Introduction
This website presents the Little Office of the Blessed Virgin Mary. The text is in Latin, accompanied by an English translation, incorporating the Latin Vulgate and Douay-Rheims versions of Scriptural passages. The prayers of the Office are in black, the rubrics are in red and my own notes are in blue.
The hours of the Office have dedicated pages that you may access using the tabs at the top of the screen or the links on the right. The pages are illustrated by images from illuminated Books of Hours and other Medieval sources.
To read the Blog posts, please use the links on the right under 'Blog Archive'.
Dedication
 |
| David in Prayer. Willem Vrelant. (Flemish, early 1460s) Getty Centre [Public Domain] |
for the conversion of sinners,
and in reparation for sins committed against
the Immaculate Heart of Mary.'
[*] EEKPTEE and EA. I have disguised the names to respect their privacy on this public site.
The image
A man is shown kneeling, bare-headed and with his hands joined in prayer. Behind him is a throne, identifying the scene as a chamber within his royal palace. Before him is a lectern on a chest with a page open from the sacred Scriptures. To the side of the chest is a book and a lyre, for this is David, King of Israel, author of the Psalms which he sang to his own musical accompaniment. His eyes are turned towards Heaven where Christ has raised his right hand in a gesture of blessing, recalling the absolution given by a priest in confession. I chose this image to illustrate the penitential dedication of this site.
The text
Here is the Latin text:
Incipiunt septem psalmi pentitenciales
Domine, ne in furoreHere is the English:
tuo arguas me neque
in ira tua corripias me.
Miserere mei, Domi[n]e
quoniam infirmus
sum; sana me, Domine: quoniam con
[turbata sunt ossa mea]
[Here] begin the seven penitential psalms
O Lord, in thy indignationThese words are from the beginning of Psalm 6, the first of the Seven Penitential Psalms, in which King David contemplates his wretched sins and begs for God's pardon in His mercy.
rebuke me not, nor
chastise me in thy wrath.
Have mercy on me, O Lord,
for I am weak: heal me, O Lord, for
[my bones are troubled.]
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum tutus semper sum:
Ad Jesum per Mariam
Et omnia mea tua sunt;
Tecum tutus semper sum:
Ad Jesum per Mariam
Why seven hours?
Septies in die
Septies in die is a reference to the words of David in Psalm 118:[164] Seven times a day I have given praise to thee, for the judgments of thy justice.The paragraphs below offer a series of reflections on the number seven under the headings
Septies in die laudem dixi tibi, super judicia justitiae tuae.
The Horae Sanctae Crucis
The Myroure of Oure Ladye
The Seven Ages of the Church
Horae Sanctae Crucis
The Horae Sanctae Crucis, from a medieval Book of Hours, linked the seven liturgical hours to scenes from Christ’s Passion. The poem helped the faithful to remember the names and timing of the hours:
At Matins bound, at Prime reviled,
Condemned to death at Terce,
Nailed to the Cross at Sext.
At None His blessed Side they pierce,
They take Him down at Vesper-tide.
In the grave at Compline lay,
Who thenceforth bids His Church observe
These sevenfold hours alway.
The Myroure of Oure Ladye
The Myroure of Oure Ladye is the title of a work that was written for the Sisters of Sion, a religious community which existed at Isleworth on the banks of the Thames from the year 1415 until the Dissolution of the Monasteries. It is believed to have been written between 1415 and 1450 by Dr Thomas Gascoigne, Chancellor of Oxford University. The work consists of a "Rationale" of Divine Service in general, with a translation and explanation of the "Hours" and "Masses" of Our Lady, as they were used at Sion. A few printed copies have survived based on the edition of Richard Fawkes dated 1530. Resources used include 'The Myroure of Oure Ladye.
