Author octave-absorbed and Vigil-only Matins readings, correcting earlier policy

st-telesphorus, st-hyginus (Jan 5/11, octave-absorbed — their day's Nocturn
2/3 is given over to a Nativity/Epiphany homily rather than their own vita)
and vigil-of-st-john-the-baptist, vigil-of-st-lawrence (Vigils whose single
3-lesson nocturn was misread as "no content") were left unauthored earlier
in the SanctiM pass on the theory that non-proper-to-the-saint text
shouldn't be sourced. Per direct correction: this app pools every available
reading first and figures out display later, so real sourceable text
belongs in the pool even when it isn't proper to that particular saint —
flagged as such in each file's own header, not disguised as the saint's
own vita. vigil-of-all-saints was re-checked under the same policy and
confirmed still genuinely contentless (a bare @Commune rubric).

npm test (365 tests) and tsc --noEmit both pass.

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

TODO.md

@@ -37,7 +37,7 @@ across every hour and content type in this app.
      saints (Tridentine/Divino Afflatu-sourced, no Monastic 1617 track) are now done — see
      "Pre-1955 saints' Matins readings" below. The larger pool of saints that *do* have a
      Monastic 1617 track (`SanctiM/`) is now also done — see "SanctiM-track saints' Matins
-     readings" below — all 12 months complete, 129 saints authored, the rest correctly left
+     readings" below — all 12 months complete, 133 saints authored, the rest correctly left
      unauthored as Common-only/no-content cases.
    - The bulk Vulgate (Latin) + Douay-Rheims (English) scripture import into
      `src/data/scripture/` — long-term project, explicitly deferred; Matins scripture
@@ -1404,9 +1404,10 @@ source translation exists in the reference engine at all for this file, so `en`
 project's own translation, marked `draft`), `st-anthony-abbot`, `chair-of-st-peter-at-rome`
 (Nocturn 2 patristic + Nocturn 3 genuine Gospel-and-homily, both authored),
 `st-prisca`, `ss-fabian-and-sebastian`, `st-agnes`, `ss-vincent-and-anastasius`,
-`conversion-of-st-paul`, `st-john-chrysostom`. Left unauthored: `st-telesphorus`,
+`conversion-of-st-paul`, `st-john-chrysostom`. `st-telesphorus`, `st-hyginus` (octave-absorbed,
-`st-hyginus` (octave-absorbed, see above). `npm test`/`tsc --noEmit` both pass; none of these
+see above) were originally left unauthored here — **since authored, see "Octave-absorbed and
-are in a test table yet, same as the pre-1955 pass.
+Vigil-only readings" below.** `npm test`/`tsc --noEmit` both pass; none of these are in a test
+table yet, same as the pre-1955 pass.
 
 **February done (8 saints, 1 left unauthored as Common-only, 1 vigil left unauthored as
 Common-only)**: `st-ignatius-of-antioch` (Nocturn 2 patristic vita + Nocturn 3 homily-only,
@@ -1480,10 +1481,10 @@ Monastic-only vita exists too, but its content is essentially identical to the T
 track's own account and only the Tridentine track has an English translation, so sourced from
 there instead), `ss-john-and-paul`, `st-leo-ii` (off-date, like St. Paul the Hermit in the
 pre-1955 pass — the general calendar keeps him on Jul 3, not Jun 28), `ss-peter-and-paul`
-(Duplex I class), `commemoration-of-st-paul`. Left unauthored: `vigil-of-st-john-the-baptist` —
+(Duplex I class), `commemoration-of-st-paul`. `vigil-of-st-john-the-baptist` was originally left
-its Tridentine file has only a Nocturn 1 (`Lectio1-3`, scripture) and no Nocturn 2/3 content at
+unauthored here as "only a Nocturn 1, no content" — **wrong: `Lectio1-3` turned out to be real
-all in either track, so nothing to source, same category as the pre-1955 pass's Common-only
+homiletic content, just filling the Vigil's simpler single-nocturn slot; since authored, see
-exceptions but for a Vigil rather than a Common fallback. `npm test`/`tsc --noEmit` both pass.
+"Octave-absorbed and Vigil-only readings" below.** `npm test`/`tsc --noEmit` both pass.
 
 **July done (13/18 saints, 5 left unauthored as Common-only)**: `ss-seven-brothers-rufina-and-secunda`,
 `st-pius-i`, `st-john-gualbert`, `st-anacletus`, `st-alexius`, `ss-symphorosa-and-seven-sons`
@@ -1513,8 +1514,10 @@ note that fixed BVM/Lord feasts were "not modeled by this app at all yet"; Noctu
 scripture (Song of Songs) left to the bible-plan store per this project's usual split, only
 Nocturn 2/3 patristic/Gospel content authored here. Left unauthored (no proper content at all
 in the source, same category as prior Common-only/Vigil exceptions): `ss-nabor-and-felix`-style
-`st-romanus` and `st-hermes` (both Common-only), `vigil-of-st-lawrence` (Nocturn 1 only, no
+`st-romanus` and `st-hermes` (both Common-only). `vigil-of-st-lawrence` was originally left
-Nocturn 2/3 content in either track). `npm test`/`tsc --noEmit` both pass.
+unauthored here as "Nocturn 1 only, no content" — **wrong, same correction as
+`vigil-of-st-john-the-baptist`; since authored, see "Octave-absorbed and Vigil-only readings"
+below.** `npm test`/`tsc --noEmit` both pass.
 
