Halaf jelhasználat
Introduction
The Halaf culture of the Sabir/Hurri inhabitants was prospering in the northern part of Mesopotamia and Syria in the VI. thousend before Christ. The Szekler identity of the signs of this culture and the declaration of Sino Parpola concerning the Sumerian language invite us to give fine attention to these signs.
Introductory figure. Among the similar signs of the Halaf culture and the Hungarian sign system the Arpàd-streaks, the three-hills and the double cross can be seen in the Hungarian armorial bearings
The Finnish languist put the Sumerian language into the relatives of Uralian languages, i.e. the Hungarian language. In the same way he hypothesized, that the Sumerians are the descendants of the Sabir/Hurri inhabitants of the Halaf and Ubaid culture. This is reinforcing the news of Constantin born in Purple, following whom the former name of Hungarians was Sabir (from him Savartü Asfaltü). Following this, an old dispute was solved. Among the finnish-ugrian « science » that declared the Sumerian language as island language without relatives and the other scientific people a dispute took place, whether the Sabirs beyond the Hun and Avar periods or of the old age, or the neolithic and bronze age have anything to do with us. The sign use of Halaf culture brings the solution, because we find the precedent of Szekler writing, the Hungarian hieroglyphic script that utilizes word signs on the seals of the same period, on the amulets and pieces of tile (Figures 1-32).
The result of the mathematical probability calculation carried out with Tibor Nemetz in 1993 was, that the similarity of the signs is due to the genetic relationship of the sign systems. The Szekler identity of the Halaf signs and their spreading in the neolithic revolution by the Sabirs adds the historical relations to the connections mathematically established.
The Sabirs are identified by the ancient Sabir sentence sign where they were appeared in the Fertile Crescent (for example in Göbekli Tepe) and where they could arrive during the last 12000 years from Egypt to the Indus Valley, to Siberia and to the Carpathian Basin. In the last place we can find on the 7500-year-old cow statue in Szentgyörgyvölgy, and also on Avar belt end of Zalavár, on recent Velemér drawings on sindü, Dobronak painted egg s and the wrought-iron door corner of Kercaszomor.
Based on these facts we can easily think that the inhabitants of Halaf culture were speaking in Hungarian or in a language relative to Hungarian. It throws back to this Hungarian language that some of the old cities of this region have names undersatandable in Hungarian ( Aleppo "living tree" «Élő fa - living tree, Ur « ùr »-sir, Jaffa « jo fa » -good tree, Assur « ösùr » - Assur "ancient lord),in the same manner the names of god can also be compared with Hungarian common words (El, Elohim, Allah « él, élö « -lives, living, Anat « anyu, Enéh » -mother, Jo, Jahwe « jo, javas » - good, Baàl « bél-pil-fiù » - son of god, boy).
We have to think on the Hungarian and not on the Uralian language, because the Uralian peoples were formed later on. On the place of the culture of Szelyma-Turbino of the bronze age (a road followed by the equestrian Sabirs searching metal and the commercials) were born the other Uralian languages. In that period and there have learned the paleosiberia peoples the éléments of the Hungarian language and from the nascent mixed languages was the Uralian language family established on a bureau.
The Halaf sign use is documenting the situation of language – writing history of that age. It uses the same signs and the same representing conventions that can be found on the archeologic vestiges and ethnographic objects. This language sends back to the relationship of the ancient religion and the state idea.
More than twenty signs are similar among the earliest Sumerian signs with the Szekler signs and we can find the Szekler identity also in the Halaf sign use. I. e. the Sumerians were not the inventors of writing, because it seems that the earliest Sumerian signs were already used 2000 years earlier by the inhabitants of Halaf culture. In addition, in the same time was born also in the Carpathian Basin the inscription on the cow statue of Szentgyörgyvölgy that can be understood in Hungarian. That is why that we find among the signs of the Tordos-Vincsa culture 49 Hungarian identical signs and we can read also the signs of Alba Longa's Etruscan urn of Alba Longa. The back side of the Sabirs could explain, why Attila has destroyed Aquilea.
