Author Matins readings for the three Christmas-week saint octaves

St. Stephen, St. John the Apostle, and Holy Innocents each have an 8-day
octave overlapping Christmas week, but their intervening days (2-7) carry
no distinct Lectio content in the source -- every suffix file checked at
Dec 27-31 is a bare @Sancti/MM-DD alias, correctly left unauthored, same
pattern as the fixed-date octaves. Only each octave's own closing "In
Octava" day (Jan 2/3/4 respectively) carries real content: St. Augustine's
sermon on Stephen + St. Jerome on Matt 23:34-35; St. Augustine's Tractate
36 on John + St. John Chrysostom on John 21:20-24; St. Augustine's first
sermon for Childermas + St. John Chrysostom on Matt 2:13-18.

This closes the octave-readings backlog entirely -- every fixed-date,
movable-feast, and Christmas-week saint octave has now been audited by
calendar date against the source.

Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com>
Claude-Session: https://claude.ai/code/session_01PhysogLP9eCeKS7JEwRi6y

src/data/propers/octave-readings/holy-innocents-octave-day-8.yml

@@ -0,0 +1,46 @@
+# Sourced directly from the raw reference files (web/www/horas/Latin+English/
+# Sancti/01-04.txt) -- day 8, "In Octava," the Holy Innocents' own octave
+# closing day, same shape/rationale as
+# st-stephen-protomartyr-octave-day-8.yml (this octave's own intervening
+# days likewise carry no Lectio override in the source, correctly
+# unauthored). Joins St. Augustine's own first sermon for Childermas
+# (Lectio4-6) with St. John Chrysostom's homily on Matt 2:13-18
+# (Lectio7-9, bare incipit dropped). Lectio4's own closing sentence in the
+# source's English ("Pígnora sunt, non crédita, sed creáta; non depósita,
+# sed expósita" -- a legal-term wordplay on "pledges") is garbled into an
+# incoherent fragment in the reference engine's own translation --
+# reconstructed here to match the Latin rather than transcribed as-is; `en`
+# marked `draft` accordingly (the same class of repair as
+# ascension-octave-day-8.yml, not just an isolated typo).
+id: holy-innocents-octave-day-8
+source:
+  la: "Sermo sancti Augustíni Epíscopi; Homilía sancti Joánnis Chrysóstomi"
+  en: "Sermon of St. Augustine, Bishop; Homily of St. John Chrysostom"
+text:
+  la: |
+    Nascénte Dómino, luctus cœpit, non cælo, sed mundo: indícitur mátribus lamentátio, Angelis exsultátio, infántibus transmigrátio. Deus est, qui natus est: Innocéntes illi debéntur víctima, qui venit damnáre mundi malítiam. Agnélli debent immolári, quia Agnus futúrus est crucifígi, qui tollit peccáta mundi. Sed oves úlulant matres, quia agnos perdunt sine voce balántes. Grande martýrium, crudéle spectáculum! Exímitur machæra, et nulla intérvenit causa: sola stridet invídia, cum qui natus est, nulli fáciat violéntiam. Sed oves cérnimus matres: quæ super agnos lugent: Vox in Rama audíta est, plorátus et ululátus magnus. Pígnora sunt, non crédita, sed creáta; non depósita, sed expósita.
+
+    Testis est ipsa natura, quæ pugnábat in Mártyres, cum tyránnus jactáret infántes. Mater crines cápitis dissipábat, quæ ornaméntum cápitis amittébat. Quantis modis infántem volébat abscóndere, et ipse se infántulus publicábat! Nesciébat tacére, quia necdum didícerat formidáre. Pugnábat mater, et cárnifex: ille trahébat, illa tenébat. Ad carníficem mater clamábat: Quid séparas a me, quem génui ex me? Uterus génuit, non mansit ille, cum vixit, úbera mea frustra lacte contórquens. Caute portávi, quem a te vídeo manu crudéli jactári. Modo eum effudérunt víscera mea, et tu elídis ad terram.
+
+    Alia acclamábat mater, cum exáctor latro non compélleret simul occídi cum párvulo matrem: Ut quid me dimíttis inánem? Si culpa est, mea est: si non est crimen, junge mortem, et líbera matrem. Alia dicébat: Quid quǽritis? Unum quǽritis, et multos occíditis, et ad unum, qui unus est, attíngere non potéstis. Alia contra clamábat: Veni jam, veni Salvátor mundi, quámdiu quæréris? Nullum times: vídeat te miles, et nostros non occídat infántes. Miscebátur lamentátio matrum, et ad cælum transíbat oblátio parvulórum.
