Prime: real content (psalms, Martyrology, Regula) and ordo corrections

Pulls in verified content from Divinum Officium rather than placeholders:
17 psalms (2, 6, 7-19, 118, 129), 365 days of the Martyrology, and the full
121-reading Regula cycle, plus the Athanasian Creed.

Ordo corrections driven by review against the real engine output:
- Capitulum and Preces now pick a Sunday/feast vs. ferial form
  (calendar/isSundayOrFeast); ferial Preces said every ferial day by choice.
- Chapter responsory, hymn doxology, and the opening versicle's
  Alleluia/Laus tibi all vary by season via a shared resolver
  (hours/seasonal-propers.ts).
- Real Roman Kalends/Nones/Ides Latin dating (calendar/roman-date.ts,
  verified against 363/365 real Martyrology headings) plus the historical
  "bis sextus" Feb 29 handling, and the Martyrology's Luna (moon-day)
  heading (a ported Golden-Number calculation).
- Fixed responsory structure (was missing its initial full repeat),
  weekday psalm antiphons (opening as incipit-or-full by rank, full
  repeat after the psalms/Creed as its own part, "*" chant mark kept),
  scripture citations on the capitulum/lectio brevis, and V./R. markers
  switched from Unicode symbols to plain text for reliable font rendering.
- Dropped Pretiosa and the dead-commemoration psalm (129) for time;
  trimmed section headings down to the ones that are actually named
  things (Preces, Chapter Office, etc. no longer relabel connective text).

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

src/data/regula/01-01.yml

@@ -0,0 +1,15 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-01"
+label:
+  la: "Prólogus Sancti Patri Nostri Benedícti in Régulam suam."
+  en: "Prologue to the Rule of our Holy Father Benedict"
+text:
+  la: |
+    Obscúlta, o fili, præcépta magístri, et inclína aurem cordis tui et admonitiónem pii patris libénter éxcipe et efficáciter conple, ut ad eum per obœdiéntiæ labórem rédeas, a quo per inobœdiéntiæ desídiam recésseras. Ad te ergo nunc mihi sermo dirígitur, quisquis abrenúntians própriis voluntátibus, Dómino Christo vero Regi militatúrus obœdiéntiæ fortíssima atque præclára arma sumis. In primis, ut quidquid agéndum ínchoas bonum, ab eo pérfici instantíssima oratióne depóscas, ut qui nos jam in filiórum dignátus est número conputáre, non debet aliquándo de malis áctibus nostris contristári. Ita enim ei omni témpore de bonis suis in nobis paréndum est ut non solum irátus pater suos non aliquándo fílios exherédet, sed nec ut metuéndus dóminus inritátus a malis nostris, ut nequíssimos servos perpétuam tradat ad pœnam qui eum sequi nolúerint ad glóriam.
+  en: |
+    Hearken continually within thine heart, O son, giving attentive ear to the precepts of thy master. Understand with willing mind and effectually fulfil thy holy father’s admonition; that thou mayest return, by the labour of obedience, to Him from Whom, by the idleness of disobedience, thou hadst withdrawn. To this end I now address a word of exhortation to thee, whosoever thou art, who, renouncing thine own will and taking up the bright and all-conquering weapons of obedience, dost enter upon the service of thy true king, Christ the Lord.
+
+    In the first place, then, when thou dost begin any good thing that is to be done, with most insistent prayer beg that it may be carried through by Him to its conclusion; so that He Who already deigns to count us among the number of His children may not at any time be made aggrieved by evil acts on our part. For in such wise is obedience due to Him, on every occasion, by reason of the good He works in us; so that not only may He never, as an irate father, disinherit us His children, but also may never, as a dread-inspiring master made angry by our misdeeds, deliver us over to perpetual punishment as most wicked slaves who would not follow Him to glory.
+status:
+  la: verified
+  en: verified

src/data/regula/01-02.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-02"
+label:
+  la: "Prólogo Sancti Patri Nostri Benedícti in Régulam suam."
+  en: "Prologue to the Rule of our Holy Father Benedict. Continued"
+text:
+  la: |
+    Exurgámus ergo tandem aliquándo excitánte nos Scriptúra ac dicénte: Hora est jam nos de somno súrgere, et apértis óculis nostris ad deíficum lumen adtónitis áuribus audiámus divína cotídie clamans quid nos ádmonet vox dicens: Hódie si vocem ejus audiéritis, nolíte obduráre corda vestra. Et íterum: Qui habet aures audiéndi áudiat, quid Spíritus dicat ecclésiis. Et quid dicit? Veníte, fílii, audíte me; timórem Dei docébo vos. Cúrrite dum lumen vitæ habétis, ne ténebræ mortis vos conprehéndant.
+  en: |
+    Let us therefore now at length rise up as the Scripture incites us when it says: “Now is the hour for us to arise from sleep.” And with our eyes open to the divine light, let us with astonished ears listen to the admonition of God’s voice daily crying out and saying: “Today if ye will hear His voice, harden not your hearts.” And again: “He who has the hearing ear, let him hear what the Spirit announces to the churches.” And what does the Spirit say? “Come, children, listen to me: I will teach you the fear of the Lord. Run while ye have the light of life, that the shades of death envelop you not.”
+status:
+  la: verified
+  en: verified

src/data/regula/01-03.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-03"
+label:
+  la: "Prólogo Sancti Patri Nostri Benedícti in Régulam suam."
+  en: "Prologue to the Rule of our Holy Father Benedict. Continued"
+text:
+  la: |
+    Et quærens Dóminus in multitúdine pópuli cui hæc clamat operárium suum íterum dicit: Quis est homo qui vult vitam et cupit vidére dies bonos? Quod si tu áudiens respóndeas: Ego, dicit tibi Deus: Si vis habére veram et perpétuam vitam, próhibe linguam tuam a malo et lábia tua ne loquántur dolum; devérte a malo et fac bonum, inquíre pacem et séquere eam. Et cum hæc fecéritis, óculi mei super vos et aures meas ad preces vestras, et ántequam me invocétis, dicam vobis: Ecce adsum. Quid dúlcius ab hac voce Dómini invitántis nos, fratres caríssimi? Ecce pietáte sua demónstrat nobis Dóminus viam vitæ.
+  en: |
+    And inquiring for His own labourer among the multitude of the people to whom He proclaims these things, the Lord says again: “Who is the man that wishes for life, and desires to see good days?” And if hearing this thou dost answer “I,” God then says to thee: “If thou dost wish for life true and eternal, refrain thy tongue from evil and let not thy lips speak guile. Turn aside from evil and do good; seek out peace and follow it. And when ye have done this, lo, My eyes are upon you and My ears open to your prayers. And before ye call, I will say, ‘Behold, I am here.’ What, most dear brethren, could be more sweet to us than this voice of the Lord inviting us? Behold the Lord points out the way of life to us by His own fatherly affection.
+status:
+  la: verified
+  en: verified

src/data/regula/01-04.yml

@@ -0,0 +1,15 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-04"
+label:
+  la: "Prólogo Sancti Patri Nostri Benedícti in Régulam suam."
+  en: "Prologue to the Rule of our Holy Father Benedict. Continued"
+text:
+  la: |
+    Succínctis ergo fide vel observántia bonórum áctuum lumbis nostris, per ducátum Evangélii pergámus itínera ejus, ut mereámur eum qui nos vocávit in regnum suum vidére. In cujus regni tabernáculo si vólumus habitáre, nisi illuc bonis áctibus cúrritur, mínime pervenítur. Sed interrogémus cum Prophéta Dóminum dicéntes ei: Dómine, quis habitábit in tabernáculo tuo, aut quis requiéscet in monte sancto tuo? Post hanc interrogatiónem, fratres, audiámus Dóminum respondéntem et ostendéntem nobis viam ipsíus tabernáculi, dicens: Qui ingréditur sine mácula et operátur justítiam; qui lóquitur veritátem in corde suo, qui non egit dolum in lingua sua; qui non fecit próximo suo malum, qui obpróbrium non accépit advérsus próximum suum; qui malígnum diábulum áliqua suadéntem sibi cum ipsa suasióne sua a conspéctibus cordis sui réspuens dedúxit ad níhilum, et párvulos cogitátos ejus ténuit et adlísit ad Christum; qui timéntes Dóminum de bona observántia sua non se reddunt elátos, sed ipsa in se bona non a se posse, sed a Dómino fíeri existimántes, operántem in se Dóminum magníficant, illud cum Prophéta dicéntes: Non nobis, Dómine, non nobis, sed nómini tuo da glóriam; sicut nec Paulus Apóstolus de prædicatióne sua sibi áliquid inputávit dicens: Glória Dei sum id quod sum; et íterum ipse dicit: Qui gloriátur, in Dómino gloriétur.
+  en: |
+    Let our loins then be girt with faith and the observance of good works, and let us, gospel-led, pursue His paths, that we may be worthy to see Him Who has called us unto His own kingdom.
+
+    But if our wish be to have a dwelling-place in His kingdom, let us remember it can by no means be attained unless one run thither by good deeds. For, with the prophet, let us ask the Lord, saying to Him: “Lord, who will dwell in Thy tabernacle, and who will rest in Thy holy mount?” After putting this question, brethren, let us listen to our Lord showing us in answer the way to that same tabernacle by saying: “He who lives blamelessly and does justice; he who speaks truth from his heart; he who has kept his tongue from guile; he who has done his neighbour no evil and has accepted no slander against his neighbour”: he who has brought to naught the malignant slanderer the devil, rejecting from his heart’s thoughts him and his efforts to persuade him; and who has taken hold of his suggestions or ever they be come to maturity and has dashed them against the Rock which is Christ. Those who fear the Lord are not puffed up by their own good observance of rule, but reckoning that the good that is in them could not be wrought by themselves but by God, magnify the Lord working in them and say with the prophet: “Not unto us, O Lord, not unto us, but to Thy Name give glory.” Just as also the Apostle Paul attributed nothing to himself concerning his own preaching, but said: “By the grace of God, I am what I am.” And again the same Paul said: “He who glories, in the Lord let him glory.”
+status:
+  la: verified
+  en: verified

src/data/regula/01-05.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-05"
+label:
+  la: "Prólogo Sancti Patri Nostri Benedícti in Régulam suam."
+  en: "Prologue to the Rule of our Holy Father Benedict. Continued"
+text:
+  la: |
+    Unde et Dóminus in Evangélio ait: Qui audit verba mea hæc et facit ea, similábo eum viro sapiénti qui ædificávit domum suam super petram; venérunt flúmina, flavérunt venti, et inpegérunt in domum illam, et non cécidit, quia fundáta erat super petram. Hæc conplens Dóminus expéctat nos cotídie his suis sanctis mónitis factis nos respondére debére. Ídeo nobis propter emendatiónem malórum hujus vitæ dies ad indútias relaxántur, dicénte Apóstolo: An nescis quia patiéntia Dei ad pæniténtiam te addúcit? Nam pius Dóminus dicit: Nolo mortem peccatóris, sed convertátur et vivat.
+  en: |
+    Whence the Lord also says in the Gospel: “He who hears these My words and does them, I will liken him to a wise man who built his house upon a rock. There came torrents of rain and rushing winds, and they struck upon that house, but it fell not: for it was founded upon a rock.” As a consequence our Lord daily looks for it that we should respond by deeds to these His holy warnings. Thus it is on account of the need of correcting faults that the days of this life are prolonged for us, as by way of truce; and the Apostle says: “Art thou ignorant that the patience of God leads thee towards penitence?” For the Lord in His tenderness says: “I will not the death of a sinner, but that he may be converted and live.”
+status:
+  la: verified
+  en: verified

src/data/regula/01-06.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-06"
+label:
+  la: "Prólogo Sancti Patri Nostri Benedícti in Régulam suam."
+  en: "Prologue to the Rule of our Holy Father Benedict. Continued"
+text:
+  la: |
+    Cum ergo interrogassémus Dóminum, fratres, de habitatóre tabernáculi ejus, audívimus habitándi præcéptum; sed si conpleámus habitatóris offícium, érimus herédes regni cælórum. Conpleámus habitatóris offícium. Ergo præparánda sunt corda nostra et córpora sanctæ præceptórum obœdiéntiæ militánda, et quod minus habet in nos natúra possíbile, rogémus Dóminum, ut grátiæ suæ júbeat nobis adjutórium ministráre. Et si, fugiéntes gehénnæ pœnas, ad vitam vólumus perveníre perpétuam, dum adhuc vacat et in hoc córpore sumus et hæc ómnia per hanc lucis vitam vacat implére, curréndum et agéndum est modo quod in perpétuo nobis expédiat.
+  en: |
+    Since therefore, brethren, we asked of the Lord concerning the dweller in His tabernacle, we have heard, as a precept concerning dwelling there, “if we fulfil what is required of a dweller there.” Therefore must our hearts and bodies be prepared as about to serve like soldiers under holy obedience to these precepts; and whatsoever our nature does not make possible let us ask the Lord to direct that the help of His grace shall supply. And if we wish to escape the pains of hell and attain to eternal life we must hasten to do such things only as may profit us for eternity, now, while there is time for this and we are in this body and there is time to fulfil all these precepts by means of this light.
+status:
+  la: verified
+  en: verified

src/data/regula/01-07.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-07"
+label:
+  la: "Prólogo Sancti Patri Nostri Benedícti in Régulam suam."
+  en: "Prologue to the Rule of our Holy Father Benedict. Continued"
+text:
+  la: |
+    Constituénda est ergo nobis domínici scola servítii. In qua institutióne nihil ásperum, nihil grave nos constitutúros sperámus; sed et si quid páululum restríctius, dictánte æquitátis ratióne, propter emendatiónem vitiórum vel conservatiónem caritátis procésserit, non ílico pavóre pertérritus refúgias viam salútis, quæ non est nisi angústo inítio incipiénda. Procéssu vero conversatiónis et fídei, dilatáto corde inenarrábili dilectiónis dulcédine cúrritur via mandatórum Dei, ut ab ipsíus numquam magistério discedéntes, in ejus doctrínam usque ad mortem in monastério perseverántes passiónibus Christi per patiéntiam participémur, ut et regno ejus mereámur esse consórtes. Amen.
+  en: |
+    We have therefore to establish a school of the Lord’s service, in the institution of which we hope we are going to establish nothing harsh, nothing burdensome. But if, prompted by the desire to attain to equity, anything be set forth somewhat strictly for the correction of vice or the preservation of charity, do not therefore in fear and terror flee back from the way of salvation of which the beginning cannot but be a narrow entrance. For it is by progressing in the life of conversion and faith that, with heart enlarged and in ineffable sweetness of love, one runs in the way of God’s commandments, so that never deserting His discipleship but persevering until death in His doctrine within the monastery, we may partake by patience in the suffering of Christ and become worthy inheritors of His kingdom. Amen.
+status:
+  la: verified
+  en: verified

src/data/regula/01-08.yml

@@ -0,0 +1,21 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-08"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 1: De genéribus monachórum"
+  en: "The Rule of our Holy Father Benedict. Chapter 1: Concerning the Different Kinds of Monks"
+text:
+  la: |
+    Monachórum quáttuor esse génera, maniféstum est. Primum cœnobitárum, hoc est monasteriále, mílitans sub régula vel abbáte. Deínde secúndum genus est anachoritárum id est heremitárum, horum qui non conversatiónis fervóre novício, sed monastérii probatióne diutúrna, qui didicérunt contra diábulum multórum solácio jam docti pugnáre, et bene extrúcti fratérna ex ácie ad singulárem pugnam herémi, secúri jam sine consolatióne alteríus, sola manu vel bráchio contra vítia carnis vel cogitatiónum, Deo auxiliánte, pugnáre suffíciunt. Tértium vero monachórum tetérrimum genus est Sarabaitárum, qui nulla régula adprobáti, experiéntia magístra, sicut aurum fornácis, sed in plumbi natúra mollíti, adhuc opéribus servántes sǽculo fidem, mentíri Deo per tonsúram noscúntur. Qui bini aut terni aut certe sínguli sine pastóre, non domínicis sed suis inclúsi ovílibus, pro lege eis est desideriórum volúptas, cum quidquid putáverint vel elégerint, hoc dicunt sanctum, et quod nolúerint, hoc putant non licére. Quartum vero genus est monachórum quod nominátur giróvagum, qui tota vita sua per divérsas províncias ternis aut quatérnis diébus per diversórum cellas hospitántur, semper vagi et numquam stábiles, et própriis voluntátibus et gulæ inlécebris serviéntes, et per ómnia deterióres Sarabaítis. De quorum ómnium horum misérrima conversatióne mélius est silére quam loqui. His ergo omíssis, ad cœnobitárum fortíssimum genus disponéndum, adjuvánte Dómino, veniámus.
+  en: |
+    It is well known that there are four kinds of monks. The first kind are the Cenobites: those who live in monasteries and serve under a rule and an Abbot.
+
+    The second kind are the Anchorites or Hermits: those who, no longer in the first fervor of their reformation, but after long probation in a monastery, having learned by the help of many brethren how to fight against the devil, go out well armed from the ranks of the community to the solitary combat of the desert. They are able now, with no help save from God, to fight single-handed against the vices of the flesh and their own evil thoughts.
+
+    The third kind of monks, a detestable kind, are the Sarabaites. These, not having been tested, as gold in the furnace (Wis. 3:6), by any rule or by the lessons of experience, are as soft as lead. In their works they still keep faith with the world, so that their tonsure marks them as liars before God. They live in twos or threes, or even singly, without a shepherd, in their own sheepfolds and not in the Lord's. Their law is the desire for self-gratification: whatever enters their mind or appeals to them, that they call holy; what they dislike, they regard as unlawful.
+
+    The fourth kind of monks are those called Gyrovagues. These spend their whole lives tramping from province to province, staying as guests in different monasteries for three or four days at a time. Always on the move, with no stability, they indulge their own wills and succumb to the allurements of gluttony, and are in every way worse than the Sarabaites. Of the miserable conduct of all such it is better to be silent than to speak.
+
+    Passing these over, therefore, let us proceed, with God's help, to lay down a rule for the strongest kind of monks, the Cenobites.
+status:
+  la: verified
+  en: verified

src/data/regula/01-09.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-09"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti Caput 2: Qualis débeat abbas esse"
+  en: "The Rule of our Holy Father Benedict. Chapter 2: What Kind of Man an Abbot Ought to Be"
+text:
+  la: |
+    Abbas qui præésse dignus est monastério semper memínere debet quod dícitur et nomen majóris factis implére. Christi enim ágere vices in monastério créditur, quando ipsíus vocátur pronómine, dicénte apóstolo: Accepístis spíritum adoptiónis filiórum, in quo clamámus: Abba, Pater. Ideóque abbas nihil extra præcéptum Dómini quod sit debet aut docére aut constitúere vel jubére, sed jússio ejus vel doctrína ferméntum divínæ justítiæ in discipulórum méntibus conspargátur, memor semper abbas quia doctrínæ suæ vel discipulórum obœdiéntiæ, utrarúmque rerum, in treméndo judício Dei faciénda erit discússio.
+  en: |
+    An abbot who is worthy to preside over a monastery ought always to remember what he is called and to justify his title by his deeds. For he is deemed in the monastery the representative of Christ, since it is by His title he is addressed, for the Apostle says: “Ye have received the Spirit of adoption of sons in which it is we cry out Abba, Father.” And so an abbot ought not to teach, establish, or order anything contrary to the spirit of the Lord’s revealed will, but let his commandments and teaching, as being the leaven of divine justice, sprinkle the minds of the disciples.
+status:
+  la: verified
+  en: verified

src/data/regula/01-10.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-10"
+label:
+  la: "Cápite 2 Régulæ Sancti Patri Nostri Benedícti: Qualis débeat abbas esse"
+  en: "The Rule of our Holy Father Benedict. Chapter 2: What Kind of Man an Abbot Ought to Be. Continued."
+text:
+  la: |
+    Sciátque abbas culpæ pastóris incúmbere quidquid in óvibus paterfamílias utilitátis minus potúerit inveníre. Tantúmdem íterum erit ut, si inquiéto vel inobœdiénti gregi pastóris fúerit omnis diligéntia adtribúta et mórbidis eárum áctibus univérsa fúerit cura exhíbita, pastor eórum in judício Dómini absolútus dicat cum Prophéta Dómino: Justítiam tuam non abscóndi in corde meo, veritátem tuam et salutáre tuum dixi; ipsi autem contemnéntes sprevérunt me, et tunc demum inobœdiéntibus curæ suæ óvibus pœna sit eis prǽvalens ipsa mors.
+  en: |
+    Let the abbot be always careful of his own teaching and of the obedience of his disciples, of both which matters examination will be made at the dreadful judgment of God; and let the abbot know that to the fault of the shepherd is accounted whatever the father of the family shall have found amiss in the sheep. Only so shall he be free of blame in proportion as the perfect diligence of a shepherd has been applied to the restless and disobedient flock and every careful attention has been manifested towards whatever was corrupt about them; and their shepherd, absolved at the judgment of the Lord, may with the prophet say to the Lord: “Thy justice have I not hidden away in my heart: Thy truth and Thy salvation I have told forth: but they have been despisers and spurned me.” And then at length let the punishment of the sheep who were disobedient in spite of his care be death itself prevailing over them.
+status:
+  la: verified
+  en: verified

src/data/regula/01-11.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-11"
+label:
+  la: "Cápite 2 Régulæ Sancti Patri Nostri Benedícti: Qualis débeat abbas esse"
+  en: "The Rule of our Holy Father Benedict. Chapter 2: What Kind of Man an Abbot Ought to Be. Continued."
+text:
+  la: |
+    Ergo, cum áliquis súscipit nomen abbátis, dúplici debet doctrína suis præésse discípulis, id est ómnia bona et sancta factis ámplius quam verbis osténdat, ut capácibus discípulis mandáta Dómini verbis propónere, duris corde vero et simplicióribus factis suis divína præcépta monstráre. Omnia vero quæ discípulis docúerit esse contrária, in suis factis índicet non agénda, ne áliis prǽdicans ipse réprobus inveniátur, ne quando illi dicat Deus precánti: quare tu enárras justítias meas et adsúmis testaméntum meum per os tuum? tu vero odísti disciplínam et projecísti sermónes meos post te, et:qui in fratris tui óculo festúcam vidébas, in tuo trabem non vidísti.
+  en: |
+    Therefore when anyone receives the title of abbot he ought to preside over his disciples with twofold manner of teaching: that is, to show forth all that is good and holy by deeds even more than by words, so as by his words to set the commandment of the Lord before the more intelligent disciples: but to those hard of heart and to those of less capacity to show forth the divine precept by his deeds. And all things that he has taught the disciples are contrary to the divine precepts, let his own deeds indicate are things not to be done; lest preaching to others himself be found reprobate; and lest at any time God say to him in his sin: “Wherefore dost thou discourse of My justice and take My covenant upon thy lips, even thou who hatest discipline and hast cast My words behind thee?” And: “Thou who hast been in the habit of seeing a mote in thy brother’s eye, why hast thou not seen the beam in thine own?”
+status:
+  la: verified
+  en: verified

