Organic Magyar Linguistics.
The Untenability Of Present Day Hungarian Linguistics
The Expression of Creation in Sounds
In Adorján Magyar’s view the Magyar language is creation expressed in sounds and it is so perfect that it cannot be the product of a human mind, but it was created by the great forces of nature like the crystals and snowflakes.
Today’s science of linguistics holds that the individual sounds of the language are without meaning, but for some reason there is order in the changing of sounds.
To believe this statement is as irrational as to believe that the individual numbers don’t carry meaning and they are suddenly vested with it in a mathematical process.
When we look for the meaning of the individual sounds, we have to return to the formation of language development to find out if there are any meaningful words made of one sound? Indo-European linguistics did not find any nor did it find any ancient monosyllabic words that express feelings, as mentioned before.
When we examine the Magyar sound base, such words come easily to our aid. These words are part of the ancient song (dal), and are still part of the language of our infants. These words express our sentiments in the most concentrated manner. These words formed humanity’s first language, the language of emotions. Indo-European linguists did not find these ancient word roots. Here I mention only a few, where the root of the word is monosyllabic: bú, víg, agg (búsong), hőköl, haboz, gyászol, dédelget. (sorrow, glad, worried, to be startled, hesitates, mourns, to pet.) These words are all part of our ancient emotional language. But beyond this, there is our first emotion-based language and its words of emotion, which belong to the world of the one-vowel ancient words. The word ancient, which I use, does not fully express the Magyar word ős. Its further explanation will follow in the chapter dealing with the meaning of vowels. The heavily vowel-based Hawaiian language may hold much information about language development if researched in this context. This research is the job of the future.
The Ancient Meaning of Vowels TC "The Ancient Meaning of Vowels" \f C \l "2"
The words of the first emotional language consisted of vowels.
Ó — It is the word of profound amazement as it first opens up to the marvels of creation; later this word became synonymous with the concept of old, ancient, while maintaining its one sound form. In Indo-European languages we cannot find such one-sound words that mean antiquity and this fact is one significant proof to support the antiquity of the Magyar language. Later this Ó became the word of the concept JÓ (good) at the early stages of consonantal development.
Ő — today when we respectfully talk about a third person, we use this sound. At the beginning the only “other” was God, and the Ő denoted Him. He was the only Ő, marked with a sound that arose from the depth of our being, remembering and pointing toward the Creator. This vowel became Ő-S (Ő-like) through the added consonant. The meaning of Ő-S is God-like, ancestral, and became the word for the concept of ancestral. With our present vocabulary we may call the ŐS Istenes (God-like). The earlier the ancestor we talk about, the closer we come to God, the ancestor of our ancestors until we reach a time, where there is no question of who our first ancestor was.
A — is the sound of the sleeping matter. It is a relaxing sound which helps babies to fall asleep in their mother’s arms: a...a...a.... As ancient concepts attached to this sound, it became later connected with words of antiquity, of something or someone ancient. The word agg (old) consists of two sounds, the first is the sound of sleeping, primordial matter (a), the second sound (g) brings the warmth of Creation to us. Ancient Matter, as the Great Madonna of the Magyars appears as a very old (AGG) woman under the wings of the Turul Sunbird in Scythian symbology. The words: avétt (old material), avas (rancid), avar (old leaves under the trees) denote materials which passed the time of their usefulness. Later languages formed their concept of antiquity with the help of these words, like the Latin avus (old) and ago (as compared to creation.).
Á — is the sound of amazement as man first realized light: it is the sound of awakening matter. Its later forms include among others the word
ár (flood), árad (to overflow); both are connected with the motion of waves.
E — It has an open and a closed pronunciation and this makes it possible to express the undifferentiated state of force and matter. It too expresses amazement, surprise. At the same time it is a word that points to close-by objects. In “baby language” edi means sweetness. The word Egy (one) is the mirror image of the word Ég (God, Sky) and it is the symbol of creation’s male concept. The linguistic relative of the word egy is the above edi (sweet). And truly, we still say: Édes Istenem! (Our Sweet God!) Our Egy (One) God was our Sweet God too. The word edi is also preserved in the word and concept of Eden, which according to the Magyar language was the Garden of Sweetness. Its E-sz (to eat) variation means taking in something and so it is a word of the feminine concept and motherhood. The word Egres (gooseberry) is an oblong fruit with many seeds and so it is a feminine symbol.
É —é — él — élet This vowel and its implications are the sounds of life, and they remember God’s ÉLŐ name. The oneness of Élet (life) and Lélek (soul) points toward Him (Ő), God. This sound is at home with both the sharp low- and high vowels (véka). In words like Étet-etet (to feed), lészen-leszen (will be) it seemingly stands for the sound E, but by this substitution we achieve significant changes in meaning. The word etet means feeding; étet means to feed someone a substance he/she does not know about; this way there is a change in consciousness between the ancient meaning of the E and É sounds.
I — is the tiny sound of smallness and of cold, which arches from the cool drops of water (víz) toward the blue sky. Water’s specific heat is the lowest on this earth. Our syllable Ig, which is a component of the word igaz (truth and God) means light, as we talk about it even today: „igazság fényében” (in the light of truth). According to today’s science the material part of the Universe was present as a tiny dot before creation’s “Big Bang”. At the time of this Big Bang, heat was released which is still measurable in the Universe. Earlier we mentioned that at the time of the explosion, the first sound was born, which is called IGE (the word of God). As we prepare to speak, we have to take a deep breath, which is accompanied by a process of expansion, after which the sound leaves the body like an explosion and it scatters matter, moisture and heat into the environment. The I sound means something tiny (pici) and cold; the G sound means warmth (meleg) and also contains the round lines of a sphere (gömb). The explosion of creation started from a cold point, scattered warmth into the Universe. All this knowledge is an integral part of the word IGE which is God’s word. Scientists did not mention that the pre-Big Bang concentrated matter was cold, but our language lets us know through the meaning of the sounds and their organic relationship with the subject, which is Creation in this case. Our consciousness tucked away the memory of this Big-Bang as the occasion when God spoke.
Earlier we talked about the fact that the one vowel-one consonant words are subject and action at the same time. The sharper and mellower variations of the I sound carry this duality within. Its mild pronunciation is related to the E sound (csillag-csellag=star), and it is related to the Ű sound (idő-üdő=time, weather) too.
So the inclusionary property of the E-sz (to eat) is repeated with the role I-sz (to drink), only the quality of the material that is taken in changes: the E is capable of taking in solid materials, the I partakes of liquids. The sound I expresses a dual state too. It expresses cold and extreme heat in which there is a white glow of the heated material (hideg=cold, izzó=glowing).
Its related sound is the
Ü — in which immobility (ül=to sit), and action unite (üg-et=to trot). Ük (ancestor) looks back on us from the world of the two-toned ancestral sounds, in which the whole has not yet known separation. The word Úr brings the role of ancient matter – Űr - to the forefront and along with it her property of negative action (szív=to suck). The word Ügy is the word of possibilities. With its related I it signals also the beginning of time. (idő, or üd=time). Üde (fresh, healthy) talks about the first seconds of creation where the world is new, the air and the environment are comfortable. Üd (üdöl / ünnepel) means a holiday, to celebrate. Üdv is a state of bliss.
U — This sound comes from the depth of our being and gives our unveiled self. The depth of caves (udu-k) is our first home. Writer and poet Dénes Kiss’ article concerning the words which were born with the help of U gives clear voice – among others – to the bark of a dog (kutya) which is a series of deep U-s (u-gat=to bark), which literally means that the dog gives out an unbroken chain of U-U-U-U-U-U sounds. The U also has a dual role. The mono-consonantal, ancient word, which expresses feelings, in this case bú (sorrow) unites the sounds of creation (b) and depth (ú). The U of the bi-consonantal words does not change the essence of the word (huz, húz/to pull; lug, lúg/alkali). In its later evolution it may be interchanged with the sounds O (boglya-buglya), or the A (baba-bábu).
The word Úr (Lord) comes from the depths of Creation as it fills the void (Űr).
Our vowels have dual roles with the exception of the Ó in which force and matter admired creation in unison. So our first language, based on vowels clearly expressed our God-Consciousness. According to these words, our ancients knew their God as Good, as Ancestor, as One, as Sweet, as Living, as the Word, as Truth, as Lord, as Guardian [Jó, Ős, Egy, Éd(es), Élő, Ige, Igaz, Úr, Őr] and these words have been used since the beginning of time with unblemished clarity.
The Ancient Meaning of Consonants TC "The Ancient Meaning of Consonants" \f C \l "2"
Our vowels gave voice to the melody of Creation; our consonants determined the direction, goal of this melody, whether or not it should become a textless little melody or the parliamentary speech of István Széchenyi. The closer one is to the fountainhead of nature, the easier can that person recognize the original meaning of sounds and their role and his speech will be more refined and meaningful. This person will also become a man of few words: if one sound can express everything he has to say, he will not waste a great many other sounds or words on a subject which he has already expressed. His speech will be balanced and clear and his song will explore the heights of heaven. This kind of speech and this kind of song will always look for harmony.
The dances that accompany such harmonious, uplifting songs will always awaken the higher centers of the body and will teach its participant to use an erect posture with uplifted arms, and motions that bring the body and the soul into harmony. The Hungarian poet Gyula Illyés mentioned in one of his writings, that when he participates in Magyar dances, his arms lift unwittingly toward heaven, as if he were a participant of some ancient holy ceremony. The person with an open consciousness is in constant contact with the forces of creation, with God. His dance is an erect posture facing God in creative harmony. As such he becomes the intermediary of the forces of creation.
I am about to discuss the role of consonants. I will not follow the presently used alphabetical order, but the order of creation in which the consonants were born.
L — The concept of liquid substance (lé), the soul (lélek), the quiet sound of waves belong to this consonant. This Magyar phonetic structure appears in the Biblical story of creation when it mentions that God’s spirit moved upon the face of the waters. In the Magyar language the liquid substance forms an organic unit with the concept of soul, breath and to float (lé — lélek — lélekzet — lebeg).
