document_title: Our Lady of Guadalupe

question_text: where did the virgin of guadalupe first appear

question_tokens: where did the virgin of guadalupe first appear

text: Our Lady of Guadalupe

text: Marian apparitions[edit]

text: Official Catholic accounts state that the Virgin Mary appeared four times before Juan Diego and one more before Juan Diego's uncle. According to these accounts the first apparition occurred on the morning of December 9, 1531, when a native Mexican peasant named Juan Diego saw a vision of a maiden at a place called the Hill of Tepeyac, which would become part of Villa de Guadalupe, a suburb of Mexico City. Speaking to Juan Diego in his native Nahuatl language (the language of the Aztec empire), the maiden identified herself as the Virgin Mary, "mother of the very true deity"[3] and asked for a church to be built at that site in her honor.

text: Based on her words, Juan Diego then sought out the archbishop of Mexico City, Fray Juan de Zumárraga, to tell him what had happened. As the bishop did not believe Diego, on the same day, Juan Diego saw the Virgin Mary for a second time (the second apparition); she asked him to keep insisting.

text: On Sunday, December 10, Juan Diego talked to the archbishop for a second time. The latter instructed him to return to Tepeyac Hill, and ask the lady for a miraculous sign to prove her identity. That same day, the third apparition occurred when Diego returned to Tepeyac and encountering the Virgin Mary, reported the bishop's request for a sign; she consented to provide one on the following day (December 11).[4]

text: By Monday, December 11, however, Juan Diego's uncle Juan Bernardino had fallen sick and Juan Diego was obliged to attend to him. In the very early hours of Tuesday, December 12, Juan Bernardino's condition having deteriorated overnight, Juan Diego set out to Tlatelolco to fetch a priest to hear Juan Bernardino's confession and minister to him on his death-bed.

text: In order to avoid being delayed by the Virgin and ashamed at having failed to meet her on the Monday as agreed, Juan Diego chose another route around the hill, but the Virgin intercepted him and asked where he was going (fourth apparition); Juan Diego explained what had happened and the Virgin gently chided him for not having had recourse to her. In the words which have become the most famous phrase of the Guadalupe event and are inscribed over the main entrance to the Basilica of Guadalupe, she asked, “¿No estoy yo aquí que soy tu madre?” (Am I not here, I who am your mother?). She assured him that Juan Bernardino had now recovered and she told him to gather flowers from the top of Tepeyac Hill, which was normally barren, especially in December. Juan followed her instructions and he found Castilian roses, not native to Mexico, blooming there. The Virgin arranged the flowers in Juan's tilma, or cloak, and when Juan Diego opened his cloak before archbishop Zumárraga on December 12, the flowers fell to the floor, and on the fabric was the image of the Virgin of Guadalupe.[5]

text: The next day, on December 13, Juan Diego found his uncle fully recovered, as the Virgin had assured him, and Juan Bernardino recounted that he too had seen her, at his bed-side (fifth apparition); that she had instructed him to inform the bishop of this apparition and of his miraculous cure; and that she had told him she desired to be known under the title of Guadalupe.

text: The bishop kept Juan Diego's mantle first in his private chapel and then in the church on public display where it attracted great attention. On December 26, 1531 a procession formed for taking the miraculous image back to Tepeyac where it was installed in a small hastily erected chapel.[6] In course of this procession, the first miracle was allegedly performed when an Indian was mortally wounded in the neck by an arrow shot by accident during some stylized martial displays executed in honour of the Virgin. In great distress, the Indians carried him before the Virgin's image and pleaded for his life. Upon the arrow being withdrawn, the victim made a full and immediate recovery.[7]

text: Juan Diego's tilma has become Mexico's most popular religious and cultural symbol, and has received widespread ecclesiastical and popular support. In the 19th century it became the rallying call of American-born Spaniards in New Spain, who saw the story of the apparition as legitimizing their own Mexican origin and infusing it with an almost messianic sense of mission and identity – thus also legitimizing their armed rebellion against Spain.[8][9]

text: Historically the devotion to Our Lady of Guadalupe did not lack clerical opponents within Mexico, especially in the early years, and in more recent times some Catholic scholars, and even a former abbot of the basilica, Monsignor Guillermo Schulenburg, have openly doubted the historical existence of Juan Diego, referring to the devotion as merely symbolic, propagated by a sensational cult. Nonetheless, Juan Diego was canonized in 2002, under the name Saint Juan Diego Cuauhtlatoatzin.

text: While the image garners much religious devotion and Mexican patriotism, scholarly criticism on the image is also notable, considering the artistic disproportion of the image, the similarity of the image to Spanish pre-colonial artwork closely related to the Aztec colony at the time, the alleged relationship of Marcos Cipac de Aquino in either inventing or amending the tilma cloak, and the public declaration of the abbot of the Guadalupe shrine pertaining to the false existence of the Marian apparitions.

text: Early history[edit]

text: Following the Conquest in 1519–21, the Spanish destroyed a temple of the mother goddess Tonantzin at Tepeyac outside Mexico City, and built a chapel dedicated to the Virgin on the site. Newly converted natives continued to come from afar to worship there, often addressing the Virgin Mary as Tonantzin.[10]

text: What is purported by some to be the earliest mention of the miraculous apparition of the Virgin is a page of parchment (the Codex Escalada) which was discovered in 1995 and, according to investigative analysis, dates from the sixteenth century.[11] This document bears two pictorial representations of Juan Diego and the apparition, several inscriptions in Nahuatl referring to Juan Diego by his Aztec name, and the date of his death: 1548, as well as the year that the Virgin Mary appeared: 1531. It also contains the glyph of Antonio Valeriano; and finally, the signature of Fray Bernardino de Sahagun that was authenticated by experts from the Banco de Mexico and Charles E. Dibble.[12]

text: Scholarly doubts have been cast on the authenticity of the document, however.[13]

text: A more complete early description of the apparition occurs in a 16-page manuscript called the Nican mopohua, which was acquired by the New York Public Library in 1880, and has been reliably dated in 1556. This document, written in Nahuatl, but in Latin script, tells the story of the apparitions and the supernatural origin of the image. It was probably composed by a native Aztec man, called Antonio Valeriano, who had been educated by Franciscans. The text of this document was later incorporated into a printed pamphlet which was widely circulated in 1649.[14][15][16][17]

text: In spite of these documents, there are no written accounts of the Guadalupe vision by Catholic clergymen of the 16th century, as there ought to have been if the event had the importance it is claimed to have had.[18] In particular, the canonical account of the vision features archbishop Juan de Zumárraga as a major player in the story, but, although Zumárraga was a prolific writer, there is nothing in his extant writings that can confirm the story.

text: The written record that does exist suggests the Catholic clergy in 16th century Mexico were deeply divided as to the orthodoxy of the cult springing up around the image of Our Lady of Guadalupe, with the Franciscan order (who had custody of the chapel at Tepeyac) being strongly opposed to the cult, while the Dominicans supported it.[19]

text: The main promoter of the cult was the Dominican Alonso de Montúfar, who succeeded the Franciscan Juan de Zumárraga as archbishop of Mexico. In a 1556 sermon Montúfar commended popular devotion to "Our Lady of Guadalupe," referring to a painting on cloth (a tilma) in the chapel of the Virgin Mary at Tepeyac, where certain miracles had occurred. Days later, Fray Francisco de Bustamante, local head of the Franciscan order, delivered a sermon denouncing the cult. He expressed concern that the Archbishop was promoting a superstitious regard for an image:

text: "The devotion at the chapel...to which they have given the name Guadalupe was prejudicial to the Indians because they believed that the image itself worked miracles, contrary to what the missionary friars had been teaching them, and because many were disappointed when it did not."[20]

text: The next day Archbishop Montúfar opened an inquiry into the matter. At the inquiry, the Franciscans repeated their position that the image encouraged idolatry and superstition, and four witnesses testified to Bustamante's claim that the image was painted by an Indian, with one witness naming him "the Indian painter Marcos".[21] This could refer to the Aztec painter Marcos Cipac de Aquino, who was active at that time.[22][23] But "if he did, he did so without making a preliminary sketch – in itself a near-miraculous procedure.[...] Cipac may well have had a hand in painting the Image, but only in painting the additions, such as the angel and moon at the Virgin's feet",[24] claims Prof. Jody Brant Smith (referring to Philip Serna Callahan's examination of the tilma using infrared photography in 1979).

text: Ultimately Archbishop Montúfar (himself a Dominican) decided to end Franciscan custody of the shrine.[25] From then on the shrine was served by diocesan priests under the authority of the archbishop.[26] Moreover, Archbishop Montúfar authorized the construction of a much larger church at Tepeyac, in which the tilma was mounted and displayed.

text: The report of this 1556 inquiry is the most extensive documentation concerning the Virgin of Guadalupe from the 16th century, and significantly, it makes no mention of Juan Diego, the miraculous apparition, or any other element from the legend.

text: In the late 1570s, the Franciscan historian Bernardino de Sahagún denounced the cult at Tepeyac and the use of the name "Tonantzin" to call Our Lady in a personal digression in his General History of the Things of New Spain, in the version known as the Florentine Codex.

text: At this place [Tepeyac], [the Indians] had a temple dedicated to the mother of the gods, whom they called Tonantzin, which means Our Mother. There they performed many sacrifices in honor of this goddess...And now that a church of Our Lady of Guadalupe is built there, they also call her Tonantzin, being motivated by the preachers who called Our Lady, the Mother of God, Tonantzin. It is not known for certain where the beginning of this Tonantzin may have originated, but this we know for certain, that, from its first usage, the word means that ancient Tonantzin. And it is something that should be remedied, for the correct [native] name of the Mother of God, Holy Mary, is not Tonantzin, but Dios inantzin. It appears to be a Satanic invention to cloak idolatry under the confusion of this name, Tonantzin.[27]

text: Sahagún's criticism of the cult seems to have stemmed primarily from his concern about a syncretistic application of the native name Tonantzin to the Virgin Mary. However, Sahagún often used the same name in his sermons as late as the 1560s.[28]

text: In the 16th century and probably continuing into the early 17th century, the image was modified by adding the mandorla-shaped sunburst around the Virgin, the stars on her cloak, the moon under her feet, and the angel with folded cloth supporting her—as was determined by an infrared and ocular study of the tilma in 1979.[29]

text: First printed accounts[edit]

text: The first printed account of the history of the apparitions and image occurs in Imagen de la Virgen Maria, Madre de Dios de Guadalupe, published in 1648 by Miguel Sánchez, a diocesan priest of Mexico City.[30]

text: The next printed account was a 36-page tract in the Nahuatl language, Huei tlamahuiçoltica ("The Great Event"), which was published in 1649. This tract contains a section called the Nican mopohua ("Here it is recounted"), which we have already touched on above. The composition and authorship of the Huei tlamahuiçoltica is assigned by a majority of scholars to Luis Laso de la Vega, vicar of the sanctuary of Tepeyac from 1647–1657.[31][32] Nevertheless, the most important section of the tract, the Nican Mopohua, appears to be much older. It has been attributed since the late 1600s to Antonio Valeriano (ca. 1531–1605), a native Aztec man who had been educated by the Franciscans and who collaborated extensively with Bernardino de Sahagún.[14] A manuscript version of the Nican Mopohua, now held by the New York Public Library,[33] appears to be datable to the mid-1500s, and may have been the original work by Valeriano that was used by Laso in composing the Huei tlamahuiçoltica. Most authorities agree on the dating and on Valeriano's authorship.[15][16][17]

text: On the other hand, in 1666, the scholar Luis Becerra Tanco published in Mexico a book about the history of the apparitions under the name "Origen milagroso del santuario de Nuestra Señora de Guadalupe," which was republished in Spain in 1675 as "Felicidad de Mexico en la admirable aparición de la virgen María de Guadalupe y origen de su milagrosa Imagen, que se venera extramuros de aquella ciudad."[34] In the same way, in 1688, Jesuit Father Francisco de Florencia published "La Estrella del Norte de México" with the history of the same apparitions.[35]

text: Two separate accounts, one in Nahuatl from Juan Bautista del Barrio de San Juan from the 16th century,[36] and the other in Spanish by Servando Teresa de Mier[37] date the original apparition and native celebration on September 8 of the Julian calendar, but also note that the Spaniards celebrate it on December 12 instead.