src/data/regula/01-12.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-12"
+label:
+  la: "Cápite 2 Régulæ Sancti Patri Nostri Benedícti: Qualis débeat abbas esse"
+  en: "The Rule of our Holy Father Benedict. Chapter 2: What Kind of Man an Abbot Ought to Be. Continued."
+text:
+  la: |
+    Non ab eo persóna in monastério discernátur. Non unus plus amétur quam álius, nisi quem in bonis áctibus aut obœdiéntia invénerit meliórem. Non converténti ex servítio præponátur ingénuus, nisi ália rationábilis causa exístat. Quod si ita, justítia dictánte, abbáti visum fúerit, et de cujúslibet órdine id fáciet; sin álias, própria téneant loca, quia: Sive servus sive liber, omnes in Christo unum sumus et sub uno Dómino æquálem servitútis milítiam bajulámus, quia: Non est apud Deum personárum accéptio. Solúmmodo in hac parte apud ipsum discérnimur, si melióres ab áliis in opéribus bonis et húmiles inveniámur. Ergo æquális sit ab eo ómnibus cáritas, una præbeátur in ómnibus secúndum mérita disciplína.
+  en: |
+    Let him show no favouritism in the monastery. Let not one be loved more than another, unless it be one whom he has found to excel in good deeds and obedience. Let not one of gentle birth be placed higher than one who was recently a serf, unless there be some other and reasonable cause. Let it be so however if it shall have seemed good to the abbot on just grounds; and so let him do concerning the place of anyone whomsoever: but otherwise let them keep their own places: for whether bondmen or freemen we are all one in Christ and under the one Lord bear equal rank of subjection, for there is no acceptation of persons with God. In His sight we are differentiated one from the other in respect to this only, namely, if we be found humble and to excel others in good deeds. Therefore let him have an equal love towards all; let one and the same discipline be meted out to all according to their merits.
+status:
+  la: verified
+  en: verified

src/data/regula/01-13.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-13"
+label:
+  la: "Cápite 2 Régulæ Sancti Patri Nostri Benedícti: Qualis débeat abbas esse"
+  en: "The Rule of our Holy Father Benedict. Chapter 2: What Kind of Man an Abbot Ought to Be. Continued."
+text:
+  la: |
+    In doctrína sua namque abbas apostólicam debet illam semper formam serváre in qua dicit: Argue, óbsecra, íncrepa, id est, miscens tempóribus témpora, terróribus blandiménta, dirum magístri, pium patris osténdat afféctum, id est indisciplinátos et inquiétos debet dúrius argúere, obœdiéntes autem et mites et patiéntes, ut in mélius profíciant obsecráre, neglegéntes et contemnéntes ut íncrepat et corrípiat admonémus. Neque dissímulet peccáta delinquéntium; sed ut, mox ut cœ́perint oríri, radícitus ea ut prǽvalet ámputet, memor perículi Heli sacerdótis de Silo. Et honestióres quidem atque intellegíbiles ánimos prima vel secúnda admonitióne verbis corrípiat, ínprobos autem et duros ac supérbos vel inobœdiéntes vérberum vel córporis castigátio in ipso inítio peccáti coérceat, sciens scriptum: Stultus verbis non corrígitur, et íterum: Pércute fílium tuum virga et liberábis ánimam ejus a morte.
+  en: |
+    For in his teaching the abbot ought always to keep to that apostolic formula in which it is said: “Convince, entreat, rebuke”: that is to say, mingling according to circumstances gentleness with severity, let him show the sternness of a master, the affection of a father: that is to say, he ought to convince the undisciplined and restless almost harshly: but to entreat the obedient, the meek and the patient, that they progress still better. But the negligent and the haughty we admonish him to rebuke and correct. And let him not close his eyes to the sins of those who do amiss, but almost as soon as they begin to appear let him cut them off at the roots and master them, mindful of the judgment against Eli the priest in Silo. The more dignified and the intellectually minded let him correct by word at their first and second admonition; but the froward, the hard, the proud and the disobedient, let him coerce at the very first offence by the stripes of corporal punishment, knowing it is written: “A fool is not corrected by words”; and again: “Strike thy son with the rod and thou wilt free his soul from death.”
+status:
+  la: verified
+  en: verified

src/data/regula/01-14.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-14"
+label:
+  la: "Cápite 2 Régulæ Sancti Patri Nostri Benedícti: Qualis débeat abbas esse"
+  en: "The Rule of our Holy Father Benedict. Chapter 2: What Kind of Man an Abbot Ought to Be. Continued."
+text:
+  la: |
+    Memínere debet semper abbas quod est, memínere quod dícitur, et scire quia cui plus commíttitur, plus ab eo exígitur. Sciátque quam diffícilem et árduam rem súscipit, régere ánimas et multórum servíre móribus, et álium quidem blandiméntis, álium vero increpatiónibus, álium suasiónibus; et secúndum uniuscujúsque qualitátem vel intellegéntiam, ita se ómnibus confórmet et aptet ut non solum detriménta gregis sibi commíssi non patiátur, verum in augmentatióne boni gregis gáudeat.
+  en: |
+    The abbot ought always to remember what he is, to remember what he is styled and to know that to whom more is committed from him is more required; and let him know how difficult and arduous a matter he has undertaken, namely, to govern souls and to adapt himself to many dispositions. One with gentleness, another with rebukes, another with persuasion, so let him, according to the character and intelligence of each, mould and adapt himself, that not only may no injury accrue to the flock entrusted to him, but that he may actually have occasion to rejoice in the increase of his flock’s welfare.
+status:
+  la: verified
+  en: verified

src/data/regula/01-15.yml

@@ -0,0 +1,15 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-15"
+label:
+  la: "Cápite 2 Régulæ Sancti Patri Nostri Benedícti: Qualis débeat abbas esse"
+  en: "The Rule of our Holy Father Benedict. Chapter 2: What Kind of Man an Abbot Ought to Be. Continued."
+text:
+  la: |
+    Ante ómnia, ne dissímulans aut parvipéndens salútem animárum sibi commissárum, ne plus gerat sollicitúdinem de rebus transitóriis et terrénis atque cadúcis, sed semper cógitet quia ánimas suscépit regéndas, de quibus et ratiónem redditúrus est. Et ne causétur de minóri forte substántia , memínerit scriptum: Primum quǽrite regnum Dei et justítiam ejus, et hæc ómnia adiciéntur vobis, et íterum: Nihil deest timéntibus eum. Sciátque quia qui súscipit ánimas regéndas paret se ad ratiónem reddéndam. Et quantum sub cura sua fratrum se habére scíerit númerum, agnóscat pro certo quia in die judícii ipsárum ómnium animárum est redditúrus Dómino ratiónem, sine dúbio áddita et suæ ánimæ. Et ita, timens semper futúram discussiónem pastóris de créditis óvibus, cum de áliis ratiocíniis cavet, rédditur de suis sollícitus, et cum de monitiónibus suis emendatiónem áliis subminístrat, ipse effícitur a vítiis emendátus.
+  en: |
+    Above all, let him not be too solicitous about things transitory, things earthly, things perishable, closing his eyes to, or too little weighing the salvation of, the souls committed to his care; but let him always have in mind that because he has undertaken to govern souls, he must one day render an account of them.
+
+    And that he may not complain of having too little worldly substance, as may hap, let him remember the Scripture: “First seek the kingdom of God and His justice, and all these things shall be added unto you.” And again: “Nothing is wanting to them that fear Him.” And let him know that he who has undertaken the government of souls must prepare himself for rendering an account. And however great the number of brethren he knows he has under his care, let him recognize for certain that he will have to account to the Lord for all their souls in the day of judgment and without doubt for his own soul in addition. And so, always duly fearful of the Chief Pastor’s future examination into the state of the sheep entrusted to him, while careful on others’ account he becomes solicitous on his own; and while by his admonitions he affords correction to others, he is also himself freed from his faults.
+status:
+  la: verified
+  en: verified

src/data/regula/01-16.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-16"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 3: De adhibéndis ad consílium frátribus"
+  en: "The Rule of our Holy Father Benedict. Chapter 3: Concerning the Calling of the Brethren to Council"
+text:
+  la: |
+    Quótiens áliqua præcípua sunt in monastério, cónvocet abbas omnem congregatiónem et dicat ipse unde ágitur. Et áudiens consílium fratrum tractet apud se et quod utílius judicáverit fáciat. Ideo autem omnes ad consílium vocári díximus, quia sæpe junióri Dóminus revélat quod mélius est. Sic autem dent fratres consílium cum omni humilitátis subjectióne, et non præsúmant procáciter deféndere quod eis visum fúerit; et magis in abbátis pendat arbítrio, ut quod salúbrius esse judicáverit, ei cuncti obœ́diant. Sed sicut discípulos cónvenit obœdíre magístro, ita et ipsum próvide et juste cóndecet cuncta dispónere.
+  en: |
+    As often as any special business has to be transacted in the monastery, let the abbot convoke the whole community and himself state what is the matter in hand. And having listened to the counsel of the brethren, let him settle the matter in his own mind and do what seems to him most expedient. And we have thus said that all are to be called to council because it is often to a junior that the Lord reveals what is best. But let the brethren so give counsel with all subjection and humility that they presume not with any forwardness to defend what shall have seemed good to them; but rather let the decision depend upon the abbot’s discretion, so that he shall decide what is best, that they all may yield ready obedience: but just as it behoves the disciples to be obedient to the master, so also it becomes him to arrange all things prudently and justly.
+status:
+  la: verified
+  en: verified

src/data/regula/01-17.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-17"
+label:
+  la: "Cápite 3 Régulæ Sancti Patri Nostri Benedícti: De adhibéndis ad consílium frátribus"
+  en: "The Rule of our Holy Father Benedict. Chapter 3: Concerning the Calling of the Brethren to Council. Continued."
+text:
+  la: |
+    In ómnibus ígitur omnes magístram sequéntur régulam, neque ab ea témere declinétur a quoquam. Nullus in monastério próprii sequátur cordis voluntátem. Neque præsúmat quisquam cum abbáte suo protérve aut foris monastérium conténdere. Quod si præsúmpserit, regulári disciplínæ subjáceat. Ipse tamen abbas cum timóre Dei et observatióne régulæ ómnia fáciat, sciens se procul dúbio de ómnibus judíciis suis æquíssimo júdici Deo ratiónem redditúrum. Si qua vero minóra agénda sunt in monastérii utilitátibus, seniórum tantum utátur consílio, sicut scriptum est: Omnia fac cum consílio, et post factum non pænitéberis.
+  en: |
+    In all things therefore let all follow the rule’s dictates and let it not be departed from by anyone. Let no one in the monastery follow the desires of his own heart, neither let anyone presume insolently to contend with his abbot either within or without the monastery. But if anyone shall have so presumed, let him be subject to the rule’s discipline. Let the abbot himself however do all in the fear of God and according to the rule; knowing that he will, beyond all doubt, have to render account of all his own judgments to God the most just Judge. And if any less important business has to be transacted on behalf of the monastery, let counsel be taken, but with the seniors only, as it is written: “Do everything with counsel and having so done thou wilt not repent.”
+status:
+  la: verified
+  en: verified

src/data/regula/01-18.yml

@@ -0,0 +1,15 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-18"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 4: Quæ sunt instruménta bonórum óperum"
+  en: "The Rule of our Holy Father Benedict. Chapter 4: What Are the Instruments of Good Works"
+text:
+  la: |
+    In primis Dóminum Deum dilígere ex toto corde, tota ánima, tota virtúte. Deínde próximum tamquam seípsum. Deínde non occídere. Non adulteráre. Non fácere furtum. Non concupíscere. Non falsum testimónium dícere. Honoráre omnes hómines. Et quod sibi quis fíeri non vult, álio ne fáciat. Abnegáre semetípsum sibi ut sequátur Christum. Corpus castigáre. Delícias non amplécti. Jejúnium amáre. Páuperes recreáre. Nudum vestíre. Infírmum visitáre. Mórtuum sepelíre. In tribulatióne subveníre. Doléntem consolári. Sǽculi áctibus se fácere aliénum. Nihil amóri Christi præpónere. Iram non perfícere.
+  en: |
+    In the first place, to love the Lord God with the whole heart, the whole soul and the whole strength.
+
+    * Then one’s neighbour as if oneself. * Then, not to kill. * Not to commit adultery. * Not to steal. * Not to covet. * Not to utter false witness. * To honour all men. * To do as one would be done by. * To deny oneself that one may follow Christ. * To chastise the body. * Not to embrace delights. * To love fasting. * To relieve the poor. * To clothe the naked. * To visit the sick. * To bury the dead. * To help in tribulation. * To console the sorrowing. * To become a stranger to worldly deeds. * To prefer nothing to the love of Christ.
+status:
+  la: verified
+  en: verified

src/data/regula/01-19.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-19"
+label:
+  la: "Cápite 4 Régulæ Sancti Patri Nostri Benedícti: Quæ sunt instruménta bonórum óperum"
+  en: "The Rule of our Holy Father Benedict. Chapter 4: What Are the Instruments of Good Works. Continued."
+text:
+  la: |
+    Iracúndiæ tempus non reserváre. Dolum in corde non tenére. Pacem falsam non dare. Caritátem non derelínquere. Non juráre ne forte perjúret. Veritátem ex corde et ore proférre. Malum pro malo non réddere. Injúriam non fácere, sed et factas patiénter sufférre. Inimícos dilígere. Maledicéntes se non remaledícere, sed magis benedícere. Persecutiónem pro justítia sustinére. Non esse supérbum. Non vinoléntum. Non multum edácem. Non somnuléntum. Non pigrum. Non murmuriósum. Non detractórem. Spem suam Deo commíttere. Bonum áliquid in se cum víderit, Deo ádplicet, non sibi. Malum vero semper a se factum sciat et sibi réputet.
+  en: |
+    Not to carry anger into effect. Not to prolong the duration of one’s wrath. Not to retain guile in one’s heart. Not to make a false peace. Not to abandon charity. Not to swear, lest perchance one forswear. To utter only truth from heart and mouth. Not to return evil for evil. Not to do injury, but to suffer it patiently. To love enemies. Not to curse in return those who curse one, but rather to bless them. To bear persecution for righteousness. Not to be proud. Not to be given to much wine. Not to be gluttonous. Not given to much sleep. Not to be sluggish. Not to be given to grumbling. Not to be a detractor. To put one’s hope in God. When one sees any good in oneself to attribute it to God, not to self. But to recognize that evil always comes from self and to refer it to self.
+status:
+  la: verified
+  en: verified

src/data/regula/01-20.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-20"
+label:
+  la: "Cápite 4 Régulæ Sancti Patri Nostri Benedícti: Quæ sunt instruménta bonórum óperum"
+  en: "The Rule of our Holy Father Benedict. Chapter 4: What Are the Instruments of Good Works. Continued."
+text:
+  la: |
+    Diem judícii timére. Gehénnam expavéscere. Vitam ætérnam omni concupiscéntia spiritáli desideráre. Mortem cotídie ante óculos suspéctam habére. Actus vitæ suæ omni hora custodíre. In omni loco Deum se respícere pro certo scire. Cogitatiónes malas cordi suo adveniéntes mox ad Christum adlídere et senióri spiritáli patefácere.Os suum a malo vel pravo elóquio custodíre. Multum loqui non amáre. Verba vana aut rísui apta non loqui. Risum multum aut excússum non amáre. Lectiónes sanctas libénter audíre. Oratióni frequénter incúmbere. Mala sua prætérita cum lácrimis vel gémitu cotídie in oratióne Deo confitéri. De ipsis malis de cétero emendáre. Desidéria carnis non effícere. Voluntátem própriam odíre. Præcéptis abbátis in ómnibus obœdíre, étiam si ipse áliter - quod absit - agat, mémores illud domínicum præcéptum: Quæ dicunt fácite, quæ autem fáciunt fácere nolíte. Non velle dici sanctum ántequam sit, sed prius esse quod vérius dicátur.
+  en: |
+    To have wholesome fear of the day of judgment. With fear to shrink from hell. To long for eternal life with all spiritual desire. To have the expectation of death daily before one’s eyes. Hour by hour to keep guard over one’s every act. To know for certain that God sees one everywhere. Forthwith to dash down upon the Rock, even Christ, any evil thoughts approaching the heart: and to lay them open before one’s superior. To keep one’s mouth from evil or depraved speech. Not to love to speak much. Not to speak useless or mirth-provoking words. Not to love much or excessive laughter. To listen with goodwill to holy reading. To be frequently occupied in prayer. With tears and groaning daily to confess in prayer to God one’s past sins and concerning those same sins to amend for the future. Not to fulfil the desires of the flesh: to hate one’s own will. To yield obedience in all things to the abbot’s precepts, even if he himself act contrary to their spirit, the which be far from him: being mindful of that precept of the Lord: “What they say, do ye; but what they do, do ye not.” Not to wish to be called holy before one is, but to be so first, whereby one would be so called the more truly.
+status:
+  la: verified
+  en: verified

src/data/regula/01-21.yml

@@ -0,0 +1,17 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-21"
+label:
+  la: "Cápite 4 Régulæ Sancti Patri Nostri Benedícti: Quæ sunt instruménta bonórum óperum"
+  en: "The Rule of our Holy Father Benedict. Chapter 4: What Are the Instruments of Good Works. Continued."
+text:
+  la: |
+    Præcépta Dei factis cotídie adimplére. Castitátem amáre. Nullum odíre. Zelum non habére. Invídiam non exercére. Contentiónem non amáre. Elatiónem fúgere. Et senióres veneráre. Junióres dilígere. In Christi amóre pro inimícis oráre. Cum discordánte ante solis occásum in pacem redíre. Et de Dei misericórdia numquam desperáre. Ecce hæc sunt instruménta artis spiritális. Quæ cum fúerint a nobis die noctúque incessabíliter adimpléta et in die judícii reconsignáta, illa mercis nobis a Dómino reconpensábitur quam ipse promísit: Quod óculus non vidit nec auris audívit, quæ præparávit Deus his qui díligunt illum. Officína vero ubi hæc ómnia diligénter operémur claustra sunt monastérii et stabílitas in congregatióne.
+  en: |
+    By deeds daily to fulfil the precepts of God. To love chastity. Not to hate anyone. Not to harbour jealousy. Not to love contention. To avoid elation. To venerate seniors. To love juniors. In the love of Christ to pray for one’s enemies. In case of discord with anyone to make peace before the setting of the sun. And never to despair of the mercy of God.
+
+    Behold, these are the instruments of the spiritual art, the which, when they shall have been ceaselessly employed by us day and night and duly given back in the day of judgment, shall be recompensed to us by that reward from God which He promised: “That which the eye hath not seen, nor the ear heard, and that hath not entered into the human heart, the things which God has prepared for them who love Him.”
+
+    And the cloister of the monastery and stability in the community are the workshop wherein we may diligently effect all these works.
+status:
+  la: verified
+  en: verified

src/data/regula/01-22.yml

@@ -0,0 +1,15 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-22"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 5: De oboedentia"
+  en: "The Rule of our Holy Father Benedict. Chapter 5: Concerning Obedience"
+text:
+  la: |
+    Primus humilitátis gradus est obœdiéntia sine mora. Hæc cónvenit his qui nihil sibi a Christo cárius áliquid exístimant. Propter servítium sanctum quod proféssi sunt seu propter metum gehénnæ vel glóriam vitæ ætérnæ, mox áliquid imperátum a majóre fúerit, ac si divínitus imperétur, moram pati nésciant in faciéndo. De quibus Dóminus dicit: Obaudítu auris obœdívit mihi. Et item dicit doctóribus: Qui vos audit me audit. Ergo hii tales, relinquéntes statim quæ sua sunt et voluntátem própriam deseréntes, mox exoccupátis mánibus et quod agébant imperféctum relinquéntes, vicíno obœdiéntiæ pede jubéntis vocem factis sequúntur, et véluti uno moménto prædícta magístri jússio et perfécta discípuli ópera, in velocitáte timóris Dei, ambæ res commúniter cítius explicántur. Quibus ad vitam ætérnam gradiéndi amor incúmbit, ídeo angústam viam arrípiunt, unde Dóminus dicit: Angústa via est quæ ducit ad vitam, ut non suo arbítrio vivéntes et desidériis suis et voluptátibus obœdiéntes, sed ambulántes aliéno judício et império, in cœnóbiis degéntes abbátem sibi præésse desíderant. Sine dúbio hii tales illam Dómini imitántur senténtiam qua dicit: Non veni fácere voluntátem meam, sed ejus qui misit me.
+  en: |
+    The first degree of humility is obedience without delay. This is becoming to those who value nothing as more dear to them than Christ, on account of the holy servitude they have professed, whether through fear of hell or on account of the glory of life eternal. As soon as any order has been given by a superior, as being the same as if the order were divinely given, they can brook no delay in carrying it out. Concerning these the Lord says: “As the ear heard, he obeyed Me.” And again He says to teachers: “He who hears you, hears Me.”
+
+    Therefore such as these, at once relinquishing what they are doing, desert their own will and quickly freeing their hands by leaving unfinished what they were about, proceed with the foot of ready obedience to carry out the order given; and it is as if, in the case of those upon whom rests the love of attaining to life eternal, both things, the command first spoken by the master and the perfected work of the disciple, were in a single moment, with a quickness due to holy fear of God, mutually unfolded with great swiftness. Thus do they seize the narrow way of which the Lord says: “Narrow is the way that leads to life”; so that not guiding themselves in life by their own judgment they obey not their own desires and wishes, but walking by the judgment and commands of another, pass their life in community and are more than content to have an abbot over them. Without doubt such as these reproduce that maxim of the Lord’s wherein He says: “I came not to do My will, but His Who sent Me.”
+status:
+  la: verified
+  en: verified