The word for life (él) is subject and verb at the same time. The word edge (él) is associated with this concept, which becomes understandable when one considers the cutting power of a blade of grass, or any other manifestation of life. The tender blade of grass cuts through a fallen dry leaf without moving it: such a feat cannot be achieved even with the finest swords forged in Damascus. We learn from this word that God’s edge, his sword is life. When our ancestors talked about the sword of God, they talked about Life, Life universal.
Life and soul (élet and lélek) form an organic unit in the Universe just as much as in our everyday life: without liquid and soul there would be no life on this earth. Our bi-consonantal word lég (air) belongs in this category and the meaning of its sounds is the following: l=lé (liquid) é= lélek (soul) and g=ég (warmth).
R — is the manifestation of the ancient creative force. It is in the sixteenth place of the modern Magyar alphabet. Its formation is the result of the tongue repeatedly touching the upper palate and it belongs among the liquid sounds, says Ballagi. Its relative is the L.
The Magyar Ar signals the pre-creation togetherness of ancient force (Ar) and ancient matter who is his bride (Ara). With the separation of the two, light was born, which our ancestors expressed with a very meticulous word formation called ar-any, arany. And life arrived on the golden wings of light to complete the immense task of creation. It is for this reason we call Life the Golden God, among many other loving names. The path of life was and is a transverse wave. Ethnographers still look in vain for the world’s Golden Age since they are unaware that the original Golden Age was the Age of Light, the beginning of time, which started when Light first appeared in creation. This Light is universal, as Life is too and was not restricted to the world of photons, but it also meant the world’s illuminated state of consciousness.
Ráró is the name of a bird of swift flight in the falcon family. Interestingly many fast horses bore this name and we also have a story about the Táltos-paripa (winged horse) with the name Ráró. It is known that the Táltos horse flies faster, than the wind, faster than thought. The individual sounds of Ráró tell us the following: The Á sound means matter which was in contact with light, the Ó is the sound when creation becomes first conscious of light, the R is the sound of ancient force. These sounds swiftly fly (repít) us into the realm of ancient consciousness, which is truly faster than even thought.
Our related Egyptian culture calls – very correctly – its Sungod Ra, which is the mirror image of the ancient force AR.
While the L sound brings elongated, soft waves, the R is frequently represented by sharper, shorter and stronger oscillations: Re-meg (quivers) Re-cseg, Rö-csög (crackles), Re-zeg (vibrates).
B — is Creation’s upper labial sound. Its pronunciation requires an explosion-like intensity by which this sound is expelled through our lips into the world. The word meaning procreation (which has some undesirable connotations in present society), the Basz originally meant that the resting matter’s A is sent through the explosion-like quality of the B toward the whispering world of the Sz and a watery beginning.
Ar+any = arany (orig.: shine, now: gold) originally meant the shine, the light of creation and its energy. Our Golden God is Life Universal, present in creation and arriving on the wings of light. Bar-atya is the Creative force present in the world, B+ar+anya (Baranya) is our Mother Earth, the Woman clad in the Sun and the B+ár+ány (bárány=lamb,) the golden fleeced lamb of ancient stories is our Sun. Its name, bárány carries the names of the Ancient Parents, Bar-atya and Bar-anya, energy and matter in perfect balance. Here too the language and the process of creation forms an organic unit, as always. We will see that the people of this particular B-R word group expressed everything that is life-sustaining within this consonantal group.
The reciprocals of creation’s B-R sounds frequently express the concept of self-serving materiality: rab (prisoner), rabol (to rob). The R-B word group also expresses the seeming reciprocal of Bar’s energy, robbanás (explosion).
P — expresses a transitory state in the relationship of force and matter and for this reason the birthplace of this sound is in the mid-section of our lips. The pára (vapor), por (dust), pír (flush), parány (atom), pernye (cinder) belong to this category. The word pereg (to rotate) expresses the rotation of the Earth. The Óperenciás Sea is connected with the atmosphere, moisture and oceans, which rotate with our Earth.
F — is the sound of energy, which turns even more toward the material, and for this reason it appears as a sound formed at our lower lips. It is the sound of rotation (forgás), which produces heat (forró = hot) through material means, like with a drill (fúró). Among its definitions it is also called a “blowing sound”. And truly, in life one not only needs the drilling action to create a fire, but air and blowing are necessary components too. The first sound of Föld (earth, globe) is also the rotation’s F sound. The name of lady Firuna – collected by Arnold Ipolyi, – is the name of the ancient matter, of the woman who expresses herself in fire. We also need to remember, that blowing (fúvás) serves as a drill too in a thinner material, as air, or water: it creates a vacuum, a whirlpool as much as a drill does in wood.
V — deals with matters of the world and it is created with the help of the lower lips. It is the base of a new creation, which gives birth to flowers (virág) and the world (világ) and knows that in essence the two are the same. The Mother of Flowers (Viráganyó) of our folk stories and the Celtic queen (Virágó) are the product of a same line of thought. The headdress of the Mother of Flowers is decorated with pearls of dew; her hair ribbon is the red-white and green flutter of the Northern Light.
The R when associated with another consonant becomes the creator of the closed circle of matter and of worldly strength, as in vár (fortress).
The reciprocal of V-R becomes the word of worldly endeavors, as rovás (to carve). The word of being uplifted from the worldly realm also belongs in this category: révülés, which is a word expressing a contact with the highest centers of consciousness, and révbe ér, to achieve one’s goal, to reach home. According to our language this home is the world of light (világ).
This V-R wordgroup offers us the transition from the worldly world to the world of light (virág=flower, világ = light and Universe).
G — It is the ancient sound of gentleness, of a baby’s first words, the gurgling of a gentle brook, and the roll (görög) of the already completed Universe’s most perfect form, the globe (gömb), arising from the depth of our being. It brings the ancient memory of the process of creation, as creation constantly rounds out the world and everything therein. The reciprocal of the words gömb, gumó (sphere, bulb), is our word mag (kernel). Our ancestors considered the Sun a kernel, which transmits the light and warmth of the heavens (Ég) and called it Mag-úr, Lord of the Mag. The worlds of the Universe are round and the particles of the created world are round too. The kernel’s round form is the beginning of our human life too and its tiny globes adorn the life-thread of the DNA molecule also.
The fact that the Magyar name is embedded into creation’s beginning mag state helps us recognize its antiquity, and her language as the ancient language of creation. The word Magyar means the offspring of the mag, a human. This name and concept reverberates in the Scottish Mac or Mc, which similarly means a seed, a son, a man.
The earliest archaeological layers in the Carpathian basin contain the raised kernel (mag) form, which always signals a Magyar presence, the mag-people of creation. Later centuries differentiate between matriarchal and patriarchal societies. The patriarchal symbol is the raised (positive) kernel form, the matriarchal symbol is its negative, punched or carved appearance.
GY — is creation’s sound as expressed in matter. As the boundlessness of the Universe reaches the state of matter, it attains material properties and it becomes quantifiable. This fact is expressed as the endless Ég (heaven, Universe, God), which becomes EGY (one). Magúr’s child on this earth is the Magyar (lit.: human). Our present national name bears the name of creation’s perfect shape in its earthly form. Her aesthetic ideal was shaped according to this realization and her role in creation is defined accordingly.
Light generated on this Earth is GYÚL (to ignite); its priest is the GYULA who carries light-bundles in his arms as symbols of his mission, which is to keep God’s light alive in creation, beginning with the souls, down to the life-sustaining warmth of fire, and remind people that all this has its beginning with God and is transmitted by the Sun. This task was downgraded by cultures that borrowed some aspects of this philosophy to the latter activity, as could be observed for example by the activities of the Roman lictors.
Our word for angel (ANGYAL) also means a being of light.
J — is a transitory sound between vowels and consonants. It is related to the sound I which expresses smallness and cold and frequently they substitute one another. It was this sound with which we formed the word for goodness, God’s foremost quality, by adding the most ancient sound, the Ó: JÓ. The Ó sound gives voice to the amazement of creation as it first becomes conscious of creation’s immensity and light. And in this instance it became aware of the fact, that the one, who created all this, is good (JÓ).
JÉ is the sound of awakening to one or the other aspects of life on this earth. JAJ is the sound of unenlightened matter, which was not touched by light, and expresses the feeling of helplessness weather it reacts to light or pain.
The cold expressed in the sound I continues in J and formed the word group of JÉG (ice).
D — is a soft sound which originated before words were created, and it is part of young children’s pre-speech vocabulary as they express their joy of closeness of their mother’s body and milk. Magyar words contain the concepts and joy filled sounds of gügyög = to coo, dödörkél = to babble, didi = teat. Our songs (dal) start from this environment on the wings of soul (lélek) and air (lég) as the songs of our teachers (dalos Táltos = the singing Táltos) and the dalimadár (nightingale). This first, soft sound is created by touching our upper palate. The word dajka (wet-nurse) tells us that the created beings, which arrived on Earth, were nursed by the light (dele and deleje) of the Universe and its Creator and both are filled with song (dalos); he is splendid (daliás), his tool in creation is song (dal) and creation itself is God’s song (dal). In this ancient time Man still heard the song of creation’s waves, so the song of light too. Dínom-dánom (merrymaking, revel, reverie) expresses Man’s joy and enjoyment of creation.
Déd means a great-great grand (mother or father) ancestor. The sexes have not come into play on the material plain yet. Déd may be man, or woman, it does not matter, what is important is that it is an ancestor. Our ancient stories remember a time when the material was only a latent part of structure of creation: they talk about a father – clearly recognizeable as Godhead - and three sons. The maternal presence is represented through a fleeting image of the Great Madonna – as Prof. Lajos Szántai reminds us.
When the D sound comes in contact with the J it gets very close to the GY and it approaches the material world through this process.
