as “tous les cinq jours,” “de cinq en cinq jours,” “alle fünf Tage,” “einmal in fünf Tagen,” and “einmaal in de vijf dagen.”

[260] A. W. Howitt, _The Native Tribes of South-east Australia_, London, 1904, pp. 714 _sqq._ On Australian barter see G. C. Wheeler, _The Tribe and Intertribal Relations in Australia_, London, 1910, pp. 93-97.

[261] A. C. Haddon, _Head-hunters, Black, White, and Brown_, London, 1901, pp. 265, 269.

[262] James Chalmers, in Chalmers and Gill, _Work and Adventure in New Guinea_, London, 1885, pp. 40 sq. Compare M. Krieger, _Neu-Guinea_, Berlin, 1899, p. 335. Sir William MacGregor observes that the institution of the Sabbath, as a day of rest, “is not quite new to the Papuan, but ... the Papuan Sabbath of Keapara [Kerepunu] exceeds the Hebrew in dividing time into weeks of three days. The great majority of the tribes, however, do not seem to have a regular week, and work or rest capriciously” (_British New Guinea_, London, 1897, pp. 44 _sq._). See above, p. 26 _n._1

[263] C. G. Seligmann, _The Melanesians of British New Guinea_, Cambridge, 1910, pp. 48, 94 (Koita).

[264] J. S. A. van Dissel, in _Tijdschrift van het koninklijk nederlandsch aardrijkskundig genootschap_, 1904, second series, xxi, 644.

[265] J. Graf Pfeil, _Studien und Beobachtungen aus der Südsee_, Brunswick, 1899, p. 116.

[266] J. J. Atkinson, in _Folklore_, 1903, xiv, 245. Mr. Atkinson in this passage probably has in mind the European week introduced into New Caledonia by the French.

[267] Basil Thomson, _The Fijians_, London, 1908, p. 288; Wilkes, _Narrative of the U.S. Exploring Expedition_, iii, 300 _sq._ (Somu-Somu, in the Fiji group); J. J. Jarves, _History of the Hawaiian or Sandwich Islands_,2 Boston, 1843, p. 77.

[268] P. Sarasin and F. Sarasin, _Reisen in Celebes_, Wiesbaden, 1905, ii, 324.

[269] W. Marsden, _The History of Sumatra_,3 London, 1811, pp. 379 _sq._; F. Junghuhn, _Die Battaländer auf Sumatra_, Berlin, 1847, pp. 227 _sq._; J. v. Brenner, _Besuch bei den Kannibalen Sumatras_, Würzburg, 1894, p. 291; B. Hagen, in _Petermanns Mitteilungen_, 1883, xxix, 173 (Batta of Lake Toba); W. Volz, _Nord-Sumatra_, Berlin, 1909, i, 267.

[270] Sir T. S. Raffles, _History of Java_,2 London, 1830, i, 531; P. J. Veth, _Java_,2 Haarlem, 1907, iv, 296 _sqq._ The names of the days in the _pasar_ were considered to bear a mystical relation to colours and the divisions of the horizon, the first day (white, east), the second (red, south), the third (yellow, west), the fourth (black, north), and the fifth day a mixed colour, and _focus_, or centre. See John Crawfurd, _History of the Indian Archipelago_, Edinburgh, 1820, i, 289 _sq._ These fancies must be explained by the colour symbolism which so frequently attaches to the cardinal points.

[271] R. Friederich, in _Journal of the Royal Asiatic Society_, 1878, n.s., x, 88 _sqq._; compare _ibid._, 1876, n.s., viii, 198.

[272] W. W. Skeat, _Malay Magic_, London, 1900, pp. 545 _sq._

[273] J. Richard, _Histoire naturelle, civile, et politique du Tonquin_, Paris, 1778, i, 151.

[274] Lillian J. Curtis, _The Laos of North Siam_, Philadelphia, 1903, p. 132.

[275] Mrs. Leslie Milne, _The Shans at Home_, London, 1910, p. 132.

[276] C. E. D. Black, in _Geographical Journal_, 1895, vi, 30 (Shan of Upper Burma). Compare also _Gazetteer of Upper Burma and the Shan States_, edited by Scott and Hardiman, Rangoon, 1900, pt. i, vol. i, p. 536 (Shan of Lower Burma).

[277] R. G. Woodthorpe, in _Journal of the Anthropological Institute_, 1897, xxvi, 19.

[278] P. R. T. Gurdon, _The Khasis_, London, 1907, p. 189. According to C. Becker (_Anthropos_, 1909, iv, 894) the market is called _jeu duh_.

[279] Gurdon, _op. cit._, p. 190. Compare Sir J. D. Hooker (_Himalayan Journals_, London, 1891, p. 487), who attributes the fourth-day markets to the Khasi generally.

[280] J. L. Krapf, _Travels, Researches, and Missionary Labours_, London, 1867, pp. 82, 365.

[281] W. W. A. Fitzgerald, _Travels in the Coastlands of British East Africa_, London, 1898, p. 111, quoting W. E. Taylor, _Vocabulary of the Giryama Language_, London, 1897. The name applied to the first day of the week—_jumwa_—is directly taken from the Arabic _al jum‘a_ (Friday, the Mohammedan day of worship), from which circumstance it may be concluded that the Wagiriama observe _jumwa_ both as a market day and a rest day. Similarly, the name of the weekly market held at Antananarivo, the capital of Madagascar, is _zoma_, or Friday (_Antananarivo Annual_, 1889-1892, iv, 372).

[282] K. R. Dundas, in _Man_, 1909, ix, 38.

[283] W. S. Routledge and Katherine Routledge, _With a Prehistoric People_, London, 1910, pp. 105 _sq._

[284] A. Widenmann, in _Petermanns Mitteilungen_, 1899, Ergänzungsheft, no. 129, p. 69; M. Merker, _ibid._, 1902, no. 138, p. 25; G. Volkens, _Der Kilimandscharo_, Berlin, 1897, p. 239; B. Gutmann, “Feldbausitten und Wachstumsbräuche der Wadschagga,” _Zeitschrift für Ethnologie_, 1913, xlv, 502.

[285] Horace Waller, editor, _The Last Journals of David Livingstone in Central Africa_, New York, 1875, p. 367. See also V. L. Cameron, _Across Africa_, London, 1877, ii, 3.

[286] E. Torday, in _Mitteilungen der anthropologischen Gesellschaft in Wien_, 1911, xli, 192.

[287] H. v. Wissmann _et al._, _Im Innern Afrikas_,3 Leipzig, 1891, p. 252.

[288] H. v. Wissmann, _My Second Journey through Equatorial Africa_, London, 1891, p. 125.

[289] Torday and Joyce, in _Journal of the Anthropological Institute_, 1906, xxxvi, 44. Each day of the Bayaka week bears a name, the last being _pungu_, or market day (_ibid._, p. 47).

[290] Torday and Joyce, _ibid._, 1905, xxxv, 413. The Bambala year consists of thirteen lunar months, each divided into seven weeks of four days, the last day of each week being _pika_, or market day.

[291] Torday and Joyce, _ibid._, 1906, xxxvi, 291.

[292] Sir H. H. Johnston, _The River Congo_, London, 1884, p. 455.

[293] H. H. Bentley, _Pioneering on the Congo_, London, 1900, i, 399 _sq._

[294] J. K. Tuckey, _Narrative of an Expedition to explore the River Zaire_, New York, 1818, p. 238.

[295] E. Pechuël-Loesche, in _Die Loango-Expedition_, dritte Abteilung, erste Hälfte, Stuttgart, 1907, p. 139. See also A. Bastian, _Die deutsche Expedition an der Loango-Küste_, Jena, 1874, i, 209.

[296] R. E. Dennett, _At the Back of the Black Man’s Mind_, London, 1906, pp. 64, 140; _idem_, _Notes on the Folklore of the Fjort_, London, 1898, pp. 8, 137. Among the lower Congo tribes, generally, the dead are buried only on two of the four weekdays (J. H. Weeks, in _Folklore_, 1909, xx, 61; compare _idem_, _Among the Primitive Bakongo_, Philadelphia, 1914, p. 249).

[297] L. B. Proyart, _Histoire de Loango, Kakongo, et autres royaumes d’Afrique_, Paris, 1776, p. 116. A still earlier reference to this African Sabbath will be found in G. A. Cavazzi da Montecuccoli, _Istorica descrizione de’ tre regni Congo, Matamba, et Angola_, Bologna, 1687, p. 24. For further details relating to markets and market weeks among the lower Congo peoples see Herbert Ward, _Five Years with the Congo Cannibals_, London, 1890, p. 59; J. H. Weeks, _Congo Life and Folklore_, London, 1911, pp. 227 _sq._; H. Nipperdey, “Zur Bedeutung der Wochen-Märkte am Congo,” _Revue coloniale internationale_, 1887, v, 205-214; A. Thonnar, _Essai sur le système économique des primitifs d’après les populations de l’état indépendant du Congo_, Brussels, 1901, pp. 82-114; A. Cureau, _Les sociétés primitives de l’Afrique équatoriale_, Paris, 1912, pp. 295 _sqq._

[298] F. Hutter, _Wanderungen und Forschungen im Nord-Hinterland von Kamerun_, Brunswick, 1902, pp. 266, 360; compare Preuss, in _Deutsches Kolonialblatt_, 1898, ix, 456.

[299] W. F. Daniell, in _Journal of the Ethnological Society_, 1848, i, 222 _sq._

[300] A. G. Leonard, _The Lower Niger and its Tribes_, London, 1906, pp. 305, 375; William Allen, _Narrative of the Expedition sent by Her Majesty’s Government to the River Niger in 1841_, London, 1848, i, 398; N. W. Thomas, _Anthropological Report on the Ibo-speaking Peoples of Nigeria_, London, 1913, i, 127. Seven weeks are here counted to the month of twenty-eight days (W. F. Baikie, _Narrative of an Exploring Voyage_, London, 1856, p. 316). An early missionary to west Africa observes that among the Ibo, Igara, and other Nigerian tribes the week consists of four days, viz. _eke_, a market day and unlucky for the _ata_, or chief, to see strangers, _ede_, a lucky or good day, _afo_, an unlucky day, and _uko_, a lucky day. Besides these days of good and evil omen the Mohammedans have made the natives believe that Friday is an unlucky day to undertake any work of importance (S. A. Crowther, in _The Church Missionary Intelligencer_, 1865, n.s., i, 55).

[301] J. Parkinson, in _Journal of the Anthropological Institute_, 1906, xxxvi, 317.

[302] N. W. Thomas, _Anthropological Report on the Edo-speaking Peoples of Nigeria_, London, 1910, i, 18 _sq._ That the eight-day week of the Bini has developed from a more ancient four-day week is also the opinion of R. E. Dennett (_At the Back of the Black Man’s Mind_, pp. 214, 364). The Bini week has been stated to consist of five days (Cyril Punch, quoted in H. L. Roth, _Great Benin_, Halifax [Eng.], 1903, p. 52 _n._1), but this is certainly an error. An early traveller among the Bini declares that their Sabbath “happens every fifth day, which is very solemnly observed by the great with the slaughter of cows, sheep, and goats, whilst the commonalty kill dogs, cats, and chickens, or whatever their money will reach to. And of whatever is killed, large portions are distributed to the necessitous, in order to enable them, as every person is obliged to celebrate this festival” (David van Nyendael, “A Description of Rio Formosa, or the River of Benin,” in W. Bosman, _A New and Accurate Description of the Coast of Guinea_, London, 1705, p. 456).

[303] A. B. Ellis, _The Tshi-speaking Peoples_, London, 1887, pp. 89, 93. On the Gold Coast white seems to be the special colour appropriate for holy or festive days. On a man’s birthday, which is sacred to his _kra_, or tenanting spirit, he abstains from work, puts white clay on his face, and dons a white cloth (_ibid._, p. 156). On the Tshi holy days, observed by families or private persons only, see further Bosman, _op. cit._, p. 153; W. Hutton, _A Voyage to Africa_, London, 1821, p. 166 _n._* (Ashanti); E. Perregaux, _Chez les Achanti_, Neuchâtel, 1906, p. 272; J. Parkinson, in _Man_, 1911, xi, 2 (Appolonians).

[304] Ellis, _The Yoruba-speaking Peoples_, London, 1894, p. 145.

[305] _Ibid._, p. 149.

[306] Ellis, _Tshi-speaking Peoples_, pp. 220 _sq._ Beecham declares that were the fishermen to go out to sea on this day, “the fetish would be angry and spoil their fishing” (_Ashantee and the Gold Coast_, London, 1841, p. 186). Compare also Bosman, _op. cit._, p. 160; Miss Mary H. Kingsley, _West African Studies_,2 London, 1901, p. 145.

[307] Ellis, _Tshi-speaking Peoples_, pp. 220, 304.

[308] _Idem_, _The Ewe-speaking Peoples_, London, 1890, pp. 41, 79.

[309] _Ako-ojo_, “First Day”; _ojo-awo_, “Day of the Secret,” sacred to Ifa; _ojo-ogun_, “Day of Ogun,” the god of iron; _ojo-shango_, “Day of Shango,” the god of thunder; _ojo-obatala_, “Obatala’s Day.” A holy day is called _ose_ (_se_, to disallow), and because each holy day recurs weekly, _ose_ has also come to mean the week of five days (Ellis, _Yoruba-speaking Peoples_, pp. 145 _sq._). According to an earlier writer _osse_ (_ose_), or holy day, comes from a word signifying silence. This expression was transferred to the Christian Sunday, with which the Yoruba became familiar after the year 1822, when many of them emigrated to Sierra Leone (Miss Sarah Tucker, _Abbeokuta; or Sunrise within the Tropics_,2 London, 1853, p. 37 _n._*). Whether the Yoruba week really consists of five days seems open to grave doubt. Bishop James Johnson, a native African, substantiates Ellis by giving the names of the five days (quoted in Dennett, _At the Back of the Black Man’s Mind_, p. 245), and also speaks of “every fifth day, which is the close of a week of _oses_, or worshipping days” (_ibid._, p. 251). But Mr. Dennett himself, in his latest work, cites three native informants in favour of a week of four days. Moreover, Shango’s (Jakuta’s) Day is described by Mr. Dennett as the Yoruba “Sunday.” The first day of the week is Ogun’s Day, the other weekdays following in the order given by Ellis. It is to be noted that Ogun’s Day, the first, fifth, ninth, and so on, is the regular market day. The god Ogun in some parts of Yorubaland has taken the place of another deity, Odudua, whom Mr. Dennett found to be universally regarded as the originator of the system of weekdays (_Nigerian Studies_, London, 1910, pp. 72-80). A five-day week has been noted among the Jebu of southeastern Yorubaland (D’Avezac, in _Mémoires de la société ethnologique_, 1845, ii, pt. ii, 81), and Burton refers to the same institution among the Egba, by whom the terminal day is called _ose_ (R. F. Burton, _Abeokuta and the Camaroons Mountains_, London, 1863, i, 205).

[310] Ellis, _Yoruba-speaking Peoples_, p. 145.

[311] F. E. Forbes, _Dahomey and the Dahomans_, London, 1851, p. 181. For every fourth day as the market day at Whydah see P. E. Isert, _Neue Reise nach Guinea und den Caribäischen Inseln in Amerika_, Berlin, 1790, p. 132. Bosman (_op. cit._, p. 352) makes the Fida (Whyda) market recur every third day. A great market every sixth day is said to be held in the district about the town of Ardrah (Allada), Dahomey (John Adams, _Remarks on the Country extending from Cape Palmas to the River Congo_, London, 1823, p. 88).

[312] Four-day weeks: R. Plehn, _Beiträge zur Völkerkunde des Togo-Gebietes_, Halle, 1898, p. 9; J. Spieth, _Die Ewe-Stämme_, Berlin, 1906, p. 311 (Ho); five-day weeks: R. Plehn, in _Mitteilungen von Forschungsreisenden und Gelehrten aus den deutschen Schutzgebieten_, 1896, ix, 123; six-day weeks: von Zech, _ibid._, 1898, xi, 128; Christaller, in _Mitteilungen der geographischen Gesellschaft für Thüringen_, 1890, viii, 121; L. Conradt, in _Petermanns Mitteilungen_, 1896, xlii, 15 (Adele). The Akposo, who have a week of five days, keep the fifth day sacred to their creator-god, Uwolowo, whose name it bears. The other gods are worshipped on the second day of the week, a time when no work may be done (F. Müller, in _Anthropos_, 1907, ii, 201).

[313] A. Mischlich, in _Mitteilungen von Forschungsreisenden und Gelehrten aus den deutschen Schutzgebieten_, 1896, ix, 83.

[314] E. Henrici, _Lehrbuch der Ephe-Sprache_, Stuttgart, 1891, pp. 59 _sq._ The names of the seven weekdays in the Ewe and Tshi languages are almost identical. See the lists in Henrici, _op. cit._, pp. 59 _sq._, and Ellis, _Tshi-speaking Peoples_, p. 218. The Ewe have borrowed from the Tshi not only the names of the weekdays but also the custom of giving to private persons names derived from those of the weekdays (Henrici, _op. cit._, p. 60).

[315] Ellis, _Yoruba-speaking Peoples_, pp. 146 _sq._; _idem_, _Tshi-speaking Peoples_, p. 218.

[316] Ellis, _Yoruba-speaking Peoples_, p. 147. For the names of the Ga weekdays, see _ibid._, p. 143. An early writer, whose observations were confined to Akkra on the Gold Coast, speaks of _haughbah_ (_ho-gba_) as one of the two sacred days of the seven-day week. It is compulsory for all ranks and sexes, but is especially observed by the women. “Under the supposition that some malign potency pervades the surrounding country on this day, more particularly directed against the pregnant women, their daily avocations are restricted within the walls of their domiciles, no egress being tolerated either for the purposes of travelling or other exterior occupations. Not many people, therefore, presume to violate these injunctions by issuing forth early in the forenoon, and none resort to their familiar haunts in the markets or public thoroughfares, until the prohibition has been withdrawn, by the well-known sign of a declining sun” (W. F. Daniell, in _Journal of the Ethnological Society_, 1856, iv, 23).

[317] R. A. Freeman, _Travels and Life in Ashanti and Jáman_, Westminster, 1898, p. 176 (market every fourth day among the Gaman, a Tshi-speaking people); M. Monnier, _France noire_, Paris, 1894, p. 209 (market every fifth day in Kong); L. G. Binger, _Du Niger au golfe de Guinée_, Paris, 1892, i, 370 (market every fifth day among the Diulasu); L. Desplagnes, _Le plateau central nigérien_, Paris, 1907, p. 377 (market every sixth day among the Habbe). A market every ninth day is described as being held at Bocqua in Northern Nigeria (R. Lander and J. Lander, _Journal of an Expedition to explore the Course and Termination of the Niger_, London, 1832, iii, 73, 82). For a general account of markets among the Nigerian peoples see A. Hovelacque, _Les nègres de l’Afrique sus-équatoriale_, Paris, 1889, pp. 355 _sqq._

[318] A. Mischlich, _Lehrbuch der hausanischen Sprache_, Berlin, 1902, p. 127 (Hausa); J. S. Gallieni, _Voyage au Soudan français, Haut-Niger, et pays de Segou_, Paris, 1885, p. 436 (Segu); R. Callié, _Travels through Central Africa to Timbuctoo_, London, 1830, i, 323, 346 (Mandingo); A. Hacquard, _Monographie de Tombouctou_, Paris, 1900, p. 55; O. Lenz, _Timbuktu_, Leipzig, 1884, i, 154. The Bali market is said to be held every seventh day, _i.e._, on Friday. Here, again, Mohammedan influence is to be suspected (F. Hutter, _Wanderungen und Forschungen im Nord-Hinterland von Kamerun_, Brunswick, 1902, p. 361).

[319] C. van Overbergh, _Les Mayombe_, Brussels, 1907, p. 353; A. de Calonne Beaufaict, _Études Bakango_, Liége, 1912, p. 79; J. H. Weeks, _Among the Primitive Bakongo_, Philadelphia, 1914, pp. 248 _sq._ Some of the Galla tribes have been so far affected by Arabic influences as to hold their markets every seventh day (P. Paulitschke, _Ethnographie Nordost-Afrikas. Die materielle Kultur der Danâkil, Galla, und Somâl_, Berlin, 1893, p. 313).

[320] Ellis, _Tshi-speaking Peoples_, p. 217. So also B. Cruickshank (_Eighteen Years on the Gold Coast of Africa_, London, 1853, ii, 189 _sq._).

[321] No evidence for markets has been discovered among the Bantu tribes south of the Zambesi. The absence of markets elsewhere is sometimes specifically noted by our authorities; see F. Thonner, _Im afrikanischen Urwald_, Berlin, 1898, p. 33 (Mondunga, on the Dua River, Belgian Congo); J. Maes, in _Anthropos_, 1913, viii, 357 (Mongelima, on the Aruwimi River, Belgian Congo); A. J. N. Tremearne, _The Tailed Head-hunters of Nigeria_, London, 1912, p. 245 (Kagoro and other pagan tribes of Northern Nigeria).

[322] Above, pp. 107, 109, 111.

[323] D. F. S. Clavigero, _Storia antica del Messico_, Cesena, 1780, ii, 62, 163; B. de Sahagun, _Historia general de las cosas de Nueva España_, transl. Jourdanet and Siméon, Paris, 1880, pp. lxxiii, 290 _sq._; A. von Humboldt, _Vues des Cordillères_, Paris, 1816, ii, 340; G. Brühl, _Die Culturvölker Alt-Amerikas_, New York, 1887, p. 234; J. Kohler, “Das Recht der Azteken,” _Zeitschrift für vergleichende Rechtswissenschaft_, 1895, xi, 75, 87; E. J. Payne, _History of the New World called America_, Oxford, 1892-1899, ii, 359. A greater market or fair was sometimes held once in every cycle of twenty days, that is, on every fourth ordinary market day. Eighteen market months were included in the solar year. How such “months” may arise is illustrated by a Yoruba mode of computing time by periods of seventeen days, that being the number of days in four market weeks, when the first and fifth days of each cycle are counted in (Ellis, _Yoruba-speaking Peoples_, pp. 149 _sq._).

[324] Brasseur de Bourbourg, _Histoire des nations civilisées du Mexique et de l’Amérique-Centrale_, Paris, 1858, iii, 464.

[325] A. von Humboldt, _op. cit._, i, 340, ii, 227; Brühl, _op. cit._, p. 239; compare p. 326, where a market every fourth day is stated to have been held in Turmequé. In Sorotoca the market took place every eighth day (_ibid._). But authentic details concerning the Chibcha calendar are not to be had. According to von Humboldt (_op. cit._, ii, 244) ten of the Muysca “weeks” formed a lunation called _suna_. The _suna_ began, not at new moon, but at full moon.

[326] Garcilasso de la Vega, _Comentarios reales de los Incas_, pt. i, bk. vi, ch. 35; C. R. Markham, _First Part of the Royal Commentaries of the Yncas_, London, 1871, ii, 206. It is an old error, for which Garcilasso de la Vega (_op. cit._, pt. i, bk. ii, ch. 23) appears to be responsible, that the Peruvians had a week of seven days, following the successive phases of the moon. But Acosta, who visited Peru soon after the Spanish conquest of that country, is better informed and says clearly that neither Peruvians nor Mexicans had a seven-day week (J. de Acosta, _Historia de las Indias_, bk. vi, ch. 3; _The Natural and Moral History of the Indies_, edited by C. R. Markham, London, 1880, ii, 396).

[327] See G. E. Marindin, in Smith, Wayte, and Marindin’s _Dictionary of Greek and Roman Antiquities_,3 ii, 251 _sq._; M. Besnier, in Daremberg, Saglio, and Pottier’s _Dictionnaire des antiquités grecques et romaines_, vii, 120-122; E. Huschke, _Das alte römische Jahr und seine Tage_, Breslau, 1869, pp. 288-312; R. Flex, _Die älteste Monatseinteilung der Römer_, Jena, 1880, pp. 16 _sqq._; and especially P. Huvelin, _Essai historique sur le droit des marchés et des foires_, Paris, 1897, pp. 84-99. According to the Roman system of inclusive reckoning—which may be compared with that sometimes employed in Yorubaland (p. 119 _n._1)—the market fell on the ninth day, as the derivation of the word _nundinæ_ (from _novem_) indicates. It has been suggested by H. Diels (_Sibyllinische Blätter_, Berlin, 1890, p. 41 _n._1) that the choice of the ninth day was influenced by the symbolism attaching to the number nine among the Romans, as among other Indo-European peoples; compare the Nones, or the ninth day before the Ides, and the nine days’ festivals (_novemdiales feriæ_). Probably, however, the Roman market week consisted originally of four days only, and later was doubled to form the cycle employed in historic times. The nundinal days were not named, but were indicated in the calendars by letters of the alphabet from A to H.

[328] Macrobius, _Saturnalia_, i, 16, 32 _sq._; Dionysius Halicarnassensis, _Antiquitates Romanæ_, ii, 28, vii, 58; compare Varro, _De re rustica_, ii, præf. Cicero attributes the institution of markets to Numa (_De republica_, ii, 14, 27).

[329] _Tertiis nundinis partis secanto (Tabula_ iii, 6, in Gellius, _Noctes Atticæ_, xx, i, 49).

[330] Macrobius, _op. cit._, i, 16, 30; Pliny, _Historia naturalis_, xviii, 3. I accept the view that the _lex Hortensia_ converted the _nundinæ_ into _dies fasti non comitiales_, that is, forbade comitial meetings on these dates, though allowing judicial business to be done thereon. For this explanation see G. W. Botsford, _The Roman Assemblies_, New York, 1909, pp. 139, 315, 471; Marquardt-Wissowa, _Römische Staatsverwaltung_, Leipzig, 1885, iii,2 290. It has been maintained that toward the end of the republican period the prohibition referred to was no longer observed (P. Groebe, in Drumann-Groebe, _Geschichte Roms_,2 Berlin, 1899-1906, iii, 779).

[331] Above, pp. 94 _sqq._

[332] Macrobius, _op. cit._, i, 16, 30. According to Plutarch (_Quæstiones Romanæ_, 42), the _nundinæ_ were consecrated to Saturn.

[333] _Omnes judices urbanæque plebes et cunctarum artium officia venerabili die Solis quiescant_ (_Codex Justinianus_, iii, 12, 3). The prohibition of holding court on Sunday was relaxed by Constantine in the same year so far as to permit such legal proceedings as the emancipation and manumission of slaves to take place at this time (_Codex Theodosianus_, ii, 8, 1). Eusebius (_Vita Constantini_, iv, 18-20) tells us that the emperor forbade all military exercises on Sunday.

[334] Above, p. 98.

[335] _Provisione etiam pietatis su[a]e nundinas die Solis perpeti anno constituit_ (_Corpus inscriptionum Latinarum_, iii, no. 4121, p. 523). Markets were held on Sunday in many parts of Europe until late in the Middle Ages, in spite of numerous edicts, ecclesiastical and civil, forbidding the practice (Huvelin, _op. cit._, pp. 46, 156 _sq._).

[336] The date of the obsolescence of the _nundinæ_ is not definitely known. The _fasti Philocali_ (354 A.D.) marks the days of the seven-day week by the letters A-G, and gives side by side the old nundinal letters A-H (_Corpus inscriptionum Latinarum_, i, pt. i,2 256 _sqq._). This arrangement had probably become a feature of the state calendar since the Sunday legislation of Constantine.

[337] P. Ehrenreich, _Die allgemeine Mythologie und ihre ethnologischen Grundlagen_, Leipzig, 1910, pp. 114-127; S. Arrhenius, “Über den Ursprung des Gestirnkultus,” _Scientia_, 1911, ix, pp. 424 _sqq._, Sir J. G. Frazer, _Adonis, Attis, Osiris_,3 London, 1914, ii, 140-150; E. J. Payne, _History of the New World called America_, Oxford, 1892-1899, i, 547 _sqq._; W. H. Roscher, _Über Selene und Verwandtes_, Leipzig, 1890, pp. 1-16, and _Nachträge_, Leipzig, 1895, pp. 1-19. For the ideas of civilized children relating to the moon see J. W. Slaughter, “The Moon in Childhood and Folklore,” _American Journal of Psychology_, 1902, xiii, 294-318; G. S. Hall, “Note on Moon Fancies,” _ibid._, 1903, xiv, 88-91.

[338] Albîrûnî, _India_, translated by C. E. Sachau, London, 1888, i, 346 _sq._ Compare the fine passage in Apuleius (_Metamorphoses_, xi, 1).

[339] Spix and Martius, _Reise in Brasilien_, Munich, 1823-1831, i, 381, iii, 1186.

[340] K. Weule, _Native Life in East Africa_, London, 1909, p. 188. On the other hand, children of the Bageshu, a Bantu people of British East Africa, are expected to take part in new-moon dances, since it is thought that they derive benefit from the moon (J. Roscoe, in _Journal of the Anthropological Institute_, 1909, xxxix, 193). A Baganda mother believes that her child will grow strong and healthy, if it is shown the first new moon after its birth (_idem_, _The Baganda_, London, 1911, p. 58). Similarly, it is said that in the island of Kiriwina, the largest of the Trobriand group to the east of New Guinea, a mother always presents her child to the first new moon after its birth, in order that it may grow fast and talk soon (George Brown, _Melanesians and Polynesians_, London, 1910, p. 37).

[341] Plutarch, _Quæstiones conviviales_, iii, 10, 3.

[342] A. Wuttke, _Der deutsche Volksaberglaube der Gegenwart_,3 edited by E. H. Meyer, Berlin, 1900, p. 391 (Oldenburg).

[343] W. E. Roth, _North Queensland Ethnography_, _Bulletin_, 1903, no. 5, p. 7.

[344] W. H. I. Bleek and Lucy C. Lloyd, _Specimens of Bushman Folk-lore_, London, 1911, pp. 67 _sq._

[345] W. Bogoras, in _Memoirs of the American Museum of Natural History_, xi, 306.

[346] C. M. Doughty, _Travels in Arabia Deserta_, Cambridge, 1888, i, 444.

[347] _Psalms_, cxxi, 6. Another Biblical passage (_Hosea_, v, 7), possibly referring to the moon, is most obscure.

[348] _Matthew_, iv, 24, xvii, 15. The Greek verb used here is σεληνιάζομαι.

[349] E. Combe, _Histoire du culte de Sin en Babylonie et en Assyrie_, Paris, 1908, pp. 36 _sqq._

[350] _Quæstiones conviviales_, iii, 10, 3.

[351] P. Sébillot, _Le folk-lore de France_, Paris, 1904-1907, i, 45.

[352] Wuttke-Meyer, _op. cit._, p. 301.

[353] _Ibid._, p. 59. In Voigtland, central Germany, the assaults of witches are especially looked for and dreaded on Mondays (R. Eisel, _Sagenbuch des Voigtlandes_, Gera, 1871, p. 210).

[354] Fanny D. Bergen, _Current Superstitions_, Boston, 1896, p. 120.

[355] For the belief that impregnation can be accomplished by the sun, see Sir J. G. Frazer, _Balder the Beautiful_, London, 1913, i, 74 _sqq._

[356] Mrs. K. L. Parker, _The Euahlayi Tribe_, London, 1905, pp. 50, 64, 98.

[357] C. G. Seligmann, in _Reports of the Cambridge Anthropological Expedition to Torres Straits_, v, 206 _sq._ The word for moon, _ganumi_, is sometimes used as a synonym of _nanamud_, the proper expression for menstrual blood (_ibid._). Compare A. Hunt, in _Journal of the Anthropological Institute_, 1899, xxviii, 11.

[358] C. G. Seligmann, in _Journal of the Anthropological Institute_, 1902, xxxii, 303 _sq._ (Sinaugolo of the Rigo District); E. Beardmore, _ibid._, 1890, xix, 460 (Mawatta of the Daudai District); A. Baessler, _Neue Südsee Bilder_, Berlin, 1900, p. 383 (Santa Cruz Islands).

[359] E. Best, “Notes on Procreation among the Maori People of New Zealand,” _Journal of the Polynesian Society_, 1905, xiv, 210 _sq._

[360] C. W. Hobley, in _Journal of the Anthropological Institute_, 1903, xxxiii, 358.

[361] J. Roscoe, _ibid._, 1901, xxxi, 121.

[362] Thomas Winterbottom, _An Account of the Native Africans in the Neighbourhood of Sierra Leone_, London, 1803, ii, 206 (Mandingo, Susu, etc.).

[363] Hans Egede, _A Description of Greenland_, London, 1745, p. 205.

[364] W. B. Grubb, _An Unknown People in an Unknown Land_, London, 1911, p. 139.

[365] P. J. de Arriaga, _Extirpación de la idolatria del Piru_, Lima, 1621, p. 32.

[366] H. Brugsch, _Religion und Mythologie der alten Ägypter_, Leipzig, 1885, p. 335. The sacred bull Apis, which the Egyptians regarded as an image of the soul of Osiris, a god often identified with the moon, was supposed to be born of a virgin cow impregnated by a divine influence emanating from the moon (Plutarch, _Quæstiones conviviales_, viii, 1, 3; _idem_, _De Iside et Osiride_, 43). On the discovery of an Apis the Egyptians kept a holiday (Herodotus, iii, 28).

[367] W. H. Roscher, “Aphrodite,” in Roscher’s _Ausführliches Lexikon der griechischen und römischen Mythologie_, i, coll. 390 _sq._

[368] L. H. Gray, in _Spiegel Memorial Volume_, Bombay, 1908, pp. 160-168. Râkâ and Sînîvalî, two of the Vedic goddesses identified with the lunar phases, seem to have been associated with childbirth (_Rig-Veda_, ii, 32; transl. H. Grassmann, i, 41).

[369] Plutarch, _Quæstiones conviviales_, iii, 10, 3; _idem_, _Quæstiones Romanæ_, 77. See further, W. H. Roscher, _Juno und Hera_, Leipzig, 1875, pp. 40-59; _idem_, _Über Selene und Verwandtes_, pp. 55-61; _idem_, “Mondgöttin,” _Ausführliches Lexicon der griechischen und römischen Mythologie_, ii, coll. 3150 _sqq._

[370] Sébillot, _op. cit._, i, 41.

[371] E. H. Man, in _Journal of the Anthropological Institute_, 1883, xii, 337; Sheldon Dibble, _History of the Sandwich Islands_, Lahainaluna, 1843, p. 109; N. B. Dennys, _The Folk-lore of China_, London, 1876, p. 118; M. Jastrow, _The Religion of Babylonia and Assyria_, Boston, 1898, p. 358.

[372] H. A. Hazen, “The Origin and Value of Weather Lore,” _Journal of American Folk-lore_, 1900, xiii, 191-198; E. G. Dexter, _Weather Influences_, New York, 1904, pp. 10-26.

[373] Payne, _op. cit._, i, 547 _sq._; Sir E. B. Tylor, _Primitive Culture_,4 London, 1903, i, 130; W. G. Black, _Folk-medicine_, London, 1883, pp. 124 _sqq._; A. E. Crawley, “Dew,” Hastings’s _Encyclopædia of Religion and Ethics_, iv, 698-701.

