THE AGE OF
MAGIC
by Endre K. Grandpierre
(Excerpt)
It is my conviction that the
greatest catastrophy in the history of mankind happened at the borders of the
more or less known history of mankind, which encompasses a few thousand years
and the few million years of pre-history. We fully know by today the
sociological, psychological, spiritual and physical consequences of this
catastrophy.
Mankind’s written memories
go back about 5.000 to 7.000 years into the past. The pre-historical times
which embrace the time of mankind’s first appearance up to the time of the
written records would mean more than 3 million years. In this timeframe all knowledge
was spread and preserved with the help of words, by oral tradition and these
oral traditions were the center of their communal life which were repeated on
holidays and ceremonies. Mankind’s history, the treasured memories of mankind’s
common past were passed on from one generation to the next through unfathomable
millennia. We know that the epic writings of Homer, the Nibelung-Lied or the
Kalevala was preserved through oral traditions and written down later. But what
kind of traditions were passed on from the endless ages which preceded the
written history? The ancient oral traditions have to talk about this time! Every
beginning is always a decisive and the length of these two ages are the same
way proportionate to one another than the height of a person (c/a. 180 cm) and
the thickness of his skin (c/a. 2 mm.) What do we know of ourselves?
The known traditions tell us
little of mankind’s common past. Sporadically there is mention of a fleeting
Golden Age, of an earthly Paradise, a garden of Eden, of a flood. On the other
hand today’s science denies the existence of a Golden Age, or a universal
flood. And thus the role of tradition has been devaluated to such an extent
that its weight is hardly felt by now even though there is an unsatiable
interest in it and inspite the fact that these questions are still of vital
importance to us.
It is in this immense past,
in these millions of years which formed man into man and when mankind’s
ancestral world-view, thinking and belief-system was formed. It is this age
that has been dethroned. The change of this world-age divided the spiritual development
of mankind into two, diametrically opposed sections. The age of magical
thinking lasted untold millions of years, and it is at the deepest level of
man’s spirituality; in this age the forces of the subconscious received
expression and reached its fulfillment. The other age was the age of reason and
religions based upon mysticism. The newness of this concept is revealed by the
fact that even the expression, the concept of the Age of Magic, or the Age of
magic thinking is as of yet unknown. What’s more, the content of the word magic has been left unexplained. This is
similar to a process by which a barbarian people cannot understand the basic
concept of the higher culture it destroyed because they are not capable to
grasp the inherent connections of that culture and so it attempts to consciously
discredit it. Thusly the central concept of the magic action received less
attention. The word “magic” with this underlying and by now contradictory and
abstract concepts are equivalent with sorcery, deceit in our days, which
equates with the unified equivalent of false glitter.
In reality the magic
world-view perceives the elemental, dynamic and cosmic forces in everything. It
perceives these forces as capable of independent action according to their
internal energies and motivation... The magic world-view does not extricate man
from its real connections, but it much rather places man into the world of
nature. The magical thinking places all of the elements of creation at an equal
footing, as each other’s complementary and active components. Everything that
exists is the product of the cosmic forces. [...] The appearance of this
ancient thinking presupposes the doubling of the world. The brain is an
instrument of visuality which is capable to recreate the outer world in
pictures. The ancient thinking perceived the world in thinking. It is the most
basic prerequisite of every action the ability to imagine the things we want to
do, the things we need... In other words every human being possesses the
ability to think in pictures. This is also necessary to orient ourselves. Only
that life-form is capable of survival who has the necessary talents, whose
thinking includes this ability to recreate the world in pictures. And so if the
animals, the plants are able to think in pictures similar to us, on what grounds
do we deny them the immortal soul that religions delegate only to man these
days?
[...] This magic
belief-system was extremely concrete, everything was called by its proper name.
The abstract is diametrically opposed to this and the abstract had to be juxtaposed
with the magic because the abstract is always elusive. According to a proverb
“the devil is in the parts.” And this is the truth. If we wash away parts of
the happenings, truth itself is washed away. And thus the lies get a greater
and greater ground. It is for this reason that the mystical God has no
perceivable characteristics. The mystical God flees into a mere and
unfathomable and unmeasurable abstraction. The essence of mystification is the
fact that it stole something from the absolute and makes the fully abstract
universal, it makes it into God. Mysticism serves the supernatural forces in a
fully abstract manner to us; its most important facet is the fact that the
reason is incapable to follow its tenets with logic and it cannot accept the
concept of a fully abstract God. Mysticism is nothing else than the extrication
of the cosmic forces from the field of logic and from under the supervision of
logic. At the final count mysticism is the figleaf of a destructive force posed
against humanity. It is a machination aimed to limit and confuse the thinking
of Mankind. This is openly expressed in the works of the holy fathers and the
authors of religious philosophy, who declare openly that man has to believe and
not think. It is necessary to find a way out of this ever deepening world
conflict of our historical times. It is not inconsequential what kind of lives
we live and into what kind of life our descendants are born. It is possible
that the self-realization of our inherent magical forces will lead mankind to
its renewal.
***
Sarmatian-Magyar
connection and the Holy Grail
In our 1996 Journals we
studied the Sarmatian presence in England and their influence upon the arts,
fashion, mythology of the Islands along with the establishment of horse
breeding and cavalry. Concerning their language we also made mention of a
Sarmatian grave-good excavated in Hungary that bore a Hungarian runic text.
This latter is one evidence that the Sarmatians were a branch of the Hungarian
speaking peoples of the time.
In the January/February 1997
edition of the Archćological Journal Scott C. Littleton who is professor of
anthropology at Occidental College in Los Angeles has written an article
entitled Were Sarmatians the source of
Arthurian legend? Also makes mention that in 175 AD Marcus Aurelius
dispatched 5,500 Iazygs from the Danube region. There is also evidence of
Sarmatians in the region. In Professor Littleton’s opinion it is from their
culture that the Arthur legend originated along with the legend of the Holy Grail.
The writer of the article
mentions that the first commander of the Sarmatians was Lucius Artorius Castus
who according to the inscription on a stelae led his troops to Gaul in 184 to
quench a rebellion. Like the legendary King Arthur, he too led a cavalry into
the European arena. “The first Sarmatian leader of the Ribchester contingent
probably took on the title artorius,
borrowing his commander’s name. A subsequent leader may have been King Arthur,
the “Artorius, dux bellorum (war
leader)...” writes professor Littleton. King Arthur saved Britain by defeating
the Saxons at Badon hill in 510 AD. We did discuss the further implications of
this title in our previous Journal. We also discussed the Sarmatian Yazyg
affiliations at the same time.
Professor Littleton
discusses a relationship between the Sarmatians, Scythians and the Alans. The
entire legend of King Arthur and his court, the Round Table, the Holy Grail may
all have had Sarmatian origins. He identifies Sir Lancelot with a leading personality
of the Alans. The legends of the Holy Grail later became embellished with
Christian myths that never really found favor in the eyes of the Church. The
first written document of the Round Table came from the works of Wace of Jersey
entitled Roman de Brut, dated 1155 AD (3, Vol.10:208).
The Sarmatian-Magyar
linguistic and geographical links are supported by Herodotos: ”As we cross the
Tanais we are not on Skythan soil anymore. In the first district live the Sauromati who reside from the upper
corner of the Meotis for a fifteen days long journey toward the North. Their
land is bare where no tree grows, no fruit trees or trees grown in the wild.
(Herodotos History, 2.vol. Every Man’s Library 405, 406, London 1949)
The first syllable of the
Sauromati is equivalent with the Hungarian word sár which means the yellow shine of the gold, or szár that means bald. Both of these
words are an archaic form but still used in poetic or historic texts. One
Hungarian historic figure’s name was László Szár, which means: László the Bald.
The second syllable of Sauromata is
related to the Magyar word megye,
which is still in use in the name of Kecskemét,
a Hungarian city. The word mata is
also related to the Magyar word mező,
meaning grassland, which fully describes the land of the Sauromatians. In
summary, the Sauromata, Sarmata words
mean a shiny (sár) or a barren (szár) land. Considering that Herodotos
emphasized that the land of these people was void of all trees, the latter may
be more appropriate. The two concepts intertwine: where there are no trees, no
shade, the landscape is sunnier, brighter. The English meadow belongs into the same wordgroup.
The mata word is connected to the Magyar méz (honey) and méh (bee)
words. Considering that Greek historians
described the Scythians as living on milk and honey it is evident, that these
words belong into the same culture. Greek historians also mention that it is
impossible to cross the Carpathian mountains because of the many “bees” (méh).
Thus one realizes that this wordgroup and culture originated from the
Carpathian valley. This “milk and honey” culture also has some affinities with
the culture of the Medes and Mesopotamia. The Welsh placename
Mesgarmon, which means the meadow of Mes is
identical with the Magyar mező.
In the 2. issue of 1996 of
the Journal for Hungarian Studies we made mention of a Sarmatian dish as part
of the grave goods of a Sarmatian nobleman bearing a Magyar text with the
Siculo-Magyar runic script called rovás. Considering this text and the Magyar
meaning of Sarmatian names we have to count these peoples among the Magyar
nations. The cultural and linguistic data of the Magyar early history shed
extended light not only to the mythological elements of Western Europe, but
also to the ancient and early history of the West. This study will briefly
mention the Magyar relationships of the Arthur legends:
1. The legends concerned
with Arthur
2. Legends concerning
Arthur’s sword. These were written down the first time by Thomas Malory in the
15th century. (3, Vol.4:626) According to professor Littleton hese legends are
of Sarmatian origin.
3. Legends of the Round
Table. The first mention of these is in Wace Jersey’s Roman de Brut, from 1155 AD. (3,Vol.10:208).
4. Legends of the Holy
Grail. Its first mention is in Robert de Boron’s work from the year 1200 AD.
According to the
Encyclopćdia Britannica, the Holy Grail is a round, wide vessel. The etymology
of the word is not known but it is assumed that it goes back to Celtic origin,
since there is a long tradition of magic cauldrons, horns of plenty, vessels
that give new life and so on. The Grail’s first written record dates to 1200 AD
to Robert de Boron’s work on this subject. This word is sometimes connected
with the Old French word graal, which means a large, deep serving vessel.
Its Magyar etymology through
the “K-R” wordgroup and its affiliations gives added explanations not only to
this name but the names of places, historical and mythical figures of the
British Islands that were touched by the Grail’s presence. In our further
discussions we will follow the data of Geoffrey Ashe’s cited work. We will make
a small detour concerning these legends. Since the ancient inhabitants of the
British Isles claim Skythan ancestry, we will look into these legends of
origins in our quest for the Holy Grail, for only they can point even further
back, to the place of origins of these people and their legends, which is
within the Carpathian valley.
*
Diodoros Siculus talks about
the descendants of Skythes, by the name of Palos
and Napus. He also mentions that
their descendants carried their father’s name as the name of their people also.
They occupied vast lands from the Tanais (Don) to Thracia and expanded their rule to Egypt and the Nile
subduing antiquity’s many famous nations. Finally their rule extended to the
Caspian Sea and the Eastern ocean also. Since these people were numerous, with
many renown kings, from whom the Saka, the Massagetae, the Arimasp received
their names. Again some others who came from Media settled near the Tanais, who
were called Sauromatae. (Diodoros II.45)
“This narrative uses similar
method of originating words concerning the names of Palos and Napus, similar to
that of Herodotos in the case of Scythes; according to Siculus the Palos and
Napus people got their names, which sound very familiar to the Magyar ears,
from their two kings. It is easy to recognize in the first one the Palóc
nation’s name, in Napus we recognize our word for Sun (Nap). This name is also
preserved in the ancient name of Kolozsvár that was Napóca in Erdély
(Transylvania). The Saka, Sekel, Sicul or Székely nation belonged to the
ancient Scythians. According to Diodoros we also have to count the Massagetae,
the Arimaspians and the Sarmatians among the Scythian people” says Endre K.