+
+    Quæ cum audísset Joseph, nequáquam passus est scándalum, neque dixit: Incérta ista res est, ac prorsus ambígua. Tu paulo ante dicébas, quia salvábit populum suum, et nunc seípsum quidem non potest de perículis liberáre: sed fuga nobis est necessária, et peregrinátio, ac transmigrátio longínqua. Contrária omníno sunt facta promíssis. Sed horum nihil prorsus oppónit: vir enim erat fidélis: neque reversiónis tempus curióse inquírit, quod útique ab Angelo non signáte fúerat expréssum: sed: Esto ibi, inquit, úsquequo dicam tibi.
+
+    Verum ille nec per ista quidem factus est ségnior, sed obedívit libénter, et crédidit, omnes prorsus tribulatiónes cum gáudio sustinéndo. Enim vero miséricors Deus mœstis rebus quædam étiam jucúnda permíscuit. Quod certe in sanctis ómnibus facit, quos neque tribulatiónes, neque jucunditátes sinit habére contínuas: sed tum de advérsis, tum ex prósperis justórum vitam quasi admirábili varietáte contéxit. Quod hic quoque eum fecísse consídera.
+
+    Vidéndo quippe sanctus Joseph grávidam Vírginem, in conturbatiónem íncidit máximam: sed ádfuit repénte Angelus, timórem prorsus exstínguens. Deínde videns púerum natum, máxima exsultatióne replétus est: sed rursus huic étiam gáudio perículum grande succéssit, cum tota útique cívitas turbarétur, ipse rex fúreret, et ad necem púerum quǽreret. Sed et hunc mœrórem alia rursus lætítia subsecúta est, apparítio vidélicet stellæ, et adorátio Magórum. Post hanc quoque jucunditátem íterum perículum, iterúmque formído. Quærit, inquit, Heródes ánimam púeri, et fúgere necésse est, et in longínqua transíre.
+  en: |
+    The Lord is born, and sorrow breaketh out, not in heaven but on earth; to mothers is proclaimed lamentation, to angels joy, to children translation. God is born, and innocence must be offered up to Him Who cometh to condemn the malice of the world. The Lamb that taketh away the sins of the world is come to be crucified, and the tender flock is brought to the sacrifice. But the mothers will lament over them whose inarticulate bleating is silenced for ever. Let us turn a look on this great martyrdom, this heart-rending sorrow. The sword is drawn, though there is no offence to punish; only jealousy shrieking for Him Who is born, and doth no violence. And here are mothers weeping over the lambs of the flock: "In Ramah was there a voice heard, weeping and great mourning." They are pledges — not lent, but created; not deposited, but exposed to death.
+
+    Nature is herself our witness of what the scene must have been when the tyrant dashed the little ones against the stones. The childless mothers tore their hair; those whose infants had still escaped strove vainly to hide them, and their very cries betrayed them, too young to have learnt the silence of fear. Sometimes the wretched mother struggled with the executioner, as he dragged the child to which she clung from her arms. The fruit of her body is torn from her breast. Was it for this that her womb bore it, and her paps gave it suck? Had she carried it so tenderly, that the murderer might seize it? It had come of her body only to be dashed against the stones.
+
+    Sometimes a broken-hearted woman cried to the ruffian to kill her also: "Wherefore leave her to her childless widowhood? If fault there were, the fault was hers; then why not let her suffer and follow her lost one?" Some must have cried out: "What seek ye? Ye seek but One, and ye slay many, yet cannot ye touch the One that is One." And surely some called for the coming of the Messiah to deliver them: "Come, come, O Saviour, how long do we wait for Thee? Thou fearest none; let the soldier see Thee, and slay not our children." And so the cry of the mothers and the offering of their little ones went up together to heaven.
+
+    When Joseph had heard this he was not troubled, neither did he say, "This is doubtful, or at least obscure. Thou saidst not long ago, that He shall save His people, and now apparently Himself He cannot save; but we are to flee, and journey far, and dwell in a strange land. Thy works belie thy words." But Joseph said none of these things, for he was faithful; neither did he curiously ask of the angel the time of his return, which God was not pleased to show him, but only sent him that word: "Be thou there until I bring thee word."