[374] Roscher, _Über Selene und Verwandtes_, pp. 49 _sqq._, 61-67. The New Zealanders believed that it was in the night that everything grew (R. Taylor, _Te Ika A Maui_, London, 1855, p. 175). The single Old Testament passage which may possibly embody a like conception is _Deuteronomy_, xxxiii, 14: “and for the precious things put forth by the moon.” See W. von Baudissin, _Jahve et Moloch_, Leipzig, 1874, p. 24.

[375] For many illustrations see Frazer, _Adonis, Attis, Osiris_,3 ii, 131 _sqq._; J. Grimm, _Teutonic Mythology_, London, 1883, ii, 708-716.

[376] Gellius, _Noctes Atticæ_, xx, 8: _Eadem autem ipsa, quæ crescente luna gliscunt, deficiente contra defiunt_.

[377] _The Todas_, London, 1906, p. 411.

[378] E. H. Man, in _Journal of the Anthropological Institute_, 1883, xii, 152 _sq._ It is also said of the Andamanese that they do no work, except what is noiseless, between dawn and sunrise (_ibid._).

[379] Peter Dobell, _Travels in Kamtchatka and Siberia_, London, 1830, ii, 16.

[380] Joannes de Plano Carpini, in R. Hakluyt, _The Principal Navigations, Traffiques, and Discoveries of the English Nation_, i, 141 _sq._ (Glasgow reprint, 1903-1905).

[381] Mungo Park, _Travels in the Interior Districts of Africa_, London, 1816, i, 266.

[382] L. G. Binger, _Du Niger au golfe de Guinée_, Paris, 1892, ii, 116.

[383] A. C. Hollis, _The Nandi_, Oxford, 1908, pp. 52, 60, 71.

[384] J. Sibree, “Malagasy Folk-lore and Popular Superstitions,” _Folk-lore Record_, 1879, ii, 32.

[385] _De bello Gallico_, i, 50.

[386] _Germania_, 11. The rule of the Spartans never to march out to war before the full moon (Herodotus, vi, 106; Pausanias, i, 28, 4) prevented them from sending aid to the Athenians at the time of the battle of Marathon. Though the Spartans always knew how to make use of their religious scruples, during their festivals they really did ostentatiously abstain from expeditions which might have been profitable to them. See A. Holm, _History of Greece_, London, 1895, ii, 26, referring to Thucydides, iv, 5, v, 75.

[387] Kuhn and Schwartz, _Norddeutsche Sagen, Märchen, und Gebräuche_, Leipzig, 1848, p. 457.

[388] The Rev. John Grant, in Sir John Sinclair’s _The Statistical Account of Scotland_, Edinburgh, 1794, xii, 457. See also Charles Rogers, _Familiar Illustrations of Scottish Character_,2 London, 1865, p. 172 (as to Orkney). In the Calendar of Coligny, the most important of the Celtic inscriptions of ancient Gaul, the lunation is divided into two parts by the full moon, and nearly all the important activities of the month are crowded into the first fortnight, apparently because of the ill luck associated with a waning moon. See Sir John Rhŷs, “The Coligny Calendar,” _Proceedings of the British Academy_, 1909-1910, pp. 221, 265. It has been pointed out that most of the Greek festivals known to us fell in the first half of the month, and especially on the twelfth day. “Zugrunde liegt die weit verbreitete Vorstellung, dass alles, was gedeihen und zunehmen soll, während des zunehmenden Mondes vorgenommen werden soll” (M. P. Nilsson in _Archiv für Religionswissenschaft_, 1911, xiv, 441 _sq._).

[389] J. T. Bent, _The Cyclades_, London, 1885, p. 438.

[390] John Aubrey, _Remaines of Gentilisme and Judaisme_, edited by J. Britten, London, 1881, p. 85.

[391] On the superstitions attaching to eclipses, generally, see R. Lasch, “Die Finsternisse in der Mythologie und im religiösen Brauch der Völker,” _Archiv für Religionswissenschaft_, 1900, iii, 97-152.

[392] W. E. H. Barrett, in _Journal of the Anthropological Institute_, 1911, xli, 35.

[393] Hodson, _Nāga Tribes_, pp. 166 _sq._ See above, pp. 50 _sq._

[394] Rivers, _op. cit._, pp. 580, 592.

[395] _Madras Weekly Mail_, 15th October, 1908, quoted by Edgar Thurston, _Omens and Superstitions of Southern India_, London and Leipzig, 1912, p. 44.

[396] R. G. Chaube, “Some of the Most Popular Beliefs and Superstitions of the Hindus of Northern India,” _Journal of the Anthropological Society of Bombay_, v, 326.

[397] W. Crooke, _The Popular Religion and Folk-lore of Northern India_,2 Westminster, 1896, i, 21 _sqq._; compare _idem_, _Natives of Northern India_, London, 1907, p. 203. See also H. G. Rose, “Hindu Pregnancy Observances in the Punjab,” _Journal of the Anthropological Institute_, 1905, xxxv, 277 _sq._

[398] John Barrow, _Travels in China_, London, 1804, p. 287.

[399] Thucydides, vii, 50; Plutarch, _Nicias_, 23.

[400] J. Buxtorf, _Synagoga Judaica_,3 Basel, 1680, p. 477: _Defectum lunæ pro pessimo habent signo, quod aliquid mali et inauspicati ab hostibus et inimicis suis portendat. Ideo ejusmodi die animas vulgo jejunio affligunt et ab hostibus suis a Deo defendi postulant._

[401] Above, p. 134. During a solar eclipse Swabian peasants totally abandon their usual occupations and shut up their cattle in the stalls (A. Birlinger, _Volksthümliches aus Schwaben_, Freiburg-i.-B., 1861-1862, i, 189). In Ober-Pfalz and Bohemia at such a time it is believed to be dangerous to eat anything or even to go outside the house, unless one’s mouth is securely covered with a cloth (Wuttke-Meyer, _op. cit._, p. 302).

[402] C. W. Hobley, _Ethnology of A-Kamba and other East African Tribes_, Cambridge, 1910, p. 53.

[403] W. S. Routledge and Katherine Routledge, _With a Prehistoric People_, London, 1910, p. 284.

[404] W. W. A. Fitzgerald, _Travels in the Coastlands of British East Africa_, London, 1898, p. 111, quoting W. E. Taylor, _Vocabulary of the Giryama Language_, London, 1897. The name of these rest days—_jumwa_—is Arabic; see above, p. 107 _n._2

[405] P. B. Du Chaillu, _In African Forest and Jungle_, New York, 1903, pp. 96 _sq._

[406] Horace Waller, editor, _The Last Journals of David Livingstone in Central Africa_, New York, 1875, p. 273.

[407] J. Y. Gibson, _The Story of the Zulus_, London, 1911, p. 175.

[408] Gengnagel, “Volksglaube und Wahrsagerei an der Westküste Indiens,” _Ausland_, 1891, lxiv, 871 _sq._ Another observer declares that if a cow calves on the new-moon day, her milk, it is believed, will kill the owner (P. Kershasp, “Some Superstitions prevailing among the Canarese-speaking People of Southern India,” _Journal of the Anthropological Society of Bombay_, vii, 84).

[409] R. B. Bainbridge, in _Memoirs of the Asiatic Society of Bengal_, 1907, ii, 50.

[410] J. Wilson, in _Indian Antiquary_, 1897, xxvi, 308 (from _Punjab Notes and Queries_, 1883).

[411] M. Jastrow, _Aspects of Religious Belief and Practice in Babylonia and Assyria_, New York, 1911, pp. 214, 333 _sqq._; _idem_, _Die Religion Babyloniens und Assyriens_, Giessen, 1905-1912, i, 440, ii, 510 _sqq._ Compare L. W. King, _Babylonian Magic and Sorcery_, London, 1896, pp. 5 _sq._

[412] I. Goldziher, in _Archiv für Religionswissenschaft_, 1910, xiii, 44 _n._4 For the Abyssinian beliefs see E. Littmann, _ibid._, 1908, xi, 314 _sq._

[413] E. Rhode, _Psyche_,6 Tübingen, 1910, i, 234 _n._1, 269 _n._2; E. Caillemer, in Daremberg and Saglio’s _Dictionnaire des antiquités grecques et romaines_, i, 332. G. F. Schoemann denies that the ἀσέλινοι were truly ill-omened, since there are instances of popular assemblies being fixed for these days (_Griechische Alterthümer_,4 edited by J. H. Lipsius, Berlin, 1897-1902, ii, 457 _n._4). It would seem, however, that the Athenians, like the Romans, sometimes distinguished between days popularly considered unlucky and those officially recognized as such in the state calendars. Friday is for us a most unlucky day, but, excepting Good Friday, it is not a _dies non_.

[414] Roscher, _Über Selene und Verwandtes_, pp. 46 _sqq._ The interlunar days were selected by the ancients for the celebration of the sacred marriages of the gods and goddesses and, particularly, of the sun and moon. At least from the time of Thales the conjunction of the two luminaries was indicated by the same term σύνοδος (_coitus_) which was applied to the act of procreation (_ibid._, pp. 76 _sqq._).

[415] T. F. T. Dyer, _English Folklore_, London, 1878, p. 41; Thomas Hardy, _The Return of the Native_, London, 1895, p. 29.

[416] H. A. Hazen, in _Journal of American Folk-lore_, 1900, xiii, 192. American folklore contains the injunction never to kill cattle or pigs, or even wild game, by the “dark of the moon”; it is most unlucky, and the meat will come to no good (Bergen, _Current Superstitions_, p. 121).

[417] W. Smythe and F. Lowe, _Narrative of a Journey from Lima to Para_, London, 1836, p. 230.

[418] Father G. Boscana, “Chinigchinich,” in _Life in California by an American_, New York, 1846, pp. 298 _sq._

[419] Jonathan Carver, _Travels through the Interior Parts of North America_,3 London, 1781, pp. 250, 252.

[420] W. Bartram, in _Transactions of the American Ethnological Society_, 1853, iii, pt. i, 26.

[421] Merolla, “Voyage to Congo,” in Pinkerton’s _Voyages and Travels_, xvi, 273.

[422] Mungo Park, _op. cit._, i, 265.

[423] G. W. Stow, _The Native Races of South Africa_, London, 1905, p. 112. For further examples of new-moon and full-moon celebrations see P. Kolben, _The Present State of the Cape of Good Hope_, London, 1731, i, 96 (Hottentots); J. Bonwick, _Daily Life and Origin of the Tasmanians_, London, 1870, pp. 186 _sqq._; Seligmann, _Melanesians of British New Guinea_, p. 193 (Koita); Carl Ribbe, _Zwei Jahre unter den Kannibalen der Salomo-Inseln_, Dresden, 1903, p. 163 (Shortland Island); Taylor, _Te Ika A Maui_, p. 93 (Maori); Turner, _Samoa_, p. 67; A. E. Jenks, in _Ethnological Survey Publications_, i, 206 (Bontoc Igorot of Luzon); V. Solomon, in _Journal of the Anthropological Institute_, 1902, xxxii, 213 (Nicobarese); W. Bogoras, in _Memoirs of the American Museum of Natural History_, xi, 378 (Chukchi); J. v. Klaproth, _Reise in den Kaukasus und nach Georgien_, Halle, 1814, ii, 602 (Osetes); A. von Humboldt, _Vues des Cordillères_, Paris, 1816, ii, 244 (Muysca of Colombia).

[424] Frazer, _Adonis, Attis, Osiris_,3 ii, 140.

[425] The vice of seeking particularistic explanations of widespread social phenomena is illustrated by Nielsen, who, with misdirected ingenuity, has argued that the early Semites founded their Sabbaths on the observation that the moon (conceived as a divinity) rests four times in a lunation. Days on which the deity rested were to be likewise observed by his worshippers as days of rest (D. Nielsen, _Die altarabische Mondreligion und die mosaische Überlieferung_, Strassburg, 1904, pp. 63 _sqq._). It is true that the moon looks full for a day or two before and for a day or two after she is full; similarly, the changes in her form at the beginning of a lunation are scarcely perceptible. The moon, therefore, might be said to “rest” at these two periods. But neither astronomical science nor untutored observation lends any support to the idea that the moon “rests” at the close of each and every phase. Such a hypothesis, were it true, would not account for the other forms of abstinence, in addition to the cessation of labour, which occur in connection with the moon’s changes. And, as we shall see, the observance of lunar taboos may be quite dissociated from true moon-worship and probably long antedates the latter cult.

[426] Above, pp. 14 _sq._, 20, 32 _and_ _n._2, 34 and _n._1, 37, 52 _n._1

[427] Lieutenant Farewell, in W. F. W. Owen, _Narrative of Voyages to explore the Shores of Africa, Arabia, and Madagascar_, London, 1833, ii, 397; compare Dudley Kidd, _The Essential Kafir_, London, 1904, p. 110.

[428] G. W. Stow, _The Native Races of South Africa_, London, 1905, p. 414.

[429] _Missionary Travels and Researches in South Africa_,25 New York, 1870, p. 255.

[430] John Campbell, _Travels in South Africa_, London, 1822, ii, 205.

[431] L. Decle, _Three Years in Savage Africa_, London, 1900, pp. 85 _sq._

[432] _Ibid._, p. 295.

[433] J. F. Cunningham, _Uganda and its Peoples_, London, 1905, p. 294.

[434] Above, p. 136.

[435] Hobley, _op. cit._, p. 104.

[436] John Roscoe, _The Baganda_, London, 1911, pp. 297, 299, 428; _idem_, in _Journal of the Anthropological Institute_, 1902, xxxii, 76.

[437] Roscoe, _Baganda_, pp. 320 _sqq._; _idem_, “Python Worship in Uganda,” _Man_, 1909, ix, 88 _sqq._

[438] _Idem_, _Baganda_, pp. 249 _sq._

[439] Mrs. A. B. Fisher, _Twilight Tales of the Black Baganda_, London [1912], pp. 37 _sq._

[440] J. H. Speke, _Journal of the Discovery of the Source of the Nile_, Edinburgh, 1863, p. 523.

[441] _Ibid._, p. 259. According to Speke this custom is also observed by the king of Uganda, who, on the first day after the appearance of the new moon, examines and arranges his _mapembe_, or fetishes (_ibid._, p. 372).

[442] The Mendi of the hinterland of Sierra Leone are said to hold a new-moon festival and at it to abstain from all work, “alleging that if they infringed this rule corn and rice would grow red, the new moon being a ‘day of blood.’” Ellis, who cites this instance without giving his authority, adds the further fact that the Mendi recognize no weeks (_Yoruba-speaking Peoples_, p. 146).

[443] _Ibid._ Ellis presented his arguments more fully in an article “On the Origin of Weeks and Sabbaths,” _Popular Science Monthly_, 1895, xlvi, 329-343.

[444] W. Crooke, _The Popular Religion and Folk-lore of Northern India_,2 Westminster, 1896, i, 23.

[445] Gengnagel, “Volksglaube und Wahrsagerei an der Westküste Indiens,” _Ausland_, 1891, lxiv, 871 _sq._

[446] F. Jagor, in _Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie, und Urgeschichte_, 1876, p. (201) (bound with _Zeitschrift für Ethnologie_, vol. viii).

[447] Thurston, _Omens and Superstitions of Southern India_, p. 22.

[448] _Rig-Veda_, i, 9, 1, i, 94, 4 (transl. H. Grassmann, ii, 8, 95); _Atharva-Veda_, vii, 79, 3, vii, 80, 1-4 (transl. W. D. Whitney, pp. 444-446); Martin Haug, _The Aitareya Brahmanam of the Rig-Veda_, Bombay, 1863, ii, 5; A. Weber, “Zur Kenntnis des vedische Opferrituals,” _Indische Studien_, 1868, x, 329 _sqq._; H. Zimmer, _Altindisches Leben_, Berlin, 1879, pp. 364 _sq._; A. Hillebrandt, _Das altindische Neu- und Vollmondsopfer_, Jena, 1879; _idem_, in Bühler’s _Grundriss der indo-arischen Philologie und Altertumskunde_, Strassburg, 1901, ii, pt. ii, pp. 75 _sq._ The new-moon day was called _darśa_, the day of the full moon, _pūrṇamāsa_.

[449] The first day was called _upavasatha_, a fasting or fast day (compare Sanskrit _upa_, an adverbial adjunct, signifying to refrain from, abstain, hence, to fast). The second day’s ceremony was known as the _darśapūrṇamāsa_ sacrifice.

[450] _Satapatha-Brâhmana_, i, 1, 1, 1 _sqq._ (_Sacred Books of the East_, xii, 1 _sq._; compare also 374 _sq._).

[451] A. Hillebrandt, _Vedische Mythologie_, Breslau, 1891-1899, i, 267 _sqq._, 313, 366 _sqq._; ii, 209-240.

[452] A. Bergaigne, _La religion védique_, Paris, 1878, i, 157 _sqq._; A. A. Macdonell, _Vedic Mythology_, Strassburg, 1897, pp. 112 _sqq._; E. W. Hopkins, _The Religions of India_, Boston, 1895, pp. 112 _sqq._; J. Muir, _Original Sanskrit Texts_,3 London, 1884, v, 270 _sq._ Compare _Satapatha-Brâhmana_, i, 6, 4, 5 _sqq._ (_S. B. E._, xii, 176 _sqq._).

[453] _Grihya-sûtra of Gobhila_, i, 5, 1-26 (_S. B. E._, xxx, 25-28).

[454] _Institutes of Vishnu_, xlvii, 3 (_S. B. E._, vii, 152).

[455] _Laws of Manu_, xi, 217 _sqq._ (_S. B. E._, xxv, 474 _sq._).

[456] _Ibid._, iv, 128 (_S. B. E._, xxv, 149).

[457] _Vishńu Puráńa_, iii, 11 (the translation by H. H. Wilson, edited by F. Hall, London, 1865, iii, 132 _sq._).

[458] _Ibid._, ii, 6 (Wilson-Hall, ii, 219).

[459] J. A. Dubois, _Hindu Manners, Customs, and Ceremonies_,3 Oxford, 1906, p. 270.

[460] _Laws of Manu_, iv, 113 _sq._ (_S. B. E._, xxv, 147).

[461] _Ibid._, iv, 101 _sqq._ (_S. B. E._, xxv, 144 _sqq._).

[462] Gautama, xvi, 22, 35-37 (_S. B. E._, ii, 258 _sqq._). Compare Âpastamba, i, 3, 9, 28: “at the new moon (he shall not study) for two days and nights” (_S. B. E._, ii, 36).

[463] _Vishńu Puráńa_, iii, 12 (Wilson-Hall, iii, 143).

[464] Sir M. Monier-Williams, _Brāhmanism and Hindūism_,4 New York, 1891, p. 433.

[465] H. H. Wilson, “The Religious Festivals of the Hindus,” in _Essays and Lectures chiefly on the Religion of the Hindus_, edited by R. Rost, London, 1862, ii, 194.

[466] H. H. Wilson, “The Religious Festivals of the Hindus,” in _Essays and Lectures chiefly on the Religion of the Hindus_, edited by R. Rost, London, 1862, ii, 197.

[467] _Ibid._, p. 199.

[468] _Sûtrakṛtâṅga_, ii, 7, 17; compare, ii, 2, 76 (_S. B. E._, xlv, 428 _sq._, 383).

[469] _Uttarâdhyayana_, v, 23; compare ix, 42 (_S. B. E._, xlv, 23, 39).

[470] H. Jacobi, _Gaina Sûtras_, Oxford, 1895, pp. xix, 23 _n._2 (_S. B. E._, vol. xlv).

[471] Margaret Stevenson, “Festivals and Fasts (Jain),” Hastings’s _Encyclopædia of Religion and Ethics_, v, 875 _sq._

[472] H. Kern, _Der Buddhismus und seine Geschichte in Indien_, Leipzig, 1884, ii, 256 _sqq._; _idem_, _Manual of Indian Buddhism_, Strassburg, 1896, pp. 99 _sq._; R. C. Childers, _A Dictionary of the Pali Language_, London, 1875, _s.v._ _uposatha_.

[473] _Mahâvagga_, ii, 1, 1-4 (_S. B. E._, xiii, 239 _sq._; compare p. x).

[474] _Ibid._, ii, 1, 4 (_S. B. E._, xiii, 240). This rule is to be understood as requiring an assembly to be held on the fourteenth _or_ the fifteenth of each half-month, according as the month had twenty-nine or thirty days. In other words an _uposatha_ service on the fourteenth day of a short month was to be followed by a celebration on the fifteenth of the following long month. Compare _ibid._, ii, 34, 1. The important word “half,” which has been inserted above, was omitted by an unfortunate oversight in the translation of this passage from the _Mahâvagga_, as given in the _Sacred Books of the East_. It appears, however, in Mr. H. C. Warren’s rendering of the same passage (_Buddhism in Translations_, Cambridge [Mass.], 1909, p. 404).

[475] _Sutta Nipâta_, ii, 14, 26 (_S. B. E._, x, pt. ii, 66).

[476] The eighth day of the waning moon (_áṣṭakā_) is distinctly mentioned in the Vedas, as forming with new moon and full moon the regular festival periods. Compare _Atharva-Veda_, xv, 16, 2 (transl. W. D. Whitney, p. 790); Zimmer, _op. cit._, p. 365; H. Oldenberg, _Die Religion des Veda_, Berlin, 1894, p. 439. Of these, the full-moon day seems to have enjoyed most importance (Oldenberg, _loc. cit._), and similarly in Buddhism. Compare _Mahâ-Sudassana Sutta_, i, 11: “On the Sabbath day, on the day of full moon” (_S. B. E._, xi, 251 _sq._). Elsewhere the _uposatha_ service is referred particularly to the fifteenth day of the month, “it being full moon” (_Sutta Nipâta_, iii, 12), prœm. (_S. B. E._, x, pt. ii, 131 _sq._). In very early times the Hindus had named and deified as goddesses the four phases of the moon. See _Rig-Veda_, ii, 32 (transl. H. Grassmann, i, 41); _Satapatha-Brâhmana_, ix, 5, 1, 38 (_S. B. E._, xliii, 264); C. Lassen, _Indische Alterthumskunde_,2 Leipzig and London, 1867-1874, i, 986.

[477] _Mahâvagga_, ii, 4, 1-2 (_S. B. E._, xiii, 246 _sq._). The _patimokkha_ is one of the oldest parts of the Buddhist canonical compositions. The Pali version has been translated in full by Professors Rhys Davids and Hermann Oldenberg (_S. B. E._, vol. xiii) and the part for monks, by J. F. Dickson (_Journal of the Royal Asiatic Society_, 1876, n.s., viii, 62-130). For a description of these ceremonies as witnessed March 27, 1893, at the Malwatta monastery in Kandy see E. M. Bowden, “The _uposatha_ and _upasampadâ_ Ceremonies,” _ibid._, 1893, n.s., xxv, 159-161. Mr. Bowden notes that at the Malwatta monastery the _uposatha_ service is held more frequently on the day which precedes the new and the full moon than on the new and full-moon days.

[478] _Sutta Nipâta_, ii, 14, 19-26 (_S. B. E._, x, pt. ii, 65 _sqq._). See also T. W. Rhys Davids, _Buddhism_, London, 1890, pp. 137 _sqq._; Childers, _op. cit._, _s.v._ _sīlaṁ_. The prohibition of drinking intoxicating liquors was directed against the ancient _soma_ sacrifice on the second day of the _upavasatha_ ceremony. See _Satapatha-Brâhmana_, 1, 6, 4, 5 _sqq._ (_S. B. E._, xii, 176 _sqq._). On the other hand the last precept is identical with one of the regulations for the _upavasatha_, where the celebrant is distinctly enjoined to sleep on the ground (or a shake-down of grass, a blanket). See _Satapatha-Brâhmana_, i, 1, 1, 11 (_S. B. E._, xii, 6).

[479] Mahony, in _Asiatic Researches_, 1803, vii, 40 _sq._; Edward Upham, _Sacred and Historical Books of Ceylon_, London, 1833, iii, 161 _sqq._; R. S. Hardy, _Eastern Monachism_, London, 1850, pp. 236 _sqq._; _idem_, _Manual of Buddhism_,2 London, 1880, pp. 22, 50, 52; C. F. Köppen, _Die Religion des Buddha und ihre Entstehung_, Berlin, 1857-1859, i, 563 _sq._; D. J. Gogerly, “The Laws of the Buddhist Priesthood,” _Journal of the Ceylon Branch of the Royal Asiatic Society_, 1858-1859, iii, 253-261. By the Kandian, who occupy the interior of Ceylon, not only the _poya_ days, but all unlucky days (_vitti_) as well, are observed with abstinence from agricultural labour (P. Kehelpannala, in _Journal of the Anthropological Institute_, 1896, xxv, 108).

[480] Michael Symes, _An Account of an Embassy to the Kingdom of Ava_, London, 1800, p. 335. See further Hiram Cox, _Journal of a Residence in the Burman Empire_, London, 1821, p. 241; Sangermano, _A Description of the Burmese Empire_, translated by W. Tandy, Rome, 1833, p. 92; C. J. F. S. Forbes, _British Burma_, London, 1878, pp. 169 _sqq._

[481] Shway Yoe [Sir J. G. Scott], _The Burman: his Life and Notions_,3 London, 1910, pp. 217-220. The Tungthu of Tenasserim have borrowed these “duty days” from the Burmese (_Gazetteer of Upper Burma and the Shan States_, edited by Scott and Hardiman, Rangoon, 1900, pt. i, vol. i, p. 558).

[482] F. H. Turpin, _Histoire civile et naturelle du royaume de Siam_, Paris, 1771, i, 45 _sq._ The “fourth day” of the moon must here be counted from the astronomical new moon. The _uposatha_ in Siam, as in Ceylon and Burma, falls regularly on the eighth and fifteenth days of the waxing moon and on the eighth and fourteenth or fifteenth days of the waning moon.

[483] J. B. Pallegoix, _Description du royaume Thai ou Siam_, Paris, 1854, i, 249.

[484] John Crawfurd, _Journal of an Embassy_, London, 1830, ii, 75; Sir John Bowring, _The Kingdom and People of Siam_, London, 1857, i, 158.

[485] J. G. D. Campbell, _Siam in the Twentieth Century_, London, 1904, p. 224 _n._1; G. E. Gerini, “Festivals and Fasts (Siamese),” Hastings’s _Encyclopædia of Religion and Ethics_, v, 885.

[486] J. Moura, _Le royaume de Cambodge_, Paris, 1883, i, 321. The Malays of the Malacca Peninsula regard the fourteenth and fifteenth days of each lunar month as unlucky. On these two days no work in the rice fields is allowed, a prohibition which only increases the native tendency to laziness (C. O. Blagden, “Notes on the Folk-lore and Popular Religion of the Malays,” _Journal of the Straits Branch of the Royal Asiatic Society_, 1896, no. 29, p. 6).

[487] E. Schlaginweit, _Buddhism in Tibet_, Leipzig and London, 1863, p. 237.

[488] L. A. Waddell, _The Buddhism of Tibet, or Lamaism_, London, 1895, p. 501; W. W. Rockhill, in _Journal of the Royal Asiatic Society_, 1891, n.s., xxiii, 207 _n._3

[489] Marco Polo refers to five days or four days or three days in each month when the lamas or clergy of Tibetan Buddhism shed no blood and abstain from animal food (Sir Henry Yule, _The Book of Ser Marco Polo_,3 London, 1903, i, 220, 223). Compare N. Prejevalsky, _Mongolia_, London, 1876, i, 65.

[490] Köppen, _op. cit._, i, 564.

[491] P. S. Pallas, _Reise durch verschiedene Provinzen des russischen Reichs_, Frankfort, 1776, i, 295.

[492] Joseph Edkins, _Chinese Buddhism_,2 London, 1893, p. 206. In Buddhist monasteries the _patimokkha_ is regularly recited at new moon and full moon. The ceremony is known as _posadha_ (J. J. M. de Groot, “Buddhism in China,” Hastings’s _Encyclopædia of Religion and Ethics_, iii, 554).

[493] J. H. Gray, _China_, London, 1878, i, 263 _n._1; C. Pitou, _La Chine_, Lausanne and Paris [1902], pp. 27 _sqq._ See also W. Grube, _Religion und Kultus der Chinesen_, Leipzig, 1910, p. 66; J. D. Ball, _The Celestial and his Religions_, Hongkong, 1906, p. 25; J. Edkins, _Religion in China_,2 London, 1878, pp. 48 _sq._

[494] E. Kaempfer, _History of Japan_, ii, 21 _sq._ (Glasgow reprint, 1906).

[495] R. Friederich, in _Journal of the Royal Asiatic Society_, 1876, n.s., viii, 197 _sq._ Most priests also observe with prayer and fasting every fifth day (_kaliwon_) of the Javanese five-day market week, which has been introduced into Bali (Friederich, _loc. cit._).

[496] E. H. Man, in _Indian Antiquary_, 1897, xxvi, 269 _n._30 According to this account the Nicobarese do not observe new-moon ceremonies. Other authorities, however, refer to sacrifices and celebrations at this time. See V. Solomon, in _Journal of the Anthropological Institute_, 1902, xxxii, 204, 213; W. Svoboda, in _Internationales Archiv für Ethnographie_, 1893, vi, 22.

[497] Above, pp. 40 _sqq._

[498] _Yasna_, i, 8 (so also _ibid._, ii, 8; compare _Yast_ vii, 4). See L. H. Gray, “Festivals and Feasts (Iranian),” Hastings’s _Encyclopædia of Religion and Ethics_, v, 872; L. H. Mills, in _Sacred Books of the East_, xxxi, 198, 205; W. Geiger, _Civilization of the Eastern Irānians_, London, 1885, i, 146 _n._1 The term _vishaptatha_, here translated “the intervening seventh” refers to the seventh day between the new moon (on the 1st) and the full moon (on the 15th), that is, to the 8th day of the month (E. Bartholomae, _Altiranisches Wörterbuch_, Strassburg, 1904, col. 1472). The theories as to the meaning of _vishaptatha_, advanced by J. Darmesteter, have not won the acceptance of scholars (_Sacred Books of the East_, xxiii, 90 _n._5; _Le Zend-Avesta_, Paris, 1892-1893, i, 12 _n._34).

[499] R. Roth, “Der Kalender des Avesta und die sogenannten _gahanbâr_,” _Zeitschrift der deutschen morgenländischen Gesellschaft_, 1880, xxxiv, 710; L. H. Gray, “Der iranische Kalender,” Geiger and Kuhn’s _Grundriss der iranischen Philologie_, ii, 675 _sq._ There is extant a Pehlevi tract, said to have been composed in Persia during the fourth century A.D., which mentions among other matters five days in every month, namely, the 1st, 7th, 14th, 22d, and 30th, as times to be observed by abstinence from all worldly business. The manuscript sets forth in detail the peculiar virtues of all the days of one of the Zoroastrian months. “Some are best for beginning a journey or voyage, others for the regulation of matters of domestic economy, some again for social gatherings and festivities, and others again for the pursuit of learning, while not a few are reserved for rest and pious contemplation.” These precepts are no longer observed; in fact, their very existence is unknown to most Parsis at the present day. See D. F. Karaka, _History of the Parsis_, London, 1884, i, 132 _sqq._

[500] _Pyramid Texts_, § 521 (= Teti, l. 12); compare _ibid._, § 1453 (= Pepi, l. 657 = Mernere, ll. 763-764). Professor J. H. Breasted of the University of Chicago has very kindly furnished me with a translation of these passages, based on the monumental edition of the texts prepared by K. Sethe (_Die altägyptischen Pyramidentexte_, Leipzig, 1908-1910).

[501] _The Book of the Dead_ (Theban Recension), chs. cxxxv, cxl (_The Chapters of Coming Forth by Day_, translated by E. A. W. Budge, London, 1898, pp. 218, 230). See also H. Brugsch, “Über die Hieroglyphe des Neumondes und ihre verschiedenen Bedeutungen,” _Zeitschrift der deutschen morgenländischen Gesellschaft_, 1856, x, 676.

[502] J. H. Breasted, _Ancient Records of Egypt_, Chicago, 1906, i, 285. See further E. Mahler, _Études sur le calendrier égyptien_, Paris, 1907, p. 128; _idem_, in _Zeitschrift der deutschen morgenländischen Gesellschaft_, 1908, lxii, 35.

[503] Breasted, _op. cit._, ii, 184; for an earlier translation see S. Birch, in _Records of the Past_, ii, 43.

[504] H. Brugsch, _Thesaurus inscriptionum Ægyptiacarum_, Leipzig, 1883-1891, pt. i, 30 _sqq._, 49 _sqq._; _idem_, _Die Ägyptologie_, Leipzig, 1891, pp. 332 _sq._

[505] Brugsch, _Thesaurus_, pt. i, 52; _idem_, _Ägyptologie_, p. 332.

[506] Compare _idem_, _Ägyptologie_, p. 334; E. Meyer, “Ägyptische Chronologie,” _Abhandlungen der königlich-preussischen Akademie der Wissenschaften_, 1904, p. 7.

[507] Herodotus, ii, 47; Plutarch, _De Iside et Osiride_, 8, 43, 52; Frazer, _Adonis, Attis, Osiris_,3 ii, 129-131; Budge, _Osiris and the Egyptian Resurrection_, i, 384-396.

[508] J. Meursius, _Græcia feriata, sive de festis Græcorum_, Lugduni Batavorum, 1619, pp. 210-214; F. G. Welcker, _Griechische Götterlehre_, Göttingen, 1857, i, 554 _sq._; W. H. Roscher, _Über Selene und Verwandtes_, pp. 110 _sq._; _idem_, in _Philologus_, 1898, lvii, 216, 218; E. Saglio, “Noumenia,” Daremberg and Saglio’s _Dictionnaire des antiquités grecques et romaines_, iv, 108. The word νουμηνία occasionally was used in the sense of the true or astronomical new moon (Thucydides, ii, 28).

[509] _Odyssey_, xxi, 258 _sq._: νῦν μὲν γὰρ κατὰ δῆμον ἑορτὴ τοῖο θεοῖο ἁγνή· τίς δέ κε τόξα τιταίνοιτ’; Compare _ibid._, xiv, 158-162, xx, 156, 276-278.

[510] _Opera et dies_, 770.

[511] Aristophanes, _Nubes_, 615-619; _idem_, _Acharnenses_, 999; _idem_, _Vespæ_, 96; Demosthenes, _Adv. Aristogiton_, i, 99; Athenæus, _Deipnosophistæ_, xii, 76; Plutarch, _Quæstiones Romanæ_, 25; _idem_, _De vitando ære alieno_, 2; Porphyry, _De abstinentia_, ii, 16; Theophrastus, _Characteres_, 14; Lucian, _Icaromenippus_, 13; _idem_, _Lexiphanes_, 6.

[512] Aristophanes, _Vespæ_, 171; _idem_, _Equites_, 43 _sq._; Alciphron, _Epistolæ_, iii, 38; Porphyry, _De abstinentia_, ii, 129; Proclus, on Hesiod, _Opera et dies_, 780; Suidas, _s.v._ νουμηνία (ed. G. Bernhardy, Halle, 1853, ii, 1010).

[513] _Hymni Homerici_, xxxii, 11; Plutarch, _De gloria Atheniensis_, 7; _idem_, _Dion_, 23. Hesiod (_op. cit._, 819, compare 794 _sqq._) describes the 14th of the month as “above all a holy day” (περὶ πάντων ἱερὸν ἦμαρ).

[514] Above, p. 130.

