- Altáji hieroglifák V D Kubarev újabb cikke nyomán -
The paper titled Путешествие в страну стерегущих золото грифов (Journey to the Land of the Gold-Guarding Gryphons) has been published by V. D. Kubarev on the pages of academia.edu. He also publishes images of four artifacts containing short sentences that can be read with the help of the Hungarian hieroglyphic script.
Figure 1. A panther cut out of leather and glued onto a ceramic vessel from the kurgans of Tashanta, the reading of its signs: Its good country is great (Jó országa nagy); highlighted in the upper row from left to right are the Altai hieroglyphs for good (jó), country (ország), and great (nagy), while in the lower row are the Szekler script "j" sign corresponding to the hieroglyphs (jó "river, God"), the logogram for country (ország)/mountain in Hungarian heraldry, and the Szekler script "n" (nagy) sign (after V. D. Kubarev).
A part of the Altai–Sayan populations of the Scythian period contributed to the formation of the later Xiongnu world. On page 40 of Kubarev's book, we also read about this kind of connection: according to him, “not only the Scythian... but also the Xiongnu tribes” participated in the development of the early nomadic ornamental treasury. This indicates a common cultural tradition. Genetic research has also demonstrated a concrete population-historical connection (however, cultural identity is not fixed by genes, but by script signs). According to the 2020 study by Jeong et al., a portion of the early Xiongnu samples was close to the preceding Sagly–Uyuk population of the Altai–Sayan region, which belonged to the Scythian cultural sphere. Others showed a mixing of this population with East Mongolian groups. This, therefore, supports a partial continuity between the Scythians and the Huns. Their signs in the images presented here are identical to Hungarian ones, suggesting, based on previously uncovered contexts of sign usage, Sabir–Hurrian (Syrian–Anatolian–Iranian–Indian) ethnocultural antecedents dating back as far as 12,000 to 5,000 years.
Figure 2/a. Horse figurines originating from one of the river valleys of the Altai, the Chuya Steppe (after V. D. Kubarev)
Figure 2/b. The Lyukó and Él hieroglyphs of an Altai horse figurine discovered on the Chuya Steppe (left, from top to bottom), and the Hungarian parallels corresponding to the hieroglyphs: the Szekler script "ly" (lyuk, Lyukó) sign, two variants of the "l" (Él, élő) runic letter, and the Arpad stripes of the Hungarian state coat of arms (on the far right of the figure); the reading is: Lyukó Él.
During his extensive excavations on the Chuya Steppe and in neighboring valleys (such as the valleys of the Ulandrik, Barsburgazi, and Yustyd rivers), Kubarev discovered dozens of small, wood-carved horse statues and horse figures. These did not emerge from a single central kurgan, but originate from various elite and warrior graves (kurgans) of the Pazyryk culture (nomads of the Scythian period), datable to the 6th–3rd centuries BC. The statues were often placed in pairs in the graves, as wooden or felt decorations, as part of horse harnesses (for example, at the ends of bits or on forehead ornaments).
Researchers (including Kubarev and subsequent Altai researchers, such as his son, Gleb Kubarev) agree that the signs visible on the horses' bodies (often on the thigh or shoulder blade) are precursors or concrete early forms of early tamgas (ownership marks) (1). The nomads branded their real, living animals with these signs too, in order to indicate ownership. These signs were placed on the miniature wooden replicas intended for the afterlife so that the deceased could identify their own herd in the next world as well.
However, this logical explanation does not replace the identification and reading of the signs, and therefore requires refinement. On these horses, indeed, the Scythian-period equivalent of the Szekler script "l" (Él, living) sign can be read alongside the divine name Lyukó.
This Él hieroglyph and the Szekler letter "l" developed from it have several formal variants. Graphically, it depicts rain and water, rivers, and thereby records the name of the god Él. The earliest variants of the hieroglyph are found on artifacts of the Halaf, Indus Valley, and Tordos–Vinča cultures. They also occur on a Sarmatian stag. A variant of it still appears to this day in the Arpad-striped half of the Hungarian state coat of arms. Tradition has preserved about the Arpad stripes that they symbolize rivers. This represents a kind of validation: despite the millennia that have passed, its meaning has not changed.
It is significant that from the Hungarian state coat of arms, not only the Arpad stripes have an equivalent in pre-Sumerian sign usage, but the triple mount and the double cross do as well. The equivalents of all three signs can be found among the signs of the Halaf culture and the Indus Valley culture. And according to genetics, the genome of the House of Arpad was born in this region (near the source of the Indus, in the BMAC culture). Since its birth, this Hun–Hungarian dynasty has used the same set of signs for millennia, which indicates the continuity of worldview and identity. In harmony with this, the occurrences of the sentence-sign Sabir ancestor (Szabír ős) or Sabir ancestor god (Szabír ős ten), which records the former name of the Hungarians, the Sabir ethnonym, illustrate the same prehistory from the 12,000-year-old Göbekli Tepe to the drawn shingles (sindük) of Velemér and the wrought-iron Sabir ancestor badge of Kercaszomor.
