^{page 161 note 1} The latter derivation is the more probable.

^{page 161 note 2} Quaestiones Romanae, trans. Rose, H. J., 1924.Google Scholar

^{page 161 note 3} It seems from Cic. ad Att. VI. i. 8, that the XII Tables as extant in Cicero's day included Fasti, lists of days for legal business. Cicero thinks the tale about Flavius is sufficiently authenticated to imply that the Fasti of the XII Tables had been suppressed at some time ‘ut dies agendi peterentur a paucis’.

^{page 161 note 4} Macrobius, , Sat. 1. xv. 9.Google Scholar

^{page 162 note 1} Quoted thus from Varro, , Ling. Lat. vi. 27Google Scholar in Sandys, ' Companion to Latin Studies, p. 110Google Scholar, and Fowler, Warde, Roman Festivals, p. 8Google Scholar; but the version here given first is the correction of Turneb., accepted by the Teubner ed. of 1910—Macrobius, I. xv. 10, agrees that the word was 5 or 7 times repeated.

^{page 162 note 2} Nine days by the Roman inclusive reckoning, eight by ours.

^{page 162 note 3} In later times a similar method seems to have been employed to prevent the Nundinae from falling on 1st Jan., but the reason is not known. 1st Jan. 43 b.c. was a Nundinae; it is said that a day was inserted in 42 b.c. and 29th Jan. 41 b.c.

^{page 163 note 1} Tab. III. 6. ap. Gellius, , xx. i. 46.Google Scholar

^{page 163 note 2} Ovid, , Fasti, i. 55–60.Google Scholar

^{page 164 note 1} v. xvii.

^{page 164 note 2} It is sometimes implied, e.g. Hutton Webster, Rest Days, that the Romans believed the days to have been rendered unlucky by the disaster of the Allia. Gellius definitely states that it was as a result of that disaster that they were observed to be unlucky. This, however, does not diminish the value of the suggestion which Webster puts forward, and which Dr. Warde Fowler regarded as ‘quite probable’, that the dies atri were survivals of primitive taboos at new moon, first quarter, and full moon. See Webster, , op. cit., pp. 171–2.Google Scholar

^{page 164 note 3} H. J. Rose's translation.

^{page 164 note 4} Italics mine.

^{page 165 note 1} Macr. Sat. I. xiii. 5. The passage at any rate proves that the idea was firmly established in the later Roman Empire.

^{page 165 note 2} Cic. De Div. ii. 24.Google Scholar

^{page 165 note 3} Livy xxvi. 19. Livy shows no sympathy with this practice, and seems to doubt the sincerity of its motive.

^{page 165 note 4} In September and October only those were obliged to attend whose names were chosen by lot to form a ‘quorum’ for legislation. ‘Neve Septembri Octobrive mense ullos adesse alios necesse esset quam sorte ductos, per quorum numerum decreta confici possent.’ Suetonius, Aug. 35.

^{page 166 note 1} All the monthly festivals, according to Macrobius (I. xv. 21), were unpropitious for weddings, the Kalends and Ides because they were feriae, when no violence might be done; and marriage was considered a kind of violence to virginity, so that the days were less unlucky for widows to remarry; the Nones because the following day was black, and the new wife would have to begin her new duties on an inauspicious day. This, of course, would apply equally to the Kalends and Ides.

^{page 166 note 2} Cic. De Div. ii. 40Google Scholar. Did all street-vendors cry their wares in the accusative? How the thought wakes to noisy life the silence of a by-street in Ostia or Pompeii!

^{page 166 note 3} Ad Att. IV. iii. 4.Google Scholar

^{page 167 note 1} ‘Tertiis nundinis partes secanto.’

^{page 167 note 2} ‘Poenum sedere ad Cannas, in captivorum pretiis praedaque alia nec victoris animo nee magni ducis more nundinantem.’ Liv. xxii. 56.

^{page 167 note 3} Called also internundinum and later Nundinium.

^{page 167 note 4} Apud Non.

^{page 168 note 1} Seneca, , Epist. Mor. 86. 12.Google Scholar

^{page 168 note 2} N.H., xxviii. ii. 28.Google Scholar

^{page 168 note 3} Cf. Littré's version in 1883. ‘Se couper les ongles pendant les marchés de Rome sans dire mot et en commençant par l'index est regardé comme de mauvais augure pour les choses pécuniaires.’ Webster, , Rest DaysGoogle Scholar, compares Hesiod, , W. and D. 742–3.Google Scholar

μηλ’ ἀπὸ πεντόзοιο θεω̃ν ἐν λαιτὶ θαλείῃ

αὖον ἀπὸ χλωρου̃ τάμνειν αἴθωνι σιλήρ ῳ,

and the common superstition of modern European folk-lore, e.g.