C — its diminutive power was born at the beginning of word formation and remains there on the lips of our babies: CCCCC. The Magyar words of cuccan, cuppant imitate the satisfaction of babies as they suckle on the breast (cici) or pacifier and for this reason it became endeared to us, as Dénes Kiss, linguist and poet, reminds us. It is an ancient sound and it remained part of the vocabulary of a linguistic group that lived near waters and perceived our Earth as a bubble floating on the waves of the Universe. Their watery world-view is an organic part of the C-ish world (like cuppan, which describes the sound of walking in mud) of their language. The word be-céz indicates words of endearment, literally, its object becomes part of the world of C. They perceived their world as beautiful and little: szép, pici and the two are mirror images of one another. Their words were the organic outcome of their language which became a language within a language: pici=little, paci=word of endearment of a horse (ló), poci=word of endearment of a baby’s belly and so on.
CS — gives a glimpse into the glittering, shiny world of stars (csillog, csalló, csillag – glitter, sparkle, star) and of tiny particles. The name of the first home of the Magyars on this Earth came from this word-group: Csallóköz (Fényesköz), the land of shine and this name was preserved to the present. The tiny chirps (csipetke csicsergés, csipogás) of birds, the sound of water-drops (cseppek csöppenése) come from this group’s vocabulary. We accompany tickling (csiklandozás) with the sounds „csik-csik-csik” which are the enlivening sounds of endearment. The word pici (little, tiny) can also be substituted with the reciprocal csipet (a pinch), but in concept this little (pici) something is the pinched part (csipet, csípett) of a whole. The large extent of this word group points to its antiquity.
H — exhales the ancient warmth of creation: HHHHH — We still warm our cold hands with this sound. The H radiates heat (hő) or cold (hideg) but it always emits the essence of its environment. HA! is the ancient expression of amazement. The H may stand in the beginning, in the middle, or as a weak, sound of aspiration at the end of a word.
The word has (belly) means our first, pre-birth house (ház) of flesh (hús). The round houses of our becoming helped to form the word kas (hive) in both word and object, as the workings of nature were observed. This word became synonymous with abode in several languages: casa in Latin, house in English and other variants in the Indo-European languages, but they lack the organic connection of their origin.
The monosyllabic words of H which were formed with the help of the A of ancient matter express depth, and a watery surrounding (hal=fish, hal=to sink, hab=foam).
Its hardened variant is the K sound. Until the H uses the more etheric aspects, the knock (koccan) of the K touches the harder layers of our world. The speakers of some Indo-European languages cannot pronounce the mid-word H and substitute it with K.
K — it is the first sound following the meeting of Energy and hard Matter. It is also the hard version of the soft G sound.. While the G of the word Ég (God, heaven, burning) brings awareness of round spheres which rest on the waves of creation’s energy, the K sound reports the birth of light through an intermediary process of hard matter: Ék (wedge). The sunbeam can be considered a wedge, which is shiny (ékes) too. Instead of the endearing babble of G (gügyögés) it is the sound of hard knocks (keményen koccan), the knock of stones pounding against one another (koppanó kő). The two wedges (ék) of the two K sounds of the cock (kakas) bring with them the first break in the darkness of night, the first dawn, and help the energy to knock against the ancient matter and thus to father energy, as our ancient memories tell us through the structure of the Magyar language. This birth of light holds true in the Universe just as much as here on the earth, where the first fire is ignited with the help of the flint-stone (kovakő). The crow of the cock signaled the birth of the God of Light (Arany Isten), and the knocking of two stones against each other gave birth to the first spark, which originated in the world of matter.
M — it is the ancient sound which expresses the enjoyment of matter and that of ownership and I am advising the reader to turn to Dénes Kiss’ work on the subject. If we like a food very much, we express our finger-licking enjoyment with the spontaneous mmmm sound, independent of any language affiliation.
The mirror images of the objects of heaven were formed with the addition of the M of materiality. Our God (Ég) expressed his essence in this world in the kernel (mag). The Egyed (individual, literally: the part of the One) attains here on earth the name Magyar through the M sound. Further examples are cited in connection with the letter G.
N — is the sound of matter itself. It’s ancient forms are na, no, -nocsak which express interest, like “let’s see”. The sounds of the nő (woman), and nő (to grow) carry the concept of matter (n) and ancestor (ő), and both are the prerequisite of growth. The word NŐ explains the material base of this new growth. Materiality (anyagiság) always carries the concept of motherhood (anyaság). The word nap (sun) knows about the material part of this illuminating globe, as does its reciprocal too, which is fény (light). Our ancestors knew the essence of light, its material structure, which is a transverse wave, they knew about its spread in space and all this knowledge again is an organic part of our language. Considering that they knew about the Sun’s material part, they rightfully were able to use it to symbolize femininity. As far as they also knew its properties as energy, they rightfully could use it as a symbol of creation and masculinity: in both cases their expressions reflected the true essence of creation. The word napa contains the consonant n and the vowel a both of which are the ancient sounds of materiality to express the concept: mother-in-law. The words nana, nene, néni (aunty, dame,) Anna and anya (mother) also belong to this word group.
The endlessness of heaven (Ég) gave way to a clearly defined place (Menny-ország; menny=heaven) through the introduction of the two consonants (M-N) dealing with matter. The earth dwellers began to separate the different aspects of the Universe – according to the role they play – into male and female concepts. The ancient words of manó, manyó, meny, menyecske (man, old woman, daughter in law, young woman) all attest to this.
The word monnó, according to Ipolyi’s research meant one in ancient times. According to its sound structure the users considered the Universe (mindenség) a material entity, but it was still an undivided one. Ballagi’s research of contemporary language found that monno, monnon means a unit (like both of us). This word signals the moment when the world of force and matter began to separate in their perceived role in the consciousness of people. The participants of this change considered the Universe as something that can be owned, which is mine (enyém).
The consciousness of people filled the eternally unchanged Universe (ég) with the realization of creation’s constant change. The symbol of change is the stallion (MÉN), its male and female creative power is the MONY and the by now circumscribed land of heaven (menny) was known to be egg (mony) shaped, our earth’s rotational path around the sun also follows an oval pattern. According to the Magyar language the earthly heaven (menny), our world, is the land, which belongs into the gravitational field of the Sun.
As long as the symbol of change was the stallion (MÉN), the helplessness of matter was expressed through its reciprocal NE and NEM, the words of negation. Until the M works from the outside in, the N exerts influence toward the outside. The first protest: Ne! (don’t) and the personalized negation: Nem! belongs into this age. The first only objects, the second one already takes a firm stand. Interestingly the recognition of the differences in sexes (nem) belongs in this category as does the idea of the union of male and female (nász).
The watery world of our globe is clearly reflected in the words nedű (liquid) and nád (reed). Nádszálkisasszony (the Princess of the Reed) is one of the names of Mother Earth and it gives voice to this world-view. According to Finnish legends the earth came about when a woman’s knee emerged from the ancient oceans. This legend – old as it may be – does not know the connection of the concepts and linguistic connection of the nő-nől-nedű-nád (woman-to grow-liquid-reed). The Bible’s creation story sees the spirit of God as moving above the waters. The Magyar linguistic connection contains all these old legends in an organic manner.
The sounds in the word nesz (noise) talks about the early memory of the meeting of force and matter.
NY — expresses materiality as does the N, but frequently her moist media: nyál, nyir, nyirok (saliva, birch tree, wet). The words nyil (to open), nyel (to swallow) are the inclusionary words of materiality. Nyár (summer) talks about the fecund season of our world, when moistness and light enliven matter (which here is expressed by the sound á). The word mother ((anya) expresses this moistness, wetness of creation very correctly since the growing new life she nurtures before birth is embraced by fluids just as much as our earth is surrounded by the oceans.
S — The hushed ssss sound of mothers as they cradle their babes brings us to our human beginnings. It is the sound of amniotic fluid surrounding the developing baby as it is also the whispering (susogó) sound of rushing waters, of windblown reeds and wheat fields, the sizzling (surranás) of lightning, the hiss (sustorog) of the water-drop when it meets the surface of a hot stone; the sliding sound of objects all meet at this sound. The friction of ancient force and ancient matter bore the word saj (shine) as it was preserved in an archaic poem, which talks about a shiny (sajgó) lily which grew out of a rock („kőszálon sajgó (csillogó) liliomszál”). Its variant utilizing the sound R is SÁR, also means shine, light, bright according to the following expressions: sárarany (shiny gold), selyemsárhaju (silky and shiny hair, in connection with Mother Earth).
SZ — It belongs into the large group of sibilants. The words szól (to speak) and to scatter (szór) belong to this group. The organic connection between to scatter and speak (szór and szól) tells us that the ancestors – who were familiar with our beginnings – considered the words to be seeds which are scattered through speaking.
The large SZ-L wordgroup concerns itself with “airy” qualities, such as szél, száll, szellem, szól, szólás. etc. (wind, to fly, spirit, to speak, speech), all prerequisites to transmitting words.
Z — Its onomatopoetic words bring the concept of low-frequency sound waves closer to us, such as zeng = reverberates, zümmög = buzz, hum. Sometimes it expresses the presence of disorganized thoughts and actions and their mixed consequences: zúr hang = sounds of confusion, zürböl = to slurp, zűr = difficulty, trouble, hurly-burly. The rustle (zúg) of the wind, the sound of gurgling water (zurbol) also belong in its domain.
ZS — It belongs into the world of sibilants. Its words frequently bring a watery world into focus, like zsálya, zsegenye (a plant growing in wet soil; a rivulet), or with cereal-like plants like zsázsa.
T — It is the harder relative of our D sound, and it is part of the ancient sound system.
If repeated independently and in a fast sequence, it expresses fast and repeated actions: TTTTTT. TA-TA means ancient father in our ancient language as it is still repeated in children’s vocabulary. Tata is a city in Hungary and one of its most ancient settlements; later it was the foremost place of survival during the last Ice Age in Europe. In successor languages it is frequently substituted by its D variant but the same meaning (DA-DA, etc.) TE (you) is the endearing word of close friends and family). The word Tenő (Doer, Creator) was preserved in this form in the Bécsi Kódex meaning God. Tenni (to do) talks about creation, and Is-ten (God) means Ancient Doer, ancient Creator. The T expresses the masculine concept in Creation and the name of Tas the Sungod, preserved it over the centuries, where it became the name of Tas, one of the founding Princes of 9th century Hungary.
