Dierum Rex.-Easter Day, in Nazianzen. Orat. 2, de Paschate; Casal. de Vet. Sacris Christ., c. 60, p. 240.

Dies Absolutionis. Holy Thursday, answering in signification to our Shearday, or Shere Thursday. See Absolutionis Dies.

Dies ad Carnes.-See Dies Carnium.

Dies Adoratus.--Good Friday, from the adoration of the cross on that day (see Cross, Adoration of). It is also called by French writers Verdi Aoré, or Oré, for Vendredi Adoré, from the Latin, Veneris Dies Adoratus. Dies ad Piscem.-Day for fish: "Post vero vero refectionem lautam et splendidam licet esset dies ad piscem hospitatus est."-Matt. Par., an. 1254. Dies Egri.-Days of ill omen, otherwise called Egyptian, Ægyptiaci, or Mali, Bad Days. In Petr. de Subcsto de Cultu Vineæ Domini, p. III, c. 4. "Observatio kalendarum, mensis dierum Ægyptiacorum, quos vulgus impertus falso dicit dies gros seu maledictos, est superstitiosa et reprobata curiositas" (Du Cange, Gloss. Novum, t. II, c. 96). See Dies Mali, and Egyptian Days. Dies Aliturgici.-Days without liturgy, or rather days on which mass is not celebrated, as Friday and Saturday in Passion-week (Card. Bona de Rebus Liturgicis, l. I, c. 18, s. 3). The pantomime performed on the last days of this week is designed to represent the Passion, and as, in the Mass, the body of Christ is supposed to be offered, that part of the service would be incongruous to the last days of the divine incarnation. See Tenebræ. Dies Animarum.-All Souls' Day, Nov. 2.

Dies Anniversarii.-Anniversary Days.

Dies Appensamenti.—A day of suspense, or delay.

Dies Architriclini.-Sunday after Epiphany. See Festum Architriclini.

Dies Baronum.-Days on which the barons attended, to determine the disputes of their vassals. Similar to these were the Love Days.

Dies Boni.-The Easter festival.

Dies Burarum.-The first Sunday in Lent. See Buræ.

Dies Burdillini.-The quinzime of Bokordicum.

Dies Cæci Nati.-Wednesday in Midlent week.

Dies Calendarum.-See Festum Stultorum.

Dies Caniculares.-Dog-days, begin July 14: V. 428; D. 455. July 17: T. 441. Dog-days end Sept. 5: V. 430; T. 443; D. 457. According to an old verse quoted by Dresser, the dog-days began July 20, and ended Aug. 6 "Margaris os canis est, caudam Laurentius adfert;"

De Festib. Diebus, p. 138; 8vo, Witeb., 1588;

The dog-star's melting course to trace

This rule will never fail :

His nose adorns St. Margaret's face,

And Lawrence wags his tail.

Du Cange says that the dog-days comprised the sixty-four days, from July 14 to Sept. 13, "in quibus molestæ sunt purgationes a tercio idus Julii usque in idus Septembris." The Portiforium Sarisb. commences them with the same day, and ends at Aug. 6; modern almanacs, from July 3 to Aug. 11, which is erroneous, for the heliacal ascension of canicula, in our latitude, does not take place before the latter end of August (Butler, Chronol. Exer.) VOL. II.

L

The Roman kalendar notices a festival to Canicula, vir kal. Aug., " Rutile canes Caniculæ sacrificabantur ;" and Horace, in reference to the extreme heat which prevails under the supposed influence of the Dog-star, addresses the fountain of Brandosia

Dies Carnium.-Flesh days. In the manner of making " Conueyes" at Whiteleye, the esquires and their peers were served for the second course at supper, on flesh days, with whole fowls-" in diebus carnium de integris gallinis pro secundo cursu ad cænam."-Dugd. Monast. Anglic., t. III, p. 319, per Ellis.