+
+    He was not slothful, but obeyed cheerfully, and by faith bore all tribulations with joy. God in His mercy mingled some joy with his sorrow, as He doth in all the saints, whom He will have to abide continually neither in sorrow, nor in joy, but weaveth their life ever with a strange diversity. And let us consider how He did it here.
+
+    When St. Joseph knew that the Virgin was with child, he was greatly troubled; but forthwith an Angel came to take away his fears. The Lord was born, and he rejoiced with exceeding joy; but straightway came the great danger, when all Jerusalem was troubled, the king in great wrath, and murderers seeking the young Child's life. The star shone over Bethlehem, and the wise men came to worship; but Herod sought to slay the Saviour, and they arose and fled into a far country.
+status:
+  la: verified
+  en: draft

src/data/propers/octave-readings/st-john-apostle-octave-day-8.yml

@@ -0,0 +1,40 @@
+# Sourced directly from the raw reference files (web/www/horas/Latin+English/
+# Sancti/01-03.txt) -- day 8, "In Octava," St. John the Apostle's own octave
+# closing day, same shape/rationale as
+# st-stephen-protomartyr-octave-day-8.yml (this octave's own intervening
+# days likewise carry no Lectio override in the source, correctly
+# unauthored). Joins St. Augustine's Tractate 36 on John, the "eagle"
+# imagery (Lectio4-6), with St. John Chrysostom's homily on John 21:20-24
+# (Lectio7-9, bare incipit dropped).
+id: st-john-apostle-octave-day-8
+source:
+  la: "Tractátus sancti Augustíni Epíscopi in Joánnem; Homilía sancti Joánnis Chrysóstomi"
+  en: "Tract of St. Augustine, Bishop, on John; Homily of St. John Chrysostom"
+text:
+  la: |
+    In quátuor Evangéliis, vel pótius quátuor libris uníus Evangélii, sanctus Joánnes Apóstolus non immérito secúndum intelligéntiam spiritálem áquilæ comparátus, áltius multóque sublímius áliis tribus eréxit prædicatiónem suam: et in ejus erectióne étiam corda nostra érigi vóluit. Nam céteri tres Evangelístæ tamquam cum hómine Dómino in terra ámbulant, et de divinitáte ejus pauca dixérunt: istum autem quasi pigúerit in terra ambuláre, sicut ipso exórdio sui sermónis intónuit, eréxit se non solum super terram, et super omnem ámbitum áëris et cæli, sed super omnem étiam exércitum Angelórum, omnémque constitutiónem invisibílium Potestátum: et pervénit ad eum, per quem facta sunt ómnia, dicéndo: In princípio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum.
+
+    Huic tantæ sublimitáti princípii étiam cétera cóngrua prædicávit, et de Dómini divinitáte, quómodo nullus álius, est locútus: hoc ructábat, quod bíberat. Non enim sine causa de illo in isto ipso Evangélio narrátur, quia et in convívio super pectus Dómini discumbébat. De illo ergo péctore in secréto bibébat, sed quod in secréto bibit, in manifésto eructávit: ut pervéniat ad omnes gentes non solum incarnátio Fílii Dei, pássio, et resurréctio, sed étiam quod erat ante incarnatiónem únicus Patri, Verbum Patris, coætérnus generánti, æquális ei a quo missus est.
+
+    Aquila ipse est Joánnes, sublímium prædicátor, et lucis intérnæ atque ætérnæ fixis óculis contemplátor. Dicúntur enim et pulli aquilárum a paréntibus sic probári, patris scílicet ungue suspéndi, et rádiis solis oppóni. Qui firme contemplátus fúerit, fílius agnóscitur: si ácie palpitáverit, tamquam adulterínus ab ungue dimíttitur. Jam ergo vidéte, quam sublímia loqui débuit, qui est áquilæ comparátus: et tamen étiam nos humi repéntes, infírmi, et vix ullíus moménti inter hómines, audémus tractáre ista, et ista expónere: et putámus nos aut cápere posse cum cogitámus, aut capi dum dícimus.
