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> ; of . to the supposed oe averted, ,ne enchanter, j were employed jey were supposed lary *-%gf d protection of a par- wj^r °-f" > send the enchanter mad Jv ,-ible, ridiculous, or obscene ' name fascinum was thus jiplied to the phallus, which was arite counter-charm of the Romans, ^age of this fascinum was contained Jie bulla worn as an amulet by children, >nd was also put under the chariot of a general at his triumph, as a protection against envy.
Fasti (dies). (Roman.) Properly speaking, the court-days, on which the praetor was allowed to give his judgments in the solemn formula Do Dlco Addlco, and generally to act in his judicial capacity. The name was further applied to the days on which it was lawful to summon the assembly and the senate (dits comUlales). For these days might be used as court days in case the assembly did not meet: while on dies fasti proper no meeting of the comitia could take place. The opposite of dies fasti were the dies nefasti, or days on which on account of purifications, holidays, ferlai, and on other religious grounds, the courts could not sit, nor the comitia assemble. (See ferine.) The dies reUylOsl were also counted as nefasti, (See relioiosi dies.) Besides the 38-45 dies fasti proper, the 188-194 dies comitiales, the 48-50 dies
days after the term of office had^, end, these functionaries issued, ^t it might concern, a public &**•§, before them any complaints th«,<<<e ' to make against the retirii^ <?•. /_ case such complaints were %5?j< ®f was brought to an issue \sff° 4? • No official was allowed to;' $9&^\ or take any measure affe <se g. * or take another office, '%'^,**o. *e f' given [Aristotle, Consfy^ ^ %, *
Eutropitts. A " part in the exp the Parthians in Valentinian, he this emperor a • (Breviarium ah? from the earl'' Jovian in 36^ and the narrr The work became ve~ down to i HlSronyr <?>•
-\d 53-59 dies religiosi, there were -cisl, which were nefasti in the evening because of certain • took place then, but fasti - hours. There were also vs), which were nefasti * a particular proceed- the sweepings from \%>. t June 15th, but
days into fasti and .ays and workdays, only ^e life, though many dies iai, would be identical with
ist of the dies fasti was of immense .tance as affecting legal proceedings,
a indeed all public life. For a long time »t was in the hands of the pontlficgs, and was thus only accessible to the patricians; but at last, 304 B.C., Gnaeus Flavlus published it and made it generally accessible. This list, called simply Fasti, was the origin of the Roman calendar, which bore the same name. In this calendar the days of the year are divided into weeks of eight days each, indicated by the letters A—H. Each day has marks indicating its number in the mouth, its legal significance (F = fastus, N = nefastus, G = comitial1s, EN = intercisus). The festivals, sacrifices, and games occurring on it are also added, as well as notices of historical occurrences, the rising and setting of the stars, and other matters. No trace remains of any calendar previous to Caesar; but several calendars composed after Csesar's reform have been preserved. Ovid's Fasti is a poetical explanation of the Roman festivals of the first six months. We have also many fragments of calendars, painted or engraved on stone, belonging to Rome and other Italian cities; for it was common to put up calendars of this kind in public places, temples, and private houses. There are two complete calendars in existence, one an official list written by Furlus Dlonyslus Phll5calus in 354 a.d., the other a Christian version of the official calendar, made by Polemlus Silvius in 448 a.d.
The word Fasti was further applied to the annual lists of the triumphs, high officials, consuls, dictators, censors, and priests. These lists were originally, like the other fasti, made out by the pontificcs. Some fragments of them have survived, among which may be mentioned the Fasti C&pltollnl, so called from the Roman Capitol, where they are now preserved.