The migrants to the Carpathian Basin arrived from Anatolia, as it was also shown by the geneticists of the University of Stockholm (Ayça/2016). The peasants of Anatolia were migrating starting from VII. Thousands before Christ to Europe and their genetic trace can be found in the European peoples. The scientific persons of the University of Stockholm have shown on the old DNS examples, for example examining the vestiges stemming from Kumtepe site, that the early European peasants were in direct genetic relationship with the people of Anatolia. They let us the inscription of the cow statue of 7500-years-old cow statue in Szentgyörgyvölgy using Hungarian signs.
Thanks to the 40 word signs of the Hungarian hieroglyphic writing shown in 2017 not only the text of the cow statue of Szentgyörgyvölgy but also that of short Halaf texts shown below can be read or understood.
The sign compositions found on the objects of Halaf-culture were at the same time decorations and short texts of hierolyph writing of stone age origin. In order to find their meaning one has to know whether they eat or drink the Hungarian hieroglyphic script. In order to learn that a decision is required, but he who is curious to know the foundation of the Eurasian and American culture, he has to consacrate time to learn that. The Hungarian writing history brings knowledge that cannot be obtained elsewhere.
In order to make a step further in the research of the Hungarian old history and writing history, and because of the world tree debate of 2024 that ended without success, it is important to note that among the signs of the Halaf objects there appear frequently motives that can be read, and that can be identified with the signs of peoples living on steppe (among them Hungarians) concerning their world tree representation and the Szekler signs.
Halaf writing souvenirs
Figure 1. A seal in an animal form of the Halaf period with a sentence Szàr föld (in today’s Hungarian Ur földje – the earth of Sir), on the left side of the figure from above to down the Halaf hieroglyphs szàr, « növényi szàr, ùr » - plant stalk, sir and Föld – earth hieroglyph, on the right side the sign of a dish of Magyarszombat, as well as the « sz » letter, and below it the « f » letter of Szekler runes.
Figure 2. Halaf seal with the hieroglyph Szàr « növényi szàr, ùr » - plant stalk, sir from the collection of Gustav Oberlander
Figure 3. Halaf seal with the ulterior Sumerian dingir « isten » - god and the Dana preimage of the Szekler hieroglyph from the commercial ma-shops book, on the corners one-one used « sarok, ùr » - corner, sir hieroglyph can be represented (see also Figure 8!)
Figure 4. Halaf-Ubald seal with the correspoding ös – ancestor of Szekler writing (this ulterior on the right side of the figure) from a Germain collection
Figure 5. Halaf or later Mesopotamian seal with an antropomorph form composed of signs, the readig from above to down : Lyuko Og/ég szàr ragyog (with today’s Hungarian : Lyuko, az ég ura ragyog – Lyuko, the sir of heaven is brilliant) from the trocaderopontcom news, on the right side of the figure from above to down the Szekler writing « ly »(Lyuko), « o/o »(Og), »sz »(szàr növényi szàr, ùr » - plant stalk, sir), »r »(Rà »ragyogj, ragyog, ragyogtàl » - Rà be brilliant, is brilliant, you were brilliant)
The Og hieroglyph of Figure 5 is the preimage of the Szekler rune « o/o »letter (on the left side, from above to down the second sign) can also be read as ég – sky, in correspondence with the fact that in the Hettita (Luvia) hieroglyph writing the same sign form represented the firmament, while the « o/o »and »e/é »sounds were not distinguished ? The szàr »növényi szàr, ùr » - plant stalk, sir hieroglyph form is wide, because they wanted to emphasize, that the « ùr » - sir is identical with the world column. The Hettita name of the world column based on the Tarkumuva-seal and the Hettita cylindric seal reported by Huszka Jozsef was tar, that gave thanks to the sound change of the word initial t-sz-h szàr, harcos és ùr – stalk, fighting and sir Hungarian words.
Figure 6. Halaf or ulterior Mesopotamian seal with the representation of the firmament and the water(rain) coming from it (above), with the preimage of Szekler « i »(below), of the living word sign of the Hungarian hieroglyphic script and the Árpád stripes
Figure 7. Halaf or ulterior Mesopotamian seal with the text Ragyogj ! Bél. Ragyogtàl – Be brilliant ! Bél. You were brilliant, text outline of a divine invocation ceremony, from the book of trocaderopontcom
The vertical line that can be seen on the two sides of the seal of Figure 7 is the Ra syllable sign in the later Hettita(Luva) hieroglyph writing, the similar (mostly oblique) »r » letter of the Szekler writing, in the Hungarian hieroglyph writing the word sign ragyogj, ragyog, ragyogtàl – be brilliant, is brilliant, you were brilliant. These signs containing "r" are related to the Egyptian sign of the sun god Ra. This word sign of stone-age origin Ra is conserved in the Egyptian hieroglyph writing, where the Sabirs using the hieroglyph writing could bring. From this sign group stems also the « r » letter of the Scythians and old Turkish sign lines.
