# A New View of the Arthurian Legends - Susan V. Tomory - Part 4/6



## Safranek (Jan 30, 2022)

*A New View of the Arthurian Legends*_ - _*Susan V. Tomory - Part 4 of 6*

Part 1 - Part 2 - Part 3 - Part 5 - Part 6


*Places of worship*

In Ireland, near Killarney, a mother goddess by the name of _Anu_ or _Annan_ was worshipped. The name _Anu_ is identical with the Magyar words _anyu_, _anya_ and _anyag_ (mother and matter). It is noteworthy that, in Ireland, this name has been applied properly to express motherhood, a female concept. In Mesopotamia, farther away from the ancient civilization of the Carpathian, the name _Anu_ underwent a radical change, due to the misunderstanding of an acquired mythology, and _Anu_ became a male deity. The road leading to this misunderstanding is easy to follow and to explain but would take us far from the goal of the present study. The name _Annwfyn_ (pronounced Anuvin) seems to bear connections with the Magyar _an, anna, anya, anyag_ (mother, matter, land) and the _fény_ (light) words. These give a meaning “_the land of light_” to the composite _Annwfyn_.

An important ancient landmark of male-female symbolism is the giant circle of Men-on-Toll with a phallic symbol in the same visual range, at the edge of life-giving waters. Visiting women had to circle this monument nine times to make their prayer more effective. This ancient place was the gathering place for women hoping for increased fertility, the birth of a new life. The number nine (kilenc) and the circle (kör) belong to the cultic vocabulary of the Körös- Magyar group.








Britain’s most important place of worship was at the monument we call Stonehenge today, a circle of huge stones. According to local legend, the giants who built it came from Africa. It was believed that these stones had healing properties. Its old name was simply Chorea Gigantum, the round dance of the giants, or just simply: The Circle. The blue stones of Stonehenge came from the vicinity of Carmarthen’s Prescelly Mountains. Professor Geoffrey Ashe connects this structure to the round temples of Hecataeus of Abdera, which grace the lands of the Hyperboreans. He places the lands of the Hyperboreans on an island north of Gaul. According to legend, the stones of this temple at Stonehenge cannot be counted. Stonehenge II and III were built between 2,500 and 2,000 B.C. The later priests of this holy place, the Druids, were also Hyperboreans, according to Greek legends. The legends also state that Apollo visits their land every 19 years. It is a fact that the Druids created a 19-year calendar to reconcile the solar and lunar calendars, and this fact seems to connect them to the Hyperborean legend.








The ancient round temples of the Magyars are well known. The latest such church was excavated at _Sáros_patak Hungary. The church of _Őskű_ also belongs to this type. The name Őskű means: ancient stone; the English word for _church_ (originally _kő-kör_ = stone circle) carries the same meaning. Recently it was reported in the Hungarian press that, in Kisompoly, in Transylvania, a Stonehenge-like structure was discovered,[1] which in all probability was a place of worship of a Bronze Age culture. Inside of this round structure a small hill of charcoal was found, probably the place of an eternal fire. This place is not far from Gyulafehérvár, ancient residence of the Gyula priestly class, which kept the light — both spiritual and material — in the forefront. The date of this stone circle, according to the director of the local museum, Horea Augudeen, predates Stonehenge by about one thousand years.

The Druids of Stonehenge were not only priests but constituted a priestly class akin to the Magyar Mag and Táltos priesthood. The name of the Druids cannot be explained with Indo-European etymology. A famous priest among them was called Mog Ruith, who, according to legend, was dressed in a suit of bull skin, over which he placed a bird costume and he was able to fly. Because of this legend, historians attempt to link him with the Siberian or Asiatic shamans with little enthusiasm.

Ariesteaus places Hyperborea “the land behind Boreas” into the Altai mountains. Abaris is also said to have come from Hyperborea. Later Greek historians give him a Scythian origin. They also call the upper portion of the Danube, which is the ancestral home of the Magyars, Hyperborea[2]. Adorján Magyar’s work deals with Sanudo’s early, 14th century map of Europe[3] where the island of Csallóköz, the mythical home of the fairies and the Magyars, is drawn as a huge island, covering almost half of Europe. He explains that this out of scale overstatement of size is attributable to the great importance of the ancient European origin myths, which this island symbolized. The name of Mog-Ruith is connected to Magor, the Magyar Sungod, the “_Ruith_” part is connected to the T-R word-group represented in the Arthur legend. Further research is needed to explore a possible connection of this name to the words _rőt_ (red) or _rúd_ (pole) words.

The Druids worshipped a God by the name of _Esus_ or _Jesu_ and for this reason they welcomed the first Christian priests. The names _Esus_ or _Jesu_ are of “pagan” origin and are identical to the names _Jós, Jász, Jizzu_ of the god of light or shine of the Jász-Magyar peoples, represented by the Sun. The Jász people’s symbol of the fish for the Milky Way was discussed in connection with the Sarmatian-Iazyg history. Only much later legends connect this land with Joseph of Arimathea, who was supposedly accompanied by Jesus on one of his trade journeys. Considering that the tin mines of the British Isles were for a very long time a Phoenician monopoly, a possible affiliation of Joseph with the Phoenician culture-sphere needs to be reevaluated. Claudia and Linus, mentioned in Paul’s letters[4] in 63 A.D., may have originally come from this land.

