# Matins Nocturn 2-3 readings for St. Hyginus, Pope, Martyr (Jan 11,
# commemorated — the day itself is absorbed into the Epiphany octave).
# SanctiM/01-11.txt inherits the whole day (`@Sancti/01-11`) with no
# override, and Sancti/01-11.txt itself has **no proper vita text for
# Hyginus at all** — the whole Nocturn 2/3 is given over to the
# octave's own Epiphany homiletic content (see memory
# vu-matins-sanctim-saints, "third finding"). Per direct instruction
# (2026-08), that content is still worth pooling in rather than leaving
# this commemoration silent: it's real, sourceable text for the day,
# even though it isn't proper to this particular saint — flagged below,
# not disguised as his own vita. Same treatment as st-telesphorus.yml
# (Jan 5, Christmas octave).
# web/www/horas/Latin/Sancti/01-11.txt, English/Sancti/01-11.txt.
#
# Nocturn 2: Lectio4-6, St. Fulgentius's Epiphany sermon (not proper to
# Hyginus — the day's own octave homily) — one continuous piece.
# Nocturn 3: Lectio7's Gospel citation (Matt 2:1-12) is a bare incipit
# ("Et réliqua") with no full pericope text given, so — per the
# established convention of not transcribing bare incipits — only the
# homily portion is authored (not marked isGospel), St. Ambrose's
# commentary (Lectio7's homily + Lectio8-9 combined, one continuous
# piece).
id: st-hyginus
readings:
  - nocturn: 2
    isGospel: false
    source: "St. Fulgentius of Ruspe, Sermon 5 on the Epiphany (the day's own octave homily, not proper to St. Hyginus)"
    text:
      la: >-
        Ipse Deus, qui sibi in véteri testaménto primítias offérri mandávit, homo natus
        Géntium primítias suo cultui dedicávit. Pastóres fuérunt primítiæ Judæórum: Magi
        facti sunt primítiæ Géntium. Illi de próximo addúcti, isti de longínquo redúcti. Ubi
        est, ínquiunt, qui natus est Rex Judæórum? De Heróde rege Judæórum fílii jam fúerant
        nati. Archeláus natus est in palátio, Christus in diversório. Archeláus natus, est in
        lecto argénteo pósitus, Christus autem natus, in præsépio est brevíssimo collocátus:
        et tamen ille natus in palátio contémnitur, iste natus in diversório quæritur: ille a
        Magis nullátenus nominátur, iste invéntus supplíciter adorátur.


        Quis est iste Rex Judæórum? Páuperet dives, húmilis et sublímis. Quis est iste Rex
        Judæórum, qui portátur ut párvulus, adorátur ut Deus? Parvus in præsépio, imménsus in
        cælo: vilis in pannis, pretiósus in stellis. Quid est quod sic turbáris, Heródes? Rex
        iste, qui natus est, non venit reges pugnándo superáre, sed moriéndo mirabíliter
        subjugáre. Nec ídeo natus est, ut tibi succédat, sed ut in eum mundus fidéliter
        credat. Venit ergo, non ut pugnet vivus, sed ut triúmphet occísus.


        Puer iste, qui nunc a Magis dícitur Rex Judæórum, idem Creátor est, et Dóminus
        Angelórum. Quaprópter cujus times infántiam nascéntis, magis timére debes
        omnipoténtiam judicántis. Noli eum timére regni tui successórem, sed time
        infidelitátis tuæ justíssimum damnatórem. Ite, inquit, et renuntiáte mihi, ut et ego
        véniens adórem eum. O callíditas ficta, o incredúlitas ímpia, o nequítia fraudulénta!
        Sanguis Innocéntium, quem crudéliter effudísti, attestátur quid de hoc púero voluísti.
      en: >-
        The same God Who in the Old Testament had commanded the first-fruits to be offered to
        Himself, being born as a man, Himself consecrated to His own worship the firstfruits
        of the nations. The Shepherds were the first-fruits of the Jews, and the wise men of
        the Gentiles. The first came from near at hand, the second from afar. Where is He, say
        they, that is born King of the Jews? Herod, the king of the Jews, had already had
        children. Archelaus was born in a palace, Christ at an inn; Archelaus was laid in a
        silver cradle, Christ in a manger. And yet the wise men sought, not Archelaus, but
        Christ; they did not even name him that was born in a palace, but when they found Him
        That lay in a manger, they fell down and worshipped Him.


