Sumer, Akkad, and the languages of the Navajo, the Hopi, the Zuni, by Michel Leygues.

1
SUMER, AKKAD AND THE LANGUAGES OF
THE NAVAJO, THE HOPI, THE ZUNI
by Michel Leygues, PhD in Social Sciences, Paris Pantheon-Sorbonne
Abstract
The speakers of the two languages, Sumerian and Akkadian, cohabited for several
centuries, which resulted in this linguistic area in a Sumerian-Akkadian symbiosis. The
Akkadian vocabulary has also been enriched by other languages, Semitic or not, such as
Hurrian or Elamite.
This text presents the hypothesis that a kinship exists between the languages of the
Navajo, the Hopi, the Zuni in one hand, and this Sumerian-Akkadian symbiosis on the
other hand, this despite a great geographical distance between Mesopotamia and North
America, and at different historical periods of language use.
It is most often admitted that a comparison between languages in order to detect a
parental link is all the more relevant as this study takes into account the syntax.
However, the simple approach chosen here by the author is to take some words from the
semantic field which are not part of secular life - from which a kinship can hardly be
demonstrated - but which are linked to symbols of sacred science at the center of religion.
The divine authority would have been maintained there through language, it would have
asserted itself in the continuity of speech. It is that the sacred word itself contains the
god. Expressing badly is to oppose divine directives, to kill the god or the ancestor,
disrespect their intercessors, and therefore to risk retribution. Express correctly is to
solicit benevolence and to foresee the reward. Languages are spoken by humans, who
live with their religious feelings and their view of the world.
Keywords
Sumerian, Akkadian, Navajo, Hopi, Zuni, Shinumu, Nihinaazází, Hohokam,
Hisatsinom, Nihookáá, Diyan Diné, Ye’itsooh, Haashchieelti, Maasaw, Ashiwi, Yebichaï,
Kokopelli, Shalako Mana, Eototo, Tsaku, Sampacu, Maski, Coyotl, Taiowa, Palulukong,
Soyaluna, Sipapu, Istaqa, Tuvi'ku, Siuhu.
References
.The Assyrian Dictionary, Oriental Institute, Chicago University, USA.
.Akkadishes Handwörterbuch, Von Soden, Wiesbaden, Germany.
.Manuel d’épigraphie akkadienne, R. Labat, Paris, France.
.Sumerian Lexicon, John A Halloran, Los Angeles, USA.
Contact author: lemystereduvivant@gmail.com
December 2021

2
It is said that the Navajo came from northern Canada around 900 BCE, and that the Navajo name is
said to come from Spanish.
The Apache and Navajo speak languages classified in the Athabascan language macro-family, a Na-
Dene family of Asian origin. It is said that there is a probability of a relationship with Sino-Tibetan
languages. This text defends the hypothesis that there is a relationship with the Sumerian and
Akkadian languages.
The Navajo ancestors were called Nihookáá Diyan Diné: the “holy inhabitants of the earth” or “lords
of the earth”, “holy divinities”, “holy peoples”, in connection with benevolent spiritual divinities. Diné
has the meaning of "people".
Here is what a Navajo woman said about these connections to the Divine Earth:
“Nihookáá Diyan Diné'é are the sacred people of Mother Earth. The history of the creation of the
physical Navajo people is filled with touching details…. Translating these teachings and writing them
into English can present challenges, as English concepts and definitions do not fully convey the beauty
of Diné Bizaad (Navajo language). Here are some traditional teachings on the importance of being
Navajo and how it is connected to Mother Earth.”
“When our mother goddess, Asdzáá Náádleehé (Changing Woman) created the first Diné, she made it
in her image and molded them from the skin of her breasts and arms. At their creation, the Diyan
Diné'e (Holy Deities) gave the Diné people the name of Nihookáá Diyan Diné'é (People of Sacred
Mother Earth) because their physical body represents Nahasdzáán Shimá (Mother Earth). "
-Diyan Diné:
.Sumerian:
.di: judgment, divine judgment, decision, verdict.
di.ku 5: to judge (di: decision + ku 5: to cut off).
.di (+ ni): to give a claim, to make the motion of.
.Akkadian:
.di-na-a-nu: substitutes, which apply dīnu: di-e-nu, di-en, di-nu Lugal: decision, verdict,
judgment, law of god.
.DI-KU 5-MEŠ dajjānu, da-a-ia-nu: the divine Judges. DI-KU 5 dīnu, and DI dīnu: the divine
judgment.
.dānu = di-e-ni, di-in i-di-nu, di-ni da-ni, di-ni-di-in, di-ia-a-nu: to judge, to render judgment,
as the gods render decisions. I-da-an-dīnu, or dajānu; di: judgment, and an: heaven: judgment
of heaven.
Examples in Akkadian:
.”Ana dinim ša kaspim”: “the judges will judge”.
.”Šumma da-a-a-nu-um dīnam idīn puruššam iprus kunukam ušezib”: “if a judge
renders a decision, delivers a verdict, and issues the duty sealed record”.
.ûrtu: order, command, rules. Examples:
. “… relaying on god Ninurta’s reliable consent, I will issue orders”.
. “Ša wu-ḪU ur-ti-ka-a-ma ēpuš”: “I acted in accordance with your order”.
.I-da-an-dīnu refers to the original Sumerian pictogram, from the Uruk period:
and to Akkadian dīnu, diānum = kud, = di-kud, = pu-ru-us-su-ú: decision, divine justice.
Danānu, danin: to become strong, to make valid.
God Ninurta, agrarian deity, war and peace, often represented with a bow, is one of the god-
judges who render or pronounce a decision; bēlu ul i-da-an-dīnu.

3
- nihookáá:
.ni:
.Sumerian:
.ni: He, She, that One who ni = nigin: assemble.
.ní: force, strength, vigor, and: fear, respect for it.
.nun: prince.
.nun: “fear, respect” + “people” for prince, master.
.Akkadian ni, ní: shine, revered splendor. A-nun-na: fear, panic, terror. See p. 3: Annunaki.
.hookáá:
.Sumerian:
.ukin: communal assembly, folkmoot (“ùga”: people + “kin”: to seek).
.ukkin-na: “meeting” + “human being”.
.ùḡa: people, crowd.
.a: father, offspring.
.Akkadian:
.uk, ug: strength, vigor.
.urkû, urkâtu: from Uruk, divine land, respectable land of ancestors, guarantor; said of
rulers for future generations.
-This Sumerian pictogram:
is at the origin of SILIM salien: peace, SILIM šalāmu: to be benevolent, favorable, to make peace.
Ninurta is prince Urta: He who is inside and outside, or Uraš: One mighty, He who decides, and who
is the Babylonian Appointed Judge. Ilī-Mada-nu-um: Immaterial Breath taking shape in urāšu: parcel
of land, land base; lagabbum = lagab: piece of earth; kutlu: lagab = ku-ut-lu: god of the depths (god
Ea); kutallu = ku-tal-lu: in the back, in the depths.
In this spirit, the Nihookáá Dyan Diné are those who have a spiritual part in them, a land of
reconciliation of opposites, of immortality.
***
This vital force among the Navajo is that of the coyote (see p. 27). The Navajo were called Nabuho or
Nabahu by the Zuni. Now, in Sumerian na: human being, and in Akkadian nabāhu, nabā'u, na-bu-ḫu:
who barks, yells, calls. NÁ rabāsu: to roost, has the same cuneiform sign as U 4-NÁ-A (AN) ûm
bubbulu: moonless day, darkness. Nabahu would therefore be "those who bark in the plains" or in the
fields. And indeed the Navajo say they carry the name of Coyote, and even "to be" coyotes.
The name coyote, origin nahuátl: coyotl, could be compared to Akkadian: (with the removal of the
letter R in the Navajo language; R in standard spelling, is zh [ʒ], or z).
.qurrudu: said of hair, as personal names: qur-ru-du, which leads to: qu-zh-du…qu-z-tu.
.qurrudu: to make into a hero, heroic, valiant. Example: “ina Igigi qar-da-ku ina Annunaki gašrāku”:
“I am the most valiant among the Igigi, the strongest among the Annunaki”.
The Annunaki or Anun-naku, - Sumerian A-NUN-NA -, are important deities of the Mesopotamian
world. Annunaki is sometimes used in parallel with Igigi, another group of gods.
It could also correspond to the Akkadian kut and to KU 5 dānu: to judge, as the god Ninurta does. The
original Sumerian pictogram is:

4
It could also evokes the Akkadian katā’um: security, firmness; katû = lugúd: puny, weak, like a kind
of kātu: surety, guarantee (which recalls the idea of "substitute" among the Hopis), the one who is
locked in the fortress of matter:
inverted symbol of the one who will later be retained to express the crucified Christ, and who
expresses in Akkadian what is destroyed, torn, suffering:
The Sumerian pictogram presents in the center the symbol of Lord Lugud who resides in matter, or of
god Enlil or Ninnu, of the Totality:
or who resides in the abyss:
The cross is a traditional motif of the Navajo tapestry, it expresses the idea of the turquoise house of
the twins, which is reached "at the end of the Rainbow Bridge":
which corresponds well in Sumerian to the god Ninurta, also designated god Maš, the First, the pure,
or sun god Utu, or Gibil the god of fire:
.The coyote is for the Navajo a trickster: a malicious one who plays the role of disruptor, like the fox
Na’aru of the Akkadians, or like the fox Yurugu of the Dogons of Mali.
In Navajo legend, he appears as someone impatient who distributes the stars in the sky impulsively
and haphazardly, especially the Milky Way, while the wise gods are in colloquy to arrange them
properly. According to the Navajo, Coyote smells terrible, he stinks like dirt. Now in Akkadian, ḪAB
bûšanu expresses the idea of what has a very bad smell, and bišu: stinking, like stinking clay, or like