Professor Geoffrey Ashe originates all great religions from the Hyperboreans in the following order:

*Hyperboreans*

1. the Greek cult of Apollo, out of which arose
...1.a the Pythagorean school
2. the Druids
3. the wisdom literature of the Vedas
...3.a. Sumerian wisdom literature
4. Wisdom literature of the lama monasteries of the Altai

I have to mention that the only sub-branch of the Pythagorean school outside Greece was in Carthage, where the land and people were very much connected to the settling of the British Isles and, according to professor Mészáros’ article, it was also closely connected to the Sarmatian-Alanic culture in Pannonia.[5]

Another common tradition of these places is the building of labyrinths, the meaning of which still eludes us. The recurring septenary maze in Rockey Valley near Tintagel is remarkable for its cross design intertwined with the seven lines of the maze. The cross in Magyar symbology is the symbol of light, the number seven was the holy number of infinity or eternity, according to Ipolyi. There is surviving memory that the Druids were able to see the mountains of the moon, which presupposes that they had some sort of telescope.







In spiritual matters, the Druids were occupied with bringing back the wisdom of the ancients. One of their holy ceremonies was connected with the oak tree and mistletoe. Their priests stood in the fork of the oak tree, just as in the ancient Magyar _táltos_ ceremonies. They believed in immortality. According to Clement, Pythagoras learned from them. _However, Stonehenge was the product of a pre- Druidic culture_. The later Druids maintained their organization, which has two branches today. The Albion lodge initiated Winston Churchill in 1908.

_Manopus_ is the name of an Irish divinity, who is represented with a harp in his hand. His representation is similar to that of Apollo but he was not considered a solar deity. This name is related to the Magyar divinity-name _Mén._










_Avebury_ and _Silbury_ are older than Stonehenge, according to modern research.

The name _Avebury_ consists of the following Magyar syllables_: év_ (_circle_) and _vár_ (_bury_) giving it a meaning of “round castle”. According to legend, Silbury is the resting place of a king named Sil who was buried with golden armor. This name has a close affinity with the following Magyar words: _Szil_ (pronounced Sil), a place name in Hungary and the final resting place of a Sarmatian Prince; a tree called _szil_-fa, which played a part in the ancient religion and _Szél_-úrfi (young master Wind) who was the symbol of the Sun’s energy, pollinating powers and fecundity. The constellations of _Sellő_ (Mermaid) and _Tündérfő_ (the Head of the Fairies) also belong to this category. It is interesting that, from these constellations, the fairies always arrive in a threesome as Sun, Moon and Star-mothers, according to Ipolyi’s research. These three mothers may be in the background of the Celtic triune of female figures. The watery surrounding of Silbury can easily be connected to the concepts of _sellő_ (mermaid) and _hableány_ (water nymph). The legend of the _Lady in the Lake_ may point to such ancient affiliations.

The legend of the stone circle in Cornwall calls the stones “Merry Maidens”, and they can be counted only by women. These too come to life to dance in a circle like the stones of Stonehenge.

Ancient tradition remembers a time when the ancestors were able to fly.

_Hengist_ was the Lord of Kent and his name is explained as “horse”. Both the name of the person and the place are connected to the word kan (male). The Hungarian name for mare is kanca in the same H/K-N word-group to which the _Hun_ name also belongs.

The _horse_ is important in the symbology of the British Isles". Most of these horses are white, like the Uffington horse, and there was one horse at Tysoe, which was red. King Alfred is also connected with the legends of the white horse; the king’s name is explained as “Elf-rede” which points to the ancient times of the Fairies. He was brave; his laws stopped the bloodshed so widespread in those days. In Magyar legends, the white horse was part of the lunar, the red horse of the solar symbology. One of the last legends involving a white horse is connected with Atilla and his peaceful act that spared the city of 87

Rome. Mythology of the British Isles honored a horse goddess by the name of _Epona_ and the Romans, who honored her as Regina, also adopted her cult. The name _Epona_ seems to echo the name of the sun and light (_nap_ and _fény_) of the _Pannons_, an indigenous, Magyar speaking culture of _Pannonia_ on the western bank of the Danube, and their Mother Earth, _Panna_. The Pannon peoples’ symbolic colors were gold and red, the colors of the Sun. These two colors were the colors of Pendragon, whose name is also part of this consonantal group.







Alfred’s son, _Athelstan_, lived in Northumbria and ruled Britain between 925-940 A.D. A great many stories are attached to his figure. One of these stories makes mention that he accidentally burned the cakes of a poor man in the fire. This reminds me of the ever-present motif of Magyar stories, the “_cakes baked in ashes_”. Here three ash-baked cakes accompany the hero of the story on a life-changing journey, aimed at defeating some evil force. In Athelstan’s story, the cakes are burned: it is a later, half-forgotten version of the above story, wherein the ashes (_hamú_) are connected with the concept of home (_hon_). Athelstan’s name is related to the _Etel_, _Atil_ names and the German _edel_.







_Cerne_ is the place of worship of a divinity named _Helith, Helis or Heil_. The Giant of Cerne holds a huge club in his right hand and his phallic importance is obvious in this handiwork of ancient artists. The name of the place, the name of the divinity and the club he is holding are connected to the Magyar _kör_ (_circle_) and _kel_ (_arise_, i.e. the rising sun), _kalló_ (_club_) and one of the names of the Sungod, _Kallós_, whose name was preserved in the names of _Kolozsvár_, _Kolozs_, city and place names in Erdély (Transylvania). Both the name and the representation are identical with Hercules of classical mythology, where the linguistic connection between Hercules and his club (kalló) does not exist, but which is strong in both the Magyar and the British mythology.







