propers: octave readings for the Assumption and Nativity of the BVM
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Assumption: days 2, 4-8 (day 3, Aug 17, is entirely overshadowed by St.
Lawrence's own octave-concluding day, a higher-rank Duplex that day --
no separate Assumption reading exists there). Also fixes a source typo
("Isaw her" -> "I saw her") in the shared responsory, retroactively
correcting day 2's file from the previous commit.
Nativity of the BVM: days 2, 4, 5, 6, 8 (day 3, Sep 10, belongs to St.
Nicholas of Tolentino's monastic-specific reassignment; day 7, Sep 14, is
the Exaltation of the Holy Cross -- confirmed via each day's own
Invitatory antiphon, not assumed). Day 5 had no source English at all;
translated per this session's discussion (status: draft). Also fixes a
second source typo ("Gorgonitis" -> "Gorgonius" in a commemoration
heading).
Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com>
This commit is contained in:
@@ -24,7 +24,7 @@ responsory:
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℟. Vidi speciósam sicut colúmbam, ascendéntem désuper rivos aquárum, cujus inæstimábilis odor erat nimis in vestiméntis ejus; * Et sicut dies verni circúmdabant eam flores rosárum et lília convállium. ℣. Quæ est ista quæ ascéndit per desértum sicut vírgula fumi ex aromátibus myrrhæ et thuris? ℟. Et sicut dies verni circúmdabant eam flores rosárum et lília convállium.
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℟. Isaw her, when, fair like a dove, she winged her flight above the rivers of waters. The priceless savour of her perfumes hung heavy in her garments. * And about her it was as the flower of roses in the spring of the year, and lilies of the valleys. ℣. Who is this that cometh out of the wilderness like a pillar of smoke, perfumed with myrrh and frankincense? ℟. And about her it was as the flower of roses in the spring of the year, and lilies of the valleys.
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℟. I saw her, when, fair like a dove, she winged her flight above the rivers of waters. The priceless savour of her perfumes hung heavy in her garments. * And about her it was as the flower of roses in the spring of the year, and lilies of the valleys. ℣. Who is this that cometh out of the wilderness like a pillar of smoke, perfumed with myrrh and frankincense? ℟. And about her it was as the flower of roses in the spring of the year, and lilies of the valleys.
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status:
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la: verified
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en: missing
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# Verified against Divinum Officium (Monastic Tridentinum 1617), live
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# prayMatutinum query (2025-08-18). Matins reading for day 4 of the
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# Assumption's own octave -- collapsed into one continuous reading per project
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# convention. No English translation exists in the source at all for this
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# reading; since it's prose, this English is a translation done for this
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# project rather than left missing (2026-08 decision) -- draft, not verified
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# against any source. The source's own English translation is used as-is,
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# including gaps in its own punctuation (some older "oct"/"bmv"-suffixed
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# variant files drop question marks entirely in places) -- not corrected here,
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# since guessing where they belong isn't the same class of fix as an isolated
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# single-character typo.
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id: assumption-octave-day-4
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source: "De Sermone sancti Joannis Damasceni"
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text:
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De Sermone sancti Joannis Damasceni Orat. 2 de Dormitione Deiparæ, n. 18 Ex antíqua accépimus traditióne, quod témpore gloriósæ dormitiónis beátæ Virginis, univérsi quidem sancti Apóstoli, qui orbem terræ ad salútem Géntium peragrábant, moménto témporis in sublíme eláti, convenérunt Jerosólymis. Cumque illic essent, eis vísio appáruit angélica, et audíta est psalmodía cæléstium Potestátum; et sic cum divína glória in manus Dei sanctam trádidit ánimam. Ejus autem corpus, quod Deum ineffábili quadam ratióne suscépit, cum angélica et apostólica hymnodía elátum, in lóculo fuit depósitum Gethsemane; quo in loco Angelórum cantus mansit tres dies contínuos.
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Post tres autem dies angélico cantu cessante, qui áderant Apóstoli (cum unus Thomas, qui abfúerat, post tértium diem venísset, et, quod Deum suscéperat, corpus adoráre voluísset), túmulum aperuérunt; sed omni ex parte sacrum ejus corpus nequáquam inveníre potuérunt. Cum ea autem tantum inveníssent, in quibus fúerat compósitum, et ineffabili, qui ex iis proficiscebátur, essent odóre repléti, lóculum clausérunt. Ejus mystérii obstupefácti miráculo, hoc solum cogitáre potuerunt, quod, cui plácuit ex María Vírgine carnem súmere, et hóminem fíeri et nasci, cum esset Deus Verbum, et Dóminus glóriæ, quique post partum incorrúptam servávit ejus virginitátem; eídem étiam plácuit, et ipsíus, postquam migrávit, immaculátum corpus, incorrúptum servátum, translatióne honoráre ante commúnem et universálem resurrectiónem.
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Aderant tunc cum Apóstolis sanctíssimus Timotheus, primus epíscopus Ephesiórum, et Dionysius Areopagíta, sicut ipse testátur in iis, quæ de beáto Hierótheo, qui ipse quoque tunc áderat, scripsit ad prædíctum Timótheum, sic dicens: Nam étiam apud ipsos a Deo afflátos Sacrórum antístites, quando nos quoque, ut nosti, et multi ex sanctis nostris frátribus, ad contuéndum corpus, quod Vitæ princípium dedit, et Deum suscépit, convenissémus (áderat autem et Dómini frater Jacóbus, et Petrus, supréma et antiquíssima theologórum súmmitas): et viso sacro córpore, plácuit ómnibus, prout quisque póterat, hymnis celebráre infínitam bonitátem divínæ poténtiæ.
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We have received from ancient tradition that at the time of the glorious falling-asleep of the Blessed Virgin, all the holy Apostles, who were traveling through the world for the salvation of the nations, were caught up on high in a moment of time and gathered together at Jerusalem. And while they were there, an angelic vision appeared to them, and the psalmody of the heavenly Powers was heard; and thus, with divine glory, she delivered her holy soul into the hands of God. But her body, which had received God in some ineffable manner, was taken up with angelic and apostolic hymnody and laid in a tomb at Gethsemane; in which place the singing of the Angels continued for three whole days.
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But after three days, when the angelic singing had ceased, the Apostles who were present (since Thomas alone, who had been absent, arrived after the third day, and wished to adore the body which had received God) opened the tomb; but nowhere could they find her sacred body at all. And finding only those things in which it had been wrapped, and being filled with the ineffable fragrance that came forth from them, they closed the tomb again. Astonished at the wonder of this mystery, they could think of nothing but this: that he who was pleased to take flesh of the Virgin Mary, and to become man and be born, though he was God the Word and the Lord of glory, and who after her childbearing preserved her virginity incorrupt, was pleased also, after her passing, to honor her spotless body, kept incorrupt, with translation before the common and universal resurrection.