‘Better a child has never been born Than cut his nails on a Sunday morn.’

Possibly it was unlucky to do it at all on that day, and especially so to do it in silence beginning with the first finger.

^{page 169 note 1} Botsford, , The Roman Assemblies, pp. 471–2Google Scholar, states that ‘it seems probable that in early time market-days (nundinae) … could be used equally well for voting assemblies, till the Hortensian Statute of 287 declared those marked F and C to be Fasti, reserving them thus for judicial business, and prohibiting them from voting assemblies of every kind.’ It is difficult to accept this theory, which seems contrary to the intention of the Lex Hortensia, unless the clause was introduced as a palliative to mitigate the distaste of the patricians for the law.

^{page 169 note 2} Cic. ad Fam. XVI. xxii. 3.Google Scholar

^{page 169 note 3} Pro Domo, xvi. 41.Google Scholar

^{page 170 note 1} Phil. v. 38.

^{page 170 note 2} Their religious importance cannot have been great, though Plutarch says that they were considered sacred to Saturn, the god of agriculture ‘since it was abundance of crops that set buying and selling agoing’ (Quaest. Rom. 42), and Macrobius explains that before the Lex Hortensia made them fastae, they were feriae Iovis.

^{page 170 note 3} Why accusative?

^{page 170 note 4} Diehl, , Pomp. Wandinschriften, 1128.Google Scholar

^{page 170 note 5} C.I.L. iv. 6838.

^{page 171 note 1} C.I.L. iv. 4182. Mommsen has calculated that in the year a.d. 60 6th Feb. was not a Sunday but a Wednesday, but it seems tolerably certain that in that year this Pompeian revered the sun on 6th February.

^{page 171 note 2} v. Notizie degli Scavi, 26 Aprile 1927.

^{page 172 note 1} C.I.L. vi. 32505.

^{page 172 note 2} So far as I have been able to discover.

^{page 172 note 3} C.I.L. vi. 13602.

^{page 173 note 1} C.I.L. x. 2932.

^{page 173 note 2} ‘Homini sapientissimo et fidelissimo | negotiatori Lugdunensi (C.I.L. xiii. 1906).

^{page 173 note 3} In the thermae of Diocletian at Rome.

^{page 173 note 4} Tert. Apol. xvi. So, too, Justin Martyr, the Palestinian Philosopher, writing in the reign of Antoninus Pius, describes the worship of the Christians (Apol. i. 67). τὴν λὲ του̃ ἡλίου ἡμέραν κοινῃ̃ πάντες τὴν συνέλευσιν ποιου̃μεθα, and again, καί τῃ̃ του̃ ἡλίου λεγομένῃ ἡμέρᾳ πάντων κατὰ πόλεις καὶ ἀγροὺς μενόντων ἐπὶ τὸ αὐτὸ συνέλευσις γίνεται.

^{page 173 note 5} That the ascription of 7 days to the 7 planets began in a region where a 7-day week was already an accepted division of time is a reasonable hypothesis (see Wissowa, Real-Cycl. ‘Hebdomas’). Whether this was Egypt or farther east and whether the oriental 7-day week was a division of the lunar month are questions outside the scope of this article.

^{page 173 note 6} xxxvii. 18, 19.

^{page 174 note 1} καὶ ἤλη καὶ του̃τό σφισι πάτριον τρόπον τινά έστιν.

^{page 174 note 2} On this topic see The Week, by Colson, F. H. (C.U.P. 1926).Google Scholar

^{page 175 note 1} See Colson, on survivals in Chaucer, Astrolabe and Knightes Tale, and Roger Bacon, Computus.

^{page 175 note 2} It is so accepted, e.g. by Colson, and by the Oxford English Dictionary (see ‘Week’).

^{page 175 note 3} H. Webster, Rest Days, puts the emphasis the other way: see next note—Ausonius, versifying in the 4th century a.d. upon the days of the week, begins with the Sun's Day.

^{page 175 note 4} This is a modification of an edict of the same year three months earlier (Codex Justinianeus, iii. 12, 2) ordaining rest on the Sun's day for townsfolk but allowing farmwork to be done. ‘Omnes iudices urbanaeque plebes et cunctarum artium officia venerabili die Solis quiescant.’ Webster (op. cit. p. 122, footnote) thinks that this edict ‘probably bore no relation to Christianity; it appears, on the contrary, that the Emperor, in his capacity of Pontifex Maximus, was only adding the day of the sun, the worship of which was then firmly established in the Roman Empire, to the other ferial days of the sacred calendar.’ We should rather consider that he was authorizing the popular observance which had the dual character indicated above.

^{page 176 note 1} For this information I am indebted to Colson, § vii and Appendix B, q.v. for much interesting matter.