Abstract In Mesopotamia, the speakers of the two languages, Sumerian and Akkadian, cohabited for several centuries, which resulted 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 relatedness could exists between the languages of the Indians who go on pilgrimage to Chinaq’Ara (Peru) in one hand, and this Sumerian-Akkadian symbiosis on the other hand, this despite a great geographical distance between Mesopotamia and South America, and at different historical periods of languages use. It is most often admitted that a comparison between languages in order to detect a 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 - where a relatedness can hardly be demonstrated - but which are attached to symbols of sacred science, at the center of the religion. The divine authority would have been maintained there through language, it would have asserted itself in the continuity of speech. It was 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 reprobation. 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.

1. 1
Sumerian, Akkadian, and the Quechua of the
Qoyllurit’i pilgrims, an Andean celebration in Peru
Latest text version: 06/06/23
By Michel LEYGUES, PhD in Social Sciences
Abstract
In Mesopotamia, the speakers of the two languages, Sumerian and Akkadian, cohabited
for several centuries, which resulted 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 relatedness could exists between the languages of
the Indians who go on pilgrimage to Chinaq’Ara (Peru) in one hand, and this Sumerian-
Akkadian symbiosis on the other hand, this despite a great geographical distance
between Mesopotamia and South America, and at different historical periods of
languages use.
It is most often admitted that a comparison between languages in order to detect a 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 - where a relatedness can hardly be demonstrated - but which
are attached to symbols of sacred science, at the center of the religion.
The divine authority would have been maintained there through language, it would have
asserted itself in the continuity of speech. It was 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 reprobation. 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
Qoyllu, rit’i, q’ara ch’unchu, capac qolla, apu, ñawpa macchu, tinku, ukuku, pauluchu,
Usangati, Colquepunku, Aconcagua.
Dictionaries
.The Assyrian Dictionary of the Oriental Institute of the University of Chicago, USA.
. Manuel d’épigraphie akkadienne, Labat, Paris, France.
. Akkadisches Handwörterbuch, Von Soden, Wiesbaden, Germany.
. Sumerian Lexicon, John Halloran, Los Angeles, USA.
.Dictionario Quechua-Español, Academia Mayor de la lengua Quechua, Pérou.

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This text presents the hypothesis that relatedness exists between Indians ideographic values (and
those of their ancestors in Peru), and Sumerian and Akkadian values.
Most researchers agree that migrants from Asia gradually populated America, crossing the Behring
Strait first. Others have shown that migrants traveled by canoe from Southeast Asia to Melanesia,
Polynesia and South America. The progression of people and languages in Oceania has taken place as
follows:
- 2400 BC: Melanesia, Solomon Islands, by peoples from Sumatra, Cambodia, Thailand, Borneo,
Sulawesi, Java.
- 1500 BC: from Taiwan and the Philippines to Vanuatu and New Caledonia.
- 1000 BC: Fidgi, Tonga, Samoa, Marshall Islands.
It is by these see routes that descendants of Sumerians or Akkadians may have reached the coasts
of South America before our era. Another possibility would be that Akkadians, Hittites or other
peoples crossed the Atlantic to land in America.
***
The Qoyllurit'i of Peru is an Andean ceremony of Corpus Christi, a pilgrimage of initiation. The
sanctuary is located under a glacier, 5,200 meters above sea level. It is the place of Apu, the Father, the
Lord of the Mountain Chinaq'Ara, or Sinakara, near the small town of Ocongate, 130 km east of
Cusco.
It attracts thousands of pilgrims every year who come from afar on foot. The Indians place in this feast
of Corpus Christi a superstition in relation to the celebration of their ancient feast of Intiraimi (in
Quechua: raymi: feast, inti: sun). The feast of the Blessed Sacrament of the pilgrims of Qoyllur rit'i
has been incorporated into the ancient worship of the Colquepunku mountain.
Antoinette Molinié has made an in-depth study of this ceremony. The Christ venerated in the sanctuary
refers to the origin myth. The god-glacier named Qoyllur rit’i: “glacier dazzling whiteness”, on which
a large part of the ceremony is celebrated, has become under the influence of Christians a Eucharistic
figure. The transfiguration of the glacier into a giant host during Christianization is confirmed by ritual
practices. What was it before the arrival of the Christians?