+
+    Cum magna Christus Petro communicásset, orbis terrárum curam demandásset, martýrium prædixísset et majórem erga eum dilectiónem testátus esset: cum vellet Petrus Joánnem sócium et collégam, inquit: Hic autem quid? Numquid eámdem viam aggrediétur? Et quemádmodum in cena interrogáre non ausus, Joánnem suffécit; ita nunc vicem reddit, arbitrátus eum velle, sed non audére de se sciscitári. Tum Christus: Si eum volo manére donec véniam, quid ad te?
+
+    Nam cum nímia id caritáte díceret Petrus, nec ab eo dívidi vellet, osténdens Christus, quod quantávis eum dilectióne prosequerétur, suam ássequi non posset, inquit: Si eum volo manére, quid ad te? His verbis nos erúdiens, neque doléndum, neque curiósius præter divínam voluntátem investigándum. Nam cum Petrus semper in hujúsmodi interrogatiónes fervéntius prosilíret, íterum ejus fervórem retúndens, quod non sit ultérius inquiréndum, in hunc modum respóndit.
+
+    Exiit ergo sermo iste inter fratres, quod discípulus ille non móritur: et non dixit ei Jesus, quia non móritur; sed, Si eum volo manére donec véniam quid ad te? Noli arbitrári, inquit, eódem modo me de vobis disposuísse. Hoc autem dixit, ut intempestívum afféctum, et consuetúdinis desidérium tólleret. Cum enim essent orbis terrárum curam susceptúri, simul ámplius esse non oportébat: magnum enim fuísset mundo detriméntum. Idcírco inquit: Opus suscepísti, id consídera: pérfice, labóra, et te certamínibus expóne. Quid ad te, si volo eum manére hic? tu offícium tuum cura, et exséquere.
+  en: |
+    Of the Four Evangelists, or, rather, the four writers of the one Evangel, the holy Apostle John hath not unworthily been compared by spiritual writers to an eagle, because of the lofty and glorious flight of his teaching, soaring above the other three — a flight that raiseth not himself alone, but also the hearts of all, whosoever will hear him. The other three writers walk with the Lord upon earth, as with a man, and enlarge little upon His Godhead; but John, as though it had wearied him to walk upon earth, in the very first words of his writing riseth not above the earth only, or above the firmament and the heavens, but above every angel, and above every power of things unseen, and flieth directly to Him by Whom all things were made, saying: "In the beginning was the Word, and the Word was with God, and the Word was God."
+
+    Then he goeth on worthily of such a beginning, and speaketh of the Lord's Godhead as none hath ever spoken, uttering freely the things which he had heard. It is not without cause that it is told of him in that Gospel how he lay on Jesus' Breast at supper. Truly he drank secretly from that Breast, and what he drank secretly he hath uttered openly, that all men may know not only how the Son of God became man, suffered, and rose again for us, but likewise how He was with the Father before He took flesh — the Only-Begotten Son, the Word of the Father, co-eternal with Him that begat Him, equal to Him That sent Him.
+
+    John is an eagle that soareth up to the things that are not made, and fixeth his eye unquailing upon the secret and eternal Light. It is said that the father-eagle taketh his young in his talons and flieth with them, that they may look at the sun. Them that look at it boldly, he acknowledgeth for his own offspring, but them whose eyes shrink, he letteth fall from his claws as bastards. Let us consider, then, how mightily he must speak who is likened to an eagle; and yet we who are reptiles crawling on earth, weak, and of small consideration even among men, dare take in hand these utterances, to treat of them and to explain them, and think that our intelligence understandeth them, or our speech commendeth them.
+
+    Christ had made known great things to Peter, charged him with the care of the whole world, announced to him his future martyrdom, and given him testimony of His especial love. Peter then would have John for a fellow and helper, and he said, "What shall this man do?" as it were: "Shall not he also follow the same path with me?" At the supper, when Peter would ask a question of the Lord, he dared not, but got John for his spokesman; and now Peter asketh that which he thought John fain would know, but dared not ask for himself. Christ saith unto him: "If I will that he tarry till I come, what is that to thee?"
+
+    Peter asked because of his great love for John, hoping not to be parted from him, and Christ answered him, that with whatever affection he loved him, he could not love him as He loved him. "If I will that he tarry till I come, what is that to thee?" Let us learn from these words, by the teaching of Christ, neither to chafe, nor to enquire too curiously, where the will of God is concerned. For when Peter would be still asking, the Lord at length checked him in these words for his continued curiosity.