[515] Macrobius, _Saturnalia_, i, 15, 9.

[516] Ovid, _Fasti_, i, 47; Plutarch, _Quæstiones Romanæ_, 24; Vergil, _Bucolica_, i, 43 _sq._; Horace, _Carmina_, iii, 23, 1 _sq._

[517] Macrobius, _op. cit._, i, 15, 15; Ovid, _op. cit._, i, 48 _sq._; Lydus, _De mensibus_, iii, 7.

[518] Wissowa, _Religion und Kultus der Römer_, p. 369; compare T. Mommsen, in _Corpus inscriptionum Latinarum_, i, pt. i,2 297.

[519] Above, pp. 80 _sq._, 94.

[520] Varro, _De lingua Latina_, 29; Ovid, _Fasti_, i, 59 _sq._; Livy, vi, 1; Plutarch, _Quæstiones Romanæ_, 25; Gellius, _Noctes Atticæ_, iv, 9, 5; Macrobius, _Saturnalia_, i, 16, 18. These days were also described as _atri vel vitiosi_. The greater number of them were available for judicial business, but not for meetings of the assemblies (_dies fasti non comitiales_). Many Romans also regarded as ominous the fourth day before the Kalends, Nones, and Ides; according to one account because the battle of Cannæ took place on the fourth day before the Nones of the month Sextilis (Gellius, _op. cit._, v, 17, 3).

[521] Verrius Flaccus, _ap._ Gellius, _op. cit._, v, 17; Macrobius, _op. cit._, i, 16, 21.

[522] On this point I am happy to find myself in agreement with Dr. W. Warde Fowler, who also regards the traditional explanation of the _dies postriduani_ as an ætiological myth. “The fact that the authorities of the state had made one or two days _religiosi_ as anniversaries of disasters, supplied a handy explanation for a number of other _dies religiosi_ of which the true explanation had been entirely lost; but that there was such a true explanation, resting on very primitive beliefs, I have very little doubt” (_The Religious Experience of the Roman People_, London, 1911, p. 40). Dr. Fowler in a letter (under date Dec. 9, 1911) tells me that he regards as “quite probable” the suggestion in the text that these days were originally tabooed in consequence of lunar superstitions attaching to them.

[523] _Geographica_, iii, 4, 16.

[524] _Germania_, 9, 11.

[525] Isidorus Hispalensis, _Etymologiæ sive origines_, v, 33.

[526] J. K. Fotheringham, “Calendar (Introductory),” Hastings’s _Encyclopædia of Religion and Ethics_, iii, 61-64; F. K. Ginzel, _Handbuch der mathematischen und technischen Chronologie_, Leipzig, 1906-1911, ii, 121-159; E. Meyer, _Geschichte des Altertums_, Erster Band, Erste Hälfte, Berlin, 1907, pp. 231-243; R. Schram, “Jahrform und Zeitrechnung verschiedener Völker,” _Mitteilungen der kaiserlich-königlichen geographischen Gesellschaft in Wien_, 1884, xxvii, 481-498; M. Hubert, “Étude sommaire de la représentation du temps dans la religion et la magie,” in Hubert and Mauss, _Mélanges d’histoire des religions_, Paris, 1909, pp. 189-229.

[527] The lunar or synodic month, determined by the synodic revolution of the moon, is the time between two successive conjunctions of that luminary with the sun, and may be measured from new moon to new moon or from full to full. It varies about thirteen hours by reason of eccentricities of the moon’s orbit and of that of the earth about the sun, but its mean value is 29 days, 12 hours, 44 minutes, and 3 seconds. The length of the “light month,” or period of the moon’s visibility, though commonly taken at three days, is a variable quantity. It is the usual practice to assume that the moon becomes visible on the first evening when she is more than thirty hours old at sunset. Her mean age when first seen is, therefore, 30 hours + 24/2 hours = 1 day, 18 hours. See J. K. Fotheringham, “On the Smallest Visible Phase of the Moon,” _Monthly Notices of the Royal Astronomical Society_, 1910, lxx, 527-531.

[528] E. J. Payne, _History of the New World called America_, Oxford, 1892-1899, ii, 329, 331; E. Förstemann, in _Bulletin of the Bureau of American Ethnology_, 1904, no. 28, p. 523 (Maya pre-solar calendar).

[529] Horapollo, _Hieroglyphica_, i, 4; compare H. Brugsch, in _Zeitschrift der deutschen morgenländischen Gesellschaft_, 1856, x, 676; C. R. Lepsius, _Die Chronologie der Ägypter_, Berlin, 1849, i, 156 _sq._, 219; E. Meyer, “Ägyptische Chronologie,” _Abhandlungen der königlich-preussischen Akademie der Wissenschaften_, Berlin, 1904, pp. 5 _sqq._ Papyri discovered by Professor W. M. Flinders Petrie at Kahun, belonging to the age of Sesostris III, show that a lunar year of three hundred and fifty-five days was still recognized as late as the Twelfth Dynasty. These papyri relate to the temple revenues, which the priests, with characteristic religious conservatism, were accustomed to reckon according to lunar months (seven of thirty days and five of twenty-nine days). See L. Borchardt, in _Zeitschrift für ägyptische Sprache_, 1899, xxxvii, 92-95.

[530] Below, pp. 226, 247.

[531] O. Schrader, _Prehistoric Antiquities of the Aryan Peoples_, translated by F. B. Jevons, London, 1890, p. 306; _idem_, _Reallexikon der indogermanischen Altertumskunde_, Strassburg, 1901, p. 547.

[532] R. Andree, “Die Plejaden im Mythus und in ihrer Beziehung zum Jahresbeginn und Landbau,” _Globus_, 1893, lxiv, 362-366; Sir J. G. Frazer, _Spirits of the Corn and of the Wild_, London, 1912, i, 307-319; E. Förstemann, “The Pleiades among the Mayas,” _Bulletin of the Bureau of American Ethnology_, 1904, no. 28, pp. 523 _sq._

[533] The lunar year of twelve synodic months consists, exactly, of 354 days, 8 hours, 48 minutes, and 36 seconds. The Maori have a legend to the effect that their ancient year contained ten months only, until a certain teacher, full of divine wisdom, instructed them to make their year twelve months long (E. Tregear, _The Maori Race_, Wanganui [N.Z.], 1904, p. 143). The Chinese have a similar tradition of a ten-month year (H. A. Giles, _A Glossary of References on Subjects connected with the Far East_,3 Shanghai, 1900, p. 183). The Roman “year of Romulus” consisted of ten months and (commonly) three hundred and four days (Censorinus, _De die natali_, xx, 2-3; Lydus, _De mensibus_, i, 16). Sceptical modern historians are inclined to dismiss the Roman tradition as a mere figment of the imagination.

[534] The thirteenth month is referred to in the _Rig-Veda_ (i, 25, 8; transl. H. Grassmann, ii, 25) as the “later-born month”; compare _Atharva-Veda_, v, 6, 4, xiii, 3, 8 (transl. W. D. Whitney, pp. 230, 729). This intercalary month bears a distinctly unfavourable character, being regarded as unfit for any religious undertaking (Haug, _Aitareya Brahmanam_, ii, 26). Among the Loango negroes the thirteenth month, inserted every three years, is likewise regarded as an evil time (E. Pechuël-Loesche, _op. cit._, pp. 138 _sq._).

[535] The old Roman arrangement of the months, though based on the lunar year, is _sui generis_. Four of the twelve months, viz., March, May, July, and October, had thirty-one days, and the rest twenty-nine days, except February, which had twenty-eight days. All the months thus had an odd number of days, save February, which was specially devoted to purificatory ceremonies and the cult of the dead. This peculiar arrangement appears to have been based on an old belief that odd numbers are of good omen, even numbers, of ill omen (T. Mommsen, _Die römische Chronologie bis auf Cæsar_, Berlin, 1858, p. 13; Marquardt-Wissowa, _Römische Staatsverwaltung_, iii,2 284). The superstition, alluded to by Vergil in a famous line—_Numero deus impare gaudet_ (_Bucolica_, viii, 75)—is supposed to have been derived from Pythagorean speculations regarding the cosmic properties of numbers. It may better be considered a genuinely Italian notion, since like beliefs are found in the folklore of other peoples, notably the old Arabs and the modern Hindus. See I. Goldziher, in _Globus_, 1901, lxxx, 31; Crooke, _Popular Religion and Folk-lore of Northern India_,2 ii, 51. The choice of 355 days, rather than 354 days, as the length of the Roman lunar year, was undoubtedly determined by the prevalence of the same superstition (Censorinus, _De die natali_, xx, 4).

[536] This custom explains the widespread practice of beginning the civil day at sunset or, more accurately, in the interval between the going-down of the sun and complete darkness. The necessities of a calendar system requiring that the first day of the month should be counted from the same moment that the month itself is supposed to begin, it follows that the other days of the month must also be calculated from evening to evening. The noctidiurnal cycle is widespread throughout the lower culture, being found, generally, among the North American Indians, the Melanesians and Polynesians, and in Africa. The same cycle obtained among many peoples of archaic civilization. The Babylonian day began with the evening, and this is still the custom among the Arabs and throughout the Mohammedan world. Modern Jewish communities, in beginning their ritual day in the evening, retain a practice illustrated by several Old Testament passages (_Genesis_, i, 5; _Psalms_, lv, 17). Various festivals and fasts, such as the Sabbath, the Day of Atonement, and the Feast of Unleavened Bread, were so arranged as to begin and end with the evening. Among most of the Indo-Germanic peoples the civil day, or nycthemeron, commenced at sunset; and the practice, which still survives in Iceland, was not abandoned in Italy and some other parts of Europe until about a century ago. Our English words “fortnight” and “sennight” are reminiscent of this ancient custom. See G. A. Wilken, “Het tellen bij nachten bij de volken van het maleisch-polynesische ras,” _Bijdragen tot de taal- land- en volkenkunde van Nederlandsch-Indië_, 1886, fifth series, pt. i, 378-392; A. Fischer, “‘Tag und Nacht’ im arabischen und die semitische Tagesberechnung,” _Abhandlungen der philologisch-historischen Klasse der königlichsächsischen Gesellschaft der Wissenschaften_, 1909, xxvii, 741-758; O. Schrader, _Reallexikon_, p. 845; S. Reinach, “Die,” in Daremberg and Saglio, _op. cit._, iii, 168 _sq._, G. Bilfinger, _Der bürgerliche Tag_, Stuttgart, 1888.

[537] Rivers, _Todas_, pp. 590 _sqq._

[538] J. Sechefo, “The Twelve Lunar Months among the Basuto,” _Anthropos_, 1909, iv, 931 _sqq._

[539] Below, pp. 184, 226 _sq._, 248 _sq._

[540] James Dawson, _Australian Aborigines_, Melbourne, 1881, p. xcix.

[541] S. Gason, in _Journal of the Anthropological Institute_, 1895, xxiv, 174.

[542] Spencer and Gillen, _The Native Tribes of Central Australia_, London, 1897, pp. 25, 564 _sq._

[543] B. Hagen, _Unter den Papua’s_, Wiesbaden, 1899, p. 244.

[544] George Brown, _Melanesians and Polynesians_, London, 1910, p. 332.

[545] V. de Rochas, _La Nouvelle-Calédonie_, Paris, 1862, p. 191.

[546] Nieuwenhuis, _op. cit._, i, 317.

[547] C. Bock, _Head-hunters of Borneo_,2 London, 1882, p. 212.

[548] William Marsden, _The History of Sumatra_,3 London, 1811, p. 194; compare B. Hagen, _Die Orang Kubu auf Sumatra_, Frankfurt-a.-M., 1908, p. 154.

[549] E. Modigliani, _Un viaggio a Nias_, Milan, 1890, pp. 4, 484; A. Maass, _Bei liebenswürdigen Wilden_, Berlin, 1902, p. 93.

[550] E. H. Man, in _Indian Antiquary_, 1897, xxvi, 270 _sq._

[551] _Idem_, in _Journal of the Anthropological Institute_, 1883, xii, 337.

[552] A. E. Jenks, in _Ethnological Survey Publications_, Manila, 1905, i, 219; O. Scheerer, _ibid._, ii, 158.

[553] F. W. Christian, _The Caroline Islands_, London, 1899, pp. 387 _sq._, 392 _sqq._; M. Girschner, in _Baessler-Archiv_, 1911, ii, 175 _sq._

[554] The Maori counted twenty-eight “nights” of the moon, including: 1. _noni hope_, the moon is in the _reinga_, or underworld; 4. _he oho ata_, the moon is visible; 5. _ouenuku_, it begins to rise a little way; 6. _maweti_, it rises still higher; 14. _he atua_, full; 19. _he ohika_, the moon begins to wane; 24. _tanagaroa a roto_, it sinks into the sea; 28. _he o mutu_, it disappears (Taylor, _Te Ika A Maui_, p. 177). To the Society Islanders the fifteenth day was _omarae_, or the moon with a round and full face; the thirtieth day, _oterieo_, was the time when the moon dies or is changed (Ellis, _Polynesian Researches_, i, 87 _sq._). In the Hervey group several of the moon nights were sacred to the gods. The twenty-eighth day was called _mauri_—ghost; the twenty-ninth, _omutu_—ended; the thirtieth, _otire o avaiki_—lost in the depths of _avaiki_, or Hades (W. W. Gill, _Myths and Songs from the South Pacific_, London, 1876, p. 318). For a table of the days of the moon’s age in the Maori, Moriori, Hawaiian, Tahitian, Marquesan, and Rarotongan languages see Tregear, _Maori-Polynesian Comparative Dictionary_, p. 666.

[555] Hollis, _Nandi_, pp. 95 _sq._

[556] Dennett, _At the Back of the Black Man’s Mind_, p. 186.

[557] J. Spieth, _Die Ewe-Stämme_, Berlin, 1906, p. 556; L. Schultze, _Aus Namaland und Kalahari_, Jena, 1907, p. 370. The Hottentots now use the European week (Schultze, _op. cit._, p. 372).

[558] F. Krause, _In den Wildnissen Brasiliens_, Leipzig, 1911, p. 339.

[559] C. Thomas, “Calendar,” _Handbook of American Indians_, pt. i, 189 (_Bulletin of the Bureau of American Ethnology_, no. 30).

[560] _Koran_, ii, 185. Even at the present time the south Arabians determine the day of the month by observation of the moon’s phases, the first quarter being called, for example, the seventh day, and the last quarter, the twenty-first day (Nielsen, _Altarabische Mondreligion_, p. 85, referring to Dr. Glaser’s observations).

[561] The mean age of the moon when first seen being 30 hours + 24/2 hours = 1 day, 18 hours (above, p. 174 _n._1), and the mean age of the moon when full being (29 days, 12 + hours)/2 = 14 days, 18 hours, it follows that the mean interval between the first appearance of the moon and the full of the moon is about 13 days. “In other words the moon becomes full on an average at the end of the thirteenth day and the beginning of the fourteenth night. Hence, where the days are reckoned from sunset, we should expect the fourteenth day of the month to be regarded as the day of the full moon. And it is in fact one of the days most commonly so regarded. The fifteenth is a date obtained more simply. Fifteen is half thirty and, as the middle of the month, should be the date of full moon. In calendars based on calculations the month is frequently reckoned from the actual new moon, and in these the fifteenth is more correct than the fourteenth for the mean date of full moon.” It should be noted, also, that, as a general rule, the nearer the autumnal equinox, the later the first appearance of the moon and the shorter the interval between the visible new moon and full moon. If the first appearance is late, as it often is in September, the moon might be full on the night following the eleventh day. See J. K. Fotheringham, in _Proceedings of the British Academy_, 1909-1910, pp. 283, 286.

[562] R. Thurnwald, _Forschungen auf den Salomo-Inseln und dem Bismarck Archipel_, Berlin, 1912-1913, i, 330 _sq._

[563] E. Tregear, in _Journal of the Anthropological Institute_, 1890, xix, 114.

[564] L. H. Gray, “Calendar (Polynesian),” Hastings’s _Encyclopædia of Religion and Ethics_, iii, 130; J. v. Brenner, _Besuch bei den Kannibalen Sumatras_, Würzburg, 1894, p. 233; R. Friederich, in _Journal of the Royal Asiatic Society_, 1878, n.s., x, 93 _sq._; Modigliani, _op. cit._, p. 464.

[565] A. Weber, in _Indische Studien_, 1853, ii, 166 _n._*; H. Zimmer, _Altindisches Leben_, Berlin, 1879, p. 364; G. Thibaut, “Astronomie, Astrologie, und Mathematik,” Bühler’s _Grundriss der indo-arischen Philologie und Altertumskunde_, iii, pt. ix, 12. This lunar fortnight of the Hindus attracted the attention of the Romans, and Quintus Curtius speaks of it as a noteworthy fact (_Historiæ Alexandri Magni_, viii, 9). References to it are also found in mediæval literature; compare Albîrûnî, _op. cit._, i, 359.

[566] G. E. Balfour, _The Cyclopædia of India_,3 ii, 981; Sewell and Dikshit, _The Indian Calendar_, London, 1896, p. 4.

[567] Childers, _Dictionary of the Pali Language_, _s.v._ _parācadasí_; A. Cabaton, in Hastings’s _Encyclopædia of Religion and Ethics_, iii, 136 (as to the Siamese); Shway Yoe, _The Burman_,3 p. 550; A. Cabaton, in Hastings’s _Encyclopædia of Religion and Ethics_, iii, 113 _sq._ (as to the Cambodians, Chams, and Laotians); H. Vámbéry, _Die primitive Cultur des turko-tatarischen Volkes_, Leipzig, 1879, p. 160; Carl Hiekisch, _Die Tungusen_, St. Petersburg, 1879, p. 94. In Tibet the fifteenth day of the lunar month receives a special name (A. Csoma de Körös, _A Grammar of the Tibetan Language_, Calcutta, 1834, p. 157).

[568] _Yašt_, vii, 2 (_S. B. E._, xxiii, 89).

[569] _Odyssey_, xiv, 162; xix, 307: τοῦ μὲν φθίνοντος μηνός, τοῦ δ’ ἱσταμένοιο; Hesiod, _Opera et dies_, 780: μηνὸς δ’ ἱσταμένου τριςκαιδεκάτην.

[570] G. F. Unger, “Zeitrechnung der Griechen und Römer,” Iwan von Müller’s _Handbuch der klassischen Altertumswissenschaft_, i, 563. However, evidence is not wanting for the observance of the fourteenth day, and even of the sixteenth day, as that of the full moon. See A. Mommsen, _Chronologie_, Leipzig, 1883, pp. 99 _sqq._

[571] The Greeks never knew the exact mean measurement of a lunation and, owing to their neglect of the odd minutes and seconds in the lunar month, they were obliged occasionally to intercalate an additional day. From a passage in Aristophanes it would appear that this pious duty to the gods was not always performed (_Nubes_, 610 _sqq._).

[572] T. Mommsen, _Römische Chronologie_, pp. 13 _sq._, 215 _sq._; Marquardt-Wissowa, _Römische Staatsverwaltung_, iii,2 282 _sq._

[573] Macrobius, _Saturnalia_, i, 15, 10; Varro, _De lingua Latina_, vi, 27.

[574] The _nonæ_, or Nones, were so called because, by the Roman inclusive reckoning, they fell on the ninth day (_nonus_) before the Ides (Varro, _loc. cit._). Plutarch’s derivation from _novus_, new or young, referring to the waxing moon, is without justification (_Quæstiones Romanæ_, 24). On the etymology of _idus_ see Walde, _Lateinisches etymologisches Wörterbuch_,2 p. 375. The Romans had no name, corresponding to _nonæ_, for the last quarter of the moon. It has been argued, therefore, that the Nones never marked the first quarter and that they were introduced, quite artificially, during the regal period (R. Flex, _Die älteste Monatseinteilung der Römer_, Jena, 1880, pp. 5 _sq._, 24 _sqq._, 36, 42).

[575] Tacitus, _Germania_, 11: _cum aut inchoatur luna aut impletur_.

[576] J. Loth, “L’année celtique d’après les textes irlandais, gallois, bretons, et le calendrier de Coligny,” _Revue celtique_, 1904, xxv, 131; R. Thurneysen, “Die Namen der Wochentage in den keltischen Dialecten,” _Zeitschrift für deutsche Wortforschung_, 1901, i, 191.

[577] The long inscription, engraved on a bronze tablet, which forms the Calendar of Coligny, was discovered in 1897 near the city of Lyons. See S. de Ricci, “Le calendrier gaulois de Coligny,” _Revue celtique_, 1898, xix, 213-223; R. Thurneysen, “Der Kalender von Coligny,” _Zeitschrift für celtische Philologie_, 1899, ii, 523-544; Sir John Rhŷs, “The Coligny Calendar,” _Proceedings of the British Academy_, 1909-1910, pp. 207 _sqq._

[578] Loth, _loc. cit._; Rhŷs, _Celtic Heathendom_,3 London, 1898, pp. 360 _sq._

[579] Horapollo, _Hieroglyphica_, i, 4; Brugsch, _Ägyptologie_, p. 331; E. Mahler, in _Journal of the Royal Asiatic Society_, 1901, n.s., xxxiii, 55 _sqq._ Mahler’s hypothesis that the Egyptians looked upon the full moon as the completion of the lunation is not improbable; there are several passages in the Vedas where the full moon is indicated as the end of the month and at the same time as the beginning of the next month (Thibaut, _op. cit._, p. 12). The evidence yielded by the Calendar of Coligny has been thought to imply that originally the Sequani of Gaul counted the months from full moon to full moon (R. Thurneysen, in _Zeitschrift für celtische Philologie_, 1899, ii, 526). The Melanesians of New Georgia do not seem to calculate long periods of time at all: “one full moon to another is as far as they usually go” (B. T. Somerville, in _Journal of the Anthropological Institute_, 1897, xxvi, 404).

[580] Payne, _op. cit._, ii, 310, 323 _sqq._, 355 _sqq._; J. de Acosta, _op. cit._, bk. vi, ch. 2 (ed. C. R. Markham, ii, 393); H. H. Bancroft, _The Native Races of the Pacific States of North America_, ii, 515 _sq._ For other and less plausible reasons leading to the choice of the number thirteen, see C. P. Bowditch, _The Numeration, Calendar Systems, and Astronomical Knowledge of the Mayas_, Cambridge (Mass.), 1910, pp. 266 _sq._

[581] V. Restrepo, _Los Chibchas antes de la conquista española_, Bogota, 1895, p. 162; Garcilasso de la Vega, _op. cit._, pt. i, bk. ii, ch. 23 (transl. C. R. Markham, i, 181).

[582] Ellis, _Yoruba-speaking Peoples_, pp. 143 _sq._ The Benin tribes are said to employ the same method of reckoning.

[583] _Idem_, _Tshi-speaking Peoples_, pp. 215 _sq._ The Ga tribes have an exactly similar mode of measuring time, though their names for the days of the week are not the same as those used by the Tshi. With both the Tshi and Ga the full moon marks the commencement of the third week of 73⁄8 days and, with the Yoruba, the commencement of the fourth week of 5 days, in each case marking the lapse of half a month.

[584] R. Taylor, _Te Ika A Maui_, London, 1855, p. 177. When the Maori adopted the European week, they gave native names to three of the weekdays. Sunday they called “the week,” _te wiki_, because on that day the week began, Saturday was _te ra horoi_, or washing and cleaning-up day, a name derived from their observation of European customs at that time, and Friday was _te ra oka_, or bleeding day, so named because the missionaries killed their pigs on Friday in order to be able to cut them up on Saturday and dispose of them before Sunday. The remaining weekdays had naturalized names, viz., _manei_, _turei_, _wenerei_, and _tairei_ (_ibid._, pp. 176 _sq._).

[585] Malo, _Hawaiian Antiquities_, p. 54; N. B. Emerson, in _ibid._, p. 200; Fornander, _Account of the Polynesian Race_, i, 120 _sq._ On the Hawaiian Sabbaths see above, pp. 14 _sq._, 88.

[586] Christian, _Caroline Islands_, p. 394.

[587] _Gazetteer of Upper Burma and the Shan States_, edited by Scott and Hardiman, pt. i, vol. i, p. 434; H. J. Wehrli, _Beitrag zur Ethnologie der Chingpaw (Kachin) von Ober-Burma_, Leiden, 1904, p. 68 (_Internationales Archiv für Ethnographie_, vol. xvi, Supplement).

[588] A. Cabaton, “Calendar (Indo-Chinese),” Hastings’s _Encyclopædia of Religion and Ethics_, iii, 110.

[589] T. L. Bullock and L. H. Gray, “Calendar (Chinese),” _ibid._, iii, 83. The names of the three decades are said to be _shang_, _chung_, and _hea_ (Robert Morrison, _A View of China for Philological Purposes_, Macao, 1817, p. 104).

[590] E. W. Clement, “Calendar (Japanese),” Hastings’s _Encyclopædia of Religion and Ethics_, iii, 115.

[591] Fitzgerald, _op. cit._, p. 111.

[592] De Faria, in Astley’s _A New General Collection of Voyages and Travels_, London, 1746, iii, 397. The eighth day of the new moon was considered most unlucky by the Sofalese. No one on that day was allowed to attend court or even speak to the king (_ibid._).

[593] E. Torday, in _Mitteilungen der anthropologischen Gesellschaft in Wien_, 1911, xli, 200.

[594] Ellis, _Yoruba-speaking Peoples_, p. 144. The first period, called _adai_, is considered lucky; the second, called _ajamfo_, is unlucky; while _adim_, the third period, has a neutral character (John Beecham, _Ashantee and the Gold Coast_, London, 1841, p. 187). An old writer asserts that the negroes living inland from the Gold Coast count in every month the “great fortunate time,” nineteen days in length, and the “lesser fortunate time,” of seven days’ duration. Between these periods come seven ill or unfortunate days which serve as “a sort of vacation to them, for then they do not travel, till their land, or undertake anything of consequence, but remain altogether idle” (W. Bosman, _A New and Accurate Description of the Coast of Guinea_, London, 1705, p. 160).

[595] Above, pp. 119 _sq._

[596] Mrs. M. C. Stevenson, in _Twenty-third Annual Report of the Bureau of American Ethnology_, p. 108. It is only right to add that Dr. J. W. Fewkes, an eminent authority on the Pueblo Indians, expressed to me in conversation (July, 1912) his doubts as to the correctness of Mrs. Stevenson’s statement.

[597] Lepsius, _Chronologie der Ägypter_, i, 131 _sqq._; Brugsch, _Thesaurus_, pt. i, 488 _sqq._; _idem_, _Ägyptologie_, p. 364. On the astrological connection between the thirty-six decades of the twelve months and certain constellations see G. Daressy, “Une ancienne liste des décans égyptiens,” _Annales du service des antiquités de l’Égypte_, 1900, i, 79-90. The old and once popular theory, based upon a misunderstanding of certain passages in classical writers (Herodotus, ii, 82; Dio Cassius, xxxvii, 19), that the Egyptians originally possessed a week of seven days has now been entirely abandoned. For some monumental evidence, dating from the Twenty-second Dynasty, which may possibly refer to an hebdomadal cycle then used in astronomical speculations, see G. Daressy, “La semaine des Égyptiens,” _Annales du service des antiquités de l’Égypte_, 1909, x, 21-23, 180-182.

[598] Pollux, _Onomasticon_, i, 63; G. F. Unger, in Iwan von Müller’s _Handbuch der klassischen Altertumswissenschaft_, i, 563 _sqq._; M. P. Nilsson, “_Die älteste griechische Zeitrechnung, Apollo und der Orient_,” _Archiv für Religionswissenschaft_, 1911, xiv, 432 _sq._

[599] Hesiod, _Opera et dies_, 765 _sqq._; compare A. W. Mair, _Hesiod_, Oxford, 1908, pp. 165 _sq._; A. Mommsen, _Chronologie_, Leipzig, 1883, p. 43.

[600] E. Curtius, _History of Greece_, New York, 1871, ii, 58; C. E. Ruelle, “Calendarium,” Daremberg and Saglio’s _Dictionnaire des antiquités grecques et romaines_, ii, 832.

[601] W. H. Roscher, “Die enneadischen und hebdomadischen Fristen und Wochen der ältesten Griechen,” _Abhandlungen der philologisch-historischen Klasse der königlichsächsischen Gesellschaft der Wissenschaften_, Leipzig, 1903, xxi, no. 4, pp. 14 _sqq._; _idem_, “Die Sieben- und Neunzahl im Kultus und Mythus der Griechen,” _ibid._, 1904, xxiv, no. 1, pp. 54, 69, 83.

[602] K. Simrock, _Handbuch der deutschen Mythologie_,9 Bonn, 1887, p. 156; E. Siecke, _Die Liebesgeschichte des Himmels_, Strassburg, 1892, pp. 47 _sqq._; K. Weinhold, “Die mystische Neunzahl bei den Deutschen,” _Abhandlungen der königlich-preussischen Akademie der Wissenschaften_, Berlin, 1897, pp. 40 _sqq._

[603] R. Thurneysen, “Die Namen der Wochentage in den keltischen Dialecten,” _Zeitschrift für deutsche Wortforschung_, 1901, i, 191. J. Loth, however, regards the Celtic periods as having been employed as ordinary weeks (“L’année celtique d’après les textes irlandais, gallois, bretons, et le calendrier de Coligny,” _Revue celtique_, 1904, xxv, 136). He accepts Roscher’s theory of the sidereal month having furnished the basis for such nine-day periods as are found among the Celts, and argues that subsequently, when the sidereal month had been abandoned for the synodic month, the nine-day periods became artificial units, independent of any connection with the moon. But so strange a transition as that from the sidereal to the synodic month cannot be supported by any Celtic evidence and has no analogy among other peoples. For another theory see Sir John Rhŷs, _Celtic Heathendom_,3 London, 1898, pp. 361-366.

[604] Above, pp. 106, 109 _sqq._, 119 _n._3, 120 _sq._ The theory advanced by Theodor Mommsen that the Roman _nundinum_ originally represented a quadripartite division of the lunation (_Römische Chronologie_, pp. 240 _sq._) was afterwards abandoned by its author (_Römisches Staatsrecht_, iii, 373). Compare also R. Flex, _Die älteste Monatseinteilung der Römer_, Jena, 1880, pp. 18 _sqq._

[605] E. Littmann, “Sternensagen und Astrologisches aus Nordabessinien,” _Archiv für Religionswissenschaft_, 1908, xi, 302 _sq._, 319. In order to adapt the _‘sāmĕn_ to the imported hebdomadal cycle, Sunday is counted twice.

[606] Above, pp. 114 _and_ _n._3, 116 _n._1

[607] A. Henry, in _Journal of the Anthropological Institute_, 1903, xxxiii, 105. The Muhso, a Lao hill tribe, “have a twelfth-day Sabbath or sacred day, not very definitely marked” (Daniel McGilvary, _A Half Century among the Siamese and the Lāo_, New York [1912], p. 323). Did this “Sabbath” originate as a market day, which at first recurred every sixth day?

[608] E. Gottschling, in _Journal of the Anthropological Institute_, 1905, xxxv, 382.

[609] Above, pp. 103 _sqq._, 108, 110, 113 _and_ _n._6, 114 _and_ _n._3, 116 _n._1

[610] _The Oxyrhynchus Papyri_, edited by Grenfell and Hunt, London, 1903, pt. iii, 126-137.

[611] The data relating to the _khamushtu_ are found in some Cappadocian tablets discovered by Golénischeff and others in mounds not far from Kaisariyeh. This city was a colony of Assyria and the last outpost of Assyrian power in the northwest. The tablets are in Babylonian cuneiform script belonging to the age of Hammurabi. Professor A. H. Sayce in 1897 was the first to show that the term _khamushtu_ in these documents represented a continuous succession of five-day periods; and Professor Hugo Winckler later made, independently, the same discovery. See Sayce, in _Proceedings of the Society of Biblical Archæology_, 1897, xix, 288; _idem_, in _Babyloniaca_, 1907, ii, 1-45; Winckler, _Altorientalische Forschungen_, Leipzig, 1898-1900, ii, 91 _sqq._, 354 _sqq._

[612] For references to the cuneiform evidence see P. Jensen, “Die siebentägige Woche in Babylon und Nineveh,” _Zeitschrift für deutsche Wortforschung_, 1901, i, 150 _sq._; W. Muss-Arnolt, in _Journal of Biblical Literature_, xi, 94; A. Jeremias, _The Old Testament in the Light of the Ancient East_, London, 1911, i, 65.

[613] G. Vígfússon, _An Icelandic-English Dictionary_, Oxford, 1874, _s.v._ _fimt_; Vígfússon and Powell, _Corpus Poeticum Boreale_, Oxford, 1883, i, pp. cxx, 428; F. B. Gummere, _Germanic Origins_, New York, 1892, p. 418; T. F. Troels-Lund, _Livsbelysning_, Copenhagen, 1904, pp. 13, 198. For the translation of this last reference I am indebted to Mr. N. H. Debel.

[614] The Stseelis, an Indian tribe of British Columbia, have a singular tradition that their ancestors used to observe a kind of Sabbath ceremony long before the coming of the whites. The people assembled every seventh day for dancing and praying. It is impossible to explain this tradition apart from European influence at some remote time (C. Hill-Tout, in _Journal of the Anthropological Institute_, 1904, xxxiv, 329).

[615] L. Dahle, “The Influence of the Arabs on the Malagasy Language,” _Antananarivo Annual_, 1875-1878, i, 205. In addition to the Arabic seven-day week with its numbered weekdays, the Malagasy also use, for astrological purposes, the planetary designations of the weekdays. Of these, three are good or lucky days, three are unlucky, and one has a neutral character. See J. Sibree, “Divination among the Malagasy,” _Folklore_, 1892, iii, 220 _sq._

[616] Soury-Lavergne and de la Devèze, in _Anthropos_, 1913, viii, 310 _n._4; James Sibree, _The Great African Island_, London, 1880, p. 281.

[617] O. Kersten, editor, _Baron Carl Claus von der Decken’s Reisen in Ost-Afrika_, Leipzig, 1869, i, 101.

[618] M. Merker, _Die Masai_,2 Berlin, 1910, pp. 157 _sq._, 327 _sq._; compare Sir Charles Eliot, in A. C. Hollis, _The Masai_, Oxford, 1905, p. xiv.

[619] C. W. Hobley, _Ethnology of the A-Kamba and Other East African Tribes_, Cambridge, 1910, p. 163.

[620] J. L. Krapf, _Travels, Researches, and Missionary Labours_, London, 1867, p. 82.

[621] J. W. C. Kirk, _A Grammar of the Somali Language_, Cambridge, 1905, p. 134; P. Paulitschke, _Ethnographie Nordost-Afrikas. Die geistige Kultur der Danâkil, Galla, und Somâl_, Berlin, 1896, p. 224.

[622] F. J. Bieber, in _Revue des études ethnographiques et sociologiques_, 1909, ii, 38, 63.

[623] Above, pp. 115 _sqq._ For further instances see Anne Raffenel, _Nouveau voyage dans le pays des nègres_, Paris, 1856, i, 350 (Bambara); H. Gaden, in _Revue d’ethnographie et de sociologie_, 1912, iii, 52 (Toucouleur and Mohammedan Peul of Senegal). Among the Vey of Liberia the week of seven days must be due to Christian influence (J. Büttikofer, _Reisebilder aus Liberia_, Leiden, 1890, ii, 317).

