The third and fourth commandments were, like the second, Israelitish rather than general in character. The third forbade taking in vain the name of Yahveh; the name of the national God of Israel which had been so specially revealed was too sacred to be lightly spoken of. The ‘name’ of Yahveh, in fact, was equivalent to Yahveh Himself, and to deal lightly with the name was to deal lightly with One of whose essence it was. The obligation to keep the Sabbath was part of the culture which Western Asia had received from Babylonia. Among the Babylonians the Sabbath had been observed from early times, and the institution seems to have gone back to a pre-Semitic period. At all events, it was denoted in Sumerian by a term which a cuneiform tablet explains as ‘a day of rest for the heart,’ and its Assyrian name of Sabattu or ‘Sabbath’ was even derived by the native etymologists from the two Sumerian words _sa_, ‘a heart,’ and _bat_, ‘to rest.’[197] In Babylonia and Assyria, as in Israel, the Sabbath was observed every seventh day, perhaps in accordance with the astronomical system which dedicated the seven days of the week to the seven planets of Babylonian science. These seven-day weeks, however, were based on the lunar months of the Babylonian year, the Sabbath or rest-day being on the 7th, 14th, 21st, and 28th of each month. There was, moreover, another Sabbath on the 19th of the month, that being the end of the seventh week from the first day of the preceding month. On these Sabbath days work of all kinds was forbidden to be performed. The king, it was laid down, ‘must not eat flesh that has been cooked over the coals or in the smoke, must not change the garments of his body, must not wear white clothing, must not offer sacrifices, must not ride in a chariot, must not issue royal decrees.’ Even the diviner was not allowed to ‘mutter incantations in a secret place.’ Nor was it permitted to take medicine. With the other elements of Babylonian culture the institution of the Sabbath had made its way to the West. But at Sinai it was given a new and special application. Not only was it to be observed each seventh day of the week, irrespective of the beginning of the month, it became also a sign and mark of the covenant between Israel and its national God. In the book of Exodus, it is true, the reason given for keeping it is that Yahveh had rested on the seventh day from His work of creation—a reason which will hardly be accepted by the geologist—but in Deuteronomy (v. 15) it is more fittingly brought into direct connection with the deliverance from Egypt: ‘Remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence through a mighty hand and by a stretched out arm: therefore the Lord thy God commanded thee to keep the Sabbath day.’