[UNIVERSITY OF TORONTO PRESS, EDITED FROM THE ORIGINAL BLACK-LETTER TEXT OF 1530 A.D., BY JOHN HENRY BLUNT, M.A., F.S.A., RECTOR OF BEVERSTONE, GLOUC]
The original orthography and phraseology have been preserved except where clarity seemed to require a measure of modernisation.
[ ] References in the text to numbered footnotes are not hyperlinked but may be found at the end of the relevant text.
How and why God's service is sayde each daye in VII houres
Septies in die, Laudem dixi tibi.[1] These are the wordes of the prophete David sayinge thus to our Lorde: Seven times on the day, I have sayde praysynges.
All resonable creatures were made to knowe & to love, & to prayse god, & therin to have theyr endeless ioy. But whyle our soulles are prisoned in these dedly[2] bodyes, we may not, for corruption & heavyness of the same bodyes, attende contynually to that godly praysinge, like as they do that by death are made free from thraldome of the flesshe, & are come to the ende of theyr joye, that is, the presence of God. Therfore our Mother, Holy Churche, ruled by the Holy Ghoste, knowynge the frailty & febleness of her children, hath set us eache daye Seven Howres, whiche at leaste we ought to occupy in the service and prayseynge of God, that is to say: Matyns, Prime, Tierce, Sexte, None, Evensong, & Complyn.
For since it is so as Solomon sayth, that a ryghtfull man fallyth seven times on a day[3], and the numbre of all wyckednesse is named under seven deadly synnes, againste whiche Holy Churche has ordeyned seven Sacramentes, and given seven seven gyftes of the Holy Ghoste[3a] ; therrfore, to gette remission of oure synnes, and to thanke God for His gyftes, we say praysinges to Hym in the saide houres, seven tymes eche day.
And for God made all thinges in Genesis in syx dayes[4] & fulfylled them in the seventh day & rested ; therfore doinge thankinges to God for all His werkes, & for all that He made, eche daye we prayse hym seven tymes.
Also for the lyfe of man is departed in seven ages, wherof we have spente some full idly or evyl: therfore to thanke God for oure lyfe, & to recompense suche neglygence, seven tymes on the day we do service to God
But now, perauenture, ye might aske why these seven hours, that is to say, Matyns tyme, Pryme tyme, & so fourth, are rather assyned of Holy Churche to the praysyng of God than other houres, since there is many more houres in the daye, & in the nyghte then vii.
And to this I answere, that these howres are more specially privyleged than others for greate werkes that God hath wroughte therin, for which He is everlastyngly to be praysed, & therfore we rede that Sayntes, both in the Olde Lawe, & in the New, praysed God in these howres.
For David the prophete sayth to God of hymselfe thus: Media nocte surgebam ad confitendum tibi; that is, Lorde at midnyghte I rose to prayse Thee.[5] & also he sayth thus: Vespere, et mane et meridie narrabo et annunciabo, that is, By the morow, at pryme
tyme, & at none, and at evensonge tyme. I shall tell & shewe thy prayseynges.[5]
Also Daniel the prophete worshyped God thrice in the day knelynge, that was after the exposytion of Saint Jerome, at Tyerse, at Sexte, & at None.[7]
Also Peter & John wente up in to the Temple to pray at the houre of None, as it is writen in the Actes of the Apostles.[8]
And saint Paule & Silas, beinge in pryson, prayed to God at mydnyght, & then the erthe quaked, & all pryson dores openEd, & all the fetters & bondes of prysoners were loosed.[9]
Our Lorde Iesu Chryst also prayed, not only in one parte of the nyght, but all the night He woke in prayer as the Gospel telleth. And in the begynnyng of Holy Chirche, practice of the clergy, & the comon people, both men & women, rose grounded on events of Christ's life to prayse god 1111 tymes in the night, First in the passion and beginnyng of the night, whan folke are wonte to go to bed. The seconde tyme at mydnight. The thirde tyme a lytel before day, & the iiii tyme in the selfe morow tyde.