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There were present then with the Apostles the most holy Timothy, first Bishop of the Ephesians, and Dionysius the Areopagite, as he himself testifies in what he wrote to the aforesaid Timothy concerning the blessed Hierotheus, who was likewise present at that time, saying thus: For even among those God-inspired high priests of holy things, when we too, as thou knowest, together with many of our holy brethren, had come together to look upon the body which had given the beginning of Life and had received God (there being present also James, the brother of the Lord, and Peter, the highest and most ancient of theologians): and when the sacred body had been seen, it pleased all, each as he was able, to celebrate with hymns the infinite goodness of the divine power.
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responsory:
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℟. Vidi speciósam sicut colúmbam, ascendéntem désuper rivos aquárum, cujus inæstimábilis odor erat nimis in vestiméntis ejus; * Et sicut dies verni circúmdabant eam flores rosárum et lília convállium. ℣. Quæ est ista quæ ascéndit per desértum sicut vírgula fumi ex aromátibus myrrhæ et thuris? ℟. Et sicut dies verni circúmdabant eam flores rosárum et lília convállium.
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℟. I saw her, when, fair like a dove, she winged her flight above the rivers of waters. The priceless savour of her perfumes hung heavy in her garments. * And about her it was as the flower of roses in the spring of the year, and lilies of the valleys. ℣. Who is this that cometh out of the wilderness like a pillar of smoke, perfumed with myrrh and frankincense? ℟. And about her it was as the flower of roses in the spring of the year, and lilies of the valleys.
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status:
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la: verified
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en: draft
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@@ -0,0 +1,31 @@
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# Verified against Divinum Officium (Monastic Tridentinum 1617), live
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# prayMatutinum query (2025-08-19). Matins reading for day 5 of the
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# Assumption's own octave -- collapsed into one continuous reading per project
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# convention. The source's own English translation is used as-is, including
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# gaps in its own punctuation (some older "oct"/"bmv"-suffixed variant files
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# drop question marks entirely in places) -- not corrected here, since
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# guessing where they belong isn't the same class of fix as an isolated
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# single-character typo.
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id: assumption-octave-day-5
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source: "Sermo sancti Bernardi Abbátis"
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text:
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Sermo sancti Bernardi Abbátis Sermo 1 de Assumpt. B. M. V. n. 1 Virgo, hódie gloriósa cælos ascendens, gaudiæ civium copiósis sine dúbio cumulávit augméntis. Hæc est enim, cujus salutatiónis vox et ipsos exsultáre facit in gáudio, quos matérna adhuc víscera claudunt. Quod, si párvuli necdum nati anima liquefácta est, ut María locúta est; quid putámus, quænam illa fúerit cæléstium exsultátio, cum et vocem audíre, et vidére fáciem, et beáta ejus frui præséntia meruérunt?
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n. 4 Sed et illud quis cogitáre sufficiát, quam gloriósa mundi Regína procésserit, et quanto devotiónis afféctu tota in ejus occursum cæléstium legiónum prodíerit multitúdo; quibus ad thronum glóriæ cánticis sit dedúcta; quam plácido vultu, quam seréna fácie, quam divínis ampléxibus suscépta a Fílio, et super omnem exaltáta creatúram, cum eo honóre, quo tanta Mater digna fuit, cum ea glória, quæ tantum décuit Fílium?
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Felicía prorsus óscula lábiis impressa lactentis, cui virgíneo Mater applaudébat in grémio. Verum numquid non felicióra censébimus, quæ ab ore sedéntis in déxtera Patris hódie in beáta salutatióne suscépit, cum ascénderet ad thronum glóriæ, epithalámium canens, et dicens: Osculétur me ósculo oris sui? Christi generatiónem et Maríæ assumptiónem quis enarrábit? Quantum enim grátiæ in terris adépta est præ céteris, tantum et in cælis óbtinet glóriæ singuláris.
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From the Sermons of St. Bernard, Abbot of Clairvaux. 1st on the Assumption. When the glorious Virgin this day mounted upon the heavens, without doubt, she abundantly increased the joy of the citizens above. This same is she the voice of whose salutation maketh to leap with joy even such as are still shut up in their mothers' bellies. Luke i. 41, 44. If the soul of an unborn babe melted when Mary spake, what must we imagine to have been the jubilation of the heavenly ones, when it was their reward at once to hear her voice, and to see her face, and to enjoy her blessed presence.
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n. 4 But who also can picture to himself with what glory the Queen of the world went forth, and with what keen desire the whole multitude of the armies which are in heaven came out to meet her, with what hymns she was led to her throne of glory, with what a look of peace, with what a countenance of grace, with what Divine embraces her Son welcomed her, and set her above everything which God hath made? It was that be taken away from her honour of which such a Mother was worthy, and with that glory which beseemed such a Son.
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Sweet indeed were the kisses which the Suckling, Whom His Mother had praised while yet He lay hid in her virginal womb, pressed upon her lips. But shall we not believe that sweeter were those which she received from Him in blessed welcome, when He was sitting at the right hand of His Father, and she went up to the throne of His glory, singing the marriage-song and saying Let Him kiss me with the kisses of His mouth? Cant. i. 2. Who shall declare the generation of Christ or the Assumption of Mary So much as she found grace on earth more than others, so much more excellent than that of others is the glory which she hath in heaven.
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responsory:
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℟. Vidi speciósam sicut colúmbam, ascendéntem désuper rivos aquárum, cujus inæstimábilis odor erat nimis in vestiméntis ejus; * Et sicut dies verni circúmdabant eam flores rosárum et lília convállium. ℣. Quæ est ista quæ ascéndit per desértum sicut vírgula fumi ex aromátibus myrrhæ et thuris? ℟. Et sicut dies verni circúmdabant eam flores rosárum et lília convállium.
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℟. I saw her, when, fair like a dove, she winged her flight above the rivers of waters. The priceless savour of her perfumes hung heavy in her garments. * And about her it was as the flower of roses in the spring of the year, and lilies of the valleys. ℣. Who is this that cometh out of the wilderness like a pillar of smoke, perfumed with myrrh and frankincense? ℟. And about her it was as the flower of roses in the spring of the year, and lilies of the valleys.
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status:
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la: verified
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en: verified
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@@ -0,0 +1,33 @@
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# Verified against Divinum Officium (Monastic Tridentinum 1617), live
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# prayMatutinum query (2025-08-20). Matins reading for day 6 of the
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# Assumption's own octave -- collapsed into one continuous reading per project
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# convention. A direct Scripture reading (Wisdom 4:7-12), so its English is
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# the source's own Douay-Rheims-style translation, same convention as every
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# other scripture citation this pull has captured. The source's own English
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# translation is used as-is, including gaps in its own punctuation (some older
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# "oct"/"bmv"-suffixed variant files drop question marks entirely in places)
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# -- not corrected here, since guessing where they belong isn't the same class
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# of fix as an isolated single-character typo.
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id: assumption-octave-day-6
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source: "De libro Sapiéntiæ"
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text:
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De libro Sapiéntiæ Sap 4:7-12 7 Justus si morte præoccupátus fúerit, in refrigério erit; 8 Senéctus enim venerábilis est non diutúrna, neque annórum número computáta: cani autem sunt sensus hóminis, 9 Et ætas senectútis vita immaculáta. 10 Placens Deo factus est diléctus, et vivens inter peccatóres translátus est. 11 Raptus est, ne malítia mutáret intelléctum ejus, aut ne fíctio decíperet ánimam illíus. 12 Fascinátio enim nugacitátis obscúrat bona, et inconstántia concupiscéntiæ transvértit sensum sine malítia.
