these ordinary chants exist: four Gloria melodies, four Sanctus melodies, and just one melody for the Symbolum. The Symbolum melody is quite simple, just a slightly ornamented reciting tone. Of the four Gloria melodies, one is simple like the Symbolum melody, one is an expanded version of the simple melody, and one is a freely composed syllabic and neumatic melody consisting of only one or just a few pitches per syllable. The fourth melody is elaborately melismatic. All four melodies segue into a very simple threefold Kyrie chant. Only two of the few Sanctus melodies are regularly used, both fairly simple. Proper chants of the Mass The Ingressa corresponds to the Introit in the Roman rite. Unlike the Introit, the Ingressa has no psalm verse or doxology. While the Introit fills in the time that the celebrant processes to the altar, the Ingressa is sung during the censing of the altar. The next three proper chants follow and amplify three readings from Scripture. The Psalmellus follows the Prophecy, the Old Testament reading, and corresponds to the Gregorian Gradual. The Post Epistolam or Alleluia follows the reading of the Epistle, and corresponds to the Gregorian Alleluia. Ambrosian Alleluias show an even higher degree of adaptation, reusing melodies for the texts of different feasts, than do the Gregorian Alleluias. Unlike the Gregorian Alleluia, the Ambrosian Alleluia kept an extended repeat called the jubilus. During penitential periods, the Post Epistolam is replaced by the Cantus, which corresponds to the Gregorian Tract. The Cantus melodies belong to a common type, related to the Old Roman and Beneventan chant traditions. The chant following the final lesson, from the Gospel, is the Post Evangelium, which has no counterpart in the Roman Rite. The Offertorium is sung during the bringing of gifts to the altar, corresponding to the Gregorian Offertory. While the Gregorian Offertories had lost their verses by the 12th century, some Ambrosian Offertoria retained their verses, every bit as complex as their defunct Gregorian counterparts. The Confractorium is sung during the breaking of the bread, which has no counterpart in Gregorian chant. Finally, the Transitorium, so called because it originally involved the transfer of a book to the opposite side of the altar, corresponds to the Gregorian Communion. Many Transitorium texts are direct translations of Greek originals, although the melodies are not demonstrably Byzantine. The Ingressa, Post Evangelium, Confractorium, and Transitorium never have verses, while