text: With the help of the Informaciones Jurídicas de 1666, a feast day in name of Our Lady of Guadalupe was requested and approved, as well as the transfer of the date of the feast of the Virgin of Guadalupe from September 8 to December 12, the latest date on which the Virgin supposedly appeared to Juan Diego. The initiative to perform them was made by Francisco de Siles who proposed to ask the Church of Rome a Mass itself with allusive text to the apparitions and stamping of the image, along with the divine office itself, and the precept of hearing Mass on December 12, the last date of the apparitions of the Virgin to Juan Diego as the new date to commemorate the apparitions (which until then was on September 8, the birth of the Virgin).[38][clarification needed]

text: In 1666, the Church in México began gathering information from people who reported having known Juan Diego, and in 1723 a formal investigation into his life was ordered, where more data was gathered to support veneration. Because of the Informaciones Jurídicas de 1666 in the year 1754, the Sacred Congregation of Rites confirmed the true value of the apparitions and granted celebrating Mass and Office for the feast of Guadalupe on December 12.[39][40]

text: These published accounts of the origin of the image venerated in Tepeyac increased interest in the identity of Juan Diego, the original recipient of the vision. A new Basilica church was built to house the image. Completed in 1709, it is now known as the Old Basilica.

text: The crown ornament[edit]

text: The image had originally featured a 12-point crown on the Virgin's head, but this disappeared in 1887–88. The change was first noticed on 23 February 1888, when the image was removed to a nearby church.[41] Eventually a painter confessed on his deathbed that he had been instructed by a clergyman to remove the crown. This may have been motivated by the fact that the gold paint was flaking off of the crown, leaving it looking dilapidated. But according to the historian David Brading, “the decision to remove rather than replace the crown was no doubt inspired by a desire to 'modernize' the image and reinforce its similarity to the nineteenth-century images of the Immaculate Conception which were exhibited at Lourdes and elsewhere… What is rarely mentioned is that the frame which surrounded the canvas was adjusted to leave almost no space above the Virgin's head, thereby obscuring the effects of the erasure."[42] it is unclear why the frame was lowered, which makes the covering of the crown not easily noticeable.

text: A different crown was installed to the image. On 8 February 1887, a Papal bull from Pope Leo XIII granted permission a Canonical Coronation of the image, which occurred on 12 October 1895.[43] Since then the Virgin of Guadalupe has been proclaimed "Queen of Mexico", "Patroness of the Americas", "Empress of Latin America", and "Protectress of Unborn Children" (the latter two titles given by Pope John Paul II in 1999).[44][45] Under this title, she was also proclaimed "Heavenly Patroness of the Philippines" on 16 July 1935 by Pope Pius XI both witnessed and signed by Cardinal Eugenio Pacelli, a designation he later rescinded on 12 September 1942 upon becoming Pope Pius XII.

text: On 25 March 1966, Pope Paul VI presented a Golden Rose to the sacred image. Finally, under Pope John Paul II the move to beatify Juan Diego intensified. John Paul II took a special interest in non-European Catholics and saints. During his leadership, the Congregation for the Causes of Saints declared Juan Diego "venerable" (in 1987), and the pope himself announced his beatification on 6 May 1990, during a Mass at the Basilica of Our Lady of Guadalupe in Mexico City, declaring him “protector and advocate of the indigenous peoples," with December 9 established as his feast day.

text: At that time historians revived doubts as to the quality of the evidence regarding Juan Diego. The writings of bishop Zumárraga, into whose hands Juan purportedly delivered the miraculous image, did not refer to him or the event. The record of the 1556 ecclesiastical inquiry omitted him, and he was not mentioned in documentation before the mid-17th century. In 1996 the 83-year-old abbot of the Basilica of Guadalupe, Guillermo Schulenburg, was forced to resign following an interview published in the Catholic magazine Ixthus, in which he was quoted as saying that Juan Diego was "a symbol, not a reality", and that his canonization would be the “recognition of a cult. It is not recognition of the physical, real existence of a person.”[46] In 1883 Joaquín García Icazbalceta, historian and biographer of Zumárraga, in a confidential report on the Lady of Guadalupe for Bishop Labastida, had been hesitant to support the story of the vision. He concluded that Juan Diego had not existed.[47]

text: In 1995, Father Xavier Escalada, a Jesuit whose four volume Guadalupe encyclopedia had just been published, announced the existence of a sheet of parchment (known as Codex Escalada), which bore an illustrated account of the vision and some notations in Nahuatl concerning the life and death of Juan Diego. Previously unknown, the document was dated 1548. It bore the signatures of Antonio Valeriano and Bernardino de Sahagún, which are considered to verify its contents. The codex was the subject of an appendix to the Guadalupe enciclopedia, published in 1997.[13] Some scholars remained unconvinced, one describing the discovery of the Codex as "rather like finding a picture of St. Paul's vision of Christ on the road to Damascus, drawn by St. Luke and signed by St. Peter."[48]

text: Marian title[edit]

text: In the earliest account of the apparition, the Nican Mopohua, the Virgin Mary tells Juan Bernardino, the uncle of Juan Diego, that the image left on the tilma is to be known by the name "the Perfect Virgin, Holy Mary of Guadalupe."[49]

text: Scholars do not agree as to how the name "Guadalupe" was ascribed to the image.[50] Some believe that the Spanish transcribed or transliterated a Nahuatl name, as the site had long been an important sacred spot. Others hold that the Spanish name Guadalupe is the original name, and refers to the Spanish Our Lady of Guadalupe, Extremadura, whose cult had been important in Spain in the 16th century and had been brought to the New World with the Spanish conquest.

text: The first theory to promote a Nahuatl origin was that of Luis Becerra Tanco.[50] In his 1675 work Felicidad de Mexico, Becerra Tanco claimed that Juan Bernardino and Juan Diego would not have been able to understand the name Guadalupe because the "d" and "g" sounds do not exist in Nahuatl.

text: He proposed two Nahuatl alternative names that sound similar to "Guadalupe", Tecuatlanopeuh [tekʷat͡ɬaˈnopeʍ], which he translates as "she whose origins were in the rocky summit", and Tecuantlaxopeuh [tekʷant͡ɬaˈʃopeʍ], "she who banishes those who devoured us."[50]

text: Ondina and Justo Gonzalez suggest that the name is a Spanish version of the Nahuatl term, Coātlaxopeuh [koaːt͡ɬaˈʃopeʍ], which they interpret as meaning “the one who crushes the serpent,” and that it may be referring to the feathered serpent Quetzalcoatl. In addition, Mary was portrayed in European art as crushing the serpent of the Garden of Eden.[51]

text: According to another theory the juxtaposition of Guadalupe and a snake may indicate a nexus with the Aztec goddess of love and fertility, Tonantzin (in Nahuatl, "Our Revered Mother"), who was also known by the name Coatlícue ("The Serpent Skirt"). This appears to be borne out by the fact that this goddess had had a temple dedicated to her on the very Tepeyac Hill where Juan Diego had his vision, temple which had recently been destroyed at the behest of the new Catholic authorities. In the 16th century the Franciscans were suspicious that the cult of Guadalupe showed, or was susceptible to, elements of syncretism, i.e. the importation of an object of reverence in one belief system into another (see above).

text: The theory promoting the Spanish language origin of the name claims that:

text:
Juan Diego and Juan Bernardino would have been familiar with the Spanish language "g" and "d" sounds since their baptismal names contain those sounds.
There is no documentation of any other name for the Virgin during the almost 144 years between the apparition being recorded in 1531 and Becerra Tanco's proposed theory in 1675.
Documents written by contemporary Spaniards and Franciscan friars argue that for the name to be changed to a native name, such as Tepeaca or Tepeaquilla, would not make sense if a Nahuatl name were already in use, and suggest the Spanish Guadalupe was the original.[50]

text: The venerated image as artifact[edit]

text: Iconographic description[edit]

text:
The image features a full-length representation of a mestiza girl or young woman with high cheek-bones, delicate features, and straight, unbraided black hair simply parted in the middle framing her face.
The subject matter is in a standing posture showing in contemplative prayer with hands joined and little finger separated and head slightly inclined; she gazes with heavy-lidded eyes at a spot below and to her right, and to left in viewpoint of the observer.
She is dressed from neck to feet in a pink robe and blue-green cerulean mantle, one side folded within the arms, emblazoned with eight-point stars with two black tassels tied at high waist, wearing a neck brooch featuring a colonial styled cross.
The robe is spangled with a small gold quatrefoil motif ornamented with vines and flowers, its sleeves reaching to her wrists where the cuffs of a white undergarment appear.
The subject stands on a crescent moon, allegedly color silver in the past and now have turned dark.
A feathered cherubic angel with outstretched arms carries the robe on her exposed feet which is uncolored.
A sunburst of straight and wavy gold rays interchange behind while projecting behind the Virgin are enclosed within a mandorla. Beyond the mandorla to right and left is an unpainted expanse, white in colour with a faint blue tinge. The present image shows the 1791 nitric acid spill on the top right side, unaffecting the subject matter's aureola.[52]

text: Physical description[edit]

text: The portrait was executed on a fabric support of natural material constituted by two pieces (originally three) joined together. The join is clearly visible as a seam passing from top to bottom, with the Virgin's face and hands and the head of the angel on the left piece. It passes through the left wrist of the Virgin. The fabric is mounted on a large metal sheet to which it has been glued for some time.[53] The image, currently set in a massive frame protected behind bullet-proof glass, hangs inclined at a slight angle on the wall of the basilica behind the altar. At this point, there is a wide gap between the wall and the sanctuary facilitating closer viewing from moving walkways set on the floor beneath the main level of the basilica, carrying people a short distance in either direction. Viewed from the main body of the basilica, the image is located above and to the right of the altar and is retracted at night into a small vault (accessible by steps) set into the wall.[54] An intricate metal crown designed by the painter Salomé Pina according to plans devised by Rómulo Escudero and Pérez Gallardo, and executed by the Parisian goldsmith, Edgar Morgan, is fixed above the image by a rod, and a massive Mexican flag is draped around and below the frame.[55]

text: The nature of the fabric is discussed below. Its measurements were taken by José Ignacio Bartolache on December 29, 1786 in the presence of Joseph Bernardo de Nava, a public notary: height 170 cm (67 in), width 105 cm (41 in).[56] The original height (before it was first shielded behind glass in the late 18th century, at which time the unpainted portion beyond the Virgin's head must have been cut down) was 229 cm (90 in).[57]

text: Technical analyses[edit]

text: Neither the fabric ("the support") nor the image (together, "the tilma") has been analyzed using the full range of resources now available to museum conservationists. Four technical studies have been conducted so far. Of these, the findings of at least three have been published. Each study required the permission of the custodians of the tilma in the Basilica. However, Callahan's study was taken at the initiative of a third party: the custodians did not know in advance what his research would reveal.