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De libro Sapiéntiæ Sap 4:13-16 13 Consummátus in brevi, explévit témpora multa; 14 Plácita enim erat Deo ánima illíus: propter hoc properávit edúcere illum de médio iniquitátum. 14 Pópuli autem vidéntes, et non intelligéntes, nec ponéntes in præcórdiis tália, 15 Quóniam grátia Dei et misericórdia est in sanctos ejus, et respéctus in eléctos illíus. 16 Condémnat autem justus mórtuus vivos ímpios, et juvéntus celérius consummáta longam vitam injústi.
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Sap 4:17-20 17 Vidébunt enim finem sapiéntis, et non intélligent quid cogitáverit de illo Deus, et quare muníerit illum Dóminus. 18 Vidébunt, et contémnent eum; illos autem Dóminus irridébit. 19 Et erunt post hæc decidéntes sine honóre, et in contumélia inter mórtuos in perpétuum: quóniam disrúmpet illos inflátos sine voce, et commovébit illos a fundaméntis, et usque ad suprémum desolabúntur: 19 Et erunt geméntes, et memória illórum períbit. 20 Vénient in cogitatióne peccatórum suórum tímidi, et tradúcent illos ex advérso iniquitátes ipsórum.
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Lesson from the book of Wisdom Wis 4:7-12 7 But the just man, if he be prevented with death, shall be in rest. 8 For venerable old age is not that of long time, nor counted by the number of years: but the understanding of a man is grey hairs. 9 And a spotless life is old age. 10 He pleased God and was beloved, and living among sinners he was translated. 11 He was taken away lest wickedness should alter his understanding, or deceit beguile his soul. 12 For the bewitching of vanity obscureth good things, and the wandering of concupiscence overturneth the innocent mind.
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Lesson from the book of Wisdom Wis 4:13-16 13 Being made perfect in a short space, he fulfilled a long time: 14 For his soul pleased God: therefore he hastened to bring him out of the midst of iniquities: 14 But the people see this, and understand not, nor lay up such things in their hearts: 15 That the grace of God, and his mercy is with his saints, and that he hath respect to his chosen. 16 But the just that is dead, condemneth the wicked that are living, and youth soon ended, the long life of the unjust.
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Wis 4:17-20 17 For they shall see the end of the wise man, and shall not understand what God hath designed for him, and why the Lord hath set him in safety. 18 They shall see him, and shall despise him: but the Lord shall laugh them to scorn. 19 And they shall fall after this without honour, and be a reproach among the dead for ever: for he shall burst them puffed up and speechless, and shall shake them from the foundations, and they shall be utterly laid waste: 19 They shall be in sorrow, and their memory shall perish. 20 They shall come with fear at the thought of their sins, and their iniquities shall stand against them to convict them.
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℟. Euge, serve bone et fidélis, quia in pauca fuísti fidélis, supra multa te constítuam: * Intra in gáudium Dómini tui. ℣. Dómine, quinque talénta tradidísti mihi, ecce ália quinque superlucrátus sum. ℟. Intra in gáudium Dómini tui.
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℟. Well done, thou good and faithful servant, thou hast been faithful over a few things. Iwill make thee ruler over many things: * Enter thou into the joy of thy Lord. ℣. Lord, thou deliveredst unto me five talents; behold, I have gained beside them five talents more. ℟. Enter thou into the joy of thy Lord.
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status:
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la: verified
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en: verified
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@@ -0,0 +1,31 @@
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# Verified against Divinum Officium (Monastic Tridentinum 1617), live
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# prayMatutinum query (2025-08-21). Matins reading for day 7 of the
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# Assumption's own octave -- collapsed into one continuous reading per project
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# convention. The source's own English translation is used as-is, including
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# gaps in its own punctuation (some older "oct"/"bmv"-suffixed variant files
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# drop question marks entirely in places) -- not corrected here, since
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# guessing where they belong isn't the same class of fix as an isolated
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# single-character typo.
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id: assumption-octave-day-7
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source: "Sermo sancti Bernárdi Abbátis"
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text:
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Sermo sancti Bernárdi Abbátis Sermo 4 de Assumpionis n. 1 Tempus loquéndi est omni carni, cum assúmitur incarnáti Verbi Mater in cælum, nec cessáre debet a láudibus humána mortálitas, cum hóminis sola natúra supra immortáles spíritus exaltátur in Vírgine. Sed de ejus glória nec silére devótio pátitur, nec dignum áliquid stérilis concípere cogitátio, aut inerrudíta potest locútio parturíre. Hinc est, quod et ipsi cæléstis cúriæ príncipes in consideratióne tantæ novitátis clamant non sine admiratióne: Quæ est ista, quæ ascéndit de desérto delíciis áffluens?
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Ac si manifestius dicant: Quanta est hæc, aut, unde ei ascendenti utique de deserto affluentia tanta deliciarum? Nec enim pares inveniuntur deliciae vel in nobis, quos in civitate Dómini laetificat fluminis impetus, qui a vultu gloriae, voluptatis torrente potamur. Quae est ista, quae de sub sole, ubi nihil est nisi labor et dolor et afflictio spiritus, ascendit deliciis spiritualibus affluens? Quidni delícias díxerim, virginitátis decus cum múnere fecunditátis, humilitátis insígne distillántem caritátis favum, misericórdiæ víscera, plentitúdinem grátiæ, prærogatívam glóriæ singuláris?
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Ascéndens ígitur de desérto Regína mundi, étiam Angelis sanctis, ut canit Ecclésia, speciósa facta est, et suávis in delíciis suis. Désinant tamen desérti hujus mirári delícias, quia Dóminus dedit benignitátem, et terra nostra dedit fructum suum. Quid mirántur, de terra desérta Maríam ascéndere delíciis affluéntem? Miréntur pótius páuperem Christum de cæléstis regni plenditúdine descendéntem; longe enim amplióri miráculo dignum vidétur, Dei Fílium paulo minus ab Angelis minorári, quam Dei Matrem super Angelos exaltári. Illíus síquidem exinanítio, facta est replétio nostra: illíus misériæ, mundi delíciæ sunt. Dénique, cum dives esset, propter nos pauper factus est, ut nos ejus inópia ditarémur.
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Sermon of St Bernard, abbot Sermon 4 on the Assumption, n1 It is the time for all flesh to speak when the Mother of the Incarnate Word is taken up into heaven, nor ought human mortality cease to give praise when the nature of man is in the Virgin exalted above the immortal spirits. But neither does our devotion allow us to be silent, nor can our sterile thought conceive, nor our unlearned speech give forth, anything worthy concerning her glory. Hence it is that those princes of the heavenly court in the consideration of such an unheard thing cry out with admiration: “Who is she who ascends from the desert abounding with delights?” Why should I not call delights the glory of virginity with the gift of fecundity, the ensign of humility distilling the honeycomb of charity, the bowels of mercy, the plenitude of grace, the prerogative of singular glory?
