The Psaltery contained the psalms; the Lectionary (thirteenth century) contained the lessons of the first and second nocturn; the Book of Homilies, the homilies of the Fathers; the Legendary (before the thirteenth century), the lives of the saints read on their feast days.

But in the end of the fourteenth century, simples came to be celebrated in the same manner as semi-doubles, with nine lessons and their nocturns, and in case of occurrence were transferred.

At Matins, the nine psalms and three lessons are said as one nocturn.

A nocturn, a round of Psalms, was said on Saturday night by the vigilants preparing for the Sunday services.

This addition, which was copied from the monastic practice, built up the three nocturn form of office and became the model and form of the office for saints.

In the Roman Church it was sometimes called the nocturn or night office.

Some think that the first nocturn was said about 9 p.m.

These theologians hold that the wilful omission of an entire small hour or equivalent matter (e.g., Sext, or the third nocturn of Matins) is an omission of a notable part and cannot be excused from grave sin.

In the early Church intervals occurred between each nocturn.

Priests travelling are unable sometimes to recite the proper Office of the day, as their Breviaries lack something (e.g., the proper prayer or the lessons of the second nocturn).

In the Breviary, before the recent reform, twelve psalms were recited in the first nocturn of Sundays and on ferias.

The lessons of the second nocturn are generally commemorative of a saint or some episode of a saint's life.

The words of these learned men and the writings of the learned Bollandist mentioned above are worthy of consideration, as sometimes priests are puzzled about the truth and accuracy of the incidents recorded in those lessons of the second nocturn.

The lessons of third nocturn for same period are given after those of second nocturn.

The lessons of third nocturn for same period are given after those of second nocturn.

The first, celebrated at nightfall in the Papal chapel, begins with the antiphon of the first psalm in the nocturn.

In the third nocturn, Alleluia is added to the antiphons, because the third nocturn typifies the time of grace, in which we should express the joy that is ours in the birth of the Saviour.

In the third nocturn, Alleluia is added to the antiphons, because the third nocturn typifies the time of grace, in which we should express the joy that is ours in the birth of the Saviour.

In this nocturn, too, are given three Gospel extracts, corresponding with the Gospels in the Mass of Christmas.

It is read in the third nocturn, which typifies the law of grace, in which the Apostles and their successors invite all to praise and worship God.

It is to be regretted that even in the new Breviary the lessons for the second nocturn of this feast are taken from the composition, Cogitis me, falsely attributed to St. Jerome, and rejected by critics, from the days of Baronius, as spurious (Baudot, op.

It may be noted here, that, in the recitation of this Office, which is, for most priests, the only choral recitation of liturgy, care should be taken to select the proper nocturn or nocturns.

When, therefore, only one nocturn is recited, the invitatory is to be omitted except on the dies obitus seu depositionis."

"On any other occasion, no matter how solemn or privileged, such as the seventh, thirtieth, or anniversary day, when only one nocturn is recited, the invitatory must not be included.

Some of the most characteristic of these are the two semi-ballads, Sister Helen and The King's Tragedy, Rose Mary, Love's Nocturn, and Sonnets.