Dies Cineris et Cilicii.-Ash Wednesday. It occurs in the acts of the synod of Benevento, in 1091: "Post diem Cineris et Cilicii a quo caput jejunii dicitur"-[after the day of ashes and cloth of goat's hair, from which the beginning of Lent takes its name.] "Pe pædað on bocum," says the Archbishop Ælfric, in his homily on Ash Wednesday, “ægðer ze on dære ealdan æ ze on þæɲe nipan. † þa menn þe heoɲa sýnna behɲeoprodon. hi mid axum hi sylfe berrreopodon. & mid hæɲan hi gescrýddon to lice. nu do pe þir lýrle on unes lencrener anginne. † pe srreopíað axan uppan uɲe heafda to gespurelunge pe rculon uɲe sýnna behɲeoprian. on uɲe lenctenlicum færrene-[We read in the books of both the old law and the new, that when men repented of their sins, they strewed themselves with ashes, and clad their body with hair. Now let us do this little at the beginning of our Lent, that we strew ashes on our heads, to shew that we should repent of our sins in our Lenten fast.]—MS. Jul. E. VII, fo. 62.

Dies Cinerum.-Day of ashes, the first of Lent, Ash Wednesday: "In die Cinerum feria quarta in Capite Jejunii, scilicet prima die Quadragesimæ, sermo et missa mandantur" (Amel. Episc. Senecal. de Cæremoniis, s. XXIV, p. 461). Bede has, "post Cinerum," as Feria-" post Cinerum," and "Sabbatum post Cinerum" (Serm. Var. Oper., t. VII, p. 305 § 30). A letter of Edward I, in 1282, is dated more correctly-" Hac die Veneris post diem Cinerum" (Rymer, Fœder., t. I, p. ii, p. 602). This is Friday, February 13. Dies Civium.-In Holstein, the nativity of the Virgin, who, by causing an inundation of the river Stor, preserved the castle and city of Holstein from besiegers. The inhabitants called the day Borgerdach, which is the same as the modern German Bürger Tag, or citizens' day.-Haltaus, Cal. Med., Evi, p. 30.

Dies Consecrationis S. MARIE.-See Dedicatio S. M. In a Spanish charter of privileges, " quæ fieri jussit Wilfredus comes de Alaudes S. Mariæ Rivipullensis ad diem consecracionis S. Mariæ."-Concil. Hispan., t. III, p. 166.

Dies Datus.-In English proceedings at law, the day of respite.-Abbrev. Placit.

Dies Decretorii.-The two critical days, in which a disease is most powerful, and the patient in greatest danger.

Dies Dominicus.-The first day of the week among the Latins: Easter Day, according to the Art de verefier les Dates; but it does not invariably denote that day. In the Cambridge entertainment of Q. Elizabeth-" Sequenti die,

qui dominicus fuit," &c., is Sunday, Aug. 6, 1564 (Nichols' Processions, v. III, p. 52). The week takes its name from the Sunday with which it begins, as Passion Week, Hebdomada Passionis, from Passion Sunday, or Dominica de Passione, or Passionis; but the Greeks take the name of the week from the Sunday following. With them, Palmarium Hebdomada, or Palm Week, is not that with which Palm Sunday, Dominica Palmarum, begins, but that which precedes it, and which the Latins call Dominica Passionis. In the same manner, Midlent Week, among the Greeks, is that which precedes Midlent Sunday; and what, among the Latins, is the third week of Lent, is the fourth among the Greeks (sce Hebdomadæ Græcæ). As every Sunday possesses its own appellation, it is absolutely necessary to observe the circumstances which give rise to them. They are frequently denominated from the introit of the mass, the collect, and sometimes from responses. See Dominica.

Dies Felicissimus.-Easter Day.

Dies Feriales, or Feriati.-Holidays. See Feriæ.

Dies Florum atque Ramorum.-Palm Sunday.

Dies Focorum.-The first Sunday in Lent. See Brandones.

Dies Forensis.-A market day.

Dies in Banco.-Days of appearance in the law-courts. See Crastino S. Vincenti.

