* This operation, which was also resorted to in Egypt in the case of the statues of the gods and deceased persons, is clearly indicated in a text of the second Chaldaean empire published in W.  A. Insc, vol. iv. pi. 25.  The priest who consecrates an image makes clear in the first place that “its mouth not being open it can partake of no refreshment:  it neither eats food nor drinks water.”  Thereupon he performs certain rites, which he declares were celebrated, if not at that moment, at least for the first time by Ea himself:  “Ea has brought thee to thy glorious place,—­to thy glorious place he has brought thee,—­brought thee with his splendid hand,—­brought also butter and honey;—­he has poured consecrated water into thy mouth—­and by magic has opened thy mouth.” Henceforward the statue can eat and drink like an ordinary living being the meat and beverages offered to it during the sacrifice.

[Illustration:  205.jpg THE GOD SHAMASH SEIZES WITH HIS LEFT HAND THE SMOKE OF THE SACRIFICE.]

Drawn by Faucher-Gudin, from a Chaldaean intaglio pointed out by Heuzey-Sarzcc; the original is in the Louvre.  The scene depicted behind Shamash deals with a legend still unknown.  A goddess, pursued by a genius with a double face, has taken refuge under a tree, which bows down to protect her; while the monster endeavours to break down the obstacle branch by branch, a god rises from the stem and hands to the goddess a stone-headed mace to protect her against her enemy.

In the most ancient times it would appear that even human sacrifices were offered, but this custom was obsolete except on rare occasions, and lambs, oxen, sometimes swine’s flesh, formed the usual elements of the sacrifice.  The gods seized as it arose from the altar the unctuous smoke, and fed on it with delight.  When they had finished their repast, the supplication of a favour was adroitly added, to which they gave a favourable hearing.  Services were frequent in the temples:  there was one in the morning and another in the evening on ordinary days, in addition to those which private individuals might require at any hour of the day.  The festivals assigned to the local god and his colleagues, together with the acts of praise in which the whole nation joined, such as that of the New Year, required an abundance of extravagant sacrifices, in which the blood of the victims flowed like water.  Days of sorrow and mourning alternated with these days of joy, during which the people and the magnates gave themselves up to severe fasting and acts of penitence.  The Chaldeans had a lively sense of human frailty, and of the risks entailed upon the sinner by disobedience to the gods.  The dread of sinning haunted them during their whole life; they continually subjected the motives of their actions to a strict scrutiny, and once self-examination had revealed to them the shadow of an evil intent, they were accustomed to implore pardon for it in a humble manner.  “Lord,