propers: octave readings for Christmas's octave and Pentecost's

Christmas's stacking cluster (Dec 26-31): only day 6 (Dec 30) has its own
Matins reading -- the one day nothing else wins outright, confirmed via
its own Invitatory. St. Stephen, St. John, and the Holy Innocents' own
octaves (also active there, stacking) have no separate reading content
anywhere in this range -- every other day belongs entirely to whichever
saint natively wins it, same as Immaculate Conception's octave (no
Matins content at all beyond its own day, confirmed and left
unauthored -- checked, not skipped).

Pentecost's octave: days 2-7 all have real content, confirmed via a
consistent distinctive Invitatory throughout, including its own Ember
Saturday (day 7) -- Pentecost's own content governs Matins there despite
St. Felix I's stub-level commemoration that same day (see
tests/calendar/transfer.test.ts). Day 8 (Trinity Sunday) has none of its
own -- Trinity's own distinct office governs that day's actual Matins
content, so no reading is authored for it despite the octave mechanism
still commemorating Pentecost there. Two readings are direct Scripture
(Acts 19:1-9, Joel 2:23-28) with no source English rendered; used the
standard Douay-Rheims wording (verified, not draft) rather than the
project's own patristic-prose translations, matching how every other
Scripture citation in this project is sourced.

Also fixes two more instances of the recurring "dropped space after
capital I" source typo ("Icame" -> "I came").

Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com>

src/data/propers/octave-readings/christmas-day-octave-day-6.yml

@@ -0,0 +1,40 @@
+# Verified against Divinum Officium (Monastic Tridentinum 1617), live
+# prayMatutinum query (2025-12-30). Matins reading for day 6 of Christmas's
+# own octave -- the one day in this app's own modeled range (Dec 26-31) with
+# no other saint winning outright, confirmed via its own distinctive Christmas
+# Invitatory ("Christus natus est nobis"). Collapsed into one continuous
+# reading per project convention. St. Stephen, St. John, and the Holy
+# Innocents' own octaves (also active here, stacking, see calendar/octaves.ts)
+# have no separate Matins reading content of their own anywhere in this Dec
+# 26-31 range -- every other day is dominated either by another named saint's
+# own feast or, on this one day, by Christmas's own content directly; their
+# octaves work as commemorations only in this stretch, same as several octaves
+# checked this pull (Immaculate Conception, most of Ss.
+# Stephen/John/Innocents' own continuation days). The source's own English
+# translation is used as-is, including gaps in its own punctuation (some older
+# "oct"/"bmv"-suffixed variant files drop question marks entirely in places)
+# -- not corrected here, since guessing where they belong isn't the same class
+# of fix as an isolated single-character typo.
+id: christmas-day-octave-day-6
+source: "Léctio sancti Evangélii secúndum Lucam"
+text:
+  la: |
+    Léctio sancti Evangélii secúndum Lucam Luc 2:33-40 In illo témpore: Erat Joseph, et María mater Jesu, mirántes super his, quæ dicebántur de illo. Et réliqua. Homilía sancti Ambrósii Epíscopi Lib. 2 in cap. 2 Lucæ, prope finem Vides úberem in omnes grátiam, Dómini generatióne diffúsam, et prophetíam incrédulis negátam esse, non justis. Ecce et Símeon prophétat, in ruínam et resurrectiónem plurimórum venísse Dóminum Jesum Christum, ut justórum, iniquorúmque mérita discérnat; et pro nostrórum qualitáte factórum, judex verus et justus aut supplícia decérnat, aut prǽmia.
+
+    Et tuam ipsíus ánimam pertransíbit gládius. Nec littera, nec historia docet, ex hac vita Mariam corporalis necis passióne migrasse. Non enim anima, sed corpus materiali gládio transverberátur. Et ideo prudéntiam Maríæ haud ignaram mysterii cæléstis osténdit. Vivum enim verbum Dei, et válidum, et acutius omni gládio acutíssimo, pénetrans usque ad divisiónem ánimæ et spíritus, artuum quoque et medullárum, cogitatiónes cordis et secreta scrutátur animórum, quia nuda et apérta sunt ómnia Dei Fílio, quem consciéntiæ secreta non fallunt.
+
+    Prophetávit ítaque Simeon, prophetáverat virgo, prophetáverat copuláta conjugio; prophétare debuit étiam vidua, ne qua aut proféssio deésset, aut sexus. Et ideo Anna et stipendiis viduitátis, et móribus talis inducitur, ut digna plane fuísse credátur, quæ Redemptórem ómnium venisse nuntiáret. Cujus mérita cum álibi descripsérimus, cum víduas hortarémur, hoc loco, quóniam ad ália properámus, non putámus iteránda.
+  en: |
+    From the Holy Gospel according to Luke Luke 2:33-40 In that time, his father and mother were wondering at those things which were spoken concerning him. And so on. Homily by St. Ambrose, Bishop of Milan. Bk. ii on Luke ii We see that God's abounding grace is poured forth on all by the birth of the Lord, and that the gift of prophecy is not denied to the righteous, but to the unbelieving. Simeon prophesieth that our Lord Jesus Christ is set for the fall and rising again of many in Israel, setting forth that the just and the unjust reap different fruits from the coming of the Saviour; so will it be with us; according to our individual works will the True and Just Judge apportion to us punishment or reward.
+
+    See, a sword shall pierce through thine own soul also. We have no record or tradition that Mary left this world by suffering a violent death, and the material sword can pierce the body only, and not the soul. Wherefore here we see the wisdom of Mary in that she was not ignorant of the heavenly mysteries. For, the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart for all things are naked and opened unto the eyes of the Son of God, from Whom also the secret things of our conscience are not hidden.
+
+    There had been a triple prophecy; the prophecy of Simeon had followed the prophecy of the virgin, and the prophecy of the wife; those, namely, of Mary and Elizabeth. And now ought the widow also to prophesy, that no sex nor state might be wanting. And Anna is brought before us with such a title from her widowhood and her life, that we may well believe that she received the grace to announce the Advent of the Redeemer. In our exhortation addressed to widows we have already treated of her gifts at length, and, as we have much matter before us, we will not now again enter on the subject.
+responsory:
+  la: |
+    ℟. In princípio erat Verbum, et Verbum erat apud Deum, † et Deus erat Verbum. * Hoc erat in princípio apud Deum. ℣. Omnia per ipsum facta sunt, et sine ipso factum est nihil. ℟. Hoc erat in princípio apud Deum.
+  en: |
+    ℟. In the beginning was the Word, and the Word was with God, and the Word was God. * The same was in the beginning with God. ℣. All things were made by him: and without him nothing was made ℟. The same was in the beginning with God.
+status:
+  la: verified
+  en: verified

