Cap. IX
QUANTI PSALMI DICENDI SUNT NOCTURNIS HORIS

[Ms P, fol. 73r – Paulus Diaconus – 
Ps.-Basil: Ms K², fol. 170v; Ms E¹, fol. 81v; Ms E², fol. 114r]

Ch. 9
HOW MANY PSALMS SHOULD BE SAID AT THE NIGHT OFFICES

Translated by: Julian Hendrix

In ista clavi melius est dicere quot, quam quanti.

In this chapter, it is better to say how many [quot] than how much [quanti].

₁Hiemis tempore praemisso imprimis versu: Deus in adjutorium meum intende, [Ps 69:2] in secundo tertio dicendum est: Domine, labia mea aperies, et os meum annuntiabit laudem tuam. [Ps 50:17]

₁During the winter time as defined above, first this verse is to be said: Oh God, come to my assistance [Ps 69:2]. Secondly this verse is to be said three times: Oh Lord, you will open my lips, and my mouth will proclaim your praise. [Ps 51:17].

Ideo tertio, propter ₇reverentiam sanctae Trinitatis, et quia triplex funiculus vix rumpitur. Quare dicit hic homo supplicans Deo: Domine, labia mea aperies, et os meum annuntiabit laudem tuam, cum in alio psalmo dicat Deus homini: Aperi os tuum, et ego adimplebo illud? [Ps 80:11] Sed per hoc, ubi dicit Deus homini. Aperi os tuum, manifestatur, liberum arbitrium datum homini esse, quatenus per se potuisset homo agere bonum, si voluisset. Et in hoc loco, ubi dicit homo Deo: Domine, labia mea aperies, manifestat, infirmatum esse ipsum liberum arbitrium, ita ut etiam homo per ipsum arbitrium liberum nil boni possit agere per se, nisi Domini misericordia praeveniendo et subsequendo eum adjuverit. Et bene dicit Domine labia mea aperies, ac si diceret: Domine, tu aperi, quia si tu aperueris labia mea, os meum laudem tuam pronuntiabit; nam si ego aperuero os meum, laudem tuam non annuntiabit.

Therefore, [it is said] three times on account of ₇reverence for the Holy Trinity and because a triple cord is hard to break. Why does this man supplicating God say: Oh Lord, you will open my lips and my mouth will proclaim your praise, when in another psalm, God says to humanity: Open your mouth and I will fill it [Ps 80:11]? But through this, where God says to humanity: Open your mouth, it shows clearly that free will was given to humanity, so that a man would have been able to do good through his own means, had he wished it. And in that place, where the man says to God: Oh Lord, you will open my lips, he shows clearly that this same will is weakened in such a manner that even through his own free will a man cannot do anything good himself, unless God’s mercy, preceding and following, assists him. And well he says Oh Lord, you will open my lips, and if he said: Oh Lord, you open [aperi], because if you open my lips, my mouth will proclaim your praise; for if I open my mouth, it will not announce your praise.

Sequitur: ₂cui subjungendus est tertius psalmus. Ideo tertius psalmus, quia de somni surrectione dicit.

He continues: ₂To that Psalm 3 should be added. Therefore the third psalm, because it speaks about awakening from sleep.

Sequitur: ₃post nunc psalmus nonagesimus quartus. Ideo psalmus nonagesimus quartus propter invitationem aliorum; nam ipse psalmus invitatorius dicitur, eo quod invitat ad ecclesiam venire. Nam quia consuetudo est sanctae Romanae ecclesiae, ideo illum B. Benedictus canere jussit.

He continues: ₃after that, Psalm 94. Psalm 94 [is chanted] on account of the invitation of the others; for the psalm itself is called the invitatory because it invites [us] to come to church. Because it is the custom of the holy Roman church, therefore blessed Benedict ordered [us] to sing it.

Duodecim psalmos canendi ab angelo tradita consuetudo obtinuit; nam [sicut] narrat Cassianus, quia tunc tempore Patrum Aegypti varie psalmi ad vigilias canebantur, et erat super hac consuetudine magna varietas (alii enim canebant quinquaginta [page 281] psalmos, alii autem plus, alii vero minus), deinde quia ista varietas erat canendi, venerunt SS. Patres in unum, ut definirent de quantitate psalmorum; et dum illi diu super hac definitione consulerent, angelus Domini descendit et stetit in medio eorum et cecinit duodecim psalmos et evanuit ex oculis eorum. Et cum illi hoc vidissent, cognoveruut, quia a Deo institutum est, ut duodecim psalmos canerent ad unumquodque officium vigiliae nocturnae.

The custom of singing twelve psalms, which was handed down by the angels, prevails; for just as Cassian reports, because in the time of the Egyptian Fathers various psalms were sung at vigils and there was great variety concerning this custom (for some sang forty psalms [page 281], while others sang more, but others fewer). Therefore because there was that variety in singing, the blessed fathers came into one group, in order to define the number of psalms. And while they consulted for a long time concerning a decree, an angel of the Lord descended, stood in the middle of them, chanted twelve psalms, and vanished from their sight. And when they had seen this, they recognized, because it was instituted by God, that they would sing twelve psalms at each office of the night vigils.

