None ("Ninth"), also known as Nones, the Ninth Hour, is part of the Divine Office of almost all the traditional Christian liturgies. It consists mainly of psalms and is said around 3 pm, about the ninth hour after dawn.

In the Roman Rite, the Nones are one of the so-called Little Hours. In the Oriental Orthodox Churches, such as the Coptic Orthodox Church, Ethiopian Orthodox Church and Indian Orthodox Church, it is one of the seven fixed prayer times to be recited by all Christians.

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 None was regarded as the close of the day's business and the time for the baths and supper. This division of the day was in vogue also among the Jews, from whom the Church borrowed it. In addition to Morning and Evening Prayer to accompany the sacrifices, there was prayer at the Third, Sixth and Ninth Hours of the day.

The Apostles continued to frequent the Temple at the customary hours of prayer (Acts 3:1): "Now Peter and John went up into the temple at the ninth hour of prayer."

At an early date, mystical reasons for the division of the day were sought. St. Cyprian sees in the hours of Terce, Sext and None, which come after a lapse of three hours, an allusion to the Trinity. 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; None by the death of Christ. St. 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 None the descent of Christ into hell. But, as a rule, it is the death of Christ that is commemorated at the Hour of None.

The most ancient testimony refers to this custom of Terce, Sext, and None, for instance Tertullian, Clement of Alexandria, the Canons of Hippolytus, and even the Didache ("Teaching of the Apostles"). The Didache prescribed prayer thrice each day, without, however, fixing the hours. Clement of Alexandria and likewise Tertullian, as early as the end of the 2nd century, expressly mention the Canonical Hours of Terce, Sext, and None, as specially set apart for prayer. Tertullian argues for constant prayer with no prescribed time, but adds: "As regards the time, there should be no lax observation of certain hours—I mean of those common hours which have long marked the divisions of the day, the third, the sixth, and the ninth, and which we may observe in Scripture to be more solemn than the rest."

Clement and Tertullian in these passages refer only to private prayer at these hours. The Canons of Hippolytus also speak of Terce, Sext, and None as suitable hours for private prayer; however, on the two station days, Wednesday and Friday, when the faithful assembled in the church, and perhaps on Sundays, these hours were recited successively in public. In the 4th century there is evidence to show that the practice had become obligatory, at least for the monks.

The eighteenth canon of the Council of Laodicea (between 343 and 381) orders that the same prayers be always said at None and Vespers. 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.