src/data/propers/octave-readings/pentecost-sunday-octave-day-2.yml

@@ -0,0 +1,35 @@
+# Verified against Divinum Officium (Monastic Tridentinum 1617), live
+# prayMatutinum query (2026-05-25). Matins reading for day 2 of Pentecost's
+# own octave -- collapsed into one continuous reading per project convention.
+# A direct Scripture reading (Acts 19:1-9). The source's own English page
+# didn't render a translation for this direct Scripture passage; its English
+# here is the standard Douay-Rheims wording (a known, recognized translation,
+# not a draft) rather than left missing, same convention as every other
+# Scripture citation already in this project. The source's own English
+# translation is used as-is, including gaps in its own punctuation (some older
+# "oct"/"bmv"-suffixed variant files drop question marks entirely in places)
+# -- not corrected here, since guessing where they belong isn't the same class
+# of fix as an isolated single-character typo.
+id: pentecost-sunday-octave-day-2
+source: "De Actibus Apostolórum"
+text:
+  la: |
+    De Actibus Apostolórum Act. 19:1-3 1 Factum est autem cum Apóllo esset Corínthi, ut Paulus peragrátis superióribus pártibus veníret Ephesum, et inveníret quosdam discípulos: 2 Dixítque ad eos: Si Spíritum Sanctum accepístis credéntes? At illi dixérunt ad eum: Sed neque si Spíritus Sanctus est, audívimus. 3 Ille vero ait: In quo ergo baptizáti estis? Qui dixérunt: In Ioánnis baptísmate.
+
+    Act. 19:4-7 4 Dixit autem Paulus: Joánnes baptizávit baptísmo pœniténtiæ pópulum, dicens in eum qui ventúrus esset post ipsum ut créderent, hoc est, in Jesum. 5 His audítis, baptizáti sunt in nómine Dómini Jesu. 6 Et cum imposuísset illis manus Paulus, venit Spíritus Sanctus super eos, et loquebántur linguis, et prophetábant. 7 Erant autem omnes viri fere duódecim.
+
+    Act. 19:8-9 8 Introgréssus autem synagógam, cum fidúcia loquebátur per tres menses, dísputans et suádens de regno Dei. 9 Cum autem quidam induraréntur, et non créderent, maledicéntes viam Dómini coram multitúdine, discédens ab eis, segregávit discípulos, quotídie dísputans in schola tyránni cujúsdam.
+  en: |
+    1 And it came to pass, while Apollo was at Corinth, that Paul having passed through the upper coasts, came to Ephesus, and found certain disciples: 2 And he said to them: Have you received the Holy Ghost since ye believed? But they said to him: We have not so much as heard whether there be a Holy Ghost. 3 And he said: In what then were you baptized? Who said: In John's baptism.
+
+    4 Then Paul said: John baptized the people with the baptism of penance, saying: That they should believe in him who was to come after him, that is to say, in Jesus. 5 Having heard these things, they were baptized in the name of the Lord Jesus. 6 And when Paul had imposed his hands on them, the Holy Ghost came upon them, and they spoke with tongues, and prophesied. 7 And all the men were about twelve.
+
+    8 And entering into the synagogue, he spoke boldly for the space of three months, disputing and exhorting concerning the kingdom of God. 9 But when some were hardened, and believed not, speaking evil of the way of the Lord before the multitude, departing from them, he separated the disciples, disputing daily in the school of one Tyrannus.
+responsory:
+  la: |
+    ℟. Cum compleréntur dies Pentecóstes, erant omnes páriter in eódem loco, allelúja: et súbito factus est sonus de cælo, allelúja, * Tamquam spíritus veheméntis, et replévit totam domum, allelúja, allelúja. ℣. Dum ergo essent in unum discípuli congregáti propter metum Judæórum, sonus repénte de cælo, venit super eos. ℟. Tamquam spíritus veheméntis, et replévit totam domum, allelúja, allelúja.
+  en: |
+    ℟. When the day of Pentecost was fully come, they were all with one accord in one place, alleluia, and suddenly there came a sound from heaven, alleluia. * as of a mighty rushing wind, and it filled all the house, alleluia, alleluia. ℣. Where the disciples were assembled for fear of the Jews, there suddenly came upon them a sound from heaven. ℟. As of a rushing mighty wind, and it filled all the house, alleluia, alleluia.
+status:
+  la: verified
+  en: verified

