Vienna 2245, 12th century, fols. 59r-69v are devoted to various prognostications, beginning with, “Three days are to be observed above all others,” and ending with, “Thunder at dawn signifies the birth of a king.” A dream book by Daniel follows at fols. 69v-75r.
[2739] Vatican Palat. Lat. 235, fol. 40, “In mense Ianuario si tonitru fuerit.” In Egerton 821, 12th century, the significance of thunder is given according to the twelve signs of the zodiac, and we are told of what the Egyptians write, and of famine in Babylon. In CUL 1687, 13-14th century, fols. 68v-69r, Latin verses containing prognostications concerning thunder are followed by “a list of the number of quarters of flour, beer, etc., used in the year at the monastery” and by “a note on the symbolism of the pastoral staff.”
[2740] Combined with the method by the day of the week in BN 7299A, 12th century, fol. 37v.
[2741] Tiberius A, III, fol. 63r; Vatican Palat. Lat. 235, fol. 40.
[2742] Tiberius A, III, fol. 38v.
[2743] Sloane 475, fol. 135v.
[2744] Sloane 475, fol. 133r. The method is almost identical with that of the spheres of life and death, of which we shall speak presently. In CU Trinity 987, The Canterbury Psalter, about 1150 A. D., the value assigned Dies Solis is 24.
[2745] Vatic. Palat. Lat. 235, fol. 40, “De lunae observatione: Luna I omnibus rebus agendis utilis.”
Tiberius A, III, fol. 63r, where, however, such parts of the day as morning and evening are further distinguished.
Vatic. Palat. Lat. 485, 9th century, fol. 15v, “Ad sanguinem minuendum,” merely states which days of the moon are favorable or unfavorable for blood-letting.