[15] See the plate opposite p. 102. The king of Ma'er's figure is the one on the right. [16] Cf. Hilprecht, "Old Bab. Inscr.," II., pl. 44, No. 96, and Thureau-Dangin, "Königsinschriften," p. 158 f. [17] See Heuzey, "Revue d'Assyr.," IV., p. 109; cf. "Königsinschriften," p>. 160 f. [18] See the blocks on p. 98. A variant form of the emblem occurs on the perforated block of Dudu (see the plate facing p. 110). There the lions turn to bite the spread wings of the eagle, indicating that the emblem is symbolical of strife ending in the victory of Lagash (cf. Heuzey, "Cat.," p. 121). [19] See the Cone of Entemena, "Déc. en Chald.," p. xlvii.; and cf. Thureau-Dangin, "Rev. d'Assyr.," IV., pp. 37 ff., and "Königsinschriften," pp. 36 ff. Entemena's sketch of the early relations of Lagash and Umma precedes his account of his own conquest of the latter city; see below, p. 164 f. [20] See above, pp. 11, 21 f. [21] See Hilprecht, "Old Babylonian Inscriptions," Pt. II., p. 62, pl. 46, No. 108 f., and Pt. I., p. 47. [22] See Hilprecht, _op. cit._, Pt. II., p. 51, pl. 43, No. 93; cf. Winckler, "Altorientalische Forschungen," I., p. 372 f., and Thureau-Dangin, "Königsinschriften," p. 160 f. [23] See "Cuneiform Texts in the British Museum," Pt. III., pl. 1, and cf. Thureau-Dangin, "Rev. d'Assyr.," IV., p. 74, and "Königsinschriften," p. 160 f. For a photographic reproduction of the tablet, see the plate facing p. 218. [24] Since the central cult of Ninni and of Anu was at Erech, it is possible that Lugal-tarsi's dedication implies the subjection of Erech to Kish at this period. [25] See above, pp. 91 ff. [26] "Déc. en Chaldée," p. xl.; cf. Thureau-Dangin, "Königsinschriften," p. 10 f. [27] See Thureau-Dangin, "Recueil de tablettes chaldéennes," p. 1, pl. 1, No. 1. [28] It has been suggested that the title lugal, "king," did not acquire its later significance until the age of Sargon (Shar-Gani-sharri), but that it was used by earlier rulers as the equivalent of the Semitic belu, "lord" (cf. Ungnad, "Orient. Lit.-Zeit.," 1908, col. 64, n. 5). But, in view of the fact that Mesilim bore the title, it would seem that in his time it already conveyed a claim to greater authority than that inherent in the word patesi. The latter title was of a purely religious origin; when borne by a ruler it designated him as the representative of his city-god, but the title "king" was of a more secular character, and connoted a wider dominion. But it must be admitted that some inconsistencies in the use of the titles by members of Ur-Ninâ's dynasty seem to suggest that the distinction between them was not quite so marked as in the later periods. [29] See Hilprecht, "Zeits. für Assyr.," XI., p. 330 f.; and Thureau-Dangin, _op. cit._, XV., p. 403. [30] See Heuzey, "Rev. d'Assyr.," IV., p. 106. A fragment of a similar bowl, probably of the same early period, is definitely stated in the inscription upon it to have been set aside for Bau as a part of certain spoil.