None shares the general fate of the little hours, but its afternoon station gives its survivals a particular character. In the Roman reform of 1971 it became one of the three forms of Midday Prayer, kept distinct in communities bound to the full cycle; in the Byzantine Horologion the Ninth Hour survives with its troparia of the crucifixion and is customarily read immediately before vespers, so that the Eastern liturgical day still closes its afternoon on the memory of the cross before turning to the lamps of evening.
The hour's themes echo beyond Christianity's borders in the afternoon prayers of the sibling traditions, the Jewish Mincha, whose name recalls the afternoon offering of the temple, and the Islamic Asr, both set in the same declining half of the day and both, like None, prayers of steadfastness at the point where the day's energy wanes.
Within Christian devotion the ninth hour retains one further, universal observance: three o'clock on Good Friday, the hour of the death itself, remains the most widely kept moment of the liturgical year outside Sunday, with the modern Divine Mercy devotion extending a three o'clock remembrance to every day. The little office of None is prayed integrally now chiefly by monastics and by communities keeping the older books, but the hour it guards, the mid-afternoon glance toward the cross and the coming evening, has proven one of the most durable instincts in the tradition's architecture of the day.