[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.