Dies Inofficiati.-Days which have their own services in ecclesiastical rites. Dies Intrantes et Exeuntes.-The first portion of every month consisted of dies intrantes, or entering days, and the second, of dies exeuntes, or departing days, which latter were mostly counted backwards, as noticed under Calendar Month. The Anglo-Saxons seem to have employed these terms, if not the mode of computation (see Egyptian Days). The following rules, copied by Mabillon from a MS. of St. Emmerammus at Ratisbon, contain the days which were so distinguished in each month :—

"Mense Januarii intrante dies duo; et exeunte dies septem,
Mense Februarii intrante dies novem; et exeunte dies quinque.

Martio intrante dies tres ; et exeunte dies octo.

Mense Aprili intrante dies decem; et exeunte dies octo.

Maio intrante dies sex, et exeunte dies octo.

Junio intrante dies novem; et exeunte dies decem.

Julio intrante dies quatuor; et exeunte dies decem.
Augusto intrante dies sex; et exeunte dies duodecim.
Septembri intrante dies tres; et exeunte dies septem.
Octobri intrante dies novem; et exeunte dies undecim.

Novembri intrante dies octo; et exeunte dies duo.

Decembri intrante dies duodecem ; et exeunte dies tresdecim."

Mabil., Vet. Analect., p. 369; Ed. fol., Par. 1723.

See Mensis Exeuns; Mensis Intrans.

Dies Jejunales.-Days of fast. See Jejunia.

Dies Jovis Absoluti.-Shear Thursday. "Quod cum regi (Henrico II) nuntiatum esset in crastino summo mane diei Jovis absoluti venit Cantuarium” (Petriburg. Ann., an. 1177, p. 200). See Absolutionis Dies.

Dies Jovis in Mandato.-Maundy Thursday.

Dies Juridicalis, or Juridici.-Days of judgment in court.

Dies Kalendarum.-See Festum Stultorum.

Dies Lamentationis.-The three days of Holy Week, on which the Lamentation of Jeremiah was read.

Dies Legibilis.-A day of public instruction in the universities—a lecture-day. Dies Lunæ.-The astronomical name of the second day in the week, answering literally to Monanday, Monday, the Moon's day.

Dies Lustrationis.-Days of Purification, by Litanies in processions. See Gang Days, Rogations, &c.

Dies Magnæ Dominæ.-The day of our great Lady, the Assumption, Aug. 15. In Hungary, of which the Virgin is the patroness, the national flag bore the image of a woman, with the inscription, " Assumpta Virgo, Patrona Hungariæ."-Haltaus, Cal. Medii Evi, p. 122.

Dies Magnus.-Easter Day.

Dies Malæ.-Evil Days. Jan. 1: E. 449. April 20, May 25, Aug. 30, Oct. 24, Nov. 5 & 28, Dec. 12 & 15: V. 425, &c. This MS. contains the following account of inauspicious days :

DE DIEBUS MALIS CUIUSQUE MENSIS, CUM OBSERVATIONIBUS

MEDICINALIBUS.

*peigen dagar sýndon on æghpilcu' monde. spa hрær spa man on þam dazum onginneð. ne puɲð hir næfre ze-endod. þær is þonne on ianuaɲius þon' se mona bið þreoɲa nihta eald. & feoppa. 7 on febɲuaɲius. þon' he bið fífa. 7 seopena eald. y on martius. þe sýxta. & se reofeða. On apnilir. re fifta. 7 se eahteþa. 7 on maius. ɲe eahteþa. re nýgepa. On unius. se .v. y se .xxvII. .XIII. On agurzus. re .vIII. 7 se .XIII. .IX. On october. re .v. I re .xv.

.IX.

On iuliur. re .III. 7 re On september. se .v. 7 se On nouemben. re .vII. 7 re

On december re þridda: & se preorreoða. buran ælcan tpeon spa hit bið gepislios. gjme se þe pille.-Fo. 8.

Da *ildan læcar gerezzan on ledenbocum. on ælcum monde beod

** rpezen dazas. þe sýndon spide derigendlice æ*igum men drenc to drincanne. oppe blod to lætanne. Foɲþam þe ane tid is on ælcum þære daga. gif man ænige æddran ze-openað on þære tide. Þ hit bið his lif** oððe langsum sar. þæs cunnade sum læce. 7 let his hopre blod on þæɲe tide. and hit læg rona dæd. Nu sýndon hir þar dagar. spa spa heɲ onregð. þ is se forma dæg on maɲtio on hly dan monde. 7 se refeopða dæg ær þam þe he on pez fa** þam oðrum monde pe apɲilir hatað, &c.-fo. 12.

