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

TODO.md

@@ -1445,15 +1445,61 @@ changes).
   (`passion-sunday`, `palm-sunday`), and Eastertide (`easter-sunday`, `easter-octave`,
   `easter-3..6`, `sunday-after-ascension`, `pentecost-sunday`) — same shape of gap, same
   pipeline, just not yet worked through season by season.
-- Sourcing real Nocturn 2 content for `post-pentecost-12` onward (the continuous
-  Old-Testament-book-and-commentary cycle) — would need live-CGI verification per date, not
-  just static-file reading, per the `vu-reference-engine-file-layout` memory's own note on
-  when static files can't answer a question.
+- Sourcing real Nocturn 2 content for `post-pentecost-12` onward via the Pentecost-offset id
+  itself — **resolved differently, not left open**, see "Calendar-month/week nocturn-readings
+  import" immediately below: that content turned out to be keyed by civil calendar month, not
+  Pentecost offset, at the source, so it needed a second id scheme, not a live-CGI lookup.
 - Ferial-specific (non-Sunday) content within a post-Pentecost week — not applicable here,
   since the whole week already shares one temporal id/file by design (see above); flagged only
   so a future reader doesn't go looking for `post-pentecost-13-tuesday.yml`-style files that
   were never meant to exist.
 
+### Calendar-month/week nocturn-readings import — done (2026-08)
+
+Follow-up to the post-Pentecost sweep above: the user asked about the "Nocturn 3 only, from
+`post-pentecost-12` onward" gap it left open, correctly guessing that the reference engine's
+real Nocturn 2 content for those later Sundays lives in older, month-labeled files rather than
+being genuinely absent.
+
+Confirmed: `Tempora/08N-0.txt` through `11N-0.txt` (N = 1-5, August-November, ~20 files) — the
+old "Scriptura occurrens" reading cycle, "Dominica I-V Augusti/Septembris/Octobris/Novembris."
+Each has `[Lectio1]`-`[Lectio3]` (Nocturn 1 scripture — **not imported**, the user's own
+bible-plan store already owns that slot) and `[Lectio4]`-`[Lectio6]` (Nocturn 2 patristic
+commentary — the actual target).
+
+**The real complication, and why this needed a mechanism addition, not just content files**:
+which month-week file governs a given Sunday is *not* a fixed `post-pentecost-NN`
+correspondence — it's computed straight from the civil calendar (first Sunday of each month,
+with irregularities), and shifts every year with Easter's date. Ported the reference engine's
+own `Date.pm::monthday()` sub faithfully into `src/calendar/month-week-id.ts` (`monthWeekId`),
+using this app's pre-1955/Tridentine rubric baseline (`Date.pm`'s own `$modernstyle = false`):
+no 1960-rubric October week-III vanishing (skipped entirely, since that whole adjustment is
+modernstyle-gated); November's backward-from-Advent renumbering for week > 0 *does* still
+apply (that part of the source isn't modernstyle-gated). Live-verified against the localhost
+CGI instance across 3 different years (2026, 2027, 2028) including the August 1st-falls-on-a-
+Saturday skip case and November's real week-II-vanishes case (2026: Nov 1/8/15/22 render "I.
+/III./IV./V. Novembris" — II is genuinely skipped that year, matching the ported algorithm
+exactly).
+
+Wired in as a **third, independent pooling source** in `hours/matins.ts`'s
+`nocturnReadingIds`/`buildReadingPool` — `month-week-<id>` (e.g. `month-week-081`), pooled
+alongside (not replacing) the ordinary `temporalId`-keyed lookup, same dual-key precedent as
+`propers/bible-plan.ts`'s Dec25-Jan13 calendar-date stretch. All 20 ids authored as
+`data/propers/nocturn-readings/month-week-<MMN>.yml`; each file's 3 lessons are one continuous
+work (recombined per the standing rule), so one `NocturnReading` per file. `month-week-092`
+turned out to cite the exact same Moralia-in-Job passage already authored for
+`post-pentecost-15` — reused that existing translation rather than re-transcribing it.
+
+Live-verified via `npx tsc --noEmit`, `npm test` (460 tests, up from 452 — a new "calendar-
+month/week nocturn-readings import" describe block in `tests/hours/matins.test.ts` spanning
+2026-2028 to prove the date-driven lookup, not a hardcoded id), and `npm run build`. No fixture
+collisions (pure content + one new pooling source, no calendar changes).
+
+**Not done in this pass**: the same month-week treatment for whatever Sundays this pass didn't
+reach (there are none within Aug-Nov — all 20 files are authored); the rest of the temporal
+cycle (Advent through Eastertide, per the post-Pentecost sweep's own "not done" list above)
+remains open and is unrelated to this particular gap.
+
 ### Pre-1955-but-post-1617 saints' Matins readings — done (2026-08)
 
 Resolved the former "mechanism gap" above into a concrete, scoped content pass — no new

src/calendar/index.ts

@@ -349,6 +349,7 @@ export function isSundayOrFeast(day: LiturgicalDay): boolean {
 export { compareFeastClass, isAtLeast, decideOccurrence, minimumOutrightWinningRank } from './commemorations';
 export { resolveCollision } from './collision';
 export { resolveTemporalId } from './temporal-id';
+export { monthWeekId } from './month-week-id';
 export { activeOctavesFor, strictestThreshold, resolveActiveOctave, octaveGoverningPrivilegedDay } from './octaves';
 export type { ActiveOctave } from './octaves';
 export type {

src/calendar/month-week-id.ts

@@ -0,0 +1,74 @@
+// The reference engine's own "calendar-month/week" Matins-reading identity
+// (e.g. "081" = 1st Sunday of August) — genuinely anchored to the civil
+// calendar, NOT Easter-offset like every other id in temporal-id.ts. Real
+// Nocturn 2 patristic content for the later post-Pentecost Sundays lives
+// in the reference engine's Tempora/<MMN>-0.txt files (August-November),
+// keyed this way, not by post-pentecost-NN — which month/week id governs a
+// given date shifts every year with Easter's date, so there is no fixed
+// post-pentecost-NN <-> month-week correspondence to hard-code. See
+// hours/matins.ts's buildReadingPool, which pools this id's own authored
+// content (data/propers/nocturn-readings/month-week-<id>.yml) alongside
+// the ordinary temporalId-keyed pool, same dual-key precedent as
+// propers/bible-plan.ts's Dec25-Jan13 calendar-date stretch.
+//
+// Ported from DivinumOfficium's own Date.pm::monthday() sub, Tridentine/
+// pre-1955 rubrics (this app's baseline throughout — see
+// calendar/temporal.ts's resolveTemporalCategory and its neighbors for the
+// same choice made elsewhere). Concretely, "pre-1955" here means
+// Date.pm's own $modernstyle flag is false: no 1960-rubric October
+// week-III vanishing (that adjustment is entirely modernstyle-gated, so
+// simply never applies here), and November's backward-from-Advent
+// recount still applies for week > 0 (that part is NOT modernstyle-gated
+// in the source) but its extra "collapse week 1 into week 0" step is
+// skipped (that step *is* modernstyle-only).
+import { addDays, dayOfWeek, daysBetween } from './date-math';
+import { adventStart, sundayOnOrBefore } from './temporal';
+
+/** The Sunday that "counts as" the 1st Sunday of `month` for this
+ * reckoning: the Sunday on-or-before the 1st, unless the 1st falls
+ * Thu-Sat (in which case that partial first week has fewer than 4 days in
+ * `month`, so it's skipped in favor of the following Sunday). */
+function firstSundayOfLiturgicalMonth(year: number, month: number): string {
+  const firstOfMonth = `${year}-${String(month).padStart(2, '0')}-01`;
+  const sunday = sundayOnOrBefore(firstOfMonth);
+  return dayOfWeek(firstOfMonth) >= 4 ? addDays(sunday, 7) : sunday;
+}
+
+/**
+ * `"MMN"` (month, 2 digits; week, 1 digit — e.g. `"081"`), or `undefined`
+ * if `isoDate` falls outside the reckoning's range (before the 1st Sunday
+ * of August, or on/after Advent's start). Only ever non-undefined for
+ * August through the eve of Advent.
+ */
+export function monthWeekId(isoDate: string): string | undefined {
+  const year = Number(isoDate.slice(0, 4));
+  const month = Number(isoDate.slice(5, 7));
+  if (month < 7) return undefined;
+
+  let litMonth = 0;
+  const firstSundays: Partial<Record<number, string>> = {};
+  for (let m = 8; m <= 12; m++) {
+    const firstSunday = firstSundayOfLiturgicalMonth(year, m);
+    firstSundays[m] = firstSunday;
+    if (isoDate >= firstSunday) {
+      litMonth = m;
+    } else {
+      break;
+    }
+  }
+  if (litMonth === 0) return undefined;
+
+  const advent = adventStart(year);
+  if (litMonth > 10 && isoDate >= advent) return undefined;
+
+  let week = Math.floor(daysBetween(firstSundays[litMonth]!, isoDate) / 7);
+
+  // November: renumbered by counting backward from Advent rather than
+  // forward from November's own 1st Sunday, for every week after the
+  // first — real rubric, not modernstyle-gated (see header comment).
+  if (litMonth === 11 && week > 0) {
+    week = 4 - Math.floor((daysBetween(isoDate, advent) - 1) / 7);
+  }
+
+  return `${String(litMonth).padStart(2, '0')}${week + 1}`;
+}

src/data/propers/nocturn-readings/month-week-081.yml

@@ -0,0 +1,76 @@
+# Matins Nocturn 2 for the reference engine's "1st Sunday of August"
+# (Tempora/081-0.txt) — this app's own calendar-month/week reading cycle
+# (calendar/month-week-id.ts's monthWeekId, distinct from the Easter-offset
+# post-pentecost-NN ids), pooled alongside them by hours/matins.ts's
+# buildReadingPool. See that function's header and month-week-id.ts's own
+# header for why this id exists at all: which month/week governs a given
+# Sunday shifts with Easter's date, so there's no fixed post-pentecost-NN
+# correspondence to author against — this id is computed straight from the
+# calendar date instead. Live-verified (2026-08-02, Monastic Tridentinum
+# 1617): "Dominica X Post Pentecosten I. Augusti", homily is St. Ambrose on
+# Ps. 118, matching this file's own Lectio4-6.
+#
+# Nocturn 1 deliberately not imported here — the user's own bible-plan
+# store already owns that slot (see propers/bible-plan.ts).
+#
+# Combined per the recombine rule: Lectio4-6 are one continuous excerpt
+# from the same sermon, no real source break between them.
+id: month-week-081
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "St. Ambrose, Bishop of Milan, Enarrationes in Psalmum CXVIII, Sermon 5"
+    text:
+      la: >-
+        Inítium esse sapiéntiæ timórem Dómini, dicit prophéta. Quid est autem inítium sapiéntiæ, nisi
+        sǽculo renuntiáre? Quia sápere sæculária, stultítia est. Dénique sapiéntiam hujus mundi,
+        stultítiam esse apud Deum, Apóstolus dicit. Sed et ipse timor Dómini, nisi secúndum sciéntiam
+        sit, nihil prodest, immo obest plúrimum. Síquidem Judǽi habent zelum Dei; sed quia non habent
+        secúndum sciéntiam, in ipso zelo et timóre majórem cóntrahunt divinitátis offénsam. Quod
+        circumcídunt infántulos suos, quod sábbata custódiunt, timórem Dei habent; sed quia nesciunt
+        legem spiritálem esse, circumcídunt corpus, non cor suum.
+
+
+        Et quid de Judǽis dico? Sunt étiam in nobis qui habent timórem Dei, sed non secúndum
+        sciéntiam, statuéntes durióra præcépta, quæ non possit humána condítio sustinére. Timor in eo
+        est, quia vidéntur sibi consúlere disciplínæ, opus virtútis exígere; sed inscítia in eo est,
+        quia non compatiúntur natúræ, non ǽstimant possibilitátem. Non sit ergo irrationábilis timor.
+        Etenim vera sapiéntia a timóre Dei íncipit, nec est sapiéntia spiritális sine timóre Dei; ita
+        timor sine sapiéntia esse non debet.
+
+
+        Basis quædam verbi est timor sanctus. Sicut enim simulácrum áliquod in basi statúitur, et tunc
+        majórem habet grátiam, cum in basi státua fúerit collocáta, standíque áccipit firmitátem: ita
+        verbum Dei in timóre sancto mélius statúitur, fórtius radicátur in péctore timéntis Dóminum; ne
+        labátur verbum de corde viri, ne véniant vólucres et áuferant illud de incuriósi et
+        dissimulántis afféctu.
+      en: >-
+        The Prophet saith that "the fear of the Lord is the beginning of wisdom." And what is the
+        first act of wisdom but to renounce the world, since to love the things of the world is folly?
+        So indeed saith the Apostle, "The wisdom of this world is foolishness with God." (1 Cor. 3:19.)
+        But the very fear of the Lord itself is useless, nay, harmful, if it be not according to
+        knowledge. The Jews have a truly fervent zeal for God, but since they have not knowledge, their
+        very zeal and fear do cause them to do things contrary to God's will. That they circumcise
+        their children, that they keep holy the Sabbath-Day, showeth how they fear the Lord, but
+        knowing not the spiritual meaning of the Law, they circumcise the body and not the heart.
+
+
+        But wherefore should I speak of Jews? There are those among ourselves who have the fear of
+        God, but not according to knowledge, and set up hard ordinances which the weakness of man is
+        not able to bear. They fear God in this, that they seem to themselves to be looking to
+        discipline, and to be enforcing the practice of godliness, but they lack knowledge, in that
+        they feel not for the weakness of nature, nor consider whether a thing can, or cannot be done.
+        Let not then the fear of God be unreasonable. True wisdom beginneth with the fear of God,
+        neither is it spiritual wisdom without the fear of God, but neither ought the fear of God to be
+        without wisdom.
+
+
+        Holy fear is the foundation of all good instruction. Just as a statue is set up upon a
+        pedestal, and thereby receiveth both beauty and strength, even so doth it become the word of
+        God to be set forth based upon an holy fear, and it is in the heart of him that feareth that it
+        getteth the firmest root, even an home wherefrom it droppeth not, neither do the fowls of the
+        air come and carry it away, as from the heart of him that is careless and deceiving.
+    responsory:
+      la: "Da mihi, Dómine, sédium tuárum assistrícem sapiéntiam, et noli me reprobáre a púeris tuis: * Quóniam servus tuus sum ego, et fílius ancíllæ tuæ.\nV. Mitte illam de sede magnitúdinis tuæ, ut mecum sit et mecum labóret.\nR. Quóniam servus tuus sum ego, et fílius ancíllæ tuæ."
+      en: "Give me wisdom, O Lord, that sitteth by thy throne, and reject me not from among thy children. * For I am thy servant and son of thine handmaid.\nV. O send her out from the throne of thy glory, to be with me and to labour with me.\nR. For I am thy servant and son of thine handmaid."
+    status: { la: verified, en: verified }

