# Matins Nocturn 2-3 readings for the Apparition of the Immaculate BVM
# (Our Lady of Lourdes), Feb 11. Sourced from
# web/www/horas/Latin/Sancti/02-11.txt (Nocturn 2) and
# Sancti/12-10bmv.txt (Nocturn 3, per that file's own `@Sancti/12-10bmv`
# cross-reference — the 3rd day within the Octave of the Immaculate
# Conception).
#
# Nocturn 2: Lectio4-6 combined into one reading — the Bernadette
# apparition narrative, one continuous piece.
# Nocturn 3: Lectio7's Gospel citation (Luke 1:26-28) is a bare incipit
# ("Et réliqua"), so only the homily is authored (not marked isGospel),
# St. Bernard of Clairvaux's homily (Lectio7's homily + Lectio8-9
# combined).
id: apparition-of-the-immaculate-bvm
readings:
  - nocturn: 2
    isGospel: false
    text:
      la: >-
        Anno quarto a dogmática definitióne de immaculáto beátæ Vírginis Concéptu, ad Gavi
        flúminis oram prope óppidum Lourdes diœcésis Tarbiénsis in Gállia, ipsa Virgo in
        rupis sinu super specum Massabiélle puéllæ cuidam, vernácula lingua Bernadétte
        nuncupátæ, paupérrimæ quidem sed ingénuæ ac piæ, plúries se conspiciéndam óbtulit.
        Immaculáta Virgo juveníli ac benígno videbátur aspéctu, nívea veste niveóque pállio
        contécta, ac zona cærúlea succíncta; nudos pedes áurea rosa ornábat. Primo
        apparitiónis die, qui fuit undécimus Februárii anno millésimo octingentésimo
        quinquagésimo octávo, puéllam signum crucis rite piéque faciéndum edócuit, atque ad
        sacri rosárii recitatiónem, exémplo suo, corónam, quæ prius ex brácchio demíssa
        pendébat, manu advólvens, excitávit: quod in céteris étiam apparitiónibus prǽstitit.
        Altero autem apparitiónis die, puélla in simplicitáte cordis sui, diabólicam fraudem
        timens, lustrálem aquam in Vírginem effúdit; sed beáta Virgo, léniter arrídens,
        benigniórem illi vultum osténdit. Cum vero tértio apparuísset, puéllam ad specum per
        quíndecim dies invitávit. Exínde eam sǽpius est allocúta, ac pro peccatóribus oráre,
        terram deosculári, pœnitentiámque ágere est hortáta; deínde imperávit, ut
        sacerdótibus edíceret, ædificándum ibi esse sacéllum, solemnísque supplicatiónibus
        more illo accedéndum. Mandávit ínsuper ut e fonte, qui sub aréna adhuc latébat sed
        mox erat eruptúrus, aquam bíberet, eáque se abstérgeret. Dénique die festo
        Annuntiatiónis, percontánti eníxe puéllæ illíus nomen, cujus aspéctu tóties
        dignáta fúerat, Virgo, admótis péctori mánibus elatísque in cælum óculis,
        respóndit: Immaculáta Concéptio ego sum.


        Percrebrescénte fama beneficiórum, quæ in sacro specu recepísse fidéles
        dicebántur, augebátur in dies hóminum concúrsus, quos loci relígio ad specum
        advocábat. Itaque prodigiórum fama puellǽque candóre mortus Tarbiénsis epíscopus,
        quarto ab enarrátis anno, post jurídiam factórum inquisitiónem, supernaturáles
        esse apparitiónis notas sua senténtia probávit, cultúmque Vírginis immaculátæ in
        eódem specu permísit. Mox ædificátum sacéllum: ex illa die pene innúmeræ fidélium
        turbæ, voti ac supplicatiónis causa, ex Gállia, Bélgio, Itália, Hispánia
        ceterísque Európæ provínciis necnon ex longínquis Américæ regiónibus quovis anno
        illuc advéniunt, noménque Immaculátæ de Lourdes ubíque terrárum inclaréscit.
        Fontis aqua, in cunctas orbis partes deláta, ægris sanitátem restítuit. Orbis vero
        cathólicus tantórum memor benefactórum, ædes sacras mirábili ópere ibi exstrúxit.


