A striking difference, however, between the Babylonian and the Hebrew rites is the absence in the latter of the theory that the atonement of a single individual suffices for the community. The precautions prescribed for the Sabbath are binding upon every one. Emphasis is laid in the Pentateuch upon the fact that the whole people is holy, whereas among the Babylonians the king alone is holy. He alone is to abstain from his ordinary acts, to conduct himself on the evil day with becoming humility, to put on no fineries, not to indulge in dainty food,[618] not to appear in royal state, neither to appeal to the gods (for they will not hear them), nor even to interfere with their workings by calling in human aid against the demon of disease, who may have been sent as the messenger of one of the gods. It is only at the close of the day that he can bring a sacrifice which will be acceptable. The king, by observing these precautions, insures the welfare of his people. The gods cared little for individual piety, but they kept a jealous eye on their earthly representative. His appeals were heard if properly presented and if presented at the right time, but woe to the people whose king has aroused the divine anger. Just as his acts of penitence have a representative character, so the gifts and sacrifices and supplications mentioned in the calendar are offered by the king on behalf of the whole people. For the remaining days of Elul, the ordinances have much the same character as those instanced. The variation consists chiefly in the god or gods to whom the days are sacred. Now it is Nabu and his consort Tashmitum--on the 4th, 8th, and 17th days--to whom gifts and prayers are brought; again Ninib and his consort Gula, on the 9th,[619]--or Gula alone, on the 19th. To Marduk and Sarpanitum the 16th day is assigned, besides the 3d and 7th days as above set forth; to Ramman and his consort the 6th, to the old Bel and Belit the 5th, the 12th, the 25th, and to Nergal and Bau the 27th. At times two male deities are in association. So Anu and Bel for the 1st and the 30th day, Ea and Nergal for the 28th, Sin and Shamash for the 18th, 20th, 21st, and 22d, or two goddesses, as Tashmitum and Sarpanitum, or a god alone, as Ea for the 26th, or Sin alone for the 13th, and once--the 29th day--Sin and Shamash are combined with the miscellaneous group of Igigi and Anunnaki. All the great gods are thus represented in the calendar. The basis on which the days are assigned still escapes us. It is hard to believe that any strict uniformity existed in this respect in the cults attached to the various Babylonian temples. Preference would be shown in each center to the chief god worshipped there, while to others would be assigned a position corresponding to some theological system devised by the priests. Uniformity and consistency are two elements that must not be looked for in the omen literature of any people. The very fact that