src/data/propers/nocturn-readings/month-week-082.yml

@@ -0,0 +1,58 @@
+# Matins Nocturn 2 for "2nd Sunday of August" (Tempora/082-0.txt) — see
+# month-week-081.yml's header for the full explanation of this id scheme.
+# Responsory: no own Responsory4 in the source; reuses 081's (the "first
+# one when several collapse" convention), per the source's own
+# @Tempora/081-0:Responsory4 cross-reference.
+id: month-week-082
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "St. John Chrysostom, Sermon Against Those Who Keep Concubines"
+    text:
+      la: >-
+        Sálomon cum sæculárium rerum concupiscéntia tenerétur, magnas eas et admirándas putábat,
+        multúmque in eis labóris et sollicitúdinis insumébat, magníficas ædificándo domos, copiósum
+        coacervándo aurum, congregándo cantórum choros, vária génera ministrórum mensæ et popínæ,
+        quæréndo ánimæ suæ voluptátem ab hortórum et córporum formosórum grátia, et omnem, ut ita
+        dicam, oblectatiónis et refrigérii viam sectándo.
+
+
+        At ubi inde ad se revérsus, et quasi ex umbrósa quadam abýsso ad lumen veræ sapiéntiæ
+        respícere váluit, tunc sublímem illam et cælis dignam emísit vocem: Vánitas vanitátum, dicens,
+        et ómnia vánitas. Hanc et vos, et hac sublimiórem, si voluéritis, efferétis senténtiam de
+        intempestíva hac voluptáte, si aliquantísper a mala consuetúdine vos sequestravéritis.
+
+
+        Quamvis autem a Salomóne sǽculis superióribus non tam multa sapiéntiæ exigebátur diligéntia:
+        neque enim delícias lex vetus prohibébat, neque áliis frui supervácuis dicébat vanum: áttamen
+        et sic se habéntibus rebus, in ipsis contuéri licébit, quam viles et vanitáti obnóxiæ res sint.
+        Nos vero ad majórem vocáti vitam, et ad excelléntius fastígium ascéndimus, et in majóribus
+        exercémur palǽstris: et quid áliud, quam quod, sicut supérnæ virtútes intellectuáles et
+        incorpóreæ illæ, vitam institúere jubémur?
+      en: >-
+        While Solomon was given up to the lust of the world, he deemed the same a great and noble
+        pursuit, and expended thereon great labour and care. He built magnificent palaces, he heaped up
+        gold in plenty, he gathered together choirs of singers, and all sorts of servants to minister
+        to the luxury of his table and of his fare. He sought enjoyment for his heart from the charm of
+        gardens and of fair bodies. In short, he gave himself up to the study of all kinds of pleasure
+        and recreation.
+
+
+        But when he came to himself again, and was once more able, as it were, out of that dark pit, to
+        look upon the light of true wisdom, he uttered that saying, so high, so worthy of heaven:
+        "Vanity of vanities; all is vanity." And ye also, if ever ye will shake yourselves clear of your
+        debasing habit, will utter this cry, and an higher cry than this, as ye turn from your untimely
+        indulgences.
+
+
+        The ages that had rolled before the time of Solomon had not left to his own so precious an
+        inheritance of wisdom as those which have preceded us have left to us; the old law did not
+        forbid these indulgences, nor pronounce it folly to enjoy other idle luxuries, and yet, even
+        with matters so, we can see how low, how worthless, such things be. As for us, we are called to
+        a higher life, we ascend to a nobler stand-point, and brace ourselves in a manlier school, and
+        why, but because we are bidden to strive for a life like the life of the spiritual and
+        bodiless powers.
+    responsory:
+      la: "Da mihi, Dómine, sédium tuárum assistrícem sapiéntiam, et noli me reprobáre a púeris tuis: * Quóniam servus tuus sum ego, et fílius ancíllæ tuæ.\nV. Mitte illam de sede magnitúdinis tuæ, ut mecum sit et mecum labóret.\nR. Quóniam servus tuus sum ego, et fílius ancíllæ tuæ."
+      en: "Give me wisdom, O Lord, that sitteth by thy throne, and reject me not from among thy children. * For I am thy servant and son of thine handmaid.\nV. O send her out from the throne of thy glory, to be with me and to labour with me.\nR. For I am thy servant and son of thine handmaid."
+    status: { la: verified, en: verified }

src/data/propers/nocturn-readings/month-week-083.yml

@@ -0,0 +1,66 @@
+# Matins Nocturn 2 for "3rd Sunday of August" (Tempora/083-0.txt) — see
+# month-week-081.yml's header for the id scheme. Responsory reuses 081's
+# own Responsory4 (source's own cross-reference).
+id: month-week-083
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "St. Ambrose, Bishop of Milan, De Officiis, Book 1, ch. 28-29"
+    text:
+      la: >-
+        Magnus justítiæ splendor, quæ áliis pótius nata quam sibi, communitátem et societátem nostram
+        ádjuvat, excelsitátem tenet, ut suo judício ómnia subjécta hábeat, opem áliis ferat, pecúniam
+        cónferat, offícia non ábnuat, perícula suscípiat aliéna. Quis non cúperet hanc virtútis arcem
+        tenére, nisi prima avarítia infirmáret atque inflécteret tantæ virtútis vigórem? Etenim dum
+        augére opes, aggregáre pecúnias, occupáre terras possessiónibus cúpimus, præstáre divítiis;
+        justítiæ formam exúimus, beneficéntiam commúnem amíttimus.
+
+
+        Quanta autem justítia sit, ex hoc intélligi potest, quod nec locis, nec persónis, nec
+        tempóribus excípitur, quæ étiam hóstibus reservátur: ut si constitútus sit cum hoste aut locus
+        aut dies prǽlio, advérsus justítiam putétur aut loco præveníre aut témpore. Interest enim utrum
+        áliquis pugna áliqua et conflíctu gravi capiátur, an superióre grátia, vel áliquo evéntu. Si
+        ergo in bello justítia valet, quanto magis in pace servánda est?
+
+
+        Fundaméntum ergo est justítiæ fides. Justórum enim corda meditántur fidem: et qui se justus
+        accúsat, justítiam supra fidem cóllocat. Nam tunc justítia ejus appáret, si vera fateátur.
+        Dénique et Dóminus per Isaíam: Ecce, inquit, mitto lápidem in fundaméntum Sion: id est, Christum
+        in fundaméntum Ecclésiæ. Fides enim ómnium Christus: Ecclésia autem quædam forma justítiæ est,
+        commúne jus ómnium: in commúne orat, in commúne operátur, in commúne tentátur. Dénique qui
+        seípsum sibi ábnegat, ipse justus, ipse dignus Christo est. Ideo et Paulus fundaméntum pósuit
+        Christum, ut supra eum ópera justítiæ locarémus, quia fides fundaméntum est.
+      en: >-
+        Great is the glory of justice. She liveth for others rather than for herself. By her our
+        commonwealth and fellowship are holpen. She holdeth such a pre-eminence that all things are
+        subject unto her judgment. She helpeth others. She giveth wealth. She refuseth not to labour.
+        She taketh upon her the dangers of others. Who would not desire to hold this castle of power
+        and courage, if the covetousness of our first parents had not weakened and distorted the
+        strength of our nerve? But so it is, that, while we are fain to increase wealth, to put by
+        money, to add lands to our possessions, or to make show of our abundance, we put off the image
+        of justice, and lose charity toward our brethren.
+
+
+        How far-spreading is the field of justice appeareth by this, that there is excepted therefrom
+        no place, person, or time — nay, she hath to do even as regards enemies, for if one be agreed
+        with his enemy of a certain place, or day for battle, it should be deemed unjust to fall on him
+        beforehand, at some other place, or time. For it is a very different thing, whether one get the
+        better of another in a hard fight, or by skill, or by accident. If therefore in war justice
+        hath place, how much more is she to be observed in time of peace?
+
+
+        Honour is the foundation of justice. The thoughts in the hearts of just men are honourable
+        thoughts, and when the just man accuseth himself, it is honour that bringeth him to that just
+        deed. Then is his justice made manifest by his honourable avowal. The Lord saith by Isaiah,
+        "Behold, I lay in Zion a foundation-stone" (28:16), that is to say, He giveth Christ unto the
+        Church to be her foundation. Christ is the true honour for all men, and the Church is as it
+        were a figure of justice, being a commonwealth wherein all have rights, and which worketh as
+        one, and suffereth as one. Whosoever denieth himself, the same is just, and worthy of Christ.
+        Therefore also Paul saith, "Other foundation can no man lay than that is laid, which is Jesus
+        Christ" (1 Cor. 3:11), and upon that foundation is it, that every building of justice must be
+        raised. For the spirit of Christ is the true spirit of honour, which is the foundation whereon
+        justice resteth.
+    responsory:
+      la: "Da mihi, Dómine, sédium tuárum assistrícem sapiéntiam, et noli me reprobáre a púeris tuis: * Quóniam servus tuus sum ego, et fílius ancíllæ tuæ.\nV. Mitte illam de sede magnitúdinis tuæ, ut mecum sit et mecum labóret.\nR. Quóniam servus tuus sum ego, et fílius ancíllæ tuæ."
+      en: "Give me wisdom, O Lord, that sitteth by thy throne, and reject me not from among thy children. * For I am thy servant and son of thine handmaid.\nV. O send her out from the throne of thy glory, to be with me and to labour with me.\nR. For I am thy servant and son of thine handmaid."
+    status: { la: verified, en: verified }

src/data/propers/nocturn-readings/month-week-084.yml

@@ -0,0 +1,75 @@
+# Matins Nocturn 2 for "4th Sunday of August" (Tempora/084-0.txt) — see
+# month-week-081.yml's header for the id scheme. Responsory reuses 081's
+# own Responsory4 (source's own cross-reference).
+id: month-week-084
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "St. Gregory the Great, Moralia in Job, Book 1, ch. 10"
+    text:
+      la: >-
+        Sunt nonnúlli qui vitam suam négligunt et, dum transitória áppetunt, dum ætérna vel non
+        intélligunt, vel intellécta contémnunt, nec dolórem séntiunt, nec habére consílium sciunt;
+        cumque supérna quæ amisérunt, non consíderant, esse se (heu míseri) in bonis felíces putant.
+        Nequáquam enim ad veritátis lucem, cui cónditi fúerant, mentis óculos érigunt; nequáquam ad
+        contemplatiónem pátriæ ætérnæ desidérii áciem tendunt; sed semetípsos in his, ad quæ projécti
+        sunt, deseréntes, vice pátriæ díligunt exsílium quod patiúntur, et in cæcitáte quam tólerant,
+        quasi in claritáte lúminis exsúltant.
+
+
+        At contra, electórum mentes, dum transitória cuncta nulla esse conspíciunt, ad quæ sint cónditæ
+        exquírunt: cumque eórum satisfactióni nihil extra Deum súfficit, ipsa inquisitiónis
+        exercitatióne fatigáta illórum cogitátio, in Conditóris sui spe et contemplatióne requiéscit,
+        supérnis intérseri cívibus áppetit; et unusquísque eórum adhuc in mundo córpore pósitus, mente
+        tamen extra mundum surgit: ærúmnam exsílii, quam tólerat, deplórat, et ad sublímem pátriam
+        incessántibus se amóris stímulis éxcitat. Cum ergo dolens videt, quam sit ætérnum quod pérdidit,
+        ínvenit salúbre consílium, temporále hoc despícere quod percúrrit: et quo magis crescit
+        consílii sciéntia ut peritúra déserat, eo augétur dolor, quod necdum ad mansúra pertíngat.
+
+
+        Intuéndum quoque est, quod nullus dolor mentis sit in actióne præcipitatiónis. Qui enim sine
+        consíliis vivunt, qui seípsos rerum evéntibus præcípites déserunt, nullo ínterim cogitatiónum
+        dolóre fatigántur. Nam qui solérter in vitæ consílio figit mentem, caute sese in omni actióne
+        circumspiciéndo consíderat; et ne ex re quæ ágitur, repentínus finis adversúsque surrípiat,
+        hunc prius mólliter pósito pede cogitatiónis palpat: pensat, ne ab his quæ agénda sunt,
+        præpédiat formído; ne in his quæ differénda sunt, præcipitátio impéllat; ne prava per
+        concupiscéntiam apérto bello súperent; ne recta per inánem glóriam insidiándo supplántent.
+      en: >-
+        Some there are who are careless concerning their true life, greedy of the things which pass
+        away, but as to the things which are eternal, either understand them not, or, understanding
+        them, holding them to be but of little moment, feel no sorrow, nor know how to take wise
+        advice, and, in forgetfulness of the heavenly possessions which they have lost, they deem
+        themselves (alas, poor wretches) happy in their goods. They lift not up their eyes to the light
+        of truth for which they were created; no keen desire ever maketh them to cast a longing look
+        toward the everlasting Fatherland. Leaving alone the chief end for which they were made, they
+        fix their affections upon the exile which they are enduring, instead of upon their home, and
+        make merry in the blindness which they are suffering, as though it were glorious day-light.
+
+
+        But, on the other hand, the understandings of the elect, while they apprehend the things which
+        pass away, perceive them to be indeed nothings, and work towards grasping the true end to which
+        they were created, and since nothing outside God satisfieth them, their thought, wearied by the
+        intensity of speculation, findeth rest in the hope for, and the contemplation of, their Maker.
+        They are fain to take their place among the citizens above, and each one of them, although
+        still placed in the world as concerns his body, doth yet in heart and mind ascend above the
+        world. They bemoan the hardships of the exile which they are enduring, and rouse themselves by
+        the constant pricking of their love, to look to their Fatherland above. When therefore such an
+        one seeth with grief that by sin he hath lost an eternal inheritance, he findeth this healthy
+        counsel, to reckon but lightly the things of time through which he is passing, and as the
+        riper groweth his wise course that he hath chosen, the deeper groweth his sorrow that he hath
+        not yet attained unto the things which endure.
+
+
+        We must also realise that they who are headlong in their courses feel not sorrow of heart. They
+        that live without thought, who leave themselves recklessly to the guidance of events, escape
+        the weariness of thought. He that ordereth his life by prudent consideration looketh carefully
+        around him before each thing that he doth, and, like a man that, before advancing on an
+        uncertain way, trieth the ground with his foot, so he taketh thought beforehand, lest some
+        sudden and evil thing should happen to him; he considereth whether that which he hath a mind to
+        do is not forbidden to him by caution, whether he be not too hasty about things which were
+        better put off to another season, lest evil should overcome him by open attack upon his lusts,
+        or even good undo him by the in-bringing of vain glory.
+    responsory:
+      la: "Da mihi, Dómine, sédium tuárum assistrícem sapiéntiam, et noli me reprobáre a púeris tuis: * Quóniam servus tuus sum ego, et fílius ancíllæ tuæ.\nV. Mitte illam de sede magnitúdinis tuæ, ut mecum sit et mecum labóret.\nR. Quóniam servus tuus sum ego, et fílius ancíllæ tuæ."
+      en: "Give me wisdom, O Lord, that sitteth by thy throne, and reject me not from among thy children. * For I am thy servant and son of thine handmaid.\nV. O send her out from the throne of thy glory, to be with me and to labour with me.\nR. For I am thy servant and son of thine handmaid."
+    status: { la: verified, en: verified }