For at even Our Lorde was taken of the Jewes, & booed and scorned. At midnight he was borne. Before day he despoyled hell, & in the mornyng he rose from death to lyfe. And therfore in some [Sedum cor\-feastes], matyns are yet said at even, & in some religions at mydnight. And in some, before day, & [in] Sarum in other diverse tymes of the night. And in some churches they say Mattyns in the morrow tyde.
At Pryme tyde, our Lorde Ihesu Crist was led to Pylate, & accused[10] , & in the same howre after his Resurrecction He appeared to Mary Magdeleyne, & another day He appered to Hys dysciples, as they were fysshyng[11] the same houre.
At howre of Tyerse, our Lorde Jesu Crist was scourged & crowned with thornes & scorned. The same howre after Hys resurreccion he appeared to the women comyng from the sepulcre.[12] And on Pentecoste Sunday the same howre he sent the Holy Goste downe to the Apostles.[13]
At Sexte, Our Lorde Ihesu Cryste wasdone on the Cross, & fed with eysel [vinegar] & gall.[14] The same howre after His Resurrection, he appered to the Apostel Seynt James, & on the Ascension day the same houre he sat & ate with his Apostels.
At howre of None, Oure Lorde Ihesu Crist cryed, & gave out His soulle by deathe [15],
the same houre a knyght openyd Our Lordes sIde with a spere, & smote thorugh his herte, where out came water to our baptysm, & bloode to our redemption.[16] And
on Easter day he appered the same howre to Seint Peter.
At Evensonge tyme, Oure Lorde Jesu Crist on Shere[17] Thursday supped with Hys Apostels, & ordeyned the Holy Sacrament of His Holy Body and Bloode.[18] The same
houre on Good Friday he was taken downe from the Cross. And on Ester day the same houre he met with too of his disciples goyng towarde Emaus, & made hymselfe knowen to them in breking of breade.
At Complyn tyme, Our Lorde Jesu Cryst on Shere Thursday at even prayed & swette bloode. The same houre on Good Fryday He was buryed, & on Easter day the same houre he apperyd to hys discyples gathered together in a close place for fere of the Jewes, & said to them: Peace be to you.
Thus ye may se that not without great causes, these houres are set & ordeyned
to be specially occupyed to the servyce & praysyng of Our Lorde God : rather than other houres on the day.
Why Oure Lady oughte to be praysed and servyced in these same houre
Now in happes ye thynke that these are good causes why God shulde be served in these houres, but since all youre service is of Our Lady, ye would wytt [understand] why her
servyce shulde be sayde in these same seven houres. And as to this ye oughte to thynke, that it is full convenient that her holy service shuld be sayd in time according to His, for her wyll was never contrary to His Blessyd Wyll.
And furthermore some say that for at the Matyns tyme there apperyth a starre in the firmament guiding shipmen wherby shipmen ar ruled in the sea, & brynge themselfes to right haven, & for our mercyfull Lady is that star that sucoureth mankynde in the troubelous sea of this worlde, & bringeth her lovers to the haven of health : therfore it is worthy that she be served, & praysed at matyns tyme.
At Prime tyme there appereth a starre before the sun, as if it were the ladder or
brynger forth of the sun, & Our Lady came before, & brought forth to mankynde that Sun of Righteousness that is our Lorde Ihesu Crist.
At Tierce, labourers desyre to have theyr diner, & Our Lady hath brought forth to us, Him that is foode, & breade of lyfe, Our Lorde Ihesu Crist, comfort, & refection to all that laboure in his service.
At houre of Sexte, the sun waxeth more hotte, & by means of Our Lady, the everlastyng Sun hath shewed the heat of His charitie more largely to mankynde.
At houre of None, the sonne is highest, & the highest grace & mercy that ever was done to man in earth, was broughte in by means of Our Lady.
At Evensonge tyme, the day faileth muche and, when all other sucour fayleth, Our Lady's grace helpeth.