OF THE EVIL DAYS OF THE MONTH, WITH MEDICINAL
OBSERVATIONS.

On

Two days there are in every month, that whatsoever is begun on those days will never be ended. That is, in January when the moon is 3 and 4 nights old: in February when it is 5 and 7; and on March the 6th and 7th, April 5 and 8, May 8 and 9, June 5 and 27, July 3 and 13, August 8 and 13, Sept. 5 and 9, Oct. 5 and 15, Nov. 7 and 8, December 3 and 13; without any doubt so it certainly will be, let him observe who will.

77

Physicians state in Latin books, that in every month there are always two days which are very detrimental to all men, to drink drink or to let blood, because of one hour on each of those days; if a man open any vein on that hour, it will be to his life *** or long sore. This some physician knew, and bled his horse at that hour, and soon it lay dead. Now these are the days, as we here shall relate; the first day of March in hlide month, and the seventh day before it depart. On the second month, which we call April, &c. &c. Dies Mandati.-Maundy Thursday. See Mandati Dies.

Dies Manuales.-Work-days.

Dies Marchiæ.-See Day of Marche. The day appointed for the adjustment of differences, and to make and preserve articles of peace on the borders of Scotland and England. "Convenerunt ad diem Marchiæ, et conventum fuit inter eos commodo pacis," &c. (Walsingh. in Ric. II, p. 307). Otterburne, speaking of the day of March in 1380, says-" Dux Lancastriæ tenuit diem Marchia-Dux Lancastriæ per idem tempus ad diem Marchiæ profecturus in Scotiam contraxit exercitum" (Chron., p. 153). In 2 Rich. III, the following days were appointed as days of the Marches: "For the West Marchis, the xiv day of Octobre next cuming; Middil Marchis, xviii daie of October; Est Marchis, xxj daie of Octobre."-Rymer, t. V, p. iii, p. 155.

Dies Martis.-The astronomical name of Tuesday.

Dies Mercatilis.-A market-day.

Dies Mercurii.-The astronomical name of Wednesday. Dr. Kuerden has transcribed a charter of Henry de Lacy, earl of Lincoln in 1271, in which the character of Mercury seems to have been used instead of the name: "Datum apud Pontefract. die proximo post festuin S. Barnabæ Apostoli anno regis Henrici filii regis Johannis lvi."-MS. Collect., vol. IV, fo. H. 10, in the Heralds' College.

Dies Mercurinus.-Wednesday, in the statutes of Cardinal de Foix, in 1446. Dies Mortis CHRISTI.-Good Friday.

Dies Muti.-Days, commonly in Passion Week, on which the bells were not allowed to be rung (see Hebdomada Muta). Elfric, in his Epist. ad Sacerdotes, calls Thursday, Friday, and Saturday before Easter, the three mute or silent days: On þirum þrim spiz nihtum ge rceolon singan ærgædene-[On these three mute days, ye shall sing all together (MS. Tib., A. III, fo. 103 b.) In the record of a privilege granted by Osbern, bishop of Exeter, to the monks of St. Nicholas, to strike their hours on the bells by day and night whenever they chose, according to the rules of their order, the day of the Passion, the eve of Easter, and the mass-day of the apostles Peter and Paul, are expressly excepted; and for this permission, they were to go in procession with the canons twice a year, on Palm Sunday and Christ's Ascension (Hickes, Thes. III; Diss., Epist. 18). These days were, consequently, mute days to the monks. Dr. Hickes has the following note on the words ziestes sunneue, in this record—“ Ut infra Sunneue pro Sundæge vel Sunde1;" but is it not merely the Normanno-Saxon contraction of Sunnan ærne ?-of Sunday eve to Sun-eve? The Saxons employed æren in the sense of vigil, and if it be so here, the day intended is Saturday, which is one of the mute days mentioned by Elfric. It may be added, that the author of the Latin description of this record has taken the