Deinde obtinuit consuetudo per ecclesias Africanas et occidentales, ut duodecim psalmos cantarent ad vigilias nocturnas. Sic enim dicit in libro secundo Institutae Patrum: [Nam] cum in primordiis fidei [omitted in Mittermüller, inserted from SC 106: fidei pauci quidem sed probatissimi monachorum nomine censerentur, qui sicut a beatae memoriae euangelista Marco, qui primus Alexandriae urbi pontifex praefuit, normam suscepere uiuendi, non solum illa magnifica retinebant, quae primitus ecclesiam uel credentium turbas in Actibus apostolorum legimus celebrasse – Multitudinis scilicet credentium erat cor et anima una, nec quisquam eorum quae possidebat aliquid suum esse dicebat, sed erant illis omnia communia. Quotquot enim possessores agrorum aut domorum erant, uendentes adferebant pretia eorum quae uendebant et ponebant ante pedes apostolorum: diuidebatur autem singulis prout cuique opus erat, [Act 4:32/34-35] verum etiam his multo sublimiora cumulauerant. Etenim secedentes in secretiora suburbiorum loca agebant uitam tanto abstinentiae rigore districtam, ut etiam his, qui erant religionis externi, stupori esset tam ardua conuersationis eorum professio.

Therefore, the custom of chanting twelve psalms at the night vigils prevailed throughout the churches of Africa and the east. For thus he [Cassian] says in the second book of the Institutes: For in the early days of the faith few indeed – but they were very upright – were regarded as monks, and they had received that form of life from the evangelist Mark of blessed memory, who was the first to rule as bishop over the city of Alexandria. They not only retained those magnificent qualities that we read in the Acts of the Apostles were originally cultivated by the Church and by the throngs of believers (namely, 'The multitude of believers had one heart and one soul, and none of them said anything that he possessed was his own, but all things were in common to them. For as many as owned fields or houses sold them and brought the price of what they sold and laid it at the feet of the apostles, and this was distributed to each just as each had need') [Act 4:32/34-35] but to these they even added things far more lofty. For they went off to quite secluded places on the outskirts of the city to lead a strict life of such rigorous abstinence that even those who did not share their religion were astonished at the arduous profession of their way of life.

Eo enim feruore diuinarum scripturarum lectionibus orationique et operi manuum diebus ac noctibus incubabant, ut ne escarum quidem adpetitus uel memoria, nisi alio tertione die corporis interpellaret inedia, cibumque ac potum non tam desideratum quam necessarium sumerent et ne hunc quidem ante solis occasum, ut tempus lucis cum spiritalium meditationum studiis, curam uero corporis cum nocte sociarent aliaque his multo sublimiora perficerent. De quibus etiam is, qui minus indigenarum relatione cognouit, ecclesiastica historia poterit edoceri.

For day and night they gave themselves over to the reading of Holy Scripture, to prayer, and to manual labor with such fervor that the very appetite for and memory of food only disturbed them every second or third day, when their bodies felt hunger, and they would take food and drink not so much out of desire as out of necessity. Indeed, they would not do this before sunset, so as to link the daytime with the pursuit of spiritual meditation but the care of the body with the night. And other things they did were far loftier than these. Whoever has not heard about these matters from the telling of those who are familiar with them can be taught by the Church’s history.

Ea igitur tempestate, cum ecclesiae illius primitiuae perfectio penes successores suos adhuc recenti memoria inuiolata duraret feruensque paucorum fides necdum in multitudinem dispersa tepuisset, uenerabiles patres peruigili cura posteris consulentes, quinam modus cotidiano cultui per uniuersum fraternitatis corpus decerni deberet, tractaturi conueniunt, ut hereditatem pietatis ac pacis etiam successoribus suis absolutam ab omni dissensionis lite transmitterent, uerentes scilicet ne qua in cotidianis sollemnitatibus inter uiros eiusdem culturae consortes dissonantia uel uarietas exorta quandoque in posterum erroris uel aemulationis seu schismatis noxii germen emitteret.

At that time, then, when the perfection of the primitive Church remained inviolate and was still fresh in the memory of succeeding generations, and when the fervent faith of the few had not yet been spread among the multitude and grown lukewarm, the venerable fathers, reflecting with unceasing concern on those who would follow them, came together to discuss what form daily worship should take throughout the whole body of the brotherhood. Thus they would transmit to their successors a legacy of devotion and peace that was free of any contentious strife, for they feared that in the daily services, among men who were participating in the same worship, some discord or difference might arise and that sometime thereafter it would burst forth into error or rivalry or harmful schism.

Cumque pro suo unusquisque feruore infirmitatis inmemor alienae id statui debere censeret, quod contemplatione fidei ac roboris sui facillimum iudicabat, parum discutiens quid generaliter plenitudini fratrum possibile esset, in qua necesse est infirmorum quoque partem maximam repperiri, diuersoque modo enormem psalmorum numerum instituere pro animi sui uirtute certarent, et alii quinquagenos, alii sexagenos psalmos, nonnulli uero ne hoc quidem numero contenti excedi eum debere censerent essetque inter eos pro religionis regula piae contentionis sancta diuersitas, ita ut tempus sollemnitatis uespertinae sacratissimae succederet quaestioni, cotidianos orationum ritus uolentibus celebrare unus in medium psalmos Domino cantaturus exsurgit.

And as each one was recommending, in accordance with his own fervor and heedless of his neighbor’s weakness, that what he judged easiest for himself in view of his faith and strength should be mandated, taking little account of what would be most possible for all the brothers (necessarily including a very large proportion of the sick also), and as they were contending in various ways to settle upon an enormous number of psalms, each one in keeping with his ability, some fifty psalms and others sixty, while still others who were not even content with this number were suggesting that it should be surpassed, there was among them such a holy division in their pious struggle on behalf of the rules of religious practice that the moment for the most sacred evening service intruded upon the discussion.