text: Summary conclusions ("contra" indicates a contrary finding)

text:
Canvas Support: The material of the support is soft to the touch (almost silken: MC; something like cotton: G) but to the eye it suggested a coarse weave of palm threads called "pita" or the rough fiber called "cotense" (MC), or a hemp and linen mixture (R). It was traditionally held to be made from ixtle, an agave fiber.
Ground, or primer: R asserted (MC and PC contra) by ocular examination that the tilma was primed, though with primer "applied irregularly." R does not clarify whether his observed "irregular" application entails that majorly the entire tilma was primed, or just certain areas – such as those areas of the tilma extrinsic to the image – where PC agrees had later additions. MC, alternatively, observed that the image had soaked through to the reverse of the tilma.[62]

text:
Under-drawing: PC asserted there was no under-drawing.
Brush-work: R suggested (PC contra) there was some visible brushwork on the original image, but in a minute area of the image ("her eyes, including the irises, have outlines, apparently applied by a brush").
Condition of the surface layer: PC reports that the un-retouched portions of the image, particularly the blue mantle and the face, are in a very good state of preservation, with no flaking or peeling. The three most recent inspections (G, PC and R) agree (i) that additions have been made to the image (gold leaf added to the sun's rays—which has flaked off; silver paint or other material to depict the moon—which has discolored; and the re-construction or addition of the angel supporting the Marian image), and (ii) that portions of the original image have been abraded and re-touched in places. Some flaking is visible, though only in retouched areas (mostly along the line of the vertical seam, or at passages considered to be later additions).
Varnish: The tilma has never been varnished.
Binding Medium: R provisionally identified the pigments and binding medium (distemper) as consistent with 16th-century methods of painting sargas (MC, PC contra for different reasons), but the color values and luminosity are in good condition.

text: Trans-religious significance[edit]

text: The iconography of the Virgin is fully Catholic:[65] Miguel Sanchez, the author of the 1648 tract Imagen de la Virgen María, described her as the Woman of the Apocalypse from the New Testament's Revelation 12:1, "clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars.” She is described as a representation of the Immaculate Conception.[48]

text: Virgil Elizondo says the image also had layers of meaning for the indigenous people of Mexico who associated her image with their polytheistic deities, which further contributed to her popularity.[66] Her blue-green mantle was the color reserved for the divine couple Ometecuhtli and Omecihuatl;[67] her belt is interpreted as a sign of pregnancy; and a cross-shaped image, symbolizing the cosmos and called nahui-ollin, is inscribed beneath the image's sash.[68] She was called "mother of maguey,"[69] the source of the sacred beverage pulque.[70] Pulque was also known as "the milk of the Virgin."[71] The rays of light surrounding her are seen to also represent maguey spines.[69]

text: Cultural significance[edit]

text: Symbol of Mexico[edit]

text: Nuestra Señora de Guadalupe became the recognized symbol of Catholic Mexicans. Miguel Sánchez, the author in 1648 of the first published account of the vision, identified Guadalupe as Revelation's Woman of the Apocalypse, and said:

text: "...this New World has been won and conquered by the hand of the Virgin Mary ... [who had] prepared, disposed, and contrived her exquisite likeness in this her Mexican land, which was conquered for such a glorious purpose, won that there should appear so Mexican an image."[48]

text: Throughout the Mexican national history of the 19th and 20th centuries, the Guadalupan name and image have been unifying national symbols; the first President of Mexico (1824–29) changed his name from José Miguel Ramón Adaucto Fernández y Félix to Guadalupe Victoria in honor of the Virgin of Guadalupe.[72] Father Miguel Hidalgo, in the Mexican War of Independence (1810), and Emiliano Zapata, in the Mexican Revolution (1910), led their respective armed forces with Guadalupan flags emblazoned with an image of Our Lady of Guadalupe. In 1999, the Church officially proclaimed her the Patroness of the Americas, the Empress of Latin America, and the Protectress of Unborn Children.

text: In 1810 Miguel Hidalgo y Costilla initiated the bid for Mexican independence with his Grito de Dolores, with the cry "Death to the Spaniards and long live the Virgin of Guadalupe!" When Hidalgo's mestizo-indigenous army attacked Guanajuato and Valladolid, they placed "the image of the Virgin of Guadalupe, which was the insignia of their enterprise, on sticks or on reeds painted different colors" and "they all wore a print of the Virgin on their hats."[72] After Hidalgo's death leadership of the revolution fell to a zambo/mestizo priest named José María Morelos, who led insurgent troops in the Mexican south. Morelos adopted the Virgin as the seal of his Congress of Chilpancingo, inscribing her feast day into the Chilpancingo constitution and declaring that Guadalupe was the power behind his victories:

text: New Spain puts less faith in its own efforts than in the power of God and the intercession of its Blessed Mother, who appeared within the precincts of Tepeyac as the miraculous image of Guadalupe that had come to comfort us, defend us, visibly be our protection.[72]

text: Simón Bolívar noticed the Guadalupan theme in these uprisings, and shortly before Morelos's execution in 1815 wrote: "the leaders of the independence struggle have put fanaticism to use by proclaiming the famous Virgin of Guadalupe as the queen of the patriots, praying to her in times of hardship and displaying her on their flags ... the veneration for this image in Mexico far exceeds the greatest reverence that the shrewdest prophet might inspire."[48]

text: In 1912, Emiliano Zapata's peasant army rose out of the south against the government of Francisco Madero. Though Zapata's rebel forces were primarily interested in land reform – "tierra y libertad" ('land and liberty') was the slogan of the uprising – when his peasant troops penetrated Mexico City they carried Guadalupan banners.[73] More recently, the contemporary Zapatista National Liberation Army (EZLN) named their "mobile city" in honor of the Virgin: it is called Guadalupe Tepeyac. EZLN spokesperson Subcomandante Marcos wrote a humorous letter in 1995 describing the EZLN bickering over what to do with a Guadalupe statue they had received as a gift.[74]

text: Mexican culture[edit]

text: Harringon argues that:

text: Hernán Cortés, the Conquistador who overthrew the Aztec empire in 1521, was a native of Extremadura, home to Our Lady of Guadalupe. By the 16th century the Extremadura Guadalupe, a statue of the Virgin said to be carved by Saint Luke the Evangelist, was already a national icon. It was found at the beginning of the 14th century when the Virgin appeared to a humble shepherd and ordered him to dig at the site of the apparition. The recovered Virgin then miraculously helped to expel the Moors from Spain, and her small shrine evolved into the great Guadalupe monastery.

text: According to the traditional account, the name of Guadalupe was chosen by the Virgin herself when she appeared on the hill outside Mexico City in 1531, ten years after the Conquest.[76]

text: Guadalupe continues to be a mixture of the cultures which blended to form Mexico, both racially and religiously,[77] "the first mestiza",[78] or "the first Mexican".[79] "bringing together people of distinct cultural heritages, while at the same time affirming their distinctness."[80] As Jacques Lafaye wrote in Quetzalcoatl and Guadalupe, "as the Christians built their first churches with the rubble and the columns of the ancient pagan temples, so they often borrowed pagan customs for their own cult purposes."[81] The author Judy King asserts that Guadalupe is a "common denominator" uniting Mexicans. Writing that Mexico is composed of a vast patchwork of differences – linguistic, ethnic, and class-based – King says "The Virgin of Guadalupe is the rubber band that binds this disparate nation into a whole."[79] The Mexican novelist Carlos Fuentes once said that "you cannot truly be considered a Mexican unless you believe in the Virgin of Guadalupe."[82] Nobel Literature laureate Octavio Paz wrote in 1974 that "the Mexican people, after more than two centuries of experiments, have faith only in the Virgin of Guadalupe and the National Lottery".[83]

text: In Literature and Film[edit]

text: One notable reference in literature to La Virgen of Guadalupe and her predecessor, the Aztec Earth goddess Tonantzín, is in Sandra Cisneros' short story "Little Miracles, Kept Promises," from her collection Woman Hollering Creek and Other Stories (1991). Cisneros' story is constructed out of brief notes that people give Our Lady of Guadalupe in thanks for favors received, which in Cisneros' hands becomes a portrait of an extended Chicano community living throughout Texas. "Little Miracles" ends with an extended narrative (pp. 124-29) of a feminist artist, Rosario "Chayo" De Leon, who at first didn't allow images of La Virgen de Guadalupe in her home because she associated her with subservience and suffering, particularly by Mexican women. But when she learns that Guadalupe's shrine is built on the same hill in Mexico City that had a shrine to Tonantzín, the Aztec Earth goddess and serpent destroyer, Chayo comes to understand that there's a deep, syncretic connection between the Aztec goddess and the Mexican saint; together they inspire Chayo's new artistic creativity, inner strength, and independence. In Chayo's words, "I finally understood who you are. No longer Mary the mild, but our mother Tonantzín. Your church at Tepeyac built on the site of her temple" (128).[84]

text: Our Lady of Guadalupe, Juan Diego, and the tilma have been investigated through film several times in recent history. One of the most notable and thorough filmic investigations was done by director Tim Watkins in the 2013 film The Blood & The Rose.[85] Documentarians have been portraying the message of Our Lady of Guadalupe since the 1990s in an attempt to bring the message of the apparition to the North American audience.

text: Catholic Church[edit]

text: Pontifical approbations[edit]

text: Several Pontiffs have granted recognitions to the venerated image, namely the following:

text:
Pope Benedict XIV, in the Papal bull Non Est Equidem of 25 May 1754, declared Our Lady of Guadalupe patron of what was then called New Spain, corresponding to Spanish Central and Northern America, and approved liturgical texts for the Holy Mass and the Breviary in her honor.
Pope Leo XIII granted new texts in 1891 and on 8 February 1887 authorized Canonical Coronation of the image, which occurred on 12 October 1895.
Pope Pius X proclaimed her patron of Latin America in 1910.
Pope Pius XI declared Our Lady of Guadalupe "Heavenly Patroness of the Philippines" on 16 July 1935 and the relative Apostolic Letter was signed by Vatican Secretary of State, Cardinal Eugenio Pacelli (later Pope Pius XII).[44][86][87] This was revised on 12 September 1942, when Pope Pius XII, by the Apostolic Letter Impositi Nobis constituted and declared the Blessed Virgin Mary under the title Immaculate Conception as "Principal and Universal Patroness of the Philippine Islands", with Saint Pudentiana and Saint Rose of Lima constituted and declared to be the secondary patronesses.[88]
Pope Pius XII accorded her the title "Queen of Mexico and Empress of the Americas" in 1945, and "Patroness of the Americas" in 1946.
Pope John XXIII invoked her as "Mother of the Americas" in 1961, referring to her as Mother and Teacher of the Faith of All American populations.
Pope Paul VI gave the image a Golden Rose on 20 March 1966.[89][90]
Pope John Paul II visited her shrine on 26 January 1979, and again when he beatified Juan Diego there on 6 May 1990. In 1992, he dedicated to Our Lady of Guadalupe a chapel within Saint Peter's Basilica in the Vatican. At the request of the Special Assembly for the Americas of the Synod of Bishops, he reiterated her title as patroness of the Americas on 22 January 1999 and granted the rank of solemnity in that particular region. The same Pontiff included in the General Roman Calendar, as optional memorials, the liturgical celebrations for the Feast of Our Lady of Guadalupe (December 12).[89]
Pope Francis granted the image a second Golden Rose via Cardinal Ouellet for presentation at the shrine on 18 November 2013.[91] The same Pontiff granted a new gold-plated silver crown with an accompanying prayer to the image during his Apostolic Visit to the Minor Basilica of Guadalupe on 13 February 2016. The crown piece contained a Latin inscription "Mater Mea, Spes Mea. " (My Mother and my Hope).