src/data/regula/01-23.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-23"
+label:
+  la: "Cápite 5 Régulæ Sancti Patri Nostri Benedícti: De obœdiéntia"
+  en: "The Rule of our Holy Father Benedict. Chapter 5: Concerning Obedience. Continued."
+text:
+  la: |
+    Sed hæc ipsa obœdiéntia tunc acceptábilis erit Deo et dulcis homínibus, si quod jubétur non trépide, non tarde, non tépide, aut cum murmúrio vel cum respónso noléntis efficiátur, quia obœdiéntia quæ majóribus præbétur Deo exhibétur; ipse enim dixit: Qui vos audit me audit. Et cum bono ánimo a discípulis præbéri opórtet, quia hílarem datórem díligit Deus. Nam, cum malo ánimo si obœ́dit discípulus et non solum ore, sed étiam in corde si murmuráverit, étiam si ímpleat jussiónem, tamen accéptum jam non erit Deo, qui cor ejus réspicit murmurántem. Et pro tali facto nullam conséquitur grátiam, immo pœnam murmurántium incúrrit, si non cum satisfactióne emendáverit.
+  en: |
+    But this same obedience will only then be acceptable to God and pleasing to man when that which is ordered be carried out neither with trepidation nor tardily and lukewarmly, nor yet with murmuring and the back answer of one unwilling; for obedience yielded to superiors is an offering laid before God: for Himself He has said: “Who hears you, hears Me.” And with good-will should disciples yield it because it is the cheerful giver God loves. For if it is with ill-will the disciple obeys, if even he murmur in his heart and not only by actual word of mouth, though he fulfil the command, yet will he not now be accepted as obedient by God, Who regardeth the heart of the murmurer. And for such act he earns no reward; but rather he incurs the murmurer’s penalty, unless he amend and make satisfaction.
+status:
+  la: verified
+  en: verified

src/data/regula/01-24.yml

@@ -0,0 +1,15 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-24"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 6: De taciturnitáte"
+  en: "The Rule of our Holy Father Benedict. Chapter 6: Concerning Silence"
+text:
+  la: |
+    Faciámus quod ait Prophéta: Dixi: custódiam vias meas, ut non delínquam in lingua mea. Pósui ori meo custódiam, obmútui et humiliátus sum et sílui a bonis. Hic osténdit Prophéta, si a bonis elóquiis intérdum propter taciturnitátem debet tacére, quanto magis a malis verbis propter pœnam peccáti debet cessári. Ergo quamvis de bonis et sanctis et ædificatiónum elóquiis perféctis discípulis propter taciturnitátis gravitátem rara loquéndi concedátur licéntia, quia scriptum est:In multilóquio non effúgies peccátum, et álibi: Mors et vita in mánibus linguæ. Nam loqui et docére magístrum cóndecet, tacére et audíre discípulum cónvenit. Et ídeo, si qua requirénda sunt a prióre, cum omni humilitáte et subjectióne reveréntiæ requirántur. Scurrilitátes vero vel verba otiósa et risum movéntia ætérna clusúra in ómnibus locis damnámus et ad tália elóquia aperíre os non permíttimus.
+  en: |
+    Let us do what the prophet says: “I said, I will watch my ways, that I transgress not with my tongue. I set a watch upon my mouth, I became dumb and humbled and silent from good.” Here the prophet shows, if one ought sometimes to abstain from speaking good for the sake of keeping silence, how much more ought one to be deterred from evil words on account of the penalty of sin. Wherefore, even though it is always for good and holy converse that tends to edification, let but rare leave to talk be granted to fully trained disciples, on account of the importance of silence; because it is written: “In much speaking thou wilt not escape sin.” And elsewhere: “Death and life are in the power of the tongue.” For to speak and to teach becomes the master, to be silent and to listen beseems the disciple. And so if anything has to be asked of the superior let it be asked with all humility and with reverent subjection.
+
+    But all manner of buffoonery and idle, mirth-provoking words we adjudge should be perpetually restrained in every place; and for such discourse we permit not the disciple to open his mouth.
+status:
+  la: verified
+  en: verified

src/data/regula/01-25.yml

@@ -0,0 +1,17 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-25"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 7: De humilitáte"
+  en: "The Rule of our Holy Father Benedict. Chapter 7: Concerning Humility_"
+text:
+  la: |
+    Clamat nobis Scriptúra divína, fratres, dicens: Omnis qui se exáltat humiliábitur et qui se humíliat exaltábitur. Cum hæc ergo dicit, osténdit nobis omnem exaltatiónem genus esse supérbiæ. Quod se cavére Prophéta índicat dicens: Dómine, non est exaltátum cor meum neque eláti sunt óculi mei, neque ambulávi in magnis neque in mirabílibus super me. Sed quid, si non humíliter sentiébam, si exaltávi ánimam meam, sicut ablactátum super matrem suam, ita retríbues in ánimam suam.
+
+    Unde fratres, si summæ humilitátis vólumus culmen adtíngere et ad exaltatiónem illam cæléstem ad quam per præséntis vitæ humilitátem ascénditur, vólumus velóciter perveníre, áctibus nostris ascendéntibus scala illa erigénda est quæ in sómnio Jacob appáruit, per quam ei descendéntes et ascendéntes ángeli monstrabántur. Non áliud sine dúbio descénsus ille et ascénsus a nobis intellígitur nisi exaltatióne descéndere et humilitáte ascéndere. Scala vero ipsa erécta nostra est vita in sǽculo, quæ humiliáto corde a Dómino erigátur ad cælum. Látera enim ejus scalæ dícimus nostrum esse corpus et ánimam, in qua látera divérsos gradus humilitátis vel disciplínæ evocátio divína ascendéndo inséruit.
+  en: |
+    In saying this it reveals that all exalting is a form of pride, against which the prophet shows that he is on his guard by saying: “Lord, my heart is not exalted nor mine eyes uplifted; and I have not concerned myself with great things nor with wonderful things above my reach.” But why? “If I have not been of humble mind, but exalted my soul, then as if a weaned child upon his mother’s breast, such let my soul’s retribution be.” Whence, brethren, if we wish to attain the highest point of humility and if we wish quickly to reach that heavenly exaltation which is attained through humility in this present life, we must by what we do to attain it set up that ladder which appeared in Jacob’s dream and by which angels were shown to be both descending and ascending; for without doubt we are not to understand that descending and ascending but as descending by exaltation and ascending by humility.
+
+    For that ladder set up is our life in this world which, when the heart has been humbled by the Lord, is set up to heaven. And we say that the sides of this ladder are our body and soul, into which sides God-given vocation has inserted sundry rungs of humility and discipline by which we may ascend.
+status:
+  la: verified
+  en: verified

src/data/regula/01-26.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-26"
+label:
+  la: "Cápite 7 Régulæ Sancti Patri Nostri Benedícti: De humilitáte"
+  en: "The Rule of our Holy Father Benedict. Chapter 7: Concerning Humility. Continued."
+text:
+  la: |
+    Primus ítaque humilitátis gradus est, si timórem Dei sibi ante óculos semper ponens, obliviónem omníno fúgiat et semper sit memor ómnia quæ præcépit Deus, ut quáliter et contemnéntes Deum gehénna de peccátis incéndat et vita ætérna quæ timéntibus Deum præparáta est, ánimo suo semper revólvat.
+  en: |
+    The first step, then, of humility is if one set the fear of God always before his eyes and altogether avoid forgetfulness; and be always mindful of everything that God has ordered and always ponder over life eternal, which is prepared for those that fear God; and how hell will consume, for their sins, such as despise God; and if he keep himself at all times from sins and faults, alike of thought, of the tongue, of the eye, of the hand, of the foot, or of self-will; and moreover hasten to cut away the desires of the flesh.
+status:
+  la: verified
+  en: verified

src/data/regula/01-27.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-27"
+label:
+  la: "Cápite 7 Régulæ Sancti Patri Nostri Benedícti: De humilitáte"
+  en: "The Rule of our Holy Father Benedict. Chapter 7: Concerning Humility. Continued."
+text:
+  la: |
+    Et custódiens se omni hora a peccátis et vítiis, id est cogitatiónum, linguæ, mánuum, pedum vel voluntátis própriæ sed et desidéria , ǽstimet se homo de cælis a Deo semper réspici omni hora et facta sua omni loco ab aspéctu Divinitátis vidéri et ab ángelis omni hora renuntiári. Demónstrans nobis hoc Prophéta, cum in cogitatiónibus nostris ita Deum semper præséntem osténdit dicens: Scrutans corda et renes Deus; et item: Dóminus novit cogitatiónes hóminum; et item dicit: Intellexísti cogitatiónes meas a longe; et: Quia cogitátio hóminis confitébitur tibi. Nam ut sollícitus sit circa cogitatiónes suas pervérsas, dicat semper útilis frater in corde suo: Tunc ero immaculátus coram eo si observávero me ab iniquitáte mea.
+  en: |
+    Let him at all times account that he is a man beheld always by God in heaven and that whatsoever he does in any place is seen by the divine watchfulness and is at all times reported to God by the angels. The prophet makes this plain to us when he shows God always present in our thoughts, saying: “God, scrutinizing the hearts and reins.” And again: “The Lord knows men’s thoughts.” And again he says: “Thou hast understood my thoughts from afar.” And: “Since man’s thought will acknowledge Thee,” in order that he may be careful concerning perverse thoughts, let the humble brother always say in his heart: “Then shall I be spotless in His sight, when I shall have kept me from mine iniquity.”
+status:
+  la: verified
+  en: verified

src/data/regula/01-28.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-28"
+label:
+  la: "Cápite 7 Régulæ Sancti Patri Nostri Benedícti: De humilitáte"
+  en: "The Rule of our Holy Father Benedict. Chapter 7: Concerning Humility. Continued."
+text:
+  la: |
+    Voluntátem vero própriam ita fácere prohibémur cum dicit Scriptúra nobis: Et a voluntátibus tuis avértere. Et item rogámus Deum in oratióne ut fiat illíus volúntas in nobis. Docémur ergo mérito nostram non fácere voluntátem cum cavémus illud quod dicit Scriptúra: Sunt viæ quæ putántur ab homínibus rectæ, quarum finis usque ad profúndum inférni demérgit, et cum item pavémus illud quod de neglegéntibus dictum est: Corrúpti sunt et abominábiles facti sunt in voluntátibus suis. In desidériis vero carnis ita nobis Deum credámus semper esse præséntem, cum dicit Prophéta Dómino: Ante te est omne desidérium meum.
+  en: |
+    But our own will we are thus forbidden to do, namely, when the Scripture says to us: “And from thy wishes turn away.” And again in prayer we ask God that His will may be done in us. We are therefore well taught not to do our own will when we avoid what the Scripture mentions: “Ways there are which to men seem right, but of which the end plunges down to the very depth of hell.” And again when we tremble at what is said of the careless: “They are corrupt and become abominable in their pleasures.” For amid the desires of the flesh let us know by faith that God is always present with us, as the prophet says to the Lord: “Lord, every one of my desires is before Thee.”
+status:
+  la: verified
+  en: verified

src/data/regula/01-29.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-29"
+label:
+  la: "Cápite 7 Régulæ Sancti Patri Nostri Benedícti: De humilitáte"
+  en: "The Rule of our Holy Father Benedict. Chapter 7: Concerning Humility. Continued."
+text:
+  la: |
+    Cavéndum ergo ídeo malum desidérium, quia mors secus intróitum delectatiónis pósita est. Unde Scriptúra præcépit dicens: Post concupiscéntias tuas non eas. Ergo si óculi Dómini speculántur bonos et malos et Dóminus de cælo semper réspicit super fílios hóminum, ut vídeat si est intéllegens aut requírens Deum, et si ab ángelis nobis deputátis cotídie die noctúque Dómino factórum nostrórum ópera nuntiántur, cavéndum est ergo omni hora, fratres, sicut dicit in psalmo Prophéta, ne nos declinántes in malo et inútiles factos áliqua hora aspíciat Deus et, parcéndo nobis in hoc témpore, quia pius est et expéctat nos convérti in mélius, ne dicat nobis in futúro: Hæc fecísti et tácui.
+  en: |
+    Thus therefore must one beware of evil desires, because death is stationed outside the entrance of delight. So Scripture gives command, saying: “Go not after thy fleshly desires.” Therefore, since the eyes of the Lord behold good men and bad and the Lord is always looking down from heaven upon the children of men to see if anyone have understanding and be a seeker of God; and since our acts and deeds are every day, day and night, reported to the Lord by the angels assigned to us; therefore, brethren, must one beware at all times, as the prophet says in the Psalms: “Lest God at any time should see us become unprofitable and turning aside in evil; and lest, though sparing us for the present because father-like He awaits our conversion to better ways, He should say to us hereafter: ‘These things thou didst and I held My peace.’ ”
+status:
+  la: verified
+  en: verified

src/data/regula/01-30.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-30"
+label:
+  la: "Cápite 7 Régulæ Sancti Patri Nostri Benedícti: De humilitáte"
+  en: "The Rule of our Holy Father Benedict. Chapter 7: Concerning Humility. Continued."
+text:
+  la: |
+    Secúndus humilitátis gradus est, si própriam quis non amans voluntátem desidéria sua non delectétur implére, sed vocem illam Dómini factis imitémur dicéntis: Non veni fácere voluntátem meam, sed ejus qui me misit. Item dicit Scriptúra: Volúntas habet pœnam et necéssitas parit corónam.
+  en: |
+    The second step in humility is, if anyone, loving not his own self-will, delight not to fulfil his natural desires, but in his deeds reproduce that word of the Lord Who says: “I did not come to do My will, but His Who sent Me.” Again the Scripture says: “Self-will has punishment, but necessity acquires a crown.”
+status:
+  la: verified
+  en: verified

src/data/regula/01-31.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "01-31"
+label:
+  la: "Cápite 7 Régulæ Sancti Patri Nostri Benedícti: De humilitáte"
+  en: "The Rule of our Holy Father Benedict. Chapter 7: Concerning Humility. Continued."
+text:
+  la: |
+    Tértius humilitátis gradus est, ut quis pro Dei amóre omni obœdiéntia se subdat majóri, ímitans Dóminum, de quo dicit Apóstolus: Factus obœ́diens usque ad mortem.
+  en: |
+    The third step in humility is that one for love of God subject himself in all obedience to his superior, imitating the Lord, of Whom the Apostle says: “Made obedient even unto death.”
+status:
+  la: verified
+  en: verified

src/data/regula/02-01.yml

@@ -0,0 +1,17 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-01"
+label:
+  la: "Cápite 7 Régulæ Sancti Patri Nostri Benedícti: De humilitáte"
+  en: "The Rule of our Holy Father Benedict. Chapter 7: Concerning Humility. Continued."
+text:
+  la: |
+    Quartus humilitátis gradus est, si in ipsa obœdiéntia duris et contráriis rebus vel étiam quibúslibet inrogátis injúriis, tácite consciéntia patiéntiam amplectátur et sústinens non lasséscat vel discédat, dicénte Scriptúra: Qui perseveráverit usque in finem, hic salvus erit. Item: Confortétur cor tuum et sústine Dóminum. Et osténdens fidélem pro Dómino univérsa étiam contrária sustinére debére, dicit ex persóna sufferéntium: Propter te morte adfícimur tota die, æstimáti sumus ut oves occisiónis. Et secúri de spe retributiónis divínæ subsequúntur gaudéntes et dicéntes: Sed in his ómnibus superámus propter eum qui diléxit nos. Et item álio loco Scriptúra: Probásti nos, Deus, igne nos examinásti sicut igne examinátur argéntum; induxísti nos in láqueum; posuísti tribulatiónes in dorso nostro. Et ut osténdat sub prióre debére nos esse, subséquitur dicens: Inposuísti hómines super cápita nostra. Sed et præcéptum Dómini in advérsis et injúriis per patiéntiam adimpléntes, qui percússi in maxíllam præbent et áliam, auferénti túnicam dimíttunt et pállium, angarizáti militário vadunt duo, cum Paulo apóstolo falsos fratres sústinent et persecutiónem sústinent, et maledicéntes se benedícent.
+  en: |
+    The fourth step in humility is if in that same obedience, though things hard and contrary and even injuries, no matter of what kind, have been inflicted, he keep patience with a quiet conscience and enduring grows not weary nor gives in, for Scripture says: “He who perseveres to the end, the same shall be saved.” And again: “Let thy heart be comforted and wait for the Lord.” And showing that the faithful man ought for the Lord’s sake to wait patiently, seem all things never so contrary, it says in the name of the suffering: “For Thy sake we are afflicted all the day; we are accounted as sheep for the slaughter.”
+
+    And they, secure in their hope of divine retribution, gladly follow on and say: “But in all these things we overcome by Him Who loved us.”
+
+    And again in another place: “Thou, O God, hast tested us,” says Scripture, “Thou hast examined us with fire, as silver is examined with fire. Thou hast led us into the snare, Thou hast placed troubles upon our back.” And to show that we ought to be under a superior, it follows on, saying: “Thou hast placed men over our heads.” Moreover, fulfilling the Lord’s command by patience amid adversities and injuries those struck on the cheek offer the other also; with him who deprives them of their tunic they leave their cloak in addition; constrained to go a thousand paces, they go two thousand; with Paul the Apostle, they endure false brethren and bless those that curse them.
+status:
+  la: verified
+  en: verified

src/data/regula/02-02.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-02"
+label:
+  la: "Cápite 7 Régulæ Sancti Patri Nostri Benedícti: De humilitáte"
+  en: "The Rule of our Holy Father Benedict. Chapter 7: Concerning Humility. Continued."
+text:
+  la: |
+    Quintus humilitátis gradus est, si omnes cogitatiónes malas cordi suo adveniéntes vel mala a se abscónse commíssa per húmilem confessiónem abbátem non celáverit suum. Hortans nos de hac re Scriptúra dicens: Revéla ad Dóminum viam tuam et spera in eum. Et item dicit: Confitémini Dómino quóniam bonus, quóniam in ætérnum misericórdia ejus. Et item Prophéta: Delíctum meum cógnitum tibi feci et injustítias meas non opérui. Dixi: pronuntiábo advérsum me injustítias meas Dómino, et tu remisísti impietátem cordis mei.
+  en: |
+    The fifth step in humility is if one shall have discovered to his abbot, by humble admission, any evil thoughts that come to the heart, or evil deeds done by him in secret. The Scripture makes exhortation concerning this matter, saying: “Reveal to the Lord thy way and hope in Him.” And again it saith: “Confess to the Lord since He is good and since His mercy is for ever.” And again the prophet saith: “My fault I made known to Thee and hid not mine unrighteousness. I said, Against myself I will denounce mine unrighteousness to the Lord, and Thou forgavest the unfilialness of my heart.”
+status:
+  la: verified
+  en: verified

src/data/regula/02-03.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-03"
+label:
+  la: "Cápite 7 Régulæ Sancti Patri Nostri Benedícti: De humilitáte"
+  en: "The Rule of our Holy Father Benedict. Chapter 7: Concerning Humility. Continued."
+text:
+  la: |
+    Sextus humilitátis gradus est, si omni vilitáte vel extremitáte conténtus sit mónachus, et ad ómnia quæ sibi injungúntur velut operárium malum se júdicet et indígnum, dicens sibi cum Prophéta: Ad níhilum redáctus sum et nescívi; ut juméntum factus sum apud te et ego semper tecum.
+  en: |
+    The sixth step in humility is if a monk be content with the meanest and worst of everything and with respect to everything enjoined him adjudge himself a profitless workman and unworthy, saying to himself with the prophet: “I was brought to nothing and was ignorant: I became as a beast of burden before Thee and I am always with Thee.”
+status:
+  la: verified
+  en: verified

src/data/regula/02-04.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-04"
+label:
+  la: "Cápite 7 Régulæ Sancti Patri Nostri Benedícti: De humilitáte"
+  en: "The Rule of our Holy Father Benedict. Chapter 7: Concerning Humility. Continued."
+text:
+  la: |
+    Séptimus humilitátis gradus est: si ómnibus se inferiórem et viliórem non solum sua lingua pronúntiet, sed étiam íntimo cordis credat afféctu, humílians se et dicens cum Prophéta: Ego autem sum vermis et non homo, obpróbrium hóminum et abjéctio plebis. Exaltátus sum et humiliátus et confúsus. Et item: Bonum mihi quod humiliásti me, et discam mandáta tua.
+  en: |
+    The seventh step in humility is if he not only with his mouth denounce himself as inferior to all and more worthless, but also believe it in his inner consciousness, humbling himself and saying with the prophet: “But I am a worm and not a man, a shame of men and an outcast of the people: I was exalted and humbled and confounded.” And again: “It is good for me that Thou didst humble me, that I may learn Thy commandments.”
+status:
+  la: verified
+  en: verified

src/data/regula/02-05.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-05"
+label:
+  la: "Cápite 7 Régulæ Sancti Patri Nostri Benedícti: De humilitáte"
+  en: "The Rule of our Holy Father Benedict. Chapter 7: Concerning Humility. Continued."
+text:
+  la: |
+    Octávus humilitátis gradus est, si nihil agat mónachus, nisi quod commúnis monastérii régula vel majórum cohortátur exémpla.
+  en: |
+    The eighth step in humility is if a monk do nothing but what the common rule of the monastery and the example of his seniors suggest.
+status:
+  la: verified
+  en: verified

src/data/regula/02-06.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-06"
+label:
+  la: "Cápite 7 Régulæ Sancti Patri Nostri Benedícti: De humilitáte"
+  en: "The Rule of our Holy Father Benedict. Chapter 7: Concerning Humility. Continued."
+text:
+  la: |
+    Nonus humilitátis gradus est, si linguam ad loquéndum prohíbeat mónachus et taciturnitátem habens, usque ad interrogatiónem non loquátur, monstránte Scriptúra quia in multilóquio non effúgitur peccátum, et quia vir linguósus non dirígitur super terram.
+  en: |
+    The ninth step in humility is if a monk restrain his tongue from speaking so as to keep silence and not speak till questioned, the Scripture showing that: “In much speaking sin may not be avoided”; and that “the talkative man will not be guided aright in the world.”
+status:
+  la: verified
+  en: verified