.In Quechua:
.qoy: to give, to concede, to assign.
.qoyllur: star (its light symbol of purity).
.qoyllu: immaculate white, resplendant, like the light of a star, or like the alpacas (their fleece can
however be beige) sacrificed by the shepherds of the highlands during a ritual in the mountain.
.qoyllur: planete Venus, celestial body, or South Star (Capricorn).
.rit’i: now, rit’iy:snowfall, rit’illana: very white, as snow.
.qoyllurit’i: « resplendent white snow».
The glacier is the divine body of Apu, the Lord, manifestation of his will.
-Qoyllu:
.Akkadian:
.Kù ellu: pure, holy. Kù elilu: to be pure. Kù-Pad-Du šibirtu: bloc of matter, piece.
.Ku 10: the Akkadian sign designates darkness, the night sky. Ku 10 = gig: to be black or dark,
night. Ku 10-Ku 10 ekēlu: to be dark (sky, sun, day). Snow chrystals came from the sidereal
darkness, pristine snow fell from a dark sky.
Pictogram of sumerian origin of Ku 10: which is dark, dark sky, precipitation

3. 3
.An-Ku 10: celestial regions, place of stars, upheaval.
.Ku 11: idea of totality, depth, sanctuary, sacrifice..
.Kù: in Sumerian to base, found, build + aga 3 = tiara, crown.
Right, pure, white, noble, sacred, holy, silver color, like snow from certain angles when it
refracts moolight.
.Kù Babbar: white, Kù-Babbar kaspu: silver, silver reflections which could evokes ana Ekur it-
te-lu. Ekur is in Sumer the world of the beginning of times, place of residence of spirits, and
gods, which evoque the pre-humans of Andean mythology.
.Ku-Ku: Sumerian: to found + to lie down: the ancestors.
.Ku 5 nakāsu: to cut off, to separate, Ku 4 = Kur 9: to bring, to deliver, as the Ukuku do with
blocks of ice (see ukuku).
.Kú: to feed, to eat, what the pilgrims do after the ceremony.
.Ku-ul-lum: (abtum): to hold something (example: bloc of ice).
-illu:
.Quechua:
.illa: one of the names of the god Wiracocha. Illa Teysi Wiracocha is in Inca theosophy the
supreme divinity of light. Illa Teqsi: foundation of light, in Inca philosophy.
.illanpu: resplendent, reverberating white like the perpetual snows.
.Akkadian:
.ilu: god, to be high, pure, high, determinative preceding the names of divinities. The
Akkadian sign originates from the Sumerian pictogram which depicts a star, designating what
is at the base of the sky, its foundation.
Kur elû: upper country.
The same Akkadian sign also depicts:
.Girin kirinnu: block of matter.
.Ullūru = Gurun: fruit, symbol of the Lord who manifests himself in matter.
-rit’i:
.Quechua:
.rit’i: snow, ice rit’iy: snowfall.
.rit’illana: very white, as snow.
Akkadian:
.rittu A: ri-ti, ri-it-ti, u: hand of god, favorable, strong, which preserves, soft like the palm of
the hand. Who can also Tag-u rit’i, Kiāib rit’i: break, destroy, as with rittu, ri-ti-ia: bear
claws, bear paws.
.rittu: god handle, grasping, holding. Example: « goddess Ištar ri-tu-uš-ša erret niši ú-ki-a-
al »: « goddess Ištar holds in her hand the lead-rope of mankind » (holds all ordinances).
.rĭtu: Ú ri-i-ti, ri-it, ri-it-ti: pasture (resulting from the water of melting glacier), example:
« cattle eat herbage », fodder, Ú rê-ûtu: pastorat, rē’ĭtu: shepherdess. Re-itu: herding, in
Akkadian rit, same sign as lag: block of matter, of the priest who brings answers to demons, to
deficiencies, to death..
.rittu B: ri-it-tum, ri-it-ti-im: convenience, opportunity, suitability, appropriateness.
.ru’tu: emanation, jet, rejection (or their synonyms) of the god, idea linked to that of blaze.