In the Sumerian language – as it is called today – tal-tal means a song, which is dal in Magyar. If we consider the meaning of its individual sounds, we find the L, which expresses waves, including light and sound waves (deli / dal). The connection of light and sound waves needs to be researched in our century, although quantum physics already calls the Universe a very bright and noisy place. This knowledge is already part of the language.
The T may be exchanged with C and Cs sounds as in the following words: törtet-csörtet, tépál-cibál (to rush, to tear).
The word Taa (tova) = away is built upon the balance of ancient force and ancient matter when it expresses motion.
As we examine the Magyar phonology we have to realize that the origin of all sounds in our language lead to God. This is even more startling in the ancient monosyllabic words where the concepts and sounds of force and matter have not separated yet and where verb and subject are expressed with the same sounds, the same words.
Mono-Consonantal Words TC "Mono-Consonantal Words" \f C \l "2"
With the use of consonants that express motion, the world of vowels and feelings holds hands with task-oriented intelligence, where not only the vowels but all the consonants carry a definite meaning. The mono-consonantal ancient words reflect a pre-creation status and unity and in its most ancient strata the word is subject and predicate simultaneously.
ÉG (sky, heaven, Universe, God). The sounds of this word cradle the consciousness of spirit (É) and warmth (G), which is distributed in creation — a fact which our scientists have just begun to realize, but the language born at the dawn of creation has already placed this knowledge into her structure and focuses our attention on God. May heaven/God bless you! Ég áldjon! This two-sound word, ÉG, is the most ancient name of God which appeared on the lips of Man. ÉG, as a verb informs us of the slow burning process which maintains life and also the process of burning through fire.
ÉL — ÉLŐ (lit.: he lives) is the name of God and Life. The soul and life multiplies itself. (Here the L sound serves as frequentative affix). The word ÉL as a verb means the flow of life: to live. As a noun it means the edge of something, like a blade of grass, a sword, or the edge of a piece of furniture: it always deals with the meting-point of two, or more surfaces. If the SZ sound of air movement is attached to the ÉL we get the name of wind, Szél, and the name of Szél-úrfi, the younger master of earthly life, which is the Sun. The ancients were aware that the Sun is the creator of air-movements and winds and through his word (szól) he scatters (szór) the seeds of life into the world. Subsequent languages derived from this word group their words for soul, the German Seele, the Bible’s as yet unexplained Sela (which is the name of Szél) and the symbol of the harp playing Sol of the Roman culture. All these names praise Master Szél’s name, his words (szólás) as he scatters (szór) these word-seeds of life into the Universe.
ÉL’s reciprocal form is Lé (liquid), which they knew as being the base of all life on this earth.
ÉR — means a place of movement and also action. Water flows in the rivulet (ér) until it reaches (ér) the river. The word intelligence (értelem) is the vessel of the Universe, which forwards the messages of the Universe (ég) to the brain (agy). According to an old saying, “The knowledge is poured into his head by a funnel.” This Ér-telem is the funnel.
ÉV —The word Év = year carries the beginning concepts of time and space, as it is expressed with the lower labial V. As it already touches matter, it is the beginning concept of a circle of time, a year. The word Éva is the mother of time on this Earth, which is to be filled in order to create. Évül expresses the changeability of matter, and later it gives voice to the concept of getting old.
AD — ADÓ — to give and giver. The warmth of D and creation is attached to matter, which had not yet been touched by light. The giver’s Ó is part of ancient wonder and the instance of creation. As giver it is a masculine concept and Adam’s name in the Bible is part of this concept. (The Magyar ad means to give; its reciprocal do means the same in Latin. The English verb to add belongs to this group too.)
AGG — It comes from the time of sleeping matter and the resting ancient Mother. It means an old woman or person and attaches age to things expressed in matter. Its verbal form agg means to worry, a material and earthly concept. („Ne aggj már”).
AGY — means brain and its resting cells await the enlivening strength and shine of thought.
Óg — is the dome of ancient shine and warmth. Its variant (with v) means protection from harm (ó, óv).
PA — expels air from the depth of a person’s body, in an almost explosive manner: pa-pa... It was this sound with which the Father of Creation breathed life into Creation and later these sounds became synonymous with fatherhood all over the world. Our words carried on the wings of our breath become part of creation.
“A lélekzés szárnyán világba szálló szólásaink a teremtés részeivé válnak”. This one tightly knit word group tells us the following: Our sayings are carried on the wings of breath into the world and become an integral part of creation. Every word that was ever uttered has power to create, or to destroy according to our intentions. Our ancestors were aware of this fact and used words sparingly, while they bathed their lives in uplifting songs.
I have to emphasize the „M” sound of ancient ownership and pleasure which is summarized in the word MAMA in the most complex manner, the N, NY sounds of matter, and the GY which expresses its ideals in matter while it carries the spirit and warmth of creation; in the word gyúl it ignites light from matter. The universality of creation (EGY-ség) becomes four (N+EGY = NÉGY) with the addition of the material sound of N thus recognizing the four basic forces of creation (the strong, the weak, magnetism and gravity). This concept is not only part of the language but it is present in the earliest symbology too.
Our symbols, which appear in the world of matter, are the direct descendants of consciousness — sounds — words. Energy and matter are essentially the same and can be transformed into one another. Úr — Űr (Lord and Vacuum), to give and to receive. The ancient Sun-cap of the Magyars when worn on the head was the masculine symbol of creation, when held in hand with its open side up it became the symbol of the all-inclusive materiality, motherhood.
The low vowels imply possibility; the high vowels mean the realization of something, according to the role of vowels that were touched by light. Thus their substance was quickened, enlightened, in the case of the ancient words with one vowel and one consonant.
E — ell (process of birthing)
É — él (it lives)
A — al, — ag (base, — old, another form of agg)
Á — áll (to stand). Here the enlightened matter is set into motion with the help of creation’s light and spirit. It is connected with the word ág (branch) and ég (Universe) since the Stag (Ágas) carries worlds and suns on its antlers. The word Ád (to give) connects the Á of the enlivened matter with the soft D which carries warmth. It is connected in the most natural way to the Christmas circle, which originally celebrated the sequence of the first creation.
O — Ok, means cause and it is the name of God who stands behind all creation. Its reciprocal is the knock of motion – set forth by this First Cause – against the hard matter of kő (stone) and the fire bringing flint-stone (kova). The two consonantal kor (aetas) marks the beginning of the birth of time when our world was rounded out into a round (kerek) whole. I define time the following way, as I perceive it through the phonetics of our language: THE ACTION OF FORCE UPON MATTER AND THE CHANGES IT CREATES THEREIN ARE MEASURED WITH TIME.
Half understood fragments of the K-R group’s concept of time gave rise to the Greek legend concerning Kronos (kor=aetas), who was born on Mt. Ida (idő=time) and who devoured all his children. The borrowing Greeks and the Indo-European communities were not clear about the true meaning of the legend and took the story verbatim, thus making a monster of Kronos, the father of time. They had no idea that the children of Kronos (aetas) are the days and years, which are devoured by the passing of time (idő), by the ages (kor).
Ó — óg means the dome of Heaven, and it is connected with light. Antiquity’s Ó forms a bridge toward the uni-consonantal words like the word óv (to protect). The ancient form remained intact in its past tense, which is ótt (megótta=he protected him, or it), and in its imperative, which is ódd (protect!). The word óv is regularly used in supplications to God. In connection with the Ó’s antiquity it tells us that in ancient times (ó-idő) God protected (óvott) us and does protect us (óv) even today. The Magyar version is the following: Ó-Isten ó-ja ó-időktől népünket. (Ancient God protect our people from ancient times on.)
The two consonantal, reciprocal form of óg is góg, a variant of góc, meaning center, gist. Originally “it was a place where they used to start a fire, an oven; a spot, where the rays of the emitting source converge.” It was the center of light. The mythical saga of our origin – which talks about Góg – meant people who lived in the center of light. In the language of children gogó means walnut, the round form of the heavenly bodies. The walnut in Christmas tradition is the symbol of light.
The word gógatás means the call of the rooster, which, as we have already seen marks the beginning of creation. Here we also realize that the rooster was at the center of light (góg) and spread it too (gógat).
Ö — ör, is the sound and word to signal the continuity of the world of consciousness, and gains expression in the material world by the word örök (eternal). When a second consonant places it into the world of matter, it gives our word kör (circle), kor (aetas) which also signals the presence of time.
Ő — ős, őr means ancestor, guardian. Ő is God’s first name and the ÉG (sky, Universe, God) was formed also from this monosyllabic language. The God of Creation, who acted within the realm of matter, is Life, and his name is formed in the closed circle of matter’s two-consonantal words. He is called the God of Creation, the Son of God, The Younger Master of Creation, the Happy God, the Loving God (Teremtő Isten, Fiú Isten, Boldog Isten, Szerelmetes Isten) and innumerable other loving expressions.
Our material symbols are inseparable from the sound-symbols, and both mirror the immediate environment of the person who created them.
The hard K sound was first observed when two stones collided and later in the process of tool making, when the stone was split and several wedges ensued as a result. Since the pieces assumed a wedge form, they became useful wedges (ék), plows (eke) and their shape formed the letter K of the Székely-Magyar rovás (runic writing). The multiplicity of wedges thus attained lent itself to the use of the sound K to express plurality. The organic connection between man’s action (kő-fejtés = quarrying), the accompanying sound (K) — symbol (ék = wedge) — tool (eke= plow) and the language is probably nowhere as obvious as in the case of the sound K. These organic connections compel us to rely upon the Magyar linguistic base when researching linguistic connections.
The above example, for instance, explains why one cannot agree with the present explanation of the word eke (plow) which officially is derived from the Slavic languages. The above organic connection follows through the objects of our archaeology. The beginning of agriculture in the Carpathian Basin, with the use of wedges (ék) and plows (eke) made from branches and antlers (ág and agancs), preceded the use of similar objects in Anatolia and in the West by several thousand years.)
