In the latter case each lesson was provided with its own
form of blessing, which correspond with the mystery commemorated by the
festival. The absolutions, _Exaudi Domine_ and _A vinculis peccatorum_
did not appear until the succeeding period" (Baudot, _op. cit._, p. 74).

In offices of three and of nine lessons, the lessons are preceded by the
absolutions and blessings as they stand in the ordinarium, except in the
Office for the Dead and Tenebrae Offices when they are not said. The
Absolution is said immediately after the Pater Noster which follows the
versicle and response under the third, sixth or ninth psalm. The first
benediction is said immediately after it, and the second and third at
the conclusion of the responses after each lesson and in reply to the
words Jube Domine benedicere. The three words are to be said (when only
one person recites the office) before the short Lesson at Prime
and Compline.

In an office of nine lessons, the absolutions and benedictions in the
first two nocturns do not vary; but in the third nocturns the eighth
benediction may be, if the office is of a saint, Cujus festum, or if of
two or more saints, Quorum (vel quarum) festum. The ninth may be _Ad
societatem_ or, if the ninth lesson be a gospel extract with homily,
_Per evangelica_.

In offices of three lessons the Absolution Exaudi is said on Monday and
Thursday; Ipsius, on Tuesday and Friday; A vinculis, on Wednesday and
Saturday. But the benedictions vary. Thus, when a gospel extract and a
homily are read, the three benedictions are Evangelica, Divinum, Ad
societatem. When with the three lessons, no gospel extract is read, the
benedictions are Benedictione, Unigenitus, Spiritus Sancti. In an office
of a saint or saints, where the total number of lessons to be said is
three (e.g., the Office of SS. Abdon et Sennen, 30 July), where first
two lessons are from Scripture occurring and last lesson gives lives of
these saints, the benedictions are, Ille nos, Cujus (vel Quorum aut
Quarum) festum, Ad societatem.

_Lessons._ In the early days of Christendom, the Divine Office consisted
in the singing of psalms, the reading of portions of Sacred Scripture
and the saying of prayers. The principle of continuous reading of the
books of the Bible bears an early date. Later were added readings from
the acts of the martyrs, and later still, readings from the homilies of
the Fathers. Till the seventh century the ferial Office had no lessons
an