I have to mention that the vertical line in the Szekler writing is the sign « sz »(szàr, növényi szàr, ùr – plant stalk, sir), however in the old times they used (see the Halaf vestiges : Figures 1 and 2) a szàr – stalk sign with branches that represent better the image of plant stalk. Hawever, from time to time beyond the sign form we have to take into account further circonstances, when we have to choose between szàr – stalk or ragyogo – brilliant meaning. In our case this was a decisive point of view, that next to the X form of Bél word sign a vertical line appears. This shows the textbook of the liturgy evoking god, where ragyogj and ragyogtàl – be brilliant and you were brilliant is pertinent.
Figure 8. Halaf or ulterior Mesopotamian seal with the sentence Bél sar »Bél ùr » - sir Bél from the book of trocaderopointcom
Figure 9. The ligature of Halaf culture from the piece of tile kept in British Museum (above), below the « n »(nagy – great) sign of Szekler writing, the reading : Nagy él – Great lives
In the upper part of Figure 9 can be seen the 7-8 thousand years old Halaf hieroglyph (word sign of religious relation) represents the firmament with the Hungarian hieroglyphic script with nagy – great word sign (1). With the rain falling down – based on later parallelisms – the meaning of the picture could be El, élet élö – lives, life, living. At the below part of the figure the »n »(nagy – great) sign of the Szekler writing, the arc of which turned to vertical due to the rune technology (with a knife it is not possible to carve horizontal line in a stick).
Figure 10. The Halaf amulet kept in British Museum and (on the right side from above to down) the « i »(El, élö, élet – lives, living, life) sign of Szekler writing, as well as the popular sign use ügy »folyo » - matter, river
The form of the Halaf amulet of Figure 10, the formation of the bord site remembers the rain falling out from the firmament. On its surface the four variations of the Szekler writing »i »(élö, - living) were graved on two sides of the wave line. On the right side of the figure from above to down the »i »sign (él, élet, élö – lives, life, living) of the Szekler writing can be seen with a wave form of popular « folyo » - river of Korond.
Figure 11. Halaf seal from the site Arpacsije with the sentence Ragyogo magas kö – Brilliant high stone, on the right side of the figure from below to up the sign »r »(ragyogo – brilliant), »m »(magas – high), »k »(kö – stone) of the Szekler writing
Figure 12. Halaf amulet with the sentence Ragyogo szàr Föld, in today’s Hungarian Ragyogo ùr földje – The earth of brilliant sir (British Museum) on the right side of the figure from above to down the sign »r »(ragyog, ragyogj, ragyogtàl – is brilliant, be brilliant, you were brilliant) of the Szekler writing, a picture form dish of Magyarszombatfa, with the sign szàr »növényi szàr, ùr » - plant stalk, sir, as well as the sign »sz »(szàr, növényi szàr, ùr » - plant stalk, sir) and « f »(föld – earth) of the Szekler writing
Figure 13. Halaf amulet (British Museum) with the sentence Ragyogo Bél – Brilliant Bél, on the right side of the figure from above to down the sign »r »(ragyogj, ragyogo, ragyog, ragyogtàl – be brilliant, brilliant, is brilliant, you were brilliant) and « b »(Bél) of the Szekler writing
Figure 14. Halaf piece of tile with the representation convention (put in evidence in the left side of the figure), on the right side of the figure from above to down the signs « m »(magas – high) and the third « k »(kö – stone) of the Szekler writing, below them the picture form szàr »növényi szàr, ùr » - plant stalk, sir hieroglyph from a dish of Magyarszombatfa and its linear variations (the « sz » rune letter) of the Szekler writing, the reading of the emphasized part : Magas kö szàr (in today’s Hungarian: Magas kő ura – The sir of the high stone)
Figure 15. Halaf piece of tile, on the left side the emphasized Khuàr élö ös – living ancestor of Khuàr ligature and its possible decomposition on the right side of the figure, from above to down the signs of « ek »(Khuàr « istennév » - Khuàr name of god), « i »(él, élö – lives, living) and ös – ancestor, from the origin of which the ligature was possibly constructed
Figure 16. Halaf piece of tile with the ligature representing bringing rain, « élö fàt » - living tree, on the right side of the figure from above to down the sign szàr »növényi szàr, ùr » - plant stalk, sir of a dish of Magyarszombatfa, as well as the sign szabir ös – Sabir ancestor and « i »(él, élö – lives, living) of the Szekler writing
In Figure 16 we can see the élö fàt – the living tree, from which Aleppo was named and we cite the élet fàt – the life tree. It deals with the tree up to the sky, holding the sky, the Milky Way identical with God, from the branches of which the rain arrives on Earth meaning the possibility to give life.
