Author St. Felix I Matins reading; close two fixed-octave-day gaps

Re-auditing the two prior sanctoral bulk passes (pre-1955 Tridentine track
and SanctiM Monastic-1617 track) turned up one saint missed by both:
St. Felix I (May 30), authored the same single-lesson shape as
st-pontian.yml. This closes the saint-level side of the Matins
patristic/hagiographic reading backlog.

Separately, auditing octave-day content by calendar date (the reference
engine keys it that way, not by octave-day-number) found two real gaps in
already-partially-authored fixed-date octaves: Immaculate Conception's own
closing day (Dec 15, Pius IX bull + St. Epiphanius homily) and Nativity of
the BVM's day 3 (Sep 10, St. Jerome on Matthew's genealogy -- no usable
reference English, own translation used, draft). Every other apparent gap
in these octaves was confirmed a correctly-empty vide-only day, not a
further gap.

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

src/data/propers/nocturn-readings/st-felix-i.yml

@@ -0,0 +1,31 @@
+# Matins Nocturn 2 reading for St. Felix I, Pope, Martyr (May 30).
+# No genuine SanctiM match: the only SanctiM file at this date,
+# `SanctiM/05-30b.txt`, is St. Joan of Arc's — a different feast
+# sharing the date, not a Felix I override — so this is a missed
+# pre-1955-pool candidate (Sancti-only, no SanctiM of its own), same
+# shape as the two pool passes recorded in memory
+# vu-matins-pre1955-saints / vu-matins-sanctim-saints.
+# web/www/horas/Latin/Sancti/05-30.txt, English/Sancti/05-30.txt.
+# Single lesson (simplex-feast Lectio93), one continuous account, no
+# responsory given in the source.
+id: st-felix-i
+readings:
+  - nocturn: 2
+    isGospel: false
+    text:
+      la: >-
+        Felix Románus, patre Constántio, Aureliáno imperatóre præfuit Ecclésiæ. Constítuit ut
+        Missa supra memórias et sepúlcra Mártyrum celebrarétur. Qui cum mense Decémbri
+        habuísset ordinatiónes duas, et creásset presbýteros novem, diáconos quinque,
+        epíscopos per divérsa loca quinque, martyrio coronátus, via Aurelia sepelítur in
+        basílica quam a se ædificátam dedicárat. Vixit in pontificátu annos duos, menses
+        quátuor, dies vigínti novem.
+      en: >-
+        Pope Felix I was a Roman who ruled the Church in the days of the Emperor Aurelian.
+        His father's name was Constantius. His is the ordinance which commands that Mass
+        should be celebrated on the monuments and graves of martyrs. He held two December
+        ordinations, wherein he ordained nine Priests, five Deacons, and five Bishops for
+        diverse places. Having finished his testimony he was buried upon the Aurelian Way, in
+        the Church which he had himself built and dedicated. He lived as Pope two years, four
+        months, and twenty-nine days.
+    status: { la: verified, en: verified }