Applicable to snow as a divine emanation.
Further recourse to Sumerian leads to the concepts:
.ri 6: to lead, drive, bear, instructions.
.ri: to expel, emit, throw.
.it: i 7: watercourse, = ida: to issue + water.
.ti: life, i-ti, itu, itud: moonlight.
If we accept the hypothesis of a relationship between the language of these pilgrims and that of the
Akkadians, we can think that ri'ti: snow, was so called not as a physical phenomenon but as a
manifestation of the god who rules the world. The glacier was the hand of the god capable of storing
snow at altitude, and gradually releasing it, subject to the good behavior and respect of humans

4. 4
towards it. The water released from the glacier during fine weather guaranteed ri'ti: good mountain
pastures for animals such as alpacas (Akkadian alpu, al-pa: cattle), and therefore abundant food and
wool harvests necessary for making clothes for the inhabitants. The snow from the glacier turned into
ice represented an inexhaustible potential for good pastures. Snow and mountain pasture being
designated in much the same way, the glacier constituted for the Indians a pasture in reserve, in power.
This is why symbolically the ukuku, the bear-men (see after) went up to the glacier at night, detaching
blocks of ice there as with rittu: bear claws, to deposit them at the altitude sanctuary where sacrifices
were operated. By performing these sacrifices, people were rittu: suitable, had an appropriate attitude,
timely. Then they symbolically let these blocks melt on the mountain pastures, as if to imitate God, to
ask him to do the same, to perpetuate the tradition, to hope for his benevolence and a good season.
***
On the red cap of certain actors of the ceremony appears a solar flower in the shape of a monstrance,
and which can evoke the god and his manifestation in Akkadian.
Quechua:
.wasi illa: light ray. Minerals affected by lightning strikes, to which sacred virtues are
attributed. Incomparable or inimitable specimen or thing.
Akkadian:
.illūru: = il-lu-ra, ú Nindá: a plant with a caracteristic red flower and berry. Example:
“lamasse gišnuggalli šinni piri ša il-lu-ru našâ kitmusa ritšin …ina bbnišin ulzizma ana
tabrâte ušlik”: “I set up in their doors female protective deities in alabaster and ivory, each
carrying a red flower in folded hands, so well done that people admired them”.
.illūru: red garment (the animators on the Usanqati glacier are dressed in red).
.illūru Im-Kù-Gi = il-lu-ur: red for the face.
.illūru: exclamation, sing, cry.
.illūru: purity of the flower, anemone.
.illuriš: red color.
The word Illūru can be compared to the name of Mount Illuru (named Ayer's Rock by
English-speaking Australians) of the Australian Aborigines, orange-red in color.
.ullūru = ajjaru: rosette, circular ornament, extraordinary flower, with a divine fragrance,
beautiful like an adornment of jewelry, like ajjaru pani, the bible of a goddess, or ajjar ili, a
divine flower.
ullūru = gurun: fruit, symbol of the predecessor, of the Lord.
= gurún: Lord, powerful, superior ancestor, color of blood, whose original Sumerian
pictograms are:

5. 5
= gurùn : Seigneur qui est dans la matière :
= IM-guškin: color of red or ocher make-up, linked to purity, to taboo.
-Apu:
.Quechua:
.Apu Teqsi: the creator of the earth, in Inca mythology.
.Apu Espíritu: guardian of a town that lives in the peaks of the hills, in the snow-capped
mountains. Example: Apu Usanqati, guardian god of the city of Qosqo.
.Apu P’unchaw: the image of the sun, in Inca mythology. Possibly for the representation of the
day, as son of the Sun.
.Apu Qañakway: an elevated hill, raised on the Balcony of the Orient, located in Paucartambo
Qosqo, next to Tres Cruces, from where the salida del Sol is observed with spectacular light
scenes.
.Apu kamachi: law, superior mandate.
.Akkadian:
.ap = ab, abu: Father, divine being.
.appu: crown, nose, end, edge, horn, spur of land.
.apû: to become visible, to appear, to shine forth.
.kamāsu: to kneel or crouch in supplication before god or king.