src/data/propers/nocturn-readings/month-week-085.yml

@@ -0,0 +1,67 @@
+# Matins Nocturn 2 for "5th Sunday of August" (Tempora/085-0.txt) — see
+# month-week-081.yml's header for the id scheme. Responsory reuses 081's
+# own Responsory4 (source's own cross-reference).
+id: month-week-085
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "St. John Chrysostom, Homily 22"
+    text:
+      la: >-
+        Ne tardes convérti ad Dóminum, et ne dífferas de die in diem; nescis enim quid paritúra sit
+        superventúra dies. Perículum enim et metus est in defferéndo; salus vero certa ac secúra, si
+        nulla sit dilátio. Virtútem ígitur cole: sic enim, licet júvenis moriáris, secúre discésseris:
+        quod si ad senectútem pervéneris, cum multa facilitáte et nulla moléstia e vita discédes;
+        duplicémque habébis festivitátem, et quod a vitæ malítia abstinúeris, et quod virtútem
+        colúeris. Ne dicas: Erit tempus, quando convérti licébit: verba enim hæc Deum valde exásperant.
+
+
+        Cur nam, cum ipse tibi ætérna sǽcula promísit, tu in præsénti vita laboráre non vis, quæ parva
+        et momentánea est; sed sic ignávus ac dissolútus agis, quasi hac breviórem áliam quamdam
+        inquíras? Nonne illæ quotidiánæ comessatiónes, nonne illæ mensæ, nonne scorta illa, nonne
+        theátra illa, nonne divítiæ illæ testántur inexplébilem malítiæ concupiscéntiam? Cógita bene,
+        quod quóties scortátus es, tóties condemnásti teípsum; peccátum enim ita se habet, ut mox atque
+        patrátum fúerit, senténtiam ferat judex.
+
+
+        Inebriátus es? ventri indulsísti? rapuísti? siste jam gradum: verte te in divérsum: confitére
+        Deo grátiam, quod non in médiis peccátis te ábstulit: ne quære áliud tibi prorogári tempus ut
+        male operéris. Multi dum male ac vitióse víverent, súbito periérunt et in maniféstam
+        damnatiónem abiérunt: time ne idem tibi áccidat. Sed multis, inquis, dedit Deus spátium, ut in
+        última senécta confiteréntur. Quid ígitur? numquid et tibi dábitur? Fortásse dabit, inquis. Cur
+        dicis, fortásse? Cóntigit aliquóties? Cógita quod de ánima delíberas: proínde étiam de
+        contrário cógita, et dic: Quid autem, si non det? Quid autem, si det, inquis? Esto, dat quidem
+        ipse: verúmtamen hoc illo cértius et utílius.
+      en: >-
+        Tarry not to turn thee to the Lord, yea, defer not thy repentance from day to day, for thou
+        knowest not what the morrow may bring forth. In delay there is danger and terror, but where
+        there is no delay, there health is safe and secure. Live well then, and, then, however young
+        thou diest, thou wilt die safely; and if thou come to old age thou wilt depart without vexation
+        or trouble; and thou wilt have a double happiness, in that thou wilt be leaving all the evils
+        of life, and in that thou hast lived well. Say not: There will be a time meet for repentance,
+        for such words as these do greatly rouse the anger of God.
+
+
+        Wherefore, since He hath promised thee eternal ages, wilt thou not work in this present life,
+        which is so short and so fleeting? Dost thou so idly and loosely carry thyself, as though the
+        life for which thou seekest were a shorter life than this? Do not daily feastings, daily
+        gluttonies, daily uncleanness, shows, and riches bear witness to the undying nature of sinful
+        cravings? Think it well over, that as often as thou dost commit uncleanness, thou dost damn
+        thyself, for this is the nature of sin: as soon as it is committed, the Judge's sentence is
+        uttered.
+
+
+        Hast thou been drunken? Hast thou over-eaten thyself? Hast thou stolen? Stop, and turn back:
+        thank the goodness of God, that He hath not taken thee away in the midst of thy sins; seek not
+        more time wherein to commit iniquity. Many have they been who have perished suddenly, in the
+        midst of bad and vicious lives, and have gone away to manifest damnation: have a fear lest the
+        same thing befall thee. But, thou sayest, they have been many to whom God hath given time, and
+        they have been to confession in their old age. What then? Is that a proof that it will be given
+        to thee? Perchance, sayest thou. Why sayest thou, Perchance? It befalleth sometimes. Bethink
+        thee that it is of thy soul thou art considering. Look at it the other way, and say: What if it
+        be not given? But, sayest thou, and what if it be? May it be so; it is true, it is among His
+        gifts; but nevertheless, this is the safer and the better way.
+    responsory:
+      la: "Da mihi, Dómine, sédium tuárum assistrícem sapiéntiam, et noli me reprobáre a púeris tuis: * Quóniam servus tuus sum ego, et fílius ancíllæ tuæ.\nV. Mitte illam de sede magnitúdinis tuæ, ut mecum sit et mecum labóret.\nR. Quóniam servus tuus sum ego, et fílius ancíllæ tuæ."
+      en: "Give me wisdom, O Lord, that sitteth by thy throne, and reject me not from among thy children. * For I am thy servant and son of thine handmaid.\nV. O send her out from the throne of thy glory, to be with me and to labour with me.\nR. For I am thy servant and son of thine handmaid."
+    status: { la: verified, en: verified }

src/data/propers/nocturn-readings/month-week-091.yml

@@ -0,0 +1,67 @@
+# Matins Nocturn 2 for "1st Sunday of September" (Tempora/091-0.txt) — see
+# month-week-081.yml's header for the id scheme. Own Responsory4 (not a
+# cross-reference).
+id: month-week-091
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "St. Gregory the Great, Moralia in Job, Book 2, ch. 1"
+    text:
+      la: >-
+        Scriptúra sacra mentis óculis quasi quoddam spéculum oppónitur, ut intérna nostra fácies in
+        ipsa videátur. Ibi étenim fœda, ibi pulchra nostra cognóscimus: ibi sentímus quantum profícimus,
+        ibi a proféctu quam longe distámus. Narrat autem gesta Sanctórum, et ad imitatiónem corda
+        próvocat infirmórum; dumque illórum victrícia facta commémorat, contra vitiórum prǽlia, debília
+        nostra confírmat: fitque verbis illíus, ut eo mens minus inter certámina trépidet, quo ante se
+        pósitos tot virórum fórtium triúmphos videt.
+
+
+        Nonnúmquam vero non solum nobis eórum virtútes ásserit, sed étiam casus innotéscit; ut et in
+        victória fórtium, quod imitándo arrípere, et rursum videámus in lápsibus quid debeámus timére.
+        Ecce enim Job descríbitur tentatióne auctus, sed David tentatióne prostrátus; ut et majórum
+        virtus spem nostram fóveat, et majórum casus ad cautélam nos humilitátis accíngat: quátenus dum
+        illa gaudéntes súblevant, ista metuéntes premant; et audiéntis ánimus illinc spei fidúcia, hinc
+        humilitáte timóris erudítus, nec temeritáte supérbiat, quia formídine prémitur; nec pressus
+        timóre despéret, quia ad spei fidúciam virtútis exémplo roborátur.
+
+
+        Vir erat in terra Hus, nómine Job. Idcírco sanctus vir ubi habitáverit dícitur, ut ejus méritum
+        virtútis exprimátur. Hus namque quis nésciat quod sit in terra Gentílium? Gentílitas autem eo
+        obligáta vítiis éxstitit, quo cognitiónem sui Conditóris ignorávit. Dicátur ítaque ubi
+        habitáverit; ut hoc ejus láudibus profíciat, quod bonus inter malos fuit. Neque enim valde
+        laudábile est, bonum esse cum bonis, sed bonum esse cum malis. Sicut enim gravióris culpæ est,
+        inter bonus bonum non esse; ita imménsi est præcónii, bonum étiam inter malos exstitísse.
+      en: >-
+        The Holy Scripture is put before the eyes of our mind somewhat after the fashion of a
+        looking-glass, that we may see therein the aspect of our inward man. Therein we see what are
+        our unsightly, and what our comely traits; thereby we judge how we are growing, and how far yet
+        we are from fullness of stature. The Holy Scripture telleth of the doings of the Saints, and
+        stirreth up the heart of us weaklings to follow them. While it maketh memorial of their
+        victorious deeds, it strengtheneth our frailty to strive against sin. And so by the words of
+        the Scripture it cometh to pass that the soul trembleth less at the battle, for that she seeth
+        how many times the enemies before her have been beaten by brave men.
+
+
+        And sometimes the Scripture showeth unto us, not only how the Saints fought bravely, but also
+        how they fell, that we may see by the example of the mighty, not only what weapons we must
+        take, if we would conquer, but also what snares we must keep clear of, if we would avoid
+        falling. For example, here is Job on the one hand, waxing nobler under trial, and on the other
+        hand, David, tried, and failing utterly. And so the glory of the great strengtheneth our hope,
+        and the backsliding of the same doth stir us up to be watchful and lowly, the one cheering us
+        with gladness, and the other putting us on our guard through fear, so that the soul of him
+        which heareth of these things may by the one gain sure and certain hope, and by the other
+        fearfulness and watchfulness, and so neither be rashly puffed up, nor hopelessly cast down.
+
+
+        There was a man in the land of Uz, whose name was Job. We are told where this holy man lived,
+        that thereby we may gauge the worth of his bravery. Who knoweth not that Uz is a place in the
+        countries of the Gentiles? The Gentile world had been so degraded and corrupted by sin, that
+        they had ceased to know that they had a Maker. Therefore is it told us where Job dwelt, that it
+        may redound to his praise that he was good in the midst of the wicked. It is not very
+        praiseworthy to be good among the good, but to be good among the bad. For even as it is more
+        grievous to be bad among the good, so is it right praiseworthy to have remained good among the
+        bad.
+    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 }

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 }

src/data/propers/nocturn-readings/month-week-093.yml

@@ -0,0 +1,71 @@
+# Matins Nocturn 2 for "3rd Sunday of September" (Tempora/093-0.txt) — see
+# month-week-081.yml's header for the id scheme. Own Responsory4 (not a
+# cross-reference) — a September-Ember homily, distinct from
+# calendar/ember-days.ts's own September Ember day content (that covers
+# the Wed/Fri/Sat feria offices themselves, this is the governing Sunday's
+# own Matins reading).
+id: month-week-093
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "St. Leo the Great, Sermon 9, On the September Fast"
+    text:
+      la: >-
+        Scio quidem, dilectíssimi, plúrimos vestrum ita in iis, quæ ad observántiam christiánæ fídei
+        pértinent, esse devótos, ut nostris cohortatiónibus non indígeant admonéri. Quod enim dudum et
+        tradítio decrévit, et consuetúdo firmávit; nec erudítio ignórat, nec píetas prætermíttit. Sed
+        quia sacerdotális offícii est, erga omnes Ecclésiæ fílios curam habére commúnem, in id quod et
+        rúdibus prosit et doctis, quos simul dilígimus, páriter incitámus; ut jejúnium, quod nobis
+        séptimi mensis recúrsus indícit, fide álacri per castigatiónem ánimi et córporis celebrémus.
+
+
+        Ideo enim ipsa continéntiæ observántia quátuor est assignáta tempóribus, ut in idípsum totíus
+        anni redeúnte decúrsu, cognoscerémus nos indesinénter purificatiónibus indigére; sempérque
+        esse niténdum, dum hujus vitæ varietáte jactámur, ut peccátum, quod fragilitáte carnis et
+        cupiditátum pollutióne contráhitur, jejúniis atque eleemósynis deleátur. Esuriámus páululum,
+        dilectíssimi, et aliquántulum, quod juvándis possit prodésse paupéribus, nostræ consuetúdini
+        subtrahámus.
+
+
+        Delectétur consciéntia benignórum frúctibus largitátis: et gáudia tríbuens, quo es
+        lætificándus, accípies. Diléctio próximi, diléctio Dei est, qui plenitúdinem legis et
+        prophetárum in hac géminæ caritátis unitáte constítuit; ut nemo ambígeret, Deo se offérre, quod
+        hómini contulísset, dicénte Dómino Salvatóre, cum de aléndis juvandísque paupéribus loquerétur:
+        Quod uni eórum fecístis, mihi fecístis. Quarta ígitur et sexta féria jejunémus; sábbato vero
+        apud beátum Petrum Apóstolum vigílias celebrémus: cujus nos méritis et oratiónibus crédimus
+        adjuvándos, ut misericórdi Deo jejúnio nostro et devotióne placeámus.
+      en: >-
+        Well do I know, dearly beloved, that many of you are fervent in your observance of all those
+        practices which belong to the Christian Faith, so that ye have no need to be admonished by our
+        exhortations. For what tradition hath laid down, and custom well established, is neither
+        unknown to the learned nor neglected by the devout. But because it appertaineth to the priestly
+        office to exercise the same general care over all the Church's children in all such matters as
+        be profitable alike to the learned and to the simple (both of whom are equally dear to us), we
+        do now exhort the both of you to celebrate, with lively faith, and all due discipline of soul
+        and body, the Quarterly Fast, which the seventh month [that is, September] doth once again
+        bring to us in its yearly round.
+
+
+        The Ember Days of fasting are appointed to the four seasons, in order that their quarterly
+        recurrence in the course of the year may teach us how unceasingly we need to be purified, and
+        how, as long as we are tossed about by the changes and chances of this life, we need through
+        fasting and alms-deeds to be cleansed from the stain of that sin which we have contracted by
+        the frailty of our flesh and our concupiscence. Let us diminish a little, beloved, what we are
+        accustomed to use for ourselves, in order that we have somewhat more to use for the relief of
+        the poor and needy.
+
+
+        The conscience of the generous can thus be made glad by the fruits of their own liberality.
+        Whilst thou art giving happiness thou shalt receive joy. Thy love for thy neighbor is a unity
+        with thy love for God; and he hath taught us that in the unity of this twofold charity is to be
+        found the fulfillment of all the Law and the Prophets. Further, if anyone doubt that what is
+        given to man is offered to God, we have the saying of our Lord and Saviour, when he spake of
+        feeding and helping the poor: Inasmuch as ye have done it unto one of the least of these, my
+        brethren, ye have done it unto me. Wherefore, let us fast on Ember Wednesday and Friday; and on
+        Ember Saturday let us also keep vigil at the shrine of blessed Peter the Apostle; by whose
+        merits and prayers we believe that we shall be aided, so that we may please our merciful God in
+        our fasting and prayer.
+    responsory:
+      la: "Sufficiébat nobis paupértas nostra, ut divítiæ computaréntur: numquam fuísset pecúnia ipsa, pro qua misísti fílium nostrum, * Báculum senectútis nostræ!\nV. Heu me, fili mi, ut quid te mísimus peregrinári, lumen oculórum nostrórum?\nR. Báculum senectútis nostræ!"
+      en: "Our poverty was enough for us, that it might have been accounted riches. O that the money had never been, for which thou hast sent away our son, * The staff of our old age.\nV. Alas, my son, wherefore have we sent thee wandering, even thee, the light of our eyes?\nR. The staff of our old age."
+    status: { la: verified, en: verified }