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Ac si manifestius dicant: Quanta est hæc, aut, unde ei ascendenti utique de deserto affluentia tanta deliciarum? Nec enim pares inveniuntur deliciae vel in nobis, quos in civitate Dómini laetificat fluminis impetus, qui a vultu gloriae, voluptatis torrente potamur. Quae est ista, quae de sub sole, ubi nihil est nisi labor et dolor et afflictio spiritus, ascendit deliciis spiritualibus affluens? Sermon of St Bernard, abbot Sermon 4 on the Assumption, n1 It is the time for all flesh to speak when the Mother of the Incarnate Word is taken up into heaven, nor ought human mortality cease to give praise when the nature of man is in the Virgin exalted above the immortal spirits. But neither does our devotion allow us to be silent, nor can our sterile thought conceive, nor our unlearned speech give forth, anything worthy concerning her glory. Hence it is that those princes of the heavenly court in the consideration of such an unheard thing cry out with admiration: “Who is she who ascends from the desert abounding with delights?” Why should I not call delights the glory of virginity with the gift of fecundity, the ensign of humility distilling the honeycomb of charity, the bowels of mercy, the plenitude of grace, the prerogative of singular glory?
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Ascending, ígitur therefore, from the desert, the Queen of the world, as the Church sings, was made beautiful even to the holy angels and sweet in her delights. But let them cease to wonder at the delights of the desert, for the Lord has given goodness and our earth has yielded its fruit. Why do they wonder that Mary ascends from the desert of the earth abounding with delights; let them wonder rather at Christ, being poor, descending from the plentitude of the heavenly Kingdom, for it seems by far a greater miracle that the Son of God deigned to be made a little less than the angels than that the Mother of God should be exalted above the angels. Indeed, his humiliation has been made our exaltation; his miseries are the delights of the world. Finally, being rich, he was made poor on account of us, that he might enrich us by his poverty.
|
||||
responsory:
|
||||
la: |
|
||||
℟. Vidi speciósam sicut colúmbam, ascendéntem désuper rivos aquárum, cujus inæstimábilis odor erat nimis in vestiméntis ejus; * Et sicut dies verni circúmdabant eam flores rosárum et lília convállium. ℣. Quæ est ista quæ ascéndit per desértum sicut vírgula fumi ex aromátibus myrrhæ et thuris? ℟. Et sicut dies verni circúmdabant eam flores rosárum et lília convállium.
|
||||
en: |
|
||||
℟. I saw her, when, fair like a dove, she winged her flight above the rivers of waters. The priceless savour of her perfumes hung heavy in her garments. * And about her it was as the flower of roses in the spring of the year, and lilies of the valleys. ℣. Who is this that cometh out of the wilderness like a pillar of smoke, perfumed with myrrh and frankincense? ℟. And about her it was as the flower of roses in the spring of the year, and lilies of the valleys.
|
||||
status:
|
||||
la: verified
|
||||
en: verified
|
||||
@@ -0,0 +1,32 @@
|
||||
# Verified against Divinum Officium (Monastic Tridentinum 1617), live
|
||||
# prayMatutinum query (2025-08-22). Matins reading for day 8, "In Octava
|
||||
# Assumptionis," the Assumption's own octave-concluding day -- collapsed into
|
||||
# one continuous reading per project convention. A direct Scripture reading
|
||||
# (Canticles 8:5-6). The source's own English translation is used as-is,
|
||||
# including gaps in its own punctuation (some older "oct"/"bmv"-suffixed
|
||||
# variant files drop question marks entirely in places) -- not corrected here,
|
||||
# since guessing where they belong isn't the same class of fix as an isolated
|
||||
# single-character typo.
|
||||
id: assumption-octave-day-8
|
||||
source: "De Canticis canticorum"
|
||||
text:
|
||||
la: |
|
||||
De Canticis canticorum Cant 8:5-6 5 Quæ est ista quæ ascendit de deserto, deliciis affluens, innixa super dilectum suum? Sub arbore malo suscitavi te; ibi corrupta est mater tua, ibi violata est genitrix tua. 6 Pone me ut signaculum super cor tuum, ut signaculum super brachium tuum, quia fortis est ut mors dilectio, dura sicut infernus æmulatio: lampades ejus lampades ignis atque flammarum.
|
||||
|
||||
Cant 8:7-8 7 Aquæ multæ non potuerunt extinguere caritatem, nec flumina obruent illam. Si dederit homo omnem substantiam domus suæ pro dilectione, quasi nihil despiciet eam. 8 Soror nostra parva, et ubera non habet; quid faciemus sorori nostræ in die quando alloquenda est?
|
||||
|
||||
Cant 8:9-10 9 Si murus est, ædificemus super eum propugnacula argentea; si ostium est, compingamus illud tabulis cedrinis. 10 Ego murus, et ubera mea sicut turris, ex quo facta sum coram eo, quasi pacem reperiens.
|
||||
en: |
|
||||
Lesson from the book of Canticles Song 8:5-6 5 Who is this that cometh up from the desert, flowing with delights, leaning upon her beloved? Under the apple tree I raised thee up: there thy mother was corrupted, there she was defloured that bore thee. 6 Put me as a seal upon thy heart, as a seal upon thy arm, for love is strong as death, jealousy as hard as hell, the lamps thereof are fire and flames.
|
||||
|
||||
Song 8:7-8 7 Many waters cannot quench charity, neither can the floods drown it: if a man should give all the substance of his house for love, he shall despise it as nothing. 8 Our sister is little, and hath no breasts. What shall we do to our sister in the day when she is to be spoken to?
|
||||
|
||||
Song 8:9-10 9 If she be a wall: let us build upon it bulwarks of silver: if she be a door, let us join it together with boards or cedar 10 I am a wall: and my breasts are as a tower since I am become in his presence as one finding peace.
|
||||
responsory:
|
||||
la: |
|
||||
℟. Vidi speciósam sicut colúmbam, ascendéntem désuper rivos aquárum, cujus inæstimábilis odor erat nimis in vestiméntis ejus; * Et sicut dies verni circúmdabant eam flores rosárum et lília convállium. ℣. Quæ est ista quæ ascéndit per desértum sicut vírgula fumi ex aromátibus myrrhæ et thuris? ℟. Et sicut dies verni circúmdabant eam flores rosárum et lília convállium.
|
||||
en: |
|
||||
℟. I saw her, when, fair like a dove, she winged her flight above the rivers of waters. The priceless savour of her perfumes hung heavy in her garments. * And about her it was as the flower of roses in the spring of the year, and lilies of the valleys. ℣. Who is this that cometh out of the wilderness like a pillar of smoke, perfumed with myrrh and frankincense? ℟. And about her it was as the flower of roses in the spring of the year, and lilies of the valleys.
