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Susan Tomory: Magyar-Etruscan Affiliations 2



Page 45.

1. Main aspects of the Magyar-Etruscan identity.

We find, under this title, the following sentence: “…In one respect this could explain the evolution of Etruscans into Magyars…” This turning into Magyars is a hereditary impossibility, which the Etruscans did not need, since they were part of the Őstörök (Ancient Turkic) Magyar group from their birth and they remained Magyars as long as they preserved this ancient heritage. The sense of belonging to the Magyar culture may have been weakened under foreign influences but was never completely eradicated. Proof of this is the word meχ in the previous paragraph, which they maintained as their national name, and Prof. Alinei considered it Mag.

The Magyars originated from the Finno-Ugrian branch of the Ural languages…” The previously mentioned Sir John Bowring was the first Western European linguist who considered the Magyar language the ancient root of all languages. His conclusion is supported by thousands of scientific data (archaeology, ethnography, etc.) The Mansi, Hangi, Vogul and other languages also originated from here and all I have mentioned, concerning the Etruscan culture, equally applies to them too. The mentioned German Lautverschiebung cannot be used as a base of comparison, since the Magyar sound-structure is non-existent, or may be present to a limited degree in the language families that separated from their base a long time ago.[20] The Magyar vowel-structure is not present in the surrounding Indo-European languages, for example within the T-R word-group, where:

Vowels can indicate the feminine-masculine traits as discussed above.

Vowels can indicate the changes in temperature, like the differences between cold and glowing hot (with the sound i).

Vowels can indicate the age of something (with the sound ó)

Vowels can indicate the condition of matter before creation (with the sound a)

Vowels can indicate the condition of matter touched by light. (with the sound á)

Vowels can indicate space and need (with the sound ű)


The possibilities are endless and I would like to refer the interested researcher to my Organic Magyar Linguistics. One aspect I would like to mention: vowels formed mankind’s first, emotional language.

Page 48


2.1 Proofs

In this chapter, Professor Alinei examined the words AIS, EIS and their derivatives: “isten, istenek”. He correctly recognized that the Magyar “is” is an ancient form of “ős” (meaning ancient). His further deduction, that with the passing of time a -t and an -n diminutive article was attached, thus forming today’s “Isten”, is incorrect from a historical linguistic point of view. In the Magyar belief system, God (Isten) had an active, creative role and the Bécsi Kódex (Viennese Codex) of the early 15th century called Him Tenő.[21] Professor Alinei presupposes that the word ős must have meant at one time great-grandfather reflected in the Latin, Finnish and Ural languages. Here I have to mention a Magyar linguistic fact, which does not exist in the presently accepted, Indo-European based linguistics, according to which the words of ancient creation are mono-consonantal and “ős” was the name of this ancestral, eternal (öreg and örök) God. The concept of ős reflects universality. God as progenitor is connected with materiality and His name comes from the bi-consonantal vocabulary. This distinction is already lost in the later languages but it is still present in the Magyar.

Page 52

ATI “anya”

Professor Alinei connects this word to the concept of sweet (édes). His view is correct insofar as, in Magyar, the mother is frequently called édes, but only as an abbreviated form of the édes-anya (sweet mother), which is still the standard name of mothers. God too is frequently called Édes Istenem (my sweet God), even though he is the epitome of masculinity.

Variations of the word édes (sweet):

ét, étel, édi, édes, izes (food, sweet, tasty) and the verb eddegél (to eat slowly).

One also must note that the Magyar word anya (mother) contains the ancient vowel “a” and the “n” which are the ancient sounds of matter.[22] This linguistic rule was already obscured in the receiving Sumerian language in the name of Anu, who is a male deity.

Page 65


The author mentions, in connection with the Magyar ez and its derivatives that, in ancient Magyar, the order of pronouns was exceptionally rich. A long time is needed for a language to reach such richness and a stable, peaceful environment is just as important. According to these linguistic facts the ancient Magyar was a peaceful, settled agricultural society.

Page 71

LUPU “buried with honor” › (?) “dead person”, LUPUCE “he was buried with honor”.

Professor Alinei connects the word LUPU to the Sicul Lófő. He believes that lófő is the name of an ancient name for the Székely nobility and so he does not expand on this connection. Instead, he brings the Asiatic burials to the forefront, in which the head of a horse was placed into the grave and he gives it the meaning halott (dead).

I have the picture of an over 2000-year old Hun burial site in Asia, where a portrait of the buried Hun shows features identical to those of the Magyar inhabitants living between the rivers Duna and Tisza and his grave does not contain horse-remains. So let us see our other possibilities:

There is a qualitative difference in the Magyar language between the two words: and fej (head). The word fej is a material part of our body, the word moves on to a higher level of ideals (a main theory, the head of an organization, capital sin, etc.).

