not of double feasts.  (When a double feast from the Sanctorale falls on a Sunday the reverse occurs, and the melodies chosen would be those for double feasts rather than for Sundays.)

[128]
This melody is that used for Veni Creator Spiritus at terce on Pentecost and the three days that follow.
B-flat may be used in the final phrase of each stanza. The older Sarum sources generally omit the flat, whereas it is found to a lesser or greater degree in the later Hymnals of 1532, 1541 and 1555.

[129]
The melody for the vigil of the Epiphany, Sundays and feasts is unique to terce.
At commemorations of Blessed Mary in Eastertide this melody is used, with the doxology for Blessed Mary, not the doxology for Eastertide.

[130]
The simple ferial melody is also used for sext and none.

[131]
Ant. Laus et perennis gloria
This is the second antiphon at first vespers of Trinity Sunday. It is in Ambrosian metre (8.8.8.8).
This text appears as the doxology for the hymn for martyrs Deus tuorum militum in the Anglo-Saxon ‘Canterbury Hymnal,’ British Library MS Add. 37517, fo. 126r. See Gernot R. Wieland, The Canterbury Hymnal (Toronto: Pontifical Institute of Medieval Studies, 1982): 123, and concludes the same hymn in the pre and post-Tridentine Roman traditions (e.g. Breviarium Romanum (Paris, 1529), fo. C-60r; Breviarium Romanum (Rome, 1568): 900. However, in ‘The Canterbury Hymnal’ the final line is ‘in seculorum secula’, and in the Roman hymn-version the final line is ‘in sempiterna secula’, in each case forming a rhyme with the first line.  (This text is not in the Sarum version of Deus tuorum militum.)
Trans.  in The Monastic Diurnal (London: Oxford University Press, 1932): 21*. (The last line has been altered to reflect the change of accent in the antiphon as compared to the hymn.)
It is of note that the incipit of this antiphon is the full length of the first poetic line.

Ant. Veniant michi (Ps 118:77.)

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

[132]
Ps. 118:iii

Ps. 118:iv

[133]
Ps. 118:v

[134]
Chap. Gratia Domini nostri (Cor 2:13.)
‘semper’ is not in the Vulgate; the Vulgate has ‘vobis’, not ‘nobis’.

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

V. Ego dixi (Ps 40:5.)

[135]
Chap. Sana me Domine (Jer. 17:14.)

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

V. Adjutor meus (Ps 26:9.)

[136]
Chap. Qui venturus est veniet (after Heb. 10:37.)
This chapter matches the third responsory for the third Sunday of Advent.

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

V. Timebunt gentes (Ps 101:16.)

[138]
Ad sextam

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

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

Concerning Sunday in the Octave of Easter, see note above at terce, page [131].

[139]
The melody for the Vigil of the Epiphany, for Sundays, &c. is a unique melody for sext.
At commemorations of Blessed Mary in Eastertide this melody is used, with the doxology for Blessed Mary, not the doxology for Eastertide.

[140]
The melody for ferias is shared with terce and sext.

Ant. Gloria laudis resonet in ore
This antiphon is in the Sapphic stanza, 11.11.11.5.
It appears as the third antiphon of first vespers on the Feast of the Trinity.
It is found as the doxology in the hymn Christe Salvator hominis for St. Vedast by Alcuin (AH-L, #109, p. 154-155).
Trans. based on J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer: 141.

[141]
Ant. Non confundas me (Ps 118:116.)

Ant. In tuo adventu

Ps. 118:vi

Ps. 118:vii

Ps. 118:viii

[143]
Chap. Tres sunt qui testimonium dant (1 John 5:7)

[144]
Resp. In eternum Domine (Ps 118:89 (Old Roman).)

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

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

[145]
Resp. Benedicam Dominum (Ps 33:2.)

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

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

Resp. Ostende nobis Domine (Ps 84:8.)

[146]
V. Memento nostri Domine (Ps 105:4.)

[147]
Ad nonam

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

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

Concerning Sunday in the Octave of Easter, see note above at terce, page [131].

[148]
The melody for the Vigil of the Epiphany, Sundays, &c. is shared with terce.
At commemorations of Blessed Mary in Eastertide this melody is used, with the doxology for Blessed Mary, not the doxology for Eastertide.

[149]
The melody for ferias is shared with terce and sext.

[150]
Ant. Ex quo omnia (cf. I Cor. 8:6.)

Ant. Juxta eloquium (Ps 118:169.)

Ant. Veni Domine

Ps. 118:ix

[151]
Ps. 118:x

[152]
Ps. 118:xi

[153]
Chap. Unum Dominus (Eph. 4:5-6)
‘qui est benedictus in secula’ is found at Rom. 1:25 and 2 Cor. 11:31.

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

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

[154]
Chap. Alter alterius (Gal. 6:2.)

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

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

[155]
Chap. Venite ascendamus.
Listed as Micah in the Psalter, but Isaiah in the Temporale (p. 108).

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

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

[157]
Feria secunda

The image is of the arrest of Jesus, part of a series on holy week that appear on the ferias at matins.

Matins

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

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

[159]
Hymn. Nocte surgentes.
The ‘summer’ hymn.
Trans. (Performing Edition) Percy Dearmer, The English Hymnal, 165.
Trans. (Scholarly Edition) G. H. Palmer, ed., The Hymner (1905): 52.

[160]
1 Ant. Dominus defensor. (based on Ps 26:1.) Old Roman.
The ferial antiphons are generally taken from verses of the associated psalms.

[162]
2 Ant. Adorate Dominum (based on Ps 28:2.) Old Roman.

[163]
3 Ant. In tua justicia (based on Ps 30:1.) Old Roman.

[165]
4 Ant. Rectos decet (Ps 32:1.)

[167]
5 Ant. Expugna (Ps 34:1.)

[170]
6 Ant. Revela Domino (Ps 36:5.) Gallican

[173]
V. Domine in celo (Ps 35:5.)

V. Fiat misericordia (Ps 32:22.) Gallican
The ordinary ferial versicle before lauds.

Lauds

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

[174]
2 Ant. Intellige clamorem (Ps 5:2.)

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

[175]
3 Ant. Deus Deus meus (Ps 62:2.)

[176]
4 Ant. Conversus est (Isaiah 12:1.)

5 Ant. Laudate Dominum (Ps 148:1.)
This antiphon appears in British Library Cotton MS Tiberius C 1 171v with adiastematic notation which appears to match the diastematic version.

[177]
Hymn. Splendor Paterne glorie
Text by St. Ambrose.
This is the ‘winter’ hymn on Mondays.
Trans. (Performing Edition) Robert Bridges, in The Yattendon Hymnal 29; The English Hymnal 52.
Trans. (Scholarly Edition) J. M. Neale and J. D. Chambers, Collected Hymns (1914): 96; Verse 8, Monastic Matins: 49.
This hymn belongs to the ‘Old Hymnal’ series.

[179]
V. In matutinis Domine (Ps 62:7-8.) Gallican

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

[180]
Ant. Benedictus Deus Israel (after Luke 1:68.)
This antiphon begins a cycle of antiphons on the Benedictus through the week-days, Monday-Saturday.
It should be noted that although the canticle (psalm) is indicated as ‘Ipsum’, in fact the antiphon is not a literal quotation of the canticle, seeing that it omits ‘Dominus’.