text: Beliefs[edit]

text: Protection from damage[edit]

text: Roman Catholic sources claim many miraculous and supernatural properties for the image such as that the tilma has maintained its structural integrity over nearly 500 years against soot, candle wax, incense, constant manual veneration by devotees and the historical fact that the image was displayed without any protective glass for the first 115 years when replicas normally last only about 15 years before suffering degradation,[92] and that it repaired itself with no external help after a 1791 accident in which nitric acid was spilled on the top right of the image, causing considerable damage but leaving the aureola of the Virgin intact.

text: Furthermore, on 14 November 1921 a bomb hidden within a basket of flowers brought by anti-Catholic secularist damaged the altar, but left the tilma unharmed. A brass standing Crucifix, bent in the explosion, is now preserved at the shrine museum and is believed to be miraculous among devotees.[93]

text: Claims of supernaturality[edit]

text: In 1929 and 1951 photographers claimed to have found a figure reflected in the Virgin's eyes; upon inspection they said that the reflection was tripled in what is called the Purkinje effect, commonly found in human eyes.[94] An ophthalmologist, Dr. Jose Aste Tonsmann, later enlarged an image of the Virgin's eyes by 2500x and claimed to have found not only the aforementioned single figure, but images of all the witnesses present when the tilma was first revealed before Zumárraga in 1531, plus a small family group of mother, father, and a group of children, in the center of the Virgin's eyes, fourteen people in all.[95]

text: Numerous Catholic websites repeat an unsourced claim[96] that in 1936 biochemist Richard Kuhn analyzed a sample of the fabric and announced that the pigments used were from no known source, whether animal, mineral or vegetable.[95] Dr. Philip Serna Callahan, who photographed the icon under infrared light, declared from his photographs that portions of the face, hands, robe, and mantle had been painted in one step, with no sketches or corrections and no visible brush strokes.[97]

text: Devotions and veneration[edit]

text: The shrine of the Virgin of Guadalupe is the most visited Catholic pilgrimage destination in the world. Over the Friday and Saturday of December 11 to 12, 2009, a record number of 6.1 million pilgrims visited the Basilica of Guadalupe in Mexico City to commemorate the anniversary of the apparition.[98]

text: The Virgin of Guadalupe is considered the Patroness of Mexico and the Continental Americas; she is also venerated by Native Americans, on the account of the devotion calling for the conversion of the Americas. Replicas of the tilma can be found in thousands of churches throughout the world, and numerous parishes bear her name.

text: Due to a claim that her black girdle indicates pregnancy on the image, the Blessed Virgin Mary, under this title is popularly invoked as Patroness of the Unborn and a common image for the Pro-Life movement.

text: Notable buildings named in honor of Guadalupe[edit]

text:
The Basilica of Guadalupe, the shrine founded on the original site on Tepeyac Hill in Mexico City
The Basílica of Guadalupe in Monterrey, Nuevo León, Mexico
The Cathedral of Our Lady of Guadalupe in Zamora, Michoacán, Mexico.
The Cathedral Santuario de Guadalupe in Dallas, Texas, United States
The Shrine of Our Lady of Guadalupe, in La Crosse, Wisconsin, United States of America.
Our Lady of Guadalupe Seminary, the English-language seminary of the Priestly Fraternity of St. Peter in Denton, Nebraska, United States
El Santuario de Guadalupe, Santa Fe, New Mexico is the oldest extant shrine to the Virgin of Guadalupe in the United States.

text:
The Cathedral of Our Lady of Guadelupe, see of the Roman Catholic Diocese of Basse-Terre, on the Lesser Antillian island and French overseas department Guadeloupe, which also bears her name.
The Cathedral of Our Lady of Guadalupe in Ponce, Puerto Rico.
Diocesan Shrine of Our Lady of Guadalupe, Pagsanjan, Laguna, Philippines.
National Shrine of Our Lady of Guadalupe, Makati City, Philippines.
Church of Our Lady of Guadalupe, Puchong. Kuala Lumpur, Malaysia.
The Abbey of the Dormition in Jerusalem, Israel features a mosaic of Our Lady of Guadalupe in its interior.


document_title: Names of the days of the week

question_text: name of the 7 days in a week

question_tokens: name of the 7 days in a week

root

text: Names of the days of the week

text: Days named after planets[edit]

text: Greco-Roman tradition[edit]

text:
Between the 1st and 3rd centuries, the Roman Empire gradually replaced the eight-day Roman nundinal cycle with the seven-day week.
Our earliest evidence for this new system is a Pompeiian graffito referring to the 6th February (viii idus Februarius) of the year AD 60 as dies solis ("Sunday").[1]
Another early witness is a reference to a lost treatise by Plutarch, written in about AD 100, which addressed the question of Why are the days named after the planets reckoned in a different order from the actual order?.[2]

tag: p

text: The days were named after the planets of Hellenistic astrology, in the order Sun, Moon, Mars (Ares), Mercury (Hermes), Jupiter (Zeus), Venus (Aphrodite) and Saturn (Cronos).[3]

text:
The seven-day week spread throughout the Roman Empire in Late Antiquity.
By the 4th century, it was in wide use throughout the Empire, and it had also reached India and China.

text: The Greek and Latin names are as follows:

text:
Day:(see Irregularities)

SundaySōl or Helios(Sun)

MondayLuna or Selene(Moon)

TuesdayMars or Ares(Mars)

WednesdayMercurius or Hermes(Mercury)

ThursdayIuppiter or Zeus(Jupiter)

FridayVenus or Aphrodite(Venus)

SaturdaySaturnus or Kronos(Saturn)

Greek

ἡμέρᾱ Ἡλίουhēmérā Hēlíou

ἡμέρᾱ Σελήνηςhēmérā Selḗnēs

ἡμέρᾱ Ἄρεωςhēmérā Áreōs

ἡμέρᾱ Ἑρμοῦhēmérā Hermoû

ἡμέρᾱ Διόςhēmérā Diós

ἡμέρᾱ Ἀφροδῑ́τηςhēmérā Aphrodī́tēs

ἡμέρᾱ Κρόνουhēmérā Krónou

Latin

diēs Sōlis

diēs Lūnae

diēs Martis

diēs Mercuriī

diēs Iōvis

diēs Veneris

diēs Saturnī

tag: table

text: Romance languages[edit]

text: Except for modern Portuguese, the Romance languages preserved the Latin names, except for the names of Sunday, which was replaced by [dies] Dominicus (Dominica), i.e. "the Lord's Day" and of Saturday, which was named for the Sabbath.  In Corsican, the Saturday is known either by Sabatu or De Sadorn.

text:
Day:(see Irregularities)

SundaySōl (Sun)

MondayLuna (Moon)

TuesdayMars (Mars)

WednesdayMercurius (Mercury)

ThursdayIuppiter (Jupiter)

FridayVenus (Venus)

SaturdaySaturnus (Saturn)

Italian

domenica [☉1]

lunedì

martedì

mercoledì

giovedì

venerdì

sabato [♄1]

Old Portuguese

domingo [☉1]

lues

martes

mércores

joves

vernes

sábado [♄1]

Galician

domingo [☉1]

luns

martes

mércores

xoves

venres

sábado [♄1]

Spanish

domingo [☉1]

lunes

martes

miércoles

jueves

viernes

sábado [♄1]

Romanian

duminică [☉1]

luni

marți

miercuri

joi

vineri

sâmbătă [♄1]

French

dimanche [☉1]

lundi

mardi

mercredi

jeudi

vendredi

samedi [♄1]

Occitan

dimenge [☉1]

diluns

dimarts

dimècres

dijòus

divendres

dissabte [♄1]

Catalan

diumenge [☉1]

dilluns

dimarts

dimecres

dijous

divendres

dissabte [♄1]

Asturian

domingu [☉1]

llunes

martes

miércoles

xueves

vienres

sábadu [♄1]

Lombard (Milanese)

domenega [☉1]

lunedì

martedì

mercoldì

giovedì

venerdì

sabet [♄1]

Lombard (Bresciano)

duminica [☉1]

lunedé

martedé

mercoldé

gioedé

venerdé

sabot [♄1]

Ligurian

doménga [☉1]

lunedì

mâtesdì

mâcordì

zéuggia

venardì

sàbbo [♄1]

Venetian

domenega [☉1]

luni

marti

mèrcore

zobia

vénare

sabo [♄1]

Friulian

domenie [☉1]

lunis

martars

miercus

joibe

vinars

sabide [♄1]

Neapolitan

dummeneca [☉1]

lunnerì

marterì

miercurì

gioverì

viernarì

sàbbatu [♄1]

Sardinian

dominiga [☉1]

lunis

martis

mercuris

iobia

chenabura

Sappadu [♄1]

Sicilian

dumínica [☉1]

luni

marti

mércuri

juvi

vénniri

sábbatu [♄1]

Corsican

dumenica

luni

marti

màrcuri

ghjovi

vènnari

sàbatu or sadorn

text: Celtic languages[edit]

text: Early Old Irish adopted the names from Latin, but introduced separate terms of Norse origin for Wednesday, Thursday and Friday, then later supplanted these with terms relating to church fasting practices.

text:
Day:(see Irregularities)

SundaySōl (Sun)

MondayLuna (Moon)

TuesdayMars (Mars)

WednesdayMercurius (Mercury)

ThursdayIuppiter (Jupiter)

FridayVenus (Venus)

SaturdaySaturnus (Saturn)

Old Irish[4]

Diu[5] srolDies scrol[6]

Diu luna[7]

Diu mart[8]

Diu iath[9]

Diu eathamon[10]

Diu triach[11]

Diu saturn

Old Irish (later)

Diu domnica

Diu luna

Diu mart

Diu cétaín [☿2]

Diu eter dib aínib [♃1]

Diu aíne [♀1]

Diu saturn

Irish

An Domhnach [☉1] Dé Domhnaigh

An LuanDé Luain

An MháirtDé Máirt

An Chéadaoin [☿2]Dé Céadaoin

An Déardaoin [♃1]Déardaoin

An Aoine [♀1]Dé hAoine

An SatharnDé Sathairn

Scottish Gaelic

Di-Dòmhnaich / Didòmhnaich [☉1]

Di-Luain / Diluain

Di-Màirt / Dimàirt

Di-Ciadain / Diciadain [☿2]

Di-Ardaoin / Diardaoin [♃1]

Di-Haoine / Dihaoine [♀1]

Di-Sàthairne / Disathairne

Welsh

dydd Sul

dydd Llun

dydd Mawrth

dydd Mercher

dydd Iau

dydd Gwener

dydd Sadwrn

Cornish

Dy' Sul

Dy' Lun

Dy' Meurth

Dy' Mergher

Dy' Yow

Dy' Gwener

Dy' Sadorn

Breton

Disul

Dilun

Dimeurzh

Dimerc’her

Diriaou

Digwener

Disadorn

Manx

Jedoonee [☉1]

Jelune

Jemayrt

Jecrean [☿2]

Jerdein [♃1]

Jeheiney [♀1]

Jesarn

text: Adoptions from Romance[edit]

text: Albanian adopted the Latin terms for Tuesday, Wednesday and Friday, adopted translations of the Latin terms for Sunday and Monday, and kept native terms for Thursday and Friday. Other languages adopted the week together with the Latin (Romance) names for the days of the week in the colonial period. Some constructed languages also adopted the Latin terminology.