***
Two ensembles of dancers, the q’ara ch’unchu and the capac qolla, play an essential role in
Qoyllurit’i. The place of pilgrimage corresponds to a border between two opposite ecological stages,
the Andean highlands and the Amazonian lowlands. Their meeting is represented by that of the main
ensembles of dancers who symbolize, each of them, an ecological stage. The q'ara chunchu represent
the Indians of the Amazon rainforest, where it rains frequently and heavily.
The q'ara chunchu wear a headdress made of colorful ara feathers. In contrast, the capac qolla are the
civilized people of the highlands, and more precisely the traders of the highlands.
The q’ara chunchu come from the time that preceded the Inca Empire, that of the ñawpa machu: the
pre-humans. When the civilizing Incas arrived, the pre-humans took refuge in the tropical forest, it is
said, so as not to be burned alive by the light of the divine star. In contrast, the capac qolla of the
highlands symbolize the time of present and socialized humanity. These two groups thus represent two
eras of the history of the world, in space and time.
This dualistic structure of all the dancers is dramatized during a ritual fight between q’ara ch’unchu
and capac qolla celebrated on the last day of the festival, in the village of Ocongate.
This duality: two groups of dancers, two floors, ecological opposites, two eras of the world, and the
fight of complementary opposites could be symbolized by the mountain Chinaq'Ara, or Sinakara,
which would then be the manifestation of the god, as in Akkad the androgynous god Ara.
In Akkadian, šina: two; šen-na qablu: fight, duel.
-ñawpa macchu : les pré-humains.
.ñawpa:
.Quechua: ancient, vintage.
.Sumerian:
.na: human being, man born from the origin (frequent metaphor: the stone), those who
come from the world from which the great upheaval started, from the origin where the
world was breathed in, where it appeared, it is inflamed, shaken, that of the blazing
stars; nap, nabātu: to shine, to shine.
.pa: twig, bud.

6. 6
The ñawpa machu could be the branches or offsprings of Man, of the ancestors, of pa
4: the Father.
.Akkadian:
.nâḫu: appeased, pacified, to be slow, to be still.
.pa + usan: shepherd, divine name. Na 5 is in Sumerian the sounding board of the
world, which evokes the foundation of the universe and the sign that depicts na 5 is
also the one that depicts god Ara, a sort of Babylonian Janus. Peru designates
offsprings, descendants.
.pa: feather; pa... e 3: to show, to shine.
The ñawpa machu could be the branches of Man, of the ancestors, of pa 4: the Father.
.macchu:
.Quechua machu: old, ancient.
. Akkadian mašū: to make somebody forget, fall into oblivion.
Maš: half, māšu: twin, maš: half, division of the First, of the One into two. God Šamaš is god
Sun.
Maš ellu: pure; mūšu: night (see infra: q’ara ch’unchu), maša’ūtu: devastation. The twin is
born from the division of DIŠ išten: the One, from the initial cell. In Quechua, iskay designates
the number 2, division of the One; in Akkadian, išku: testicle, is depicted by a sign whose
original Sumerian pictogram represents the One in two, which is close to that of na: man,
already mentioned.
-q’ara ch’unchu:
.q’ara;
.Quechua: old times, seniority.
.Akkadian ÁR tanittu: praise, glory, same original Sumerian star-shaped pictograph, as UB
kibrāti: regions of the universe.
.Sumerian:
ara; blaze.
gar 4: early, at the beginning of, those who are of origin; kar: escape, those who escaped.
kár-A, a.ra: lawless person, “unafraid of the command of the lord”.
.ch’unchu:
.Quechua:
.ch’unchu: indigenous peoples of the forests of the Peruvian Amazon (and by
extension other peoples little incorporated into modern civilization).
.chunchuwayta: plant anual de flores rojas. Por su belleza se utiliza como planta
ornamental.
.Akkadian:
.šumšû: to spend the night awake, to stay overnight. The Akkadian sign of šumšû also
expresses KU 10 (see: quoyllu) and the original pictogram is the same:
The Akkadian sign designates Par 4 gipâru: the canopy, the forest.
.u û: forest of the reed bed, dense place.
.šún: which is related with the stars and the darkness, with the meteors, facing the world of the
Father, or of Sú: the primitive Wild Cow, the Mother.
