Nundinae - Revision history

Gnaeus Cornelius Lentulus: corrected refs spacing

2023-07-27T08:34:34Z

corrected refs spacing

← Older revision		Revision as of 08:34, 27 July 2023
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−	{{LanguageBar\|Nundinae}}{{Calendar articles}}	+	{{LanguageBar\|Nundinae}}{{Calendar articles}} __NOTOC__

	The [[Nundinae]] were the market days in ancient Rome.		The [[Nundinae]] were the market days in ancient Rome.
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	==Nomenclature==		==Nomenclature==

−	''Nundinae'', ''nundinarum'' (f.) from ''novem'' and ''dies'', literally "the ninth day"<ref>Dionysius, ''Roman Antiquities'' 2.28; 7.58; Macrobius, ''Saturnalia'' 1.6; Festus, s. v. ''Nundinalem Cocum''.</ref>. The word ''nundinae'' is sometimes used to designate a market-place or a time for marketing in general<ref>Cicero, ''de Lege Agraria'' 2.33; ''Philippica'' 5.4.</ref>.	+	''Nundinae'', ''nundinarum'' (f.) from ''novem'' and ''dies'', literally "the ninth day."<ref>Dionysius, ''Roman Antiquities'' 2.28; 7.58; Macrobius, ''Saturnalia'' 1.6; Festus, s. v. ''Nundinalem Cocum''.</ref>The word ''nundinae'' is sometimes used to designate a market-place or a time for marketing in general.<ref>Cicero, ''de Lege Agraria'' 2.33; ''Philippica'' 5.4.</ref>''Nundinum'' is the span of time between ''nundinae'' and is preceded by a numeral, as in ''trinundinum'', or ''trinum nundinum''. It is also used in the expression ''internundinum'' or ''inter nundinum'', that is, the time which elapses between two ''nundinae.''<ref>Varro and Lucilius ''apud Nonium'', 3.145.</ref>
−		+
−	''Nundinum'' is the span of time between ''nundinae'' and is preceded by a numeral, as in ''trinundinum'', or ''trinum nundinum''. It is also used in the expression ''internundinum'' or ''inter nundinum'', that is, the time which elapses between two ''nundinae''<ref>Varro and Lucilius ''apud Nonium'', 3.145.</ref> .	+

	==Related terms==		==Related terms==
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	All the days of the year, beginning with {{Jan 1}}, are divided into periods of eight days which are marked by the letters A, B, C, D, E, F, G, H. One letter is chosen as "Market Day", observing the restrictions that Market Day should not fall on the calends of Januarius or upon the nones of any month<ref>Macrobius, ''Saturnalia'' 1.13; Dio Cassius 40.47; 48.33.</ref>.		All the days of the year, beginning with {{Jan 1}}, are divided into periods of eight days which are marked by the letters A, B, C, D, E, F, G, H. One letter is chosen as "Market Day", observing the restrictions that Market Day should not fall on the calends of Januarius or upon the nones of any month<ref>Macrobius, ''Saturnalia'' 1.13; Dio Cassius 40.47; 48.33.</ref>.

