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 VESPERS

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VESPERS

the various monastic rules (see texts in Baumer- Biron, 1. c, 78, 80, 118-27, 188-98, 208, etc.). The "Apostolic Constitutions" (VIII, xxi, 34, 35) describe it in almost the same terms as the "Pere- grinatio". Before the fourth century we find allu-' sions to the evening prayer in the earlier Fathers, Clement I of Rome (Clemens Romanus), St. Ignatius, Clement of Alexandria, TertuUian, Origen, the Can- ons of St. Hippolytus, St. Cyprian (for texts see Baumer-Biron, 1. c, I, 20 sqq., 73-4, 76, 78). PHny, in his famous letter at the beginning of the second century, speaks of liturgical reunions of the Christians in the morning and in the evening: "ccEtus antelu- cani et vespertini" (Ep., x, 97). Vespers is, there- fore, together with VigUs, the most ancient Office known in the Church.

III. Office of Vespers in the Middle Ages: Varia- tions. — We have already remarked that the institu- tion of the Office of Compline transformed the Lucer- narium by taking from it something of its importance and symbolism, the latter at the same time losing its original sense. We have seen that St. Bene- dict calls it only Vespera, the name which has pre- vailed over that of Lucemarium (cf. Ducange, "Glos- sarium med. et inf. lat.", s. v. Vesperce). The Galil- ean Liturgy, the Mozarabic Liturgy, and, to a certain extent, the Alilanese, have preserved the L?/c(Tnan'uOT (cf. Baumer-Biron, 1. c, I, 358). The Greek Church retains the " Lumen hilare" and some other traces of the ancient Lucernarium in the Offices of Vespers and Compline (cf. Smith, "Diet. Christ. Antiq.", s. v. Office, Divine). In the Rule of St. Cohunbanus, dated about 590, Vespers still has twelve psalms, amongst which are Pss. cxii and cxiii, the Gradual psalms, Pss. cxix sqq. (cf. Gougaud, "Les chre- ticnt(5s celtiques", 309; "Diet, d'arch. clu'^t. et de liturgie", s. v. Celtique, 3015). The " Antiphonarj- of Bangor", a document of Irish origin, gives for Vespers Ps. cxii and also the "Gloria in excelsis". For modifications since the twelfth century, cf. Baumer-Biron, 1. c, II, 54 sqq.

IV. Latest Changes. — The recent Decree "Divino afflatu" (1 Nov., 1911) involves some important changes in the old Roman Office. New psalms are appointed for each day of the week. These psalms are to be recited with their antiphons, not only at the Office de tempore (.Sundays and feriae) but also on feasts of a lesser rite than doubles of the second class, that is to say, on simples, semidoubles (double mi- nors), and doulDle majors. On feasts which are doubles of the second class and a fortiori of the first class, as well as on feasts of the Blessed Virgin, the Holy Angels, and Apostles, the psalms are proper to the feast as heretofore. On all feasts, of whatever rite, the second part of Vespers, that is, the capitulum, hymn, antiphon of the "Magnificat", is taken from the Sanctorale. On semi-doubles and those of a lesser rite the suffrages are now reduced to a single antiphon and orison which is common to all the saints hereto- fore commemorated, whilst the preces ("Miserere" and versicles) formerly imposed on the greater feria> are now suppressed.

V. Symbolism: the Hymns. — Notwithstanding the changes brought about in the course of time, Vespers still remains the great and important Office of the evening. As already pointed out, it recalls the snc- rificium vespertinitm of the Old Law. In the same manner as the night is consecrated to God by the Office of the Vigil, so also is the end of the day by Vespers. It terminates, as Matins formerly termi- nated, and Lauds at present terminates, by a lection, or reading, from the Gosi)el, or ca>itirii7n evangelii, which, for Vespers, is always the "Mag- nificat". This is one of the characteristic traits of Vespers, one of the liturgical elements which this i)ar- ticular Office has retained in almost all regions and at all times. There are, however, a few exceptions, as in

