Fasti

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The technical phraseology of the Roman Calendar ran thus. The numeral was
usually put in the ablative case, and as the names of the months were
adjectives, they were made to agree with the Kalends etc. or followed in
the genitive, _mensis_ being understood. Thus, to say that an event
occurred on the Ides of March, the term would be _Idibus Martiis_, or
_Idibus Martii_ (_mensis_). So also of the Kalends and Nones, for any
other day the phrase would be, for example, _tertio Kalendas, i. e.
tertio (die ante) Kalendas_ or _tertio (die) Kalendarum_, The day before
any of the three principal days was _pridie (i. e. priore die) Kalendas_
or _Kalendarum, Nonas_ or _Nonarum, Idus_ or _Iduum_.

Another mode of expression, was to use a preposition, and an accusative
case. Thus, for _tertio Nonas_ they would say _ante diem tertium Nonas_,
which was written _a. d. III. Non_. This form is very much employed by
Livy and Cicero. It was even used objectively, and governed of the
prepositions _in_ and _ex_. We thus meet _in ante tertium Nonas_, and _ex
ante diem Nonas_, in these authors. Another preposition thus employed is
_ad_, we meet _ad pridie Nonas_.

As the Romans reckoned inclusively, we must be careful in assigning any
particular day to its place in the month, according to the modern mode of
reckoning. We must, therefore, always diminish the given number by one,
or we shall be a day behind. Thus, the 5th of June being the Nones, the
3d is III. Non. but if we subduct 3 from 5 we get the 2d instead of the
3d of the month. The rule then is, as we know the days on which the Nones
and Ides fall in each month, to subduct from that day the Roman number
_minus_ 1, and we have the day of the month. For days before the Kalends,
subduct in the same manner from the number of days in the month.

The days of the Roman year were farther divided into _fasti_, _nefasti_
and _endotercisi_,[8] or _intercisi_, which were marked in the Kalends by
the letters F. N. and EN. The _dies fasti_ were those on which courts
sat, and justice was administered; they were so named from _fari_ to
speak, because on them the Praetor gave judgement, that is _spoke_ the
three legal words, Do (_bonorum possessionem_), Dico (_jus_), Addico (_id
de quo quaeritur_); the _dies nefasti_, were festivals, and other days on
which the courts did not sit; the _dies intercisi_ were those days, on
only a part of which justice might be administered. Thus, we are told
that some holidays were _nefasti_, during the time of the killing of the
victim, but _fasti, inter caesa et porrecta (exta)_, again _nefasti_ while
the victim was being consumed on the altar.

Manutius, by merely counting up the number of the _dies fasti_ in the
Julian Calendar, found that they were exactly 38 in number. This strongly
confirms what has been said above, respecting the division of the cyclic
year into 38 weeks, and is one among numerous instances of the pertinacity
with which the Romans retained old forms and names, even when become no
longer applicable; for as 38 days were quite insufficient for the business
of the Forum, a much larger number of other days, under different
appellations, had been added to them long before. The making the market
days _fasti_ was, we are told,[9] the act of the consul Hortensius.

§ 4.

_Of the Roman Fasti_.

The Roman patricians derived from their Tuscan instructors, the practice,
common to sacerdotal castes, of maintaining power by keeping the people
in ignorance of matters which, though simple in themselves, were of
frequent use, and thence of importance. One of the things, which such
bodies are most desirous of enveloping in mystery and confining the
knowledge of to themselves, is the Calendar, by which religious rites and
legal proceedings are regulated. Accordingly, for a long time, the Roman
people had no means of learning with certainty what days were _fasti_ and
what not, but by applying to the pontiff, in whose house the tables of
the _fasti_ were kept, or by the proclamation which he used to make of
the festivals which were shortly to take place. As we have seen above,
the knowledge of the length of the ensuing month could only be obtained
in the same manner. This, and the power of intercalating, gave a highly
injurious degree of power to the pontiffs.

Accordingly, nothing could exceed the indignation of the senate when, in
the year 440, Flavius, the clerk or secretary of App. Claudius, as a most
effectual mode of gaining the popular favour, secretly made tables of the
Calendar and set them up about the Forum.[10] Henceforth the _dies fasti_
and _nefasti_, the _stative_ festivals, the anniversaries of the
dedications of temples, etc. were known to every one. The days of
remarkable actions, such as the successes and reverses of the arms of the
republic, were also noted. Copies for the use of the public and
individuals were multiplied; the _municipia_ and other towns of Italy, as
the fragments which have been discovered shew, followed the example of
Rome, and the colonies, in this as in every thing else, presented the
mother-city in little. The custom was transmitted to modern Europe, and,
in the Calendar part of our own Almanacks, we may see a copy of those
Fasti, which once formed a portion of the mysterious treasures of the
patricians of ancient Rome.

