TrueLight, you asked me earlier about the Divine Office / Breviary books to use, what I use, or what I recommend…especially for Matins.
Matins is my favourite part of the Divine office, it most reminds me of the Byzantine form, which many would say is overly time consuming and needs shortening in order for most people to have time to pray it. These are fair criticisms, I would rather have too much than too little. Assuming we will all fail to meet our obligations at some point, I think it is better to have a too an high ideal and fail than to have a too low an ideal and fail.
I currently only own one book for Matins, it is published by anglicans in the year 1961 and reprinted by lancelot andrewes (www.andrewespress.com). The translation of the psalms is flawed, because it is Miles Coverdale, not Douay Rheims, Douy Rheims is more accurate, Coverdale is more paraphrase. The translation of lessons, responsories, antiphons, collects and hymns is excellent and accurate and nearly always matches or compares closely to that of breviary.net. This is not something we can say is true for the Baronius Press edition of the secular Roman Breviary, which has modernized english translations because when it was published in 1963 it was the very beginning of the usages of modern simplified english and reforms of our traditions.
The lanceloteandrewes book is probably one of the only matins or breviary books that will fit in your pocket and is light enough to have with you everywhere. The disdvantage of this is that it has no latin in it, so it is in that sense…not valid for liturgical usage in an actual tradtional latin mass community (unless perhaps it is the intended audience of Anglicans, such as those entering the ordinariate, with whom I have several friends whom I collaborate with and hope to use parts of this book, or similar books in english within a liturgical context.)
here is a review: absnospin.blogspot.com/2008/04/review-monastic-matins-lancelot.html
The reason I am willing to use the Benedictine form of Matins is because it preserves the majority of the same texts that were in the secular roman form of the year 1962. Certain feasts are missing that are in the Roman form, St Bridget of Sweden for example has extensive lessons and she is entirely omitted from the Benedictine form (to my dismay), but she is an unusual exception.
As for other Matins books, I am in the process of discerning which to buy next, So I am unable to offer further advice in that direction.
I have used sporadically for certain feasts the Sarum office in latin from Dr. William Renwick’s work (especially proper of the saints, distributed privately), and the books on the Dominican liturgy blog.
Many of the Dominican breviaries contain older saints which whose propers were removed from the secular Roman office sometime after the council of Trent in the counter-reformation (16th c.). Examples being, St Augustine, St Catherine of Alexandria, St Catherine of Sienna, St Vincent of Sarragossa, St Nicholas, St Jacob the Apostle (Compostela/Galicia)
specifically these two:
I am moving in the direction of eventually using the Sarum office entirely when it is fully available as a book form, supplemented by the propers of regional saints from other nations pre-16th c. calenders (St Patrick for example.). I will create my own books for it if necessary.