colitur.git, branch v0.4.0

release: v0.4.0

2026-08-18T09:44:57Z

docs: CHANGELOG entry for 0.4.0

2026-08-18T09:43:34Z

merge: EF rubrical corrections from O'Connell and a published 1962 Ordo

2026-08-18T09:43:13Z

Three colour fixes, each argued from the Missal and each invisible to every validation layer that shares colitur's own data lineage.

fix(ef): the Assumption and St Lawrence vigils are violet (RG 128)

2026-08-18T09:36:33Z

RG 128, transcribed in the rules register since 2026-08-11, gives violet to "vigils of II and III class outside Paschaltide". The Vigil of the Assumption (14 August, II class) carried White and the Vigil of St Lawrence (9 August, III class) carried Red. Both are outside Paschaltide, so both are violet. The Ascension's vigil is untouched: it is the one II-class vigil inside Paschaltide and was already correctly white. The rule had been sitting in the register, disagreeing with the shipped data, since before the data was bootstrapped. It was invisible because colitur, lectio and missalemeum all carried the same two wrong colours -- colitur was bootstrapped from lectio, lectio's ini is generated from missalemeum, and missalemeum uses Divinum Officium's data files. Three sources agreeing is one source counted three times, and the differential and the oracle both went green on the shared error. It surfaced only against witnesses outside that tree: a published 1962 Ordo flagged the Assumption's, and O'Connell, The Celebration of Mass 4th ed. (1964), section 4(c) and footnote 169, gave the general rule and with it St Lawrence's, which the Ordo omits entirely. Two golden pins added, in years where each vigil is actually observed rather than impeded. The divergence this creates against every DO-lineage source is cited in both allow-lists: C37 (lectio, 77 rows -- 92 possible minus 15 where the vigil falls on a Sunday) and M29 (missalemeum, 3 rows in 2026-2027 and 2 in each of 2035 and 2038). Both gated on the exact slugs or dates and on colour alone, so any other divergence on those days would still surface. Also recorded, no code change: rose on Gaudete and Laetare stays. RG 131 is permissive ("adhiberi possunt") and the Ordo prints violet, so the colour field carries a permission rather than a requirement on those two Sundays a year -- a decided position now, not an unexamined one.

fix(ef): Good Friday is black, not violet (RG 128(b), RG 132)

2026-08-18T09:26:04Z

RG 128(b)'s own exception list, transcribed in the rules register and primary-source-verified since Task 16, excepts "Actione liturgica feria VI in Passione et Morte Domini usque ad Communionem exclusive" from the violet that otherwise runs from Septuagesima to the Easter Vigil. RG 132 assigns black there. The register recorded this as an acknowledged gap rather than a disputed reading -- the code comment beside the Holy Thursday exception says so in as many words -- and it is closed here. Found by two witnesses outside the Divinum Officium lineage that colitur, lectio and missalemeum all share: O'Connell, The Celebration of Mass, 4th ed. (1964), revised throughout to the Codex Rubricarum (1960) and the 1962 Missal, and a published 1962 Ordo. Both say black. So does missalemeum's own colour set, which orders the day "bv". The rubric is per-action ("usque ad Communionem exclusive") and the model emits one colour per day; black is the day's principal one, the same acknowledged limit RG 126's Palm Sunday blessing already carries. Blast radius: one day per year, colour only, across the whole 1583-9999 domain. Two golden pins re-pinned. Good Friday's 46 differential rows leave C23 for a new C36 gated on the exact triple [First_f; Gospel_f; Colour_f], so C23's own exact-pair gate still means what its note says for its remaining four days: 184 + 46 = 230, no residue, both counts from the comparator rather than hand-counted.