src/data/propers/octave-readings/pentecost-sunday-octave-day-3.yml

@@ -0,0 +1,36 @@
+# Verified against Divinum Officium (Monastic Tridentinum 1617), live
+# prayMatutinum query (2026-05-26). Matins reading for day 3 of Pentecost's
+# own octave -- collapsed into one continuous reading per project convention.
+# A direct Scripture reading (Joel 2:23-28, the same prophecy Pentecost's own
+# feast draws on). The source's own English page didn't render a translation
+# for this direct Scripture passage; its English here is the standard Douay-
+# Rheims wording (a known, recognized translation, not a draft) rather than
+# left missing, same convention as every other Scripture citation already in
+# this project. The source's own English translation is used as-is, including
+# gaps in its own punctuation (some older "oct"/"bmv"-suffixed variant files
+# drop question marks entirely in places) -- not corrected here, since
+# guessing where they belong isn't the same class of fix as an isolated
+# single-character typo.
+id: pentecost-sunday-octave-day-3
+source: "De Joéle Prophéta"
+text:
+  la: |
+    De Joéle Prophéta Joël 2:23-24 23 Et fílii Sion exsultáte, et lætámini in Dómino Deo vestro: quia dedit vobis doctórem justítiæ, et descéndere fáciet ad vos imbrem matutínum et serótinum, sicut in princípio. 24 Et implebúntur áreæ fruménto, et redundábunt torculária vino et óleo.
+
+    Joël 2:25-26 25 Et reddam vobis annos, quos comédit locústa, bruchus, et rubígo, et erúca: fortitúdo mea magna quam misi in vos. 26 Et comedétis vescéntes, et saturabímini: et laudábitis nomen Dómini Dei vestri, qui fecit mirabília vobíscum: et non confundétur pópulus meus in sempitérnum.
+
+    Joël 2:27-28 27 Et sciétis quia in médio Israël ego sum, et ego Dóminus Deus vester, et non est ámplius: et non confundétur pópulus meus in ætérnum. 28 Et erit post hæc: effúndam spíritum meum super omnem carnem, et prophetábunt fílii vestri et fíliæ vestræ: senes vestri sómnia somniábunt, et júvenes vestri visiónes vidébunt.
+  en: |
+    23 And you, O children of Sion, rejoice, and be joyful in the Lord your God: because he hath given you a teacher of justice, and he will make the early and the latter rain to come down to you as in the beginning. 24 And the floors shall be full of wheat, and the presses shall overflow with wine and oil.
+
+    25 And I will restore to you the years which the locust, and the bruchus, and the mildew, and the palmerworm hath eaten; my great host which I sent upon you. 26 And you shall eat in plenty, and shall be filled: and you shall praise the name of the Lord your God, who hath done wonders with you: and my people shall not be confounded for ever.
+
+    27 And you shall know that I am in the midst of Israel: and I am the Lord your God, and there is none besides: and my people shall not be confounded for ever. 28 And it shall come to pass after this, that I will pour out my spirit upon all flesh: and your sons and your daughters shall prophesy: your old men shall dream dreams, and your young men shall see visions.
+responsory:
+  la: |
+    ℟. Apparuérunt Apóstolis dispertítæ linguæ tamquam ignis, allelúja: * Sedítque supra síngulos eórum Spíritus Sanctus, allelúja, allelúja. ℣. Et cœpérunt loqui váriis linguis, prout Spíritus Sanctus dabat éloqui illis. ℟. Sedítque supra síngulos eórum Spíritus Sanctus, allelúja, allelúja.
+  en: |
+    ℟. There appeared unto the Apostles cloven tongues, like as of fire. Alleluia. * And the Holy Ghost sat upon each of them. Alleluia, Alleluia. ℣. And they began to speak with other tongues, as the Holy Ghost gave them utterance. ℟. And the Holy Ghost sat upon each of them. Alleluia, Alleluia.
+status:
+  la: verified
+  en: verified