Grandpierre, dedicated researcher of Hungarian antiquities.
Diodorus Siculus also talks
about the huge territories which the Scythians occupied and this will be
important in relationship with the origin saga of the Scottish people. The name
of Media is also related to the Magyar mező, méz, and méh (meadow, honey and
bee) words. The concept of a land
“flowing with milk and honey” as the epitome of plenty must have originated in
the ancestral lands of the milk drinking Skythans. Studying the history of
the British Isles the Magyar historical and geographical names are frequent
obvious.
The preservers of these
ancient legends both in the Magyar homeland, and the British Isles were a group
of honored poets, called regős. As we shall see this name has British
affiliations too.
*
The Regős
Rheged
kingdom was the protector of national poetry. The four great poets of the
British isles are connected with Rheged. The Rheged name may be connected with
the Magyar regős, who were the poets,
sages, historians, preservers of ancient religion through music and song. They
had lands allotted to them which not even in King István’s time when
persecutions of “pagan” memories already began at the hand of the priests of
the new religion. The Hungarian town of Regőc
preserves their memory. Regőc is located in the ancient district of Sátorhegy
where prince Ferenc Rákóczi spent his childhood with his mother Ilona Zrinyi.
Both are the personifications of heroism and their love of the country.
Taliesin
was among the four great poets of Rheged. His name is translated as “Radiant
Brow." He preserved the memory of an ancient home among the summer stars.
The first syllable of his name (Tal)
is connected with the Magyar words for shine (dél, deli), song (dal)
and our Táltos priestly class, who
taught people through song. Arthur’s name belongs into the same wordgroup (T-R,
T-L). The second syllable of his name (sin)
is identical with the Magyar word szem, szen meaning eye. The magyar meaning of
this name is The Shiny Eye.
Taliesin’s home among the morning stars may also be connected with Arctoúros
and the rotation of the sky. As a matter of fact the Shiny Eye may carry the star
meaning too. A Magyar tale talks about the Star
Eyed shephard.
The ancient memories were
preserved by the poets of Rheged on the British Isles and the regős in Hungary.
Their voices were drowned in blood. The great Hungarian poet, János Arany’s
poem, the Bards of Wales mourned both.
*
Arthur
Geoffrey Ashe mentions that
the Celts have no mythology in which a
god by the name of Arthur can be found.
In Magyar traditions the
name Artur leads us to our Őstörök-Magyar nation, the Etruscans, and the
prehistory of the Turanian peoples. The second syllable of this name “tur”
means bull and a maleness and circular motion. The former two words expressed the Sun’s strength and life-giving properties.
The latter word describes our beautiful Sun’s daily journey and return just as much it describes the
circling flight of the falcon, which the Török group called Turul-bird and is
also a Sun symbol. The related English word is to turn, to return. In this
context Arthur’s name means Bull Man, Sun
man, whose role is linked inseparably to his return.
Britain’s ancient history
begins, as does the Magyar with Fairy traditions which are also an inseparable
part of the Arthurian legends. It is interesting to note, that the Mythology of
the British Isles preserved a memory, according to which these fairies spoke in the language of the Troyans. As Arthur’s
name is connected with the magyar túr,
so is the name of Troy. As long as
the name of Arthur cannot be tied to any of the Celtic god names, there is
ample proof that this name was part once of Magyar Mythology, celebrated today
in a festival of the so called „Turka-járás”,
a part of the Winter Solstice celebration. Arthur, or better Artur was once the
personification of the Son just as much as was the Magyar Miklós Toldi. In
later Germanic mythologies we find Tor, William Tell with the same role and
names. The feminine of this word is “tér," which means a well defined,
material space, and also a closed circle akin in form and content to the Latin terra, English territory. The Etruscan goddess Turan
was personification of the round Earth and their country.
*
Bors, knight
of the Round Table
The Arthurian legends preserved
the memory of an Arthurian knight called Bors as a cousin of Lancelot. Bors is
an unmistakeable Magyar name, frequently used even today, the latter name is
believed to be of Alanic origins. Their close family ties point to Magyar-Alan
relationships also. Dr. Tibor Baráth studied the culture and history of the
Alans and I refer the reader to his works.
The Bors family’s presence
in the Carpathian basin predates the arrival of the Árpáds by far. According to
Arthurian legends Bors once traveled to an unknown place called Sarras across the sea. Later he
continued his search for the Holy Grail, which showed up in Europe for a while,
then disappeared again, to its ancient home in Asia, or to heaven according to
diverse traditions. Bors and Lancelot settled finally at Glastonbury to
establish a religious community, which dissolved after the death of Lancelot.
The name of Sarras is again connected
with the Magyar word for shine (sár),
the Sáros form means “shiny."
Near the Bors family’s pre-Árpád
ancestral home in Borsod is the town
of Sárospatak; Bors may have traveled
to one of the towns in Hungary named Sáros.
The history of Borsod leads into great antiquity. Beginning with the Bükk
culture its cultural layers lead in an unbroken line to our days. At
Zöldhalompuszta in county Borsod the grave of a Skythan prince was excavated,
and among the many splendid artifacts there was the most sacred symbol of the
Magyar peoples: the golden Stag. During the great migrations Germanic people,
Kvads and Sarmatians lived also in
this region, and after the VI-IX century AD the Avars settled these lands. The early presence of the Sarmatians may
place the Arthurian legends to an even earlier date. At the same time this
makes Bors’s Sarras a part of this
region at Sáros even more plausible.
The Bors-Miskóc family had holdings
in Borsod up to 1312 AD. Near Miskolc lies Diósgyőr where an anicent, ring
shaped castle (Geuru, Győr) stood and the region was inhabited up to the 17th
century AD. (10) This castle may also be connected with the Bors family. The
official Hungarian historians of today do not accept the idea of a pre-Árpád
Magyar presence in Hungary. Considering the ancient round castle of Borsod, the
probable historical time of the Arthurian legend of the 5th century AD the
presence of the Bors family in Europe including Borsod county cannot be
dismissed and the present notions of Hungarian presence in the Carpathians have
to be reevaluated.
*
Arthur’s sword
One Arthurian legend holds
that his sword was embedded in a huge stone and only a very deserving person,
destined to be king can extract it. This legend was preserved by Sir Thomas
Malory in the 15th century AD. (3:Vol.4:626) The sword in the stone may be
connected with the newly found knowledge of extracting iron from iron ore; the
sword was “embedded” in this iron ore and has to be extracted from it in a very
literal sense. The ancient Magyar method of changing iron into steel was the
following: the swords were stuck blade up into a mound exposing them to
lightning. When lightning hit these swords their molecular structure changed
and made their material far better than it was before. These swords became
known as the “swords of God”since they were also touched by God in the most
literal sense: The Magyar expression for lightning is “The arrow of God” (Isten
nyila). The well known story of Atilla’s sword, which became called God’s Sword (Isten kardja) originated in
such a method of sword craftsmanship. According to this story a shepherd boy
found a piece of iron sticking out from the earth of the meadow. He tried to
lift it out, but the sword started to flame and jumped out of the earth. As it
cooled down the boy took the sword to Atilla realizing that this is fit for a
king only. The episode of the flaming sword brings the lightning stricken
swords to mind. The first iron foundries of Europe were in Hámor, Bors county
of Hungary. At the much later time of Árpád in the ninth century iron was also
extracted from the iron ore found free in the meadows and each center of the Seven
Dukes of Árpád had such foundries.****
According to the second
version Arthur’s sword was made by fairies as an arm emerged from the waters
and handed it to him; the sword returned to the same place at the end of
Arthur’s life. Professor Littleton found this same story with the exact
sequence among the Ossetians. The etymology of Excalibur, which is the name of Arthur’s sword is tentatively
linked to the Latin chalybs, meaning
steel. The uncertainty of this etymology shows that the origin of the story, the
names have not originated within the English culture sphere, even though it is
very much a part of the thought process of the English people of today. Irish
tradition calls the sword Caladbold,
and this is the older version of the sword legend.
The Magyar kar, kard (arm and sword) words are
related to the cal syllable. It is
also related to the word hal which
means to sink. An arm lifts the sword out of the water and this arm sinks into
the waters with the sword is expressed the following way in the Magyar
language: “Kar emeli ki a kardot a vízből, s a kar a karddal a vízbe hal.” If
we take the Magyar translation of Excalibur
and equate the syllable cal with sinking, the bur syllable with castle
we get the meaning of “from the sunken
castle”. If, on the other hand the cal wordroot is equated with arm and
sword (kar, kard), as they are closely connected with one another
linguistically too where the sword is but an extension of the arm in the Magyar
language and the legend seems to emphasize this fact and if we equate the bur syllable with the
act of burying it simply means a “buried sword.” As we know the sword was
buried into the waters. This translation becomes even more plausible when we
take into consideration that in Denmark a great many swords were found buried
into a watery grave. According to Magyar symbology the sword and its cover was
a symbol of life as the water was too. A great word cluster relates to this
idea.
*
The Holy Grail
Geoffrey Ashe, the dedicated
researcher of the Arthurian legends believes that the Holy Grail is a summation of the male-female principle and symbols.
At the base of Magyar consciousness is the knowledge of the interchangeability
of energy and matter. This knowledge was built into their language and is also
part of their symbology. The pure gold sun-cap of the ancient Magyar kings,
when worn round side up on one’s head as a cap
it was considered a male symbol,
which united heaven and earth into a creating unit. According to Magyar legends
only a man, who was chosen by the Holy crown can become king. The last such
Hungarian king was Hollós Mátyás, Mathias Corvinus. Tradition holds that
the Holy Crown just appeared on his
head and in this way did it become apparent who should be King. The Hungarian
Holy Crown seems to be acting very independently of everyone as does the Holy
Grail. Both the Hollós and the Corvinus cognomens and the Magyar names
of the raven (holló) holding a ring (gyűrű) which appear on their family
crest belong into the large K-R wordgroup as does the word grail. Matthias Corvinus’ famous library and his Corvinae may have
held great amounts of European early history. Pitifully they have become
scattered by foreign invaders. The presence of ravens is greatly connected with
the Arthurian legends too and are a still nurtured, living tradition in
England.
When the cap is used as a cup, a vessel, hollow side up it becomes a symbol of femininity,
which is able to contain, to enfold. Yet
the cap and the cup are both essentially the same. The Magyar language
expresses this concept of interchangeability of energy, which is considered the
male principle of creation and matter, which is the female principle through
the reciprocity of words. The Magyar bak
(buck) means a male, its
reciprocal form kupa (cup) is a
female symbol along with the word kap (to
receive). One also must note that the Magyar and English words are identical
both in meaning and form. There are several hundred monosyllabic words
identical between the Magyar and English languages, but this is the subject of
a separate study. I will touch only upon a few which are closely related to
this present article.
The memory of the gold
Magyar Sun-crown was handed down from ancient traditions. The object and its
symbology originated in the Golden Age in the Carpathian basin. Later
historical epochs handed down this symbol to many generations where these still
live in peoples’souls, language and traditions. When overpopulation of the
Carpathian basin spilled over to the neighboring lands and new successive
societies were formed this symbol still remained important in the mythology of
Magyar peoples. Let us take a look what the Greek authors wrote.