 **September done (9/9 saints, full month)**: `nativity-bvm`, `st-hadrian` (missed pre-1955-pool
 candidate), `st-matthew`, `ss-maurice-and-companions` (missed pre-1955-pool), `st-linus`,
@@ -1530,7 +1533,9 @@ unauthored: `st-justina` and `st-gall` (both genuinely Monastic-only — no `San
 — but their own `SanctiM` files are themselves Common-only, `vide C6`/`vide C5b`, no proper
 Lectio content to source), `ss-ursula-and-companions` (Common-only, no proper content — matches
 this file's own earlier flag in the "individually-flagged content gaps" section), and
-`vigil-of-all-saints` (Nocturn 1 only, no Nocturn 2/3 content in either track). `npm test`/`tsc
+`vigil-of-all-saints` (re-checked per "Octave-absorbed and Vigil-only readings" below: its
+`Lectio1-3` are genuinely a bare `@Commune/C3:Lectio7-9 in 2 loco` rubric, not real content like
+the other two vigils below turned out to be — correctly still unauthored). `npm test`/`tsc
 --noEmit` both pass.
 
 **November done (14/16 saints, 2 left unauthored as Common-only)**: `all-saints`,
@@ -1567,10 +1572,43 @@ working as intended once real content exists to surface. `npm test` (365 tests)
 --noEmit` both pass.
 
 **Pass complete**: all 12 months (January-December) of the SanctiM-track saints' Matins
-readings are now done — 129 saints authored across the whole year, the rest correctly left
+readings are now done — 133 saints authored across the whole year, the rest correctly left
 unauthored as Common-only/no-content cases. See memory `vu-matins-sanctim-saints` for the full
 per-month record and the twelve method findings this pass turned up.
 
+### Octave-absorbed and Vigil-only readings — corrected policy, 4 saints authored (2026-08)
+
+**Direct instruction, correcting this pass's own earlier judgment call**: "octave-absorbed"
+(the day's Nocturn 2/3 given over to a Nativity/Epiphany homily instead of the saint's own
+vita) and "Vigil, Nocturn 1 only" were both being treated as "no content, correctly left
+unauthored" — wrong. This app pools readings first and figures out how/where to display them
+later (see `hours/matins.ts`'s own `buildReadingPool` header); real, sourceable text at a
+saint's own calendar slot should go into that pool even when it isn't proper to that particular
+saint, rather than being withheld because it came from "a different rubric variant." Four
+saints previously left unauthored for these two reasons are now authored, flagged in each
+file's own header as not-proper-to-the-saint:
+
+- `st-telesphorus` (Jan 5) — St. Augustine's Christmas-octave sermon (Nocturn 2) + St. Jerome's
+  homily on Matt 2:19-23 (Nocturn 3), neither proper to Telesphorus himself.
+- `st-hyginus` (Jan 11) — St. Fulgentius's Epiphany sermon (Nocturn 2) + St. Ambrose's homily on
+  Matt 2:1-12 (Nocturn 3), neither proper to Hyginus himself.
+- `vigil-of-st-john-the-baptist` (Jun 23) — St. Ambrose's homily on Zachary and Elisabeth
+  (Luke 1:5-17), authored from `Lectio1-3`, the Vigil's own single 3-lesson nocturn (not the
+  usual `Lectio4-9` Nocturn 2/3 slot a full feast uses).
+- `vigil-of-st-lawrence` (Aug 9) — Pope St. Gregory the Great's homily on self-denial
+  (Matt 16:24-27), same `Lectio1-3` single-nocturn source.
+
+`vigil-of-all-saints` (Oct 31) was re-checked under this same corrected policy and confirmed
+still genuinely contentless — its `Lectio1-3` are a bare `@Commune/C3:Lectio7-9 in 2 loco`
+rubric with no proper text at all, unlike the two Vigils above. Not every "left unauthored"
+case from this pass needs revisiting — only the octave-absorbed and Vigil-only categories were
+affected by this policy correction; genuine Common-only cases (a bare `@Commune` rubric with no
+Lectio text anywhere) are unaffected and remain correctly unauthored.
+
+Adding these introduced no new lesson-count regressions in `tests/hours/matins.test.ts` (none
+of its fixed proof dates fall on Jan 5/11 or Jun 23/Aug 9). `npm test` (365 tests) and `tsc
+--noEmit` both pass.
+
 ### Bible-plan TSV — bulk conversion done (2026-08)
 
