Days of the Week

Citation Formats

General Reference

Divinity Atlas. "Days of the Week." Accessed August 30, 2026. https://divinity.interactivelion.com/categories/days-of-the-week.

APA Style

Divinity Atlas. (n.d.). Days of the Week. Retrieved August 30, 2026, from https://divinity.interactivelion.com/categories/days-of-the-week

BibTeX

@misc{divinityatlas-days-of-the-week,
  author = {Divinity Atlas},
  title = {Days of the Week},
  year = {2026},
  url = {https://divinity.interactivelion.com/categories/days-of-the-week},
  note = {Accessed August 30, 2026}
}

The seven days of the week each carried in their own right, each holding the correspondences, a ruling planet, a colour, an association, that traditions across the atlas attach to it. An entry gives the day's name and the facts recorded about it. Giving each day its own full treatment rather than a bare label lets Sunday's solar rulership or Saturday's Saturnine one sit as a fact with its own citation, the same treatment a planet or a colour already receives.

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What a Day Entry Covers

This article records tradition as it has been passed down and reported. Its sources are not yet part of the atlas's verified catalogue.

A day entry records one of the seven days of the planetary week, its ordinal position, the classical planet that rules it, and the naming history behind it. Several English day names, Sunday, Monday and Saturday among them, keep the ruling planet's own name or a direct Latin translation of it, while others, Tuesday, Wednesday, Thursday and Friday, substitute a Germanic deity judged by early translators to correspond to the Roman planetary god the day was named for, Tiw for Mars, Woden for Mercury, Thor for Jupiter, Frigg for Venus.

An entry records how a day's own position in the seven day week follows from the Chaldean planetary order applied to the planetary hours: the first hour after sunrise on any given day always belongs to that day's own ruling planet, and stepping through the twenty four hours of one day and into the next in that fixed order is the documented mechanism that generates the entire seven day sequence, not an arbitrary assignment of one planet per day chosen independently.

An entry keeps this shared planetary week distinct from the separate religious significance a specific day carries within an individual tradition, the Sabbath, Friday prayer or the Christian day of worship among them, recording both the planetary naming history and the tradition's own religious observance without conflating the two.

The Study of the Planetary Week: History and Method

This article records tradition as it has been passed down and reported. Its sources are not yet part of the atlas's verified catalogue.

The seven day planetary week and the grimoire tradition that preserves its magical uses share a documented, overlapping history, and Owen Davies' account of magic books across centuries and across the Christian, Jewish and Islamic worlds traces how manuscripts compiling planetary hour and planetary day correspondences circulated, were copied, translated and reworked by generations of scribes long before any single printed grimoire fixed a canonical version of the system.

That documented manuscript history matters for how an entry is written, because the planetary week and its associated hour system did not arrive in the medieval and early modern West as one settled text but as a body of continuously copied and adapted material, and Davies' history records where a given grimoire's own presentation of the week reflects a genuinely old transmitted core and where a later compiler's own addition entered the tradition.

An entry draws on this documented history of transmission for how the planetary week was preserved and reworked across manuscript traditions, keeping that history distinct from any single grimoire's own claimed antiquity, since a text's own claim to ancient origin is frequently, as Davies' history shows repeatedly, considerably younger than it presents itself as being.

Cross-Tradition Connections