*
Herodotos mentions
concerning the origin legends of the Scythians that the first person living on
that land was Thargitaos, whose parents were believed to be Zeus and
Borysthenes. He himself had three sons, Lipoxais, Arpoxais and Koloxais. During
their reign gold objects fell from heaven: a plow, a yoke, a war-axe and a
drinking-cup. Only the youngest son
was able to retreive these objects, and for this reason the two older brothers
gave him the kingship. [...] Herodotos later also talks about that beyond the
populated areas of the north one cannot travel because of the mass of
“feathers” in the air and the ground.
It is important to note,
that the signs of kingship included a drinking
cup in Scythian times as well as in ancient Magyar times. The second note
has to be made on linguistic grounds. The “feathers" that are mentioned by
Herodotos are called pihe in the
Magyar language and denotes both down
and snowflakes. The informant of
Herodotos must have spoken Magyar according to this remark. If there would be
no further proof even this one word could serve as important testimony of the
common language and origins of the Magyars-Skythans and Huns. The golden plow, and
yoke which fell from the sky, are symbols of a settled, agricultural life and
their origin goes as far back as the Golden Age. According to Magyar legends
God thought our ancestors this peaceful mode of living. The battle-axe is the
fokos of the Sicul people, an all purpose tool of work and defence and it is
also a symbol of life. The cup, as we have already seen symbolizes the Sky and
Earth, energy and matter, in summary: it is the symbol of Life.
Later on we will see that
the Holy Grail also has life- and sustenance-giving properties much like the
magic table of the Magyars. But it is only in the Magyar language where life
and sustenance can be expressed with the same word: élet.
The second
legend of Herodotos talks about a time when Heracles mates with a half
woman-half snake being on the land of the Scythans. When she gives birth to
three sons she asks Heracles who should become king of the region. Heracles
hands one of his bows, a belt and a cup telling her, that the son who is able
to span the bow shall inherit these objects and the kingdom. It was again the
youngest son Skythes who inherited the insignia of kingship along with the
kingdom. The other two brothers, Agathyrsos and Gelonos went on to found other
kingdoms. All three princes became name-givers of a people. It is from this
time on that all skythans wear a cup on their belt.
It is an important
circumstance that Skythes won the cup, from whom the Huns and Székelys (Siculi)
descend. It is among the Székelys that this holy, sacramental vessel (székely áldozópohár) still upholds this
heritage. It is also important to note that beginning
with Skythes all Skythans wear this holy cup on their belts, which is an important symbol of the equality of all
Székelys to this day. The ideal of equality emerges again in the legends of
King Arthur and this ideal is part of a Sarmatian and Skythian heritage. Arnold
Ipolyi held the traditions of the Székely holy vessel very important and he
followed the fate of the hereditary
priestly order of the Rabonbáns up to our days. (9:II. Vol. 296) He also
makes mention of other libation vessels: “...at sacrificial ceremonies the
cauldrons could not be missed and so certain holy vessels were used at the
libation ceremonies. Anonym (one of the first codex writers during the reign of
the Árpáds) mentions them in conjunction with blood ceremonies: ’Fusis
sanguinibus in unum vas.’ The Székely Holy Cup is mentioned in this context
which may be a surviving part of an ancient tradition inherited from the Scythian antiquity as part of a tradition as the
Székely Chronicle’s historical segment tells us (9:II, 276-8), as if this cup
would have belonged to the well known Skythan Anacharsis; how holy this
vessel was to them it is shown by the fact that this cup was used in ceremonies
performed by the Rabonbáns.” Beautiful examples of such cauldrons were
excavated in the Hungary proper and its surrounding areas. Ipolyi also mentions
the horns that served as libation vessels, musical instrument and weapon of
defense at the same time. The horn of plenty’s additional meaning of light and
plenty is discussed in detail by Adorján Magyar.
Another name of the holy
vessel of the Székelys is called the Ukkon
cup which is a wide, flat vessel with a rounded bottom used at ceremonies
sealing an agreement. This vessel cannot be put down due to this construction
until it has not been fully emptied. Ipolyi brings this word in relation with
the Magyar words ük (ancestor) and ég (sky). A similar vessel is among the
ancient artifacts of the Békásmegyer Hungary. An Akkadian vessel dating to
2.050 BC is also of similar shape.
He also mentions the “zádok” trees which were considered in
ancient pagan times a holy tree, God’s tree; in later Christian times they were
grown near the churches; out of the wood of these trees were the ancient holy
vessels or cups made.” (9:I,330)
Dr. Tibor Baráth brings a
cup pertaining to the Nagyszentmiklós treasure in Hungary, which is a low, wide
mouthed vessel studded with precious stones. Its shape and decoration are the
equivalent of the Holy Grail’s appearance as tradition describes it. (7:I,4).
Dr. Baráth believes that it was this cup used to poison Atilla. Imre Oláh
researcher of runic writings translated the runic script as a blood holding vessel.
The different translations necessitate further studies. Considering that
today’s historians connect the Grail legend also with the arrival of the Alans
in the West, these two synchronicities cannot be accidental.
The Sumerians speaking an
agglutinative, non Indo-European European language lived in a matriarchal
society. Their holy vessel in the Dumuzi legend held milk. When this cup was
broken by the evil spirited Gallas, his life came to an end too.
Archaic Magyar prayers also
preserved the memory of an ancient holy vessel. These were collected by
Zsuzsanna Erdélyi in our times. In their Christianized form “three drops of blood of our Lord Christ and
three crops of milk of the Virgin Mary were collected in this vessel”
(8:247). Jenő Szilveszter, researcher of Hungarian history pointed out that the
content of these holy vessels is a mirror of the society which holds them in
reverence. The cup’s content in a matriarchal society is the milk of a Goddess.
In patriarchal societies where life has to be protected through the shedding of
blood, especially at times of war — as we have seen in case of the Árpáds’
covenant — the sense of unity is expressed through blood. The cups of the ancient Magyar prayers contain both: milk and blood. I
consider this an eloquent sign of their society based upon the equality of the
sexes; the crown witness of the existence of this society is the Magyar
word “feleség” (my wife), with a
literal meaning of “my half."
When faced with the overwhelming force of an enemy the women fought next to the
men like the famous Hungarian women of Eger fought against the onslaught of the
Turks even in the 16th century AD. Women also frequently kept their maiden
names, like Ilona Zrinyi, Zsuzsanna Lórántffy, mentioning only the two best
known historical figures.
The previously mentioned
golden Sun-cap, which originated in the fairy times of the Golden Age and was
made out of the gold of the Duna at Csallóköz was the original, ancient Magyar
Holy Crown. At the time of the last coronation, when Emperor Franz Joseph was
crowned Hungarian king it disappeared and a gold fabric has been put in its
place. Was this “disappearance” an act of malicious robbery, or is the saga of
the disappearing Holy Grail thus continuing?
*
Society
The cult of the “Stone of
Destiny” goes back to Pictish origins. Their coronations used to take place in
Scone, near Perth. The person to be crowned was seated on this stone. As the
Scythian descendants, the Scoots occupied more and more lands Kenneth MacAlpine
claiming half Pictish ancestry had himself crowned King of the Picts and Scots.
According to Scotish legends a princess Tea brought this stone to Ireland where
she married Tamair. Their home was at Tara. Tara’s landscape is adorned with
round, flat topped mounds clearly discernible even today. Since the arrival of
this stone it became the coronation place of all kings. Prince Fergus, founder
of Dalriada brought the stone first to the Island of Iona from Ireland, later
the above mentioned Kenneth brought it to Scone. Edward I. brought it to
Westminster, when Queen Elizabeth the II. with a magnanimous gesture returned
this stone to Scotland.
Linguistic connections of
the above are as follows: Considering the round, flat topped mounds of Tara it
is reasonable to connect this legend, its people to the Magyar tár-tér (return, space), Tera, Turan
mother goddesses. These names are also connected with Arthur’s name and
legends.
The taking of an oath is
part of the Magyar coronation ceremony. The word oath is eskű in Magyar. Its first syllable is es means ancient; as a verb it may mean that it has come from
above. The second syllable contains the word kő, kű, meaning stone. According to Adorján Magyar some Magyar
nations used to take an oath touching a holy stone, usually a meteor-stone,
which was considered pure, uncontaminated, coming from above. Such a stone is
the Muslim’s famous black stone, called Kaba, or Csaba. The Stone of Destiny is
undoubtedly such a stone too. (According to Christianized legends the Stone of
Destiny was used by Abraham as a pillow.)
*
Places of worship
In Ireland near Killarney a
mother goddess by the name of Anu or
Annan was worshipped. Anu’s name is identical to the Magyar anyu, anya and anyag words (mother
and matter). It is worthy to note that here this name has been applied
properly to express motherhood. In Mesopotamia, further away from the
Carpathian valley Anu’s name underwent a radical transition due to
misunderstanding of a mythology and became a male deity. The road leading to
this misunderstanding is easy to follow and to explain but would take us far
from the goal of the present study. Annwfn’s
name seems to bear connections with the Magyar an, anna, anya, anyag (mother, matter, land) and the fény (shine) words. These give a
meaning “the land of shine” to the
composite.
One of Britain’s important
place of worship was at the monument we call Stonehenge today, a round structure of huge stones. According to
native legend the giants who built it came from Africa. It was believed that
these stones have healing properties. Its old name was simply Chorea Gigantum, the round dance of the
giants, or just simply: the circle. The blue stones of Stonegenhge came from
the vicinity of Carmarthen’s Prescelly mountains. Geoffrey Ashe brings these
structures into connection with the round temples of Hecataeus of Abdera which
graces the lands of the Hyperboreans which he onto an island above Gaul.
According to legends the stones of this temple cannot be counted.
The ancient round temples of
the Magyars are well known. The latest such excavation was at Sárospatak
Hungary. The church of Őskű belongs also into this line too. Őskű’s name means:
ancient stone; the English word for church carries a similar meaning. The
Druids of Stonehenge were not only priests but constituted a priestly cast akin
to the Magyar Magi and Táltos in Hungary. The name of the Druids cannot be
explained with Indo-European etymology. A famous priest among them was called
Mog Ruith, who, according to legend was dressed in a suit of bull skin, over
which he placed a bird costume and he was able to fly. Because of this legend
historians attempt to link them with the Siberian or Asiatic shamans with
little enthusiasm. The name of Mog-Ruith
is in connection with Magor the
Magyar Sungod, the “Ruith” part is connected with the T-R wordgroup represented
in the Arthur legend. Stonehenge II and III was built between 2.500 and 2.000
BC. The later priests of this holy place, the Druids were also Hyperboreans
according to Greek legends. They also state that Apollo visits this land every
19 years. The fact is that the Druids created a 19 year calendar to reconcile
the solar and lunar calendars and this fact seems to connect them with the
Hyperborean legends.
Ariesteaus places Hyperborea
“the land behind Boreas” into the Altai mountains. Abaris is also said to have
come from Hyperborea. Later Greek historians *** give him a Skythian origin. They also call the upper portion of the
Danube Hyperborea. (1:129), the ancestral home of the Magyars.