[181]
Ferial Preces
These preces are said at Vespers, Lauds, Terce, Sext, and None on all ferias in Advent, from Domine ne in ira. until Mauny Thursday, and from Deus omnium. until advent when the service is of the feria, except at Lauds on the Ember days of Advent, and except at the First O antiphon and thereafter at all the O antiphons of Advent.  It would appear that they are also said on vigils. They are not said on Sundays, feasts, commemorations, and octaves with rulers.

V. Ego dixi Domine (Ps 40:5.)

V. Convertere (Ps 89:13.)

[182]
V. Fiat misericordia (Ps 32:22.)

V. Sacerdotes tui (Ps 131:9.)

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

For the United States and others, ‘Domine, salvum fac omnes qui in sublimitate sunt.’ (after I Tim. 2:2) (for all that are in authority, KJV; for all that are in high station, D-R.)

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

Salvum fac populum (Ps 27:9.)

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

[183]
V. Oremus pro fidelibus (not biblical.)

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

V. Exurge Domine (Ps 43:26.)

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

[184]
V. Domine exaudi (Ps 101:2.)

V. Dominus vobiscum.
When the Ferial preces are not said, the service continues here.

On ferias that have no proper prayer, the prayer is that of the preceding Sunday.

V. Dominus vobiscum.
The more elaborate melody is used at Lauds and Vespers; the simple melody at the other hours.

V. Benedicamus Domino.
The more elaborate melody is used at Lauds and Vespers; the simple melody at the other hours.
I would appear that the Response, ‘Deo gratias’. is not said, or is said secretly, at Lauds and Vespers, but is sung at the other hours.

[185]
A memorial consists of an antiphon, a versicle, and a prayer. By default these are taken from lauds of the feast being commemorated in the morning, and from vespers in the evening. The selections provided here provide some variety to the common memorials.

These memorials are said on ferias, but also on feasts of three lessons (see rubric at the first Sunday after Trinity, 1735).

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

V. Egredietur virga (Isaiah 11:1.)

Prayer. Deus qui de beate Marie virginis

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

V. Ecce apparebit Dominus

Prayer. Conscientias nostras

[186]
(In the Performing Edition the memorials at vespers appear in section A-10, pages [398]-[410])
Memorial of St. Mary at Vespers in Advent
Ant. Ne timeas Maria (Luke 1:30.)
‘enim’ is omitted in the antiphon.

Memorial of St. Mary until the Purification

[187]
Ant. Quando natus es
. . . sicut pluvia in vellus . . . (Ps. 71:6.)

Ant. Ecce Maria genuit
. . . Ecce Agnus Dei : ecce qui tolit peccata mundi . . . (after John 1: 29.)
(note: the Vulgate has ‘peccatum’.)
This antiphon is taken from the fifth of lauds of the Circumcision.  Although there is no indication, it is clear that ‘alleluya’ would be omitted from Septuagesima onwards.

[188]
Ant. Rubum quem viderat (cf. Exod. 3:2.)

Ant. Germinavit radix Jesse

V. Post partum virgo

[189]
V. Speciosus forma

Prayer. Deus qui salutis eterne
In the Roman Use this prayer appears on the Feast of the Circumcision (January 1) and it concludes the suffrage of St. Mary after compline from Christmas to the Purification.
It would appear that in the context of a memorial nothing further would be said after ‘Filium tuum’; whereas when this prayer is used as the prayer of the day, as in the Commemoration of St. Mary, the ending ‘Qui tecum . . .’ is added.

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

V. Post partum

[190]
Memorial of the Cross at Lauds after Deus omnium
Ant. Nos autem gloriari (after Ga. 6:14.)

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

Prayer. Deus qui sanctam crucem ascendisti

[191]
Prayer. Perpetua quesumus Domine pace custodi

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

Memorial of St. Mary at Lauds after Deus omnium

Prayer. Famulorum tuorum quesumus

Prayer. Omnipotens sempiterne Deus : nos famulos

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

[192]
V. Mirabilis Deus (after Ps 67:36.)

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

Prayer. Omnium sanctorum tuorum quesumus

Prayer. Vide Domine infirmitates nostras

Prayer. Tribue quesumus Domine omnes sanctos

Memorial of the Cross at Vespers after Deus omnium

The three following antiphons are all taken from matins of the Feast of the Exaltation of the Holy Cross.

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

[193]
Ant. Per signum crucis
This is the second antiphon at matins of the Exaltation of the Holy Cross.
In the Roman Use this text is also used for the communion at Mass on the Feast of the Invention of the Holy Cross and on the Feast of the Exaltation of the Holy Cross.

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

[194]
Memorial of St. Mary at Vespers after Deus omnium
Ant. Sancta Maria virgo
This is the third antiphon at first vespers of the Conception of Blessed Mary (December 8) and the Nativity of Blessed Mary (September 8), and the antiphon on the psalms at compline on the feast of the Assumption of Blessed Mary (August 15).

V. Sancta Dei genitrix

Ant. Sancta Dei genitrix

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

Ant. In prole mater

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

[195]
Memorial of All Saints at Vespers after Deus omnium

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

Ant. Sancti Dei omnes

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

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

Ant. Omnes electi Dei

[196]
Ant. Sanctorum precibus

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

William Byrd set this  antiphon for SATTB.

[199]
Feria tertia.

The image appears to be the scourging of Christ.

Matins

Invit. Jubilemus Deo (Ps 94:1b)

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

[201]
1 Ant. Ut non delinquam (Ps 38:2.)

[203]
2 Ant. Sana Domine (Ps 40:5.)

[204]
Ps. 41.
Many versions of the Douay-Rheims translation have in Verse 11: ‘Whilst they say to me day be day . . .’.

[205]
Ps 42, omitted here, is sung at lauds on Tuesdays.

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

[207]
4 Ant. Adjutor in tribulationibus (Ps 45:2.)

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

[209]
5 Ant. Auribus percipe (Ps 48:2.) Old Roman

[210]
6 Ant. Deus deorum (Ps 49:1.)

[212]
Ps 50, omitted here, is sung at lauds on weekdays.

[213]
V. Immola Deo (Ps 49:14.)

Lauds

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

1 Ant. Secundum magnam (Ps 50:3.)

[214]
2 Ant. Salutare (Ps 42:5.)
The Gallican and Old Roman psalters include ‘et’.

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

[215]
4 Ant. Cuntis diebus (Isaiah 38:20.)

[216]
5 Ant. In excelsis (Ps 148:1.)

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

[218]
Ant. Erexit Dominus (Luke 1:69.)

[219]
Feria quarta

The image appears to be of the mocking of Jesus.

Matins

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

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

[221]
1 Ant. Avertet Domnius (after Ps 52:7; compare Ps 13:7.)

Ps 53, omitted here, is sung at Prime.

[223]
2 Ant. Quoniam (Ps 56:2.)

[225]
3 Ant. Juste judicate (Ps 57:2 (Old Roman).)

[226]
4 Ant. Da nobis Domine (Ps 59:13.)

[228]
5 Ant. A timore (Ps 63:1.)

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

[230]
Ps 64, omitted here,  is sung at lauds this day.

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

[231]
Ps 66, omitted here, is sung daily at lauds.

[233]
V. Deus vitam meam (Ps 55:9 (Gallican).)
The text in the Performing Edition is from J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer: 206. The BCP version is ‘[V. O God,] thou tellest my flittings. [R.] Put my tears into thy bottle.’

