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For the Ambrosian Liturgy, see Magistretti, "Manuale Ambrosianum", I (Milan, 1905), 67; for the Greek Ritual, see Burial, pp. The Office of the Dead has been attributed at times to St. du Brév.", 181-92; and for the opposing view, Bäumer-Biron, "Hist. These opinions are more probable, but are not as yet very solidly established. He alludes to the "Agenda Mortuorum" contained in a sacramentary, but nothing leads us to believe that he was its author. We find them in the fifth, fourth, and even in the third and second century. Gregory of Nyssa, Jerome, and Augustine, Tertullian, and the inscriptions in the catacombs afford a proof of this (see Burial, III, 76; PRAYERS FOR THE DEAD; Cabrol, "La prière pour les morts" in "Rev. Even in the eleventh, twelfth, and thirteenth centuries, it was recited chiefly by the religious orders (the Cluniacs, Cistercians, Carthusians ), like the Office of Our Lady (see Guyet, loc. Later it was prescribed for all clerics and became obligatory whenever a ferial office was celebrated. Pius V assigned the recitation of the Office of the Dead to the first free day in the month, the Mondays of Advent and Lent, to some vigils, and ember days.

Amalarius speaks of the Office of the Dead, but seems to imply that it existed before his time ("De Eccles. Alcuin is also known for his activity in liturgical matters, and we owe certain liturgical compositions to him; but there is no reason for considering him the author of this office (see Cabrol in "Dict. It has even been said that it was to remove the obligation of reciting it that the feasts of double and semi-double rite were multiplied, for it could be omitted on such days (Bäumer-Biron, op. Even then it was not obligatory, for the Bull "Quod a nobis" of the same pope merely recommends it earnestly, like the Office of Our Lady and the Penitential Psalms, without imposing it as a duty (Van der Stappen, "Sacra Liturgia", I, Malines, 1898, p. At the present time, it is obligatory on the clergy only on the feast of All Souls and in certain mortuary services.

The lessons from Job, so suitable for the Office of the Dead, were also read in very early days at funeral services. The responses varied likewise; many examples may be found in Martène and the writers cited below in the bibliography.

The responses, too, deserve notice, especially the response " Libera me, Domine, de viis inferni qui portas æreas confregisti et visitasti inferum et dedisti eis lumen . It is fortunate that the Roman Church preserved carefully and without notable change this office, which, like that of Holy Week, has retained for us in its archaic forms the memory and the atmosphere of a very ancient liturgy. In its present form, while it has some very ancient characteristics, it cannot be older than the seventh or even eighth century.

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The use of some of these psalms in the funeral service is of high antiquity, as appears from passages in St. The " Libera me de morte æterna", which is found more complete in the ancient manuscripts, dates also from an early period (see Cabrol in "Dict. The lessons, the responses, and other formulæ were borrowed from various sources; certain Churches included in this office the Second Vespers and Complin ; in other places, instead of the lessons of our Roman Ritual, they read St.

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