5
life on its material substrate, and is of the same pictographic origin as Lugúd and as GUR 4 garâru:
who runs, GÍL kabâsu: who treads, who tramples, KUR 4 (KUR 4) baâlu: who dominates:
The word coyotl is also to be compared with the Sumerian ù and the Akkadian kušú which designate
an amphibious animal or between two worlds such as the fox which sleeps in a den in the ground and
runs on the surface. The cuneiform sign of kušú is close to that of GEME-UR kalbatu: female dog, and
canine like the coyote.
And to be compared to UTUL, KI, and pâtu: what is at the bottom, buried, who visits, tramples
underfoot, leaves traces. The idea is linked to that of ÚTUL: the dominant, the one who leads, as god
Nâbu. And to be compared with katā’um: who takes, who grasps. The idea of the wild dog or the
coyote is found in the Akkadian term nabāu already mentioned: wild dog or canine that complains,
howls at the stars, and the sacred stone Tsoozil of the Navajo.
In his anger, Coyote the disruptor of the Navajo skies places a red star named ma’iio “to the south”.
We recognize the star Sirius, the first rising, red in color, and the brightest in Sumerian times. Ma’iio
means for the Navajo "who wanders, who prowls"; this star personifies Coyote and is a symbol of
trouble. The name Ma'iio would refer to Akkadian words that express the color red, complementary
twins, the idea of roosting like a coyote or a fox.
.About mál and DIR value: in Akkadian, DIR nagarruru refers to qarāru: running here and there, like
a fox or a coyote, DIR: excess, trouble, to stand out; màl expresses the idea of twins. DIR malû:
fullness; SA 5 sâru: to be red, SA 5 surmu: red like a newborn baby (which is what Sirius is on the
horizon every day); sâmu: reddish brown, like the coat of some canines:
The sign of mál is similar to that which depicts the idea of twin: TAB tu’âmu. We remember that
Sirius is a twin star. The symbol is similar to that of the Pelu Tolo of the Dogons, Sirius A star, whose
origin could be the Akkadian pelû = ŠU 4-ŠU 4-a: red, which comes from the Sumerian pictogram in
the form of a point:
ŠU 4 gives the idea of destroying.
.The Dogon call the star Sirius B pô tolo: tolo: star, and pô: smallest seed.
Pelu Tolo is in this case the red dot, associated with the idea of devastation ŠU 4, and childbirth or
procreation: tu-la-a. See also infra: Kokopelli the Pied Piper, and: Dogons.
The Akkadian root mll expresses the idea of purity; malîlu: pure as the sound of a flute pipe, refers to
elelu: pure, high, with the same wedge-shaped sign as the redness of dawn, and the value UR forming
the name of the dogon fox Urugu. This one, like the coyote, malālu: robs, strips.
Ma’iio is also to be compared to the Akkadian mašu: twin, mau: supreme pontiff, maû: ecstatic,
and naiâlu: who lies, who is lying down, placed lying down. What at the bottom of the den symbolizes
the Being who lies. And to compare with malû: which fully exists, which is abundant.
***
Here is the myth of the Navajo presented in the blog “Nativeamericancreationmyths”:
“The Navajo were named Niihookaa Diyan DinE by their creators. It means "Holy inhabitants of the
Earth" or "Lords of the Earth". Today, the Navajo are simply called "DinE", which means "The
People". The Tewa Indians were the first to call them “Navahu”, which means “the large area of

6
cultivated land”. Mexicans knew them as "Nabahu Apaches" (Apaches of cultivated fields), where
"Apache" (Enemy) was taken from the Indian language Zuni. The "Nabahu Apaches" were known as a
special group somewhat distinct from the rest of the Apaches. Alonso de Benavides changed the name
to "Navaho" in a book written in 1630. The name the DinE officially use for themselves is "Navajo".
According to the DinE, they emerged from three previous underground worlds into this one, the
fourth, or "Shimmering World", through a magical reed.”
“The first inhabitants of the other three worlds were not like the people of today. These were animals,
insects or masked spirits as depicted in Navajo ceremonies. The First Man ('AltsE Hastiin) and the
First Woman (' AltsE 'Asdz) were two of the beings of the First World or Dark World. The first man
was created east of the meeting of the white and black clouds. The first woman was made west from
the junction of yellow and blue clouds. Spider Woman (Na ashjeiii 'Asdz), who taught Navajo women
how to weave, was also from the first world.
Once in the Glimmering World, the first thing people did was build a sweat house and sing the song of
blessing. Then they met in the first house (hogan) made exactly as Talking God (Haashchieeltiii) had
prescribed. In this hogan, people began to organize their world, naming the four sacred mountains
surrounding the earth and designating the four sacred stones that would become the boundaries of their
homeland. In reality, these mountains do not contain the symbolic sacred stones.”
“The San Francisco Peaks (Dookioiosllld), represent abalone and coral stones. It is located just north
of Flagstaff and is the religious western boundary of the Navajo. Mount Blanco (Sisnaasjini ') in
Colorado represents the White Shell Stone and represents the religious eastern border of the Navajo.
Mount Taylor (Tsoodzil) east of Grants, New Mexico, represents the turquoise stone and represents
the religious southern limit of the Navajo. Mount Hesperus (DibE Nitsaa) in Colorado represents the
Black Jet Stone and represents the religious northern border of the Navajo.”
“After placing the mountains where they needed to go, the Navajo deities, or “Holy Peoples,” placed
the sun and moon in the sky and were carefully placing the stars in an orderly fashion. But the Coyote,
known as the trickster, grew impatient with the long ongoing deliberations, and grabbed the corner of
the blanket where he lay and threw the remaining stars into the sky.”
“The Holy People continued to make the necessities of life, such as clouds, trees and rain. Everything
was as it should be when the evil monsters appeared and began to kill the New People of Earth. But a
miracle happened to save them, with the birth of Ever Changing Woman (Asdzaa Nadleehe) in
Gobernador Knob (Chiuolilil), New Mexico.”
“The Changing Woman grew up around El Huerfano Mesa (Dzil Naioodilii) in northern New Mexico.
She married the Sun and gave the Navajo people two sons, twins and heroes. They were known as
"Monster Slayer" and "Child-Born-of-Water". The twins traveled to their father the Sun who gave
them lightning weapons to fight the dreaded monsters. Every place the Hero Twins killed a monster, it
turned to stone.”
“An example of this is the lava flows near Mount Taylor in New Mexico, believed to be the blood of
Ye'iitsoh's death, or the "Monster that sucked the people." All of the angular rock formations in the
reserve, such as the immense Black Mesa (Dzil Yijiin), are considered the stone-turned bodies of the
monsters.”
It is Altsé Hastiin (First Man, corresponds to the Sumerian AŠ: One) who places the four sacred stones
in the four directions during the Emergence:
. snaasj n , the White Mountain, present-day Mount Blanco in Colorado, to the east. Its ceremonial
name is Yoolgai or Yoolgaizil, Dawn or White Shell Mountain, or "white dawn". The white sclera of
the eye represents the Yoołgai among the Navajo.
.Sumerian:
Sisnaasjini:
.ziz-babbar: white emmer wheat.
.sisna: abnormal growths.
.na 4.nir.ziz: stone, to raise high, to winnow; a white stone? A precious stone, in
description of the jeweled garden.
Yoolgai:
.ul: ancient, enduring, to shine.
.ga: milk, white.

7
.Akkadian:
.zi-iz sāsu: moth, example: “šumma kabbabu ana sa-a-si itūr”: “if a star turns into a
moth”. See p. 15: Anasazi.
.stone.
.Tsóoz l, the Blue Mountain, present-day Mount Taylor in New Mexico, to the south. Its ceremonial
name is Yodoltizhizil:
.Sumerian:
.zíl: loving, beautiful.
.zil: to cut (see also: dookoozil).
.udul: herdsman (udu: sheep + lú: man), or: place where there are sheep.
.Akkadian šašû = ZIL = ša-sú (ú) um, = ú-gù-dé-a: to shout, to shout, to cry like nabāu:
kalbu is-si; šasû: the foster female dog, or for the coyote female. Call, summon as god Nabü
the Mesopotamian god of fire, and as Hastsezini the god of fire of the Navajo. In Navajo, hast:
man, venerable, elder.
.Dookoozil, Yellow Mountain, to the west. Its ceremonial name is Dichi'lizil, the “mountain of abalone
shells”. These are now the San Francisco peaks, now called Abalone and Coral Stone, north of
Flagstaff.
.Sumerian:
.dug: to cut, shear.
.dùg-tuku: strong-legged (knees + to own); dùg-zil: to run (knees + to cut).
.dùg: beautiful, to enjoy, fresh water; zíl: beautiful; zil: to cut.
.dug: to cut, shear.
.dùg-tuku: strong-legged (knees + to own); dùg-zil: to run (knees + to cut). A beautiful
place where there is fresh water and where you have to have good legs, which cuts the
legs by its slope.
.Akkadian duku, dimtu: tower.
..Dibé Nitsaa: "the black stone", and "the mountain of many sheep", current Mount Hesperos. Its
ceremonial name is Bash'zliinizil, Obsidian Mountain, Black Mountain, to the north, now Colorado's
Mount Hesperus (see infra: Babylon tower).
.Bash'zliinizil:
.Akkadian:
.basālu = li ba-si-li: stone which has not been wrought.
.bašālu, bašlu: fused, to become fired.
.Dibé:
.Akkadian DIB kalû: contain, same Akkadian sign as immeru UDU: sheep. The
original Sumerian pictogram is:
.Sumerian dib: to traverse, to cross.
.Nitsaa:
.Akkadian: UN nišū: ni-šá-a-šu, people, human beings, family. UN-MEŠ-SAG-GE-
GA niše ṣalmat qaqqadi: the Black Heads = human beings.
.Sumerian nissa: beautiful, deep blue.
***
Still having portions of every handful of land remaining, two more sacred mountains were created and
located within the territory called Ch’oolii, and Zil Na’oodilii which is 100 km southwest of
Bloomfield, New Mexico. There are therefore a total of six sacred mountains which are the religious
borders of the territory.