Lauds

[234]
1 Ant. Amplius lava me (Ps 50:4 (Old Roman).)

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

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

[235]
4 Ant. Dominus judicabit (I Kings (Samuel) 2:10.)

[236]
5 Ant. Celi celorum (Ps 148:4.)

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

[237]
Ant. Salutem ex inimicis (Luke 1:71.)

[239]
Feria quinta

The image is of Christ carrying the Cross.

Matins

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

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

[241]
1 Ant. Domine Deus (Ps. 69:2 (Old Roman).)

[243]
2 Ant. Esto michi (Ps. 70:3.)

[246]
3 Ant. Liberasti virgam (cf. Ps 73:2 (Old Roman).)

[248]
4 Ant. In Israel (Ps. 75:2.)

[249]
5 Ant. Tu es Deus (Ps 76:15.)

[253]
6 Ant. Propitius esto (Ps 78:9.)

[255]
V. Gaudebunt Labia (Ps 70:23.) Old Roman

Lauds

[256]
1 Ant. Tibi soli peccavi (Ps 50:6.)

2 Ant. Domine refugium (Ps 89:1.)

[257]
3 Ant. In matutinis (Ps 62:7.)

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

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

[259]
5 Ant. In sanctis ejus (Ps 150:1.)

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

[261]
Ant. In sanctitate (after Luke 1:75, 74, 71.)

[263]
Feria sexta

The image is of the Crucifixion.

Matins

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

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

[265]
1 Ant. Exultate Deo (Ps 80:2.)

[267]
2 Ant. Tu solus Altissimus (Ps. 96:9; after Ps 82:19.) after Gallican Psalter.

[268]
3 Ant. Benedixisti Domine (Ps 84:2.)

[270]
4 Ant. Fundamenta ejus (Ps 86:1.)

[271]
5 Ant. Benedictus Dominus (Ps 88:53.)

[273]
Ps 89, omitted here, is sung at lauds on Thursdays

[274]
Ps 90, omitted here, is sung daily at compline.

[275]
Ps 91, omitted here, is sung at lauds on Saturdays

[276]
Ps 92, omitted here, is sung at lauds on Sundays

[277]
Ps 94, omitted here, is sung daily atmatins as the Invitatory Psalm.

[278]
6 Ant. Cantate Domino (Ps 95:2.) Gallican

[279]
V. Intret oratio mea (Ps. 87:3.) Old Roman.

Lauds

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

[280]
2 Ant. In veritate (Ps 142:1.)

[281]
3 Ant. Illumina Domine (after Ps. 66:2)

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

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

[282]
5 Ant. In tympano et choro (Ps 150:4.)

[283]
Hymn. Eterna celi gloria.
Anon, 5th c.
Trans. (Performing Edition) J. M. Neale, The Hymnal Noted (1854), Collected Hymns: 100.
Trans. (Scholarly Edition) J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer: 246, revised in Lauda Syon: [29].

[284]
Ant. Per viscera (Luke 1:78.) Gallican

[287]
Sabbato

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

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

Matins

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

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

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

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

[289]
1 Ant. Quia mirabilia (Ps 97:1.)

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

[290]
2 Ant. Jubilate Deo (Ps 99:2.)

[291]
3 Ant. Clamor meus (Ps 101:2.) Gallican

[294]
4 Ant. Benedic anima mea (Ps 103:1.) Gallican

[297]
5 Ant. Visita nos Domine (Ps 105:4.)

[301]
6 Ant. Confitebor Domino (Ps 108:30.)

[303]
V. Domine exaudi (Ps 101:2) Gallican

Lauds

1 Ant. Benigne fac (Ps 50:20.)

[304]
2 Ant. Bonum est confiteri (Ps 91:1.)

[305]
3 Ant. Metuant Dominum (Ps 66:7.)

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

[308]
5 Ant. In cymbalis (Ps. 150:5.)

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

[309]
Ant. In viam pacis (Luke 1:79.)

[311]
Sunday at Vespers
The image is of the Shield of the Trinity (scutum fidei or scutum sancte trinitatis). Pater, Filius, and Spiritus Sanctus occupy the three corners; Deus occupies the centre. Between the corners ‘non est’, but connecting to the centre, ‘est’.

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

[312]
2 Ant. Fidelia omnia (Ps 110:8.)

[313]
3 Ant. In mandatis ejus (Ps 111:1.) Gallican

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

[314]
5 Ant. Nos qui vivimus (Ps 113:26.)

Ps. 113.

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

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

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

[316]
Hymn. Lucis Creator optime
Attributed to St. Gregory.
Trans. (Performing Edition) The Order of Vespers, 11.
Trans. (Scholarly Edition) J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer: 280, revised in Lauda Syon: [41].

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

[317]
V. Dirigatur Domine (after Ps 140:2.)

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

[319]
Monday at Vespers
The image appears to be St. Michael on the left, standing over the slain dragon, and a guardian angel on the right, protecting a child.

1 Ant. Inclinavit (Ps 114:2.)

[320]
2 Ant. Credidi propter (Ps 115:1).
This antiphon appears in British Library Cotton MS Tiberius C 1 117v with adiastematic notation which may be related to the diastematic version.

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

3 Ant. Laudate Dominum (Ps 116:1.)

[321]
4 Ant. Clamavi (Ps 119:1.)

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

5 Ant. Auxilium (Ps 120:1.)

[322]
Hymn. Immense celi Conditor
Attributed to St. Gregory.
This melody is used for the other ferias as well.
Trans. (Performing Edtiion) J. M. Neale, The Hymnal Noted, 55.
Trans. (Scholarly Edition) J. D. Chambers, Lauda Syon: [45].

[324]
Ant. Magnificet te semper (after Luke 1:46.)
This is the first of a series of five ferial Antiphons based on the Magnificat for the weekday ferias:
Monday: Magnificet te semper. (after Luke 1:46.)
Tuesday: Exultavit spiritus meus. (after Luke 1:47.)
Wednesday: Respexisti humilitatem meam. (after Luke 1:48.)
Thursday: Deposuit potentes. (after Luke 1:52.)
Friday: Suscepit Deus Israel. (after Luke 1:54.)

(The common memorials on ferias and lesser feasts that are found in this location in the Performing Edition appear at [189] in the Latin Edition and at [206] in the Scholarly Edition.)

These memorials are said on ferias, but also on feasts of three lessons (see rubric at the first Sunday after Trinity, 1735).

[325]
Tuesday at Vespers
The image repeats that given at none. It appears to represent the faithful on earth aspiring to join the heavenly Jerusalem (cf. Ps 122.)

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

[326]
2 Ant. Qui habitas (Ps 122:1.) Gallican

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

3 Ant. Adjutorium nostrum (Ps 123:7.)

[327]
4 Ant. Benefac Domine (Ps 124:4.)

5 Ant. Facti sumus (Ps 125:1.)

[328]
Hymn. Telluris ingens Conditor
Attributed to St. Gregory.
Trans. (Performing Edition) J. M. Neale, The Hymnal Noted (1854), 57; as printed in The English Hymnal 59.
Trans. (Scholarly Edition) J. D. Chambers, Lauda Syon: [47].

[330]
Ant. Exultavit spiritus meus (Luke 1:47.)

[331]
Wednesday at Vespers
The image is of Pentecost. This repeats the image of Terce.

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

[332]
2 Ant. Beati omnes (Ps 127:1.)

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

[333]
4 Ant. De profundis (Ps 129:1.)