The organization of the Székely szék is still a living reality even though the Székelys cannot actualize its functions, since the Trianon decree. According to the Székely (Sicul) constitution all Székelys are noblemen, free of taxes and these privileges do not cease after a Székely moves to another part of the country: as long he resides within the limits of the Holy Crown of Hungary, these privileges are his. The organization of the Székely szék is three-layered and, within this, the lófő Székelys (primipilus) form a knighthood.[23] The linguist Mór Ballagi is of similar opinion.[24]

A more ancient interpretation of this title (lófő) leads us back to the dawn of Magyar history. Arnold Ipolyi[25] connects it with our Táltos traditions since “…the horse is the miraculous táltos of our legends” and possesses powers, which are beyond time and space. In the chapter lófő he also mentions lófi, which is connected with the Kun, Hun and Székely origin-sagas, which hold that they are the sons of the White Horse (Fehérló fia), and so the word lófő also sheds light to the line of descent. I have to mention that, in their symbolism, the moon was represented by a white horse, which was the symbol of eternal movement and wandering. At the same time, the moon (hold) was known as a dead (holt) heavenly body and was occasionally the symbol of death. At this point we reach Professor Alinei’s conjecture concerning the idea of death. But the idea of lófő cannot be connected with the buried head of a horse, since this bloody custom came about in the recent historical past and was fully unknown among the ancient Magyars in the Carpathian Basin, where and when this word and historical background was formed.

In a prayer, dating from the time of the Hungarian King András II., in which the pagan Vata was cursed, he was mentioned as lófő. So just as, in Etruria, a lady of high standing was honored by this title, it was a title of honor in Hungary too.




Professor Alinei considers this title to be a Turkish loanword. He does not examine the ancient nature-word base but brings it into affiliation with the Türk, Turkish-Bulgarian, Besenyő, Baskir cultures, where this word serves as their tribal names.

According to my research, the word-base of gyula is the ancient nature-word gyúl (to ignite), according to the conclusions of many scientists engaged in Magyar studies in the 1930’s, who discussed this subject exhaustively. Here I quote a section of my study Karácsony (translation: Christmas)

“The Gyula represented the high priestly office of later years and the symbol of the office was a bundle of twigs. He was the custodian of the holy fire. During the reign of the Magyar King István I., they were considered only as the initiators of household fires but their old honor went a lot further, as we can see from King István’s Decree 1:9, where he absolves the Gyula from the mandatory mass on Sundays. In ancient times, they brought the year’s first fire from the Sun to the earth with the help of a mirror. The Sun and fire bring warmth to the Earth as the mirror, which can collect and disperse the rays of the Sun, brings light. For this reason, the mirror was the symbol of the soul. The Gyula tended both lights – earthly and spiritual -- and knew that the two are one. The name of this high office rests upon the verb gyúl and it is connected with the gulás = guardian and the gúla which plays part in the fire-symbolism, as does the ancient Persian Ghulab -- the name of a cap which symbolizes flames – and this is the cognomen of Mythra too. The word deus belongs to this base also and it is this name by which the Székely (Sicul) people called for God’s help. Today’s Hungarian linguists hold this statement a misunderstanding on the scribe’s part, even though it has roots in the vocabulary of light and fire symbolism. They did so, maybe because it is too evident that it was not the Magyars but the Latin people who were the ones who inherited this word from the ancient Magyars. The word gyűl (to congregate), gyülekezet as a religious congregation belongs into this word-group. Gyűl is also used for inflammation in one point where white blood cells accumulate causing heat and redness. The Gyula is the defender of the family, its judge and leader on the road of enlightenment. The office of Gyula was a hereditary office of the descendants of Duke Tuhutum.”[26] “The twig-bundle as the symbol of the Gyula was connected with burning, with fire and light just as the similar symbol and the name of the Roman Lictors carry the concept of light (lux).”

The last vowel of the Gyula is the postpositional use of the Magyar definite article a.

This word, which was originally connected with spirituality and enlightenment, became, in the later centuries of societal organization, the name of a high office and it was taken over by others as such, in their own vocabulary. Again, we have to remind ourselves that, if the ancient nature-word base is missing concerning a word in a language, then this word was borrowed. If this ancient base of the Gyula is present in – let us say -- the Kazár language, then this language cannot be counted as a Turkish language, but a Magyar group which migrated to lands outside the Carpathian Basin.

The office of the Gyula evolved in the following way, according to Arnold Ipolyi’s research:

At the time of the Árpádian return in the 9th century A.D.:

The high priestly office was held by: Kádár – Rabonbán, or Gyula supremus.

Below him were three Gyula maiores, or a Horkáz maximus

Under each there were six Gyula minores, or a Horkáz supremus

Under each there were three Rabonbán maiores

Under each of these there were three Horkáz minores

Similarly below them there were five Rabonbán minores.