Figure 17. The reading of the above line of Halaf seal from right to left : Ragyogj, ragyogj, ragyogj…szàr (in today’s Hungarian : Ragyogj, ragyogj, ragyogj…uram ! – be brilliant, be brilliant, be brilliant…my lord) on the right above corner of the figure the hieroglyphs ragyogj – be brilliant and szàr – plant stalk
Figure 18. Halaf piece of tile with the repetition of the sentence signs Dana ös – Dana ancestor (with world models), on the right side of the figure from above to down the signs « d »(Dana) and ös – ancestor of the Szekler writing, the surface with points representing the rain in the él, élö – lives, living hieroglyph, its reading Dana ős él – Dana ancestor lives
Figure 19. Halaf piece of tile (British Museum) with the sentence sign Zsen ös él (in today’s Hungarian : Zsendülö « ùjjàszületö » ös él – renascent ancestor lives), the Halaf potter fixed the él – lives godname with the rain drops, at the right side of the figure from above to down the signs « zs »(zsen « zsendül, feltàmad, ùjjàszületik – renascent, is born again), ös – ancestor and « i »(él, élö – lives, living) of the Szekler writing
Figure 20. Halaf piece of tile in the British Museum, on its belly the repetition of the sentences with reading : Khuàr dana magas köve, with today’s Hungarian : Ur(is)ten magas köve – high stone of Sir God
Figure 21. Halaf piece of tile with the corresponding Szekler « v »(vas – iron) rune sign
At the time of the Halaf culture the meteor iron was known and the native copper (from which jewels were hammered), that is why it is possible that the M formed sign on the piece of tile means some metal. The sign form represents the despoiled cow skin. As from the early period we have no knowledge of metal pouring, they did not pour the metals in cow skin form, that is why it is possible, that the sign represents only the cow skin or it is the sign of ownership.
Figure 22. On the Halaf piece of tile the sentence él ushu (in today’s Hungarian: él őskő, Él ösi köve – lives old stone, the old stone lives) is repeated, on the right side of the figure from down to up the signs « i »(él, élö – lives, living) and « u »(ushu »öskö, fém, meteorvas, réz » - old stone, metal, meteoriron, copper) of the Szekler writing can be seen
Figure 23. Piece of tile from the site Arpacsije with the sentence Og rà Ak (in today’s Hungarian : «égben ragyogo Ak »Heraklesz » - Brilliant in the sky Ak »Herakles »)
Figure 24. Halaf seal with the three hills (British Museum) and its parallel meaning country of the EH-132 numbered medal of II. Béla
Figure 25. Halaf seal from Csagar Bazàr site (British Museum), its reading : Urunk földje a magas kö – the high stone the earth of our Lord, on the right side of the figure from above to down the signs « szàr »(növényi szàr, ùr » - plant stalk, sir), « f »(Föld – Earth), « m »(magas – high) and third « k »(kö – stone) of the Szekler writing
Figure 26. Piece of Halaf dish from the site Arpacsije (British Museum) with the line ég – sky hieroglyph, with the preimage of sign « g »(ég – sky), in the below left line of the figure Halaf ég – Halaf sky hieroglyph and the Szekler « g »letter
Figure 27. Halaf dish from the objects of British Museum with the sentence ragyogo nagy (is)ten – Brilliant great God, on the right side of the figure from above to down the signs « r »(Rà ragyogj, ragyogo, ragyog, ragyogtàl – Ra be brilliant, brilliant, is brilliant, you were brilliant), « n »(nagy – great) and ten (Isten, élet – God, life) of the Szekler writing
Figure 28. Halaf seal from the site Tartus on both extremities the sentence Bél sar « Bél ùr » - Bél sir can be read, on the right below corner from right to left the signs « b » (Bél – intestine) and « sz » (szàr « növényi szàr, ùr » - plant stalk, sir) of the Szekler writing
The sentence Bél szàr « Bél ùr » - Bél sir appears also on the vestiges of Huns and the home coming Hungarians.