8
.Ch’oolii:
.Sumerian:
.sul: path, invader.
.sud: lasting, far away, to lengthen.
.Akkadian:
.ŠUL-ḪI šulḫû: exterior wall.
.sulû:= su-le-e, su-ul-le-e, su-ul-li: track.
.sullu = šul-li: pochmark, wart.
.Zil Na’oodilii would be according to Sumerian the mountain of udul: herdsman (udu: sheep + lú:
man), where there are sheep, as on Yodoltizhizil.
The names of these mountains seem often formed from the Sumerian value zil: beautiful, loving,
gentle, and with the Sumerian value dili: goddess Innana. Dili has the same original pictogram as aš
(see Altsé):
and as aš-aš or DIL-DIL talīmu: twin.
The Sumerian value zil 3 expresses the idea of a pleasant, affectionate, protective princess:
and also sil: pleasure, joy, and sil: to praise.
Zil Na’oodilii could refer to Sumerian values:
.na: stone.
.zil: beautiful.
.udul: herdsman.
Zil Na’oodilii could refer to the Akkadian nad, KUR mātu: country, KUR is the determinative
preceding the names of mountains. And would refer to ZIL nâdu: to praise, glorify, magnify a
goddess. The goddess who guards, watches: na'ādu: who pays attention like a mother, the goddess
Innana, or as áb-ku / lu: "the Being cowfish” from the depths, the shepherd of peace.
***
Among the Navajo, the primordial Man is called Yeibishai, Grand Father. This name also refers to the
supernatural beings represented by a masked dancer during an initiation or healing ceremony, who
speak to the god.
Yeibishai: It is often helpful to "listen" to the music of a word before understand the meaning of the
word. In Akkadian ebi is the Lord, the watchman, the leader who gives and maintains life, health and
prosperity. Ebi refers to 3 Sumerian pictograms, of which here are 2:
The pictogramm:

9
depicts the en value which is the first element of many gods, god Marduk, god Bēl, god Enlil...
The other pictogram:
depicts KI-EN-GI: the land of Sumer, and KI-GAL: underground world, depth, that which is buried in
the bedrock, in the earth, symbolically the spiritual Being buried in matter and in man.
The third pictogram designates TI (-LA-): notion of living state, life, healing, prosperity (and TI-AB
tāmtu: the sea, mother’s place).
- ha’i:
.Sumerian sa: divine grace, to be good, to create, to let live.
.Akkadian ša: god Ara with two faces, androgyne who stands "at the bottom of", "at the center", which
is šà: at the heart of, ša 5: "broken" in the abyss, or in biš: container, cauldron, vase.
On the left, the Sumerian pictogram which depicts EN-TI-KI: mount EBIH, EN-MUN: benefactor.
On the right, the Yei, - a supernatural people who communicate between the Navajo and their gods -,
hold sacred plants. (See page 30).
The yéí or yéʼii of the Navajo are spiritual deities, gods or geniuses. Some chiefs or important figures
among these gods are called by names that begin with hast. Hastin means man, worthy and respected.
Hast yé: venerable yéi or god. Possible link with the Akkadian Ebih-il, EN-TI-IL nu-banda, "the
Watcher", “Overseer”, vigourous and proud:
Ebih-il (See p. 30), musée du Louvre, Paris.

10
-Yei bichei (Yébîchai) is called "maternal grandfather of the yei", is another name of the god
"Speaking" with his weapon Hast chieeltii, the one who makes his weapon speak.
.“bichei”: “maternal grandfather”:
.Akkadian:
.phonems piša, piš, biš: something that buds, take shape; a son.
.biṣṣûru: bi-ṣú-ri-ša, bi-iṣ-ṣu-ru: female genitals (take into account that the letter R in
Navajo is pronounced sh).
.phonemes bís, piša: “son of”, bud, fish.
.bišu, bi’ša: stinking, bad smell as in a well, a hole.
.Sumerian peš 4: to be pregnant, to conceive, peš: womb, to expand (value formed with ùš:
placental membrane).
***
It would be interesting to see if there are any common elements between the myths of Mesopotamia
and those of the North American Indians, which would testify to the basic structure of the myth.
Navajo legends tell that monsters when defeated are turned into mountains or piles of stones. And in
Mesopotamia, as it is said:
“Two Sumerian mythological compositions share the motif of a god fighting a mountain.
-” One, Inanna and Ebih, tells how Inanna fights and conquers Mount Ebih. Inanna resolves to attack
Mount Ebih because she feels that it does not show her proper respect… She defeats Ebih and then
tells the mountain why she attacked it: “Mountain, because of your height, because of your pride,
because you stood in your wealth and your finery ... I killed you, I put you back in your place”.
. “A-li KÁ.DINGIR.RA ša-du-ú ša ṣur-ri”:“ my town, Babylon, mountain of obsidian ”, suggest that
the mount is an image for the fierce Babylon tower.
-”The other, Lugal-e, or Ninurta’exploits, tells how Ninurta, -Inanna’s male counterpart -, campaigns
against a mysterious strong opponent called Asag, which may symbolize a pile of stones, possibly a
hill, or a mountain.”
In this “Lugal-e myth, Šarur informs Ninurta of the creation of a mysteriously strong opponent, Asag,
asakku demon, who, together with an allied army of stones, threatens Ninurta’s authority. Ninurta
develop a strategy and engages in the battle … and finally defeats Asag. Ninurta … piles up the
defeated stones to construct a dam and thereby brings the mountain waters down to the Mesopotamian
plain for agriculture … The story ends with Ninurta blessing and cursing the different stones and
establishing their properties.”
.Šarur, šar-ur, is the finite celestial mace, magnificent multi-headed battle mace, the mountain-
obliterator, the guardian of the people. The indefatigable who never sleeps, capable of lightning war,
all-out war. It is the “smasher of the thousands”, the talking mace of the god:
.Sumerian šar: to be numerous, to multiply, to slaughter + ur: warrior, to erase, reap, shear. It
is the weapon and symbol of the god Ninurta. Sumerian mythical sources describe it as an
enchanted speaking mass, a possible precursor of similar objects in other mythologies.
Sharur's role in battle is not only to act with weapons but to provide information to the hero,
acting as an emissary between the god Ninurta and reporting to him the will of god Enlil,
including an order to kill the architect Kur, a primitive serpent god.
.Sumerian kúr: enemy, kur: mountain, kur: foreign, strange. Kur is associated with primordial
elements and mountains.
What is to be connected with Haashchieeltii, the Talking God of the Navajo, the one who makes the
force speak, who wears bali: a folding wand in four parts, and utters a particular cry.
.Hashchieeltii:
.hash: human being, venerable:
.Akkadian: ḫaštu: hole in the ground, trap. Recalls AltsE Hastiin, the first Navajo man
trapped in matter.
.Sumerian aš: One, unique.
.chieeltiii:

11
.Akkadian:
.šiltāḫu: qa-an sil-li, ši-il-ta-ḫi: arrow, star Sirius. “Ninurta ši-il-ta-ḫu”: “Ninurta, the
Arrow” = the great warrior, the One who make the force speak with the arrow.
.šiltāḫiš: like an arrow: šil-tā-ḫi-iš ūṣi.
Akkadian: SIL šalāṭu: to dominate, to rule, to control, šalātu: sa-la-ti, is-li-tu-uš: to
split, to cut.
.Sumerian sil, síl, zil; si-il: to cut into; to divide (si: “long and narrow”, + lá: “to
penetrate”, “pierce”).
.bali:
.Akkadian:
.ba’ālu, ba-il-lu: to be in force, dominant.
.balû, li-bal-li: to exterminate, extinguish, put out. Example: “ina patrišu la gāmili
napšaku(nu) li-bal-li” : “may god Nergal bring your life to an end with his merciless
sword”.
.Sumerian bal: spindle, to demolish, to deliver.
As it is said, “the stones and mountains in these myths are capable of assuming disrespectful attitudes.
They are deserving of blessing or cursing and of explanation in the wake of divine retribution. They
are actors in the genesis of civilization, acting in concert with gods to establish orders facilitating
agriculture.”
***
As already mentioned p. 7, Navajo myths quote the “changing woman”. It says that Is zán nadleeshe,
or Asdzaan Nadleehe, “the changing guardian woman” originally lived alone in Ch’oolii, or Ch’oodlii,
in the center of the country (see p. 7). One day she went up a hill to build a four-pole habitat, where
the first rays of the sun hit in the morning. Asdzaan Nadleehe went inside and lay down. The sun was
rising, it shone between her legs, and one of its rays entered her. This caused her first menstrual
period. Then she got pregnant and called this son Nayé Nazgháné: “Slayer of monsters”. Four days
later, she was pregnant with the Old Water Man and gave birth to Túbaadeschine: “Born of the Old
Water Man”. These were the first Apaches. The Twins are “the two lungs” of Navajo country. They
eventually become invisible and immortal in the House of the Sun, elsewhere sometimes referred to as
the "house of the lizard," that is, they merge into One. These twins are known as "Monster Killers".
Likewise in the legend of Gilgamesh the twins Gilgamesh and Enkidu must kill the monster Humbaba,
formed of the scorpion-men male and female scorpions who shoot out, so that Gilgamesh can attempt
to attain immortality.
-Apache: Akkadian apâtu: a-pa-a-ti: numerous, teeming, is an epithet for human beings.
-Asdzáán Nadleehe, “guardian who changes”. Navajo Asdzáán: woman, nadleehé: who changes.
.Akkadian nādilu, naṭālu: to look at each other, to point at each other, to look kindly.
Called also Is zán nadleehe: where Is could refers to Akkadian Iš who express goddess Ištar, in
èš: house, temple.
-Nayé Nazgháné: Akkadian nasāḫu: na-aš-ḫa: to extirpate enemies, nasāku: to shoot.
-Túbaadeschine:
.Akkadian: pa-te-si paqādu: to put a person in charge, to assign a person to a task, to be
carefull, caretaker, governor, watcher.
.Sumerian:
.tu: to be born.
.tu 10: to pile up, to defeat, to massacre.
.tu: to interfere.
.tu 6: to conjure.

12
-It is through marriage with the sun that the twins, heroes of the Navajo people, are born:
.Akkadian ašša: One, his complaint, his cry, and: idea of exit; māšu: twin, god-sun Šamaš or
Maš (see: Masa of the Hopis).
.Sumerian aš-aš: twins.
-The children of the Changing Woman must kill the monster Ye’iitsoh: (see above ye’i)
.Akkadian:
.isḫu: arm, strength, the one who "carries away", who "swallows up". This accords with the
image of the god Ninurta in Sumerian mythology, who is the champion of the gods for whom
he fights monsters.
.ye'iitsoh would refer to the Mesopotamian terms which designate the "monstrous" being at the
origin of men:
.išten: One, the First.
.išḫuru: mighty, as goddess Išḫara, or god Marduk.
.itišutu, itûtu: chosen, selected.
.isu: who is in charge of, who is assigned, has an attribution.
.íli, ìli: to be raised.
-The Navajo call the Twins the "Enemy-God-Slayers", that is, the killers of monsters who inhabit or
forbid entry into the primordial world. This Paradise is for the Navajo the “swirling mountain” or
“vibrating” at the center of the world. In the primordial waters lives the Anacunda, the giant serpent.
.Akkadian:
.ana denotes what is high, god, and the idea of going to him.
.kun designates the tail, the symbolic force contained in this restricted space.
.kunda evokes the Kundalini serpent of the Hindus, the energy coiled at the bottom, at the
bottom of the being, in the tail of the backbone, the coccyx; or at fox’tail.
.anāku is the dense spiritual force, at the bottom or "outskirts", which "adjoins" in man.
-Gila is the poisonous giant lizard from Navajo mythology:
.Akkadian:
.gil: destroy, rolled up.
.gilal designates the sword-bearer, the killer. The same original Sumerian pictogram
expresses the ideas of sting, scorpion, Fighting mythical scorpion-men (giš LAL;
gizzal: attention, intelligence), whose original Sumerian pictograms are:
.Sumerian: gilim: twisted, tangled, as is the primordial Being at the bottom of matter.
We can think that the Scorpion-men of the Sumerians became Lizardmen among the Navajo. See: the
royal house of the yellow lizard on the island of Moorea, French Polynesia, and the "lizard house" of
the Mayans. The Mayans also placed the Twins at the center of their Popol Vuh mythology, about
their return to Xibalba, the mysterious Land of Death (in Sumerian halba 2: cold → cold land). This
Earth was thought to be the destroyed paradise, the island of the Sun under the water. To reach this
land, the Twins ride a rainbow.
In Navajo legend, these monsters are, as in Sumer, turned into stones.
***
-The Diné (Navajo) call the moon Tłéé ho nághaa, which means “to walk / live at night”. Tłéé means
night in Navajo.
.Akkadian:
.tele’û: exceedingly wise, capable as gods, deities.
.nagāšu: to be on the move (DAG-DAG).