src/data/regula/02-07.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-07"
+label:
+  la: "Cápite 7 Régulæ Sancti Patri Nostri Benedícti: De humilitáte"
+  en: "The Rule of our Holy Father Benedict. Chapter 7: Concerning Humility. Continued."
+text:
+  la: |
+    Décimus humilitátis gradus est, si non sit fácilis ac promptus in risu, quia scriptum est: Stultus in risu exáltat vocem suam.
+  en: |
+    The tenth step in humility is if he be not easily and quickly moved to laughter, because it is written: “The fool lifts up his voice in laughter.”
+status:
+  la: verified
+  en: verified

src/data/regula/02-08.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-08"
+label:
+  la: "Cápite 7 Régulæ Sancti Patri Nostri Benedícti: De humilitáte"
+  en: "The Rule of our Holy Father Benedict. Chapter 7: Concerning Humility. Continued."
+text:
+  la: |
+    Undécimus humilitátis gradus est, si cum lóquitur mónachus, léniter et sine risu, humíliter cum gravitáte vel pauca verba et rationabília loquátur, et non sit clamósus in voce, sicut scriptum est: Sápiens verbis innotéscit paucis.
+  en: |
+    The eleventh step in humility is if when a monk speaks he speak few and reasonable words, calmly and without laughter, humbly and with gravity; and be not noisy in speech, as it is written: “A wise man is known by the fewness of his words.”
+status:
+  la: verified
+  en: verified

src/data/regula/02-09.yml

@@ -0,0 +1,15 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-09"
+label:
+  la: "Cápite 7 Régulæ Sancti Patri Nostri Benedícti: De humilitáte"
+  en: "The Rule of our Holy Father Benedict. Chapter 7: Concerning Humility. Continued."
+text:
+  la: |
+    Duodécimus humilitátis gradus est, si non solum corde mónachus, sed étiam ipso córpore humilitátem vidéntibus se semper índicet, id est Opere Dei, in oratório, in monastério, in horto, in via, in agro vel ubicúmque sedens, ámbulans vel stans, inclináto sit semper cápite, defíxis in terram aspéctibus, reum se omni hora de peccátis suis ǽstimans jam se treméndo judício repræsentári ǽstimet, dicens sibi in corde semper illud, quod publicánus ille evangélicus fixis in terram óculis dixit: Dómine, non sum dignus, ego peccátor, leváre óculos meos ad cælos. Et item cum Prophéta: Incurvátus sum et humiliátus sum usquequáque. Ergo, his ómnibus humilitátis grádibus ascénsis, mónachus mox ad caritátem Dei pervéniet illam quæ perfécta foris mittit timórem, per quam univérsa quæ prius non sine formídine observábat absque ullo labóre velut naturáliter ex consuetúdine incípiet custodíre, non jam timóre gehénnæ, sed amóre Christi et consuetúdine ipsa bona et deectatióne virtútum. Quæ Dóminus jam in operárium suum mundum a vítiis et peccátis Spíritu Sancto dignábitur demonstráre.
+  en: |
+    The twelfth step in humility is if a monk not only be humble in heart, but also always in his very body evince humility to those who see him, that is, that in the Work of God, in the oratory, in the monastery, in the garden, on the road, in the field or elsewhere, sitting, walking, or standing, his head be always bent, his eyes cast down, accounting himself at all times as one convicted of his sins; and likewise accounting himself to be already presented before God’s awe-inspiring judgment, always in his heart saying to himself what that publican in the Gospel said with eyes fixed upon the ground: “Lord, I, the sinner, am not worthy to lift up mine eyes to heaven.” And again with the prophet: “Bowed and humbled am I on every side.”
+
+    When then the monk shall have ascended all these steps in humility, he will presently arrive at that love of God which, being perfect, puts fear right outside; and by means of which all that formerly he could not observe but with much fearfulness he will begin to keep without any difficulty, as it were by habit become second nature, no longer through fear of hell, but for love of Christ and a certain good habit and delight in virtue, the which the Lord will deign to manifest by the Holy Spirit to His labourer now cleansed from vices and sins.
+status:
+  la: verified
+  en: verified

src/data/regula/02-10.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-10"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 8: De offíciis divínis in nóctibus"
+  en: "The Rule of our Holy Father Benedict. Chapter 8: Concerning the Divine Office At Night"
+text:
+  la: |
+    Híemis témpore, id est a Kaléndas Novémbres usque in Pascha, juxta consideratiónem ratiónis, octáva hora noctis surgéndum est, ut módice ámplius de média nocte pausétur et jam digésti surgant. Quod vero restat post Vigílias a frátribus qui psaltérii vel lectiónum áliquid índigent, meditatióni inserviátur. A Pascha autem usque ad supradíctas Novémbres sic temperétur hora, ut Vigiliárum agénda parvíssimo intervállo, quo fratres ad necessária natúræ éxeant, mox Matutíni qui incipiénte luce agéndi sunt, subsequántur.
+  en: |
+    In winter time, that is from the first of November until Easter as found by computation, let rising be at the eighth hour of the night, as seems reasonable, that there may be a moderately increased length of rest after midnight and that all may rise fully rested; and let what time remains after night office be devoted to thoughtful study by brethren who at all need it for the psalter or lections. But from Easter till the above-named first of November, let the time of night office be so arranged that after a very short interval during which the brethren can go out for the necessities of nature, the morning office, which is to be said at day-break, may at once follow.
+status:
+  la: verified
+  en: verified

src/data/regula/02-11.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-11"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 9: Quanti psalmi dicéndi sunt noctúrni"
+  en: "The Rule of our Holy Father Benedict. Chapter 9: How Many Psalms Are to Be Said At the Night Hours"
+text:
+  la: |
+    Híemis témpore suprascrípto, in primis versu tértio dicéndum: Dómine, lábia mea apéries, et os meum adnuntiábit laudem tuam. Cum subjungéndus est tértius psalmus et Glória. Post hunc, psalmum nonagésimum quartum cum antefána, aut certe decantándum. Inde sequátur Ambrosiánum, deínde sex psalmi cum antefánas. Quibus dictis, dicto versu, benedícat abbas et, sedéntibus ómnibus in scamnis, legántur vicíssim a frátribus in códice super analogíum tres lectiónes, inter quas et tria responsória canténtur. Duo responsória sine Glória dicántur; post tértiam vero lectiónem, qui cantat dicat Glóriam. Quam dum íncipit cantor dícere, mox omnes de sedília sua surgant ob honórem et reveréntiam sanctæ Trinitátis. Códices autem legántur in Vigíliis divínæ auctoritátis tam Véteris Testaménti quam Novi, sed et expositiónes eárum, quæ a nominátis et orthodóxis cathólicis Pátribus factæ sunt. Post has vero tres lectiónes cum responsória sua, sequántur réliqui sex psalmi cum Alle­lúja canéndi. Post hos, léctio Apóstoli sequátur ex corde recitánda, et versus, et supplicátio litaníæ, id est Kýrie eléison. Et sic finiántur Vigíliæ noctúrnæ.
+  en: |
+    In the above-written time of winter, first, the verse, “O God, make speed to save us; O Lord, make haste to help us,” with Gloria, having been put first, there is to be said, secondly, “O Lord, open Thou my lips and my mouth shall show forth Thy praise” three times, to which is to be subjoined the third psalm and Gloria and after this the ninety-fourth psalm with antiphon should be said or indeed sung. After this let the Ambrosian hymn follow and then six psalms with antiphons; which said and the versicle said, let the abbot ask a blessing and, all sitting on the benches, let three lections be read in turn by the brethren from a book on the reading-stand, between which lections let there be also three responsories sung. Let two responsories be without Gloria, but after the third lection let him who sings begin the Gloria and when the singer begins it let all forthwith rise from their seats in reverence and honour of the Holy Trinity. But let it be the books of divine authority that are read at night office, alike of the Old Testament and of the New; and also those expositions of them which have been compiled by the most renowned of the orthodox catholic fathers. And after these three lections with their responsories, let there follow another six psalms to be sung with Alle­luia. After these let a lection from the Apostle follow, to be recited by heart and a versicle and the supplication of the litany, that is Kyrie eleison. And so let the night office end.
+status:
+  la: verified
+  en: verified

src/data/regula/02-12.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-12"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 10: Quáliter æstátis témpore agátur noctúrna laus"
+  en: "The Rule of our Holy Father Benedict. Chapter 10: How Night Praise Is to Be Accomplished In Summer Time"
+text:
+  la: |
+    A Pascha autem usque ad Kaléndas Novémbres, omnis ut supra dictum est psalmódiæ quántitas teneátur excépto quod lectiónes in códice propter brevitátem nóctium legántur, sed pro ipsis tribus lectiónibus una de Véteri Testaménto memóriter dicátur, quam brevis responsórius subsequátur. Et réliqua ómnia, ut dictum est, impleántur, id est ut numquam minus a duódecim psalmórum quantitáte ad Vigílias noctúrnas dicántur, excéptis tértio et nonagésimo quarto psalmo.
+  en: |
+    But from Easter until the first of November as was mentioned above let every portion of psalmody be retained, not counting that lections from the book are by no means to be read, on account of the shortness of the nights, but instead of those three lections, let one from the Old Testament be recited from memory and be followed by a short responsory; and let all else as has been said be completed as usual, so that there may never be said a less quantity than twelve psalms at night office, not counting the third psalm and the ninety-fourth.
+status:
+  la: verified
+  en: verified

src/data/regula/02-13.yml

@@ -0,0 +1,15 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-13"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 11: Quáliter diébus domínicis vigíliæ agántur"
+  en: "The Rule of our Holy Father Benedict. Chapter 11: How Night Office Is to Be Said On Lord’s Days"
+text:
+  la: |
+    Domínico die tempérius surgátur ad Vigílias. In quibus Vigíliis teneátur mensúra, id est, modulátis ut supra disposúimus sex psalmis et versu, residéntibus cunctis dispósite et per órdinem in subsélliis, legántur in códice, ut supra díximus, quáttuor lectiónes cum responsóriis suis. Ubi tantum in quarto responsório dicátur a cantánte Glória; quam dum íncipit, mox omnes cum reveréntia surgant. Post quibus lectiónibus sequántur ex órdine álii sex psalmi cum antefánas sicut anterióres, et versu. Post quibus íterum legántur áliæ quáttuor lectiónes cum responsóriis suis, órdine quo supra. Post quibus dicántur tria cántica Prophetárum, quas institúerit abbas; quæ cántica cum Alle­lúja psallántur. Dicto étiam versu et benedicénte abbáte, legántur áliæ quáttuor lectiónes de Novo Testaménto, órdine quo supra. Post quartum autem responsórium incípiat abbas hymnum Te Deum laudámus. Quo perdícto, legat abbas lectiónem de Evangélia, cum honóre et timóre stántibus ómnibus. Qua perlécta, respóndeant omnes Amen, et subsequátur mox abbas hymnum Te decet laus, et data benedictióne incípiant Matutínos. Qui ordo Vigiliárum omni témpore tam æstátis quam híemis æquáliter in die domínico teneátur, nisi forte - quod absit - tárdius surgant, áliquid de lectiónibus breviándum est aut responsóriis. Quod tamen omníno caveátur ne provéniat; quod si contígerit, digne inde satisfáciat Deo in oratório per cujus evénerit negléctum.
+  en: |
+    On the Lord’s day let there be somewhat earlier rising for night office, in which night office let this arrangement be kept: that is, when the six psalms as we assigned above have been sung and the versicle, all sitting down arranged in order in the stalls let four lections be read from the book as we said above with their responsories, when only in the fourth responsory let the singer recite the Gloria; and when he begins it at once let all rise with reverence.
+
+    After these lections let there follow six other psalms, in order, with antiphons in the same manner as before and a versicle. After these again let other four lections be read with their responsories, in the same order as above. After these let there follow three canticles from the prophets, appointed by the abbot; and let these canticles be sung with Alle­luia. When the versicle also has been recited, the abbot asking a blessing, let another four lections be read from the New Testament in the same manner as above. But after the fourth responsory let the abbot begin the hymn “Te Deum laudamus”: and this being completed, let the abbot read a lection from the Gospel, all standing in honour and respect. The reading finished, let all answer Amen, and then let the abbot follow on with the hymn “Te decet laus”; and the benediction given, let them begin Lauds. And let this order of night office be observed on Lord’s days at all times, summer and winter alike, unless haply the rising be delayed too late, which be far from us, for then there must be some abbreviation of the lections or of the responsories. However, let every precaution be taken that this may not take place: but if it should happen, let fitting satisfaction for it be offered to God in the oratory by him through whose neglect it came to pass.
+status:
+  la: verified
+  en: verified

src/data/regula/02-14.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-14"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 12: Quómodo matutinórum sollémnitas agátur"
+  en: "The Rule of our Holy Father Benedict. Chapter 12: How the Office of Lauds Is to Be Sung"
+text:
+  la: |
+    In Matutínis domínico die, in primis dicátur sexagésimus sextus psalmus, sine antefána, in diréctum. Post quem dicátur quinquagésimus cum Alle­lúja. Post quem dicátur centésimus séptimus décimus et sexagésimus secúndus. Inde Benedictiónes et Laudes, lectiónem de Apocalýpsis una ex corde et responsórium, Ambrosiánum, versu, cánticum de Evangélia, litanía, et conplétum est.
+  en: |
+    At Lauds on the Lord’s day, in the first place let the sixty-sixth psalm be recited without antiphon, straight through; after which let there be recited the fiftieth psalm with Alle­luia; after which let there be recited the hundred and seventeenth and the sixty-second; then the Benedicite and Laudates, one lection from the Apocalypse by heart and responsory and hymn and versicle and Gospel canticle and litany; and that is the end.
+status:
+  la: verified
+  en: verified

src/data/regula/02-15.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-15"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 13: Privátis diébus quáliter agántur matutíni"
+  en: "The Rule of our Holy Father Benedict. Chapter 13: How Lauds Are to Be Said On Ferias"
+text:
+  la: |
+    Diébus autem privátis Matutinórum sollémnitas ita agátur, id est, ut sexagésimus sextus psalmus sine antefána, subtrahéndo módice, sicut Domínica, ut omnes occúrrant ad quinquagésimum, qui cum antefána dicátur. Post quem álii duo psalmi dicántur secúndum consuetúdinem, id est: secúnda féria quintus et tricésimus quintus; tértia féria quadragésimus secúndus et quinquagésimus sextus; quarta féria sexagésimum tértium et sexagésimum quartum; quinta féria octogésimum séptimum et octogésimum nonum; sexta féria septuagésimum quintum et nonagésimum primum; sabbatórum autem centésimum quadragésimum secúndum et cánticum Deuteronómium, qui dividátur in duas Glórias. Nam céteris diébus cánticum unumquémque die suo ex Prophétis, sicut psallit Ecclésia Romána, dicántur. Post hæc sequántur Laudes; deínde léctio una Apóstoli memóriter recitánda, responsórium, Ambrosiánum, versu, cánticum de Evangélia, litanía et conplétum est.
+  en: |
+    But on ferias let the office of Lauds be thus recited, namely, in such wise that the sixty-sixth psalm is said without antiphon, somewhat slowly as on the Lord’s days, that all may assemble for the fiftieth which is to be said with antiphon. After it let other two psalms be said, as usual; namely, on Monday the fifth and thirty-fifth; on Tuesday the forty-second and fifty-sixth; on Wednesday the sixty-third and sixty-fourth; on Thursday the eighty-seventh and the eighty-ninth; on Friday the seventy-fifth and ninety-first; and on Saturday the hundred and forty-second and the canticle from Deuteronomy, which is to be divided into two Glorias, for on other days let a canticle from the prophets be said, each on its proper day, as in the psalter of the Roman Church. After this let the Laudates follow, then one lection from the Apostle to be recited from memory, responsory, hymn, versicle, Gospel canticle, litany: and that is the end.
+status:
+  la: verified
+  en: verified

src/data/regula/02-16.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-16"
+label:
+  la: "Cápite 13 Régulæ Sancti Patri Nostri Benedícti: Privátis diébus quáliter agántur matutíni"
+  en: "The Rule of our Holy Father Benedict. Chapter 13: How Lauds Are to Be Said On Ferias. Continued."
+text:
+  la: |
+    Plane agénda matutína vel vespertína non tránseat aliquándo, nisi in último per órdinem orátio domínica, ómnibus audiéntibus, dicátur a prióre propter scandalórum spinas quæ oríri solent, ut convénti per ipsíus oratiónis sponsiónem qua dicunt: Dimítte nobis sicut et nos dimíttimus, purgent se ab hujúsmodi vítio. Céteris vero agéndis última pars ejus oratiónis dicátur, ut ab ómnibus respondeátur: Sed líbera nos a malo.
+  en: |
+    But when it is Lauds or Vespers that are to be recited, let them not on any occasion conclude without the Lord’s prayer being said at the end, by the superior, audibly, on account of the thorns of scandal that are wont to arise, that those present may purge themselves of evil of this sort through that petition of the prayer in which they say: “Forgive us as we also forgive.” And when other offices are to be recited, let the past part of that prayer be said aloud, that by all answer may be made: “But deliver us from evil.”
+status:
+  la: verified
+  en: verified

src/data/regula/02-17.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-17"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 14: In natalíciis sanctórum quáliter agántur vigíliæ"
+  en: "The Rule of our Holy Father Benedict. Chapter 14: How Night Office Is to Be Said On the Feasts of Saints"
+text:
+  la: |
+    In sanctórum vero festivitátibus vel ómnibus sollemnitátibus sicut díximus domínico die agéndum, ita agátur, excépto quod psalmi aut antefánæ vel lectiónes ad ipsum diem pertinéntes dicántur; modus autem suprascríptus teneátur.
+  en: |
+    On the festivals of saints and on other solemn days let office be said in such wise as we have explained it is to be said on the Lord’s day, except that there are to be said the psalms, antiphons and lections proper to such day. Their number, however, shall remain as we have appointed above.
+status:
+  la: verified
+  en: verified

src/data/regula/02-18.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-18"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 15: Alle­lúja quibus tempóribus dicátur"
+  en: "The Rule of our Holy Father Benedict. Chapter 15: In Which Seasons Alle­luia Is to Be Said"
+text:
+  la: |
+    A sanctum Pascha usque Pentecósten sine intermissióne dicátur Alle­lúja, tam in psalmis quam in responsóriis. A Pentecósten autem usque caput quadragésimæ, ómnibus noctis, cum sex posterióribus psalmis tantum ad Noctúrnos dicátur. Omni vero Domínica extra quadragésima cántica, Matutínos, Prima, Tértia, Sexta Nonáque cum Alle­lúja dicátur, Véspera vero jam antefána. Responsória vero numquam dicántur cum Alle­lúja, nisi a Pascha usque Pentecósten.
+  en: |
+    From the holy feast of Easter until Pentecost, without intermission, let Alle­luia be said both with the psalms and with the responsories. Every night from Pentecost until the beginning of Lent let it be said at Matins with the six latter psalms only. But on every Lord’s day outside Lent let canticles, Lauds, Prime, Terce, Sext and None be said with Alle­luia: Vespers however with antiphons: but responsories may never be said with Alle­luia, except from Easter to Pentecost.
+status:
+  la: verified
+  en: verified

src/data/regula/02-19.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-19"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 16: Quáliter divína ópera per diem agántur"
+  en: "The Rule of our Holy Father Benedict. Chapter 16: How the Work of God Is to Be Carried Out During the Day"
+text:
+  la: |
+    Ut ait Prophéta: Sépties in die laudem dixi tibi. Qui septenárius sacrátus númerus a nobis sic implébitur, si Matutíno, Primæ, Tértiæ, Sextæ, Nonæ, Vésperæ Conpletoriíque témpore nostræ servitútis offícia persolvámus, quia de his diúrnis Horis dixit: Sépties in die laudem dixi tibi. Nam de noctúrnis Vigíliis idem ipse Prophéta ait: Média nocte surgébam ad confiténdum tibi. Ergo his tempóribus referámus laudes Creatóri nostro super judícia justítiæ suæ, id est Matutínis, Prima, Tértia, Sexta, Nona, Véspera, Conpletórios, et nocte surgámus ad confiténdum ei.
+  en: |
+    As says the prophet: “Seven times a day have I offered Thee praise.” The which sacred number of seven we fulfill in this way, if at Lauds Prime, Terce, Sext, None, Vespers and Compline time we discharge the duties of our service. For concerning these hours the prophet said: “Seven times a day have I offered Thee praise.” For, again, concerning night office the same prophet says: “In the middle of the night am I wont to rise and praise Thee.” Therefore let us ascribe to our Creator praise for the judgments of His justice at these hours, namely, at Lauds, Prime, Terce, Sext, None, Vespers, Compline; and at night let us rise to praise Him.
+status:
+  la: verified
+  en: verified

src/data/regula/02-20.yml

@@ -0,0 +1,17 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-20"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 17: Quot psalmi per eásdem horas dicéndi sunt"
+  en: "The Rule of our Holy Father Benedict. Chapter 17: How Many Psalms Are to Be Sung At These Hours"
+text:
+  la: |
+    Jam de Noctúrnis vel Matutínis digéssimus órdinem psalmódiæ; nunc de sequéntibus Horis videámus. Prima hora dicántur psalmi tres singillátim et non sub una Glória, hymnum ejúsdem Horæ post versum Deus, in adjutórium, ántequam psalmi incipiántur. Post expletiónem vero trium psalmórum recitétur léctio una, versu et Kýrie eléison et missas. Tértia vero, Sexta et Nona item eo órdine celebrétur orátio, id est versu, hymnos earúndem Horárum, ternos psalmos, lectiónem et versu, Kýrie eléison et missas. Si major congregátio fúerit, cum antefánas, si vero minor, in diréctum psallántur. Vespertína autem sináxis quáttuor psalmis cum antefánas terminétur. Post quibus psalmis léctio recitánda est: inde responsórium, Ambrosiánum, versu, cánticum de Evangélia, litanía, et oratióne domínica fiant missæ. Conpletórios autem trium psalmórum dictióne terminéntur; qui psalmi directánei sine antefána dicéndi sunt. Post quos hymnum ejúsdem Horæ, lectiónem unam, versu, Kýrie eléison, et benedictióne missæ fiant.
+  en: |
+    We have already arranged the order of psalmody as regards night office and Lauds: now let us see about the other hours that follow. At Prime let three psalms be said separately and not under one Gloria: the hymn proper to this hour after the versicle “O God, make speed to save us” before the psalms are begun; and after the three psalms are ended let there be recited one lesson, the versicle and the Kyrie eleison and so to the end. And at Terce, Sext and None let the same order of office be kept: versicles, hymns proper of those hours, three psalms each, lesson and versicle, Kyrie eleison and so to the end. And let the psalms be sung with antiphons if the community be large, but straight on if it be small.
+
+    Let Vespers service however be arranged with four psalms and their antiphons, after which psalms a lesson is to be said, then a responsory, hymn, versicle, Gospel canticle, lesser litany and Lord’s prayer and so to the end.
+
+    But let Compline be arranged with the recitation of three psalms, which psalms are to be recited straight on and without antiphon. After the psalms the hymn proper to the hour, one lesson, versicle and Kyrie eleison and blessings and so to the end.
+status:
+  la: verified
+  en: verified

