Karl O. Högström könyve: Hunok Skandináviában
This is not the first time that genetics and rovology reach mutually supportive parallel results. In this article, I illustrate that the appearance of the Huns in Scandinavia is confirmed not only by genes, but also by legible hieroglyphic language memories. Karl O. Högström's letter provides an opportunity for this, in which he informs about the recognition of a genetic relationship and about a book he has written about it. In the following chapters, I can read the hieroglyphs of the Scandinavian finds he reported, and I supplement them with steppe and American parallels (1).
Ten "God, life" hieroglyph
The pictorial montage of symbols from Vannebo in Figure 1/a is a typical ancestorial religious representation, which records several slogans of the time. By knowing steppe mythology, Hungarian hieroglyphs and hieroglyphic texts, their meaning unfolds, and even their sounds can be approached. This is a drawing made up of word and sentence symbols of a tree, reaching the same height as God.
The Vannebo curbing bears several Hun-Hungarian hieroglyphs. The largest of them is the same as the word Ten (Isten) "God, life" in the Szekler writing. The other word signs were edited into this. This God name Ten appears in the Hungarian word Isten (ős "ancestor" + ten "God, life"). It is related to the Chinese word tien "God, sky", the name of the Etruscan chief God Tin and the Sumerian word tin "life". It is an important word and symbol of the Eurasian ancestorial religion of the Stone Age, which, together with several other similar symbols, has been preserved in the Hun-Hungarian national writing.
A possible, simpler reading of the sign montage: Lyukó Ten ragyogó magas köve "Lyukó God's shining high stone". However, this could be the outline of a textbook for a God-summoning ceremony, based on the location and parallels of the oblique lines (ragyogó "luminous" hieroglyphs). In this case, the text can be interpreted with the following sentences:
Ragyogj, ragyogj, ragyogj! Magasságos Ten köve. Ragyogtál, ragyogtál, ragyogtál "Shine, shine, shine! High Stone of God. You were shining, shining, shining". I will report on the textbook of the God-summoning ceremony in a separate chapter below.
In this chapter, I present some of the Eurasian and American occurrences of the Stone Age word sign Ten "God, life". I will give examples of the prevalence of the pair of signs: magas kő "tall stone" (representational convention), in the next chapter, which is also included in the find.
Figure 1/a. Vannebo, Vastergötland, the pictorial symbol montage depicting a tree reaching to the sky identical to God (the Milky Way), can be read approximately as follows: Ragyogj, Lyukó Ten magas köve, Ragyogtál "Shine, high stone of Yuko God, (you) Shined". On the right edge of the figure, the present-day Hungarian signs, corresponding to the Scandinavian hieroglyphs (one potter's sign and Szekler signes).
Figure 1/b. Box-shaped Acoma (New Mexico, United States) pottery with the sentence Magas kövön ragyogó Dana isten "Dana God shining on the High Stone, the word Ten "God, life" appears in the Isten (ős "ancient"+ Ten "God, life") ligatures in the diagonally positioned quarters of the world model on the right
Figure 1/c. The depiction of the gods of the Hun-related Lomovatovo 1 culture also includes the hieroglyphs ős and ten (Szekler's version of these can be seen on the right side of the figure), i.e. the Hungarian word for isten "God" can be read from bottom to top
Figure 1/d. A Roman-era Sabirhuns curbing from Savaria (Hungary) can be read in the circle with the sentences Lyukó ten országa "Yuko country of God" (Szombathely, Iseum, Hungary), at the bottom are the Sabir word signs and their corresponding modern Hungarian "ly" (Lyukó "hole, Yuko God"), Ten "God, life" and ország "country" signs
Figure 1/e. Avar buttercup from Zamárdi (Hungary) with the phrases Nagy sar ős ten (with contemporary Hungarian Nagyságos Úristen "Majestic Lord God") the repetition of the nagy "large" hieroglyph forms the circular writing, three copies of the sar ős ten "Lord God" ligature can be read in the centre
Figure 1/f. Lyukó ős ten országa "Yuko country of Lord God" is a sentence sign on a Merovingian buttercup, at the bottom is the Meroving sentence sign and (from top to bottom) the corresponding modern Hungarian (székely) "ly" (Lyukó "hole, Yuko God"), ős "ancestor", ten "God, life" and ország "country" signs
Figure 1/g. Frank buckle Ten "God, life" hieroglyph (in the middle), roman era hun Ten "God, life" sign (left) and the corresponding modern Hungarian (székely) Ten "God, life" sign (right)
Figure 1/h. Badge from the time of the Settlement of the Magyars in Hungary of Gyula city, with the Isten (ős + ten) "God" ligature in the middle
Magas kő "High stone" representation convention
The Ten "God, life" sign Vännebo 2 (Sweden) (the sky-high tree identical to God, the Milky Way) is surrounded by a series of hieroglyphs depicting stairs made of mountains, because the Milky Way is also the same as the pillar of light called the tall stone. On the figures 2/a-2/g the magas kő "high stone" sign pair is shown. In almost all hieroglyphic texts, the motif of the tree and the stairs appear together, like on the Vännebo curbing. The magas kő "high stone" representation convention can also be found among the American Indians (Figures 1/b and 2/a).