−	In order to effect this, the 355th day of the lunar year (''dies intercalaris'') was inserted in such a manner as to avoid the coincidence of the ''nundinae'' with the ''primae calendae'' or the nones. Macrobius says that it was generally believed that if the ''nundinae'' fell upon the ''primae calendae'', the whole year would be signalised by misfortunes; the nones were avoided because the birthday of king [[Servius Tullius]] was celebrated on the nones of every month, as it was known that he was born on the nones of some month, though the month itself was not known. Now, as on the nundines, the country-folk assembled in the city, the patricians feared lest the plebeians gathered at Rome on the nones might become excited and endanger the peace of the republic. These reasons are indeed very unsatisfactory, as Gottling<ref>''Geschichte der Romischen Staatsverfassung'' p. 183</ref> has shown, and it is more probable that the calends of January were ill suited to be ''nundinae'', because this day was generally spent by every father in the bosom of his own family, and that the nones were avoided, because, as Ovid<ref>Ovid, ''Fasti'' 1.58</ref> says, "''Nonarum tutela deo caret''". But at the time when the Julian calendar was introduced, these scruples, whatever they may have been, were neglected, and in several ancient calendaria the ''nundinae'' fall on the first of January as well as on the nones. Both before and after the time of Caesar it was sometimes thought necessary, for religious reasons, to transfer the ''nundinae'' from the day on which they should have fallen to another one<ref>Dio Cassius 9.24.</ref>. The ''nundinae'' themselves were, according to Plutarch<ref>''Roman Questions'' p. 275, b.</ref>, sacred to Saturn, and, according to Granius Licinianus<ref>Quoted in Macrobius, ''Saturnalia'' 1.16.</ref> the ''flaminica'' offered at all ''nundinae'' a sacrifice of a ram to Jupiter.	+	In order to effect this, the 355th day of the lunar year (''dies intercalaris'') was inserted in such a manner as to avoid the coincidence of the ''nundinae'' with the ''primae calendae'' or the nones. Macrobius says that it was generally believed that if the ''nundinae'' fell upon the ''primae calendae'', the whole year would be signalised by misfortunes; the nones were avoided because the birthday of king [[Servius Tullius]] was celebrated on the nones of every month, as it was known that he was born on the nones of some month, though the month itself was not known. Now, as on the nundines, the country-folk assembled in the city, the patricians feared lest the plebeians gathered at Rome on the nones might become excited and endanger the peace of the republic. These reasons are indeed very unsatisfactory, as Gottling<ref>''Geschichte der Romischen Staatsverfassung'' p. 183</ref>has shown, and it is more probable that the calends of January were ill suited to be ''nundinae'', because this day was generally spent by every father in the bosom of his own family, and that the nones were avoided, because, as Ovid<ref>Ovid, ''Fasti'' 1.58</ref>says, "''Nonarum tutela deo caret''". But at the time when the Julian calendar was introduced, these scruples, whatever they may have been, were neglected, and in several ancient calendaria the ''nundinae'' fall on the first of January as well as on the nones. Both before and after the time of Caesar it was sometimes thought necessary, for religious reasons, to transfer the ''nundinae'' from the day on which they should have fallen to another one.<ref>Dio Cassius 9.24.</ref>The ''nundinae'' themselves were, according to Plutarch<ref>''Roman Questions'' p. 275, b.</ref>, sacred to Saturn, and, according to Granius Licinianus<ref>Quoted in Macrobius, ''Saturnalia'' 1.16.</ref>the ''flaminica'' offered at all ''nundinae'' a sacrifice of a ram to Jupiter.

	==Origins==		==Origins==

−	It is uncertain to whom the institution of the ''nundinae'' is to be ascribed, for some say that it was Romulus<ref>Dionysius 2.28; Tuditanus, quoted in Macrobius, ''Saturnalia'' 1.16.</ref>, and others that it was Servius Tullius<ref>Cassius Hemina, quoted in Macrobius, ''Saturnalia'' 1.16.</ref>, who instituted them, while the nature of the things for which they were originally set apart seems to show that their institution was as old as the Romulian year of ten months, or at least that they were instituted at the time when the Roman population extended beyond the precincts of the city itself. For the ''nundinae'' were originally market-days for the country-folk, on which they came to Rome to sell the produce of their labour, and on which the king settled the legal disputes among them. When, therefore, we read that the ''nundinae'' were ''feriae'', or ''dies nefasti'', and that no ''comitia'' were allowed to be held, we have to understand this of the populus, and not of the plebs; and while for the ''populus'' the ''nundinae'' were ''feriae'', they were real days of business (''dies fasti'' or ''comitiaies'') for the plebeians, who on these occasions pleaded their causes with members of their own order, and held their public meetings (the ancient ''comitia'' of the plebeians) and debates on such matters as concerned their own order, or to discuss which they were invited by the senate<ref>Dionysius 7.58; Macrobius 1.16; Pliny ''Historia Naturalis'' 18.3; Festus, s. v. ''Nundinas''; compare Niebuhr, ''History of Rome'', vol. 2. p. 213.</ref>. How long this distinction existed that the ''nundinae'' were ''nefasti'' for the patricians and ''fasti'' for the plebeians, is not quite clear. In the law of the Twelve Tables they appear to have been regarded as ''fasti'' for both orders<ref>Gellius, 20.1.49</ref>, though, according to Granius Licinianus<ref>Quoted in Macrobius, ''Saturnalia'' 1.16</ref>, this change was introduced at a later time by the Lex Hortensia, 286 b.c. This innovation, whenever it was introduced, facilitated the attendance of the plebeians at the ''comitia centuriata''. In the ancient ''calendaria'', therefore, the ''nundinae'' and ''dies fasti'' coincide. The subjects to be laid before the ''comitia'', whether they were proposals for new laws or the appointment of officers, were announced to the people three ''nundinae'' beforehand (''trinundino die proponere''<ref>Macrobius, ''Saturnalia'' 1.16; Cicero ''ad Familiaribus'' 16.12; ''Philippica'' 5.3; ''de Domo'' 16; Livy 3.35.</ref>).	+	It is uncertain to whom the institution of the ''nundinae'' is to be ascribed, for some say that it was Romulus,<ref>Dionysius 2.28; Tuditanus, quoted in Macrobius, ''Saturnalia'' 1.16.</ref>and others that it was Servius Tullius,<ref>Cassius Hemina, quoted in Macrobius, ''Saturnalia'' 1.16.</ref>who instituted them, while the nature of the things for which they were originally set apart seems to show that their institution was as old as the Romulian year of ten months, or at least that they were instituted at the time when the Roman population extended beyond the precincts of the city itself. For the ''nundinae'' were originally market-days for the country-folk, on which they came to Rome to sell the produce of their labour, and on which the king settled the legal disputes among them. When, therefore, we read that the ''nundinae'' were ''feriae'', or ''dies nefasti'', and that no ''comitia'' were allowed to be held, we have to understand this of the populus, and not of the plebs; and while for the ''populus'' the ''nundinae'' were ''feriae'', they were real days of business (''dies fasti'' or ''comitiaies'') for the plebeians, who on these occasions pleaded their causes with members of their own order, and held their public meetings (the ancient ''comitia'' of the plebeians) and debates on such matters as concerned their own order, or to discuss which they were invited by the senate.<ref>Dionysius 7.58; Macrobius 1.16; Pliny ''Historia Naturalis'' 18.3; Festus, s. v. ''Nundinas''; compare Niebuhr, ''History of Rome'', vol. 2. p. 213.</ref>How long this distinction existed that the ''nundinae'' were ''nefasti'' for the patricians and ''fasti'' for the plebeians, is not quite clear. In the law of the Twelve Tables they appear to have been regarded as ''fasti'' for both orders,<ref>Gellius, 20.1.49</ref>though, according to Granius Licinianus,<ref>Quoted in Macrobius, ''Saturnalia'' 1.16</ref>this change was introduced at a later time by the Lex Hortensia, 286 b.c. This innovation, whenever it was introduced, facilitated the attendance of the plebeians at the ''comitia centuriata''. In the ancient ''calendaria'', therefore, the ''nundinae'' and ''dies fasti'' coincide. The subjects to be laid before the ''comitia'', whether they were proposals for new laws or the appointment of officers, were announced to the people three ''nundinae'' beforehand (''trinundino die proponere''<ref>).Macrobius, ''Saturnalia'' 1.16; Cicero ''ad Familiaribus'' 16.12; ''Philippica'' 5.3; ''de Domo'' 16; Livy 3.35.</ref>