        Peregrinatiónes hujúsmodi fidem, frigescénte sǽculo, excitásse, ánimum ad
        christiánam legem profiténdam addidísse, cultúmque Vírginis immaculátæ mirum in
        modum auxísse, ómnibus compértum est. Pius nonus, sacris indulgéntiis,
        archiconfraternitátis privilégio ac minóris Basílicæ título ipsam insignívit; ac
        Deíparæ imáginem íbidem cultam, solémni ritu per legátum suum apostólicum in
        Gállia, diadémate distínctam vóluit. Leo vero décimus tértius innúmera étiam
        cóntulit benefícia, ac solémnem Ecclésiæ sub título Rosárii dedicatiónem suo
        nómine péragi curávit; quorum beneficiórum amplitúdinem cumulávit, cum,
        plúrium episcopórum rogátu, solémne festum sub título Apparitiónis beátæ Maríæ
        Vírginis immaculátæ, próprio Offício et própria Missa celebrándum benígne
        concéssit. Tandem Pius décimus Póntifex máximus idem festum ad Ecclésiam
        univérsam exténdit.
      en: >-
        In the fourth year from the dogmatic definition of the Immaculate Conception of the
        Blessed Virgin, at the bank of the river Gave near the town of Lourdes of the diocese
        of Tarbes in France, the Virgin herself in a bend of the rock above the grotto of
        Massabiele, often shewed herself to a certain girl, called in the vernacular tongue
        Bernadette, indeed most poor but noble and pious, to be seen. The Immaculate Virgin
        appeared with a young and kind appearance, clothed with a white garment and white
        veil, and girt with a blue girdle; she adorned her bare feet with a golden rose. On
        the first day of the apparition, which was the eleventh of February in 1858, she
        taught the girl the sign of the cross to be duly and piously made, and she incited
        her, by her example, to the recitation of the sacred rosary. On the second day of the
        apparition, the girl in the simplicity of her heart, fearing diabolic fraud, flung
        holy water on the Virgin; but the blessed Virgin, smiling gently, shewed her face
        more kindly to her. And when she appeared a third time, she invited the girl to the
        grotto for fifteen days. Thence she often addressed her; then commanded, that it
        might be declared to the priests, a chapel to be built there, and to be approached
        there for supplications in a manner of solemnity. Moreover she commanded that from
        the spring, which thus far was hidden under the sand but now was about to erupt, she
        might drink the water, and by it cleanse herself. Finally on the feast day of the
        Annunciation, to the girl earnestly inquiring her name, the Virgin, her hands having
        been moved to her breast and her eyes raised to heaven, answered: I am the Immaculate
        Conception.


        The fame of favours becoming widespread, which the faithful were said to have
        received in the sacred grotto, in time the assembly of men increased, whom the
        sanctity of the place called to the grotto. Therefore the bishop of Tarbes moved by
        the fame of the wonders and the purity of the girl, after a juridical inquiry of the
        happenings, approved by his decree the signs of the apparition to be supernatural,
        and permitted the worship of the immaculate Virgin in the same grotto. Soon a chapel
        is built: from that day the almost innumerable crowds of the faithful, for the
        purpose of prayer and supplication, from France, Belgium, Italy, Spain, and the other
        provinces of Europe and also from the remote regions of America arrived there in
        every year, and the name of the Immaculate of Lourdes becometh famous of countries
        everywhere. The water of the spring, having been carried into all parts of the
        world, restored health to the sick. And the Catholic world mindful of such great
        favours, built holy shrines there with wonderful work.


        It is known by all for certain the pilgrimages of this sort to have stirred up faith,
        in a world becoming cold, the soul to have increased to profess the Christian law,
        and to have spread the worship of the immaculate Virgin in a wonderful manner. Pius
        the ninth, with sacred indulgences, distinguished it with the privilege of an
        archconfraternity and title of a minor Basilica; and willed the image honoured there
        of the Godbearer to be adorned with a crown by his apostolic legate in France. And
        Leo the thirteenth also conferred innumerable benefits, and arranged to complete by
        his name the solemn dedication of the Church under the title of the Rosary; he
        accumulated the extent of which benefits, when, with the asking of many bishops, he
        kindly granted a solemn feast to be celebrated under the title of the Apparition of
        the blessed Virgin Mary immaculate with a proper Office and proper Mass. Finally
        supreme Pontiff Pius the tenth extended the same feast to the universal Church.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. Bernard of Clairvaux, Homily 2 on the text \"Missus est\" (on Luke 1:26-28)"
    text:
      la: >-
        Lætáre, pater Adam, sed magis tu, o Heva mater, exsúlta, qui sicut ómnium paréntes,
        ita ómnium fuístis peremptóres; et quod infelícius est, prius peremptóres quam
        paréntes. Ambo, inquam, consolámini super fília, et tali fília, sed illa ámplius de
        qua malum ortum est prius, cujus oppróbrium in omnes pertransívit mulíeres. Instat
        namque tempus, quo jam tollátur oppróbrium, nec hábeat vir quid causétur advérsus
        féminam: qui útique, dum se imprudénter excusáre conarétur, crudéliter illam
        accusáre non cunctátus est, dicens: Múlier quam dedísti mihi, dedit mihi de ligno,
        et comédi. Proptérea curre Heva ad Maríam; curre mater ad fíliam; fília pro matre
        respóndeat: ipsa matris oppróbrium áuferat; ipsa patri pro matre satisfáciat: quia
        ecce si vir cécidit per féminam, jam non erígitur nisi per féminam.