Figure 2/a. Acoma (New Mexico, United States) vase with the sentence sign Magas sar kő "Stone of the Majestic God" (1910), in the upper right corner of the figure the Székely/Szekler writing "m"(magas "high"), "s" (sar, modern hungarian úr "Lord") and "k (kő "stone")
Figure 2/b. The top ornament on the end of the rod made of turquoise and gold, defined by the Huns, or the Sarmatians representing one group of the Huns, is the model of the world column, the reading: Magas ősi kő "High ancient stone"
Figure 2/c. In the upper part of the Avar buckle from Zamárdi town (Hungary), with the phrase Bél szár magas köve "High stone of Lord Bél" or "The Majestic Lord Bél’s stone" (photo graphics)
Figure 2/d. Detail of a silver bracelet from Ibrány (Hungary) from the time of the Settlement of the Magyars in Hungary, with a montage depicting the sky-high tree, reading Magas kő sar "High stone Lord" or "Stone of the majestic Lord"
Figure 2/e. At the end of the belt, found in Törtel (Hungary), from the time of Settlement of the Magyars in Hungary, the miracle deer leading Hungarians to a happier new homeland arrives from the top of the light column with the tall stone reading, the whole message of the emblem montage: A magas kő Ten országa "The country of God of the tall stone"
Figure 2/f. Graphical reconstruction of a Turkish silver belt buckle from Nagybaracska - Kisbaracska (centre), Baracska ős "ancient", nagy "big", ég "sky" and ragyogó "shining" hieroglyphs (left, from top to bottom) and the Szekler/Székely ős "ancient" word-sign, corresponding to the hieroglyphs, as well as "n" (nagy "big"), "g" (ég "sky") and "r" (ragyogó "shining") runic letters (right), the magas kő "high stone" ligature also appears on the top of the tree and in the undulations of the rim of the belt buckle
Figure 2/g. The Renaissance sgraffito from Pacin depicts a sky-high tree reaching with the reading Egy Isten "One God" between the magas "high" and kő "stone" hieroglyphs, on the right edge of the figure the sign of the Szekler/Székely writing "m" (magas "high") and "k" (kő "stone")
Figure 2/h. The candle holder from Korond (Hungary) with the depiction of the sky-high tree as the Isten magas ősi köve "high ancient stone of God", the pair of magas kő "high stone" symbols can be seen at the top of the plant representation, as also on the Turkish period silver belt buckle from Nagybaracska – Kisbaracska (Hungary), on the right edge of the figure the Szekler/székely writing is pictorial "m" (magas "high") and "k" (kő "stone") signs are visible
Figure 2/i. The linear signs of the Árpád-era clasp-ring from Karcag (Hungary) record a prayer consisting of repeated lines (left) the two repeating text fragments: Magas kő, magas égi kő "High stone, high sky stone"
Figure 2/j. On the waist of the wine jug from Korond (Hungary), we see different interpretations of the Milky Way in a circle: in the middle is the Magas kő "High stone", next to it the vertical wavy line characterizes it as a river, and on the two edges there is also a high sky tree, reaching to the upper right part of the figure, a pictorial version of the sentence sign of the Magas kő "High stone" on the jug, below the Magas kő "High Stone sentence with linear sign variations from the clasp-ring from Karcag (Hungary)
Textbook of the God-summoning ceremony
The Vännebo embossing (Fig. 1/a) bears a sketch of the text of a God-summoning ceremony. In this chapter, I present some parallels to this textbook. The similar texts invoking God, can be recognized by the oblique lines that appear on both sides, the version of the letter "lowercase r"; of the Szekler writing. In two cases (Figs. 3/a and 3/c) this is replaced by the more complete form of Szekler "r" letter (the letter "uppercase R" from which the simpler one was extracted).
The God-summoning ceremonies of the ancient religion typically consisted of three important parts. In the first part, God was chanted: Ragyogj, ragyogj, ragyogj "Shine, shine, shine". God appeared in the middle part, who is shown either by some sign of God (the sign Ten "God, live" in figure 1/a) or by an anthropomorphic representation (figures 3/b-3/d). In the third part of the ceremony, God was said goodbye. This is indicated by the same sign as the reference: the "lowercase r"; or "uppercase R"; sign of the Szekler/székely writing: the hieroglyph for ragyogj/ragyogtál "shine/shined".
