The Fuente Magna, found on the property of the Manjon family by a local peasant, is a large stone vessel, resembling a libation bowl. The property is located in the area surrounding Lake Titicaca about 75/80 km from the city of La Paz.
While the section of the rim has an uncanny resemblance to the Star Gates we are studying, what is important and of archeological significance, is thecuneiform writing on one section of the rim. The two snakes bordering the rim facing the central figure is also noteworthy.
In 1958/60 Don Max Portugal Zamora, a Bolivian archaeologist, learned of it’s existence Pastor Manjon. Mr. Portugal “baptized” the site with the name it bears today, “Fuente Magna”–in our view an accurate assessment. Instantly it’s rescuing was studiously embarked upon. Through the mediation and negotiation of General Armando Escobar Uria property was swapped for another parcel in the neighborhood of Sopocachi.
Safely under the protection of the honorable, municipal, mayoralty Mr. Portugal began to restore it by applying cement to the parts that showed chipping and deterioration minor repairs for effect, in our view. He lost no time in attempting to decipher the writing inside the object turning to the texts known as “Qellga Llippichi” one of those interpreted by Don Franz Tamayo. He also consulted a publication by our illustrious friend, Dr. Dick Edgar Ibarra Grasso, entitled “Indigenous Andean Writing” (HAM La Paz 1953), it ends as you might expect (fruitless). The limits of his honest efforts. The writing is undoubted from the Old World.
Hebraic from the sinaitic appearance influenced by cuneiform, or simply cuneiform of possible Sumero-Akkadian origins, this being the take-off point on which we announced our extraordinary discovery. Two mayors (local guys) don Armando Escobar Uria and Don Mario Mercado Vaca Guzman have been looking after our investigation until very recently with many restrictions since we cannot count on the support of the state.
Nevertheless, work has continued on what we call the “Rosetta Stone of the Americas”, for lack of a better name. If our method of investigation holds up several things are worthy of note:
1. We are dealing with an object which was made in keeping with Mesopotamian tradition.
2. It contains two texts, one in cuneiform and another Semitic language of possible Sinaitic extraction cuneiform influences.
3. According to the symbols used one would be before an object that evidently shows itself to be from the transitional period between ideographical writing and cuneiform.
4. Chronologically, this leads us to the 3500/3000 B.C., the Sumerian/Akkadian period.
Decipherment of the Cuneiform Writing on the Fuente Bowl
By Clyde A. Winters
Cuneiform Writing on the Fuente Bowl
Below is a decipherment of the cuneiform writing on the Fuente Bowl
Cuneiform Writing on the Fuente Bowl
To translate the cuneiform I used Samuel A. B. Mercer’s, Assyrian grammar with chrestomuthy and glossary (N.Y.:AMS Press,1966) to compare the signs found on the Fuente bowl with the cuneiform syllabary. To read the Sumerian text I used John L. Hayes, A Manuel of Sumerian: Grammar and text ( Malibu,CA:Udena Publications, 2000) and John A Halloran, Sumerian Lexicon,http://www.sumerian.org/sumerlex.htm
I will translate the Sumerian cuneiform in panels 1 and 2 of the cuneiform text reading from right to left.
In the first panel there is no mention of Shamash the sun god. This is the Akkadian word for the sun god, the name of the sun god in Sumerian was Utu. Reading the text from right to left top to bottom we find the following;
Ti Kur kur kur kur (determinative for divine names) Nia (lit. ni-ash) (Figure 1)
“Approach in the future (one) endowed with great protection the great Nia”.
“This favorable oracle of the people to establish purity and to establish character [for all who seek it]”.
This first panel is very interesting. There are three Proto-Sumerian signs in this panel. Here we also find the use of the divine determinative. Hayes, page 35 (figure 5a) discusses this sign.
I have interpreted the sign Ni-ash as Nia, because of the fact that when a syllable is joined to a consonant vowel form the adjoining sign becomes a single vowel. If we read the signs as Ni-ash it means: “unique awe”.
The Sumerian goddess was Nammu, we know very little about this goddess because much of the knowledge about her was lost at the beginning of Ur111. According to Hayes she was recognized as “the mother who gave birth to heaven and earth”, the primeval mother, who gave birth to the gods” (Hayes, p.35). This passage suggests that the original name for Nammu was Nia. The quote from Hayes makes it clear that Nammu-Nia was highly regarded and was worshipped as the main god before the rise of any other Sumerian gods.
In the second panel reading from right to left, top to the bottom we find the following:
Transliteration Panel 2:
Pa en ash sa tur
“Sprout [oh] diviner the unique advise [at] the temple”
This translation of the first two panels of the cuneiform writing reads as follows:
“Approach in the future (one) endowed with great protection the Great Nia”.
“[The Divine One Nia(sh) to] Establish Purity, Establish Gladness, Establish Character”
“[Use this talisman (the Fuente bowl)] To sprout [oh] diviner the unique advise [at] the temple”.
Here we have panel 3, of the Fuente bowl. The signs on this panel are very interesting, as in the other panels we see a combination of Proto-Sumerian and cuneiform signs.
Reading from right to left, top to bottom. We have the following:
The righteous shrine
Esh esh esh esh
Anoint the shrine, anoint the shrine
Pap pa ge
The leader takes an oath [to]
Lu ta mi du lu ta
Establish Purity , a favorable oracle (and) Establish character
Bar nu ash
Open up a unique light [i.e., knowledge, for all]
Ash ti en
Wish for a noble life
The entire panel reads as follows:
“The righteous shrine, anoint (this) shrine, anoint (this) shrine; The leader takes an oath [to] Establish purity, a favorable oracle (and to) Establish character. [Oh leader of the cult] Open up a unique light [for all], [who] wish for a noble life”.
The cuneiform writing was interesting for two reasons. First, we find that these panels have proto-Sumerian symbols mixed with the cuneiform symbols.Secondly, whereas, the wedges of most Sumerian cuneiform text point leftward, the wedges of the Fuente cuneiform signs point rightward. This may result from the fact that in the Fuente text , the letters are read from right to left, instead of left to right like the cuneiform text from Mesopotamia.The passage on the cuneiform panels of the Fuente Bowl seems to be very similar to the Proto-Sumerian inscription on the right side of the bowl. This translation makes it clear that the passage complements my earlier decipherment of the Proto-Sumerian text also found on the left side of the Fuente Bowl.
SOURCE – Article and Translation by Dr. Clyde A. Winters