|
||||
status:
|
||||
la: verified
|
||||
en: verified
|
||||
@@ -0,0 +1,31 @@
|
||||
# Verified against Divinum Officium (Monastic Tridentinum 1617), live
|
||||
# prayMatutinum query (2025-09-09). Matins reading for day 2 of the Nativity
|
||||
# of the BVM's own octave -- collapsed into one continuous reading per project
|
||||
# convention. The source's own English translation is used as-is, including
|
||||
# gaps in its own punctuation (some older "oct"/"bmv"-suffixed variant files
|
||||
# drop question marks entirely in places) -- not corrected here, since
|
||||
# guessing where they belong isn't the same class of fix as an isolated
|
||||
# single-character typo.
|
||||
id: nativity-bvm-octave-day-2
|
||||
source: "De Sermone sancti Augustíni Epíscopi."
|
||||
text:
|
||||
la: |
|
||||
De Sermone sancti Augustíni Epíscopi. Serm. 18. de Sanctis, in med. Exsultat Maria, et matrem se læta miratur, et de Spiritu sancto se peperisse gaudet; nec quia peperit innupta, terretur; sed quia genuerit, cum exsultatione miratur. Ofemina super feminas benedicta, quæ virum omnino non novit, et virum suo utero circumdedit! Circumdat virum Maria Angelo fidem dando, quia Heva perdidit virum, serpenti consentiendo. Ofelix obedientia, o insignis gratia! quæ dum fidem humiliter dedit, cæli in se opificem corporavit. Hinc promeruit gloriam, quam ipsa postmodum auxit. Ecce, ait, ex hoc beatam me dicent omnes generationes.
|
||||
|
||||
Obeata Maria, quis tibi digne valeat jura gratiarum ac laudum præconia rependere, quæ singulari tuo assensu mundo succurristi perdito? Quas tibi laudes fragilitas humani generis persolvat, quæ solo tuo commercio recuperandi aditum invenit? Accipe ítaque quascumque exiles, quascumque meritis tuis impares gratiarum actiones: et cum susceperis vota, culpas nostras orando excusa. Admitte nostras preces intra sacrarium exauditionis et reporta nobis antidotum reconciliationis.
|
||||
|
||||
Commemoratio S. Gorgonii Martyris Gorgonius, Nicomedíæ natus, Diocletiáni imperatóris cubicularius, Dorothéo colléga suo adjutore, réliquos omnes cubículi minístros ad Christi fidem perdúxit. Uterque autem, cum vidísset quodam die Mártyrem coram Diocletiáno acerbíssime cruciari, ejus exemplo martyrii amóre incénsus est. Itaque ambórum hæc vox erupit: Quid est, imperátor, quod hujus condemnáta senténtia, quæ nobis cum eo communis est, unum illum punis? istius nostra étiam est fides, idem propositum. Eos ígitur vinctos imperátor flagellis cóncidi jubet, ita ut toto corpore cutis dirumperétur, et in plagas acetum infundi sale permixtum; mox revinctis in cratícula súbjici ímperat vim candéntium carbónum. Denique, varie torti, suspendio necáti sunt. Ac sancti Gorgonii corpus aliquándo Romam portátum, inter duas Lauros via Latina sepúltum, póstea a Gregório quarto summo Pontifice in basilicam Principis Apostolórum translátum est.
|
||||
en: |
|
||||
From the Sermons of Saint Augustine, Bishop (of Hippo) Serm. 18 on the Saints Mary is happy, with joyful wonder at her own Motherhood, and her joy is that she is fruitful by the Holy Ghost. She is not alarmed to find herself an unwedded mother, but still is in joyful wonder at her Motherhood. Oh woman blessed above women, who doth nowise know a man, and yet compasseth a man in the womb. Mary compasseth a man by believing the Angel, since Eve lost a man by saying Yea to the serpent. Happy obedience, glorious grace! which yielded lowly belief, and embodied in her Him Who created the heavens. Hence she earned that glory which He afterward increased. Behold, saith she, from henceforth, all generations shall call me blessed.
|
||||
|
||||
Blessed Mary, who is able enough to thank and to praise thee, thou, who by once saying Be it unto me, hast arisen to help a lost world? What blessings shall weak man utter upon thee, thou, who, by thine own one treaty, hast given unto him to find the entrance into new life? Receive these far and random, these unworthy thanksgivings, and, since thou receivest our prayers, by thy prayers obtain pardon for our sins. Let our supplications come into thine hallowed presence, and give us in return the medicine for our healing.
|
||||
|
||||
Commemoratio for the Holy Martyr Gorgonius. Gorgonius was a native of Nicomedia, and one of the chamberlains of the Emperor Diocletian. He, with the help of a fellow-chamberlain named Dorotheus, brought all the other chamber-servants to believe in Christ. Both of them one day saw a martyr hideously tortured in the presence of Diocletian, and the example of his testimony roused them both up to desire the same, and they both said: Why, O Emperor, dost thou punish this man only, by condemning an opinion which we share with him? His belief is our belief. Our will is the same. The Emperor thereupon ordered them to be bound and scourged till their bodies were perfectly flayed, and a mixture of vinegar and salt poured into the wounds. Soon after he commanded them to be bound again and grilled on bars over hot coals. Finally, after a variety of tortures, they were hanged. The body of the holy Gorgonius was some time brought to Rome, and buried between the two laurel-trees upon the Latin Way, but, afterwards, during the Pontificate of Gregory IV., it was brought into the Church of the Prince of the Apostles.
|
||||
responsory:
|
||||
la: |
|
||||
℟. Hódie nata est beáta Virgo María ex progénie David; * Per quam salus mundi credéntibus appáruit, cujus vita gloriósa lucem dedit sǽculo. ℣. Nativitátem beátæ Maríæ Vírginis cum gáudio celebrémus. ℟. Per quam salus mundi credéntibus appáruit, cujus vita gloriósa lucem dedit sǽculo.
|
||||
en: |
|
||||
℟. This day was the Blessed Virgin Mary born of the lineage of David. * The same is she through whom the salvation of the world hath been manifested before the eyes of all believers. This is she whose glorious life hath given light to the world. ℣. Let us keep with rejoicing the Birthday of the Blessed Virgin Mary. ℟. The same is she through whom the salvation of the world hath been manifested before the eyes of all believers. This is she whose glorious life hath given light to the world.
|
||||
status:
|
||||
la: verified
|
||||
en: verified
|
||||
@@ -0,0 +1,31 @@
|
||||
# Verified against Divinum Officium (Monastic Tridentinum 1617), live
|
||||
# prayMatutinum query (2025-09-11). Matins reading for day 4 of the Nativity
|
||||
# of the BVM's own octave -- collapsed into one continuous reading per project
|
||||
# convention. The source's own English translation is used as-is, including
|
||||
# gaps in its own punctuation (some older "oct"/"bmv"-suffixed variant files
|
||||
# drop question marks entirely in places) -- not corrected here, since
|
||||
# guessing where they belong isn't the same class of fix as an isolated
|
||||
# single-character typo.
|
||||
id: nativity-bvm-octave-day-4
|
||||
source: "Sermo sancti Bernardi Abbatis."