Figure 29. Pieces of Halaf tile from the site Tell Aswad with ös – ancestor hieroglyphs, on the right side of the figure the word sign ös – ancestor of the Szekler writing
Figure 30. Piece of Halaf tile from the site Arpacsije (British Museum), the reading: El magas szàr kö (in today’s Hungarian : él magassàgos ùr köve – The stone of highmighty sir lives), on the above right corner the reconstruction of the Halaf signs, below them the signs « i »(él – lives), « m »(magas – high), « sz » (szàr »növényi szàr, ùr » - plant stalk, sir) and the third « k » (kö – stone) of the Szekler writing
To two parts of the Halaf text of Figure 30 some explanation is required
-The él – lives hieroglyph is representing by horizontal lines the water giving the life. Similar horizontal lines appear in one of the « i » letter of the Szekler writing (this can be seen on the right side of the figure) and also in the Arpàdstreaks.
-The text part magas szàr kö « magassàgos ùr köve » - the stone of magnificent sir is very old and wide spread. Among other it can be found with the American Indians, but it appears also in the vertical axis touching the spine on the Hungarian crowning mantel (3).
Figure 31. Piece of Halaf dish in the British Museum with the sentence Él orszàga – the country of lives
The two examples above are illustrating the difficulty of the reading. At the first glance we see similar motives on two dishes of Figures 30 and 31. However I gave different readings, because there was no possibility to give the same explanation. In the two readings the él – lives hieroglyph is identical. The identification of orszàg – country, or a magas – the high and the kö – stone hieroglyphs is decided by the form of the picture. The orszàg – country hieroglyph is always horizontal, the other two ones are obliqque or vertical. The small piece of tile of Figure 30 can be turned around as you like. However, the representation of the mountain chain on both sides of the szàr – plant stalk hieroglyph having parallel lines, that helped to decide the reading of magas szàr kö – high plant stalk stone.
Figure 32. Halaf seal with the sentence Ragyogo egy – Brilliant One from Csagar Bazàr (British Museum)
The appearance of the double cross amog the Halaf signs, as well as the three hills meaning hàrmas halom and the él – lives hieroglyph (the precedents of Arpàdstreaks) are natural. It is because later on these are Hungarian signs of power, that are represented still today in our armorial bearings. After 7-8 thousend years their apparition together is the sign of ethnic.
Relationship of the Halaf signs
The mathematical probability calculation carried out with the help of Nemetz Tibor in 1993 has shown, that the similarity also in the world of writing signs is the sign of relationship. The formal identity is so high among the Szekler sign parallels and the world writing systems, that there is no doubt of their genetic relationship. The common element amog the writing systems is the Szekler-identical sign group of stone age origin. Its explanation is, that the old religion of the stone age was spread through over the world and from their identical sign pictures were formed the first writing systems.
This can be controlled by the reading of the earliest Hungarian writing and language records. And due to the fact, that the sign collection of the old religion is almost identical to the Szekler writing sign collection, that is why the first sign- and writing system are relatives to the Szekler.
I compare the signs of Halaf culture in a Table with the parallel elements of the Hungarian sign collection (Figure 33). The writing signs of the Halaf periods and the proceeding of sign uses are almost identical with the signs of the Hungarian hieroglyph writing, the antecedent of the Szekler writing using word signs.