Cumque sedentibus cunctis, ut est moris nunc usque in Aegypti partibus, et in psallentis uerba omni cordis intentione defixis undecim psalmos orationum interiectione distinctos contiguis uersibus parili pronuntiatione cantasset, duodecimum sub alleluiae responsione consummans ab uniuersorum oculis repente subtractus quaestioni pariter et caerimoniis finem inposuit.

As they were getting ready to carry out the daily rites of prayer, someone in their midst arose to sing the psalms to the Lord. And when all were seated, as is still the custom throughout Egypt, and had fixed the full attention of their hearts upon the chanter’s words, he sang eleven psalms that were separated by the interposition of prayers, all the verses being pronounced in the same tone of voice. Having finished the twelfth with an Alleluia as a response, he suddenly withdrew from the sight of all, thus concluding both the discussion and the ceremony.

(6) Exhinc uenerabilis patrum senatus, intellegens angeli magisterio congregationibus fratrum generalem canonem non sine dispensatione domini constitutum, decreuit hunc numerum tam in uespertinis quam in nocturnis conuenticulis custodiri. Quibus lectiones geminas adiungentes, id est unam ueteris et aliam noui testamenti, tamquam a se eas traditas et uelut extraordinarias uolentibus tantum ac diuinarum scripturarum memoriam possidere adsidua meditatione studentibus addiderunt. In die uero sabbati uel dominico utrasque de nouo recitant testamento, id est unam de Apostolo uel Actibus apostolorum et aliam de Euangeliis. Quod etiam totis Quinquagensimae diebus faciunt hi, quibus lectio curae est seu] memoria scripturarum. [Cassian, Institutiones II, c. 5-6, SC 109, pp. 64-70]

Thereupon the venerable gathering of fathers understood that, according to the Lord’s will, a universal rule had been established for the groups of the brothers through the teaching of an angel, and they determined that this number was to be observed at both the evening and the morning assemblies. To this they joined two readings, that is, one from the Old Testament and another from the New; this was their own doing and as it were optional, and they added them only for those who wished to reflect on Holy Scripture and were eager for assiduous meditation. But on Saturday and Sunday they do both readings from the New Testament – that is, one from the Apostle or the Acts of the Apostles and another from the Gospels. On all the days of Lent this is also done by those whose concern is the reading and recalling of Scripture. [Cassian, Institutiones II, c. 5-6; trans. Ramsey]

Cum ₈expositiones earum dicit, subaudiendum est: lectionum veteris et novi testamenti. Et hoc notandum est, quod potest expositio veteris et novi testamenti secundum auctoritatem hujus regulae, ita tamen, ut cum lectus fuerit liber veteris vel novi testamenti, non debet iterum relegi, sed causa honestatis debent legere expositionem ejusdem libri aut alterius libri, si non potuerint ejusdem libri expositiones habere.

When he says commentaries on them, it must be understood [to be] on readings from the Old and New Testaments. And this should be noted: it can be a commentary on the Old and New Testament according to the authority of this rule, thus nevertheless, when the book to be read is from the Old or New Testament, it ought not be reread, but for the sake of respectability they ought to read the commentary on the same book or of another book, if they cannot have a commentary on the same book.

V. gr. si liber Isaiae lectus fuerit, non debet iterum relegi, sed causa honestatis secundum auctoritatem capituli hujus debent legere expositiones, quas Hieronymus in Isaiam fecit. Si vero non habuerint ejusdem libri Isaiae prophetae expositiones, legant expositiones psalmorum aut Evangelii aut alterius libri novi et veteris testamenti.

For example, if the book of Isaiah is read, it ought not be reread, but for the sake of respectability they ought to read the commentary Jerome wrote on Isaiah, according to the authority of this chapter. But if they do not have a commentary on the book of the prophet Isaiah, let them read the commentaries on the psalms or Gospels or other books of the New and Old Testament.

Vide modo, quia non dixit a nominatis, sed a nominatissimis, quia fuerunt multi nominati, et tamen in eorum libris inventus est error, et ideo dixit a nominatissimis, ac si diceret: illorum doctorum legant expositiones, in quorum libris non invenitur error, sicuti est Augustinus et Gregorius sive Ambrosius, et caeteri alii patres catholici.

Observe now, that he did not mean by renowned [authors], but by most renowned, because many are renowned, but nevertheless, error is found in their books and therefore he said by the most renowned. It is if he said: they should read the commentaries of those learned men, in whose books no error is found, like Augustine, Gregory, Ambrose, or the rest of the other catholic fathers.

Et hoc notandum est, quia, cum dicit inter quas et tria responsoria canantur, species est, i. e. illa species, qua major pars superat minorem, eo quod duo responsoria dicuntur inter [page 282] lectiones, tertium vero responsorium post tertiana lectionem canitur. Ecce propter duo responsoria dixit etiam tertium. Quod vero dicit lectio apostoli, absolute de Paulo apostolo intelligunt nostri, quia in scripturis divinis, ubi invenitur apostoli, de Paulo intelligitur.

And it must be noted that when he says three responsories should be chanted in between the readings, it is a particular kind, that is, the kind by which the greater part surpasses the lesser part, because two responsories are said between [page 282] the readings, but the third responsory is sung after the third reading. See here: because of the two responsories, he mentioned also a third. But that he says a reading of the apostle, we understand [it] absolutely [to be] concerning the apostle Paul, because in the divine scriptures, where it says 'of the apostle,' it is understood to be concerning Paul.