13
Another Navajo word for the moon is oolje: Sumerian ul: star, ornament, ancient; to shine, primordial.
-Haashchʼééshzhin (“Black God”) is the god of fire:
.Sumerian:
.IZI: fire, ignition, embers, ša IZI: brazier, example: IZI NI-ḪAR-RA: cooked under
the ash.
.IN 4 = EN: god, lord, EN-NU: of the night.
.Akkadian eššiš means "again", same sign as BIL-GI, Gibil: god of fire.
-Na Ashjeii is the "Spider Woman," who lived near the Twin Needles, mountains erected in Chelly
Canyon, Arizona, and who is said to have passed her art of weaving with two needles to the "Changing
Woman."
Spider Woman who spun the world into being is also called Sussitanako par les Pueblos.
.Ash:
.Sumerian AŠ 5: spider.
.Akkadian:
.AŠ ettūtu: spider, same cuneiform sign as the Unique, goddess Ištar.
.UTTU ettūtu: spider, protection against that which destroys.
Sussitanako:
.Akkadian;
anāku: "Je" divin; an-ku-a = ankurû: protective deity.
.šūši: 60, in Sumerian base 60 on which the numbers attributed to the gods are
attributed; 60 x 60 = 3600 = totality.
-In the mythology of the Navajo the Twins are called Little War Gods. One thinks of the Skanda and
Ganesha brothers from Hindu mythology, or the Ashwin twins from Vedic India. This name Ashwin
to be compared to the Sumerian AŠ-AŠ: the twins are the duplication of AŠ: the One, its manifestation
in its halves, in its androgynous male and female form.
This idea of the primordial Couple is central for the Navajo, who must face the monsters. Among them
are the Giant Monster, the Rock Striking Monster, the Gaze Killing Monster, the Walking Stone
Monster, and various imaginary productions of the Navajo, or other ethnic groups they might have
inherited. So many roadblocks to cross towards the conquest of the Land of Death, of Immortality, like
that of the giant monster Humbaba from the legend of Gilgamesh. The Navajo Twins go successively
to the sacred mountains which are as many defeated monsters. The Sumerian pictogram which depicts
the ideas of crossing, growing:
represents the world with a center and four cardinal points. The diagram of the Dogon cosmos and that
of the Yoruba in Africa may have their origin in this same pictogram. The symbolism is the same as
that of Mount Meru of the Hindus, center of the world flanked by 4 mountains for the 4 cardinal
points.
House of the sun, central mountain, whirling mountain suggesting the vortex, vibrating or twirling
suggesting the dance of the universe, thus represent the universal Center, and in man the Center where
stands the "universal brother" who is paradoxically common to all men and takes a particular form in
each.
The Greeks figured the center by Mount Atlas. This name Atlas is perhaps an evolution of the Hindu
name Atalas which designated Mount Méru. The Sanskrit word atala has the meaning of "engulfed",
"below". Atalas could have for Mesopotamian origin:
. AT = AD: the Father in the inner space, often symbolized by the horned beast.
. AD-ḪAL: secret ; ADA: father, shout; ḪAL: secret, diviner.
. Akkadian ÁB-GUD-ÁḪ lâtu or UDUL: the shepherd, whose original pictogram is:

14
in TÚL(LÁ): the bottom, where is A: the Father, AŠ: the One, manifested by the Androgyne, who
ašša: calls.
-The Navajo describe this Central Mountain or House of the Sun as a dwelling accessed by a ladder,
such as the houses of Čatal Huyuk in Turkey which are dated to 8000 or 9000 years, or those of the
dwellings in Dogon’s cliffs.
These dwellings have a function of protection against external aggressions, they are a refuge. They
also have a religious function, as sanctuaries, as symbols of the sacred abode, of the interior space of
archaisms.
Other metaphors for this empty space are the Tibetan "cave of archetypes", the "flower under the rock"
of Sumer, the "honey under the rock" of the Vedas.
The Navajo also call this mountain the Burning Mountain or Hogan, a name that evokes the Sanskrit
terms: ul-kan: volcano; ulka: lightning, meteor on fire; uloka: the hearth.
Hogan has sometimes been thought to be a Pueblo term derived from the Spanish fogon: oven, foyer,
related to hogar (of Arabic origin, as perhaps the name of the Hoggar mountain in the Sahara: place,
house).
We can also bring together Hogan Navajo and Hogon of the Dogons of Mali, A hogon is a religious
and temporal figure who has an essential role in Dogon myths, and village rituals to ensure fertility,
germination, and marriage.
-kiiyaa aanii is the great house of the Navajo people, where the clan is found:
.Akkadian:
.qinnu: qin-na, qin-ni: family, kinsman, clan.
.kilina: same wedge-shaped sign as the idea of a stove?
.kinaalda designates the celebration of sexual maturity, the first period for Navajo girls, the possibility
of participating in the perpetuation of the clan.
.Sumerian kin: task, work (“to build” + “to mete out to”).
.Akkadian alādu: al-da, a-li-da: to give birth.
***
The territory of the Hopi Indians, of the Pueblo group, is located in southwestern Arizona. Their
language is from the Uto-Aztecan family, Azteco-Tanoan macro-family.
According to the Navajos, the Hopis descend like them from the Anasazis, - “ancestors”, “ancestors of
enemies”? -, which appeared around 200 BC, and whose culmination was in the time of Pueblos III
around 1100. Navajo refer to these ancestors as Nihinaazází.
The Hopis refer to themselves as the Hopituh, or Shi-nu-mu. They say that Hopi means "to behave in a
peaceful, polite manner, to adhere to the Hopi path", or "the Small Pacific ones". They also name their
ancestors the Hisatsinom: ee-sah-tse-nom: “the Ancient inhabitants”.
-Hisatsinom:
.Akkadian: išātu, i-šá-tum, i-šá-a-ti: fire. Gibil, god of fire; ša išāti, ša IZI: brazier, and with the same
cuneiform sign as the idea of cooking, whose original Sumerian pictogram is:

15
and IZI 2 išātu designating the focus has the same cuneiform sign as KI-EN-GI: the country of Sumer:
Are the ancestors of the Hopis from Sumer and Akkad?
-Hopituh, Hupitu:
.Akkadian:
.ḫuptu = ḫu-up-ti, up TÚL: hole, cavity, well, pit.
.uppu: hole.
.ḫuptu: field or garden subject to special restrictions.
.ḫuptu: care, to reconcile.
.Sumerian: u and the value UḪU express the idea of what is small:
The Hopi are in this sense small like a flea, a weevil, a vermin, or an ant that live in holes, or they are
emissions or offspring of god: ÚḪ ru’tu. Or MUD-Á uppi: small like a kneecap or collarbone.
They are designated by the Navajo name Anasazi, Nihinaazází. The word Anasazi, coined by military
explorers while listening to the Navajo, means “the Ancients” in the Navajo language, - or eventually
“the Ancient enemies” according to some translators - to designate those who live in the Pueblos.
Akkadian:
.sāṣu: moth. Example: “šumma kakkabu ana sa-a-si itȗr”: “if a star turns into a moth”:
In memory or the collective unconscious, the Ancients where small as moths (or ants).
.anna: in Akkadian is the first consonant of the second word. See infra: Shinumu.
.sas: may also be the origin of the names Hisatsinom and Anasazis, expresses the idea of
appearing, shining, blazing:
Finally, we can compare it to šiš, šas, which give the idea of inner brother and adversary, and which
forms One with its complementary opposite:
The same pictogram designates what is small like a cereal seed: akkadian ŠE-MUŠ 5 šêgušu. It also
corresponds to the value urì: hut for ritual illustrations, high priest, and to urù: to keep, protect a
treasure. It also corresponds to nanna which designates god Nannar, the watchman who reveals
himself at the new moon. And he is the origin of (šeš unug ki) = URÍ: the Sumerian city of Ur.
-Shinumu:
.Akkadian:
.šunu, šu-nu-ma: they, those.