src/data/propers/octave-readings/immaculate-conception-octave-day-8.yml

@@ -0,0 +1,44 @@
+# Sourced directly from the raw reference files (web/www/horas/Latin+English/
+# Sancti/12-15.txt) -- day 8, "In Octava," the Immaculate Conception's own
+# octave closing day, same shape as days 2/3/5/7 (see those files' own
+# headers). Not selected by the live prayMatutinum query under "Monastic
+# Tridentinum 1617," included anyway per the same explicit user direction as
+# the other days in this octave (2026-08). Joins an excerpt from Pope Pius
+# IX's dogmatic bull "Ineffabilis Deus" (Lectio4-6 -- a different passage
+# than any other day in this octave) with a homily of St. Epiphanius of
+# Salamis on the Blessed Virgin (Lectio7-9, the bare Gospel incipit line
+# dropped). The source file's own Lectio1-3 (a plain cross-reference to the
+# feast day's own Nocturn I) are omitted, same as every other day's own
+# Nocturn I.
+id: immaculate-conception-octave-day-8
+source:
+  la: "Ex Bulla dogmatica Pii Papæ IX; Homilía sancti Epiphánii Epíscopi"
+  en: "From the Dogmatic Bull of Pope Pius IX; Homily of St. Epiphanius, Bishop"
+text:
+  la: |
+    Ab antíquis tempóribus Sacrórum antistites, ecclesiástici viri, regulares ordines ac vel ipsi imperatóres et reges ab hac apostolica Sede enixe efflagitarunt, ut immaculáta sanctíssimæ Dei Genitrícis Conceptio véluti catholicæ fidei dogma definirétur. Quæ postulatiónes hac nostra quoque ætate iterátæ fuérunt, ac potíssimum felicis recordatiónis Gregório décimo sexto prædecessori nostro, ac nobis ipsis oblátæ sunt tum ab epíscopis, tum a clero sæculari, tum a religiosis familiis, ac summis princípibus et fidelibus pópulis. Nos ítaque singulari animi nostri gáudio hæc ómnia probe noscéntes ac serio considerántes, vix dum, licet immeriti, arcano divinæ providéntiæ consílio ad hanc sublimem Petri Cáthedram evecti, totius Ecclésiæ gubernácula tractanda suscépimus, nihil certe antiquius habúimus, quam pro summa nostra vel a teneris annis erga sanctíssimam Dei Genitricem Vírginem Mariam veneratióne, pietáte et afféctu, ea ómnia perágere, quæ adhuc in Ecclésiæ votis esse poterant, ut beatíssimæ Vírginis honor augerétur, ejusque prærogativæ uberióri luce nitérent.
+
+    Itaque plurimum in Dómino confisi advenisse témporum opportunitátem pro immaculáta sanctíssimæ Dei Genitrícis Vírginis Maríæ Conceptióne definienda, quam divina elóquia, veneranda traditio, perpetuus Ecclésiæ sensus, singuláris catholicórum antístitum ac fidelium conspirátio, et insígnia prædecessórum nostrórum acta et constitutiónes mirifice illustrant atque declarant; rebus ómnibus diligentíssime perpénsis et assiduis fervidisque ad Deum precibus effúsis, minime cunctándum nobis esse censúimus, supremo nostro judício immaculátam ipsíus Vírginis Conceptiónem sancire, definire, atque ita pientíssimis catholici orbis desidériis, nostræque in ipsam sanctíssimam Vírginem pietáti satisfácere, ac simul in ipsa unigénitum Fílium suum Dóminum nostrum Jesum Christum magis atque magis honorificare, cum in Fílium redundet quidquid honoris et laudis in Matrem impénditur.
+
+    Quare postquam numquam intermísimus in humilitate et jejúnio privatas nostras et publicas Ecclésiæ preces Deo Patri per Fílium ejus offerre, ut Spíritus Sancti virtúte mentem nostram dirigere et confírmare dignarétur, implorato univérsæ cæléstis curiæ præsidio, et advocato cum gemítibus Paraclito Spiritu, eoque sic aspirante; ad honórem sanctæ et indivíduæ Trinitátis, ad decus et ornaméntum Vírginis Deiparæ, ad exaltatiónem fidei catholicæ et christianæ religiónis augméntum, auctoritate Dómini nostri Jesu Christi, beatórum Apostolórum Petri et Pauli, ac nostra, declaramus, pronuntiámus et definímus: Doctrinam quæ tenet beatíssimam Vírginem Mariam in primo instanti suæ Conceptiónis fuísse singulari omnipoténtis Dei grátia et privilegio, intuitu meritórum Christi Jesu Salvatoris humani generis, ab omni originalis culpæ labe præservatam immunem, esse a Deo revelátum, atque idcirco ab ómnibus fidelibus firmiter constanterque credéndam. Quapropter si qui secus ac a nobis definítum est, quod Deus avértat, præsumpserint corde sentire, ii nóverint ac porro sciant se proprio judício condemnatos, naufragium circa fidem passos esse, et ab unitate Ecclésiæ defecisse.