Si autem de aliis apostolis vult dicere, cum adjectione nominis illius dicit, v. gr. apostoli Petri, apostoli Judae et reliq. Psallere usum esse post Moysen David prophetam in magno mysterio prodit ecclesia; hic enim a pueritia in hoc munus a Deo specialiter electus et cantorum princeps psalmorumque thesaurus esse promeruit, cujus psalterium idcirco [omitted in ed. Mittermüller, added from CCSL 113 cum melodia cantilenarum suavium ab ecclesia frequentatur, quo facilius animi ad conpunctionem flectantur. Primitiva autem ecclesia ita psallebat ut modico flexu vocis faceret resonare psallentem, ita ut pronuntianti vicinior esset quam canenti.

If, however, he wishes to speak about the other apostles, he says so by the addition of their names, for example, the apostle Peter, the apostle Jude, etc. The church discloses, in a great mystery, that David the prophet first used the psaltery after Moses [see 1 Chr 13:8; 16:5]. For he, specially selected by the Lord for this duty from childhood, deserved to be both the prince of the singers and the storehouse of psalms. For this reason, the church frequently uses his psaltery with its melody of sweet songs, by which souls may be moved more easily to compunction. The primitive church, however, so chanted the psalms that it had the psalmist make his voice resonate with only a slight inflection, so that it was closer to speaking than to singing.

Propter carnales autem in ecclesia, non propter spiritales, consuetudinem cantandi est instituta ut, qui verbis non conpugnuntur, suavitata modulaminis moveantur. Sic namque et beatissimus Augustinus in libris Confessionum suarum consuetudinem canendi adprobat in ecclesia, 'ut per oblectamenta, inquit, aurium infirmior animus ad affectum pietatis exsurgat'. [Augustinus, Confessiones X, c. 33.49-50] Nam in ipsis sanctis dictis religiosius et ardentius moventur animi nostri ad flammam pietatis cum cantatur quam si non cantetur. Omnes enim affectus nostri pro sonorum diversitate vel novitate nescio qua occulta familiaritate excitantur magis cum suavi] et artificiosa voce cantatur. [Isidore of Seville, De ecclesiasticis officiis I, c. 5.1-2, CCSL 113, p. 6]

However, the custom of singing was instituted in the church on account of the sensual ones, not the spiritual, so that, since they do not feel compunction because of the words, they might be moved by the sweetness of the modulation. Thus, in fact, even the most saintly Augustine in his Confessions approved the custom of singing in the church, 'so that through pleasures of the ears,' he said, 'the weaker spirit might rise up to the feeling of piety. [Augustinus, Confessiones X, c. 33.49-50] For in these holy words our souls are moved with more religious fervor and more fervor to the flame of piety when sung than if not sung. I do not know by what hidden familiarity, through the diversity or newness of sounds, all our affections are more stirred when sung by a sweet and accomplished voice. [Isidore of Seville, De ecclesiasticis officiis I, c. 5.1-2; trans. Thomas L. Knoebel, Ancient Christian Writers, vol. 61, New York/Mahwah NJ 2008, p. 31]

Canticum idem tunc Moyses primus invexit quando [omitted in ed. Mittermüller, inserted from CCSL 113: quando, percussa Aegypto decem plagis et Pharaone submerso cum populis, per insueta maris itinera ad desertum gratulabundus egressus est, dicens: Cantemus domino; gloriose enim honorificatus est. [Ex 15:1] Deinde Debora, non ignobilis femina, in libro Judicum hoc ministerio functa reperitur; [cf. Judg 5] postea multos non solum viros sed etiam feminas spiritu divino completas dei cecinisse mysterio. Canticum autem est vox hominis, psalmus autem qui canitur] canitur ad psalterium. [Isidore of Seville, De ecclesiasticis officiis I, c. 4, CCSL 113, pp. 5-6]

Moses also was the first to introduce the canticle when, after the Egyptians had been struck by ten plagues and Pharaoh had been submerged with his people, he made a joyful exit to the desert through the unaccustomed roads of the [Red] Sea saying: 'Let us sing to the Lord, for he is honored gloriously' [Exod 15:1]. Afterwards Deborah, a not ignoble woman, is reported in the Book of Judges to have performed this ministry. [cf. Judg 5] Thereafter [it is also reported that] many, not only men but also women, filled with the divine spirit, had sung the mysteries of God. A canticle is sung by the human voice alone, but a psalm is that which is sung to the accompaniment of the psaltery. [Isidore of Seville, De ecclesiasticis officiis I, c. 4; trans. Knoebel, p. 30]

Orthodoxus est recte credens, et ut credit vivens; Orthos enim graece, latine recte dicitur, doxa gloria, h. c. vir rectae gloriae. Quo nomine non potest vocari, qui aliter vivit, quam credit. [Isidore of Seville, Etymologiae VII, c. 14.5]

An 'orthodox person' [orthodoxus] is one who believes rightly, and who lives as he believes. Now ὀρϑῶς in Greek means 'rightly' [recte], δόξα is 'good repute' [gloria]: an orthodox person is a man 'of good and right repute' [recta gloria]. He who lives otherwise than as he believes cannot be called by this name. [Isidore of Seville, Etymologiae VII, c. 14.5; translation from Barney et al.]