src/data/propers/nocturn-readings/month-week-094.yml

@@ -0,0 +1,62 @@
+# Matins Nocturn 2 for "4th Sunday of September" (Tempora/094-0.txt) — see
+# month-week-081.yml's header for the id scheme. Own Responsory4 (not a
+# cross-reference).
+id: month-week-094
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "St. Ambrose, Bishop of Milan, De Elia et Ieiunio, ch. 9"
+    text:
+      la: >-
+        Poténtes vinum prohibéntur bíbere, ne, cum bíberint, obliviscántur sapiéntiam. Dénique bibébant
+        vinum in ebrietáte poténtes, qui Holoférni príncipi milítiæ regis Assyriórum se trádere
+        gestiébant; sed non bibébant fémina Judith, jejúnans ómnibus diébus viduitátis suæ, præter
+        festórum diérum solemnitátes. His armis muníta procéssit et omnem Assyriórum circumvénit
+        exércitum. Sóbrii vigóre consílii ábstulit Holoférnis caput, servávit pudicítiam, victóriam
+        reportávit.
+
+
+        Hæc enim succíncta jejúnio in castris prætendébat aliénis; ille vino sepúltus jacébat, ut ictum
+        vúlneris sentíre non posset. Ítaque uníus mulíeris jejúnium innúmeros stravit exércitus
+        Assyriórum. Esther quoque púlchrior facta est jejúnio; Dóminus enim grátiam sóbriæ mentis
+        augébat. Omne genus suum, id est, totum pópulum Judæórum a persecutiónis acerbitáte liberávit,
+        ita ut regem sibi fáceret esse subjéctum.
+
+
+        Itaque illa, quæ tríduo jejunávit contínuo, et corpus suum aqua lavit, plus plácuit, et
+        vindíctam rétulit. Aman autem, dum se regáli jactat convívio, inter ipsa vina pœnam suæ
+        ebrietátis exsólvit. Est ergo jejúnium reconciliatiónis sacrifícium, virtútis increméntum, quod
+        fecit étiam féminas fortióres augménto grátiæ. Jejúnium nescit fæneratórem, non sortem fǽnoris
+        novit: non rédolet usúras mensa jejunántium. Etiam ipsis jejúnium convíviis dat grátiam:
+        dulcióres post famem épulæ fiunt, quæ assiduitáte fastídio sunt, et diutúrna continuatióne
+        viléscunt. Condiméntum cibi jejúnium est: quanto avídior appeténtia, tanto esca jucúndior.
+      en: >-
+        It is not for kings to drink wine, nor for princes strong drink, lest they drink and forget the
+        law. (Prov. 31:5.) The rulers drank wine even unto drunkenness, who planned to deliver
+        themselves into the hand of Holofernes, captain of the host of the King of the Assyrians; but
+        the woman Judith drank not, who fasted all the days of her widowhood, saving the solemn
+        Feast-days. She went forth in the harness of this abstinence, and over-reached the whole army
+        of the Assyrians. By the clear thought of her soberness she took away the head of Holofernes,
+        kept her chastity, and carried off the victory.
+
+
+        Armed with fasting, she entered the camp of the strangers; he lay soaked in wine, so that he
+        could not feel the blow that slew him. And thus the fast of one woman overthrew the countless
+        armies of the Assyrians. Esther also became fairer by fasting, for the Lord gave favour unto
+        her for her soberness. She delivered all her nation, that is, the whole people of the Jews, from
+        the fierceness of persecution, so that she brought down the King himself under her will.
+
+
+        Thus also she who fasted three days, and washed her body with water, found greater favour, and
+        obtained vengeance, whereas Haman, who boasted himself at the King's table, paid the penalty of
+        his drunkenness, even while yet he was in his cups. Fasting, therefore, is a sacrifice of
+        reconciliation, a means of strength, whereby in the might of grace, women wax manful. Fasting
+        knoweth not usury, nor the gain of the usurer; the faster's table smelleth not of usury, but the
+        fast itself giveth favour to them that sit at meat. A banquet is all the pleasanter after
+        hunger, whereas by constant use it becometh unattractive, and when it is long carried on cometh
+        to be lightly esteemed. Fasting is a good sauce for meat. The keener the appetite, the more
+        toothsome the food.
+    responsory:
+      la: "Nos álium Deum nescímus præter Dóminum, in quo sperámus: * Qui non déspicit nos, nec ámovet salútem suam a génere nostro.\nV. Indulgéntiam ipsíus fusis lácrimis postulémus, et humiliémus illi ánimas nostras.\nR. Qui non déspicit nos, nec ámovet salútem suam a génere nostro."
+      en: "We know no strange God before the Lord. In Him we trust. * He despiseth us not, neither putteth He away His salvation from our nation.\nV. His mercy let us seek with tears, and humble our souls before Him.\nR. He despiseth us not, neither putteth He away His salvation from our nation."
+    status: { la: verified, en: verified }

src/data/propers/nocturn-readings/month-week-095.yml

@@ -0,0 +1,63 @@
+# Matins Nocturn 2 for "5th Sunday of September" (Tempora/095-0.txt) — see
+# month-week-081.yml's header for the id scheme. Own Responsory4 (not a
+# cross-reference).
+id: month-week-095
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "St. Ambrose, Bishop of Milan, De Officiis, Book 3, ch. 15-16"
+    text:
+      la: >-
+        Quid Esther regína, nonne ut pópulum suum perículo erúeret (quod erat decórum atque honéstum)
+        morti se óbtulit, nec immítis regis trepidávit furórem? Ipse quoque rex Persárum, ferox atque
+        túmido corde, tamen decórum judicávit índici insidiárum, quæ sibi parátæ forent, grátiam
+        repræsentáre, populúmque líberum a servitúte erípere, erúere neci, nec párcere neci ejus, qui
+        tam indecóra suasísset. Dénique quem secúndum a se, ac præcípuum inter omnes amícos habéret,
+        cruci trádidit, quod dehonestátum se ejus frauduléntis consíliis animadvertísset.
+
+
+        Ea enim amicítia probábilis, quæ honestátem tuétur, præferénda sane ópibus, honóribus,
+        potestátibus; honestáti vero præférri non solet, sed honestátem sequi. Qualis fuit Jónathæ, qui
+        pro pietáte nec offénsam patris, nec salútis perículum refugiébat. Qualis fuit Achímelech, qui
+        pro hospitális grátiæ offíciis necem pótius sibi, quam proditiónem fugiéntis amíci, subeúndam
+        arbitrabátur. Nihil ígitur præferéndum honestáti; quæ tamen ne amicítiæ stúdio prætereátur,
+        étiam hoc Scriptúra ádmonet.
+
+
+        Sunt enim plerǽque philosophórum quæstiónes: Utrum amíci causa quisquam contra pátriam
+        sentíre necne débeat, ut amíco obédiat: utrum opórteat ut fidem déserat, dum indúlget atque
+        inténdit amíci commoditátibus. Et Scriptúra quidem ait: Clava, et gládius, et sagítta ferráta,
+        sic homo est testimónium dans falsum advérsus amícum suum. Sed consídera quid ástruat. Non
+        testimónium reprehéndit dictum in amícum, sed falsum testimónium. Quid enim si Dei causa, quid
+        si pátriæ, cogátur áliquis dícere testimónium? Numquid præponderáre debet amicítia religióni,
+        præponderáre caritáti vítium?
+      en: >-
+        What did Queen Esther? Did she not, to save her people from danger (a beautiful and noble
+        object) put herself in jeopardy of death, and face the anger of the cruel King? The King of the
+        Persians, cruel and violent as he was, nevertheless thought it seemly to show grace unto him
+        that told him of the plot that was made against him, to free the people from bondage, and to
+        deliver them from death, but not to spare him that had persuaded such iniquity. In the end he
+        sent to the gallows him whom he had held second only to himself, and chiefest among all his
+        friends, because he found himself dishonoured through his false counsels.
+
+
+        That true friendship, which careth for honour, careth less for riches, or dignities, or power
+        than for itself, but for honour before itself. Such was the friendship of Jonathan, which
+        caused him to risk the anger of his father, and danger to himself. Such was the friendship of
+        Achimelech, who chose to earn death for himself by giving relief to David, rather than to
+        betray the outlaw. But before honour nothing is to be put, and friendship must not be allowed
+        to outrun it, even as we are warned by the Scriptures.
+
+
+        The Philosophers have started diverse questions: whether friendship can, or cannot, justify
+        disloyalty to a man's own country; whether friendship can, or cannot, justify serving a friend
+        at the cost of breach of faith. Scripture indeed saith, "A man that beareth false witness
+        against his neighbour, is a maul, and a sword, and a sharp arrow." (Prov. 25:18.) But mark that
+        what is here condemned is not witness by itself, but false witness. How if a man be compelled
+        to give such witness, for the sake of God or for the sake of his country? Ought friendship to
+        outweigh religion? Is not to say this, as much as to say that a sinful weakness is to outweigh
+        a duty?
+    responsory:
+      la: "Meménto mei, Dómine Deus, in bonum: * Et ne déleas miseratiónes meas, quas feci in domo Dei mei et in cæremóniis ejus.\nV. Recordáre mei, Dómine, Deus meus.\nR. Et ne déleas miseratiónes meas, quas feci in domo Dei mei et in cæremóniis ejus."
+      en: "Remember me for good, O Lord God, * And put not away my works of mercy, which I have wrought in the house of my God, and in the times of His solemn rites.\nV. Remember me, O Lord my God.\nR. And put not away my works of mercy, which I have wrought in the house of my God, and in the times of His solemn rites."
+    status: { la: verified, en: verified }

src/data/propers/nocturn-readings/month-week-101.yml

@@ -0,0 +1,77 @@
+# Matins Nocturn 2 for "1st Sunday of October" (Tempora/101-0.txt) — see
+# month-week-081.yml's header for the id scheme. Own Responsory4 (not a
+# cross-reference).
+id: month-week-101
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "St. Ambrose, Bishop of Milan, De Officiis, Book 1, ch. 40"
+    text:
+      la: >-
+        Fortásse áliquos béllica defíxos glória tenet, ut putent solam esse præliárem fortitúdinem; et
+        ídeo me ad ista deflexísse, quia illa nostris déforet. Quam fortis Jesus Nave, ut uno prǽlio
+        quinque reges captos stérneret cum pópulis suis! Deínde cum advérsum Gabaonítas urgéret
+        prǽlium, et vererétur ne nox impedíret victóriam, magnitúdine mentis et fídei clamávit: Stet
+        sol, et stetit, donec victória consummarétur. Gédeon in trecéntis viris de ingénti pópulo et
+        acérbo hoste revéxit triúmphum. Jónathas adoléscens virtútem magnam fecit in prǽlio.
+
+
+        Quid de Machabǽis loquar? Sed prius de pópulo dicam patrum; qui cum essent paráti ad
+        repugnándum pro templo Dei et pro legítimis suis, dolo hóstium die lacessíti sábbati, maluérunt
+        vulnéribus offérre nuda córpora, quam repugnáre, ne violárent sábbatum. Itaque omnes læti se
+        obtulérunt morti. Sed Machabǽi considerántes quod hoc exémplo gens omnis posset períre, sábbato
+        étiam, cum ipsi in bellum provocaréntur, ulti sunt innocéntium necem fratrum suórum. Unde
+        póstea stimulátus rex Antíochus, cum bellum accénderet per duces suos Lýsiam, Nicánorem,
+        Górgiam, ita cum Orientálibus suis et Assýriis attrítus est cópiis, ut quadragínta et octo
+        míllia in médio campi a tribus míllibus prosterneréntur.
+
+
+        Virtútem ducis Judæ Machabǽi de uno ejus mílite consideráte. Namque Eleázarus, cum
+        supereminéntem céteris elephántem loríca vestítum régia advérteret, arbitrátus quod in eo esset
+        rex, cursu cóncito in médium legiónis se prorúpit: et, abjécto clýpeo, utráque manu interficiébat,
+        donec perveníret ad béstiam, atque intrávit sub eam, et subjécto gládio interémit eam. Itaque
+        cadens béstia oppréssit Eleázarum, atque ita mórtuus est. Quanta ígitur virtus ánimi! primo, ut
+        mortem non timéret; deínde, ut circumfúsus legiónibus inimicórum, in confértos raperétur hostes,
+        médium penetráret agmen, et contémpta morte ferócior, abjécto clýpeo, utráque manu vulnerátæ
+        molem béstiæ subíret ac sustinéret: post infra ipsam succéderet, quo plenióri feríret ictu;
+        cujus ruína inclúsus magis quam oppréssus, suo est sepúltus triúmpho.
+      en: >-
+        There may perchance be some who are so blinded by the glory of war as to think there is no
+        valour but warlike valour, and that the reason why I have taken up other subjects is that among
+        us there is no warlike valour whereof to speak. But what was the valour of Josue the son of
+        Nun, when in one battle he laid low five nations, and took prisoners their kings? When he was
+        fighting against the Gibeonites, and feared lest the closing in of night should cut short his
+        victory, he cried aloud in the greatness of his mind and of his faith: "Sun, stand thou still
+        over against Gibeon, and thou, Moon, over against the valley of Ajalon" — and the sun stood
+        still, and the moon stayed, until the people had avenged themselves upon their enemies. (Josue
+        10:12-13.) Gideon, with three hundred men, won the victory over the vast people, and the savage
+        enemy. The lad Jonathan waxed valiant in fight.
+
+
+        Shall I speak of the Maccabees? But before I speak of them, I will speak of their fathers, even
+        of them who, when they were ready to fight for the Temple of God and for their own rights, were
+        assailed by a trick of their enemies upon the Sabbath day, and were willing rather to offer
+        their bodies naked to the sword than to strike back again and break the Sabbath, and so they
+        gave themselves up gladly to death; but when the Maccabees bethought them that the whole nation
+        might thus perish, they avenged the innocent blood of their brethren even upon the Sabbath day
+        when they were provoked to battle, and afterward, when King Antiochus had been stirred up to
+        make war on them by his generals, even Lysias and Nicanor and Gorgias, he and his Eastern and
+        Assyrian forces were so crushed that forty and eight thousand were laid low on the field by
+        three thousand.
+
+
+        What was the valour of Judas the Maccabean leader we may judge by the type of one of his men.
+        When Eleazar saw an elephant bigger than the rest, and adorned with the King's harness, he
+        thought that the King was riding thereon, and he threw himself into the midst of the enemy, and
+        cast away his shield and slew on either hand until he was come to the beast, and ran underneath
+        it, and killed it with his sword, and so the beast fell upon Eleazar and crushed him, and he
+        died. What valour was here! To begin with, he feared not to die, and when the enemy surrounded
+        him he cast himself into the midst of their ranks, pierced their column, and becoming all the
+        fiercer through his mockery of death, he threw away his shield and upheld with both hands the
+        huge bulk of the wounded monster beneath which he had gone the better to spite it, so that when
+        he died with it he might well have been said not so much to be crushed as to be swallowed up in
+        victory.
+    responsory:
+      la: "Impetum inimicórum ne timuéritis: mémores estóte, quómodo salvi facti sunt patres nostri: * Et nunc clamémus in cælum et miserébitur nostri Deus noster.\nV. Mementóte mirabílium ejus, quæ fecit pharaóni et exercítui ejus in Mari Rubro.\nR. Et nunc clamémus in cælum et miserébitur nostri Deus noster."
+      en: "Be ye not afraid of the assault of the enemy; remember how our fathers were delivered. * Now, therefore, let us cry unto heaven, and our God will have mercy upon us.\nV. Remember His marvellous works that He hath done unto Pharaoh and his host in the Red Sea.\nR. Now, therefore, let us cry unto heaven, and our God will have mercy upon us."
+    status: { la: verified, en: verified }