16
.ṣinu: help, mutual aid. Á-DAḪ: the priest who substitutes himself, replaces, represents the
universe, the totality, same cuneiform sign as taḫḫu: to substitute, replace (see: tchaku), and
that a, and u which express the idea of this which is small (see: Hupituh).
***
The Anasazis or Nihinaazází worshiped the god Kokopelli, and the Katsina statuettes which
represented invisible spirits.
-It is probable that Nihinaazází not only designates people as small as ants but also symbolically the
Twin Ancestors, the Principle of complementary opposites at the origin of men, which manifests itself
in lowercase. Due to the absence of the letter R in the Navajo alphabet, Nihinaazází could be
compared to:
.Akkadian a-na šarre… usasis, which has the meaning of "in memory of the king"; TAL 4 šišîtu: cry,
call; ištanassi: call, or: ù-u-a ištanassi, AŠ or DIŠ išten: the One.
In Akkadian the root a’nš, and še-er-še-er, and the word enēšu express the idea of someone frail,
puny; un-na-aš = mu-un-šér-šér-re: human, humanity.
.Sumerian:
.ni: that one.
.ní: self, one’s own.
.ní: strength, vigor, host.
.ní: fear, respect.
.ní-ḫúš: formidable splendor.
-Kokopelli is a character represented as a hunchbacked flute player, in the mythology of the
Nihinaazází and Hohokams, symbol of fertility, joy, celebration, long life. He is a fertilizer sought
after by sterile wives because with him all women are pregnant. The singing flute is seductive and has
a phallic shape. Kokopelli's bump contains seeds, babies, cakes and special plants, and by analogy of
shape it can be thought of as the belly of a pregnant woman. It guarantees abundant harvests. It
breathes the breath of life, is a symbol of creation. It brings good fortune and prosperity.
Kokopelli
Kokopelli's phallus is unusually long and straight, like a cucumber symbolizing the fertile seeds of
reproduction. Its name is said to be made up of koko for "hard as wood" and pilau for hump in the
Navajo language, and is pronounced kô kô pel´ lê. Another etymology in the Zuni language indicates
that koko means God and pelli is the name of a dessert-stealing fly which also bears a hump and a
prominent nasal tube, and which by analogy of form evokes the phallus. See: coyotl.
These concepts related to fertility, length and characteristics of the rectilinear phallus are found in
Sumero-Akkadian:
.Akkadian:
.kuku:
.KUK-KA kukku: pod, bag or set of seeds.
.KU 10-KU 10 kukkû: darkness.
.kukku: ku-uk-ki: a type of cake of characteristic shape, the top and the bottom
form a “weapon-mark”, its middle is protuberant.
.pelu:

17
.NUNUZ pelu: egg, small, per’u: offspring.
.SU4-A pelu: red-hued.
.Sumerian:
.ku-ku: ancestor ("find" + "recumbent"), who sleeps at the bottom.
-Kokopelli is also called Olowlowishkia:
.olowlo: Akkadian:
.ullû: = ul-lu-u: raised, levied, exceedingly great.
.phonem ul with the same sign as nakāpu: tumble, and as šuklulu: accomplished,
perfect.
.ul 4-gal: very strong, same sign as prick, point.
.ullu-lá: the one who holds the reins.
.ulullu: purified, cleaned.
.wishkia:
Akkadian išku: testis, male, iški alpi, iš-ki al-pi: shape of the cucumber, a variety of
cucumber.
.Sumerian ulul: harness, binding, leash, chain (u: “many” + lal: “to strap”, “harness”).
***
The Katsina, or Tithu, or Kokkokwe are Hopi statuettes or dolls that represent guardian spirits, small
masked figurines depicting supernatural beings embodying the spirits of living beings and those of
deceased beings. Katsina involves three concepts: a supernatural being, the masked dancer, and the
painted and dressed sculpture.
According to the official source for the Hopi tribe, the Katsinam are Hopi spiritual messengers who
send prayers for rain, bountiful harvests and a prosperous and healthy life. These are friends who bring
gifts and food, as well as messages to teach appropriate behavior and the consequences of
unacceptable behavior.
These spiritual beings remain in our universe: sun, insects, fox, bears, dancers, clouds…
The Katsina are made in the Kivas, secret chambers of worship, ritual, circular, dug in the ground and
covered with a roof, partly underground. One went down there by a small ladder to practice the
worship or to meet the council of the village, to make religious festivals related to the agricultural
cycles. They could accommodate from a few dozen to several hundred people. The great kivas of
Chaco Canyon were subdivided according to the cardinal points.
.kiva: Akkadian kibsu: in metaphoric use, way of acting, rite, behavior.
Stonewall, Great Kivas, Nouveau Mexique
According to Lévi-Strauss, the Katsina are the souls of the first indigenous children, drowned in a
river at the time of ancestral migrations. When the present-day Indians settled, the myth is that the
Katsina came to visit them and stole children. Desperate to lose their offspring, the Indians got the

18
Katsina to stay in the afterlife, in exchange for representing them each year with masks, statuettes, and
dances.
From Wikipedia: “There are two different versions. According to one version, the Katsina were good-
humored spirit beings who came with the Hopi from the underworld. The Katsina wandered with the
Hopi around the world until they arrived at Casa Grande, where the Hopi and Katsina settled. With
their powerful ceremonies, the Katsina were of great help, for example bringing rain for the crops.
However, all of the Katsina were killed when the Hopi were attacked and the souls of the Katsina
returned to the underworld. Since the sacred paraphernalia of the Katsina was abandoned, the Hopi
began to impersonate the Katsina, wear their masks and costumes, and imitate their ceremonies in
order to bring rain, good harvests and happiness to life.”
Another legend says that the Hopi lost all respect for them, so the Katsina returned to the underworld.
However, before they left, the Katsina taught some of their ceremonies to a few faithful young men
and showed them how to make the masks and costumes. When the other Hopi realized their mistake,
they turned with remorse to the human surrogates of the Katsina, and the ceremonies have continued
ever since.
-Katsina:
.Akkadian:
.ka 4: link (to the spirit), ká: gate (to the spirit world).
.ši (same cuneiform sign as lì): First.
.kâšu: to help.
.kaššu = ka-aš-ši: strong, mighty.
.kašāšu: to be made to serve for a debt, to exact service, to hold sway, to master.
.kaššu: high official.
.ša kašši: due payable to the kaššu.
.na: man, stone.
.Sumerian, about hopi katsinam:
.nam-tar: destiny, fate, genius and sin, punishment, oath, rites of deliverance,
divination, life.
.nam-su: to restore, to replace.
.nam-tag: responsibility, guilty.
.nám: planning ability.
Katsina evokes the Sumerian kaš-tin(na): the woman tavern keeper who runs the last tavern by the
water, before the great river crossing to the afterlife, the spirit world and immortality (the border
between two worlds of the epic of Gilgamesh). The original Sumerian pictogram is:
pictogram which must be compared to the one which depicts Sumerian tin: to live, to cure, to be
healthy.
It is in Akkadian the place of the end of the path: tâāzu (see Tuwách’a), at the end of the interior
exploration or the spiritual combat, preceding the crossing, the diving, opening to the universal:
where it is necessary to face gaba-ri: equal and rival, gaba-gir-tab: the double Scorpion (see: the
legend of Gilgamesh) which passes into the material through the slit of du 8:

19
Hopis often speak of twin-kachina.
We are there in two worlds, like an aquatic insect: (kaš-a) GÀNA êid pân rê, kaš 4 which goes fast;
or of an amphibious: kušu, where there is vital energy, abundance: duššu. A place where one can be
crushed, killed: gas, gas-ša 5-a. An in-between, converting world that evokes that of the living Hopis.
***
There are four generally accepted forms of Katsina, each form is believed to represent a different stage
of postnatal development:
.Putqatihu: flat figurines for infants.
.Putihu taywa'yla: figurines that have a flat body and three-dimensional faces intended for
toddlers.
.Muringputihu: figurines that have cylindrical bodies, fully sculpted heads and intended for
little girls.
Tithu: traditional figurines given to girls aged two and over during ceremonies.
.Akkadian:
.puttu: ornament object.
.puttû: knowledgeable.
.pūtu: forehead.
.pūtuḫu: responsibility, obligation.
.qatû; qat-ti-u: completed, finished, entire.
.qātātu: guarantee, qāt: hand (divine) which preserves.
.ti’ûtu, ti’ītu: food, provide food, sustenance.
.tiwītu: utterance.
.tillatu: help, auxiliary.
.Sumerian:
.tu 6: conjuration, exorcism, tu-tu: to interfere.
.ti: to be frightened, to attack, to meet.
.ti: life (“tu”: to be born + “ila”: to lift, to carry).
-The Katsina Huhuwa is for the Hopis peculiar, it is the "trapped" Katsina (trapped in matter?).
Legend has it that this is a cripple who shows up with his twin during the Powamu ceremony. And
which is accompanied by the magical appearance of green plants that grow while the earth is still in
the throes of winter. It is “Bean Dance”, observed in late January or early February.
Huhuwa can be an evolution of:
.Sumerian ḪU-LUḪ-ḪA: to tremble, to shiver, whose original pictogram:
for example because of Huwawa: the Twin Scorpion-Men, manifestation of U or u or à: the
mysterious Lord in the cavity delimited by matter, in the hole, the point. The One who ú: destroys,
takes away.
.Akkadian:
.ḫuḫāru (m): ḫu-ḫa-ra: bird trap; weapon or emblem of the god Šamaš (Reminder: take into
account that the letter R does not appear in the Hopi alphabet).
.ḫaštu: hole in the ground, trap.
-The Katsina Letaiyo is that of the fox, of the runner:

20
.Sumerian kaš 4: runner, messenger.
.Letayo could be related to Akkadian TE lētu: jaw, and letû: leather.
-The Katsina Aholi: On the back of Aholi's mantle is Muyingwa, one of the gods responsible for the
germination of seeds. Aholi wear red moccasins and a fox skin cape. Saint of the Pikyas who take care
of the seed corn. The colors of its coat are said to represent the flowers and the brightness of summer:
Akkadian:
.aḫūlap: alas! woe! as a request to obtain compassion and mercy, a-ḫu-la-pi: “for how long?”
.aḫullā: beyond, on the other shore or bank.
This name derives in the Hopi language from ahulti: a promise of "return" made by Quetzalcoatl when
he fled the Toltec capital of Tula for Tlillan.
-The Katsina Kushari: the Kushari are the names of the Katsina clowns. Often depicted with heavy
watermelons, they have a loud conversation and are greedy.
.Akkadian kusarikku: figurine for magical purpose, bison as a mythological creature, and constellation
Tauri + Hydes in the sky; same cuneiform sign as gu 4 ALIM kabtu: loud, heavy.
.Sumerian:
.kus: leather, skin.
.kus 7: vallet, groom, devastation, esquire.
-The Kachina Eototo is the “Father”, the leader of all the kachinas.

