from a work on prayer by S. Cyprian, bishop of Carthage in the third
century. Having mentioned Daniel's practice of praying three times
a day, he observes, that it is manifest that there was something
mysterious or symbolical in the ancient practice. "For the holy Ghost
descended on the disciples at the third hour; at the sixth hour Peter
going to the house-top was instructed by God to admit all to the
grace of salvation; and the Lord, who was crucified at the sixth
hour, washed away our sins with his blood at the ninth hour, and
completed the victory by his passion. For us however, besides the
hours anciently observed, the times and also the symbols of prayer
have increased. For we must pray in the morning, to celebrate the
resurrection of the Lord; also when the sun recedes and the day
ceases; for Christ is the true sun and the true day, and when we pray
that the light of Christ may again come upon us, we pray that his
coming may impart to us the grace of eternal light: and let us who
are always in Christ, that is, in the light, not cease from prayer at
night". See also Dr. Cave's Primitive Christianity Part. 1, c. 9.

[Sidenote: Editions of the breviary.]

"The old Roman breviary" says the author of Tract 75 above quoted
"had long before Gregory VII's time been received in various parts of
Europe; and in England since the time of Gregory the great who after
the pattern of Leo and Gelasius before him had been a reformer of it".
The people used anciently to join with the clergy in offering this,
constant tribute of praise to God; but the duty of daily reciting it
is obligatory only upon the Catholic clergy, and religious orders.
S. Benedict shortened it considerably, (as Grancolas observes, Com.
Hist. in Brev. Rom.) New editions and emendations of it were published
successively by the authority of St. Gregory VII, Nicholas III,