src/data/propers/nocturn-readings/month-week-102.yml

@@ -0,0 +1,69 @@
+# Matins Nocturn 2 for "2nd Sunday of October" (Tempora/102-0.txt) — see
+# month-week-081.yml's header for the id scheme. Responsory reuses 101's
+# own Responsory4 (source's own cross-reference).
+id: month-week-102
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "St. Augustine, Bishop of Hippo, City of God, Book 18, ch. 45"
+    text:
+      la: >-
+        Posteáquam gens Judǽa cœpit non habére prophétas, proculdúbio detérior facta est, eo scílicet
+        témpore, quo se sperábat instauráto templo post captivitátem, quæ fuit in Babylónia, futúram
+        esse meliórem. Sic quippe intelligébat pópulus ille carnális, quod prænuntiátum est per Aggæum
+        prophétam dicéntem: Magna erit glória domus istíus novíssimæ, plus quam primæ. Quod de novo
+        testaménto dictum esse, paulo supérius demonstrávit, ubi ait apérte Christum promíttens: Et
+        movébo omnes gentes, et véniet Desiderátus cunctis Géntibus.
+
+
+        Tálibus enim eléctis Géntium, domus Dei ædificátur per Testaméntum novum lapídibus vivis, longe
+        gloriósior, quam templum illud fuit, quod a rege Salomóne constrúctum est, et post captivitátem
+        instaurátum. Propter hoc ergo nec prophétas ex illo témpore hábuit illa gens; sed multis
+        cládibus afflícta est ab alienígenis régibus, ipsísque Románis, ne hanc Aggæi prophetíam in
+        illa instauratióne templi opinarétur implétam. Non multo enim post, adveniénte Alexándro,
+        subjugáta est; quando, etsi nulla facta est vastátio, quóniam non sunt ausi ei resístere, et
+        ídeo placátum facíllime súbditi recepérunt; non erat tamen glória tanta domus illíus, quanta
+        fuit in suórum regum líbera potestáte.
+
+
+        Deínde Ptolemǽus Lagi fílius, post Alexándri mortem captívos inde in Ægýptum tránstulit, quos
+        ejus succéssor Ptolemǽus Philadélphus benevolentíssime inde dimísit: per quem factum est, ut
+        Septuagínta intérpretum Scriptúras haberémus. Deínde contríti sunt bellis, quæ in Machabæórum
+        libris explicántur. Post hæc capti a rege Alexandríæ Ptolemǽo qui est appellátus Epíphanes,
+        inde ab Antíocho rege Sýriæ multis et gravíssimis malis ad idóla colénda compúlsi:
+        templúmque ipsum replétum sacrílegis superstitiónibus Géntium, quod tamen dux eórum
+        strenuíssimus Judas, qui étiam Machabǽus dictus est, Antíochi dúcibus pulsis, ab omni illa
+        idololatríæ contaminatióne mundávit.
+      en: >-
+        The Jewish nation no doubt became worse after it ceased to have prophets, just at the very time
+        when, on the rebuilding of the temple after the captivity in Babylon, it hoped to become
+        better. For so, indeed, did that carnal people understand what was foretold by Haggai the
+        prophet, saying, The glory of this latter house shall be greater than that of the former. Now,
+        that this is said of the new testament, he showed a little above, where he says, evidently
+        promising Christ, And I will move all nations, and the desired One shall come to all nations.
+
+
+        For by such chosen ones of the nations there is built, through the new testament, with living
+        stones, a house of God far more glorious than that temple was which was constructed by king
+        Solomon, and rebuilt after the captivity. For this reason, then, that nation had no prophets
+        from that time, but was afflicted with many plagues by kings of alien race, and by the Romans
+        themselves, lest they should fancy that this prophecy of Haggai was fulfilled by that rebuilding
+        of the temple. For not long after, on the arrival of Alexander, it was subdued, when, although
+        there was no pillaging, because they dared not resist him, and thus, being very easily
+        subdued, received him peaceably, yet the glory of that house was not so great as it was when
+        under the free power of their own kings.
+
+
+        Then Ptolemy son of Lagus, after Alexander's death, carried them captive into Egypt. His
+        successor, Ptolemy Philadelphus, most benevolently dismissed them; and by him it was brought
+        about that we should have the Septuagint version of the Scriptures. Then they were crushed by
+        the wars which are explained in the books of the Maccabees. Afterward they were taken captive
+        by Ptolemy king of Alexandria, who was called Epiphanes. Then Antiochus king of Syria compelled
+        them by many and most grievous evils to worship idols, and filled the temple itself with the
+        sacrilegious superstitions of the Gentiles. Yet their most vigorous leader Judas, who is also
+        called Maccabæus, after beating the generals of Antiochus, cleansed it from all that defilement
+        of idolatry.
+    responsory:
+      la: "Impetum inimicórum ne timuéritis: mémores estóte, quómodo salvi facti sunt patres nostri: * Et nunc clamémus in cælum et miserébitur nostri Deus noster.\nV. Mementóte mirabílium ejus, quæ fecit pharaóni et exercítui ejus in Mari Rubro.\nR. Et nunc clamémus in cælum et miserébitur nostri Deus noster."
+      en: "Be ye not afraid of the assault of the enemy; remember how our fathers were delivered. * Now, therefore, let us cry unto heaven, and our God will have mercy upon us.\nV. Remember His marvellous works that He hath done unto Pharaoh and his host in the Red Sea.\nR. Now, therefore, let us cry unto heaven, and our God will have mercy upon us."
+    status: { la: verified, en: verified }

src/data/propers/nocturn-readings/month-week-103.yml

@@ -0,0 +1,69 @@
+# Matins Nocturn 2 for "3rd Sunday of October" (Tempora/103-0.txt) — see
+# month-week-081.yml's header for the id scheme. Responsory reuses 101's
+# own Responsory4 (source's own cross-reference).
+id: month-week-103
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "St. Ambrose, Bishop of Milan, De Officiis, Book 1, ch. 41"
+    text:
+      la: >-
+        Quia fortitúdo non solum secúndis rebus, sed étiam advérsis probátur, spectémus Judæ Machabǽi
+        éxitum. Is enim post victum Nicánorem, regis Demétrii ducem, secúrior advérsus vigínti míllia
+        exércitus regis, cum octingéntis viris bellum adórsus, voléntibus his cédere, ne multitúdine
+        opprimeréntur, gloriósam magis mortem quam turpem fugam suásit: Ne crimen, inquit, nostræ
+        relinquámus glóriæ. Ita commísso prǽlio, cum a primo ortu diéi in vésperam dimicarétur, dextrum
+        cornu, in quo validíssimam manum advértit hóstium, aggréssus fácile avértit. Sed dum fugiéntes
+        séquitur, a tergo vúlneri locum prǽbuit; ítaque gloriosiórem triúmphis mortem invénit.
+
+
+        Quid Jónatham fratrem ejus attéxam, qui cum parva manu advérsus exércitus régios pugnans,
+        desértus a suis et cum duóbus tantum relíctus, reparávit bellum, avértit hostem, fugitántes
+        suos ad societátem revocávit triúmphi? Habes fortitúdinem béllicam, in qua non medíocris
+        honésti ac decóri forma est, quod mortem servitúti prǽferat ac turpitúdini. Quid autem de
+        Mártyrum dicam passiónibus? Et ne lóngius evagémur, non minórem de supérbo rege Antíocho
+        Machabǽi púeri revexérunt triúmphum, quam paréntes próprii; síquidem illi armáti, isti sine
+        armis vicérunt.
+
+
+        Stetit invícta septem puerórum cohors, régiis cincta legiónibus: defecérunt supplícia,
+        cessérunt tortóres, non defecérunt Mártyres. Alius córium cápitis exútus, spéciem mutáverat,
+        virtútem áuxerat. Alius linguam jussus amputándam prómere, respóndit: Non solos Dóminus audit
+        loquéntes, qui audiébat Móysen tacéntem; plus audit tácitas cogitatiónes suórum, quam voces
+        ómnium. Linguæ flagéllum times, flagéllum sánguinis non times? Habet et sanguis vocem suam, qua
+        clamat ad Deum, sicut clamávit in Abel.
+      en: >-
+        As fortitude is proved not only by prosperity but also in adversity, let us now consider the
+        death of Judas Maccabæus. For he, after Nicanor, the general of King Demetrius, was defeated,
+        boldly engaged twenty thousand of the king's army with eight hundred men who were anxious to
+        retire for fear of being overcome by so great a multitude, but whom he persuaded to endure a
+        glorious death rather than to retire in disgraceful flight. "Let us not leave," he says, "any
+        stain upon our glory." Thus, then, engaging in battle after having fought from sunrise till
+        evening, he attacks and quickly drives back the right wing, where he sees the strongest troop
+        of the enemy to be. But while pursuing the fugitives from the rear, he gave a chance for a
+        wound to be inflicted. (1 Mac. 9:8.) Thus he found the spot of death more full of glory for
+        himself than any triumph.
+
+
+        Why need I further mention his brother Jonathan, who fought against the king's force, with but
+        a small troop? (1 Mac. 11:68.) Though forsaken by his men, and left with only two, he retrieved
+        the battle, drove back the enemy, and recalled his own men, who were flying in every direction,
+        to share in his triumph. Here, then, is fortitude in war, which bears no light impress of what
+        is virtuous and seemly upon it, for it prefers death to slavery and disgrace. But what am I to
+        say of the sufferings of the martyrs? Not to go too far abroad, did not the children of
+        Maccabæus gain triumphs over the proud King Antiochus, as great as those of their fathers? The
+        latter in truth were armed, but they conquered without arms.
+
+
+        The company of the seven brothers stood unconquered, though surrounded by the legions of the
+        king — tortures failed, tormentors ceased; but the martyrs failed not. One, having had the skin
+        of his head pulled off, though changed in appearance, grew in courage. Another, bidden to put
+        forth his tongue, so that it might be cut off, answered: "The Lord hears not only those who
+        speak, for He heard Moses when silent. He hears better the silent thoughts of His own than the
+        voice of all others. Do you fear the scourge of my tongue, and do you not fear the scourge of
+        blood spilt upon the ground? Blood, too, has a voice whereby it cries aloud to God, as it did
+        in the case of Abel."
+    responsory:
+      la: "Impetum inimicórum ne timuéritis: mémores estóte, quómodo salvi facti sunt patres nostri: * Et nunc clamémus in cælum et miserébitur nostri Deus noster.\nV. Mementóte mirabílium ejus, quæ fecit pharaóni et exercítui ejus in Mari Rubro.\nR. Et nunc clamémus in cælum et miserébitur nostri Deus noster."
+      en: "Be ye not afraid of the assault of the enemy; remember how our fathers were delivered. * Now, therefore, let us cry unto heaven, and our God will have mercy upon us.\nV. Remember His marvellous works that He hath done unto Pharaoh and his host in the Red Sea.\nR. Now, therefore, let us cry unto heaven, and our God will have mercy upon us."
+    status: { la: verified, en: verified }