Figure 3/a. The equivalent of the letter "uppercase R"; of the Szekler writing was used in the textbook of the earthen mug's invocation ceremony from Acoma (New Mexico, United States)
Figure 3/a. from the invocation text of the mug from Acoma shown in the figure, only the first two stages of the ceremony, Ragyogj! and Joma! "Shine!" and "Joma!" hieroglyphs are visible, the Ragyogtál "You were shining" hieroglyph of farewell would obviously be visible on the back of the mug. The Indian potter uses the form corresponding to the runic letter "uppercase R"; of the Szekler writing, as shown in Fig. 3/c. also the master of the Hun buckle from Telki (Hungary) shown in the figure. The ligature Jóma is a Stone Age god name, meaning "good tall, good magician". The Finns still call God as Jumala, we Hungarians preserve his memory in our word ima "prayer". This is the most frequently occurring sign in the folk signs of American Indians.
Figure 3/b. A vase from Acoma (New Mexico, United States) with the text of the God summoning ceremony
The textbook of the vase on Figure 3/b. from Acoma used the equivalent of the letter "lowercase r" of the Szekler writing. The equivalents of the hieroglyphs of the Acoma textbook in today's Hungarian character set: the letter "lowercase r" of the Szekler writing and a pictorial szár "stem", Úr "Lord" hieroglyph (on the right edge of the figure), from a pottery vessel from Magyarszombatfa (Hungary).
Figure 3/c. The 38,000-year-old lion-headed idol of Stadel cave in Germany also has two sides of the God-evoking Ragyogj! "Shine!" and farewell Ragyogtál "You Shined" hieroglyphs (equivalent to Szekler's "lowercase r"), the anthropomorphic figure between them reminds of the circling event of the ceremony (the epiphany)
Figure 3/d. The detail of the Hun iron buckle in the plot is a sketch of the text of a god-summoning ceremony (in the middle), on the left edge of the picture are the Hun hieroglyphs Ragyog, Lyukó "Shining, God" and ég "sky" and on the right edge are the Szekler letters "R", & "ly" and "g" corresponding to the hieroglyphs
The fragment, presented from the Hun buckle in the plot (Fig. 3/b) can be read twice from bottom to top on the left and right edges, with the same sentence, with slightly different inflection: Ragyogj Lyukó az égben! and Ragyogtál Lyukó az égben "Shine God in the sky!" and "Shining God in the Sky". The middle of the Hun text (the representation of the name Lyukó and the face) recalls the middle stage of the ceremony, the epiphany, when the God Lyukó appears.
Figure 3/e. The signs of the Christ-enamel on the corolla of the Holy Crown, divided into three groups, contain the text of the three stages of an invocation ceremony with Hungarian hieroglyphs
The today's Szekler signs, corresponding to the Sabirhun hieroglyphs, can be found in the bottom row of Figure 3/c. There are the sentences to the left, "r", "s", Ragyogj, ragyogj, ragyogj sar, in today’s Hungarian: Ragyogj, ragyogj, ragyogj Uram! "Shine, shine, shine, my Lord!". In the middle, the epiphany is recalled by the depiction of Jesus Christ, with "f", "s", "ly", Lyukó sar földje, in today's Hungarian: Lyukó úr földje "Yukó the land of Lord", can be read.
To the right again, "r" and "s" can be read Ragyogtál, ragyogtál, ragyogtál sar "You shined, shined, shined, Lord" can be read.
Lettre from Karl O. Högström
“Q-L527 is a subgroup of Q-M242. Q-M242 is a haplogroup believed to have originated in Siberia. Q-M242 and Q-L527 are not Finno-Ugric in any shape or form. Q-M242 are completely absent among the Sami and the Finns. The only Q-M242 group that speak a Finno-Ugric language are the Selkups, but they are believed to have originally spoken a Yeniseian language just like their close neighbours, the Kets. If linked to any language family, haplogroup Q-M242 and its subgroups are linked to Dene-Yeniseian languages found in Siberia and the Americas. Q-M242 is also almost completely absent among Turkic and Mongolian people.
Q-M242 tribes were indigenous to Siberia before new incoming groups displaced them. That is why pretty much all Native Americans belong to Q-M242 because they migrated from Siberia to the Americas at a point when almost all the people in the region belonged to this haplogroup. There are two subgroups of Q-M242 in Scandinavia, Q-L527 which is predominantly found in Southern Sweden, and Q-L804 which is predominantly found in Southern Norway. Q-L804 is more closely related to subgroups in the Americas than it is to Q-L527. The highest frequency of haplogroup Q-M242 in Europe is found in Sweden.
I belong to haplogroup Q-L527. I also have 2% Northeast Asian admixture. All autosomal DNA tests show the same thing, and I have inherited this block of DNA from my father because tests have shown that he has almost the same amount of Northeast Asian admixture.
