1
From Sumer to China and beyond
(on the origins of ancient Turkic scripture)
The Parliament of the Republic of Kazakhstan resolved: “To recognise 18 May
as the Day of Turkic Literature”
From the speech of a Member of Parliament: “Restoring the history of literature
is the truest way of protecting languages
and the national homeland”.
What do we know about the writings, found in Mongolia and on the Altai? Based
on the place where the petroglyphs were detected, this scripture is known as OrhonYenisei scripture. And as no older traces of writing, left by the Turkic people, have
been found anywhere in the world, the Orhon-Yenisei scripture is acknowledged as
common Turkic and it is asserted by scholars that texts that appear in those monuments indeed contain common Turkic language, from which all modern Turkic idioms
have derived.
It was possible to establish the time the Orhon-Yenisei monuments were written
by comparing names and ethnicons, mentioned in the texts, with those mentioned in
Chinese chronicles. Thus, they arrived at the 8th-9th centuries.
In terms of the events as described and the titles mentioned (“каган” [“kagan”],
“iль баши” [“il' bashi”]–head of the nation) the form of government was determined the khaganate and, as there could not have been any talk of earlier Turkic states, the
term “First Turkic Khaganate” was duly approved.
Relative to these dates, the time of the advent of the pre-Turkic ethnos itself was
thus determined - the 5th century of the Common Era. And so it was decreed: the history of the Turkic people begins in the fifth century of the Common Era and this hypothesis is ingrained into the consciousness of historians. Therefore my book, devoted
to the origins of Orhon-Yenisei writing, was named, one could say, provocatively:
“The Turks in Prehistory” (2002). It considers facts relative to Turkic scripture of a
considerably earlier point in antiquity, than this “history” actually permits. In the book
I continued the search that I started back in the late 1960s.
In AZ-i-IA (1975) I presented a table containing 60 Sumerian words, sounding
completely Turkic. Why 60? In Sumeriam mathematics this number was deemed to be
ordinal, just as a hundred and a thousand are in other cultures. Counting was performed in sixties – 60 – 120 – 180 – 240 – 300 – 360…
The legacy of the Sumerian culture is traced in modern human culture, with 60
seconds in a minute, 60 minutes in an hour and 360 degrees in a circle.
I could have increased the size of the lexicon of “sixties” in the book, but that
was not the task at hand; my objective was to focus attention of other researchers on
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the ability to compare Turkic words with words in other languages, which are recognised as being older.
My friend, the Azerbaijani scholar Aydin Mamedov was preparing to show me
720 Turkisms he had detected in Sumerian. But he did not manage to. (The helicopter
taking him to peace talks in Nagorno-Karabakh crashed.) However, I found the first
sixty words more than enough to make a number of conclusions, which I reached over
the years I spent mastering the Sumerian-Turkic subject.
Conclusion One. The cultural connection.
Many researchers saw the connection between a number of Sumerian and Turkic
words earlier and on this basis they viewed these two languages as closely related. I
became convinced, though, that this was not the case. The presence of common words,
in my opinion, evidences merely interethnic connections. That the Turks as an ethnos
already existed in the 4th-3rd centuries BCE. That at that time there was already a
well-developed Turkic language, with all the features to distinguish it from others.
And the fact that Turkisms found their way into the Sumerian lexicon, while Sumerian
words in Turkic spoke more not of the genetic connection of the languages, but of a
cultural connection.
In AZ-i-IA this term, “cultural connection of languages” was formed for the first
time. This connection contains all idioms in the humanity that neighboured them and
with which they were in direct contact. So many closely-related features accumulated
over the centuries or decades of regional or national proximity that, from the very first
steps, scientific linguistics in the 19th century reached a realisation of the concept of a
“connection of languages” and, from there, the theory of language families.
