This paper discusses two scanty but complex groups of sources which seem to suggest that Thursday (dies Iovis, that is, Jupiter's Day in the Roman planetary seven-day week) was a day of rest in honour of Jupiter during the later imperial period: a number of ecclesiastical texts from late antique Gaul and Galicia, and three documentary papyri from Oxyrhynchus. The former imply that an unofficial observance of Jupiter's Day, as opposed to the Christian Lord's Day (Sunday), persisted among the populace despite Church opposition to such deviant behaviour. The latter hint at Thursday being a non-working day for official bureaux during the third and early fourth centuries, before the formalization of Sunday as an official day of rest by Constantine in 321. The paper concludes with reflections on the idea that during the later imperial period — as the use of the planetary week became increasingly popular — Thursday became the most important and sacred day in the Roman seven-day week by reason of being the day dedicated to the chief god of the Roman pantheon and, at the same time, the day associated with the astrologically favourable planet that had been named after Jupiter. If Thursday was ever a day of rest recurring on a hebdomadal basis during the later Roman Empire, it was presumably the Judaeo-Christian tradition of the Sabbath and the Lord's Day that provided pagans with the notion of a weekly feast day.

中文翻译：

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星期四（死于 IOVIS）在后来的罗马帝国

本文讨论了两组数量稀少但复杂的消息来源，它们似乎暗示周四（死于约维斯，即罗马行星七日周中的木星日）是帝国后期为纪念木星而休息的一天：一些来自晚期古董高卢和加利西亚的教会文本，以及来自 Oxyrhynchus 的三部纪录片纸莎草纸。前者暗示尽管教会反对这种越轨行为，但与基督教主日（星期日）相反，非官方的木星日庆祝活动在民众中持续存在。后者暗示在 321 年君士坦丁正式将星期日定为官方休息日之前，星期四是三世纪和四世纪初官方办公室的非工作日。论文最后对以下观点进行了反思：在帝国后期——随着行星周的使用变得越来越流行——周四成为罗马七日周中最重要和最神圣的一天，因为它是献给地球的日子。罗马万神殿的主神，同时也是与以木星命名的占星学有利的行星相关的日子。如果说星期四是罗马帝国后期以传统方式重复出现的休息日，那么可能是犹太-基督教的安息日和主日传统为异教徒提供了每周节日的概念。与以木星命名的占星学上有利的行星相关的日子。如果说星期四是罗马帝国后期以传统方式重复出现的休息日，那么可能是犹太-基督教的安息日和主日传统为异教徒提供了每周节日的概念。与以木星命名的占星学上有利的行星相关的日子。如果说星期四是罗马帝国后期以传统方式重复出现的休息日，那么可能是犹太-基督教的安息日和主日传统为异教徒提供了每周节日的概念。