docs: name the lineage problem, and record an independent Ordo witness

2026-08-18T08:54:01Z

Two research findings, and the first changes how every earlier adjudication should be read. missalemeum's own repository states it uses Divinum Officium's data files via a git submodule. lectio's ini is generated from missalemeum. colitur was bootstrapped from lectio. So the chain is Divinum Officium -> missalemeum -> lectio -> colitur, and the other projects in this space are the same tree: OfficiumDivinum is an object-oriented rewrite of Divinum Officium, Breviarium Meum is based on its texts. That is worse than the caveat already recorded. CLAUDE.md described layer 3 as sharing colitur's lineage and layer 4 as a separate oracle. It is not separate: layer 4 is layer 3's own upstream. The two oracles are one source seen at two removes, so every colitur-versus-missalemeum adjudication is in substance colitur versus Divinum Officium -- the de facto standard for this whole software space. That makes the six prior adjudications more consequential, and it means the project has one external software witness plus the scans, not two. The second finding is a witness outside that tree entirely: the published Ordo, compiled by clergy applying the rubrics. The 2025-26 Ordo for the Traditional Latin Mass shows commemorations AND distinguishes privileged from ordinary, which is precisely colitur's thinnest axis. Its liturgical timeline matches colitur exactly, and it confirms seven colitur positions -- including M16, reversed against Divinum Officium two days ago on RG 111(d), and the Nativity Octave work from this morning, both halves, including the RG 69 Sunday guard. Three of the confirmations matter most: the Major Litanies, the RG 110 30-June Peter companion, and St Barbara are entries colitur hand-authored because they are missing from lectio AND missalemeum, that is from Divinum Officium. The Ordo carries all three, and even notes the Peter commemoration is said "w/ 1 conclusion" -- RG 110's own pro unica habeantur. Those were the least-supported entries in the dataset and are now the best-corroborated. The one apparent disagreement resolves in colitur's favour: the Ordo lists St Evaristus as 26 October's Mass where colitur observes the feria and commemorates him, but the calendarium reads "Commemoratio S. Evaristi... Comm." in both sources, and the Ordo's own preamble explains it lists Masses that may be said on a class 4 feria. An Ordo is a practical document, not a rank authority. Not wired in as a layer: the PDF's columns shift between pages, automated extraction recovered 271 of 364 rows and truncated text mid-word, and a fragile layer that silently mis-parses is worse than none. A structured Ordo would be the only way to add a genuinely independent fourth lineage. Register: section 6.20.

docs(ef): close C6 and M26; nothing is left adjudicated against colitur

2026-08-18T08:31:22Z

C6 was closed by the Nativity-Octave fix rather than by argument. Its own note had already split the 138 rows into 119 weekday rows, where it recorded colitur's citation as confirmed correct and said verdict colitur would be accurate for that subset alone, and 19 Sunday rows where colitur emitted the weekday formulary against RG 69 and was plainly wrong -- a Temporal_ef defect the entry deliberately left out of its own scope. That defect is fixed, and the count fell 138 to 119: exactly the population the note had enumerated by date. Verdict open becomes colitur on reasoning already written there. M26 closed on a positive argument, not an absence. Both its other shapes are now built -- the BVM Saturday Mass selection and Trinity's week -- leaving Christ the King's week. RG 299's rule has an escape clause and the escape requires an assigned proper Mass; none is assigned for that week, checked at the source, unlike Trinity's week which prints one and unlike Holy Name and Holy Family which each carry a ferial rubric. That absence is not a research gap, it is the condition that triggers RG 299's default -- and by the default the ferias say the preceding Sunday's Mass, which on this week is Christ the King's own. The limit is stated in the entry rather than glossed: this reads a printed silence as the default rather than as an oversight, which the text cannot distinguish. It is the same reading applied everywhere else RG 299 governs, and applying it inconsistently here to match an oracle already adjudicated wrong six times would be the worse error. No entry in either allow-list is now verdict open or verdict missalemeum. The only non-colitur entries are M15 and M18, both unresolvable, and both are comparator limits rather than calendar disagreements: a temporal-origin celebration carries no English name, so its identity cannot be matched even where both streams plainly mean the same thing. Register: section 6.18.

fix(ef): days within the Octave of the Nativity, and RG 69 for 29-31 Dec

2026-08-18T08:21:39Z

M11 was the one entry in the missalemeum allow-list adjudicated against colitur, and it was right to be. The calendarium directs "Com. octavae Nativitatis" under each of 26, 27 and 28 December (LT.txt:5454-5459) and RG 109(c) makes a commemoration of the days within the Octave privileged. colitur emitted none. The cause was a reasoning error stated in Temporal_ef's own comment: "26-28 Dec are Stephen, John and the Innocents, hence sanctoral". Their office is sanctoral -- those II-class feasts win the day -- but they remain days WITHIN the Octave (RG 67, "Dies infra octavam sunt II classis"), and colitur built them as generic Class4 ferias. With no octave-day candidate there was nothing for the feast to be commemorated over. Building days 2-4 exactly as days 5-7 always were makes the commemoration fall out of the existing machinery rather than needing a special case: the feast wins on rank, the octave day loses, RG 109(c) privileges it, RG 111(c)'s single slot goes to it. A second, independent defect surfaced while fixing it. The octave-day branch covered 29-31 December unconditionally, so a Sunday falling there got a feria identity -- where RG 69 says a Sunday occurring 26-31 December SEMPER keeps its own office and commemorates the feast. Confirmed against the oracle rather than argued: missalemeum shows "Sunday in the Octave of Christmas" on 2035-12-30, a Sunday, where colitur showed a feria. Both named and anchors now exclude Sundays; anchors had asserted the octave slugs unconditionally and was wrong the same way. Blast radius, full sweep against the pre-change binary: 25251 days, every one 26-31 December, exactly two shapes, zero unclassified -- 21653 carrying an octave-day slug and 3598 that are all Sundays, the RG 69 correction. Allow-lists: M11 closed and removed. C6 narrowed 138 to 119, nineteen of its days having changed temporal identity rather than verdict. M15 widened 18 to 22 -- both streams now commemorate the octave, but the candidate is temporal-origin and carries no English name to match against missalemeum's own, this entry's documented limit on four more dates. Stated rather than glossed: this trades a substantive divergence, colitur omitting a commemoration the Missal directs, for a comparator limit, the commemoration existing but not being name-matchable. That is a real improvement, but what the oracle now proves is that both streams commemorate something on those days; the identity rests on the rubric and the calendarium. Register: section 6.17.

