Dominus
vobiscum, Et cum.... Benedicamus Domino; Deo gratias, Fidelium
animae.... Amen. If Compline be not said immediately after Vespers,
Pater Noster is added.

At the opening words of the _Magnificat_, _Nunc Dimittis_ and
_Benedictus_, it is a practice with many priests to make the sign of the
cross from forehead to breast, as at _Deus in adjutorium_ (_cf._
Ceremoniale Epis. lib. II. i. 14). This custom, where it exists, should
be preserved (S.R.C., April, 1867).

Writers on liturgy tell us that the number of Psalms in Vespers have a
symbolic meaning, typifying the five wounds of the Saviour, the last of
which, the wound in the side, was inflicted on the evening of Good
Friday, and the others, as the Church says in the hymn _Vergente mundi
vespere_, at the waning of the day of the Old Law, before the dawn of
salvation (Honorius of Autun, circa 1130). Other writers say that these
five psalms should produce acts of contrition for the sins committed
during the day, by the five senses; and that they should be for us,
morally, what the five lighted lamps were for the wise virgins in the
Gospel parable (Amalare of Metz, circa 850).

_Magnificat._ Author. The Blessed Virgin Mary is the author of this
canticle. "The witness of the codices and of the Fathers is practically
unanimous for the Vulgate reading: 'Et ait Maria,' but apart from this,
the attribution of the _Magnificat_ to Elizabeth would in St. Luke's
context be highly abnormal" (Dr. H. T. Henry, _Cath. Encyc_., word,
_Magnificat_)--The Roman Breviary entitles it _Canticum Beatae Marine
Virginis_.

It is divided by commentators into three parts (St. Luke 1, vv. 46-49;
50-53; 54-55). It "is in many places very similar in thought and phrase
to the Canticle of Anna (I. Kings ii. 1-10) and to various psalms (Ps.
33, vv. 3-4; Ps. 39, v. 9; Ps. 70, v. 9; Ps. 125, vv. 2-3; Ps. 110, v.
9; Ps. 97, v. 1; Ps. 117, v. 16; Ps. 32, v. 10; Ps. 92, v. 7; Ps. 33, v.
11; Ps. 97, v-3; Ps. 131, v. 11). Similarities are found in Hab. c. III.
v. 18; Mal. c. III. v. 12; Job. c. 5, v. 11; Is, c. 41, v. 8; Is. c.
149, v. 3, and Gen. c. 17, v. 19. Steeped thus in scriptural thought and
Phraseology, summing up in its inspired ecstasy the economy of God with
His chosen people, indicating the fulfilment of olden prophecy, and
prophesying anew until end of time, the Magnificat is the crown of the
Old Testament singing, the last canticle of the Old and the first of the
New Testament. It is