These were the Fasti Sacri or Kalendares, but the word Fasti was applied
to another kind of register, named the Fasti Historici or Consulares,
which contained the names of the magistrates of each year, especially the
consuls, and the chief events of the year were set down in them, so that
they formed a kind of annals of the state. When we read of the name of
any consul, as was the case with L. and M. Antonius, being erased from
the Fasti by a senatusconsult, it is always these Fasti that are meant.

§ 5.

_Of Ovid's Poem on the Fasti_.

Among the choir of poets who shed glory on the reign of Augustus, the
first place for originality may be claimed by P. Ovidius Naso. His Heroic
Epistles had no model in Grecian literature; his Art of Love, the most
perfect of his works, was equally his own, though didactic poetry had
been cultivated in Greece; his Metamorphoses bore perhaps a resemblance
to a lost poem of Nicander or Callimachus; but unless a work of this last
poet, presently to be noticed, was of the same kind with it, Grecian
literature contained nothing resembling his Fasti.

To a poet like Ovid, of various powers and great command of language, few
subjects could have appeared to possess more 'capabilities,' to use a
hackneyed but expressive term. He had here an opportunity of displaying
his power in the light, easy, and graceful style, when narrating the
adventures of the god of Grecian theology; while the real and legendary
history of his country afforded subjects which might have called forth
the highest powers of genius, and have awakened the sympathies of every
Roman reader. Here, however, I think he has failed; Ovid in fact very
much resembled a distinguished poet of our own days, who, like him,
excels in the light and amatory, and sportive style, but whose efforts in
the grave and dignified are not equally successful. In reading the poem,
I have sometimes asked myself if it would not have been better had the
Fasti of Rome been the theme of the Mantuan instead of the Pelignian
bard. Where Ovid fails Virgil would certainly have succeeded, and the
Regifugium and fall of the Fabii would have come down to us in strains
equal to those which celebrate the wars of ancient Italy. Whether the
reverse would have been the case, and that, in those lighter and more
familiar parts, where Ovid succeeds Virgil would have failed, I take not
on me to decide; but I should reckon much on the taste and judgement of
the author of the Georgics. Still, even in the higher parts, we know not
to what disadvantage even Virgil's verses might have competed with the
venerable Annals of Ennius, with whom he rather seemed to shun than to
seek collision. This is a question, however, which can never be decided,
and, much as I delight in the poetry of Virgil, I regard him as inferior
in genius to Ovid. Virgil depends on others, he always imitates; Ovid
borrows rarely, in composition he is always best when most independent.

I do not think that Ovid had any model for his Fasti; the idea might have
been suggested to him, as it is thought, by this verse of Propertius (iv.
1. 69):

Sacra, diesque canam et cognomina prisca locorum,

with which he concludes a poem, in which he feigns himself to be shewing
to a stranger the principal monuments of Rome. Callimachus, too, had
written a poem which, like all the poetry of the Alexandrian period, was
well known at Rome and was quoted by Varro, Martial, Servius and others.
Its title was [Greek: Aitia], and, from its name and the few fragments
and scanty accounts of it which remain, it appears that it treated of the
_causes_ of matters relating to the gods and ancient heroes of Greece.
From an epigram in the Anthology, we learn that he feigned that he was
transported in a dream to Mt. Helicon, and there received his information
from the Muses. The epigram ends thus:

[Greek:
Ai de hoi eiromeno, amph' Ogugion Haeroon
Aitia kai makaron eiron ameibomenai].

It is uncertain whether the poem was in heroic or elegiac measure. Ovid
appears to have been acquainted with it, for (Trist. v. 5. 33.) when
speaking of the dividing of the flame on the pyre of the Theban brothers
he adds--

Hoc, memini, quondam fieri non posse loquebar,
Et me Battiades judice falsus erat.