 All ~369 non-blank rows of the user's own bible-plan TSV (`~/Downloads/bible-plan.tsv`, 390

src/data/propers/nocturn-readings/st-hyginus.yml

@@ -0,0 +1,140 @@
+# Matins Nocturn 2-3 readings for St. Hyginus, Pope, Martyr (Jan 11,
+# commemorated — the day itself is absorbed into the Epiphany octave).
+# SanctiM/01-11.txt inherits the whole day (`@Sancti/01-11`) with no
+# override, and Sancti/01-11.txt itself has **no proper vita text for
+# Hyginus at all** — the whole Nocturn 2/3 is given over to the
+# octave's own Epiphany homiletic content (see memory
+# vu-matins-sanctim-saints, "third finding"). Per direct instruction
+# (2026-08), that content is still worth pooling in rather than leaving
+# this commemoration silent: it's real, sourceable text for the day,
+# even though it isn't proper to this particular saint — flagged below,
+# not disguised as his own vita. Same treatment as st-telesphorus.yml
+# (Jan 5, Christmas octave).
+# web/www/horas/Latin/Sancti/01-11.txt, English/Sancti/01-11.txt.
+#
+# Nocturn 2: Lectio4-6, St. Fulgentius's Epiphany sermon (not proper to
+# Hyginus — the day's own octave homily) — one continuous piece.
+# Nocturn 3: Lectio7's Gospel citation (Matt 2:1-12) is a bare incipit
+# ("Et réliqua") with no full pericope text given, so — per the
+# established convention of not transcribing bare incipits — only the
+# homily portion is authored (not marked isGospel), St. Ambrose's
+# commentary (Lectio7's homily + Lectio8-9 combined, one continuous
+# piece).
+id: st-hyginus
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "St. Fulgentius of Ruspe, Sermon 5 on the Epiphany (the day's own octave homily, not proper to St. Hyginus)"
+    text:
+      la: >-
+        Ipse Deus, qui sibi in véteri testaménto primítias offérri mandávit, homo natus
+        Géntium primítias suo cultui dedicávit. Pastóres fuérunt primítiæ Judæórum: Magi
+        facti sunt primítiæ Géntium. Illi de próximo addúcti, isti de longínquo redúcti. Ubi
+        est, ínquiunt, qui natus est Rex Judæórum? De Heróde rege Judæórum fílii jam fúerant
+        nati. Archeláus natus est in palátio, Christus in diversório. Archeláus natus, est in
+        lecto argénteo pósitus, Christus autem natus, in præsépio est brevíssimo collocátus:
+        et tamen ille natus in palátio contémnitur, iste natus in diversório quæritur: ille a
+        Magis nullátenus nominátur, iste invéntus supplíciter adorátur.
+
+
+        Quis est iste Rex Judæórum? Páuperet dives, húmilis et sublímis. Quis est iste Rex
+        Judæórum, qui portátur ut párvulus, adorátur ut Deus? Parvus in præsépio, imménsus in
+        cælo: vilis in pannis, pretiósus in stellis. Quid est quod sic turbáris, Heródes? Rex
+        iste, qui natus est, non venit reges pugnándo superáre, sed moriéndo mirabíliter
+        subjugáre. Nec ídeo natus est, ut tibi succédat, sed ut in eum mundus fidéliter
+        credat. Venit ergo, non ut pugnet vivus, sed ut triúmphet occísus.
+
+
+        Puer iste, qui nunc a Magis dícitur Rex Judæórum, idem Creátor est, et Dóminus
+        Angelórum. Quaprópter cujus times infántiam nascéntis, magis timére debes
+        omnipoténtiam judicántis. Noli eum timére regni tui successórem, sed time
+        infidelitátis tuæ justíssimum damnatórem. Ite, inquit, et renuntiáte mihi, ut et ego
+        véniens adórem eum. O callíditas ficta, o incredúlitas ímpia, o nequítia fraudulénta!
+        Sanguis Innocéntium, quem crudéliter effudísti, attestátur quid de hoc púero voluísti.
+      en: >-
+        The same God Who in the Old Testament had commanded the first-fruits to be offered to
+        Himself, being born as a man, Himself consecrated to His own worship the firstfruits
+        of the nations. The Shepherds were the first-fruits of the Jews, and the wise men of
+        the Gentiles. The first came from near at hand, the second from afar. Where is He, say
+        they, that is born King of the Jews? Herod, the king of the Jews, had already had
+        children. Archelaus was born in a palace, Christ at an inn; Archelaus was laid in a
+        silver cradle, Christ in a manger. And yet the wise men sought, not Archelaus, but
+        Christ; they did not even name him that was born in a palace, but when they found Him
+        That lay in a manger, they fell down and worshipped Him.
+
+
+        Who is the King of the Jews? The Poor and the Rich, the Lowly and the Exalted One. Who
+        is the King of the Jews? He Who, being carried at the breast, is adored as the
+        Eternal; He Who lieth tiny in the manger, and is He Whom the heavens cannot contain;
+        He Who is meanly wrapped in swaddling clothes, and is more glorious than all the
+        stars. Why art thou troubled, O Herod? He that is born King of the Jews cometh not by