+
+    Then went this saying abroad among the brethren, that that disciple should not die; yet Jesus said not unto him, "He shall not die"; but, "If I will that he tarry till I come, what is that to thee?" That is, He would not have it thought that He had disposed of them both in the same way. He spoke thus that He might check the untimely motion of affection, and the desire to continue the old companionship. The Apostles were about to take in charge the whole earth, and it behoved them no more to continue together, lest the world should suffer thereby. Therefore the Lord saith to Peter: "Thou hast received thy task; bend thyself to it, and do it; work and fight. What is it to thee if I will that he tarry here? Turn thou to thine own appointed labour, and finish it."
+status:
+  la: verified
+  en: verified

src/data/propers/octave-readings/st-stephen-protomartyr-octave-day-8.yml

@@ -0,0 +1,45 @@
+# Sourced directly from the raw reference files (web/www/horas/Latin+English/
+# Sancti/01-02.txt) -- day 8, "In Octava," St. Stephen's own octave closing
+# day. Unlike the full graduated 8-day octaves (Assumption, Lawrence, etc.),
+# this Christmas-week octave's own intervening days (2-7, Dec 27-31) turn
+# out to carry NO Lectio override at all in the source -- every suffix file
+# checked at those dates (`12-27o`, `12-28o`/`12-28r`, `12-29o`/`12-29r`,
+# `12-31o`/`12-31r`; Dec 30 has no suffix file whatsoever) is a bare
+# `@Sancti/MM-DD` alias with no `[LectioN]` content of its own, correctly
+# left unauthored -- same "vide-only, not a gap" pattern as the fixed-date
+# octaves audited earlier (see memory vu-octave-readings-by-date). Only the
+# closing day carries real content: St. Augustine's own sermon on Stephen
+# (Lectio4-6) + St. Jerome's homily on Matt 23:34-35 (Lectio7-9, bare
+# incipit dropped).
+id: st-stephen-protomartyr-octave-day-8
+source:
+  la: "Sermo sancti Augustíni Epíscopi; Homilía sancti Hierónymi Presbýteri"
+  en: "Sermon of St. Augustine, Bishop; Homily of St. Jerome, Priest"
+text:
+  la: |
+    Post hestérnum festivíssimum diem, quo Salvatóris nostri Christi nobis Natívitas illúxit, étiam hodiérnus dies beáti Mártyris Stéphani coróna illustrátur. Mártyris illíus mérita nulla pars orbis ignórat: passus enim est in ipso princípio Ecclésiæ, id est, in ipsa urbe Jerosólyma. Ibi enim Diáconus ministrávit: et in ipso juventútis flore decórem ætátis suæ sánguine purpurávit. Pássio ejus insígnis est, multúmque mirábilis. Hanc modo de libro Actuum Apostolórum, cum legerétur, non solum audívimus, sed étiam óculis spectávimus.
+
+    Christus ergo caput Mártyrum prior passus est pro nobis, relínquens vobis exémplum, ut sequámini vestígia ejus. Cujus passiónis vestígia prosecútus beatíssimus Stéphanus, confiténdo Christum lapidátus a Judǽis, corónam méruit tamquam suo sibi nómine pósitam. Stéphanus enim Græce, Latíne coróna appellátur. Jam coróna nomen habébat, et ídeo palmam martýrii suo nómine præferébat.
+
+    Qui cum lapidarétur, non solum non exspectábat de persecutóribus reportáre vindíctam, sed eis pótius a Deo véniam postulábat. Memínerat enim dixísse Dóminum: Mihi vindíctam, ego retríbuam, dicit Dóminus. Et íterum: Ne díxeris, Ulcíscar me de inimícis meis; sed exspécta Dóminum, ut tibi auxílio sit. Exspectáre nos jubet Dóminus Deus, ut in die futúræ retributiónis cum sanctis Martýribus vindicémur.
+
+    Jerúsalem, Jerúsalem, quæ occídis prophétas. Jerúsalem, non saxa et ædifícia civitátis, sed habitatóres vocat: quam plangit patris afféctu, sicut et in álio loco légimus, quod videns eam, fléverit. In eo autem quod dicit: Quóties vólui congregáre fílios tuos: omnes retro prophétas a se missos esse testátur. Gallínæ quoque similitúdinem congregántis sub alas pullos suos, in cántico Deuteronómii légimus: Sicut áquila prótegit nidum suum, et super pullos suos desiderávit: expándens alas suas, suscépit eos, et tulit super pennas suas.