        Quid dicébas, o Adam? Múlier quam dedísti mihi, dedit mihi de ligno, et comédi.
        Verba malítiæ sunt hæc quibus magis áugeas quam déleas culpam. Verúmtamen Sapiéntia
        vicit malítiam, cum occasiónem véniæ, quam a te Deus interrogándo elícere tentávit,
        sed non pótuit, in thesáuro indeficiéntis suæ pietátis invénit. Rédditur nempe
        fémina pro fémina, prudens pro fátua, húmilis pro supérba, quæ pro ligno mortis
        gustum tibi pórrigat vitæ, et pro venenóso cibo illo amaritúdinis, dulcédinem
        páriat fructus ætérni. Muta ergo iníquæ excusatiónis verbum in vocem grátiárum
        actiónis, et dic: Dómine, múlier, quam dedísti mihi, dedit mihi de ligno vitæ, et
        comédi; et dulce factum est super mel ori meo, quia in ipso vivificásti me. Ecce
        enim ad hoc missus est Angelus ad Vírginem. O admirándam et omni honóre digníssimam
        Vírginem; o féminam singuláriter venerándam, super omnes féminas admirábilem,
        paréntum reparatrícem, posterórum vivificatrícem.


        Quam tibi áliam prædixísse Deus vidétur, quando ad serpéntem ait: Inimicítias ponam
        inter te et mulíerem? Et si adhuc dúbitas, quod de María díxerit, audi quod séquitur:
        Ipsa cónteret caput tuum. Cui hæc serváta victória est, nisi Maríæ? Ipsa procul
        dúbio caput contrívit venenátum, quæ omnimódam malígni suggestiónem tam de carnis
        illécebra, quam de mentis supérbia dedúxit ad níhilum. Quam vero áliam Sálomon
        requirébat, cum dicébat: Mulíerem fortem quis invéniet? Nóverat quippe vir sápiens
        hujus sexus infirmitátem, frágile corpus, lúbricam mentem. Quia tamen et Deum
        légerat promisísse, et ita vidébat congrúere, ut qui vícerat per féminam,
        vincerétur per ipsam, veheménter admírans ajébat: Mulíerem fortem quis invéniet?
        Quod est dícere: si ita de manu féminæ pendet et nostra ómnium salus, et
        innocéntiæ restitútio, et de hoste victória: fortis omníno necésse est ut
        provideátur, quæ ad tantum opus possit esse idónea.
      en: >-
        Rejoice, father Adam, and yet more thou mother Eve, ye that are the source of all,
        and the ruin of all, and the unhappy cause of their ruin before ye gave them birth.
        Be comforted both in your daughter, and such a daughter; but chiefly thou, O woman,
        of whom the first evil came, and who hast cast thy slur upon all women. The time is
        come for the slur to be taken away, and for the man to have nothing to say against
        the woman. At the first, when he unwisely began to make excuse, he scrupled not to
        throw the blame upon her, saying, The woman whom Thou gavest to be with me, she gave
        me of the tree, and I did eat. Wherefore, O Eve, betake thyself to Mary Mother,
        betake thyself to thy daughter let the daughter answer for the mother let her take
        away her mother's reproach; let her make up to her father for her mother's fault for
        if man be fallen by means of woman, it is by means of woman that he is raised up
        again.


        What didst thou say, O Adam? The woman whom Thou gavest to be with me, she gave me
        of the tree, and I did eat. These are wrathful words, by the which thou dost rather
        magnify than diminish thine offence. Nevertheless, Wisdom hath defeated thy malice.
        God asked thee that He might find in thee an occasion of pardon, but, in that He
        found it not, He hath sought and found it in the Treasure of His Own mercy. One
        woman answereth for another; the wise for the foolish; the lowly for the proud; for
        her that gave thee of the tree of death, another that giveth thee to taste of the
        tree of life; for her that brought thee the bitter food of sin, another that giveth
        thee of the sweet fruits of righteousness. Wherefore accuse the woman no more, but
        speak in thanksgiving, and say, Lord, the woman whom Thou hast given me, she hath
        given me of the tree of life, and I have eaten; and it is in my mouth sweeter than
        honey, for thereby hast Thou quickened me. Behold, it was for this that the angel
        Gabriel was sent to the Virgin, to the most worshipful of women, a woman more
        wonderful than all women, the restorer of them that went before, and the quickener
        of them that come after her.


        Has it not of this thy daughter, O Adam, that God spake when He said unto the
        serpent, I will put enmity between thee and the woman And if thou wilt still doubt
        that He speaketh of Mary, hear what followeth She shall bruise thy head. Who won
        this conquest but Mary? She brought to nought the whole wiles of Satan, whether for
        the pollution of her body or the injury of her soul. Was it not of her that Solomon
        spake, where he saith, Who shall find a virtuous woman? The wise man knew the
        weaknesses of women, how frail they are in body, and how changeable in mind. But he
        had read that God had promised that the enemy, who had prevailed by means of a
        woman, was by a woman to be overthrown, and he believed. But he wondered greatly,
        and said, Who shall find a virtuous woman? that is to say If our salvation, and the
        bringing back of that which is lost, and the final triumph over the enemy, is in the
        hand of a woman, it must needs be that a virtuous woman be found, meet to work in
        that matter.
    status: { la: verified, en: verified }