+        carnal warfare to conquer other kings, but by a marvellous working, by dying, to
+        subdue them to Himself. He is not born to be thy successor, but that the world may
+        faithfully believe in Him. He cometh, not that He may fight in the flesh, but that He
+        may conquer through the suffering of death.
+
+
+        The little Child, Whom the wise men call the King of the Jews, is the Maker and Lord
+        of Angels. If thou fearest Him at His birth, thou hast more reason to fear Him as the
+        Almighty Judge. Fear Him, not as a pretender to thy kingdom, but fear Him as Him Who
+        will pass a most just sentence of condemnation on thee because thou hast not believed
+        in Him. Go, said Herod, and bring me word again, that I may come and worship Him also.
+        We know thy cunning lying, thy godless unbelief, thine iniquitous treachery. The blood
+        of the innocents which thou didst cruelly shed, is witness to us of what thou wouldst
+        have done to Him.
+    status: { la: verified, en: verified }
+
+  - nocturn: 3
+    isGospel: false
+    source: "St. Ambrose, Commentary on Luke, Book II (on Matt 2:1-12; the day's own octave homily, not proper to St. Hyginus)"
+    text:
+      la: >-
+        Quæ sunt ista veræ fídei múnera? Aurum Regi, thus Deo, myrrha defúncto. Aliud enim
+        Regis insígne, áliud divínæ sacraméntum potestátis, áliud honor est sepultúræ, quæ non
+        corrúmpat corpus mórtui, sed resérvet. Nos quoque, qui hæc audímus et légimus, de
+        thesáuris nostris tália, fratres, múnera proferámus. Habémus enim thesáurum in vasis
+        fictílibus. Si ígitur in teípso quod es, non ex te debes æstimáre, sed ex Christo:
+        quanto magis in Christo non tua debes æstimáre, sed Christi?
+
+
+        Ergo Magi de thesáuris suis ófferunt múnera. Vultis scire quam bonum méritum hábeant?
+        Stella ab his vidétur: ubi Heródes est, non vidétur; ubi Christus est, rursus vidétur,
+        et viam demónstrat. Ergo stella hæc via est, et via Christus: quia secúndum
+        incarnatiónis mystérium Christus est stella. Oriétur enim stella ex Jacob, et exsúrget
+        homo ex Israël. Dénique ubi Christus, et stella est. Ipse enim est stella spléndida et
+        matutína. Sua ígitur ipse luce se signat.
+
+
+        Accipe áliud documéntum. Alia venérunt via Magi, ália rédeunt. Qui enim Christum
+        víderant, Christum intelléxerant; melióres útique, quam vénerant, revertúntur. Duæ
+        quippe sunt viæ: una, quæ ducit ad intéritum; alia, quæ ducit ad regnum. Illa
+        peccatórum est, quæ ducit ad Heródem: hæc Christus est, qua redítur ad pátriam. Hic
+        enim temporális est incolátus, sicut scriptum est: Multum íncola facta est ánima mea.
+      en: >-
+        What are the gifts of the faithful and true? Gold to our King, frankincense to our
+        God, and myrrh to Him Who died for us. The first is that whereof are made the royal
+        honours of kings, the second is that mystic offering which is used in the worship of
+        the Divine Power, and the third is that wherewith we pay respect to the dead, whose
+        bodies it keepeth from corruption. My brethren, let us who hear and read these things,
+        make offering out of what treasures we have albeit we have it in earthen vessels. If
+        we confess that all that we have, we have, not from ourselves, but from Christ, how
+        much more should we confess that whatever we have is not our own, but Christ's?
+
+
+        The wise men out of their treasures presented unto Him gifts. Wilt thou know how
+        pleasing to Him they were? The star appeared to them, but disappeared when it came
+        near Herod. Then it appeareth to them again, leading them on the way that led to
+        Christ. This star then was the way, and we know that Christ calleth Himself the Way.
+        And truly also in the mystery of His Incarnation He is called a Star; as it is written
+        There shall come forth a Star out of Jacob, and a Man shall rise out of Israel. Where
+        Christ is, there is a Star; yea, He is Himself the bright and morning Star. And the
+        light that leadeth to Jesus is His own.
+
+
+        Remark another point. The wise men came by one way and departed by another. They that
+        had seen Christ, knew Christ, and they departed better than they came. There are two
+        ways, the one which leadeth to destruction, the other which leadeth to the kingdom;
+        the one is the way of sin, which leadeth to Herod; the other is Christ, the true Way,
+        Who leadeth us home to the fatherland, from that journeying here, whereof it is said
+        My soul hath long dwelt as an exile.
+    status: { la: verified, en: verified }