some liturgies the "Magnificat" is sung at Lauds (cf. Cabrol in "Diet, d'arch. et de hturgie", s. v. Cantiques evangeliques). This place of honour accorded so persist- ent ly to the canticleof Mary from such remote antiquity is but one of the many, and of the least striking, proofs of the devotion which has alwa)-s been paid to the Blessed Virgin in the Church. The psalms used at Vespers have been selected, from time immemorial, from Pss. cix to cxlvii, with the exception of Ps. cxviii, which on account of its unusual length does not square with the others, and is consequently or- dinarily divided up into parts and recited at the little hours. Pss. i to cviii are consecrated to Matins and Lauds, whilst the three last psalms, cxlviii to cl, belong invariably to Lauds. The series of hj-mns consecrated to Vespers in the Roman Breviary also form a class apart and help to give us some hints as to the sjTiibolism of thi'; hour. The hymns are very ancient, dating probably, for the most part, from the sixth century. They have this particular characteristic — they are all devoted to the praise of one of the days of the Creation, according to the day of the week, thus: the first, "Lucis Creator optime," on Sunday, to the creation of light; the second, on Mon- day, to the separation of the earth and the waters; the third, on Tuesday, to the creation of the plants; the fourth, on Wednesday, to the creation of the sun and moon; the fifth, on Thursday, to the creation of the fish; the sixth, on Friday, to the creation of the beasts of the earth; Saturday is an exception, the hjTnn on that day being in honour of the Blessed Trinity, because of the Office of Sunday then commencing.

VI. Importance. — We can now see the great impor- tance which the Church appears to have attached always to the Office of Vespers. It is the only one which has remained popular (excepting, of course, the Holy Sacrifice which we do not consider here as an Office) among pious Christians up to the present day. Matins and Lauds, on account of the hour at which they are celebrated, have always been more or less inaccessible to the faithful; hkewise the httle hours, except, perhaps, Terce, which serves as an in- troduction to the Mass. Vespers, on the contrary, occupies a privileged place towards the end of the day. On Sundays it is the Office most likely to bring the faithful together in church for the second time and thus becomingly completes the Divine Service for that day. This is why, in the majority of Catholic countries, the custom of Sunday ^'espcrs has been for so long a time, and is still, maintained. It is quite conformable to tradition, moreover, to invest this Office with a particular .solemnity. The Vesper psalms, as well as the hymns and antiphons, are well calcu- lated to edify the faithful. Lastly, the ancient cus- tom of having a lection or reading from the Old, or from the New, Testament, or from the homilies of the Fathers, might well in certain cases and to a certain extent be re-adopted, or serve as the subject-matter for the sermon which is sometimes delivered at this service.

Conwrning the Lucmmniim; M^NABDin P.L.. LXXVIir.335: Regula incerti auctoris (sixth centurv) in P. L.. LX^■1, 996; Regula maqisiTi in P. h.. LXXXVIII, 1004, 1000; I., 1013; MABTtNE, /),■ tint, t'cct. ritibus, IV, 32 sqq.; de \'ert. Esplic. dts cirimoniei dc rti/lise. II, 385; IV. 133, 150; Lebrdn, Erplic. de la wiesse, I, Oti sqq.: Cabrol, Les igtises de Jerusalem, la discipline el la liturgie au ii' siide (Paris, 18951. 47-8.

Concerning VesptTs: Z.vccaria, Onomasticon, 13, 19; Cat- AUEBI, Opera Ulurnica, II (Ba.'isani, 1778), 139; MoBlN, Les ttpres du dimanehe in fffv. bfiMieline. IV (1887), 434-46; Leclerq in Diet, d'arch. et de liturgie, II, 1270 sqq.; Bacuer- BlRON, Hist, du briviaire. 1. 208-31, etc.; Batiffoi, Hist, du br(viaire remain (3d ed., 1911), 23, 108, etc.

F. Cabrol.

Vespers, Mrsic of. — The texts (e. g. antiphons, psalms, hymn) .sung in Vespers vary according to the feast or the season of the church year; and in churches where it is obligatory to recite publicly the (\inonical Hours of the Divine Office the Vespers must follow

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