Although the king's name is wanting, it is possible to estimate the amount of text that is missing at the head of the first column, and it is now clear that the name of Sharru-Gi does not occur at the beginning of the inscription, but some lines down the column; in other words, its position suggests a name in a genealogy rather than that of the writer of the text. Moreover, in a broken passage in the second column the name Sharru-GI occurs again, and the context proves definitely that he was not the writer of the text, who speaks in the first person, though he may not improbably have been his father. But, although the monument can no longer be ascribed to Sharru-GI, the titles "the mighty king, the king of Kish," which occur in the first column of the text, are still to be taken as applying to him, while the occurrence of the name in the second column confirms its suggested restoration in the genealogy. It may therefore be regarded as certain that Sharru-GI was an early king of Kish, and, it would seem, the father of the king who had the cruciform monument inscribed and deposited as a votive offering in the temple of Shamash at Sippar. In the last chapter reference has been made to Manishtusu's activity in Sippar and his devotion to the great temple of the Sun-god in that city.[28] For various epigraphical reasons, based on a careful study of its text, I would provisionally assign the cruciform monument to Manishtusu. According to this theory, Sharru-GI would be Manishtusu's father, and the earliest king of Kish of this period whose name has yet been recovered.