The difference, however, between this poem and the Fasti, must have been
considerable. A Greek poet, named Butas, according to Plutarch (Rom.
21.), wrote [Greek: aitias muthodeis en elegeiois ton Romaikon], from
which he quotes these two verses relating to the Luperci, and in
explanation of their custom of striking those whom they met--

[Greek:
Empodious tuptontas hopos tote phasgan' echontes
Ex Albaes etheon Romulos aede Remos].

This might appear to have been the model of Ovid's poem, but it is
unknown when Butas lived, and he may as well have written after as before
the Latin poet.

On the whole, I think Ovid's claim to originality in this poem cannot
justly be contested. Even though he may have taken the idea of it from
others his mode of treating the subject is his own.

When Ovid first conceived the idea of writing a poem on the Roman Fasti,
it is not likely that he was very well furnished with the requisite
knowledge. Any one, who is familiar with the internal history of
literature, knows how common it is for a writer, especially a poet, to
select a subject of which he is sufficiently ignorant, and then to go in
search of materials. Such appears to me to have been the case with Ovid,
and the errors into which he falls prove that though a diligent enquirer,
as I think he was, he never arrived at accuracy in history or science;
with Grecian mythology he was intimately acquainted, and here he is
superior to Virgil, whose knowledge of the history and institutions of
ancient Italy much exceeded his.

The Annals of Ennius, the historical works of Fabius Pictor and his
successors down to Livy, contained the history of Rome, and these works,
it is evident, Ovid had studied; for the institutions and their origins
his chief source must have been the writings of L. Cincius Alimentus, the
contemporary of Fabius Pictor, the most judicious investigator of
antiquities that Rome ever produced. The various Fasti, such as those of
his contemporary Verrius Flaccus, of which fragments have been discovered
and published,[11] contributed much information, and various passages of
the poem intimate that personal inquiry and oral communication aided in
augmenting his stores of antiquarian lore. His astronomical knowledge was
probably derived from the ordinary Calendars, and as they were not
strictly correct, and the poet, in all probability, did not apply himself
with much relish to what he must have viewed as a dry and uninviting
study, we are not to look in him for extreme accuracy on this head, and
must not be surprised to meet even gross blunders.

Two points are to be considered respecting this poem, namely, the time
when it was written and published, and whether, when published, it
contained any more than the six books which have come down to us.

The mysterious relegation of Ovid to Tomi, on the coast of the Euxine,
took place A.U.C. 762, in the fifty-second year of the poet's age. In the
long exculpatory epistle to Augustus, which forms the second book of his
Tristia, he mentions the Fasti as a work actually written, and dedicated
to that prince, but interrupted by his exile. The poem itself contains
many passages which were evidently addressed to him. On the other hand,
it is actually dedicated to Germanicus, the adoptive son of Tiberius, and
L. I. v. 285, he mentions the triumph of that prince over the Catti,
Cherusci and Angevarii, which, according to Tacitus (Ann. II. 41.), took
place in the year 770, which was the year of the poet's death. It would,
therefore, seem to follow at once that this is the true date of the
publication of the poem, were it not that Tacitus (II. 26.) tells us that
the triumph had been decreed by the senate in the year 768, so that the
poet's words may be proleptical. The other, however, is by far the most
natural and probable interpretation of his words. It is confirmed by a
passage (L. II. 55. _et seq_.) in which he praises Tiberius as the
builder and restorer of the temples of the gods, and in this very year
770, as we learn from Tacitus, the emperor repaired and dedicated the
temple of Liber, Libera and Ceres, that of Flora and that of Janus. We
may, therefore, venture to assert that the year 770 was that of the
publication of this poem. We are now to enquire whether any more appeared
then than what has come down to us.

In the epistle to Augustus, above alluded to, Ovid says,

Sex ego Fastorum scripsi totidemque libellos;
Cumque suo finem mense volumen habet.
Idque tuo nuper scriptum sub nomine, Caesar,
Et tibi sacratum sors mea rupit opus.

Hence it has become the prevalent opinion that he wrote twelve books, of
which the half has perished. This appears certainly to follow plainly
enough from the words of the poet, but the silence of the ancients
respecting the last six books is strong on the negative side, for of all
the quotations which we meet of this work, particularly in Lactantius,
there is not a single one that is not to be found in the books which we
possess. I, therefore, agree with Masson, in his life of the poet, that
the meaning of those verses is, that he had collected his materials for
the whole work, and digested them under the different months, and in part
versified them. This is applying no force to the verb _scribo_; we should
recollect that Racine, when he had his materials collected and his plot
arranged, used to say _Voilà ma tragédie faite!_ We cannot say whether
Ovid had versified the last six books, for he may have done so, and they
may have been lost at the time of his death. There is a curious
coincidence between the fate of Ovid's Fasti and Spenser's Faerie Queene;
of each we have but the one half, and it is a matter of controversy
respecting the remaining books of each, whether they were never written,
or, having been written, unhappily chanced to perish.