[334]
5 Ant. Speret Israel (Ps 130:4.)

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

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

[336]
Ant. Respexisti (Luke 1:48.)

[337]
Thursday at Vespers
The image depicts the Arma Christi or Instruments of the Passion.

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

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

[338]
2 Ant. Ecce quam bonum (Ps. 132:1.)

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

[339]
3 Ant. Omnia quecunque (Ps. 134:6.)

[340]
4 Ant. Quoniam in eternum (Ps 135:1.) Gallican

Ps. 135.  As indicated in the notes, the Burnett Psalter has a puctuation structure that indicates clearly the singing of the abbreviated form of the psalm.

The York Breviary has the following rubric: ‘Notandum quod in festo duplici tantum finietur quilibet versus psalmi sequentis cum isto fine quoniam in eternum misericordia ejus. alias non.’  This indicates that ordinarily–at York–the psalm would be sung in its abbreviated form, but on double feasts in its extended form.

The evidence as regards Sarum practice is inconclusive.  While the absence of any rubric such as ‘quoniam. &c.’ suggests the short form, the punctuation in the breviaries and antiphonals, and the use of an enlarged captial letter for each new verse suggests the long form.  It may be that the abbreviated form exhibited in the breviary was originally simply a matter of saving space in the text, but that the space saving measure at some times and some places became also an abbreviation in performance.

The Sarum Psalter-hymnal 1522:pdf-149 and the Portiforium festivalis 1507:P-52r. give the short form, as in the Sarum breviary.   1506:100r. and ?1529:99v. include the cue-word ‘quoniam’ at the end of each verse, indicating the long form as normative.

[34]
5 Ant. Hymnum cantate (Ps 136:3.)

[342]
Hymn. Magne Deus potentie
Attributed to St. Gregory.
Trans. (Performing Edition) J. M. Neale, The Hymnal Noted, 61.
Trans. (Scholarly Edition) J. D. Chambers, Lauda Syon: [51].

[343]
Ant. Deposuit potentes (Luke 1:52.)

[344]
Friday at Vespers
The image is of the Crucifixion.

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

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

[345]
2 Ant. Domine probasti (Ps 138:1.)

[346]
3 Ant. A viro iniquo (Ps 139:1.) Old Roman

[347]
4 Ant. Domine clamavi (Ps 140:1.)
Neither the Gallican nor the Old Roman has ‘et’

[348]
5 Ant. Portio mea (Ps 141:6.)

[349]
Hymn. Plasmator hominis Deus.
Attributed to St. Gregory.
Trans. (Performing Edition) J. M. Neale, The Hymnary Noted, 63.
Trans. (Scholarly Edition) J. D. Chambers, Lauda Syon: [53].
The rubric explains that the hymn will only be sung on the Friday before the first Sunday of Lent. This is because on the preceding Fridays the service will be [first] vespers of the Full Service of the Virgin. However, before the introduction of the Full Office of the Virgin on Saturdays the hymn would have been sung on every Friday from the first Sunday after the Octave of the Epiphany until Lent, as indicated in Palmer, The Order of Vespers, p. 63.

[350]
Ant. Suscepit Deus (Luke 1:5.)

[351]
Psalm 142, omitted here, is sung on Fridays at lauds.

[352]
Saturday at Vespers
The image is of the Stirps Jesse, the genealogy of Jesus. Presumably this is chosen in reference to the weekly commemoration of St. Mary on Saturdays.  Nevertheless, Saturday vespers is normally considered as first vespers of Sunday.

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

[353]
2 Ant. In eternum (Ps 144:21.) Old Roman

[354]
3 Ant. Laudabo (Ps 145:2.)

‘quandiu’ is alternate spelling of ‘quamdiu’.

[355]
4 Ant. Deo nostro (Ps 146:1.) Old Roman

[356]
5 Ant. Lauda Hierusalem (Ps 147:1.]
In the Hebrew psalter this is a continuation of Ps. 147.

[357]
Hymn. Deus Creator omnium
Text by S. Ambrose.
The ‘winter’ hymn.
Trans. (Performing Edition) John David Chambers, Lauda Syon: [55].
Trans. (Scholarly Edition) John David Chambers, The Psalter, or Seven Ordinary Hours of Sarum (1852), 324.

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

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

[359]
Hymn. O Lux beata Trinitas.
Text by St. Ambrose.
The ‘summer’ hymn.
Trans. (Performing Edition) J. M. Neale, The Hymnal Noted, 1.
Trans. (Scholarly Edition) John David Chambers, The Psalter, or Seven Ordinary Hours of Sarum (1852), 325, revised in Lauda Syon: [56].
AH-LI: 40 (page 38).

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

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

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

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

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

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

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

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

[360]
Canticle. Magnificat

Thomas Tallis composed a four-voice alternatim setting in Mode I.

[361]

Completorium

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

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

An introduction to Sarum Compline appears in William Renwick, ‘ “I will lay me down in peace”: Singing Sarum Compline’, Church Music Quarterly, March 2022: 45-47.

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

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

This V. is omitted in Complines 12 and 13.

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

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

[362]
Compline 1
Compline 1. includes the ordinary parts of compline together with the propers of Advent.

Ant. Miserere (Ps 4:2.)

A three-voice setting by John Norman (d. ca. 1545) appears in London, British Library, Add.5665 (The Ritson manuscript), f. 145.

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

[363]
Psalm 90 is omitted from Maundy Thursday to Saturday in the Octave of Easter.  The main reason for this omission may be to reduce the burden during this very busy season.

There is no doxology at the end of psalm 90.  However, the following deem a doxology to be appropriate: The Lesser Hours of the Sarum Breviary (1899); 99; Mark Ardrey-Graves, ‘More divine than human’ (Phd. D. diss., James Madison University, 2015): 332; and the Sarum Antiphonale (1519-P and 1520-P): 146r.  Gloria Patri appears here in the Aberdeen Breviary I (1856):71v.

[364]
Chap. Tu in nobis.
G. H. Palmer. (The Order of Compline:6) indicates that the Chapter is sung to the tone of simple versicles, i.e. F reciting tone with inflection to D, or to D-E. As yet I have not found found any sources to support this.

[365]
Hymn. Te lucis ante terminum
Anon, 7th century.
Trans. (Performing Edition) J. M. Neale, The Hymnal Noted, 9.
Trans. (Scholarly Edition) J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer (London: Joseph Masters, 1852): 356.
This is the ordinary hymn throughout the year. The appropriate variable doxologies are not printed in the Breviarium 1531 or the Hymnale Sarum, or in the Antiphonale 1519.

Thomas Tallis composed five-voice settings of verse 2 for each of the two melodies.

An anonymous three-voice setting of verse 2 appears in Cambridge, Magdalene College, Pepys Ms 1236 f. 120v-121r.

[367]
V. Custodi nos Domine (after Ps 16:8.) Old Roman
This versicle is normally divided thus in non–Sarum use:
V. Custodi nos Domine ut pupillam oculi.
R. Sub umbra alarum tuarum protege nos.

[368]
Ant. Veni Domine

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

Some polyphony for this canticle appears in Fort Augustus Abbey A.1.  See Stephen Allenson, ‘The Inverness Fragments: Music from a Pre-reformation Scottish Parish and School’, Music and Letters LXX-1 (1989):1-45.

