~ 60 ~
and the masses when they embrace a novelty do not ask whether it is ancient, or at any rate genuinely ancient. If by any chance they want antiquity, it can easily be invented. In fact, the week time-cycle for our purpose was new, a new development if not a new creation.
I have necessarily had to make this considerable digression from the primary subject of this section, the relation of the Jewish to the other type of week, and to this I now return. The fact that the planetary type is properly one of hours rather than days and that it is part of a general system of time sovereignties makes it impossible to my mind to look on it as a mere variation of the Jewish or Sabbatical type. The ideas at the bottom of the two are radically different. Yet I have no doubt that they are closely intertwined. Apart from my suggestion that the Sabbath afforded a starting-point for the planetary series, it was natural that astrologers imbued with the idea that the Sabbath was Saturn's day should think of the Jewish week as a variation of their own. We have an incidental sign of this in Valens himself. He has two names for 'week day.' One is 'Hebdomad,' a word which can mean either 'seven' or the 'seventh' in a series; the other is Sabbatic-day. As I have already suggested Sabbatarianism and Planetism must have supported and reacted on each other, and not' only must we suppose that proselytes to Judaism entered with planetary associations of
