whence, each day containing twenty-four hours, it follows
that in each day the complete series of seven planets was run through
three times, and three planets of the next series were used. The order
of the planets was that of their distances, as indicated above. Saturn
came first, then Jupiter, Mars, the Sun, Venus, Mercury, and the Moon.
Beginning with Saturn, as ruling the first hour of Saturn's day
(Saturday), we get through the above series three times, and have for
the last three hours of the day, Saturn, Jupiter, and Mars. Thus the
next hour, the first hour of the next day, belongs to the sun--Sunday
follows Saturday. We again run three times through the series, and the
three remaining hours are governed by the sun, Venus, and
Mercury,--giving the moon as the first planet for the next day. Monday
thus follows Sunday. The last three hours of Monday are ruled by the
moon, Saturn, and Jupiter; leaving Mars to govern the next day--Martis
dies, Mardi, Tuesday or Tuisco's day. Proceeding in the same way, we get
Mercury for the next day, Mercurii dies, Mercredi, Wednesday or Woden's
day; Jupiter for the next day, Jovis dies, Jeudi, Thursday or Thor's
day; Venus for the next day, Veneris dies, Vendredi, Friday or Freya's
day; and so we come to Saturday again.[14]

The period of seven days, which had its origin in, and derived its
nomenclature from astrological ideas, shows by its wide prevalence how
widely astrological superstitions were once spread among the nations. As
Whewell remarks (though, for reasons which will readily be understood he
was by no means anxious to dwell upon the true origin of the Sabbatical
week), 'the usage is found over all the East; it existed among the
Arabians, Assyrians, and Egyptians. The same week is found in India,
among the Brahmins; it has there also its days marked by the names of
the heavenly bodies; and it has been ascertained that the same day has,
in that country, the name corresponding with its designation in other
nations.... The period has gone on without interruption or irregularity
from the earliest recorded times to our own days, traversing the extent
of ages and the revolutions of empires; the names of ancient deities,
which were associated with the stars, were replaced by those of the
objects of the worship of our Teutonic ancestors, according to their
views of the correspondence of the two mythologies; and the Quakers, in
rejecting these names of days, have cast aside the mos