Adorján Magyar’s work deals
with Sanudo’s map of early Europe
where the island of Csallóköz, the mythical home of the fairies and the Magyars
is drawn as a huge island, covering almost half of Europe (5:230). He explains
this vast overstatement of size with the great importance of the European
origin myths which it symbolized. The name of Mog-Ruith is in connection with
Magor the Magyar Sungod, the “Ruith” part is connected with the T-R wordgroup
represented in the Arthur legend.
The Druids worshipped a God
by the name of Esus or Jesu and for this reason they welcomed
the first Christian priests. The names of Esus or Jesu are of “pagan” origin
and are identical of the Jász-Magyar peoples’ Jós, Jász, Jizzu names, who was
their god of shine, light, and life represented by the Sun. Only much later
legends connect this land with Joseph of Arimathea who was supposedly
accompanied on one of his trade journeys by Jesus. The mining of tin was a
phoenician monopoly in ancient times. Claudia and Linus mentioned in Paul’s
letters in 63 AD may have originally come from this land.
Geoffrey Ashe originates all
great religions from the Hyperboreans in the following order:
Hyperboreans
1. the Greek cult of Apollo, out of which arose
2. the Pythagorean school
3. the Druids
4. the wisdom literature of the Vedas
5. . Sumerian wisdom literature
6. Wisdom literature of the lama monasteries of the Altai
The only sub-branch of the
Pythagorean school outside Greece was in Carthage; these people were very much
connected with the settling of the British Isles.
Another common tradition of
the British holy places are the labyrinths, the meaning of which still eludes
us. The recurring septenary maze in Rockey Valley near Tintagel is remarkable
for its cross design intertwined with the seven lines of the maze. The cross in
Magyar symbology is the symbol of light, the number seven was the holy number
of infinity, eternity according to Ipolyi. The Magyar reading of this design is
„Keresztúr”, which is a frequent
placename in Hungary. The name translates into „Round castle of the cross.” There is surviving memory that the
Druids were able to see the mountains of the moon, which presupposes that they
had some sort of telescope as a remnant of an ancient and advanced
civilization.
In spiritual matters they
busied themselves to bring back the wisdom of the ancients. One of their holy
ceremonies were connected with the oak tree and mistletoe. Their priests stood
in the fork of the oak tree akin to the ancient Magyar táltos ceremonies. They
believed in immortality. According to Clement Pythagoras learned from them. But Stonehenge was the product of a
pre-Druidic culture. The Druids maintained their organization which has two
branches today. The Albion lodge initiated Winston Churchill in 1908.
Avebury and Silbury are older than Stonehenge according to modern research. Avebury’s name
consists of the following Magyar syllables:
év (circle) and vár (bury) giving it the meaning of “round castle”.
According to legend Silbury is the resting place of a king named Sil who was buried with golden armor.
This names has a close affinity with the following Magyar words: Szil (pronounce Sil) is a place name in
Hungary, a tree called szil-fa played
part in the ancient religion, Szél-úrfi
(young master Wind) was the symbol of energy and for his pollinating powers of
fecundity also, but was also the personification of solar winds. The
constellations of Sellő (mermaid) and
Tündérfő (the head of the Fairies)
belong into this wordgroup also. It is interesting that from these latter two
places the fairies arrive always treesome
as Sun, Moon and Star mothers according to Ipolyi’s research. These three
mothers may be in the background of the Celtic triune female figures. The
watery surrounding of Silbury can easily be connected with the sellő (mermaid) and hableány (girl of the waters) concepts. The legend of the Lady in the Lake may point to such
ancient affiliations.
The legend of the stone
circle at Cornwall calls it “Merry Maidens”, and its stones can be counted only
by women. These too come to life to dance in a circle like Stonehenge’s stones.
Ancient tradition remembers
a time when the ancestors were able to fly.
Manopus
is the name of an Irish divinity who is represented with a harp in his hand.
His representation is similar to that of Apollo but he was not considered a
solar deity. This name is related to the Magyar divinity name Mén (lit. stallion). The redish brown
stallion was symbol of the sun, the black stallion the symbol of Dawn and the
white stallion was the symbol of the Moon.
Hengist was the lord of Kent and his
name is explained as “horse”. Both, the name of the person and the place is in
connection with the Hun nation-name
and the word kanca (mare). The horse is important in the symbology
of the British isles and the Magyar peoples. Most of the horses of the British
isles are white, like the Uffington horse. There was one horse at Tysoe which
was red. King Alfred is also connected with the legends of the white horse; the
king’s name is explained as “Elf-rede” which points to the ancient times of the
Fairies. He was brave, his laws stopped the bloodshed so popular in those days.
In Magyar legends the white horse was part of the lunar, the red horse with the
solar symbology. One of the last legends of the white horse are connected with
King Atilla. Mythology of the British isles honored a horse goddess by the name
of Epona and her cult was also
adopted by the Romans, who honored her as Regina. Epona’s name seems to echo the name of the sun and light (nap and fény) of the Pannons, an
aboriginal culture of Pannonia on the
western bank of the Danube.
Alfred’s son Athelstan lived in Northumbria and ruled
Britain between 925-940 AD. A great many stories are attached to his figure.
One of these stories makes mention that he accidentally burned the cakes of a
poor man in the fire. This reminds me to the ever-present “cakes baked in ashes” which are integral part of Magyar stories.
Athelstan’s name is related to the Etel, Atil names.
Cerne
is the place of worship of a divinity named
Helith, Helis or Heil. The Giant of Cerne holds a huge club in his right hand and his phallic importance is obvious in
this handiwork of ancient artists. The name of the place, the name of the
divinity, the club he is holding are all connected with the Magyar kör (circle) and kel (arise, i.e. the rising sun), kalló (club). One of the
names of the Sungod was Kallós, whose
name was preserved in the names of Kolozsvár,
Kolozs, city and place names in Erdély. Both the name and the
representation is identical with Hercules of classical mythology, where the
linguistic connection between Hercules and his club does not exist, but which
is strong in both the Magyar and the British mythology.
Lays
are lines of sanctuaries. The most authentic of these is the one connected with
Saint Michael. In another paper I discussed the connections of the “pagan” St.
Michael, who was called Mikelu, Makal
and similar names and Magor, Makar
sungod names of the Magyars. The idea of the lays reminds us of the Inka line
of sanctuaries laid out in a sun-ray pattern with a center at Cuzko. These
correspondences show the antiquity and universality of this thought and custom.
The Temple of the Stars are ancient roads around Somerset’s
Glastonbury which form the twelve figures of the zodiac. Its discoverer
Katharine Maltwood believes them to be the work of Sumerians but because of
their huge size and great antiquity her theory is questioned. Never having been
in this region I am quietly proposing the consideration of the following. These
lines may represent frequently traveled roads. In ancient times nighttime
wanderers followed a “map of the sky”: they knew exactly which star points them
into the right direction to reach from A to B and followed these roads of
heaven quite literally, bringing down the heavens to the earth. Each locale in
Hungary had a representative star. Above Hollókő, the home of King Matthias
Corvinus there are two stars visible: King Matthias and his beloved changed
after their death into these stars.
Celtic tradition holds that
the name of Brennius who was the lord of the northern part of the Isle came
from a god called Bran. This name
means raven, and in fact according to
the Magyar law of reciprocity of words which is also present in the English
language the two are but one another’s reciprocal form. The Magyar word for
crow, rook (varjú) belongs into the
same wordgroup. Bran was the lord of the druidic Beltain, their spring festival. A divinity called Belinus or
Belenos was known in Northern Italy and Southern Gaul, and both of these are
identical with the sungod Bál, Béla
of the Palóc-Magyar people.
Welsh legends know of a Beli-Mawr (Beli the Great), or Beli, the son of Manogan in whom they
honor the ancestor of their people. The many geographical names containing the “-billing” affix are connected with the
name of Belinus on the British Islands. The Welsh
name, their progenitor’s name Beli,
the North Italian Belinos or Belenos deities all lead to Bál, Béla Sungod of the Palóc nation.
The Palóc mother earth was called Velona, her symbol was the forked tree (villa), which is identical with the
national name of the Welsh.(The English words valley, well, the Latin vallis,
etc.belong also into this wordgroup and express a female concept.) This name is
also in direct relationship with the name of Palos Scythian prince mentioned by Diodorus Siculus. This name has
no known etymology in the Germanic languages.
There is a belief in the
mythology of the British Isles according to which male children are able to
change into a stag, boar or wolf according to their will then turn back again
into human form. This belief system is in connection with the Magyar Miracle
Stag (Csodaszarvas) concept and the mythology of the boys who turned into a
deer, immortalized in Bartók’s Cantata Profana. I will return later to this
legend when discussing the name of Oisin.
A variation of this belief system is still celebrated among some of the
American Indians’ fertility rites as a testament of mankind’s once unified
belief system and culture.
Welsh legend’s Gwynn was the
son of Nudd and it is believed his name must mean white. His son is Oisin meaning “little fawn”. The first
syllable of this name is identical with the Magyar “őz”. The linguistic connections are ős, ősz (ancestor, old) words. The legend may lead us even further,
to our beginnings and the Miracle Stag. He
was the personification of the starry sky, the Tree of Life and was God’s
messenger bringing with him the song of Creation. Oisin was one of the poets
who moved to Tir-na-nOg for a long time. As the Magyar Miracle Stag was the
starry sky, and so the “Little Fawn’s”
departure to the world of the stars is understandable since symbolically Oisin was the son of the
Miracle Stag who also spread his songs of creation into the consciousness
of Man.
Llyr’s son Manawydan, or Lir’s son Mannan is the name of an Irish
Sea-god. In Magyar the lé, lőre
(liquid, turbulent liquid) is connected with god Lir’s name. Mannan reiterates the name of Mén (stallion) who frequently represented the Moon. To link the name of the Moon and the waters is scientifically
correct, since the moon exerts a lot of influence upon the waters, especially
the sea.
The Welsh name for the
island of Man is Manaw, the Irish name is Mana,
Manu, which also are connected with the Magyar Mén. This frequently mentioned Mén
deity name has an enormous linguistic base in the Magyar language. Its
comprehensive discussion is again beyond the scope of this paper. (Some of
relationships these are as follows: manó=man,
manyó=old woman, menyecske=young woman, mony=creative
energy, menny=heaven, Mén=one of the names of God, etc.)
Arthur’s Queen Guinevere appears in three figures
occasionally and for this reason she is believed to be the Triune female
goddess of the Welsh mythology. Earlier we brought the Magyar parallel for this
phenomena as she may represent the Sun, Moon and Star-mothers of ancient Magyar
mythology. She may also represent the three phases of moon depending on the
contents of the legend.
*
Historical and
geographic names
Albactanus, king of Scotland
was killed in a battle with the Huns 25 years after the arrival of the Trojans
to the British Isles. (1:78) Later they were expelled from the southern part of
the isle by Locrinus, and their leader by the name of Humber drowned in a river during the battle. This river is called Humber ever since. Ashe tentatively assigns
British etymology to this name translating it as “good river”. Humber’s name
seems to be affiliated with the Hun
name. In the patriarchal society of the Huns the river was always a symbol of
masculinity and procreation: the Magyar words for to pour and semen (ont, ondó)
are closely related thus preserving this concept up to this day. To give the
Hun hero Humber’s name to the river seems logical. Ashe believes that the
mention of the Huns at this age is incorrect and the result of a later
historian’s error since Atilla’s Huns arrived centuries later in the European
arena. The Huns were present as part of the Magyar nations since times
immemorial in the Carpathian valley and have left many traces all over Western
Europe from the earliest times on. The word home
(hon), homo are a part of the Hun
vocabulary. The full exploration of this line belongs to the future.