[624] Above, p. 157 _and_ _n._2

[625] Above, p. 166.

[626] J. F. Fleet, “The Use of the Planetary Names of the Days of the Week in India,” _Journal of the Royal Asiatic Society_, 1912, n.s., xliv, 1039-1046. For lists of the more common planetary names of the weekdays, as now found in India, see Sewell and Dikshit, _The Indian Calendar_, London, 1896, p. 2. The celebrated astronomical work in Sanskrit, known as the _Sûrya-Siddhânta_, contains two references to the planetary week (i, 51-52, xii, 78-79; transl. Burgess-Whitney, in _Journal of the American Oriental Society_, 1860, v, 175-178, 396), and in the _Hitōpadēśa_ (ed. Johnson, p. 16, l. 411) there is an interesting passage which, as A. W. von Schlegel was the first to point out (_Indische Bibliothek_, 1827, ii, 178), refers to Sunday as a sacred day.

[627] Sir M. Monier-Williams, _Brāhmanism and Hindūism_,4 New York, 1891, p. 433; W. Crooke, _Natives of Northern India_, London, 1907, p. 226; _idem_, _The Tribes and Castes of the North-western Provinces and Oudh_, Calcutta, 1896, iii, 112.

[628] J. A. Dubois, _Hindu Manners, Customs, and Ceremonies_,3 Oxford, 1906, p. 382.

[629] R. Percival, _An Account of the Island of Ceylon_, London, 1803, p. 187; H. C. P. Bell, _The Máldive Islands_, Colombo, 1883, p. 119; B. H. Hodgson, _Essays on the Languages, Literature, and Religion of Nepál and Tibet_, London, 1874, p. 8; E. Schlaginweit, _Buddhism in Tibet_, Leipzig and London, 1863, 289; Shway Yoe, _The Burman_,3 London, 1910, pp. 550 _sq._; E. Aymonier, _Le Cambodge_, Paris, 1900-1904, i, 42, ii, 19; De la Loubère, _A New Historical Relation of the Kingdom of Siam_, London, 1693, ii, 168.

[630] A. Cabaton, in Hastings’s _Encyclopædia of Religion and Ethics_, iii, 113, 345, 450. On the other hand a week of seven days, found in central Asia, has been borrowed from Persia, as its name _hafta_ from the Persian _heft_, “seven,” indicates (H. Vámbéry, _Die primitive Cultur des turko-tatarischen Volkes_, Leipzig, 1879, p. 160). In northern Asia, again, the Russian advance has begun to lead to the use of the seven-day week by native tribes, such as the Yukaghir of northeastern Siberia (W. Jochelson, in _Memoirs of the American Museum of Natural History_, xiii, 42).

[631] Tournier, _Notice sur le Laos français_, Hanoi, 1900, p. 188.

[632] Robert Morrison, _A View of China for Philological Purposes_, Macao, 1817, pp. 52, 102; _idem_, _A Grammar of the Chinese Language_, Serampore, 1815, p. 54.

[633] A. Wylie, “On the Knowledge of the Weekly Sabbath in China,” _Chinese Researches_, Shanghai, 1897, pt. ii, 86-101; J. Edkins, _Chinese Buddhism_,2 London, 1893, p. 211.

[634] The Nestorian Monument was set up in 781 A.D. in the department or prefecture of Hsî-an, province of Shen-hsî, northwestern China. At the end of the inscription on it we read: “Erected in the second year of the period Chien-chung of the great T’ang dynasty, the year-star being in Tso-yo, on the seventh day of the first month, being Sunday.” See James Legge, _The Nestorian Monument of Hsî-an Fu in Shen-hsî, China_, London, 1888, p. 29. A replica of this monument, which is a limestone block ten feet in height and of two tons’ weight, was taken to the United States in 1908 and now rests in the Metropolitan Museum of Art, New York City. See F. V. Holm, “The Holm Nestorian Expedition to Sian, MCMVII,” _Open Court_, 1909, xxiii, 18-28.

[635] “Some persons,” writes an experienced observer of the Chinese, “have expressed their surprise that the unceasing round of toil which the Chinese labourer pursues has not rendered him more degraded. It is usually said that a weekly rest is necessary for the continuance of the powers of body and mind in man in their full activity, and that decrepitude and insanity would oftener result were it not for this relaxation.... Yet, in China, people who apparently tax themselves uninterruptedly to the utmost stretch of body and mind, live in health to old age.... Nothing like a seventh day of rest, or religious respect to that interval of time, is known among the Chinese, but they do not, as a people, exercise their minds to the intensity, or upon the high subjects, common among western nations, and this perhaps is one reason why their yearly toil produces no disastrous effects” (S. W. Williams, _The Middle Kingdom_,2 New York, 1883, i, 809 _sq._).

[636] B. H. Chamberlain, _Things Japanese_,2 London, 1891, pp. 418 _sq._

[637] Arthur Lloyd, _Every-day Japan_, London, 1909, pp. 371 _sq._

[638] W. W. Skeat, _Malay Magic_, London, 1900, pp. 548 _sq._, 554.

[639] Annandale and Robinson, _Fasciculi Malayensis_, London, 1903-1904, i, 80 _sq._, 100; ii, 30, 55.

[640] C. S. Hurgronje, _The Achehnese_, Leiden, 1906, i, 236, 261.

[641] A. Maass, _Durch Zentral-Sumatra_, Berlin, 1910, p. 513.

[642] J. Winkler, “Der Kalender der Toba-Bataks auf Sumatra,” _Zeitschrift für Ethnologie_, 1913, xlv, 441 _sqq._

[643] W. Marsden, _The History of Sumatra_3, London, 1811, p. 194.

[644] E. Metzger, “Über die Zeitrechnung der Javanen”, _Deutsche Rundschau für Geographie und Statistik_, 1887, ix, 311; P. J. Veth, Java,2, Haarlem, 1907, iv, 297 _sq._ A recent observer points out that, although the life of a Javanese village is never intensely laborious, it is, in a sense, a life of continuous labour, “for the Javanese does not feel compelled to abstain from labour entirely upon any day of the week—not even on a Friday—to satisfy his religious beliefs. He works as long as he needs to work; but only too often only just so long. His village holidays are numerous” (A. Cabaton, _Java, Sumatra, and the Other Islands of the Dutch East Indies_, London and Leipzig, 1911, pp. 125 _sq._).

[645] R. Friederich, in _Journal of the Royal Asiatic Society_, 1878, n.s., x, 89, 93.

[646] _An Historical Description of the Kingdom of Macasar_, London, 1701, p. 149.

[647] T. Nöldeke, “Die Namen der Wochentage bei den Semiten,” _Zeitschrift für deutsche Wortforschung_, 1901, i, 162; J. Wellhausen, _Reste arabischen Heidentums_,2 Berlin, 1897, p. 142.

[648] _Koran_, lxii, 9 _sq._ (_S. B. E._, ix, 283); T. P. Hughes, _Dictionary of Islam_, London, 1885, pp. 131, 666; _idem_, “The Mosque Life of the Muslim,” _Open Court_, 1906, xx, 335; T. W. Juynboll, “Djum‘a,” _The Encyclopædia of Islām_, i, 1061 _sq._

[649] See in general L. Lévy-Bruhl, _Les fonctions mentales dans les sociétés inférieures_, Paris, 1910, pp. 235-257; D. G. Brinton, “The Origin of Sacred Numbers,” _American Anthropologist_, 1894, vii, 168-173; _idem_, _The Myths of the New World_,3 Philadelphia, 1896, pp. 83-119; W. J. McGee, “Primitive Numbers,” _Nineteenth Annual Report of the Bureau of American Ethnology_, pt. ii, 821-852; W. Schultz, “Gesetze der Zahlenverschiebung im Mythus und in mythenhaltiger Überlieferung,” _Mitteilungen der anthropologischen Gesellschaft in Wien_, 1910, xl, 101-150; R. Hirzel, “Über Rundzahlen,” _Berichte über die Verhandlungen der philologisch-historischen Klasse der königlichsächsischen Gesellschaft_, Leipzig, 1885, xxxvii, 1-74; E. Kautzsch, “Zahlen,” in Herzog, Plitt, and Hauck’s _Realencyklopädie für protestantische Theologie und Kirche_,3 xx, 598-607; A. Bergaigne, _La religion védique_, Paris, 1883, ii, 114-156; E. W. Hopkins, “The Holy Numbers of the _Rig-Veda_,” in _Oriental Studies_, Boston, 1894, pp. 141-159; E. Wölfflin, “Zur Zahlensymbolik,” _Archiv für lateinische Lexikographie und Grammatik_, 1895, ix, 33-353; I. Goldziher, “Über Zahlenaberglauben im Islam,” _Globus_, 1901, lxxx, 31-32. For collections of the evidence relating to the sacredness of certain numbers see B. Stade, “Die Dreizahl im Alten Testament,” _Zeitschrift für die alttestamentliche Wissenschaft_, 1906, xxvi, 124 _sqq._; H. Usener, “Dreiheit,” _Rheinisches Museum für Philologie_, 1903, n.s., lviii, 1-47, 161-208, 321-362; Anne W. Buckland, “Four as a Sacred Number,” _Journal of the Anthropological Institute_, 1896, xxv, 96-102; F. X. Kugler, “Die Symbolik der Neunzahl bei den Babyloniern,” in _Assyriologische und archäologische Studien Hermann v. Hilprecht gewidmet_, Leipzig, 1909, pp. 304-309; A. Kaegi, “Die Neunzahl bei den Ostariern,” in _Philologische Abhandlungen für Heinrich Schweizer-Sidler_, Zürich, 1891, pp. 50-70; K. Weinhold, “Die mystische Neunzahl bei den Deutschen,” _Abhandlungen der königlich-preussischen Akademie der Wissenschaften_, Berlin, 1897, pp. 1-61; Edgar Thurston, “The Number Seven in Southern India,” in _Essays and Studies presented to William Ridgeway_, Cambridge, 1913, pp· 353-364; W. H. Roscher, “Die enneadischen und hebdomadischen Fristen und Wochen der ältesten Griechen,” _Abhandlungen der philologisch-historischen Klasse der königlichsächsischen Gesellschaft der Wissenschaften_, Leipzig, 1903, xxi, no. 4; _idem_, “Die Sieben- und Neunzahl im Kultus und Mythus der Griechen,” _ibid._, 1904, xxiv, no. I; _idem_, “Die Hebdomadenlehren der griechischen Philosophen und Ärzte,” _ibid._, 1904, xxiv, no. 6; _idem_, “Enneadische Studien,” _ibid._, 1907, xxvi, no. i; _idem_, “Die Zahl 40 im Glauben, Brauch, und Schrifttum der Semiten,” _ibid._, 1909, xxvii, no. 4; _idem_, “Über Alter, Ursprung, und Bedeutung der hippokratischen Schrift von der Siebenzahl,” _ibid._, 1911, xxviii, no. 5; _idem_, “Die Tessarakontaden und Tessarakontadenlehren der Griechen und anderer Völker,” _Berichte über die Verhandlungen_, etc., Leipzig, 1909, lxi, 17-206.

[650] For a large collection of evidence see F. von Andrian, “Die Siebenzahl im Geistesleben der Völker,” _Mitteilungen der anthropologischen Gesellschaft in Wien_, 1901, xxxi, 225-274.

[651] Brooke Low, in H. L. Roth, _The Natives of Sarawak and British North Borneo_, London, 1906, i, 231; Hose and McDougall, _The Pagan Tribes of Borneo_, London, 1912, ii, 134 _sq._

[652] I. H. N. Evans, “Notes on the Religious Beliefs, Superstitions, Ceremonies, and Tabus of the Dusuns,” _Journal of the Royal Anthropological Institute_, 1912, xlii, 394 _sq._

[653] Suas, “Le septième jour aux Nouvelles Hébrides, Océanie,” _Anthropos_, 1912, vii, 1057; compare _ibid._, 50 _n._1

[654] M. Merker, in _Petermanns Mitteilungen_, 1902, Ergänzungsheft, no. 138, p. 25.

[655] W. E. H. Barrett, in _Journal of the Royal Anthropological Institute_, 1911, xli, 22, 31 _sq._, 34.

[656] C. W. Hobley, _ibid._, 1910, xl, 439 _sq._ Seven among the Akikuyu is of all numbers the most unlucky in divination (Routledge and Routledge, _With a Prehistoric People_, pp. 264, 274).

[657] Hollis, _Nandi_, p. 89.

[658] Above, pp. 145 _sq._, 198 _sq._

[659] Above, p. 199.

[660] E. Dayrell, _Folk Stories from Southern Nigeria, West Africa_, London, 1910, nos. xxx-xxxii, xxxiv, xxxviii, etc.

[661] E. Doutté, _Magie et religion dans l’Afrique du nord_, Algiers, 1909, pp. 184 _sqq._

[662] The Zuñi priests preserve a ceremonial diagram of the seven “Ancient Spaces,” or primeval cosmogonic areas, representing north, east, south, west, the zenith, the nadir, and the middle. The observer is always supposed to stand in the central space. For illustrations of the seven-cult among the American Indians see J. W. Powell, in F. H. Cushing, _Zuñi Folk Tales_, New York, 1901, pp. xii _sq._; S. Hagar, “Cherokee Star-lore,” in _Boas Anniversary Volume_, New York, 1906, p. 361; J. O. Dorsey, in _Sixth Annual Report of the Bureau of Ethnology_, p. 397 (Osage, Kansa, Omaha, Dakota, and Ponka tribes); Jean L’Heureux, in _Journal of the Anthropological Institute_, 1886, xv, 303 (Blackfoot); D. G. Brinton, _The Lenâpé and their Legends_, Philadelphia, 1885, pp. 139 _sq._

[663] E. W. Hopkins, “The Holy Numbers of the _Rig-Veda_,” in _Oriental Studies_, Boston, 1894, pp. 141, 144 _sq._; compare A. Bergaigne, _La religion védique_, Paris, 1883, ii, 123, 127.

[664] _Odyssey_, x, 81, xii, 399, xiv, 252, 288, xv, 477.

[665] _Opera et dies_, 770 _sq._; Herodotus, vi, 57; Æschylus, _Septem contra Thebas_, 800; Plutarch, _Quæstiones conviviales_, viii, 1, 2; Lydus, _De mensibus_, ii, 12. The seventh day of each month was a holiday for Greek children, in remembrance of Apollo’s birth on the seventh of Thargelion (Lucian, _Pseudologistes_, 16). The first and twentieth of the month were also consecrated to Apollo, who received in consequence the cult titles Ἑβδομαγέτης, Νεομήνιος and Εἰκάδιος. According to Plutarch (_Dion_, 23), a festival of Apollo was also celebrated on the fifteenth of the month. On the seventh day in Greece see, further, L. R. Farnell, _The Cults of the Greek States_, Oxford, 1906-1910, iv, 258 _sq._; _idem_, _Greece and Babylon_, London, 1911, p. 295; O. Gruppe, _Griechische Mythologie und Religionsgeschichte_, Munich, 1906, ii, 939 _sqq._; M. P. Nilsson, “Die älteste griechische Zeitrechnung, Apollo und der Orient,” _Archiv für Religionswissenschaft_, 1911, xiv, 442 _sqq._

[666] See the exhaustive collection of the evidence, both literary and inscriptional, in Roscher, “Fristen und Wochen,” pp. 41-68; _idem_, “Sieben- und Neunzahl,” pp. 4-53; _idem_, “Hebdomadenlehren,” pp. 7-23. Some students have seen in this sanctity of seven the results of early intercourse with the Orient through Phœnician channels (V. Bérard, in _Revue de l’histoire des religions_, 1899, xxxix, 426 _sq._; compare A. Thumb, “Die Namen der Wochentage im Griechischen,” _Zeitschrift für deutsche Wortforschung_, 1901, i, 163 _sq._). The theory of the diffusion of the cult of seven from the East might now be strengthened by substituting Cretan for Phœnician intermediaries. Nilsson argues that the seven-cult, together with the worship of Apollo, reached Greece by way of Asia Minor, “eine Etappe auf dem Wege nach Babylonien” (_Archiv für Religionswissenschaft_, 1911, xiv, 447 _sq._).

[667] J. Hehn, _Siebenzahl und Sabbat bei den Babyloniern und im Alten Testament_, Leipzig, 1907, pp. 4-44; P. Jensen, _Die Kosmologie der Babylonier_, Strassburg, 1890, pp. 170-184.

[668] The predominance of seven among the Hebrews, if not wholly explained by borrowing from Babylonia, may reasonably be assumed to have been much influenced by Babylonian conceptions. On the Hebrew cult of this number see Hehn, _Siebenzahl und Sabbat_, pp. 77-90; O. Zöckler, “Siebenzahl, heilige,” in Herzog, Plitt, and Hauck’s _Realencyklopädie für protestantische Theologie und Kirche_,3 xviii, 310-317.

[669] M. Jastrow, _Aspects of Religious Belief and Practice in Babylonia and Assyria_, New York, 1911, pp. 217 _sqq._; _idem_, _Die Religion Babyloniens und Assyriens_, Giessen, 1905-1912, ii, 446 _sq._, 663 _sqq._

[670] G. Schiaparelli, _Astronomy in the Old Testament_, Oxford, 1905, pp. 134 _sq._ The fact that by the Babylonians Venus, as a morning star, was considered masculine and as an evening star, feminine (F. X. Kugler, _Sternkunde und Sterndienst in Babel_, Münster-i.-W., 1907-1910, ii, 19 _sq._) must point back to a time when the different appearances of that heavenly body at morning and evening were regarded as those of different planets. Such was also the opinion of the early Greeks, who held the morning star, Ἑωσφόρος, and Ἕσπερος, the evening star, to be different bodies. Their identity was not recognized until the time of Pythagoras in the sixth century B.C. (W. H. Roscher, “Planeten,” _Ausführliches Lexikon der griechischen und römischen Mythologie_, iii, col. 2521). Similar misconceptions are found among primitive peoples. Of the Maori it has been said: “Tawera is their Lucifer and Merimeri their Hesperus, and under these two names the beauty of the planet Venus is frequently celebrated in their poetry” (E. Shortland, _Traditions and Superstitions of the New Zealanders_,2 p. 219). Additional evidence is found among the aborigines of Sumatra (Marsden, _op. cit._, p. 194), the Hottentots (Schultze, _op. cit._, p. 367), and the Cherokee Indians (Hagar, in _Boas Anniversary Volume_, p. 357).

[671] Kugler, _op. cit._, i, 13; compare F. Boll, “Zur babylonischen Planetenordnung,” _Zeitschrift für Assyriologie_, 1911, xxv, 373. Between 400 B.C. and the opening of the Christian era the order is the same, except that Mercury and Saturn exchange places.

[672] Herodotus, ii, 82.

[673] The history of the planetary week has been treated with exhaustive learning by E. Schürer, “Die siebentägige Woche im Gebrauche der christlichen Kirche der ersten Jahrhunderte,” _Zeitschrift für die neutestamentliche Wissenschaft_, 1905, vi, 1-66. A very valuable survey is that by F. Boll, “Hebdomas,” in Pauly-Wissowa’s _Real-Encyclopädie der classischen Altertumswissenschaft_, vii, coll. 2547-2578. Among the earlier discussions those by J. C. H(are), “On the Names of the Days of the Week,” _Philological Museum_, 1832, i, 1-73, and E. Schrader, “Der babylonische Ursprung der siebentägigen Woche,” _Theologische Studien und Kritiken_, 1874, xlvii, 343-353, hold an honourable place. See further W. H. Roscher, “Planeten,” _Ausführliches Lexikon der griechischen und römischen Mythologie_, iii, coll. 2518-2539; A. Bouché-Leclercq, _L’astrologie grecque_, Paris, 1899, pp. 476-484; Jensen, Nöldeke, _et al._, “Geschichte der Namen der Wochentage,” _Zeitschrift für deutsche Wortforschung_, 1901, i, 150-193; O. Schrader, “Woche,” _Reallexikon der indogermanischen Altertumskunde_, Strassburg, 1901, pp. 959-965; W. Lotz, “Woche,” in Herzog, Plitt, and Hauck’s _Realencyklopädie für protestantische Theologie und Kirche_,3 xxi, 409-414; F. Rühl, _Chronologie des Mittelalters und der Neuzeit_, Berlin, 1897, pp. 49-63; F. K. Ginzel, _Handbuch der mathematischen und technischen Chronologie_, Leipzig, 1906-1911, index, _s.v._ “Woche.” The word “week” in various Germanic languages has the general meaning of “change” (Anglo-Saxon _wice_, Old Frisian _wike_, Old Norse _vika_, Danish _uge_, Old High German _wecha_, Gothic _wiko_, etc.). See F. L. K. Weigand, _Deutsches Wörterbuch_,5 Giessen, 1910, ii, 1279. The Latin _vicis_, “change,” “turn” (a genitive form) is a related expression. See Walde, _op. cit._, p. 833.

[674] The reverse order, beginning with the Moon and ending with Saturn, is attributed to Pythagoras by Pliny the Elder (_Historia naturalis_, ii, 22) and by Censorinus (_De die natali_, xiii, 3); and according to Macrobius it was adopted by Archimedes in the third century B.C. (_Commentarium in somnium Scipionis_, i, 19, 2, ii, 3, 13). But the statements of these late writers on the subject may be safely disregarded.

[675] _Historia Romana_, xxxvii, 18 _sq._ There is also extant a still earlier explanation of the planetary sequence by Vettius Valens, an astrologer of the age of the Antonines. The one provided by Plutarch, in the seventh chapter of the fourth book of his _Symposiacs_, has been lost. Dio Cassius attributes the origin of the planetary week to the Egyptians; Lydus, a Byzantine antiquarian of the fifth century A.D., hesitates between the Egyptians and the Babylonians (_De mensibus_, ii, 31).

[676] This arrangement—διὰ τεσσάρων—may be illustrated by means of the heptagram. Let the circumference of a circle be divided into seven equal arcs and the signs of the planets—Saturn, Jupiter, Mars, Sun, Venus, Mercury, Moon—be placed at the points of division. If these points are connected by a series of continuous chords, then, beginning with Saturn, the lines of the chords will lead successively to the signs of the planets in the astrological order. The figure of a seven-branched star, inscribed in a circle, is an ancient device; indeed, the heptagram appears on a clay tablet recently unearthed at Nippur in Babylonia (H. V. Hilprecht, _Explorations in Bible Lands_, Philadelphia, 1903, p. 530), but in this case quite without any indication of its use.

[677] As a matter of fact the gamut, or scale of seven notes comprised within the interval of an octave, rests on no fundamental laws of acoustic phenomena but is itself a product of the all-pervading symbolism of seven. This system of musical numeration has spread from Greece as far east as India and China. See J. Combarieu, _La musique et la magie_, Paris, 1909, pp. 176-200.

[678] Herodotus (ii, 109) says explicitly that the Greeks learned from the Babylonians to divide the day into twelve parts. This statement agrees with the evidence from the cuneiform records, which show that it was the Babylonian custom to divide the nycthemeron, or cycle of night and day, into twelve _kaspu_, corresponding to two of our equinoctial hours. On the other hand the Egyptians from very early times were familiar with a division into twenty-four hours, twelve for the night and twelve for the natural day. It is not improbable, therefore, that the astrological use of the twenty-four hours was remotely derived from Egypt. On the entire subject of hour deities see W. Gundel, “Stundengötter,” _Hessische Blätter für Volkskunde_, 1913, xii, 100-131.

[679] _Corpus inscriptionum Latinarum_, i, pt. i,2 220; G. Gundermann, “Die Namen der Wochentage bei den Römern,” _Zeitschrift für deutsche Wortforschung_, 1901, i, 177.

[680] A. Mau, in _Bullettino dell’ instituto di corrispondenza archeologica_, 1881, p. 30; _Atti della reale accademia dei lincei, anno 1901, Serie v, classe di scienze morali_, etc., _ix, Notizie degli scavi_, p. 330.

[681] _Historia Romana_, xxxvii, 18.

[682] Tertullian, _Apologeticus_, 16; _idem_, _Ad nationes_, i, 13; Clement, _Stromata_, vii, 12, 75; compare Justin Martyr, _Apologia prima_, 67.

[683] The Jews indicated each weekday by its numerical name, as the first day, the second day, and so on; compare _Exodus_, xvi, 5, 22; _Matthew_, xxviii, 1; _Mark_, xvi, 2; _Luke_, xxiv, 1; _John_, xx, 1; _Acts_, xx, 7; 1 _Corinthians_, xvi, 2. The sixth day, preceding the Sabbath, came eventually to be called by Hellenistic Jews ἡ παρασκευή, or “preparation” for the Sabbath; compare _Matthew_, xxvii, 62; _Mark_, xv, 42; _Luke_, xxiii, 54; _John_, xix, 31.

[684] The oldest dated Christian inscription to employ a planetary designation belongs to the year 269 A.D. (_Inscriptiones Christianæ urbis Romæ_, ed. De Rossi, 1861, i, no. 11).

[685] According to the testimony of Celsus, as quoted by Origen (_Contra Celsum_, vi, 21), the seven planets played an important rôle in the Mithraic mysteries. The chief position was naturally assigned to the sun, from which circumstance Cumont concludes, not only that the planetary week was known to Mithraism, but also that the _dies Solis_ “était évidemment le plus sacré de l’hebdomade pour les fidèles de Mithra, et, comme les Chrétiens, ils devaient sanctifier le dimanche et non pas le sabbat.” See F. Cumont, _Textes et monuments figurés relatifs aux mystères de Mithra_, Brussels, 1896-1899, i, 118 _sq._, ii, 31.

[686] Above, pp. 122 _sq._

[687] Below, p. 268.

[688] Italian _domenica_, _sabbato_; Spanish _domingo_, _sabado_; French _dimanche_, _samedi_, etc. But the heathen names of even these two days continued for a long time in popular use, as is evident from the words of Gregory of Tours: _Ecce enim dies Solis adest, sic enim barbaries vocitare diem dominicam consueta est_ (_Historia Francorum_, iii, 15). The other weekdays (Monday to Friday) in the calendar of the Roman Church follow the Jewish usage in being numbered, not named: _feria secunda_, _feria tertia_, _feria quarta_, _feria quinta_, and _feria sexta_ (Isidore of Seville, _Etymologiæ sive origines_, v, 30). In Portugal the influence of the Church was strong enough to secure the general adoption of this mode of reckoning, instead of the planetary sequence; and here Monday is still called _feira segunda_, Tuesday, _feira terça_, etc. It is curious to find the old Roman term for a holy day thus employed to refer to the weekdays that are particularly devoted to secular occupations. The origin of the practice has not been satisfactorily explained.

[689] Tiu (Mars), Woden (Mercurius), Thor (Jupiter), Frija (Venus). The special observance of Thursday as a holy day reflects the commanding place occupied by Thor in Germanic paganism. His worship on that day is referred to in documents of the early Middle Ages as a superstition to be eradicated (_nullus diem Jovis in otio observet_, etc.), but the modern Esthonians still consider Thursday as holier than Sunday and in Sweden, as late as the nineteenth century, the day was generally considered sacred. See J. Grimm, _Teutonic Mythology_, London, 1882, i, 191; O. Montelius, “The Sun-god’s Axe and Thor’s Hammer,” _Folklore_, 1910, xxi, 77.

[690] The Scandinavian name for Saturday, “bath-day” or “wash-day” (Old Norse _laugardagr_), arose from the custom of taking a bath at the end of the week (De la Saussaye, _The Religion of the Teutons_, Boston, 1902, p. 379; P. B. Du Chaillu, _The Land of the Midnight Sun_, New York, 1881, ii, 205 _sqq._).

[691] In Slavic antiquity Friday, or some day corresponding to it, appears to have been consecrated to a female divinity, whose personality, after the introduction of Christianity, became merged into that of St. Prascovia. “As she is supposed to wander about the houses of the peasants on her holy day, and to be offended if she finds certain kinds of work going on, they are (or at least they used to be) frequently suspended on Fridays. It is a sin, says a time-honoured tradition, for a woman to sew or spin, or weave, or buck linen on a Friday, and similarly for a man to plait bast shoes, twine cords, and the like. Spinning and weaving are especially obnoxious to ‘Mother Friday,’ for the dust and refuse thus produced injure her eyes.” The peasants believe that any work begun on Friday is sure to go wrong (W. R. S. Ralston, _Russian Folktales_, London, 1873, pp. 198 _sq._).

[692] In Thessaly and Macedonia Saturday (σάββατον) is considered inauspicious for beginning any undertaking. This taboo on the day has been considered as perhaps a reminiscence of the Jewish Sabbath (Sir Rennell Rodd, _The Customs and Lore of Modern Greece_, London, 1892, p. 159). According to Mr. G. F. Abbott, the Macedonians believe it unlucky to finish any work on a Saturday; the end of the week being associated in some way with the end of the owner’s life. “People born on a Saturday (hence called Σαββατιανοί or Sabbatarians) are believed to enjoy the doubtful privilege of seeing ghosts and phantasms, and of possessing great influence over vampires” (_Macedonian Folklore_, Cambridge, 1903, pp. 191, 221).

[693] On the week among European peoples see further E. Maass, _Die Tagesgötter im Rom und den Provinzen_, Berlin, 1902; A. Thumb, “Die albanesischen Wochentage,” _Zeitschrift für deutsche Wortforschung_, 1901, i, 173-175; R. Thurneysen, “Die Namen der Wochentagen in den keltischen Dialecten,” _ibid._, pp. 186-191; W. Meyer-Lübke, “Die Namen der Wochentage im Romanischen,” _ibid._, pp. 192 _sq._; C. L. Rochholz, _Deutscher Glaube und Brauch_, Berlin, 1867, ii, 9-63; K. A. Oberle, _Überreste germanischen Heidentums im Christentum_, Baden-Baden, 1883, pp. 13-40; Grimm, _op. cit._, i, 122-130.

[694] G. Smith, _Assyrian Discoveries_,7 London, 1883, p. 12; compare _idem_, _The Assyrian Eponym Canon_, London, 1875, pp. 19 _sq._

[695] Above, p. 177 _n._2

[696] The first edition (1875) of the fourth volume of Rawlinson’s _Cuneiform Inscriptions of Western Asia_ contained only a calendar for the month of Elul II, but in the second edition (1891) of this volume there was added, from a number of fragments, a calendar for the month of Markheshwan.

[697] The difficulty which arises in respect to the nineteenth day has been solved to the satisfaction of most Assyriologists by the suggestion that the nineteenth day was regarded as seven times the seventh day (_i.e._, the forty-ninth from the first of the preceding month). This, of course, would not be strictly true, when the preceding month had only twenty-nine days, but it seems that the early Babylonian month was conventionally taken at thirty days’ duration.

[698] Above, pp. 210 _sq._

[699] Compare H. Zimmern, in E. Schrader, _Die Keilinschriften und das Alte Testament_,3 Berlin, 1903, pp. 620 _sq._ The possible influence of Pleiades cults has been worked out with much ingenuity by H. Grimme (_Das israelitische Pfingstfest und der Plejadenkult_, Paderborn, 1907), who discerns in the duration of the Hebrew Pentecost, or Feast of Weeks, as well as in the rites which marked that agricultural festival, the predominance of a septenary division based on the observation of these seven stars.

[700] W. Muss-Arnolt, “The Names of the Assyro-Babylonian Months and their Regents,” _Journal of Biblical Literature_, 1892, xi, 73; E. Combe, _Histoire du culte de Sin en Babylonie et en Assyrie_, Paris, 1908, pp. 8, 13.

[701] Above, p. 178.

[702] W. Muss-Arnolt, in _Journal of Biblical Literature_, 1892, xi, 72 _sqq._, 82 _sqq._, 90; E. Meyer, “Astarte,” in Roscher’s _Ausführliches Lexikon der griechischen und römischen Mythologie_, i, col. 649.

[703] R. C. Thompson, _The Reports of the Magicians and Astrologers of Nineveh and Babylon_, London, 1900, ii, pp. xviii _sqq._, xxvi.

[704] Epping and Strassmeier, _Astronomisches aus Babylon_, Freiburg-i.-B., 1889, p. 179; F. X. Kugler, _Die babylonische Mondrechnung_, Freiburg-i.-B., 1900, pp. 49, 201; F. H. Weissbach, “Zum babylonischen Kalender,” in _Assyriologische und archäologische Studien Hermann v. Hilprecht gewidmet_, Leipzig, 1909, p. 281.

[705] Rawlinson, _op. cit._, iv,2 pl. 32, col. 1, ll. 1-2; W. Lotz, _Quæstiones de historia Sabbati_, Leipzig, 1883, p. 39.

[706] Above, pp. 187 _sq._

[707] Above, p. 195.

[708] Rawlinson, _op. cit._, iii, 55, no. 3, ll. 17-26; P. Jensen, “Die siebentägige Woche in Babylon und Nineveh,” _Zeitschrift für deutsche Wortforschung_, 1901, i, 150.

[709] Rawlinson, _op. cit._, iii, 64, 18 b; Jensen, in _Zeitschrift für deutsche Wortforschung_, 1901, i, 152; Zimmern, in Schrader, _Keilinschriften_,3 p. 621 _n._5

[710] _Cuneiform Texts from Babylonian Tablets in the British Museum_, pt. xxv, pl. 50 (K. 170); F. Hommel, “Calendar (Babylonian),” Hastings’s _Encyclopædia of Religion and Ethics_, iii, 76.

[711] _Enuma elish_, v, ll. 12-18 (transl. L. W. King, _The Seven Tablets of Creation_, London, 1902, i, 78, 81):

“The Moon-god he caused to shine forth, the night he entrusted to him. He appointed him, a being of the night, to determine the days; Every month without ceasing with the crown he covered (?) him, (saying): ‘At the beginning of the month, when thou shinest upon the land, Thou commandest the horns to determine six days And on the seventh day to [divide] the crown On the fourteenth day thou shalt stand opposite, the half[...].’”

For other translations see P. Jensen, _Die Kosmologie der Babylonier_, Strassburg, 1890, pp. 288 _sqq._; W. Muss-Arnolt, in R. F. Harper, _Assyrian and Babylonian Literature_, New York, 1901, p. 296.

[712] Above, pp. 157, 165 _sq._

[713] Above, p. 212.

[714] C. Fossey, _La magie assyrienne_, Paris, 1902, pp. 52, 58.

[715] See H. Zimmern, _Die Beschwörungstafeln s̆urpu_, Leipzig, 1896.

[716] R. C. Thompson, _The Devils and Evil Spirits of Babylonia_, London, 1904, ii, pp. xxxix _sqq._

[717] H. C. Rawlinson, _The Cuneiform Inscriptions of Western Asia_, London, 1891, iv,2 pl. 32-33. The complete text was first translated by A. H. Sayce (“A Babylonian Saints’ Calendar,” _Records of the Past_, London, 1876, vii, 157-170) and shortly thereafter by W. Lotz (_Quæstiones de historia Sabbati_, Leipzig, 1883, pp. 39-49). The passage relating to the seventh day has been many times rendered by Assyriologists, not without variations in the result. I have used the version in the scholarly work of R. W. Rogers, _Cuneiform Parallels to the Old Testament_, New York, 1912, p. 189.

[718] The nineteenth day would seem to be particularly tabooed, for then the “shepherd of great peoples” is forbidden to eat “anything which the fire has touched.”