src/data/propers/nocturn-readings/st-telesphorus.yml

@@ -0,0 +1,122 @@
+# Matins Nocturn 2-3 readings for St. Telesphorus, Pope, Martyr
+# (Jan 5, commemorated — the day itself is absorbed into the Christmas
+# octave). SanctiM/01-05.txt inherits the whole day (`@Sancti/01-05`)
+# with no override, and Sancti/01-05.txt itself has **no proper vita
+# text for Telesphorus at all** — the whole Nocturn 2/3 is given over
+# to the octave's own Nativity homiletic content (see memory
+# vu-matins-sanctim-saints, "third finding"). Per direct instruction
+# (2026-08), that content is still worth pooling in rather than leaving
+# this commemoration silent: it's real, sourceable text for the day,
+# even though it isn't proper to this particular saint — flagged below,
+# not disguised as his own vita.
+# web/www/horas/Latin/Sancti/01-05.txt, English/Sancti/01-05.txt.
+#
+# Nocturn 2: Lectio4-6, St. Augustine's Christmas sermon (not proper to
+# Telesphorus — the day's own octave homily) — one continuous piece.
+# Nocturn 3: Lectio7's Gospel citation (Matt 2:19-23) is a bare
+# incipit ("Et réliqua") with no full pericope text given, so — per
+# the established convention of not transcribing bare incipits — only
+# the homily portion is authored (not marked isGospel), St. Jerome's
+# commentary (Lectio7's homily + Lectio8-9 combined, one continuous
+# piece).
+id: st-telesphorus
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "St. Augustine of Hippo, Sermon 13 de Tempore (the Christmas octave's own homily, not proper to St. Telesphorus)"
+    text:
+      la: >-
+        Dóminus noster Jesus Christus, fratres caríssimi, qui in ætérnum est cunctórum
+        Creátor, hódie de matre nascéndo factus est nobis Salvátor. Natus est nobis hódie in
+        témpore per voluntátem, ut nos perdúcat ad Patris æternitátem. Factus est Deus homo,
+        ut homo fíeret Deus: ut panem Angelórum manducáret homo, Dóminus Angelórum hódie
+        factus est homo.
+
+
+        Hódie impléta est prophetía illa, quæ dicit: Roráte, cæli, désuper, et nubes pluant
+        justum: aperiátur terra, et gérminet Salvatórem. Factus est ígitur qui fécerat, ut
+        invenirétur qui períerat. Sic enim in Psalmis homo confitétur: Priúsquam humiliárer,
+        ego peccávi. Peccávit homo, et factus est reus: natus est homo Deus, ut liberarétur
+        reus. Homo ígitur cécidit, sed Deus descéndit. Cécidit homo miserabíliter, descéndit
+        Deus misericórditer; cécidit homo per supérbiam, descéndit Deus cum grátia.
+
+
+        O mirácula, o prodígia, fratres mei! Natúræ jura mutántur in hómine; Deus náscitur,
+        virgo sine viro gravidátur, viri nésciam sermo Dei marítat: simul facta est mater et
+        virgo; mater facta, sed incorrúpta; virgo habens fílium, nésciens virum; semper
+        clausa, sed non infœcúnda. Solus enim sine peccáto est natus, quem sine viríli
+        compléxu non concupiscéntia carnis, sed obediéntia génuit mentis.
+      en: >-
+        Our Lord Jesus Christ, dearest brethren, who in eternity is the Creator of all things,
+        was as at this time born of a mother and became our Saviour. It was as at this time
+        that he willed to be born for us in earthly time, so as to lead us to the Father's
+        eternity. God is made man, that man may be made as God. That man may eat Angels' food,
+        the Lord of Angels was as on this day made man.
+
+
+        Now is fulfilled that prophecy: Drop down, ye heavens, from above, and let the skies
+        pour down righteousness: let the earth open, and bring forth a Saviour. He who made
+        all things is therefore himself made, that those who are lost may be found. It is even
+        as man is made to testify of himself in the Psalms: Before I was humbled, I went
+        wrong. Man sinned and became guilty. God is born man, that the guilty may be
