By Jorg Rupke(auth.)

Content material:
Chapter 1 Time's Social measurement (pages 1–5):
Chapter 2 Observations at the Roman fasti (pages 6–22):
Chapter three in the direction of an Early background of the Roman Calendar (pages 23–37):
Chapter four The advent of the Republican Calendar (pages 38–43):
Chapter five The Written Calendar (pages 44–67):
Chapter 6 The Lex Acilia and the matter of Pontifical Intercalation (pages 68–86):
Chapter 7 Reinterpretation of the fasti within the Temple of the Muses (pages 87–108):
Chapter eight From Republic to Empire (pages 109–139):
Chapter nine The Disappearance of Marble Calendars (pages 140–145):
Chapter 10 Calendar Monopoly and festival among Calendars (pages 146–174):
Chapter eleven The Calendar within the Public Realm (pages 175–182):

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Extra resources for The Roman Calendar from Numa to Constantine: Time, History and the Fasti

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35 25 See Varro, Ling. 31; Festus, Gloss. Lat. 22–36 L: sacrificium. Probably sacrificium in honorem in Festus, Gloss. Lat. 12–21 L: [Q. R. C. F. ) [fas …]n. honorem […] menstruis scrip[…] rege dicuntur. [… scriptori]bus traditae sunt. […]r pars ante[rior …] posterior […] si quis alius pro rege [… pon]tifex, tum is dies […]. The sacrifice is confirmed for the structurally similar Regifugium: Festus, Gloss. Lat. 27 L; Plut. Quaest. Rom. 63. 26 See MAGDELAIN 1980: 6. 27 Gai. Inst. 101–3. MOMMSEN 1858: 229.

Macrob. Sat. 30. 325–6. 61 34 Towards an Early History of the Roman Calendar Empire in the Imperial Period:69 the nundinal structure of the orientation days, with fixed intervals between Nones, Ides, ‘Tubilustrium’, and Kalends, having by this time been disrupted by the calendar reform, and lost many of its functions. We even have testimony for this ‘late’ origin of the nundinae, even though the accompanying justification must be rejected. 70 The creation of the nundinae may be regarded as the central component of the calendar reform, and cannot be separated from the establishment of the nundinal letters: it was only through these that a written calendar became practicable.

The first such day listed is usually the Ides, thought by the Romans to be of Etruscan origin,55 and here called iśveita. If we can give credence to the Late Antique informant Macrobius and his Late Republican sources, the Etruscans had a periodical system that had ‘Nones’ repeated at eight-day intervals. In that case, they may have had ‘weeks’, based on a series of four structural days (Nones–Idus– ‘Tubilustrium’–Kalends) beginning anew each month, just like the Roman calendar described above.

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