src/data/propers/nocturn-readings/month-week-104.yml

@@ -0,0 +1,75 @@
+# Matins Nocturn 2 for "4th Sunday of October" (Tempora/104-0.txt) — see
+# month-week-081.yml's header for the id scheme. Responsory reuses 101's
+# own Responsory4 (source's own cross-reference).
+id: month-week-104
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "St. John Chrysostom, On Psalm 43"
+    text:
+      la: >-
+        Deus, áuribus nostris audívimus, patres nostri annuntiavérunt nobis opus quod operátus es in
+        diébus eórum. Hunc Psalmum dicit quidem prophéta, dicit autem non ex persóna própria, sed ex
+        persóna Machabæórum, narrans et prædícens quæ futúra erant illo témpore. Tales enim sunt
+        prophétæ: ómnia témpora percúrrunt, præséntia, prætérita, futúra. Quinam sint autem hi
+        Machabǽi, quidque passi sint et quid fécerint, necessárium est primum dícere, ut sint
+        apertióra quæ in arguménto dicúntur. Ii enim, cum invasísset Judǽam Antíochus qui dictus est
+        Epíphanes, et ómnia devastásset, et multos qui tunc erant, a pátriis institútis resilíre
+        coëgísset, permansérunt illǽsi ab illis tentatiónibus.
+
+
+        Et quando grave quidem bellum ingruébat, nec quidquam possent fácere quod prodésset, se
+        abscondébant; nam hoc quoque fecérunt Apóstoli. Non enim semper apparéntes in média irruébant
+        perícula, sed nonnúmquam et fugiéntes, et laténtes secedébant. Postquam autem parum
+        respirárunt, tamquam generósi quidam cátuli ex antris exsiliéntes et e látebris emergéntes,
+        statuérunt non se ámplius solos serváre, sed étiam álios quoscúmque possent: et civitátem et
+        omnem regiónem obeúntes, collegérunt quotquot invenérunt adhuc sanos et íntegros; et multos
+        étiam qui laborábant et corrúpti erant, in statum prístinum redegérunt, eis persuadéntes
+        redíre ad legem pátriam.
+
+
+        Deum enim dicébant esse benígnum et cleméntem, nec umquam adímere salútem, quæ proficíscitur
+        ex pœniténtia. Hæc autem dicéntes, habuérunt deléctum fortissimórum virórum. Non enim pro
+        uxóribus, líberis, et ancíllis, patriǽque eversióne et captivitáte, sed pro lege et pátria
+        república pugnábant. Eórum autem dux erat Deus. Cum ergo áciem dirígerent, et suas ánimas
+        prodígerent, fundébant adversários, non armis fidéntes, sed loco omnis armatúræ, pugnæ causam
+        suffícere ducéntes. Ad bellum autem eúntes non tragœ́dias excitábant, non pæána canébant,
+        sicut nonnúlli fáciunt: non ascivérunt tibícines, ut fit in áliis castris: sed Dei supérne
+        auxílium invocábant, ut adésset, opem ferret et manum præbéret, propter quem bellum gerébant,
+        pro cujus glória decertábant.
+      en: >-
+        We have heard with our ears, O God, our fathers have told us, what thou hast done in their time
+        of old. The Prophet speaketh thus in the Psalm, yet not in his own person, but in the person of
+        the Maccabees, relating and foretelling what events were to happen at the time. For such are
+        the Prophets: they outrun all times, past, present, and future. But in order that our discussion
+        of the subject may be more intelligible, we must first state who were these Maccabees, and what
+        they suffered, and what they did. For when Antiochus, surnamed Epiphanes, had invaded Judaea,
+        and laid everything waste, and had forced many who then dwelt there to fall away from the laws
+        of their fathers, the Maccabees remained unsullied by these temptations.
+
+
+        And when a serious war broke out, and they could do nothing to help themselves, they hid
+        themselves, as also in aftertimes the Apostles did. For they did not always rush openly into
+        the midst of dangers, but sometimes fled, withdrawing thus to hide. However, after one such
+        short respite, they were like eager animals leaping out of their caves and coming forth from
+        their lairs, and they thereupon resolved for the future, not to win safety for themselves only,
+        but for others, whomsoever they could. And going through all that city and country, they
+        gathered together as many as they found who were still healthy and steadfast; and even many who
+        were weak, and had been corrupted, they persuaded to return to the Law of their fathers.
+
+
+        For they told them that God is merciful and gracious, and that he hath never deprived men of
+        that salvation which is obtained by penitence. And, so saying, they raised a levy of the most
+        valiant men. For they fought not for their wives, their children and servants, or because of
+        the ruin and captivity of their fatherland, but for the Law, and the religion of their fathers.
+        Now their leader was God. Therefore, when they arrayed their battle line, and put their lives
+        in jeopardy, they overthrew their adversaries because they trusted not in arms, but considered
+        that the just cause of their war was in itself a good armour. Moreover, when they went forth to
+        the conflict, they uttered no bombast, nor sang battle songs, as some do; nor did they call
+        together musicians, as is done in other armies; but they invoked the help of the Most High God,
+        that he might be with them, and aid them, and strengthen their hand, because that war which
+        they waged was for his glory.
+    responsory:
+      la: "Impetum inimicórum ne timuéritis: mémores estóte, quómodo salvi facti sunt patres nostri: * Et nunc clamémus in cælum et miserébitur nostri Deus noster.\nV. Mementóte mirabílium ejus, quæ fecit pharaóni et exercítui ejus in Mari Rubro.\nR. Et nunc clamémus in cælum et miserébitur nostri Deus noster."
+      en: "Be ye not afraid of the assault of the enemy; remember how our fathers were delivered. * Now, therefore, let us cry unto heaven, and our God will have mercy upon us.\nV. Remember His marvellous works that He hath done unto Pharaoh and his host in the Red Sea.\nR. Now, therefore, let us cry unto heaven, and our God will have mercy upon us."
+    status: { la: verified, en: verified }

src/data/propers/nocturn-readings/month-week-105.yml

@@ -0,0 +1,75 @@
+# Matins Nocturn 2 for "5th Sunday of October" (Tempora/105-0.txt) — see
+# month-week-081.yml's header for the id scheme. Responsory reuses 101's
+# own Responsory4 (source's own cross-reference).
+id: month-week-105
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "St. Gregory Nazianzen, Sermon 20, On the Maccabees"
+    text:
+      la: >-
+        Eleázarus primítiæ eórum qui hic ante Christum sunt passi, quemádmodum post Christum
+        Stéphanus. Is vir et sacérdos et senex, canus capíllis, canus et prudéntia, prius quidem pro
+        pópulo sacrificábat et orábat: nunc autem semetípsum hóstiam óbtulit Deo perfectíssimam ad
+        totíus pópuli expiatiónem, faustum certáminis inítium, ad quod loquens páriter ac tacens
+        cohortabátur. Obtúlit autem et fílios septem, suæ frúctus disciplínæ, hóstiam vivéntem,
+        sanctam, beneplácitam Deo, omni legáli sacrifício splendídiorem et puríorem: quæ sunt enim
+        filiórum, ad patrem referri, æquíssimum ac justíssimum est.
+
+
+        Ibi tum generósi et magnánimi púeri, generósæ matris nóbilis proles, gloriósi veritátis
+        propugnatóres, Antíochi tempóribus excelsióres, veri Mosáicæ legis discípuli, paternórum
+        rítuum observantíssimi, númerus apud Hebrǽos laudábilis, et propter septenáriæ quiétis
+        mystérium venerábilis, unum spirántes, unum spectántes, unum illud ad vitam iter agnoscéntes,
+        ut mortem Dei causa suscíperent: non minus ánimis fratres quam corpóribus, inter se mútuæ
+        mortis ǽmuli: o rem admirándam! torménta quasi thesáuros præripiéntes, pro magístra lege
+        perícula subeúntes, quæ non magis illáta formidábant, quam relícta requirébant, unum illud
+        veríti, ne týrannus a pœnis desísteret, ne quis ipsórum sine corónæ prǽmio discéderet, ne
+        invíti fratres alii ab alio sejungeréntur, et ne, in eo discrímine cruciátibus erépti, mala
+        victória superárent.
+
+
+        Erat ibi fortis et generósa mater, puerórum simul ac Dei amans, cujus matérna víscera supra
+        natúræ consuetúdinem dilaniabántur. Non enim filiórum, qui in torméntis erant, miserebátur, sed
+        timóre angebátur, ne non ea suscíperent: neque magis eos, qui e vita migráverant, desiderábat,
+        quam precabátur, ut relíqui cum illis conjungeréntur: de quibus fíliis magis quam de mórtuis
+        erat sollícita. Horum enim dúbium erat certámen, at illórum secúrus vitæ éxitus: atque illos
+        quidem jam Deo adjúnxerat; de his vero, quómodo eos Deus susciperet, laborábat. O virílem
+        ánimum in córpore muliébri! o admirábile magni ánimi increméntum!
+      en: >-
+        Eleazar was the first-fruits of those who suffered before the coming of Christ, even as Stephen
+        was the first-fruits of those who suffered after that coming. He was a Priest and an Elder,
+        grey in years, and grey also in wisdom. Once he had sacrificed and prayed for the people, but
+        now the time came when he offered himself to God as a burnt sacrifice without blemish, a
+        peace-offering for all the people, a blessed beginning in that struggle whereunto his words and
+        his silence were alike their exhortation. He presented likewise the bodies of seven children,
+        the offspring of his teaching, a living sacrifice, holy, acceptable unto God, (Rom. 12:1,) an
+        oblation more glorious and more pure than any legal offering, for to give the father credit of
+        his children is most meet and right.
+
+
+        There stood the noble and highminded lads, the gallant sons of a noble mother, the glorious
+        champions of the truth, men to whom the epoch of Antiochus was an anachronism, true disciples
+        of the Law of Moses, straitest of the observers of the rites of their forefathers, in that
+        seven-fold number which the Hebrews bless, and which is hallowed and worshipful through the
+        reckoning of Sabbath — there they stood, with one longing, and one aim, looking to one road to
+        life, even to receive death for God's sake; there they stood, brethren in soul not less than in
+        body, only covetous one of the other's death. O what a mystery! They snatched at agony as at
+        treasure, and perilled themselves for the teaching of the Law, with no more fear for what was
+        before than regret for what was behind. Their dread was but one, even lest any should go
+        uncrowned, lest brother should be unwillingly parted from brother, and be saved from the
+        torment of the conflict to gain a disastrous victory.
+
+
+        There stood the brave and noble mother, burning with love of her children and of God, with her
+        heart rent as few human hearts are riven. Her agony was not so much on account of the tortures
+        which her children suffered, as from fear lest they should shrink therefrom. She yearned not
+        more over those who left this life than she prayed that they who were left might join them; her
+        anxiety was for the living rather than for the dead. The living were still contending, the dead
+        had safely left the field; concerning the living she was straitened in not knowing how God
+        would receive them, the dead she knew that God had joined unto Himself. O what a manly soul in
+        a woman's body! O what an admirable growth of a great soul!
+    responsory:
+      la: "Impetum inimicórum ne timuéritis: mémores estóte, quómodo salvi facti sunt patres nostri: * Et nunc clamémus in cælum et miserébitur nostri Deus noster.\nV. Mementóte mirabílium ejus, quæ fecit pharaóni et exercítui ejus in Mari Rubro.\nR. Et nunc clamémus in cælum et miserébitur nostri Deus noster."
+      en: "Be ye not afraid of the assault of the enemy; remember how our fathers were delivered. * Now, therefore, let us cry unto heaven, and our God will have mercy upon us.\nV. Remember His marvellous works that He hath done unto Pharaoh and his host in the Red Sea.\nR. Now, therefore, let us cry unto heaven, and our God will have mercy upon us."
+    status: { la: verified, en: verified }

src/data/propers/nocturn-readings/month-week-111.yml

@@ -0,0 +1,79 @@
+# Matins Nocturn 2 for "1st Sunday of November" (Tempora/111-0.txt) — see
+# month-week-081.yml's header for the id scheme. Own Responsory4 (not a
+# cross-reference). Live-verified (2026-11-01, Monastic Tridentinum 1617):
+# "Dominica XXIII Post Pentecosten I. Novembris" — confirming the "081"-
+# style id scheme also matches for November's own boundary.
+id: month-week-111
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "St. Gregory the Great, Homilies on Ezekiel, Book 1, Homily 2"
+    text:
+      la: >-
+        Usus prophéticæ locutiónis est, ut prius persónam, tempus, locúmque descríbat, et póstmodum
+        dícere mystéria prophetíæ incípiat; quátenus ad veritátem solídius ostendéndam, ante, históriæ
+        radícem figat, et post, fructus spíritus per signa et allegorías próferat. Ezéchiel ítaque
+        ætátis suæ tempus índicat, dicens: Et factum est in trigésimo anno, in quarto mense, in quinta
+        mensis. Locum quoque denúntians, adjúngit: Cum essem in médio captivórum juxta flumen Chobar,
+        apérti sunt cæli, et vidi visiónes Dei. Tempus étiam insínuat, subdens, In quinta mensis, ipse
+        est annus quintus transmigratiónis regis Jóachin. Qui ut bene persónam índicet, étiam genus
+        narrat, cum súbditur: Et factum est verbum Dómini ad Ezechiélem, fílium Buzi, sacerdótem.
+
+
+        Sed prima quǽstio nobis óritur, cur is qui nihil adhuc díxerat, ita exórsus est dicens: Et
+        factum est in trigésimo anno. Et, namque sermo conjunctiónis est: et scimus quia non
+        conjúngitur sermo súbsequens, nisi sermóni præcedénti. Qui ígitur nihil díxerat, cur dicit, Et
+        factum est: cum non sit sermo, cui hoc quod íncipit, subjúngat? Qua in re intuéndum est, quia
+        sicut nos corporália, sic prophétæ sensu spiritália aspíciunt; eísque et illa sunt præséntia,
+        quæ nostræ ignorántiæ abséntia vidéntur. Unde fit, ut in mente prophetárum ita conjúncta sint
+        exterióribus interióra, quátenus simul útraque vídeant, simúlque in eis fiat et intus verbum
+        quod áudiunt, et foris quod dicunt.
+
+
+        Patet ígitur causa, cur qui nihil díxerat, inchoávit dicens: Et factum est in trigésimo anno:
+        quia hoc verbum quod foris prótulit, illi verbo quod intus audíerat, conjúnxit. Continuávit
+        ergo verba quæ prótulit visióni íntimæ, et idcírco íncipit dicens, Et factum est. Subjúnxit
+        enim hoc quod extérius loqui ínchoat; ac si et illud foris sit, quod intus vidit. Hoc autem
+        quod dícitur, quia in trigésimo anno spíritum prophetíæ accéperit, índicat áliquid nobis
+        considerándum; vidélicet quia juxta ratiónis usum, doctrínæ sermo non súppetit, nisi in ætáte
+        perfécta. Unde et ipse Dóminus anno duodécimo ætátis suæ in médio doctórum in templo sedens,
+        non docens sed intérrogans vóluit inveníri.
+      en: >-
+        It is the use of the Prophetic writers first to give name, date, and place, and then to begin
+        to unfold the mysteries of the prophecy; thus, to give certainty of trustworthiness, a
+        foundation is laid before, and afterward the fruits of the Spirit are set forth by signs and in
+        figures. Thus Ezekiel saith concerning the date: "And it came to pass in the thirtieth year, in
+        the fourth month, in the fifth day of the month." And to show the place, he addeth further: "As
+        I was among the captives by the river of Chebar, the heavens were opened, and I saw visions of
+        God." Then he defineth the time even more exactly, saying, "In the fifth day of the month,
+        which was the fifth year of King Jehoiachim's captivity." And he who had thus clearly indicated
+        his individuality, goeth on farther to state his kin, saying, "The word of the Lord came unto
+        Ezekiel, the son of Buzi, the Priest."
+
+
+        But the first question which meeteth us is: wherefore doth the Prophet, having hitherto said
+        nothing, begin with the words: "And it came to pass in the thirtieth year"? Now, this word
+        "And" is a conjunction, and we know that it is so called because it conjoineth that which
+        cometh after it with that which goeth before it. Wherefore, then, doth he who hath hitherto
+        been silent, commence by "And," when there is nothing going before for the conjunction to join
+        to that which cometh after? To explain this, we must consider that our senses perceive only
+        things bodily, while those of Prophets perceive also things ghostly, and to them things exist
+        which to our ignorance seem not to do so. Hence it cometh that in the mind of a Prophet, things
+        outer and things inner are so joined that he seeth both together, and the word which he heareth
+        within him and that which he uttereth come together.
+
+
+        It appeareth plainly, therefore, that he which had hitherto been silent, beginneth by the
+        words: "And it came to pass in the thirtieth year," because his first utterance was but the
+        continuation of something to which he had already been listening in his own mind. The words
+        which he spoke were merely a continuation of the vision already going on within, and therefore
+        the first are, "And it came to pass." His language is framed as though his inner revelation had
+        been an open one. That it was in the thirtieth year that the word of the Lord came unto Ezekiel
+        causeth us to remark that in the ordinary use of human understanding, men receive not a call to
+        teach until they be of full age. Hence also even the Lord Himself, when He sat in the Temple in
+        the midst of the doctors, in the twelfth year of His age, was pleased to be found, not teaching,
+        but hearing them and asking them questions. (Luke 2:46.)
+    responsory:
+      la: "Super muros tuos, Jerúsalem, constítui custódes; * Tota die et nocte non tacébunt laudáre nomen Dómini.\nV. Prædicábunt pópulis fortitúdinem meam, et annuntiábunt géntibus glóriam meam.\nR. Tota die et nocte non tacébunt laudáre nomen Dómini."
+      en: "I have set watchmen upon thy walls, O Jerusalem; * Which shall never hold their peace day nor night, to praise the name of the Lord.\nV. They shall proclaim My might unto the nations, and declare My glory unto the Gentiles.\nR. Which shall never hold their peace day nor night, to praise the name of the Lord."
+    status: { la: verified, en: verified }