Under each there were two captains (százados), one equestrian and one infantryman.[27]



This word, signaling an office, is researched by Professor Alinei in its present culture-word state. He believes that this word “soon became obsolete, so much so that its phonetic form cannot be determined with certainty.” He mentions, as a possible surviving element, the Magyar word kend which he believes to be a Turkish-Tatar loanword.

As always, we have to look for the ancient nature-word base. In the case of kende it is easy to find the relevant base, which is kan. Its primary meaning is the universal masculinity and is the same as the word him (male) in both form and meaning. Both are the reciprocal forms of the ancient ék (wedge) and all their later forms remained within this context: the word kan (male) always signals some concept of movement, pushing forward, a wedge-like entry somewhere. Its later forms are connected with animals, like the vadkan (boar), where its wedge-shaped head, its forward movement is emphasized and both the male and the female can be called by this name. Even later, the word kan means its gender as a male animal (kan-disznó).

The tender of swine was the kondás (swineherd) and this name goes back to the undifferentiated meaning and role of male qualities. In ancient stories, it is always the little kondás who goes on journeys to distant lands or climbs the tree which reaches heaven. Similarly the Kun, Hun people fulfilled their destiny through wandering to distant lands, by forging ahead. The personal name Kont belongs to their vocabulary and is from this same word-group.

Here are a few examples from Adorján Magyar’s word-list[28]:

Kun/Hun ancient ethnic group:

The name of their chief deity is the hardened version of the mono-consonantal Magyar Ég, which in their dialect became Ék (it means both wedge, like the rays of the Sun and also shine)

The name of their Sungod was the bi-consonantal Kám, Kán, Kún, Hun. These names are the reciprocal forms of the Magyar mag (round kernel), and makk (acorn).

Their religious symbol was the stone () and their wedge-formed monuments, the menhirs are called kőszeg (stone-nail) in Magyar.

The following people can be counted among them: the Kun, Hun, and Kani people, (which is the Babilonian name of the Celts) and a long list of Biblical names and offices, like Khamor, Hámor, Canaan and the Kuman, Kamán people who were defeated by the Assyrians.

The following names were inherited by the Greeks: Kun, Kiun, Kaun, Kamor, Kam which are the names of Ares and Mars.

The Egyptians inherited the name Kuen-Aten.

The Japanese inherited the word Kámi – meaning God.

It is also Adorján Magyar, who discusses in detail the language of the Kuns and concluded, that they spoke Magyar – with slight dialectal variation – even during the reign of the Hungarian King Béla IV.[29] This dialectal difference is still present within the population of the Kúnság. [ [excerpt]

Kont the hard hero” is well remembered even today. This name expresses the stone-culture of the Kuns and also his masculine role, which is one station away from the office of the Kende on the linguistic and cultural road. According to legend, our hero was so strong that, with one strike, he cut such a big hole with his spear into the door of Byzantium that a child’s head was able to fit through; it is clear that here the story talks about his masculinity garbed in history. In the mindset of the ancient Magyars, the city was a feminine, the spear a masculine symbol.




I mentioned earlier that, during the Ohábaponor excavation, the skeleton of two types of ancient horses were found. In view of this, the horse was present from the beginnings of its development in the ancient millennia. The use of the horse and all modes of transportation must have started on this land. If one takes only this much into consideration, it is inconceivable that the words connected with the horse, riding, and riding-gear, boots etc. would be of Turkish origin. The stirrup (kengyel) is also a Magyar invention, named by its inventors.

Discover Magazine’s January issue of 1994 (page 37-38) shows an approximately 17,000 year-old rock-drawing, where a man walks his horse on a lead. A bone bridle (zabla) from the Aurignacian Age, found near Dordogne, is decorated with kernels of oat (zab).[30] This linguistic connection between object, and drawing (zab-zabla) places the word zabla within the Magyar language.

Among the other objects connected with horsemanship, I mention the word hám (harness). The origin of this word is an ancient nature-word: it means the outer layer of the skin, or fruit and grasses. Ballagi’s dictionary talks about leads made of hemp and leather among the equipment needed for horsemanship.

The word fék (brake) is also counted among the Turkish loanwords, even though it is the “f” variation of the word “ék” (wedge). The brake of a wagon is truly a wedge between the wheels, which prevents their rolling further.

The name of the wagon (kocsi) is of well known Magyar origin and it was adopted along with the wagon itself by many nations and languages: the German expresses it as Kutsche, the English as coach. The clay wagon-model excavated in Budakalász is the first such find in Europe.[31]

The word nyereg (saddle) may be considered the reciprocal form of the verb reng, rengő (to rock).


It would not be correct to touch Professor Alinei’s work in such a haphazard manner, if one does not hope to come forward with a thorough study at a later date and after a lot of research. These present lines would like to bring to his attention the present state of a “straight-jacket” situation, imposed by the MTA, as far as Hungarian research is concerned, regarding the Magyar language and history. The loosening of its grip is slowly evolving due to the possibilities of free research and technology in our modern age. One has to express joy at the recognition that Professor Alinei acknowledged much of this situation through his impartial research:

He knows that the present state borders within the Carpathian Basin came about through the Trianon dictate and that these borders are not the borders of the ancient Magyar cultural sphere.

