Other monuments of Manishtusu's reign that have come down to us consist of a number of figures and statues of the king which have been discovered at Susa during the French excavations on that site. There is no doubt that the majority of these were carried to Susa as spoil of war, and were not set up in that city by Manishtusu himself, for they bear Anzanite inscriptions to that effect. Thus one statue is stated to have been brought from Akkad to Susa by Shutruk-nakhkhunte,[41] and another[42] by the same king from "Ishnunuk," incidentally proving that the state of Ashnunnak, which lay to the east of the Tigris, formed part of Manishtusu's dominions.[43] But a more recently discovered statue of the king bears no later Anzanite record, and is inscribed with its original dedication to the god Naruti by a high official in Manishtusu's service.[44] It is a remarkable monument, for while the figure itself is of alabaster, the eyes are formed of white limestone let into sockets and held in place by bitumen; the black pupils are now wanting.[45] Though the staring effect of the inlaid eyes is scarcely pleasing, the statue is undoubtedly the most interesting example of early Semitic sculpture in the round that has yet been recovered. Both in this statue and in the more famous obelisk, Père Scheil would see evidence of Manishtusu's permanent subjugation of Elam, in support of his view that Elam and Babylonia practically formed a single country at this early period.[46] But the text inscribed upon the obelisk, as we have already seen,[47] is of a purely local interest, and no object would have been gained by storing such a record at Susa, even on the hypothesis that Manishtusu had transferred his capital thither. It is safer therefore to draw no historical conclusions from the _provenance_ of the statue and the obelisk, but to class them with the other statues which we know to have been carried off as spoil to Elam at a later period. There is evidence that Manishtusu, like Urumush, carried on a successful war with Elam,[48] but it is probable that the successes of both kings were of the nature of victorious raids and were followed up by no permanent occupation of the country. The early existence of Semitic influence in Elam is amply attested by the employment of the Semitic Babylonian language for their own inscriptions by native Elamite rulers such as Basha-Shushinak.[49] But it does not necessarily follow that the inscriptions of native kings of Babylonia, which have been found at Susa, were deposited there by these kings themselves during a period of Semitic rule in Elam. In fact, it was probably not until the period of the Dynasty of Ur that Elam was held for any length of time as a subject state by kings of either Sumer or Akkad. [Illustration: Fig. 57.--Alabaster statue of Manishtusu, King of Kish, dedicated by a high official to the god Naruti. Found at Susa.--See _Comptes rendus_, 1907, p. 398 f.; _Délég. en Perse_, Mém. X., pl. 1.]