Complin is the ende of the day, & in the ende of our lyfe we have the moste nede of Our Lady's helpe, and therfore in all these houres we ought to do her worship & praysyng. Also the paynes that Our Lorde Ihesu Crist suffered in His Holy Passion in all these vii houres, as is before said, Our Lady His Mother sufferyd the same paynes in her hearte
by compassion, & therfore it is convenient to prayse her & do her service in all the same houres.
There be also vii ages of the worlde:
The fyrste is from Adam unto Noe.The seconde from Noe til Abraham.The thyrde from Abraham to Moyses.The iiii from Moyses unto David.The fyfth from David unto JechonyeThe vi from Jechonye, to the comyng of Our Lorde Ihesu, &
The vii from thence unto the Doome[20]
And in all these ages Our Lady hath been desyred & loved of holy fathers that have be in eache of them as is shewed more openly in the legende of your service. And all the chosen of God that ever were or shall be in these vii ages of the worlde are or shall be brought to health by means of her. And God Hymself loveth her more than he loveth all creatures that ever were or ever shall be in the same ages ; therfore it is resonable that the vii tymes eache day she be worshyped & praysed, & Our Lorde God for her, of all His Churche, & more specially of you that are so specyally called to be her maydens and daily to singe & to say her holy service.
[1] [164] Seven times a day I have given praise to thee, for the judgments of thy justice.
Septies in die laudem dixi tibi, super judicia justitiae tuae. [Ps 118]
[2] deadly: mortal
[3] [16] For a just man shall fall seven times and shall rise again: but the wicked shall fall down into evil.
Septies enim cadet justus, et resurget : impii autem corruent in malum. [Prov 24]
[3a] [2] And the spirit of the Lord shall rest upon him: the spirit of wisdom, and of understanding, the spirit of counsel, and of fortitude, the spirit of knowledge, and of godliness.
Et requiescet super eum spiritus Domini : spiritus sapientiae et intellectus, spiritus consilii et fortitudinis, spiritus scientiae et pietatis;
[3] And he shall be filled with the spirit of the fear of the Lord. He shall not judge according to the sight of the eyes, nor reprove according to the hearing of the ears.
et replebit eum spiritus timoris Domini. Non secundum visionem oculorum judicabit, neque secundum auditum aurium arguet; [Isai 11]
[4] [Gen 2]
[5] [62] I rose at midnight to give praise to thee; for the judgments of thy justification.
Media nocte surgebam, ad confitendum tibi super judicia justificationis tuae. [Ps 118]
[6] [18] Evening and morning, and at noon I will speak and declare: and he shall hear my voice.
Vespere, et mane, et meridie, narrabo, et annuntiabo; et exaudiet vocem meam. [Ps 54]
[7] [10] Now when Daniel knew this, that is to say, that the law was made, he went into his house: and opening the windows in his upper chamber towards Jerusalem, he knelt down three times a day, and adored, and gave thanks before his God, as he had been accustomed to do before.
Quod cum Daniel comperisset, id est, constitutam legem, ingressus est domum suam : et fenestris apertis in coenaculo suo contra Jerusalem tribus temporibus in die flectebat genua sua, et adorabat, confitebaturque coram Deo suo sicut et ante facere consueverat. [Dan 6]
[8] [1] Now Peter and John went up into the temple at the ninth hour of prayer.
Petrus autem et Joannes ascendebant in templum ad horam orationis nonam. [Acts 3]
[9] [26] And suddenly there was a great earthquake, so that the foundations of the prison were shaken. And immediately all the doors were opened, and the bands of all were loosed.
Subito vero terraemotus factus est magnus, ita ut moverentur fundamenta carceris. Et statim aperta sunt omnia ostia : et universorum vincula soluta sunt [Acts 16]
[10] [1] And when morning was come, all the chief priests and ancients of the people took counsel against Jesus, that they might put him to death.