	The ''nundinae'' being thus at all times days of business for the plebeians (at first exclusively for them, and afterwards for the patricians also), the proceedings of the tribunes of the people were confined to these days, and it was necessary that they should be terminated in one day, that is, if a proposition did not come to a decision in one day it was lost, and if it was to be brought again before the people, the tribunes were obliged to announce it three nundines beforehand, as if it were quite a new subject.		The ''nundinae'' being thus at all times days of business for the plebeians (at first exclusively for them, and afterwards for the patricians also), the proceedings of the tribunes of the people were confined to these days, and it was necessary that they should be terminated in one day, that is, if a proposition did not come to a decision in one day it was lost, and if it was to be brought again before the people, the tribunes were obliged to announce it three nundines beforehand, as if it were quite a new subject.

Gnaeus Cornelius Lentulus: calendar navbox

2008-12-23T14:48:34Z

calendar navbox

← Older revision		Revision as of 14:48, 23 December 2008
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−	{{LanguageBar\|Nundinae}}	+	{{LanguageBar\|Nundinae}}{{Calendar articles}}

	The [[Nundinae]] were the market days in ancient Rome.		The [[Nundinae]] were the market days in ancient Rome.

M. Lucretius Agricola: recat

2008-07-28T02:26:44Z

recat

← Older revision		Revision as of 02:26, 28 July 2008
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	{{Commercial\|Gaius Curius Saturninus}}		{{Commercial\|Gaius Curius Saturninus}}

−	[[Category:~~Roma Antiqua~~]]	+	[[Category:Ancient Rome]]

M. Lucretius Agricola: OE link

2008-07-27T04:36:30Z

OE link

← Older revision		Revision as of 04:36, 27 July 2008
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		+	{{LanguageBar\|Nundinae}}
		+
	The [[Nundinae]] were the market days in ancient Rome.		The [[Nundinae]] were the market days in ancient Rome.

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	* Smith, Dictionary of Greek and Roman Antiquities: "Nundinae" [http://www.ancientlibrary.com/smith-dgra/0822.html]		* Smith, Dictionary of Greek and Roman Antiquities: "Nundinae" [http://www.ancientlibrary.com/smith-dgra/0822.html]

		+	{{Commercial\|Gaius Curius Saturninus}}

	[[Category:Roma Antiqua]]		[[Category:Roma Antiqua]]

Gnaeus Cornelius Lentulus at 23:01, 15 June 2008

2008-06-15T23:01:22Z

← Older revision		Revision as of 23:01, 15 June 2008
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	* Smith, Dictionary of Greek and Roman Antiquities: "Nundinae" [http://www.ancientlibrary.com/smith-dgra/0822.html]		* Smith, Dictionary of Greek and Roman Antiquities: "Nundinae" [http://www.ancientlibrary.com/smith-dgra/0822.html]
		+
		+
		+	[[Category:Roma Antiqua]]