text:
Day:(see Irregularities)

SundaySōl (Sun)

MondayLuna (Moon)

TuesdayMars (Mars)

WednesdayMercurius (Mercury)

ThursdayIuppiter (Jupiter)

FridayVenus (Venus)

SaturdaySaturnus (Saturn)

Albanian

E diel

E hënë

E martë

E mërkurë

E enjte

E premte

E shtunë

Filipino

Linggó [☉1] Domínggo in most other Philippine languages

Lúnes

Mártes

Miyérkules or Myerkules

Huwebes or colloquially Webes

Biyernes or Byernes

Sábado [♄1]

Chamorro

Damenggo

Lunes

Mattes

Metkoles

Huebes

Betnes

Sabalu

Māori[12]

[Rā Tapu] [not celestially named] (rā + tapu = "holy day")

Rāhina (rā + Māhina = day + Moon)

Rātū 	(rā + Tūmatauenga = day + Mars)

Rāapa (rā + Apārangi = day + Mercury)

Rāpare (rā + Pareārau = day + Jupiter)

Rāmere (rā + Mere = day + Venus)

[Rā Horoi] [not celestially named] (rā + horoi = "washing day")

Tetum

Dumingu

Segunda

Tersa

Kuarta

Kinta

Sesta

Sabadu[13]

Interlingua

Dominica [☉1]

Lunedi

Martedi

Mercuridi

Jovedi

Venerdi

Sabbato [♄1]

Ido

Sundio

Lundio

Mardio

Merkurdio

Jovdio

Venerdio

Saturdio

Esperanto

dimanĉo [☉1]

lundo

mardo

merkredo

ĵaŭdo

vendredo

sabato [♄1]

text: Germanic tradition[edit]

text:
The Germanic peoples adapted the system introduced by the Romans by substituting the Germanic deities for the Roman ones (with the exception of Saturday) in a process known as interpretatio germanica.
The date of the introduction of this system is not known exactly, but it must have happened later than AD 200 but before the introduction of Christianity during the 6th to 7th centuries, i.e., during the final phase or soon after the collapse of the Western Roman Empire.[14] This period is later than the Common Germanic stage, but still during the phase of undifferentiated West Germanic. The names of the days of the week in North Germanic languages were not calqued from Latin directly, but taken from the West Germanic names.

text:
Sunday: Old English Sunnandæg (pronounced [ˈsunnɑndæj]), meaning "sun's day". This is a translation of the Latin phrase dies Solis. English, like most of the Germanic languages, preserves the day's association with the sun. Many other European languages, including all of the Romance languages, have changed its name to the equivalent of "the Lord's day" (based on Ecclesiastical Latin dies Dominica). In both West Germanic and North Germanic mythology, the Sun is personified as Sunna/Sól.
Monday: Old English Mōnandæg (pronounced [ˈmoːnɑndæj]), meaning "Moon's day". This is equivalent to the Latin name dies lunae. In North Germanic mythology, the Moon is personified as Máni.
Tuesday: Old English Tīwesdæg (pronounced [ˈtiːwezdæj]), meaning "Tiw's day". Tiw (Norse Týr) was a one-handed god associated with single combat and pledges in Norse mythology and also attested prominently in wider Germanic paganism. The name of the day is also related to the Latin name dies Martis, "Day of Mars".
Wednesday: Old English Wōdnesdæg (pronounced [ˈwoːdnezdæj]) meaning the day of the Germanic god Woden (known as Óðinn among the North Germanic peoples), and a prominent god of the Anglo-Saxons (and other Germanic peoples) in England until about the seventh century. It is also vaguely related to the Latin counterpart dies Mercurii, "Day of Mercury". The Icelandic Miðviku, German Mittwoch, Low German Middeweek and Finnish keskiviikko all mean mid-week.
Thursday: Old English Þūnresdæg (pronounced [ˈθuːnrezdæj]), meaning 'Þunor's day'. Þunor means thunder or its personification, the Norse god known in Modern English as Thor. Similarly Dutch donderdag, German Donnerstag ('thunder's day'), Finnish torstai, and Scandinavian Torsdag ('Thor's day'). Thor's day corresponds to Latin dies Iovis, "day of Jupiter".
Friday: Old English Frīgedæg (pronounced [ˈfriːjedæj]), meaning the day of the Anglo-Saxon goddess Fríge. The Norse name for the planet Venus was Friggjarstjarna, 'Frigg's star'. It is based on the Latin dies Veneris, "Day of Venus".
Saturday: named after the Roman god Saturn associated with the Titan Cronus, father of Zeus and many Olympians. Its original Anglo-Saxon rendering was Sæturnesdæg (pronounced [ˈsæturnezdæj]). In Latin, it was dies Saturni, "Day of Saturn". The Scandinavian Lørdag/Lördag deviates significantly as it has no reference to either the Norse or the Roman pantheon; it derives from old Norse laugardagr, literally "washing-day". The German Sonnabend (mainly used in northern and eastern Germany) and the Low German words Sünnavend mean "Sunday Eve", the German word Samstag (mainly used in southern and western Germany) derives from the name for Shabbat.

tag: ul

text:
Day:(see Irregularities)

SundaySunna/Sól

MondayMona/Máni

TuesdayTiw/Tyr

WednesdayWoden/Odin

ThursdayThunor/Thor

FridayFrige or Freya

SaturdaySaturn

Proto-Germanic

*Sunnōniz dagaz

*Mēniniz dagaz

*Tīwas dagaz, *Þingsas dagaz [♂1]

*Wōdanas dagaz

*Þunras dagaz

*Frijjōz dagaz

*Saturnas dagaz, *Laugōz dagaz [♄2]

Old English

Sunnandæg

Mōnandæg

Tīwesdæg

Wōdnesdæg

Þunresdæg

Frīgedæg

Sæternesdæg

Old Saxon

Sunnundag

*Mānundag

*Tiuwesdag, *Thingesdag [♂1]

Wōdanesdag

*Thunaresdag

Frīadag

*Sunnunāƀand [♄3], *Satarnesdag

Old High German

Sunnûntag

Mânetag

Zîestag

Wuotanestag

Donarestag

Frîjatag

Sunnûnâband [♄3], Sambaztag [♄1]

Middle Low German

Sunnedag

Manedag

Dingesdag [♂1]

Wodenesdag

Donersdag

Vrīdag

Sunnenavend [♄3], Satersdag

German

Sonntag

Montag

Dienstag [♂1], Ziestag (Alemannic German)

Mittwoch [☿1] (older Wutenstag)

Donnerstag

Freitag

Sonnabend [♄3], Samstag [♄1]

Yiddish

Zuntik – זונטיק

Montik – מאנטיק

Dinstik – דינסטיק [♂1]

Mitvokh – מיטוואך [☿1]

Donershtik – דאנערשטיק

Fraytik – פרײַטיק

Shabbes – שבת [♄1]

Scots

Saubath[♄1], Sunday

Monanday

Tysday

Wadensday

Fuirsday

Friday

Seturday

Dutch

zondag

maandag

dinsdag [♂1]

woensdag

donderdag

vrijdag

zaterdag

Afrikaans

Sondag

Maandag

Dinsdag [♂1]

Woensdag

Donderdag

Vrydag

Saterdag

Luxembourgish

Sonndeg

Méindeg

Dënschdeg [♂1]

Mëttwoch [☿1]

Donneschdeg

Freideg

Samschdeg [♄1]

West Frisian

Snein

Moandei

Tiisdei

Woansdei

Tongersdei

Freed

Sneon [♄3], Saterdei

Low Saxon

Sünndag

Maandag

Dingsdag [♂1]

Middeweek [☿1], Goonsdag (rarely Woonsdag)

Dünnerdag

Freedag

Sünnavend [♄3], Saterdag

Old Norse

sunnudagr

mánadagr

tysdagr

óðinsdagr

þórsdagr

frjádagr

laugardagr [♄2], sunnunótt [♄3]

Faroese

sunnudagur

mánadagur

týsdagur

mikudagur [☿1], ónsdagur (Suðuroy)

hósdagur/tórsdagur (Suðuroy)

fríggjadagur

leygardagur [♄2]

Icelandic

sunnudagur

mánudagur

þriðjudagur [♂3]

miðvikudagur [☿1]

fimmtudagur [♃3]

föstudagur [♀1]

laugardagur [♄2]

Norwegian Bokmål

søndag

mandag

tirsdag

onsdag

torsdag

fredag

lørdag [♄2]

Norwegian Nynorsk

sundag/søndag

måndag

tysdag

onsdag

torsdag

fredag

laurdag [♄2]

Danish

søndag

mandag

tirsdag

onsdag

torsdag

fredag

lørdag [♄2]

Swedish

söndag

måndag

tisdag

onsdag

torsdag

fredag

lördag [♄2]

Elfdalian

sunndag

mondag

tisdag

ųosdag

tųosdag

frjådag

lovdag

text: Adoptions from Germanic[edit]

text:
Day:(see Irregularities)

SundaySunna/Sól

MondayMona/Máni

TuesdayTiw/Tyr

WednesdayWoden/Odin

ThursdayThunor/Thor

FridayFrige or Freya

SaturdaySaturn

Finnish

sunnuntai

maanantai

tiistai

keskiviikko [☿1]

torstai

perjantai

lauantai [♄2]

Estonian

pühapäev [☉2]

esmaspäev

teisipäev

kolmapäev

neljapäev

reede

laupäev [♄2]

Maori (transliteration; translation)

Wiki[☉8]; Rātapu

Mane; Rāhina

Tūrei; Rātū

Wenerei; Rāapa

Tāite; Rāpare

Paraire; Rāmere

Hāterei; Rāhoroi

text: Indian tradition[edit]

text: Hindu astrology uses the concept of days under the regency of a planet under the term vāra, the days of the week being called āditya-, soma-, maṅgala-, budha-, guru-, śukra-, and śani-vāra. śukrá is a name of Venus (regarded as a son of Bhṛgu); guru is here a title of Bṛhaspati, and hence of Jupiter; budha "Mercury" is regarded as a son of Soma, i.e. the Moon.[15] Knowledge of Greek astrology existed since about the 2nd century BC, but references to the vāra occur somewhat later, during the Gupta period (Yājñavalkya Smṛti, c. 3rd to 5th century), i.e. at roughly the same period the system was introduced in the Roman Empire.[citation needed]

text: South Asian languages[edit]

text:
Sunday the Sun(Aditya, Ravi)

Monday the Moon (Soma, Chandra, Indu)

TuesdayMars(Mangala)

WednesdayMercury(Budha)

ThursdayJupiter(Bṛhaspati, Guru)

Friday Venus(Shukra)

Saturday Saturn(Shani)

Balti

Adeed عدید

Chamdral چامدرال

Angaru انگارا

Boru بورو

Brespod بریس پود

Shugoru شوگ ورو

Shingsher شنگ شےر

Bengali

রবিবার Robibar

সোমবার Shombar

মঙ্গলবার Monggolbar

বুধবার Budhbar

বৃহস্পতিবার Brihôshpotibar

শুক্রবার Shukrobar

শনিবার Shonibar

Bhojpuri

एतवार  Aitwār

सोमार  Somār

मंगर  Mangar

बुध  Budh

बियफे  Bi'phey

सुक्क  Sukk

सनिच्चर  Sanichchar

Burushaski

Adit ادیت

Chandoro چندورؤ

Angaro نگارو

Bodo بوڈو

Berayspat بیرے سپاٹ

Shukuro شوک ورؤ

Shemshayr شیم شےر

Chitrali(Khowar)