The same picture is reinforced with the identity with the first Sumerian signs, as well as the signs of Vincha and Indus-Valley culture. Similar conclusion can be drawn from the help of considerations related to the development of the alphabet sign order, as well as the origin of the Székely runic signs "u" and "v" , and also g" and "c", thanks to the similar reasoning. The Sabir/Hurri sign use, the example of which is the sign use of Halaf culture identical with Szekler signs, has decided the beginning of the writing from the end of the paleolithic. With the neolithic revolution, and later on the great and significant people migration of the metal-period the Szekler identical signs arrived at almost all places of the world and they served, became parts of the later formed writing syetems.
Figure 33. Among the sign collection of the Halaf culture and the Hungarian similar signs, the Arpàdstreaks, the three hills and the double cross are also today in the state armorial bearing
Notes
(1) The Óg király – Og king cited in the Old Testament was the ruler of Bàsàn before the arrival of the Semitic peoples. Indeed he could be a sky god identifiable with Herakles (her Ak am, Og ùr – Og sir, giving the name of the Ogur peoples), the form of which was taken by the Greeks from the Sabirs and following whom Herakles was the ancestor of Schythians, the inhabitants of the steppe. The identification of Ak and Og is allowed by the stone inscription of Lyukas kö – stone with hole of Kács, where the Og, Ak and sky hieroglyph can be read above one another (Figure 34). Their comparison is supported by the fact that in the relative Hettita (Luvia) writing they did not distinguish the « o/o » and the « e/é » sounds and in the also relative Etrusk there were no separate « g » and « k » letters.
Figure 34. Our ancestors graved in the stone of Lyukaskő in Kács – stone with hole of Kàcs the hieroglyphs Og, Ak and sky from below to up, because their sound forms and meanings are somewhat related (photo and drawing of Balogh Sàndor)
Figure 35. Og hieroglyph graved in the stone steps in front of the main altar of Ggantija (almost 6000 years old) of the Gozo-island of stone age of Malt (based on own photo)
(2) The Bél szár « Bél ùr » - Bél sir sign pair can also be found on Hun and home coming Hungarian vestiges. This Bél god is identical with the name son of god Baàl that arrived from the Sabir/Hurri old inhabitants of Ugarit to the Semitic peoples. This is a new example of the components of old religion (for example the idea of state), and it demonstrates the identity of the language or at least its relationship between the inhabitants of Sabir/Hurri of the Halaf period and the Hungarians.
Figure 36. The Hun nagyszíjvég great belt coming from Sànc-hegy – Rempart mountain of Nyergesùjfalu (in the middle), the Hun nagy – great and szàr/sar – plant stalk hieroglyphs (on the left from above to down), as well as the « n », »sz » and « s » rune letters (right) coming from the hieroglyphs of Szekler writing, the word signs aranyozott Bél – Bél with gold are not put in evidence, the reading : Bél nagyon nagy sar (in today’s Hungarian : Bél nagyon nagy ùr – Bél very great sir)
Figure 37. Tiszabezdéd Belfry ring from the time of the Hungarian conquest – Bell-tower of Tiszabezdéd, on its side the sentence Bél szàr (in today’s Hungarian Bél ùr – Bél sir)
(3) The axis of the image structure of the Hungarian crowning cope can be also read as magassàgos szàr kö, in today’s Hungarian Magassàgos ùr köve – The stone of magnificent lord (Figure 38).
Figure 38. Detail of the axis of the image of the Hungarian crowning cope
Literature
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Varga Géza (2017): Magyar hieroglif írás, (The Hungarian hieroglyph writing), Írástörténeti kutatóintézet, Budapest
Varga Géza (2017): A 7500 éves szentgyörgyvölgyi tehénszobor magyar hieroglifái (The Hugarian hieroglyphs of the 7500 years old cow statue of Szentgyörgyvölgy)
Varga Géza (2018): Rá napisten hieroglifájából székely "R" rovásbetű (From the hieroglyph of Ra sun god the Szekler rune letter "R")
Varga Géza (2018): Nemetz Tibor matematikus rovológiai jelentőségű valószínűségszámítása (The probability computation of Nemetz Tibor with importance for the rune science)
Varga Géza (2018): Veleméri rajzos sindük (Drawing sindü of Velemér)
Varga Géza (2018): Sumér-magyar jelpárhuzamok (Sumerian-Hungarian sign parallels)
Varga Géza (2019): Közszavak és istennevek (Ordinary words and god names)
Varga Géza (2020): A "tprus" (szabír ős) mondatjel párhuzama Zalavár Várszigetről (The parallel of « tprus » - Sabir ancestor sentence sign from Zalavàr Vàrsziget)
Varga Géza (2020): Az ogur népnév hieroglifikus előfordulásai (The hieroglyphic appearances of ogur nation name)
Varga Géza (2020): Tiszabezdéd Harangláb honfoglalás kori gyűrűjének hieroglifái (The hieroglyphs of the ring of Bell tower of Tiszabezdéd of the home coming period)
Varga Géza (2022): Eszik-e, vagy isszák a magyar hieroglif írást? (The Hungarian hieroglyph writing is eaten or drunk?)
