The essence of the Breviary was the Psalter, which formed the groundwork of all the forms of devotion used at the Canonical Hours. With the appointed extracts from the Psalter a number of prayers were used, and these were divided in exactly the same way as those of the Missal into Temporal (of Sundays and festivals) in one sequence; and Sanctoral, in two sections, Proper and Common. The perpetually recurring rubrics of Matins, Lauds, Prime, Tierce, Sext, None, and Vespers (ad matutinas, in laudibus, ad primam, ad tertiam, ad sextam, ad nonam, ad vesperas) mark the hours of their use from midnight to midnight. These headings, repeated from day to day all over the year, ought to be sufficient even to the least observant eye to indicate the Breviary. It also contains at the end the offices of Marriage, Baptism, Burial, &c.; and in some of the Breviaries the office of the Mass itself (not the whole Missal) is included. The Book of Hours (or Private Prayerbook) is a selection from the Breviary, and is likewise marked with the rubrics of the hours (Matins, Lauds, Nones, &c.), but they are applied only to the offices selected, and do not contain the chronological divisions, Temporal and Sanctoral, for the year. The offices are usually those of the Virgin, of the Cross, of the Holy Ghost, of the Trinity, and these, with the Office for the Dead, and commemorations of some special Saints, form the chief bulk of the Horæ. The Calendar, which is found at the beginning, and the Litany (or Litanies) of Saints, which is found in the body, of each of the three books, are usually the most obvious sources of information with regard to the origin of the manuscript. If the _use_, or diocesan form of the liturgy, is purely Roman, as is sometimes the case even in books written in France, Flanders, and England, then the search is frustrated. It happens, however, frequently that even {68}the Roman Calendar and the Roman Litany are enlarged by the addition of names to which a special local veneration was paid, and then one is able to discover hints of origin which may indicate either a country or a diocese. In the French books, the number of French Saints is usually considerable, that is of French Saints who do not appear in the Roman calendar, but they are generally gathered impartially from all the dioceses. It is only when we find that a single diocese furnishes the names of two or three canonised bishops, or when a name appears in gold in the calendar which had no special importance for the whole of the country, but must have had a particular interest in one city or diocese, that we can begin to think of special attributions. Thus, if St. Ives (Yvo), Ste. Genevieve, St. Germain, St. Leufroy, St. Louis, S. Faro, St. Ursin, St. Saintin, St. Saturnin, Ste. Radegonde, St. Fiacre, St. Austrebert, and many others, are found in the Calendar, and any of them in the Litany, it is a sure proof of French origin. If St. Saturnin appears in gold in the