Yakshambey یک شمبے

Doshambey دو شمبے[☽4]

Seshambey سہ شمبے

Charshambey چار شمبے

Pachambey پچھمبے

Adina آدینہ [♀3]

Shambey شمبے

Gujarati

રવિવાર  Ravivār

સોમવાર   Somvār

મંગળવાર   Mangaḷvār

બુધવાર   Budhvār

ગુરૂવાર   Guruvār

શુક્રવાર   Shukravār

શનિવાર  Shanivār

Hindi

रविवार Ravivār

सोमवार Somavār

मंगलवार Mangalavār

बुधवार Budhavār

गुरूवार Guruvār

शुक्रवार Shukravār

शनिवार Shanivār

Hindko

Atwaar اتوار

Suwar سؤ وار

Mungal منگل

Bud بدھ

Jumiraat جمعرات

Jummah جمعہ

Khali خالي

Konkani

आयतार Āytār

सोमारSomaar

मंगळार Mangaḷār

बुधवार Budhavār

भीरेस्तार Bhirestār

शुक्रार Shukrār

शेनवार Shenvār

Maldivian

އާދީއްތަ  Aadheettha

ހޯމަ  Homa

އަންގާރަ  Angaara

ބުދަ  Budha

ބުރާސްފަތި  Buraasfathi

ހުކުރު  Hukuru

ހޮނިހިރު  Honihiru

Marathi

रविवार Ravivār

सोमवार Somavār

मंगळवार Mangaḷavār

बुधवार Budhavār

गुरूवार Guruvār

शुक्रवार Shukravār

शनिवार Shanivār

Kashmiri

Āthvārआथु'वार  اَتھ وار

Çāņdėrvārच़'न्दु'रवार  ژندر وار

Bomvārबोमवार  پم وار

Bödvārबॅदवार  برھ وار

Brêsvār  ब्रसवार  برس وار

Shokụrvār / Jumāh शो'कु'रवार  شۆکٕروار जुमाह  جُمھ

Baţėvārबटु'वार  بٹ وار

Kannada

ಭಾನುವಾರBhanu Vaara

ಸೋಮವಾರSoma Vaara

ಮಂಗಳವಾರMangala Vaara

ಬುಧವಾರBudha Vaara

ಗುರುವಾರGuru Vaara

ಶುಕ್ರವಾರShukra Vaara

ಶನಿವಾರShani Vaara

Malayalam

ഞായര് Nhāyar

തിങ്കള് Tingal

ചൊവ്വ Chovva

ബുധന് Budhan

വ്യാഴം Vyāzham

വെള്ളി Velli

ശനി Shani

Nepali

आइतवार  Aaitabar

सोमवार Sombar

मंगलवार Mangalbar

बुधवार Budhabar

बिहिवार Bihibar

शुक्रवार Sukrabar

शनिवार Sanibar

Pashto

Etwarاتوار

Gulګل

Nehiنهه

Shoroشورو

Ziaratزيارت

Jummaجمعه

Khaliخالي

Punjabi(Gurmukhi)

ਐਤਵਾਰ etvār

ਸੋਮਵਾਰ sōmvār

ਮੰਗਲਵਾਰ mangalvār

ਬੁੱਧਵਾਰ búdvār

ਵੀਰਵਾਰ vīrvār

ਸ਼ੁੱਕਰਵਾਰ shukkarvār

ਸ਼ਨਿੱਚਰਵਾਰ shaniccharvār

Odia

ରବିବାର Rabibār

ସୋମବାର Sombār

ମଙ୍ଗଳବାର Mangalbār

ବୁଧବାର Buddhbār

ଗୁରୁବାର Gurubār

ଶୁକ୍ରବାର Shukrabār

ଶନିବାର Shanibār

Sinhala

ඉරිදා Irida

සඳුදා Sanduda

අඟහරුවාදා Angaharuwada

බදාදා Badada

බ්‍රහස්පතින්දා Brahaspathinda

සිකුරාදා Sikurada

සෙනසුරාදා Senasurada

Sylheti

রবিবার Robibar

সোমবার Shombar

মঙ্গলবার Mongolbar

বুধবার Budhbar

বিষুধবার Bishudhbar

সুক্ষুরবার / জুম'আবার Shukkurbar / Jum'abar[♀4]

শনিবার Shonibar

Telugu

ఆదివారం Aadi Vāram

సోమవారం Soma Vāram

మంగళవారంMangala Vāram

బుధవారంBudha Vāram

గురువారంBestha/Guru/Lakshmi Vāram

శుక్రవారంShukra Vāram

శనివారంShani Vāram

Tamil

ஞாயிறு  Gnyāyiru

திங்கள் Thingal

செவ்வாய் Chevvāi

புதன் Budhan

வியாழன்  Viyāzhan

வெள்ளி  Velli

சனி  Sani

Sanskrit

भानुवासरम् Bhānuvāsaram

इन्दुवासरम् Induvāsaram

भौमवासरम् Bhaumavāsaram

सौम्यवासरम् Saumyavāsaram

गुरुवासरम् Guruvāsaram

भृगुवासरम् Bhṛguvāsaram

स्थिरवासरम् Sthiravāsaram

Shina

Adit ادیت

Tsunduro تساند ورؤ

Ungaro نگارو

Budo بوڈو

Brespat بیرے سپاٹ

Shukur شوکر

Shimsher شیم شےر

Sindhi

Aacheruآچر

Soomaruسومر

Angaroانڱارو

Arbauاربع

Kameesaخميس

Jum'oجمعو

Chancherڇنڇر

Sylheti

রবিবার Robibar

সোমবার Shombar

মঙ্গলবার Mongolbar

বুধবার Budhbar

বিশুদ্ধবার Bishudbar

শুক্ষুরবার/জুমাবার Shukkurbar/Jummabar

শনিবার Shonibar

Urdu

Itwār اتوار

Pīr پیر  [☽4]

Mangal منگل

Bodh بدھ

Jumārāt جمعرات

Jummah جمعہ[♀4]

Heftah ہفتہ  [♄6]

Western Punjabi(Shahmukhi)

Aitwār اتوار

Pīr پیر

Mangal منگل

Budh بدھ

Jumāy-rāt جمعرات

Jummah جمعہ

Hafta ہفتہ

text: Southeast Asian languages[edit]

text: The Southeast Asian tradition also uses the Hindu names of the days of the week. Hindu astrology adopted the concept of days under the regency of a planet under the term vāra, the days of the week being called āditya-, soma-, maṅgala-, budha-, guru-, śukra-, and śani-vāra. śukrá is a name of Venus (regarded as a son of Bhṛgu); guru is here a title of Bṛhaspati, and hence of Jupiter; budha "Mercury" is regarded as a son of Soma, i.e. the Moon.[16]

text:
Sunday the Sun(Aditya, Ravi)

Monday the Moon (Soma, Chandra, Indu)

TuesdayMars(Mangala)

WednesdayMercury(Budha)

ThursdayJupiter(Bṛhaspati, Guru)

Friday Venus(Shukra)

Saturday Saturn(Shani)

Burmese

တနင်္ဂနွေ[☉9] IPA: [tənɪ́ɴ ɡənwè](ta.nangga.nwe)

တနင်္လာ[☽5] IPA: [tənɪ́ɴ là](ta.nangla)

အင်္ဂါIPA: [ɪ̀ɴ ɡà](Angga)

ဗုဒ္ဓဟူးIPA: [boʊʔ dəhú](Buddhahu)(afternoon=new day)ရာဟုRahu

ကြာသာပတေးIPA: [tɕà ðà bədé](Krasapate)

သောကြာIPA: [θaʊʔ tɕà](Saukra)

စနေIPA: [sənè](Cane)

Mon

တ္ၚဲ အဒိုတ်[ŋoa ətɜ̀t]from Sans. āditya

တ္ၚဲ စန်[ŋoa cɔn]from Sans. candra

တ္ၚဲ အၚါ[ŋoa əŋɛ̀a]from Sans. aṅgāra

တ္ၚဲ ဗုဒ္ဓဝါ[ŋoa pùt-həwɛ̀a]from Sans. budhavāra

တ္ၚဲ ဗြဴဗ္တိ[ŋoa pɹɛ̀apətɔeʔ]from Sans. bṛhaspati

တ္ၚဲ သိုက်.[ŋoa sak]from Sans. śukra

တ္ၚဲ သ္ၚိ သဝ်[ŋoa hɔeʔ sɔ]from Sans. śani

Khmer

ថ្ងៃអាទិត្យ [tŋaj ʔaːtɨt]

ថ្ងៃចន្ទ[tŋaj can]

ថ្ងៃអង្គារ[tŋaj ʔɑŋkiə]

ថ្ងៃពុធ[tŋaj put]

ថ្ងៃព្រហស្បត្ណិ[tŋaj prɔhoə̯h]

ថ្ងៃសុក្រ[tŋaj sok]

ថ្ងៃសៅរ៍[tŋaj saʋ]

Lao

ວັນອາທິດ[wán ʔàːtʰīt]

ວັນຈັນ[wán càn]

ວັນອັງຄານ[wán ʔàŋkʰáːn]

ວັນພຸດ[wán pʰūt]

ວັນພະຫັດ[wán pʰāhát]

ວັນສຸກ[wán súk]

ວັນເສົາ[wán sǎu]

Cham

Adit

Thôm

Angar

But

jip

Suk

Thanưchăn

Shan

ဝၼ်းဢႃတိတ်ႉIPA: [wan˦ ʔaː˩ tit˥]

ဝၼ်းၸၼ်IPA: [wan˦ tsan˩]

ဝၼ်းဢင်းၵၼ်းIPA: [wan˦ ʔaŋ˦ kan˦]

ဝၼ်းၽုတ်ႉIPA: [wan˦ pʰut˥]

ဝၼ်းၽတ်းIPA: [wan˦ pʰat˦]

ဝၼ်းသုၵ်းIPA: [wan˦ sʰuk˦]

ဝၼ်းသဝ်IPA: [wan˦ sʰaw˩]

Thai

วันอาทิตย์ Wan Āthit

วันจันทร์ Wan Chan

วันอังคารWan Angkhān

วันพุธ Wan Phut

วันพฤหัสบดี Wan Phruehatsabodi

วันศุกร์ Wan Suk

วันเสาร์ Wan Sao

Javanese

Raditya

Soma

Anggara

Buda

Respati

Sukra

Tumpek

Balinese

Redite

Soma

Anggara

Buda

Wrespati

Sukra

Saniscara

text: East Asian languages[edit]

text:
Sunday the Sun(Aditya, Ravi)

Monday the Moon (Soma, Chandra, Indu)

TuesdayMars(Mangala)

WednesdayMercury(Budha)

ThursdayJupiter(Bṛhaspati, Guru)

Friday Venus(Shukra)

Saturday Saturn(Shani)

Mongolian

адъяа  ad'yaa

сумъяа  sum'yaa

ангараг  angarag

буд  bud

бархабадь  barhabad'

сугар  sugar

санчир  sanchir

text: East Asian tradition[edit]

text: The East Asian naming system for the days of the week closely parallels that of the Latin system and is ordered after the "Seven Luminaries" (七曜 qī yào), which consists of the Sun, Moon and the five planets visible to the naked eye.

