to say that with the exception of Psalms 117 to 127 and Psalms 133 and 142, all the rest of these are to be said at Vespers. And since there are three Psalms too few, let the longer ones of the above number be divided, namely Psalms 138, 143 and 144. But let Psalm 116 because of its brevity be joined to Psalm 115. The order of the Vesper Psalms being thus settled, let the rest of the Hour - lesson, responsory, hymn, verse and canticle - be carried out as we prescribed above. At Compline the same Psalms are to be repeated every day, namely Psalms 4, 90 and 133. The order of psalmody for the day Hours being thus arranged, let all the remaining Psalms be equally distributed among the seven Night Offices by dividing the longer Psalms among them and assigning twelve Psalms to each night. We strongly recommend, however, that if this distribution of the Psalms is displeasing to anyone, he/she should arrange them otherwise, in whatever way she/he considers better, but taking care in any case that the Psalter with its full number of 150 Psalms be chanted every week and begun again every Sunday at the Night Office. For those monastics show themselves too lazy in the service to which they are vowed, who chant less than the Psalter with the customary canticles in the course of a week, whereas we read that our holy Fathers strenuously fulfilled that task in a single day. May we, lukewarm that we are, perform it at least in a whole week! Influence The Psalter in the Breviarium Monasticum formed the basis of most forms of the Liturgy of the Hours until the Reform of the Roman Breviary by Pope Pius X in 1911. Benedictines may not substitute the Roman Liturgy of the Hours for the Monastic Breviary, because their obligation is to say the longer monastic form. In fact, the Benedictine Liturgy of the Hours would occupy some four to five hours of a monk's day; with gradual and sometimes intense elaboration, the daily office at one point grew to where it was absorbing an astonishing ten to twelve hours, especially on the most important feasts. Reform was, obviously, a frequent refrain in those orders who split away from traditional Benedictine monasticism. Liturgical texts Vetus Missale Romanum monasticum Lateranense cum præfationibus See also Rule of Saint Benedict