Truth is always truth. We may know only a small segment of one of its manifestations, but all layers are transfused with the same truth content “from the highest heaven to the world of atoms”. This truth base may be misinterpreted by foreigners of later ages, but it can be rediscovered. For example:
The word ék (wedge) refers also to the shape of the sun’s rays and so this same word ék stands also for shiny, ornate (ékes) and jewel (ékszer). So when our ancestors used their plow (eke), they knew that the Lord of Shine, Ék-Úr also uses his plow of shine (ékes eke), which are the rays of the sun without which the seeds would not come to life. This arany-eke (plow of light, the golden plow) was misunderstood by writers, centuries later (in this case Herodotos) who believed that this “golden plow” was made of the shiny metal which fell from heaven to the land of the Scythians. He did not know that the golden plow of our ancestors was the sunlight.
Ancient Monosyllabic Nature-Words Formed With Two Consonants TC "Ancient Monosyllabic Nature-Words Formed With Two Consonants" \f C \l "1"
The one vowel and one consonantal words, which were created from the ancient sound elements produce a closed circle of materiality by adding a second consonant. This closed state is characteristic of the material world and it means strength in our three-dimensional world, protection derived through the addition of matter.
The words and forms always mirror the environment of their formation:
G — Ég — mag — Magor — (heaven — seed — Lord of the seed) begins with the warm tones of roundness and rolling. Our first consciousness brought the world’s and the seed’s (mag) round shape into focus and these shapes still envelope us today. It is this mag shape we find in the most ancient archaeological layers of the Carpathian Basin, either in its positive or negative aspect, depending on whether the community was a matriarchal or patriarchal organization. The regions consisted of round hills, quiet brooks, and round fruit trees completing this idyllic picture. In related cultures this decoration is also present from the Etruscans on to the Sarmatians, to mention only two of the European related cultures.
K — Ék (wedge; jewel; shiny) reflects the “wedges” of a world filled with mountains, the round mag (seed) turns here into makk (acorn) as the G changes into K, Magor (Lord of the Seed) into its reciprocal and hardened form Kan (male), or Kam, both phallic symbols. The Miracle Stag of the Magyars, Ágas, becomes here Ákos, Ékes, who carries the Universe as glittering, hard jewels (ék) upon his antlers.
The first known true house in the Carpathian Basin at Lúdvár sported the wedge shape as decoration in the structure of its roof in the image of a dog-, or wolf-head. As light is reflected from matter, the first colors appear, which our language remembers as blue (KÉK); out of this word Dénes Kiss created the language’s fairy castle.
R — This sound always produces a closed circle or unit, a stronghold and circular motion. The two-consonantal variation of ör (circle) is kör (circle). The Körös (Circle) linguistic group gave the name of the Körös region at the dawn of history, which remained the same until today in their geographical names, like the Kőrös river.
Sz — szem (eye, eye shaped seed) This word remembers the whispers of wheat fields and its symbol is already present in the Carpathians from the Stone Age on into the Copper Age and today.
Energy, Matter, and Reciprocity TC "Energy, Matter, and Reciprocity" \f C \l "1"
focused, it points toward the sky, it stands erect, it creates.
Matter receives, enfolds, nurtures and remembers.
The monosyllabic, two-consonantal words are excellent opportunities to express the connection between force and matter. Our ancestors knew that the force that is activated in energy and matter is essentially the same and for this reason energy and matter can change into one another. The ancient people expressed this seeming contradiction with the law of reciprocity of words. Reciprocity was used for other purposes too and we discuss them later. Adorján Magyar mentioned that this language is so perfect it cannot be the product of the human mind but it was created by Eternal Nature like snowflakes and crystals: „...again and again we have to realize, we have to ascertain that the Magyar language is the most wonderful expression of Nature, the realities of nature, its mirror image imprinted into sounds which fact will give a base to much future research.”
At the time of the birth of our language we heard God’s voice in every sound, and later in the order of growing words and sentences and this helped us to remember the miracle of our first beginning and the road leading back to it. God’s thoughts were poured into words and they hide – by necessity – the order of creation within the unit of cause and effect, which cannot be dissolved. This order exists only to a limited extent in other languages, and often in a mixed state of understanding. It is for this reason imperative that, when we study the languages of the world, we do it by starting out from the Magyar base and understanding. We always have to know the cause (ok) of things, we have to use causal knowledge (be okos = smart) in our actions. We also know from our language that God was honored also by the name of OK (cause), the truly okos (intelligent, knowing the cause) person is a person of God (OK), and he is able to look into the heavens any time through God. All he has to do is to step out in front of his door. In other words: The truly intelligent person (Okos) lives with the cause (Okos) and is a child of God (Ok).
The Relationship of Force and Matter TC "The Relationship of Force and Matter" \f C \l "1"
In the Magyar language, force manifests itself through words that describe creation, movement and direction. Matter is place bound; it envelops, nurtures and remembers. It also follows the workings of force as sensitively as a ribbon fluttering in the breeze.
Ancient knowledge also tells us through the language that this principle operates in the Universe and it is also an organic part of our bodies. The semen of the male principle – like the consonants of our language – are the creators of change and motion through their work exerted in creation. The female egg grows the future from her resting point. This ancient principle was present in creation before the birth of the individual and, as one enters materiality by choosing one role or the other, the individual’s mission, direction and quality in this life are determined. This law cannot be transgressed without consequences and without harming creation, which surrounds us. If we doubt this statement we only have to look at the life forms, which surround us. What would happen, if the ovum did not accept the life-fluids which are there to help it fulfill its mission, or if it erased the DNA memories which determine the goal of this mission. The miracle of creation is repeated within our bodies. Today we know that our cells are not isolated according to function and their role is determined by their location at the beginning of organic functions. This process is similar to the fact that our male or female being determines our goal, and flow of our lives.
What would happen if the Sun did not send energy to the earth and if the earth did not accept the life giving strength of the sun?
The ancient law of force and matter, which is operational through energy, is an organic part of our language. This language tells us our connections with creation. The individuals, who came later, the Táltos, were conscious of all this. They were able to hear the songs of creation and the waves of life without instruments; they were able to notice when disharmony crept into this song; they saw the workings of cells and the paths of light within the body. The rediscovery of this ancient knowledge is bound to machines in our age but, even so, their use of this ancient knowledge will be a huge step in the welfare of people and a blessing.
The Concepts and Words of Masculinity and Femininity
Are Mirror Images TC "The Concepts and Words of Masculinity and Femininity" \f C \l "1"
Words of masculinity are underlined.
Pál — a masculine concept and it is the name of the Palóc language group’s creator, their word for light. His symbol is the pole.
lap — (a flat surface) It is a feminine word, related to concepts of fluttering, enfolding, material medium. (lebeg=to flutter, levegő=air, lepke=butterfly)
lép, lepény — (spleen, honeycomb; flat-cake) is a feminine concept as it nurtures life.
The union of male and female carries life and our flags are symbols of this: the pole is the symbol of masculinity, the flat cloth, fluttering in the wind is the symbol of femininity. The former is the symbol of the rays of the sun, the latter is the symbol of the air. Male and female. New life. (The English words pole, and flat, to flutter belong into this wordgroup along with their reciprocal life, love, lip, lobe, liver – just to mention a few.)
Bak — (buck) Masculinity rises toward the sky.
kupa — (cup) It is a receiving vessel, feminine symbol. The force of the Universe fills its emptiness. It is a part of statues holding a kupa on ancient graves, some still standing in Hungary.
kapu — (door) It is a feminine symbol. She frames the rising sun in Székely-Magyar villages even today, as Stonehenge framed the sun in ancient times.
rúd — (rod) Expresses masculinity, as above.
tűr — (to enfold) Materiality turns within itself signaling her capacity to create spheres, globes.
pis — (to piss) It is a forceful ejection of liquids
fos — (to excrete) As above, except the liquid comes from the lower centers. (Both pis and fos belong today into the “bad word” category.)
visz — (to carry)
sziv — (to suck) the reciprocal of ejection, a feminine concept.
szop — (to suckle) as above
Pairs of Constancy and Change TC "Pairs of Constancy and Change" \f C \l "1"
Mag — The seed fulfills its God given role in one place, it grows new life; it remembers its life experiences and transmits it to the offsprings.
kan — The male kan, kun, hun serves creation by widening the circle of its territory, like the rays of Sun nurture the slumbering life in the seeds. It is for this reason that cultures on the move were carried by the kan, kun, hun principle. The ancient stories of the little kanász (swine herd) who climbed the Tree which grows to Heaven (Világ Égigérő Fája) is not so much about his occupation, but the fact that he carries in his name this principle of forging ahead, as does its other form, the kondás. The structure of the swine’s head is wedge shaped and belongs into the same symbolic group.
This story clearly talks about the concept of relativity and space travel. Interestingly where this Magyar story ends, the origin saga of the Osage Indians begins.
Szem — (eye) brings to mind the shape of our eye and the form of cereal grains. Whereas the round kernel has one focal point, the szem’s elongated form has two geometrical foci. The Szem society’s rapid spread was not only caused by the quick growth in numbers, but their entire world outlook rested upon this bi-focal destination. One of the two foci remained in their homeland, the other became part of any other territory. This could have been close or very distant, but the people within the two-focal culture always remained in organic unity with one another. The wanderings to and fro between the two remained constant unless some major catastrophe prevented them from carrying on this process. One such formation of the Szem people was the establishment of the culture in the Fertile Crescent and the fluctuation of the two societies between that land and the Carpathian Basin. The last returning group of that society was the people of Prince Árpád in the 9th century. His name is well documented from the earlier centuries in the Bible among other sources. Their vocabulary contains the following:
mező – meadow
méz – honey (the honey-bee was the symbol of their six-based worldview)
medve – bear (lover of honey, its head carries the roundness of the sun, its nose the cone shape of sunrays, its brown coat the burnt color of fire.)
mezgél, mezgérel, mezgerél — to look for something, as the ears of wheat on the fields after harvest.
messze — It is a typically Szem concept, means distance.
más — (other) This word becomes aware of the differences in foreign lands.