+        delivered. Man fell, but God descended. Man fell miserably, God descended mercifully.
+        Man fell by pride, God descended with grace.
+
+
+        O my brethren, what a miracle! what a wonder! The laws of nature are changed
+        concerning man: God is born, a Virgin conceiveth without an husband; the Word of God
+        is wedded to one who knoweth no man; she is at once Mother and Virgin. A Mother, yet
+        inviolate: a Virgin having a Son; knowing no man, ever sealed, yet not unfruitful. For
+        he alone was born without sin. He alone was born without human embrace, begotten not
+        of the will of the flesh, but of the obedience of the mind.
+    status: { la: verified, en: verified }
+
+  - nocturn: 3
+    isGospel: false
+    source: "St. Jerome, Commentary on Matthew, Book I, on Matt 2:19-23 (the day's own octave homily, not proper to St. Telesphorus)"
+    text:
+      la: >-
+        Ex hoc loco intellígimus non solum Heródem, sed et sacerdótes et scribas eódem témpore
+        necem Dómini fuísse meditátos. Qui surgens accépit púerum, et matrem ejus. Non dixit:
+        Accépit fílium suum et uxórem suam, sed Púerum et matrem ejus; quasi nutrítius, non
+        marítus.
+
+
+        Audiens autem quod Archeláus regnáret in Judǽa pro Heróde patre suo, tímuit illo ire.
+        Multi labúntur erróre propter ignorántiam históriæ, putántes eumdem esse Heródem, a
+        quo in passióne sua Dóminus irridétur, et qui nunc mórtuus esse referátur. Ergo
+        Heródes ille qui cum Piláto póstea amicítias fecit, hujus Heródis fílius est, frater
+        Archelái.
+
+
+        Quóniam Nazarǽus vocábitur. Si fixum de Scriptúris posuísset exémplum, numquam
+        díceret: Quod dictum est per prophétas: sed simplíciter: Quod dictum est per
+        prophétam. Nunc autem pluráliter prophétas vocans, osténdit se non verba de Scriptúris
+        sumpsísse, sed sensum. Nazarǽus sanctus interpretátur; sanctum autem Dóminum futúrum
+        omnis Scriptúra commémorat.
+      en: >-
+        From the words, they are dead, (in the Plural), which are used in this passage of the
+        Gospel, we may understand that there were others beside Herod which sought the young
+        Child's life probably the Priests and Scribes. And he Joseph arose, and took the young
+        Child and His Mother. It is not written, He took his wife and child, but he took the
+        young Child and His Mother; whence it is clear that the holy Evangelist willeth to
+        imply that Joseph was not the father, but the Guardian of Jesus, not the husband, but
+        the Betrothed of Mary.
+
+
+        But when he heard that Archelaus did reign in Judea, in the room of his father Herod,
+        he was afraid to go thither. There are some persons so grossly ignorant of history
+        that they confuse themselves over the two Herods, as if the one mentioned here were
+        the same who afterwards set our Lord at nought during His Passion, and they cannot
+        understand how he should now be said to be dead. The Herod who was made friends with
+        Pilate over Christ's death, was the son of the Herod who massacred the infants of
+        Bethlehem, and the brother of Archelaus.
+
+
+        He shall be called a Nazarene. The Evangelist, in quoting these words, saith that they
+        were spoken by the Prophets, (Plural). If he had been citing any one precise passage
+        he would have said by the Prophet, in the Singular. But he is citing the sense of the
+        Prophets, and not any individual passage in any of their writings. He seemeth to refer
+        to the fact that in Hebrew the word Nazarene signifieth holy, and that Christ is the
+        Holy One of God is the common declaration of all the Scriptures.
+    status: { la: verified, en: verified }