The most authentic of the _Lays_, lines of sanctuaries, is the one connected to Saint Michael. In another paper[6] I discussed the connections of the “pagan” St. Michael, who was called _Mikelu_, _Makal_ and similar names and _Magor_, _Makar_, names of the sun god of the Magyars. The idea of the lays seems similar also to the Inca line of sanctuaries laid out in a sun-ray pattern with a center at Cuzko showing the antiquity and universality of this thought.







The _Temple of the Stars_ are ancient roads around Somerset’s Glastonbury which form the twelve figures of the zodiac. Its discoverer, Katharine Maltwood, believes them to be the work of Sumerians but, because of their huge size and great antiquity, her theory is questioned. Never having been in this region, I am quietly proposing the consideration of the following: These lines may represent frequently traveled roads. In ancient times nighttime travelers followed a “map of the sky”: they knew exactly which star pointed them in the right direction to travel from point A to point B. A similar ”compass“ is in use in rural Hungary even today, since each locale there has a representative star. Above Hollókő, the home of King Matthias Corvinus, there are two stars visible: it is believed that King Matthias and his beloved changed into these stars after their death. As another possibility, I propose that these ancient works may be the result of the genius and handiwork of the same peoples who began their lives in the Carpathian homeland as ethnic groups there and spread to the West as far as the Western seashore including the British Isles and spread to the Fertile Crescent in the East.

Celtic tradition holds that the name of Brennius, who was the lord of the northern part of the Isle, came from a god called _Bran_. This name means _raven_, and in fact, according to the Magyar law of reciprocity of words — which is also present in the English language in a latent manner — the two are but one another’s reciprocal forms. The English and Magyar words for _raven_ and _varjú_ belong into the same B-R word-group. Bran was the lord of the druidic _Beltain_, their spring festival. A divinity called _Belinus_ or _Belenos_ was known in Northern Italy and Southern Gaul, and both of these are identical with the sun god _Bál, Béla_ of the _Palóc_ people. Welsh legends know of a Beli-Mawr (Beli the Great), or Beli, the son of _Manogan_, whom they honor as the ancestor of their people. The many geographical names containing the “-_billing_” affix are connected to the name of _Belinus_ on the British Isles. _Beli_, the Welsh name of their progenitor and the Northern Italian deities, _Belinos_ or _Belenos_, all lead to _Bál, Béla_ Sungod of the _Palóc_ nation. This name is also in direct relationship with the name of the _Scythian Prince Palos_ mentioned by Diodorus Siculus. As I mentioned this name has no known etymology in the Germanic languages.

There is a belief in the mythology of the British Isles that male children are able to change their form to a stag, boar or wolf at will, then turn back again into human form. This belief system is connected to the Magyar concept of the Miracle Stag (Csodaszarvas) and the mythology of the boys who turned into a deer. This latter story is eloquently rendered in Bartók’s Cantata Profana. This legend is also part of the _Oisin_ stories. A variation of this belief system is still celebrated among some of the American Indians, as part of a spring and fertility celebration and it is a testimonial to the expanse of mankind’s once unified belief system and culture. The boar was a symbol of the black Huns, the wolf of the white Huns in the age of pre-nation ethnicity.

_Llyr’s son Manawydan, or Lir’s son Mannan_ is the name of an Irish Sea-god. In Magyar the _lé, lőre_ (_liquid, turbulent liquid_) is connected with the name of the god Lir. _Mannan_ reiterates the name of _Mén_ (_stallion_), who frequently represented the _Moon_. To link the name of the Moon and the waters is scientifically correct, since the moon exerts a lot of influence upon the waters, especially the sea. The Welsh name for the Isle of _Man_ is _Manaw_, the Irish name is _Mana, Manu_, which are also connected with the Magyar _Mén_. This frequently mentioned deity-name, _Mén_, has an enormous linguistic base in the Magyar language. Its comprehensive discussion is again beyond the scope of this paper, aside from a few representative words mentioned herein.

Arthur’s _Queen Guinevere_ appears occasionally in three figures and for this reason she is believed to be the Triune female goddess of the Welsh mythology. Earlier we brought the Magyar parallel for this phenomenon as she may represent the Sun, Moon and Star-mothers of Magyar mythology. She may also represent the three phases of the moon depending on the contents of the legend.

The cult of the “_Stone of Destiny_” goes back to Pict origins. Their coronations used to take place in Scone, near Perth. The person to be crowned was seated on a stone. As Scythian descendants, the Scots occupied more and more lands. Finally Kenneth MacAlpine, claiming Pictish ancestry, had himself crowned King of the Picts and Scots. According to Scottish legends, originally a Princess Tea brought this stone to Ireland, where she married Tamair. _Tara_’s landscape is adorned with _round_, flat topped mounds clearly discernible even today.







Since the arrival of this stone, all kings have been crowned there. Prince Fergus, founder of Dalriada, brought the stone from Ireland first to the Island of _Iona_, and later the above-mentioned Kenneth brought it to Scone. Edward I. brought it to Westminster, and Queen Elizabeth II., with a magnanimous gesture, returned it to Scotland. Linguistic connections of the above are as follows: Considering the round, flat topped mounds of _Tara_ it is reasonable to connect this legend and its people to the Magyar _tár-tér_ (_return, space_), _Tera, Turan_ mother goddesses. These names are also connected to _Arthur_’s name and legends. Iona’s name is connected to the name of the _Jász_ nation, which has a form of _Ion_ who left their mark in history as the indigenous population of Pannonia.