If we accept the archaeologists' explanation with some modification, then it could mean that the horse was intended for the god Él, and the sacrifice was offered in His honor.
The artifacts from the Altai kurgans belonging to the Pazyryk culture excavated by Kubarev reinforce the script-theoretical explanation that behind early sign usage lay not the needs of the state and bookkeeping, but deep sacred content. This Altai sign usage points back to those pre-Sumerian times when—according to accepted explanations—there was neither state nor bookkeeping. When signs were incised onto the miniature horse statues, or when massive stag-antler masks were placed on the real horses at the funeral, they were not performing economic bookkeeping. This was part of archaic religious communication: through the signs, they addressed the forces of the invisible world, the protectors of the clan, and recorded the status of the deceased and the journey to the afterlife. Such signs, therefore, recorded religious-cosmological thoughts. The known 7-8 thousand-year-old Halaf-period and even older, up to 40-10 thousand-year-old pictorial script relics correspond to this very same hieroglyphic sign usage employing characteristic representational conventions.
Figure 3. Feline predator from the Ulandrik kurgan (after V. D. Kubarev); on the left side of the lower row, following the Altai ligature Very, very, very... good (Nagyon, nagyon, nagyon ... jó), are the Szekler script "j" (jó) and "n" (nagy) signs, then to the right, the Altai Él Ak sar (in modern Hungarian: Living Lord Ak / Élő Ak úr) and the Szekler script "s" (sar "corner, lord"), Ak "brook, Heracles", as well as the "l" (Él, living) sign.
Figure 4. A wolf head carved from wood from the Ulandrik kurgan; in the upper row are the Altai hieroglyphs, whose reading from left to right is: The great high stone of Lyukó (Lyukó nagy magas köve), or Good Lyukó lord (Jó Lyukó sar) (in modern Hungarian: Gracious "identical to river" Lord Lyukó / Jóságos "folyóval azonos" Lyukó úr).
Notes
(1) Upon reviewing the Hungarian tamgas uncovered by ethnographers, it turned out that half of the corpus can be read with the help of the Hungarian hieroglyphic script. The texts read have connections to archaic religion. That is, they are similar to those published by V. D. Kubarev, because the Altai texts also use Hungarian hieroglyphs to record text connected to archaic religion. However, it does not follow from this that these short script relics are tamgas. It can only be assumed that over time, a portion of the previously applied archaic religious supplications became tamgas. For the classification as a tamga, further data would be required to attest to its use as a property or clan mark. However, the author does not provide such data. In my view, every short script relic that researchers cannot read should not automatically be considered a tamga.
Literature
Kubarev V.D. (2004): Путешествие в страну стерегущих золото грифов // V.D. Kubarev: Journey to the Land of the Gold-Guarding Gryphons (academia.edu)
Jeong et al. (2020): A dynamic 6,000-year genetic history of Eurasia’s Eastern Steppe (cell.com)
Varga Géza (1993): Hungarian Hieroglyphic Script (Magyar hieroglif írás), Institute for Script History Research, Budapest
Varga Géza (2018): Our Hieroglyphic Property Marks (Hieroglifikus birtokjeleink)
Varga Géza (2018): Drawn Shingles of Velemér (Veleméri rajzos sindük)
Varga Géza (2025): A Sabir Ancestor Sentence-Sign Formed from Iron from the Őrség (Vasból formált Szabír ős mondatjel az Őrségből)
Varga Géza (2025): The Reading of the Script Relics of Göbekli Tepe (Göbekli Tepe írásemlékeinek olvasata)
Géza Varga (2026): Halaf Sign Usage (Halaf jelhasználat)
Varga Géza (2026): A Five-Thousand-Year-Old Readable Jiroft Turul in the Homeland of the Turul Dynasty (Ötezer éves elolvasható dzsiroft turul a Turul-dinasztia szülőföldjén)
Varga Géza (2026): A Comparison of Indus Valley and Hungarian Sign Forms (Az Indus-völgyi és a magyar jelformák összehasonlítása)
Varga Géza (2026): Hungarian history based on the occurrences of the phrase "Szabír ős ten / Sabir ancestor god" (Magyar történelem a szabír ős ten mondatjel előfordulásai alapján)
Varga Géza (2026): The Sentence-Sign of a Tordos-Vinča Idol Readable in Hungarian with the Ten Hieroglyph (Tordos - Vincsa idol magyarul elolvasható mondatjele ten hieroglifával)
Varga Géza (n. d.): Scythian Content (Szkíta tartalom)
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