“…beginning from this simple deduction, the arrival of the Magyars in the Carpathian Basin in the 9th century or a few centuries earlier (as the new theory of the “double occupation” – see it later – supposes) is simply untenable. It is by no accident that Grover S. Krantz and Renfrew, starting from the theory of Uralic Continuity, recently stated that the Magyars have been present in the Carpathian Basin on Magyar territory since Paleolithic times…” “…Or the mirage-like hypothesis (délibáb) of primitive and nomadic Magyars is for this reason untenable…”

The Magyar river-, and geographic names of the Carpathian Basin and Europe easily solve the doubts concerning the indigenous population of the Carpathian Basin.[32]




Adorján Magyar’s letter no. 47. to Susan Tomory




It is widely held these days that the Magyars came from Asia and that they wandered as nomads into Europe about 1000 years ago. This is taught in schools too. This is a newly propagated theory, which is not supported by even one historical document. The developer of this is, of course, a non-Magyar person by the name of Herrmann Wamberger, a writer and oriental traveler. However, because this theory supported the politics of the Austrian Emperor Franz Joseph, he was not only invited to Vienna but was also invited to the table of the Emperor as a beloved guest. This move was not in vain, because – even though previously he held the opinion that Árpád’s people were Turks – he began to write a different history after his visit in Vienna. He began to state that the bulk of the Hungarian people arrived with Árpád, who was also accompanied by some Finno-Ugric elements. He emphasized that the “present day Hungarians are par excellence a mixed lot” and that “the Hungarians have not one drop of blood of the ancient Hungarians”. Contrary to this, it can be verified that 98 % of the Hungarians today belong to a unified race and, linguistically speaking, their language is also an ancient European tongue, into which some unnecessary foreign elements were incorporated (which can be easily omitted), only after the arrival of Christianity and later under Austrian rule.

Wamberger not only received the greatest praise from Vienna, but the Emperor gave him the rank of Hungarian nobility after which he adopted the Hungarian sounding name, Ármin Vámbéry.

Later, following the instructions of the Emperor, this theory was made official, and gladly so, by the German Ministers he sent into Hungary, even though the old school of Austro-Hungarian professors never accepted it. To counter this, Wamberger has written several books, supported by the Austrian semi-government in Hungary, which were translated into several languages and distributed world-wide. In these, the Hungarians are portrayed as an Asiatic, nomadic, tent-dwelling people, which lost its original identity and became a mixed lot. With this theory, a great wound was inflicted on the fabric of Hungarian history and historical truth in general. It was in this way that this theory has spread in ever-wider circles, supported with great enthusiasm by all Austrian and German chauvinists, even though it is well known that the Hungarians are one of the most characteristically agricultural people of Europe. Later, the Germans were not even satisfied with the image that the Hungarians were Turkish nomads so they began to teach in schools that the Hungarians are of Mongol origins. The propagation of this theory served the Austrian Imperial Powers to justify their politics toward the genocide of the Hungarians.

They never mentioned that there is not one shred of historical evidence to support the Asiatic origin of the Hungarians. The end-result of these politics was that everyone, who was not well versed in linguistics and anthropology, in other words, the majority of the Hungarian population, accepted this false doctrine because they heard it from all sides: in school and the press, sometimes served in a pleasant, romantic setting.

The truth of the matter is that the Hungarians, just as the Finns, Estonians and Basques, are the remnants of Europe’s pre-Arian population, a fact that can be very accurately proven through historical documents, linguistics, ethnography and anthropology. The Hungarians survived many difficulties and foreign settlers in their land, which is surrounded and well protected by the Carpathian Alps, which are difficult to cross.

To obscure the fact that the vocabulary of the Magyar language is more closely related to the ancient European languages than to the Turkish language, the false doctrine was established that it is a “mixed language” and almost every word was taken from some non-Magyar source. The fact is that the words of the Magyar lexicon are in the most logical way connected with one another, -- which is impossible in a “mixed” language because there is no connection between its heterogeneous elements – and, if there is some similarity between the Magyar and some Indo-European words, those words can always be traced back to the ancient Hungarian roots. Only the secondary derivatives found their way into other languages. I cannot bring tables of comparison in a letter as short as this but still, I would like to mention a few facts:

Magyar: kő, (stone)

Ancient Magyar: ka, ke, kú,

In today’s dialect: kű.

Magyar: kemény (hard).

Szlavic: kamen = kő.