Hymnos primum eundem David prophetam condidisse ac cecinisse, manifestum est [omitted in ed. Mittermller, inserted from CCSL 113: est, deinde et alios prophetas. Postea quidem et tres pueri in fornacem positi, convocata omni creatura, creatori omnium hymnum canentes dixerunt. [Dn 3]. Itaque et in hymnis et psalmis canendis, non solum prophetarum sed etiam ipsius domini et apostolorum habemus exemplum et praecepta de hac re utilia ad movendum pie animum et ad inflammandum divinae dilectionis affectum.

It is clear that hymns were first composed and sung by the prophet David himself, and then also other prophets did so. Afterwards also, the three young men placed in the furnace sang a hymn to the creator of all things, invoking every creature. [Dn 3] Therefore, we have the example and the commands not only of the prophets but also of the Lord himself and the apostles of how singing hymns and psalms is useful for moving souls and inflaming affection for the love of God.

Sunt autem divini hymni, sunt et ingenio humano compositi. Hilarius autem, Gallus episcopus, Pictavis genitus, eloquentia conspicuus, hymnorum carmine floruit primus. Post quem Ambrosius episcopus, vir magnae gloriae in Christo et in ecclesia clarissimus doctor, copiosus in hujusmodi carmine claruisse cognoscitur; atque inde hymni ex ejus nomine Ambrosiani vocantur, quia ejus tempore primum in ecclesia Mediolanensi celebrari coeperunt, cujus celebritatis devotio dehinc per totius occidentis ecclesias observatur. Carmina autem quaecunque in laudem dei dicuntur] hymni vocantur. [Isidore of Seville, De ecclesiasticis officiis I, c. 6, CCSL 113, p. 7]

There are divine hymns and then there are those composed by human talent. Hilary the Gallic bishop of Poitevin stock, conspicuous in eloquence, was the first one eminent in the poetry of hymns. After him Ambrose the bishop, a man of great glory in Christ and a most renowned doctor of the church, is known to have shone very frequently in song of this kind. Consequently the hymns are called Ambrosian from his name, because they first began to be celebrated in the church of Milan in his time. Because of his fame, from his time on this devout practice is observed throughout the churches of the whole west. Thus, songs of this type proclaimed in praise of God are called hymns. [Isidore of Seville, De ecclesiasticis officiis I, c. 6; trans. Knoebel, pp. 31-32]

Antiphonas primum graeci composuerunt duobus choris alternatim concinentibus, quasi duo cherubim duoque testamenta invicem sibi conclamantia. Apud latinos autem primus idem beatissimus Ambrosius antiphonas instituit graecorum exempla imitatus. Ex hinc in cunctis occiduis regionibus earum usus crebruit. [Isidore of Seville, De ecclesiasticis officiis, c. 7, CCSL 113, pp. 7-8]

The Greeks first composed antiphons, with two choirs singing alternately like two seraphim and the two testaments, exclaiming to one another. Among the Latins, however, the same most blessed Ambrose was the first to have instituted antiphons, imitating the example of the Greeks. From that time on their usage has increased in all the western regions. [Isidore of Seville, De ecclesiasticis officiis, c. 7, trans. Knoebel, p. 32]

Responsoria ab italis longo ante tempore sunt reperta et vocata hoc nomine, quod uno canente chorus consonando respondeat. Antea autem id solus quisque agebat, nunc vero unus, interdum duo vel tres communiter canunt choro autem in plurimis respondente. [Isidore of Seville, De ecclesiasticis officiis, c. 8, CCSL 113, p. 8 ] [page 283]

Responsories were discovered by the Italians a long time ago. They are called by this name because the choir responds to the one singing in the manner of an echo. Formerly, however, there was only one singer. Now sometimes one, sometimes two or three sing together, the choir responding in many voices. [Isidore of Seville, De ecclesiasticis officiis, c. 8; trans. Knoebel, p. 32] [page 283]

Choros idem Moyses post transitum rubri maris primum instituit [omitted in ed. Mittermüller, added from CCSL 113: utrumque sexum distinctis classibus, se ac sorore praeeunte, canere deo in choris carmen triumphale perdocuit. Chorum autem ab imagine factus coronae et ex eo ita vocatus; unde et Ecclesiasticus liber scribit: Stantem sacerdotem ante aram, et in circuitu ejus coronas fratrum. [Sir 50:13] Chorus enim proprie multitudo canentium est; quique apud Judaeos non minus a decem constat canentibus, apud nos autem incerto numero a paucioribus plurimisve sine ullo] discrimine constat. [Isidore of Seville, De ecclesiasticis officiis I, c. 3, CCSL 113, p. 5]

Likewise, after crossing the Red Sea, Moses was the first to institute choirs. He separated the ranks into men and women, and then, with himself and his sister walking in front, he guided them in choirs to sing a triumphal song to God. A choir, however, is made in the likeness of a crown and from that is so named. Thus also the book of Ecclesiasticus describes: 'The priest is standing before the altar, and around him a crown of brothers' [Sir 50:13]. Characteristically, a choir is a multitude of singers. Among the Jews it consisted of not fewer than ten singers, but among us it consists of an undetermined number from very few to very many without any difference. [Isidore of Seville, De ecclesiasticis officiis I, c. 3; trans. Knoebel]

