NAMES OF THE DAYS OF THE WEEK.
We copy the following testimony verbatim from the American Encyclopedia, edition of 1872-3:— “SUNDAY (Sax. sunnan dæg), the first day of the week, identical with the Roman dies solis (day of the sun). Among Christian nations it is kept as a Sabbath, and in remembrance of the Saviour’s resurrection. In the early ages of our era, the day was devoted as far as practicable to religious worship, which began at day-break; and as early as the end of the second century abstinence from worldly business appears to have been customary. When the Christian religion came to be recognized by the State, laws were enacted for the observance of this day. Constantine ordered, in 321, the suspension of all business in the courts of law, except the manumission of slaves, and all other business except agricultural labor. Additions were made to this order under various emperors, and in 425, under Theodosius II., games and theatrical exhibitions were forbidden. In 538 the third council of Orleans forbade all labor on Sunday. Many theologians maintain that there is no divine authority for any distinction between Sunday and other days.” “MONDAY (Lat. Lunæ dies, Fr. lundi, Ger. Montag, the day of the moon), the second day of the week, which derives its designation from the Romans, who gave the names of the sun, moon, and 5 planets to the seven days in modern use.” “TUESDAY, the third day of the week. In the Roman calendar it was called dies Martis, from Mars, and its present name is derived from Tiw, the Anglo-Saxon god of war.” Under the name Tuisco, the Encyclopedia says “Tuisco (Anglo-Saxon Tiw);” that is, this is the German name of the god of war corresponding to the Anglo-Saxon. It continues:— “Both Tuisco and his son gave laws to their [the German] nation, and the name of the day on which the early Germans held judicial meetings, Tuesday, is derived from that of the former.” “WEDNESDAY (Anglo-Sax. Wodnesdæg; Swed. (Odensdag or Onsdag)), the fourth day of the week, named from Woden or Odin, the Scandinavian All-father, to whom it was sacred. It is the Mercurii dies [day of Mercury] of the Roman calendar.” “THURSDAY, the fifth day of the week, the dies Jovis [day of Jupiter] of the Roman calendar, and sacred in the northern mythology to the thunderer, Thor, for whom it was named. In German it is called Donnerstag (thunder day).” “FRIDAY, the sixth day of the week, called by the Saxons Frige dæg, or day of Frigga (the wife of Odin), whence our name, and by the Romans dies Veneris, or Venus’ day.” “SATURDAY (Saturn’s day), the 7th and last day of the week, and the Roman dies Saturni. It is the Jewish Sabbath, and in the Roman Catholic breviary is still called dies sabbati.” [Day of the Sabbath.] The reader will not fail to notice the peculiar statements made in the foregoing testimony relative to Sunday. 1. Only as “far as practicable” was it devoted to religious worship. 2. Not till the end of the second century had “abstinence from worldly business” become “customary.” 3. No laws were enacted for its observance till the Christian religion came to be recognized by the State. 4. The law of Constantine, A. D. 321, was the first one of the kind. 5. This law allowed court business sufficient for the manumission of slaves, and allowed also all kinds of agricultural labor. 6. All kinds of games and theatrical exhibitions went on upon that day, till 425. 7. Not till 538 was all labor forbidden. Thus in the very year in which the great apostasy reached its consummation, and the man of sin was enthroned in the church, the Sunday for the first time appeared as a Christian institution, guarded by law against the profanation of any kind of labor. 8. Under the name Saturday, the testimony shows that this is the 7th and last day of the week; that our week is identical with the New Testament week; and that this seventh day is the same as that which was observed as the Sabbath in the time of Christ and his apostles. The Encyclopedia is a little at fault in regard to the law of Constantine, if it supposes it to have been a law for Sunday as a Christian institution; for as the readers of the REVIEW well understand, Constantine was then a pagan, and made his law for Sunday, not as the Lord’s day, or Christian Sabbath, but as the “venerable day of the sun;” and well might he call it venerable, for its observance as a “wild solar holiday,” can be traced in history to the astonishing antiquity of over 2000 years before Christ; as far back, indeed, as reliable secular historical records extend. But this heathen law of Constantine’s was made the basis of the subsequent so-called Christian laws for Sunday; for, says the Encyclopedia, “additions were made to this order under various emperors,” etc. We have called these statements from the Encyclopedia peculiar; but they are not peculiar when compared with the uniform statements of those who desire to treat this question simply according to the facts in the case. They are peculiar only when compared with the declarations of those theologians who are determined to sustain the Sunday institution at all hazards; by good evidence, if it can be found, by spurious, unblushingly, if the first is not at hand.