Mane autem facto, consilium inierunt omnes principes sacerdotum et seniores populi adversus Jesum, ut eum morti traderent.
[2] And they brought him bound, and delivered him to Pontius Pilate the governor.
Et vinctum adduxerunt eum, et tradiderunt Pontio Pilato praesidi. [Matt 27]
[11] [4] But when the morning was come, Jesus stood on the shore: yet the disciples knew not that it was Jesus.
Mane autem facto stetit Jesus in littore : non tamen cognoverunt discipuli quia Jesus est. [John 21]
[12] [8] And they went out quickly from the sepulchre with fear and great joy, running to tell his disciples.
Et exierunt cito de monumento cum timore et gaudio magno, currentes nuntiare discipulis ejus.
[9] And behold Jesus met them, saying: All hail. But they came up and took hold of his feet, and adored him.
Et ecce Jesus occurrit illis, dicens : Avete. Illae autem accesserunt, et tenuerunt pedes ejus, et adoraverunt eum. [Matt 28]
[13] Acts 2, 1-4 et seq
[14] [34] And they gave him wine to drink mingled with gall. And when he had tasted, he would not drink.
Et dederunt ei vinum bibere cum felle mistum. Et cum gustasset, noluit bibere. [Matt 27]
[15] [50] And Jesus again crying with a loud voice, yielded up the ghost.
Jesus autem iterum clamans voce magna, emisit spiritum. [Matt 27]
[16] [34] But one of the soldiers with a spear opened his side, and immediately there came out blood and water.
sed unus militum lancea latus ejus aperuit, et continuo exivit sanguis et aqua. [John 19]
[17] sheer: 1. Exempt, free (from service or fealty); clear, acquitted (from guilt or crime). Obsolete.Two cognate and synonymous adjectives (Old Norse skǽrr skere adj. and adv., sheer adj., and skírr skire adj., shire adj.) appear to have been applied to Maundy Thursday with allusion to the purification of the soul by confession (compare Shrove Thursday, French jeudi absolu), and perhaps also to the practice of washing the altars on that day.[18] [Matt 26, 26 et seq]
[19] Jechonye: Jeconiah (Hebrew: יְכָנְיָה Yekonya [jəxɔnjaː], meaning "Yah has established";[2] Greek: Ιεχονιας; Latin: Iechonias, Jechonias), also known as Coniah[3] and as Jehoiachin (Hebrew: יְהֹויָכִין ; Latin: Ioachin, Joachin), was a king of Judah who was dethroned by the King of Babylon in the 6th century BC.
[20] The last or great Judgement at the end of the world
The Seven Ages of the Church
The Venerable Bartholemew Holzhauser (1613-1658) was a German parish priest, ecclesiastical writer, and founder of a religious community. He wrote an interpretation of the first fifteen chapters of the Apocalypse of St John: Interpretatio Apocalypsis usque ad cap. XV, v. 5, 1784. He suggested that the seven stars and the seven candlesticks seen by St. John signify seven periods of the history of the Church from its foundation to its consummation at the final judgment. To these periods correspond the seven churches of Asia Minor, the seven days of the Mosaic record of creation, the seven ages before Christ, and the seven gifts of the Holy Ghost.
1. Status Seminativus
AD 30-70
*Apostles*
from Christ and the Apostles
until Pope Linus and the Emperor Nero
2. Status Irrigativus
AD 70-330
*Martyrs*
10 Persecutions of the Church
3. Status Illuminativus
AD 330-500
*Doctors*
from Pope Sylvester to Leo III
4. Status Pacificus
AD 500-1500
*Christendom*
from Pope Leo III to Leo X
5. Status Afflictionis et Purgativus
1517-?
*Heresy/Decline*
from Leo X to a strong ruler/strong monarch/holy pope
6. Status Consolationis
?
*Triumph*
from the holy pope until the Antichrist
7. Status Desolationis
?
*Antichrist/End*
from the Antichrist to the End of the World
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