Precibus Dominum deprecari Christus nobis et composuit et [omitted in ed. Mittermüller, inserted from CCSL 113: constituit. Cum ergo quaererent supplicare apostoli deo et nescirent quomodo precarentur, dixerunt Christo: Domine, doce nos orare, [Lc 2:1] id est compone nobis preces; statim dominus, de libro juris coelestis, docuit quomodo orarent vel quomodo dominum impetrarent. Ex hoc perducta est consuetudo ecclesiae deum precibus exposcere contra aegritudines animae, et utere preces ad instar earum quas constituit Christus, quasque primi Graeci coeperunt componere quibus] domino supplicarent. [Isidore of Seville, De ecclesiasticis officiis I, c. 8/9, CCSL 113, p. 8]

Christ both composed and established prayers for us to beseech the Lord. When, therefore, the apostles sought to entreat with God and did not know how to pray, they said to Christ: 'Lord, teach us how to pray' [Lc 2:1], that is, compose prayers for us. Immediately the Lord taught from the book of the heavenly law how they should pray or how they should beseech the Lord. From this has continued the custom of the church to entreat God by prayers against sorrows of the soul and to use prayers like those Christ established, and like those that the first Greeks began to compose to supplicate the Lord [Isidore of Seville, De ecclesiasticis officiis I, c. 9; trans. Knoebel, pp. 32-33]

Laudes, h. e. Alleluja canere et canticum est Hebraeorum cujus [omitted in ed. Mittermüller, inserted from CCSL 113: expositio duorum verborum interpretatione consistit, hoc est, 'laus Dei'; de cujus mysterio Joannes in Apocalypsin refert se spiritu revelante vidisse, et audisse vocem coelestis exercitus angelorum tanquam vocem aquarum multarum, et tanquam vocem validorum tonitruum dicentium 'alleluia'. [cf. Apc 19:6] Ex quo nullus debet ambigere hoc laudis mysterium, si digna fide et devotione celebretur, angelis esse conjunctum.

Lauds, that is, the Alleluia, is also a Hebrew canticle. Its explanation consists in the translation of two words, that is, 'God’s praise.' John reports about its hidden meaning in the Apocalypse, the spirit revealing itself to him, that he had seen and 'heard the voice' of a heavenly company of angels 'like the sound of many waters and like the sound of mighty thunderclaps, crying out ‘Hallelujah’' [cf. Apc 19:6] From this no one should doubt that this mystery of praise, if celebrated with worthy faith and devotion, is joined to that of the angels.

Alleluia autem, sicut et amen de hebraea in aliam linguam nequaquam transfertur, non quia interpretari minime queant, sed, sicut aiunt doctores, servatur in eis antiquitas propter sanctiorem auctoritatem. In Africanis autem regionibus non omni tempore sed tantum dominicis diebus et quinquaginta post domini resurrectionem alleluia cantatur pro significatione futurae resurrectionis et laetitiae; verum apud nos secundum antiquam Hispaniarum traditionem, praeter dies jejuniorum, vel quadragesimae omni tempore cantatur alleluia; scriptum est enim: Semper laus ejus in ore meo. [Ps 33:2] Quod vero post consummatam psalmorum sive lectionum praedicationem alleluia in fine cantatur, hoc in spe futura facit ecclesia significans post annuntiationem regni coelorum quae in hac vita per utrumque Testamentum mundo praedicatur, actionem nostram non esse futuram nisi in laudem Dei, sicut scriptum est: Beati qui habitant in domo tua, in saecula saeculorum laudabunt te. [Ps 83:5] Hinc est quod et liber Psalmorum in laude concluditur, ut eadem post finem saeculi laus] aeterna, monstretur. [Isidore of Seville, De ecclesiasticis officiis I, c. 13.1-4, CCSL 113, pp. 15-16]

Alleluia, just like amen, is never translated from Hebrew into another language, not because they cannot be translated, but as the teachers say, antiquity is preserved in them because of their very sacred authority. In African regions, however, the alleluia is not sung all the time but only on Sundays and during the fifty days after the resurrection of the Lord as an indication of future resurrection and rejoicing. But among us, the alleluia is chanted always except for fast days or during Lent, according to the ancient Spanish tradition. For it is written: 'his praise shall continually be in my mouth' [Ps 33:2]. But when the alleluia is chanted at the end, after the conclusions of the psalms or the preaching of the readings, the church does this in future hope. It signifies, after the announcing of the heavenly reign, which is preached to the world in this life through both testaments, that our action will be nothing other than the praise of God. For it is written: 'Happy are those who live in your house, ever singing your praise' [Ps 83:5]. This is the reason that the Book of Psalms is concluded in praise, so that the same eternal praise after the end of the world might be shown. [Isidore of Seville, De ecclesiasticis officiis I, c. 13; trans. Knoebel, pp. 38-39]

Lectiones pronuntiare ordo antiquae institutionis esse Judaeorum traditio docet [omitted in ed. Mittermüller, inserted from CCSL 113: Nam et ipsi legitimis praefinitisque diebus ex lege et prophetis lectiones in synagogis utuntur, et hoc de veteri patrum institutione servantes. Est autem lectio non parva audientium aedificatio. Unde oportet ut quando psallitur psallatur ab omnibus; cum oratur, oretur ab omnibus, cum lectio legitur, facto silentio, aeque audiatur a cunctis. Nam etsi tunc superveniat quisque cum lectio celebratur, adoret tantum deum et praesignata fronte aurem sollicite commodet (patet tempus orandi cum omnes oramus; patet cum voluerit orare privatim) obtentu orationis ne perdideris lectionem; quia non semper eam quilibet paratam potest habere, cum orandi potestas in promptu sit. Nec putes parvam nasci utilitatem ex lectionis auditu; siquidem oratio ipsa fit pinguior dum mens recenti lectione saginata per divinarum rerum quas nuper audivit imagines currit. Nam et Maria soror Marthae, quae sedens ad pedes Jesu, sorore neglecta verbum intentius audiebat, bonam partem sibi elegisse domini voce firmatur. [cf. Lc 10:42] Ideo et diaconus clara voce silentium admonet ut, sive dum psallitur sive dum lectio pronuntiatur, ab omnibus unitas conservetur, ut quod omnibus praedicatur aequaliter] ab omnibus audiatur. [Isidore of Seville, De ecclesiasticis officiis I, c, 10.1-3, CCSL 113, pp. 8-9]