I have of course also inherited the Y-chromosome with the Q-M242 mutations from my father since Y-DNA is passed on from father to son. The big question is when Q-L527 and Q-L804 made it to Scandinavia. It is possible that both these subgroups arrived in Scandinavia during the Mesolithic and were part of the same Dene-Yeniseian migrations out of Siberia that reached the Americas, but that some groups migrated West instead. Both Q-L527 and Q-L804 came into being towards the end of the last Ice Age.
The fact that I have 2% Northeast Asian admixture seem to contradict this notion since most real Swedes do not have this type of admixture. For me to stand out in this way seems to suggest that Q-L527 arrived in Scandinavia at a much later date. There are also other type of evidence which support this notion such as the fact that the last common ancestor (MRCA) of both Q-L527 and Q-L804 lived around 3000 years ago. The Sösdala-find is an archaeological find consisting of horse tack that was found near the Vätteryd grave field in Scania, Southern Sweden. The find has been dated to the 5th century, around the time when the Hunnic empire collapsed. In a new book called The Sösdala Horsemen, the Swedish archaeologist Ulf Näsman label these finds as “princely Hunnic”. The Danish archaeologist Lotte Hedeager have for many years argued that there was a Hunnic presence in Scandinavia. Interestingly enough, one can find the place name Hunnrörsbackarna next to Vätteryd and Sösdala. This place name could be interpreted as meaning “the hills with the Hunnic grave”. Rör means cist/grave. Backe means hill/slope.
In Southern Sweden, one can find many place names which has a hun- prefix. These types of place names are not found in the rest of Scandinavia, or in other parts of Europe. There is an obvious correlation between these place names and Q-L527. This, however, might be coincidence. Interestingly enough, the spread of Q-L527, also seem to correlate with what in Sweden is labeled as Climate Zone 3. This climate zone is defined by its open plains and deciduous forest. If the Huns were present in Scandinavia, they would of course have chosen this part of Sweden where their horses could graze freely. In recent years, scholars like Hyun Jin Kim and Etienne de la Vaissière have convincingly proved that there is a link between the Huns and the Xiongnu. Other scholars such as Edward Vajda and Alexander Vovin have convincingly proved that the core tribes of the Xiongnu spoke a Yeniseian language. Another subgroup of Q-M242 is Q-L713. This subgroup is found in Hungary and Poland and is clearly linked to the Huns. The Huns, just like the Xiongnu, consisted of many tribes.
I have recently published a book titled The Huns in Scandinavia: A new approach centered around modern DNA in which I set out to investigate why some men in southern Scandinavia belong to Y-DNA lineages that can be traced back to southern Siberia and Inner Asia. In the book, I argue that a group of equestrian warriors undertook a northward migration from south-eastern Europe to Scandinavia in the early 400s CE and that these men were a group affiliated with the Huns. The book has received positive reviews from several world-renowned scholars.
I have published a few excerpts from the book on Academia:
The book can be purchased from Amazon: (https://amazon.com/.../hogst...//amazon.com/author/hogstrom)
Best regards, Karl”
Scandinavian warriors with Scythian and Hun symbols
On figure 4/a. there are Scandinavian warriors shown, who also wear two steppe symbols: the hieroglyph jó "God, river, good", which represents a crest of waves hitting the sky, and the hieroglyph Üdő "time" which evokes the Sun.
On the pants of both fighters appear the word sign jó "God, river, good". This custom was reconstructed by Ukrainian archaeologists based on the Hun finds in Ukraine (Figure 4/f).
The jó "God, river, good" hieroglyph, made of gold, can be attached to clothing, was also found in a Scythian tomb (Figure 4/e). The sign is related to the myth of the miracle deer, the deer lures the chasers to a happy country through a wading and turns her chasers into invincible warriors. The hieroglyph jó "God, river, good" reminded the Huns of crossing the wading and of a happier future. For this reason, the Hun ruler Attila also recalled the crossing of the wading of the Huns at Meotis on the eve of the Battle of Catalaunum, which aimed to occupy the country.
The signal jó "God, river, good", appears in the hands of Feather snake (Ketzalcoatl), on Figure 4/b.. It occurs primarily in the ligature Jóma "good tall, good magician", in the native American Indian hieroglyphic texts. In the text of the vessel from Acoma, Figure 4/c., the jó "God, river, good" and magas "high" hieroglyphs are also related, though the nature of the composition of the Jóma ligature and the independence of the jó "God, river, good" hieroglyph is also obvious.
The parallel of the Üdő "Time" hieroglyph naming the Sun God on the shield of one of the Scandinavian warriors, can also be found on several Scythian stelae from Okunev (Fig. 4/e).
The sign is the relative of the word sign of the Sumerian Sun God Utu "Time", existing in the Hittite hieroglyphic writing. The name of the Sun God is also existing in the three cultures: Utu sar in the Sumerians, Oitoszür at the Scythians, Üdő/Idő úr "Time Lord" in Hungarian.