test(oracle): compare commemorations in the live windows

2026-08-18T07:59:48Z

Commemorations were checked against an oracle in the 2026-2027 fixture alone -- 227 days out of roughly 968 000 commemoration-bearing days in the domain, about 0.02%, and by some distance the thinnest axis in the project. Layer 3's 16 801 days compare none of them and never can: lectio's trailing "+slug" tokens are its losing candidates, not an RG 111 admitted set. About a third of all days carry a commemoration and admit is the most intricate code in the engine, so the gap was worth closing. 2035 and 2038 now compare presence, count and identity, reusing the 2026-2027 comparator's own identity_diff with the same limits: a sanctoral-origin commemoration resolves by colitur's English name, a temporal-origin one cannot and is reported as a counted, classified outcome rather than a silent pass. Observed-identity stays out deliberately -- that is M18's separate limit and folding it in would flood these windows with a class that says nothing about commemorations. 36 differing rows across 730 days, every one classified. The great majority of commemoration days agree, which is the headline. Four rows are not calendar differences at all but name forms -- colitur's "The Seven Sorrows of the Blessed Virgin Mary" against the oracle's "For Our Lady of the Seven Sorrows", "The Major Litanies" against "Pro rogationibus" -- which is this month's new entities appearing correctly in windows that had never seen them. One finding is genuinely new. On 2038-06-02 the Ascension Vigil admits one commemoration under RG 111(c) and two candidates compete: rogation-wednesday and sts-marcellinus-peter-erasmus. Both are Commemoration_only, so neither has a row in RG 91's table, band returns unclassified for both, RG 113 has nothing to order by, and admit falls through to its alphabetical slug tie-break -- which decides the day. missalemeum keeps the saints. That tie-break was already documented as existing only between two Commemoration_only candidates; this is its first live, externally-witnessed instance, and the decision is made by slug alphabet, which is arbitrary and not rubrical. There may be a real rule going unused: RG 113's first sentence is "Commemoratio de Tempore fit primo loco", and a Rogation is arguably de Tempore -- which turns on whether the entry should carry subject Temporal rather than the Saint it inherited from the Major Litanies precedent, a question the movable-date-specs spec deferred as behaviourally inert and which demonstrably is not. Not decided here. Adopting whichever answer matches the oracle is exactly the reasoning this project refuses, so it is recorded and cited for a task that can weigh it on its own terms. Register: section 6.16.

feat(data): ship a worked example overlay calendar

2026-08-18T07:26:26Z

`--overlay` shipped last week with nothing to point at. The only example was a test fixture, explicitly labelled invented and living where no user would find it, so "colitur supports local calendars" was true but undemonstrated. data/ef/examples/diocesan-example.sexp is installed to /share/colitur/examples/ and is runnable documentation: every celebration in it is invented, with example- slugs that cannot collide, and its header explains the four directives, the three date shapes, and the field vocabularies before showing any of them. It demonstrates the range deliberately rather than the minimum: a fixed-date local patron with its own propers; a movable dedication on the first Sunday of October, I class because a church's own dedication anniversary is I class in that church and at III it would lose to the Sunday every year; an Easter-relative commemoration; an Edit raising a universal feast for local use; and a Suppress shown commented out, because suppressing a universal feast is a real liturgical act and an example should not invite it casually. Two things the header says plainly, since this is the one file that lets someone change what colitur computes: an overlay is applied ON TOP of the shipped calendar and never instead of it, and an overlay is applied, NOT validated -- the five test layers assert things about the shipped data and cannot vouch for a user's file. A test asserts it loads against the real EF rank vocabulary, still demonstrates at least four directives, and applies with NO diagnostics. The last matters most: a directive naming a slug the universal calendar lacks would warn, and an example that warns teaches the wrong lesson. It deliberately does not pin which days it produces -- those celebrations are invented, and pinning their dates would make an illustrative file behave like calendar data.