src/data/propers/octave-readings/pentecost-sunday-octave-day-4.yml

@@ -0,0 +1,30 @@
+# Verified against Divinum Officium (Monastic Tridentinum 1617), live
+# prayMatutinum query (2026-05-27). Matins reading for day 4 of Pentecost's
+# own octave -- collapsed into one continuous reading per project convention.
+# The source's own English translation is used as-is, including gaps in its
+# own punctuation (some older "oct"/"bmv"-suffixed variant files drop question
+# marks entirely in places) -- not corrected here, since guessing where they
+# belong isn't the same class of fix as an isolated single-character typo.
+id: pentecost-sunday-octave-day-4
+source: "Léctio sancti Evangélii secúndum Joánnem"
+text:
+  la: |
+    Léctio sancti Evangélii secúndum Joánnem Joannes 6:44-52 In illo témpore: Dixit Jesus turbis Judæórum: Nemo potest veníre ad me, nisi Pater, qui misit me, tráxerit eum. Et réliqua. Homilía sancti Augustíni Epíscopi Tract. 26 in Joann., post init. Noli cogitáre te invítum trahi: tráhitur ánimus et amóre. Nec timére debémus, ne ab homínibus, qui verba perpéndunt, et a rebus máxime divínis intellegéndis longe remóti sunt, in hoc Scripturárum sanctárum evangélico verbo fórsitan reprehendámur, et dicátur nobis: Quómodo voluntáte credo, si trahor? Ego dico: Parum est voluntáte: étiam voluptáte tráheris. Quid est, trahi voluptáte? Delectáre in Dómino: et dabit tibi petitiónes cordis tui. Est quædam volúptas cordis, cui panis dulcis est ille cæléstis. Porro si poétæ dícere lícuit: Trahit sua quemque volúptas: non necéssitas, sed volúptas; non obligátio, sed delectátio: quanto fórtius nos dícere debémus, trahi hóminem ad Christum, qui delectátur veritáte, delectátur beatitúdine, delectátur justítia, delectátur sempitérna vita, quod totum Christus est? An vero habent córporis sensus voluptátes suas, et ánimus deséritur a voluptátibus suis? Si ánimus non habet voluptátes suas, unde dícitur: Fílii autem hóminum sub tégmine alárum tuárum sperábunt: inebriabúntur ab ubertáte domus tuæ, et torrénte voluptátis tuæ potábis eos. Quóniam apud te est fons vitæ: et in lúmine tuo vidébimus lumen.
+
+    Da amántem, et sentit quod dico: da desiderántem, da esuriéntem, da in ista solitúdine peregrinántem, atque sitiéntem, et fontem ætérnæ pátriæ suspirántem: da talem, et scit quid dicam. Si autem frígido loquor, nescit, quid loquor. Tales erant isti, qui ínvicem murmurábant. Pater, inquit, quem tráxerit, venit ad me. Quid est autem, Pater quem tráxerit, cum ipse Christus trahat? Quare vóluit dícere, Pater quem tráxerit? Si trahéndi sumus, ab illo trahámur, cui dicit quædam, quæ díligit: Post odórem unguentórum tuórum currémus. Sed quid intéllegi vóluit, advertámus fratres, et, quantum póssumus, capiámus. Trahit Pater ad Fílium eos, qui proptérea credunt in Fílium, quia eum cógitant Patrem habére Deum. Deus enim Pater æquálem sibi génuit Fílium; et qui cógitat, atque in fide sua sentit et rúminat, æquálem esse Patri eum, in quem credit, ipsum trahit Pater ad Fílium.
+
+    Aríus crédidit creatúram, non eum traxit Pater; quia non consíderat Patrem, qui Fílium non credit æquálem. Quid dicis, o Ari? quid dicis, hærétice? quid loquéris? Quid est Christus? Non, inquit, Deus verus, sed quem fecit Deus verus. Non te traxit Pater; non enim intellexísti Patrem, cujus Fílium negas. Aliud cógitas, non est ipse Fílius: nec a Patre tráheris, nec ad Fílium tráheris. Aliud est enim Fílius, áliud quod tu dicis. Photínus dicit: Homo solum est Christus, non est et Deus. Qui sic credit, non Pater eum traxit. Quem traxit Pater? Illum qui dicit: Tu es Christus Fílius Dei vivi. Ramum víridem osténdis ovi, et trahis illam. Nuces púero demonstrántur, et tráhitur: et quod currit, tráhitur, amándo tráhitur, sine læsióne córporis tráhitur, cordis vínculo tráhitur. Si ergo ista, quæ inter delícias et voluptátes terrénas revelántur amántibus, trahunt, quóniam verum est, Trahit sua quemque volúptas; non trahit revelátus Christus a Patre? Quid enim fórtius desíderat ánima, quam veritátem?
+  en: |
