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supposing he knew the planetary week, it is not likely that he would have any reason for supposing that those who observed it would regard 'Jupiter's day' as a fast-day. Jupiter as I have often said is a beneficent planet.
Anyhow, even if the allusion to Thursday is accepted, it will not bring us to a substantially, if at all, earlier date than the Tibullus passage (v. p. 35). The second book of the Satires was written in or about the year 30 B.C.
A good deal has been written about the origin of this name, and it has sometimes been suggested that it was formed on the analogy of the name σεβαστή, i.e. Augustan, given as we learn from inscriptions and papyri to different days in Egypt and elsewhere, presumably in honour of the emperor. Mention of these 'Augustan days' is very common in the first century. The idea that the name suggested to the Christians a title for their own meeting-day, was, I think, originally a consequence of another conjecture, viz. that the σεβασταί were the first days of each month. Further discoveries however shew that they were quite sporadic, and I believe that no one has yet found any principle which governs their distribution.
I see no reason to go outside Christian thought to account for the name Lord's-day. As we find the Eucharist called by St Paul the Lord's Supper (κυριακὸν δεῖπνον), and as one of the chief purposes, indeed the chief purpose of the Christian meeting was to celebrate this, nothing seems to me more natural than that the day should also be called κυριακή.
One point in connexion with the σεβασταί may be mentioned here. A theory has been put forward by Deissmann and others that they were some particular day of the week. (Deissmann for some reason unknown to me selected Thursday.) Those who suggested this might have reflected that