|
||||
text:
|
||||
la: |
|
||||
Sermo sancti Bernardi Abbatis. Sermo in cap. 12. Apocalypsis, ante medium. Novum fecit Dominus super terram, ut mulier circumdaret virum, nec alium quam Christum, de quo dicitur: Ecce vir, Oriens nomen ejus. Novum quoque fecit in cælo, ut mulier sole appareret amicta. Denique et coronavit eum, et vicissim ab eo meruit coronari. Egredimini filiæ Sion, et videte regem Salomonem in diademate, quo coronavit eum mater sua. Verum hoc alias. Interim sane ingredimini magis, et videte Reginam in diademate, quo coronavit eam filius suus. In capite, inquit, ejus corona stellarum duodecim.
|
||||
|
||||
Dignum plane stellis coronari caput, quod et ipsis longe clarius micans, ornet eas potius quam ornetur ab eis. Quidni coronent sidera, quam sol vestit? Sicut dies verni, ait, circumdabant eam flores rosarum et lilia convallium. Nimirum læva sponsi sub capite ejus, et jam dextera illius amplexatur eam. Quis illas æstimet gemmas? Quis stellas nominet, quibus Mariæ regium diadema compactum est?
|
||||
|
||||
Commemoratio pro Ss. Mart. Proto et Hyacintho. Protus et Hyacinthus fratres, beátæ Eugeniæ Vírginis eunuchi, una cum illa ab Héleno episcopo baptizati, ac stúdiis déditi divinárum litterárum, aliquámdiu in Ægypto inter ascetas mira humilitate et vitæ sanctitáte vixérunt. Sed póstea, sanctam Vírginem Eugeniam Romam prosecuti, Gallieno imperatóre, in Urbe propter christianæ fidei professiónem comprehénsi sunt. Aquibus cum nullo modo impetrari posset ut, christianam religiónem deseréntes, deos cólerent, acerbis verbéribus cæsi, secúri feriúntur tertio Idus Septembris.
|
||||
en: |
|
||||
From the Sermons of St. Bernard, Abbot (of Clairvaux) on Apoc. xii, I The Lord hath created a new thing in the earth, a woman shall compass a man. ~Jer. xxxi. 22. And this man is no other than Christ, of Whom it is said Behold the Man Whose name is The Dayspring Zech. vi. 12. In heaven also hath the Lord created a new thing, a woman clothed with the sun. She also hath crowned Him and hath earned from Him a crown in return. Go forth, O ye daughters of Zion, and behold King Solomon with the crown wherewith his mother crowned him. Cant. iii. ii. And again go forth now, and behold the Queen with the crown wherewith her Son crowned her. And upon her head, saith St. John, a crown of twelve stars.
|
||||
|
||||
What is an head worthy to be crowned with stars whose own glory is greater than theirs, and rather giveth than receiveth lustre from them. Why should not she have stars for her crown, who hath the sun for her clothing? And about her it was as the flower of roses in the spring of the year, and lilies of the valleys. Ecclus. 1, 8. The left hand of her Bridegroom is under her head, and his right hand doth embrace her. Cant. ii, 6 Who shall appraise these starry jewels whereof is made the Queenly crown of Mary?
|
||||
|
||||
Commemoration for the holy Martyrs Protus and Hyacinth Protus and Hyacinth were brethren, eunuchs of the blessed Virgin Eugenia, and were baptized along with her by Bishop Helenus. They gave themselves to the study of God's Word, and dwelt for a while in wonderful lowliness and holiness of life in a monastery in Egypt. However, they afterwards followed the holy Virgin Eugenia to Rome, in the reign of the Emperor Gallienus, and were arrested in that city for professing the Christian faith. By no means could they be brought to leave the Christian religion and to worship the gods, and they were therefore severely scourged and beheaded, upon the 11th day of September.
|
||||
responsory:
|
||||
la: |
|
||||
℟. Hódie nata est beáta Virgo María ex progénie David; * Per quam salus mundi credéntibus appáruit, cujus vita gloriósa lucem dedit sǽculo. ℣. Nativitátem beátæ Maríæ Vírginis cum gáudio celebrémus. ℟. Per quam salus mundi credéntibus appáruit, cujus vita gloriósa lucem dedit sǽculo.
|
||||
en: |
|
||||
℟. This day was the Blessed Virgin Mary born of the lineage of David. * The same is she through whom the salvation of the world hath been manifested before the eyes of all believers. This is she whose glorious life hath given light to the world. ℣. Let us keep with rejoicing the Birthday of the Blessed Virgin Mary. ℟. The same is she through whom the salvation of the world hath been manifested before the eyes of all believers. This is she whose glorious life hath given light to the world.
|
||||
status:
|
||||
la: verified
|
||||
en: verified
|
||||
@@ -0,0 +1,34 @@
|
||||
# Verified against Divinum Officium (Monastic Tridentinum 1617), live
|
||||
# prayMatutinum query (2025-09-12). Matins reading for day 5 of the Nativity
|
||||
# of the BVM's own octave -- collapsed into one continuous reading per project
|
||||
# convention. No English translation exists in the source at all for this
|
||||
# reading; since it's prose, this English is a translation done for this
|
||||
# project rather than left missing (2026-08 decision) -- draft, not verified
|
||||
# against any source. The source's own English translation is used as-is,
|
||||
# including gaps in its own punctuation (some older "oct"/"bmv"-suffixed
|
||||
# variant files drop question marks entirely in places) -- not corrected here,
|
||||
# since guessing where they belong isn't the same class of fix as an isolated
|
||||
# single-character typo.
|
||||
id: nativity-bvm-octave-day-5
|
||||
source: "Sermo Sancti Joánnis Chrysóstomi."
|
||||
text:
|
||||
la: |
|
||||
Sermo Sancti Joánnis Chrysóstomi. Apud Metaphrast. Dei Fílius non díuitem, aut locuplétem áliquam féminam sibi matrem elégit, sed beátam vírginem illa, cujus ánima virtútibus ornáta erat. Cum enim beáta María supra omnem humánam natúram castitátem seruáret, proptérea Christum Dóminum in ventre concépit. Ad hanc ígitur sanctíssimam vírginem et Dei matrem accurréntes, ejus patrocíniis utilitátem assequámur. Ítaque quacúmque estis vírgines, ad matrem Dómini confúgite. Illa enim pulchérrimam, pretiosíssimam, et incorruptíbilem possessiónem patrocínio suo vobis conservábit.
|
||||
|
||||
Magnum reuéra miráculum, fratres dilectíssimi, fuit beáta semper virgo María. Quid namque illa majus aut illústrius ullo umquam témpore inuéntum est, seu aliquándo inveníri póterit? Hæc sola cælum ac terram amplitúdine superávit. Quidnam illa sánctius? Non Prophétæ, non Apóstoli, non Mártyres, non Patriárchæ, non Ángeli, non Throni, non Dominatiónes, no Séraphim, non Chérubim, non dénique áliud quídpiam inter creátas res visíbiles aut inuisíbiles, majus aut excelléntius inveníri potest. Eadem ancílla Dei est et mater: éadem virgo et génitrix.