Another story tells us about
Locrinus’ love for the German girl Estrildis. She was his lover for seven years
and bore him a little girl named Habren.
Once in Locrinus’ absence his wife had both mother and child killed by throwing
them into a river. As an afterthought she called the river after the little
girl Habren. This name became in the
Latin language territory Sabrina, in
the British Severn. The etymology of
either name is unknown and cannot be explained based on Indogermanic etymology.
The love affair which lasted seven years takes us back into the ancient times
when legends were born. Geoffrey Ashe states the same and that according to ancient
legends we are faced here with the guardian spirits of the waters. The Magyar
word hab (water) and hableány (lit.: water-maidens) are part
of the language and mythology. The later names of Sabrina and Severn are
based on the Magyar word water (víz)
and to seep, to carry away (visz) and
procreation. Considering that the water names of the British Isles are
pre-British and many of them are identical with the pre-Árpád water names of
Hungary (Hab, Habúr) we have to recognize the presence of the ancient Magyar
peoples in both places. The western European link of the Magyar culture has
been totally neglected by the foreign dominated historians of Hungary who still
try to maintain the Asian origins of the Hungarians. This act prevented the
Western European nations to know their own history fully.
Molmutin’s son Belinus was
the ruling king, his brother Brennius ruled over the Northern lands. Belinus’ name is identical with the name
of the Palóc sungod Béla, which is still a frequent name in
Hungary. Originally it meant “white light”. Caswallan, the son of Beli was able to become invisible with
the help of his cloak which, when he was wearing it showed only his sword. This
legend originated in the ancient times of the fairies. Brennius’ name belongs to the B-R wordgroup and is related to the Baranya and Baratya the Earth mother and Sun of the Avars. Baranya’s name is
preserved in the name of a county of Hungary named after her.
Tascianus ruled the two last decades BC. On his coins we find his name as Tas which was the name of one of Árpád’s
seven dukes. His other name was Tenuantius, the father of Cunobelinus who was also called Cymbeline. The meaning of his name
is explained as “The dog of Belinus”,
or “The faithful follower of God”. On his coins he is portrayed a
round headed, mustached gentleman with large, open eyes so often seen in
Scythian representations. The Bel name
in the transliteration of his name has been taken as “God”. The first syllable
“cuno” is in connection with the
Magyar kún, kan (cuneus, male
principle) and would translate into “The
Son of Bel”, or “The Son of the Sun”.
The Magyar komondor (a large, white
guard dog) belongs into the same wordgroup.
Arviragus was defeated by the Romans at Hampton. He married the daughter of
Claudius and later he established Glouchester. His name brings us closer to the
cultic vocabulary of the Avars (virág = flower, ar = a male), who were the
horticulturists of their time.
Athelney is the name of the wetlands around
Somerset’s Glastonbury. Athel following the analogy of Etel, Itil river and
water names means water, but it is also connected with Atilla’s Magyar name, which is Etele.
It is also interesting to note the “atheling”
title of the British nobility. The Old and Middle English variation of this
title in the is masculine ćtheling
and the feminine ćthelu. Considering
the fact that legends of the British Isles talk about Huns way before the
arrival of Atilla these names and titles take us back to ancient times also
thus preserving an ancient Hun title. Atilla’s Etele name probably meant a
royal prince originally, which was the expected title of the son of Bendeguz.
In Anonymus’ Gesta Hungarorum he is mentioned as Athile (Anon. 1 and 5). The
later doubling of the letter “t” in Atilla’s name rendering it Attila conformed
to the accent of the Germanic historians and writers. His name may also have
meant that he descended from the line of the Royal Scythians. At the time of
Álmos, Emese’s dream is connected with the Atil-Etil-Itil related legends. She
dreamt that from her womb a huge river ensued which engulfed the land and out
of this a mighty nation will be born. Ipolyi sums up the traditions connected
with the Etele name as follows: “...the Atel, Etel name is identical with the
name of the river Etel in Etelköz which flowed in that Magyar territory. This
can be also observed in the case of another ancient progenitor’s name which was
Tana and the river Don, or Tanais is identical with his. This also reminds us of the legendary
descendancy of heroes from deities on an elemental level which we also find in
the later saga of the hero Álmos, and also in the Scythian legends which talk
about Targitaus, the ancestor of the Skythans as a descendant of Zeus and the nymph
of the river Borysthenes (Herodot 4,5).” Returning to Tana’s name “...Tana, the ancient father of our (i.e.
Magyar) chronicles may well be the first Skythan ruler with the same Tana name... In our language tanya means a settled mode of living, a
permanent base, and as we have seen it may mean a “seat”, settlement meaning
the ’descensus’ of the earlier generation.” (9: vol.I:203)
Iona
was the name of an island which was the holy land and burial ground of the
Pikts, Scots and the inhabitants of Northumbria. Later it became the northern
center of Christianity. Io, Ion is another name of our Jász people. This word is also connected with mourning (gyász).
*
The early
presence of Magyar dialects.
Avalon is a Paradisical fairy land. Her inhabitants are girls, their fairy
queen is Morgan the daughter of Ygerna and Morgause. She is possibly the same
person as the Welsh Modron who is believed to be the goddess of waters. The Ygerna name is related to the Magyar Ég (sky) and the Yggdrasil tree which reaches
the sky of the Scandinavian myth. Avalon’s
name reminds us of the Palóc Mother Earth Vilona.
Her symbol was the forked trunk of a tree. Béla Sungod arose in this frame
symbolizing the unity of energy and matter, which is Life itself. The Magyar villő
(light) and villám (lightning)
belong to the words of the same mythology. The English words valley, well belong into the same
cultic vocabulary; the words life, love are
also a part of the Palóc culture.
Morgan’s other home at Ile de Sein brings into focus the aforementioned
connection with the Magyar Mother of Life Ilona;
the Sein part of the name is
identical with the Magyar word sajó
(flowing). This word in fact has become the name of several rivers in Europe,
beginning with Hungary. This word also denotes shine, where the English and Magyar words are identical. In summary
the name of Avalon can be connected with the concept of an island of shine, as the Magyar home of Ilona, the island in the
Csallóköz means the same.
Ogygia,
the land of “short nights” beyond the ocean means the abode of the Sun, the sky
(Ég); the “ia” ending is the abbreviation of jó, jav and survived to denote a
place of belonging. Óg in Magyar also
means the highest point of a dome, such as the highest point of the sky.
The Irish mythology calls
Avalon Tir-na-nOg meaning the land of
the young. Another name is Mag-Mon with unexplained etymology. This latter
reminds us of the names of Magor and Mén God names. Mona is the name of Anglesey, an island country of northwest Wales
carries Mén’s name as does the name
of the Island of Man.
The early mythology of the
British Isles remind us of Elysium of the Greeks, which is Kronus’ abode that
was believed to be beyond the western seas. Linguistically Kronos’ name belongs
to the K-R wordgroup connected with a circle, return and eternity. Earlier we
have pointed out the similarities of the Kronos and Arthur legends. In Greek makar means happiness and Magor, Makar God of the Magyar mythology
is our proverb’s happy god who helps the plans of the poor. Considering that
the island’s name is Mag-Mon we are
faced again with ancient Magyar mythology.
The Cornish descent from the
giant Gogmagog and the princess Albina’s union with demons and consequently
giving birth to giants is also part of the Scythian-Magyar origin stories.
Ipolyi believes the origin legend of Góg and Magóg (9:I:203-204) is an authentic
pre Christian Magyar tradition. He refers to Anonymus who talks about an
ancient tradition which has become somewhat clouded in the course of centuries;
this legend preserved a knowledge Skythans and the surrounding peoples along
with this mythology.
Tristan and Isolda’s stories
originated in the Pictish legend of Drust. Isolda’s name was Essylt, Iseult,
Isolt Yseut according to tradition. There is mention of a Tristan stone in
Cornwall near Castle Dore. A Latin inscription states the following: “Drustanus
lies here the son of Cunomorus.” The
latter name is spelled Kynovawr. The
“cuno” syllable brings the Hun, Kun
group to mind, the vawr syllable means a round castle in Magyar.
Land’s End is the name of a territory near the ocean and beyond it lies the sunken Lyonesse. Land’s End is
frequently mentioned in Magyar stories. These ancient stories clearly indicate
a knowledge of the roundness of the Earth, but later stories may be connected
with this region. There is knowledge of the fact that Magyars did come to the
Irish sulfur caves and their surrounding religious communities seeking
spiritual enlightenment during the days of early monasticism which quite
possibly began in the ancient pagan days. The earliest written record of such
visits dates to the 14th century; these documents were deposited in the court
library of Ausztria and in Melk. (17:146) Magyar connection with the British
isles continued through the centuries. It is by no accident that the birth of
the Magna Carta and the Magyar Golden Bull were written within a few years.
Oxford’s first student was a Magyar. According to the records his name was
Nicola de Hungaria. His education was provided for between 1193-96 by Richard
the Lionhearted who was the brother in law of Hungary’s queen Margaret. (16:18)
The Scots, who originated
themselves from the Scythians call their kingdom in Argyll Dalriada. Prince Árgyélus’
memory has been preserved in early and later literature alike in Hungary and
his figure takes us back to the time of the Fairies. Dalriada’s famous hero
Colum was celebrated not only for his literacy but his mighty voice which
carried for miles. With this voice he could call people to battle easily.
Considering that his life centered around the church of St. Finnian and the
Finnian name carries pagan memories, Colum’s role must have been connected with
ancient memories and may even have been the name giver of Dalriada which has a Magyar meaning of “battlesong”. (To be
continued.)
*
This present paper is not
even the beginning fraction of the linguistic and cultural analogies between
the people of the British Isles and the Magyar peoples. Due to the very
conscious neglect and tactics of concealment of the Hungarian Academy of
Science the world is fully unaware of the language, mythology of the Magyar
nation. The cultural “black hole” thus created a confusion of history which
even the most dedicated historians cannot overcome. It is for this reason that
they are forced to look to the East, or Far East for cultural analogies. A good
example is the case of druidic research. Even though the Magyar culture and
language of the Carpathian basin could have provided a lot fuller
understanding, historians were forced to look toward the “shamans” of the East.
István Bóna referred to the impossible situation by which the Scythian life has
never been reevaluated based on the artifacts and materials of excavations
which could have created the outlines of a true and comprehensive picture of
their culture. The history of the Scythians is still written by their ancient
enemies, he states. Renata Rolle Scythian researcher is of the same opinion.
The same holds true a hundredfold in case of the history of the Magyars, whose
history leads us to the dawn of history in the Carpathian basin. Excavations
were mostly restricted to the pampering of Roman ruins. The scant
archaeological materials not ruined on purpose or by neglect (and sometimes
these are the same) yield a new knowledge of the early history of Europe. We
also are forced to realize that the many different “nation” names, like the
Huns, Alans, Sarmatians, Jazigs, Pannons, Ionians are but different dialects of
the same Magyar tongue, part of the Magyar culture sphere as are today the
Jász, Palóc and Székely (Sicul) people.