[719] Most Assyriologists (Jeremias, Delitzsch, Lagrange, Pinches, Clay) make this sentence read: “The day is unsuitable for any business,” a translation which, if correct, converts the seventh day into a veritable Sabbath. To this translation Professor Morris Jastrow now adds the great weight of his authority, pointing out that we must read _ana epasch la na-ṭu_, “‘für Arbeit (oder Ausführung) nicht geignet’ ... und nicht, wie man früher annahm, _epesch arrati_, ‘zum Fluchen,’ was ja ein eigentümliches Verbot wäre” (_Die Religion Babyloniens und Assyriens_, Giessen, 1905-1912, ii, 533 _n._1).

[720] Above, p. 15.

[721] For much evidence as to the sacredness of chiefs and kings and as to the accompanying taboos, see Sir J. G. Frazer, _Taboo and the Perils of the Soul_, London, 1911, pp. 1-17; _idem_, _Psyche’s Task_,2 London, 1913, pp. 6-19.

[722] T. C. Hodson, in _Journal of the Anthropological Institute_, 1906, xxxvi, 98; _idem_, in _Folklore_, 1910, xxi, 298; _idem_, _Nāga Tribes of Manipur_, pp. 102, 141 _sq._

[723] For further discussions of the “evil days” see M. J. Lagrange, _Études sur les religions sémitiques_,2 Paris, 1905, pp. 291 _sqq._; J. Hehn, _Siebenzahl und Sabbat bei den Babyloniern und im Alten Testament_, Leipzig, 1907, pp. 106-109; J. Meinhold, _Sabbat und Woche im Alten Testament_, Göttingen, 1905, pp. 15 _sqq._; F. Bohn, _Der Sabbat im Alten Testament_, Gütersloh, 1903, pp. 39-43.

[724] Some painstaking efforts have been made to discover whether during historic times there was any general observance in Babylonia of the “evil days.” W. Lotz (_op. cit._, p. 66), from an examination of 540 dated contract tablets belonging to different months, found that the average of the number of transactions on the 7th, 14th, 21st, and 28th days was 18, which would be also the average for each day of the month. The 19th day, however, had only one contract to its credit. Schiaparelli (_op. cit._, p. 132 _n._1) examined about 400 dated documents from the archives of the Babylonian business firm, Egibi and Sons, and showed that there was a real abstention from business only on the 19th day, when no contracts were concluded. The same investigator (_op. cit._, pp. 175 _sqq._) also classified according to the day of the month 2764 dates on contract tablets belonging to the period 604-449 B.C. and found again that, while the transactions for the 7th, 14th, and 21st days were considerably above the average (94) and those for the 28th day only slightly below it, the 19th day registered but 12 transactions. It is true that these statistics deal with a late period of Babylonian history and include the reigns of several Persian kings. By this time the general observance of the custom may have been in decay. The figures, moreover, do not distinguish the sort of business done on the “evil days.” Many of the documents are temple records, having to do with offerings, receipts of salaries by priests, etc., and such business may not have been regarded as a violation of the prohibitions in question (C. H. W. Johns, “The Babylonian Sabbath,” _Expository Times_, 1906, xvii, 566 _sq._). For Assyria, during the period 720-606 B.C., 365 dated documents indicate no marked cessation of business on the 7th, 14th, 21st, and 28th days. “They were not kept with puritan respect for the Sabbath, if Sabbaths they really were.” Only 2 contracts, however, were made on the 19th, and for one of these the date is doubtful (_idem_, _Assyrian Deeds and Documents_, London, 1901, ii, 40 _sq._). Finally, out of 356 dated documents of the Hammurabi era, only 2 were dated on the 19th and only 26 on the four other “evil days” (_idem_, in _Expository Times_, 1906, xvii, 566 _sq._). It would seem, accordingly, that at this earlier period (about 2000 B.C.) there was a sabbatic observance of all five days, and especially of the 19th day.

[725] _Shabbāthôn_ occurs all together ten times in the Old Testament, where it is applied to New Year’s Day, the Day of Atonement (above, pp. 82 _sq._), the first and eighth days of the Feast of Tabernacles, and also to the Sabbatical Year (_Leviticus_, xxv, 4) and to the Sabbath Day proper (_Exodus_, xvi, 23, xxxi, 15, xxxv, 2; _Leviticus_, xxiii, 3). Professor Morris Jastrow thinks that _shabbāthôn_ is mistranslated as “solemn rest” and that in fact it is merely an adjectival formation meaning “sabbatical” or “Sabbath-like.” The word “belongs to a period prior to the development of a Sabbath institution, celebrated every seventh day without any reference to the phases of the moon” (_American Journal of Semitic Languages and Literatures_, 1914, xxx, 97 _n._7).

[726] Rawlinson, _op. cit._, ii, pl. 32, no. i, 16 a-b (_Cuneiform Texts_, pt. xviii, pl. 23, 17 [K. 4397]). The discovery of this important equation was made by W. H. Boscawen; see A. H. Sayce, in _Academy_, 1875, viii, 555. _Shabattu(m)_ here and elsewhere can be read _shapattu(m)_, without, however, affecting the sense (P. Jensen, in _Zeitschrift für Assyriologie_, 1900, xiv, 182; H. Zimmern, in Schrader, _Keilinschriften_,3 p. 592 _n._5).

[727] A. H. Sayce, _The Higher Criticism and the Verdict of the Monuments_, London, 1895, p. 74; _idem_, _The Religions of Ancient Egypt and Babylonia_, Edinburgh, 1902, p. 476; F. Delitzsch, _Babel and Bible_, London, 1903, p. 41. The purely conjectural character of this procedure was long ago pointed out by Francis Brown in his article, “The Sabbath in the Cuneiform Records,” _Presbyterian Review_, 1882, iii, 693. Compare also A. T. Clay, _Amurru_, Philadelphia, 1909, pp. 55 _sqq._

[728] _Babel and Bible_, p. 99.

[729] H. Hirschfeld, “Remarks on the Etymology of Šabbāth,” _Journal of the Royal Asiatic Society_, 1896, n.s., xxviii, 357.

[730] M. Jastrow, “The Original Character of the Hebrew Sabbath,” _American Journal of Theology_, 1898, ii, 316 _sq._, 351; compare _idem_, _Hebrew and Babylonian Traditions_, New York, 1914, pp. 134, 149.

[731] H. Zimmern, in Schrader, _Keilinschriften_,3 p. 593. In one cuneiform list (Rawlinson, _op. cit._, v, pl. 28, l. e-f) the verb _shabâtu_ is equated with _gamâru_, which is thought to mean “be complete,” “be full,” “cease,” though in some other syllabaries it apparently has the sense of “pacify.” In the light of the meaning now assigned to _shabattum_ both translations appear to be intelligible and harmonious.

[732] T. G. Pinches, _The Old Testament_, London, 1902, p. 327.

[733] D. Nielsen, _Die altarabische Mondreligion_, pp. 87 _sq._

[734] J. Hehn, _Siebenzahl und Sabbat_, p. 98.

[735] S. Langdon, “The Derivation of _Šabattu_ and Other Notes,” _Zeitschrift der deutschen morgenländischen Gesellschaft_, 1908, lxii, 30.

[736] C. H. Toy, “The Earliest Form of the Hebrew Sabbath,” _Journal of Biblical Literature_, 1899, xviii, 190 _sqq._; compare _idem_, _Introduction to the History of Religions_, Boston, 1913, p. 251.

[737] The text (K. 6012 + K. 10,684) forms a part of the British Museum collection of cuneiform tablets. A portion of the text was published by Rawlinson (_op. cit._, iii, pl. 56, no. 4) and additions to it, as well as duplicate Babylonian fragments, were subsequently identified by Dr. Pinches, to whom, accordingly, full credit for this important discovery should be ascribed. See T. G. Pinches, “_Šapattu_, the Babylonian Sabbath,” _Proceedings of the Society of Biblical Archæology_, 1904, xxvi, 51-56. H. Zimmern, however, had previously pointed out that, according to the Rawlinson text, the fifteenth day of a thirty-day month might have borne the designation _shabattum_ (Zimmern, in Schrader, _Keilinschriften_,3 p. 593 _n._3); compare his comments on Pinches’s discoveries (_Zeitschrift der deutschen morgenländischen Gesellschaft_, 1904, lviii, 199-202, 458-460).

[738] Above, p. 181 _n._7

[739] The text (K. 2164 + 2195 + 3510) has been edited with a translation and commentary by E. Weidener, “Zur babylonischen Astronomie,” _Babyloniaca_, 1911, vi, 8 _sqq._ It should be observed that it belongs to the same series as the text (K. 170) in which the fifteenth day is expressly described as the day of full moon (above, p. 229). Professor A. H. Sayce has published a table of lunar longitudes (K. 490) which shows how many degrees the moon advances during the first fifteen days of the month and how many degrees it retrogrades during the second half of the month (_Zeitschrift für Assyriologie_, 1887, ii, 337-340).

[740] Combe, _Histoire du culte de Sin_, pp. 46 _sqq._, 86 _sq._; Jastrow, _Religion Babyloniens und Assyriens_, i, 66 _sq._, 72 _sqq._

[741] H. Radau, _Early Babylonian History_, New York, 1900, pp. 314 _sq._ The text on the statue of Gudea, a chief, or _patesi_, of Lagash (_c._ 2350 B.C.), bears record of a rest day which has been interpreted as a full-moon day, therefore as a _shabattum_: “No one was struck with the whip, the mother corrected not her child, the householder, the overseer, the labourer ... the work of their hands ceased. In the graves of the city ... no corpse was buried. The Kalû played no psalm, uttered no dirge, the wailing women let no dirge be heard. In the realm of Lagash no man who had a lawsuit went to the hall of justice.” See A. Jeremias, _The Old Testament in the Light of the Ancient East_, London, 1911, i, 203; compare H. Winckler, _Religionsgeschichtlicher und geschichtlicher Orient_, Leipzig, 1906, p. 61. Professor Morris Jastrow holds, however, that this passage from the inscription of Gudea has no reference to the full moon (_American Journal of Semitic Languages and Literatures_, 1914, xxx, 98 _n._2).

[742] D. Chwolsohn, _Die Ssabier und der Ssabismus_, St. Petersburg, 1856, ii, 8, 94 _sqq._, translating the _Fihrist_ (ix, i, 5) of Ibn al-Nadīm. On the Harranians see in general D. S. Margoliouth, in Hastings’s _Encyclopædia of Religion and Ethics_, vi, 519 _sq._ It is curious to find a Moslem tradition, current about 830 A.D., that “Abraham lived with his people four-score years and ten in the land of Harran, worshipping none other than Al Ozza, an idol famous in that land and adored by the men of Harran, under the name of the Moon, which same custom prevails among them to the present day” (Sir William Muir, _The Apology of Al Kindy_,2 London, 1887, p. 17).

[743] W. F. von Landau, _Beiträge zur Altertumskunde des Orients_, Leipzig, 1899, ii, 46 _sq._; compare _idem_, _Die phönizischen Inschriften_, Leipzig, 1907, p. 22 (_Der alte Orient_, viii, 3).

[744] Above, p. 182 _n._7 There are numerous reports by Babylonian astrologers according to which any one of five days, from the twelfth to the sixteenth of the month, might be taken as the exact time when the moon became full, depending, of course, upon how early or how late was the visible new moon (Kugler, _Sternkunde und Sterndienst in Babel_, ii, 14 _sq._).

[745] The Rev. C. H. C. Johns has pointed out that in Babylonian calendars many days are indicated as _nubattu_, a term signifying rest, pause, and especially a god’s connubial rest with his consort goddess. “The observance of such days was a bar to attending even to important diplomatic business or setting out on a journey.... It is quite possible that _shabattum_ and _nubattum_ are from the same root and originally denoted much the same thing—a pause, abstention, from whatever cause or for ceremonial purposes” (_Encyclopædia Britannica_,11 xxiii, 961 _sq._). A calendar of the intercalary month of Elul cites the 3d, 7th, and 16th days as the _nubattu_ of Marduk and his consort Sarpanit (Lagrange, _op. cit._, p. 284 _n._6; Schrader, _Keilinschriften_,3 p. 371).

[746] The form of the Fourth Commandment in the First Decalogue (_Exodus_, xx, 8), “Remember the Sabbath Day, to keep it holy,” indicates not the institution of a new day but the sanctioning of an old one. In the Second Decalogue (_Deuteronomy_, v, 12), the commandment reads: “Observe the Sabbath Day, to keep it holy.” The word “holy” in these injunctions has the force of “set apart ritually,” “separated from common use,” _i.e._, taboo.

[747] _Exodus_, xxxiv, 21, xxiii, 12.

[748] 2 _Kings_, iv, 23. This is perhaps the earliest historical reference to the Sabbath.

[749] _Amos_, viii, 5; _Hosea_, ii, 11.

[750] _Genesis_, ii, 2-3; _Exodus_, xx, 11.

[751] _Deuteronomy_, v. 15; compare _Nehemiah_, ix, 14; _Ezekiel_, xx, 12. The principal Old Testament references to the Sabbath have been grouped in their assumed historical order by E. G. King, “The Sabbath in the Light of the Higher Criticism,” _Expository Times_, 1906, xvii, 438-443.

[752] M. Jastrow, “The Original Character of the Hebrew Sabbath,” _American Journal of Theology_, 1898, ii, 313 _sq._; S. R. Driver, _The Book of Genesis_,5 London, 1906, p. 35. Canon Cheyne suggests that the priestly writer in _Genesis_, ii, 2 _sqq._ appears to accept the anthropomorphic view which finds such frequent expression in Oriental antiquity. Things on earth correspond to things in heaven; if God “rested” on the seventh day, man ought to do likewise (_Traditions and Beliefs of Ancient Israel_, London, 1907, p. 70). Later Hebrew writers carry this idea of correspondence so far as to require the angels to observe all the Jewish festivals (H. P. Smith, _The Religion of Israel_, New York, 1914, p. 229).

[753] F. Baur, “Der hebräische Sabbat und die Nationalfeste des mosaischen Cultus,” _Tübinger Zeitschrift für Theologie_, 1832, iii, 145 _sqq._; A. Kuenen, _The Religion of Israel_, London, 1873, i, 262 _sqq._; Paul de Lagarde, editor, _Psalterium iuxta Hebræos Hieronymi_, Leipzig, 1874, 158 _sqq._

[754] Schiaparelli, _Astronomy in the Old Testament_, pp. 48 _sq._; P. Jensen, “Astronomy,” _Jewish Encyclopedia_, ii, 246.

[755] _Amos_, v, 26; W. R. Harper, _A Critical and Exegetical Commentary on Amos and Hosea_, New York, 1905, pp. 137 _sqq._; K. Budde, _The Religion of Israel to the Exile_, New York, 1899, pp. 67 _sqq._

[756] J. Fürst, _Kultur- und Literaturgeschichte der Juden in Asien_, Leipzig, 1849, pt. i, 40; W. Nowack, _Lehrbuch der hebräischen Archäologie_, Strassburg, 1894, ii, 142 _sq._; E. Schürer, in _Zeitschrift für neutestamentliche Wissenschaft_, 1905, vi, 6 _sq._, 19. There is a Talmudic story which tells how Moses, having arranged with Pharaoh for a day of rest to be observed by the Hebrews in Egypt, was asked what day he thought most suitable for the purpose. Moses answered, “The seventh day, sacred to Saturn; work done upon this day never prospers” (Jeremias, _The Old Testament in the Light of the Ancient East_, i, 202; Delitzsch, _Babel and Bible_, p. 102).

[757] _Saturni aut sacram me tenuisse diem_ (_Elegiæ_, i, 3, 18).

[758] Ovid, _Remedium amoris_, 220; compare _idem_, _Ars amatoria_, i, 415-416; Horace, _Satiræ_, i, 9, 69-70; Persius, _Satiræ_, v, 184.

[759] Frontinus, _Strategematica_, ii, 1, 17; Dio Cassius, _Historia Romana_, xxxvii, 17. Tacitus (_Historiæ_, v, 4) thinks that the Jewish Sabbath may be an observance in honour of Saturn, though he gives an alternative explanation, connecting the day with the escape from Egyptian bondage. For other evidence from classical writers see P. Lejay, “Le sabbat juif et les poètes latins,” _Revue d’histoire et de littérature religieuses_, 1903, viii, 305-335; T. Reinach, _Textes d’auteurs grecs et romains relatifs au judaïsme_, Paris, 1895, pp. 104, 243, 266, 287; M. Wolff, “Het oordeel der hellenensch-romeinsche schrijvers over oorsprong, naam, en viering van der Sabbat,” _Theologisch Tijdschrift_, 1910, xliv, 162-172.

[760] J. Spencer, _De legibus Hebræorum ritualibus et earum rationibus_, Cambridge, 1727, i, 67 _sqq._ (bk. i, ch. v, sect. viii).

[761] Above, p. 191.

[762] Below, pp. 253 _sq._

[763] Nowack, _op. cit._, ii, 144; R. Smend, _Lehrbuch der alttestamentlichen Religionsgeschichte_, Freiburg-i.-B., 1899, pp. 160 _sq._; A. F. von Gall, “Die alttestamentliche Wissenschaft und die keilinschriftliche Forschung,” _Archiv für Religionswissenschaft_, 1902, v, 321.

[764] J. Wellhausen, _Prolegomena zur Geschichte Israels_,6 Berlin, 1905, p. 109; W. E. Addis, _Documents of the Hexateuch_, London, 1892, i, 139; _idem_, _Hebrew Religion to the Establishment of Judaism under Ezra_, London, 1906, p. 85.

[765] C. M. Doughty, _Travels in Arabia Deserta_, Cambridge, 1888, i, 366.

[766] The Hebrew lunisolar year consisted of twelve months, adjusted to the solar year by the intercalation of a thirteenth month. The name of the latter is first met in the _Mishna_, where it is styled the “second Adar.” The months consisted of 29 days (hence called “defective” months), or of 30 days (“full” months), but there seems to have been no uniform sequence of long and short months. The regulation of the month was probably at first in the hands of the priests and later was committed to the Sanhedrin. A solar year of 364 days, _i.e._, 52 complete weeks, is found in two pseudographia which date probably from Maccabæan times (_Book of Enoch_ and _Book of Jubilees_), but it is hardly likely that solar reckonings were then in general use. On this subject consult S. Poznanśki, “Calendar (Jewish),” in Hastings’s _Encyclopædia of Religion and Ethics_, iii, 117 _sqq._

[767] _Psalms_, civ, 19. Compare _Ecclesiasticus_, xliii, 6-8: “He made the moon also to serve in her season for a declaration of times, and a sign of the world. From the moon is the sign of feasts, a light that decreaseth in her perfection. The month is called after her name, increasing wonderfully in her changing.”

[768] _Jeremiah_, viii, 2; _Zephaniah_, i, 5; _Deuteronomy_, xvii, 3; 2 _Kings_, xxiii, 5; G. W. Gilmore, “Moon,” _New Schaff-Herzog Encyclopædia of Religious Knowledge_, vii, 493. That no trace of the cult of Sin, the Babylonian moon-god, is discoverable in the Old Testament, even in the name Sinai, is the opinion of the latest investigator of this subject. See E. Combe, _Histoire du culte de Sin_, Paris, 1908, pp. 157 _sqq._ The custom of kissing the hand to the moon (_Job_, xxxi, 26 _sq._) may have meant to the Hebrews little more than it does to us. Orthodox Jewish mothers are said still to teach their sons to take off their caps to the new moon.

[769] Doughty, _op. cit._, ii, 305 _sq._; compare D. Nielsen, _Die altarabische Mondreligion und die mosaische Überlieferung_, Strassburg, 1904, p. 50. For the Abyssinian customs see E. Littmann, in _Archiv für Religionswissenschaft_, 1908, xi, 313 _sq._

[770] Mrs. H. H. Spoer, in _Folklore_, 1910, xxi, 289.

[771] M. Jastrow, _Aspects of Religious Belief and Practice in Babylonia and Assyria_, New York, 1911, pp. 214 _n._3, 336 _n._2; F. Hommel, _Der Gestirndienst der alten Araber und die altisraelitische Überlieferung_, Munich, 1901, p. 28.

[772] 1 _Samuel_, xx, 27-28; compare _Judith_, viii, 6. On the new-moon festival see Nowack, _op. cit._, ii, 138 _sqq._; Wellhausen, _op. cit._, pp. 107 _sqq._; I. Benzinger, _Hebräische Archäologie_,2 Tübingen, 1907, pp. 388 _sq._; G. Förster, “Die Neumondfeier im Alten Testament,” _Zeitschrift für wissenschaftliche Theologie_, 1906, xlix, 1-17; B. Stade, _Biblische Theologie des Alten Testaments_, Tübingen, 1905, i, 176 _sqq._; A. Dillmann, _Die Bücher Exodus und Leviticus_,3 edited by V. Ryssel, Leipzig, 1897, pp. 634 _sqq._ See also “New Moon” in Hastings’s _Dictionary of the Bible_, _Jewish Encyclopedia_, and _Encyclopædia Biblica_.

[773] 1 _Samuel_, xx, 5-6, 24-29.

[774] _Ibid._, xx, 18-19. In verse 19 the Hebrew expression _beyom hama ‘aseh_, rendered in the Authorized Version (margin) “in the day of the business,” appears in the Greek Septuagint, the Latin Vulgate, and the Jewish Aramaic Targum as the designation of a working day, in distinction from the festival day of the new moon. The Douai version of the Scriptures translates accordingly, “in the day when it is lawful to work.” Professor H. P. Smith holds that, owing to the corruption of the text, the particular day here intended is no longer intelligible (_A Critical and Exegetical Commentary on the Books of Samuel_, New York, 1899, pp. 190 _sq._). He has, however, overlooked the fact, that, as my friend and pupil Rabbi Jacob Singer points out to me, the same expression _sheset yeme hama ‘aseh_ is found in _Ezekiel_ (xlvi, 1) as the designation of “the six working days” of the week; see Brown, Driver, and Briggs, _A Hebrew and English Lexicon of the Old Testament_, Boston, 1906, p. 795.

[775] 2 _Kings_, iv, 23. Some Biblical references indicate that on the first day of the month the prophets were supposed to be most under the influence of their divine afflatus; compare _Ezekiel_, xxvi, 1, xxix, 17, xxxi, 1, xxxii, 1; _Haggai_, i, 1.

[776] John Allen, _Modern Judaism_,2 London, 1830, pp. 390 _sq._; H. G. F. Löwe, _Schulchan Aruch, oder die vier jüdischen Gesetzbücher_, Vienna, 1896, i, 91; M. Friedmann, in _Jewish Quarterly Review_, 1891, iii, 712; Israel Abrahams, _Jewish Life in the Middle Ages_, London, 1896, p. 374.

[777] That the Old Testament thus contains indirect evidence of the celebration of full-moon day by the early Hebrews was long ago recognized by the learned commentator, August Dillmann. “Von einer Feier des Vollmondes zeigt sich bei den Israeliten keine Spur.... Jedoch war er dadurch bevorzugt, dass an ihm das grosse Frühlings- und Herbstfest begann” (_Die Bücher Exodus und Leviticus_,3 p. 635). A passage in one of the _Psalms_ (lxxxi, 3): “Blow the trumpet at the new moon, at the full moon, on our feast-day,” probably refers to new moon in the seventh month, or New Year’s Day (_Leviticus_, xxiii, 24), and to the first day of the Feast of Tabernacles, which began on the fifteenth of the same month (_ibid._, xxiii, 39).

[778] _Leviticus_, xxiii, 5-6; _Exodus_, xii, 6 _sqq._; _Numbers_, xxviii, 16-17.

[779] _Leviticus_, xxiii, 33-36, 39; _Numbers_, xxix, 12.

[780] _Leviticus_, xxiii, 6-8; _Exodus_, xii, 16; _Numbers_, xxviii, 18, 25.

[781] _Leviticus_, xxiii, 39; _Numbers_, xxix, 12, 35.

[782] _Leviticus_, xxiii, 11, 15.

[783] M. Jastrow, “‘The Day after the Sabbath,’” _American Journal of Semitic Languages and Literatures_, 1914, xxx, 104.

[784] 2 _Kings_, iv, 23. This passage, incidentally, affords proof that at the time it was written the legal length of a “Sabbath Day’s journey” had not been determined, for from Shunem to Elisha’s abode on Carmel was a distance of some thirty to forty kilometres (R. Kittel, _Die Bücher der Könige_, Göttingen, 1900, p. 200).

[785] _Hosea_, ii, 13 (A. V. v. 11).

[786] _Amos_, viii, 4-5.

[787] _Isaiah_, i, 13.

[788] _Ibid._, lxvi, 23; compare _Colossians_, ii, 16.

[789] Wellhausen, _Prolegomena_,6 pp. 108 _sq._; Smith, “Sabbath,” _Encyclopædia Britannica_,9 xxi, 126.

[790] This pregnant suggestion was first made by H. Zimmern in his comments on the discovery by T. G. Pinches (_Zeitschrift der deutschen morgenländischen Gesellschaft_, 1904, lvii, 202 _and_ _n._1). The hypothesis of the original identity of Sabbath and full-moon day was subsequently elaborated by J. Meinhold (_Sabbat und Woche im Alten Testament_, Göttingen, 1905), whose main conclusions have been accepted by K. Marti (_Religion of the Old Testament_, London, 1907, pp. 150 _sq._) and T. K. Cheyne (_Traditions and Beliefs of Ancient Israel_, London, 1907, p. 69). See also E. Mahler, “Der Sabbat,” _Zeitschrift der deutschen morgenländischen Gesellschaft_, 1908, lxii, 40, 46 _sq._; M. Jastrow, _Hebrew and Baylonian Traditions_, New York, 1914, pp. 154 _sqq._, 185.

[791] _Ezekiel_, xlvi, 1-3.

[792] Above, pp. 226, 247. _Shabbāth_ also appears several times in the Old Testament in the general sense of “week,” the name of the principal weekday being used as the designation of the entire cycle of seven days. Compare _Leviticus_, xxiii, 15, xxv, 8.

[793] H. Zimmern, in E. Schrader, _Keilinschriften_,3 p. 594; compare A. H. McNeile, _The Book of Exodus_, London, 1908, p. 122.

[794] Johannes Meinhold, _Sabbat und Woche im Alten Testament_, Göttingen, 1905, pp. 10 _sqq._; compare _idem_, “Die Entstehung des Sabbats,” _Zeitschrift für die alttestamentliche Wissenschaft_, 1909, xxix, 81-112.

[795] The march of the Israelitish host around Jericho on seven successive days, one of which must have been the Sabbath, if that institution as a weekly rest day was then known to them, would have been a profanation of the Sabbath according to later ideas. See _Joshua_, vi, 4, 14-15; compare Tertullian, _Adversus Judæos_, 4. But this account may contain a reminiscence of a period of Hebrew history when the week, either lunar or periodic, had not become established in Israel.

[796] _Numbers_, xxviii, 11-15; _Ezekiel_, xlvi, 4-6; compare 1 _Chronicles_, xxiii, 31; 2 _Chronicles_, ii, 4, viii, 13, xxxi, 3; _Ezra_, iii, 5; _Nehemiah_, x, 33.

[797] _Leviticus_, xxiii, 24; compare _Numbers_, xxix, 1; _Nehemiah_, viii, 2, 9-12. But see above, p. 82.

[798] _Deuteronomy_, v, 14; _Exodus_, xxiii, 12.

[799] _Exodus_, xx, 8-11.

[800] _Ibid._, xxxiv, 21.

[801] _Exodus_, xvi, 29. On this text Dositheus, the founder of an ascetic Samaritan sect, is said to have based the requirement that, in whatever habit, place, or posture the Sabbath found a man, in this he was to continue till the close of the sacred festival; if he was found sitting, he must sit still all the day, or, if reclining, he must lie down all the day (Origen, _De principiis_, iv, 1, 17). S. Reinach wittily compares the Dosithean injunction to the practice of various animals, which, when in danger and unable to flee, _fait le mort_ (“Le sabbat hébraïque,” _Cultes, mythes, et religions_, Paris, 1906-1912, ii, 444). For some mediæval stories illustrating the rule of absolute repose on the Sabbath, see R. Basset, “L’observation du sabbat,” _Revue des traditions populaires_, 1893, viii, 250-254.

[802] _Exodus_, xxxv, 3.

[803] _Ibid._, xvi, 23. The rules forbidding the lighting of fires and cooking on the Sabbath were very strictly observed by the Essenes (Josephus, _Bellum Judaicum_, ii, 8). In the _Mishna_ (_Shabbāth_, iv, 1) the prohibition to bake and boil on the Sabbath is interpreted to mean that food may be kept hot on the Sabbath, provided its existing heat is not increased, which would be “boiling.” Hence the food must be put only into such substances as would maintain but not increase the heat. The prohibition to kindle a fire on the Sabbath was naturally extended to one of extinguishing a fire, as well as lights and lamps (_ibid._, xvi, 6). In mediæval times Rabbi Solomon ben Adret had a lock affixed to his stove, and kept the key over the Sabbath to prevent his too-considerate housemaid from lighting a fire on Saturdays (I. Abrahams, _Jewish Life in the Middle Ages_, London, 1896, p. 83). On the modern Jewish custom of kindling lights at the arrival and departure of the Sabbath see M. Friedmann, “The Sabbath Light,” _Jewish Quarterly Review_, 1891, iii, 707-721.

[804] Above, p. 232 _and_ _n._3

[805] F. J. Chabas, _Le calendrier des jours fastes et néfastes de l’année égyptienne_, Chalon-s.-S., 1870, pp. 46, 68; Sir G. Maspero, _New Light on Ancient Egypt_,2 London, 1909, pp. 130 _sq._

[806] Above, pp. 9, 12, 15, 16, 20, 41, etc.

[807] E. Westermarck, _Origin and Development of the Moral Ideas_, ii, 305.

[808] For a collection of the ethnographic evidence, see Sir J. G. Frazer, “On Certain Burial Customs as Illustrative of the Primitive Theory of the Soul,” _Journal of the Anthropological Institute_, 1885, xv, 90; _idem_, _The Magic Art and the Evolution of Kings_, London, 1911, ii, 267 _n._4; E. S. Hartland, “Death and Disposal of the Dead (Introductory and Primitive),” Hastings’s _Encyclopædia of Religion and Ethics_, iv, 439.

[809] E. Westermarck, “The Principles of Fasting,” _Folklore_, 1908, xviii, 397 _sqq._; _idem_, _Moral Ideas_, ii, 293 _sqq._

[810] Above, pp. 15, 17, 39, 44, etc.

[811] Compare M. Jastrow, in _American Journal of Theology_, 1898, ii, 324 _sqq._; Westermarck, _op. cit._, ii, 310 _sq._

[812] _Ecclesiastical Polity_, v, 72.

[813] _De vita sua_, 54.

[814] Suetonius, _Divus Augustus_, 76; Strabo, _Geographica_, xvi, 2, 40; Martial, _Epigrammata_, iv, 4; Justin, xxxvi, 2. Justin speaks of the Sabbath as having been consecrated as a fast day to commemorate a seven days’ fast of the Israelites in the deserts of Arabia.

[815] Above, pp. 81 _sqq._

[816] _Judith_, viii, 6; _Schulchan Aruch_, i, 91 _sq._

[817] The Talmud (_Tractate Pesachim_, 105 a) indicates that some superstitions attached to the afternoon of the Sabbath as a dangerous time for the consumption of food. During the early Middle Ages Jews in northern France, Lorraine, and Germany, but not in Provence, Narbonne, or Spain, refrained from eating and drinking on Sabbath afternoons. See D. Kaufmann, “Was the Custom of Fasting on Sabbath Afternoon Part of the Early Anglo-Jewish Ritual?” _Jewish Quarterly Review_, 1894, vi, 754-756.

[818] _Leviticus_, xxv, 4. This law was occasionally productive of great distress (1 _Maccabees_, vi, 48, 53; compare Josephus, _Antiquitates Judaicæ_, xiv, 16, 2).

[819] _Leviticus_, xxv, 21.

[820] _Exodus_, xxiii, 11.

[821] _Leviticus_, xxv, 11. Whether the Jubilee was celebrated after forty-eight years or after forty-nine years is a problem incapable of solution from the Old Testament evidence. As Schiaparelli has well shown (_Astronomy in the Old Testament_, pp. 146 _sqq._), the twenty-fifth chapter of _Leviticus_ combines two systems of rules which are not only different but actually irreconcilable with each other, the septennial system of the Sabbatical Year and the Jubilee system of fifty years.

[822] _Exodus_, xxxi, 14; for a similar regulation see _ibid._, xxxv, 2.

[823] _Numbers_, xv, 32-36. The comments of Philo Judæus on this passage are interesting, if not illuminating (_Vita Mosis_, iii, 27-28).

[824] _Jeremiah_, xvii, 19-27; _Ezekiel_, xx, 13, 16, 21, 24, xxii, 8, 26, xxiii, 38.

[825] _Nehemiah_, x, 31, xiii, 15-16. The use of the Sabbath Day for marketing is paralleled by the Mohammedan observance of _jum‘a_ (above, p. 206).

[826] _Isaiah_, lvi, 2 _sq._, lviii, 13.

[827] T. K. Cheyne, _Jewish Religious Life after the Exile_, New York, 1898, p. 66; C. G. Montefiore, _Lectures on the Origin and Growth of Religion as Illustrated by the Religion of the Ancient Hebrews_,2 London, 1893, pp. 229 _sq._, 338 _sq._; Wellhausen, _Prolegomena_,6 p. 110; W. R. Smith, “Sabbath,” _Encyclopædia Britannica_,9 xxi, 124; K. Marti, _Das Dodekapropheton_, Tübingen, 1904, p. 26.

[828] Compare E. G. Hirsch; “Sabbath,” in _Jewish Encyclopedia_, x, 590; Bohn, _Der Sabbat im Alten Testament_, pp. 8 _sqq._, 89 _sqq._

[829] M. Jastrow, in _American Journal of Theology_, 1898, ii, 324 _n._47 _idem_, _Hebrew and Babylonian Traditions_, p. 162. The Old Testament contains at least one reference to a lucky day (1 _Samuel_, xxv, 8). Among modern Jews no marriages are celebrated during the period between Passover and Pentecost. The origin of the superstition is unknown, but its antiquity may be judged from the fact that in the 8th century A.D. the rabbis themselves were unable to account for it (Abrahams, _op. cit._, p. 184). By the Romans May was considered an unlucky month for marriage, a belief which Ovid (_Fasti_, v, 489-490) connects with the celebration of the Lemuria in May. Compare Plutarch, _Quæstiones Romanæ_, 86. The superstition, as is well known, has descended to our own time.

[830] The principal regulations in the _Mishna_ are well summarized by E. Schürer, _History of the Jewish People in the Time of Christ_, div. ii, vol. ii, 96-105. For the rigorous rules observed by the Covenanters of Damascus, a Jewish sect whose history has been only lately recovered, see G. F. Moore, in _Harvard Theological Review_, 1911, iv, 346 _sq._

[831] 1 _Maccabees_, ii, 31 _sqq._; 2 _Maccabees_, v, 25-26, vi, 11, viii, 26; Josephus, _Antiquitates Judaicæ_, xii, 62. Plutarch refers to the Jews who allowed their enemies to rear scaling ladders and make themselves masters of their walls, and “so lay still until they were caught like so many trout in the dragnet of their own superstition” (_De superstitione_, 8).