Aulus Apollonius Cordus: Redid citations

2007-03-15T19:02:50Z

Redid citations

← Older revision		Revision as of 19:02, 15 March 2007
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	==Nomenclature==		==Nomenclature==

−	''Nundinae'', ''nundinarum'' (f.) from ''novem'' and ''dies'', literally "the ninth day"~~. (Dionys. Ant. Rom. ii~~. 28~~, vii~~. 58; ~~Macrob. Sat. i~~. ] 6 ; Festus, s. v. ''Nundinalem Cocum''.) The word ''nundinae'' is sometimes used to designate a market-place or a time for marketing in general~~. (Cic.~~ de ~~Leg. Agr. ii~~. 33~~, Philip. v~~. 4.)	+	''Nundinae'', ''nundinarum'' (f.) from ''novem'' and ''dies'', literally "the ninth day"<ref>Dionysius, ''Roman Antiquities'' 2.28; 7.58; Macrobius, ''Saturnalia'' 1.6; Festus, s. v. ''Nundinalem Cocum''.</ref>. The word ''nundinae'' is sometimes used to designate a market-place or a time for marketing in general<ref>Cicero, ''de Lege Agraria'' 2.33; ''Philippica'' 5.4.</ref>.

−	''Nundinum'' is the span of time between ''nundinae'' and is preceded by a numeral, as in ''trinundinum'', or ''trinum nundinum''. It is also used in the expression ''internundinum'' or ''inter nundinum'', that is, the time which elapses between two nundinae~~. (~~Varro and ~~Lucil.~~ apud Nonium, ~~iii~~. 145.)	+	''Nundinum'' is the span of time between ''nundinae'' and is preceded by a numeral, as in ''trinundinum'', or ''trinum nundinum''. It is also used in the expression ''internundinum'' or ''inter nundinum'', that is, the time which elapses between two ''nundinae''<ref>Varro and Lucilius ''apud Nonium'', 3.145.</ref> .

	==Related terms==		==Related terms==
Line 16:		Line 16:

	[[Image:Roman-calendar-sample.gif\|thumb\|right\|Market Days are indicated with <span style="color:#ff0000">'''red lettering'''</span>. In this case, the <span style="color:#ff0000">'''C'''</span> day of each cycle is a Market Day, though in other years Market Day will occur on days with some other letter.]]		[[Image:Roman-calendar-sample.gif\|thumb\|right\|Market Days are indicated with <span style="color:#ff0000">'''red lettering'''</span>. In this case, the <span style="color:#ff0000">'''C'''</span> day of each cycle is a Market Day, though in other years Market Day will occur on days with some other letter.]]
−	All the days of the year, beginning with {{Jan 1}}, are divided into periods of eight days which are marked by the letters A, B, C, D, E, F, G, H. One letter is chosen as "Market Day", observing the restrictions that Market Day should not fall on the calends of Januarius or upon the nones of any month ~~(Macrob. Sat. i~~. 13 ; ~~Dion Cass. xl~~. 47~~, xlviii~~. 33).	+	All the days of the year, beginning with {{Jan 1}}, are divided into periods of eight days which are marked by the letters A, B, C, D, E, F, G, H. One letter is chosen as "Market Day", observing the restrictions that Market Day should not fall on the calends of Januarius or upon the nones of any month<ref>Macrobius, ''Saturnalia'' 1.13; Dio Cassius 40.47; 48.33.</ref>.