The taking of an oath is part of the Magyar coronation ceremony. The word oath is _eskű_ in Magyar and it contains the word _kő, kű_, meaning stone. According to Adorján Magyar some Magyar nations used to take an oath touching a holy stone, usually a meteor-stone called _ménkű_, _mennykő_ (“Stone of the god, Mén”, or “Stone From Heaven”) which was considered pure, uncontaminated, coming from above. Such a stone is the Muslim’s famous black stone, called Kaba, or Csaba. The name Csaba originally meant a comet, and was also the name of one of Atilla's sons, and is still a popular name in Hungary. Legends hold, that when the Székely (Sicul) people (who consider themselves the direct line of remnants of the Huns) are in great peril, Csaba will return on the Milky Way with his army to the rescue. In this legend the Milky Way is called “_The road of hosts_” and the stars of this road are the sparks made by the horseshoes of this army’s horses. It would be interesting to examine the Stone of Destiny, to see whether it is a meteoric stone.

According to Christianized legends, the Stone of Destiny was used by Abraham as a pillow. The Easter Island culture used stones as pillows.

[1] _Hungarian Panorama_, IX. issue, 1999
[2] G. Ashe, _Mythology of the British Isles_, p. 129
[3] Mario Sanudo: _Liber Secretorum Fidelium Crusis_. It was included in the Monograph of Pietro Vesconte’s World Map
[4] Paul’s letter to Timothy 4:21
[5] Gyula Mészáros _A regölyi népvándorláskori fejedelmi sír Archaeologiai Értesítõ_ 1970. no.1 Akadémiai Kiadó Budapest.
[6] Tomory, Susan _A hét vezér nevének kapcsolatai._



*A few words concerning Celtic-Irish-Magyar cultural** connections** 

Excerpts from my book Kezdeteink*

Examining the Magyar ancient past, one is always confronted with the Celtic-Irish-Magyar connections in language, traditions, and sagas. During my research, I couldn’t help but recognize in these peoples the early inheritors of the Carpathian culture, who became its disseminators in the West.

In my own research in English-Magyar linguistic relationships I discovered 655 words, the majority of which lead back to Celtic affiliations. Many more words still marked “origin unknown,” will likely yield the same results. The Celtic-Magyar words mirror an ancient layer of language development. Apart from the lexical values of the Celtic affiliated words, it is important to note the possible presence of reciprocity, which is part of the Magyar language and represents the most ancient forms of language. The transmission of reciprocity could only have happened at the beginning stages of language development. Many European geographical names lead back to those ancient times.

As our subject concerns the Celtic links of the Arthurian legend, it is very important to research memories of Celtic origin, folk traditions, language, and personal names. But before we can begin any research, we have to consider the culture’s spirit and creations. The spirit of a people must be the prime measure of cultural relatedness. _In the absence of the peaceful Magyar spirit, which abhors extremes, and its creative worldview, we cannot talk about a common origin, only some degree of contact_. It may even have Magyar origins, but, if so, it was separated from the mother culture and underwent massive cultural changes due to a long period of independent cultural development.

According to British historical maps, the Celtic Cradle was in the Carpathian Basin, its eastern borders following the familiar semicircle of the Carpathian Mountains. The Celtic presence there is substantiated by the many archaeological sites, surpassing in number the Celtic finds in the West. According to some theories, their appearance on the British Isles is presumed to date from around 50B.C. Had the Magyar culture not been an established presence in the Carpathian Basin at the time, the linguistic and cultural links between the Celts and the Magyars would not have been possible.[1]

Irish legends preserve the memory of an ancient, pre-Celtic population on their Green Island whom they call _Fin_. This name is closely connected with the Magyar word-cluster of _fény_ (_light_). That ancient population, according to legend, lived a peaceful, happy life in their castles. The Fins’ ancient homeland was called Eriu, which later became Erin. The name _Eriu_ contains the Magyar word- elements of _er_, meaning a man, and _iu_, which is connected to the Magyar _jó, jav, ia_ (_good, object of belonging, place of belonging_). According to this interpretation, then, _Eriu_ means the _Home of Men_. The name evokes universality oblivious to the concept of political boundaries. I find it necessary to mention at this point that, in this ancient culture, words meaning men, derived in every case from their name for God, have since evolved to become the names of nation- states, political structures we know today as nations. The older a culture is, the less mention one finds of nations, for these cultures were born prior to the advent of the nation-state. The ballads of Oisin in the language of the Celts (Ossian in English) tell of these ancient times. The name of a pre-Celtic kingdom called Omanya, or Emania, survives in cultural memory in the region around Ulster. The name Emania also contains the Magyar _ia_ suffix, meaning _the land of_, and thus reminds us of the presence of an ancient Magyar culture. The _O_ in Omanya means _ancient_, and the following _man_ bears close relationship with the Magyar word cluster _mén-manó-manyó-menny_ (_God-man-woman-heaven_). This word cluster is part of the White-Hun cultic vocabulary and was part of many cultures that spread beyond the borders of the Carpathian Basin to the British Isles, the Greek Isles, Egypt, and so on, where the names of the founding dynasties come from this M-N word cluster. Their most recognizable mark up to the present can be found in geographical and river names.

In the legends of Omanya, the most emphasized colors are white and blue, which were the symbolic colors of the White-Huns. One of their legends preserved the picture of a white horse with blue rein upon which a fairy maiden rode in a red, white, and green dress. The latter are the colors of the Magyar mother culture from which all the other Magyar ethnic groups originated and were always preserved beside their chosen symbolic colors, in this case the white and blue. Irish legends remember these ancient peoples as fair and blond. In later historical times the red haired people gained prominence due probably to a later incursion from the Carpathian Basin.