21
He is the spiritual counterpart of the village chief, and controls the seasons and the harvests.
During the Powamu ceremony, he draws symbols of clouds in bloom of corn on the ground, addresses
with his lieutenant Aholi the four cardinal points, to attract the clouds and the rain guaranteeing good
harvests.
.Akkadian:
.ŠE-BAR uṭṭatu: same cuneiform sign as šemû: to grant, mūgiru: favorable.
.GIG-gír uṭṭatu: grain of wheat, stain on the face.
.ŠE uṭṭetu: measure of weight (1/180th of a “šiqlu”), of barley seed.
***
The major god of the Hopi is Maasaw, or Maasa’u: the guardian, lord of fire, owner of the earth, god
of tombs and of death, of life. Guardian who gave humans permission to enter this world of ours. He is
the One who taught the art of fire to the Hopi and gave them their territory. It comes from the
Underworld, and inspires terror and respect. The mission which was entrusted by Maasaw to the Hopis
was the search in our world for the central, deep place, of the pure spiritual center. It is in this central
and harmonious place that the Hopis settled, they named it Tchaco, in relation to the forces of Nature,
and to the 6 directions - the 4 cardinal points, the top and the bottom -, and the smoke, the rain, the
prayers.
Maasaw offers humans a bag of seeds for cultivation, a gourd, a digging stick, a coat, and he teaches
to live simply, as a peasant.
-Maasaw suggests the Sumerian values
.maš: overseer, watcher.
.maš: one-half; twin (ma 4: "to leave, go out", + šè: "portion”), with the same pictogram as the idea of
branch, and that banmin or the Akkadien sûtu which which evoques "two":
Mesopotamian god Maš, god of fire, same pictogram as the Twin Gods, depicted with a cross by the
Sumerians:
cross which is represented on the Hopi emblems.
Mesopotamian god Ninurta (see hookáá of the Navajos) was god Maš: the First. The symbol of the
cross also designates the half, or the conjuring priest. The prince was MAŠ-SU maššu, and the twin lú
MAŠ-TAB-BA māšu, the twin gods Māšê.
The name of the Hopi god Maasaw, god-of-death, guardian of the basement, suggests the Akkadian
verbal root mšh which forms mašāu: to measure, to survey as does the architect or the quantity
surveyor; and mašā’u: who is violent.
.Akkadian:
.maš: First, god Ninurta.
.massû: leader of the universe, heaven and earth, glorious leader, god valiant, said of rulers,
sun-god Šamaš.
.maššû: symbol or signal, MIN ma-áš-ma-áš, MAŠ-MAŠ: god Nergal.
Goddess Massât = Ištar.
.maššû: prince.
.mašmašu: conjuring priest.
.maš-su u: explanation for god Lugal.

22
.maḫāzu: small place or enclosure serving as a sacred place, or connected with a well, a pure
pond. Or: sanctuary, shrine of supreme God. Gi.gi = ma-ha-a-zu: God Maš-Maš (god Marduk)
who provides the food offering to the gods.
.mašû: ma-šu-ú: falled into, oblivion, forgotten world.
.māšu: = ma-a-šu: twin. Examples:
.”2 alam.maš.tab.ba.sar.sar.re SIG7.ALAM.bi.šu.du7.a”.
.”2 ṣalam ma-a-š kiṣṣurūti ša bunnannê šuklulū”: “two figurines of twins in
intertwined position whose appearance of flawless”. Twin deluge monsters.
.maḫṣu: smitten person.
.mâšu: to check, to look over, to take care of people.
.Sumerian gi: to act justly, to confirm, to stabilize, gi 4: to lock up (“circle” + “descend into”).
-Tchaco or Tsaku:
.Akkadian:
.šaqû: prominent, eminent, high (for a temple, a mountain), sublime, high up (god). Said of
spiritual center: “ina Ekur bit taknāti šá-qu-u parṣūšu” = “the rites of him (god Marduk) are
sublime in Ekur, the well-provided temple”.
Applied to gods: šá-qu-ú ina Ekur: exalted in the Ekur, central mountain in underworld,
dwelling of the gods.
Sanctuary to promote, exalt; place, hole where there is water as opposed to the steppe.
.saqqu: silted, obscure, half-witted, idea of ancient times, before the Flood.
.sakkû: ritual regulations, rites pertaining to gods, to observe the divine rules: sak-ku-šu.
-Sampaku: according to the Hopis it is the vital force amassed in man.
Akkadian šapāku: Numun, dub-numun: to heap up, to pile up, to store (energy), to render limp,
powerless.
To pour out, for example to pour out on a tablet the blood of an atoning victim, the life force. Strength
of the god reported by dub: clay tablet.
These observations seem to show that the Hopi identify with the offspring or descendants of a god,
once represented in Sumer, the sun god Maš or Šamaš, or Ninurta, who shines, or who appears in the
dark.
For the Hopis, Maski is the “keeper of the abode of the dead” or the abode. The name evokes the
Akkadian ma-ši-ik-tú: bad, rotten, ugly devil, the Sumerian maškim: overseer, demon, watcher, who
kaš 4: "run" in uššu: the foundations, the base, and šig: hit, expressed by the cuneiform sign (see p.27):
***
In the Hopi tradition, the sun goes every night to Hurueng Whuti, the "Goddess-of-hard-substances",
goddess of rocks, minerals, precious stone, coral, or turquoise.
-Wuhti has the meaning of woman, goddess, and would refer to Sumerian values:
.wu: wisdom and utu, whose original Sumerian pictogram is:
that depicts the bottom, the base, or at the border:
.utte: original, high and pure world, where are goddess Innana, - goddess Ištar of the Akkadians -, and
her male twin Utu, - sun-god Šamaš of the Akkadians -; which "sinks" in the matter, “as the seed sinks

23
in the ground by the seeder”. This world is that of the primordial Androgyne which is declined in male
twin and female twin, to then descend in our world.
.uttu: the spider goddess, who weaves her web like a universe, and teaches humans to weave, but also
whose bite causes a searing pain which can be fatal. See below: Ereškigal.
-Hurueng could refer to Akkadian and Sumerian:
.uru 2: force of the flood, devastating.
.uri-gal, urigallu: hut for ritual illustrations; urugal: the Netherworld (“uru”: city + “gal”: big).
.uru 13: force such as that of ur: the dog; uru 16: strong, valiant, mighty.
.ur-gi 7: divine force.
.ùru: to watch, to protect.
.ug: strength, anger, fury.
.unug: city of Ur.
.uru 9: support, force which is in the backbone, or at its base as is the kundalini of the Hindus. And
above all strength of the Sumerian god Engur, who may have become Hurueng among the Hopi as a
result of the reversal of the elements eng, and ur or uru. The god Engur is in Sumer the god of the
abyss, where the sun eclipses, invisible yet present as is the god Utu.
The analysis leads to the values
.nig + ur: woman + force, and ūru, SAL-LA urû which in Akkadian expresses the female sex.
.an-na: stone from the sky, bedrock at the base of the sky, where "the woman-stone" is goddess
Ereškigal, Innana’older sister.
In Sumero-Akkadian mythology, Ereshkigal is the lady of the “hard core”. She is:
.in the foundation, the seat, at the root, Lady of the "Great Earth", - the Netherworld ereš -.
.ereš 5: in deep sky, abyss where is ušumgallu: the dragon, whose original Sumerian pictogram from
the Uruk period has the shape of what will later be the devil's pitchfork:
.ereš 4: what is hard as the ploughshare that turns the soil, the earth.
.ereš 2: what is hard like:
.zá-zé: stone that has been cut out; pebble.
.zinû, the central rib of the palm.
ereš 2 refers precisely in Sumerian to:
. za 2: precious stone, gemstone, kernel that the human being seeks in search of immortality,
beyond .zà: the limit, the boundary.
.za: hellish noise, to make repeated and monotonous noise.
Goddess Ereškigal is probably the source of the "Goddess-of-hard-substances" of the Hopi.
Hurueng Whuti is also called Kokyang Whuti, the one that controlled the "magic below", the
underworld where most of the gods dwelled. Ereškigal is the goddess who has a magical substance
that can resuscitate the dead.
Kokyang evokes Ereškigal’ Netherworld:
.Akkadian KU 10-KU 10 kukkû: darkness, name of the Netherworld.
Huruing Wuhti est aussi nommée Huzru Wuhti:
.Akkadian uššuru: to release persons, relinquish control of, to ser person free, to leave in
peace, to remit a debt.
***

24
-The Creator of the Hopis, Taiowa, is the One who takes shape, and replaces the primordial Father,
who is invisible. The name Taiowa would refer to the Sumerian tá: to substitute, to help; who
expresses the One or She, Innana in Sumer or Ištar in Akkad.
Taiowa in this sense is the substitute for the Invisible.
Akkadian:
.DAḪ-ḪA, ta, ta-i / u: tau: substitute, depicted by this classical Sumerian pictogram:
.taḫû: ittaḫû: substitute, it-ta-ḫu-ú-a: stand by somebody.
-The world was first of all an endless space, had no time or form or life except in the mind of the
Creator. Then Taiowa created the finite in Sotuknang, whom he called his nephew, his agent for
establishing nine universes. The Hopi appeal to Taiowa's nephew.
Sotuknang, a name which is similar to Sumerian sutug: reed hut for purification rites, where the priest-
diviner performs the ritual lustration. And the Akkadian ŠUDÚG pašišu: the lustrator priest, sutukku:
reed roof:
This symbol has a Sumerian pictographic origin close to that of u, a, expressing the idea of
smallness, already mentioned:
-The name Hahai'i Wuhti designates the Mother (wuhti) of the Katsina:
.Akkadian aḫa: One, She who is wu: wise, understanding, and ḫa-a, ḫa-lam: who can destroy if
necessary, cause loss, aḫāiš: jointly, together.
-Shalako Mana is the Hopi’giant-bird-maiden. The name Shalako seems to derive from the Sumerian
SAL-LA: woman, and from the Akkadian DAR šatāqu, DAR šalāṭu: The One who opens, splits like
water does with the swan. The original Sumerian pictogram designates the swan, giant bird:
This pictogram also depicts some birds such as the francolin, and goddess IŠ-DAR, ie Ištar.
The name Mana would be an evolution of the Akkadian mán: what expresses the woman, depicted by
the original pictogram:
who man: open, splits.