Now, with the advent of the term “cultural connection”, we can see doubts arising
in the “genetic connection”, let's say, of the Indoeuropean family of languages. Look
at the cultural connection of several languages that experienced the influence of Latin
over many centuries: it was the state language of the Roman Empire, whose power
spread with the adoption of Christianity across Europe. And when the Romans offered
worship to the pantheon of the gods, headed by the Godhead *Devus-piter (Jupiter)1, the young Rome, long before the birth of Christ, it seems, had reached India,
where the language of the pre-Christian Holy Scripture of the Romans became the
language of the Brahmin. This act is not mentioned in written sources, but etymological dictionaries could have spoken of this, if the terms of ancient Indian religion had
been subjected to analysis. For example, Diavus-pitar– “Godhead”, “Supreme God”
(Sanskrit), which clearly dates back to the ancient Latin *Devus-piter – “Godhead”. I
think the Catholics consciously rejected this name, as monotheism did not recognise
God the Father and God the Mother, which would assume an obligatory presence of
younger gods. Catholicism came to terms with dialect-based variations of Ju-piter and
Ju-nonna, which were preserved in folklore: in this unclear ju there was no conjecture
1
Further on we can see that the form *ju – "god" preceded *diu> *deu– "god".
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of the term having the meaning “god”. However *Devus-piter, without doubt, corresponded with the Catholic Deūs – “god”.
The Italians pronounce the term for “sacred writing” (in Latin, Sankt-scriptum),
reducing to the maximum the joins of the consonants that are alien to their speech –
sanscritto – “sacred writing” (Ital.).
And we can assume that the missionaries believing in the Godhead, who brought
the Scriptures to Ancient India, were the ancestors of modern-day Italians.
Allowing for this conjecture, it is worth looking at the sounds of the words for
Sanskrit (as the Indians themselves call the ancient Indian language), which are easily
compared with Latin words, only with an Italian pronunciation. In particular, the Italians often transformed the Latin е into ia. Examples of such an extention of the soft
vowel are encountered in many Latinisms of Sanskrit, and not only in Diavus-pitar.
Incidentally, why did linguists not focus attention on the clearly Latin masculine ending in the ancient Indian name of the Godhead? In popular ancient Indian the masculine ending was -а. This could have hampered the saving of the ancient Latin name for
God the mother in Sanskrit, assumed to be *Deva-nonna.
It is from these examples that a study of the phenomenon of a cultural connection
between the Latin and ancient Indian languages may be started, the results of which
must lead to a replacement of the term “Indoeuropean family” with another name for
the Romance languages (Western Romance, and now the Eastern Romance languages
as well).
Conclusion Two. The Maya in Sumer?
I
To figure out the picture of Sumerian-Turkic contacts, the phonetic method in etymology proved to be insufficient. The assistance of the written word was needed.
Moreover, this meant the assistance of the hieroglyphic, figurative written word of the
Sumerians, in several important graphemes of which, such as in the genetic code, signs
of the written word, carried by the Turks over three millennia to the Orhon and Yenisey, were expressed.
In The Code of the Word, I endeavoured to substantiate materially my conviction
in the unusual longevity of figurative written symbols and their names, which have become word concepts. Examples of Slavic, Turkic, Latin, Manchurian and English
words that arose in the Palaeolithic age and have lost almost nothing in their forms and
meanings, reinforced my belief and knowledge that a word of any language, in essence, is immortal. If it has not survived in the language of its creation, it survives in
some dialect of that multitude of languages that have reached our own time. Not a single word created by humanity has disappeared. In the beds of sedimentary rock there
are still hundreds of writings still undiscovered, which hold the texts of “dead” languages that are as yet unknown to science. However, their words continue to live in
the languages that have survived to the twenty-first century.
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II
For several decades I dwelt on the strange symbols of the sun that are presented
in Sumerian hieroglyphics. The shape of one of them still somehow agrees with the
outline of the natural object itself; the main element of the symbol is at least round:
udu – 1) “god of the Sun”; 2) “ram” (Sumerian). However, the shape of another hieroglyph generated more questions: ud – “sun” (Sumerian).
