Its name presents a double root, as the end –icco refers to the Celtic Age and language, and the beginning of the word is derived from a Latin first name (Beccinius o Buccinius), who was the first owner of the municipal landed property during the Roman Age, when it rose near via Postumia.
In 1031 the name was first mentioned in the Friuli version, Bicinins, still used nowadays.
Besides the village itself, the municipal district includes some small villages, such as Cuccana, whose name comes from cuc, that is a level hill, mentioned in a document dating 1295; Felettis, from the Latin word filitcum – fern – already mentioned in 1031; Gris, from the Germanic word griez – sandy land or fine gravel – mentioned in 1295, like Greys.
The derivations of the various small villages of Bicinicco imply the existence, during the Roman Age, of at least one big rural villa, a big farmhouse located along the praedium, the farm, that housed slavery that worked in the fields and also the dominus, the owner of the property, and his family. These complete agricultural centres of production were generally built far away from the arterial routes, as to avoid unpleasant visits, robbery and pillages. Exactly, they were built from five to ten miles away from Aquileia and they were bigger as far as they were far from the Roman town.
The villas could house up to on hundred workers and relatives from the dominus, they had two floors and were divided in different areas. The pars urbana was the dominus residence, the pars rustica was the slavery house, and in the pars fructuaria there were the cowsheds and storewares. Moreover, other small buildings were built at around twenty metres away from the main body and worked as workshops and kilns.
The village boasts an important church, San Marco Church. According to the legend, during his path of evangelization, the apostle St. Mark, left Alexandria to land in Aquileia, near that pinewood that still nowadays is called “St. Mark’s”. Even if this event is not historically proved, it is however subsides by a series of circumstances. Firstly, the intensive commercial and cultural activity that in that time joined the two metropolis, then a missionary current coming directly from Alexandria that was spreading in Aquileia, which was strongly Judaic and bound up with the Gospel and with the Hebraic religion, then finally the fact that at the end of the 4th century the Church of Aquileia was still connected to that of Alexandria, as regards the Apostles’ derivation and the administration methods. These were all circumstances that have lasted for centuries in the liturgy of the local church. For instance, a “Creed” special version and observing the Saturday as a feast day, have been going on till the end of the 17th century and sometimes also later. Other influences in cultural and musical fields of this area seem to reinforce St. Mark’s legend, such as the utilization of the resurgence water with therapeutic-symbolic aims, or the musical-dancing Pentecost celebration and particularly its night eve, when dancing sent them into ecstasies. The presence and persistence of these Sabbatical-Pentecostal night rites in this area is proved by Inquisition processes, that tell about men and women that during the Pentecost night walked in procession guided by a choragus and singing by two choirs Scarazzula marazzula” a chant in which two neo-Greek words can be recognized: charax and marathon that are reed and fennel, symbols of the ecstatic fight between good and evil.