This fact is preserved in a lovely Irish story about three maidens. According to the English language version, one was blonde, another brown-haired, the third “trembling”: one of these things, clearly, does not belong, but it does when we consider the following linguistic facts. _Trembling_ in Magyar is _rezegő_, which is connected to _réz_ (copper), a _rőt_ (red) metal. So the maiden’s hair was not trembling, but copper-colored, or better: a beautiful red. This story must have originated in that language and its present form must be a misinterpretation of the original. It is also noteworthy that the European Copper Age began in the Carpathian Basin,[2] as many Celtic-Magyar cultural connections feature the metal.

Ancient Celtic legend tells of castles that moved on ball-bearings, preserving even their mechanical structure. We find the Magyar folk memory of similar rotating castles described by the Magyar writer Mór Jókay and ethnographer/linguist Adorján Magyar who also described their construction in his cited work about Magyar architecture.

Celtic legends also preserve the memory of a floating castle, going back to the times of the fairies, unapproachable by mere mortals for they immediately disappear. Many fabled Magyar castles have similar stories. One such is Illavár, or Illóvár, the home of the Fairy Queen Ilona. Her name’s first syllable, _il_, means _life, air, disappearing_. Adorján Magyar reminds us that floating islands do not form at sea but only in inland waters. The remnants of some of the famous floating islands of Hungary are still present in the Nyírség region. So the origin of this Celtic legend goes back to the “Celtic Cradle.” Since the legend emphasizes that their disappearing castle is bathed in golden light and wonderful colors, we are reminded of a Golden Age origin when the North Pole was over the Carpathians and the colors of the northern light truly bathed everything in wonderful colors. This brings us even closer to why these ancients were called _Fin_, meaning _light_: they were the children of light. The Irish legend also mentions that the basis of these castles was the music of mermaids and when this is silenced the castle of light also disappears. Magyar legends remember the fact that the transmission of light and sound depends 97

on matter and its wave-motion, in this case on water. This is told in the lovely legend of the Balaton and her mermaids as well as elsewhere. The Magyar word _csend_ (_silence_) and _csendül_ (_to ring out_) share a common base.

The founder of the kingdom of the Fins was Diarmuid. The first syllable of his name corresponds with the Magyar word _gyúl_ (_to ignite_), the second with the name _Magyar_. Magyar was also the first King of the Magyars, the Son of the Sky. The Irish interpretations of Diarmuid’s name contain the following: shiny, divine weapon, his sword is of light, which not only destroys but also heals, like the rays of the Sun. The origin of this saga belongs to an age when the good and bad qualities of the Sun were not yet separated. This was the case in the Magyar legends, where the ancient form of the origin saga knew only of Magor, or Magyar, representative of the Sun, who gave life, blessing and happiness. Later, Magyar’s role expanded to his twin brother Hunor, whose role follows the Irish legend’s description.

In an Irish legend, the fairy _Macha_—her name is related to the Magyar _Magor_ or _Makar_—bears twin sons after her union with a mortal. The name of Fin’s son was preserved as _Fiala_ who was so strong even in his childhood that he could destroy armies with his sword. This brings us back to Magor, who was also called _Fiacska_ (little Son) in Magyar legends, who was so strong that when he moved his hands in his cradle, mountains crumbled and the sea overflowed its shores. The Irish legend tells the story rather violently, far removed from the peaceful Carpathian setting, but the similarity is unmistakable.

The Diarmuid legends contain a prophecy remembered in a fragment of a children’s story. It tells that Diarmuid will be killed by a green boar with no ears and no tail. The Magyar story remembers only a question: “_Would you like to hear the story of the green boar_?” When the child replies in the affirmative, the question is repeated in a different mode, over and over again, until the listener gets tired of it and the session ends with a tickling or other light-hearted event. One can sense that there was a story behind the question, but it is forgotten by now. A children’s song about a dog or calf with neither ears nor tail likewise lacks a resolution.

It is possible that the boar represented some ancient constellation and Diarmuid’s death occurred when it was visible; in that case the story is a stellar myth. Arnold Ipolyi collected 267 Magyar star names, among which, one is called “Competes with blood” (Vérrel versenyző) and another “Bloody eyed” (Vérszemű), to mention only two. Doubtless many other star names have fallen into oblivion. Irish star-myths should also be consulted concerning the mysterious boar.

In Gerend, Hungary, a Scythian copper dagger was excavated that has the head of a boar (that has quite definitely neither ears nor tail). The boar, being copper, has the green patina that results from natural oxidation. I believe that this story originated in the Copper Age, in the Carpathian Basin, where the indigenous population still remembers fragments of the tale later carried to the Green Island.

Magyar princes and heroes were “killed by boars” with amazing regularity. Given that they were versed in arms, it is incredible that they all succumbed to boars. On the other hand, a dagger belongs in the arsenal of an assassin, an enemy to whom princes might more reasonably fall victim.

Many other fixtures of Celtic culture also bear ties to similar Magyar customs, but the discussion of them would take us far from the subject of this book.





*Figure 22. Scythian bronze dagger, 4th c. B.C*. - The boar symbol was used by the Black Huns, whose blunt-tipped
weaponry mimicked the physiognomy—and deadliness—of the boar.