The very ancient words are always monosyllabic. The Magyar kő, ka, ke, kú are not only monosyllabic but they consist of only two sounds. To an ancient man the main characteristic of a stone was its hardness, which is entirely correct because, the hardest substance on Earth, the diamond, is also a stone. It is for this reason that the ancient Magyar formed its word for hardness (kemény) from the word stone (). So there can be no doubts that the Slavic kamen (stone) can only be a derivative of the Magyar word kemény (hard), because it is formed with five sounds, it is bi-syllabic and so it is of a later origin; it is the derivative of the Magyar kemény.

Going even further, between the Magyar and kemény (stone and hardness) there is a logical connection between sound and meaning, but this generic unity is missing in the Slavic kamen and tvrdo (stone and hardness) and the two words did not evolve from one another as is the case in the Magyar and kemény. In the ancient Magyar language, the words are always connected with one another by phonetics, which is not so in the so- called mixed languages because here words are thrown together by accident and are not one another’s derivatives.

The Magyar víz, the Finnish vete, the Slavic voda, the German Wasser are phonetically related to one another (v-z, v-t, v-d, v-sz), but we have to realize that the Magyar word is still mono-syllabic, all the others are bi-syllabic, or consist of four or five sounds and, for this reason, they have to be of later origin.

Opposed to this, in the Turkish language, the names of water and of stone are totally different. The water is szu, the stone is tas. So if the Magyars came from Asia, why did they not use the Turkish words for water and stone, but instead used European words?? Perhaps the “nomadic Magyars” did not know of water and stone in Asia and they became acquainted with them only after they arrived in Europe and borrowed one of these words from the Germans, the other from the Slavs? Or maybe the Europeans did not know water and stone and borrowed these names from the nomadic, newly arrived Magyars? Is this not absurd? Yes, it is but it can be silenced and it is silenced. Even though every linguist knows that, when an uncultured people adopt something from a more cultured people, they adopt their name for the object at the same time.

What is the explanation of the above question? The explanation is that all these words originated in Europe’s ancient times and that the Magyars, being an ancient European people preserved the ancient, mono-syllabic name of water and stone.

This deduction is completely logical and simple but it can be pushed into obscurity.

Furthermore: A culture-word can be derived only from an ancient nature-word and never the other way round. For example: viz ( water) is an ancient nature-word, but vízvezeték (water-tap) is a culture word. Would it be possible to derive the word for water (viz) from the word water tap (vizvezeték)? Not with a clear mind. Yet these ideas were still held true, in order to preserve the theories of the Emperor and Wamberger.

I have a “scientific” article in my possession, which states similar things by stating that the Magyar word hártya is the derivative of the Latin charta (paper). The Magyar word hártya means a thin, skin-like substance, a totally non-specialized nature-word which may mean animal and plant substance or even an artificial material, like film. It is related to the Magyar kéreg (bark) which is also a skin-like cover but is thicker than skin. Undoubtedly the Magyar word hártya and the Latin word charta are related in sound and form. But the Magyar hártya is closely related to the word kéreg (h-r, k-r). Many have wondered why the wooden flasks in Transylvania are called kártya? This is very clear: they were so called because, in earlier forms, the word kártya meant kéreg and these vessels were made of kéreg as are the kászú, another vessel made of tree-bark. The proof that the Magyar word hártya is an ancient word in the Magyar language is that it has several relatives in sound and meaning in this language, (but the borrowed words stand alone, without relatives in a language), and also that in the northern, related languages kerta = bark, which is linguistically related to the Italian corteccia = bark. Beyond this, the German Kork and the Slavic kora = bark, and these last two remind us of the Magyar korsó (pitcher) which – as we have seen – was made of bark (kéreg) in ancient times. In Asia, in the Turkish language the name of the kéreg (bark) is kabuk, a totally different word form.


Appendix 2

Ancient settlements:





500.000 Vértesszöllős





Stone tools




70.000 Ohábaponor


Stone tools




70.000 Érd and Tata





Stone tools

(42 varieties)



Fine workmanship




36.000 Szeleti cave


Stove with flue



Stone mining,





30.900 Istállóskő


Stone and bone tools



Musical instrument (flute)




30.000 Zemplén

Underground dwelling



Above ground houses

Healing baths at natural hot springs




18.600 Ságvár

Underground dwellings,

above ground houses

Hoes made of antlers







17.400 Ságvári settlement

Above ground houses

Hoe made of antlers

Continuation N. Europe


Stone knife with handles

settlement 8000 years


Statues of females and animals



Bones decorated with geometrical forms



Meat drying process




7.000 Gorzsa

Town, granaries



Saddle-roofed houses, walls were decorated with red and yellow colors

Chapel within the house, altar, chest, table, shelves, loom







4,500 Tűzköves

Settled, agricultural

Preserved the previous vessels made of bark, wood and gourd


Animal husbandry


5.000 Bodrogköz

As above





4.000 Dombóvár

Continued settlements

Well developed ceramics


The authenticated Stone-Age settlements of county Somogy or „Somogyország” (Country Somogy) as it is called[33]:

Andocs, Alsónyíres, Balatonboglár, Balaton Endréd, Balatonkeresztúr, Balatonkiliti, Balatonlelle, Balatonszentgyörgy, Bonnya, Böhönye, Bőszénfa, Csákány, Csokonyavisonta, Ecseny.Felsősegesd, Fonyód, Gamás, Gölle, Gyöngyösmellék, Igal, Inke, Kadarkút, Kapoly, Kaposhomok, Kaposvár, Kastélyosdombó, Kánya, Kéthely, Kőröshegy, Lábod, Lengyeltóti, Libickozma, Mernye, Mozsgó, Nagyatád, Nagybajom, Nagyberki, Nágocs, Németegres, Orci, Pamuk, Ságvár, Simongát, Somogyaszaló, Somogybabod, Somogy-szentinmre, Somogyszil, Somogyszob, Somogyvámos, Somogyvár, Szántód, Szenna, Szigetvár, Szólád, Tab, Taszár, Torvaj, Tótszentgyörgy, Vásárosbéc. This list is not complete, it contains only some examples. How much more is hidden in the treasure chest of Hungary!

We must remind ourselves that it takes several centuries for a settlement to become a town. So these authenticated Stone Age settlements originated in a much earlier time.


Appendix 3

Some basic words of the Magyar M-G word-group


Ég God and Universe

Egy the word of singularity and God

Ügek a later name for the Old God

Óg a structure imitating the sky

Igi, ügy eye-ball. In ancient representations these big, round eyes express the peoples ethnicity.

Ág, aga Lit.: branch. This was the first hoe of the ancient agriculturalists. It was made of a branch or antler. This instrument was known from the earliest times in the Carpathian Basin. The shape of this ág (branch) became the rovás sign for the letter “A”.

Ag, ug, mag, méh, megye -- all meant earth

Mag It is the name of a uni-centered geometric body. It is also a masculine symbol

Gyöngy Lit.: pearl, meaning also mag.

Gyümölcs Fruit, the reciprocal of the seed (mag) and the life it contains.

gyám, gyombó A staff with a rounded head, the ancient weapon of the Magyars

Magyar Originally it meant a human, later a man. Its variation with “K” is Makar, in Greek it means happy. One of the Magyar names of God the Creator is Happy God (who bears the burden of the poor…)

Gomoly Originally: the ancient nebulae. Today it means a cloud.


Some representative words of the

Kun K- N, T word-group

K it is the sound of hardness

kő Stone. Its reciprocal is:

ék wedge, the first tool

kan, hím, makk male concepts

Kám he has the role of progenitor

ne female

kitta arrow


Their m-n words connected with God, life-sustaining concepts, walking, wandering:

Mén stallion. Its white variant is the symbol of the ever wandering Moon, later it attains also the meaning of progenitor.

Menny the sky

mony the virile male’s organ. Later an egg.

monnó ancient one

manó man

manyó woman

menyecske young woman


The female concepts are connected with water and wetness.

nedű, mut, mat, mad. Lit.: liquid, with the meaning also of mother and the female.

nád reed, a plant which grows near or in water.

Nádszál kisasszonyunk – Lit. Miss Reed and the Egyptian Neit (the reciprocal of the Magyar Tündér = fairy) are the same.


Some representative words of the

Sz-M Szemere wordgroup.


Szem The name of the Sun. Its IE derivatives: Sonne, Sun, Son, Summer

szem lit. the eye

szem lit. a kernel of wheat, or any oblong seed

személy person

som cornel cherry, which is oblong and has one seed.

szemcse granule

számos, számol to count. The original form of the numbers in the Székely/Magyar rovás (runic writing) was in the shape of a seed.

szánt to plow

szán sleigh

szamár donkey, the symbolic animal of Szemúr (Lord of the Seeds). This ancient memory was preserved in the folk-story: “Why has a donkey a cross on its back?”

szunnyad, szumnyad. To slumber. this is represented in Magyar art with a half closed eye.

messze The concept of far and is the reciprocal of “számos” (plurality)


Appendix 4

The relationship between the ancient nature-words and

the culture words reflected in the word kő (stone).

ka, ke, ko, ku, kő = stone


I. degree derivatives

kohaszt (to cook) koha kemény (hard) kopogni (to knock)

köveszt (a.a.) kova (flintstone)

koccanni (to knock) Finn. kive(stone)

kovaszt Finnish kova (hard)

It.percuotere It. cozzare

Italian cocere (to cook)

Slavic kucati

German kochen(a.a.)

Slavic kuhati (a.a.) derivatives

konyha kovács, v. kovás Slavic kamen=kő

Ital. cuccina Slavic kovac (kovács) Slavic kremen=flintstone

German Kűche Slavic kovati=kovácsol

Slavic kuhinja Ital. cominare=kovácsol

Ital. cuoco (cook)

German Koch (a.a.)

Slavic kuhar (a.a.)


