horologion was named for the Book of Hours, which is the fixed portions of
the services rather than the calendar of commemorations this displays. The
cross-links follow the rename.
Em dashes are gone from the prose. The two left in the README sit inside
console blocks quoting real output, where changing them would make the
README lie about what the program prints.
An adversarial pass found the rules throwing away the feast rank that
describe() computes, in exactly the seasons where it decides the answer.
- A saint of vigil or polyeleos rank now lifts a weekday of a fast, to wine
and oil inside the Great Fast and as far as fish in the three lesser
ones. This is why the printed calendars mark so many Wednesdays in the
Nativity Fast; 74 days across 2020-2030 were being reported stricter than
any published calendar keeps them, St Nicholas and the Forty Martyrs of
Sebaste among them.
- The Annunciation was tested after Great Friday and Great Saturday, so on
the years it lands there it vanished into them entirely -- the Great Feast
of the Incarnation demoted to a bullet, reported as a total fast, and its
rank overwritten with the lesser movable one the rules then read. It is
now tested first and lifts those days to wine and oil. Five such years
this century on the Gregorian paschalion, seven on the Julian.
- Lazarus Saturday and Palm Sunday belonged to no season at all, sitting
between the Forty Days and Great Week. Any rule keying on the season fell
through, so Byzantine Catholic jurisdictions reported a meat glyph and
'no fast' on Palm Sunday.
- The eves of the Nativity and Theophany are relaxed to wine and oil when
they fall on a weekend, which ruthenian.py already implemented and this
module did not.
Also: iCalendar folded on characters where RFC 5545 counts octets, so an
emoji put lines up to 80 octets over a 75-octet limit; a malformed --date
printed a traceback; the overlaid menologion was rebuilt for every single day
asked about; the Nativity of the Forerunner was ranked below its class.
Fourteen new tests, each one able to fail. The old sweep asserted only
all(d.fast), and 'none' is a truthy string.
The seven-day view cut each commemoration at a hard 44 characters, mid-word
and with nothing to say it had done so, which is how 'father of the
Forerunner' became 'father of the Fo'. It now cuts on a word boundary, says
so with an ellipsis, and takes its width from the terminal instead of a
constant, so a wide window shows the whole name.
Also adds a screenshot of the output, since a calendar is a thing people
want to look at before installing.
Two things went wrong when the Ruthenian set was overlaid on the packaged
menologion. Every day listed each saint twice, once in each set's wording,
because the overlay only ever appended. And MCI writes the festal cycle
inline as though it were a commemoration -- 'Post-festive Day of the
Exaltation' -- so it crowded out the saint that makes the day, which is the
problem the structured cycle field existed to solve.
A set can now declare mode=replace in a reserved _meta key, which the fetcher
writes because a published calendar of saints is a complete calendar, not a
few additions. Rank and cycle still come from the common set, since a
published list carries neither and the fasting rules need the rank. A set
without the key still appends, now without duplicating.
The MCI parser turns the inline markers into the cycle field instead of
leaving them in the list.
Feasts, seasons and the fast for twenty-three jurisdictions, derived from
the paschalion and the fixed calendar so it needs no network and cannot go
stale.
The three things calendar code usually conflates are kept apart: the
paschalion that gives Pascha, the menologion the fixed feasts are read on,
and the fasting rule that is kept. Almost every Orthodox Church keeps the
Julian Paschalion; what divides them is the menologion, so one file of
commemorations indexed by ecclesiastical date serves old and new calendars
alike.
Six fasting levels rather than three, because the difference between
xerophagy and wine-and-oil is the difference the books actually make. Level
and obligation are carried separately: the Orthodox rule reports everything
as customary, and Ruthenian particular law reports both how a day is kept
and the far smaller minimum that binds.
The menologion covers all 366 days and is dedicated to the public domain.
Sets published by someone else are fetched, never redistributed.
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