src/data/regula/02-21.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-21"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 18: Quo órdine ipsi psalmi dicéndi sunt"
+  en: "The Rule of our Holy Father Benedict. Chapter 18: In What Order the Psalms Themselves Are to Be Said"
+text:
+  la: |
+    In primis dicátur versu: Deus, in adjutórium meum inténde; Dómine, ad adjuvándum me festína, Glória, inde hymnum unuscuiúsque Horæ. deínde Prima Hora, Domínica, dicénda quáttuor capítula psalmi centésimi octávi décimi. Réliquis vero Horis, id est Tértia, Sexta vel Nona, terna capítula suprascrípti psalmi centésimi octávi décimi dicántur. Ad Primam autem secúndæ fériæ dicántur tres psalmi, id est primus, secúndus et sextus. Et ita per síngulos dies ad Primam, usque Domínica, dicántur per órdinem terni psalmi usque nonum décimum psalmum, ita sane, ut nonus psalmus et séptimus décimus partiántur in binos. Et sic fit, ut ad Vigílias Domínica semper a vicésimo incipiátur.
+  en: |
+    First of all let the verse be said: “O God, make speed to save us; O Lord, make haste to help us” and the Gloria. Next the hymn proper to each hour. Then, at Lord’s day Prime are to be said four parts of the hundred and eighteenth psalm. And at the other hours, that is at Terce, Sext and None, let three parts of the said hundred and eighteenth psalm be said. But at Prime on Monday let three other psalms be said, namely, the first, the second and the sixth. And thus at Prime day by day up to the Lord’s day let the psalms be said in order, three each day, up to the nineteenth psalm; in such wise however that the ninth psalm and the seventeenth be apportioned to two Glorias. And so let it come to pass that at night office on the Lord’s day a beginning is always made with the twentieth psalm.
+status:
+  la: verified
+  en: verified

src/data/regula/02-22.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-22"
+label:
+  la: "Cápite 18 Régulæ Sancti Patri Nostri Benedícti: Quo órdine ipsi psalmi dicéndi sunt"
+  en: "The Rule of our Holy Father Benedict. Chapter 18: In What Order the Psalms Themselves Are to Be Said. Continued."
+text:
+  la: |
+    Ad Tértiam vero, Sextam Nonámque secúndæ fériæ novem capítula quæ resídua sunt de centésimo octávo décimo, ipsa terna per eásdem Horas dicántur. Expénso ergo psalmo centésimo octávo décimo duóbus diébus, id est Domínico et secúnda féria, tértia féria jam ad Tértiam, Sextam vel Nonam psallántur terni psalmi a centésimo nono décimo usque centésimo vicésimo séptimo, id est psalmi novem. Quique psalmi semper usque Domínica per eásdem Horas ítidem repetántur, hymnórum nihilóminus, lectiónum vel vérsuum dispositiónem unifórmem cunctis diébus servátam. Et ita scílicet semper Domínica a centésimo octávo décimo incipiétur.
+  en: |
+    For Terce, Sext and None on Monday are to be said the nine remaining parts of the hundred and eighteenth psalm, three such parts at each of those hours. The hundred and eighteenth being thus exhausted in two days, namely, the Lord’s day and Monday, let there be sung on Tuesday three psalms apiece for Terce, Sext and None, from the hundred and nineteenth to the hundred and twenty-seventh, that is to say nine psalms. And let these psalms be repeated always in this way at these hours until the Lord’s day, a uniform arrangement of hymns, lessons and versicles being likewise observed on all days, in such wise, that is to say, that always on the Lord’s day a beginning will be made with the hundred and eighteenth.
+status:
+  la: verified
+  en: verified

src/data/regula/02-23.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-23"
+label:
+  la: "Cápite 18 Régulæ Sancti Patri Nostri Benedícti: Quo órdine ipsi psalmi dicéndi sunt"
+  en: "The Rule of our Holy Father Benedict. Chapter 18: In What Order the Psalms Themselves Are to Be Said. Continued."
+text:
+  la: |
+    Véspera autem cotídie quáttuor psalmórum modulatióne canátur. Qui psalmi incipiántur a centésimo nono usque centésimo quadragésimo séptimo, excéptis his qui in divérsis Horis ex eis sequestrántur, id est a centésimo séptimo décimo usque centésimo vicésimo séptimo et centésimo tricésimo tértio et centésimo quadragésimo secúndo; réliqui omnes in Véspera dicéndi sunt. Et quia minus véniunt tres psalmi, ídeo dividéndi sunt qui ex número suprascrípto fortióres inveniúntur, id est centésimum tricésimum octávum et centésimum quadragésimum tértium et centésimum quadragésimum quartum; centésimus vero sextus décimus, quia parvus est, cum centésimo quinto décimo conjungátur. Digésto ergo órdine psalmórum vespertinórum, réliqua, id est lectiónem, respónsum, hymnum, versum vel cánticum, sicut supra taxávimus impleátur. Ad Conpletórios vero cotídie idem psalmi repetántur, id est quartum, nonagésimum et centésimum tricésimum tértium.
+  en: |
+    Let Vespers be sung daily with four psalms and let these psalms be begun with the hundred and ninth and continue up to the hundred and forty-seventh, those of them excepted which are set apart for the other hours, namely from the hundred and seventeenth to the hundred and twenty-seventh; and the hundred and thirty-third and the hundred and forty-second. All the rest are to be said at Vespers. And because the psalms come short by three, therefore those are to be divided which of those enumerated above are found somewhat long, namely the hundred and thirty-eighth, the hundred and forty-third and the hundred and forty-fourth. But let the hundred and sixteenth, because it is short, be joined with the hundred and fifteenth. The order of the Vesper psalms having thus been arranged, let the rest, namely, lessons, responsories, hymns, versicles and canticles, be recited as we have above explained. But at Compline let the same psalms be repeated daily; that is to say the fourth, ninetieth and the hundred and thirty-third.
+status:
+  la: verified
+  en: verified

src/data/regula/02-24.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-24"
+label:
+  la: "Cápite 18 Régulæ Sancti Patri Nostri Benedícti: Quo órdine ipsi psalmi dicéndi sunt"
+  en: "The Rule of our Holy Father Benedict. Chapter 18: In What Order the Psalms Themselves Are to Be Said. Continued."
+text:
+  la: |
+    Dispósito órdine psalmódiæ diúrnæ, réliqui omnes psalmi qui supérsunt æquáliter dividántur in septem nóctium Vigílias, partiéndo scilicet qui inter eos prolixióres sunt psalmi et duódecim per unamquámque constítuens noctem. Hoc præcípue commonéntes ut, si sui forte hæc distribútio psalmórum displicúerit, órdinet si mélius áliter judicáverit, dum omnímodis id adténdat, ut omni ebdómada psaltérium ex íntegro número centum quinquagínta psalmórum psallántur, et domínico die semper a caput reprendátur ad Vigílias. Quia nimis inértem devotiónis suæ servítium osténdunt mónachi qui minus a psaltério cum cánticis consuetudináriis per septimánæ círculum psallunt, dum quando legámus sanctos Patres nostros uno die hoc strénue implésse, quod nos tépidi útinam septimána íntegra persolvámus.
+  en: |
+    The order of the day psalmody having been thus arranged, let all the rest of the psalms that remain over be equally distributed among the seven night offices, by means of dividing those of the psalms which are somewhat long; and let twelve be assigned to each night. We particularly advise however that if haply this distribution of the psalms be displeasing to anyone he set it in order, if he judge it to be better when arranged otherwise, so long as this be in any case attended to, namely, that every week the psalter be recited to the entire number of a hundred and fifty psalms and always be begun afresh at Lord’s day night office; because monks show great sloth in their devotional service if they recite less in the course of a week than the psalter with the accustomed canticles, seeing that we read our holy fathers strenuously accomplished in one day this which oh, that we tepid ones may fulfil in a whole week!
+status:
+  la: verified
+  en: verified

src/data/regula/02-25.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-25"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 19: De disciplína psalléndi"
+  en: "The Rule of our Holy Father Benedict. Chapter 19: Concerning the Discipline of Saying Office"
+text:
+  la: |
+    Ubíque crédimus divínam esse præséntiam et óculos Dómini in omni loco speculári bonos et malos, máxime tamen hoc sine áliqua dubitatióne credámus, cum ad opus divínum adsístimus. Ideo semper mémores simus quod ait Prophéta: Servíte Dómino in timóre, et íterum: Psállite sapiénter, et: In conspéctu angelórum psallam tibi. Ergo considerémus quáliter opórteat in conspéctu Divinitátis et angelórum ejus esse, et sic stemus ad psalléndum, ut mens nostra concórdet voci nostræ.
+  en: |
+    We believe that the divine presence is on all sides and that the eyes of the Lord behold all, both good and bad wheresoever they may be. Especially however let us believe this without any doubt whatever when we assist at the Work of God: and thus let us be always mindful of what the prophet says: “Serve the Lord in fear”; and again: “Sing wisely”; and: “In the sight of the angels will I sing to Thee.” Therefore let us consider how we ought to comport ourselves in the sight of God and His angels and let us so take our part in the office that mind accord with voice.
+status:
+  la: verified
+  en: verified

src/data/regula/02-26.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-26"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 20: De reveréntia oratiónis"
+  en: "The Rule of our Holy Father Benedict. Chapter 20: Concerning Reverence In Prayer"
+text:
+  la: |
+    Si, cum homínibus poténtibus vólumus áliqua suggérere, non præsúmimus nisi cum humilitáte et reveréntia, quanto magis Dómino Deo universórum cum omni humilitáte et puritátis devotióne supplicándum est. Et non in multilóquio, sed in puritáte cordis et conpunctióne lacrimárum nos exaudíri sciámus. Et ídeo brevis debet esse et pura orátio, nisi forte ex afféctu inspiratiónis divínæ grátiæ protendátur. In convéntu tamen omníno breviétur orátio, et facto signo a prióre páriter surgant.
+  en: |
+    If when we wish to seek any favour from men of influence we presume not to do so except with humility and reverence, how much more must supplication be made with all humility and purity of devotion to the Lord God of all? And let us bear in mind that it is not in much speaking that we are graciously heard but in purity of heart and tears of penitence. And so our prayer should be pure and short, unless haply it be prolonged as a result of the infusion of divine grace. In any case however let prayer in common be made short and at a signal from the superior let all keep time together in rising to a standing position.
+status:
+  la: verified
+  en: verified

src/data/regula/02-27.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-27"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 21: De decánis monastérii"
+  en: "The Rule of our Holy Father Benedict. Chapter 21: Concerning the Deans of the Monastery"
+text:
+  la: |
+    Si major fúerit congregátio, elegántur de ipsis fratres boni testimónii et sanctæ conversatiónis, et constituántur decáni, qui sollicitúdinem gerant super decánias suas in ómnibus secúndum mandáta Dei et præcépta abbátis sui. Qui decáni tales elegántur in quibus secúrus abbas pártiat ónera sua. Et non elegántur per órdinem, sed secúndum vitæ méritum et sapiéntiæ doctrínam. Quique decáni, si ex eis áliqua forte qui inflátus supérbia repértus fúerit reprehensíbilis, corréptus semel et íterum atque tértio si emendáre nolúerit, deiciátur, et alter in loco ejus qui dignus est subrogétur. Et de præpósito éadem constitúimus.
+  en: |
+    If the community be large, let some of good character and holy life be chosen from among the brethren and made deans: and let them exercise careful guardianship over their deaneries in all things, in accordance with God’s commandments and their abbot’s precepts. And let such be chosen as deans upon whom the abbot may safely lay a share of his burdens; and let them not be chosen by seniority, but for meritorious life and soundness of wisdom. And these deans if any one among them by any chance puffed up by pride be found worthy of blame, if he will not amend though corrected once and again and a third time, let him be degraded from his deanship and let another who is worthy be put into his place. And we establish the same procedure as regards the provost.
+status:
+  la: verified
+  en: verified

src/data/regula/02-28.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-28"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 22: Quómodo dórmiant mónachi"
+  en: "The Rule of our Holy Father Benedict. Chapter 22: How the Monks Are to Sleep"
+text:
+  la: |
+    Sínguli per síngula lecta dórmiant. Lectistérnia pro modo conversatiónis secúndum dispensatiónem abbátis sui accípiant. Si potest fíeri omnes in uno loco dórmiant; sin autem multitúdo non sinit, deni aut vicéni cum senióribus qui super eos sollíciti sint, pausent. Candéla júgiter in eádem cella árdeat usque mane. Vestíti dórmiant et cincti cíngulis aut fúnibus, ut cultéllos suos ad latus suum non hábeant dum dórmiunt, ne forte per sómnium vúlnerent dormiéntem; et ut paráti sint mónachi semper et, facto signo absque mora surgéntes, festínent ínvicem se præveníre ad opus Dei, cum omni tamen gravitáte et modéstia. Adulescentióres fratres juxta se non hábeant lectos, sed permíxti cum senióribus. Surgéntes vero ad opus Dei ínvicem se moderáte cohorténtur propter somnulentórum excusatiónes.
+  en: |
+    Let them sleep singly in separate beds. Let them receive bedding suitable to their manner of life, at the discretion of the abbot. If it can be done, let all sleep in one room: but if their number does not allow of this, let them repose by tens or by twenties with their seniors who have charge of them. Let a candle burn continually in the dormitory until morning. Let them sleep clothed and girded with girdles or cords, but let them not have knives at their sides while they sleep, lest by chance while dreaming they wound a sleeper; and let them be monks always ready; and upon the signal being given let them rise without delay and hasten one after the other, yet with all gravity and decorum, to be ready in good time for the Work of God. Let not the younger brethren have their beds by themselves, but among those of the seniors: and let them be allowed gently to encourage one another as they rise for the Work of God, because some may feel drowsy and listless.
+status:
+  la: verified
+  en: verified

src/data/regula/02-29.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "02-29"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 23: De excommunicatióne culpárum"
+  en: "The Rule of our Holy Father Benedict. Chapter 23: Concerning Excommunication For Offences"
+text:
+  la: |
+    Si quis frater cóntumax aut inobœ́diens aut supérbus aut múrmurans vel in áliquo contrárius sanctæ régulæ et præcéptis seniórum suórum contémptor repértus fúerit, hic secúndum Dómini nostri præcéptum admoneátur semel et secúndo secréte a senióribus suis. Si non emendáverit, objurgétur públice coram ómnibus. Si vero neque sic corréxerit, si intélligit qualis pœna sit, excommunicatióni subjáceat; sin autem ínprobus est, vindíctæ corporáli subdátur.
+  en: |
+    If any brother be found to be contumacious or disobedient or proud or murmuring or in any other way out of harmony with the holy rule and despising the precepts of his seniors, let such an one be admonished, in accordance with our Lord’s precept, once and again privately by his seniors. If he amend not, let him be publicly rebuked before all. But if even so he be not amended let him be subjected to excommunication, if he understand the nature of that penalty; but if he be obdurate, let him undergo corporal punishment.
+status:
+  la: verified
+  en: verified

src/data/regula/03-01.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-01"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 24: Qualis debet esse modus excommunicatiónis"
+  en: "The Rule of our Holy Father Benedict. Chapter 24: What the Measure of Excommunication Should Be"
+text:
+  la: |
+    Secúndum modum culpæ, et excommunicatiónis vel disciplínæ mensúra debet exténdi. Qui culpárum modus in abbátis pendat judício. Si quis tamen frater in levióribus culpis invenítur, a mensæ participatióne privétur. Priváti autem a mensæ consórtio ista erit rátio, ut in oratório psalmum aut antefánam non impónat, neque lectiónem récitet, usque ad satisfactiónem. Refectiónem autem cibi post fratrum refectiónem solus accípiat, ut, si verbi grátia fratres refíciunt sexta hora, ille frater nona, si fratres nona, ille véspera, usque dum satisfactióne cóngrua véniam consequátur.
+  en: |
+    The degree of excommunication or punishment should be meted out according to the measure of the fault; and let the abbot adjudicate as to the comparative gravity of faults. If now any brother be found at fault in lesser degree let him merely be excluded from the common table: and for one excluded from the common table this shall be the rule: that in the oratory he does not intone psalm or antiphon, nor read a lesson, until satisfaction be made; and that he have his meal alone and after the brethren have had theirs, so that, for example, if the brethren eat at noon, that brother eat at three o’clock; if the brethren at three o’clock, he at six, until he obtain pardon by making due satisfaction.
+status:
+  la: verified
+  en: verified

src/data/regula/03-02.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-02"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 25: De gravióribus culpis"
+  en: "The Rule of our Holy Father Benedict. Chapter 25: Concerning Graver Faults"
+text:
+  la: |
+    Is autem frater qui gravióribus culpæ noxa tenétur, suspendátur a mensa, simul ab oratório. Nullus ei fratrum in nullo jungátur consórtio nec in conlóquio. Solus sit ad opus sibi injúnctum, persístens in pæniténtiæ luctu, sciens illam terríbilem Apóstoli senténtiam dicéntis: Tráditum ejúsmodi hóminem in intéritum carnis, ut spíritus salvus sit in diem Dómini. Cibi autem refectiónem solus percípiat, mensúra vel hora qua prævíderit abbas ei conpétere; nec a quoquam benedicátur transeúnte nec cibum quod ei datur.
+  en: |
+    But that brother who is found guilty of a grave fault, let him be excluded from the table and likewise from the oratory. Let not any of the brethren consort with him nor talk to him. When at the work assigned him let him be alone, continuing in penitence and sorrow, having in mind that terrible denunciation of the Apostle who says: “A man of such a kind as is this handed over to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord.” And by himself let him partake of his food, in quantity and at the hour that the abbot may see to be suitable for him: and neither let him be blessed by anyone who happens to be passing him, nor yet the food that is given to him.
+status:
+  la: verified
+  en: verified

src/data/regula/03-03.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-03"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 26: De his qui sine jussióne jungunt se excommunicátis"
+  en: "The Rule of our Holy Father Benedict. Chapter 26: Concerning Those Who Without the Orders of the Abbot Consort With the Excommunicate"
+text:
+  la: |
+    Si quis frater præsúmpserit sine jussióne abbátis fratri excommunicáto quólibet modo se júngere aut loqui cum eo vel mandátum ei dirígere, símilem sortiátur excommunicatiónis vindíctam.
+  en: |
+    If any brother shall have presumed to consort with an excommunicated brother without the abbot’s orders, in any way whatever, or to talk to him, or to send a message to him, let him incur the like punishment of excommunication.
+status:
+  la: verified
+  en: verified

src/data/regula/03-04.yml

@@ -0,0 +1,15 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-04"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 27: Quáliter débeat abbas sollícitus esse circa excommunicátos"
+  en: "The Rule of our Holy Father Benedict. Chapter 27: How Solicitous the Abbot Should Be For the Excommunicate"
+text:
+  la: |
+    Omni sollicitúdine curam gerat abbas circa delinquéntes fratres, quia: Non est opus sanis médicus, sed male habéntibus. Et ídeo uti debet omni modo ut sápiens médicus: inmíttere senpéctas, id est senióres sapiéntes fratres, qui quasi secréte consoléntur fratrem fluctuántem et próvocent ad humilitátis satisfactiónem et consoléntur eum ne abundantióri tristítia absorbeátur, sed, sicut ait item Apóstolus: Confirmétur in eo cáritas, et orétur pro eo ab ómnibus. Magnópere enim debet sollicitúdinem gérere abbas et omni sagacitáte et indústria cúrrere, ne áliquam de óvibus sibi créditis perdat. Nóverit enim se infirmárum curam suscepísse animárum, non super sanas tyránnidem. Et métuat Prophétæ comminatiónem per quam dicit Deus: Quod crassum videbátis, et quod débile erat proiciebátis. Et Pastóris boni pium imitétur exémplum, qui, relíctis nonagínta novem óvibus in móntibus, ábiit unam ovem quæ erráverat quǽrere. Cujus infirmáti in tantum conpássus est, ut eam in sacris húmeris suis dignarétur inpónere et sic reportáre ad gregem.
+  en: |
+    With all solicitude let the abbot be careful for offending brethren, because: “It is not the healthy that need a physician, but those that are ill.” And so he ought to use every means in his power like a wise physician and send colleagues, that is to say wise senior brethren, to console as it were hiddenly the wavering brother and incite him to make humble satisfaction; and console him that he be not swallowed up by over-much sorrow, but as the Apostle says: “Let love be strengthened in him”; and let prayer be offered for him by all.
+
+    For the abbot ought to be solicitous with much diligence and to take care, with all sagacity and industry, that not one be lost from among the number of the sheep entrusted to him; for he must know that he has undertaken a cure of weak souls, not a tyranny over strong ones: and let him fear the threat of the prophet through whom God says: “Ye took up that which ye saw to be sleek; and that which was sickly ye cast away.” And let him imitate the Good Shepherd’s example of love, for He, having left upon the mountains ninety-nine sheep, went away to seek one sheep that had strayed, whose infirmity He compassionated to such a degree that He deigned to place that sheep upon His sacred shoulders and so to carry it back to the flock.
+status:
+  la: verified
+  en: verified