-capac qolla:
.Quechua:
.capac: puissant, riche, capacity.
.qolla: name of inhabitants of the altiplanic region of Qollasuyo, and city of Qosco,
snow.
Akkadian:

7. 7
.kap, kabâtu: who is important, honored, kà-áb-da-ku, who becomes so,
.kulla: those who build, those who worship god Kulla: the god-brick.
***
During the ceremony, the ukuku, also called pauluchu, form a third ritual group. Their woolen hoods
with black-rimmed eyes identify them with "spectacled" bears whose eyes are ringed with black hair, -
symbolically: who "see" -, and live in the tropical piedmont, intermediate territory between the two
ecological stages represented by the other two groups of dancers.
The organization of all the dancers is presented as the opposition between the q’ara ch’unchu and the
capac qolla mediated by the intermediate category of the ukuku, the main protagonists. Apart from
their role as a call to order using the whip, the very risky main activity of the ukuku is during a night
ritual to cut pieces of ice in the glacier, in the heart of their god saving. They accomplish an individual
segmentation of the divine body into parcels. At dawn, they load them on their backs and carry them to
the shrine. The sacred water from the thawing of the chunks of ice cures the most serious illnesses,
transfigures the bodies of the celebrants, and the remaining chunks of ice are then carried further down
into the communities. The quest for pieces of ice is dangerous: the crevices are numerous and deep and
the dancers in mystical exaltation. In addition, they engage in ritual battles which, elsewhere in the
Andes, are celebrated regularly and often end in the death of a combatant. Most often, the cult of the
glacier results in a few dead who remain buried in the rocks or the ice, within the god. The victims are
said to be heroes who bring good luck to their community. In the tinku, Andean ritual battles between
the halves of a dualistic society, these victims represent sacrifices to the divinity of the Earth.
The role of the ukuku is ambiguous: he is in charge of maintaining order with an enormous leather
whip which he cracks on the pilgrims, but at other times he sows chaos with mock thefts and jokes. .
The myth relates that the ancestor of the ukuku was the son of a bear - a symbol of vital force as can be
the jaguar, elsewhere the bull or the elephant -, and an Indian woman. It is thus situated between the
categories of the “wild” q’ara chunchu and the “domestic” capac qolla.
The ukuku defend men against the condenados (condemned) the living dead who eternally climb the
mountain to atone for the sin of incest they committed while still alive. The ukuku and the condenado,
- condemned -, are both at the limit between the savage world and the civilized world: the first is
fathered by a human and an animal, while the second has committed incest. The ukuku are expressed
in a falsetto voice throughout the ritual, attesting to their duality.
The ukuku occupies an intermediate position through the ecological stage to which it corresponds,
through its function between order and disorder, through its myth of origin between nature, - father
bear -, and society, - human mother -, through its intermediate voice between the two sexes, by its link
with the incestuous character of the condenado.
On the central night of worship, masked ukuku climb the slopes of Colquepunku mountain. They
transform the glacier into a burning chapel of candles, and indulge in acrobatics and fights. They fight
ritually on the slopes of Colquepunku.
- Tinku:
.Quecha tinku-i: reunite, encounter, junction.
.Sumerian tin: to live, to go to the First, the god, the sovereign goddess, by tik, tikkin: ritual
work, celebration; to seek god, to approach him, to work in this direction.
- Ukuku: “man-bear”.
Ùku means in Akkadian the demon of the storm, or an animal that represents it. The shape of the
Akkadian sign is very similar to that of Az asu: bear, of that of agāgu: the angry mountain, of that of
the demon of the storm, and of that which designates níb: the leopard (equivalent: the jaguar in South
America). In the Andean mountains, the bear represents the vital force at these altitudes.
Ukuku is the one who performs according to the Akkadian Gug guqqû: the sacrifice to Ùku: god of the
storm. The strength of the god, vital energy, Mesopotamian symbol: labbu: the lion, aggu: furious, the
leopard, the governor.
.Akkadian:
.ukkuku: see ka.ma.su:
.to gather, to collect, to bring in (here: blocks of ice).
.to knee in prayer or in submission, to crouch in supplication before god.