−	In order to effect this, the 355th day of the lunar year (dies intercalaris} was inserted in such a manner as to. avoid the coincidence of the nundinae with the primae calendae or the nones. Macrobius says that it was generally believed that if the nundinae fell upon the primae calendae, the whole year would be signalised by misfortunes; the nones were avoided because the birthday of king [[Servius Tullius]] was celebrated on the nones of every month, as it was known that he was born on the nones of some month, though the month itself was not known. Now, as on the nundines, the country-folk assembled in the city, the patricians feared lest the plebeians gathered at Rome on the nones might become excited and endanger the peace of the republic. These reasons are indeed very unsatisfactory, as Gottling ~~(Gesch.~~ der ~~Rom. Staatstv.~~ p. 183) has shown, and it is more probable that the calends of January were ill suited to be nundinae, because this day was generally spent by every father in the bosom of his own family, and that the nones were avoided, because, as Ovid ~~(Fast. i~~. 58) says, ''Nonarum tutela deo caret''. But at the time when the Julian calendar was introduced, these scruples, whatever they may have been, were neglected, and in several ancient calendaria the nundinae fall on the first of January as well as on the nones. Both before and after the time of Caesar it was sometimes thought necessary, for religious reasons, to transfer the nundinae from the day on which they should have fallen to another one~~. (Dion Cass. Ix~~. 24.) The nundinae themselves were, according to Plutarch ~~(Quaest. Rom.~~ p. 275, b), sacred to Saturn, and, according to Granius Licinianus ~~(ap. Macrob. Sat. i~~. 16) the ~~Flammica~~ offered at all ''nundinae'' a sacrifice of a ram to Jupiter.	+	In order to effect this, the 355th day of the lunar year (''dies intercalaris'') was inserted in such a manner as to avoid the coincidence of the ''nundinae'' with the ''primae calendae'' or the nones. Macrobius says that it was generally believed that if the ''nundinae'' fell upon the ''primae calendae'', the whole year would be signalised by misfortunes; the nones were avoided because the birthday of king [[Servius Tullius]] was celebrated on the nones of every month, as it was known that he was born on the nones of some month, though the month itself was not known. Now, as on the nundines, the country-folk assembled in the city, the patricians feared lest the plebeians gathered at Rome on the nones might become excited and endanger the peace of the republic. These reasons are indeed very unsatisfactory, as Gottling<ref>''Geschichte der Romischen Staatsverfassung'' p. 183</ref> has shown, and it is more probable that the calends of January were ill suited to be ''nundinae'', because this day was generally spent by every father in the bosom of his own family, and that the nones were avoided, because, as Ovid<ref>Ovid, ''Fasti'' 1.58</ref> says, "''Nonarum tutela deo caret''". But at the time when the Julian calendar was introduced, these scruples, whatever they may have been, were neglected, and in several ancient calendaria the ''nundinae'' fall on the first of January as well as on the nones. Both before and after the time of Caesar it was sometimes thought necessary, for religious reasons, to transfer the ''nundinae'' from the day on which they should have fallen to another one<ref>Dio Cassius 9.24.</ref>. The ''nundinae'' themselves were, according to Plutarch<ref>''Roman Questions'' p. 275, b.</ref>, sacred to Saturn, and, according to Granius Licinianus<ref>Quoted in Macrobius, ''Saturnalia'' 1.16.</ref> the ''flaminica'' offered at all ''nundinae'' a sacrifice of a ram to Jupiter.