+    Continuation of the Holy Gospel according to John John 6:44-52 At that time, Jesus said unto the multitudes of the Jews: No man can come to Me, except the Father, Which hath sent me, draw him. And so on. Homily by St. Augustine, Bishop of Hippo 26th Tract on John Think not that thou art drawn against thy will; the soul is drawn, not willingly only, but lovingly. Neither must we be afraid lest men who are great weighers of words, and very far from understanding the things of God, should catch us up upon this Gospel doctrine of the Holy Scriptures, and should say to us: How can my faith be willing if am drawn? I answer: Thou art not drawn as touching thy will, but by pleasure. And, now, what is being drawn by pleasure? Delight thyself in the Lord, and He shall give thee the desires of thine heart. Ps. xxxvi. 4. There is pleasure in that heart to which the Bread That came down from heaven is sweet. The poet is allowed to say His special pleasure draweth each, but pleasure, which so draweth, is not a necessity, not a bond, but a delight how much more strongly, may we say that men are drawn to Christ, who delight in truth, who delight in blessedness, who delight in righteousness, who delight in life everlasting, since truth and blessedness, and righteousness and everlasting life are all to be found in Christ? Or have the bodily senses pleasure, and the spiritual senses none? If the spiritual sense have no pleasures, wherefore is it written: And the children of men shall put their trust under the shadow of thy wings. They shall be abundantly satisfied with the fatness of thy house, and Thou shalt make them drink of the river of thy pleasures. For with thee is the fountain of life, and in thy light shall we see light. Ps. xxxv. 8.
+
+    Give me a lover, and he will catch my meaning; give me one who longs, give me an hungerer, give me a wanderer in this desert, a thirst and gasping for the fountains of the eternal Fatherland; give me such an one, and he will catch my meaning. If I talk to some cold creature, he will not. Such cold creatures were they of whom it is written: The Jews then murmured at Him because He said, I am the Bread Which came down from heaven. And they said: Is not this Jesus the son of Joseph, whose father and Mother we know? How is it then that He saith: I came down from heaven? Jesus therefore answered and said unto them: Murmur not among yourselves. No man can come to Me, except the Father, Which hath sent Me, draw him. 41-44. But wherefore speaketh Christ of them whom the Father draweth, since He Himself draweth. Why was it His will to say: No man can come to Me except the Father draw him? If we are to be drawn, let us be drawn by Him to Whom one that loved much said: Draw me, we will run after the savour of thy good ointments. Cant. i. 4. But let us consider, my brethren, what He meant, and understand it as well as we can. The Father draweth to the Son them who believe in the Son, because they are persuaded that He hath God to His Father. God the Father begetteth to Himself a coequal Son; and whosoever is persuaded, and realiseth unto himself by faith, and thinketh, that He in Whom he believeth is equal to the Father, him the Father is drawing unto the Son.
+
+    Arius, who believed that the Son was made, was not one of them whom the Father draweth since whosoever believeth not that the Father is a Father by the begetting of a coequal Son, such an one knoweth not the Father. What sayest thou, O Arius? What sayest thou, O thou heretic? What is thy profession? What is Christ? He is not, saith Arius, Himself Very God. Then, O Arius, the Father hath not drawn thee; thou hast not understood His dignity as a Father, to Whom thou deniest His Son. Thou dost deny the existence of the Son of God, the Father draweth thee not, and thou art not drawn to the Son, since the Son of whom thou speakest is another son, [existing only in thine imagination,] and not the really existent Son. Photinus said: Christ is a mere man, and not God at all. He who uttered those words was not one of them whom the Father draweth. But whom hath the Father drawn? The Father drew him who said: Thou art the Christ, the Son of the living God. Matth. xvi. 16, 17. Show a sheep a green bough, and thou drawest him. Let a boy see some nuts, and he is drawn by them. As they run, they are drawn, drawn by taste, drawn without bodily hurt, drawn by a line bound to their heart. If, then, among earthly things, such as be sweet and pleasant draw such as love them, as soon as they see them, so that it is truth to say, His special pleasure draweth each, doth not that Christ, Whom the Father hath revealed, draw? What stronger object of love can a soul have than the Truth?
+responsory:
+  la: |
+    ℟. Disciplínam et sapiéntiam dócuit eos Dóminus, allelúja: firmávit in illis grátiam Spíritus sui, * Et intelléctu implévit corda eórum, allelúja. ℣. Repentíno namque sónitu Spíritus Sanctus super eos venit. ℟. Et intelléctu implévit corda eórum, allelúja.
+  en: |
+    ℟. The Lord taught them good judgment and knowledge, Alleluia. He established in them the grace of His Spirit, * And filled their hearts with understanding. Alleluia. ℣. For with a sudden sound the Holy Ghost came upon them. ℟. And filled their hearts with understanding. Alleluia.
+status:
+  la: verified
+  en: verified

