According to an Ancient Greek and Roman custom, the day was, like the night, divided into four parts, each consisting of three hours.
Among the ancients the hour of Nones was regarded as the close of the day's business and the time for the baths and supper.
He adds that these hours already consecrated to prayer under the Old Dispensation have been sanctified in the New Testament by great mysteries: Terce by the descent of the Holy Spirit on the Apostles; Sext by the prayers of St. Peter, the reception of the Gentiles into the Church, or yet again by the crucifixion of Christ; Nones by the death of Christ.
Basil merely recalls that it was at the ninth hour that the Apostles Peter and John were wont to go to the Temple to pray.
St. John Cassian, who adopts the Cyprian interpretation for Terce and Sext, sees in the Hour of Nones the descent of Christ into hell.
[2] The most ancient testimony refers to this custom of Terce, Sext, and Nones, for instance Tertullian, Clement of Alexandria, the Canons of Hippolytus, and even the Didache ("Teaching of the Apostles").
Clement of Alexandria and likewise Tertullian, as early as the end of the 2nd century, expressly mention the Canonical Hours of Terce, Sext, and Nones, as specially set apart for prayer.
It is likely that reference is made to some litanies, in which prayer was offered for the catechumens, sinners, the faithful, and generally for all the wants of the Church.
John Cassian states that the most common practice was to recite three psalms at each of the Hours of Terce, Sext, and None.
In the Rule of St. Benedict the four Little Hours of the day (Prime, Terce, Sext and Nones) were conceived on the same plan, the formulae alone varying.
Amalarius of Metz opines that the human spirit sinks at Nones alongside the setting sun, opening the soul to diabolical temptation.
One folk belief holds that Adam and Eve were driven from the Garden of Eden at the ninth hour.
Tertullian's work De jejunio adversus psychicos ("On fasting, against the materialistic") rails at length against the Psychicos (i.e. the Orthodox Christians) who end their fast on station days at the Hour of Nones, while he, Tertullian, claims that he is faithful to the ancient custom.
The practice of breaking the fast at Nones caused that hour to be selected for Mass and Communion, which were the signs of the close of the day.
Thus in the Rule of Lerins, as in that of St. Caesarius, six psalms are recited at Nones, as at Terce and Sext, with antiphon, hymn and capitulum.
[2] St. Aurelian follows the same tradition in his Rule Ad virgines, but he imposes twelve psalms at each hour on the monks.
[5][6] In the Eastern Orthodox and Greek Catholic Churches the office of the Ninth Hour is normally read by a single Reader and has very little variation in it.
Since fasting before communion was the rule in the ancient church, the ninth hour suggested itself as the appropriate time to offer the Patarag.
Amen.” Psalm 51: “Have mercy on me...”; “Glory...Now and always...Amen.”; Hymn of the Ninth Hour: “The light of day suffered with you... (Ch`arch`areal k`ez tiw lousoy...)”; Exhortation: “At every hour this is my prayer...(Amenayn zhamou...)”; Proclamation: “Again and again in peace...”; Prayer: “Blessing and Glory to the Father...Now and always...Amen.” During the Great Fast: The Prayer of John Mandakouni “With a holy heart... (Sourb srtiw...)”; Proclamation: “That we may pass this hour...(Zzhams ev zarajakay...)” Otherwise continue here: Prayer: “Lord of hosts...(Tēr zawrout`eants`...)” Psalm (Daniel 3:33-34): “Lord, do not forsake us...(Tēr mi matner zmez...)”; Hymn of St. Nerses (Tone 3): “Accept, Lord, the request of the patriarch Abraham...(Nahapetin...)”; Proclamation: “Let us beseech our lifegiving savior, Christ,...(Aghach`ests`ouk` zkensatou...)”; Prayer, “Having fallen down before you...(Ankeal araji k`o...)”; Prayer of Sarkawag Vardapet: “Remember, Lord your servants... (Hishea...)”; Prayer: “God, beneficent and full of mercy...(Barerar ev bazoumoghorm Astouats...)” Psalm 116 “I loved, because the Lord heard...(Sirets'i zi lowits`ē Tēr ztzayn...)”; Psalm 117 “Bless the Lord all nations...(Awrhnets`ēk` zTēr amenayn azink`...)”; “Glory to the Father...Now and always...Amen.” On dominical feasts and the commemorations of martyrs: Hymn (varies according to the tone of the day) Otherwise continue here: Exhortation: “For the souls at rest...(Hogwots`n hangouts`elots`...)”; Proclamation: “Again and again in peace...For the souls...(Vasn hangsteal hogwots`n...)”; “Lord, have mercy” (thrice); Prayer: “Christ, Son of God,...(K`ristos, Ordi Astoutsoy...)” (on fasting days, said thrice); “Blessed is our Lord Jesus Christ.