*Historical and geographic names*

Albactanus, King of Scotland, was killed in a battle with the Huns, 25 years after the arrival of the Trojans to the British Isles around 1070B.C.[3] Later, the Huns were expelled from the southern part of the isle by Locrinus, and their leader, _Humber_, drowned in a river during the battle. This river is called Humber ever since. Professor Ashe tentatively assigns British etymology to this name translating it as “good river”. Humber’s name seems to be affiliated with the Hun name. In the patriarchal society of the Huns, the river was always a symbol of masculinity and procreation: the Magyar words for to pour and semen (_ont, ondó_) are closely related, thus preserving this concept up to this day. It would appear logical to name this river after Humber, the leader of the Huns. Professor Ashe believes that the mention of the Huns at this age is incorrect and the result of a later historian’s error, since Atilla’s Huns arrived only centuries later in the European arena. On the other hand the Hun ethnic group has been present as part of the Magyar ethnicity since times immemorial in the Carpathian Basin and it has left many traces all over Western Europe from the earliest times. The word _home_ (_hon_), _homo_ are a part of the _Hun_ vocabulary. The full exploration of this line of history belongs to the future.

Another story tells us about Locrinus’ love for the German girl Estrildis. She was his lover for seven years and bore him a little girl named Habren. Once in Locrinus’ absence his wife had both mother and child killed by throwing them into a river. As an afterthought she named the river after the little girl _Habren_. This name became in the Latin language territory _Sabrina_, in the British _Severn_. The etymology of either name is unknown and cannot be explained based on Indo-germanic etymology. The love affair, which lasted seven years, takes us back into the ancient times when legends were born. Professor Geoffrey Ashe concurs and states that according to ancient legends we are faced here with the _guardian spirits of the waters_. The Magyar word _hab_ (_water_) and _hableány_ (lit.: _water-maiden_) are part of the language, mythology and the name of the little girl, _Habren_. The later names of _Sabrina_ and _Severn_ are based on and are the reciprocal forms of the Magyar word _water_ (_víz_) and _to carry away _(_visz_). Considering that the water names of the British Isles are pre-British and many of them are identical with the pre-Árpád water names of Hungary, like the river name _Habur_, we have to recognize the _presence of the ancient Magyar peoples in both places_. The western European link to the Magyar culture has been totally neglected by the foreign dominated historians of Hungary, who still try to support the theory of the Asian origins of the Hungarians. This artificial historical hiatus has prevented the Western European nations from fully knowing and understanding their own history.

Molmutin’s son, Belinus, was the ruling king; his brother Brennius ruled over the Northern lands. The name _Belinus_ is identical to the name of the _Palóc_ sungod _Béla_, which is still a common name in Hungary. Originally, it meant “white light”. Caswallan, the son of _Beli_, was able to become invisible with the help of his cloak which, when he was wearing it, showed only his sword. In Magyar mythology the sword was the symbol of the life force, its cover of the body, as we learn in a story about the little boy and his sword. According to the story, a little boy, as soon as he was born, went out to the yard, where he found a sword. He tried it on and it fit perfectly. As he grew, the sword and its sheath kept growing along with him. This legend originated in the ancient times of the fairies and is part of a solar myth.

The name _Brennius_ belongs to the B-R word-group and is related to the names _Baranya_ and _Baratya_ ( the Mother Earth and Father Sun) of the Avars. The name _Baranya_ is preserved in the name of one of the counties of Hungary.

_Tascianus_ ruled during the two last decades B.C. On his coins, we find his name as _Tas_, which was the name of one of the seven Árpádian leaders. His other name was _Tenuantius_, the father of _Cunobelinus_ who was also called Cymbeline. He was raised in Caesar’s court. The meaning of his name is explained as “_The dog of Belinus_”, or “_The faithful follower of God_”. On his coins, he is portrayed a round headed, mustached gentleman, with large, open eyes, so often seen in Scythian representations.







In the transliteration of the name _Cunobelinus_, “_bel_” has been taken to mean “God”. The first syllable “_cuno_” is in connected to the Magyar _kún, kan_ (_cuneus_, _male principle_) and “_cunobel_” would translate into “_The Son of Bel_”, or “_The Son of the Sun_”. The Magyar _komondor_ (a large, white guard dog) belongs in the same word- group.

_Arviragus_ was defeated by the Romans at Hampton. He married the daughter of Claudius and, later, he established Glouchester (Gloucester). His name brings us closer to the cultic vocabulary of the Avars (virág = flower, ar = a male), who were the horticulturists of their time.

_Athelney_ is the name of the wetlands around Somerset’s Glastonbury. Athel, following the analogy of the Etel, Itil river and water names means “water”, but it is also connected with _Atilla_’s Magyar name, which is _Etele_. The word Etel is related to the Magyar _dél_ meaning _shine, light_, the highest position of the Sun, at noon. A Magyar settlement’s name, outside of the Carpathian Basin, was preserved as _Etelköz_, which means a land of shine. The word _deli_ means a young man in his vigorous years of youth. The German _edel_ is connected with this concept. It is also interesting to note the “_atheling_” title of the British nobility.

