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The Baháʼí calendar is composed of nineteen months, each with nineteen days. [19] The intercalary days, known as Ayyám-i-Há, occur between the eighteenth and nineteenth months. The names of the months were adopted by the Báb from the Du'ay-i-Sahar, a Ramadan dawn prayer by Imam Muhammad al-Baqir, the fifth Imam of Twelver Shiʻah Islam.
Things involving spiritual activities and agriculture, as well animals and fruits serve as derivatives for month names. For example, November, known as Mbudzi in Shona, means goat. This is a sacred month, many activities such as marriage, eloping, and ( kurova makuva ) tomb rituals are forbidden; this time is also seen as a time when most goats ...
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. For Sunday is used the Arabic name, which is based on numbering (meaning "Day one" or "First day"), because a Jewish language was not likely to adapt a name based on "Lord's Day" for Sunday.
These 'extra' days are thought to be unlucky. The year was broken into 18 periods of twenty days each, sometimes compared to the Julian month. The Nahuatl word for moon is metztli but whatever name was used for these periods is unknown. Through Spanish usage, the 20-day period of the Aztec calendar has become commonly known as a veintena.
These floats are an integral part of the processions during Holy Week. They are often large and ornate and carried through the streets by members of religious brotherhoods or cofradías. Each paso is a work of art and devotion, and they play a central role in the elaborate and solemn processions that take place during the week.
According to an old way of counting, the first Sunday of a month (a datum important to determine the appropriate Matins readings) was considered the Sunday proximate to, not on or after, the first of the month, so this yielded as Ember Week precisely the week containing the Wednesday after Holy Cross Day (September 14), and as Ember Days said ...
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The first printed edition of the Spiritual Exercises was published in Latin in 1548, after being given papal approval by Pope Paul III. [5] However, Ignatius's manuscripts were in Spanish, so this first edition was in fact a translation, although it was made during Ignatius's lifetime and with his approval.