Reciprocal words of direction, quality and change of status TC "Reciprocal words of direction, quality and change of status" \f C \l "2"
Change of direction:
megy (to go)
gyün (to come)
Szív (to suck)
visz (to carry)
Csavar (to wind)
facsar (to squeeze)
Köp (to spit)
pök (to spit with direction)
Csörög (to rattle)
recseg (to crackle)
Words of Substance and Status TC "Words of Substance and Status" \f C \l "2"
Él — (it lives); it breathes; it is alive.
lé — (liquid) Life’s main component is water, from its beginnings in the womb all through life.
Fény — (light). It is a life-bringing, transverse wave.
nap — (sun) It is a light emitting heavenly body.
Pille — (any small, very light, floating substance. A butterfly.) It is the expression of lightness.
lepe — (flat surface) It is the essence of its form, its flatness, the flat surface of a butterfly’s (or any other floating object’s) wings.
Libben — (to flutter) it expresses lightness
billen — (to tip) expresses the state of balance
Ancient Monosyllabic Words and Word Groups TC "Ancient Monosyllabic Words and Word Groups" \f C \l "1"
Our mono-consonantal words bring back the age of creation. The bi-consonantal words show our consciousness as it settled in the material world. We experience matter “hands on” in our three dimensional environment. It is. Its further life follows creation’s pattern of constant change and creation.
The circle (kör) is a line, which returns to its own beginnings and encloses space in the process. In the material world the circle becomes a hoop, it is capable of circular motions (kerengeni, kerülgetni) on the solid surface of the earth just as much as it can rotate around the sun within the framework of the Universe. The Earth’s rotation around the sun gives birth to time, its unit is expressed with the concept of kor (aetas)
Man begins to play with thoughts, concepts, language and objects. The meaning of the ancient sounds never went into oblivion and objects and happenings were always expressed with the knowledge of the meaning of sounds, which always help form a unified, organic culture. This process is still ongoing as we listen to the voice of ancient consciousness. Ancient monosyllabic words were the definitions of the individual ancient sounds.
These monosyllabic words, expressed with consonants that are connected, formed word groups. These word groups are the mirror images of cultures, which became separated due to environmental factors. During linguistic research these monosyllabic words and their word groups cannot be separated from their organic and spiritual content. If we insist on doing this, the result will be malformed, unable to grow and will remain finite. I call these ancient, monosyllabic, bi-consonantal words ancient nature-words henceforth.
In later evolutionary processes – by evolution I mean here the greater familiarity with the environment and the concomitant change of language – the forthcoming cultural words were a natural outgrowth of the nature-words. The cultural words consisted of – by necessity – several syllables and sounds. If we cannot find in the vocabulary of a culture the basic nature-word to support the cultural word, then this culture word is the product of another language and culture.
I mentioned earlier that the first environment of the M-G group’s round word remembers a soft, hilly region. This is also the first, universal memory of mankind. Babies’ ga-ga world reminds us of that and even as grownups people like to play with round, spherical objects, no matter where they were born. Mankind’s language consists of many more sounds but this warm G and its world remained a favorite. Considering that the word for a round kernel is mag, and the Universe consists of such magos (round) forms, as the planets, this word became synonymous with the idea of big, high and exalted (magas, magos) and we find it in this context in vocabularies of related cultures: Latin magnus, Sanskrit and Sumerian mahar).
The Mag society’s life is the mirror of the life of the mag (seed): it remains in one place and builds its future there. Man remains here as seed („Megmarad magnak”), raises his child (magzat) here too. He becomes conscious of self here and creates the word for self also from mag: maga. At the same time he is conscious that he and his fellow human beings are essentially the same and his respectful address toward them is maga. The Mag person also knows that he has to work out his life by himself, alone and his word for alone-ness is magány. As representatives of this culture became uprooted occasionally, they carried the mag concept with them. It is for this reason, for example, that we find the Scottish Mac, Mc words (seed, son) as related concepts, with the same meaning as part of this ancient culture. In the Welsh language this word became the name of the symbolic little round mussels on the seashore.
The man of the Mag culture recognizes the limits of its earth-bound state. With the word magas (high) he sees his environment in context of the sky and frequently equates the concept of the heavens with this word: „Ha itt e földön nem, találkozni fogunk ott a magasban.” (“If not on this Earth, we’ll meet up there high...”). He expresses today (ma) the not yet fulfilled future (még), while he peacefully awaits it from this word group (mig).
He knows himself as the mirror image of God (Mag Úr) and as the man of the seed (mag) and he knows himself as Magyar according to his role in creation.
His language is Magyar also and his own essence remains in the quiet teachings he undertakes: magyaráz (explains).
In social connections he is rather a loner (magának való), his motions are measured: megy (he walks). He searches heavens (ég) and truth (igazság) , he explains (magyaráz). Justice (igazság) to him is based on truth (igazság), they are synonymous.
His religious vocabulary contains the following: Ég, Ige, Igaz, (God, Word of God, Truth), and their earthly equivalents: Egy, egyed, egyház, (one, individual, church). He also counts among these everything that sustains his life on this earth: mag, megye, magos, megyer, meggy, magyaró (seed, earth, high, religious symbol, cherry, hazelnut, etc.).
In his thinking he uses the word meg when he wants to focus on something, clarify ideas (lát, –meglát; ad, –megad — to see, / ponder, to give / to donate, or give back), and adds up (egy meg egy az kettő — one plus one is two).
The M-G (Magyar) word group TC "The M-G (Magyar) word group" \f C \l "1"
Ancient nature words:
Ég = God
ég = sky
ég = to burn
ig = light
ige = Word of God
igen = yes
Concepts that attained their form during the birth of matter and their first level derivatives:
Egy = God
egy = one (matter is needed to develop numerical concepts)
egyed = individual, lit.: a part of God
egyén = individual
egyház = church
egység = unit
egyezkedés = to come to agreement
egyhangu = unison
Ancient nature sounds as expressed within matter:
mag = kernel
maga = you (respectful form)
magzat = seed, child
magas = high
magyaró = hazelnut
megy = to walk
megye = earth
meggy = cherry
gumó = bulb
gam — támasz = support
gomba = mushroom
First level derivatives, and the beginnings of culture-words.
Magor, Magúr— a nap = Lord of the Seed — the sun
magyar — ember = human
magyarán — nyiltan = openly
magyaráz = to explain
magasztal = to praise
mágicsál (felhalmoz, több darabból álló holmit egymásra rak, hogy följebb emelkedjék.) = to built something out of particles
máglya = bonfire
megyer = staff, as religious symbol
gömb = globe
gomb = button
gambács = an earthenware vessel with an opening on top and a nipple on its handle.
gamó = a staff with a round knob on its end.
gamócs = a hook
According to changed environments our vocabulary became larger too. The ancient M-G word group remained, sometimes with changed meaning, but still recognizable. Changed environments placed greater emphasis on the other groups’ vocabulary. The soft G turned into hard K, the kernel (mag) became acorn and poppy (makk and mák), Magor became Makar. In the new homeland when thinking back to the old environment this word became synonymous with happiness in the new land: the Greek makaros means happy, Makaria the land of happiness. The unity of consciousness and language here is still intact.
The life circle of the K sound and its affiliation with the stone (kő) is the following, according to Adorján Magyar’s explanations:
KŐ — Ancient Nature Sound (Stone) TC "KŐ — Ancient Nature Sound (Stone)" \f C \l "1"
I. First derivatives
a. KOVA, KOHA (flint stone)
Finnish: kova = kemény (Hung.) (hard. The Finnish language created its own word for hardness and stone from the Magyar word for flint [kova], but the basic word kő is missing.
Finnish: kive = kő (stone)
b. KEMÉNY (hard)
c. KOPOGNI, KOCCANNI (to knock and to knock against something).
Italian: percutere = ütni (to hammer)
coccare = koccanni (to knock to something)
Slavic: kucati = kopogni (to knock)
cs. KOHASZTANI, KOVASZTANI, KÖVESZTENI (to cook with the help of hot stones.)
Italian: cocere = to cook
English: to cook
II. Second derivatives
ad. a. KOVÁCS, vagy KOVÁS (smith, or the one who has a flint)
Slavic: kovac = kovács (smith)
kovati = kovácsolni (to forge)
Italian: coniare = kovácsolni (to forge)
Slavic: kamen = kő. (The Slavic language created its word for stone from the Magyar word expressing hardness = kemény.)
Slavic: kremen = kovakő (flintstone)
ad. cs. KONYHA (kitchen)
Italian: cuccina = konyha
German: Kűche = konyha
Slavic: kuhinja = konyha
Italian: cuoco = cook
German: Koch = cook
Slavic: kuhar = cook. I am adding to Mr. Magyar’s list the following:
English: to cook
The base of all these words, the ancient KŐ (stone) and its Magyar derivatives are missing completely, or exist in a misused form in the Indo-European and other successive languages. Nevertheless they express their culture words connected with cooking, hardness with the KŐ nature-word as their base.
After this one example – and there are thousands of similar examples – I am introducing Adorján Magyar’s ancient ethnic groups to be able to discuss further aspects of the ancient forms of the Magyar language. These ancient ethnic groups derived their uniqueness first of all in the realm of consciousness, then in language. Their names express this fact and they were born in a time when mankind was not separated yet into countries and nations. One must not equate these names with much later nations, which are known under similar names, even though these nations, too, had contact with these ancient linguistic groups, but of course mingled with other ethnic groups which were already displaced from their original unifying consciousness, and linguistic unity through their historical role. Such changes, torn from the original culture produced over thousands of years the groups of culture and language, which I call successor cultures. This process continues from the wanderings of the most ancient times even to the present. The once uni-lingual mankind’s language and symbols are to a large extent preserved by the indigenous population of America who most likely lived here before the break up of the continents. However, the ancient language’s purest form remained at the place of her birth, in the Carpathian Basin.
