Import calendar-month/week Matins Nocturn 2 content for Aug-Nov

The later post-Pentecost Sundays' real Nocturn 2 patristic content isn't
keyed by Pentecost offset in the reference engine — it's keyed by civil
calendar month/week (the old "Scriptura occurrens" cycle), which shifts
relative to post-pentecost-NN every year depending on Easter's date. Port
Date.pm's monthday() algorithm (pre-1955/Tridentine rubrics) as a new,
date-driven id, author all 20 August-November month-week files from the
reference engine's Tempora/0MN-0.txt sources, and pool them in
hours/matins.ts as a third, independent reading source alongside the
existing temporalId lookup.

Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com>
Claude-Session: https://claude.ai/code/session_01EWzE3kaSZCs79fPBrrE1aF

src/data/propers/nocturn-readings/month-week-092.yml

@@ -0,0 +1,82 @@
+# Matins Nocturn 2 for "2nd Sunday of September" (Tempora/092-0.txt) — see
+# month-week-081.yml's header for the id scheme. Responsory reuses 091's
+# own Responsory4 (source's own cross-reference).
+#
+# Text identical to post-pentecost-15.yml's own Nocturn 2 (both cite the
+# same Moralia in Job, Book 9, ch. 2 passage) — not a duplication error,
+# the reference engine's own Tempora files independently reuse this same
+# excerpt for both a Pentecost-numbered Sunday and this calendar-month
+# Sunday; reusing this project's own already-authored, live-verified
+# translation rather than re-transcribing it.
+id: month-week-092
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "St. Gregory the Great, Moralia in Job, Book 9, ch. 2"
+    text:
+      la: >-
+        Vero scio quod ita sit, et quod non justificábitur homo compósitus Deo. Homo quippe Deo non
+        compósitus justítiam pércipit, compósitus amíttit; quia quisquis se auctóri bonórum cómparat,
+        bono se, quod accéperat, privat. Qui enim accépta bona sibi árrogat, suis contra Deum donis
+        pugnat. Unde ergo despéctus erígitur, dignum est ut eréctus inde destruátur.
+
+
+        Sanctus autem vir, quia omne virtútis nostræ méritum esse vítium cónspicit, si ab intérno
+        árbitro distrícte judicétur, recte subjúngit: Si volúerit conténdere cum eo, non póterit
+        respondére ei unum pro mille.
+
+
+        In Scriptúra sancta millenárius númerus pro universitáte solet intélligi. Hinc étenim
+        Psalmísta ait: Verbi, quod mandávit in mille generatiónes: cum profécto constet, quod ab ipso
+        mundi exórdio usque ad Redemptiónis advéntum per Evangelístam non ámplius quam septuagínta et
+        septem propágines numeréntur. Quid ergo in millenário número nisi ad proferéndam novam
+        sóbolem perfécta univérsitas præscítæ generatiónis exprímitur? Hinc et per Joánnem dícitur: Et
+        regnábunt cum eo mille annis: quia vidélicet regnum sanctæ Ecclésiæ universitátis perfectióne
+        solidátur.
+
+
+        Quia vero monas décies multiplicáta in denárium dúcitur, denárius per semetípsum ductus in
+        centenárium dilatátur, qui rursus per denárium ductus in millenárium ténditur; cum ab uno
+        incípimus, ut ad millenárium veniámus, quid hoc loco uníus appellatióne, nisi bene vivéndi
+        inítium? quid millenárii númeri amplitúdine, nisi ejúsdem bonæ vitæ perféctio designátur? Cum
+        Deo autem conténdere, est, non ei tribúere, sed sibi glóriam suæ virtútis arrogáre. Sed
+        sanctus vir conspíciat, quia et qui summa jam dona percépit, si de accéptis extóllitur, cuncta
+        quæ accéperat, amíttit.
+      en: >-
+        We know that it is so of a truth, and that a man cannot be justified as against God. When God
+        is put out of the consideration, a man may be considered to be just, but considered as against
+        God, his righteousness vanisheth away. When a man measureth himself by his relation to Him,
+        Who is the Author of all good, he doth thereby acknowledge that of himself he hath no good in
+        him, but hath received from God whatsoever he hath. He that glorifieth himself because of good
+        which hath been given him, fighteth against God with God's own gifts. It is just therefore
+        that the grounds upon which he ought to have been humbled, but upon which he hath puffed
+        himself up, should be used to humble his vain-glory.
+
+
+        But an holy man, because he perceiveth that the worth of our own good deeds falleth short,
+        when he considereth his own spiritual man, justly saith If He will contend with him, he cannot
+        answer Him one of a thousand.
+
+
+        In the Holy Scriptures the numeral a thousand is used to be taken as signifying a
+        generalization. Thus, the Psalmist saith The word which He commanded to a thousand generations
+        (Ps. civ. 8), whereas it is notorious that the Evangelist doth not reckon more then
+        seventy-and-seven generations between the very beginning of the world and the coming of our
+        Redeemer. What therefore is to be understood here by a thousand? The general ripeness of the
+        old generation to bring forth a new offspring. Hence also it is said by John And shall reign
+        with Him a thousand years (Apoc. xx. 6), because the reign of the Holy Church will be over all
+        mankind made perfect.
+
+
+        When times one is ten, and ten times ten is an hundred, and ten times an hundred is a
+        thousand. Observing therefore this connection between one and a thousand, what are we to
+        understand by the one (in the text, connected as it is with the thousand whereby we understand
+        perfection)? Is it not the beginning of a good life, even as the thousand representeth
+        perfection? The contending with God (which is spoken of in the text) is the non-acknowledgment
+        of that which is owed to Him, and the vain-glorying instead in our own strength. But an holy
+        man should see, that even if one had received the gifts of perfection, and were to make them
+        the grounds of self-glorifying, such an one would thereby lose all that he had received.
+    responsory:
+      la: "Indúta est caro mea putrédine, et sórdibus púlveris cutis mea áruit et contrácta est: * Meménto mei, Dómine, quóniam ventus est vita mea.\nV. Dies mei velócius transiérunt quam a texénte tela succíditur, et consúmpti sunt absque ulla spe.\nR. Meménto mei, Dómine, quóniam ventus est vita mea."
+      en: "My flesh is clothed with worms and clods of dust. My skin is dry and drawn together. * Remember me, O Lord, for my life is wind.\nV. My days are swifter than a weaver's shuttle, and are spent without hope.\nR. Remember me, Lord, for my life is wind."
+    status: { la: verified, en: verified }