Only having elaborated a new etymological method was I able to understand why
the names of the symbols are similar but the outlines, so different.
Before this it took me hundreds of examples to become convinced that all the
words that arose in the Ancient World were first of all the name of certain graphic
symbols. These names were words, but their meanings had been forgotten and these
words reached the following generations of verbarians as simply meaningless sounds
or sound combinations. They obtained new meanings upon subsequent interpretations
of the shapes of the graphemes.
I analysed the Sumerian hieroglyphs. Each of them consisted of two elements:
I.
II.
At first, the main details of the symbols were highlighted ( and ), the names
of which I assumed were indeed the roots of the words udu and ud.
By this time I already knew about certain traces left by the Maya in the cultures
of the Ancient World.
Certain words and word combinations of the languages from the Mayan lexicon
gave grounds to assume that the ancestors of the Maya lived in the Ancient World before the 3rd Millennium BCE. This was the Mediterranean, Asia Minor and Western
Asia, where a large part of Early Humanity resided. The 3rd Millennium saw the birth
of faith in the Young Sun and some tribes left the Ancient World for the East, in the
search of countries where the sun rises2. Thus the priests took the ancestors of all eastern peoples to the East. The most persistent of them did not stop at the shores of the
Pacific Ocean. Storms took the surviving kayaks and pirogues of the courageous fanatics to the islands that later came to be known as Polynesia. Centuries later, the descendants of the island inhabitants were to continue the route of their ancestors and
reach America. The Maya, Incas and the Aztecs...
The words that the Maya left in the idioms of the Ancient World live today in the
languages of Europe and Asia.
The Mayan name for the symbol of Luna-Moon was very popular. Thanks to its
brevity [u– “luna, moon” (Maya)] and the expressiveness of the symbol, this combination took part in many compound hieroglyphs and their names.
How were luna and moon depicted?
The Equatorial version
– “luna and full moon”.
2
The UNESCO project Great Migrations in Early History, which we began to implement in 2008, is devoted to this subject. The first conference was held in Paris, the second - in New York (2011) and third, in Seoul (2013). We will hold the
fourth in December 2014.
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Having worked in all hieroglyphic systems of the Ancient World, these symbols,
named in the same way – *ů, reached the formation of alphabets. In Latin, the compound name was “developed”: –”u”. – “о”. (In variations of Greek scripture, before
the classical alphabet, there were both – “о”, – “u”. Until the solution was finally
adopted: – “о” and
– “u”. This rules applied in western alphabets.
III
…Back in Africa, in the age of Moon worship, the luna-moon was depicted as an
oval
and acutely angled : this made it easier to recreate the image of a sacred
heavenly body when writing with a sharp tool on stone or other hard surface.
Some tribes preserved the “African” way of drawing the luna-moon in the northerly latitudes, too, where the moon changed its position by almost 90°. Others presented a drawn image in line with the natural form:
.
The name *ů remained unchanged. (Unless we consider that some cultures simplified it to u and others, to о.)
Thus, I was able to determine that, the symbol for the “full moon” and the
“northern luna-moon” (
) with, it is assumed, the same name –u – “luna, moon”.
...The Code of the Word describes in detail the process of recovering the ideology
of symbols for the sun in the cultures of the Ancient World.
Tribes of homo sapiens, leaving Africa for cooler regions, began to regard the
warm celestial body somewhat differently. Worshipping a new deity was accompanied
by a rejection of the old. In writings, this was expressed as the “killing” of the symbol
of the luna-moon.
In the Palaeolithic period negation was performed only using weaponry. In writing this was the symbol for a spear or arrow (a line and, from this, the strike through,
which is preserved in present-day scripture. The negation line is the most ancient symbol of written grammar. Its names came to be official parts of words in all languages
of the Ancient World.)
In figurative writings, perhaps to save space, the line (“spear”, “arrow”) was replaced by a circle or red dot (“wound” or “рана” [“rana”]), which, when rewritten,
became a black dot or, if written on stone and metal, a dent or pockmark. The name of
these symbols was the same as for a line.