+
+    Quid dicam, aut quid próloquar de præclára et sancta Vírgine? Solo enim Deo excepto, cunctis superior éxstitit: natúra formosior est ipsis Chérubim et Séraphim, et omni exercitu Angelico: cui prædicandæ cæléstis ac terrena lingua minime sufficit, immo vero nec Angelórum. O beáta Virgo, columba pura et sponsa cæléstis, Maria, cælum, templum, et thronus divinitátis, quæ coruscántem in cælo et in terra solem habes Christum! Nubes lucida, quæ fulgur de cælo lucidíssimum ad illuminándum mundum deduxísti Christum. Ave, grátia plena, porta cælórum, de qua in Canticis prophéta in decursu oratiónis plane et aperte prolóquitur inclámans: Hortus conclusus soror mea sponsa, hortus conclusus, fons signátus.
+
+    Virgo est lílium immaculátum, quæ rosam immarcescíbilem génuit Christum. O sancta Deipara, ovis immaculáta quæ Verbum ex te incarnátum Agnum Christum peperisti! O Virgo sanctíssima, quæ exercitus Angelórum in stupórem dedúxisti! Stupéndum est miraculum in cælis, mulier amícta sole, gestans lucem in ulnis: stupéndum miraculum in cælis, thálamus Vírginis habens Fílium Dei: stupéndum miraculum in cælis, Dóminus Angelórum infans Vírginis effectus est. Angeli accusábant Hevam, nunc vero Mariam glória prosequúntur, quæ lapsam Hevam eréxit, et Adámum e paradiso dejectum in cælos misit. Ipsa enim est cæli et terræ mediatrix, quæ uniónem naturáliter peregit.
+
+    Gratia sanctæ Vírginis est immensa. Hinc Gabriel in primis salutat Vírginem, dicens: Ave, grátia plena, quæ es splendidum cælum. Ave, grátia plena, multis virtútibus exornáta Virgo. Ave, grátia plena, quæ es urna aurea cóntinens manna cæleste. Ave, grátia plena, quæ sitiéntes perennis fontis dulcédine satias. Ave, sanctíssima Mater immaculáta, quæ genuísti Christum, qui est ante te. Ave, púrpura regia, quæ cæli terræque Regem induísti. Ave, liber incomprehénsus, quæ Verbum et Fílium Patris mundo legéndum exhibuisti.
+  en: |
+    From of old time continual prayers have been offered to this Apostolic See not only by Bishops, Churchmen, and the Regular Orders, but also by Emperors and Kings, beseeching that the sinlessness of the Conception of the Mother of God might be made the subject of a Dogmatic Definition. These prayers have been still more urgently addressed in recent times to Our Predecessor, of happy memory, Gregory XVI., and to Ourselves, by the Bishops, by the Secular Clergy, by the Regular Orders, and by the most eminent Christian Princes and nations. The knowledge of these things hath caused Our heart to rejoice, and they have been the serious occupation of Our thoughts ever since, in spite of our unworthiness, the inscrutable Providence of God was pleased to set Us in this supreme Chair of Peter, and to put His Church into Our hands, for Us to govern. Since then, We have had nothing so much at heart as to yield to the desires of the Church in this matter, to the increasing of the veneration of which the most holy Virgin is already the object, and to the setting in a clearer light the singular graces with which God hath adorned her, being Ourselves especially drawn to the same by the reverence, love, and affection with which We have been from Our childhood animated towards the same most holy Virgin Mary, Mother of God.
+
+    And now We trust in the Lord that the time is come to define as a truth of faith the doctrine of the stainless Conception of the most holy Virgin Mary, Mother of God, that doctrine already set forth by Holy Scripture, by the ancient tradition, by the unbroken belief of the Universal Church, by the one common opinion of the Catholic Episcopate and laity, and by the marked acts and decrees of Our Predecessors. We have weighed everything in Our mind, and We have without ceasing implored the help and light of God's Holy Spirit by earnest prayer, and We are of opinion that it is Our duty no longer to delay, but by Our Supreme Decision to settle and declare that the Virgin was conceived without sin, and thus to satisfy the godly cravings of the whole Christian world, as well as the instinct of Our own love for the said most holy Virgin, and, above all, because she is His Mother, to glorify our Lord Jesus Christ by this act, since whatever we do rightly to honour the Mother must redound to the glory of the Son.