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

[369]
Hymn. Salvator mundi.
Trans. (Performing Edition) J. M. Neale, The Hymner, 107.
Trans. (Scholarly Edition) J. D. Chambers, Lauda Syon (London: J. Masters, 1866): 81.

The Use of York has the hymn Corde natus ex parentis daily until the octave of the Epiphany

[371]
Ant. Vigilate omnes (after Mark 13:33.)
It is very unusual for a mode IV antiphon to descend to low A as this one does.

Compline 3

[372]
Ant. Natus est nobis (cf. Is. 9:6; Luke 2:11.)

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

[373]
Compline 4
Ant. Nato Domino (after Apoc. 7:10)

Compline 5
Ant. Lux de luce

[374]
Ant. Alleluya. Omnes de Saba. (Is. 60:6.)

Compline 6
This is the ordinary compline throughout the year.

[375]
Ant. Salva nos Domine

Compline 7
Ant. Signatum est (Ps. 4:7.)

[376]
Resp. In pace in idipsum (Ps 4:9; V. Ps 131:4.) The R. is Gallican.

The purpose of the copious rubrics (Clericus, Chorus prosequitur, etc.) is to ensure that this responsory is performed in a particular way that differs both from that of the great responsories at matins and vespers, and from the brief responsories at terce, sext, and none.  It differs from the former in repeating the entire responsory after the V. Gloria Patri; it differs from the latter in not repeating the responsory before the first verse.

[377]
Hymn. Christe qui lux es et dies.
‘An Ambrosian hymn, quoted by Hinemar, Abp. of Rheims, in his treatise, Contra Godeschalcum. .. De und et non Trinâ Deitate, 857, thus fixing its date at an early period.’ John Julian, Dictionary of Hymnology (1907) [hymnary.org]
Trans. (Performing Edition) W. J. Copeland and others, The English Hymnal, 81, except v. 3.
Trans. (Scholarly Edition) J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer (London: Joseph Masters, 1852): 364.

Polyphony for this hymn appears in Fort Augustus Abbey A.1.  See Stephen Allenson, ‘The Inverness Fragments: Music from a Pre-reformation Scottish Parish and School’, Music and Letters LXX-1 (1989):1-45.

(Verse 6, Scholarly Edition: ‘corse’ = corpse, i.e. body.)

[379]
Ant. Cum videris (Is. 58:7.)

[380]
Compline 8
Ant. Media vita (V 1. After Ps 70:9.) Gallican

The normal performance order for this would be: antiphon incipit; psalm Nunc dimittis; full antiphon; verse 1 (Ne projicias), repeat ‘Sancte Deus‘ to the end of the antiphon; verse 2 (Noli claudere); repeat ‘Sancte fortis‘ to the end of the antiphon; verse 3 (Qui cognoscis); repeat ‘Sancte et misericors‘ to the end of the antiphon.  This practice is supported by the Hereford Breviary (1904) I:274 (third Sunday of Lent), where the rubric is ‘Chorus respondeat repetendo Sancte Deus usque ad finem, and likewise for the other repetitions.  However, several Sarum sources indicate that the first two repetitions are to be abbreviated to only what is printed: ‘Sancte Deus tantum‘ and ‘Sancte fortis tantum’: Oxford, Corpus Christi College MS 44:44; British Library, Harley MS 2911:37; Dublin Trinity College MS 78:23v; Paris, Bibliotheque Nationale MS Latin 17294 (The Bedford Breviary):186r; and the Exeter Ordinale I (1909):120.  The Aberdeen Breviary I (1856):73r. also supports this interpretation by providing the entire text at the final repetition.   However, many Sarum sources do not include these special rubrics, such as the ‘Old Ordinal’, ed Frere, The Use of Sarum II (1901):61; British Library Harley (the ‘New Ordinal’) 1001:31v; and the principal sources for this edition.  The similarly structured antiphon with verses O Rex gloriose at Compline on Passion Sunday may be compared.  The final rubric here, ‘usque ad finem antiphonam‘ may tacitly imply a similar practice.  (The practice is also related to–but not the same as–the antiphon and verse structure of the votive antiphon Salve regina with interpolated hymn-verses found in the processional.)

At Salisbury Cathedral from 1540 onwards the repetendum ‘Sancte Deus’ was used (presumably with the additional verses given below) as a votive antiphon in place of the antiphon to the Blessed Virgin daily before the Rood.  The text, as it appears in Thomas Tallis’ four-voice motet is:
Sancte Deus, Sancte fortis, Sancte et immortalis, miserere nobis
Nunc Christe te petimus miserere quaesumus.
Qui venisti redimere perditos, noli damnare redemptos.
Quia per crucem tuam redemisti mundum. Amen.

A 6-part setting was composed by John Sheppard (c. 1515-1558).

Polyphony for this antiphon appears in Fort Augustus Abbey A.1.  See Stephen Allenson, ‘The Inverness Fragments: Music from a Pre-reformation Scottish Parish and School’, Music and Letters LXX-1 (1989):1-45.

An anonymous three-voice setting of the verses ‘Nunc Jesu te petimus’ and Qui venisti redimere.’ appears in London, British Library, Add.5665 (Ritson ms,) f. 131v-132r.

Presumably the devotion was concluded with the verse and prayer from the feast of the Holy Name:
V. Omnis terra adoret te Deus et psallat tibi.
R. Psalmum dicat nomini tuo, Domine.

Prayer. Deus qui gloriosissimum nomen Jesu Christi unigeniti Filii tui fecisti fidelibus tuis summo suavitatis affectu amabile, et malignis spiritibus tremendum atque terribile: concede propicius, ut omnes qui hoc nomen Jesu devote venerantur in terris, sancte consolationis dulcedinem in presenti percipiant, et in futuro gaudium exultationis et interminabilis jubilationis obtineant.  Per Christum Dominum nostrum.

[381]
Compline 9
Resp. In manus tuas (Ps 30:6.)

A four-voice setting of this responsory was composed by John Sheppard.

[382]
Hymn. Cultor Dei
Text by Prudentius.
This hymn is in the unusual metre 7.7.7.7 with occasional hypermetric syllables.
Trans. Thomas Alexander Lacey, The English Hymnal, 104.

[384]
Ant. Rex gloriose (cf. Jeremiah 14:9.)

For performance notes, see antiphon Media vita above at Compline 8.

[386]
Compline 10
In effect compline of Maundy Thursday is the beginning of the commemoration of the death of Christ.  Hence it is without note, and it uses the Good Friday prayer.

Prayer. Respice quesumus Domine super hanc familiam tuam

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

Compline 11

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

[387]
Ant. Alleluya iiij.

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

Compline 13

[388}
Grad. Hec dies.
The use of the Easter gradual at compline is a departure from the normal form of compline.

V. In resurrectione tua Christe

Compline 14
Ant. Alleluya
This Alleluya uses the melody of the ordinary antiphon on the psalms at compline, Miserere mei [372].  It is thus a contrafacta.

[389]
Hymn. Jesu Salvator seculi
Attributed to Rabanus Maurus.
Trans. (Performing Edition) in The day-hours of the Church of England [F. Lygon], clxxvi.
Trans. (Scholarly Edition) J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer (London: Joseph Masters, 1852): 374.
John Sheppard (d. 1558) composed a six-part polyphonic setting for the even verses.