	==Origins==		==Origins==

−	It is uncertain to whom the institution of the ''nundinae'' is to be ascribed, for some say that it was Romulus ~~(Dionys. ii~~. 28 ; Tuditanus, ap. ~~Macrob~~. ~~Sat. I. c.)~~, and others that it was Servius Tullius (Cassius Hemina, ap.~~Macrob. I.e.}~~., who instituted them, while the nature of the things for which they were originally set apart seems to show that their institution was as old as the Romulian year of ten months, or at least that they were instituted at the time when the Roman population extended beyond the precincts of the city itself. For the ''nundinae'' were originally market-days for the country-folk, on which they came to Rome to sell the produce of their labour, and on which the king settled the legal disputes among them. When, therefore, we read that the nundinae were ''feriae'', or ''dies nefasti'', and that no comitia were allowed to be held, we have to understand this of the populus, and not of the plebs; and while for the populus the ''nundinae'' were ''feriae'', they were real days of business (''dies fasti'' or ''comitiaies'') for the plebeians, who on these occasions pleaded their causes with members of their own order, and held their public meetings (the ancient ''comitia'' of the plebeians) and debates on such matters as concerned their own order, or to discuss which they were invited by the senate~~. (Dionvs. vii~~. 58 ; ~~Macrob.~~ 1. c.; ~~Plin. II. N. xviii~~. 3 ; Festus, s. v. Nundinas; compare Niebuhr, ~~Hist,~~ of Rome, vol. ii. p. 213.) How long this distinction existed that the ''nundinae'' were ''nefasti'' for the patricians and ''fasti'' for the plebeians, is not quite clear. In the law of the Twelve Tables they appear to have been regarded as ''fasti'' for both orders (Gellius, xx. 1. ~~§ 4.9)~~, though, according to Granius Licinianus ap. ~~Macrob. I. c.)~~, this change was introduced at a later time by the Lex Hortensia, 286 b.c. This innovation, whenever it was introduced, facilitated the attendance of the plebeians at the ''comitia centuriata''. In the ancient calendaria, therefore, the ''nundinae'' and ''dies fasti'' coincide. The subjects to be laid before the ''comitia'', whether they were proposals for new laws or the appointment of officers, were announced to the people three ''nundinae'' beforehand (''trinundino die proponere'', ~~Macrob.~~ 1. c. ; ~~Cic.~~ ad ~~Fain. xvi~~. 12~~, Philip, v~~. 3~~, pro~~ Domo, 16 ; ~~Liv. iii~~. 35.)	+	It is uncertain to whom the institution of the ''nundinae'' is to be ascribed, for some say that it was Romulus<ref>Dionysius 2.28; Tuditanus, quoted in Macrobius, ''Saturnalia'' 1.16.</ref>, and others that it was Servius Tullius<ref>Cassius Hemina, quoted in Macrobius, ''Saturnalia'' 1.16.</ref>, who instituted them, while the nature of the things for which they were originally set apart seems to show that their institution was as old as the Romulian year of ten months, or at least that they were instituted at the time when the Roman population extended beyond the precincts of the city itself. For the ''nundinae'' were originally market-days for the country-folk, on which they came to Rome to sell the produce of their labour, and on which the king settled the legal disputes among them. When, therefore, we read that the ''nundinae'' were ''feriae'', or ''dies nefasti'', and that no ''comitia'' were allowed to be held, we have to understand this of the populus, and not of the plebs; and while for the ''populus'' the ''nundinae'' were ''feriae'', they were real days of business (''dies fasti'' or ''comitiaies'') for the plebeians, who on these occasions pleaded their causes with members of their own order, and held their public meetings (the ancient ''comitia'' of the plebeians) and debates on such matters as concerned their own order, or to discuss which they were invited by the senate<ref>Dionysius 7.58; Macrobius 1.16; Pliny ''Historia Naturalis'' 18.3; Festus, s. v. ''Nundinas''; compare Niebuhr, ''History of Rome'', vol. 2. p. 213.</ref>. How long this distinction existed that the ''nundinae'' were ''nefasti'' for the patricians and ''fasti'' for the plebeians, is not quite clear. In the law of the Twelve Tables they appear to have been regarded as ''fasti'' for both orders<ref>Gellius, 20.1.49</ref>, though, according to Granius Licinianus<ref>Quoted in Macrobius, ''Saturnalia'' 1.16</ref>, this change was introduced at a later time by the Lex Hortensia, 286 b.c. This innovation, whenever it was introduced, facilitated the attendance of the plebeians at the ''comitia centuriata''. In the ancient ''calendaria'', therefore, the ''nundinae'' and ''dies fasti'' coincide. The subjects to be laid before the ''comitia'', whether they were proposals for new laws or the appointment of officers, were announced to the people three ''nundinae'' beforehand (''trinundino die proponere''<ref>Macrobius, ''Saturnalia'' 1.16; Cicero ''ad Familiaribus'' 16.12; ''Philippica'' 5.3; ''de Domo'' 16; Livy 3.35.</ref>).

	The ''nundinae'' being thus at all times days of business for the plebeians (at first exclusively for them, and afterwards for the patricians also), the proceedings of the tribunes of the people were confined to these days, and it was necessary that they should be terminated in one day, that is, if a proposition did not come to a decision in one day it was lost, and if it was to be brought again before the people, the tribunes were obliged to announce it three nundines beforehand, as if it were quite a new subject.		The ''nundinae'' being thus at all times days of business for the plebeians (at first exclusively for them, and afterwards for the patricians also), the proceedings of the tribunes of the people were confined to these days, and it was necessary that they should be terminated in one day, that is, if a proposition did not come to a decision in one day it was lost, and if it was to be brought again before the people, the tribunes were obliged to announce it three nundines beforehand, as if it were quite a new subject.

	==References==		==References==
		+
		+	<references/>
		+
		+	This text copied from:

	* Smith, Dictionary of Greek and Roman Antiquities: "Nundinae" [http://www.ancientlibrary.com/smith-dgra/0822.html]		* Smith, Dictionary of Greek and Roman Antiquities: "Nundinae" [http://www.ancientlibrary.com/smith-dgra/0822.html]

M. Lucretius Agricola: /* Meaning */ + illustration

2006-10-27T09:42:07Z

Meaning: + illustration

← Older revision		Revision as of 09:42, 27 October 2006
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	==Meaning==		==Meaning==

		+	[[Image:Roman-calendar-sample.gif\|thumb\|right\|Market Days are indicated with <span style="color:#ff0000">'''red lettering'''</span>. In this case, the <span style="color:#ff0000">'''C'''</span> day of each cycle is a Market Day, though in other years Market Day will occur on days with some other letter.]]
	All the days of the year, beginning with {{Jan 1}}, are divided into periods of eight days which are marked by the letters A, B, C, D, E, F, G, H. One letter is chosen as "Market Day", observing the restrictions that Market Day should not fall on the calends of Januarius or upon the nones of any month (Macrob. Sat. i. 13 ; Dion Cass. xl. 47, xlviii. 33).		All the days of the year, beginning with {{Jan 1}}, are divided into periods of eight days which are marked by the letters A, B, C, D, E, F, G, H. One letter is chosen as "Market Day", observing the restrictions that Market Day should not fall on the calends of Januarius or upon the nones of any month (Macrob. Sat. i. 13 ; Dion Cass. xl. 47, xlviii. 33).