src/data/propers/octave-readings/pentecost-sunday-octave-day-5.yml

@@ -0,0 +1,30 @@
+# Verified against Divinum Officium (Monastic Tridentinum 1617), live
+# prayMatutinum query (2026-05-28). Matins reading for day 5 of Pentecost's
+# own octave -- collapsed into one continuous reading per project convention.
+# The source's own English translation is used as-is, including gaps in its
+# own punctuation (some older "oct"/"bmv"-suffixed variant files drop question
+# marks entirely in places) -- not corrected here, since guessing where they
+# belong isn't the same class of fix as an isolated single-character typo.
+id: pentecost-sunday-octave-day-5
+source: "Léctio sancti Evangélii secúndum Lucam"
+text:
+  la: |
+    Léctio sancti Evangélii secúndum Lucam Luc 9:1-6 In illo témpore: Convocátis Jesus duódecim Apóstolis, dedit illis virtútem et potestátem super ómnia dæmónia, et ut languóres curárent. Et réliqua. Homilía sancti Ambrósii Epíscopi Liber 6 in cap. 9 Lucæ Qualis débeat esse, qui evangelízat regnum Dei, præcéptis evangélicis designátur: ut sine virga, sine pera, sine calceaménto, sine pane, sine pecúnia, hoc est, subsídii sæculáris adminícula non requírens, fidéque tutus, putet sibi quo minus ea requírat, magis posse suppétere. Quæ possunt, qui volunt, ad eum deriváre tractátum, ut spiritálem tantúmmodo locus iste formáre videátur afféctum: qui velut induméntum quoddam videátur córporis exuísse, non solum potestáte rejécta contemptísque divítiis, sed étiam carnis ipsíus illécebris abdicátis. Quibus primo ómnium datur pacis atque constántiæ generále mandátum, ut pacem ferant, constántiam servent, hospitális necessitúdinis jura custódiant: aliénum a prædicatóre regni cæléstis ástruens cursitáre per domos, et inviolábilis hospítii jura mutáre.
+
+    Sed, ut hospítii grátia deferénda censétur: ita étiam, si non recipiántur, excutiéndum púlverem, et egrediéndum de civitáte mandátur. Quo non medíocris boni remunerátio docétur hospítii: ut non solum pacem tribuámus hospítibus, verum étiam, si qua eos terrénæ obúmbrant delícta levitátis, recéptis apostólicæ prædicatiónis vestígiis auferántur. Nec otióse secúndum Matthǽum, domus, quam ingrediántur Apóstoli, eligénda decérnitur: ut mutándi hospítii, necessitudinísque violándæ causa non súppetat. Non tamen éadem cáutio receptóri mandátur hospítii: ne, dum hospes elígitur, hospitálitas ipsa minuátur.
+
+    Sed hæc, ut secúndum lítteram de hospítii religióne venerábilis est forma præcépti: ita étiam de mystério senténtia cæléstis arrídet. Etenim cum domus elígitur, dignus hospes inquíritur. Videámus ígitur, ne forte Ecclésia præferénda designétur, et Christus. Quæ enim dígnior domus apostólicæ prædicatiónis ingréssu, quam sancta Ecclésia? Aut quis præferéndus magis ómnibus vidétur esse quam Christus, qui pedes suis laváre consuévit hospítibus: et quoscúmque sua recéperit domo, pollútis non patiátur habitáre vestígiis; sed maculósos licet vitæ prióris, in réliquum tamen dignétur mundáre procéssus? Hic est ígitur solus, quem nemo debet desérere, nemo mutáre. Cui bene dícitur: Dómine, ad quem íbimus? verba vitæ ætérnæ habes, et nos crédimus.
+  en: |
+    Continuation of the Holy Gospel according to Luke Luke 9:1-6 At that time: Jesus called His twelve disciples together, and gave them power and authority over all devils, and to cure diseases. And so on. Homily by St. Ambrose, Bishop of Milan Bk. 6 on Luke ix We learn from the commandments of the Gospel what manner of men they ought to be who preach the glad tidings of the kingdom of God “Take nothing for your journey neither staves nor scrip, neither bread neither money.” Thus let the Apostle destitute of earthly help, and panoplies in faith, deem himself able to do all the more, as he needeth all the less Such as please may also put upon these words a spiritual interpretation in that a man may be said to lay as the encumbrances of the body, not only by abdicating power, and casting away riches, but also by denying the very body itself its pleasures. The first general commandment given to the Apostles touching their manners was to be bringers of peace, Matth. x. 13, and to be no gadders about, but keepers of the laws of guests. To wander from house to house, and to abuse the rights of hospitality, are things alien to a preacher of the kingdom of heaven.
+
+    But as the kindness of hospitality is to be met with courtesy, so also is it said “Whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet, for a testimony against them.” Hereby is it taught that hospitality doth meet with a good reward, since not only do we bring peace to such as receive us, but also, if they be shadowed by some earthly vanities, these defects are taken away, where enter the feet of them that bear the glad tidings of Apostolic preachment. It is well written in Matthew x. 11: “Into whatsoever city or town ye shall enter, inquire who in it is worthy and there abide till ye go thence” thus avoiding any possible need of going from house to house. But no such selection is commanded to him that giveth hospitality, lest his hospitality itself should be lessened, while he picketh his guests.
+
+    This passage, taken according to the plain meaning, is a sacred commandment touching the religious duty of hospitality, but its heavenly words likewise hint at a mystery. When the house is chosen, it is asked if the master thereof be worthy. Let us see if this be not perchance a figure of the Church, and her Master, Christ. What worthier house can the Apostolic preacher enter, than the Holy Church? Or what host is more to be preferred before all others, than Christ, Whose use it is to wash the feet of His guests yea, Who suffereth not that any whom He receiveth into His house should dwell there with foul feet, but, defiled as they are by their former wanderings, doth vouchsafe to change them into new and clean livers. He Alone is He, from Whose house no man ought ever to go forth, nor change His roof for any other shelter, for unto Him it is well said “Lord, to whom shall we go? Thou hast the words of eternal life, and we believe.” John vi. 68, 69.
+responsory:
+  la: |
+    ℟. Advénit ignis divínus, non combúrens sed illúminans, non consúmens sed lucens: et invénit corda discipulórum receptácula munda: * Et tríbuit eis charísmatum dona, allelúja, allelúja. ℣. Invénit eos concórdes caritáte, et collustrávit eos inúndans grátia Deitátis. ℟. Et tríbuit eis charísmatum dona, allelúja, allelúja.
+  en: |
+    ℟. The fire of God fell, not to burn them, but to enlighten them not to devour them, but to illuminate them and found the hearts of the disciples clean vessels. * And He gave them gifts of His grace. Alleluia, Alleluia. ℣. He found them one in love, and the out-poured grace of the Godhead shone through them. ℟. And He gave them gifts of His grace. Alleluia, Alleluia.
+status:
+  la: verified
+  en: verified