src/data/regula/03-05.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-05"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 28: De his qui sǽpius corrépti emendáre nolúerint"
+  en: "The Rule of our Holy Father Benedict. Chapter 28: Concerning Those Who Shall Not Have Amended Though Somewhat Often Corrected"
+text:
+  la: |
+    Si quis frater frequénter corréptus pro quálibet culpa, si étiam excommunicátus non emendáverit, ácrior ei accédat corréptio, id est ut vérberum vindícta in eum procédant. Quod si nec ita corréxerit, aut forte - quod absit - in supérbia elátus étiam deféndere volúerit ópera sua, tunc abbas fáciat quod sápiens médicus: si exhíbuit foménta, si unguénta adhortatiónum, si medicámina Scripturárum divinárum, si ad últimum ustiónem excommunicatiónis vel plagárum virgæ, et jam si víderit nihil suam prævalére indústriam, adhíbeat étiam, quod majus est, suam et ómnium fratrum pro eo oratiónem, ut Dóminus qui ómnia potest operétur salútem circa infírmum fratrem. Quod si nec isto modo sanátus fúerit, tunc jam utátur abbas ferro abscisiónis, ut ait Apóstolus: Auférte malum ex vobis; et íterum: Infidélis si discédit, discédat, ne una ovis mórbida omnem gregem contágiet.
+  en: |
+    If any brother shall not have amended though frequently corrected for some fault and even excommunicated, let a sharper correction befall him, namely, that the punishment of stripes accrue to him. But if even so he have not amended, or even, which be far from him, carried away by pride he have desired actually to justify his acts, then let the abbot proceed as a wise physician: if he has applied fomentations, if the unguents of exhortation, if the medicaments of divine Scripture, if at last the cauterization of excommunication, or stripes with the rod; and if he still see that his perseverance prevail nothing, let him further add what is still greater, namely, his own prayer for him and the prayer of all the brethren that the Lord, Who is omnipotent, effect deliverance for the sick brother. But if even by this means he have not been healed, then at last let the abbot make use of the blade that cutteth off, as says the Apostle: “Take away the evil from your midst”: and again: “If the unfaithful go away, let him go away”: lest one diseased sheep contaminate the whole flock.
+status:
+  la: verified
+  en: verified

src/data/regula/03-06.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-06"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 29: Si débeant fratres exeúntes de monastério item récipi"
+  en: "The Rule of our Holy Father Benedict. Chapter 29: If Brethren Who Go Out From the Monastery Ought to Be Received Back Again"
+text:
+  la: |
+    Frater qui próprio vítio egréditur de monastério, si revérti volúerit, spóndeat prius omnem emendatiónem pro quo egréssus est, et sic in último gradu recipiátur, ut ex hoc ejus humílitas conprobétur. Quod si dénuo exíerit, usque tértio ita recipiátur, jam póstea sciens omnem sibi reversiónis áditum denegári.
+  en: |
+    If a brother who departs from the monastery through his own fault should desire to return, let him first promise complete amendment of the fault for which he departed and so let him be received back in the lowest grade, that by this means his humility may be proved. But if he go forth again, unto the third time let him be thus received back, but knowing now that henceforth all readmission will be denied him.
+status:
+  la: verified
+  en: verified

src/data/regula/03-07.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-07"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 30: De púeris minóri ætáte quáliter corripiántur"
+  en: "The Rule of our Holy Father Benedict. Chapter 30: Concerning the Younger Boys, How They Are to Be Corrected"
+text:
+  la: |
+    Omnis ætas vel intelléctus próprias debet habére mensúras. Ideóque quótiens púeri vel adulescentióres ætáte, aut qui minus intellégere possunt, quanta pœna sit excommunicatiónis, hii tales dum delínquunt, aut jejúniis nímiis affligántur aut acris verbéribus coerceántur, ut sanéntur.
+  en: |
+    Every age and every stage of intellect ought to have its own appropriate degrees of discipline; and so as often as boys and youths and any who are hardly able to understand how great a punishment is that of excommunication commit faults, let all such be punished by means of rigorous fasts, or corrected with sharp stripes, that they may be cured.
+status:
+  la: verified
+  en: verified

src/data/regula/03-08.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-08"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 31: De cellarário monastérii qualis sit"
+  en: "The Rule of our Holy Father Benedict. Chapter 31: Concerning the Cellarer of the Monastery, What Sort of a Person He Should Be"
+text:
+  la: |
+    Cellarárius monastérii elegátur de congregatióne sápiens, matúris móribus, sóbrius, non multum edax, non elátus, non turbuléntus, non injuriósus, non tardus, non pródigus, sed timens Deum; qui omni congregatióni sit sicut pater. Curam gerat de ómnibus. Sine jussióne abbátis nihil fáciat. Quæ jubéntur custódiat. Fratres non contrístet. Si quis frater ab eo foret áliqua inrationabíliter póstulat, non spernéndo eum contrístet, sed rationabíliter cum humilitáte male peténti déneget. Animam suam custódiat, memor semper illud apostólicum, quia: Qui bene ministráverit, gradum bonum sibi adquírit. Infirmórum, infántum, hóspitum pauperúmque cum omni sollicitúdine curam gerat, sciens sine dúbio, quia pro his ómnibus in die judícii ratiónem redditúrus est. Omnia vasa monastérii cunctámque substántiam ac si altáris vasa sacráta conspíciat. Nihil ducat neglegéndum. Neque avarítiæ stúdeat neque pródigus sit et stirpátor substántiæ monastérii, sed ómnia mensuráte fáciat et secúndum jussiónem abbátis.
+  en: |
+    To be cellarer of the monastery let there be chosen from the community a wise man of mature character, sober, not greedy, not haughty, not turbulent, not unfair, not slothful, not wasteful, but God-fearing, one who may be as a father to the whole community. Let him take care of everything: let him do nothing without the abbot’s orders. Let him take heed to what is commanded him: let him not embitter the brethren. If by any chance any brother asks anything from him unreasonably, let him not embitter him by contemptuously refusing, but let him with reasoning and humility refuse him who is asking amiss. Of his own soul let him take heed, mindful always of that apostolic saying that: “He who shall have ministered well acquires for himself a good degree.” Let him take care of the sick, the children, the guests and the poor, with all solicitude, knowing without doubt that for all these he will have to render account in the day of judgment. Let him regard all the vessels of the monastery as if they were consecrated vessels of the altar; and so with the whole of its property. Let him appraise nothing as negligible, neither have regard to avarice, nor yet be wasteful and a squanderer of the property of the monastery: but let him do everything in moderation and according to his abbot’s orders.
+status:
+  la: verified
+  en: verified

src/data/regula/03-09.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-09"
+label:
+  la: "Cápite 31 Régulæ Sancti Patri Nostri Benedícti: De cellarário monastérii qualis sit"
+  en: "The Rule of our Holy Father Benedict. Chapter 31: Concerning the Cellarer of the Monastery, What Sort of a Person He Should Be. Continued"
+text:
+  la: |
+    Humilitátem ante ómnia hábeat, et cui substántia non est quod tribuátur, sermo responsiónis porrigátur bonus, ut scriptum est: Sermo bonus super datum óptimum. Omnia quæ ei injúnxerit abbas, ipsa hábeat sub cura sua; a quibus eum prohibúerit, non præsúmat. Frátribus constitútam annónam sine áliquo tyfo vel mora ófferat, ut non scandalizéntur, memor divíni elóquii, quid mereátur qui scandalizáverit unum de pusíllis. Si congregátio major fúerit, solácia ei dentur, a quibus adjútus et ipse æquo ánimo ímpleat offícium sibi commíssum. Horis conpeténtibus et dentur quæ danda sunt et petántur quæ peténda sunt, nemo perturbétur neque contristétur in domo Dei.
+  en: |
+    Before all things let him have humility; and let him make kindly reply to any to whom he has no goods that he can give, as it is written: “A good word is above the best gift.” All that the abbot shall have assigned to him let him keep under his care: let him not presume to take anything the abbot shall have forbidden him. Let him distribute to the brethren the appointed allowance, without any arrogance or delay, that they be not scandalized, mindful of the divine word as to what he deserves who shall have scandalized one from among the little ones. If the community be large let helpers be given him, that with their assistance he may still fulfil with equanimity the duties entrusted to him. Let what has to be given out be given out and what has to be asked for be asked for at the suitable times, that nobody be disturbed and nobody embittered in the house of God.
+status:
+  la: verified
+  en: verified

src/data/regula/03-10.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-10"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 32: De ferraméntis vel rebus monastérii"
+  en: "The Rule of our Holy Father Benedict. Chapter 32: Concerning the Iron Tools and Other Things Belonging to the Monastery"
+text:
+  la: |
+    Substántia monastérii in ferraméntis vel véstibus seu quibúslibet rebus prævídeat abbas fratres de quorum vita et móribus secúrus sit; et eis síngula, ut útile judicáverit, consígnet custodiénda atque recolligénda. Ex quibus abbas brevem téneat, ut dum sibi in ipsa adsignáta fratres vicíssim succédunt, sciat quid dat aut quid récipit. Si quis autem sórdide aut neglegénter res monastérii tractáverit, corripiátur; si non emendáverit, disciplínæ regulári subjáceat.
+  en: |
+    Let the abbot appoint brethren of whose life and character he is assured and to them, as he shall judge fit, let him assign the property of the monastery, the various iron tools and the articles of clothing and all other things whatsoever, to be kept by them and re-collected after use. And of these let the abbot keep a list, so that he may know what he gives and what he receives back when the brethren succeed one another in turn in the work assigned to each. And if anyone shall have treated the property of the monastery in a slovenly or neglectful manner let him be corrected; and if he shall not have then amended, let him be subjected to the discipline of the rule.
+status:
+  la: verified
+  en: verified

src/data/regula/03-11.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-11"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 33: Si quid débeant mónachi próprium habére"
+  en: "The Rule of our Holy Father Benedict. Chapter 33: Whether Monks Ought to Have Anything of Their Own"
+text:
+  la: |
+    Præcípue hoc vítium radícitus amputándum est de monastério ne quis præsúmat áliquid dare aut accípere sine jussióne abbátis, neque áliquid habére próprium, nullam omníno rem, neque códicem, neque tábulas, neque gráfium, sed nihil omníno, quippe quibus nec córpora sua nec voluntátes licet habére in própria voluntáte; ómnia vero necessária a patre speráre monastérii, nec quicquam líceat habére quod abbas non déderit aut permíserit. Omniáque ómnibus sint commúnia, ut scriptum est, ne quisquam suum áliquid dicat vel præsúmat. Quod si quisquam huic nequíssimo vítio deprehénsus fúerit delectári, admoneátur semel et íterum; si non emendáverit, correptióni subjáceat.
+  en: |
+    Very specially is this vice of private ownership to be cut off from the monastery by the roots; and let not anyone presume to give or accept anything without the abbot’s orders, nor to have anything as his own, not anything whatsoever, neither book, nor writing-tablet, nor pen; no, nothing at all, since indeed it is not allowed them to keep either body or will in their own power, but to look to receive everything necessary from their monastic father; and let not any be allowed to have what the abbot has not either given or permitted. And let all things be common to all, as it is written: “Neither did any one of them say or presume that anything was his own.” But if anyone shall have been caught indulging in this most baneful vice, let him be admonished once and again: if then he shall not have amended, let him be subjected to correction.
+status:
+  la: verified
+  en: verified

src/data/regula/03-12.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-12"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 34: Si omnes æquáliter débeant necessária accípere"
+  en: "The Rule of our Holy Father Benedict. Chapter 34: Whether All Ought to Receive Necessaries Equally"
+text:
+  la: |
+    Sicut scriptum est: Dividebátur síngulis prout cuique opus erat. Ubi non dícimus ut personárum - quod absit - accéptio sit, sed infirmitátum considerátio; ubi qui minus índiget, agat Deo grátias et non contristétur, qui vero plus índiget, humiliétur pro infirmitáte, non extollátur pro misericórdia; et ita ómnia membra erunt in pace. Ante ómnia, ne murmuratiónis malum pro qualicúmque causa in áliquo qualicúmque verbo vel significatióne appáreat. Quod si deprehénsus fúerit, districtióri disciplínæ subdátur.
+  en: |
+    As it is written: “They used to divide to each singly according as for him there was need”: and this we say not in order that there may be acceptance of persons, which be far from us, but consideration of infirmities. In the case of one who needs but little, let him give thanks to God and not be vexed; but as to him who needs rather more, let him be humbled on account of his infirmity and not puffed up on account of the consideration shewn him; and thus shall all the members be in peace. And, before all things, let not the evil of murmuring shew itself for any cause whatsoever, by any sign or word whatsoever. But if any shall have been found guilty of this fault let him be subjected to severe correction.
+status:
+  la: verified
+  en: verified

src/data/regula/03-13.yml

@@ -0,0 +1,15 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-13"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 35: De septimanáriis coquínæ"
+  en: "The Rule of our Holy Father Benedict. Chapter 35: Concerning the Weekly Kitcheners"
+text:
+  la: |
+    Fratres sibi ínvicem sérviant, ut nullus excusétur a coquínæ offício, nisi aut ægritúdo aut in causa gravis utilitátis quis occupátus fúerit, quia exínde major mercis et cáritas adquíritur. Inbecíllibus autem procuréntur solácia, ut non cum tristítia hoc fáciant; sed hábeant omnes solácia, secúndum modum congregatiónis aut positiónem loci. Si major congregátio fúerit, cellarárius excusétur a coquína, vel si qui, ut díximus, majóribus utilitátibus occupántur. Céteri sibi sub caritáte ínvicem sérviant. Egressúrus de septimána, sábbato mundítias fáciat. Líntea cum quibus sibi fratres manus aut pedes tergunt, lavent. Pedes vero tam ipse qui egréditur quam ille qui intratúrus est ómnibus lavent. Vasa ministérii sui munda et sana cellarário reconsígnet; qui cellarárius item intránti consígnet, ut sciat quod dat aut quod récipit.
+  en: |
+    Let the brethren serve in turn, in such wise that not one be excused from the office of kitchener, except either by reason of sickness, or if any be occupied in some other matter of special usefulness; for in such wise is charity acquired and greater merit. But to the weak let help be accorded, that they fulfil this office without sadness; and indeed let all have help according to the size of the community and the circumstances of the place. If the community be large, let the cellarer be excused from the kitchen; and also, as we have said, if there be any others who are occupied with important business.
+
+    But the rest, let them, in the name of charity, take turns in serving. On Saturday let him who is about to go out from his week of service clean up everything. Let him wash the towels with which the brethren dry their hands and feet: and let both him who goes out and him who is about to enter alike wash the feet of all. Let him reconsign to the cellarer the vessels of his service, clean and whole; and let the cellarer reassign them to the one who comes in, that he may know what he gives and what he receives.
+status:
+  la: verified
+  en: verified

src/data/regula/03-14.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-14"
+label:
+  la: "Cápite 35 Régulæ Sancti Patri Nostri Benedícti: De septimanáriis coquínæ"
+  en: "The Rule of our Holy Father Benedict. Chapter 35: Concerning the Weekly Kitcheners. Continued."
+text:
+  la: |
+    Septimanárii autem ante unam horam refectiónis accípiant super statútam annónam síngulas bíberes et panem, ut hora refectiónis sine murmuratióne et gravi labóre sérviant frátribus suis. In diébus tamen sollémnibus usque ad missas sustíneant. Intrántes et exeúntes ebdomadárii in oratório mox Matutínis finítis Domínica ómnium génibus provolvántur postulántes pro se orári. Egrédiens autem de septimána dicat hunc versum: Benedíctus es, Dómine Deus, qui adjuvísti me et consolátus es me. Quo dicto tértio accépta benedictióne egrédiens, subsequátur ingrédiens et dicat: Deus, in adjutórium meum inténde, Dómine, ad adjuvándum me festína, et hoc idem tértio repetátur ab ómnibus et accépta benedictióne ingrediátur.
+  en: |
+    And let the weekly kitcheners each receive, over and above the appointed portion, somewhat to drink and bread, one hour before refection, that they may serve their brethren at the hour of refection without murmuring or great labour: on solemnities however let them wait until after Mass. On Sunday let the in-coming and the out-going weekly officials prostrate themselves before all the brethren in the oratory at the end of Lauds and ask prayers for themselves; and let the one going out from the week’s work say this versicle: “Blessed art Thou, O Lord God, because Thou hast holpen me and comforted me”; and when this has been said thrice let the one going out receive his blessing. Then let the one coming in follow on and say: “O God, make speed to save me; O Lord, make haste to help me”; and let this likewise be repeated thrice by all and the blessing received let him enter upon his office.
+status:
+  la: verified
+  en: verified

src/data/regula/03-15.yml

@@ -0,0 +1,15 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-15"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 36: De infírmis frátribus"
+  en: "The Rule of our Holy Father Benedict. Chapter 36: Concerning the Sick and Infirm Brethren"
+text:
+  la: |
+    Infirmórum cura ante ómnia et super ómnia adhibénda est, ut sicut revéra Christo ita eis serviátur, quia ipse dixit: Infírmus fui, et visitástis me, et: Quod fecístis uni de his mínimis, mihi fecístis. Sed et ipsi infírmi consíderent in honórem Dei sibi servíri, et non superfluitáte sua contrístent fratres suos serviéntes sibi; qui tamen patiénter portándi sunt, quia de tálibus copiósior mercis adquíritur. Ergo cura máxima sit abbáti, ne áliquam neglegéntiam patiántur. Quibus frátribus infírmis sit cella super se deputáta et servítor timens Deum et díligens ac sollícitus. Balneárum usus infírmis quótiens éxpedit offerátur, sanis autem et máxime juvénibus tárdius concedátur. Sed et cárnium esus infírmis omníno debílibus pro reparatióne concedátur; at ubi melioráti fúerint, a cárnibus more sólito omnes abstíneant. Curam autem máximam hábeat abbas ne a cellaráriis aut a servitóribus neglegántur infírmi; et ipsum réspicit quidquid a discípulis delínquitur.
+  en: |
+    Before all things and above all things care is to be had of the sick, that they may be so served as if they were in very deed Christ, because He Himself said: “I have been sick and ye have visited Me”: and: “What ye have done to one from among these My little ones, ye have done to Me.” But at the same time let the sick themselves have in mind that it is for God’s honour they are served and so let them not with unnecessary demands weary their brethren who serve them.
+
+    Yet they must be patiently borne with, because from such is acquired more abundant merit. Therefore let the abbot take very great care that they suffer no neglect. And for these sick brethren let a cell be set apart; and as servitor one who fears God and is diligent and solicitous. Let the use of baths be allowed the sick as often as is expedient; but to those in good health and especially to the young let it be conceded less readily. Moreover, let the eating of flesh meat be conceded to the sick and especially to those who are weak, for their recuperation; but when they shall have got better let them all abstain from flesh meat as usual. And let the abbot take the greatest care that the sick be not neglected by the cellarers and the servitors; for he is responsible for anything his disciples do amiss.
+status:
+  la: verified
+  en: verified

src/data/regula/03-16.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-16"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 37: De sénibus vel infántibus"
+  en: "The Rule of our Holy Father Benedict. Chapter 37: Concerning the Old and Infants"
+text:
+  la: |
+    Licet ipsa natúra humána trahátur ad misericórdiam in his ætátibus, senum vidélicet et infántum, tamen et régulæ auctóritas eis prospíciat. Considerétur semper in eis inbecíllitas et ullátenus eis distríctio régulæ teneátur in aliméntis; sed sit in eis pia considerátio et prævéniant horas canónicas.
+  en: |
+    Although human nature of itself be drawn to feel pity towards these two times of life, namely that of the aged and that of infants, yet let the authority of the rule also provide for them. Let their weakness always have consideration and on no account let the strictness of the rule in respect to food be held to as regards them, but let there be gentle consideration exercised in their case and let them anticipate the regular hours for meals.
+status:
+  la: verified
+  en: verified

src/data/regula/03-17.yml

@@ -0,0 +1,15 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-17"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 38: De ebdomadário lectóre"
+  en: "The Rule of our Holy Father Benedict. Chapter 38: Concerning the Weekly Reader"
+text:
+  la: |
+    Mensis fratrum léctio deésse non debet, nec fortúito casu qui arripúerit códicem légere ibi, sed lectúrus tota ebdómada domínica ingrediátur. Qui ingrédiens post missas et communiónem petat ab ómnibus pro se orári, ut avértat ab ipso Deus spíritum elatiónis. Et dicátur hic versus in oratório tértio ab ómnibus, ipso tamen incipiénte: Dómine, lábia mea apéries, et os meum adnuntiábit laudem tuam. Et sic accépta benedictióne ingrediátur ad legéndum. Et summum fiat siléntium, ut nullus musitátio vel vox nisi solíus legéntis ibi audiátur. Quæ vero necessária sunt comedéntibus et bibéntibus sic sibi vicíssim minístrent fratres, ut nullus indígeat pétere áliquid. Si quid tamen opus fúerit, sónitu cujuscúmque signi pótius petátur quam voce. Nec præsúmat ibi áliquis de ipsa lectióne aut aliúnde quicquam requírere, ne detur occásio; nisi forte prior pro ædificatióne volúerit áliquid bréviter dícere. Frater autem lector ebdomadárius accípiat mixtum, priúsquam incípiat légere, propter communiónem sanctam, et ne forte grave si ei jejúnium sustinére. Póstea autem cum coquínæ ebdomadáriis et servitóribus refíciat. Fratres autem non per órdinem legant aut cantent, sed qui ædíficant audiéntes.
+  en: |
+    Reading ought not to be wanting to the brethren when they eat at table: and let not anyone presume to read there because he happens to have casually picked up the book, but let one who is to read for the whole week enter upon his office on the Lord’s day: and when he enters upon his office let him, after the Mass and Communion, beg of all prayers for himself that God avert from him the spirit of pride: and let this versicle be said in the oratory thrice by all, he himself however beginning it: “Thou shalt open my lips, O Lord; and my mouth shall shew forth Thy praise”; and so having received his blessing let him enter upon his office of reading: and let complete silence be kept so that the whispering of none be heard there, nor the voice of any but of him only who is reading: and let the brethren who are eating and drinking pass each other such things as they require so that no one may have to ask for anything; but if it should be necessary, it were better to make request by means of some sound-signal rather than by word of mouth: and let not anyone presume to ask any question there whether about the reading or otherwise, that occasion be not given for talking, unless by chance the superior wish to say anything briefly for the purpose of edification.
+
+    And let the brother who is weekly reader receive a “mixtum” before he begins to read, both because of the Holy Communion and also lest by chance it be too great strain upon him to keep his fast; and afterwards let him take his meal with the weekly kitcheners and the servitor. And let not all the brethren read or sing in order, but only those who may edify their hearers.
+status:
+  la: verified
+  en: verified

