Yet, on the other hand, the convenience of the solar year in computing long periods of time was not unrecognized, since this period is utilized in reckoning the reigns of the Assyrian kings. It may be added that the reign of a king "was not reckoned from the day of his accession, but from the Assyrian new year's day, either before or after the day of accession. There does not appear to have been any fixed rule as to which new year's day should be chosen; but from the number of known cases, it appears to have been the general practice to count the reigning years from the new year's day nearest the accession, and to call the period between the accession day and the first new year's day 'the beginning of the reign,' when the year from the new year's day was called the first year, and the following ones were brought successively from it. Notwithstanding, in the dates of several Assyrian and Babylonian sovereigns there are cases of the year of accession being considered as the first year, thus giving two reckonings for the reigns of various monarchs, among others, Shalmaneser, Sennacherib, Nebuchadrezzar."(9) This uncertainty as to the years of reckoning again emphasizes the fact that the solar year did not have for the Assyrian chronology quite the same significance that it has for us. The Assyrian month commenced on the evening when the new moon was first observed, or, in case the moon was not visible, the new month started thirty days after the last month. Since the actual lunar period is about twenty-nine and one-half days, a practical adjustment was required between the months themselves, and this was probably effected by counting alternate months as Only 29 days in length. Mr. R. Campbell Thompson(10) is led by his studies of the astrological tablets to emphasize this fact. He believes that "the object of the astrological reports which related to the appearance of the moon and sun was to help determine and foretell the length of the lunar month." Mr. Thompson believes also that there is evidence to show that the interculary month was added at a period less than six years. In point of fact, it does not appear to be quite clearly established as to precisely how the adjustment of days with the lunar months, and lunar months with the solar year, was effected. It is clear, however, according to Smith, "that the first 28 days of every month were divided into four weeks of seven days each; the seventh, fourteenth, twenty-first, twenty-eighth days respectively being Sabbaths, and that there was a general prohibition of work on these days." Here, of course, is the foundation of the Hebrew system of Sabbatical days which we have inherited. The sacredness of the number seven itself--the belief in which has not been quite shaken off even to this day--was deduced by the Assyrian astronomer from his observation of the seven planetary bodies--namely, Sin (the moon), Samas (the sun), Umunpawddu (Jupiter), Dilbat (Venus),