Reference
1. Geoffrey Ashe, Mythology of the British Isles, Trafalgar Square Publishing, North Pomfret, Vermont
2. Grandpierre, K. Endre Aranykincsek Hulltak a Hargitára, (Gold treasures fell upon the Hargita) Népszava Publ. Budapest, 1990
3. Encyclopaedia Britannica Vol. 4, 5, 10
4. Herodotos History, 2 vol. Every Man’s Library 405, 406 London, 1949
5. Magyar, Adorján Az Ősműveltség, Budapest, 1955
6. C. Scott Littleton Were the Sarmatians the source of Arthurian legend? Archaeology, January/February 1997
7. Dr. Baráth, Tibor A Magyar Népek Őstörténete (The History of the Magyar Peoples) Publ. Zoltán Somogyi 1968
8. Erdélyi, Zsuzsanna Hegyet hágék, lőtőt lépék, (A collcetion of archaic Magyar prayers) Magvető Könyvkiadó Budapest 1976
9. Ipolyi, Arnold Magyar Mythologia, (Magyar Mythology) Ferenc Zajti publ. Third edition, Budapest, 1929
10. Papp, Antal Utikönyvek. Magyarország, (Hungarian Travel books) Seventh edition. Panoráma Publ. Budapest.
11. Archćologiai Értesítő, 1966. I. szám, 93. kötet, Akadémiai Kiadó Budapest
12. Tomory, Zsuzsa Magyar English Word Origins,Manuscript, 1995
13. Tomory, Zsuzsa Kezdeteink, (Our Beginnings), Manuscript 1995
14. Mészáros, Gyula A Regölyi
Korai Népvándorláskori Fejedelmi Sír, (Translation of the title: Regöly,
the royal grave of the early great migrations.) Archćologiai Értesítő, 1970. 1.
szám, Akadémiai Kiadó Budapest
15. Bóna, István A hunok és nagykirályaik, (Translation of the title: The Huns and their great kings) Corvina Budapest, 1993
16. The Hungarian Genius, First edition in Budapest 1944, second edition by Turán Printing in Garfield N.J.
17. Fehér M., Jenő Középkori magyar inkvizició. (Translation of the title: The inquisition of Hungary in the Middle Ages.) Editorial Transsylvania, 1956
THE GRAVE OF
AN ALAN PRINCE
DURING THE
EARLY EPOCH OF THE GREAT MIGRATIONS
Excerpt
During the summer of 1967 in
Tolna county’s township of Regöly, at the north-western part of a hill, called
„Pénzesdomb” (lit.: „Money-hill”) at the junction of the Kapos and Koppány
rivers during sand-mining operations a very richly appointed female grave was
found by the workers of a local cooperative at a depth of 150-160 centimeters.
[...] The find is preserved at the Balogh Ádám Museum in Szekszárd.
[...] The Regöly find’s
burial may be placed into the first quarter of the 5th century AD. based upon
the objects in the grave, the analysis of the entire content of the goods and
their comparison with related finds. The water pitchers with hollow handles
have their parallel in the Tiszalök-Rázompuszta and the Wien-Leopoldau find and
they point to the fifth century also as does the Lébény pitcher’s decoration
which can be considered as related. The late Roman glass cup may be dated to
the last third of the fourth and the first quarter of the fifth century,
although it cannot be considered a good chronological base.
It is difficult to make a
decision concerning the find’s ethnicity. The fibulae, buckles, bracelets are
not reliable in establishing ethnicity. The ware of the Southern Russian
workshops may be present in Germanic and Alan graves, but the comparthmental
technique of the gold jewelry appear in
the finds which are believed to be of Hunnic origins; we refer here first of
all to the Szeged-Nagyszéksós royal grave’s fine goldwork in the Hungarian
collection. [...]
Rostovtzteff calls the
Untersiebenbrunn and Airian finds of the related types Sarmatian (Alan) and he leans toward this opinion concerning the
Carthaginian find. The golden sequences weigh heavily in his deductions.
Concerning the Carthaginian find Alföldi does not exclude the Alan origins
either. Mitscha-Märcheim believes the Untersiebenbrunn graves belonged to the
Goths or Heruls. Salin and France Lanord established two hipotheses concerning
the the establishment of Airan find’s ethnicity. According to the first Sarmatian (Alan) invasion of 407 who arrived
in France one of the graves belonged to the wife of a Sarmatian nobleman,
the latter believes that the objects arrived through commerce from the Pontic
regions to Normandy. Although their opinion is careful they still find the
first hypothesis the one that can be better validated and supported with
historical facts. Concerning these material Kuznyecov and Pudovin Soviet
researchers support the Alan origin
also.
Concerning the
Regöly-Pénzesdomb find we also place the Alan ethnicity of the female’s
remnants to the forefront through establishing the South Russian origin of the
majority of the gravegoods — emphasizing especially the gold dress decorations
— and keeping in mind the connections with the related finds and the time of
the burial. Narrowing the subject further we raise the possibility that the
gold bedecked female belonged to the upper class of that Alan group, which was
given permission by Stilicho to settle in Valeria, after the Eastern-Goth —
Alan — Hun group was dispersed in 399 and which was originally settled there in
379 AD. One can still validate the presence of the Gens Alanorum in Valeria at
the end of first quarter of the fifth century.
The center of the Valeria Province was the center of the present Tolna
county.
[Italics by the Ed.]
*
The Early
Hungarians
by
Tibor E.
Baráth
(Excerpt)
“In the present state of our
researches, we must make use of circumstantial evidences to learn more about
the ethnic identity of the Celts. A closer look at the manifestations of Celtic
civilization, convinces us that they contained no new feature; all their most
striking characteristics having already been evicent in the previous, Scythian
civilization These included the fortified place protected by embankments,
ditches and hedges, the multitude of animal images which pervaded their arts,
the use of horses and sunworship, a heritage from the New Stone Age. There was
only one new addition to Celtic culture: the extensive use of iron. It follows
that the ’Celts’ must have been an amalgam of the previous non-Indo-European
inhabitants of Europe. This is exactly what scholars have discovered during the
course of their comparative studies. It was found, indeed, that the Picti of
northern Scotland were already Celts — “early Celts” — who called themselves by
that word in the form of Khaldes or Chaltis, which is the Kelti in ancient
graphic form. J. Hawkes also places the makers of the bell-shaped vessels into
the category of the Celts. There too, the peoples of the barrow-graves can be
found (i.e. the Scythians), and also the Turoni, who migrated from Central Europe to the banks of the Loire, as
well as the Secani, who went from Hungary to France, etc. There were
also peoples called Kelto-Scythians,
Kelto-Ligurians, Kelt-Iberi. Thus, it
is evident, that the Celts were not a new race in Europe and the Celt or Kelti
name was used as a comprehensive designation of the entire pre-Christian
population of Europe.
The huge and kindred Celtic
mass of B.C. Europe was linked together by a common language as well, in
addition to the above-mentioned identical elements of their civilization.
According to the estimate of Camille Julien (Paris) “a hundred million”
Europeans spoke the Kelti language in the second half of the first millenium
B.C. Consequently, there was no linguistic barrier in ancient Europe. In spite
of these categorical statements, nobody has, alas, identified the Celtic
language, nor proved its affiliation with any other. In that respect we are
still completely in the dark. The reason? Nobody has yet approached the Celtic
problem with the Hungarian key. In the following, we shall try to analyze the
etymological meaning of the fundamental word: Kelti.
Before us, Henri Hubert, the
most eminent French specialist of the Celts has made great efforts to find out
the meaning of the Celti name. He carefully noted all the various graphic forms
in which this name occurred and concluded (1) that it reached its widest
diffusion during the sixth and fifth centuries B.C., and (2) that it contains
the rootword Kel (Quel in French graphic form), “implying the idea to rise”. He
mentions this meaning as the most probable one, amongst many other conjectures
listed in a footnote. He could, however, not go any farther in his
explanations, thus the question remained unsolved.
In Hungarian the word Kel signifies ’to rise’ and Kelet the cardinal point where the Sun
rises, i.e. ’Orient, East’. And the same word, when the -i suffix is added as
Kelt-i, Kelet-i means ’He who has come from the direction of the rising Sun’,
was spelt in various ways, such as Chaldi, Chaldean and Scoloti. Like most
ancient Hungarian ethnic names, it indicates no ethnic particularity, but is
merely a geographic appellation recalling their previous fatherland. As such,
it was a fitting comprehensive name, because all the pre-Indo-European ethnic
groups originated from the same region: from the ancient Orient. Thus the name
Kelti or Keleti was the general term designating all the Hungarian speaking
ethnic groups which had migrated to
Central and Western Europe from the ancient Orient since the New Stone Age.
The Kelti were a very
cultured human mass, to whom Europe owes a great deal. They were the one who
christened all the great rivers and mountains of that continent, who designated
the places of the future great cities, and planned the first network of
communication. They were the ’first Europeans’. Had History given them another
hundred years, they would have formed a great unitary nation, centered around
Gallia and Hungary...” (pp.176-180)
***
The Magyar
Origin Of The Western European
River Names
“Sió is the name of a
rivulet in Hungary which empties into lake Balaton’s waters; the name itself is
an ancient form, meaning „river” (folyó). In Italian we find the word scia which means the foaming, white
track left by ships on the water. It is clear that the word „sí” (pron. shee) is also connected with
the words siklik, sima and siet (to
glide, smooth and hurry) and the Italian scivola,
which means to glide. [...]
This holds also true in the reciprocal form of „sí” which is„ isz” (pron.
is); the werb „iszkol” means the act
of hurrying (sietés) and in dialects
the word „iszánkol”means also
gliding. Undoubtedly the Hungarian word for drinking (iszik, pron. is) was derived from the basic sounds of isz. This verb’s infinitive today is
inni, which form already lost the „s” sound; its original form was iszni.
It is very conspicuous that
so many river names contain the isz sound:
Iser a river in Czechoslovakia
Isere a tributary of the river Rhone
Isar a tributary of the river Duna
Isle a river in France
Iszli a river in Marokko
Isel a river in Prussia
Yssel several rivers, rivulets in the
Netherlands
Ischl at the lake St. Wolfgang in
Austria
Isel a river in Tirol
Isz a tributary of the river
Káma in Russia
Iza a tributary of the river
Tisza in Hungary
Iszma a river on the land of the Zürjens in Russia
Isztmenosz a river in Greece
Izim or Izel, a tributary of the river Irtis in Asia
Iszker a tributary of the river Duna in
Bulgaria
Isonzo a river in Italy
Iszter or Istros, the old names of the
Duna (Danube)
Isenbach a river in Austria
Isena the old name of today’s Eis in Austria.
The „i” sound in the Magyar language expressed coldness. Its use in
connection with waters is correct since the water, by its very nature is one of
the coldest materials on earth.
It is well known in the
fields of ethnography and linguistics that the names of the rivers prove very
long lived and steady in a given region; therefore the above river names are
one proof of many that Eurasia’s and North Africa’s ancient population were the
Magyar peoples.” (V.5:215-216)
*
The Magyar word for liquid
is nedű, its reciprocal gives the
following river names (V.5:94):
Duna a river in Hungary (Danube)
Don a river in England
Don a river in Russia
Temes a river in Erdély
Thames a river in England
Tamar
a river in England
Tana river in East Africa
Tanais old name of the Volga
Szamos a river in Erdély
The range of these river
names covers the territories which were inhabited by the Magyar peoples.
***
Let there be
light
by
The Rev.
Zoltán Szabó Nagyernyei
(Excerpts)
After we arrived in the
United States I finished my studies inthe Scottish Reformed Theology. When I
petitioned a post as a missionary I was selected to go to West Africa’s
Kamerun, which stood at this time under the protection of the United States.
