days in the month, those for the 30th day
are repeated on the 31st: in February, the (29th and) 30th are omitted.

There are many words which originally meant a Song, but in course of
time have come to mean a special kind of song, or the music which
belongs to a song. Thus _Cantus_, a song, gives us _Chant_, the music
of a psalm verse; and _Canticle_, a psalm after a Lesson. _psalmos_, a
song, gives us _psalm_, a hymn, but not metrical, _hymnos_, a song,
gives us _hymn_, a song in metre.

Versicles and Psalms.

Before the Psalms begin there is an injunction to praise the Lord
exchanged between the Minister and the People. Four other Versicles
and Gloria Patri are interposed after the Lord's Prayer--all in the
form of Verse and Respond.

{40} Ps. li. 15 is the Psalmist's grateful cry when his sin was
forgiven and his praises began to break forth.

Ps. lxx. 1 supplies the second couplet.

The _Gloria Patri_ follows these Psalm verses.

The Venite exultemus Domino, briefly called _Venite_, is the 95th
Psalm. The Rubric provides that it is to be said every day, but not
twice on the 19th day[1]. It is the first of the Morning Psalms, and
formerly was sung with an Anthem (see Chapter XIII.) which was known as
the Invitatory, and varied with the Season.

Antiphonal, i.e. alternate, singing dates from the services described
in 1 Chronicles vi. 31-33, 39, 44, from which it appears that there
were three choirs of singers--one in the centre, and one on either
hand. Thus the interchange of replies from either side and a chorus of
all the voices were provided, 1 Chron. xvi. 7-9 makes it clear that the
Psalms were sung, as indeed the word Psalm (from Gr. _psallo_, I sing)
implies. See also Neh. xii. 24.

The Authorised Version (A.V.) of the Bible is a translation made at the
beginning of James I.'s reign, after the Hampton Court Conference (Jan.
1604). It was published in 1611 with a title-page stating that it was
"appointed to be read in churches." There is, however, no evidence of
any formal adoption of it until the statement made in the Preface of
the {41} Prayer Book (1662) that "such portions of Holy Scripture as
are inserted into the Liturgy," "in the Epistles and Gospels
especially, and in sundry other places . . . are now ordered to be read
according to the last Translation." It is evident that this "last
Translation" is the Version of 1611: for the Epistles and Gospels are
quoted from it in the Prayer