Figure 4/a. Scandinavian depiction of warriors wearing the jó "God, river, good" word sign on their trousers and the hieroglyph Üdő "Time" (the name of the Sun God) on their shields
Figure 4/b. At the tip of the sceptre of the Aztec Feathered Serpent's is the jó "God, river, good" hieroglyph referring to the Milky Way
Figure 4/c Acoma vessel with the sentence Ragyogó Jóma ten "Dazzling Jóma God", on the right edge of the picture are modern Hungarian symbols corresponding to the Acoma hieroglyphs: the letters "capital R", "j", "m" of the Szekler writing and the word ten "God, life"
Figure 4/d. The jó "God, river, good" hieroglyph on the Scythian golden deer of Tapiószentmárton, refers to the task of the deer: to lead its pursuers across the shallow
Figure 4/e. The stele of Okunevo 3 is Üdő ügy atya in modern Hungarian Idő folyó atya "Time river father"
Figure 4/f. Scythian costume ornament jó "God, river, good" hieroglyph (4th-3rd century BC, after Panfilov)
Figure 4/g. Hun rider, with the jó "God, river, good" hieroglyph in the shape of a curlicue on his pants (Ukrainian reconstruction after Lajos Csomor)
Figure 4/h. The Aztec warrior seen in the Mendoza Codex also wears the sign of the Sun God on his shield (this version records the name Lyukó "hole, Lord" in Hungarian hieroglyphic writing)
The word sign of Óg úr "Lord Óg" (the forefather of Ogur)
Figure 5/a. Holmetorp, Öland (Sweden), the uppermost and the sky symbol surrounding the disk in several instances can be identified with the runic letter "o/ó" of the Szekler writing and the word symbol “Óg” of the Hungarian hieroglyphic writing
In figure 5/a. the sign of King Óg. Og, who is also mentioned in the Old Testament and is identical to Heracles, can be seen in several copies. Lord Og is the one after whom his descendants, the Ogur people, the same as the Huns, were named. The two ends of the arch representing the sky, are curled because - as we know from Steppe mythology - the sky is sometimes lifted and then dropped by the winds, which is why it gets chipped.
5/b. The decoration running around the vessel from Acoma, seems to be a repetition of the usual steppe ligatures containing the Óg "sky, Lord" hieroglyph
5/b. figure. The reading of the Sabirhun word sign painted on the plaster found in Savaria (Hungary) during the Roman period: Óg sar Lyukó (Lord Og the Yuko Lord), in the lower left corner of the picture, the Szekler letters "o/ó", "s"; and "ly" corresponding to the Sabirhun hieroglyphs
Figure 5/c. The reading of the Árpád-era sign of the Pécs Cathedral: Óg az Egy ős "Og is an ancestor"
Representation convention Magas kő "High stone"
We can read in Figure 6/a. the phrase of Magas sar kő "The stone of his Highness". This sentence sign has parallels not only in Afghanistan (Fig. 6/b), Scythian, Hun and Hungarian (Fig. 6/d), but also in American Indian (Fig. 6/c). The American occurrence is a historical illustration of the Swedish-Hun-Indian genetic connection. It means that this sentence sign (as well as linguistic and religious content) already existed when the ancestors of the Indians migrated to America. The pair of magas kő "high stone" signs is a drawing of the stepped tower church and the similarly imagined sky/pillar of the world. The third sign inserted between them is God's name or epithet (on the jar from Vannebo (Sweden), in Figure 1/a, the large Ten "God, life", hieroglyph serves this purpose).
Figure 6/a. Hanging disc from Funen with the Magas szár kő "High Lord/stem stone", sentence sign (centre), the hieroglyphic Magas szár kő "High Lord/stem stone", ligature of the disc (left) and the hieroglyphic magas "high" word sign, letter "sz" (szár "Lord, stem") and kő "stone" word sign from the Szekler writing (right)
Figure 6/b. The 4,000-year-old goddess idol from Afghanistan with the Magas kő "High stone", ligature on her shoulders, a pictorial version of the szár "Lord, stem", ligature appears on her belly
Figure 6/c. Bowl from Jeddito (Navajo County, Arizona, United States), with the phrase Magas szár kő "high lord's stone", or "your highness's stone" in the middle
Figure 6/d. The symbol of the Scythian carpet from Pazyryk (Russia) can be read in the form of the stone of Magasságos Jóma köve "tall Jóma's stone"
Figure 6/e. A Hun badge from Aluchaideng (Inner Mongolia, China) with the phrase Jóságos Lyukó magas köve "The high stone of the Good Yuko Lord"
Figure 6/f. An embroidered egg from Gyimes (Transylvania), with the phrase Magas sar kő (in today's Hungarian: Magasságos úr köve) "Stone of the Highness".
The big country
The punctuation mark in the pendant circular writing from Selvik (Norwegian) is a ligature of the hieroglyphs of nagy "great, large" and ország "country".
The sign nagy "great, large", appears on several Avar finds (e.g. Fig. 7/b), and is also related to the letter "n" of the Szekler writing.