.Uk uggu, uggugu: angry.

8. 8
.Sumerian:
.ukù: people.
.ug 5: to die, to, kill, the ukuku undertake a journey risking death on the glacier.
.ugú, ugù: to represent or solicit the word of the Father, ugùn, ugu 1: the begetter, the
progenitor, the One who is at the origin.
.ugú, ugù: represent or solicit the word of the Father, ugùn, ugu 1: the begetter, the
progenitor, the originator.
.ukú: who falls to the ground, in ecstasy, or comes to life before Him who carries
away and leads.
.uku 2, ukur 3: the poor, those who rely on god or the priest.
.A-Ka, ugu 2: debtors before the god.
.ug 6: look in amazement, wonder.
.ugu: at the top of the mountain.
.ug 1: which is expressed by storm, lightning, divine power.
L’ukuku or « man-bear" is also called in Quechua ukumari. The ukuku in his capacity as the son of the
bear, is confirmed according to the Akkadian:
.māru: dumu = mari, ma-ri : descendant, son, offspring of an animal.
.uku: sentinel, Mer agāgu: angry.
.Mír is the dialect Sumerian for gír, gir 10: lightning, what flashes, burns, like the whiplash of
angry ukuku.
.gir 8: who tear off a piece (in Sumer, girin: piece of clay, in Peru on the glacier: of ice?). In
Sumerian, the andin ukuku during the ceremony (like the bear) gur 1 = gir 8: gallops, runs, leads
the procession, represents the One who is bright, strong, preeminent, who manifests by mer 1:
violent storm, storm.
-Pauluchu: the Pauluchu wear bear skins or clothes to represent the prestigious bear.
.Akkadian:
.palû: royal badge or garment.
.palāsu: to look at, to face, to see, to cause concern, trouble, preoccupation, irritation.
To see, same sign as igigallu: the wise, who tâmartu: observe, examine the appearance of a
star (it has been said that the ukuku are identified with the spectacled bear, with those who see
or look at the solar star, the sages who observe it), or ma ārM: receive, confront, accept Ma
Rû: the First, the Predecessor, the common Ancestor, of the myth of origin.
They would be those who had igi: the eye, they would be gub: the attendants or ecstatics,
clergymen, descendants of those who worshiped god igi-gub Palil, the first of the Lords. They
would be palil 1: his advanced troops.
And they would also be:
.palāšu: to break through, break into, pierce. Example: “the right weapon-mark leans against
the gall bladder, it is pa-li-iš (pierce)”.
The sumptuously dressed dancers face Ausangate, the highest peak in the region. When dawn breaks,
the cacophony is that of the nawpa machu: the pre-humans who preceded the appearance of the
civilizing Sun of the Incas. The star rises behind the summit of the Ausangate, the dancers throw
themselves to the ground to venerate the Creator of humanity. It is the eve of the Sunday of Corpus
Christi, the solar disk above the Ausangate evokes a sublime monstrance: there is a fusion of Apu
Ausangate and the Blessed Sacrament.
Le pauluchu is also called in Quechua ura mate. In Yanesha, spoken in the Amazon area of Peru,
pauluchu or ukuku is called orran:
.Sumerian Ur-A, Ur-Ma: carnivorous animal, which represents the vital force.
.Akkadian mātu: to die. Ura mate would be the carnivorous animal that kills.
In Chibcha, it is called nim, a name that evokes in Sumerian and Akkadian ním: prince, first element of
many divinities or constellations, Nim ellu: high, Nim-Gír birqu: lightning (the ururu bear is also
called "cloud bear » in the Andes), nim 4: which breaks, which crushes.
The ukuku are the essential actors of the Eucharistic transfiguration of the sacred glacier. They play an
intermediary role between Christianity and Andinity: they magnify the glacier by lighting it with
candles and Christianize it by carrying crosses on it. They “andine” the sanctuary of Christ by carrying
fragments of the glacier. It is perhaps useful to mention here that the Sumerian cross represents the
ideas of god Maš, of First, of the exorcist who intercedes, of purity, of half.