25
-The Hopi call Talatumsi the "Dawn Woman", owner of the crops:
.Sumerian:
.tala, tal means understanding, wisdom.
.nitalam: wife, tum 2, tu 2: to bring; to carry away; to obtain; to be suitable, fit; to prepare.
.tum 4: that of coming early in the morning, at dawn.
.Akkadian:
.telītu, te-li-tum: is an epithet of goddess Ištar, an affixing to this divine name, regarding
payments made in thanks from the harvested or threshed crop, Ištar’income.
***
-The Hopi say that their ancestors came from an underworld and came out through a hole, a crack in
the ground. A legend says that the ancestors where ants living in the basement. During the Soyaluna
ceremony, "establishing a new life for everyone", a celebration of the rebirth of life, at the winter
solstice among the Hopis, is eloquent: people are walking with small steps like ants, or like a little
child. The Navajo also claim to have come from an underground world through caves and passages
that allow communication between the world below and our world. These caves, holes, passages
symbolize, like the cave in the mountain, the space of archetypes, the ocean floor, or the passage to
ancient times. The link with the memorial heritage transmitted from ancestors to contemporary Hopi.
.Soyaluna:
.Sumerian:
.Šu-a: to submit oneself to someone' protection.
.Šu-lá-lá: to defile, to reach, to bind or wring the hands.
.Šu 4-luḫ: ritual cleansing, ritual purification.
.lú šu-luḫ-ḫa: purification ritual man, lustration priest.
.Akkadian uppu, ḫu-up-pi: cavity, hole. The word also designates an acrobat or a ceremonial
dancer.
-Sipapu, the term hopi, indicates a hole made in the ground or the floor which symbolizes the exit of
the people of the ants-ancestors. This term could suggest:
Akkadian:
.sippu: si-ip-pu, si-ip-pa : entire doorway, doorframe, entrance:
“Šumma KI.MIN (= kulbābē) ina bīt amēli ina sip-pi TU bābi kamî innamru”: “if ants appear in a
man’s house on the door-frame at the entrance of the outer gate”.
. šapāpu: šu-up-pi, iš-pu-pa: walk in counted steps, slowly, which is what the Hopis do during the
ceremony.
The Hopi would not have disowned the Sumerian goddess Ereshguna, ie Inanna, who declared that
"we are still ants".
They were named Shi-nu-mu:
Akkadian: MU aplu: the "little ones", the sons of šinnu = zú-mu = ši-in-ni: that which is above, high,
and which the oracle calls. The original pictogram is:
These "little" men would be in Akkadian the sons of šennu: the splendid Lord who watches, the wise
and pure Father.
-Palölökong or Palulukong is for the Hopis the serpent dance:
.Akkadian:

26
.palḫu, pa-al-ḫu-ú: fearsome, awe-inspiring, fearful, reverent. “Ša bašmi šiššit pišu… pa-al-ḫa-
am zimi”: “the basmu snake (horned serpent, referring to the constellation Hydra) has six
mouths, it is of fearsome appearance”.
.palāḫu: pu-ul-lu-ḫu, pa-la-ḫu: to be afraid, to fear, to respect, honor, pul-luḫ lu: to frighten.
.BULÚG = SIM-MUG ballukku, same original Sumerian pictogram as the dragon, caterpillar
and deliverance ideas:
.pālilu: pa-li-il: vanguard, front-runner.
.pallukku: something bipolar, or expresses to me the idea of rite, oracle, exorcism.
ŠIM-MUG, ŠEM-MUG pallukku: common ferrule, symbol of divine authority.
During the hopi ceremony, a man wears a Palulukonuh, known as the feared "Feathered Serpent",
symbol of complementary opposite, originally in Mexico a symbol of plant growth, the quetzal's
feathers evoking the green leaves and snake scales the ears of corn:
.Akkadian: palāḫu, pallaḫû: pul-lu-ḫu, pal-la-ḫu: to be afraid, to fear.
.Sumerian:
.bal: to cross, to dig, to pass.
.IGI-DU: adjective for a lead animal ("front" + "to walk"), god Palil, warrior god who
"walks in front", god of eagles. Palil = bala: to cross over + lú: men.
.pa: feather, pa-lugal: rules of the great king, pà: to swear, to call.
.kun forms the names of reptiles and birds: kun-dar, kun-gur 4-mušen…
-The Tûvi'ku are the masks (v = b):
.Akkadian:
.tubqu: tu-ub-ku: tanned hide, made of leather, or skin and goat hair.
for tubqu, tudukkû: incantation, in tubqāt erbetti: all four directions, for ṭūbu: happiness,
improvement, and ṭuḫdu: abundance.
.Sumerian:
.lu túg: fuller, tug 4: to tremble, túg.ku.ru.rum, túg.kur.ra: kind of fabric with which the
fetishes or figurines are dressed, or kind of bonnet, which changes, metamorphosis (Akkadian
kuuru: daze, stupor) used during the ceremonies where the officiating tub, DUB tabāqu: pours,
sheds the blood of the sacrificed.
-Muyingwa is the important god of germination, a name which refers to the Sumerian:
.mu2: to make grow, to ignite, to sprout, to start the growth of plants; the value mu originates from this
pictogram which depicts the seed that has germinated:
.mu-an-na designates a year. Igu-mu is spring.
.muia is the name of the Sumerian god Muati, among the Akkadians god Nabû, god of wisdom,
protector of the arts, and a god of vegetation.
.mu 5: well-formed, beautiful.
The pictogram also corresponds to maškim, name of seven devils, princes of the mountain peaks, of
the bowels of the earth, of hell. They are “ambushes”, “takers”, neither men nor women, aggressive
and insensitive to benevolence. A similar meaning is found among the Hopis with maski (see p. 22).
(see p. 22).
.Wa is the Ancestor for the Hopi: Wa, wuya, wu express wisdom to Sumer and Akkad, and the ideas of
giving, offering, sharing.
***

27
-The Hopi call the Coyote Man Istaqa: (see p. 3: coyotl)
.Akkadian:
.iššakku: the prince-vicar, territorial ruler, in connection with gods.
.iš-ta-ra-niš iqâl gives the idea of consideration, attention, and applies to the loving goddess
IŠTAR, gi-pad ŠUDUG: the goddess who is in the basket of reeds, or in the vase, ŠUDUG =
ŠUTUG satāqu: The one who splits, who crushes, and satāqu II: who keeps silence.
This ŠUTUG value suggests the Hopi expression Sotuknangu: the "Heart-of-the-celestial-
god", "the Spirit-of-lightning".
.šūtuqu = šu-tu-uk, šu-tu-qá-anāku: outstanding, surpassing (for king, god).
.nangu would refer to Akkadian nangugu, agāgu: to be angry, wrath; na-an-gu-gu: man is
linked as by a cord to the angry sky, to god.
We can see a connection with the Hopi expression Wüwüchim which designates tribal initiation,
associated with the concept of fertility, a term which includes the phoneme wu which expresses in
Sumerian and Akkadian the idea of wisdom, consciousness, understanding, and sím: giving, day of the
ritual offering of food, trust, health, love to the gods.
- In Hopi mythology the 1st world is named Tokpela or Tukpelu. He is the infinity of the primordial
world, from which god Taiowa created the following worlds.
Akkadian:
.tukku: rumor, warning sound from heaven.
.pelû: egg, red-hued, tinged with red like the dawn of the day, Sumerian SU 4: to grow up, multiply.
As already indicated, could it be the reddish star Sirius that shone at dawn in the days of the
Sumerians? These oral traditions in North America, as among the Dogons, would they have their
source in Sumer, and Sirius morning star?
-The 2nd world is named Tokpa ("dark midnight" or “night”), before men access 3rd world.
.Akkadian: tukpitu:
.tup-ka…: kidney-shaped, possibly cognate with “mottled”.
.tuku 4: to tremble, frighten, same epigraphic sign as night bird eššebu: howl, animal-attribute of the
goddess Ereškigal.
.pak: the epigraphic sign refers to tuk and these two pictograms:
which depict ḪU-LUḪ-ḪA: to be frightened, scared, in front of Lugud, the god present in living
things and in matter. See p. 19, p. 5, p. 29.
.Sumerian tuk 4: to tremble, to receive, to have.
-The 3rd world is named Kuskurza (the meaning of the term has been lost), with which the east
direction is associated and the red color has been swallowed up under the waters. Men have had to
seek for themselves the passage to a new world.
.Sumerian:
.kuš, kus[SU]: skin, hide, leather (ku5, 'to cut', + ús, 'to be joined, next to'/šè, terminative
suffix/ šú, 'to cover').
.kúšu: turtle (cf., ŠIM×KÚŠU, where 'whale' must be meant) (ku6, 'fish', + šú, 'to cover')
.kuš7: devastation, destruction; groom, valet, esquire, body-servant, boy (ki, 'place', + úš, 'to
kill').
.kuruš: sweet, plimp, fat, honey.
.kurušda, kuruza: sweet fodder for fattening cattle, fattener of cattle, stock-breeder (kuruš:
“sweet”, “fat” + da 5: “side”, “to surround”)
.Akkaddian kurzahhe, ku-ur-za-ha: topographical term, a field; watches of the night?

28
-The 4th world is named Tuwaqachi (the whole world) is the one that humans still inhabit, its direction
is north, its color sigyangpu, a yellow-white.
.Sigyangpu:
.Sumerian sig 7: yellow, to let live, to create, to make beautiful, to complain; sikil: to make
clean, pure; sig 6: good fortune, divine grace, favor.
.Akkadian sig 7 urku: pale yellow, sig 7 arku: yellow green.
-For the Hopis, who borrowed characters from their New Mexico neighbors, the Zunis, Sulawitsi is
"little-god-of-fire-Zuni". The Wits mountain is for the Mayas one of the aspects of the god Chac, god
of lightning, represented by the volcano, mountain of fire.
.Sulawitsi and Wits:
.Sumerian:
.sul: small animal, strong, heroic, proud, threshing floor.
.zu: to know, kù-zu-nì-nam- (ma): the all wise, expert in anything.
.wi: knowledge, witness.
.EN-ZU: god Sin.
.Akkadian:
.phonems sul and šá : ŠUL-PA-È: a god related to the planet Jupiter, which is šul:
strong, hero, warrior; the force of fire and lightning; the one that is buried and
accessed by digging in the dun-dun mire, of which here is the original Sumerian
pictogram:
.šalātu: su i-šal-lit-su, tillātū: who reigns, who dominates, decides, disposes, who
helps.
***
-The god of the Pueblo Indians is named Wiyot, first of mortal men. Wiyot is named Gudatrigakwitl:
“the ancient One above”. According to legend, he has been sitting in the center of the earth since his
death.
.Wiyot: Akkadian:
. wi, we, yu, tál: wisdom, which is wise:
.ut: dutu-è: sunrise ("sun" + "to rise"; to become visible), Sumerian god Utu, sunlight in
matter, as is ut, ud: the day that rises in the morning:
In Akkad, the god We, Wi, is a mortal, a spirit entity mixed with clay by the higher gods to form the
first human.
In Pueblo mythology, Wiyot was resurrected as a new moon and became immortal. In Sumer, the god
Nannar of the new moon, is represented by the pictograms representing the "spiritual brother" buried
in the dark depths of the inner sky:

29
.Gudatrigakwitl: “the ancient One above »: the Center of the earth is just as much the Center of man,
the depth of man, the heart of matter.
.Sumerian:
.correspond to “guda”:
.gud: celestial bull.
.gudá: pure priest, linen-clothed, who care for and feed gods; divinely
anointed.
.lugud 2-da: lug = "fault", "error" + ed: to emerge, The one who is sunk,
buried, hidden in lagab: the block of earth. The original pictogram consists of
a circle:
.lúgud: lú: person, gud 8: short (small in matter).
.correspond to “tirku”:
.Akkadian tarāku: túr-ru-ki, ta-ri-ik: dark-colored, like black, beat, hollow
mark; to cause to shake; tirku: ti-ri-ka: midnight blue; blow, hit, stoke.
.ti-ir-ka: dark spot.
.ti-rik-ka, ti-ri-ik: hit, stroke = born of nothingness, of the abyss, of the ocean.
***
-Zuni Indians speak a language of the Azteco-Tanoan group.
Religion is at the heart of the life of the Zuni. Their traditional religious beliefs center on Moonlight-
Giving Mother, one of the three powerful deities. The Zuni call their homeland Alona Idiwana which
means Central or Middle Place For the Zunis, Itiwana is the center of the world.
.Alona: akkadian ālu: family headquarters, village, citadel, city.
.Itiwana or Idiwana:
.Sumerian:
.ki.BUL.BUL = it-ti an-na: to ignite, to sprout.
.iti: moonlight, to approach, to meet.
.itud: iti + ud: sun.
.itima: sanctuary.
.Akkadian:
Iti: new Moon; determinative precede the names of months, the calendar.
.KI itti: below. This place is curved in an arch, a semi-ellipse, where wa: wisdom stands,
where the twins fused together forming the Androgyn. The Akkadian phoneme wa, and
GEŠTU utnu: handle, as well as TÁL: wisdom, correspond to the original Sumerian
pictogram:
which later became the shape of the priests' tiara. This Sumerian pictogram is close to:

30
which expresses the blazing sun, the light and the rising of the day, and of:
which portrays the idea of the multitude of men born to Twins.
.ìd = it: expresses the ideas of abyss, ocean, sky, god Engur; determinative precede the names
of watercourses.
The priesthood consists of three priests (north, above and below), and Peqwin, the priest above,
determines the religious calendar see p. 29: Iti.
.Akkadian
.púq, pak: phonem related with birds.
.pakku: wits, reason, sense; wise, sensible person; awīlum, pa-ka-šu-ma.
-Les Zunis disent être des Ashiwi or Shi-wi. According to their tradition, the pre-Ashiwi, their
ancestors, had a tail and webbed limbs. They lived in the heart of darkness until the Twins, sons of the
sun, later known as "Two-Little-Gods-of-War" brought them into the world and protected them from
the monsters under their shields of clouds.
.Ashiwi:
.Akkadian:
.awīlu = i-wi, or: awiliš = a-wi-li-iš īwi: man, dignity of man.
.awilum = AŠ-AŠ: the Principle, the One which manifests itself in its complementary
opposites. The Sumerian group AŠ-AŠ forms the Akkadian AŠ-AŠ talīmu: twin,
whose original pictogram is in the shape of a pointed line, and depicts the One that
takes shape, and the son of the One:
.áš: who desire, bends to duplicate and multiply. This pictogram depicts AŠ-TE kussû:
seat, throne. It is in the background that KU 6 kulilu stands for the Akkadians: the
fishman; kušû: an aquatic animal, amphibian which could be the being endowed with a
tail and "webbed" limbs described in the mythology of the Zunis, and the Hopis.
This suggests the Nommo of the Dogons of Mali, originally humans, a creature often represented with
the top of a human torso, legs, feet, lower torso but with a fish tail. They are the masters of the waters.
An attempt to reconcile with Sumer and Akkad leads to sumero-akkadian cuneiforms engraved on the
Ebih-Il shoulder:

31
“Ebih-il, nu-banda d Ištar Nita, sarig” meaning;
"god Ebih, the watcher, to virile Ishtar, he dedicated".
Goddess Ištar conquered the proud mount Ebih.
See Ebih and Yebishai p. 9-10: the overseer,
dignitary of the kingdom of Mari
in Mesopotamia around 2400 BC.
Extract.
Nommo dogon, archetype.
Dogon oral tradition says there is an interaction between
humans and amphibious gods who came to Earth from the star Sirius.
***
On lands close to those of the Mogollons and the Anasazis of Arizona, the Amerindians Hohokam, -
etymology: huhukam: "those who have gone" -, are attested from 200 before our era. They were
farmers and, like the Akkadians, had a good command of irrigation systems in the desert, where water
was scarce. Archaeologists recently found grains preserved in jars near Phoenix, Arizona, which prove
a high degree of agricultural development. Domestic varieties of North American cereals, barley or
pre-Columbian wheat, have thus been identified when their existence was not suspected. From whom
did the Hohokam get this mastery of irrigation and water conservation techniques, and grain
conservation? Did their ancestors bring this knowledge from Mesopotamia?
Perhaps the name Hohokam itself provides the answer. It should be remembered first that many North
American Indians maintain that their ancestors are insects, for example the Hopi saw their ancestors as
small animals living underground.
-Hoho would refer to the Sumerian uḫu: insect, parasite, vermin; in Akkadian UḪ-ŠE-KÚ kalmat še’i:
weevil, seed parasite:

32
.še: determinative preceding the names of grain, barley, šé’u: grain, barley:
.kú: to eat, to devour (the grains).
.kalmat: insect, parasite, vermin; še’i: grain.
-Akkadian KAM erēšu: to sow, to cultivate. Kam is in Akkadian with the same cuneiform sign as the
value ḫé which expresses the idea of abundance, and that of kan which designates the idea of jar,
container.
As with the Hopis, the socio-religious imagination of the Hohokam made ancestors into beings as
small as insects, or as the Akkadian uh 2 indicates: (divine) offspring. There is a possible reference to
the great Sumerian god Adad designated by U, the One who decides the climates, and which is in U:
the hole, symbolized in Sumer by the point:
An appropriate answer may be given by the mythology of the Hohokam: the god Siuhu was an earth-
born deity, one of the three major gods, the other two being Coyote and Doctor Earth. Mankind was
destroyed for the first time by the gods in a flood of waves that covered the earth. When the waters
receded, Siuhu left his house before Coyote had taken refuge in his burrow, and created the men a
second time. Regardless of the variations in the religious accounts of irrigation control, Siuhu plays a
central role in this mythology. Perhaps we should find there the origin of the name "Sioux", yet
derived, it is said, from French.
-Siuhu:
.Akkadian:
.si = še’i: grain; šé’u, šé’u (m): grain, barley.
.úhu: small as a spit; uhu: insect, parasite; šīhu: caterpillar, larva, composed of the same
pictogram as that which designates kulbābu: the ant, and DAG (-DAG): who runs here and
there, in DAG: the divine abode:
.šīhu = ši-i-ḫu: tall of stature, high, proud of stately, and ši-i-ḫu: an insect. With the same or
neighboring sign at:
.kiši: pot of matter.
.kiši 5: small as an ant, a larva, a caterpillar, or: who cries like a cricket, "in motion", divine
abode. These values are close to those expressing the ideas of shepherd, bull, pastor, and
enclosure.
.kiši 4: which is formed of halves, god Utu.
.kiši 12: the Prince, to be compared to NUN-KI = Babylon; uzu NUN-NUN šišitu: small like a
pustule, a sesame seed.
The value ši is the same sign as the value igi: the face of the One who is the First, the
Ancestor. The Igigi are a group of gods.

33
.kêsu: hollow, cavity, deepening; in kišu: basement, depth of self where man enters into an
alliance, where he is bound by a sacred inner pact with the One who is so small but so
powerful.
.ulú: who is small, alive, is metamorphosed:
pictogram referred to by the Akkadian phonemes u,’ù, ù’, é’,’é, ’,’ , u 13: as small as a
louse, an insect, a spit (pictogram close to uḫ).
.Sumerian ulù, lu 2-u18 (lu): primordial Man, the ancestor of men, the Principle which takes the form
of Androgyne.
***
About šé'u, šé'u (m): grain, barley, we are interested in the book of the prophet Mormon which quotes
a seed, barley or pre-Columbian wheat called sheum, about an episode of the ancestors of peoples
from America: "and we began to cultivate the soil, yes, with all kinds of seeds of corn and wheat and
barley, and neas and sheum…".
This sheum is believed to have been cultivated on American soil from 200 to 187 BCE, which
corresponds to the accepted period of the Hohokam Indians' settlement in Arizona.
The text appears in the book of Mormon XI, 3-19, about unit of measures. Example: "A senum of
silver was equal to a senine of gold, that is to say for a measure of barley, and also for a measure of
any kind of grain."
Other names of units of measure cited in the Book of Mormon correspond to Akkadian:
.shéum: Akkadian šé’u (m): grain, barley, nut. Še’u (m): a unit of measurement equivalent to a
certain quantity of barley, a part of a “šiqlu”, measure of weight, volume, capacity.
.neas: Akkadian naḫāšu: na-ḫa-šú: vegetables (Sumerian ŠÁR: vegetables); SAR naḫāšu:
abundance, to be numerous, many; naḫāšu: na-ḫa-ši, na-ḫa-šá: to make prosperous, healthy.
.senin: Akkadian ŠEN šennu: ša-an-ni-na, ša-an-ni-e-na: a copper vessel.
.limnah: Akkadian līmu: li-mu-um, li-im: one thousand, measure unit. Eponymy. Akkadian
lim, with the same sign as igi(..)gál, which is used to express fractions. Sumerian limmu: four.
Limnu: same sign as the measures of capacity, time, area, walk, distance traveled.
.ezrom: Akkadian ešru: tenth, one tenth, tithe; same cuneiform sign as amná, and that SÌLA
mēsertu: tithe, SÌLA qa: Akkadian measure of capacity of 842 ml.
.shiblon: Akkadian šib: pure, lummu: container.
***

Sumer, Akkad, and the languages of the Navajo, the Hopi, the Zuni, by Michel Leygues.

Recommended

Recommended

More Related Content

Similar to Sumer, Akkad, and the languages of the Navajo, the Hopi, the Zuni, by Michel Leygues.

Similar to Sumer, Akkad, and the languages of the Navajo, the Hopi, the Zuni, by Michel Leygues. (20)

More from Michel Leygues

More from Michel Leygues (6)

Recently uploaded

Recently uploaded (20)

Sumer, Akkad, and the languages of the Navajo, the Hopi, the Zuni, by Michel Leygues.