[390]
Ant. Alleluya. Resurrexit Domine (c.f. Mark 16:7)

[391]
Compline 15
Hymn. Jesu nostra redemptio.
Anon, 8th c.
Trans. (Performing Edition) John Chandler, The Hymns of the Primitive Church, 73; version from the Monastic Diurnal, 389.
Trans. (Scholarly Edition) J. D. Chambers, The Psalter, or Seven Ordinary Hours of Prayer (London: Joseph Masters, 1852): 376.

[393]
Ant. Alleluya. Ascendens Christus (Ephes. 4:8.)

[494]
Compline 16
Ant. Alleluya. Spiritus Paraclytus (cf. John 14:26.)

[395]
Compline 17
Seq. Alma Chorus.
This sequence also appears at the Feast of the Holy Name, but with a different text at the end.

[397]
Compline 18
Ant. Lucem tuam Domine

[398]
Compline 19
Ant. Sanctorum precibus

Compline 20
Ant. Virgo verbo concepit

[399]
Compline 21
Ant. Sancta Maria virgo

[400]
Compline 22
Ant. Beata mater et innupta virgo

Ant. Glorificamus te Dei genitrix

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

[401]
The preces follow the form of those at prime.

Kyrie eleyson

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

[402]
V. Benedicamus Patrem
V. Benedictus es Domine
These two versicles form the conclusion of the canticle Benedicite [52].

[403]
Confiteor; Misereatur; Absolutionem

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

[404]
V. Fiat misericordia (Ps 32:22.)

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

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

[405]
V. Exaudi Domine vocem. (Ps 26:7.)

Ps. 50.
On all ferias from Monday in the first week of Lent until Tuesday of Holy Week inclusive, in addition to ps. 50, ps. 142, Dominus exaudi. is also said, following directly, without note. This is the seventh of the Penitential Psalms, one of which is affixed to each hour of the day in Lent.

V. Exurge Domine (Ps 43:26.)

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

[406]
V. Domine exaudi orationem (Ps 101:2.)

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

The Order of Complin (London: Pickering and Co, 1881: 38) indicates that the V. ‘May the souls of the faithful through the mercy of God rest in peace.  R. Amen.’ [Fidélium ánime per misericórdiam Dei in pace requiéscant.  R. Amen.] i said at the conclusion of the Office.  This does not appear in the Sarum sources.  It would appear that this V. is a vestige(or brief memorial) of the daily (said) office of the dead, and would thus be appropriate if the appointed office of the dead were for some reason omitted.  This versicle does appear in the Use of York.

[407]
Pro pace ecclesie
The Service ‘For the Peace of the Church’ is separate from compline proper. It is the same as the morning service ‘For the Peace of the Church’, [60].

[408]
Prayer. Ecclesie tue [quesumus] Domine
Known as the Collect against the persecutors of Holy Mother Church.

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

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

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

[409]
Psalmi penitentiales
The image is David espying Bethsheba in her bath: the quintessential sin of the Psalmist.

As indicated on 887, the seven penitential psalms were recited daily on each feria of Lent beginning on Monday after the First Sunday in Lent.

The seven penitential psalms were also recited at the Reconciliation of Penitents on Maundy Thursday, as indicated in the Processional.

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

[415]
Ant. Ne reminiscaris (after Tob. 3:3; cf. Joel 2:17)
The longer form appears in the Sarum Books of Hours.
This antiphon, in its long form, is the basis of the petition ‘Remember not, Lord, our offences’ in the BCP Litany.

[416]
Litany
See 888 for instructions on the use of the Litany in Lent.

The saints appear in a hierarchical list: Mother of God; archangels, angels and spirits; John the Baptist, patriarchs and prophets; Peter and Paul, and the other apostles and evangelists and disciples; such are named each time.  The lists that follow, each of 12 martyrs; 12 confessors, monks and hermits; and 12 virgins/matrons, vary with the days of the week, Monday through Saturday, giving in total what appears to be the most extensive litany of the medieval period.

A different form of the Litany appears in the printed processionals.  It falls on Wednesdays and Fridays in the weeks after the First Sunday of Lent, and is sung during the return to the chancel after a procession to one of the side altars (in order).  This procession occurs after none and before mass.  This shorter form of the litany contains only 3 apostles/evangelists, 3 martyrs, 3 confessors, and 3 virgins/matrons on each day, beginning with the order given in the breviary, but diverging as the days proceed.  There are 11 such lists, concluding on Wednesday in the sixth week of Lent, the day before Maundy Thursday.  Thus these processions would cover up to 11 of the 13 side altars in Salisbury Cathedral.  Presumably in churches with less than 11 side altars the cycle would begin to repeat.  Within this litany are found several saints that are not listed in the breviary litany: Kenelm, Edmund, and Cuthburga.

The Aberdeen Breviary, as a derivative of Sarum, follows the pattern of the Sarum Litany, with unique lists for each weekday, but adds further saints to the lists, expanding the Sarum pattern of groups of 12 in each category.

The Litany as it appears in the 1529 Breviarium Romanum does not include the variable portions for weekdays.  Instead it includes only single lists of martyrs, pontifs and confessors, monks and priests, and virgins/matrons, as follows:

Stephane, Laurenti, Vincenti, Fabiane, Sebastiane, Johannes and Pauli, Cosma and Damiane, Gervasi and Prothasi; Berarde, Petre, Accurum, Adjute and Otto;

Silvester, Gregori, Martine, Augustine, Ambrosi, Hieronyme, Nicolae, Bonaventura, Ludovice;

Benedicte, Francisci, Antoni, Bernarde, Bernardine, Dominice;

Maria Magdalena, Agnes, Lucia, Cecilia, Agatha, Katherina, Barbara, Clara, Anna, Elizabeth.

The Litany as it appears in the York Breviary (ed. 1871) also omits variable portions for weekdays.  It lists, after John the Baptist, 18 apostles and evangelists, including Marcialis and Timothy; it gives a separate line to all innocents, followed by 25 martyrs, including Thomas, Alban, Oswald and Edmund; 24 confessors, including Wilfred, William (of York!) Cuthbert, Swithun, Edmund, Edward, Leonard, Giles, Anthony and Hilaron; and 25 virgins/matrons, including Pelagia, Austreberta, Hilda, Eufrilidis and Etheldreda.

The Litany as it appears in the Hereford Breviary (1505) includes 16 apostles and evangelists (13 regular apostles, Barnaba, Marce, and Luca), 21 martyrs, beginning with Ethelberte (of Hereford), and including Thoma (struck out), Albane, Edmunde, and Edikarde (Edwarde), and 17 confessors, beginning with Thomas of Hereford and including Dunstane, Cuthberte, and Cuthlace; and 17 virgins/matrons, including Etheldreda, Mulburga, Fides, Fredsqyda, and Osytha.

The Litany that appears in the Sarum style BL Add. 52359:283r. ff. does not follow the Sarum pattern.  It contains at the head of the martyrs, ‘Omni sancti innocentes’; then follows 19 martyrs of which Thomas is the last; then 16 confessors, including Maglori, Theodore, Eadmunde and Clodoalde; then 19 virgins/matrons, including Genoveva, Radegundis, Aurea and Oportuna.

While it woulds seem natural that Saint Osmund would be added at the top of the list of Sarum confessors, at least in the cathedral litany, this addition, like the addition of  Thomas Becket to the head of the martyrs (Tuesday below), would upset the special Sarum arrangement in groups of 12–unless another confessor were to be omitted–but which one?