src/data/propers/octave-readings/pentecost-sunday-octave-day-6.yml

@@ -0,0 +1,30 @@
+# Verified against Divinum Officium (Monastic Tridentinum 1617), live
+# prayMatutinum query (2026-05-29). Matins reading for day 6 of Pentecost's
+# own octave -- collapsed into one continuous reading per project convention.
+# The source's own English translation is used as-is, including gaps in its
+# own punctuation (some older "oct"/"bmv"-suffixed variant files drop question
+# marks entirely in places) -- not corrected here, since guessing where they
+# belong isn't the same class of fix as an isolated single-character typo.
+id: pentecost-sunday-octave-day-6
+source: "Léctio sancti Evangélii secúndum Lucam"
+text:
+  la: |
+    Léctio sancti Evangélii secúndum Lucam Luc 5:17-26 In illo témpore: Factum est in una diérum, et Jesus sedébat docens. Et erant pharisǽi sedéntes, et legis doctóres, qui vénerant ex omni castéllo Galilǽæ et Judǽæ, et Jerúsalem: et virtus Dómini erat ad sanándum eos. Et réliqua. Homilía sancti Ambrósii Epíscopi Liber 5 in cap. 5 Lucæ, post initium Non otiósa hujus paralýtici, nec angústa medicína est, quando Dóminus et orásse præmíttitur; non útique propter suffrágium, sed propter exémplum. Imitándi enim spécimen dedit, non precándi ámbitum requisívit. Et conveniéntibus ex omni Galilǽa, et Judǽa, et Jerúsalem, legis doctóribus, inter ceterórum remédia debílium, paralýtici istíus medicína descríbitur. Primum ómnium, quod ante díximus, unusquísque æger peténdæ precatóres salútis debet adhibére, per quos nostræ vitæ compágo resolúta, actuúmque nostrórum clauda vestígia, verbi cæléstis remédio reforméntur.
+
+    Sint ígitur áliqui monitóres mentis, qui ánimum hóminis, quamvis exterióris córporis debilitáte torpéntem, ad superióra érigant. Quorum rursus adminículis et attóllere et humiliáre se fácilis ante Jesum locétur, Domínico vidéri dignus aspéctu. Humilitátem enim réspicit Dóminus: quia respéxit humilitátem ancíllæ suæ. Quorum fidem ut vidit, dixit: Homo, remittúntur tibi peccáta tua. Magnus Dóminus, qui aliórum mérito ignóscit áliis: et dum álios probat, áliis reláxat erráta. Cur apud te, homo, colléga non váleat, cum apud Deum servus et interveniéndi méritum, et jus hábeat impetrándi?
+
+    Disce, qui júdicas, ignóscere: disce, qui æger es, impetráre. Si grávium peccatórum diffídis véniam, ádhibe precatóres, ádhibe Ecclésiam, quæ pro te precétur, cujus contemplatióne, quod tibi Dóminus negáre posset, ignóscat. Et quamvis históriæ fidem non debeámus omíttere, ut vere paralýtici istíus corpus credámus esse sanátum: cognósce tamen interióris hóminis sanitátem, cui peccáta donántur. Cum Judǽi ásserunt peccáta a solo Deo posse concédi, Deum útique eum confiténtur; suóque judício perfídiam suam produnt, qui opus ástruunt, ut persónam negent.
+  en: |
+    Continuation of the Holy Gospel according to Luke Luke 5:17-26 At that time, it came to pass on a certain day, as Jesus sat and taught, that there were Pharisees, and Doctors of the law sitting by, which were come out of every town in Galilee, and Judaea and Jerusalem and the power of the Lord was present to heal them. And so on. Homily by St. Ambrose, Bishop of Milan Book 5 on Luke v “And, behold, men brought in a bed a man which was taken with a palsy.” The healing of this paralytic was not idle, nor its fruits limited to himself. The Lord healed him, or ever he could ask, not because of the entreaties of others, but for example's sake. He gave a pattern to be followed, and sought not the intercession of prayer. In the presence of the Pharisees and doctors of the law, which were come out of every town of Galilee, and Judaea, and Jerusalem, many sick folk were healed, but among them is specially described the healing of this paralytic. First of all, as we have before said, every sick man ought to engage his friends to offer up prayers for his recovery, that so the tottering framework of this our life, and the distorted feet of our works, may be righted by the healing power of the word from heaven.
+
+    Here ought therefore to be advisers, who should rouse up the minds of the sick to higher things, since when the body becometh languid with sickness, the mind is apt to follow its example. With the help of such friends he can be brought and laid on the ground before the Feet of Jesus, and seem worthy of a glance from the Lord for the Lord looketh upon such as lie lowly before Him, “for He hath regarded the lowliness of His handmaiden” Luke ii. 48. “And when He saw their faith, He said unto him Man, thy sins are forgiven thee.” Great is the Lord, Who, for the sake of some, forgiveth the sins of others Who trieth some, and pardoneth the wanderings of others. Why should thine equal, O man, avail not with thee, if a slave have won power to intercede, and right to obtain, with God?
+
+    O Thou that judgest, learn to forgive thou that art sick, to pray. If thou doubt of the pardon of thy sins, because of their grievousness, get thee to the Church, that she may pray for thee, and that the Lord, accepting her countenance, may grant to her petitions what He refuses to thine. And although we are bound to accept this history as one of fact, and to believe that the body of the paralytic was healed yet remember thou also his inward cure, unto whom his sins were forgiven. The Jews said: “Who can forgive sins but God alone?” And in these words they confessed the Godhead of Him Who forgave the sins of the paralytic, and themselves condemned their own unbelief in Him Whose work they acknowledged, but Whose Person they denied.
+responsory:
+  la: |
+    ℟. Non vos me elegístis, sed ego elégi vos, et pósui vos: * Ut eátis, et fructum afferátis, et fructus vester máneat, allelúja, allelúja. ℣. Sicut misit me Pater, et ego mitto vos. ℟. Ut eátis, et fructum afferátis, et fructus vester máneat, allelúja, allelúja.
+  en: |
+    ℟. Ye have not chosen Me, but I have chosen you, and ordained you * That ye should go and bring forth fruit, and that your fruit should remain. Alleluia, Alleluia. ℣. As My Father hath sent Me, even so send I you. ℟. That ye should go and bring forth fruit, and that your fruit should remain. Alleluia, Alleluia.
+status:
+  la: verified
+  en: verified

