The Sacer Flamen of the Collegium Sacerdotium, Gaius Soergel Publicola, has concluded the most extensive calendrical reforms to the Sancta calendar in years, ahead of the new Calendar year on I Martius (1 March). The last changes done to the calendar were in 2012, when new holidays were established. In 2015, the State of Sandus restored the primacy of the Gregorian calendar as the dating basis for the State of Sandus’s administrative calendar, though the Sancta calendar still serves an important function as the basis for administrative weeks.
In total, fifteen new Sancta holidays have been added, the dates fixed for two new festivals — the Sementivae and the Feriae Micronationum, and the dates have been changed for fourteen holidays. Of Sancta holidays which were ludi under the Roman Empire and Republic, they have now been either significantly reduced or have been completely removed from the calendar, in line with the Party’s November 2015 Party Congress decision to institute ludi in Sandus on a monthly basis.
Most of the festivals that were added concern minor deities, while some noticeable holidays have now been added. For example, on the Ides of September (Idus Septembres), a new festival has been established to Jupiter Optimus Maximus, or Jupiter the Best and Greatest, marking the first Sancta holiday for the king of the gods. In addition, the first fast on the Sancta calendar has been declared, the Fast of Ceres, on IV October (4 October).
The names and titulary deities of the kalendae, nonae, and idus have been added to the calendar — and the names of each of them for their respective months have been translated into Latin, following the previous administrative year’s decision to replace the third and cultural official language of Sandus from Sancta to Latin.
Reference was made by the Sacer Flamen of the Collegium to several seminal texts in the study of the history of Roman religion in order to add, rectify dates, and change dates for the calendar’s Sancta holidays.
John Schied, “The division of time: calendars, rituals, regular festivals,” in An Introduction to Roman Religion, translated by Janet Lloyd (Indianapolis, IN, USA: Indiana University Press, 2003), 41-56.
H. H. Scullard, Festivals and Ceremonies of the Roman Republic (Ithaca, NY, USA: Cornell University Press, 1981).
Mary Beard, John North, and Simon Price, “The calendar,” in Religions of Rome: Volume 2 — A Sourcebook (Cambridge, UK: Cambridge University Press, 1998), 60-77.
In the future, work might be done to expand on the work done by the Sacer Flamen in his role as custodian of the calendar and with powers inspired by the comitia calata, particularly looking towards Greek poleis and the Roman Imperial period: of which only two festivals are celebrated currently in Sandus, the Dies Natalis Soli Invicti and Athena’s Day (Khalkeia). As well, pursuant to the Sacer Flamen’s sovereign power to recognise the civic deities of the Collegium Sacerdotium, some holidays were abandoned and removed from the calendar.
This reform comes after the Sacer Flamen added a series of new Christian holidays to the Sancta calendar. Work still needs to be done, however, on adding Tibetan Buddhist holidays to the calendar. Reforms done to the calendar need to be completed by XXIX Februarius (29 February) of this year MMXV.