The earliest divisions of time among the Aryans also follow the Sixty-year period, and the use of the Tithi or Moon day is also to be found in the earliest astronomical records. Nothing more, indeed, is needed for an accurate record of time than an Epoch, a cycle of years counted from that epoch, the number of the last lunation, and the day of the month counted from that lunation. The introduction of a week of days is an adjunct that has no special value in a time sense, and could only have been the invention of a state of civilization in which ceremonies and institutions of a weekly recurrence were required to be indicated and fixed. We find mention of the week, however, in Sanskrit writings, as Somavar (Monday), Kujavar (Tuesday), Buddhavar (Wednesday), Brihaspativar (Thursday), Sukravar (Friday), Sanivar (Saturday) and Suryavar (Sunday), but there do not appear to be sufficient grounds for fixing an epoch at which they came into use. The days of the week as we have them appear to be of Hebrew origin, and probably were derived from the Chaldeans, for in the first place the appointment of specific duties for the several days of the week, culminating in the day of divine worship on the seventh or Sabbath day, requires such a division of time, and in the second place it can be shown that the order of the days of the week can only be accounted for by reference to the Chaldean order of the planets, which, as has been shown, has reference to their apparent velocities. The Septenary division of days, etc., is distinctly Shemitic in its origin, and we find accordingly that the system was extended by the Hebrews to a period of seven years, and to a further period of seven times seven years which was celebrated as the Jubilee. The cycle of seven is not elsewhere found. Western nations have done what they can to break down this old institution by associating the Sabbath with Sunday instead of Saturday, and by celebrating the Jubilee at the end of fifty years instead of at the end of forty-nine. But the teachings of the astrologers and tenacity of the Jewish faith have served to keep the astronomical and religious aspects of this institution intact. But whereas we find difficulty in tracing the origin of the week-days through any authentic records, we have still more difficulty in ascertaining the principles by which the first day was allotted to the Sun, the second to the Moon, and so forth. One cannot tell the day of the week by looking at the sky or by taking into account any known astronomical factor. But whatever may have been the reason for fixing on a particular day as the Sun-day and beginning the week with it, it has been adhered to ever since, and, so far as we astrologers and Kabalists are concerned, it is satisfactory to know that it works out on empirical test.