May.—Tertius occidit, et Septimus ora relidit.
June.—Denus Pallescit, quindenus fædera nescit.
July.—Ter denus mactat, Julii denus labefactat.
August.—Prima necat fortem, perditque secunda cohortem.
September.—Tertia Septembris, et denus fert mala membris.
October.—Tertius et denus, est sicut mors alienus.
November.—Scorpius est quintus, et tertius est vita tinctus.
December.—Septimus exanguis, virosus denus ut Anguis.
This poetry is a specimen of the rusticity and ignorance at least of the times; and is a convincing proof that Christianity had yet a very strong tincture of the Pagan superstitions attached to it, and which all the purity of the gospel itself, to this very day, has not been able entirely to obliterate.
That the notion of lucky and unlucky days owes its origin to paganism, may be proved from Roman history, where it is mentioned that that very day four years, the civil wars were begun by Pompey the father; Cæsar made an end of them with his son, Cneius Pompeius being then slain; and that the Romans accounted the 13th of February an unlucky day, because on that day they were overthrown by the Gauls at Allia; and the Fabii attacking the city of the Recii, were all slain with the exception of one man: from the calendar of Ovid’s “Fastorum,” Aprilis erat mensis Græcis auspicatissimus; and from Horace, lib. 2, ode 13, cursing the tree that had nearly fallen upon it; ille nefasto posuit die.