In Fig. 65 we have a seal-impression of Ur-Engur, king of Ur about 2400 B.C. The scene depicted is a familiar one: an intermediary god is in the act of introducing a suppliant worshipper to a superior deity seated on a throne. The enthroned god has a lengthy beard and wears a round hat somewhat resembling the turban worn by Gudea (cf. Pl. 23). He is resting one arm on the back of his throne, while his right hand is extended in apparent invitation to the slowly approaching worshipper. The throne itself, unlike the box-like seats of earlier days, is provided with a back, and the back legs are fashioned after the legs of an ox. The intermediate deities wear the horned cap with which the gods in Gudea’s time were usually covered, while horns appear to rise also from out of their heads, the horns oddly enough being identical in shape with those on the terra-cotta head discovered during the recent excavations in Babylonia.[135] The seated deity is clad in a long simple garment reaching down to the feet, his dress being simpler than that of the attendant deities, or even that of the worshipper himself. The latter wears a long tunic, and a fringed mantle over his left shoulder. Both of the intermediaries are likewise apparelled in lengthy garments, which differ, however, from each other and also from that of the worshipper in being more elaborately worked, the divine introducer wearing the richer robe of the two. The inscription refers to Ur-Engur, king of Ur, who may conceivably be the figure seated on the throne; in support of this theory, it is worth noting that the kings of this dynasty were often deified while yet on earth. Ur-Engur was succeeded by Dungi, the impression of one of whose cylinder-seals is given in Fig. 66. Both of these seals are preserved in the British Museum. A bearded and horn-capped god is standing before an altar shaped like a high standing vase, from which arises a feathered branch which may be intended to represent the ascending flame, while two long bare stalks with tufted heads hang over the altar on either side. The god holds in his left hand a weapon, the upper end of which is provided with a lateral semicircular handle, similar to that found at Tellô by De Sarzec, and also to that represented on the stone vase of Gudea (cf. Fig. 90). In his extended right hand he holds a three-stalked flower, which is an exact replica of that found in the hands of mythical beings on later Assyrian bas-reliefs. On the other side of the altar is the suppliant, clad in the same fringed garment seen in Fig. 65, while his right hand is raised in adoration. Behind him is another worshipper whose dress resembles that of the god, and who is similarly crowned with a horned cap, but in spite of this divine distinction he has both hands raised in worship. Dungi was succeeded by Bur-Sin, one of whose cylinder-seals is seen in Fig. 67. The scene varies little from that found on the seals of his predecessors.