This appointment brought new
spiritual vistas into my life. I did study Hebrew and Greek in order to
translate the Holy Scriptures and at the same time I studied the Bantu
language, the language of Kamerun. This was on top of all the many languages
which I learned from childhood on and expanded even more during the years of
work with different nationalities. I came across the missionary and professor
Wange’s great dictionary of the Bantu peoples, entitled “Sumerian the Sanskrit of N’tu.” (N’tu is the plural of the Bantu
name.)
And now the excitement
began, one interesting discovery after another! Let us see some examples:
Bantu FULA (wall, river) Magyar
falu, folyó (wall, river)
Bantu GOLA (big bird) Magyar
gólya (stork)
Bantu Gila (weapon) Magyar
gyilok (weapon)
The amazment continued as I
continued to compare the Bantu and Magyar words, where both form and content
was so equal that it made the common origin of the two languages evident. But
this was only the beginning. The more dictionaries and languages I consulted,
the result was the same. I took the blinds off — which were designed to keep
horses in line — and by now I started to look around in a 360 degree circle in
all the languages around the world to find the words identical with MAGYAR
words. The Magyar identity in the languages, the unmeasurable quantity is
shocking. It is an enormous material. Their catalogueing, organization,
explanation takes a whole lifetime of dedication. The end-result of such
studies can be only one thing: The Magyar
language is mankind’s first language, the language of creation, the ancestral
language. Let me cite a few examples of the ancient Magyar language and
some other languages:
The Creative energy (TERemtő
Ereje) of God is expressed in light (FÉNY) and life (ÉLET) today (MA) and for
this reason these can be considered as the emanations of God:
Magyar ALKOT, ÉL, to create, to live
Dravidian OLI sun, OL moon
Pansan Tobu Indian ALA sun,
Caris Uitoto OLE
= fire,
Guachi OALETE
= moon.
Magyar leÁLDOZ
a nap (the sun goes down),
OLtalom
(protestion),
ÁLD
(blessing),
Oltár
(altar),
felOLD
(absolve, dissolve);
Havaii ’A
LOHI = to shine, glitter, sparkle,
ULI
goddess,
cOlino/cOlali/cOlili
= to shine,
ALO
= face
OLA
= to live, to exist
Magyar ÉL
(to live, to exist
Havaii ELEU
= alive, a living (person)
Magyar ÉLŐ,
ELEVEN (alive, a living person)
Havaii OLIKO
= to shine, UILA = „villámlik, világít”.(to
shine)
Magyar TEREM,
DERENG, DERÜL
(to grow, to dawn, to clear up,
Mandingo of west Africa TERA sun
West Sumerian UR
heroe, man
AR
to shine, to rule ;
Magyar MA today
Kushite ancient Egyptian MA to scorch,
to renew, true, to regenerate, light
Magyar FÉNY (light)
Phoenician PHOENIX
a brilliantly shining bird which renews itself from its ashes,
Kushite ancient Egyptian BENU the shiny Venus bird
Magyar TEKINT to glance
Turkmen TEKE
sun
The Magyar word VAN (is) is derived from the word
FÉNY (light): Everything that is (VAN), the “all” (MINden) appears in our
visual field.
Magyar VAN is
Kusita ancient Egyptian UN/UAN is,
Ethiop Gogot HwANÄ
is
In many languages north of the Equator VAN is,
Kushita ancient Egyptian RA says: ANUK = I am and
ANUK
UR = I am the Great and Mighty (UR),
UN/UAN
= to be, to exist
ÜNEN
= existence
UNONET
= it was, it existed
WNN
= it is, it exists
Kusite Coptic
OVON = it is,
Bilin WAN
= it exists
Kaffa: WAN=
it is
Ethiopian Agau WĂN-O-KU
I am
Ethiopian Qemant WĂN-o-ku
I am,
Afrikan Lot.
WON it is (its infinitive wwanan),
Afrikan ba’GWON
it is,
Mexican Mixe-Zofue WIHN
eye (light of his eye),
Mexican Macro Panoan Panobo UIŃ to look,
Californiai Penutian south Wintu VINI to look, to see,
Californiai Penutian Tunica WENU to find
Macro Carib Motilon WANO
I know, I perceive
The light of life came from heaven (MENNY)
Magyar MENNY/MENNYEK
Kushite ancient Egyptian MIN shine, radiation,
NIM/NEM
as in NEMRATH shine, radiation in the “Man of Shine”
in whom yesterday’s
Sun lives with O-SIR
Magyar AN-GYAL heavenly messenger
Sumerian AN
heaven,
Caribbean motilon ANU
= eye
Sumerian ANU
king of heaven
Kusita ancient Egyptian Ăn to look upon
ĂN
a brilliant, shiny
ĂN-t
beautiful woman
ĂNTCH shine,
radiation, brilliance
ĂNÎCH
the name of the sun when it is
above the horizon
ĂNKH
a living person
ĂNKH-ti
living persons
HORUS
the new sun, or RĂ the sun which shines forever, its two
eyes are the sun
(Nap) and moon (Hold),
ĂNKH
everlasting life and contentment
Magyar MENYASSZONY
bride, who carries the light
of life, (similar to O-SIRis/HOR (sun) descends
into the busom of the queen
of heaven HAT-HOR/ISIS, who
gives him birth again)
MENNYEGZŐ
wedding and MENYECSKE (young woman) is based upon
the words of shine and heaven.
Magyar ANYA
mother
Sumerian AN
heaven,
Kushite ancient Egyptian ĂN radiant/beautiful woman
ĂMA
nurse,
Tumbúktu ÁINYA
mother
Sumerian AMA,
EME mother
Magyar IL-ONA
mother of life
Mexican proto-Mayan
IL eye,
African Dahomei ’an·foe ILÓNU
woman,
African Dahomei ’an·fue LONU-FI girl.
Magyar ATYA
father
Sumerian UTU
sun
ID
day, month, time, weather
Magyar IDŐ
day, time, weather
Taiwan Amay ATA
father
Sumerian AD-DA
father
Kushite ancient Egyptian ATAU the name of God (same as Magyar „Atyaisten”= lit. “Father
God”)
AATEN
solar disk
AAT-URT
God of heaven, Lord
God
AT
to burn
ATEN
God of the solar disk
ATEM
God of the descending Sun
ANKH
the forever living, eternal,
African Togbo ABA-MO
my father
Langbase: ŔBÁ-MÔ
= my father
Magyar APÁM
Igala ATA
= ATA = father
Lugbara ÁTÁ father
Magyar ISTEN
= God,
Napisten
= Sungod
Kushite ancient Egyptian USTEN “the lifegiving”, god of the Nile
Elamite NAPISTEN
a divinity prob. the moon
Magyar NAPESTE
sundown,
Kusita ancient Egyptian NUB sun, god of fire, gold
Magyar NAP
sun and day
Sumerian NAP
Akkadian NAB
brilliance
Southern Sioux NAP
Andesian Catacao NAP
= sun/day
Havaiian NAPA
to shine
Akkadian ISTEN
one
Hattusha ASTEN
god
Hittite ISTEN
god (Sun?),
Ancient Persian ASTEN
God, which is connected with the
Sumerian
AS/ES a combination meaning one, and
TUN, meaning a fathomless
depth*
Phoenician and Etruscan TIN God
Magyar MAGYAR word combinations:
Kushite ancient Egyptian MA the renewing sun, daytime light
HOR
the rising, the ascending, the growing sun
Kári (Asia Minor) MAKAR
rising sun (Herkules),
Kusita ancient Egyptian MAGAĂR fire, fireplace
MAĂ-KERU
true, innocent before God, the crown of innocence
Margi (W.Sudan) MAKIR
three. (Hungarian saying: three is the Magyar
truth)
MAÂ-KHERU
(to be declared to be) “true of voice, or word” in
the Judgement, i.e. to innocent,
to be justified Osiris (Budge I/271 a)
MAÂ
-KHERU “a crown of innocence, a garland of triumph
(Budge I/271 b)
M’AGAÂR
“fire” (Budge I/290 a), the light through which the above
can be accomplished.
MA
“to burn”, (Budge I/268 b) Magyar MA = today
MAMA
“to give light”(Budge I/269 b)
MAA-HER
“the firey flash that cometh forth from the eyes of
Horus, the reborn Sungod.
(Budge I/267 B)
[* The TUN, TEN magyar wordroot is connected with
action and creation.(tenni)]
*
Árpád’s five thousand year
old city is being excavated now. The Kushite ancient Egyptian ERPÁT means
hereditary ruler.
*
After retirement I am still
continuing my ministry as far as my strength permits it. Whatever free time I
have I am using it for linguistic research and to organize the already
collected vast research materials. I am hoping that this work will reawaken the
Magyar consciousness and for this reason I am trying to disseminate and publish
my findings.
***
Körösi Csoma
Sándor
(1784-1842)
Alexander Csoma de Körös
linguist and orientalist was the first European to study the Tibetan languages
and Tibetan Buddhism. His research lasted a lifetime. He is buried in
Darjeeling, India. Many of his works are preserved in England. Regrettably very
little of his life’s work was published in Hungary. None of his research has
been made part of scholarship and public knowledge. More than one hundred years
after his death there are still some unpublished valumes.[Ed.]
Our researcher reports the
following preliminaries:
“I paid a further visit to
the Oriental and India Office Collections in Blackfriars Road on the South side
of the Thames. This establishment belongs to the new British Library which was
formerly the library of the British Museum. I was lucky enough to have caught
Dr. Pagel on his way to some University to lecture and he kindly introduced me
to Mr. David Blake, the head of the Manuscript Department. To date this is what
I have learnt about printed and manuscript matters relating to KCsS.
There are seventeen entries
on microfiche relating to printed matters. I suspect some duplication of
contents. Many originate from the Magyar Tudományos Akadémia Könyvtára. Here
are the first six:
1. kCsS
(1784-1842) Szanszkrit-Magyar szójegyzéke (translation: Sanskrit-Magyar
word-list), 1984 90 pp (pages).
2. kCsS
Sanskrit-Tibetan-English vocabulary 390 pp
Collected Works of A.Cs. de
k. Magy. Tud. Akad. edited by Terjék
Originally published in 3
parts 1910 - 1984
Memoirs of Asiatic Society
Bengal
Contents: Sanskrit Language
- Glossaries - Vocabularies - Tibetan Sanskrit language.
3. kCsS
Proceedings of the Kcs Memorial Symposium held at Mátrafüred 24-30 Sept
1976 586 pp. Edited by Louis Ligeti,
includes Bibliography.
4. kCsS
Archivum Budapest 1921 - 1938?
5. kCsS
Memorial Seminar 1977 in Delhi by Sanghasen Singh and Géza Bethlenfalvi
6. kCsS
Tibetan and Buddhist Studies. Magy.Tud. Akad. Könyvt. 1984
The position on manuscripts
is very different and more involved. There is no kCsS folio where all his
hand-written material would be filed and could be simply extracted. Everything
that was written by kCsS and is to be found at this library consists of letters,
some only a few pages long. They are to be found, with one exception, in the
volumes of bound correspondence of famous English orientalists who lived in
India and were in correspondence with kCsS. These are the sources:
1. Letter
dated 1.9.1819 to unknown friend with translation into English. This is the
exception!
2. Letters to
James Prinsep (1799-1840) One volume.
3. Wilson
(1786-1860) Collection. Held many offices in India and was at one stage
professor of Sanskrit at Oxford. 15 volumes.
4. Hodgson
Collection. He was an orientalist who lived in Darjeeling, specialised in
languages. 90 volumes and 15 rolls.