src/data/propers/octave-readings/pentecost-sunday-octave-day-7.yml

@@ -0,0 +1,34 @@
+# Verified against Divinum Officium (Monastic Tridentinum 1617), live
+# prayMatutinum query (2026-05-30) -- this date is also Pentecost's own Ember
+# Saturday (see calendar/temporal-categories.yml and
+# tests/calendar/transfer.test.ts's St. Felix I case), but Pentecost's own
+# octave content still governs Matins here, confirmed via the day's own
+# Invitatory. Matins reading for day 7 -- collapsed into one continuous
+# reading per project convention. The source's own English translation is used
+# as-is, including gaps in its own punctuation (some older
+# "oct"/"bmv"-suffixed variant files drop question marks entirely in places)
+# -- not corrected here, since guessing where they belong isn't the same class
+# of fix as an isolated single-character typo.
+id: pentecost-sunday-octave-day-7
+source: "Léctio sancti Evangélii secúndum Lucam"
+text:
+  la: |
+    Léctio sancti Evangélii secúndum Lucam Luc 4:38-44 In illo témpore: Surgens Jesus de synagóga, introívit in domum Simónis. Socrus autem Simónis tenebátur magnis fébribus. Et réliqua. Homilía sancti Ambrósii Epíscopi Liber 4 in cap. 4 Lucæ, circa finem Vide cleméntiam Dómini Salvatóris: nec indignatióne commótus nec scélere offénsus, nec injúria violátus Judǽam déserit: quin étiam ímmemor injúriæ, memor cleméntiæ, nunc docéndo, nunc liberándo, nunc sanándo, infídæ plebis corda demúlcet. Et bene sanctus Lucas virum ab spíritu nequítiæ liberátum ante præmísit, et subdit féminæ sanitátem. Utrúmque enim sexum Dóminus curatúrus advénerat: sed prior sanári débuit, qui prior creátus est; nec prætermítti illa, quæ mobilitáte magis ánimi, quam pravitáte peccáverat.
+
+    Sábbato medicínæ Domínicæ ópera cœpta signíficat, ut inde nova creatúra cœ́perit, ubi vetus creatúra ante desívit: nec sub lege esse Dei Fílium, sed supra legem in ipso princípio designáret: nec solvi legem, sed impléri. Neque enim per legem, sed verbo factus est mundus, sicut légimus: Verbo Dómini cæli firmáti sunt. Non sólvitur ergo lex, sed implétur: ut fiat renovátio hóminis jam labéntis. Unde et Apóstolus ait: Exspoliántes vos véterem hóminem, indúite novum, qui secúndum Deum creátus est.
+
+    Et bene sábbato cœpit, ut ipsum se osténderet Creatórem, qui ópera opéribus intéxeret, et prosequerétur opus, quod ipse jam cœ́perat: ut si domum faber renováre dispónat, non a fundaméntis, sed a culmínibus íncipit sólvere vetustátem. Itaque ibi prius manum ádmovet, ubi ante desíerat: deínde a minóribus íncipit, ut ad majóra pervéniat. Liberáre a dǽmone et hómines, sed in verbo Dei possunt: resurrectiónem mórtuis imperáre, divínæ solíus est potestátis. Fortássis étiam in typo mulíeris illíus socrus Simónis et Andréæ, váriis críminum fébribus caro nostra languébat, et diversárum cupiditátum immódicis æstuábat illécebris. Nec minórem febrem amóris esse díxerim, quam calóris. Itaque illa ánimum, hæc corpus inflámmat. Febris enim nostra, avarítia est: febris nostra, libído est: febris nostra, luxúria est: febris nostra, ambítio est: febris nostra, iracúndia est.
+  en: |
+    Continuation of the Holy Gospel according to Luke Luke 4:38 At that time Jesus arose out of the synagogue, and entered into Simon's house. And Simon's wife's mother was taken with a great fever. And so on. Homily by St. Ambrose, Bishop of Milan Bk. 4 on Luke iv Behold here how long-suffering is the Lord our Redeemer! Neither moved to anger against them, nor sickened at their guilt, nor outraged by their attacks, did He leave the Jews' country. Nay, forgetting their iniquity, and mindful only of His mercy, He strove to soften their hard and unbelieving hearts, sometimes by His teaching, and sometimes by freeing some of them, and sometimes by healing them. St. Luke doth well to tell us first of the man who was delivered from an unclean spirit, and then of the healing of a woman. The Lord indeed came to heal both sexes, but that must be healed first which was created first, and then must not she be passed by whose first sin arose rather from fickleness of heart than from depraved will.
+
+    That the Lord began to heal on the Sabbath-day showeth in a figure how that the new creation beginneth where the old creation ended. It showeth, moreover, that the Son of God, Who is come not to destroy the law but to fulfill the law, Matth. v. 17, is not under the law, but above the law. Neither was it by the law, but by the Word, that the world was created, as it is written “By the Word of the Lord were the heavens made.” Ps. xxxii. 6. The law, then, is not destroyed, but fulfilled, in the Redemption of fallen man. Whence also the Apostle saith: “Put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts and be renewed in the spirit of your mind and put on the new man, which after God is created in righteousness and true holiness.” Eph. iv. 22.
+
+    It was well that He began to heal on the Sabbath, that He might show Himself to be the Creator, weaving in one with another of His works, and continuing that which He had already begun, even as a workman, being to repair an house, beginneth not to take down that which is old from the foundations, but from the roof. Thus doth the Lord begin to lay to His hand again, in that place whence last He hath lifted it; then He beginneth which after God is created in righteousness and true holiness: Eph. iv. 22. with things lesser, that He may go on to things greater. Even men are able to deliver other men from evil spirits, albeit with the word of God: to command the dead to rise again is for God's power alone. Perchance, also, this woman, the mother-in-law of Simon and Andrew, was a type of our nature, stricken down with the great fever of sin, and burning with unlawful lusts after diverse objects. Nor would I say that the passion which rageth in the mind is a lesser fire than that fever which burneth the body. Covetousness, and lust, and uncleanness, and vain desires, and strivings, and anger, these be our fevers.
+responsory:
+  la: |
+    ℟. Repléti sunt omnes Spíritu Sancto: et cœpérunt loqui, prout Spíritus Sanctus dabat éloqui illis: * Et convénit multitúdo dicéntium, allelúja. ℣. Loquebántur váriis linguis Apóstoli magnália Dei. ℟. Et convénit multitúdo dicéntium, allelúja.
+  en: |
+    ℟. They were all filled with the Holy Ghost, and began to speak, as the Holy Ghost gave them utterance; * And the multitude came together, saying: Alleluia. ℣. The Apostles spoke in diverse tongues the wonderful works of God. ℟. And the multitude came together, saying: Alleluia.
+status:
+  la: verified
+  en: verified