text:
The Chinese seem to have adopted the seven-day week from the Hellenistic system by the 4th century, although by which route is not entirely clear. It was again transmitted to China in the 8th century by Manichaeans, via the country of Kang (a Central Asian polity near Samarkand).[17]
The 4th-century date, according to the Cihai encyclopedia,[year needed] is due to a reference to Fan Ning  (範寧/范宁), an astrologer of the Jin Dynasty. The renewed adoption from Manichaeans in the 8th century (Tang Dynasty) is documented with the writings of the Chinese Buddhist monk Yi Jing and the Ceylonese Buddhist monk Bu Kong.

text: The Chinese transliteration of the planetary system was soon brought to Japan by the Japanese monk Kobo Daishi; surviving diaries of the Japanese statesman Fujiwara Michinaga show the seven day system in use in Heian Period Japan as early as 1007. In Japan, the seven day system was kept in use (for astrological purposes) until its promotion to a full-fledged (Western-style) calendrical basis during the Meiji era. In China, with the founding of the Republic of China in 1911, Monday through Saturday in China are now named after the luminaries implicitly with the numbers.

text:
Sunday

Monday

Tuesday

Wednesday

Thursday

Friday

Saturday

Celestial Object

Sun (日)  First Star - Day

Moon (月)  Second Star - Moon

Mars (火)  Third Star - Fire

Mercury (水)  Fourth Star - Water

Jupiter (木)  Fifth Star - Wood

Venus (金)  Sixth Star - Metal or Gold

Saturn (土)  Seventh Star - Earth or Soil

Classical Chinese

日曜日Rìyàorì

月曜日Yuèyàorì

火曜日Huǒyàorì

水曜日Shuǐyàorì

木曜日Mùyàorì

金曜日Jīnyàorì

土曜日Tǔyàorì

Japanese

日曜日Nichiyōbi

月曜日Getsuyōbi

火曜日Kayōbi

水曜日Suiyōbi

木曜日Mokuyōbi

金曜日Kin'yōbi

土曜日Doyōbi

Korean

일요일日曜日Ilyoil

월요일月曜日Wolyoil

화요일火曜日Hwayoil

수요일水曜日Suyoil

목요일木曜日Mogyoil

금요일金曜日Geumyoil

토요일土曜日Toyoil

Mongolian

наран өдөр naraŋ ödör

саран өдөр saraŋ ödör

гал өдөр gal ödör

усан өдөр usaŋ ödör

модон өдөр modoŋ ödör

төмөр өдөр, алтан өдөр tömör ödör, altaŋ ödör

шороон өдөр shorooŋ ödör

Tibetan

གཟའ་ཉི་མ།(gza' nyi ma)Nyima

གཟའ་ཟླ་བ།(gza' zla wa)Dawa

གཟའ་མིག་དམར།(gza' mig dmar)Mikmar

གཟའ་ལྷག་པ།(gza' lhak pa)Lhakpa

གཟའ་ཕུར་བུ།(gza' phur bu)Purbu

གཟའ་པ་སངས།(gza' pa sangs)Pasang

གཟའ་སྤེན་པ།(gza' spen ba)Penba

text: Numbered days of the week[edit]

text: Days numbered from Sunday[edit]

text: Sunday comes first in order in calendars shown in the table below. In the Judeo-Christian or Abrahamic tradition, the first day of the week is Sunday. Biblical Sabbath (corresponding to Saturday), when God rested from six-day Creation, made the day following Sabbath the first day of the week (corresponding to Sunday). Seventh-day Sabbaths were sanctified for celebration and rest. After the week was adopted in early Christianity, Sunday remained the first day of the week, but also gradually displaced Saturday as the day of celebration and rest, being considered the Lord's Day.

text: Saint Martin of Dumio (c. 520–580), archbishop of Braga, decided not to call days by pagan gods and to use ecclesiastic terminology to designate them. While the custom of numbering the days of the week was mostly prevalent in the Eastern Church, Portuguese and Galician, due to Martin's influence, are the only Romance languages in which the names of the days come from numbers rather than planetary names.[18]

text: Icelandic is a special case within the Germanic languages, maintaining only the Sun and Moon (sunnudagur and mánudagur respectively), while dispensing with the names of the explicitly heathen gods in favour of a combination of numbered days and days whose names are linked to pious or domestic routine (föstudagur, "Fasting Day" and laugardagur, "Washing Day"). The "washing day" is also used in other North Germanic languages, but otherwise the names correspond to those of English.

text:
DayNumber From One

Sunday Day One

MondayDay Two

TuesdayDay Three

WednesdayDay Four

ThursdayDay Five

FridayDay Six

SaturdayDay Seven

Icelandic

sunnudagur (Sun)

mánudagur (Moon)

þriðjudagur

miðvikudagur [☿1]

fimmtudagur

föstudagur [♀1]

laugardagur [♄2]

Faroese

sunnudagur

mánadagur

týsdagur

mikudagur

hósdagur

fríggjadagur

leygardagur

Hebrew

ראשון  rishon

שני  sheyni

שלישי shlishi

רביעי  revi'i

חמישי  khamishi

שישי  shishi

שבת  Shabbat[♄1]

Ecclesiastical Latin

Dominica [☉1]

feria secunda

feria tertia

feria quarta

feria quinta

feria sexta

sabbatum [♄1]

Portuguese

domingo [☉1]

segunda-feira

terça-feira

quarta-feira

quinta-feira

sexta-feira

sábado [♄1]

Galician

domingo [☉1]

segunda feira

terza feira  terceira feira

corta feira  quarta feira

quinta feira

sexta feira

sábado [♄1]

Tetum

loron-domingu

loron-segunda

loron-tersa

loron-kuarta

loron-kinta

loron-sesta

loron-sábadu

Greek

Κυριακή   Kyriakí [☉1]

Δευτέρα  Deftéra

Τρίτη   Tríti

Τετάρτη  Tetárti

Πέμπτη  Pémpti

Παρασκευή  Paraskeví [♀2]

Σάββατο  Sávato [♄1]

Georgian

კვირა k'vira

ორშაბათი oršabati

სამშაბათი samšabati

ოთხშაბათი otxšabati

ხუთშაბათი xutšabati

პარასკევი p'arask'evi

შაბათი šabati

Armenian

ԿիրակիKiraki [☉1]

ԵրկուշաբթիYerkushabti

ԵրեքշաբթիYerekshabti

ՉորեքշաբթիChorekshabti

ՀինգշաբթիHingshabti

ՈւրբաթUrbat

ՇաբաթShabat [♄1]

Vietnamese

chủ nhật (chúa nhật)

(ngày) thứ hai

(ngày) thứ ba

(ngày) thứ tư

(ngày) thứ năm

(ngày) thứ sáu

(ngày) thứ bảy

Somali

Axad

Isniin

Talaado

Arbaco

Khamiis

Jimco

Sabti

Amharic

እሑድəhud

ሰኞsäñño (Next)

ማክሰኞmaksäñño

ረቡዕ, ሮብräbu, rob

ሐሙስhamus

ዓርብarb (Sunset)

ቅዳሜḳədame (First)

Arabic

يوم) الأحد) (yawm) al-aḥad

يوم) الإثنين)(yawm) al-ithnayn

يوم) الثُّلَاثاء)(yawm) ath-thulāthā’

يوم) الأَرْبعاء)(yawm) al-’arbi‘ā’

يوم) الخَمِيس)(yawm) al-khamīs

يوم) الجُمْعَة)(yawm) al-jum‘ah [♀4]

يوم) السَّبْت)(yawm) as-sabt [♄5]

Maltese

il-Ħadd

it-Tnejn

it-Tlieta

l-Erbgħa

il-Ħamis

il-Ġimgħa [♀4]

is-Sibt [♄5]

Malay

Ahad

Isnin

Selasa

Rabu

Khamis

Jumaat [♀4]

Sabtu [♄5]

Indonesian

Minggu [☉1] (Portuguese)Ahad

Senin

Selasa

Rabu

Kamis

Jumat [♀4]

Sabtu [♄5]

Javanese

Ngahad, Ngakad, Minggu[☉1] (Portuguese)

Senèn

Selasa

Rebo

Kemis

Jemuwah [♀4]

Setu [♄5]

Sundanese

Minggu / Minggon [☉1] (Portuguese)

Senén

Salasa

Rebo

Kemis

Jumaah [♀4]

Saptu [♄5]

Persian

یکشنبه  yekšanbe  Mehr ruz  مهرروز

دوشنبه  došanbe  Māh ruz  ماه روز

سه شنبه  sešanbe  Bahrām ruz  بهرام روز

چهارشنبه  čāhāršanbe  Tir ruz  تیر روز

پنجشنبه  panjšanbe  Hormazd ruz  هرمزد روز

آدینه or جمعه  ādine [♀3] or djome [♀4]  Nāhid ruz  ناهید روز

شنبه  šanbe  Keyvān ruz  کیوان روز

Khowar

یک شمبے  yak shambey

دو شمبے[☽4]  du shambey

سہ شمبے  sey shambey

چار شمبے  char shambey

پچھمبے  pachhambey

آدینہ[♀3]  adina

شمبے  shambey

Kurdish

Yekşem

Duşem

Sêşem

Çarşem

Pêncşem

În

Şemî

Old Turkic

birinç kün

ikinç kün

üçünç kün

törtinç kün

beşinç kün

altınç kün

yetinç kün

Turkish

Pazar [☉4]

Pazartesi [☽2]

Salı [♂4]

Çarşamba [☿4]

Perşembe [♃4]

Cuma [♀4]

Cumartesi [♄4]

Uzbek

Yakshanba

Dushanba

Seshanba

Chorshanba

Payshanba

Juma

Shanba

Navajo

Damóo/Damíigo [☉1] (Spanish)

Damóo BiiskáníSunday has ended

Damóo dóó Naakiską́oSunday +2 × sunrise

Damóo dóó Tááʼ Yiką́oSunday +3 × sunrise

Damóo dóó Dį́į́ʼ Yiką́oSunday +4 × sunrise

Ndaʼiiníísh It ends/done for the week

Yiką́o Damóo [upon] sunrise [it is] Sunday

text: Days numbered from Monday[edit]

text: The ISO prescribes Monday as the first day of the week with ISO-8601 for software date formats.

text: The Slavic, Baltic and Uralic languages (except Finnish and partially Estonian) adopted numbering but took Monday rather than Sunday as the "first day".[19] This convention is also found in some Austronesian languages whose speakers were converted to Christianity by European missionaries.[20]

text: In Slavic languages, some of the names correspond to numerals after Sunday: compare Russian vtornik "Tuesday" and vtoroj "the following", chetverg "Thursday" and chetvertyj "the fourth", pyatnitsa "Friday" and pyatyj "the fifth"; see also the Notes.

text:
DayNumber From One

MondayDay One

TuesdayDay Two

WednesdayDay Three

ThursdayDay Four

FridayDay Five

SaturdayDay Six

SundayDay Seven

ISO 8601 #

1

2

3

4

5

6

7

Russian

понедельник  ponedel'nik [☽1]

вторник  vtornik

среда  sreda [☿1]

четверг  chetverg [♃4]

пятница  pyatnitsa [♀5]

суббота  subbota [♄1]

воскресенье  voskresen'ye [☉3]

Belarusian

панядзелак  panyadzelak [☽1]

аўторак  awtorak

серада   serada [☿1]

чацвер  chats'ver [♃4]

пятніца  pyatnitsa [♀5]

субота  subota [♄1]

нядзеля  nyadzelya [☉6]

Ukrainian

понедiлок  ponedilok [☽1]

вiвторок  vivtorok

середа  sereda [☿1]

четвер  chetver [♃4]

п'ятниця  p'yatnitsya [♀5]

субота  subota [♄1]

недiля  nedilya [☉6]