−	In order to effect this, the 355th day of the lunar year (dies intercalaris} was inserted in such a manner as to. avoid the coincidence of the nundinae with the primae calendae or the nones. Macrobius says that it was generally believed that if the nundinae fell upon the primae calendae, the whole year would be signalised by misfortunes; the nones were avoided because the birthday of king [[Servius Tullius]] was celebrated on the nones of every month, as it was known that he was born on the nones of some month, though the month itself was not known. Now, as on the nundines, the country-folk assembled in the city, the patricians feared lest the plebeians gathered at Rome on the nones might become excited and endanger the peace of the republic. These reasons are indeed very unsatisfactory, as Gottling (Gesch. der Rom. Staatstv. p. 183) has shown, and it is more probable that the calends of January were ill suited to be nundinae, because this day was generally spent by every father in the bosom of his own family, and that the nones were avoided, because, as Ovid (Fast. i. 58) says, ''Nonarum tutela deo caret''. But at the time when the Julian calendar was introduced, these scruples, whatever they may have been, were neglected, and in several ancient calendaria the nundinae fall on the first of January as well as on the nones~~. (See Graevius, 7'hesaur. vol. viii. p. 7, and the various ancient Calendaria~~. Both before and after the time of Caesar it was sometimes thought necessary, for religious reasons, to transfer the nundinae from the day on which they should have fallen to another one. (Dion Cass. Ix. 24.) The nundinae themselves were, according to Plutarch (Quaest. Rom. p. 275, b), sacred to Saturn, and, according to Granius Licinianus (ap. Macrob. Sat. i. 16) the Flammica offered at all nundinae a sacrifice of a ram to Jupiter.	+	In order to effect this, the 355th day of the lunar year (dies intercalaris} was inserted in such a manner as to. avoid the coincidence of the nundinae with the primae calendae or the nones. Macrobius says that it was generally believed that if the nundinae fell upon the primae calendae, the whole year would be signalised by misfortunes; the nones were avoided because the birthday of king [[Servius Tullius]] was celebrated on the nones of every month, as it was known that he was born on the nones of some month, though the month itself was not known. Now, as on the nundines, the country-folk assembled in the city, the patricians feared lest the plebeians gathered at Rome on the nones might become excited and endanger the peace of the republic. These reasons are indeed very unsatisfactory, as Gottling (Gesch. der Rom. Staatstv. p. 183) has shown, and it is more probable that the calends of January were ill suited to be nundinae, because this day was generally spent by every father in the bosom of his own family, and that the nones were avoided, because, as Ovid (Fast. i. 58) says, ''Nonarum tutela deo caret''. But at the time when the Julian calendar was introduced, these scruples, whatever they may have been, were neglected, and in several ancient calendaria the nundinae fall on the first of January as well as on the nones. Both before and after the time of Caesar it was sometimes thought necessary, for religious reasons, to transfer the nundinae from the day on which they should have fallen to another one. (Dion Cass. Ix. 24.) The nundinae themselves were, according to Plutarch (Quaest. Rom. p. 275, b), sacred to Saturn, and, according to Granius Licinianus (ap. Macrob. Sat. i. 16) the Flammica offered at all ''nundinae'' a sacrifice of a ram to Jupiter.

	==Origins==		==Origins==

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	==References==		==References==

−	* Smith, Dictionary of Greek and Roman Antiquities: "Nundinae"	+	* Smith, Dictionary of Greek and Roman Antiquities: "Nundinae" [http://www.ancientlibrary.com/smith-dgra/0822.html]

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The [[Nundinae]] were the market days in ancient Rome.

==Nomenclature==

''Nundinae'', ''nundinarum'' (f.) from ''novem'' and ''dies'', literally "the ninth day". (Dionys. Ant. Rom. ii. 28, vii. 58; Macrob. Sat. i. ] 6 ; Festus, s. v. ''Nundinalem Cocum''.) The word ''nundinae'' is sometimes used to designate a market-place or a time for marketing in general. (Cic. de Leg. Agr. ii. 33, Philip. v. 4.)

''Nundinum'' is the span of time between ''nundinae'' and is preceded by a numeral, as in ''trinundinum'', or ''trinum nundinum''. It is also used in the expression ''internundinum'' or ''inter nundinum'', that is, the time which elapses between two nundinae. (Varro and Lucil. apud Nonium, iii. 145.)

==Related terms==

* ''Nundinalis'', ''nundinale'' (adj.) market
* ''Nundinatio'', ''nundinationis'' (f.) trading
* ''Nundinor'', ''nundinari'', ''nundinatus sum'' (vt.) to buy, (vi) to trade, to hold or attend a market, to gather in large numbers.