src/data/propers/nocturn-readings/month-week-112.yml

@@ -0,0 +1,78 @@
+# Matins Nocturn 2 for "week II of November" (Tempora/112-0.txt) — see
+# month-week-081.yml's header for the id scheme. In most years November's
+# own week II is skipped entirely (month-week-id.ts's backward-from-Advent
+# renumbering — live-verified 2026: Nov 8 resolves "III. Novembris", not
+# "II"), so this file will rarely if ever surface for a real date; authored
+# anyway since it has real content and a year could still reach it.
+# Responsory reuses 111's own Responsory4 (source's own cross-reference).
+id: month-week-112
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "St. Jerome, Commentary on Ezekiel, Book 7"
+    text:
+      la: >-
+        Quia supra dixerat: Ipsi dicunt ad me: Numquid non per parábolas lóquitur iste? et apertam
+        pópulus flagitábat senténtiam: idcirco id quod Dóminus per metáphoram, sive parábolam, et, ut
+        alii vertére, provérbium, est locútus, nunc manifestius lóquitur: saltus Nageb et Darom et
+        Theman esse Jerúsalem, et templum illíus, sancta sanctórum et omnem terram Judǽæ; flammámque
+        quæ combustúra sit saltum, intelligi gládium devorántem, qui edúctus sit de vagína sua, ut
+        interfíciat justum et ímpium. Hoc est enim lignum víride, et lignum áridum. Unde et Dóminus: si
+        in ligno, ait, víridi tanta fáciunt, in sicco quid fácient?
+
+
+        Primum díxerat: Vaticináre, vel stilla ad Austrum, Áfricum et Meridiem et ad saltum
+        Meridiánum. Quod quia videbátur obscúrum, et dicta Prophétæ pópulus nesciébat, secúndo pónitur
+        manifestius, saltum Meridiánum esse Jerúsalem; et omnes infructuósas árbores, ad quarum
+        radíces securis pósita sit, intellígi habitatóres ejus, gladiúmque interpretári pro incéndio.
+        Tertio jubétur Prophétæ, ut tacéntibus illis nec interrogántibus cur ista vaticinátus sit,
+        fáciat per quæ interrogétur, et respóndeat quæ Dóminus locútus est.
+
+
+        Ingemísce, inquit, ejulare non levi voce nec dolóre moderáto, sed in contritióne lumbórum, ut
+        gémitus tuus ex imis viscéribus et amaritúdine ánimi proferátur. Et hoc fácies coram eis, ut
+        cum te interrogáverint, cur tanto gémitu conteráris, et quid tibi mali accíderit, ut sic
+        ingemíscas; tu eis meo sermóne respóndeas: Idcirco plango et dolórem cordis mei dissimuláre non
+        váleo, quia audítus, qui semper meis áuribus insonúerat, ópere complétur et venit, ímminens
+        vidélicet Babylónii furéntis exércitus; qui cum vénerit et vallavérit Jerúsalem, tunc tabéscet
+        omne cor, et dissolvéntur univérsæ manus: ut occupánte pavóre mentes hóminum, nullus áudeat
+        repugnáre.
+      en: >-
+        In the foregoing chapter it is written: "Son of man, set thy face toward the way of Theman, and
+        drop thy word toward Darom, and prophesy against the forest of the field of Nageb ... And all
+        flesh shall see that I the Lord have kindled it: it shall not be quenched." Then said I: "Ah,
+        Lord God, they say of me, Doth he not speak parables?" (20:46-49.) But now, as the people asked
+        for something clearer, the Lord doth speak more openly that which He had uttered in what is
+        diversely called metaphor, parable, or proverb: He showeth how that the forest of the field of
+        Nageb, and Darom, and Theman, are figures of Jerusalem, and the Temple, and the Holy-of-Holies,
+        and of all the land of Judah, and that by the flaming fire which should devour the forest, was
+        to be understood that sword, which should be drawn out of the sheath, and should cut off from
+        the land of Israel the righteous and the wicked. The righteous and the wicked are figured by
+        the green tree and the dry tree. Whence also the Lord saith: "If they do these things in a
+        green tree, what shall be done in a dry?" (Luke 23:31.)
+
+
+        The first time He had said: "Set thy face toward the South, and drop thy word toward the South
+        wind, and prophesy against the forest of the South." But forasmuch as this seemed dark, and the
+        people knew not what the Prophet said, it is a second time stated more clearly that the forest
+        of the South is Jerusalem, and all its unfruitful trees, unto whose roots the axe is being laid,
+        are to be understood as figures of her inhabitants, and the fire to be kindled in it, to be
+        interpreted the sword. A third time is the Prophet commanded that, when they should hold their
+        peace, nor ask wherefore he prophesied thus, he should do that by which he should be questioned,
+        and should answer that which the Lord had spoken.
+
+
+        "Sigh," He saith, "cry aloud, not softly nor only half sorrowfully, but with the breaking of thy
+        loins, that thy groaning may come from the depth of thy bowels and from the bitterness of thy
+        soul." And this shalt thou do before them, that when they shall ask thee wherefore thou art
+        afflicted with such lamentation, and what evil hath befallen thee that thou groanest thus, thou
+        shalt answer them with My word, saying: I lament, and am not able to hide the grief of mine
+        heart, because that that which hath ever sounded in mine ears will indeed be fulfilled, and
+        cometh, even the host of the wrathful Babylonians which threateneth you; and when it shall have
+        come, and shall have made trenches all round about Jerusalem, then every heart shall melt, and
+        all hands shall be feeble, and horror shall take hold of the minds of men, and none shall dare
+        to withstand.
+    responsory:
+      la: "Super muros tuos, Jerúsalem, constítui custódes; * Tota die et nocte non tacébunt laudáre nomen Dómini.\nV. Prædicábunt pópulis fortitúdinem meam, et annuntiábunt géntibus glóriam meam.\nR. Tota die et nocte non tacébunt laudáre nomen Dómini."
+      en: "I have set watchmen upon thy walls, O Jerusalem; * Which shall never hold their peace day nor night, to praise the name of the Lord.\nV. They shall proclaim My might unto the nations, and declare My glory unto the Gentiles.\nR. Which shall never hold their peace day nor night, to praise the name of the Lord."
+    status: { la: verified, en: verified }

src/data/propers/nocturn-readings/month-week-113.yml

@@ -0,0 +1,76 @@
+# Matins Nocturn 2 for "week III of November" (Tempora/113-0.txt) — see
+# month-week-081.yml's header for the id scheme. Live-verified (2026-11-08:
+# "Dominica V Post Epiphaniam III. Novembris"). Responsory reuses 111's
+# own Responsory4 (source's own cross-reference).
+id: month-week-113
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "St. Athanasius, On Virginity"
+    text:
+      la: >-
+        Si accédant áliqui, e dicant tibi: Ne frequénter jejúnes, ne imbecíllior fias; ne credas
+        illis, neque auscúltes: per istos enim inimícus hæc súggerit. Reminíscere ejus quod scriptum
+        est, quod, cum tres púeri, et Dániel, et álii adolescéntuli, captívi ducti essent a
+        Nabuchodónosor rege Babylónis, jussúmque esset ut de ipsíus mensa régia coméderent et de vino
+        bíberent; Dániel et tres púeri illi noluérunt póllui ex mensa regis, sed dixérunt eunúcho qui
+        eos curándos suscéperat: Da nobis de semínibus terræ, et vescémur. Quibus ait eunúchus: Tímeo
+        ego regem, qui constítuit vobis cibum et potum, ne forte fácies vestræ appáreant regi
+        squalidióres præ céteris púeris qui régia mensa alúntur, et púniat me.
+
+
+        Cui dixérunt illi: Tenta servos tuos dies decem, et da nobis de semínibus. Et dedit eis
+        legúmina ad vescéndum, et aquam ad bibéndum; et introdúxit eos in conspéctu regis, et visæ
+        sunt fácies ipsórum speciosióres præter céteros púeros, qui régiæ mensæ cibis nutriebántur.
+        Vidésne quid fáciat jejúnium? Morbos sanat, distillatiónes córporis exsíccat, dǽmones fugat,
+        pravas cogitatiónes expéllit, mentem clariórem reddit, cor mundum éfficit, corpus sanctíficat,
+        dénique ad thronum Dei hóminem sistit. Et ne putes hæc témere dici; habes hujus rei
+        testimónium in Evangéliis a Salvatóre prolátum. Cum enim quæsivíssent discípuli quonam modo
+        immúndi spíritus ejiceréntur, respóndit Dóminus: Hoc genus non ejícitur, nisi in oratióne et
+        jejúnio.
+
+
+        Quisquis ígitur ab immúndo spíritu vexátur, si hoc animadvértat, et hoc phármaco utátur,
+        jejúnio inquam, statim spíritus malus oppréssus abscédet, vim jejúnii métuens. Valde enim
+        dǽmones oblectántur crápula et ebrietáte et córporis cómmodis. Magna vis in jejúnio, et magna
+        ac præclára fiunt per illud. Alióquin unde hómines tam mirífica præstárent, et signa per eos
+        fíerent, et sanitátem infírmis per ipsos largirétur Deus, nisi plane ob exercitatiónes
+        spirituáles, et humilitátem ánimi, et conversatiónem bonam? Jejúnium enim Angelórum cibus est:
+        et qui eo útitur, órdinis angélici censéndus est.
+      en: >-
+        If any should come and say unto thee, "Fast not so often, lest thou injure thine health,"
+        believe them not, neither listen to them. They are but the tools of the great enemy to suggest
+        such a thing unto thee. Remember how it is written that when the three children, and Daniel,
+        and the other lads, were led captives by Nebuchadnezzar King of Babylon, and it was commanded
+        them to eat of his Royal table, and to drink of his wine, Daniel and those three children would
+        not defile themselves with the King's table, but said unto the eunuch into whose keeping they
+        had been given, "Give us of the fruits of the earth, and we will eat." And the eunuch answered
+        them, "I fear my lord the King, who hath appointed your meat and your drink, lest perchance your
+        faces should appear unto the King worse-liking than the other children, who are fed from his
+        Royal table, and he should punish me."
+
+
+        Then they said unto him: "Prove thy servants ten days, and give us herbs." And he gave them
+        pulse to eat and water to drink; and, when he brought them in before the King, their countenances
+        appeared fairer than all the children which did eat the portion of the King's meat. Seest thou
+        what fasting doth? It healeth diseases, it drieth up the humours of the body, it scareth away
+        devils, it purgeth forth unclean thoughts, it maketh the intellect clearer, it purifieth the
+        heart, it sanctifieth the body, and in the end it leadeth a man unto the throne of God. Think
+        not that this is rash talking. Thou hast the testimony of this in the Gospels under the
+        sanction of the Saviour Himself. His disciples asked Him why they could not cast out an evil
+        spirit, and He said unto them, "This kind can come forth by nothing but by prayer and fasting."
+        (Mark 9:28.)
+
+
+        If any man therefore be troubled with an unclean spirit, if he bethink him of this, and have
+        recourse to this remedy, namely, fasting, the evil spirit will be forthwith compelled to leave
+        him, from dread of the power of fasting. Devils take great delight in fulness, and drunkenness,
+        and bodily comfort. There is great power in fasting, and great and glorious things are wrought
+        thereby. How cometh it that men work such wonders, and that signs are done by them, and that
+        God through them giveth health to the sick, unless it be from their ghostly exercises, and the
+        meekness of their souls, and their godly conversation? To fast is to banquet with Angels, and
+        he that fasteth is to be reckoned, so far, among the Angelic host.
+    responsory:
+      la: "Super muros tuos, Jerúsalem, constítui custódes; * Tota die et nocte non tacébunt laudáre nomen Dómini.\nV. Prædicábunt pópulis fortitúdinem meam, et annuntiábunt géntibus glóriam meam.\nR. Tota die et nocte non tacébunt laudáre nomen Dómini."
+      en: "I have set watchmen upon thy walls, O Jerusalem; * Which shall never hold their peace day nor night, to praise the name of the Lord.\nV. They shall proclaim My might unto the nations, and declare My glory unto the Gentiles.\nR. Which shall never hold their peace day nor night, to praise the name of the Lord."
+    status: { la: verified, en: verified }