As one can observe, the non-Magyar languages obtained their words for stone from a secondary Magyar derivative. They also use the culture-word of the word stone but do not have the original ancient nature-word (kő=stone) upon which it should rest.


Appendix 5


The letters of the Hungarian runic script cannot be compared with the letters of any other script. Therefore, it is a fact that a very long time ago, the Hungarians created their own letters. The figures of the Hungarian numerical runes resemble the Roman numerical figures, yet this was not merely copying on the part of the Hungarians. It was simply based on a common origin, which can be made clear by the following:

The greater part of the culture of the Romans was inherited from the Etruscans and not from the Greeks. As we all know, the Etruscans conquered Rome and the Etruscan Tarquiniuses became Roman kings. Later, however, the Romans managed to drive them away and conquer Etruria, and the Etruscans consequently became assimilated by the Romans. This did not hinder but furthered the Romans in taking over and learning the much higher culture of the Etruscans.

Furthermore, the Hungarian runic numbers agree much more closely with the Etruscan runic numbers than with those of the Romans.

Magyar, Etruscan and Roman numbers

Apart from the Etruscan and Hungarian figures for the number 50, no other similar figure can be found in the whole world. It calls, however, for an explanation as to how such an agreement was possible between the Hungarian and the Etruscan runic numbers, especially if the Hungarians came to Europe only 1,000 years earlier. In that case they could not have learned the numbers of the Etruscans who had already vanished 1,000 years before, but could only have learned these from the Romans. The only way we can understand this is to suppose that the Etruscans and Hungarians had the same origin in primeval times, or that the Hungarians already lived in Europe when the Etruscans were there…


Appendix 7

Sir John Bowring on the Magyar language.

The Hungarian language goes far back. It developed in a very particular manner and its structure reaches back to times, when most of the now spoken European languages did not even exist. It is a language which developed steadily and firmly in itself, and in which there is logic and mathematics with the adaptability and malleability of strength and chords. The Englishman should be proud that his language indicates an epic of human history. One can show forth its origin; and alien layers can be distinguished in it, which gathered together during the contacts with different nations. Whereas the Hungarian language is like a rubble-stone; consisting of only one piece, on which the storms of time left not a scratch. It's not a calendar that adjusts to the changes of the ages. It needs no one, it doesn't borrow, does no buckstering, and doesn't give or take from anyone. This language is the oldest and most glorious monument of a national sovereignty and a mental independence. What scholars cannot solve, they ignore. In philosophy it's the same way as archeology. The floors of the old Egyptian temples, which were made out of only one rock, can't be explained. No one knows where they came from, or from which mountain the wondrous mass was taken. How they were transported and lifted to the top of the temples. The genuineness of the Hungarian language is a phenomenon much more wondrous than this. He who solves it shall be analyzing the Divine secret; in fact the first thesis of this secret: “In the beginning there was Word, and the Word was with God, and the Word was God."




Ódon Erdély, Magvető Publ. Budapest, 1986

Kiált Patak Vára, István Lázár, Szépirodalmi Könyvkiadó Vállalat, Budapest, 1974

A Történeti Erdély, Miklós Asztalos A Történeti Erdély Kiadó: Erdélyi Férfiak Egyesülete, l936

Kalevala, Béla Vikár Európa Könyvkiadó, Budapest, l962

Kalevala, John Martin Crawford, Robert Clarke and Co. Cincinnati, 1898

A Somogy Megyei Múzeumok Régészeti Adattára, Draveczky-Sági-Takáts,

Kiadta a Somogy megyei Múzeumok Igazgatósága Kaposvár,1964,II.füzet


Secrets of the Ice Age, Evan Hadingham, Walker and Co. New York, NY.1979

Az Ősműveltség, Adorján Magyar kézirat

Magyar Mythologia, Arnold Ipolyi III. kiadás, Zajti Ferenc kiadása Budapest, 1929

The Hungarian Genius, Turán Printing and Bindery Garfield, NJ. 1975

Atlas of British History, Martin Gilbert, Dorset Press (Az Angol Történelem Térképe)

Magyar Történelmi Kronológia az Őstörténettől 1970-ig.Tankönyvkiadó,Bp.1971

Discover Magazine, 1994 januári számának 37-38.old.

Ősmagyar Rovásírás, Adorján Magyar Fáklya Kiadó, 1961 Warren, Ohio, USA

Szittya-Görög eredetünk, Dr. József Aczél Turán Publisher, 1975 Garfield, N.J. USA

Hun-Magyar Írás és annak fennmaradt emlékei. Fischer Károly, HeislerJ.Könyvnyomdája, Budapest, 1889. (Újranyomása 1992 /?/)

Rubicon, Képes Történelmi Magazin, III.évf.3.szám, Veszprémi Nyomda KFT

The World of the Scythians, Renate Rolle, B.T Batsford LTD London. 1980

The Mother Tongue by William F. Altman — US. News and World Report, Nov.5, 1990 60-70 old.