[832] Above, pp. 97 _sq._

[833] _Isaiah_, lviii, 13.

[834] _Luke_, xiv, 1-24.

[835] Augustine, _In comm. ad Psalm. xcii_ (_Nicene and Post-Nicene Fathers of the Christian Church_, viii, 453). This passage, with others in a similar strain, from St. Chrysostom, Prudentius, and Theodoret, is adduced by the learned ecclesiastical historian Joseph Bingham (_Antiquities of the Christian Church_, London, 1838-1840, vii, 32 _sqq._).

[836] Plutarch, _Quæstiones conviviales_, iv, 6, 2.

[837] S. Schechter, in _Jewish Quarterly Review_, 1891, iii, 763; compare _idem_, _Studies in Judaism_, New York, 1896, pp. 244 _sqq._, and Israel Abrahams, _Jewish Life in the Middle Ages_, London, 1896, p. 12, 24, 373 _sq._ See further J. Mann, “The Observance of the Sabbath and the Festivals in the First Two Centuries of the Current Era, according to Philo, Josephus, the New Testament, and the Rabbinic Sources,” _Jewish Review_, 1914, iv, 433-456.

[838] Above, pp. 244 _sq._

[839] _De opificio mundi_, 30; compare _idem_, _Vita Mosis_, ii, 4.

[840] _Contra Apionem_, ii, 40.

[841] Compare Juvenal, _Satiræ_, xiv, 105-106 (with J. B. Mayor’s commentary); Tertullian, _Apologeticus_, 16; _idem_, _Ad nationes_, i, 13.

[842] Above, p. 220.

[843] In the New Testament such phrases as ἐν δὲ μιᾷ τῶν σαββάτων (_Acts_, xx, 7) and κατὰ μίαν σαββάτου (1 _Corinthians_, xvi, 2; compare _Matthew_, xxviii, 1; _Mark_, xvi, 2; _Luke_, xxiv, 1; _John_, xx, 1, 19) refer to Sunday as “the first day of the week.” An equivalent expression, πρώτῃ σαββάτου, is also found (_Mark_, xvi, 9). The designation of Sunday as the Lord’s Day—ἡ κυριακὴ ἡμέρα—occurs in a single New Testament passage (_Revelation_, i, 10). Some critics hold that the author of the _Apocalypse_ was referring here, not to Sunday but to the day of Judgment, called elsewhere ἡ ἡμέρα ἡ μεγάλη “the great day” (_ibid._, vi, 17, xvi, 14).

[844] _Acts_, xx, 7; 1 _Corinthians_, xvi, 2; compare _John_, xx, 26.

[845] _Epistola Barnabæ_, 15; compare Justin Martyr, _Dialogus cum Tryphone_, 138; Tertullian, _De idolatria_, 14. The “eighth day” might seem to be a natural designation for the day following the Sabbath, the seventh day; more probably, however, it is to be explained by the ancient practice of inclusive reckoning.

[846] _Didache_, xiv, 1. The testimony of Pliny the Younger (_Epistolæ_, x, 98) makes it evident that as early as the year 111 A.D. the Christians of Asia Minor were accustomed to hold religious assemblies on a fixed day (_stato die_), which can hardly have been other than the first day of the week.

[847] Eusebius, _Historia ecclesiastica_, iv, 23, 11, iv, 26, 2.

[848] _Apologia prima_, 67. Tertullian, who found it necessary to answer the objection that Christians worshipped the sun, declares, “Indeed, they made Sunday a day of joy, but for other reasons than to adore the sun, which was no part of their religion” (_Apologeticus_, 16; compare _Ad nationes_, i, 13).

[849] Above, pp. 220 _sq._ On the early history of the Christian Sunday see A. Barry, “Lord’s Day,” Smith and Cheetham’s _Dictionary of Christian Antiquities_, ii, 1042-1053; G. A. Deissmann, “Lord’s Day,” _Encyclopædia Biblica_, iii, coll. 2813-2816; O. Zöckler, “Sonntagsfeier,” Herzog, Plitt, and Hauck’s _Realencyklopädie für protestantische Theologie und Kirche_,3 xviii, 521-529; T. Zahn, “Geschichte des Sonntags vornehmlich in der alten Kirche,” in _Skizzen aus dem Leben der alten Kirche_,2 Erlangen, 1898, pp. 160-208, 351-376; J. A. Hessey, _Sunday_,5 London, 1889, pp. 40-49.

[850] _Matthew_, xii, 8; _Mark_, ii, 27; _John_, v, 17.

[851] _Colossians_, ii, 16; compare _Romans_, xiv, 5; _Galatians_, iv, 10-11.

[852] _Epistola ad Magnesios_, 9. The longer recension of this passage, though an interpolation of much later date, expresses the same antagonism toward sabbatizing: “But let every one of you keep the Sabbath after a spiritual manner, rejoicing in meditation on the law, not in relaxation of the body, admiring the workmanship of God, and not eating things prepared the day before, nor using lukewarm drinks, and walking within a prescribed space, nor finding delight in dancing, and plaudits which have no sense in them” (_Ante-Nicene Fathers_, i, 62 _sq._).

[853] _Constitutiones Apostolicæ_, ii, 59, 1, vii, 23, 2, viii, 33, 1; _Concilium Laodicenum_, can. 16 (Labbe-Mansi, _Sacrorum conciliorum collectio_, ii, 567); Socrates, _Historia ecclesiastica_, vi, 8. The church council held at Laodicea in 363 A.D. anathematized as Judaizers those who refrained from work on Saturday (_Concilium Laodicenum_, can. 29; Labbe-Mansi, _op. cit._, ii, 580). The anathema did not penetrate to the ancient Christian kingdom of Abyssinia, where Saturday is still strictly observed. “The ox and the ass are at rest. Agricultural pursuits are suspended. Household avocations must be laid aside, and the spirit of idleness reigns throughout the day.... When, a few years ago, one daring spirit presumed, in advance of the age, to burst the fetters of superstition, his majesty the king of Shoa, stimulated by the advice of besotted monks, delegated his wardens throughout the land, and issued a proclamation, that whoso disturbed the original dreamy stillness of the Jewish Sabbath should forfeit his property to the royal treasury, and be consigned to the state dungeon” (W. C. Harris, _The Highlands of Ethiopia_, New York [1843], p. 272). The Celts kept Saturday as a day of rest, with special religious services on Sunday (A. Bellesheim, _History of the Catholic Church in Scotland_, Edinburgh, 1887-1890, i, 86).

[854] _De oratione_, 23: _Omni anxietatis habitu et officio cavere debemus, differentes etiam negotia, ne quem diabolo locum demus_. Tertullian, however, elsewhere rejects the implication that Christians should be sabbatizers, “we, to whom these Sabbaths belong not, nor the new moons, nor the feast days once beloved of God” (_De idolatria_, 14); compare _idem_, _Apologeticus_, 16; _idem_, _Ad nationes_, i, 13; _idem_, _Adversus Judæos_, 4; Augustine, _De spiritu et littera_, 24.

[855] Above, pp. 122 _sq._

[856] For the history of Sunday legislation see E. V. Neale, _Feasts and Fasts_, London, 1845; R. E. Prime, “Sunday Legislation,” _New Schaff-Herzog Encyclopedia of Religious Knowledge_, xi, 146-151; J. Gairdiner, “Sundays, Ancient and Modern,” in Gairdiner and Spedding, _Studies in English History_, Edinburgh, 1881, pp. 286-315; Hans [Johannes] Meinhold, _Sabbat und Sonntag_, Leipzig, 1909, pp. 65-103; Alice M. Earle, _The Sabbath in Puritan New England_, New York, 1891, pp. 245-258.

[857] Ellis, _Tshi-speaking Peoples_, pp. 219 _sq._

[858] G. F. Abbott, _Macedonian Folklore_, Cambridge, 1903, p. 189. In Greece and Albania, also, Tuesday is an unlucky day for every sort of enterprise (Miss Mary Hamilton, _Greek Saints and their Festivals_, Edinburgh, 1910, p. 190).

[859] Livy, vi, 1; Tacitus, _Historiæ_, ii, 91; Suetonius, _Vitellius_, 11. Compare Ovid (_Fasti_, i, 49-50):

_Omen ab eventu est; illis nam Roma diebus,_ _Damna sub adverso Marte tristia tulit._

[860] Suetonius, _Divus Julius_, 88.

[861] See “La recommandation du vendredi,” _Mélusine_, 1888-1889, iv, 104, 133 _sqq._, 205 _sq._ However, the Friday superstition may ante-date Christianity. In Macedonia it is believed that ablutions on Friday are dangerous, especially for women in childbed (Abbott, _op. cit._, p. 190). The Brahmans of India share the Friday superstition, saying that “on this day no business must be commenced” (Buchanan, in _Asiatick Researches_, vi, 172). Among the Parsis Tuesday and Friday are inauspicious days, generally avoided for betrothals, marriages, and other happy occasions. Many persons will not begin an important work or start on a distant journey on these days (J. J. Modi, “Omens among the Parsees,” _Journal of the Anthropological Society of Bombay_, i, 294). All over Burma Friday is unlucky. “Don’t go on Friday” is a current saying (L. Vossion, “_Nat_-worship among the Burmese,” _Journal of American Folk-lore_, 1892, iv, 112). For Russian superstitions relating to Friday see above, p. 222 _n._2

[862] J. Jacobs, “Superstition,” _Jewish Encyclopedia_, xi, 599.

[863] The sidereal month, determined by the moon’s revolution from any star back to the same star, has a mean length of 27 days, 7 hours, 43 minutes, and 11 seconds. The least duration is 27 days, 4 hours, and the greatest, about 7 hours longer.

[864] F. K. Ginzel (_Handbuch der mathematischen und technischen Chronologie_, Leipzig, 1906-1911, i, 70 _sqq._) provides a useful survey, with bibliographies, of the lengthy discussions relating to the origin and diffusion of the moon-stations. See also W. D. Whitney, “On the Lunar Zodiac of India, Arabia, and China,” in his _Oriental and Linguistic Studies_, second series, New York, 1874, pp. 341-421.

[865] Sir M. Monier-Williams, _Brāhmanism and Hindūism_,4 New York, 1891, pp. 345 _sq._; compare J. A. Dubois, _Hindu Manners, Customs, and Ceremonies_,3 Oxford, 1906, p. 382.

[866] L. H. Gray, “The Parsī-Persian _Burj-Nāmah_, or Book of Omens from the Moon,” _Journal of the American Oriental Society_, 1910, xx, 337 _sqq._; A. de C. Motylinski, _Les mansions lunaires des Arabes_, Algiers, 1899.

[867] J. Sibree, “Divination among the Malagasy,” _Folklore_, 1892, iii, 220 _sq._ In Madagascar the names of the separate days in the month have been taken directly from the Arabic names for the twenty-eight lunar mansions. It thus appears that these names have both astrological and chronological value (G. Ferrand, “Note sur le calendrier malgache et le _fandruana_,” _Revue des études ethnographiques et sociologiques_, 1908, i, 95). Among the northern Abyssinians lucky and unlucky days are likewise determined by the lunar stations, though only six or seven are reckoned, each containing from two to seven days (E. Littmann, “Sternensagen und Astrologisches aus Nordabessinien,” _Archiv für Religionswissenschaft_, 1908, xi, 301 _sq._).

[868] Above, p. 177 _n._2

[869] According to A. Jeremias no evidence exists for the recognition of twelve intercalary days in the ancient Oriental world (_Das Alter der babylonischen Astronomie_, Leipzig, 1909, p. 42 _n._1). However, the Babylonian New Year’s festival of Zagmuk, which occupied the first eleven days of the spring month of Nisan, has been compared with the Twelve Days of Indo-European antiquity (H. Winckler, _Altorientalische Forschungen_, Leipzig, 1898, ii, i, 182). What relation, if any, the Babylonian Zagmuk bore to the Babylo-Persian Sacæa and the Hebrew Purim is still a subject of controversy. See the full presentation of the evidence in Sir J. G. Frazer, _The Scapegoat_, London, 1913, pp. 354-407. The Babylonian _Epic of Gilgamesh_, recorded on twelve cuneiform tablets, has been plausibly interpreted as a solar myth, recounting the sun’s annual course during the twelve months. Now, a relationship undoubtedly exists between at least three tablets of the poem and the corresponding months of the year, notably in the case of the eleventh tablet, in which the story of the Deluge is told, and the eleventh month, which by the Babylonians was termed the “month of rain” (M. Jastrow, _Religion of Babylonia and Assyria_, pp. 484, 510). It is curious, therefore, to find that in the Hebrew narrative of the Flood the waters cover the earth for the period of a year and eleven days, apparently, here, a lunar year of 354 days plus eleven days (_Genesis_, vii, 11, viii, 14).

[870] _Rig-Veda_, i, 161, 11, 13, iv, 33, 7; compare _Atharva-Veda_, iv, 11, 11 (transl. W. D. Whitney, p. 166).

[871] _Kāṭhaka_, 7, 5; _Taittirīya-brāhmaṇa_, 1, 1, 9, 10; H. Zimmer, _Altindisches Leben_, Berlin, 1879, p. 367.

[872] A. Weber, “Zwei vedische Texte über Omina und Portenta,” _Philologische und historische Abhandlungen der königlichen Akademie der Wissenschaften zu Berlin_, 1858, pp. 388 _sq._; _idem_, _Indische Studien_, 1868, x, 242 _sq._, 1885, xvii, 223 _sqq._, 1898, xviii, 45; _idem_, “Vedische Beiträge,” _Sitzungsberichte der königlich-preussischen Akademie der Wissenschaften zu Berlin_, 1898, pp. 559 _sqq._ Compare A. Ludwig, _Der Rigveda_, Prague, 1883, vi, 232; A. Kaegi, _The Rigveda_, Boston, 1886, p. 37; Zimmer, _op. cit._, pp. 366 _sq._ For contrary opinions see O. Schrader, _Reallexikon der indogermanischen Altertumskunde_, pp. 391 _sq._; G. Thibaut, in Bühler’s _Grundriss der indo-arischen Philologie und Altertumskunde_, iii, pt. ix, 9 _sq._

[873] J. Lippert, _Christentum, Volksglaube, und Volksbrauch_, Berlin, 1882, pp. 680-685; C. A. Miles, _Christmas in Ritual and Tradition, Christian and Pagan_, London, 1912, pp. 238-246; Frazer, _The Scapegoat_, pp. 313-345.

[874] Above, pp. 74 _sqq._

[875] G. F. Abbott, _Macedonian Folklore_, Cambridge, 1903, p. 75.

[876] A. Wuttke, _Der deutsche Volksaberglaube der Gegenwart_,3 edited by E. H. Meyer, Berlin, 1900, pp. 63 _sqq._ See also K. Weinhold, _Weihnacht-Spiele und Lieder aus Süddeutschland und Schlesien_, Gräz, 1853, pp. 11 _sq._; K. A. Oberle, _Überreste germanischen Heidentums im Christentum_, Baden-Baden, 1883, pp. 63 _sq._; E. H. Meyer, _Indogermanische Mythen_, Berlin, 1887, ii, 526 _sqq._

[877] J. Loth, “Les douze jours supplémentaires (_gour-deziou_) des Bretons, et les douze jours des Germains et des Indous,” _Revue celtique_, 1903, xxiv, 310-312.

[878] Miss C. S. Burne, editor, _Shropshire Folk-lore_, London, 1883, p. 403.

[879] W. Gregor, _Notes on the Folk-lore of the North-east of Scotland_, London, 1881, p. 156; _idem_, in _Folk-lore Record_, 1884, ii, 332.

[880] John Williams ab Ithel, _Barddas_, Llandovery, 1862-1874, i, 424 _sq._

[881] E. Seler, “The Mexican Chronology,” _Bulletin of the Bureau of American Ethnology_, no. 28, p. 16. The passage quoted above is from Seler’s translation of the Aztec text of Sahagun, which is more complete than the latter’s Spanish version (_Historia general de las cosas de Nueva España_, ii, 37; transl. Jourdanet and Siméon, Paris, 1880, pp. 50, 77, 164, 283, 291). Other Spanish authorities refer to the _nemontemi_ as days when the people did nothing but receive and return visits (Clavigero, _Storia antica del Messico_, vi, 24; Acosta, _Historia de las Indias_, vi, 2).

[882] E. Seler, in _Bulletin of the Bureau of American Ethnology_, no. 28, pp. 16 _sq._; compare _idem_, in Hastings’s _Encyclopædia of Religion and Ethics_, iii, 308. The principal authority for the Maya custom is Diego de Landa, _Relación de las cosas de Yucatan_, ch. xxxv (transl. Brasseur de Bourbourg, pp. 211 _sqq._).

[883] These five days thus inserted between the “small year” and the “large year” did not interrupt the regular sequence of the three decades into which the Egyptian month was divided; see above, p. 191.

[884] Pepi, 2, l. 754. A still earlier reference is found in an inscription belonging to the time of the Fifth Dynasty (K. Sethe, _Urkunden des alten Reichs_, Leipzig, 1903, i, 24).

[885] H. Brugsch, “Die fünf Epagomenen in einem hieratischen Papyrus zu Leiden,” _Zeitschrift der deutschen morgenländischen Gesellschaft_, 1852, v, 254-258; compare _idem_, _Die Ägyptologie_, Leipzig, 1891, p. 362; C. R. Lepsius, _Die Chronologie der Ägypter_, Berlin, 1849, i, 145 _sqq._ The chief classical references to the epagomenal days are Herodotus, ii, 4; Plutarch, _De Iside et Osiride_, 12; and Diodorus Siculus, i, 13, 4.

[886] F. J. Chabas, _Le calendrier des jours fastes et néfastes de l’année égyptienne_, Chalon-s.-S., 1870, pp. 102-107. In the _Leiden Papyrus_ (i. 346) only the first, third, and fifth days are marked with the same sign as unlucky, but the observances prescribed relate to all five days. Plutarch (_op. cit._, 12) refers to the third day, that of Set or Tryphon, as inauspicious for Egyptian kings, who did no business on it and took no care of their persons till nightfall. The parallel to the royal observance of the Babylonian “evil days” is instructive (above, pp. 232 _sq._).

[887] L. H. Gray, “Calendar (Persian),” Hastings’s _Encyclopædia of Religion and Ethics_, iii, 129; _idem_, “Divination (Persian),” _ibid._, iv, 819.

[888] F. Justi, _Geschichte des alten Persiens_, Berlin, 1879, p. 79.

[889] F. Macler, “Calendar (Armenian),” Hastings’s _Encyclopædia of Religion and Ethics_, iii, 70.

[890] J. Levering, in _Proceedings of the American Academy of Arts and Sciences_, 1873, viii, 348-364; “Calendrier républicain,” _La grande encyclopédie_, viii, 908-910.

[891] Abbott, _op. cit._, pp. 21, 63. The Macedonians observe the same restrictions on the Wednesdays and Fridays of these two months.

[892] Miss Mary Hamilton, _Greek Saints and their Festivals_, Edinburgh, 1910, pp. 187 _sq._

[893] W. H. D. Rouse, “Folklore from the Southern Sporades,” _Folklore_, 1899, x, 179.

[894] J. C. Lawson, _Modern Greek Folklore and Ancient Greek Religion_, Cambridge, 1910, pp. 152 _sq._

[895] J. S. Polack, _Manners and Customs of the New Zealanders_, London, 1840, i, 256.

[896] J. Winkler, “Der Kalender der Toba-Bataks auf Sumatra,” _Zeitschrift für Ethnologie_, 1913, xlv, 436-447. Among the Batta dwelling inland from the Bay of Tapanuli the priest or magician, whose duty it is to announce propitious days, is a most important functionary in every village. The people “will not engage in any undertaking, however trifling, or make the smallest alteration in their domestic economy, without first consulting him” (Burton and Ward, in _Memoirs of the Royal Asiatic Society_, 1827, i, 500).

[897] W. W. Skeat, _Malay Magic_, London, 1900, p. 549.

[898] N. B. Dennys, _The Folk-lore of China_, London, 1876, pp. 30 _sq._ In China there is also the state almanac, which is annually prepared at Pekin under the direction of a bureau attached to the Board of Rites. By making it a penal offence to issue a counterfeit or pirated edition of this almanac, the government astrologers have monopolized the management of the superstitions of the people in regard to the fortunate or unfortunate conjunction of each day and hour. “No one ventures to be without an almanac, lest he be liable to the greatest misfortunes, and run the imminent hazard of undertaking important events on black-balled days” (S. W. Williams, _The Middle Kingdom_,2 New York, 1883, ii, 79 _sq._).

[899] H. A. Giles, _A Glossary of References on Subjects connected with the Far East_,3 Shanghai, 1900, p. 183.

[900] W. E. Griffis, _Corea, the Hermit Nation_,3 New York, 1889, p. 298.

[901] E. Kaempfer, _History of Japan_, ii, 22 (Glasgow reprint, 1906).

[902] A. Lloyd, “Death and Disposal of the Dead (Japanese),” Hastings’s _Encyclopædia of Religion and Ethics_, iv, 486 _n._1

[903] E. Schlaginweit, _Buddhism in Tibet_, Leipzig and London, 1863, pp. 293 _sqq._

[904] W. H. R. Rivers, _The Todas_, London, 1906, p. 405.

[905] _Ibid._, pp. 405 _sq._

[906] Rivers, _Todas_, p. 407.

[907] _Ibid._, p. 408.

[908] See _ibid._, p. 411, for a reference to certain restrictions which may have arisen out of a belief in unlucky days. W. R. King (_Journal of Anthropology_, 1870, i, 33 _sq._) expressly attributes this superstition to the Toda.

[909] Rivers, _Todas_, pp. 410 _sq._

[910] Rivers, _Todas_, pp. 459, 695 _sqq._, 710 _sq._

[911] _Ibid._, pp. 411 _sq._

[912] These Toda taboos suggest at once the Jewish sabbatarian regulations and the methods of evading or mitigating them devised by the rabbis (above, p. 264). Until the present day the Bene-Israel, a body of Jews domiciled for many centuries in the Bombay Presidency, have preserved the old Hebrew fasts and festivals, though under Indian names and with Indian features superadded. Their habit of observing Saturday as a Sabbath and of giving their oxen rest from the oil-mills on that day has gained for them among their Hindu neighbours the name of “the Saturday oil-men” (J. H. Lord, “Bene-Israel,” Hastings’s _Encyclopædia of Religion and Ethics_, ii, 470 _sq._).

[913] The week of seven days, with names derived from the Sanskrit, appears to have been introduced by the Shins into Dardistan and western Kashmir. See J. Biddulf, _Tribes of the Hindoo-Koosh_, Calcutta, 1880, p. 93; G. W. Leitner, _The Hunza and Nagyr Handbook_,2 Woking, 1893, p. 16.

[914] H. Roskoschny, _Afghanistan und seine Nachbarländer_, Leipzig, 1885, i, 174.

[915] Sir G. S. Robertson, _The Káfirs of the Hindu-Kush_, London, 1896, pp. 579 _sq._

[916] A. van Gennep, _Tabou et totémisme à Madagascar_, Paris, 1904, p. 199. The Malagasy belief in lucky and unlucky days, as determined by the moon stations (above, p. 275), appears to be a direct importation from the Arabs superimposed on an earlier and thoroughly native observance of tabooed seasons. The Malagasy have also taken over from Islam the week of seven days (above, p. 197).

[917] J. Sibree, “Malagasy Folk-lore and Popular Superstitions,” _Folk-lore Record_, 1879, ii, 30-33. The custom still exists among the Masikoro, an inland branch of the Sakalava tribe. Many Vezo (coast Sakalava) families continue to expose a child born on an unlucky day, but it is afterwards rescued and brought up by the relatives as their own. “Such a child is, however, looked upon with some suspicion as to what will be its character, because of its having been born on an unlucky day. It is thought that it may bring some calamity upon the family, or may itself be miserable or unfortunate in one way or another, when grown up. It is a very common opinion that bad conduct is only the result of being born on an unlucky day” (A. Walen, in _Antananarivo Annual_, 1883, no. 7, pp. 51 _sq._).

[918] J. Sibree, _loc. cit._

[919] A. van Gennep, _op. cit._, p. 203; _Antananarivo Annual_, 1891, no. 15, pp. 302 _sq._

[920] V. Noel, in _Bulletin de la société de géographie_, 1843, second series, xx, 71.

[921] A. van Gennep, _op. cit._, pp. 202 _sq._

[922] The two manuscripts (both in the British Museum) have been edited, respectively, by F. L. Griffith (_Hieratic Papyri from Kahun and Gurob_, London, 1898, pl. 25 text, p. 62; and E. A. W. Budge, _Facsimiles of Egyptian Hieratic Papyri_, London, 1911, pls. 31-32). See further W. Wreszinski, “Tagewählerei im alten Ägypten,” _Archiv für Religionswissenschaft_, 1913, xvi, 86-100.

[923] The text was published in _Select Papyri in the Hieratic Character_, London, 1844, pt. i, pls. 144-168, and was translated by F. J. Chabas (_Le calendrier des jours fastes et néfastes de l’année égyptienne_, Chalon-s.-S., 1870). The work of Chabas was masterly, but it has now become antiquated by the progress of Egyptology. F. Bohn (_Der Sabbat im Alten Testament_, Gütersloh, 1903, pp. 57-62) gives a revised and corrected version of numerous passages, based on the studies of Professor Sethe, and Wreszinski (_loc. cit._) translates directly from the Egyptian text. For discussions of this important document see Sir G. Maspero, _Études égyptiennes_, Paris, 1886, i, 29 _sq._; _idem_, _Les contes populaires de l’Égypte ancienne_,3 Paris, 1905, pp. xlix-lii; _idem_, _New Light on Ancient Egypt_,2 London, 1909, pp. 128-136; A. Erman, _Life in Ancient Egypt_, London, 1894, pp. 351 _sq._; A. Wiedemann, _The Religion of the Ancient Egyptians_, London, 1897, pp. 263 _sqq._; E. A. W. Budge, _Egyptian Magic_,2 London, 1901, pp. 224 _sqq._; G. Foucart, “Calendar (Egyptian),” Hastings’s _Encyclopædia of Religion and Ethics_, iii, 100 _sq._

[924] W. Wreszinski, in _Archiv für Religionswissenschaft_, 1913, xvi, 89 _sqq._

[925] Chabas, _op. cit._, 28; Wreszinski, in _Archiv für Religionswissenschaft_, 1913, xvi, 92 _sq._

[926] Rawlinson, _Cuneiform Inscriptions of Western Asia_, v, pls. 48, 49; Jastrow, _Religion of Babylonia and Assyria_, pp. 379 _sqq._, Bohn, _Der Sabbat im Alten Testament_, pp. 55 _sqq._ A Babylonian tablet (K. 98), published by Professor Sayce (_Zeitschrift für Assyriologie_, 1887, ii, 333-335), gives a list of days on which it was fortunate to undertake such operations as “staking the canal,” “thinning the plantation,” and “sinking the foundations of a house.” Still another text, published by Dr. Stephen Langdon (_Expositor_, 1909, xxii, 156), contains the injunction that on the fifth day of Nisan “he who fears Marduk or Sarpanit shall not go out to work.” On the Babylonian _nubattu_ see above, p. 241 _n._1

[927] _Opera et dies_, 765-828. On the Hesiodic calendar see E. E. Sikes, “Folk-lore in the Works and Days of Hesiod,” _Classical Review_, 1893, vii, 389-394, and the Addenda to Professor A. W. Mair’s admirable version of Hesiod, Oxford, 1908, pp. 162-166. For a full analysis of the calendar see A. Mommsen, _Chronologie_, Leipzig, 1883, pp. 39-46.

[928] _Opera et dies_, 724-764.

[929] _Ibid._, 810, 820, 802 _sqq._, 770.

[930] The Vergilian calendar (_Georgica_, i, 276 _sqq._) is obviously an imitation of Hesiod’s, but it may be presumed that Vergil, with his intimate knowledge of the farmer’s life, incorporated in his catalogue of lucky and unlucky days some of the peasant lore of ancient Italy.

[931] Augustine, _In comm. ad Pauli ep. ad Galatas_, 4; Ambrose, _Epist._ i, 23; compare Marinus, _Vita Procli_, 19.

[932] _Corpus inscriptionum Latinarum_, i, pt. i,2 256, 297, with T. Mommsen’s commentary. The anonymous author of the _Versus de diebus Ægyptiacis_ (_Poetæ latini minores_, ed. A. Baehrens, v, 354-356) reduces their number to twenty-four:

_Bis deni binique dies scribuntur in anno,_ _In quibus una solet mortalibus hora timeri._

[933] L. Moland, “Calendrier français du treizième siècle,” _Revue archéologique_, 1862, n.s., v, 103 _sq._

[934] J. B. Thiers, _Traité des superstitions_,4 Paris, 1741, i, 291 _sq._ See further Karl Meyer, _Der Aberglaube des Mittelalters_, Basel, 1884, p. 210; Du Cange, _Glossarium mediæ et infimæ latinitatis_, ed. Favre, iii, 106 _sq._

[935] Chambers’s _Book of Days_, i, 42. See also O. Cockayne, _Leechdoms, Wortcunning, and Starcraft of Early England_, London, 1866, iii, 150-197, and John Aubrey’s quaint essay on “Day-fatality; or, Some Observations of Days Lucky and Unlucky” (_Miscellanies upon Various Subjects_, London, 1784, pp. 3-36). Some rules concerning “perilous days” are reprinted by Sir Lawrence Gomme from a fifteenth century manuscript (_Folklore_, 1913, xxiv, 121-123).

[936] Sir R. C. Temple, “Burma,” in Hastings’s _Encyclopædia of Religion and Ethics_, iii, 29; compare Shway Yoe [Sir J. G. Scott], _The Burman, his Life and Notions_,3 London, 1910, pp. 383-389. On the unlucky days observed in Upper Burma see _Gazetteer of Upper Burma and the Shan States_, edited by Scott and Hardiman, Rangoon, 1900, pt. i, vol. ii, 48 _sqq._

[937] W. Crooke, _Popular Religion and Folk-lore of Northern India_,2 Westminster, 1896, ii, 52 _sq._

[938] D. Malo, _Hawaiian Antiquities_, Honolulu, 1903, p. 56.

[939] J. Dupuis, _Journal of a Residence in Ashantee_, London, 1824, 213 _n._*; compare John Beecham, _Ashantee and the Gold Coast_, London, 1841, p. 188.

[940] J. W. Fewkes, “Tusayan _Katcinas_,” _Fifteenth Annual Report of the Bureau of American Ethnology_, Washington, 1897, p. 255. The Hopi furnish one of the few instances of compulsory rest days to be found among the American Indians. They hold a mid-winter festival, called the _soyáluña_, at the time of the winter solstice. “December is regarded as a sacred month; no work is performed in it, and few games are allowed. It is the month of the return of the sun and the gods, and bears the same name as July, in which they depart” (J. W. Fewkes, “The Winter Solstice Ceremony at Walpi,” _American Anthropologist_, 1898, xi, 69).

[941] J. H. Gray, _China_, London, 1878, i, 249; W. E. Griffis, _Corea, the Hermit Nation_,3 New York, 1889, p. 295. According to one account the shops in China are shut and all business suspended only on the first three days of the year, though these and numerous other festivals, both general and local, are common occasions for relaxation and merry-making (S. W. Williams, _The Middle Kingdom_,3 New York, 1883, i, 809).

[942] Maspero, _New Light on Ancient Egypt_,2 p. 135.

[943] G. F. Schoemann, _Griechische Alterthümer_,4 edited by J. H. Lipsius, Berlin, 1897-1902, ii, 458 _sq._; compare Plato, _Leges_, ii, 653; Thucydides, ii, 38.

[944] Strabo, _Geographica_, vi, 3, 4.

[945] This calculation assumes 109 _dies nefasti_, 192 _dies fasti et comitiales_, on which assemblies might meet, 43 _dies fasti non comitiales_, available for judicial business but not for meetings of the assemblies, 8 _dies intercisi_, or days partly _fasti_ and partly _nefasti_, and 3 _dies fissi_ (Wissowa, _Religion und Kultus der Römer_, pp. 368 _sq._).

[946] Cicero, _In Verrem_, i, 10; Suetonius, _Divus Augustus_, 32. It has been already noticed (above, p. 97) that Roman consuls sometimes instituted extraordinary _feriæ_ for the purpose of blocking legislation by their rivals, ferial days being included in the _dies nefasti_.

[947] Above, pp. 94 _sqq._, 170.

[948] L. Friedländer, _Roman Life and Manners under the Early Empire_, London, 1908, ii, 11 _sq._; W. W. Fowler, _Social Life at Rome in the Age of Cicero_, New York, 1909, pp. 287 _sqq._ Though the ancients were careful to distinguish the _feriæ_ from the _ludi_ (compare Gellius, _Noctes Atticæ_, ii, 24, 11: _Diebus ludorum et feriis quibusdam_), yet in late republican and imperial times the joyous aspects of the _feriæ_ had become so prominent that nearly all of them were converted into _ludi_.

[949] _Panem et circenses_ (Juvenal, x, 81).

[950] W. J. Showalter, in _National Geographic Magazine_, 1914, xxv, 493.

[951] A. W. Kinglake, _Eothen_, chap. v.

[952] W. F. Adeney, _The Greek and Eastern Churches_, New York, 1908, p. 433.

[953] L. Caro, _Auswanderung und Auswanderungspolitik in Osterreich_, Leipzig, 1909, p. 56.

[954] W. C. Harris, _The Highlands of Ethiopia_, New York [1843], p. 280.

INDEX

Aberdeenshire, 279.

Abonsam, a Gold Coast demon, 77.

Abor, the, 54.

Abraham, 240 _n._1

Abyssinia, 70, 139 _n._2, 193 _sq._, 199, 210, 270 _n._, 307.

Achehnese of Sumatra, 204.

Adams, J. Q., on the French Revolutionary calendar, 283.

Afar, the, 199.

_Affirah-bi_, a Gold Coast festival of the dead, 76, 77.

Afghanistan, 293.

_Agar_, the rest days of the Siah Posh Kafirs, 293 _sq._

Ἅγιος, Greek term for taboo, 3 _and n._5

_Aha_, Hawaiian prayers, 11, 12 _and n._2, 13.

Ahanta of the Gold Coast, 190 _and n._4

Akamba of British East Africa, 136, 145.

Akikuyu of British East Africa, 6, 68, 101 _n._1, 107, 136, 209 _sq._

Akposo of Togo, 115 _n._

Alaska, 72 _sq._, 73 _n._2

Albania, 272.

Alcibiades, 92 _sq._

Allia, battle of the, 171, 245, 273.

_Amau_, the Kayan omen animals, 28 _and n._1

Amos, the prophet, 244, 252.

_Anahulu_, the Hawaiian, 188.

Anam, 189, 201.

Andaman Islanders, the, 132, 181.

Animals, used in divination, 27, 28 _and n._1, 59 _n._2; rest days for, 95 _sq._, 138.

Animistic sanctions of taboos, 5 _sq._

_Anito_, ancestral spirits of the Bontoc Igorot, 48 _n._2

_Anoiila_, the Nicobarese term for rest day, 40, 165.