§ 6.

_Of the Editions of Ovid's Fasti_.

The earliest edition of this poem with notes was in the works of Ovid,
edited by A. Navagero, a Venetian nobleman, and printed by Aldus, in the
year 1502. An edition appeared at Basle, in 1550, edited by J. Micyllus,
with the commentaries of several men of learning. Hercules Ciofani, a
native of Sulmo, edited in 1578-1580, the works of his compatriote poet.
In the Fasti he used twelve of the best MSS. and he added a body of notes
on the whole of Ovid's works, which were afterwards printed separately,
by Plantin, at Antwerp. The next who devoted his labours to the Fasti was
a young Sicilian nobleman, named Carlo Neapolis, who wrote, at the age of
twenty one, a commentary on this poem, which was published at Antwerp, in
1639, under the title of _Anaptyxis ad Fastos Ovidianos_. The celebrated
N. Heinsius also undertook the task of elucidating this pleasing poet,
whose entire works, castigated by the aid of upwards of sixty MSS. and of
great learning and critical sagacity, he gave to the light, in 1658-1661,
at Amsterdam, in 3 Tom. 12. with brief notes. Finally, appeared at the
same place, in 1727, in 4 vols. 4. the works of Ovid, edited by Peter
Burmann; this editor gave a revision of the text of Heinsius, which he
occasionally altered, and he added, in whole or in part, the notes of the
preceding commentators.

These were the principal editions of this poem previous to the present
century. I should add that G. C. Taubner published an edition of it at
Leipzig, in 1747, with a selection of notes from preceding commentators,
to which he added his own observations; and that C. W. Mitscherlich
published at Göttingen, in 1796-98, in 2 vols. 8vo. the works of Ovid
with an amended text. But in the year 1812, G. E. Gierig, who had already
published an edition of the Metamorphoses with a commentary, gave out the
Fasti in a similar manner. He has revised the text, and his notes are
generally extremely good, though liable to the charge of needless
prolixity in some parts, and too great brevity in others. It is however,
a valuable edition on the whole, and the best for general use. In the
Oxford edition of the works of Ovid, published in the year 1825, the
entire notes of this critic have been given.

J. P. Krebs, who had thirty years before translated this poem into
German, gave an edition of it for the use of schools in 1826. His
attention was chiefly directed to the text, and he has most carefully
given all the various readings, to which he adds parallel and explanatory
passages from other writers, and the dates of the several events which
are mentioned in the poem. Beyond this his notes do not extend. His text
has been adopted for the present edition, but I have noticed only the
various readings of greatest importance.

NOTES:

[1] [Greek: Akronyx, akronychia, to akron taes nuktos].

[2] See the Cambridge Philological Museum, No. V. p, 474.

[3] Certus undenos decies per annos
Orbis ut cantus referatque ludos.
HORACE CAR. SEC. 21.

[4] It is for this reason that in my note on I. 1, I have called the Latin
year a solar one, for such it was when Ovid wrote.

[5] On the subjects treated of in this section, see Niebuhr on the Secular
Cycle, in his History of Rome, and Scaliger de Emendatione Temporum.

[6] That this is by no means improbable is evident from the circumstance,
that the name of the intercalary month, Mercedonius, is to be found in no
Latin writer. It would be unknown to us, if Plutarch had not chanced to
mention it.

[7] _Jana_ was the moon, and from _Dea Jana_ (pronounced _Yana_), was made
Diana.

[8] _Endo_ or _indu_, was an old form for _in_. It may still be seen in
the fragments of Ennius and in Lucretius.

[9] Macrob. Sat. I. 16.

[10] Liv. ix. 46.

[11] At Rome, in 1772, by Fogginius.

FASTI

KALENDARES ROMANI

Ex Ovidio.

JANUARIUS. LIB. I.