src/data/regula/03-18.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-18"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 39: De mensúra cibus"
+  en: "The Rule of our Holy Father Benedict. Chapter 39: Concerning the Quantity of Foods"
+text:
+  la: |
+    Suffícere crédimus ad refectiónem cotidiánam tam sextæ quam nonæ, ómnibus mensis, cocta duo pulmentária propter diversórum infirmitátibus, ut forte qui ex illo non potúerit édere, ex álio reficiátur. Ergo duo pulmentária cocta frátribus ómnibus suffíciant et, si fúerit unde poma aut nascéntia legúminum, addátur et tértium. Panis libra una propénsa suffíciat in die, sive una sit reféctio sivi prándii et cenæ. Quod si cenatúri sunt, de eádem libra tértia pars a cellarário servétur reddénda cenándis. Quod si labor forte factus fúerit major, in arbítrio et potestáte abbátis erit, si expédiat, áliquid augére, remóta præ ómnibus crápula, et ut numquam subrípiat mónacho indigéries; quia nihil sic contrárium est omni Christiáno quómodo crápula, sicut ait Dóminus noster: Vidéte ne gravéntur corda vestra crápula. Púeris vero minóri ætáte non éadem servétur quántitas, sed minor quam majóribus, serváta in ómnibus parcitáte. Cárnium vero quadrúpedum omnímodo ab ómnibus abstineátur coméstio, præter omníno débiles ægrótos.
+  en: |
+    We believe that for the daily refection in all the months of the year, alike when it is at the sixth hour of the day as when it is at the ninth, two cooked dishes will avail, in consideration of the weakness of different individuals, that he who perchance cannot eat of one may be sufficiently catered for by the other; so for all the brethren let two cooked dishes suffice; and if there be fruit in addition or young vegetables let there be added a third dish also. Of bread let one pound by weight suffice, whether there be but one meal, or both dinner and supper, though if they are going to sup let a third part from that same pound be kept back by the cellarer and served when they sup. But if by chance any hard work shall have been done, it shall be within the discretion and power of the abbot to make some addition, if it be expedient, so long as all surfeiting be avoided and he take care that indigestion never overcome the monks; for nothing is so adverse to any Christian as surfeiting, as says our Lord: “See to it that your hearts be not weighed down with surfeiting.” And let not the same quantity be served to boys of tender age, but less than to their elders, moderation being observed in all cases. And let all abstain entirely from the eating of the flesh of quadrupeds, altogether excepting from this rule the weak and the sick.
+status:
+  la: verified
+  en: verified

src/data/regula/03-19.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-19"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 40: De mensúra potus"
+  en: "The Rule of our Holy Father Benedict. Chapter 40: Concerning the Quantity of Drink"
+text:
+  la: |
+    Unusquísque próprium habet donum ex Deo, álius sic, álius vero sic; et ídeo cum áliqua scrupulositáte a nobis mensúra victus aliórum constitúitur. Tamen infirmórum contuéntes inbecillitátem, crédimus emínam vini per síngulos suffícere per diem. Quibus autem donat Deus tolerántiam abstinéntiæ, própriam se habitúros mercédem sciant. Quod si aut loci necéssitas vel labor aut ardor æstátis ámplius popóscerit, in arbítrio prióris consístat, consíderans in ómnibus ne subrépat satíetas aut ebríetas. Licet legámus: Vinum omníno monachórum non esse, sed quia nostris tempóribus id mónachis persuadéri non potest, saltim vel hoc consentiámus ut non usque ad satietátem bibámus, sed párcius, quia: Vinum apostatáre facit étiam sapiéntes. Ubi autem necéssitas loci expóscit, ut nec suprascrípta mensúra inveníri possit, sed multo minus aut ex toto nihil, benedícant Deum qui ibi hábitant et non múrmurent, hoc ante ómnia admonéntes, ut absque murmuratiónibus sint.
+  en: |
+    Everyone has his own proper gift from God, one after this manner and another after that; and so it is with some misgiving we appoint the measure of other men’s living: however, duly considering the infirmity of the weak we believe that half a pint of wine per head per day suffices; but let those to whom God gives the power of the endurance of abstinence know that they shall have their due reward. But if the necessities of the place, or the work, or the heat of the summer should call for more, let it stand within the discretion of the superior to grant more, he taking all care that neither surfeiting nor drunkenness creep in. Although we read that wine is by no means for monks, yet because in our time monks cannot be persuaded to see this, at all events let us agree as to this, that we will not drink to satiety, but somewhat sparingly; because: “Wine makes even the wise to fall away.” But where the necessities of the place make it clear that not even the above mentioned measure can be found necessary, but less by far, or even none at all, let those who live there bless God and not murmur; for this especially is what we are admonishing, that they be free from murmuring.
+status:
+  la: verified
+  en: verified

src/data/regula/03-20.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-20"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 41: Quibus horis opórtet refícere fratres"
+  en: "The Rule of our Holy Father Benedict. Chapter 41: At What Hours the Brethren Ought to Have Their Meals"
+text:
+  la: |
+    A sancto Pascha usque Pentecósten ad sextam refíciant fratres et sera cenent. A Pentecósten autem tota æstáte, si labóres agrórum non habent mónachi aut nimíetas æstátis non pertúrbat, quarta et sexta féria jejúnent usque ad nonam; réliquis diébus ad sextam prándeant. Quam prándii sextam, si óperis in agris habúerint aut æstátis fervor nímius fúerit, continuánda erit et in abbátis sit providéntia. Et sic ómnia témperet atque dispónat, quáliter et ánimæ salvéntur et quod fáciunt fratres absque justa murmuratióne fáciant. Ab Idus autem Septémbres usque caput quadragésimæ ad nonam semper refíciant. In quadragésima vero usque in Pascha ad vésperam refíciant. Ipsa tamen Véspera sic agátur, ut lucérnæ lumen non indígeant reficiéntes, sed luce adhuc diéi ómnia consumméntur. Sed et omni témpore, sive cena sive refectiónis hora sic temperétur, ut luce fiant ómnia.
+  en: |
+    From holy Easter until Pentecost let the brethren dine at the sixth hour and sup about sunset; but on the Wednesdays and Fridays during the whole summer, from Pentecost, unless the monks have field work, or the excessive heat of the summer tries them, let them fast until the ninth hour; and on the other days let them dine at the sixth hour. And they should continue to dine thus at the sixth hour if they have been doing field work or if the heat of the summer be oppressive; and let this be within the discretion of the abbot; and similarly let him modify and arrange everything in such wise that both souls be saved and also that what the brethren do they may do without just cause for murmuring. From the fourteenth of September until the beginning of Lent let them always dine at the ninth hour; but in Lent until Easter let them dine at an evening hour; but let that evening hour be so ordered that when dining they may not require the light of a lamp, but may be quite finished while daylight still lingers. And indeed on all occasions let the hour, whether of supper or dinner, be so suitably arranged that everything be done by daylight.
+status:
+  la: verified
+  en: verified

src/data/regula/03-21.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-21"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 42: Ut post conpletórium nemo loquátur"
+  en: "The Rule of our Holy Father Benedict. Chapter 42: That No One Talk After Compline"
+text:
+  la: |
+    Omni témpore siléntium debent studére mónachi, máxime tamen noctúrnis horis. Et ídeo omni témpore, sive jejúnii sive prándii: si tempus fúerit prándii, mox surréxerint a cena, sédeant omnes in unum, et legat unus Collatiónes vel Vitas Patrum aut certe áliud quod ædíficet audiéntes, non autem Eptatéucum aut Regum, quia infírmis intelléctibus non erit útile illa hora hanc Scriptúram audíre, áliis vero horis legántur. Si autem jejúnii dies fúerit, dicta Véspera, parvo intervállo mox accédant ad lectiónem Collatiónum, ut díximus. Et lectis quáttuor aut quinque fóliis vel quantum hora permíttit, ómnibus in unum occurréntibus per hanc moram lectiónis, si qui forte in adsignáto sibi commísso fuit occupátus, omnes ergo in unum pósiti cónpleant, et exeúntes a Conpletóriis nulla sit licéntia dénuo cuiquam loqui áliquid. Quod si invéntus fúerit quisquam prævaricáre hanc taciturnitátis régulam, gravi vindíctæ subjáceat, excépto si necéssitas hóspitum supervénerit aut forte abbas álicui áliquid jússerit. Quod tamen et ipsud cum summa gravitáte et moderatióne honestíssima fiat.
+  en: |
+    Monks ought to be zealous to keep silence at all times, but especially through the hours of the night. And so at every season, be it fast or non-fast: and when it is not a fast, soon after rising from supper, let them all go and sit down together and let one of them read the Conferences, or the lives of the fathers, or indeed anything that may be edifying to hear, but not the Heptateuch nor the Books of the Kings, because it would not be profitable for those of weak intelligence to hear this portion of Scripture at that hour of the day, though at other hours let them be read. But if it has been a fast day, then after Vespers and a short interval let them proceed to the reading of the Conferences as we have said; and let four or five pages, or as much as the time permits, be read, all meanwhile, during the reading, resorting to one and the same place, he even resorting thither who by chance has been occupied with some task that was assigned him. When then all are in their places, let Compline be said; and after coming out from Compline let no one be at liberty to talk to anyone again. But if anyone be found to have not strictly observed this rule of silence let him be subjected to severe punishment, except when there has been necessity of shewing hospitality, or when the abbot has given anyone an order; and let even that be carried out with the utmost gravity and moderation.
+status:
+  la: verified
+  en: verified

src/data/regula/03-22.yml

@@ -0,0 +1,15 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-22"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 43: De his qui ad opus Dei vel ad mensam tarde occúrrunt"
+  en: "The Rule of our Holy Father Benedict. Chapter 43: Concerning Those Who Come Late to the Work of God Or to Table"
+text:
+  la: |
+    Ad horam divíni Offícii, mox audítus fúerit signus, relíctis ómnibus quǽlibet fúerint in mánibus, summa cum festinatióne currátur, cum gravitáte tamen, ut non scurrílitas invéniat fómitem. Ergo nihil óperi Dei præponátur. Quod si quis in noctúrnis Vigíliis post Glóriam psalmi nonagésimi quarti, quem propter hoc omníno subtrahéndo et moróse vólumus dici, occúrrerit, non stet in órdine suo in choro, sed últimus ómnium stet aut in loco, quem tálibus neglegéntibus seórsum constitúerit abbas, ut videántur ab ipso vel ab ómnibus, usque dum conpléto ópere Dei pública satisfactióne pæníteat. Ideo autem eos in último aut seórsum judicávimus debére stare ut, visi ab ómnibus, vel pro ipsa verecúndia sua eméndent; nam si foris oratórium remáneant, erit forte talis qui se aut recóllocet et dormit, aut certe sedit sibi foris vel fábulis vacat, et datur occásio malígno; sed ingrediántur intus, ut nec totum perdant et de réliquo eméndent. Diúrnis autem Horis, qui ad opus Dei post versum et Glóriam primi psalmi qui post versum dícitur non occúrrerit, lege qua supra díximus, in último stent, nec præsúmant sociári choro psalléntium usque ad satisfactiónem, nisi forte abbas licéntiam déderit remissióne sua, ita tamen ut satisfáciat reus ex hoc.
+  en: |
+    At the hour of divine office, as soon as the signal has been heard, let the monk leave whatever he may have in hand and make great haste, but with due gravity, that levity find no occasion; for let nothing be preferred before the Work of God. But if anyone shall have come in to night office after the Gloria of the ninety-fourth psalm, which for this very reason we particularly wish shall be said in a drawn out and scrupulously careful manner, let him not take his proper place in choir, but last of all, or in a place set apart by the abbot for such as are thus guilty of negligence, that he may be visible to him and to all present until, the Work of God being finished, he has made satisfaction by this public penance.
+
+    And we have adjudged that they ought thus to be placed either in the last place in choir or else in a place apart by themselves, so as to be seen by all and that they may amend for very shame’s sake; for if they remain outside the oratory one of them perchance might be such as would return to his place in the dormitory and go to sleep, or at least sit himself down outside the door and while away the time with conversation, so that occasion would be given to the enemy; let him then enter so that he may not lose the whole of the office; and for the future let him amend. But at the day hours let him who shall have come to the Work of God after the versicle and Gloria of the first psalm said after the versicle stand last and not presume to take his place among those chanting in choir until he has made satisfaction according to the rule we have stated above, unless by chance the abbot shall have personally given him leave; but on the understanding that he do penance afterwards.
+status:
+  la: verified
+  en: verified

src/data/regula/03-23.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-23"
+label:
+  la: "Cápite 43 Régulæ Sancti Patri Nostri Benedícti: De his qui ad opus Dei vel ad mensam tarde occúrrunt"
+  en: "The Rule of our Holy Father Benedict. Chapter 43: Concerning Those Who Come Late to the Work of God Or to Table. Continued."
+text:
+  la: |
+    Ad mensam autem qui ante versu non occúrrerit, ut simul omnes dicant versu et orent et sub uno omnes accédant ad mensam, qui per neglegéntiam suam aut vítio non occúrrerit, usque secúnda vice pro hoc corripiátur; si dénuo non emendáverit, non permittátur ad mensæ commúnis participatiónem, sed sequestrátus a consórtio ómnium refíciat solus, subláta ei portióne sua vinum, usque ad satisfactiónem et emendatiónem. Simíliter autem patiátur, qui et ad illum versum non fúerit præsens, qui post cibum dícitur. Et ne suis præsúmat ante statútam horam vel póstea quicquam cibi aut potus præsúmere; sed et cui offértur áliquid a prióre et accípere rénuit, hora qua desiderávit hoc quod prius recusávit aut áliud, omníno nihil percípiat usque emendatiónem cóngruam.
+  en: |
+    If anyone has not come to table before the versicle so that all may recite the versicle and say the prayer together, let him who through his own negligence and fault has not come in be corrected for this once and again: but if even then he has not amended let him not be permitted to share in the common table, but separated from the companionship of all let him have his meal alone and be deprived of his measure of wine until he has made satisfaction and amendment. And in like manner let him suffer who is not present at that versicle which is recited after a meal. And let not anyone presume to take food or drink before or after the appointed hour: but if the superior offers anything to anyone and he refuse to accept it, when the time comes that he desires this that he had previously refused or anything else, he shall on no account receive anything, until he has made suitable satisfaction.
+status:
+  la: verified
+  en: verified

src/data/regula/03-24.yml

@@ -0,0 +1,15 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-24"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 44: De his qui excommunicántur quómodo satisfáciant"
+  en: "The Rule of our Holy Father Benedict. Chapter 44: Concerning Such As Are Excommunicated, How They May Make Satisfaction"
+text:
+  la: |
+    Qui pro grávibus culpis ab oratório et a mensa excommunicántur, hora qua Opus Dei in oratório percelebrátur, ante fores oratórii prostrátus jáceat nihil dicens, nisi tantum pósito in terra cápite, status pronus ómnium de oratório exeúntium pédibus. Et hoc támdiu fáciat, usque dum abbas judicáverit satisfáctum esse. Qui dum jussus ab abbáte vénerit, volvat se ipsíus abbátis, deínde ómnium vestígiis ut orent pro ipso. Et tunc, se jússerit abbas, recipiátur in choro vel in órdine quo abbas decréverit, ita sane, ut psalmum aut lectiónem vel áliud quid non præsúmat in oratório inpónere, nisi íterum abbas júbeat. Et ómnibus Horis, dum perconplétur opus Dei, proíciat se in terra in loco qua stat. Et sic satisfáciat, usque dum ei júbeat íterum abbas, ut quiéscat jam ab hac satisfactióne. Qui vero pro lévibus culpis excommunicántur tantum a mensa, in oratório satisfáciant usque ad jussiónem abbátis. Hoc perfíciant usque dum benedícat et dicat: «Súfficit».
+  en: |
+    Let him who for grave faults is excommunicated from the oratory and table lie prostrate outside the door of the oratory, while the Work of God is proceeding within the oratory, saying nothing but only lying prone with head touching the ground and towards the feet of those leaving the oratory. And this let him continue to do until such time as the abbot shall adjudge satisfaction has been made: and when at length he comes in, at the abbot’s command, let him prostrate at the feet of the abbot and then at the feet of all the brethren that they may pray for him. And then, if the abbot have so ordered, let him be received in choir; but as to his place in choir let it be as the abbot may order, on the understanding however that he presume not to recite in the oratory psalm or lection or anything else, unless the abbot give further order: and at all the hours as soon as the Work of God is finished let him cast himself to the ground in the place where he stands and so let him make satisfaction, until the abbot give him further order to cease from this making satisfaction.
+
+    But as to those who for lighter faults are excommunicated from table only, let them make satisfaction in the oratory according as the abbot shall command and let them continue until he give them benediction and say, “It is enough.”
+status:
+  la: verified
+  en: verified

src/data/regula/03-25.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-25"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 45: De his qui fallúntur in oratório"
+  en: "The Rule of our Holy Father Benedict. Chapter 45: Concerning Those Who Make Mistakes In the Oratory"
+text:
+  la: |
+    Si quis dum pronúntiat psalmum, responsórium, antefánam vel lectiónem fállitus fúerit, nisi satisfactióne ibi coram ómnibus humiliátus fúerit, majóri vindíctæ subjáceat, quippe qui nóluit humilitáte corrígere quod neglegéntia delíquit. Infántes autem pro tali culpa vápulent.
+  en: |
+    If anyone shall have made a mistake in psalm, responsory, or antiphon or lection and unless he shall have there and then humbly made satisfaction before all, let him be subjected to severe punishment as one who was unwilling to correct by humility what by negligence he had done amiss. But in the case of the children, let them, for the like fault, be whipped.
+status:
+  la: verified
+  en: verified

src/data/regula/03-26.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-26"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 46: De his qui in áliis quibúslibet rebus delínquunt"
+  en: "The Rule of our Holy Father Benedict. Chapter 46: Concerning Those Who Do Amiss In Any Other Matters"
+text:
+  la: |
+    Si quis dum in labóre quovis, in coquína, in cellário, in ministério, in pistríno, in horto, in arte áliqua dum labórat, vel in quocúmque loco, áliquid delíquerit, aut frégerit quíppiam aut perdíderit, vel áliud quid excésserit ubíubi, et non véniens contínuo ante abbátem vel congregatiónem ipse ultro satisfécerit et prodíderit delíctum suum, dum per álium cógnitum fúerit, majóri subjáceat emendatióni. Si ánimæ vero peccáti causa fúerit latens, tantum abbáti aut spirituálibus senióribus patefáciat, qui sciat curáre et sua et aliéna vúlnera, non detégere et publicáre.
+  en: |
+    If anyone at any work, in the kitchen, in the cellar, in serving the brethren, in the bakery, in the garden, in working at any occupation or in any place, shall have done anything amiss, or broken or lost anything or transgressed at all and shall not have forthwith come before the abbot and the community to declare his fault and make full satisfaction, when it becomes known through some other member of the community let him be subjected to severe correction. But in a case of the fault upon the conscience being unknown to others, let him lay it open to his spiritual seniors or to the abbot only, since they know how to attend to their own wounds and how to avoid disclosing and making known those of others.
+status:
+  la: verified
+  en: verified

src/data/regula/03-27.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-27"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 47: De significánda hora óperis Dei"
+  en: "The Rule of our Holy Father Benedict. Chapter 47: of Notifying the Hour of the Work of God"
+text:
+  la: |
+    Nuntiánda hora óperis Dei dies noctísque sit cura abbátis; aut ipse nuntiáre aut tali sollícito fratri injúngat hanc curam, ut ómnia horis conpeténtibus conpleántur. Psalmos autem vel antefánas post abbátem órdine suo quibus jussum fúerit inpónant. Cantáre autem et légere non præsúmat, nisi qui potest ipsud offícium implére ut ædificéntur audiéntes; quod cum humilitáte et gravitáte et tremóre fiat, et cui jússerit abbas.
+  en: |
+    As to notifying the hour of the Work of God by day and by night, let the abbot be careful either to notify it himself or else let him entrust the responsibility to a reliable brother, that all things be done at the appointed hours. And the psalms and antiphons let those intone, in their order, after the abbot, whom he shall have appointed. But let not any presume to sing or read but such as can do that work reasonably, that those who hear may be edified. And let it be done with humility and gravity and awe by those to whom the abbot has assigned it.
+status:
+  la: verified
+  en: verified

src/data/regula/03-28.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-28"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 48: De ópera mánuum cotidiána"
+  en: "The Rule of our Holy Father Benedict. Chapter 48: Concerning the Daily Manual Work"
+text:
+  la: |
+    Otiósitas inimíca est ánimæ, et ídeo certis tempóribus occupári debent fratres in labóre mánuum, certis íterum horis in lectióne divína. Ideóque hac dispositióne crédimus útraque témpore ordinári: id est: ut a Pascha usque Kaléndas Octóbres a mane exeúntes a prima usque hora pene quarta labórent quod necessárium fúerit. Ab hora autem quarta usque hora qua Sextam agent, lectióni vacent. Post Sextam autem surgéntes a mensa pausent in lecta sua cum omni siléntio, aut forte qui volúerit légere sibi sic legat, ut álium non inquiétet. Et agátur Nonam tempérius mediánte octáva hora, et íterum quod faciéndum est operéntur usque ad Vésperam. Si autem necéssitas locis aut paupértas exégerit, ut ad fruges recollegéndas per se occupéntur, non contristéntur. Quia tunc vere mónachi sunt, si labóre mánuum suárum vivunt, sicut et Patres nostri et Apóstoli. Omnia tamen mensuráte fiant propter pusillánimes.
+  en: |
+    Idleness is inimical to the soul; and therefore the brethren ought to be occupied, at fixed seasons, with manual work and again at fixed seasons with spiritual reading: and so we think the hours for each should be arranged on this plan: that is to say that from Easter to the first of October they go out in the morning from Prime and work at whatever has to be done until nearly the fourth hour: and from the fourth hour have time for reading until about the sixth hour. And when they rise from table after the sixth hour let them rest upon their beds in complete silence; or if by chance anyone should wish to read, let him so read as that he may not disturb anyone else. Let None be said in good time, about the middle of the eighth hour, and then again let them work at whatever has to be done, until Vespers. And let them not be distressed if poverty or the needs of the place should require that they busy themselves about gathering in the crops with their own hands; for then are they truly monks, when they live by the work of their own hands, as did our fathers and the apostles. Let everything be done in moderation however on account of the faint-hearted.
+status:
+  la: verified
+  en: verified