+
+    Ecce relinquétur vobis domus vestra desérta. Hoc ipsum ex persóna Jeremíæ jam ante díxerat: Relíqui domum meam, dimísi hereditátem meam: facta est mihi heréditas mea quasi spelúnca hyǽnæ. Desértam Judæórum domum, id est, templum illud, quod fulgébat augústius, óculis comprobámus, quia habitatórem Christum pérdidit, et hereditátem prærípere géstiens, occídit herédem.
+
+    Dico enim vobis: Non me vidébitis ámodo, donec dicátis: Benedíctus qui venit in nómine Dómini. Ad Jerúsalem lóquitur, et ad pópulum Judæórum. Versículum autem istum, quo et párvuli atque lacténtes in ingréssu Jerúsalem Dómini Salvatóris usi sunt, quando dixérunt: Benedíctus qui venit in nómine Dómini, hosánna in excélsis, sumpsit de centésimo décimo séptimo Psalmo, qui maniféste de advéntu Dómini scriptus est.
+  en: |
+    Even after the glory of yesterday, bright with the splendour of Christ our Saviour's Birth, this day findeth itself an illumination of its own from the crown of the blessed Martyr Stephen. The whole earth knoweth how manfully he fought and conquered, for he suffered at the very fountain-head of the Church, that is to say, in Jerusalem. It was in the Church there that he ministered as a Deacon, and in the youthful springtime of life dyed with his blood the lily of his purity. His Passion is very glorious, and in many ways wonderful, and when we read it in the Acts of the Apostles, we seem rather to see than to hear.
+
+    Christ, the Captain of the Martyrs, hath first suffered for us, leaving us an example that we should follow His steps. And truly, blessed Stephen followed them, when, having confessed Christ, he was stoned to death by the Jews, and obtained the crown which his name had foreshown. For the meaning of the Greek name Stephanos is a crown. Already he had a crown for his name, a foreshadowing of the martyr's palm which he beareth in heaven.
+
+    When they stoned him, he did not rejoice at the thought that God would take vengeance on his persecutors. On the contrary, he prayed that they might be forgiven. For he remembered the word of the Lord, that saith: "Vengeance belongeth unto Me, I will recompense, saith the Lord," and again: "Say not thou, I will recompense evil to mine enemies; but wait on the Lord, and He shall save thee." The Lord God biddeth us also be patient, knowing that in the great day of retribution, we, as well as His holy martyrs, shall be righted.
+
+    O Jerusalem, Jerusalem, thou that killest the Prophets. The Jerusalem that killed the Prophets was not the material stone and houses, but they that dwelt therein. He wept over her with a father's love, as also it is written in another place that, when He saw the city, He wept over it. "How often would I have gathered thy children together": here observe that Christ avoweth that He had been the Sender of all the former Prophets. Even as an hen gathereth her chickens under her wings — a similar figure is found in the Song of Moses in Deuteronomy: "As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, and beareth them on her wings."
+
+    "Behold, your house is left unto you desolate." God had already spoken these things once before, by the mouth of Jeremiah, where He saith: "I have forsaken Mine house, I have left Mine heritage; Mine inheritance is become unto Me like an hyaena's den." The house of the Jews, which was to be left unto them desolate — that is, that Temple, whose splendour they loved only too well — they lost when they slew the Owner of it for the sake of it, saying of Christ: "This is the heir; come, let us kill Him, and the inheritance shall be ours."
+
+    "I say unto you, Ye shall not see Me henceforth, till ye shall say: Blessed is He that cometh in the name of the Lord." Here He speaketh to Jerusalem and to the Jewish people. The words, "Blessed is He That cometh in the name of the Lord," were indeed spoken by babes and sucklings when the Saviour entered Jerusalem in triumph, and they that went before and they that followed cried, saying, "Blessed is He That cometh in the name of the Lord; Hosanna in the highest" — but they are originally taken from Psalm 117, which is all evidently written in honour of the coming of our Lord.
+status:
+  la: verified
+  en: verified