Tradition teaches that to proclaim readings is an ancient institution of the Jews. For indeed on the legitimate and prescribed days they used readings from the Law and the Prophets in the synagogues. [The churches of Christ] preserve this by ancient institution of the Fathers. The reading is a not unimportant edification of the hearers. Thus, it is proper that when psalms are being chanted they be chanted by all, that when there is praying all pray, and that when the reading is being read, silence is kept, so that the reading may be heard by all. For even if then someone were to come in while the reading is being celebrated, he would simply adore God and, having made the sign on his forehead, solicitously lend his ear, laying aside his prayer lest he lose the reading. (It is clear that we must pray with all during the time of praying, it is also clear that he can pray privately if he wishes.) We do this because it is not always possible that one have a reading at hand, while the ability to pray is always present. Nor should you think there is little usefulness generated from hearing the reading. Perhaps the prayer itself may grow stronger when the mind, filled by a recent reading, runs through images of divine things that it has recently heard. For even Mary, the sister of Martha 'who listened' more intently to 'what he was saying, and sat at the Lord’s feet' having neglected her sister, was strengthened by the voice of the Lord [who said] that she had 'chosen the better part' [cf. Lc 10:42]. Thus also the deacon admonishes silence in a clear voice so that, whether psalms are being chanted or the reading is being read, unity might be preserved by all, so that what is preached to all might be heard equally by all. [Isidore of Seville, De ecclesiasticis officiis I, c, 10.1-3; trans. Knoebel, p. 33]

Pronuntiantur autem lectiones [omitted in ed. Mittermüller, inserted from CCSL 113: in Christi ecclesiis de scripturis sanctis. Constat autem eadem sacra scriptura ex veteri lege et nova. Vetus lex illa est quae data est primum Judaeis per Moysen et prophetas, quae dicitur vetus testamentum; testamentum autem dicitur quia idoneis testibus utique a prophetis scriptum est atque signatum. Nova vero lex evangelium est, quod dicitur novum testamentum, quod per ipsum filium dei Christum et per suos apostolos dedit. Illa lex vetus velut radix est, haec nova velut fructus ex radice. Ex lege enim venitur ad evangelium. Siquidem Christus, qui hic manifestatus est, ante in lege praedictus est, immo ipse locutus est in prophetis sicut scriptum est: Qui loquebar, ecce adsum; [Is 52:6] legem quidem praemittens, velut infantibus paedagogum, evangelium vero perfectum vitae magisterium jam adultis omnibus praestans. Ideo in illa operantibus bona terrae promittebantur, hic vero sub gratia ex fide viventibus regnum coeleste tribuitur. Evangelium autem dicitur bonum nuntium, et re vera bonum nuntium, ut qui susceperint] filii Dei vocentur. [Isidore of Seville, De ecclesiasticis officiis I, c. 11, CCSL 113, pp. 9-10]

It is the readings from the Sacred Scriptures that are read in the churches of Christ. The very same Sacred Scripture consist of the Old Law and the New. The old is that which was given first to the Jews through Moses and the prophets; it is called the Old Testament. It is called a testament because it was written and sealed by suitable witnesses, indeed by the prophets. The New Law is the gospel, called the New Testament, which he gave through Christ, the very son of God, and through his apostles. That Old Law is, as it were, the root; this New [Law] is, as it were, the fruit of the root. For from the Law it proceeds to the gospel. Indeed, Christ, who has been manifested in the gospel, was foretold in the Law, or rather he himself spoke in the prophets as it is written: 'I who spoke, here I am' [Is 52:6]. He who was sending the Law before, like a pedagogy for children, is now presenting the gospel, truly the perfect teaching of life, to all adults. Thus, in the Law the goods of the earth were being promised to those who were working; in the gospel the kingdom of heaven is being offered to those living under grace by faith. The gospel indeed is called the good news, and in truth it is good news inasmuch as those who accept it are called sons of God. [Isidore of Seville, De ecclesiasticis officiis I, c. 11:1-3; trans. Knoebel, pp. 33-34]

De matutinorum antiquitate et auctoritate testis est [omitted in ed. Mittermüller, inserted from CCSL 113: idem David propheta, dicens: In matutinis meditabor in te, quia fuisti adjutor meus, [Ps 62:7-8] et alibi: Praevenerunt, inquit, oculi mei ad te diluculo, ut meditarer eloquia tua. [Ps 118:148] Cassianus autem dicit matutinae solemnitatis officium novo adhuc tempore institutum primitus in Bethlehem monasterio, ubi dominus noster Jesus Christus pro redemptione humani generis ex virgine nasci dignatus est. Sicque ex illo per universum mundum ejusdem celebrationis invaluit consuetudo. Diluculo autem proinde oratur, ut resurrectio Christi celebretur. Matutina enim luce radiante dominus et salvator noster ab inferis resurrexit, quando coepit oriri fidelibus lux quae moriente Christo occiderat peccatoribus. Siquidem et eodem tempore cunctis spes futurae resurrectionis creditur cum justi et omnes ab hac temporali morte, quasi a sopore somni resurgentes] evigilabunt. [Isidore of Seville, De ecclesiasticis officiis I, c. 23, CCSL 113, pp. 26-27]