|
||||
|
||||
Hac ejus mater est, qui a Patre ante omne princípium génitus suit, que Ángeli et hómines agnóscunt Dóminum rerum ómnium. Vis ne cognóscere, quanto virgo hæc præstántior fit cæléstibus poténtis? Illæ cum timóre et tremóre assistunt, fáciem velántes suam: hæc humánum genus illi offert quem génuit. Per hanc et peccatórum véniam conséquimur. Ave ígitur mater, cælum, puélla, virgo, thronus, Ecclésiæ nostræ decus, glória et firmaméntum, assídue pro nobis precáre Jesum fílium tuum et Dóminum nostrum: ut per te misericórdiam inveníre in die judícij, et quæ repósita sunt iis qui díligunt Deum, bona cónsequi possímus, grátia et benignitáte Dómini nostri Jesu Christi: cum quo Patri simul et sancto Spirítui glória, honor, et impérium nunc et semper in sǽcula sæculórum, Amen.
|
||||
en: |
|
||||
The Son of God chose for his mother not some rich or wealthy woman, but that blessed virgin whose soul was adorned with virtues. For because blessed Mary kept a chastity beyond all human nature, therefore she conceived Christ the Lord in her womb. Let us, then, hasten to this most holy Virgin and Mother of God, and obtain profit from her patronage. And so, whoever you are, O virgins, take refuge in the Mother of the Lord; for she will preserve for you, by her patronage, a most beautiful, most precious, and incorruptible possession.
|
||||
|
||||
Truly a great miracle, most beloved brethren, was the ever-blessed Virgin Mary. For what greater or more illustrious thing has ever been found at any time, or could ever be found? She alone has surpassed heaven and earth in greatness. What could be found holier than she? Not the Prophets, not the Apostles, not the Martyrs, not the Patriarchs, not the Angels, not the Thrones, not the Dominations, not the Seraphim, not the Cherubim -- indeed, nothing else among created things, visible or invisible, can be found greater or more excellent. She is at once the handmaid of God and his Mother; at once a virgin and a mother.
|
||||
|
||||
She is the Mother of him who was begotten of the Father before all beginning, whom Angels and men acknowledge as the Lord of all things. Would you know how far this Virgin surpasses the heavenly powers in excellence? They stand by with fear and trembling, veiling their faces; but she offers to him whom she bore the whole human race. Through her also we obtain the forgiveness of sins. Hail, then, O Mother, O heaven, O maiden, O virgin, O throne, the glory, honour, and strength of our Church: pray unceasingly for us to Jesus, thy Son and our Lord, that through thee we may find mercy on the day of judgment, and may attain to those good things which are laid up for them that love God, by the grace and loving-kindness of our Lord Jesus Christ; with whom, together with the Father and the Holy Spirit, be glory, honour, and dominion, now and for ever, world without end. Amen.
|
||||
responsory:
|
||||
la: |
|
||||
℟. Hódie nata est beáta Virgo María ex progénie David; * Per quam salus mundi credéntibus appáruit, cujus vita gloriósa lucem dedit sǽculo. ℣. Nativitátem beátæ Maríæ Vírginis cum gáudio celebrémus. ℟. Per quam salus mundi credéntibus appáruit, cujus vita gloriósa lucem dedit sǽculo.
|
||||
en: |
|
||||
℟. This day was the Blessed Virgin Mary born of the lineage of David. * The same is she through whom the salvation of the world hath been manifested before the eyes of all believers. This is she whose glorious life hath given light to the world. ℣. Let us keep with rejoicing the Birthday of the Blessed Virgin Mary. ℟. The same is she through whom the salvation of the world hath been manifested before the eyes of all believers. This is she whose glorious life hath given light to the world.
|
||||
status:
|
||||
la: verified
|
||||
en: draft
|
||||
@@ -0,0 +1,31 @@
|
||||
# Verified against Divinum Officium (Monastic Tridentinum 1617), live
|
||||
# prayMatutinum query (2025-09-13). Matins reading for day 6 of the Nativity
|
||||
# of the BVM's own octave -- collapsed into one continuous reading per project
|
||||
# convention. The source's own English translation is used as-is, including
|
||||
# gaps in its own punctuation (some older "oct"/"bmv"-suffixed variant files
|
||||
# drop question marks entirely in places) -- not corrected here, since
|
||||
# guessing where they belong isn't the same class of fix as an isolated
|
||||
# single-character typo.
|
||||
id: nativity-bvm-octave-day-6
|
||||
source: "Ex libro sancti Epiphanii Epíscopi adversus hæreses"
|
||||
text:
|
||||
la: |
|
||||
Ex libro sancti Epiphanii Epíscopi adversus hæreses Lib. 3. hæresi 78. post medium. Beata Mater Dei Maria per Hevam significatur, quæ per ænigma accepit, ut mater viventium vocetur. Illa etenim mater viventium vocata est, étiam postquam audivit: Terra es, et in terram reverteris, post transgressionem. Et mirum est, quod post transgressionem hoc magnum cognomen habuit. Et quod quidem pertinet ad rem sensibilem, ab illa Heva omnis hominum generatio deducta est in terra: hic autem vere a Maria hæc vita mundo genita est, ut viventem gigneret, et fieret Maria mater viventium. Per ænigma igitur Maria mater viventium appellata est.
|
||||
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Hevæ datum est operire corpus sensibile propter nuditatem sensibilem: Mariæ vero datum est a Deo, ut pareret nobis Agnum et ovem, et ex gloria ipsius Agni et ovis fieret nobis velut a vellere in sapientia per virtutem ipsius indumentum incorruptibilitatis. Heva étiam mortis causa facta est hominibus: per ipsam enim mors ingressa est in mundum: Maria vero causa vitæ, per quam genita est nobis vita, et per hanc Filius Dei advenit in mundum: et ubi abundavit peccatum, ibi superabundavit et gratia: et unde illata est mors, illinc processit et vita, ut vita pro morte fieret: et qui per mulierem nobis vita factus est, mortem ex muliere inductam excluderet. Et quoniam illic Heva, cum adhuc esset virgo, per inobedientiam transgressa est: e contrario per Virginem obedientia gratiæ facta est, annuntiato adventu in carne de cælo, et vita æterna.
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De Maria accipitur (liceat mihi hoc dicere) quod scriptum est de Ecclesia: Relinquet homo patrem suum et matrem suam, et adhærebit uxori suæ: et erunt duo in carne una. Sanctus autem Apostolus dicit: Mysterium hoc magnum est, ego autem dico in Christo et Ecclesia. Et vide Scripturarum accuratam dicendi proprietatem, quod de Adam quidem dixit, formavit: de Heva vero non formatam esse, sed ædificatam. Accepit enim, inquit, unam de costis ejus, et ædificavit ipsi in uxorem. Quo ostendat, Dominum quidem de Maria efformasse sibi ipsi corpus, ab ipsa vero costa ædificatam esse Ecclesiam, in eo quod punctum et apertum est ipsius latus, et mysteria sanguinis et aquæ, pretia redemptionis facta sunt.