src/data/propers/nocturn-readings/vigil-of-st-john-the-baptist.yml

@@ -0,0 +1,93 @@
+# Matins reading for the Vigil of St. John the Baptist (Jun 23) —
+# `Sancti/06-23.txt` ("In Vigilia S. Joannis Baptistæ"). A Vigil's own
+# office is a single, simpler nocturn of just 3 lessons (`Lectio1-3`),
+# not the usual 9-lesson ferial/feast structure — earlier characterized
+# as "Nocturn 1 only, nothing to source" (see TODO.md/memory
+# vu-matins-sanctim-saints), which undersold it: `Lectio1-3` genuinely
+# *is* homiletic content here (a bare Gospel incipit + a real patristic
+# homily), just filling the Vigil's only lesson slot rather than the
+# Nocturn-2/3 slot a full feast would use. Per direct instruction
+# (2026-08), pool it in rather than treat "only 3 lessons" as "no
+# content" — the specific `nocturn` number is a display detail to sort
+# out later, not a reason to withhold real sourceable text.
+# web/www/horas/Latin/Sancti/06-23.txt, English/Sancti/06-23.txt.
+#
+# Lectio1's Gospel citation (Luke 1:5-17) is a bare incipit ("Et
+# réliqua") with no full pericope text given, so — per the established
+# convention of not transcribing bare incipits — only the homily
+# portion is authored (not marked isGospel), St. Ambrose's commentary
+# on Zachary and Elisabeth (Lectio1's homily + Lectio2-3 combined, one
+# continuous piece).
+id: vigil-of-st-john-the-baptist
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "St. Ambrose, Commentary on Luke, Book I (on Luke 1:5-17)"
+    text:
+      la: >-
+        Docet nos Scriptúra divína non solum mores in iis qui prædicábiles sunt, sed étiam
+        paréntes oportére laudári; ut véluti transmíssa immaculátæ puritátis heréditas, in iis
+        quos vólumus laudáre, præcéllat. Quæ enim ália inténtio hoc loco sancti Evangelístæ,
+        nisi ut sanctus Joánnes Baptísta nobilitétur paréntibus, miráculis, móribus, múnere,
+        passióne? Sic étiam sancti Sámuel mater Anna laudátur; sic Isaac a paréntibus
+        nobilitátem pietátis accépit, quam pósteris derelíquit. Sacérdos ítaque Zacharías, nec
+        solum sacérdos, sed étiam de vice Abía, id est, nóbilis inter superióres famílias.
+
+
+        Et uxor, inquit, illi de filiábus Aaron. Non solum ígitur a paréntibus, sed étiam a
+        majóribus sancti Joánnis nobílitas propagátur, non sæculári potestáte sublímis, sed
+        religiónis successióne venerábilis. Tales enim majóres habére débuit prænúntius
+        Christi; ut non repénte concéptam, sed a majóribus accéptam et ipso infúsam jure
+        natúræ, prædicáre fidem Domínici viderétur advéntus. Erant, inquit, ambo justi ante
+        Deum, incedéntes in ómnibus mandátis et justificatiónibus Dómini sine queréla. Quid ad
+        hoc réferunt qui, peccátis suis solátia præferéntes, sine peccátis frequéntibus
+        hóminem putant esse non posse; et utúntur versículo, quia scriptum est in Job: Nemo
+        mundus a sorde, nec si uníus diéi vita ejus sit in terra?
+
+
+        Quibus respondéndum est, prius ut quid sit hóminem sine peccáto esse defíniant: utrum
+        nunquam omníno peccásse, an desiísse peccáre. Si enim hoc putant sine peccáto esse,
+        nunquam omníno peccásse; et ipse conséntio. Omnes enim peccavérunt, et egent glória
+        Dei. Sin autem eum qui véterem errórem corréxerit, et in eam se vitæ transformáverit
+        qualitátem, ut témperet a peccáto, negant abstinére a delíctis; non possum in eórum
+        conveníre senténtiam, cum legámus, quia Sic Dóminus diléxit Ecclésiam, ut exhíbeat
+        ipsam sibi gloriósam, et non habéntem máculam, aut rugam, aut áliquid ejúsmodi; sed ut
+        sit sancta et immaculáta.
+      en: >-
+        The Divine Scriptures teach us that we are behoven to praise the lives, not only of
+        those concerning whom we are to speak honourably, but the lives also of their fathers,
+        so as to show that that which we will praise in our subjects was in them a gift
+        inherited from the bright purity of the source from which they came. What other
+        meaning can the holy Evangelist have had in this place but to glorify St. John the
+        Baptist, as well for having been the offspring of such parents, as for his miracles,
+        his life, his gifts, and his sufferings? So likewise is praise ascribed to Hannah, the
+        mother of Samuel so also did Isaac draw from his parents that noble godliness which he
+        in his turn bequeathed to his children. Thus it is told not only that Zacharias was a
+        Priest, but a Priest of the course of Abia, that is to say, of a family noble among
+        the noblest.
+
+
+        And his wife was of the daughters of Aaron. Thus we see that the noble blood of St.
+        John was inherited not only from parents, but from an ancient ancestry, not
+        illustrious indeed by worldly power, but worshipful for the tradition of a sacred
+        succession. Such were the forefathers whom it well became the Fore-runner of the
+        Christ to have, that it might manifestly fall to his lot, not as a sudden gift, but as
+        an heir-loom, to preach belief in the coming of the Lord. And they were both righteous
+        before God, walking in all the commandments and ordinances of the Lord, blameless.
+        What do they make of this text who, to take them some consolation for their own sins,
+        hold that man cannot exist without oftentimes sinning, and quote to that end that
+        which is written in Job: Not one is clean, even though his life on the earth be but
+        one day?
+
+
+        To such we must reply by asking them first to tell us what they mean by a man without
+        sin whether it be one who hath never sinned, or one who hath ceased to sin. If they
+        mean by a man without sin one who hath never sinned, I myself agree in their position,
+        for all have sinned and come short of the glory of God. But if they mean to deny that
+        he who hath reformed his old crooked ways, and changed his life for a new one, on
+        purpose to avoid sin, cannot avoid sin, I am not able to subscribe to their opinion
+        while I read that Christ loved the Church and gave Himself for it, that He might
+        sanctify and cleanse it with the washing of water by the word, that He might present
+        it to Himself a glorious Church, not having spot, or wrinkle, or any such thing but
+        that it should be holy and without blemish.
+    status: { la: verified, en: verified }

