The supplications having been heard, water was brought to the gods for the necessary ablutions before a repast. “Wash thy hands, cleanse thy hands,--may the gods thy brothers wash their hands!--From a clean dish eat a pure repast,--from a clean cup drink pure water.” The statue, from the rigidity of the material out of which it was carved, was at a loss how to profit by the exquisite things which had been lavished upon it: the difficulty was removed by the opening of its mouth at the moment of consecration, thus enabling it to partake of the good fare to its satisfaction.* The banquet lasted a long time, and consisted of every delicacy which the culinary skill of the time could prepare: the courses consisted of dates, wheaten flour, honey, butter, various kinds of wines, and fruits, together with roast and boiled meats. * 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.