The sanction of the fifth commandment is also one which applied to Israel alone: children were enjoined to honour their parents that their days might be long in the land which Yahveh had promised to give them. But the last five commandments are of general application, and accordingly no reason is given for keeping them derived from the accidents of Hebrew history. They apply to all mankind, at all times and in all parts of the world. Murder, adultery, theft, false witness, and covetousness are all crimes forbidden everywhere by the legal or moral code. But it is strange that lying and deceit are not included among them; in this respect the so-called negative confession, which the soul of the dead Egyptian was called upon to make in the next world, was more complete.[198] The lie, however, which does not involve false witness is apt to be condoned among the nations of the East. The ten commandments were followed by a series of other laws, many of which were probably re-enactments of laws or regulations already in force. The law of retaliation, for instance (Exod. xxi. 23-25), is as old as human society; so also is the law that murder should be punished by death (xxi. 12). The law which punished the master for the murder of a slave if he died on the spot, but allowed him to go scot-free if the slave lingered for a day or two (xxi. 20, 21), had its parallel in ancient Babylonia, and the death-penalty exacted from the ox which had gored a man (xxi. 28-32) is a survival from the days when dumb animals and even inanimate objects were regarded as responsible for the injuries they had caused.[199] The regulations in regard to ‘a field or vineyard,’ or ‘the standing corn’ of a field (xxii. 5, 6), belonged to the land of Goshen or to Canaan, not to the life in the wilderness, and the dedication of the firstborn to God (xxii. 29, 30) was one of the most ancient articles of Semitic faith. Equally applicable to Egypt or Canaan only are the injunctions to let the land lie fallow every seventh year (xxiii. 11), and to celebrate the three great feasts of the year (xxiii. 14-19). They were all feasts of the agriculturist rather than of the pastoral nomad. The year was ushered in with the spring festival of unleavened bread; then in the summer came the feast of harvest, and finally in the autumn—‘the end’ of the old civil year—the feast of the ingathering of the fruits.