The Old and Middle English variation of this title is the masculine _aetheling_ and the feminine _aethelu_. Considering the fact that legends of the British Isles talk about Huns well before the arrival of Atilla, these names and titles take us back to ancient times, thus preserving an ancient Hun title. Atilla’s name Etele was probably applied to a royal Prince originally, which was the expected title of the son of Bendeguz. In Anonymus’ _Gesta Hungarorum_, he is mentioned as Athile[4]. The later doubling of the letter “t” in Atilla’s name rendering it _Attila_ conformed to the language characteristics of German historians and writers. His name may also have meant that he was descended from the line of the Royal Scythians. Emese’s dream of Álmos is connected with the Atil-Etil-Itil related legends. She dreamt that from her womb a huge river issued forth which engulfed the land and, out of this, a mighty nation would be born. Ipolyi sums up the traditions connected with the name _Etele_ as follows: “...the Atel, Etel name is identical with the name of the river Etel in Etelköz which flowed in that Magyar territory. This can be also observed in the case of another ancient progenitor’s name, which was _Tana_ and the river _Don_, or _Tanais_. This also reminds us of the legendary descent of heroes from deities on an elemental level, which we also find in the later saga of the hero, Álmos, and also in the Scythian legends, which talk about Targitaus, the ancestor of the Scythians, as the descendant of Zeus and the nymph of the river Borysthenes (Herodotos 4,5).

Incidentally, in the time of Tiberius, during the tax revolt, the Romans encountered fierce resistance in Sirmium around Mons Almus what is now known as Fruskagora.[5] Since Álmos was also mentioned as Almus in the Hungarian _Gesta Hungarorum_[6], this Magyar name existed about at least one thousand years before the arrival of Árpád and the Magyars in the Carpathian Basin. Returning to Tana..._Tana_, the ancient father of our (i.e. Magyar) chronicles may well be the first Scythian ruler with the name _Tana_... In the Magyar language _tanya_ means a settled mode of living, a permanent base, and as we have seen, it may mean a ’seat’, settlement meaning the ’descensus’ of the earlier generation.[7]”

_Iona_ was the name of an island, which was the holy land and _burial ground_ of the Picts, Scots and the inhabitants of Northumbria. Later, it became the northern center of Christianity. Ion is another name of our _Jász_ people. This name is also connected with mourning (_gyász_).


*The Holy Grail *

The discussion of the mythology of the Holy Grail has been left to the end of this paper. I needed to create a feeling of the historical background and the mindset of the ancients, which provided a fertile ground for the preservation of solar myths and ultimately the oft- misunderstood myth of the Holy Grail.

In Magyar mythology the cup had a central role as the symbol of life and remained such through the centuries. The ancient golden Sun-cap originated in the fairy times of the Golden Age. It was made out of the gold of Csallóköz. This was the original, ancient _Magyar Sun cap and cup, the symbol of the unity of heaven and earth, energy and matter, the male and female principle operative in the Universe_. It expressed (a) knowledge of the interchangeability of energy and matter, which knowledge was made part of the Magyar language too, through the very unique rule of the reciprocity of words. This law is also present — but never explored as far as I know — in the English language as the words cap or cup and their reciprocal, the linguistically identical buck demonstrate. The cap or cup is a receiving vessel and thus a female symbol; buck as a male symbol does not need further explanations. The Magyar golden cup was the original base of Hungary’s Holy Crown upon which the presently known Holy Crown was placed. Written records demonstrate that it was called holy well before Christian times.

In written history, Herodotus preserved the mythology of the cup in two of his sagas. Statues, drawings, funeral memorials of Magyar related cultures still bear silent witness to the importance of the cup- symbol.

The first saga of Herodotus tells us about a land, to which access is impossible because of the “_feathers_” that fall from the sky. In Magyar the word _pihe_ means both _down_ and _snowflake_. Obviously, Herodotus had never been in this region or he would have realized the difference, but the informant of Herodotus must have spoken Magyar according to this remark. Even if there were no further proof, just this one word would serve as important testimony of the common language and origins of the Magyars, Scythians and Huns. According to Herodotus, during the time of Prince Skythes and his brothers, a golden plow, a yoke, a _cup_ and the double-headed ax, the _fokos_ of the Székely (Sicul) people, fell from the sky. These are the symbols of a settled, agricultural life, which originated at the time of the Golden Age of the Fairies. According to Magyar legends, God was teaching our ancestors this peaceful mode of living. The double-ax is a symbol of life and this idea was preserved in the later Etruscan mythology too. The cup symbolizes the Sky and Earth, energy and matter, in summary: it is the symbol of Life.

The second legend of Herodotus tells us that the Scythian royal Princes wore a cup on their belts, as a sign of their ancestry. It is an important circumstance that Prince Skythes, from whom the Huns and Székelys (Siculi) descend, won the cup. The Székely holy, sacramental vessel (_székely áldozópohár_) still upholds this heritage among the Huns and Székelys. It is also important to note that, beginning with Prince Skythes, all Scythians wore this holy cup on their belts. This is an important symbol of the equality and nobility of all Székelys to this day. The ideal of equality of people emerges again in the legends of King Arthur, an ideal which is part of a Sarmatian and Scythian heritage. Arnold Ipolyi held the traditions of the Székely holy vessel to be very important and he researched the fate of the hereditary priestly order of the Rabonbáns, who were the guardians of this holy cup until quite recently[8]. He also makes mention of other libation vessels: “...at sacrificial ceremonies the cauldrons could not be missed and so certain holy vessels were used at the libation ceremonies. Anonymus[9] mentions them in conjunction with blood ceremonies: “Fusis sanguinibus in unum vas.” These ceremonies were never connected to sacrifice, according to Ipolyi’s research. The Székely Holy Cup is mentioned in this context and may be a surviving part of an ancient tradition _inherited from the Scythian antiquity, as the Székely Chronicle’s historical segment tells us, as if this cup had belonged to the well known Scythian Anacharsis_. How holy this vessel was to them is shown by the fact that this cup was used in ceremonies performed by the Rabonbáns.”[10] Beautiful examples of such cauldrons were excavated in present day Hungary and its surrounding areas. Ipolyi also mentions the horns that served as libation vessels, musical instruments and weapons of defense at the same time. The Horn of Plenty’s additional meaning of light and plenty is discussed in detail by Adorján Magyar.





