Collier’s Encyclopedia 1991. Vol. 21, MacMillan International Publishing Group

Encyclopedia Britannica, Deluxe Library Edition, 1992. Vol.29

Magyar English Word Origin, Susan Tomory, 1994

Kezdeteink, Susan Tomory, A Miskolci Bölcsész Egyesület Nagy Lajos Király Magánegyetemének kiadása Dr. Gyárfás Ágnes gondozásában, Miskolc

Szerves magyar nyelvtudomány, Susan Tomory, Heraldika Kiadó Budapest, 2004.

A Lelkiismeret Aranytükre, Adorján Magyar

Árpád Orbán Folio Hungarica, Déli magyar őshaza, az új délies, sokszöges, poligonális szórokonítási rendszer és diadalútja.

Grover S. Krantz az Éghajlati fajok és leszármazásaik (Climatic Races and Descent Groups, The Christopher Publishing House North Quincy, Massachusetts 02171, © 1980) és Az európai nyelvek földrajzi alapjai (Geographical Development Of European Languages), American University Studies, Peter Lang New York 1981.

Dr. Baráth Tibor A magyar népek őstörténete. USA. kiadás

Susan Tomory Az Artur legendakör magyar kapcsolatai, Ősi Gyökér, Miskolc


[1] See László and Margaret Botos’ book: Homecoming

[2] Adorján Magyar’s private letter 47. to Susan Tomory, attachment I.

[3] István Lázár Kiált patak vára, (Translation: The Castle of Patak Cries Out.) Published by theSzépirodalmi könyvkiadó vállalat Budapest, 1974

[4] Dr. Tibor Baráth A magyar népek őstörténete. Early Hungarians. USA. edition.

[5] Zsuzsa Tomory Szerves magyar nyelvtudomány Budapest Heraldika Kiadó 2004

[6] Adorján Magyar Az ősműveltség.

[7] He was the first to compile a Tibetan English dictionary.

[8] Evan Hadingham The Secrets of the Ice Age, p. 64

[9] Grover S. Krantz az Éghajlati fajok és leszármazásaik (Climatic Races and Descent Groups, The Christopher Publishing House North Quincy, Massachusetts 02171, © 1980) és Az európai nyelvek földrajzi alapjai (Geographical Development Of European Languages), American University Studies, Peter Lang New York 1981.

[10] Zsuzsa Tomory Szerves magyar nyelvtudomány. (Organic Magyar Linguistics)

[11] Adorján Magyar Ancient Hungarian Runic Writing. See Appendix 5 for reference

[12] John Dayton Metals, Minerals, Glazing and Man, Harraps, London 1978

[13] Heraldika Publ. Budapest, 2004

[14] Zsuzsa Tomory Az Artur legendakör magyar kapcsolatai. (English title: A New View of the Arthurian Legends). Published by Dr. Ágnes Gyárfás in the Ősi Gyökér (translation of the title: Ancient Roots) monthly publication.

[15] Adorján Magyar Az ősműveltségp page 600.

[16] Adorján Magyar Az ősműveltség page 631

[17] Atlas of British History, Martin Gilbert, Dorcet Press, page 18

[18] Adorján Magyar Az ősműveltség 586. old.

[19] For further details see Adorján Magyar’s Az ősműveltség, chapter Török.

[20] Zsuzsa Tomory Organic Magyar Linguistics.

[21] Arnold Ipolyi Magyar mythologia

[22] Tomory Zsuzsa Szerves magyar nyelvtudomány. (Organic Magyar Linguistics)

[23] Az ódon Erdély, (Translation of the title: The Ancient Erdély) Magvető publ. page 150. Hiv.: Árkosi Benő József: Az Erdély Országi Nemes Székely Nemzetnek Képe... Kolozsvár, 1806. 20.

[24] A magyar nyelv teljes szótára, (translation: the full dictionary of the Magyar Language.) Nap publ. Budapest, 1998

[25] Magyar Mythologia page 314.

[26] Zsuzsa Tomory Karácsony (translation: Christmas) page 57.

[27] Arnold Ipolyi Magyar mythologiaVol. II. page 229

[28] Adorján Magyar Az ősműveltség Kun chapter

[29] He discusses the language and origin of the Codex Cumanicus in detail

[30] Evan Hadingham Secrets of the Ice Age, 106. old.

[31] Zsuzsa Tomory Kezdeteink page 47

[32] Alinei Ősi kapocs, page 445.

[33] These data were obtained from the Museum of Kaposvár Hungary.




Editor's note: Text reformatted to enhance readability. The picture embedded in this document is unavailable from this source. The image shown is linked from the Hungarian version of this document, Tomory Zsuzsa, MAGYAR-ETRUSZK ROKONSÁG KÉRDÉSE MAGYAR SZEMMEL.