1. A. KAL. F. Novi consulatus initia, 75, Jani festum, 89.
Aesculapii et Jovis templa in insula Tiberina
consecrata, 290.
2. B. IV. NON. F.
3. C. III. NON. C. Cancer occidit, 311.
4. D. PR. NON. C.
5. E. NON. F. Lyra oritur, 315.
6. F. VIII.ID. F.
7. G. VII. ID. C.
8. H. VI. ID. C.
9. A. V. ID. Agonalia celebrata, 317. Delphini ortus, 457.
10. B. IV. ID. EN. Hiems media, 459.
11. C. III. ID. NP. Carmentalia, 461. Juturnae sedes in campo Martio
ad aquam Virginem dicata, 463.
12. D. PR. ID. C.
13. E. ID. NP. Jovi Statori ovis semimas immolabatur, 587.
Populo provinciae redditae. 589. Octaviano
Augusti nomen datum, 590.
14. F. XIX. KAL. FEBR. EN.
15. G. XVIII.KAL Carmentalia relata, 617. Porrimae et Postvertae
festus dies, 631.
16. H. XVII. KAL. C. Concordiae templum prope tedem Junonis Monetae
dedicatum, 637.
17. A. XVI. KAL. C. Sol Aquarium ingreditur relicto Capricorno, 651.
18. B. XV. KAL. C.
19. C. XIV. KAL. C.
20. D. XIII. KAL. C.
21. E. XII. KAL. C.
22. F. XI. KAL. C.
23. G. X. KAL. C. Lyra occidit, 653.
24. H. IX. KAL. C. Stella in medio Leonis pectore occidit, 655.
Sementivae feriae circa hoc tempus indictae,
657. Paganalia, 669.
25. A. VIII. KAL. C.
26. B. VII. KAL. C.
27. C. VI. KAL. C. Castori et Polluci templura ad Juturnae stagnum
dedicatum, 705.
28. D. V. KAL. C.
29. E. IV. KAL. F.
30. F. III. KAL. NP. Pacis ara dicata, 709.
31. G. PR. KAL. C.

FEBRUARIUS. LIB. II.

1. H. KAL. N. Templum Junoni Sospitae positum, 65. Lucus
Asyli celebratus, 67. Jovi in Capitolio
bidens mactata, 69.
2. A. IV. NON. N. Lyra occidit, 73. et Leo medius, 77.
3. B. III. NON. N. Delphinus occidit, 79.
4. C. PR. NON. N.
5. D. NON. (N.) Augustus Pater Patriae dictus, 119. Aquarius
medius oritur, 145.
6. E. VIII. ID. N.
7. F. VII. ID. N.
8. G. VI. ID. N.
9. H. V. ID. N. Veris initium, 149.
10. A. IV. ID. N.
11. B. III. ID. N. Arctophylax oritur, 153.
12. C. PR. ID. N.
13. D. ID. NP. Fauni sacra, 193. Fabianae cladis memoria, 195.
14. E. XVI. KAL. MART. N. (C.) Corvus, Anguis, Crater oriuntur, 243.
15. F. XV. KAL. NP. Lupercalia Fauno sacra, 267. Ventorum inconstantia
per sex dies, 453. Aquario relicto Sol
Pisces iugreditur, 457.
16. G. XIV. KAL. EN.
17. H. XIII.KAL. NP. Quirini sacra, 475. Stultorum festiis dies, 513.
Fornicalia, 527.
18. A. XII. KAL. C.
19. B. XI. KAL. C. Feralia, i. e. ultimus placandis Manibus dies.
567. Deae Mutae sacra facit anus, 571.
20. C. X. KAL. C.
21. D. IX. KAL. F.
22. E. VIII.KAL. C. Charistia, cognatorum sacra, 617.
23. F. VII. KAL. NP. Terminalia, 639.
24. G. VI. KAL. N. Regifugium, 685. Hirundo advenit, veris
praenuntia, 853.
25. H. V. KAL. C.
26. A. IV. KAL. EN.
27. B. III. KAL. NP. Equiria, 857.
28. C. PR. KAL. C.

MARTIUS. LIB. III.