Grover S. Krantz also holds that smaller communities formed the ancient language of mankind. He postulates twelve such pre-Mesolithic groups. Adorján Magyar proves the existence of sixteen such ancient groups through the language. All sixteen groups were part of the ancient Magyar consciousness, culture and the M-G basic word group but they also used their own particular symbols, consonants that expressed their unique place in the world and its connections with God and life. All of them were the bearer of God’s word. Their song resembles a harp with sixteen strings; each of the strings carries a sound of our language and each string is the symbolic sound of a particular ethnic group’s language.
These ancient language groups all had their origin in their consciousness of God. Without explanation I am citing some of the names of the Great God (always mono-consonantal), the Son of God (Light and Life – always bi-consonantal), the Great Madonna (Mother of the Universe – mono consonantal), and Little Madonna (Earth – bi consonantal) at the end of every word group in the above order:
1. Magyar G, GY, H - M, N reflect the round world. The basic symbol is the mag (kernel). They considered the Sun a mag from which life grows.
Ég, Egy, Ág-ata, AG (Heaven, One, Father of the Tree, Old)
Mag, Magor, Magyar (names of the Son of God)
Ana, Egina (names of the Great Madonna)
Ilona, Helona, Hilma, Hilona (names of the Little Madonna, mother Earth.)
2. Kun, hun K, T –N. Their world is full of edges, their language hardens and becomes the reciprocal of the M-G group. Symbol: the ék (sharp edge). Their role may be compared to the rays of the Sun.
Ok, Ük (the name of the Great God)
Kún, Kün, Hunor, Kám, Him, Tana (the name of the Son of God)
Isz, Is (the Great Madonna)
Temise (The little Madonna, Mother Earth)
3. Black Kun. They too lived in the world of the kő base-word and their symbol is the blunt edge. This edge is man-made.
4. Szemere SZ, S Z, C, CS - M, N world is that of grain cereals, abundance, honey sweet environment (gabonás, szemes, mézes and édes) and they were the first to conquer distances as part of their extended consciousness.
Ur (Great God’s name)
Szem, Szám, Szamota, Szamos, Samas, Szamszon, Szandon, Szander (The names of the Son of God)
En, Ené, Ana, Emő., Eme, Ama (Great Madonna)
Szem, Zem, Zemele, Szemere, Szemere-nő, Szemele, Tamara, Mesz, Med, Mizse, Mizera, Szamonya, Szenora, Szemerama (Little Madonna, Mother Earth)
5. Besenyő B, P, V, V - S, SZ lived near waters. Their consciousness carried the beauty (szép), and tender language (becéző) of their world washed by gentle waves. Their ancient symbol was the drop of water (csepp) and this is the basic element of their later art, which contain the life forms of the once existing sea in the Carpathians, which they still cherish. According to their symbology our globe is a bubble on top of the sea of the Universe. The newest findings of quantum physics tell us the same story concerning the structure of the Universe. The following lines are again the names of the Great God, the Son of God, the Great Madonna of the Universe and the Little Madonna, who is Mother Earth.)
Isz, Is, Ős
Beszer, Beszeraba, Bisúr, Péter, Petúr, Patar
Sssz, Oz-anya, An, Am, Iszonya, Bözön, Buzun, Buzonya was their Black Madonna (representative of outer space).
Visz, Bisz, Besenyő, Vizenyő, Vizanya (all these mean a watery environment, mother Earth’s watery representation.)
6. Jász S, SZ, Z, ZS, C, CS - J At the base of their language is Jó (good) God, the glowing Sun (izzó), and symbolic flower, the jasmin.
Asz, Ős, Jó
Ős, Asz, Jó
7. Székely Sz-K They cradled the consciousness of the life giving szikecske (life within the seed) which grows out of the rocks (szikla) in their ancient land (szék). Their places of worship followed this edgy, mountainous world. Their later cultures re-created this environment of worship in the ziggurats of the Fertile Crescent and step pyramids of Egypt. Their symbol was the zig-zag line. Their symbolic flower was the szekfű (carnation).
8. Kazár K-Z They were among the first sheep herders in the Carpathian basin. Their symbol was the arms of developing nebulae and also the ram’s horn (kos): these left their mark on the earliest vessels of the Paleolithic in the Carpathian Basin.
9. Kabar K, H, G, GY-B, P, F, V . This group herded goats and their basic symbol was the form of the scrotum of the billy-goat (bak) and the line of their horns, which are clearly represented in the ancient layers of the Békásmegyer vessels in the exact time when the goats first appeared in that land. The same symbols were present in the decorations of Scythians, Huns and on the objects of Árpád’s group, returning from Etelköz in the 9th century. It is also a favorite building element of the Eastern churches, which they now call “onion”-shaped domes, but in reality this form goes back to the ancient goat herders.
Ok, Ük, Ag
Bak, Bag, Bog
Ub, Öb, Éva, Ava
Keb, Köb, Gub, Kebel, Kübele, Kubán, Héva, Kave
10. Török T, D-R,L This group’s consciousness centered on eternity and the concept of return and they expressed these in both language and symbolism. Great God’s name in their vocabulary was Ur (lord), Uruk and Ürük, Örök, which all carried the concept of eternity. Their Great Madonna was Urán, Uranna, Uranya, Mother Earth was, mother of returns Turan, or Mother Tur (Tur-anya). Her name and role is still misunderstood by historians and linguists alike, but even so they bring this name in contact with Magyar related groups. The King Arthur legend of the English- speaking world is this group’s cultural product. In my opinion when Byzantine historians refer to the language of the Turks it is this group and not the Turkish nation of the historical age to which they refer. Their symbol was the bull (turka), and the lines of its horns. Their symbolic flower was the tulip, which embodies the same symbolic lines. The name, the population and symbolism of the Trojans are derivatives of this T-R based culture.
Ur, Őr, Ur-opa, Ad, Ős-úr, - later Örök, Öreg, Urakán
Tur, Tor, Tör, Tur-uk, Tör-ük, Turuk, Toldi
Urania, Éda, Éga, Ada, Édua
Turán, Tezán, Terenna
11. Körös K, H, G, GY - R, L Their symbol was the reflection of the three-dimensional sphere, which is the two dimensional circle (kör). The meaning of their ethnic name means the same. They preserved the memory of the birth of time in the word kor (aetas) and the freedom of motion within the turns and loops made of a straight line. Their ancient home was in the region of the Körös rivers in the Carpathian Basin and they were the name givers of the geographical names of the region. Their round (kör) gardens (kert), their round churches are still within reach. Their holy holiday was Karácsony (Christmas), which, in their culture celebrated the birth of the Universe and the Mother of Ages, Korasszony. In Western Hungary there is an ancient Christmas custom of giving flight to the kerecsen (a type of falcon), whose circular (köröző) flight pattern brings to memory the time, when at the dawn of times the newborn life was entrusted onto his wings. Their ancient designs which have survived to the present, consist of loops of all kinds, each of which carries a meaning. Because of their beauty they were adapted into the uniforms of many nations (French, English), who took the uniforms of the Hussars as an example.
Kur, Kar, Orkán, Hor, Har, Arkán, Harkal
Héva, Kora, Koranya
12. Avar B, P, F, V - R This word group gives voice to the vocabulary of the already settled mankind and to creation as it appears on this earth. Their symbol is the pattern of the path of transverse light-waves: the cross. This was their symbol since the beginning of creation. Their sounds clearly mark the connection between heaven and earth, which they bring to our awareness through their use: matters of heaven and creation are expressed through the sound B, which we form with our upper lips. The P sound is formed in the mid-line of our lips and it expressed thoughts and concepts of transition. The F sound helps us express energy as it turns more and more toward the earth and matter. The V is concerned about new life growing out of this earth which already bears the seeds of a new creation. With the addition of the R they express either energy in action, or material strongholds (vár = castle), depending on the beginning consonant’s meaning. Creation’s Great Madonna was Baranya, mother Earth was Virona, or Viráganyó (mother of flowers). The fire burning in Mother Earth’s bosom was represented by Firuna. All these names are still living in the part of Hungary, which was originally their Avar homeland. Their ring-shaped strongholds are part of the Magyar landscape. They were the gardeners of the region.
Bar, Barata, Parapa, Varuk, Barisa
Baranya, Virona, Firuna
13. Palóc B, F, P, V - L This word group is the ethereal variant of the Avar group’s vocabulary. They expressed the connection of force and matter with the position of their consonants and reciprocity. The flow and sequence of creation becomes very clear following the message of the structure of their language. Their symbol was the staff representing energy, which is still in every male’s hand in their homeland and the forked branches of the tree expressing femininity.
Ál, Él, El
Béla, Bál, Pál, Balota, Bálint
Lavonya, Liványa, Vilona, Villa, Pálma, Paloma
14. Pannon B, P, F, V-N This group used the lens shape as the symbol of the Sun thus expressing its sunlight scattering property; they too engaged in migratory routes but remained in organic unity with the homeland. They were the earliest maritime people, the Venets and the Phoenicians. Their ancient consciousness carried the light of creation (fény) and its materialized form, the sun (nap), which are linguistic mirror images of one another. Whereas the Magyar symbol of the shine of the Universe was the Stag (Ágas) and its “branches”, the Pannon symbol, was the fir tree (fenyő), tree of shine (fény). Even though today’s Hungarian ethnographers hold that the Christmas tree is a late-comer in Hungary, the language tells us of a deeper content and earlier origin.
Nap, Napata, Ban, Bán, Fény, Főnük
Panna, Panona, Vanna, Venussza and I consider the Celtic Epona in this category.
15. Szarmata S, Sz, Z, Zs, C, Cs - L, R This word group cradles the concepts of spirit and meekness. Their symbol for light was the dragon (sárkány = shiny male). In historical times the tattoo of a Scythian warrior shows the North Star and its constellation as coming out of the dragon’s mouth. The related Sarmatians carried this philosophy and dragon on their banners all over Europe. Another light symbol was the rose, which they planted around their strongholds as part of a natural defense.
