It is significant that Abi-eshu' should have named one of his years of rule by his decoration of a statue of Entemena, the early patesi of Lagash, who had been accorded divine honours, and, at some period after Hammurabi's occupation of that city, had received a cult-centre of his own in Babylon. For the act indicates an increased interest, on Abi-eshu's part, in the deification of royalty. This honour was peculiarly associated with the possession of Nippur, the central city and shrine of the country, and Babylon had adopted the practice of deification for her kings after Nippur had been annexed by Hammurabi. Though the city had now passed from Babylon's control, Abi-eshu' did not relinquish the privilege his father and grandfather had legitimately enjoyed. Since Babylon no longer possessed the central shrine of Enlil, in which his own divine statue should have been set up, he dedicated one in Enlil's local temple at Babylon. But not content with that he fashioned no less than five other statues of himself, which he set up in the temples of other gods, at Babylon, Sippar and elsewhere.[12] His three successors followed the same practice, and Ammi-ditana and Ammi-zaduga, his son and grandson, have left descriptions of some of these cult-images of themselves.[13] A favourite character, in which the king was often represented, was holding a lamb for divination, and another was in the attitude of prayer. The later kings of the First Dynasty love, too, to dwell on their sumptuous votive offerings. Marduk is supplied with innumerable weapons of red gold, and the Sun-god's shrine at Sippar is decorated with solar disks of precious _dushû_-stone, inlaid with red gold, lapis-lazuli, and silver. Great reliefs, with representations of rivers and mountains, were cast in bronze and set up in the temples; and Samsu-ditana, the last of his line, records among his offerings to the gods the dedication to Sarpanitum of a rich silver casket for perfumes.