This three-point version of the ország "country", symbol can be found on Figure 1/f. also on the Merovingian gourd. In the Chinese lolo writing, the three dot characters mean kő "stone", which is not a contradiction, because the Sumerian word khur, which is shaped like a triple pile, has also double meaning: it means hegy, ország "mountain, country".
Accordingly, the root of the Hungarian word ország "country", can also be found in the root of the word orom. Therefore, the old, international word sign had several graphical and meaning versions close to each other.
Figure 7/a. In the scroll of the pendant from Selvik (Norwegian), the phrase Nagy ország "Great country", is repeated, in the top right corner of the figure is the letter "n" of the Szekler writing, below it is the word sign ország "country", preserved by Hungarian heraldry
7/b. figure. Detail of an Avar strap from Zamárdi (Hungary) end with the phrase Nagy jó sar "Very good Lord” (in modern Hungarian: Nagyságos folyó úr "Great River Lord")
Figure 7/c. The vessel from around 1300 BC. Costa Rica, with the phrase Nagy ég "High Sky"
The name of the Turul (4) is Lyukó
In the legend of Emese's dream preserved in Hungarian chronicles, the ancestor of the Hun-Hungarian (Magyar) dynasty is a Turul bird, the zoomorphic subject or messenger of God.
The figures shown below make it clear that the Hun-Hungarian dynasty held it in high esteem and provided the Turul bird with the inscription of Jóságos Úristen "Good Lord".
Figure 8/a. On the chest of the Scandinavian Turul, the “Lyukó” = God sign (one of the names of the Sun God among the Huns and Avars) is prominent, which, together with the accentuated contour of the feathers, allows the reading “Nagyon, nagyon nagy Lyukó” = Very, very large God
Figure 8/b. Aztec bird with “Lyukó” = God hieroglyph (the lines in its beak and under its wings can be evaluated as “ragyogó/ragyogj, ragyogtál” = shining/shine/shined signs, in which case it is also a text of a god-summoning ceremony)
Figure 8/c. The figure of the Hun ruler Attila, from the Hungarian Picture Chronicle, on his shield with a Turul used as a coat of arms until the time of Prince Géza (945-997)
8/d. figure. The eye of the Frankish Turul is a “Lyukó” = God hieroglyph, which together with the arcs near to it allows reading: “Nagyon, nagyon nagy Lyukó” = Very, very large God
Based on the sign: four “sar” = lord, "sarok, úr" = "corner, Lord", this Frankish bird is also a world model, a document of a pantheistic worldview.
Figure 8/e. The hieroglyphic phrase “Jó sar ős ten” = good Lord, sentence can be read on the disk from Rakamaz, from the time of the conquest of the Carpathian basin., in the bottom row of the figure the letter "j", "s" and the word signs of “ős” = ancient and “ten” = God, of the Szekler writing.
A dialogue about the Scandinavian Huns
In the volume, the author describes the recent changes in the position of the scientific public as follows: "In 2007, Professor Lotte Hedeager published a research paper in the Norwegian Archaeological Review on the Hunnic presence in Scandinavia, which prompted Professor Ulf Näsman to publish an article in the journal Fornvännen in 2008 arguing against Hedeager's hypothesis.
As a result, Hedeager responded in Fornvännen the same year, to which Näsman reflected on, in the same journal the following year. In 2011, Hedeager published a book, Iron Age Myth and Materiality: The title: Archaeology of Scandinavia in 400-1000 AD., in which he further developed his hypothesis. Hedeager argues, among other things, that the habits of the equestrian elite of Central Scania belonging to the Sösdalai cultural horizon point to the presence of the Huns in southern Scandinavia.
In 2017, Näsman and Charlotte Fabech published a book titled, The Sösdala Horsemen: and the Equestrian Elite of Fifth Century Europe, where they present the knowledge accumulated so far about the cultural horizon, known as the Sösdala style. In the final chapter, the authors present a fictional narrative built around local warriors who migrate to Southeast Europe, where they learn about the nomadic customs of the steppes, which they later bring back to the centre of Scania. However, at the same time, the authors describe the archaeological finds in Central Scania as foreign and not of local origin.
In the 5th century AD, a cultural shift took place in Scandinavia, and Eastern influences can be detected in the material culture. For example, a new style of decoration based around animals and anthropomorphic figures, which is shamanistic in nature and can be attributed to Eastern influence." The genetic results published in the volume prove beyond doubt that the Huns entered Scandinavia. The "cultural horizon known as the Sösdala style" also attests to the fact that some of the steppe nomadic customs were introduced there. I supplement this horizon with sign parallels and texts that can be read in Hungarian. We already knew that the Huns spoke Hungarian and used the predecessor of the Szekler script, the Hungarian hieroglyphic script.