1. D. KAL. NP. In flaminum domibus, regia, curia, Vestae aede
novae ponuntur laureae, ignis Vestae
reficitur, 137. Matronalia, 170. et
Salinorum dies festi, 259.
2. E. VI. NON. F.
3. F. V. NON. C. Alter c Piscibus occidit, 399.
4. G. IV. NON. C.
5. H. III. NON. C. Arctophylax occidit, 403. Vindemitor nondum
occidit, 407.
6. A. PR. NON. NP. Vestae sacrum, Caesar Augustus Pontifex Maximus
factus, 415.
7. B. NON. F. Vejovis templum consecratum, 429. Pegasi collum
oritur, 449.
8. C. VIII. ID. F. Corona Gnossis oritur, 459.
9. D. VII. ID. C.
10. E. VI. ID. C.
11. F. V. ID. C.
12. G. IV. ID. C.
13. H. III. ID. EN.
14. A. PR. ID. NP. Equiria altera in campo Martio, 517. vel monte
Coelio, 521.
15. B. ID. NP. Annae Perennae sacra, 523. Julii Caesaris
caedes, 697.
16. C. XVII. KAL. APR. F. Scorpius ex parte occidit, 711. Itum ad
Argeos hac et sequenti die, 791.
17. D. XVI. KAL. NP. Liberalia, Bacchi sacrum, 713. Toga libera
data, 771. Milvi ortus, 793.
18. E. XV. KAL. C.
19. F. XIV. KAL. N. Quinquatria Minervae sacra, 809. Minervae
natalis, 811. Minerval magistris solutum,
829. Delubra Minervae Captae dedicata, 835.
20. G. XIII. KAL. C. Alter Quinquatruum dies gladiatoriis
certaminibns cum tribus sequentibus
celebratus, 818.
21. H. XII. KAL. C.
22. A. XI. KAL. N. Sol ingreditur Arictem, 851.
23. B. X. KAL. NP. Quintus idemque ultimus Qumquatruum dies, et
Tubilustrium Minervae sacrum, 849.
24. C. IX. KAL. Q. R. C. F.
25. D. VIII. KAL. C.
26. E. VII. KAL. C. Aequinoctium vernum, 877.
27. F. VI. KAL. NP.
28. G. V. KAL. C.
29. H. IV. KAL. C.
30. A. III. KAL. C. Jani, Concordiae, Salutis, Pacis estus dies, 879
31. B. PR. KAL. C. Lunae sacra in monte Aventino, 833.

APRILIS. LIB. IV.

1. C. KAL. N. Veneris sacra, 133. Mulieres lavantur, 139.
Fortuna Virilis, 145. et Venus Verticordia
placari solitae, 151. Scorpius occidit, 163.
2. D. IV. NON. C. Pliades occidere incipiunt, 165.
3. E. III. NON. C.
4. F. PR. NON. C. Festa Idaeae Parentis s. Megalesia Matri Deum,
179. (Ludi per plures dies celebrati, 387.)
5. G. NON. Fortuna Publica sacrata in colle Quirini, 373.
6. H. VIII. ID. NP. Juba a Caesare victus, 377. Libra (per totam
noctem in coelo) imbres secum fert, 385.
7. A. VII. ID. N.
8. B. VI. ID. N.
9. C. V. ID. N. Orion occidit, 387.
10. D. IV. ID. N. Ludi in circo, 389.
11. E. III. ID. N.
12. F. PR. ID. N. Ludi Cereales, 393.
13. G. ID. NP. Jovi Victori aedes dicata, 621. Atrium Libertatis
instructum, 623.
14. H. XVIII.KAL. MAI. N. Ventus ab occasu cum grandine, 625.
Augusti Caesaris victoria Mutinensis, 627.
15. A. XVII. KAL. NP. Fordicidia Telluri sacra in Capitolio et in
curia, 629.
16. B. XVI. KAL. N. Augustus Imperator salutatus, 675. Hyades
occidunt, 677.
17. C. XV. KAL. N.
18. D. XIV. KAL. N.
19. E. XIII. KAL. N. Equestria certamina in circo in Cereris honorem,
679. Vulpes combustae ultimo Cerealium die,
681.
20. F. XII. KAL. N. Sol in Taurum abit, 713.
21. G. XI. KAL. NP. Palilia, 721. Romae natalis, 806.
22. H. X. KAL. N.
23. A. IX. KAL. N. Vinalia, 863. Veneris sacra, 865. et Jovis, 878.
24. B. VIII. KAL. C.
25. C. VII. KAL. NP. Ver medium, 901. Aries occidit, 903. Canis
exoritur, 904. Robigalia, 905.
26. D. VI. KAL. F.
27. E. V. KAL. C.
28. F. IV. KAL. NP. Floralium initium, 943. Vesta in Palatium
recepta, 949. dies ex parte Phoebi, 931.
et Caesaris, 952.
29. G. III. KAL. C.
30. H. PR. KAL. C.

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