Bulgarian

понеделник  ponedelnik [☽1]

вторник  vtornik

сряда  sryada [☿1]

четвъртък  chetvărtăk [♃4]

петък  petăk [♀5]

събота  săbota [♄1]

неделя  nedelya [☉6]

Polish

poniedziałek [☽1]

wtorek

środa [☿1]

czwartek [♃4]

piątek [♀5]

sobota [♄1]

niedziela [☉6]

Kashubian

pòniedzôłk

wtórk

strzoda

czwiôrtk

piątk

sobòta

niedzela

Slovak

pondelok [☽1]

utorok

streda [☿1]

štvrtok [♃4]

piatok [♀5]

sobota [♄1]

nedeľa [☉6]

Czech

pondělí or pondělek [☽1]

úterý or úterek

středa [☿1]

čtvrtek [♃4]

pátek [♀5]

sobota [♄1]

neděle [☉6]

Slovene

ponedeljek [☽1]

torek

sreda [☿1]

četrtek [♃4]

petek [♀5]

sobota [♄1]

nedelja [☉6]

Bosnian

ponedjeljak

utorak

srijeda

četvrtak [♃4]

petak [♀5]

subota

nedjelja

Croatian

ponedjeljak [☽1]

utorak

srijeda [☿1]

četvrtak [♃4]

petak [♀5]

subota [♄1]

nedjelja [☉6]

Serbian

понедељак  ponedeljak [☽1]

уторак  utorak

среда  sreda [☿1]

четвртак  četvrtak [♃4]

петак  petak [♀5]

субота  subota [♄1]

недеља  nedelja [☉6]

Macedonian

понеделник  ponedelnik [☽1]

вторник  vtornik

среда  sreda [☿1]

четврток  chetvrtok [♃4]

петок  petok [♀5]

сабота  sabota [♄1]

недела  nedela [☉6]

Lithuanian

pirmadienis

antradienis

trečiadienis

ketvirtadienis

penktadienis [♀5]

šeštadienis

sekmadienis

Latvian

pirmdiena

otrdiena

trešdiena

ceturtdiena [♃4]

piektdiena [♀5]

sestdiena

svētdiena

Hungarian

hétfő [☽3]

kedd [♂2]

szerda [☿1] Slavic

csütörtök [♃4] Slavic

péntek [♀5] Slavic

szombat [♄1] Slavic

vasárnap [☉5]

Estonian

esmaspäev

teisipäev

kolmapäev

neljapäev

reede

laupäev

pühapäev

Mongolian  (numerical)

нэг дэх өдөр  neg dekh ödör

хоёр дахь өдөр  hoyor dahi ödör

гурав дахь өдөр  gurav dahi ödör

дөрөв дэх өдөр  döröv dekh ödör

тав дахь өдөр  tav dahi ödör

хагас сайн өдөр  hagas sayn ödör [♄7]

бүтэн сайн өдөр  büten sayn ödör [☉7]

Mongolian  (Tibetan)

даваа  davaa

мягмар  myagmar

лхагва  lhagva

пүрэв  pürev

баасан  baasan

бямба  byamba

ням  nyam

Luo

Wuok tich

Tich ariyo

Tich adek

Tich ang'uen

Tich abich

Chieng' ngeso

Juma pil

Tok Pisin (Melanesian Pidgin)

mande

tunde

trinde

fonde

fraide

sarere

sande

Apma (Vanuatu)

ren bwaleh / mande[21]

ren karu

ren katsil

ren kavet

ren kalim

lesaare

sande

text: In Standard Chinese, the week is referred to as the cycle of the stars (Chinese: 星期; pinyin: Xīngqī). The modern Chinese names for the days of the week are based on a simple numerical sequence. The word for "week" (which is literally translated to "star day") is followed by a number indicating the day: "Monday" is literally "star day one", "Tuesday" is "star day two", etc. The exception is Sunday, where rì (日), meaning "sun" or "day", is used instead of a number.[22]

text:
Day

Monday

Tuesday

Wednesday

Thursday

Friday

Saturday

Sunday

Standard Chinese

星期一Xīngqīyī

星期二Xīngqí'èr

星期三Xīngqīsān

星期四Xīngqīsì

星期五Xīngqīwǔ

星期六Xīngqīliù

星期日Xīngqīrì

text: Days numbered from Saturday[edit]

text: In Swahili, the day begins at sunrise, unlike in the Arabic and Hebrew calendars where the day starts at sunset (therefore an offset of twelve hours), and unlike in the Western world where the day starts at midnight (therefore an offset of six hours). Saturday is therefore the first day of the week, as it is the day that includes the first night of the week in Arabic.

text: Etymologically speaking, Swahili has two "fifth" days. The words for Saturday through Wednesday contain the Bantu-derived Swahili words for "one" through "five". The word for Thursday, Alhamisi, is of Arabic origin and means "the fifth" (day). The word for Friday, Ijumaa, is also Arabic and means (day of) "gathering" for the Friday noon prayers in Islam.

text:
DayNumber from One

SaturdayDay One

SundayDay Two

MondayDay Three

TuesdayDay Four

WednesdayDay Five

ThursdayDay Six

FridayDay Seven

Swahili[23]

jumamosi

jumapili

jumatatu

jumanne

jumatano

alhamisi [♃2]

ijumaa [♀4]

text: Mixing of numbering and astronomy[edit]

text: In the Žejane dialect of Istro-Romanian, lur (Monday) and virer (Friday) follow the Latin convention, while utorek (Tuesday), sredu (Wednesday), and četrtok (Thursday) follow the Slavic convention.[24]

text:
Day

Monday

Tuesday

Wednesday

Thursday

Friday

Saturday

Sunday

Istro-Romanian, Žejane dialect

lur

utorek

sredu

četrtok

virer

simbota [♄1]

dumireca [☉1]

text: There are several systems in the different Basque dialects.[25]

text:
Day

Monday

Tuesday

Wednesday

Thursday

Friday

Saturday

Sunday

Standard Basque, Guipuscoan Basque

astelehena ("week-first")

asteartea ("week-between")

asteazkena ("week-last")

osteguna ("Ortzi/Sky day")

ostirala (see Ortzi)

larunbata ("fourth", "meeting of friends"), neskenegun ("girls' day")

igandea

Biscayne Basque

astelena ("week-first"), ilen ("Moon day")

martitzena ("Mars day")

eguaztena ("day last")

eguena ("day of days", "day of light")

barikua ("day without supper"), egubakotx

zapatua (compare with Spanish sábado from Sabbath)

domeka (from Latin Dominica [dies])

text: In Judaeo-Spanish (Ladino), which is mainly based on a medieval version of Spanish, the five days of Monday–Friday closely follow the Spanish names. Sunday uses the Arabic name, which is based on numbering, because a Jewish language was not likely to adapt a name based on "Lord's Day" for Sunday. As in Spanish, the Ladino name for Saturday is based on Sabbath. However, as a Jewish language—and with Saturday being the actual day of rest in the Jewish community—Ladino directly adapted the Hebrew name, Shabbat.[26]

text:
Day

Sunday

Monday

Tuesday

Wednesday

Thursday

Friday

Saturday

Judaeo-Spanish (Ladino)

Alhadh

Lunes

Martes

Miércoles

Juğeves

Viernes

Shabat [♄1]


document_title: Florida National Bank

question_text: who took control of the florida national bank in 1929

text: Florida National Bank

text: History[edit]

text: Early years[edit]

text: Samuel Hubbard's Mercantile Exchange Bank eventually became Florida National Bank[1] after Jacksonville's Great Fire of 1901. Millionaire Alfred I. du Pont acquired a major interest in the FNB shortly after moving to Jacksonville in the mid-1920s, but he was unable to gain control until the Great Depression struck in 1929.[2] The FNB stayed solvent throughout the 1930s because du Pont put $15 million of his own money into the institution to cover Bank runs.[3] During the early 1930s, six other Florida National Banks were opened throughout Florida, including Lakeland and Bartow; Alfred's wife, Jessie Ball du Pont was named a director of the bank. When Alfred du Pont died in 1935, the du Pont Trust, managed by Ed Ball, Jessie du Pont's brother, continued to control the bank. Growth continued with the acquisition of many more Florida banks over the next two decades and became known as the Florida National Group,[4] which was one of the strongest banks in the state. In size, the branches eventually numbered 185, second only in Florida to Barnett Bank.[5]

text: Ball built the Florida National Bank building at 214 North Hogan Street in Jacksonville in 1961.[citation needed] The structure was constructed using materials which would appreciate in value, such as marble floors and granite exteriors, but excluded items that Ball considered frills.[citation needed] There were no executive washrooms and no hot water faucets in the entire eleven story edifice.[citation needed] The corporate offices of the group were housed in the upper floors and the bank's principal location was on the ground floor. Ed Ball also kept his personal office there for managing the du Pont Trust. After Ball's death, the structure was renamed the Edward Ball Building.

text: Congress forced the du Pont Trust to divest itself of banking interests when they withdrew the trust's 15-year exemption from the Bank Holding Company Act of 1956.[6] The trust sold 34.7% ownership in Florida National Banks to Charter Company in 1971 for $42M, leaving the du Pont Trust with 24.9%, below the legal definition of a bank holding company. The CEO of Charter was Raymond Mason, a protégé of Ed Ball. Additionally, Ed Ball personally owned 6.4% of FNB and was executor of his sister's estate, which owned 4.5% of FNB.[7]

text: On July 9, 1973, the Federal Reserve Board issued a preliminary determination that the du Pont Trust had retained enough stock that would allow the trust to continue to exert some control over the bank.[8] Ball was forced to sell the trust's remaining shares and resign as chairman of FNB. However, the du Pont Trust owned a significant block of Charter stock, and the close personal relationship between Mason and Ball still allowed some indirect control.

text: Acquisition[edit]

text: Southeast Banking Corporation (SBC), Florida's largest bank holding company, targeted FNB with a takeover bid in 1980, which the FNB board rejected. That same year, a group of foreign investors from Chile, Venezuela, Canada and south Florida sought 40% ownership and control of FNB. FNB filed suit in circuit court and the group was enjoined from acquiring more than 25% of the bank holding company's outstanding shares.[9] However, Florida National revealed in 1981 that it was willing to permit acquisition by Chemical Banking Corporation of New York City after laws preventing interstate banking were lifted.[10] At the same time, C.A. Cavendes Sociedad Financiera, a Venezuelan investment company, announced that it had acquired 24.99 percent of the common stock of Florida National.

text: In February, 1982, SBC sued to obtain an injunction against the merger in Federal court, citing contrary banking laws in both Federal and Florida codes.[11] Florida National Bank countered with an antitrust suit against SBC. It was FNB's contention that if SBC were allowed to complete the takeover, commercial banking competition would be unlawfully reduced.[12]

text: In early 1983, Southeast Banking Corporation dropped its takeover attempt and agreed to exchange their 1.73 million FNB shares for 24 FNB branch offices, $5.7M in cash, a downtown Miami real estate parcel and other assets.[13] This was during the time when Charter was going through a bankruptcy. The Federal Reserve Board approved a revised merger plan between FNB and Chemical Bank in 1984. However, at the time, interstate banking acquisitions were prohibited by Federal law and required state legislative approval.[14] With the 1990 deadline running out for its option to buy FNB and no sign of state legislative approval, Chemical Bank sold their 4.9% interest to First Union for $115 million.[5] On March 7, 1989, it was revealed that Florida National Banks was to be acquired by Charlotte, North Carolina's First Union Corporation.[5] The transaction, valued at $849 million,[5] was consummated the following year.