
Autumn in Ancient Rome officially begins on Sunday 22 September, the day before the birthday of Augustus, born 23 September 63 BC. He succeeded Julius Caesar after his assassination and governed from 27 BC. Romans were mad about astrology and less so about astronomy. It was thought that a child born on the day of the autumn equinox, usually taken to be 26 September, would be destined for greatness, and baby Octavian turned out to be exactly that.
An equinox occurs when the length of day and night are equal. The balance was simple and visible. The start of autumn marked a period of thanksgiving in Rome. Rome began as a rural settlement, with people living off the land, so the changing of the seasons shaped daily life. The harvest was gathered in and stored. Winter was planned for before the River Tiber froze over, as it did in 398 BC, 396 BC, 271 BC and 177 BC.
There is something steady about that rhythm. No productivity systems or endless notifications, just daylight shifting and woollen winter togas coming out because the nights were cold. Agricultural life slowed and you adjusted or you struggled.
Ancient Romans loved to feast and they constantly offered sacrifices to the gods, perhaps more out of fear than gratitude. One Roman holiday similar to our Thanksgiving was Meditrinalia, a mid October harvest festival celebrating new and old wine. A favorite saying in association with the holiday was, Wine new and old I drink, of illness new and old I am cured.
During Meditrinalia people from the countryside poured into the city and city residents flooded out of doors, feasting, dancing and drinking.
The revelry continued through the night until it reached a peak and finally faded by dawn.
It was not curated joy. It was loud and physical, with bawdy songs and gambling that was otherwise forbidden. On every corner people rolled knucklebones and placed bets. Community was visible and unfiltered.
Saturnalia, officially on December 17, was dedicated to Saturn the god of sowing seeds. The festival began with a formal state sacrifice and was followed by a public feast. Blood dripped from the altar of the Temple of Saturn, pooling on the marble and soaking the priests’ robes, while a band of flute players drowned the victims’ squawks and squeals. Let the feast begin, he proclaimed, and the crowd broke into cheers.
It feels uncomfortable to read now because gratitude was physical and public, tied to land, livestock and survival.
In September there were ceremonies to Jupiter and Juno, followed by the Ludi Romani from 5 to 19 September, the oldest of the ludi, a set of public events and games. There were street markets and fairs from 20 to 23 September, a ceremony marking the rededication of the Temple of Apollo in the Campus Martius, and a celebration called Latona to pay tribute to Leto. A temple to Venus Genetrix was dedicated by Julius Caesar in the Forum.
The Roman Forum and Palatine Hill witnessed thanksgiving ceremonies

where Romans honoured their gods with feasts and offerings. Its roots stretch back to harvest festivals honouring Ceres, goddess of agriculture.
Ceres represented grain, fertility and the stability of civilisation. When harvest failed, everything failed
Most festivals were family and community based and even slaves participated. That detail matters.
Gratitude was not a private journal entry.
It was seasonal and structured, shared in public spaces and tied to the land itself. When the length of day and night stood equal and then slowly shifted again, people adjusted with it. They prepared, gathered what they had grown, gave thanks in the ways they understood and allowed the season to shape them in return.