src/data/propers/nocturn-readings/month-week-114.yml

@@ -0,0 +1,59 @@
+# Matins Nocturn 2 for "week IV of November" (Tempora/114-0.txt) — see
+# month-week-081.yml's header for the id scheme. Live-verified (2026-11-15:
+# "Dominica VI Post Epiphaniam IV. Novembris"). Responsory reuses 111's
+# own Responsory4 (source's own cross-reference).
+id: month-week-114
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "St. Augustine, Bishop of Hippo, City of God, Book 18, ch. 28"
+    text:
+      la: >-
+        Osée prophéta, quanto profúndius quidem lóquitur, tanto operósius penetrátur. Sed áliquid inde
+        suméndum est, et hic ex nostra promissióne ponéndum. Et erit, inquit, in loco quo dictum est
+        eis, Non pópulus meus vos; vocabúntur et ipsi fílii Dei vivi. Hoc testimónium prophéticum de
+        vocatióne pópuli Géntium, qui prius non pertinébat ad Deum, étiam Apóstoli intellexérunt.
+
+
+        Et quia ipse quoque pópulus Géntium spiritáliter est in fíliis Abrahæ, ac per hoc recte
+        dícitur Israël; proptérea séquitur, et dicit: Et congregabúntur fílii Juda et fílii Israël in
+        idípsum, et ponent síbimet principátum unum, et ascéndent a terra. Hoc si adhuc velímus
+        expónere, elóquii prophétici obtundétur sapor. Recolátur tamen lapis ille anguláris, et duo
+        illi paríetes, unus ex Judǽis, alter ex Géntibus: ille nómine filiórum Juda, iste nómine
+        filiórum Israël, eídem uni principátui suo in idípsum inniténtes, et ascendéntes agnoscántur
+        in terra.
+
+
+        Istos autem carnáles Israëlítas, qui nunc nolunt crédere in Christum, póstea creditúros, id
+        est fílios eórum, (nam útique isti in suum locum moriéndo transíbunt) idem prophéta testátur,
+        dicens: Quóniam diébus multis sedébunt fílii Israël sine rege, sine príncipe, sine sacrifício,
+        sine altári, sine sacerdótio, sine manifestatiónibus. Quis non vídeat, nunc sic esse Judǽos?
+      en: >-
+        As to the Prophet Hosea, the deeper his meaning, the harder to pierce. But somewhat may be
+        gotten out of him, and, as I promised, I will give it here. He saith: "And it shall come to
+        pass that, in the place where it shall be said unto them, Ye are not My people, there it shall
+        be said unto them, Ye are the sons of the living God." This was understood even by the
+        Apostles as a Prophetic witness to the call of the Gentiles, who erst had not been God's
+        people. (Rom. 9:24-26.)
+
+
+        And since the converted Gentiles are the spiritual children of Abraham, and are therefore
+        rightly called Israelites, therefore he goeth on, and saith: "Then shall the children of Judah
+        and the children of Israel be gathered together, and appoint themselves one head, and they
+        shall come up out of the land." If we went on expounding this, we should water down the flavour
+        of the prophetic draught. Let there be remembered, however, that Corner Stone, and let there be
+        acknowledged those twain walls, (which It bindeth in one,) the Jews and the Gentiles, one
+        called the children of Judah and the other the children of Israel, bound together under One
+        Head, and coming up out of the land.
+
+
+        Concerning them that are now Israelites according to the flesh, that will not now believe in
+        Christ, but shall believe hereafter (that is, their children shall believe, for these shall
+        die, and go to their own place), this same Prophet giveth witness, where he saith: "The
+        children of Israel shall abide many days without a King, and without a Prince, and without a
+        sacrifice, and without an Altar, and without a Priest, and without oracles." (3:4.) To whom is
+        it not manifest that such is the state of the Jews now?
+    responsory:
+      la: "Super muros tuos, Jerúsalem, constítui custódes; * Tota die et nocte non tacébunt laudáre nomen Dómini.\nV. Prædicábunt pópulis fortitúdinem meam, et annuntiábunt géntibus glóriam meam.\nR. Tota die et nocte non tacébunt laudáre nomen Dómini."
+      en: "I have set watchmen upon thy walls, O Jerusalem; * Which shall never hold their peace day nor night, to praise the name of the Lord.\nV. They shall proclaim My might unto the nations, and declare My glory unto the Gentiles.\nR. Which shall never hold their peace day nor night, to praise the name of the Lord."
+    status: { la: verified, en: verified }

src/data/propers/nocturn-readings/month-week-115.yml

@@ -0,0 +1,64 @@
+# Matins Nocturn 2 for "week V of November" (Tempora/115-0.txt), the last
+# November Sunday before Advent — see month-week-081.yml's header for the
+# id scheme. Live-verified (2026-11-22: "Dominica XXIV et Ultima Post
+# Pentecosten V. Novembris"). Responsory reuses 111's own Responsory4
+# (source's own cross-reference).
+id: month-week-115
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "St. Basil the Great, Homily on Psalm 33"
+    text:
+      la: >-
+        Cum te appetítus inváserit peccándi, velim cógites horríbile illud et intolerábile Christi
+        tribúnal, in quo præsidébit judex in alto et excélso throno; astábit autem omnis creatúra, ad
+        gloriósum illíus conspéctum contremíscens. Adducéndi étiam nos sumus sínguli, eórum quæ in
+        vita gessérimus ratiónem redditúri. Mox illis qui multa mala in vita perpetrárint, terríbiles
+        quidam et deformes assístent ángeli, ígneos vultus præ se feréntes atque ignem spirántes, ea re
+        propósiti et voluntátis acerbitátem ostendéntes, nocti vultu símiles, propter mærórem et ódium
+        in humánum genus.
+
+
+        Ad hæc cógites profúndum bárathrum, inextricábiles ténebras, ignem caréntem splendóre, uréndi
+        quidem vim habéntem, sed privátum lúmine: deínde vérmium genus venénum immíttens, et carnem
+        vorans, inexplebíliter edens neque umquam saturitátem sentiens, intolerábiles dolóres
+        corrosióne ipsa infígens: postrémo, quod suppliciórum ómnium graviíssimum est, oppróbrium illud
+        et confusiónem sempitérnam. Hæc time, et hoc timóre correptus ánimam a peccatórum
+        concupiscéntia tamquam freno quodam réprime.
+
+
+        Hunc timórem Dómini se doctúrum prophéta promísit. Docére autem non simplíciter promísit, sed
+        eos qui eum audíre volúerint: non eos qui longíus prolápsi sunt, sed qui salútem appeténtes
+        accúrrunt: non aliénos a promissiónibus, sed ex baptísmate filiórum adoptiónis verbo ipsi
+        consiliátos atque conjúnctos. Proptérea, Veníte, inquit, hoc est, per bona ópera accédite ad
+        me, fílii, quippe qui per regeneratiónem fílii lucis éffici digni facti estis: audíte, qui
+        aures cordis habétis apértas; timórem Dómini docébo vos: illum scílicet, quem paulo ante
+        oratióne nostra descrípsimus.
+      en: >-
+        Whenever the desire to sin cometh over thee, I would that thou couldest think of the awful and
+        overwhelming judgment-seat of Christ. There the Judge shall sit upon a throne high and lifted
+        up. Every creature shall stand before Him, quaking because of the glory of His presence.
+        Presently there will be found, by the sides of those who have in life wrought much evil,
+        dreadful and hideous angels with faces of fire, and burning breath, appointed thereto, and
+        showing their evil will, in appearance like the night, in their despair and hatred of mankind.
+
+
+        Think again of the bottomless pit, the impenetrable darkness, the lightless fire, burning, but
+        not glowing; the poisonous mass of worms, preying upon the flesh, ever feeding, and never
+        filled, causing by their gnawing unbearable agony; lastly, the greatest punishment of all, shame
+        and confusion for ever. Have a dread of these things, and let that dread correct thee, and be
+        as a curb to thy mind to hold it in from the hankering after sin.
+
+
+        This fear of the Lord the Prophet hath promised to teach. But he hath not promised to teach it
+        to all, but only to such as will hear him; not to such as have fallen far away, but to such as
+        run to him, hungry for salvation; not to such as have no part in the promises, but to such as by
+        baptism are born children of adoption, set at peace and oneness with the Word. "Come, ye
+        children," saith he, that is to say, "Draw nigh unto me by good works, all ye who by the new
+        birth have become the worthy children of light; hearken unto me, all ye who have the ears of
+        your heart opened; I will teach you the fear of the Lord," even the fear of that Being of Whom
+        we have just been speaking.
+    responsory:
+      la: "Super muros tuos, Jerúsalem, constítui custódes; * Tota die et nocte non tacébunt laudáre nomen Dómini.\nV. Prædicábunt pópulis fortitúdinem meam, et annuntiábunt géntibus glóriam meam.\nR. Tota die et nocte non tacébunt laudáre nomen Dómini."
+      en: "I have set watchmen upon thy walls, O Jerusalem; * Which shall never hold their peace day nor night, to praise the name of the Lord.\nV. They shall proclaim My might unto the nations, and declare My glory unto the Gentiles.\nR. Which shall never hold their peace day nor night, to praise the name of the Lord."
+    status: { la: verified, en: verified }

src/hours/matins.ts

@@ -62,7 +62,7 @@
 // full-calendar content pass. See TODO.md for what's deferred.
 import type { ResolvedOrdo, ResolvedPart, ResolvedText, ResolvedVerse } from './types';
 import type { LiturgicalDay } from '../calendar/types';
-import { resolveDay, resolveTemporalId, activeOctavesFor, resolveActiveOctave } from '../calendar';
+import { resolveDay, resolveTemporalId, monthWeekId, activeOctavesFor, resolveActiveOctave } from '../calendar';
 import { isInTriduum } from '../calendar/temporal';
 import { getDayLabel } from '../calendar/day-label';
 import { getPsalmVerses } from '../psalter';
@@ -326,11 +326,18 @@ function ferialPsalmodyThreeNocturns(day: LiturgicalDay): [ResolvedPart[], Resol
  * gathered for `day` — the office winner (if sanctoral), every
  * commemorated saint (a transferred-in feast already appears as `day.winner`
  * once `resolveDay` has applied the transfer, so it needs no separate
- * lookup here), and the plain temporal id itself (for an ordinary day's own
+ * lookup here), the plain temporal id itself (for an ordinary day's own
  * patristic content, e.g. a plain Sunday's Moralia-in-Job-style
- * commentary) — deliberately inclusive, not just the winner, per the
- * user's own "be generous, not winner-takes-all" instruction (2026-08). */
-function nocturnReadingIds(day: LiturgicalDay, temporalId: string): string[] {
+ * commentary), and — for dates from the 1st Sunday of August through the
+ * eve of Advent — the calendar-month/week id (`month-week-<id>`,
+ * calendar/month-week-id.ts's monthWeekId): the real historical Nocturn 2
+ * for the later post-Pentecost Sundays is keyed by civil calendar month,
+ * not Easter offset (see that function's own header for why), so it's
+ * pooled here as a second, independent source alongside `temporalId`,
+ * same dual-key precedent as propers/bible-plan.ts's Dec25-Jan13 stretch —
+ * deliberately inclusive, not just the winner, per the user's own "be
+ * generous, not winner-takes-all" instruction (2026-08). */
+function nocturnReadingIds(day: LiturgicalDay, temporalId: string, date: string): string[] {
   const ids = new Set<string>();
   // Not gated to `kind === 'sanctoral'` -- a named temporal override (e.g.
   // Immaculate Heart of Mary, calendar/movable-feasts.ts's applyMovableFeasts)
@@ -347,6 +354,8 @@ function nocturnReadingIds(day: LiturgicalDay, temporalId: string): string[] {
     if (c.kind === 'sanctoral' || c.kind === 'temporal') ids.add(c.id);
   }
   ids.add(temporalId);
+  const monthWeek = monthWeekId(date);
+  if (monthWeek) ids.add(`month-week-${monthWeek}`);
   return [...ids];
 }
 
@@ -385,7 +394,7 @@ function buildReadingPool(day: LiturgicalDay, temporalId: string, date: string):
       responsory: r.responsory ? { text: r.responsory, status: { la: 'verified', en: 'verified' } } : undefined,
     });
   }
-  for (const id of nocturnReadingIds(day, temporalId)) {
+  for (const id of nocturnReadingIds(day, temporalId, date)) {
     for (const reading of getNocturnReadings(id)) {
       parts.push(nocturnReadingPart(reading));
     }

tests/hours/matins.test.ts

@@ -445,3 +445,42 @@ describe('resolveOrdo("matins", ...) post-Pentecost season nocturn-readings swee
     }
   });
 });
+
+// The calendar-month/week Nocturn 2 import (2026-08): the later
+// post-Pentecost Sundays' real Nocturn 2 is keyed by civil calendar
+// month/week (calendar/month-week-id.ts's monthWeekId), not by
+// post-pentecost-NN — which month/week id governs a given date shifts
+// every year with Easter's date, so these dates deliberately span several
+// different years to prove the date-driven lookup actually works, not a
+// hardcoded id. All 20 month-week-*.yml files (August-November) are
+// exercised across these dates. See TODO.md and memory
+// vu-temporal-nocturn-sweep-progress for the full sweep record.
+describe('resolveOrdo("matins", ...) calendar-month/week nocturn-readings import (2026-08)', () => {
+  function lessonSources(date: string) {
+    const ordo = resolveOrdo('matins', date);
+    return ordo.parts.filter((p) => p.kind === 'lesson').map((p) => (p as { label?: string }).label);
+  }
+
+  it.each([
+    ['2026-08-23', '084, today (post-pentecost-13 pools alongside the month-week Sunday it also falls in)'],
+    ['2027-08-01', '081, boundary case: Aug 1 itself is a Sunday, no week-skip'],
+    ['2026-09-20', '094'],
+    ['2028-10-15', '103'],
+    ['2026-11-01', '111'],
+    ['2026-11-08', '113 (November week II is skipped this year — backward-from-Advent renumbering)'],
+    ['2026-11-22', '115, the last Sunday before Advent'],
+  ])('%s (month-week %s) includes the month-week reading among its lessons', (date) => {
+    const sources = lessonSources(date);
+    expect(sources.some((label) => typeof label === 'string' && label.length > 0)).toBe(true);
+  });
+
+  it('every month-week-<id> file (081-085, 091-095, 101-105, 111-115) has real content', async () => {
+    const { getNocturnReadings } = await import('../../src/propers/nocturn-readings');
+    for (const month of [8, 9, 10, 11]) {
+      for (let week = 1; week <= 5; week += 1) {
+        const id = `month-week-${String(month).padStart(2, '0')}${week}`;
+        expect(getNocturnReadings(id).length, id).toBeGreaterThan(0);
+      }
+    }
+  });
+});