Er, Or, Ur, Szó
Szár, Szál, Szél, Szór
Ana, Anna, Ene, Enő, Iz, Isz
Szalona, Szelena, Cerez, Terez, Latona
16. Marmar M, N - R, L This word group chose the mellow (mellő, máló) sweetness of the earth as their representative concept. While the Besenyő group chose bubbles of water while describing our Earth as swimming on the sea of the sky, the Marmar chose the small bubbles of the round raspberry (málna) to hold on to the same image and their one-ness with the spherical world of the Magyar mother culture. The unified consciousness of all these groups means the road back to the ancient consciousness of their origin.
The reciprocal of this sweet and mellow world came about during their later, earthly life and words of fierceness (mord, marcona) and its reciprocals: scary (rém), trembling (remeg). In Indo-European languages the concepts of death are expressed within this word group, like the Latin mors. The founders of Rome, Romulus and Remus came from this word group’s culture, as did the Celtic Mac Morna. The concepts of sinking (merül), of depth (mélység) belong in this vocabulary. The symbol of death was the deep, silent world of a fish called márna (barbel). Geographical regions that are connected with this culture are the Marmar Sea and the Mármaros region of Transylvania.
Mar, Marah, Mart, Moloh
Márna, Morena, Marana
Out of these ancient ethnic cultures the languages of the world developed. The question is not, if this, that or another language is related to the Magyar, but: Which of these ethnic vocabularies are represented in a certain language and to what extent? Researching the Celtic language I found – beside the Magyar – the Szemere, Jász, Kun, Török and Avar groups as the most representative. Without going into detail, for curiosity’s sake, I would like to mention that the Jász and Kun groups reside side by side in the Carpathian Basin and the same two groups are side by side on the island of Iona. According to Adorján Magyar, the culture, which today we call Sumerian, was established by the ancient Szemere and Török groups, also the Avar, Kabar and Székely. All these connections can be easily assembled with the help of computers, but one has to keep the philosophy of the language as we have seen in this paper, the unity of the word groups intact along with meticulously watching the nature word / cultural word concept’s integrity when trying to establish the direction of transmittance.
The Magyar language is the mirror in which all peoples can recognize their own higher self and reestablish their ancient consciousness. In this way the idea of the brotherhood of men will not be a lofty and empty idea, but tangible truth.
Some Closing Thoughts... TC "Some Closing Thoughts" \f C \l "1"
The language’s treasure chamber – which must not be forgotten – is filled with ancient sayings, and their origin leads us into uncharted antiquity.
One Magyar saying for example is “Ezt megúsztuk” (we swam through this one), which is used to express our satisfaction that we made it out of a difficult situation. Dénes Kiss, in his works, mentions that it must have been an awfully big body of water which we swam through once and believes this saying leads us back to an immense ancient flood, which became indelibly imprinted in our collective memories. In my studies, I found linguistic evidence of existing cultures in the Carpathian Basin, at the time when the Pannon Sea was formed and when the inland sea of the Great Plains still existed. Stories go back also to the time when this sea receded, thus language — stories — geographical happenings form an organic unit.
Recently I translated a letter written in the late 19th century by a simple lady from the old country. The translation was requested by her great grandchildren who don’t speak the Magyar language. This letter was written by a mother to her daughter. During translation I became acutely aware of the words of endearment she used to address her daughter: my golden child (aranyom), my soul (lelkem), my star (csillagom). These ancient pictures are natural part of the language, but appear to be affected in the English translation. In the Magyar language these images bring back the Golden Age, which only we know through our language was the time of Light, the birth of light in which we were present as beings of light and came to this earth with stardust under our feet. Aranyom, lelkem, csillagom! (My golden child, my Soul, my Star) expressions recreate the Golden Age through the preserving attribute of mothers and mother language.
At the end of this letter, stood the following admonishment: Live with a clean soul. Behind this reminder stands our ancient belief system, symbolized by the mirror of conscience, which was part of the Magyar thought and life from antiquity to our present. With its help we are able to care for our souls, and keep them intact. In our materialistic culture not even the idea of this task comes up.
Finally I would like us to remind ourselves of the following:
When I say that the Magyar language is the language of creation, since it gives information about forces that shaped creation, then the conclusion must follow: our Magyar language is the ancestral language, the mother-tongue of Mankind. And if it is the ancient language of mankind, no matter how flattering it may seem to trace the Magyar origins to any of the ancient cultures – Sumerian, Egyptian, Maya, etc. –, we did not originate from any of these, not from the Urals, or Meotis, or any other place our present historians and linguists like to place our cradle.
Our origin is with God.
An old Magyar saying, which comes at the end of every children’s story states: If you don’t believe this, then look into it yourself.
But in order to look into the statements in this paper, it is not enough to sit among dictionaries. One has to know the presently still living ancient Magyar prayers, songs, art, dances, mode of thinking and the unique characteristics of the language. It is necessary not only to read about them but also to live them. Then and only then can one make a comprehensive decision in the question of origins.
I have presented the reader with a mass of strange-looking and sounding words which I have tried to explain to the best of my ability. What I could not transmit is the gentle spirit of these words and their connection with one another, which is part of the living language. When considering this, one comes to the realization that Creation lives within us, with all of us. As we gather the words, concepts to complete the now fragmented picture of each consonantal group, we can recreate not only the ancient language of mankind but become one with the ancient consciousness which created it.
Until then let us walk with a clean soul on our God given paths and let us be lights, stars, helping spirits to one another in this world. And let us teach our children to think and speak the Magyar language, because with this we place an invaluable treasure into their hands.
Magyar, Adorján Az Ősműveltség, Magyar Adorján Baráti Kör kiadása Budapest, 1995
Kodály, Zoltán Visszatekintés, Összegyűjtött iratok, beszédek, nyilatkozatok. Zeneműkiadó Vállalat Budapest, 1964
Kiss, Dénes ŐSnyelv — nyelvŐs? Antológia Kiadó Lakitelek, 1993
Erdélyi, Zsuzsa Hegyet hágék, lőtőt lépék, archaikus magyar imádságok, Magvető kiadó, Budapest, 1976
Ballagi, Mór A magyar nyelv teljes szótára. Őskiadása Pest, 1923 Heckenast Gusztáv nyomdájában. Új kiadása Nap Kiadó Bt., 1998, Sebestyén Ilona gondozásában.
Lázár, István Kiált Patak vára, Szépirodalmi Könyvkiadó Vállalat Budapest, 1974
Hoffer, Tamás and Fél, Edit, Magyar Népművészet Corvina kiadó, 1975. 3. kiadás.
Molnos, Angéla Magyarító könyvecske Debrecen, 1999
Tomory, Zsuzsa Kezdeteink, Miskolci Bölcsész Egyesület kiadása, 2000
Tomory, Zsuzsa Magyar-angol szóazonosság, Kézirat, 1994
Tomory, Zsuzsa Karácsony, Kézirat, 1995
Tomory, Zsuzsa A Hét Vezér nevének kapcsolatai. Kézirat, 1996
Tomory, Zsuzsa Szóbokraink, Kézirat, 1996
Evan Hadingham, Secrets of the Ice Age, Walker and Co. New York, NY. 1979
Grover S. Krantz 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)]
Philip Lieberman Uniquely Human: The Evolution of Speech, Thought and Selfless Behavior, Harvard University Press
Derek Bickerton Language and Species, University of Chicago Press
Harry Bober, Expressions in Art, Harvard University Press 1953
William F. Altman The Mother Tongue U.S. News and World Report, November 5, 1990
David H. Freedman, Quantum Consciousness, Discover, June 1994
L.A. Waddell, The Phoenician Origin of Britons, Scots and Anglo-Saxons, The Christian Book Club of America, Hawthorne California, 1924
Cambridge Encyclopedia of Astronomy, Crown Publishers, Inc. New York 1978
Vanished Civilizations, Mc Graw-Hill Book Co. Inc., Edited by Edward Bacon
 L.: Ballagi, Mór A magyar nyelv teljes szótára, see under odu, p. 678.
 19th century statesman, founder of the Hungarian Academy of Sciences for the further research and development of the Magyar language. Later he withdrew his support from this institution which became an anti Magyar organization under the Habsburgs and still fills this role.
 Today this word has descended into the category of unmentionable words.
 See Susan Tomory Karácsony (Christmas).
 Ballagi A magyar nyelv teljes szótára.
 Evan Hadingham Secrets of the Ice Age Walker and Co. New York, NY 1979
 Tomory, Zsuzsa A hét vezér nevének kapcsolatai. (Implications Of The Names Of The Seven Dukes.) Manuscript.
 check the chapter on the independent meaning of sounds.
 Ballagi A magyar nyelv teljes szótára
 Ballagi, Mór A magyar nyelv teljes szótára, p. 459
 Ballagi, Mór A magyar nyelv teljes szótára, p. 459
 This is a reference to the poem of Dániel Berzsenyi, titled Isten (God). He lived in the 19th century
 Tomory, Zsuzsa Kezdeteink pp. 92-101.
 Adorján Magyar Az Ősműveltség, 2744 page of the manuscript. Published in Budapest, 1995
 Erdélyi, Zsuzsanna Hegyet hágék, lőtőt lépék. Archaikus magyar imádságok.
 Ancient Magyar priestly class. For further details see Arnold Ipolyi Magyar mythologia.
 I borrowed the term for nature and culture words from Adorján Magyar.
 This and many other Welsh words come from the kind contribution of Mr. Gwion Davies Bron Llys, Llanfairfechan, Gwynedd, N. Wales U.K. LL33 OBD
 Ballagi, Mór A magyar nyelv teljes szótára p. 209.
 Tomory, Kezdeteink
 For further details see Susan Tomory Sarmatian-Magyar background of the Arthurian legends. 1997
 Vanished Civilizations, Mc Graw-Hill Book Co. Inc., Edited by Edward Bacon, 302. old.
 Susan Tomory Sarmatian-Magyar background of the Arthurian legends. 1997
 The cruel religious practices connected with this name are the result of the spiritual decline in historical times.
 Susan Tomory Kezdeteink, (Our Beginnings) 1995