==Meaning==

All the days of the year, beginning with {{Jan 1}}, are divided into periods of eight days which are marked by the letters A, B, C, D, E, F, G, H. One letter is chosen as "Market Day", observing the restrictions that Market Day should not fall on the calends of Januarius or upon the nones of any month (Macrob. Sat. i. 13 ; Dion Cass. xl. 47, xlviii. 33).

In order to effect this, the 355th day of the lunar year (dies intercalaris} was inserted in such a manner as to. avoid the coincidence of the nundinae with the primae calendae or the nones. Macrobius says that it was generally believed that if the nundinae fell upon the primae calendae, the whole year would be signalised by misfortunes; the nones were avoided because the birthday of king [[Servius Tullius]] was celebrated on the nones of every month, as it was known that he was born on the nones of some month, though the month itself was not known. Now, as on the nundines, the country-folk assembled in the city, the patricians feared lest the plebeians gathered at Rome on the nones might become excited and endanger the peace of the republic. These reasons are indeed very unsatisfactory, as Gottling (Gesch. der Rom. Staatstv. p. 183) has shown, and it is more probable that the calends of January were ill suited to be nundinae, because this day was generally spent by every father in the bosom of his own family, and that the nones were avoided, because, as Ovid (Fast. i. 58) says, ''Nonarum tutela deo caret''. But at the time when the Julian calendar was introduced, these scruples, whatever they may have been, were neglected, and in several ancient calendaria the nundinae fall on the first of January as well as on the nones. (See Graevius, 7'hesaur. vol. viii. p. 7, and the various ancient Calendaria. Both before and after the time of Caesar it was sometimes thought necessary, for religious reasons, to transfer the nundinae from the day on which they should have fallen to another one. (Dion Cass. Ix. 24.) The nundinae themselves were, according to Plutarch (Quaest. Rom. p. 275, b), sacred to Saturn, and, according to Granius Licinianus (ap. Macrob. Sat. i. 16) the Flammica offered at all nundinae a sacrifice of a ram to Jupiter.

==Origins==

It is uncertain to whom the institution of the ''nundinae'' is to be ascribed, for some say that it was Romulus (Dionys. ii. 28 ; Tuditanus, ap. Macrob. Sat. I. c.), and others that it was Servius Tullius (Cassius Hemina, ap.Macrob. I.e.}., who instituted them, while the nature of the things for which they were originally set apart seems to show that their institution was as old as the Romulian year of ten months, or at least that they were instituted at the time when the Roman population extended beyond the precincts of the city itself. For the ''nundinae'' were originally market-days for the country-folk, on which they came to Rome to sell the produce of their labour, and on which the king settled the legal disputes among them. When, therefore, we read that the nundinae were ''feriae'', or ''dies nefasti'', and that no comitia were allowed to be held, we have to understand this of the populus, and not of the plebs; and while for the populus the ''nundinae'' were ''feriae'', they were real days of business (''dies fasti'' or ''comitiaies'') for the plebeians, who on these occasions pleaded their causes with members of their own order, and held their public meetings (the ancient ''comitia'' of the plebeians) and debates on such matters as concerned their own order, or to discuss which they were invited by the senate. (Dionvs. vii. 58 ; Macrob. 1. c.; Plin. II. N. xviii. 3 ; Festus, s. v. Nundinas; compare Niebuhr, Hist, of Rome, vol. ii. p. 213.) How long this distinction existed that the ''nundinae'' were ''nefasti'' for the patricians and ''fasti'' for the plebeians, is not quite clear. In the law of the Twelve Tables they appear to have been regarded as ''fasti'' for both orders (Gellius, xx. 1. § 4.9), though, according to Granius Licinianus ap. Macrob. I. c.), this change was introduced at a later time by the Lex Hortensia, 286 b.c. This innovation, whenever it was introduced, facilitated the attendance of the plebeians at the ''comitia centuriata''. In the ancient calendaria, therefore, the ''nundinae'' and ''dies fasti'' coincide. The subjects to be laid before the ''comitia'', whether they were proposals for new laws or the appointment of officers, were announced to the people three ''nundinae'' beforehand (''trinundino die proponere'', Macrob. 1. c. ; Cic. ad Fain. xvi. 12, Philip, v. 3, pro Domo, 16 ; Liv. iii. 35.)

The ''nundinae'' being thus at all times days of business for the plebeians (at first exclusively for them, and afterwards for the patricians also), the proceedings of the tribunes of the people were confined to these days, and it was necessary that they should be terminated in one day, that is, if a proposition did not come to a decision in one day it was lost, and if it was to be brought again before the people, the tribunes were obliged to announce it three nundines beforehand, as if it were quite a new subject.

==References==

* Smith, Dictionary of Greek and Roman Antiquities: "Nundinae"