        Who is the King of the Jews? The Poor and the Rich, the Lowly and the Exalted One. Who
        is the King of the Jews? He Who, being carried at the breast, is adored as the
        Eternal; He Who lieth tiny in the manger, and is He Whom the heavens cannot contain;
        He Who is meanly wrapped in swaddling clothes, and is more glorious than all the
        stars. Why art thou troubled, O Herod? He that is born King of the Jews cometh not by
        carnal warfare to conquer other kings, but by a marvellous working, by dying, to
        subdue them to Himself. He is not born to be thy successor, but that the world may
        faithfully believe in Him. He cometh, not that He may fight in the flesh, but that He
        may conquer through the suffering of death.


        The little Child, Whom the wise men call the King of the Jews, is the Maker and Lord
        of Angels. If thou fearest Him at His birth, thou hast more reason to fear Him as the
        Almighty Judge. Fear Him, not as a pretender to thy kingdom, but fear Him as Him Who
        will pass a most just sentence of condemnation on thee because thou hast not believed
        in Him. Go, said Herod, and bring me word again, that I may come and worship Him also.
        We know thy cunning lying, thy godless unbelief, thine iniquitous treachery. The blood
        of the innocents which thou didst cruelly shed, is witness to us of what thou wouldst
        have done to Him.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. Ambrose, Commentary on Luke, Book II (on Matt 2:1-12; the day's own octave homily, not proper to St. Hyginus)"
    text:
      la: >-
        Quæ sunt ista veræ fídei múnera? Aurum Regi, thus Deo, myrrha defúncto. Aliud enim
        Regis insígne, áliud divínæ sacraméntum potestátis, áliud honor est sepultúræ, quæ non
        corrúmpat corpus mórtui, sed resérvet. Nos quoque, qui hæc audímus et légimus, de
        thesáuris nostris tália, fratres, múnera proferámus. Habémus enim thesáurum in vasis
        fictílibus. Si ígitur in teípso quod es, non ex te debes æstimáre, sed ex Christo:
        quanto magis in Christo non tua debes æstimáre, sed Christi?


        Ergo Magi de thesáuris suis ófferunt múnera. Vultis scire quam bonum méritum hábeant?
        Stella ab his vidétur: ubi Heródes est, non vidétur; ubi Christus est, rursus vidétur,
        et viam demónstrat. Ergo stella hæc via est, et via Christus: quia secúndum
        incarnatiónis mystérium Christus est stella. Oriétur enim stella ex Jacob, et exsúrget
        homo ex Israël. Dénique ubi Christus, et stella est. Ipse enim est stella spléndida et
        matutína. Sua ígitur ipse luce se signat.


        Accipe áliud documéntum. Alia venérunt via Magi, ália rédeunt. Qui enim Christum
        víderant, Christum intelléxerant; melióres útique, quam vénerant, revertúntur. Duæ
        quippe sunt viæ: una, quæ ducit ad intéritum; alia, quæ ducit ad regnum. Illa
        peccatórum est, quæ ducit ad Heródem: hæc Christus est, qua redítur ad pátriam. Hic
        enim temporális est incolátus, sicut scriptum est: Multum íncola facta est ánima mea.
      en: >-
        What are the gifts of the faithful and true? Gold to our King, frankincense to our
        God, and myrrh to Him Who died for us. The first is that whereof are made the royal
        honours of kings, the second is that mystic offering which is used in the worship of
        the Divine Power, and the third is that wherewith we pay respect to the dead, whose
        bodies it keepeth from corruption. My brethren, let us who hear and read these things,
        make offering out of what treasures we have albeit we have it in earthen vessels. If
        we confess that all that we have, we have, not from ourselves, but from Christ, how
        much more should we confess that whatever we have is not our own, but Christ's?


        The wise men out of their treasures presented unto Him gifts. Wilt thou know how
        pleasing to Him they were? The star appeared to them, but disappeared when it came
        near Herod. Then it appeareth to them again, leading them on the way that led to
        Christ. This star then was the way, and we know that Christ calleth Himself the Way.
        And truly also in the mystery of His Incarnation He is called a Star; as it is written
        There shall come forth a Star out of Jacob, and a Man shall rise out of Israel. Where
        Christ is, there is a Star; yea, He is Himself the bright and morning Star. And the
        light that leadeth to Jesus is His own.


        Remark another point. The wise men came by one way and departed by another. They that
        had seen Christ, knew Christ, and they departed better than they came. There are two
        ways, the one which leadeth to destruction, the other which leadeth to the kingdom;
        the one is the way of sin, which leadeth to Herod; the other is Christ, the true Way,
        Who leadeth us home to the fatherland, from that journeying here, whereof it is said
        My soul hath long dwelt as an exile.
    status: { la: verified, en: verified }