+
+    Therefore, having in all fasting and humbleness of heart continually implored God the Father through His Blessed Son, to hear Our own prayers and those of His whole Church, and to teach and strengthen Our mind by the power of His Holy Spirit, having begged the intercession of the Church Triumphant, and, above all, with groans called on the Holy Ghost the Comforter, We now, moved by Him, for the honour of the Holy and Undivided Trinity, for the greater praise and exaltation of the Virgin Mother of God, the glory of the Catholic Faith, and the good of Christianity, in the name and authority of our Lord Jesus Christ, of the Blessed Apostles Peter and Paul, and in Our own, declare and define that doctrine which declareth that the most blessed Virgin Mary was, in the first instant of her Conception, preserved, by a special grace and privilege granted to her by Almighty God, through the merits of Christ Jesus, Saviour of mankind, which He foreknew, from any stain of original sin, is a doctrine taught and revealed by God, and therefore from this time forward must be held by all faithful Christians firmly and constantly. Wherefore if any one, which God forbid, shall at any time think in his heart any thing contrary to this Our definition, let him know that he is condemned by his own judgment, that he hath made shipwreck of the faith, and that he hath cut himself off from the body of the Church.
+
+    I am at a loss what words or terms I ought to employ in speaking of this illustrious and holy Virgin. She is raised above all things except God; she was made much higher than the Cherubim and Seraphim, and the whole host of heaven; neither the voices of heaven nor of earth are full enough to set forth her majesty, no, not the voices of Angels. O blessed Virgin! O pure dove and Bride of heaven! O Mary! At once the heaven, the temple, and the throne of God! Mother of the Sun that shineth both on heaven and on earth, even Christ! Bright cloud, through which the Son of Man hath come as the lightning, that lighteneth from the East even unto the West! Hail, gate of heaven, full of grace, of whom the Prophet in the Song of Songs openly speaketh in the course of his prayer, saying, A garden enclosed is My sister, My Spouse, a garden enclosed, a fountain sealed.
+
+    The Virgin is that stainless lily whence hath sprung the Rose that fadeth not, even Christ. O Holy Mother of God! Ewe without spot, that hast borne the Lamb That took flesh of thee, even Christ! O Maiden whose holiness hath dazzled the heavenly armies! There hath appeared a great sign in heaven, a woman clothed with the sun, and with the Light in her arms; a great sign in heaven, the Virgin's womb the chamber of the Son of God; a great sign in heaven, the Lord of angels made the Virgin's child. The angels accused Eve, but now they praise Mary, who hath raised Eve fallen, and restored to heaven Adam banished from Paradise. For Mary is the bridge between heaven and earth, the ambassadress who hath reconciled them in her womb.
+
+    We cannot measure the grace bestowed upon this holy Virgin. Hence the salutation addressed to her by Gabriel, Hail, thou glorious heaven, full of grace. Hail, Virgin adorned with many graces, yea, full of grace. Hail, thou vessel of gold that holdest the manna that came down from heaven, full of grace. Hail, thou unfailing fountain, that satisfiest the thirsty soul with sweet waters, full of grace. Hail, holy, sinless Mother of Him That was before thee, even Christ. Hail, thou Queenly purple, mantle of the King of heaven and earth. Hail, thou Book that no man can understand, and yet which the Eternal Word, the Son of the Father, hath opened for earth to read.
+status:
+  la: verified
+  en: verified

