On the course of the psalms. But concerning the synaxis, that is, concerning the course of psalms and prayers in the canonical manner, certain things must be distinguished, since it has been handed down to memory variously by various persons. Therefore, according to the quality of life and the succession of seasons, let this same thing be set forth in writing by me too, in varied fashion. For it ought not to be uniform, on account of the reciprocal alternation of the seasons: for it is fitting that it be longer through the long nights, and shorter through the short ones.
Hence among our elders also, from the eighth day before the Kalends of July, when with the lengthening of the night the course gradually begins to increase, from twelve choirs of the briefest measure on the night of the Sabbath or of the Lord's Day, until the beginning of winter, that is, the Kalends of November, in which they sing twenty-five antiphons of psalms of the same number; which always come three in the place of two psalms: so that between the two aforesaid nights they may chant the number of the whole psalter in twelve choirs, regulating the other nights throughout the whole winter; and when winter is over, through spring, gradually, through each week, three psalms always drop off, so that there remain only twelve antiphons in each night, that is, the daily winter course of thirty-six psalms;
but twenty-four throughout the whole spring and summer, and up to the autumnal equinox, that is, the eighth day before the Kalends of October, on which there is a likeness of the synaxis, as at the vernal equinox, that is, the eighth day before the Kalends of April; in which, through reciprocal turns, it gradually both increases and decreases. Therefore the vigil is to be considered according to one's strength, especially since we are commanded by the Author of our salvation to watch and pray at all times (Luke 21:36); and Paul (1 Thess. 5:17) enjoins us to pray without ceasing. But since the measure of canonical prayers is to be known, in which all praying together meet at the appointed hours, after which each must pray in his own chamber;
throughout the daytime hours three psalms each have been appointed by our elders, on account of the interruption of work, with an addition of intervening versicles, first for our own sins, then for all the Christian people; then for the priests and the remaining grades of the holy people consecrated to God; lastly for those who give alms; afterwards for the peace of kings; and last of all for our enemies, that God may not lay it to them as a sin that they persecute and slander us, since they know not what they do (Acts 7:60). But at the beginning of the night twelve psalms, and at midnight likewise twelve, are sung; but at matins twice ten and twice two are appointed during the seasons of the short nights, as has been said;
more being always assigned, as I have said, to the vigil of the Lord's night and of the Sabbath, in which under one course seventy-five are sung one by one. These things have been said according to the common synaxis. But the true tradition of praying, as I have said, is that the possibility of one destined to this may prevail without weariness of vow, or that his own perfection of capacity may permit, or the capacity of his mind, together with consideration of necessities, or the quality of life may allow; and as much as the fervor of each one demands, if he be free and alone, or the measure of his learning requires, or his leisure of state, or greatness of zeal, or the quality of works, or diversity of ages permits;
so the perfection of one thing may be variously estimated, since it is apportioned with the labor of adoration: and therefore, although the length of standing or chanting be varied, yet there shall be an equality of one perfection of praying in the heart, and a continual intention of the mind's care toward God. But there are certain catholics to whom the same canonical twelvefold number of psalms is the rule, whether through short or through long nights; but they render this canon by four turns in the night, at the beginning of the night, and at its middle, also at cockcrow, and at matins. This course, as in winter it seems small to some, so in summer it is found burdensome enough and more grievous, since by frequent expeditions in the brevity of the night it causes not so much weariness as exhaustion.
But on the most reverend nights, namely of the Lord's Day or of the Sabbath, at matins the same number is rolled out threefold, that is, with thrice ten and six psalms. The multitude of these has indicated this canonical number, with sweet pleasantness, to many for a holy manner of life, like the rest of the discipline, under whose rule indeed no one is found wearied: and though their multitude is so great that a thousand abbots are reported to be under one archimandrite, no quarrel from the condition of the monastery between two monks is said to have ever been seen there: which it is manifest cannot be without the indwelling of God there, who says: 'I will dwell in them and walk among them; and I will be their God, and they shall be my people' (2 Cor. 6:16; Lev. 26:12).
Deservedly, therefore, they have increased, and daily—thanks be to God—they increase, in whose midst God dwells; by whose merits may we deserve to be saved by our Savior. Amen.