src/data/propers/nocturn-readings/vigil-of-st-lawrence.yml

@@ -0,0 +1,88 @@
+# Matins reading for the Vigil of St. Lawrence (Aug 9) —
+# `Sancti/08-09t.txt` ("In Vigilia S. Laurentii Mart.", the suffixed
+# file — the plain `08-09.txt` belongs to St. John Mary Vianney
+# instead). A Vigil's own office is a single, simpler nocturn of just
+# 3 lessons (`Lectio1-3`), not the usual 9-lesson ferial/feast
+# structure — earlier characterized as "Nocturn 1 only, nothing to
+# source" (see TODO.md/memory vu-matins-sanctim-saints), which
+# undersold it: `Lectio1-3` genuinely *is* homiletic content here (a
+# bare Gospel incipit + a real patristic homily), just filling the
+# Vigil's only lesson slot rather than the Nocturn-2/3 slot a full
+# feast would use. Per direct instruction (2026-08), pool it in rather
+# than treat "only 3 lessons" as "no content" — same treatment as
+# vigil-of-st-john-the-baptist.yml.
+# web/www/horas/Latin/Sancti/08-09t.txt, English/Sancti/08-09t.txt.
+#
+# Lectio1's Gospel citation (Matt 16:24-27) is a bare incipit ("Et
+# réliqua") with no full pericope text given, so — per the established
+# convention of not transcribing bare incipits — only the homily
+# portion is authored (not marked isGospel), Pope St. Gregory the
+# Great's homily on self-denial (Lectio1's homily + Lectio2-3 combined,
+# one continuous piece).
+id: vigil-of-st-lawrence
+readings:
+  - nocturn: 2
+    isGospel: false
+    source: "Pope St. Gregory the Great, Homily 32 on the Gospels (on Matt 16:24-27)"
+    text:
+      la: >-
+        Quia Dóminus ac Redémptor noster novus homo veni in mundum, nova præcépta dedit
+        mundo. Vitæ étenim nostræ véteri, in vítiis enutrítæ, contrarietátem oppósuit
+        novitátis suæ. Quid enim vetus, quid carnális homo nóverat, nisi sua retinére, aliéna
+        rápere, si posset; concupíscere, si non posset? Sed cæléstis médicus síngulis
+        quibúsque vítiis obviántia ádhibet medicaménta. Nam, sicut arte medicínæ cálida
+        frígidis, frígida cálidis curántur; ita Dóminus noster contrária oppósuit
+        medicaménta peccátis, ut lúbricis continéntiam, tenácibus largitátem, iracúndis
+        mansuetúdinem, elátis præcíperet humilitátem.
+
+
+        Certe, cum se sequéntibus nova mandáta propóneret, dixit: Nisi quis renuntiáverit
+        ómnibus quæ póssidet, non potest meus esse discípulus. Ac si apérte dicat: Qui per
+        vitam véterem aliéna concupíscitis, per novæ conversatiónis stúdium et vestra
+        largímini. Quid vero in hac lectióne dicat, audiámus: Qui vult post me veníre, ábneget
+        semetípsum. Ibi dícitur ut abnegémus nostra: hic dícitur ut abnegémus nos. Et fortásse
+        laboriósum non est hómini relínquere sua; sed valde laboriósum est relínquere
+        semetípsum. Minus quippe est abnegáre quod habet; valde autem multum est abnegáre quod
+        est.
+
+
+        Ad se autem nobis veniéntibus Dóminus præcépit, ut renuntiémus nostris: quia,
+        quicúmque ad fídei agónem venímus, luctámen contra malígnos spíritus súmimus. Nihil
+        autem malígni spíritus in hoc mundo próprium póssident: nudi ergo cum nudis luctári
+        debémus. Nam si vestítus quisque cum nudo luctátur, cítius ad terram deícitur, quia
+        habet unde teneátur. Quid enim sunt terréna ómnia, nisi quædam córporis induménta? Qui
+        ergo contra diábolum ad certámen próperat, vestiménta abíciat, ne succúmbat.
+      en: >-
+        Our Lord and Redeemer came into the world a new Man, and gave the world new
+        commandments. For against the ways of our old life, brought and bred up in sin, He set
+        the contrast of His new life. It was the old way, according to the knowledge of the
+        carnal man, for every man to keep his own goods, and, if he were able to do it, to
+        take his neighbour's goods also, and, if he were not able to take them, at least to
+        lust after them. But the Heavenly Physician hath medicines wherewith to meet all the
+        diseases of sin. For, even, as by the art of the physician, things hot are healed by
+        things cold, and things cold by things hot, so doth our Lord set against sin holiness,
+        ordaining for the lecherous purity, for the miserly munificence, for the hot-tempered
+        meekness, and for the proud lowliness.
+
+
+        So the Lord, when He would give a new commandment unto them that came to Him, said
+        Whosoever he be of you that forsaketh not all that he hath, he cannot be My disciple,
+        as though He had said openly: All ye that according to the old man lust after your
+        neighbour's goods, must, according to the zeal of the new man, give away even that
+        which is your own. But let us hear again what He saith in this place If any man will
+        come after Me, let him deny himself. First He saith that we must deny to ourselves
+        that which is our own, and now that we must even deny ourselves to ourselves.
+        Perchance it is not hard for a man to give up that which is his own, but it is
+        exceeding hard to give up himself. To deny himself his possessions is little but to
+        deny himself himself is a denial exceeding great.
+
+
+        Let when we come unto Him the Lord will have us deny to ourselves even ourselves,
+        since as many of us as are entered into the battle of faith, are entered into a
+        contention against evil spirits. But the evil spirits have nothing of their own in
+        this world, and therefore must we wrestle with them, naked with naked. For if he that
+        is clothed, wrestle with him that is naked, he faileth swiftly, because he hath
+        whereon he that is naked taketh hold. And what are all things earthly but things
+        wherewith the soul is clothed upon? whosoever therefore will wrestle with Satan, let
+        him cast away his clothes, lest he be thereby endangered.
+    status: { la: verified, en: verified }