*                       Figure 27. Cups of the Nagyszéksós treasure*


The holy vessel of the Székelys is called the _Ukkon cup_; it is a wide, flat vessel with a rounded bottom, used at ceremonies sealing an agreement. This vessel cannot be put down due to this construction until it has been completely emptied. Ipolyi connects this word to the Magyar words ük (_ancestor_) and _ég_ (_sky_). A similar vessel is among the ancient artifacts of the Békásmegyer find in Hungary. An Akkadian vessel dating to 2,050 B.C is also of similar shape.[11]

Ipolyi also mentions the “_zádok_” trees that were considered, in ancient pagan times, holy trees, and God’s tree. They were grown near churches even in later Christian times; the ancient holy vessels or cups were made of the wood of _zádok_ trees.[12]

Dr. Tibor Baráth[13] discusses a cup belonging to the Nagyszentmiklós Treasure of Hungary, which is a low, wide mouthed vessel, studded with precious stones. Its shape and decoration are similar to that of the Holy Grail, as tradition describes it. Dr. Baráth believes that it was this cup that was used to poison Atilla. Imre J. Oláh, researcher of runic writings, translated the runic script to mean that this was a blood holding vessel. Different translations necessitate further studies. Since modern historians connect the Grail legend to the arrival of the Alans in the West, the concurrence of these events cannot be regarded accidental.

The cup plays an important part in the mythology of the Sumerians who spoke an agglutinative, non Indo-European language. They lived in a matriarchal society. Their holy vessel in the Dumuzi Legend held milk. When this cup was broken by the evil spirited Gallas, Dumuzi’s life also came to an end.

Archaic Magyar prayers also preserved the memory of an ancient holy vessel[14]. In their Christianized form “_three drops of blood of our Lord Christ and three drops of milk of the Virgin Mary were collected in this vessel_”. Researchers of Hungarian history point out that the content of these holy vessels is a mirror of the society which holds them in reverence. The cup’s content in a matriarchal society is the milk of a Goddess. In patriarchal societies where life has to be protected through the shedding of blood, especially at times of war — as we have seen in case of the Árpád Magyars’ Covenant of Blood — the sense of unity is expressed through blood. The cups of the ancient Magyar prayers contain both: milk and blood. I consider this an eloquent sign for demonstrating that their society was based upon the equality of the sexes. A key witness for the existence of this type of society is the corroborating Magyar word for wife, which is “_feleség_” meaning “_my half_." When faced with the overwhelming force of an enemy, the Magyar women fought alongside the men. The famous women of Eger fought against the onslaught of the Turks in the 16th century A.D. Magyar women frequently kept their maiden names next to their wedded names, like Ilona Zrinyi (wife of Rákóczi Ferenc I) and, Zsuzsanna Lórántffy, wife of Prince György Rákóczy II. just to mention only two well known historical figures.

At the time of the last coronation ceremony of a Hungarian King — that of Franz Joseph of Austria — the original Sun-cap base of the Hungarian Holy Crown which was made of gold,[15] and was the older, original royal crown, disappeared and gold fabric has been put in its place. Was this “disappearance” an act of malicious robbery, or is the saga of the disappearing Holy Grail thus continuing? As an interesting footnote, researchers have discovered a British painting by _Edward Burne-Jones _[16] entitled _The Last Sleep of Arthur in Avalon_, where, next to Arthur’s deathbed, the Magyar Holy Crown rests. The painting faithfully presents the inclination of the cross on top of the crown. The creator of this painting must have been aware of the connection of the Arthurian and Magyar mythology: more research is needed to discover his sources of inspiration. The two maidens in flowing white robes mourning Arthur are the picture perfect image of two beautiful fairies.[17] The two angels upholding the Hungarian National Crest, representing the spirit of Hungary, also comes to mind. The painting itself was bought at an auction in London and is now in Puerto Rico.







According to the Encyclopædia Britannica, the Holy Grail is a round, wide vessel. The etymology of the word is not known but it is assumed that it goes back to Celtic origin, since there is a long tradition of magic cauldrons, horns of plenty, vessels that give new life and so on. The Grail’s first written record dates to 1200 A.D to Robert de Boron’s work on this subject. The word grail is sometimes connected with the Old French word graal, which means a large, deep serving-vessel. However, as is the case concerning most cultural adoptions, the determination of the linguistic background of the Holy Grail proves to be difficult in the English speaking culture sphere, although its presence there could be deciphered with the help of Magyar etymology. The “K-R” word-group and its affiliations give added explanations not only to the name “grail” but the names of places, as well as historical and mythical figures of the British Isles that were touched by the Grail’s presence.

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*A New View of the Arthurian Legends*_ - *Susan V. Tomory*_ - Part 1 - Part 2 - Part 3 - Part 5 - Part 6


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## Seeker (Jan 31, 2022)

Interesting posts.... still working my way through them.

For those of you not from the UK (or anyone unfamiliar with the Cerne Abbas Giant) - here is the wikipedia link, and another similar giant/man on the side of a hill in the south of the UK.

Cerne Abbas Giant - Wikipedia

Long Man of Wilmington - Wikipedia

I have added these since the post above seems only to refer to them as a place of worship, in an almost mythical sense - rather than an actual highly visible landmark.

I quickly skimmed through the sticky-pedia article for the Cerne Abbas Giant, but didnt actually spot anything there about worship, which may or may not be interesting.


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