src/data/regula/03-29.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-29"
+label:
+  la: "Cápite 48 Régulæ Sancti Patri Nostri Benedícti: De ópera mánuum cotidiána"
+  en: "The Rule of our Holy Father Benedict. Chapter 48: Concerning the Daily Manual Work. Continued."
+text:
+  la: |
+    A Kaléndas autem Octóbres usque caput quadragésimæ usque in hora secúnda plena lectióni vacent; hora secúnda agátur Tértia; et usque nona omnes in opus suum labórent quod eis injúngitur. Facto autem primo signo nonæ horæ, dejúngant ab ópera sua sínguli et sint paráti, dum secúndum signum pulsáverit. Post refectiónem autem vacent lectiónibus suis aut psalmis. In quadragésimæ vero diébus, a mane usque tértia plena vacent lectiónibus suis, et usque décima hora plena operéntur quod eis injúngitur. In quibus diébus quadragésimæ dandi sunt. Ante ómnia sane deputéntur unus aut duo senióres qui circúmeant monastérium horis quibus vacant fratres lectióni, et vídeant ne forte inveniátur frater acediósus qui vacat ótio aut fábulis et non est inténtus lectióni, et non solum sibi inútilis est, sed étiam álios distóllit. Hic tallis si - quod absit - repértus fúerit, corripiátur semel et secúndo; si non emendáverit, correptióni regulári subjáceat táliter ut céteri tímeant. Neque frater ad fratrem jungátur horis inconpeténtibus.
+  en: |
+    And from the first of October until the beginning of Lent let them have reading time until the end of the second hour; and at the second hour let Terce be said and then all go to work until None at whatever is assigned them. But as soon as the first signal for None is made, let each and all break off from their work and be ready by the time the second signal has sounded. And after dinner let them have time for their studies and for learning the psalms. But in Lent let them have time for their studies from morning until the end of the third hour; and let them go to work at whatever is assigned them until the end of the tenth hour. In Lent moreover let them each have a book from the library and read it straight through: and these books are to be given out at the beginning of Lent. And above all let one or two seniors be deputed to go round the monastery and keep observation during reading hours lest by chance any brother be found morose and idle, or chatting instead of intent upon his reading; and therefore be not only useless to himself but also a distraction to others. And if, which be far from us, such an one be found, let him be corrected once and yet again; and if then he be not amended let him be subjected to correction according to rule in such wise that others be put in fear. And let not brother associate with brother at times not appointed for that purpose.
+status:
+  la: verified
+  en: verified

src/data/regula/03-30.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-30"
+label:
+  la: "Cápite 48 Régulæ Sancti Patri Nostri Benedícti: De ópera mánuum cotidiána"
+  en: "The Rule of our Holy Father Benedict. Chapter 48: Concerning the Daily Manual Work. Continued."
+text:
+  la: |
+    Domínico item die lectióni vacent omnes, excépto his qui váriis offíciis deputáti sunt. Si quis vero ita néglegens et desidiósus fúerit, ut non velit aut non possit meditáre aut légere, injungátur ei opus quod fáciat, ut non vacet. Frátribus infírmis aut delicátis talis ópera aut ars injungátur, ut nec otiósi sint nec violéntia labóris opprimántur aut effugéntur. Quorum inbecíllitas ab abbáte consideránda est.
+  en: |
+    Further on the Lord’s day let all have time for reading, except those who have been deputed for various duties; but if there shall be anyone so uninterested or so inert that through lack of will-power or of ability he can neither study nor read let there be some work assigned him that he may not be idle. To weak and delicate brethren let there be assigned such suitable occupation and duties that they be neither overcome of idleness nor so oppressed by exhaustion through work that they be driven to flight. Their weakness is to be taken into consideration by the abbot.
+status:
+  la: verified
+  en: verified

src/data/regula/03-31.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "03-31"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 49: De quadragésimæ observatióne"
+  en: "The Rule of our Holy Father Benedict. Chapter 49: Concerning the Observance of Lent"
+text:
+  la: |
+    Licet omni témpore vita mónachi quadragésimæ debet observatiónem habére, tamen quia paucórum est ista virtus, ídeo suadémus istis diébus quadragésimæ omni puritáte vitam suam custodíre, omnes páriter et neglegéntias aliórum témporum his diébus sanctis dilúere. Quod tunc digne fit, si ab ómnibus vítiis temperámus, oratiónis cum flétibus, lectióni et conpunctióni cordis atque abstinéntiæ óperam damus. Ergo his diébus augeámus nobis áliquid sólito pensu servitútis nostræ, oratiónes peculiáres, cibórum et potus abstinéntiam, et unusquísque super mensúram sibi indíctam áliquid própria voluntáte cum gáudio Sancti Spíritus ófferat Deo, id est: súbtrahat córpori suo de cibo, de potu, de loquacitáte, de scurrilitáte, et cum spiritális desidérii gáudio sanctum Pascha expéctet. Hoc ipsud tamen quod unusquísque offert, abbáti suo súggerat, et cum ejus fiat oratióne et voluntáte; quia quod sine permissióne patris spiritális fit, præsumptióni deputábitur et vanæ glóriæ, non mercédi. Ergo cum voluntáte abbátis ómnia agénda sunt.
+  en: |
+    Although the life of a monk ought always to have a Lenten character, yet because few have the degree of strength requisite for that, we therefore exhort that at least during Lent he live his life with scrupulous care and that likewise during this holy season he do away with any departures from strictness that may have been permitted at other times: and this is then done worthily when we restrain us from all faults and give heed to prayer with tears, to reading and to heartfelt penitence and to abstinence. Therefore at this season let us betake to us, as some addition to the accustomed severity of our holy servitude, special prayers and abstinence from food and drink, so that each of his own free will, with joy of the Holy Spirit, may offer to God somewhat over and above the measure laid upon him; that is to say, let him deny himself in the matter of food, of sleep, of talking, of mirth; and let him look forward to holy Easter with the joy of spiritual longing. Let each one however confide to his abbot exactly what it is he is offering and let it be done with the help of his prayer and with his consent, because what is done without the consent of one’s spiritual father will not be accounted meritorious, but presumptuous and vain-glorious. Therefore it is with the abbot’s consent that all things are to be done.
+status:
+  la: verified
+  en: verified

src/data/regula/04-01.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "04-01"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 50: De frátribus qui longe ab oratório labórant aut in via sunt"
+  en: "The Rule of our Holy Father Benedict. Chapter 50: Concerning Brethren Who Are Working At a Distance From the Oratory, Or Are On the Road"
+text:
+  la: |
+    Fratres qui omníno longe sunt in labóre et non possunt occúrrere hora conpeténti ad oratórium - et abbas hoc perpéndet quia ita est - agant ibídem opus Dei, ubi operántur, cum tremóre divíno flecténtes génua. Simíliter qui in itínere dirécti sunt, non eos prætéreant Horæ constitútæ, sed, ut possunt, agant sibi et servitútis pensum non néglegant réddere.
+  en: |
+    Let brethren who are at work quite a long way off or are on the road and cannot get to the oratory at the appointed time, the abbot having decided that such is the case, say their office there where they are at work, kneeling with all reverence. Similarly let not those who have been sent on a journey neglect an appointed hour but keep it, by themselves, and not fail to render the full measure of their holy servitude as they are able.
+status:
+  la: verified
+  en: verified

src/data/regula/04-02.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "04-02"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 51: De frátribus qui non longe satis proficiscúntur"
+  en: "The Rule of our Holy Father Benedict. Chapter 51: Concerning Brethren Who Do Not Go Far Away"
+text:
+  la: |
+    Frater qui pro quovis respónso dirígitur et ea die sperátur revérti ad monastérium, non præsúmat foris manducáre, étiam si omníno rogétur a quovis, nisi forte ei ab abbáte suo præcipiátur. Quod si áliter fécerit, excommunicétur.
+  en: |
+    Let not a brother who is sent out on any business but hopes to return to the monastery the same day presume to take food while out, even though he be frankly invited to do so by anyone, unless by chance it has been so ordered him by his abbot. And if he shall have done otherwise, let him be excommunicated.
+status:
+  la: verified
+  en: verified

src/data/regula/04-03.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "04-03"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 52: De oratório monastérii"
+  en: "The Rule of our Holy Father Benedict. Chapter 52: of the Oratory of the Monastery"
+text:
+  la: |
+    Oratórium hoc sit quod dícitur, nec ibi quicquam áliud gerátur aut condátur. Expléto ópere Dei, omnes cum summo siléntio éxeant, et habeátur reveréntia Deo, ut frater qui forte sibi peculiáriter vult oráre, non inpediátur alteríus inprobitáte. Sed et si áliter vult sibi forte secrétius oráre, simplíciter intret et oret, non in clamósa voce, sed in lácrimis et intentióne cordis. Ergo qui símile opus non facit, non permittátur explícito ópere Dei remorári in oratório, sicut dictum est, ne álius impediméntum patiátur.
+  en: |
+    Let the oratory be an oratory and nothing else, nor let anything be kept or anything be done there that is incongruous. As soon as the Work of God is finished let all reverently leave the oratory, in complete silence, so that any brother who by chance wishes to pray individually may not be hindered by another’s misconduct. And if by chance one wishes to pray somewhat more privately, let him enter without affection and pray, not with audible outcry but by heartfelt penitence. Therefore he who is not so occupied, let him not be permitted to linger in the oratory after office, as has already been said, lest another’s hindrance ensue.
+status:
+  la: verified
+  en: verified

src/data/regula/04-04.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "04-04"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 53: De hospítibus suscipiéndis"
+  en: "The Rule of our Holy Father Benedict. Chapter 53: of How Guests Are to Be Received"
+text:
+  la: |
+    Omnes superveniéntes hóspites tamquam Christus suscipiántur, quia ipse dictúrus est: Hospis fui et suscepístis me. Et ómnibus cóngruus honor exhibeátur, máxime domésticis fídei et peregrínis. Ut ergo nuntiátus fúerit hospis, occurrátur ei a prióre vel a frátribus cum omni offício caritátis; et prímitus orent páriter, et sic sibi sociétur in pace. Quod pacis ósculum non prius offerátur nisi oratióne præmíssa, propter inlusiónes diabólicas. In ipsa autem salutatióne omnis exhibeátur humílitas ómnibus veniéntibus sive discedéntibus hospítibus: inclináto cápite vel prostráto omni córpore in terra, Christus in eis adorétur qui et suscípitur. Suscépti autem hóspites ducántur ad oratiónem, et póstea sédeat cum eis prior aut cui jússerit ipse. Legátur coram hóspite Lex divína ut ædificétur, et post hæc omnis ei exhibeátur humánitas. Jejúnium a prióre frangátur propter hóspitem, nisi forte præcípuus sit dies jejúnii qui non possit violári; fratres autem consuetúdines jejuniórum prosequántur. Aquam in mánibus abbas hospítibus det; pedes hospítibus ómnibus tam abbas quam cuncta congregátio lavet; quibus lotis, hunc versum dicant: Suscépimus, Deus, misericórdiam tuam in médio templi tui. Páuperum et peregrinórum máxime susceptióni cura sollícite exhibeátur, quia in ipsis magis Christus suscípitur; nam dívitum terror ipse sibi éxigit honórem.
+  en: |
+    Let all guests that happen to come be received as Christ, because He is going to say: “A Guest was I and ye received Me.” And let suitable honour be shewn to them all, especially to those who are of the household of the faith and to strangers. When therefore a guest shall have been announced, let him be met by the superior or by the brethren, with all due courtesy; and let them at once betake themselves to prayer together and so let them associate together in peace, because the kiss of peace may not be offered first, but only when preceded by prayer, so as to avoid the snares of Satan: and in the salutation itself let all humility be manifest. Whenever guests arrive or depart, let Christ be adored in them—for Him indeed we receive in them—by bowing of the head or by full prostration. And when the guests have been received let them be taken to pray and then let the superior, or whomsoever he shall have appointed, sit with them. Let the divine law be read in the presence of a guest, that he may be edified; and after this let all courtesy be shewn him. For hospitality’s sake the superior may break his fast, unless by chance it be a fast-day of obligation, the which cannot be violated: but let the brethren continue to observe their custom of fasting. Let the abbot serve water for the guests’ hands; and let both the abbot and also the whole community wash all the guests’ feet: and the washing finished let them say this versicle: “We have received Thy mercy, O God, in the midst of Thy temple.” And above all let care be scrupulously shewn in receiving the poor and strangers; for in them specially is Christ received. For the fear that the rich inspire itself secures deference for them.
+status:
+  la: verified
+  en: verified

src/data/regula/04-05.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "04-05"
+label:
+  la: "Cápite 53 Régulæ Sancti Patri Nostri Benedícti: De hospítibus suscipiéndis"
+  en: "The Rule of our Holy Father Benedict. Chapter 53: of How Guests Are to Be Received. Continued."
+text:
+  la: |
+    Coquína abbátis et hóspitum super se sit, ut, incértis horis superveniéntes hóspites, qui numquam desunt monastério, non inquieténtur fratres. In qua coquína ad annum ingrediántur duo fratres qui ipsud offícium bene ímpleant. Quibus, ut índigent, solácia administréntur, ut absque murmuratióne sérviant, et íterum, quando occupatiónem minórem habent, éxeant ubi eis imperátur in ópera. Et non solum ipsis, sed et in ómnibus offíciis monastérii ista considerátio, ut quando índigent solácia adcommodéntur eis, et íterum quando vacant obœ́diant imperátis. Item et cellam hóspitum hábeat adsignátam frater cujus ánimam timor Dei póssidet; ubi sint lecti strati sufficiénter. Et domus Dei a sapiéntibus administrétur. Hospítibus autem, cui non præcípitur, ullátenus sociétur neque conloquátur; sed si obviáverit aut víderit, salutátis humíliter, ut díximus, et petíta benedictióne pertránseat, dicens sibi non licére cónloqui cum hóspite.
+  en: |
+    Let there be an abbot’s and guests’ kitchen apart by itself, that guests arriving at unexpected times—and no monastery lacks guests—may not disturb the brethren’s quiet. To this kitchen let two brethren who are well able to do the work be appointed for the year; and let additional help be afforded them, when required, that they may serve without murmuring; and, on the other hand, when they have too little to occupy them let them go forth to other work wherever they may be bidden. And not only in respect to these, but in respect to all the duties of the monastery let the same point be taken into consideration, that when any want it help be afforded them; and, on the other hand, when they have time to spare that they be obedient to any commands given. And again let some brother whose soul the fear of God possesses have a guest chamber assigned him and there let beds be prepared in sufficient number; and let the house of God be wisely conducted by wise men. On no account let anyone to whom it has not been assigned associate with guests or enter into conversation with them; and if he come across or meet them, having saluted humbly as we have already said and asked them Godspeed, let him pass on, saying that it is not permitted him to enter into conversation with a guest.
+status:
+  la: verified
+  en: verified

src/data/regula/04-06.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "04-06"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 54: Si débeat mónachus lítteras vel áliquid suscípere"
+  en: "The Rule of our Holy Father Benedict. Chapter 54: If a Monk Ought to Receive Letters Or Tokens"
+text:
+  la: |
+    Nullátenus líceat mónacho neque a paréntibus suis neque a quoquam hóminum nec sibi ínvicem lítteras, eulógias vel quǽlibet munúscula accípere aut dare sine præcépto abbátis. Quod si étiam a paréntibus suis ei quicquam diréctum fúerit, non præsúmat suscípere illud, nisi prius indicátum fúerit abbáti. Quod si jússerit súscipi, in abbátis sit potestáte cui illud júbeat dari, et non contristétur frater, cui forte diréctum fúerat, ut non detur occásio diábulo. Qui autem áliter præsúmpserit, disciplínæ regulári subjáceat.
+  en: |
+    On no account let it be lawful for monks to receive, whether from parents or from other persons or from each other, letters, tokens, or any present whatsoever, nor yet to give them without the abbot’s permission; and if anything shall have been sent to a monk even from his parents let him not presume to receive it unless it shall first have been made known to the abbot; and even if he shall have ordered it to be received let it still be within his power as abbot to decide as to whom he will order it to be given; and let not the brother to whom by chance it had been sent be grieved, in order that occasion be not given to the devil. And if anyone shall have presumed to act otherwise, let him be subjected to the discipline of the rule.
+status:
+  la: verified
+  en: verified

src/data/regula/04-07.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "04-07"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 55: De vestiário vel calciário fratrum"
+  en: "The Rule of our Holy Father Benedict. Chapter 55: Concerning the Brethren’s Clothes and Shoes"
+text:
+  la: |
+    Vestiménta frátribus secúndum locórum qualitátem ubi hábitant vel áerum tempériem dentur, quia in frígidis regiónibus ámplius indigétur, in cálidis vero minus. Hæc ergo considerátio penes abbátem est. Nos tamen mediócribus locis suffícere crédimus mónachis per síngulos cucúllam et túnicam - cucúllam in híeme vellósam, in æstáte puram aut vetústam - et scapuláre propter ópera, induménta pedum pedúles et cáligas. De quarum rerum ómnium colóre aut grossitúdine non causéntur mónachi, sed quales inveníri possunt in província qua degunt aut quod vílius conparári possit. Abbas autem de mensúra provídeat ut non sint curta ipsa vestiménta uténtibus ea, sed mensuráta. Accipiéntes nova, vétera semper reddant in præsénti reponénda in vestiário propter páuperes. Súfficit enim mónacho duas túnicas et duas cucúllas habére propter noctes et propter laváre ipsas res; jam quod supra fúerit supérfluum est, amputári debet. Et pedúles et quodcúmque est vétere reddant, dum accípiunt novum. Femorália hii qui in via dirigúntur de vestiário accípiant, quæ reverténtes lota ibi restítuant. Et cucúllæ et túnicæ sint aliquánto a sólito quas habent módice melióres; quas exeúntes in via accípiant de vestiário et reverténtes restítuant.
+  en: |
+    Let there be given to the brethren clothing suitable to the character and climate of the place where they live, since in cold regions one wants more and in hot regions less; and this the abbot has to take into consideration: we however are of opinion that a cowl and a tunic each is sufficient for monks in temperate localities, in winter a cowl of shaggy stuff, in summer one of smooth stuff or one old and worn; together with a scapular for work; and, as covering for the feet, sandals and shoes. Concerning the colour or coarseness of all these things let not the monks trouble themselves, but let them be such as can be obtained in the province in which they live and that can be bought fairly cheaply: but as to the size of the garments let the abbot have a care that they be not too small, but of proper size for the wearers. When receiving new clothes let them always at the same time return the old to be put away in the wardrobe for the poor; for it suffices a monk to have two tunics and two cowls, two instead of one, to provide for having to wash them and for night-wear; for anything in excess of this ought to be taken away as superfluous. And similarly shoes and anything else that is old let them give back when they receive new ones. Let those who are sent on a journey receive drawers from the wardrobe and take them back washed on their return. And let there be cowls and tunics somewhat better than they usually have, which those going on a journey may receive from the wardrobe and take back on their return.
+status:
+  la: verified
+  en: verified

src/data/regula/04-08.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "04-08"
+label:
+  la: "Cápite 55 Régulæ Sancti Patri Nostri Benedícti: De vestiário vel calciário fratrum"
+  en: "The Rule of our Holy Father Benedict. Chapter 55: Concerning the Brethren’s Clothes and Shoes. Continued."
+text:
+  la: |
+    Straménta autem lectórum suffíciant matta, sagum et lena et capitále. Quæ tamen lecta frequénter ab abbáte scrutinánda sunt propter opus peculiáre, ne inveniátur. Et si cui invéntum fúerit quod ab abbáte non accépit, gravíssimæ disciplínæ subjáceat. Et ut hoc vítium peculiáris radícitus amputétur, dentur ab abbáte ómnia quæ sunt necessária: id est cucúlla, túnica, pedúles, cáligas, bracíle, cultéllum, gráfium, acum, máppula, tábulas, ut omnis auferátur necessitátis excusátio. A quo tamen abbáte semper considerétur illa senténtia Actuum Apostolórum, quia: Dabátur síngulis prout cuique opus erat. Ita ergo et abbas consíderet infirmitátes indigéntium, non malam voluntátem invidéntium. In ómnibus tamen judíciis Dei retributiónem cógitet.
+  en: |
+    For bedding let a rush mattress, blanket, coverlet and pillow suffice; and these beds are to be frequently searched, by the abbot, for private property, lest any be found: and if anyone be found to have anything he did not receive from the abbot, let him be subjected to very severe discipline. But at the same time, that this vice of private ownership may be wholly uprooted, let there be provided by the abbot all things that are necessary; that is to say cowl, tunic, sandals, shoes, girdle, knife, pen, needle, handkerchief, writing-tablet, that all plea of wanting anything be taken away: yet let the abbot be always mindful of that statement in the Acts of the Apostles that: “Distribution was habitually made to them all separately according as each had need”; and in the like manner let the abbot have regard to the infirmity of those who feel want, not to the malevolence of the envious: and yet in all his judgments let him remember the retribution of God.
+status:
+  la: verified
+  en: verified

src/data/regula/04-09.yml

@@ -0,0 +1,13 @@
+# Verified against Divinum Officium (Latin Regula, English translation).
+canonicalDate: "04-09"
+label:
+  la: "Régula Sancti Patri Nostri Benedícti. Caput 56: De mensa abbátis"
+  en: "The Rule of our Holy Father Benedict. Chapter 56: Concerning the Abbot’s Table"
+text:
+  la: |
+    Mensa abbátis cum hospítibus et peregrínis sit semper. Quótiens tamen minus sunt hóspites, quos vult de frátribus vocáre in ipsíus sit potestáte. Seniórem tamen unum aut duo semper cum frátribus dimitténdum propter disciplínam.
+  en: |
+    Let the abbot’s table always be with the guests and strangers. Let it however be within his rights, as often as there are but few guests, to invite whom he will from among the brethren: yet for discipline’s sake let him always arrange for one or two of the seniors to be sent away from his table to be with the brethren.
+status:
+  la: verified
+  en: verified