Varga Géza (2023): Hun szíjvég a hieroglifikus "Bél a nagyon nagy úr" mondattal Nyergesújfalu Sánc-hegyről (Hun great belt with the hieroglyphic sentence « Bél very great sir)
Varga Géza (2023): A legkorábbi magyar nyelvemlékek (The earliest Hungarian language souvenirs)
Varga Géza (2023): A Vincsa kultúra botvégi idoljának magyarul elolvasható mondata (The sentence of the idol of the end of stick of Vincsa culture readable in Hungarian)
Varga Géza (2024): Alba Longa etruszk urnájának magyarul elolvasható hieroglifikus mondatai (Hieroglyphic sentences of the Etrusk Alba Longa readable in Hungarian)
Varga Géza (2024): Szabír ős mondatjel egy dobronaki hímes tojáson (Old Sabir sentence sign on a painted egg of Dobronak)
Varga Géza (2025): Az egyiptomi predinasztikus Nagada kultúra Égi szabír isten olvasatú világfája (The world tree read as Sabir God of Heaven of the Egyptian predynastic Nagada culture)
Varga Géza (2025): Göbekli Tepe írásemlékeinek olvasata ( The reading of writing souvenirs of Göbekli Tepe)
Varga Géza (2025): Szabír ős olvasatú világfa egy Asko Parpola által közzétett indusvölgyi cseréptáblán (The world tree read as Sabir ancestor on a tile coping-stone of Indus-Valley published by Asko Parpola)
Varga Géza )2025): A hunok 629 év múlva Aquilea elpusztításával bosszulták meg Nesactium rómaiak általi elfoglalását? (The Huns have revenged after 629 years by destroying Aquilea the Romain occupation of Nesactium ?)
Varga Géza (2025): Az Ősúr olvasatú asszír életfák Assur isten nevét őrzik (The world trees read as ancestor sir keep the name of Assur god)
Varga Géza (2025): Vasból formált Szabír ős mondatjel az Őrségből (Sabir ancestor sentence sign formed from iron from Örség)
Varga Géza (2026): Khuár ősúr elolvasható idolja a Tordos-Vincsa kultúrából (The idol read as Khuàr ancestor sir from the Tordos-Vincse culture)
Varga Géza (2026): Magyar történelem a szabír ős ten mondatjel előfordulásai alapján (Hungarian history on the basis of the appearances of Sabirian ancestor ten sentence sign)
Varga Géza (2026): Az ábécé jelsorrendjének magyar eredete (The origin of the Hungarian alphabet sign order)
Varga Géza (2026): Az Árpád-sávok jelentésének megfejtése egy Indus-völgyi jel és egy veleméri sindü segítségével (The deciphering of the meaning of the Arpàd-streaks with the help of an Indus-valley and of a sindü of Velemér)
Varga Géza (2026): A székely "u" rovásjel párhuzama az Indus-völgyi írásban és egy haifai óntáblán (The parallelism of Szekler rune sign « u » on a writing of Indus-valley and on a tintablet of Haifa)
Varga Géza (2026): Az Indus-völgyi és a magyar jelformák összehasonlítása (The comparison of Indus-valley and Hungarian sign forms)
Varga Géza (2026): Aleppo "Élő fa" neve egy dobronaki hímes tojáson (The name Aleppo « Elö fa » - living tree on a painted egg of Dobronak)
Varga Géza (é. n.): Istenidéző szertartások szövegkönyve (Text book of liturgy of God evoking)
Varga Géza (é. n.): A világfa vita (The world tree dispute)
Varga Géza