src/data/propers/octave-readings/nativity-bvm-octave-day-3.yml

@@ -0,0 +1,36 @@
+# Sourced directly from the raw reference files (web/www/horas/Latin/
+# Sancti/09-10bmv.txt) -- day 3 of the Nativity of the BVM's own octave, the
+# one day in this octave with a genuine Lectio override rather than a bare
+# "ex Sancti/09-08" cross-reference (see nativity-bvm-octave-day-7.yml's own
+# absence: day 7 has no override and correctly needs no file of its own,
+# same as immaculate-conception-octave-day-4/6). Lectio7's own Gospel
+# pericope (Matt 1:1-17, the genealogy) is a bare incipit ("Et réliqua," no
+# full text) -- per the established "don't transcribe bare incipits" rule
+# (see memory vu-matins-sanctim-saints, fourth finding), only St. Jerome's
+# homily on the genealogy (Lectio7's own homily portion through Lectio9) is
+# authored, isGospel: false. No English translation exists in the reference
+# engine for this file at all -- English/Sancti/09-10bmv.txt is a verbatim
+# duplicate of the Latin text, the same reference-engine data-bug class as
+# st-anicetus/st-george (see memory vu-matins-pre1955-saints /
+# vu-matins-sanctim-saints) -- so `en` is this project's own translation,
+# `draft`.
+id: nativity-bvm-octave-day-3
+source:
+  la: "De Homilia S. Hierónymi Presbýteri (in Matt. 1:1-17)"
+  en: "From a Homily of St. Jerome, Priest (on Matt. 1:1-17)"
+text:
+  la: |
+    Et post transmigrationem Babylonis Jechonias genuit Salathiel. Si voluerimus Jechoniam in fine primæ tessaradecadis ponere, in sequenti non erunt quattuordecim, sed tredecim. Sciamus igitur Jechoniam priorem ipsum esse quem et Joacim, secundum autem filium non patrem. Quorum prior describitur; quod scriptorum vitio et longitudine temporum apud Græcos Latinosque confusus est.
+
+    Jacob autem genuit Joseph. Hunc locum objecit nobis Julianus Augustus dissonantiæ evangelistarum, cur evangelista Matthæus Joseph dixerit filium Jacob, et Lucas eum filium appellarit Heli, non intelligens consuetudinem scripturarum, quod alter secundum naturam, alter secundum legem ei pater sit. Scimus enim hoc per Moysem deo jubente præceptum, ut si frater aut propinquus absque liberis mortuus fuerit, alius ejus frater accipiat uxorem ad suscitandum semen fratris, vel propinqui sui. Joseph virum Mariæ, cum utrum audieris, suspitio tibi non subeat nuptiarum, sed recordare consuetudinis scripturarum, quod sponsi viri, et sponsæ vocentur uxores.
+
+    Et a transmigratione Babylonis usque ad Christum generationes quattuordecim. Numera a Jechonia usque ad Joseph, et invenies generationes tredecim. Quartadecima ergo generatio in ipsum Christum reputabitur. Christi autem generatio sic erit. Quærat diligens lector, et dicat: Cum Joseph non sit pater domini salvatoris, quid pertinet ad dominum generationis ordo deductus usque ad Joseph? Cui respondebimus primum, non esse consuetudinis scripturarum, ut mulierum in generationis ordo texatur: deinde, ex una tribu fuisse Joseph et Mariam, unde ex lege eam accipere cogebatur ut propinquam.
+  en: |
+    And after the removal to Babylon, Jechonias begot Salathiel. If we wish to place Jechonias at the end of the first set of fourteen generations, the following set will not have fourteen, but thirteen. Let us understand, then, that this earlier Jechonias is the one also called Joachim, and is the father, not the son, of the second Jechonias; it is the first of the two who is described here — a confusion arising, among both Greeks and Latins, from the fault of copyists and the long lapse of time.
+
+    And Jacob begot Joseph. The emperor Julian raised this passage against us as a supposed disagreement among the evangelists: why does Matthew call Joseph the son of Jacob, while Luke calls him the son of Heli? He did not understand the usage of Scripture, whereby one is his father by nature, the other by the law. For we know that this was commanded through Moses at God's bidding: that if a brother or kinsman should die without children, another of his brothers should take the wife, to raise up seed for his brother or kinsman. So when you hear that Joseph is the husband of Mary, let no suspicion of ordinary marriage arise in you, but remember the usage of Scripture, whereby betrothed men and women are called husbands and wives.
+
+    And from the removal to Babylon unto Christ are fourteen generations. Count from Jechonias to Joseph, and you will find thirteen generations; the fourteenth generation, then, is reckoned in Christ himself. Now the birth of Christ was on this wise. Let the careful reader inquire and say: since Joseph was not the father of the Lord and Saviour, what does the line of descent traced down to Joseph have to do with the Lord? To this we answer, first, that it is not the usage of Scripture to weave the line of descent through women; and second, that Joseph and Mary were of one tribe, on account of which he was bound by the Law to take her as his kinswoman.
+status:
+  la: verified
+  en: draft