Anthesteria, Athenian festival of the, 79 _sq._, 88.

_Antu_, Bornean spirits, 35 _n._2

Apis, sacred Egyptian bull, 129 _n._6

Apollo, 169, 211 _and n._4, 212 _n._1, 299.

Ἀποφράδες ἡμέραι, Greek unlucky days, 79 _sq._, 84, 92 _sq._, 139 _and n._3, 140.

Arabs, lunar superstitions of the, 126, 139, 248; calendar of the, 175, 179 _n._1, 182 _n._6, 226 _sq._; their preference for odd numbers, 178 _n._1; their adoption of the seven-day week, 206; lunar mansions of the, 275.

Arakan, 55, 66.

Arizona, 303.

Armenia, 282 _sq._

Artemis, 130.

Aryans of ancient India, lunar festivals of the, 149 _sqq._; their epagomenal days, 276 _sq._

Ἀσέλινοι, the Athenian, 139 _and n._3

Ashanti, 303.

Assam, 49 _sqq._, 53 _sqq._, 65 _sq._, 89, 106, 233 _sq._

Asshurbanipal, Assyrian king, 223, 238.

Astrology, 191 _n._1, 194 _sq._, 197 _n._2, 202, 204, 205, 210, 213 _sqq._, 216 _sqq._, 220, 244, 274 _sq._, 286 _n._3, 287 _sq._, 303.

_Atenoux_, 185.

Athene, 92, 93.

Athenian festivals, 79 _sq._, 88, 91 _sqq._, 169 _sq._, 304.

Atonement, Day of, 81 _sqq._, 93, 179 _n._1, 235 _n._2, 260.

_Atua_, Polynesian spirits, 5, 8.

August, unlucky days of, in Greek lands, 284.

Augustine, St., 265.

Augustus, Roman emperor, 100, 219, 305.

Aurelius, Marcus, 305.

Auspices, Maori, 17.

Australia, 26, 128, 180, 183.

Azazel, a bad angel or demon, 82, 83 _n._1

Babylonians, the, their conception of taboo, 6, 231 _sq._; their superstitions relating to the moon, 126, 138 _sq._; their five-day period, or _khamushtu_, 195 _and n._2, 228; cult of seven among the, 212 _sqq._, 225, 229 _sqq._; the seven planets and planetary deities of the, 213 _sqq._; their division of the nycthemeron into twelve _kaspu_, 218 _n._1; their “evil days,” 223 _sqq._, 230, 231, 232 _sqq._, 236, 241, 254, 257 _sq._, 282 _n._1; seven-day cycles of the, 224 _sq._, 227 _sqq._; lunar month of the, 226 _sqq._; the _shabattum_, 235 _sqq._, 239, 240 _sq._; new-moon and full-moon days observed by the, 239 _sq._; their unlucky days, 241 _n._1, 297 _sq._; the Hebrew week and Sabbath not directly borrowed from the, 246; their lunar mansions, 274 _sq._

Badaga of the Madras Presidency, 149.

Baffin Land, 71 _sq._

Baganda of Uganda, 129, 145 _sq._

Bahima of Uganda, 75 _sq._, 76 _n._1, 147.

Bahuana of Belgian Congo, 108.

Bakuba of Belgian Congo, 108.

Bali, island of, 41 _sqq._, 105, 165 _and n._1, 183, 205.

_Balubale_, Bahima demons, 76 _and n._1

Bambala of Belgian Congo, 108 _and n._6

Banyoro of Uganda, 146 _sq._

Bapiri of British South Africa, 144.

Barotse of British South Africa, 145.

Barter, Australian, 103.

Basoga of Uganda, 69 _sq._

Basuto of British South Africa, 68, 75 _and n._2, 179.

Bathing prohibited during a tabooed or unlucky period, 1, 9, 31, 39, 49 _n._1, 70, 92 _n._, 155, 273 _n._3, 289, 297.

Batta of Sumatra, 105, 205, 285 _sq._

Bawenda of British South Africa, 194.

Bayaka of Belgian Congo, 108 _and n._5

Baziba of Uganda, 145.

Bechuana of British South Africa, 68, 144 _sq._

Belgian Congo, 105 _sq._, 117 _n._1, 190.

Bengal, 88 _sq._, 137.

Benin, 101 _n._1, 111, 112 _and n._1, 182, 187 _n._1

Bhaskara Saptami, Hindu festival of, 153 _sq._

Bhutan, the Buddhist Sabbath in, 163.

Bini of Benin, 101 _n._1, 111, 112 _and n._1, 182, 187 _n._1

Bodily attentions not permitted during a tabooed or unlucky period, 1, 9, 31, 39, 49 _n._1, 70, 71, 92 _n._, 151, 155, 232, 233, 282 _n._1, 289, 300. _See also_ Bathing.

Bohemia, 135 _n._7

_Book of the Dead_, the, 167.

Borneo, 6, 26 _sqq._, 65, 88, 180, 208 _sq._

Boscawen, W. H., 236 _n._1

Bowditch Island. _See_ Fakaofo.

Brazil, 125, 182.

Breasted, J. H., 167 _n._1

British Columbia, 71 _n._4, 197 _n._1

—— East Africa, 6, 68 _sq._, 107, 128, 134, 136, 145, 181 _sq._, 189 _sq._, 198 _sq._, 209 _sq._

—— New Guinea, 26 _and n._3, 101 _n._1, 103 _sq._

—— North Borneo, 65, 208 _sq._

—— South Africa, 67 _sq._, 137, 144 _sq._, 182, 194, 214 _n._

Brittany, 130, 279.

_Bubuk_, the Land Dyak name of full moon, 37.

Buddha, the, 156, 157, 158, 161.

Buddhism, observance of the _uposatha_ in, 155 _sqq._

Buriat of Siberia, 132.

Burkeneji of British East Africa, 198 _sq._

Burma, tabooed days observed in, 55 _sqq._, 66; the Buddhist Sabbath in, 159 _sqq._; divisions of the month employed in, 184, 189; the seven-day week in, 201; unlucky days observed in, 273 _n._3, 302.

Bushmen of British South Africa, 126, 141 _sq._, 147.

Bushongo. _See_ Bakuba.

_Buta_, Balinese evil spirits, 42.

Calabar (Old), 78, 111.

Calendar, the, 13 _n._1, 47, 75, 82 _n._2, 118, 148, 166, 173 _sqq._, 226 _sqq._, 248 _sq._, 253 _sqq._, 279, 281, 282 _sq._

Cambodia, 162, 184 _n._2, 200, 201.

Canaanites, the Sabbath not borrowed from the, 246.

Cannæ, battle of, 171 _n._1

Cardinal points, colour symbolism of the, 105 _n._2

Caroline Islands, the, 24 _sq._, 181, 188 _sq._

Cato the Elder, on Roman holidays, 95 _sq._, 98.

Celebes, 104, 205.

Celtiberians, lunar festivals of the, 172.

Celts, lunar festivals of the, 172; their calendar, 185 _sq._; nine-day cycles of the, 193 _and n._2

Central America, 118, 119, 174, 280 _sq._

Ceylon, 155, 158, 159 _and n._1, 184, 201.

Chams, the, 184 _n._2, 201.

Cherokee Indians, the, 141, 214 _n._

Cheyne, T. K., 243 _n._1

Chibcha. _See_ Muysca.

Chiefs and kings, death of, necessitates communal abstinence, 25, 26, 63, 65, 67, 68, 69 _sq._; responsible for the observance of communal taboos, 27 _n._1, 45, 68 _n._1; subject to various restrictions, 233 _sq._

Childbirth, taboos imposed in connection with, 4, 7, 25, 38 _and n._3, 44, 53, 56, 57 _n._1, 66 _and n._2, 69 _n._2; the moon associated with, 127 _sqq._

Chinese, lunar superstitions of the, 135, 164; lunar festivals observed by the, 163 _sq._; their tradition of a ten-month year, 177 _n._1; their lunar decades, 189 _and n._4; the planetary week known to the, 202; their lunar mansions, 202, 274; observe no rest days, 203 _and n._1, 303 _sq._; unlucky days of the, 286 _and n._3, 287.

Chingpaw. _See_ Kachin.

Chronocratories, astrological theory of, 217 _sq._

Chukchi of Siberia, 73, 126.

Cicero, on Roman holidays, 97, 304 _sq._

Claudius, Roman emperor, 100.

Cochin-China, 189, 200.

Coligny, Calendar of, 133 _n._5, 185 _and n._4, 186 _n._1

Colombia, 119 _and n._3, 186.

Comets, taboos imposed in connection with, 51.

Congo Free State. _See_ Belgian Congo.

Constantine, edict of, relating to Sunday, 122 _sq._, 270.

Cooking not allowed during a tabooed or unlucky period, 10, 15, 16, 42, 155, 232 _and n._3, 233, 257 _and n._3, 258, 260.

Copernicus, 216.

Cos, island of, 284.

Courts and public offices not open during a tabooed or unlucky period, 67, 79, 80, 122 _and n._3, 155, 164, 169, 203, 211, 239 _n._4, 279, 280, 298, 303, 305.

_Couvade_, custom of the, 58 _sq._

Covenanters of Damascus, the, 263 _n._3

Creation myth, the Babylonian, 229; the Hebrew, 242 _sq._

Creek Indians, the, 141.

Cremera, battle of the, 273.

Crete, 284.

Crisis, sociological conception of, 60 _sq._, 86.

Cumont, Franz, 220 _n._3

Cyclades, the, 134.

Cyprian, 270.

Cyprus, 284.

Dahomey, 114 _and n._2

Dakota Indians, the, 141.

Dalai Lama, tabooed days observed after the death of the, 67.

Danakil, the, 199.

Darmesteter, J., 166 _n._

David, 245.

Dead, festivals of the, 51 _and n._4, 74 _sqq._, 79 _sqq._

Death, taboos observed after a, 7, 19 _n._, 24, 25, 26, 34, 36, 38, 39, 43, 44, 51, 60, 63 _sqq._, 84, 95 _and n._2, 258 _sq._; primitive ideas of, 62 _sq._

Debel, N. H., 196 _n._1

Decade, the, 188 _sqq._, 198, 245, 281 _n._2

Decalogues, the, 242 _and n._1, 256.

Deluge myth, the Babylonian, 212, 230; the Hebrew, 276 _n._2

Demons, punish the violators of taboos, 5 _sq._, 8, 28, 31 _sqq._, 40 _sqq._, 48, 49 _n._1, 51; expulsion of, 22, 40 _sqq._, 56, 74 _sqq._, 278.

Dendera, temple of, 168.

Dew, the moon believed to be the source of, 131 _and n._2

Diana, 130.

Dichomenia, the Greek full-moon day, 170 _and n._2, 184 _and n._5

Dieri of South Australia, 180.

_Dies Ægyptiaci_, 299 _sqq._

_—— Alliensis_, 245, 273.

_—— atri._ See _Dies religiosi_.

_—— dominica_, the Lord’s Day, 220 _sq._, 267.

_—— feriati._ See _Feriæ_.

_—— nefasti_, 80 _n._2, 304 _sq._

_—— postriduani_, 170 _sq._

_—— religiosi_, Roman unlucky days, 80 _and n._2, 81, 84, 93 _sq._, 94 _n._2, 170 _sq._, 171 _n._3, 273.

_—— Saturni._ _See_ Saturday.

_—— Solis._ _See_ Sunday.

_—— vitiosi._ See _Dies religiosi_.

Diffusion of cultural elements, 39 _sq._, 58, 84, 196.

Dio Cassius, on the origin of the planetary week, 216 _sqq._; on the Hebrew Sabbath, 245.

Dionysus, 79, 88, 266.

Diulasu, the, 116 _n._1

Divination, 17, 27, 28 _sqq._, 48, 50 _n._1, 285 _sqq._

Dositheus, observance of the Sabbath by, 257 _n._1

Dravidians of India, 66 _sq._, 88 _sqq._, 137 _sq._, 148 _sq._

Durga, Hindu goddess, 153.

Dusun of British North Borneo, 65, 208 _sq._

Dutch Borneo, 26 _n._1, 31 _sqq._, 180.

—— New Guinea, 104.

_Du-zang_, the Tibetan Sabbath, 162 _sq._

Earthquakes, taboos imposed in connection with, 42, 43, 50, 60, 69, 99 _sq._, 152.

Eclipses, taboos imposed in connection with, 42, 50 _sq._, 99, 134 _sq._, 152, 153, 259.

Edo. _See_ Bini.

_Egbo_, a secret society of Old Calabar, 78, 111.

Egungun, a Slave Coast deity, 77.

“Egyptian days.” See _Dies Ægyptiaci_.

Egyptians, superstitions of the, relating to the moon, 129 _and n._6; their lunar festivals, 166 _sqq._; solar year of the, 166, 174, 281; their ideas as to the full moon, 186 _and n._1; ten-day week of the, 191 _and n._1, 245, 281 _n._2; astrological cycles of the, 191 _n._1, 194 _sq._; the division of the nycthemeron into twenty-four hours known to the, 218 _n._1; their unlucky days, 258, 282, 295 _sqq._, 304; epagomenal days of the, 281 _sq._

Elisha, 249, 251.

Ellis, A. B., on the origin of weeks and Sabbaths, 115, 148 and _n._2

Ellis, William, 10 _n._3

Elmore, W. T., 90 _n._1

_Elpanam_, the men’s house in the Nicobar Islands, 40 _and n._2, 41.

Elul II, Babylonian intercalary month, 224, 232, 241 _n._1, 297.

England, lunar superstitions in, 134, 135, 140; unlucky days observed in, 279, 300 _sq._

Ennead, the, 192 _sq._

Epagomenal days, Hawaiian, 13 _n._2; Hebrew, 82 _n._2, 276 _n._2; early Aryan, 276 _sq._; European folklore of the Twelve Days, 277 _sqq._; Mexican and Maya, 279 _sqq._; Egyptian, 281 _sq._; Persian, 282; Armenian, 282 _sq._; of the French Revolutionary calendar, 283.

_Epic of Creation_, the Babylonian, 229.

Epirus, 284.

Erronan. _See_ Futuna.

Eskimo, the, 71 _sqq._, 129.

Essenes, the, 257 _n._3

Esthonians, the, 222.

Euahlayi of New South Wales, 128.

“Evil Days,” the Babylonian, 223 _sqq._, 230, 231, 232 _sqq._, 236, 241, 254, 257 _sq._, 282 _n._1

Ewe-speaking peoples of the Slave Coast, tabooed days observed by the, 112, 113, 114, 115.

Ezekiel, 253, 254, 255, 262.

_Fady_, Malagasy term for taboo, 3, 70, 294.

Fakaofo (Bowditch Island), 20 _sq._

_Fakil_, a Bontoc Igorot festival, 48.

_Fandroana_, a Malagasy festival, 76.

Farming, restrictions on, during a tabooed or unlucky period, 16 _sq._, 17 _n._1, 21, 23, 27 _sqq._, 37, 42, 44, 45, 46, 47 _sq._, 49 _sq._, 54, 55, 57 _sq._, 64, 65, 67, 68 _sqq._, 89, 96, 98, 103, 109, 110, 113, 137, 144, 148 _sq._, 159 _n._1, 162 _n._4, 190 _n._4, 194, 204, 208 _sq._, 256, 284, 285, 293, 295, 300.

Farnell, L. R., 80 _n._1

Fasting practised during a tabooed or unlucky period, 1, 15, 16, 17, 32, 39, 43, 44, 58, 62, 67, 68, 75 _n._2, 81, 89, 134, 135, 143, 146, 149 _sqq._, 155, 158, 159, 160, 162, 163 _n._2, 198, 233, 259 _sq._, 278, 285, 298.

_Fasti Philocali_, the, 123 _n._3, 300.

_—— Sabini_, the, 219.

Feast of Weeks, Hebrew, 90, 225 _n._2, 251.

Fe’e, Samoan war-god, 19 _sq._

Feralia, Roman festival of the, 81 _n._1

_Feriæ_, the Roman, 94 _sqq._, 122 _sq._, 170, 221 _n._2, 264 _sq._, 305 _and n._3

_—— denicales_, 95 _and n._2

_—— imperativæ_, 98 _sqq._

_—— sementivæ_, 96 _and n._1

Festivals, Polynesian, 11 _sqq._; Bornean, 30 _sq._, 37 _sq._; in the Nicobar Islands, 40 _sq._, 41 _n._2; in Bali, 41 _sqq._; in the Mentawi Islands, 43 _sq._; in the Philippines, 45 _sqq._; in Manipur, 49 _sqq._; in Assam, 53 _sqq._; in Burma, 55 _sqq._; in Africa, 75 _sqq._, 112 _sqq._; ancient Greek, 79 _sq._, 88, 91 _sqq_, 133 _n._5, 169 _sq._, 211, 304; ancient Roman, 80 _sq._, 93 _sqq._, 121 _sqq._, 170, 304 _sqq._; Jewish, 82, 276 _n._2; Mohammedan, 83; characteristics of, 85; accompanied by the remission of labour, 85 _sqq._; consecrated to divinities, 87 _sq._; of the Dravidian peoples of India, 88 _sqq._; Hebrew, 90 _sq._, 248 _sqq._; ancient Aryan, in India, 149 _sqq._; modern Brahmanic, 153 _sq._, 165; Jain, 154 _sq._; Buddhist, 155 _sqq._; Chinese, 163 _sq._, 303 _sq._; Iranian, 165 _sq._; Egyptian, 166 _sqq._; Babylonian, 239 _sq._; Phœnician, 240; Christian, 267 _sqq._, 306 _sq._; Hopi Indian, 303.

Fewkes, J. W., on the Zuñi decades, 191 _n._

Fiji Islands, the, 21 _sqq._, 88.

_Fimt_, the Scandinavian, 195 _sq._

Finns, the, 222.

Fires and lights extinguished during a tabooed or unlucky period, 1, 9, 10, 12, 14, 15, 16, 20, 39, 41, 71, 257 _and n._3, 258 _sq._, 296, 297.

First-fruits, ceremony of, in New Zealand, 17 _n._1; in the Tonga Islands, 18 _and n._2, 19; in the Fiji Islands, 23; the Hebrew Day of, 90 _sq._; the Athenian Plynteria, 92 _sq._; the Roman Vestalia, 93 _sq._

Fishermen subject to taboos, 14, 25 _n._1

Fishing, restrictions on, during a tabooed period, 13, 14 _sqq._, 25 _and n._1, 26 _and n._3, 50, 64, 67, 113 _and n._3, 155, 161, 285, 301.

Flamen Dialis, restrictions imposed on the, 96 _and n._3

Flaminica Dialis, 92 _n._, 96, 122.

Florida, state of, 71.

Food taboos. _See_ Fasting.

Formosa, 44.

Fowler, W. W., on the _dies postriduani_, 171 _n._3

France, lunar superstitions in, 126 _sq._, 130; unlucky days observed in mediæval, 300.

Frazer, J. G., 2 _n._1, 3 _n._5, 5, 19 _n._1, 25 _n._2, 31 _n._1, 36 _n._, 57 _n._2, 59 _n._1, 74 _n._6, 79 _n._4, 90 _n._4, 127 _n._5, 131 _n._3, 277 _n._4

French Equatorial Africa, 3.

Friday, an unlucky day, 92 _n._, 139 _n._3, 222 _n._2, 273 _and n._3, 301; as the Mohammedan Sabbath, 107 _n._2, 111 _n._3, 115, 116 _sq._, 197, 199, 201, 204, 205 _sq._, 262 _n._2

Frontinus, 245.

Full moon, 32 _and n._2, 34 _and n._1, 37, 52 _n._1, 133 _and n._3, 134, 142 _sq._, 146 _sq._, 148 _sqq._, 179, 180, 181 _n._7, 182 _n._7, 183, 184 _sq._, 186 _n._1, 229, 238 _sqq._, 240 _n._3, 246, 250 _sqq._, 254, 257, 260.

Futuna (Erronan), island of, 24.

Galicia, saints’ days observed in, 307.

Galla, the, 116 _n._3, 199.

Gaman, the, 116 _n._1

Games played during a tabooed period, 13, 20, 31 _n._1, 50 _n._1

Gamut, origin and diffusion of the, 217 _n._2

Garo of Assam, 54.

Ga-speaking peoples of the Gold Coast, tabooed days observed by the, 112, 115; their lunar weeks, 187 _and n._2

Gāthā-days, the Persian, 282.

Gaul, ancient, 186 _n._1, 221.

Genesia, Athenian festival of the, 79.

_Genna_ (_kennie_), the Naga term for rest day, 49 _and n._3, 52 _n._2

_Gennabura._ See _Khullakpa_.

German East Africa, 68, 76, 107, 197, 209.

—— New Guinea, 57 _n._1, 180.

Germanic languages, names of the week days in, 221 _sq._

Germans, ancient, observance of new moon and full moon by the, 133, 172, 185; cycles of nine days used by the, 193.

Germany, abstinence from work after a death observed in, 74; lunar superstitions in, 126, 127, 133, 135 _n._7; unlucky days observed in, 127, 278 _sq._

_Gilgamesh, Epic of_, 276 _n._2

Gold Coast of west Africa, 76 _sq._, 112, 113, 115, 187, 190 _and n._4

_Gour-deziou_, the, in Brittany, 279.

Greek Church, saints’ days in the calendar of the, 306 _sq._

Greeks, ancient, unlucky days of the, 79 _sq._, 84, 92 _sq._, 139 _sq._; festivals of the, 79 _sq._, 88, 91 _sqq._, 133 _n._5, 169 _sq._, 211, 304; their superstitions relating to the moon, 126, 129 _sq._, 133 _n._3, 139 _sq._; their lunar calendar, 169, 184; lunar decades of the, 191 _sq._; cycles of nine days and nine years used by the, 192 _sq._; cult of seven among the, 211 _sq._

Greenland, 71, 129.

Grimme, H., on the Day of Atonement, 83 _n._1; on Pleiades cults among the Hebrews, 225 _n._2

Gudea, the inscription of, 239 _n._4

Habbe of the Sudan, 69 _n._2, 116 _n._1

Hair-cutting, superstitions relating to, 9, 18 _n._, 53, 92 _n._, 151, 300.

Halmahera, island of, 63 _sq._

Hammurabi, Babylonian king, 223, 235 _n._1

Hannibal, 99.

Hanuman, Hindu monkey-god, 201.

_Haoma_, 129.

Harran, city of, 239, 240 _and n._1

_Haughbah_, a tabooed day on the Gold Coast, 115 _n._4

Hawaiian Islanders, tabooed days observed by the, 8 _sqq._, 24, 88, 188, 233, 258, 303; their calendar, 13 _n._2, 188.

Hebdomad. _See_ Seven-day week.

Hebrews, the, their Sabbath, 10 _n._4, 91, 96 _n._1, 98 _n._4, 104 _n._, 109, 122, 148, 179 _n._1, 235, 236 _and n._, 242 _sqq._, 291 _sq._; the Day of Atonement, 81 _sqq._, 93, 179 _n._1, 235 _n._2, 260; their agricultural festivals, 90 _sq._, 250 _sq._; cult of seven among the, 212 _n._3; their seven-day week, 243, 245 _sq._, 253 _sqq._, 267; new-moon and full-moon festivals of the, 248 _sqq._ _See also_ Jews.

_Heiau_, Hawaiian temple, 9, 12, 15.

Heptagram, the, 217 _n._1

Hera, 130, 169, 170.

Hervey Islands, the, 181 _n._7

Hesiod, 169, 170 _n._2, 192, 211, 298 _sq._

_Hiang_, a Formosan term for rest day, 44.

Ho of Togo, 182.

Hobbes, Thomas, on the origin of religion, 1.

Holiness, the conception of, 86 _and n._1, 242 _n._1

Holy days. _See_ Festivals.

—— water, Hawaiian, 11.

Hooker, Richard, 259 _sq._

Hopi Indians of Arizona, festivals of the, 303 _and n._3

Horace, 266.

Hosea, the prophet, 252.

Hottentots of British South Africa, 182, 214 _n._

Hours, division of the nycthemeron into, 218 _and n._1

House-building, taboos imposed in connection with, 32 _sq._, 34, 39, 43, 44, 45, 55, 209, 285, 299, 300.

Hova of Madagascar, 132 _sq._, 294.

_Hrilh_, the Lushei term for taboo, 55.

Hua, Hawaiian deity, 15, 88.

Huahine, island of, 9.

Humphrey Island. _See_ Manahiki.

Hunting, restrictions on, during a tabooed period, 50, 72 _and n._1, 73 _n._1, 74, 155, 161 _sq._

Iban (Sea Dyak) of Borneo, 33 _sqq._, 65, 208.

Ibo of Southern Nigeria, 111 _and n._3

Ides, the, 170, 171, 184 _sq._, 185 _n._1, 305.

Ignatius, St., 269 _and n._3

Igorot of Luzon, 46 _sqq._, 88, 181.

Ihering, R. von, on the origin of periodic rest days, 102.

Impregnation believed to be accomplished by the moon, 127 _sqq._

_Inachi_, the Tonga ceremony of first-fruits, 18 _and n._2, 93.

Inclusive reckoning, practice of, 119 _n._1, 120 _n._2, 267 _n._5

India, tabooed days after a death observed in, 66 _sq._; Dravidian village festivals, 88 _sqq._; Dravidian lunar superstitions, 132, 134 _sq._, 148 _sq._; the ancient Aryan _upavasatha_, 149 _sqq._; Hindu festival of Bhaskara Saptami, 153 _sq._; Hindu bipartite division of the month, 183 _sq._; the seven-day week in, 199 _sqq._; symbolism of seven in, 211; the lunar mansions in, 275; the Twelve Days in, 276 _sq._; unlucky days observed in, 291, 302.

Indians, North American, 141, 182, 197, 210, 211 _and n._1

Indo-China, 66, 105 _sq._, 184, 189, 200.

Innuit of Alaska, 72.

_Interlunium_, the, as a tabooed period, 136 _sqq._

Iranians, lunar superstitions of the, 129; their lunar festivals, 165 _sq._, 200; their bipartite division of the month, 184. _See also_ Persians.

Isaiah, 252, 265.

Ishtar, Babylonian goddess, 129, 226, 230, 232.

Isidore of Seville, 172.

Italy, introduction of the planetary week into, 219.

Jainism, observance of the _posaha_ in, 154 _sq._

Jaluo of British East Africa, 128.

Japan, the Buddhist Sabbath in, 164; the lunar decade in, 189; the seven-day week in, 203 _sq._; rest days observed in, _ib._; unlucky days observed in, 287.

Jastrow, Morris, on the observance of the seventh day in Babylonia, 232 _n._4; on the meaning of _shabbāthôn_, 236 _n._; on the meaning of _shabattum_, 237; on the inscription of Gudea, 240 _n._; on the original significance of the word “Sabbath,” 251; on Babylonian unlucky days, 298.

Java, 104, 105 _and n._2, 183, 200, 205 _and n._4

Jehovah, 91, 242, 247, 248, 256, 260, 261, 262.

Jenks, A. E., on the rest days observed by the Bontoc Igorot, 47 _n._2

Jeremiah, 262.

Jericho, 255 _n._1

Jesus, words of, relating to the observance of the Sabbath, 269.

Jews, taboos after a death observed by the, 74; celebration of New Year’s Day by the, 82; their superstitions relating to the moon, 126 _and n._6, 135 _and n._6; neglect of the Sabbath by modern, 235; unlucky days of the, 263 _n._2, 273 _sq._ _See also_ Hebrews.

Johns, C. H. W., on the observance of the Babylonian “evil days,” 235 _n._1; on the Babylonian _nubattu_, 241 _n._1

Jonathan, 249.

Josephus, 260.

Jubilee, the Hebrew, 261 _and n._3

_Jum‘a, al_, the Mohammedan Sabbath, 107 _n._2, 111 _n._3, 115, 116 _sq._, 197, 199, 201, 204 _sqq._, 262 _n._2

Juno, 130, 170.

Jupiter, the Roman _nundinæ_ consecrated to, 122; the Ides consecrated to, 170; the planet, 213.

Justin, Roman historian, on the origin of the Sabbath, 260 _n._3

Justin Martyr, 268.

Kachin (Chingpaw), 56, 189.

Kaffa, 199.

Kafiristan, 293 _sq._

Kagoro of northern Nigeria, 117 _n._1

Kalends, the, 170, 171, 184, 305.

Kalmucks, the _uposatha_ observance of the, 163.

Kaloa, Hawaiian deity, 15, 88, 188.

_Kamata._ See _Kambata_.

Kamataraya, a Kota deity, 88.

_Kambata_, a Kota festival, 88.

Kamehameha II, Hawaiian king, 9.

Kamerun, 110 _sq._

Kanarese-speaking peoples of southern India, their village festivals, 89 _sq._; observance of the _interlunium_ by the, 137 _and n._3; tabooed days of the, 148 _sq._

Kandian of Ceylon, 159 _n._1

Kane, Hawaiian deity, 15, 88, 188.

_Kapu._ See _Tabu_.

Karaja of Brazil, 182.

_Karakia_, Maori magical incantation and prayer, 17 _n._2

Karen of Burma, 56 _sq._

Kasuba of the Madras Presidency, 67.

Kataharayan of Malabar, 67.

_Kataphang_, a Nicobarese festival, 40 _sq._

Kavirondo of British East Africa, 69.

Kayan of Borneo, 6, 26 _sqq._, 65 _and n._6, 180.

_Kennie._ See _Genna_.

Kerepunu of British New Guinea, rest day observed by the, 103 _and n._4, 104.

Kewan, Assyrian designation of the planet Saturn, 244.

_Khamushtu_, the Assyro-Babylonian, 195 _and n._2, 228.

_Khang_, the Mro term for rest day, 55.

Khasi of Assam, 54, 66, 106.

Khnumhotep II, an Egyptian local ruler, inscription of, 167.

_Khullakpa_ (_gennabura_), the secular and religious head of a Naga community, 52 _sq._, 53 _n._1, 233 _sq._

_Kiala_, a Nicobarese festival, 41 _and n._2

Kiriwina, island of, 125 _n._3

Koita of British New Guinea, 26 _and n._3

_Kopus_, a Bontoc Igorot festival, 48.

_Koran_, the, 182.

Korava of the Madras Presidency, 149.

Korea, 287, 303 _sq._

Koryak of Siberia, 73 _sq._

Kota of the Madras Presidency, 88.

Ku, Hawaiian deity, 15, 88.

Kuki. _See_ Lushei.

_Kumara_, the, 16 _sq._, 17 _n._1

Kwakiutl of British Columbia, ceremonial cannibalism among the, 71 _n._4

Labour, remission of, during a tabooed or unlucky period. _See_ Rest days.

_Lali_, a Kayan term for taboo, 27 _and n._3

Lalu. _See_ Muhso.

Land Dyak of Sarawak, 36 _sq._, 65.

Lao of Siam, 66, 105, 184 _n._2, 194 _n._3, 201.

Laodicea, church council of, 269 _n._4

Laotians. _See_ Lao.

Lapps, the, 222.

_La tabu_, Hawaiian designation of Sunday, 10.

_Laws of Manu_, the, 151, 152.

Lemuria, Roman festival of the, 80, 81 _and n._1, 94 _and n._2, 263 _n._2

Lengua Indians of Paraguay, the, 129.

_Lex Hortensia_, the, 121 _and n._3

Liberia, 199 _n._5

Lithuanians, the, 222.

Loango, market days kept in, 109 _sq._; the thirteenth month considered unlucky in, 177 _n._2

Lobengula, a Matabele king, 75 _n._2

Lolo, the, 194.

Lono, Hawaiian deity, 13, 15 _n._1, 88.

Lotz, W., 232 _n._2, 235 _n._1

_Luakini_, chief temple in the Hawaiian Islands, consecration of a, 11 _sqq._

Lu-Bat, the Babylonian term, 213.

_Ludi_, the Roman, 305 _and n._3, 306.

Lumawig, supreme god of the Bontoc Igorot, 47, 48 _sq._, 88.

_Lumingu_, 109.

Lunar fortnights, 182 _sqq._, 239, 255.

—— mansions, the, 202, 274 _sq._, 294 _n._1

—— weeks, 187 _sq._, 253 _sqq._

Lunation, beginning of the, at full moon, 119 _n._3, 186 _n._1; length of the, 174 _n._1, 178; division of the, into two fortnights, 182 _sqq._, 239, 255.

Lushei (Kuki), the, 54 _sq._

_Luxus sabbatarius_, the, 265.

Luzon, 46 _sqq._, 64, 88, 181.

Macassar, 205.

Macedonia, unlucky days observed in, 222 _n._3, 272, 278.

Madagascar, 3, 70, 76, 107 _n._2, 132 _sq._, 197, 275 _and n._4

_Madnol_, the Toda, 289 _sqq._

Madras Presidency, the, 66 _sq._, 88, 89, 132, 134, 149, 288 _sqq._

Magicians, 34, 68, 285, 286 _n._1, 287 _sq._

_Makahiki_, the Hawaiian New Year’s festival, 13 _and n._2, 15 _n._1, 23 _n._1

_Making_, ancestral spirits of the Ibaloi Igorot, 49 _n._1

Makololo of British South Africa, 144.

Malabar, 66 _sq._, 89, 291 _sq._

Malagasy, their conception of taboo, 3; tabooed days observed by the, 70, 76; the seven-day week of the, 107 _n._2, 197 _and n._2; their lunar superstitions, 132 _sq._; their lucky and unlucky days, 275, 294 _sq._

Malanau of Sarawak, 208.

Malay Peninsula, 64, 105, 204, 286.

Maldive Islands, the, 201.

_Mamit_, the Babylonian term for taboo, 6, 231.

_Mana_, magical power, 5, 17, 86.

Manahiki (Humphrey Island), 21.

Mandingo of the Sudan, 132, 141.

Manipur, tabooed days observed in, 49 _sqq._, 65 _sq._

_Manitou_, 5.

Manyema of Belgian Congo, 108.

Maori of New Zealand, 16 _sq._, 17 _n._2, 128, 177 _n._1, 181 _n._7, 183, 188 _and n._1, 214 _n._, 285.

_Marang_, the Garo term for taboo, 54.

March, unlucky days of, in Greek lands, 284.

Marduk, Babylonian god, 214, 229, 232, 241 _n._1

Mariner, William, 18 _n._1

Markets, rise of, 103, 117; characteristic features of, among semi-civilized peoples, 105, 107, 108. _See also_ Market days.

Market days, observance of, in New Guinea and Melanesia, 103 _sq._; in Celebes, Sumatra, and Java, 104 _sq._; in Tonkin, Siam, Burma, and Assam, 105 _sq._, 194 _n._3; in Africa, 106 _sqq._; in Mexico, Central America, Colombia, and Peru, 118 _sqq._; in ancient Rome, 120 _sqq._; restrictions attending, not connected with lunar superstitions, 148.

—— weeks, length of, 117 _sq._; origin of, 118, 148, 187, 193. _See also_ Market days.

Markheshwan, the eighth month of the Babylonian year, 224 _and n._2, 297.

Marquesas Islands, the, 15 _sq._, 16 _n._1

Marriages not celebrated during a tabooed or unlucky period, 67, 80, 81, 137, 171, 209, 263 _n._2, 273 _n._3, 278, 285, 286.