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Mary appears thrice in succession, by name, as Mother of God, and as Virgin of virgins. (Principal feast day, the Assumption, August 15)
-Saint Michael, Archangel (September 29)
-Saint Gabriel, Archangel (March 24 in the Roman Kalendar)
-Saint Raphael, Raphael (October 5 at Salisbury Cathedral, and in the dioceses of York and Hereford, but not in the Sarum Kalendar or Martirology)
-Saint John the Baptist (Nativity, June 24; Beheading, August 29)
-The Apostles appear in a systematic order, beginning with Peter, the chief, and Paul, the apostle to the Gentiles
-Saint Peter and Saint Paul (June 29)
-Saint Andrew (November 30)
-Saint John (December 27)
-Saint James (July 25)
-Saint Thomas (December 21)
-Saints Phillip and James (May 1)
-Saint Matthew (September 21)
-Saint Bartholomew (August 24)
-Saints Simon and Thaddeus (Jude)  (October 28)
-Saint Mathias (February 24 (25 in leap year))
-Saint Barnabas (June 11)
-Saint Mark (April 25)
-Saint Luke (October 18)

Each feria contains the names of 12 martyrs, 12 confessors, and 12 virgins/matrons, except for Tuesday, which begins with the additional name of St. Thomas of Canterbury.  This is found in both the 1531 Breviary and the Penpont antiphonale:175v.  The Antiphonale 1519/1520 omits Saint Cornelius on Tuesday, thus maintaining the number of martyrs at 12.  On the other hand, in the printed Processionals–where each day contains only 3 of each category–it is St. Sixtus that is omitted.

[417]
Mondays in Lent
Parenthetical numbers indicate the occurrence of the saint in the processional: first number the week of Lent, second number the feria, third number the order within the category of martyrs, confessors, virgins.
-Saint Stephen (December 26).  (1-4.1)
-Saint Linus (second bishop of Rome, d. c. 67; September 23 in the Martyrology) (1-4.2)
-Saint Cletus (third bishop of Rome, d. c. 92; April 26 in the Martyrology) (1-4.3)
-Saint Clemens (fourth bishop of Rome, d. 99; November 23) (1-6.1)
-Saints Fabian and Sebastian (January 20.) (1-6.2, 1-6.3)
-Saints Cosmas and Damian (September 27.) (2-4.1, 2-4.2)
-Saints Primus and Felicianus (Memorial, June 9,) (2-4.3, 2-6.1)
-Saint Dionisi may be rendered Saint Denys (Denis) or Saint Dionysius in English.  (October 9) (2-6.2)
-St. Victor and companions.  (July 21 in the Martirology) (2-6.3)
-Saint Silvester (December 31) (1-4.1)
-Saint Leo (June 28) (1-4.2)
-Saint Jerome (September 30) (1-4.3)
-Saint Augustine (August 28) (1-6.1)
-Saint Isidore (April 4 in the Martirology) (1-6.2)
-Saint Julian (January 27) (1-6.3)
-Saints Gildard and Medard (June 8) (2-4.1, 2-4.2)
-Saint Albinus (Aubin, March 1 in the Martirology) (2-4.3)
-Saint Eusebius (August 14) (2-6.1)
-Saint Swithun (Memorial, July 2)  (2-6.2)
-Saint Birinus (December 3 in the Martirology) (2-6.3)

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-Saint Mary Magdalene (July 22) (1-4.1)
-Saint Maria Egyptiaca (April 2 in the Martirology, with a lengthy entry) (1-4.2)
-Saint Margaret (July 20) (1-4.3, 6-4.1) It is most strange that this saint and the next appear twice within the processional litanies.
-Saint Scholastica (February 10) (1-6.1; 5-6.1)  It is most strange that this saint and the revious one appear twice within the processional litanies.
-Saint Petronilla (May 31) (1-6.2)
-Saint Genovefa (Genevieve, January 3 in the Martirology) (1-6.3)
-Saint Praxedis (July 21) (2-4.1)
-Saint Sotheris (February 10 in the Martirology) (2-4.2)
-Saint Prisca (January 18) (2-4.3)
-Saint Tecla (September 23) (2-6.1)
-Saint Afra (August 5 in the Martirology) (2-6.2)
-Saint Edith (September 16) (2-6.3)

[419]
The modern Roman and Tridentine, and 1529 Breviaries omit the line ‘In hora mortis succúrre nobis Dómine.’
‘Succurre’ replaces ‘libera’ here because we ask in this particular instance for succour (i.e. mercy) in death, rather than for deliverance from death.

[422]
V. Ostende nobis Domine (Ps. 84:8)

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

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

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

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

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

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

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

V. Anime famulorum

R. Amen
Here the editor has chosen to set ‘Amen’ according to the pattern of the versicles and responsories, rather than as a concluding ‘Amen’ which would be Bc.C.  The sources do not provide a definitive example.

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

V. Dominus vobiscum

[424]
Prayer. Deus cui proprium est misereri

Prayer. Omnipotens sempiterne Deus, qui facis mirabilia

Prayer. Deus qui caritatis dona

Prayer. Deus a quo sancta desideria
This prayer is the basis for the Second Collect, for Peace, in BCP Evening Prayer.

[425]
Prayer. Ineffabilem misericordiam

Prayer. Fidelium Deus omnium Conditor

Prayer. Pietate tua quesumus

Tuesday
-Saint Thomas (December 29) (3-4.1)
-Saint Sixtus (August 6) (Sixtus does not appear in the processional litany in Lent.)
-Saints Cornelius and Cyprian (Memorial September 14) (3-4.2, 3-4.3)
-Saints John and Paul (June 26) (3-6.1)
-Saints Marcellinus and Peter (June 2)
-Saints Vitus and Modestus (June 15)
-Saint Adrian (presumably that of March 4 in the Martirology)
-Saint Nichasius and companions (October 11)
-Saint Eustachius and companions (presumably May 20 in the Martirology)
-Saint Gregory (March 12) (3-4.1)
-Saint Augustine (May 26) (3-4.2)

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-Saint Ambrose (April 4) (3-4.3)
-Saint Remigius (October 1) (3-6.1)
-Saint Donatian  (August 7)  Warren appears to be wrong in calling Donatian Donatus. The latter was a Benedictine monk living in Italy 1178-1198. (3-6.2)
-Saint Eligi (December 1 in the Martirology) (3-6.3)
-Saint Audomare (September 9 in the Martirology)
-Saint Sulpicius (January 17)
-Saint Paterne (April 15 in the Martirology, not the same as Paternus, Bishop of Avranches)
-Saint Dunstan (May 19) (4-4.1)
-Saint Grimbald (or Grymbald, July 7 in the Martirology)
-Saint Felicity and Saint Perpetua (March 7) (3-4.1, 3-4.2)
-Saint Columba (Columbyne, December 31 in the Martirology) (3-4.3)
-Saint Christina (July 24) (3-6.1)
-Saint Eulalia (February 12 in the Martirology) (3-6.2)
-Saint Eufemia (Memorial September 15) (3-6.3)
-Saint Eugenia (December 25 in the Martirology)
-Saint Gertrude (March 17 in the Martirology)
-Saint Ragenfledis (Abbess of the monastery at Denain, October 8)
-Saint Bathilidis (January 30)
-Saint Anastasia (December 25 in the Martirology) (4-4.3)
-Saint Etheldreda (June 23)