9. 9
The Quechua venerate the peaks that surround the lands of their communities: they tell the myths
related to them, they make them offerings of coca and alcohol and they eventually request them
through a shaman. Near Qoyllurit'i rises Ausangate, one of the mightiest peaks in the southern Andes.
The Colquepunku glacier that rises above the sanctuary is an important god. It is for him that the
ukuku, the essential actors of the ceremony, set up candles on the ice, and it is pieces of his body that
they cut out. Since the arrival of the Christians there has been an epiphany of the double deity Glacier-
Eucharist.
- Ausangate: this mountain has a strong symbolism in Inca mythology.
.The name is Hispanized from Quechua Usanqati: copper (color of).
.Akkadian: elements related to the red tint of copper, the color of the mountain in the evening, the
whip which symbolizes the anger of the god and the punishment inflicted, the festival of pastures,
clothing made of wool.
.úsan: which is red, shiny, as is copper.
.usaggû =ú sag= Šu-gu: early grass, « festival of the early grass”.
.usan: nom divin. Pa + usan: shepherd + divine name.
.ùsan: whip, symbol of divine strength (see: ukuku).
The Akkadian sign which expresses as, or az, that is to say the bear, is very similar to that
which expresses urudû: copper.
.qat = qat, qadûtu: deposit, sediment.
.gat: fabric (in linen, could have been applied in the Altiplano to other materials), determining
clothing.
.Sumerian
.usan:= u-si 4 an: evening.
.uzug: high sanctuary, of the god, of the sky, or of Ad: the Father. Sanga: priest.
It has been said that the quest for pieces of ice by the ukuku is very dangerous (see above: Sumerian uk
5: death). It is even said that the venerated victims bring good luck to their community, sacrificed to
the divinity of the Earth, to the sun-energy contained in matter. The human victims of the Qoyllurit'i
recall the human sacrifices of the Incas and refer to the sacrifice of Jesus Christ. To transform their
sacred glacier into a grandiose monstrance, the pilgrims combine the name of Christ and Qoyllurit'i,
the origin myth associated with it, the virtues attributed to the water of the thaw, the practice of the
segmentation of the divine body in parcels attached to the bodies of the ukuku, the sacrifice of human
flesh that accompanies the appropriation of the divine body of the glacier.
-Colquepunku: mountain glacier, means in Quechua "silver pond" because of the light that reflects off
the snow and ice.
.Colque:
.Quechua qullqi: silver.
.Akkadian qullu: qu-u-lu: white as silver, metal fastening device.
.in Sumerian the elements of the myth are found: door of the sky, night, money, collection of
heavy blocks of ice by the ukuku:
.Kul: to bring together, unite (base + abundant), thick, heavy.
.Kù: silver, noble, bright, pure, sacred, holy.
.Ku: to lie down, to enter. Ku 4: entrance.
.Ku 10: night.
.(Na 4) Kù.Gi: silver bed, as stone bed.
.Punqu:
.Quechua: door, opening (the gate of the god?)
.Sumerian: pun = bun; bunin: pool, tub, tank. The Akkadian sign is very close to that which
designates the pond, the marsh.
.Akkadian : p=b,
.būnu: bu-un-ni-ka: face, shape, appearance. Ka = appu, bu-nu, bu-ni-ka.
.bunnû: beautiful.
.būnu: good thing.

10. 10
-Aconcagua: another mountain in Argentina, this is the highest peak in the Andes. The name could
have a meaning close to that of Usangati, majestic, blaze and high summit crown where the wrath of
god is expressed. It could come from Quechua akon and kahuak: “stone sentinel”. This name could be
related to the Akkadian agāgu: to be angry, which is designated by the same sign as uku: sentinel.
.Sumerian aga: crown, tiara.
.Akkadian: ak = ag.
.agû: crown.
.aggu: furious, showing his wrath, of the same sign as agāgu and uku. In sumerian, ug 1:
angry. The one who a 2...ag 2: order, or a 2-ag 2-ga 2: give orders; a 2-gu 2-zi-ga, at the risk
of manifesting ug 1: angry, ug 5: to kill (see supra: ukuku).
.akukia: « so-and-so-much », akukūtu: blaze, flame, to glow in the sky.
***

11. 11
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***
Contact auteur: mleygues@yahoo.fr