Masai, the seven-day week of the, 197 _sq._

Matabele of South Africa, restrictions observed by the king of the, 75 _n._2

May, an unlucky month for marriage, 263 _n._2

Mayas of Yucatan, 174, 280 _sq._

_Mbaki._ See _Nanga_.

_Mbalolo_, 22.

_Mbure_, the men’s house in the Fiji Islands, 22.

Mechoacan, tabooed days observed after the death of a ruler of, 70 _sq._

Medicine, practice of, by the Land Dyak of Borneo, 38 _n._4

Meinhold, J., 253 _n._6, 254.

Meithei of Manipur, 54 _and n._1

Mekeo District of British New Guinea, 103.

_Melo_, a Kayan term for rest day, 32 _and n._3, 33, 65 _n._6

Mendi of Sierra Leone, 148 _n._1

Men’s house, the, 22, 40 _and n._2

Menstruation, superstitions relating to, 69 _n._2, 125; supposed connection of the moon with, 127 _sqq._

Mentawi Islands, the, 43 _sq._, 44 _n._1, 181.

Mexicans, market days kept by the, 118, 119 _and n._1; calendar of the, 174, 186 _and n._2, 279 _sq._; unlucky days of the, 280; saints’ days observed by the modern, 306.

Miao (Miao-tse), the, 57.

Middle Ages, observance of unlucky days during the, 273, 299 _sqq._

Mikir of Assam, 54.

Mindanao, 45 _sq._

Mishmi, the, 54 _and n._5

_Mishna_, the, 263 _sq._

Missionaries, observance of Sunday introduced by, 10 _and n._3, 73 _n._2, 75, 188 _n._1, 209, 210, 295.

Mithra, a Persian deity, 202, 220 _and n._3

Mohammed, 175, 206.

Molucca Islands, the, 64 _and n._2

Mommsen, Theodor, on the Roman _nundinum_, 193 _n._3

Monday, an unlucky day in Germany, 127 _and n._3; in India, consecrated to Siva, 201; the first day of the week in Slavic countries, 222; an unlucky day among the Jews, 274.

Mondunga of Belgian Congo, 117 _n._1

Mongelima of Belgian Congo, 117 _n._1

Mongolia, the Buddhist Sabbath in, 163.

Month, the lunar, 13 _n._2, 156 _n._3, 166, 169, 170, 173 _sqq._, 226 _sqq._, 247; intercalation of a thirteenth, 177 _and n._2, 224, 247 _n._2, 276; beginning of the, 178 _sq._, 226 _sq._, 248 _sq._; division of the, by the waxing and waning moon, 182 _sqq._; the sidereal, 274 _n._2

Moon, tabooed or unlucky periods observed in connection with changes of the, 14 _sq._, 20, 32 _and n._2, 34 _and n._1, 37, 52 _n._1, 60, 88, 131 _sqq._, 143 _sqq._, 146 _sq._, 149 _sqq._, 224 _sq._, 233, 241, 246, 256 _sqq._; eclipses of the, marked by taboos, 42, 50 _sq._, 134 _sq._; supposed deleterious influence of the, 125 _sqq._; associated with impregnation and childbirth, 127 _sqq._; influence of, on the tides, 130; supposed influence of, on the growth of vegetation, 130 _sq._; doctrine of lunar sympathy, 131 _sqq._; superstitions relating to the _interlunium_, 136 _sqq._; as the measure of time, 173 _sqq._; day of the new, how calculated, 174 _n._1, 179, 184, 226 _sq._, 248 _sq._; phases of the, closely observed by savage and barbarous peoples, 180 _sqq._, 238 _sq._; day of the full, how calculated, 182 _n._7, 227; division of the lunation into two periods, 182 _sqq._, 239, 255; importance of the, to the early Hebrews, 246 _sq._; Hebrew cult of the, 247, 248 _n._1 _See also_ Full moon, Lunar mansions, _and_ New moon.

Moonshine, supposed noxious influence of, 125 _sqq._

Morocco, 70, 83, 258.

Moses, 244 _n._3, 261.

Motu of British New Guinea, 26 _and n._3

Mpongwe of French Equatorial Africa, their conception of taboo, 3.

Mro, the, 55.

Muhso (Lalu), the, 57, 194 _n._3

_Mundus patet_, 81.

Muppan of Malabar, 66 _sq._

Music, astrological notions relating to, 217 _and n._2

Muysca of Colombia, market days kept by the, 119 _and n._3

Naga of Manipur, tabooed days observed by the, 49 _sqq._, 65 _sq._, 134, 234.

Nail-paring, superstitions relating to, 91 _n._4, 151, 300.

_Nakshatra_, the Hindu, 275.

_Namungba_, the Meithei term for taboo, 54.

_Na na ai_, the Kachin term for rest day, 56.

Nandi of British East Africa, 68 _sq._, 69 _n._2, 132, 181 _sq._, 210.

_Nanga_, a secret association in Fiji, 23 _and n._1

Nannar, a Babylonian moon-god, 226.

_Nannaru_, Babylonian name of new-moon day, 226, 239.

Narnaka, inscription of, 240.

Nehemiah, 262.

_Nemontemi_, the, Mexican epagomenal days, 280 _and n._1

Nepal, 155, 201.

Nestorian Monument, the, 202 _and n._3

New Britain, 180.

—— Caledonia, 104 _and n._4, 180.

—— Georgia, island of, 186 _n._1

—— Hebrides, the, 209.

—— Mexico, 190.

—— South Wales, 128.

—— Zealand, 16 _sq._, 17 _n._2, 128, 177 _n._1, 181 _n._7, 183, 188 _and n._1, 214 _n._, 285.

New moon, 18 _n._, 20, 37, 125 _and n._3, 132, 133, 136 _sq._, 140 _sqq._, 174 _n._1, 179, 180, 181 _n._7, 184 _sq._, 186, 187, 226 _sqq._, 238 _sqq._, 246, 248 _sqq._, 253, 254, 255 _sq._, 260.

New Year’s festival, Hawaiian, 13 _and_ _n._2, 88; Maori, 17 _n._2; Fijian, 22 _and n._2, 23 _n._1; Kayan, 31; Balinese, 42 _sq._; Muhso, 57; Hebrew, 82, 235 _n._2, 256; Babylonian, 276 _n._2

_Ngoma_, Akikuyu ancestral spirits, 6.

Nias, island of, 43, 181, 183.

Nicobar Islands, the, 40 _sq._, 64, 165 _and n._2, 181.

Nielsen, D., 143 _n._1, 237.

Nigeria (Northern), 116 _n._1, 117 _n._1; (Southern), 78, 101 _n._1, 111 _sq._, 182, 187 _n._1

Nine as a symbolic number, 120 _n._2

Nineteenth day of the month, observance of the, in Babylonia, 224 _and n._3, 232 _n._3, 235 _n._1, 257 _sq._

_Niu_, casting the, a Maori method of divination, 17.

_Noa_, 14.

Nones, the, 120 _n._2, 170, 171, 185 _and n._1, 305.

Northern Territory of South Australia, 180.

Noumenia, the Greek new-moon day, 169 _sq._, 184.

_Novemdiales feriæ_, 99, 120 _n._2

_Nubattu_, the Babylonian, 241 _n._1

Numa, 94 _sq._, 121 _n._1

Numbers, prejudice against even, 94, 178 _n._1, 185; symbolism of, 120 _n._2, 206 _sqq._

_Nundinæ_, Roman market days, 92 _n._, 94 _n._3, 120 _sqq._

_Nundinum_, Roman market week, 120, 122, 193 _and n._3, 219.

Nycthemeron, the, 179 _n._1, 218 _n._1

Octad, the, 193 _sq._

_Odyssey_, the, 169, 211.

_Ogboni_, a Yoruba secret society, 78 _n._2

Ogun, a Yoruba god, 114 _n._

Omens, Kayan, 28 _sq._, 31 _sq._; Iban, 33 _sq._; Bontoc Igorot, 48; Naga, 50 _n._1

Ominous animals, cult of, in Borneo, 27, 28 _sq._, 32, 34, 59 _n._2

_Orenda_, 5, 86.

Origen, 270.

Ornaments not worn during a tabooed or unlucky period, 63, 65, 67, 70.

Oro, a Slave Coast deity, 78 _and n._2

_Orunda_, the Mpongwe term for taboo, 3.

Osiris, identified with the moon, 129 _n._6, 168 _sq._

Ovid, 245, 263 _n._2, 266.

_Padi_, or rice, taboos affecting the cultivation of, in Borneo, 27 _sqq._, 37, 39 _n._2

Paganalia, Roman festival of the, 96 _and n._1

Pagi Islands, the, 43.

Paharia of British Sikkim, 67.

_Palolo_ worm, the, 22 _and n._3

_Pamali_, a Land Dyak term for taboo, 36 _sq._, 37 _n._1

_Pantang_, the Malay term for taboo, 27 _n._3, 204.

_Papyrus Sallier IV_, the, 296 _and n._1, 297.

Paraguay, 129.

Parentalia, Roman festival of the, 80, 81 _and n._1, 94 _n._2

Parsis, lucky and unlucky days of the, 166 _n._1, 273 _n._3

_Pasar_, Javanese market week, 105, 165 _n._1

Passover, the, 250.

Patani States of the Malay Peninsula, 64, 204.

_Patimokkha_, the disciplinary and penal code of Buddhism, 157 _and n._3, 163 _and n._5

Paul, St., 269.

Pentad, the, 194 _sqq._

Perfumes and unguents not used during a tabooed or unlucky period, 1, 152, 155, 158.

_Permantong_, a Kayan term for taboo, 27 _and n._3

Persians, the seven-day week of the, 201 _n._4; lunar mansions of the, 275; their epagomenal days, 282. _See also_ Iranians.

Peruvians, market days kept by the, 119 _sq._; the seven-day week unknown to the, 120 _n._1; their lunar superstitions, 129, 141; calendar of the, 174, 186, 190.

_Petara_, Sea Dyak gods, 35 _n._2, 42 _sq._

Pharisees, the, 265, 269.

Philippine Islands, the, 44 _sqq._, 64, 88.

Philo Judæus, 261 _n._5, 266.

Phœnicians, the, 212 _n._1, 240.

_Pidiu_, the Ibaloi Igorot term for taboo, 49 _n._1

Pinches, T. G., on the meaning of _shabattum_, 237, 238 _n._4

_Pitara._ See _Petara_.

Planetary or astrological week, in India, 200, 292; in southeastern Asia, 201; in China, 202 _sq._; in Japan, 203 _sq._; in the Malay Peninsula, 204; in Sumatra, Java, and Bali, 205; origin of the, 215 _sqq._; introduction of the, into the Occident, 219; adopted by Christianity, 220 _sq._; its diffusion in Europe, 221 _sq._; in Afghanistan, 293.

Planets, differentiation of the, from the fixed stars, 213; identification of the, with deities of the Babylonian pantheon, 214 _sq._; the planetary week, 215 _sqq._; in Mithraism, 220 _n._3

Plato, on festival days, 91.

Pleiades calendars, 176 _sq._, 225 _and n._2

Pliny the Younger, 268 _n._1

Plutarch, 264 _n._1, 266.

Plynteria, Athenian festival of the, 92 _sq._

_Pomali_, a Malay term for taboo, 64.

Pompeii, inscriptions from, relating to the planetary week, 219.

Pompey the Great, 216, 266.

_Porikh._ See _Pamali_.

Portugal, names of the weekdays in, 221 _n._2

Portuguese East Africa, 190.

_Posadha_, the, in China, 163 _n._5

_Posaha_, the Jain, 154 _sq._

_Poya_ days, observed in Ceylon, 158, 159 _and n._1

Prascovia, St., 222 _n._2

Prayer, nature of Hawaiian, 12 _n._2

Pre-animistic sanctions of taboos, 4 _sq._, 75, 83.

Ptolemy, Greek astronomer, 216.

Puberty, taboos imposed on the attainment of, 7, 69 _n._2; initiation at, among the Fijians, 23 _and n._1, 24; among the Yao, 125.

Pula, the, 194.

_Punän_, the term for taboo in the Mentawi Islands, 43 _sq._

Punjab, the, 137 _sq._

Purim, Hebrew festival of, 276 _n._2

_Pyramid Texts_, the, 166 _sq._, 281.

Python, cult of the, in Uganda, 146.

Ra, Egyptian god, 258.

Radama I, Malagasy king, 197.

Ratu-mai-Mbulu, a Fijian deity, 21.

Reformation, the, 301, 306.

Reinach, S., 257 _n._1

Rendile of British East Africa, 198 _sq._

Rest days, characteristics of primitive, 1; connection of, with the institution of taboo, 1 _sq._; in Hawaii, 9 _sqq._, 88, 188, 233, 303; in the Society Islands and the Marquesas Islands, 15 _sq._, 16 _n._1; among the Maori, 16 _sq._, 17 _n._2; in the Tonga Islands, 18 _and n._2, 19; in Samoa, 19 _sq._; in New Guinea, 26 _and n._1; among the Kayan of Borneo, 27 _sqq._; among the Iban or Sea Dyak, 33 _sqq._; among the Land Dyak, 36 _sqq._; in the Nicobar Islands, 40 _sq._, 165; in Bali, 41 _sqq._; in the Mentawi Islands, 43 _sq._; in the Philippines, 44 _sqq._; in Manipur, 49 _sqq._; in Assam, 53 _sqq._; in Burma, 55 _sqq._; among the aborigines of southwestern China, 57 _sq._, 194; a characteristic feature of Indo-Chinese culture, 58; compared with the _couvade_, 58 _sq._; psychological and sociological aspects of, 59 _sq._; mark critical epochs in the communal life, 60 _sq._; observed after a death, 62 _sqq._, 84; observance of, in Africa, during seasons of ghost-riddance and demon-riddance, 74 _sqq._; observed in connection with the proceedings of west African secret societies, 77 _sq._; the Greek ἀποφράδες ἡμέραι as, 79 _sq._, 84, 92 _sq._, 139 _sq._; the Roman _dies religiosi_ as, 80 _sq._, 84, 93 _sq._, 170 _sq._, 273; the Hebrew Day of Atonement and Feast of Trumpets as, 81 _sqq._; the Mohammedan Feast of Sacrifices, 83; festivals observed as, 85 _sqq._; among the Dravidian peoples of India, 88 _sqq._; the Hebrew Day of First-fruits, 90 _sq._; Greek festivals as, 91 _sqq._, 169 _sq._, 211 _sq._, 304; Roman festivals as, 93 _sqq._, 121 _sq._, 170, 304 _sqq._; observed in connection with agricultural operations, 101 _and n._1, 102; market days as, 103 _sq._, 104 _n._, 109 _sqq._, 118, 119 _sqq._; observed in connection with the waning moon, 131 _sqq._; observed during lunar eclipses, 134 _sq._; observed during the _interlunium_, 136 _sqq._; observed at changes of the moon, 143; lunar days as, in Africa, 144 _sqq._; lunar taboos in modern India, 148 _sq._; the ancient Aryan _upavasatha_ as a Sabbath, 149 _sqq._; sabbatarian character of lunar days in Brahmanism, 151 _sqq._; the Jain _posaha_, 154 _sq._; the Buddhist Sabbath, or _uposatha_, 155 _sqq._; diffusion of the Buddhist Sabbath, 158 _sqq._; new moon and full moon as, among the Greeks and Romans, 169 _sq._; the _dies postriduani_, 170 _sq._; in Madagascar and eastern Africa, 197 _sqq._; of the American Indians, 197 _n._1, 303 _n._3; not observed by the Chinese, 203 _and n._1, 303 _sq._; in Japan, 203 _sq._; not observed by the Javanese, 205 _n._4; in Islam, 205 _sq._; seventh days observed as, 208 _sqq._; in Christianity, 220 _sqq._, 269 _sqq._, 306 _sqq._; in Mithraism, 220 _n._3; the Babylonian “evil days” as, 223, 232 _sqq._, 235 _n._1, 236, 241, 254; the Hebrew Sabbath, 242 _sqq._; the Christian Sunday, 267 _sqq._; unlucky days observed as, 272 _sqq._; social and economic significance of, 302 _sqq._

_Rex sacrorum_, the Roman, 97, 170.

_Rig-Veda_, the, 177 _n._2, 276, 277.

Rivers, W. H. R., on the lunar superstitions of the Toda, 132; on their sacred days, 288 _sqq._

Roman Church, names of the weekdays in the calendar of the, 221 _n._2

Romance countries, names of the weekdays in, 221 _and n._2

Romans, ancient, unlucky days of the, 80 _and n._2, 81, 84, 93 _sq._, 94 _n._2, 170 _sq._, 171 _n._3, 273; festivals of the, 80 _sq._, 93 _sqq._, 121 _sqq._, 170, 304 _sqq._; their market week and market days, 92 _n._, 94 _n._3, 120 _sqq._, 193 _and n._3, 219; their lunar calendar, 170, 184 _sq._

Romulus, 94, 121, 177 _n._1

_Rongker_, the Mikir term for rest day, 54.

Roro-speaking peoples of British New Guinea, 26.

Russia, Friday an unlucky day in, 222 _n._2; saints’ days observed in, 307.

Sabbatarian regulations, penalties for disobedience of, 10, 20, 46 _sq._, 113, 160, 161, 261 _sq._, 290; how evaded, 264, 289 _sq._, 293 _n._3

Sabbath, the Hebrew, 10 _n._4, 91, 96 _n._1, 98 _n._4, 104 _n._, 109, 122, 148, 179 _n._1, 235, 236 _and n._, 242 _sqq._, 291 _sq._, 304.

—— Day’s journey, length of a, 251 _n._5, 264.

Sabbatical Year, the Hebrew, 236 _n._, 260 _sqq._

_Sacer_, the Latin term for taboo, 3 _and n._5

Saints’ days, observance of, 306 _sq._

Samoa, village deities of, 19 _sq._; tabooed days observed in, 19 _sq._, 24.

Sanhedrin, the, 247 _n._2, 248.

_Sansculottides_, the, 283.

Saoria of Bengal, 137.

Sarawak, 27 _sqq._, 33 _sqq._, 65, 208.

_Sarhul_, a Uraon festival, 89.

Sarpanit, Babylonian goddess, 241 _n._1

Saturday, an unlucky day, 92 _n._, 201, 222 _n._3, 244 _n._3, 245; names applied to, 188 _n._1, 221, 222 _and n._2; change from, to Sunday, as the first day of the planetary week, 220 _sq._, 268; Saturn’s Day and, 243 _sqq._; ecclesiastical recognition of, as a holy day, 269 _and n._4

Saturn, supposed consecration of the _nundinæ_ to, 122 _n._2; the planet, 213, 243 _sqq._ _See also_ Saturday.

Sayce, A. H., on the _khamushtu_, 195 _n._2

Scapegoat, the Hebrew, 81 _sqq._

Schiaparelli, G., 213, 235 _n._1, 261 _n._3

Scotland, abstinence from work after a death observed in, 74; lunar superstitions in, 133; observance of Saturday in, 270 _n._; unlucky days observed in, 279.

Sea Dyak. _See_ Iban.

Seclusion necessary during a tabooed or unlucky period, 1, 9, 10, 12, 15, 20, 22, 26, 28 _sq._, 36, 38, 39, 41, 42, 44, 53, 56, 58 _sq._, 64, 65, 69 _n._2, 71, 74, 78, 115 _n._4, 147, 232 _sq._, 257, 280, 295, 296, 297. _See also_ Strangers, exclusion of.

Secret societies, in Fiji, 23 _and n._1, 24; in west Africa, 77 _sq._, 111.

Selene, 130, 139 _sq._

Seligmann, C. G., 26 _n._3, 101 _n._1

Seminoles of Florida, 71.

_Sepi_, the Balinese term for rest day, 42.

Sequani of Gaul, 186 _n._1

Servius Tullius, 121.

Seven, as a symbolic number, 208 _sqq._, 225 _and n._2, 229 _sqq._

Seven-day week, the, in New Caledonia, 104 _and n._4; in the island of Bali, 105; in the Malay Peninsula, 105, 204; among the Guinea and Sudanese negroes, 115 _sqq._, 199; not known to the Peruvians, 120 _n._1; in Sumatra, 180; in New Zealand, 188 _n._1; in Indo-China, 189; unknown to the Egyptians, 191 _n._1, 245 _sq._; Abyssinian, 194 _n._1; origin and diffusion of the, 196 _sq._; in Madagascar and eastern Africa, 197 _sq._; in India, 199 _sqq._, 292; in southeastern Asia, 201; in central and northern Asia, 201 _n._4; in China, 202 _sq._; in Japan, 203 _sq._; in the Malay Archipelago, 204 _sq._; of the Arabs, 205 _sq._; the planetary or astrological, 215 _sqq._; in Babylonia, 224 _sq._, 227 _sqq._, 253 _sq._; of the Hebrews, 253 _sqq._; of the early Christians, 267; of the Toda, 292; in Afghanistan, 293. _See also_ Planetary or astrological week.

Seventh day, the, 205, 208 _sqq._, 224, 232 _sq._, 243, 244 _n._3, 299.

Sexual intercourse, prohibited during a tabooed or unlucky period, 10, 15, 39 _and n._2, 58, 110, 134, 146, 151, 152, 155, 158, 233, 296 _sq._, 298; effect of illicit, on the crops, 36 _n._

_Shabattum_, Babylonian name of full-moon day, 81 _n._3, 235 _sqq._, 251.

_Shabbāth_, original meaning of the Hebrew term, 251, 252, 253; used in the general sense of “week,” 253 _n._2

_—— shabbāthôn_, the Hebrew, 81 _and n._3, 82, 251, 260.

_Shabbāthôn_, the Hebrew, 235 _and n._2

_Shabbti_, Jewish designation of the planet Saturn, 244.

Shamash, Babylonian sun-god, 239.

Shan of Burma, 105 _sq._

Shaving, superstitions relating to, 92 _n._

_Shib’a_, Jewish period of strict mourning after a death, 74.

Shropshire, 279.

Siam, tabooed days observed in, 66; market days kept in, 105, 194 _n._3; the Buddhist Sabbath in, 161 _sq._; bipartite division of the month employed in, 184; the seven-day week in, 201.

Siberia, 73 _sq._, 126, 132, 201 _n._4

Sickness, taboos imposed in connection with, 24, 25, 34 _sq._, 36, 38, 39, 42, 43 _sqq._, 51, 60.

Sierra Leone, 148 _n._1

Sikkim, 67.

Silence observed during a tabooed or unlucky period, 1, 9 _sq._, 11, 12 _and n._2, 14, 16 _n._1, 20, 21, 22, 26, 41, 42, 44, 62, 67, 77, 151, 278, 297.

Sin, a Babylonian moon-god, 126, 129, 139, 226, 228 _sq._, 239, 240, 248 _n._1

Sinaugolo of British New Guinea, a division of time formerly observed by the, 101 _n._1

Singer, Jacob, 249 _n._3

Slave Coast of west Africa, 77 _sq._, 112, 113 _sq._, 187.

Slavic peoples, names of the weekdays among, 222.

Smith, H. P., 249 _n._3

Smith, W. R., 4 _n._, 86 _n._1, 252.

Society Islands, the, 9, 15 _sq._, 181 _n._7

Sofalese of Portuguese East Africa, 190 _and n._2

_Solevu ni vilavou_, a Fijian New Year’s festival, 23 _n._1

_Soma_, the intoxicating juice of the moon-plant, 150 _sq._, 158 _n._1

Somali, the, 199, 210.

South Australia, 180.

_Soyáluña_, a Hopi Indian festival, 303 _n._3

Spartans, religious scruples of the, 133 _n._3

Spencer, John, on the origin of the Sabbath in Egypt, 245.

Spirits. _See_ Demons.

Strabo, on festival days, 85.

Strangers, exclusion of, during a tabooed or unlucky period, 1, 20, 24, 27, 29 _sq._, 35, 36, 37, 39 _n._1, 42 _sq._, 44, 45 _sq._, 49 _n._1, 50, 55, 56, 57 _and n._2, 66.

Stseelis of British Columbia, 197 _n._1

Subanu of Mindanao, 45 _sq._

Sudan, the, 69 _n._2, 116 _n._1, 132, 141.

Sulla, 100.

Sumatra, 104 _sq._, 180 _sq._, 183, 204 _sq._, 214 _n._, 285 _sq._

Sun, worship of the, in modern India, 153 _sq._

Sunday, observance of, by native converts to Christianity, 10 _and n._3, 73 _n._2, 75, 114 _n._, 188 _n._1, 209, 210, 295; an unlucky day, 92 _n._, 137, 201; legislation of Constantine relating to, 122 _sq._, 220; markets held on, during the Middle Ages, 123 _and n._2; in Siam, 162; in India, 200 _n._3, 201; among the Lao, 201; in China, 202 _and n._3; in Japan, 203 _sq._; becomes the first day of the planetary week, 220 _sq._, 268; how named by the early Christians, 267 _and n._3; how observed by the early Christians, 267 _sq._; comes to be regarded as a rest day, 269 _sqq._

—— legislation, 122 _sq._, 270 _sq._

Sundyak. _See_ Dusun.

Superstition, sociological aspects of, 63 _n._2, 302, 307 _sq._

_Sutta Nipâta_, the, 157.

Swaheli of German East Africa, 76, 197.

Tabernacles, Hebrew Feast of, 236 _n._, 250, 251.

Taboo, derivation of the word, 2; ideas involved in, 2 _sq._; definition of, 3; conception of, widely diffused, _ib._; how classified, 4; pre-animistic character of, 4 _sq._; supported by animistic sanctions, 5 _sq._; conceptions of abstinence and propitiation involved in, 6 _sq._; social aspects of, 7, 25, 38 _sq._, 59 _sq._, 95; holiness and, 86 _and n._1

_Tabu_, the Polynesian conception of, 2 _and n._2; compared with the Hebrew conception, 10 _n._4; compared with the Babylonian _mamit_, 231.

Tacitus, on the origin of the Sabbath, 245 _n._3

Tahiti, observance of Sunday in, 10.

_Tambo nalanga_, a Fijian New Year’s festival, 22 _and n._2

_Tambu_, the Melanesian term for taboo, 3.

_Ṭāmē_, the Hebrew term for taboo, 4 _n._

Tamil-speaking peoples of southern India, village festivals of the, 89 _sq._

_Tapu._ See _Tabu_.

Tarentum, festivals of ancient, 304.

Tashi Lama, tabooed days observed after the death of the, 67.

Tatars, the, 132.

Tattooing, superstitions relating to, 53 _n._2

Telugu-speaking peoples of southern India, village festivals of the, 89 _sq._

Tenasserim, 161 _n._1

_Tengao_ (_tengau_), the Bontoc Igorot term for rest day, 46 _and n._2, 88.

_Tengau._ See _Tengao_.

Tertullian, on the proper observance of Sunday, 268 _n._3, 269, 270 _and n._1

_Thahu_, the Akikuyu term for taboo, 6.

Thessaly, unlucky days observed in, 222 _n._3

Thor, 221 _n._3

Thothmes III, inscription of, 167 _sq._

Thursday, observance of, as a holy day, 221 _n._3

Tiberius, Roman emperor, 305.

Tibet, tabooed days observed in, 67; the Buddhist Sabbath in, 162 _sq._; the seven-day week in, 201; unlucky days observed in, 287 _sq._

Tibullus, 244 _sq._, 266.

Tides, influence of the moon on the, 130.

Timor, island of, 63.

Tippera, the, 55.

Titi Usi, Samoan village deity, 20.

Toda of the Madras Presidency, beliefs of, relating to the moon, 132, 134; their reckoning of the lunation, 179; their sacred days, 288 _sqq._

Tofoke of Belgian Congo, 190.

Togo, 114 _and n._3, 115, 182.

_Toh_, the Kayan spirits, 6.

Tonga Islands, the, 18 _and n._2, 19.

Tonkin, 105, 189.

Tooitonga, Tonga divine chief, 18, 19.

Torres Straits, islands of, 128 _and n._2

Toy, C. H., on the meaning of _shabattum_, 238.

Trading not allowed during a tabooed or unlucky period, 42, 43, 67, 71, 151, 155, 159, 300.

Travel prohibited during a tabooed or unlucky period, 7, 20, 21, 26, 49 _n._1, 64, 68, 83, 115 _n._4, 136, 151, 171, 190 _n._4, 198, 201, 210, 232, 233, 241 _n._1, 273 _n._3, 275, 285, 289, 293, 297, 298, 301.

Trumpets, Hebrew Feast of, 82.

Tshi-speaking peoples of the Gold Coast, tabooed days observed by the, 112, 113, 115; their lunar weeks, 187 _and n._2; unlucky days of the, 272.

Tuesday, an unlucky day, 201, 272 _and n._2; a lucky day, 273 _sq._

Tuhoe of New Zealand, beliefs of the, relating to the moon, 128.

Tui Tokelau, Polynesian divinity, 20 _sq._

Tullus Hostilius, Roman king, 99.

Tungthu of Tenasserim, 161 _n._1

Twelve Days, the, of the early Aryans, 276 _sq._; in European folklore, 277 _sqq._

_Ubone_, or duty days, observed in Burma, 159 _sqq._, 161 _n._1

_Ucharal_, a festival celebrated in Malabar, 89.

Uganda, 69 _sq._, 75 _sq._, 129, 145 _sqq._, 147 _n._3

_Ûm nûkh libbi_, 236, 241.

Union Islands, the, 20 _sq._

United States, the, lunar superstitions in, 127, 140 _n._3

Unleavened Bread, Hebrew Feast of, 179 _n._1, 250, 251.

Unlucky days, of the ancient Greeks, 79 _and n._3, 80 _and n._1, 84, 92 _sq._, 139 _and n._3, 140; of the ancient Romans, 80 _sq._, 84, 93 _sq._, 170 _sq._, 273; African, 111 _n._3, 190 _n._2, 190 _n._3, 272; German, 127, 278 _sq._; in Ceylon, 159 _n._1; in the Malay Peninsula, 162 _n._4, 286; Persian, 166 _n._1, 282; Malagasy, 197 _n._2, 275, 294 _sq._; Hindu, 201, 275; Russian, 222 _n._2; modern Greek, 222 _n._3, 272 _n._2, 284 _sq._; Babylonian, 241 _n._1, 297 _sq._; Egyptian, 258, 282, 295 _sqq._, 304; Hebrew, 263 _and n._2; origin of beliefs in, 272, 274, 276, 283; Macedonian, 272, 273 _n._3, 278, 284 _and n._1; mediæval superstitions concerning, 273, 299 _sqq._; Burmese, 273 _n._3, 302; Abyssinian, 276 _n._; in the British Isles, 279; Mexican, 279 _sq._; Maya, 280 _sq._; Maori, 285; in Sumatra, 285 _sq._; Chinese, 286 _sq._; Korean, 287; Japanese, _ib._; Tibetan, 287 _sq._; Toda, 290 _sq._; of the Siah Posh Kafirs, 293 _sq._; in the Hesiodic calendar, 298 _sq._; social and economic aspects of, 302 _sqq._

_Upavasatha_, observance of the, in ancient India, 149 _sqq._, 156.

_Uposatha_, the Buddhist Sabbath, 155 _sqq._; diffusion of the, in southeastern Asia, 158 _sqq._

Ur, city of, 239.

Uraon of Bengal, 88 _sq._

Veblen, Thorstein, on sacred holidays, 87 _n._1

Vedas, the, not to be read on certain occasions, 152 _sq._

Venus, the planet, 205, 213, 214 _n._1, 243.

Vergil, on Roman holy days, 98; his calendar of lucky and unlucky days, 299 _n._2

Vespasian, Roman emperor, 245.

Vestalia, Roman festival of the, 92 _n._, 93 _sq._

Vey of Liberia, 199 _n._5

Victoria, 180.

Village gods, Samoan, 19 _and n._1, 20.

_Vishaptatha_, 166 _n._

_Vishnu Purana_, the, 151 _sq._, 152.

Wa, the Wild, 57.

Wachaga of German East Africa, 107, 209.

Wagiriama of British East Africa, 107 _and n._2, 136 _and n._3, 189 _sq._, 209.

Wahuma. _See_ Bahima.

_Wakanda_, 5.

Wales, unlucky days observed in, 279.

Wanika of British East Africa, 107.

_Wan phra_, the Siamese Sabbath, 161 _sq._

Warfare not engaged in during a tabooed or unlucky period, 21, 22, 33, 34, 80, 81, 132, 133 _and n._3, 137, 171, 209, 303.

Wasania of British East Africa, 134, 209.

Wednesday, an unlucky day, 92 _n._

Weekdays, names of the, in Java, 105; in Africa, 109, 111, 112, 113 _n._6, 115 _n._2; in New Zealand, 188 _n._1; of the planetary sequence, 219; in European languages, 221 _sq._; among the early Christians, 267 _and n._3

Weeks, three-day, 103 _sq._, 105, 107, 108, 110, 119 _and n._3; four-day, 105, 106 _sq._, 108, 109 _sq._, 111 _sq._, 114 _and n._2, 116 _n._1, 119 _n._3; five-day, 103, 104, 105 _sq._, 108, 110, 112 _n._1, 113 _and n._6, 114 _and n._3, 116 _n._1, 118 _sq._, 165 _n._1, 187 _and n._2, 194 _sqq._; six-day, 114 _and n._2, 115 _n._, 116 _n._1, 194; seven-day, 104 _and n._4, 105, 115 _sqq._, 120 _n._1, 122, 180, 187 _and n._2, 189, 194 _n._1, 196 _sq._, 197 _sqq._, 199 _n._5, 215 _sqq._, 224 _sq._, 227 _sqq._, 253 _sqq._, 267; eight-day, 106, 109, 110, 111, 112 _n._1, 119 _n._3, 120 _sqq._, 193 _sq._; nine-day, 116 _n._1, 192, 193 _and n._2; ten-day, 110, 119 _sq._, 188 _sqq._ _See also_ Lunar weeks _and_ Market weeks.

Wellhausen, Julius, 82 _n._2, 252.

Westermarck, Edward, 259.

White, the colour appropriate for sacred days observed on the Gold Coast, 112 _and n._2

Winckler, Hugo, on the _khamushtu_, 195 _n._2

Women, restrictions on, during a tabooed or unlucky period, 15, 22, 41, 78, 83, 89, 115 _n._4, 194.

_Ya_, the Arakanese term for rest day, 55.

Yabim of German New Guinea, 57 _n._1

Yakut of Siberia, 74.

Yap, island of, 24 _sq._, 189.

Year, the lunar, 13 _n._2, 82 _n._2, 174, 175, 176 _sqq._, 226, 247 _n._2; beginning of the new, 75; the solar, 82 _n._2, 166, 174, 177 _sq._, 247 _n._2, 279 _sqq._

Yoruba-speaking peoples of the Slave Coast, tabooed days observed by the, 77 _sq._, 112, 113 _sq._; their lunar weeks, 187 _and n._2

Yucatan, 174, 280 _sq._

Yuchi Indians, the, 101 _n._1

Yukaghir of Siberia, 201 _n._4

Zagmuk, Babylonian festival of, 276 _n._2

Zimmern, H., 237, 238 _n._4, 252 _n._6

Zulu of British South Africa, 67 _sq._, 137, 144.

Zuñi Indians of New Mexico, 190 _and n._6, 211 _n._1

Printed in the United States of America.