Wednesday
–St. Lawrence (August 10) (4-4.1
-Saints Tiburtius and Valerian (April 14) (4-4.2, 4-4.3)
-Saints Prothe and Hyacinth (Memorial September 10)
-Saints Abdon and Sennen (July 30)
-Saint Timothei and Apollinaris (August 23)
-Saint Saturninus (November 29)
-Saint Maurice (September 22) (4-6.3)
-Saint Gereon (October 10) (4-6.2)
-Saint Hilary (Memorial January 13)
-Saint Martin (November 11)
-Saint Brice (November 13) (6-4.1)
-Saints Amandus and Vedast (February 6) (6-4.2)
-Saint Germane.  There are two ‘Sancte Germane’ in the Litany, one on Wednesday and one on Saturday. These would be Saint Germaine of Auxerre (378-448) (July 31) and Saint Germaine of Paris (496-576) (May 28).
-Saint Ausberte (Ansbert, Archbishop of Rouen, February 9 in the Martirology)
-Saint Vulfram (October 15)
-Saint Arnulph (July 18)
-Saint Silvine (presumably one of the saints listed in the Martirology on September 22)
-Saint Taurine (August 11 in the Martirology)
-Saint Cuthbert (March 10) (6-4.3)
-Saint Agatha (February 5)
-Saint Susannah (August 11 in the Martirology) (5-4.2)

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-Saint Bridget (February 1) (5-4.3)
-Saint Barbara (December 4 in the Martirology)
-Saint Marina (June 18 in the Martirology)
-Satin Martina (January 1 in the Martifology)
-Saint Felicula (June 13 in the Martirology) (5-4.1)
-Saint Julitta (June 16 in the Martirology)
-Saints Sapientia (Sophia), Faith, Hope, and Charity (August 1 in the Martirology)

Thursday
–Saint Vincent (January 22) (4-6.1)
-Saints Gervase and Prothase (June 19) (5-6.1, 5-6.2))
-Saint Timothee (August 22 in the Martirology) (5-6.3)
-Saint Simphoriane (August 22 in the Martirology)
-Saint Felicissime (August 6 in the Martirology)
-Saint Agapite (presumably August 6 in the Martirology, but possibly Memorial August 17)
-Saint Alban (June 22) 5-4.1)
-Saint Gorgoni (Memorial September 9)
-Saint Achillee (identity not clear: April 23 or May 12 in the Martirology)
-Saint Ypolite (August 13) (5-4.2)
-Saint Luciane (January 8 in the Martirology) (5-4.3)
-Saint Nicholas (December 6) (4-6.1)
-Saint Audoene (Memorial August 24)
-Saint Romane (October 23)
-Saint Laude (Memorial September 21)
-Saint Machute (November 15) (4-6.3)
-Saint Sanson (July 28) (5-4.1)
-Saint Placide (disciple of St. Benedict, October 5 in the Martirology, but confused with Placitus the martyr) (5-4.2)
-Saint Columbane (November 21 in the Martirology) (5-4.3)
-Saint Anthoni (June 13)
-Saint Machari (January 15 in the Martirology)
-Saint Richard (April 3) (4-6.2)
-Saint Ethelwold (August 1 in the Martirology)
-Saint Cecilia (November 22) (4-4.2)
-Saint Fides (October 6)
=-Saint Austroberta (February 10 in the Martirology)
-Saint Emerentiana (January 23 in the Martirology)
-Saint Potentiana (Memorial, May 19)
-Saint Opportuna (April 22 in the Martirology)
-Saint Sophia (presumably May 15 in the Martirology, although listed there as ‘Sophy, a man of many miracles’.)
-Saint Juliana (February 16) (4-6.2)
-Saint Beatrix (July 29)
-Saint Crescentia (June 15)
-Saint Walburgis (February 25 in the Martirology) (6-4.2)
-Saint Ermenildis (February 13)

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Friday
–Saint Quintine (October 31) (6-4.1)
-Saint Christopher (Memorial July 25)
-Saint Lambert (September 17)
-Saint George (April 23)
-Saint Marcelle (January 16)
-Saint Theodore (November 9)
-Saint Valentine (February 14)
-Saint Grisogone (November 24)
-Saints Felix and Audactus (August 30)
-Saint Boniface (June 5) (6-4.2)
-Saint Kyliane (July 8 in the Martirology) (6-4.3)
-Saint Benedict (March 21) (5-6.1)
-Saint Maure (January 15) (5-6.2)
-Saint Maiole (May 11 in the Martirology)
-Saint Egidi (September 1) (5-6.3)
-Saint Wandregisile (Memorial July 22)
-Saint Wolmare (July 20 in the Martirology)
-Saint Philberte (August 20 in the Martirology)
-Saint Bertine (September 5)
-Saint Winnoce (November 6, but nothing in the Sarum Kalendar or Martirology)
-Saint Judoce (December 13 in the Martirology)
-Saint Petroce (June 4 in the Martirology)
-Saint Botulphe (June 17 in the Martirology)
-Saint Lucia (December 13)
-Saint Katherina (November 25) (4-4.1)
-Saint Sabina (Memorial August 29) (5-6.2)
-Saint Justina (September 26) (5-6.3)
-Saint Eufraxia (a virgin martyr of this name appear in the Martirology on May 7; other virgins appear on February 11 and March 13)
-Saint Fausta (September 20 in the Martirology)
-Saint Monegundis (July 2 in the Martirology)
-Saint Aldegundis (January 31 in the Martirology)
-Saint Radegundis (August 13 in the Martirology) (6-4.3)
-Saint Pientia (October 11 in the Martirology)
-Saint Benigna (unidentified)
-Saint Walburgis (February 25 in the Martirology)
-Saint Radegundis (same as above; an incorrect duplication).

Saturday
-Saint Calixtus (October 14)
-Saint Urban (Memorial May 25)
-Saint Magnus (Memorial August 19)
-Saint Menna (Memorial November 11)
-Saints Ruphe (August 27)
-Saint Valery (June 14 in the Martirology?)
-Saint Processus and Martiniani (July 2)
-Saint Marce and Marcelliane (October 7)
-Saint Gordian (May 10)
-Saint Pancraci (May 11)
-Saint Aldelm (May 25)
-Saint Aniane (Memorial November 17)
-Saint Evurci (September 7 in the Martirology)

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-Saint Basil (June 14)
-Saint Maurilli (September 13 in the Martirology)
-Saint Germane (May 28 or July 31)
-Saint Ausberte (February 9 or March 31 or December 13 in the Martirology)
-Saint Mamerte (May 11 in the Martirology)
-Saing Wilibrorde (November 7 in the Martirology)
-Saint Leonarde (November 6) (4-4.3)
-Saint Athanasi (May 2 in the Martirology)
-Saint Oswald (August 5) (3-6.3)
-Saint Agnes (January 21) (4-6.1)
-Saint Benedicta (October 8 inthe Martirology)
-Saint Martha (presumably January 19 in the Martirology)
-Saint Helena (presumably August 18 in the Martirology)
-Saint Euprepia (August 12 in the Martirology)
-Saint Candida (June 6 or August 29 in the Martirology)
-Saint Basilissa (January 9 in the Martirology)
-Saint Balbina (March 31 in the Martirology)
-Saint Ursula (October 21, with the 11,000 virgins)
-Saint Victoria (November 17 or December 23 in the Martirology)
-Saint Corona (May 14 in the Martirology)
-Saint Sexburgis (July 6 in the Martirology)

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Table of psalms

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