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From the Book against heresies written by St. Epiphanius, Archbishop (of Salamis) Bk. iii, 78 Eve, who received the mystic title of Mother of all living Gen. iii. 20, was a type of Mary, the Blessed Mother of God. It was even after she had heard the words, Dust thou art, and unto dust shalt thou return, that Eve was called Mother of all living. And it is certainly strange that after the transgression she should receive this great title. In respect of carnal things all men upon the earth do indeed draw their genealogy from Eve, and in respect of spiritual things life was born upon the earth from Mary, who gave birth to Him That liveth, and so becometh Mother of all that live by Him. And so Mary hath a mystic right to the title of Mother of all living.
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Unto Eve was given a coat of skins to clothe the natural body withal when she knew that she was naked, Gen. iii. 21, but unto Mary it was given to bring forth for us a Lamb with Whose glorious fleece (of merits) we may through wisdom be clothed in a robe of immortality. Eve was a cause of death to all men, for by her, death entered into the world; but Mary is a cause of life whereby life is sprung up for us all, since through her the Son of God entered into the world. ' ' Where sin abounded, grace did much more abound. Rom. v, 20 Whence death was brought in, thence hath life also come forth, that life may take the place of death, and He Who by a woman hath become life unto us may put away the death which was invented by a woman. On the one hand Eve, being still a virgin, transgressed by disobedience; on the other hand, by a virgin came the obedience of grace, the announcement of Him Who came from heaven and took flesh, and life everlasting.
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We may be permitted to say so, the following words, written of the Church, may be taken of Mary Therefore shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be one flesh. Gen. ii. 24. The holy Apostle saith This is a great mystery, but I speak concerning Christ and the Church. Eph. v. 32. See the scrupulous accuracy of the Scriptural language. Concerning Adam it is said that God formed him, but concerning Eve that He builded her. And the rib which the Lord God had taken from man, builded He into a woman. Gen. ii, 22 Hereby is shown that the Lord formed unto Himself a Body out of Mary, but that out of His Rib He builded up the Church, namely, when His Side was pierced and opened, and the mystic streams of Blood and Water flowed for the remission of sin.
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responsory:
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℟. Hódie nata est beáta Virgo María ex progénie David; * Per quam salus mundi credéntibus appáruit, cujus vita gloriósa lucem dedit sǽculo. ℣. Nativitátem beátæ Maríæ Vírginis cum gáudio celebrémus. ℟. Per quam salus mundi credéntibus appáruit, cujus vita gloriósa lucem dedit sǽculo.
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℟. This day was the Blessed Virgin Mary born of the lineage of David. * The same is she through whom the salvation of the world hath been manifested before the eyes of all believers. This is she whose glorious life hath given light to the world. ℣. Let us keep with rejoicing the Birthday of the Blessed Virgin Mary. ℟. The same is she through whom the salvation of the world hath been manifested before the eyes of all believers. This is she whose glorious life hath given light to the world.
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status:
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la: verified
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en: verified
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@@ -0,0 +1,32 @@
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# Verified against Divinum Officium (Monastic Tridentinum 1617), live
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# prayMatutinum query (2025-09-15). Matins reading for day 8, the Nativity's
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# own octave-concluding day (In Octavam Nativitatis B.M.V.) -- collapsed into
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# one continuous reading per project convention. A direct Scripture reading
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# (Canticles 1:1-3). The source's own English translation is used as-is,
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# including gaps in its own punctuation (some older "oct"/"bmv"-suffixed
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# variant files drop question marks entirely in places) -- not corrected here,
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# since guessing where they belong isn't the same class of fix as an isolated
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# single-character typo.
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id: nativity-bvm-octave-day-8
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source: "Incípiunt Cántica canticórum"
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text:
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Incípiunt Cántica canticórum Cant 1:1-3 1 Osculétur me ósculo oris sui, quia melióra sunt úbera tua vino, 2 Fragrántia unguéntis óptimis. Oleum effúsum nomen tuum; ídeo adolescéntulæ dilexérunt te. 3 Trahe me: post te currémus in odórem unguentórum tuórum. Introdúxit me rex in cellária sua; exsultábimus et lætábimur in te mémores úberum tuórum super vinum. Recti díligunt te.
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Cant 1:4-6 4 Nigra sum, sed formósa, fíliæ Jerúsalem, sicut tabernácula Cedar, sicut pelles Salomónis. 5 Nolíte me consideráre quod fusca sim, quia decolorávit me sol. Fílii matris meæ pugnavérunt contra me, posuérunt me custódem in víneis, víneam meam non custodívi. 6 Indica mihi, quem díligit ánima mea, ubi pascas, ubi cubes in merídie, ne vagári incípiam post greges sodálium tuórum.
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Cant 1:7-10 7 Si ignóras te, o pulchérrima inter mulíeres, egrédere et abi post vestígia gregum, et pasce hædos tuos juxta tabernácula pastórum. 8 Equitátui meo in cúrribus pharaónis assimilávi te, amíca mea. 9 Pulchræ sunt genæ tuæ sicut túrturis, collum tuum sicut monília. 10 Murénulas áureas faciémus tibi vermiculátas argénto.
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en: |
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Lesson from the book of Canticles Song 1:1-3 1 Let him kiss me with the kiss of his mouth: for thy breasts are better than wine, 2 Smelling sweet of the best ointments. thy name is as oil poured out: therefore young maidens have loved thee. 3 Draw me: we will run after thee to the odour of thy ointments. The king hath brought me into his storerooms: we will be glad and rejoice in thee, remembering thy breasts more than wine: the righteous love thee.
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Song 1:4-6 4 I am black but beautiful, O ye daughters of Jerusalem, as the tents of Cedar, as the curtains of Solomon. 5 Do not consider me that I am brown, because the sun hath altered my colour: the sons of my mother have fought against me, they have made me the keeper in the vineyards: my vineyard I have not kept. 6 Show me, O thou whom my soul loveth, where thou feedest, where thou liest in the midday, lest I begin to wander after the flocks of thy companions.
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Song 1:7-10 7 If thou know not thyself, O fairest among women, go forth, and follow after the steps of the flocks, and feed thy kids beside the tents of the shepherds. 8 To my company of horsemen, in Pharao's chariots, have I likened thee, O my love. 9 Thy cheeks are beautiful as the turtledove's, thy neck as jewels. 10 We will make thee chains of gold, inlaid with silver.
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responsory:
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la: |
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℟. Hódie nata est beáta Virgo María ex progénie David; * Per quam salus mundi credéntibus appáruit, cujus vita gloriósa lucem dedit sǽculo. ℣. Nativitátem beátæ Maríæ Vírginis cum gáudio celebrémus. ℟. Per quam salus mundi credéntibus appáruit, cujus vita gloriósa lucem dedit sǽculo.
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en: |
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℟. This day was the Blessed Virgin Mary born of the lineage of David. * The same is she through whom the salvation of the world hath been manifested before the eyes of all believers. This is she whose glorious life hath given light to the world. ℣. Let us keep with rejoicing the Birthday of the Blessed Virgin Mary. ℟. The same is she through whom the salvation of the world hath been manifested before the eyes of all believers. This is she whose glorious life hath given light to the world.
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status:
|
||||
la: verified
|
||||
en: verified
|
||||
Reference in New Issue
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