On the Scandinavian objects presented in the volume, in addition to texts written with younger Germanic runes, we also find short ancient religious texts written with Hungarian hieroglyphs of Stone Age origin. During or after the Hunnic period, a similar phenomenon (the spread of Hunnic word signs) can also be observed in the southern and western half of Europe, from Italy to the Merovingians and the Anglo-Saxons.
The Korean professor Ha-Sung Howard Chung came to a similar conclusion, whose thesis on the Merovingians presumably contains lessons valid for the Scandinavian Huns as well.
According to this, the Merovingians belonged to the upper class of the Huns, and the founder of the Frankish state, Childeric I, from whose grave cicadas (cicada figurines) were found, could also be connected to the Hun dynasty. Cicada figurines can be found all over Europe in the graves of the leaders of the migration period. These are the insignia of royal families who emigrated from Asia.
I can add that although I do not know of cicadas among the Scandinavian finds, Scandinavia was no exception to the generally observed phenomenon (the spread of Huns and Hun fashion, the dominance of Hun nobility).
I identified 12 elementary word signs of the Scandinavian Hun sign set above, on the objects presented by Karl O. Högström (I did not take all the pictures from him). Each of these signs has its counterpart in the Hungarian sign set (in the Szekler script and in heraldry), among the steppe (Scythian, Hun, Avar, Indo-Scythian) signs, as well as in the folk sign set of the American Indians (Figure 9).
Among the sign parallels, the coincidence of sentence marks, ligatures and the habit of forming ligatures is of outstanding importance. We also found three of these, among the Scandinavian written records. The Huns brought this procedure from the East, where the Chinese - for linguistic reasons - still use a large number of ligatures and sign montages.
Among them, the “magas kő” = high stone, representation convention (e.g. Figures. 1/a., 1/b. and 2/a) and the manual of the God-evoking ceremony were presented above (e.g. figs. 1/a., 3/a., 3/d ). We did not find an exact equivalent of the sentence “Nagy ország” = Great country, shown in figure 7/a, however, there are signs for both “nagy” = great/large and “ország” = country (figure 9), and similarly formed sign structures (e.g. “ Nagy ég” = high sky, figures 2/f and 7/c), their counterparts in the investigated cultural circles.
Based on the probability calculation carried out in 1992 by Tibor Nemetz, we know that similar correspondences are not due to chance, but to the genetic relationship of the sign sets.
The Hungarian hieroglyphic script, which served the purposes of the ancient religion, the set of signs of which are carried by the objects presented above, already spread in the Stone Age from the Pyrenees to America and Australia. Later, this use of signs was mainly preserved by the steppe peoples in a barely changed form. Therefore, these orthographic matches support Karl O. Högström's conclusions based on genetic data. The Hun population and the Hun culture once had a decisive influence on the southern part of Scandinavia.
Figure 9. Comparison of the Scandinavian Hun sign set with the Hungarian, steppe (Scythian, Hun, Avar, etc.) and with the American Indian folk sign set
(1) I have experienced several times that my readers were shocked at the sight of similar hieroglyphic writings. There are several reasons for this.
This astonishment indicates, on the one hand, that hieroglyphic writings do not resemble the feats of Latin writing. The Hungarian hieroglyphic script was developed for the purpose of prehistoric religion, while the Latin script was developed for the purpose of sharing and recording everyday information - therefore the two scripts have different rules. For example, hieroglyphs are mostly not lines, but pictures and not a sound, but words or sentences. The scattered word signs can form slightly different sentences, because the order of the words sometimes must be guessed and because the word signs do not indicate conjugation. I wrote down these rules in the volume Hungarian hieroglyph writing and in the 900 articles of the present blog and supported them with examples. In order to understand hieroglyphic texts, the rules must be known, because they represent a group of sources that cannot be replaced by anything else. These writings testify to a high degree of artistic talent and creativity. We are rightly impressed by them.
(3)Vännebo is a locality in Dalarna.
Vännebo is situated nearby to the localities Skattlösberget and Telningberg.
astonishment indicates, on the one hand, that hieroglyphic writings do not
resemble the feats of Latin writing. The Hungarian hieroglyphic script was
developed for the purpose of prehistoric religion, while the Latin script was
developed for the purpose of sharing and recording everyday information -
therefore the two scripts have different rules. For example, hieroglyphs are
mostly not lines, but pictures and not a sound, but words or sentences. The
scattered word signs can form slightly different sentences, because the order
of the words sometimes must be guessed and because the word signs do not
indicate conjugation. I wrote down these rules in the volume Hungarian
hieroglyph writing and in the 900 articles of the present blog, and
supported them with examples. In order to understand hieroglyphic texts, the
rules must be known, because they represent a group of sources that cannot be
replaced by anything else. These writings testify to a high degree of artistic
talent and creativity. We are rightly impressed by them.