5. Moorcroft
Collection. Was a veterinary surgeon with the Bengal Army and interestingly was
also a secret agent. 51 volumes.
To begin with
we have to establish how many letters there are in these volumes, there may be
very few on the other hand they may amount to dozens or even several dozens...”
We will bring
the results of this research in our following volumes.
*
HUNGARIAN
HISTORICAL RELICS OUTSIDE OF HUNGARY
King Mátyás
Corvinus’ drinking cup
One can see the copy of
Hungarian King Mátyás’ ornate drinking cup at Harvard University’s
Busch-Reisinger Museum in Cambridge, Mass. The museum’s assistant curator gave
the following information concerning this cup: “The drinking cup you refer to
is actually a reproduction -- an electroplated copy, donated to the museum in
1903. In that year, numerous copies of excellent German metalwork were given to
the museum by citizens of Berlin. The original is listed as being in Wiener
Neustadt -- this is a section of Vienna, but no institution is named. I have no
further information.. I am enclosing copies of our inventory page as well as
the catalogue entry...” The catalogue
number is 1903.18, classification:
reproduction, electrotype, country:
German, Period XV century, Artist or
school: Lűneburg School, Title of the
object: Goblet of Mathias Corvinus of Hungary. Size H. 31.5 inches. Aquired:
gift, citizens of Berlin. Notes:
about 1460. Original in Wiener Neustadt. The shown German inscription states
the year 1462.
*
Renaissance
style — metal work I. and II.
excerpt from
The Hungarian
Genius
It was at the turn of the
XV. and XVI. centuries that Hungarian silversmiths (goldsmiths) executed their
finest works. They were past masters in the art of champlevé enamelling and in
executing their works employed alike all varieties of precious stones and the brilliant colours of that cloisonné work
which developed into a Hungarian speciality. The three ornamental vessels
shown above all date from this period. The huge wine-flask (NOGGIN) in the
centre is said by popular tradition to have ornamented King Matthias’s buffet.
The Transylvanian vessel on the left is made of chrysoprase; the Zápolya arms
to be seen on the standard and the beautifully chased lid prove that it was
made by a Court silversmith by order of the Palatine Stephen (who died in
1499). This vessel too shows a blending of Gothic and Renaissance motifs. (Both
vessels are in Prince Esterházy’s collection.) The third vessel is one of the
masterpieces of late gothic silversmith’s craft; it is a huge cup 80 centimeters in height and was presented by King Matthias in
1487 to the town of Wienerneustadt. According to later tradition, the cup
was executed to commemorate the peace concluded in 1462 between King Mathias
and the Emperor Frederick III. Apart from its shape and its chased decorations the Magyar character of the cup is shown by
the workmanship of the cloisonnage then flourishing in Hungary.” (page 47)
The silversmith’s
(goldsmith’s) craft of Hungary, which during the centuries produced veritable
masterpieces, reached the peak point of its eminence at the turn of the XV. and
XVI. centuries... [...] One of these masterpieces is the huge ewer more than a
metre in height executed in 1548 by Francis Képíró, a Kolozsvár silversmith, to
the order of one of the wealthiest magnates of Hungary of those days, Anthony
Losonczy and his wife, Clara Báthory. For
decorating the artist used two kinds of enamel — opaque and transparent.
The crests of the married couple who ordered the vessel are on the bottom of
the standard. (p.48) The Hungarian art of translucent and transparent
enamelworks were discussed in our Journey 1996. vol. 1 by Lajos Csomor art
historian and master goldsmith.
[Illustrations are on page
56-58]
*
RUNIC WRITINGS
IN THE NEW WORLD
The Yarmouth
Runic Stone
Upon inquiry I obtained the following information
from the Yarmouth County Museum and Historical Research Library on December 14,
1996 concerning the Yarmouth Runic Stone: “I
have included some information which I hope will be helpful to you. Our stone
was found in 1812, but there is a lot of controversy surrounding it. There are
several translations — none of which have been successfully proven — or
disputed. It is one of Yarmouth’s greatest mysteries.”
1. The December 29, 1953 issue of the Herald reports that the Historic Sites Advisory Council of Nova Scotia (Will R. Bird, chairman) convenes in January of the next year. The subject was to settle the question and origins of the runic stone.
The stone weighs about 400 pounds, with a flat side across the top which holds an inscription containing 13 clearly cut letters. The scientists at this conference attempted to prove a connection between this stone and the presence of the Vikings in this region. The stone was found about six miles from the ancient “Norse masonry” work, which is believed to have been Lief’s „great house”. One plausible translation of the runic inscription was made in 1934 by Olaf Strandwold of Prosser, Washington, a former county superintendent of schools and a student of runeology. He found the Yarmouth characters similar to the Norse Runes of the 9-12th centuries. His translation reads as follows: “Laeifr Eriku Risr—Laeifr”.
2. The February 4, 1957 copy of The Light gives a short summation of theories concerning the discovery of Canada. Fournier’s Traite Hydrographic, published in Paris in 1657 mentions the presence of Basque fishermen, the namegivers of Cape Breton a hundred and fifty years before Colombus.
3. The August 13, 1975 issue of the Vanguard cites different opinions which defute the “Norse-Course” of the stone. Another opinion believes the inscription was done by the natural forces of nature (Olsen and Liestol, Vanguard Dec.7, 1966). Other very reputable scholars believe the characters are letters of the ancient European or Near Eastern characters, including the Nordic, Anglican and Teutonic runics. Phillips comparing the characters came up with the following results:
Letters 1 and 10 are Picemian, 2. Phrygian 3. Early Aramaic 4 and 11 North Etruscan, 5, 6 and 12 Oscan, 7 Pompeian, 8 and 9 Latin early monumental, 13 Messapian origin.
Some other experts believe the stone was carved as a scholarly joke by the “discoverer” of the stone: Dr. Richard Fletcher, a retired army surgeon.
4. The October 24, 1967 issue of the Herald mentions in favor of the Norse theory an Indian pictograph at Kedgemakoogee depicting a Norse ship.
5. A letter by A. Gordon Wickens to the Vanguard and published in the February 1967 issue states that the first character resembles a Latin ”I” without the dot and the fifth character is obviously a compounded character and that “runes were never, but never compounded.” He mentions some similarity of characters with the Kensington stone
6. A summation gives translations in the following languages: Norse, Japanese, based on old Japanese, done by John Campbell; he also believed that the language of the Choctaw, the Maskoki or the Chicasa tribes in North America spoke a variant of the Japanese. Basque solution was found by Dr. Barry Fell of the Museum of Comparative Zoology Harvard University in 1976. An Early Greek translation was proposed by Mr. Esmiol in 1974. He claimed that the characters of the Fletcher stone are from the royal Mycanaean alphabet.
7. A letter to the Editor of the Yarmouth Herald (January 21, 1936) gives a fair summation of the translation efforts of the runic stone. Among them he states the following: “Hungarian Origin. My undertaking of the research necessitated me to order special books from Budapest in history as well as books on the etimology of the Hungarian language and during the four years research I have found plenty of evidence to convince anyone, but a dogged hypocrite, that most of the North American Indians are of Hungarian origin and their relatives the Uigurs and Scithians.”
8. The Runic Collection # H-9 gives a short history of Hungarian presence in Canada: “According to historical records, the first Hungarian in this land was a poet and scholar, Stephen Parmenius Budai. He reached the shores of Newfundland in 1583, with Sir Humphry Gilbert’s expedition which established the first British colony at St. Johns. Their ship, the Delight, sank in a grave of waves, but Budai’s poem written in Latin about the expedition, survived. One might go back even further, although as the years stretch the facts become less certain. To wit, one might look at the ancient rock inscriptions in Yarmouth, Nova Scotia, the text of which is legible as Transylvanian runic letters, read from right to left. Scientific research verified that Lief Ericson and his Vikings reached Canada a thousand years ago in 992. Their chronicles recorded that one of them, a foreigner, was called Tyrkir (’The Turk’), and the ancient rock inscriptions found in Yarmouth may be by his hand.”
The two extreme views which
declare the writing as a work of nature, or it attempts to originate every
letter from another people’s writing speak for themselves. The opinion under §
5 needs to be corrected. The „Latin I without a dot” is the letter „sz” (pronounce
s) of the Siculo-Magyar rovás (runic) alphabet. The mentioned fifth character
which is obviously a compounded character and that “runes were never, but never
compounded.” is incorrect. The “compounded letters” called ligatures are an
integral and significant part of the Siculo-Magyar rovás system from the
earliest times on. Some other characters of the Yarmouth stone show significant
resemblance with the Magyar rovás.
The photograph of the stone
found in 1966 shows a letter which corresponds to a Magyar rovás letter; there
is also an obvious ligature. We will bring the further attempts in translating
the Yarmouth script. [Illustrations on page 56]
***
A rovás
(runic) letter dated 1756 written
by János
Zakariás, a jesuit missionary in South America,
dr. Ferenc
Fodor
(Excerpt from manuscript
#11))
In the XII-XIV yearbook
(page 155) of the Jósa A. Muzeum of Nyiregyháza Dezső Csallány has written an
article concerning the Hungarian rovás (“Rovásírásos
emlékek a Kárpátmedencében”, translation: Rovás scripts in the Carpathian basin). In this article he quotes
the letters of missionaries János Zakarjás and Dávid Fáy. These letters were
dated between the years of 1749-56 and their copies were preserved in the
Budapest University Library as part of the Kaprinai collection.
The Jesuit missionary János
Zakariás wrote a letter from his mission in Peru on April 16, 1756 to the rev.
József Bartakovics. His letter was written in the Hungarian and Latin
languages, where he used rovás characters in the Latin text only. . Apparently
he wanted to use the Hungarian rovás texts as a secret message. He also made a
remark: “If you don’t know the Siculo-Hunnic characters, go for advise to
Vargyasi, Bél, and Otrokócsi.”
He had ample reason for
secrecy based upon the translation of the text, which was completed by prof.
Csallány:
“...These (persons) usually
place everyone whom they meet in workplaces like the mines or even seize them
to do some other lowly work, and the old people are killed in order not to
spread the news of these actions, and they cut off the four fingers of some
others, the fingers which are necessary to span the bow; to make the mothers
more suitable for travel they tear their babies from their busoms and smash the
babies to the first stake they can find. And in order to cast an even stronger
snare for gullible people they send ahead a person from among themselves who
according to his clothes and appearance can be mistaken as a missionary.” “The
yearbook also shows the photograph of this letter on Table XX.”
***
All the “pagan” scripts were
decreed to be burned by the first Christian kings of Hungary, and was carried
out mostly by the Roman Catholic clergy. It is interesting to note that their
jesuit missionaries continued to use the outlawed Siculo-Hungarian script up to
our modern days. During the Soviet occupation of Hungary and subsequent
lootings, some scripts written in the Siculo-Hungarian characters were found
strewn over the streets of near the Jesuit monastery. Some of these were saved
by passers by, some were used as fuel. The correspondence of János Zakariás
occured in the 18th century. There are records that the old pagan religion of
the Hungarians persisted in spite of the strongest measures of suppression and
missionaries were sent into the Hungarian heartland even in the 16th century.
The rovás style of writing
was preserved in the mountainous regions of the Carpathians by its aboriginal
Székely (Sicul) population. In isolation the most ancient form of this writing
was preserved by them. It underwent some minor changes as it changed from the
carved signs to written forms. The summation of these changes were presented in
our second issue of 1996.
[All illustrations are on page ****.]