Concerning the antiquity and authority of Matins, David the prophet is the same witness, saying: 'I will meditate on you in the watches of the night, Lord, for you have been my help' [Ps 62:7-8]; and in another place: 'My eyes come before you at each watch of the night, that I may meditate on your promise' [Ps 118:148]. Cassian, however, says that the office of the solemnity of Matins was first instituted at a then-recent time in the Bethlehem monastery where our Lord Jesus Christ deigned to be born of a virgin for the redemption of human salvation. And thus from this the custom of this celebration has become strong throughout the entire world. Consequently, there was prayer at dawn so that the resurrection of Christ might be celebrated. For our Lord and savior rose from the dead in the radiant, early morning light, when there began to arise for the faithful the light that, with the dying of Christ, had set for sinners. For this reason also the hope of the future resurrection for all is expected at this same time [of day], when the just and all shall awaken from this temporary death as if rising from the slumber of sleep. [Isidore of Seville, De ecclesiasticis officiis I, c. 23; trans. Knoebel, p. 47]

De vigiliarum antiquitate, antiqua est vigiliarum devotio [omitted in ed. Mittermüller, inserted from CCSL 113: familiare bonum omnibus sanctis. Esaias denique propheta clamabat ad dominum, dicens: De nocte vigilat spiritus meus ad te, Deus, quia lux praecepta tua sunt super terram; [Is 26:9] item David et regio et prophetico sanctificatus unguento, ita canit: Media nocte surgebam ad confitendum tibi super judicia justitiae tuae. [Ps 18:62] Hoc namque tempore vastator angelus transiens primogenita Aegyptiorum percussit; [cf. Ex 12] unde et nos vigilare oportet, ne periculo Aegyptiorum admisceamur. Isdem etiam horis venturum sese in Evangelio Salvator astruxit; unde et ad vigilandum auditores suos exsuscitat, dicens: Beati servi illi quos cum venerit Dominus, invenerit vigilantes. [Lc 12:37] Etsi vespertina, inquit, hora venerit, etsi media nocte, etsi galli cantu, et ita invenerit eos vigilantes, beati sunt servi. [Mc 13:35] Itaque et vos estote parati, quia nescitis, qua hora Filius hominis venturus est. [Lc 12:38/40] Siquidem nec verbis solum docuit vigilias, sed etiam confirmavit exemplo; sic namque testatur in Evangelio quia erat Jesus pernoctans in oratione Dei. [Lc 6:12] Paulus quoque et Silas, in custodia publica circa medium noctis orantes, hymnum, audientibus cunctis vinctis, dixisse memorantur, ubi repente terrae motu facto, et concussis carceris fundamentis et januae sponte apertae, et omnium vincula sunt soluta. [cf. Act 16:23-26] Unde oportet his horis psallendi orandique frequentiam nos in sanctis habere officiis finemque nostrum, vel si advenerit sub tali actu, exspectare securos. Est autem quoddam genus haereticorum superfluas existimantium sacras vigilias, et spirituali opere infructuosas, dicentes jussa temerari divina, qui noctem fecit ad requiem, sicut diem ad laborem; qui haeretici Graeco sermone Nyctages, hoc est] somniculosi, vocantur. [Isidore of Seville, De ecclesiasticis officiis II, c. 22:1-4, CCSL 113, pp. 25-26]

Concerning the antiquity of vigils, the ancient devotion of vigils is a familiar good for all the saints. Isaiah the prophet calls out to the Lord saying: 'In the night my spirit keeps vigils for you, because your teachings are light upon the earth' [Is 26:9]. So also David, sanctified with both the kingly and prophetic anointing, sings: 'At midnight I rose to praise you because of your righteous ordinances' [Ps 18:62]. For it was at this time that the destroying angel, passing over, struck down the firstborn of the Egyptians. Hence it is fitting for us to keep vigil lest we be included in the danger of the Egyptians. The savior warned in the Gospel that he himself would come at these same hours. Whence he stirred up his hearers to be vigilant saying: 'Blessed are those servants whom the master finds alert when he comes' [Lc 12:37]. 'If he comes during the middle of the night, or at cockcrow, and finds them so, blessed are those servants' [Mc 13:35]. 'You also must be ready, because you do now know when the Son of Man will come' [Lc 12:38/40]. Jesus did not only teach about vigils by words. He also confirmed it by example. For the Gospel testifies that 'he spent the night in prayer to God' [Lc 6:12]. Also Paul and Silas 'in prison were praying and singing hymns to God, at about midnight, and all the prisoners were listening to them, when suddenly there was an earthquake so violent that the foundations of the prison were shaken and all the doors were opened and everyone’s chains were unfastened' [cf. Act 16:23-26]. Consequently it is fitting for us to sing psalms frequently and pray during these hours in holy offices and to look forward to our death, secure if it should come during such an action. There is, however, a certain category of heretics who regard vigils as superfluous and fruitless for spiritual work, to, saying that the divine laws that made the night for rest and the day for labor are being violated. These heretics are called νύσταϒεζ in the Greek language, which means 'the sleepy ones.' [Isidore of Seville, De ecclesiasticis officiis I, c. 22; trans. Knoebel, pp. 46-47]