From the meeting of the
Political Committee held on May 22, 1984
at present: Comrades
Aczél, Valéria Benke, Sándor Gáspár, Ferenc Havasi, Mihály Korom, György Lázár,
Pál Losonczi, László Maróthy, Lajos Méhes, Károly Németh, György Fejti Óvári,
András Gyenes, Mátyás Szűrös and István Katona.
meeting is not present (on annual leave), Comrade János Kádár.
on Comrade György Aczél's verbal report
Political Committee takes note
information provided on the conclusion of the cooperation agreement between the
Hungarian Academy of Sciences and the Soros-Hungarian Foundation;
news about the signing of
the contract will be published.
Political Committee notes that comrade György Aczél will participate in the
opening of the Book Week on May 25th.
Figure 10. The "scientific consensus" of the Hungarian Academy
of Sciences and Hungary is one possible explanation for Szekler's attitude
On the other hand, the readers'
astonishment also indicates that the world - if it knows about it at all - does
not know enough about Hungarian national writing. The most recent name of this
script is Szekler script (its literal version is Hungarian hieroglyphic
script). The Western half of international science is not familiar with
Szekler's writing because the Hungarian academic "science" that
unprincipledly served our previous occupiers and the financial Deep State fed
its lies at best based on anti-Hungarian and anti-scientific preconceptions.
A few cases, typical of the behaviour
of domestic "scientific" institutions.
organizers of the 2009 exhibition of language memory of the National Széchenyi
Library were not willing to exhibit language memories written in runic script,
because the Hungarian Academy of Sciences, also influenced by the Soros
Foundation, only ordered the exhibition of language memories in Latin letters
The Magyarságkutató Intézet (Institute of Hungarian Research) organizes a series of exhibitions where
artifacts bearing Hun and Avar language memories are exhibited, but their
legibility is not indicated to the visitors despite of my driving their
attention to it.
the pretext of restoration, the surface of the Budapest late medieval insignia
bearing runic marks, handed over to the Hungarian National Museum under a
depository agreement, was barbarically removed. After that, first the runic
signs of the find were written in a paper written by the deputy director
general of the museum, and then the existence of the runic reading in the runic
corpus of the Hungarian Research Institute was denied.
The runic corpus of the Hungarian Academy of Sciences published in 2021 did not
even mention this find, even though it could be one of the earliest records of
Szekler writing according to their terms. Because of the authors and editor who
deny the facts, the history and significance of our writing cannot be learned
from this volume either.
Karl O. Högström: The Huns in Scandinavia, A new approach centered around modern DNA (full eBook) 2023. academia.edu
O. Högström: The Huns in Scandinavia, A new approach
centered around modern DNA, 2022. (academia.edu)
Howard Chung: The Origin of the Merovingians Or Why was
King Childeric not buried Catholic? (academia.edu)
Varga Géza: Magyar hieroglif írás, Írástörténeti
Kutatóintézet, Budapest, 2017. (Hungarian hieroglyphic writing, Research Institute of
Géza: Az Éden szó rokona-e az edény szavunknak? (Is the word Eden related to our word vessel?)
Géza: Szkíta, hun, avar és indián piramisábrázolások
maradéka a Szekler írásjelek között (Remains of Scythian, Hun, Avar and Indian pyramid representations
among the Szekler characters)
Varga Géza: Wicker Erikával beszélgetünk a nagybaracskai török kori övkapocs hieroglifáiról (We are talking with Erika Wicker about the hieroglyphs on the belt
buckle from the Turkish period in Nagybaracska (Hungary))
Varga Géza: Frank aranycsat Ten hieroglifával (Frank gold buckle
with Ten "God" hieroglyph)
Varga Géza: A Ten hieroglifa (The Ten hieroglyph)
Géza: Acoma agyagdoboz a
"Magas kövön ragyogó Dana isten" mondattal (Acoma clay box with
the phrase Magas kövön ragyogó Dana isten "God Dana shining on a high
Géza: Az MTA rováskorpusza (The runic corpus of the MTA)
Géza: Istenidéző szertartás szövegkönyve a Telki környéki
hun vascsaton (Textbook of the God-summoning ceremony at the Hun iron castle near
Géza: A németországi Stadel-barlang 38 000 éves oroszlánemberének
jelei (Signs of the
38,000-year-old lion man from the Stadel cave in Germany)
Varga Géza: Istenidéző szertartások szövegkönyve (Textbook of God-summoning ceremonies)
Géza: Istenidéző szertartás szövegkönyve a Szent Koronán (Textbook of the Invoking Ceremony at the Holy Crown)
Géza: Hunok a brit trónon (Huns on the British throne)
Ha Ön a leírások alapján még nem tudta eldönteni, hogy Veleméren van-e az a hely, amelyről egész életében álmodott, akkor ezen a hídon kell átjönnie s a domb tövében jobbra kell kanyarodnia ...
A veleméri műemléktemplom, amelynek két tanulságos rovológiai nevezetessége is megtekinthető