In this paper I shall discuss the ki-a-nag (the libation place for the dead) of the Pre-Sargonic Lagaš, especially the ki-a-nag of Enentarzi who was the first ruler of the new dynasty after that of Urnanše. We have many records about ki-a-nag in the administrative-economic archives of the é-mí (the house of the wife (of the ruler)). There are some kinds of ki-a-nag as follows: ki-a-nag, the ki-a-nag of Enentarzi, the ki-a-nag of lugal of Lagaš (district), the ki-a-nag of NINA (district) and the ki-a-nag of Urub (district). The most significants results of my investigation are the following:
1. We find the ki-a-nag of Lagaš and of NINA in níg-giš-tag-ga texts, detailed account books of offerings for deities and temples. It is the point at issue why these two places were involved in the records of offerings to deities, though ancestors were generally differenciated from deities.
2. The ki-a-nag of Urub in which maš-da-ri-a offerings were brought seems to be identical with that of Enentarzi, because he was the only one departed spirit who was given those in his ki-a-nag.
3. The ki-a-nag of ensi is identical with that of Enentarzi according to DP 56 and Nik. I, 161.
4. The ki-a-nag of Enentarzi was built in the first year of his reign according to RA 11, 61.
5. Lugalanda and Barnamtarra, his wife, gave many offerings to the ki-a-nag of Enentarzi, but they did not directly bring those to this place.
6. The ki-a-nag in gar lists, lists of monthly expenditure of barley and emmer, seems to be identical with that of Enentarzi, because Dudu, father of Enentarzi and sanga of Ningirsu, had been received and Lugalanda and his wife had individually given same quantity of emmer and barley to it every month until the first year of Uruinimgina, ensi.
7. Dudu was enshrined in the é-ki-šál-la, not his ki-a-nag.
8. I can find the ki-a-nag of Enentarzi but can not find that of Lugalanda, his son, in the records.
9. Uruinimgina suspended the giving of cereal to ki-a-nag of Enentarzi from the first year of lugal. Therefore he seemed to have had the obligation to worship his ki-a-nag. He, however, gave emmer to Enentarzi and Lugalanda in the fifth and sixth year of his reign according to DP 53, Fö 14 and Nik. I, 89.
10. The ki-a-nag in VAT 4875 and DP 57 might have been identical with that of Uruinimgina, because he as well as Enentarzi was the first ruler of the dynasty and also must have built his ki-a-nag.
The ki-a-nag was the sacred place that the first ruler of the dynasty must have built and the successors and their wives must have been enshrined together. Urnanše also may have built his ki-a-nag, because he was the first ruler of the dynasty. Some of the ancestors such as Gilgameš must have become a deity. When the ancestor who had been enshrined in a ki-a-nag was deified, his ki-a-nag became the holy place such as the temple of Ningirsu. The ki-a-nag of lugal of Lagaš must have been that of Urnanše, because he had assumed the title of lugal.
Enentarzi, the first ruler of the dynasty, built his ki-a-nag and Lugalanda, his successor, was enshrined together with him in the same ki-a-nag. It had been the private libation place in which the ruler's family worshipped. Under the reign of Uruinimgina, his ki-a-nag became the place that the ruler worshipped officially. He attemped to make his rulersnip stronger in relation to his reform policy.