IV
In examples from other hieroglyphic writings I traced the evolution of the symbol
of the Dot, its names and meanings, engendered by the interpretations of the priests.
The Sun – “a killed Moon” – clearly preserved in variations of the Ancient Egyptian
–Ra – 1) “god of the Sun”; 2) “Sun”.
In cultures where the priests saw the red spot as an image of a little sun in the
womb of the moon, myths appeared about the Young Sun being the son of the Moon.
These subjects passed from the Mediterranean to the Pacific. Together with the
symbol – “Sun” (Ancient Chinese, 2nd Millennium BCE)3.
3
The names of the Ancient Chinese hieroglyphs have still not been recovered, only their meanings.
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However, the Mayan priests (or those from whom the Maya borrowed their last
symbol of the Sun) saw a somewhat different story in the symbol. “A Young Sun, only
not in the womb of the Moon, rather in the centre of the heavens”. Therefore, they
made the basis for the compound symbol not from a perfect circle, rather from a figure
as one would see the horizon when viewing it from a small island in a sea or an ocean.
They gave the sun radiance, further disrupting the shape:
– kiŋ (king, kin) – “sun”
(Maya).
These interpretations and the reforming of the symbol took place before the
Americas. It is possible that the diffused nature of the “horizon” later appeared in an
American version, but the radiance was specified back in Ancient Western Asia: in
cursive writing the Radiant Dot must have transformed into a Straight Cross.
[Thus, we are expressing a version of the origin of the symbol of the Straight
Cross – 1) Red Dot – “little sun”; 2) “radiant little sun”. However, the rays appear only in the subject of “Little Sun in the Centre of the Heavens”, and not “in the Womb of
the Moon”.
Such mythogenesis occurred, most likely, in the Mediterranean before the 3rd
Millennium BCE and, more precisely, in Ancient Egyptian cultures.]
On their way east, the Maya encountered a culture in which the Young Sun was
worshipped without mention of the Moon-mother. The Maya also adopted the name of
this “orphan”: jashkin – “New Sun” (Maya), jash – 1) “new”; 2) “green” (Maya).
We find similar words only in Ancient Turkic, where the adjective jash retains its
earlier meaning: 1) “youthful, young”; 2) “green” (Ancient Turkic), kön, kün, gün,
kin – “sun”, “day” (in all Turkic languages).
Only in Turkish and Azerbaijani: günesh – “sun”. I think that this is the result of
a merging of *günjash – “young sun”. (The unclear formant esh is again only encountered after the word, associated with “another” sun: ateš – “fire”. In the other Turkic
languages: ut, ot, ud – “fire”. The genesis of these words gives rise, I believe, directly
to the sound ud – “sun”.)
V
Thus, from the Mediterranean the sign udu – “sun”, in which we are prepared
to feel the outline of the initial form * udu found its way to Sumer. The second
meaning – “ram” – hints that this meaning was associated with the old variation of the
symbol –1) “killed moon”; 2) “killed bull”, i.e. “non bull”, “small bull” > “small
horned”. (See The Code of the Word for more detail.) It is possible that it is from this
subject that the concept of – “little sun rising from the womb of the moon” had
grown. Then it formed into the variations of
and, thereafter, into .
VI
I will not describe the entire process of the search for the initial form of another
hieroglyph here: ud.
We will simply demonstrate all stages of development of the symbol that preceded this last form:
.
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Now it is not difficult to imagine how the name of the compound hieroglyph ud
arose. (If you combine signs, combine their names, too.)
–u– “luna, moon”. (If the palaeographers trusted the figurative writings more,
they would long since have reached an understanding of the role of lunar symbols and
their names in the history of scripture and languages of the Ancient Work. And yet
science still does not recognise luna and moon in the letters of contemporary alphabets.)
In Sumerian scripture, this element of a compound hieroglyph lost the meaning of
moon and plays the role of a character, the name of which became a numeral: –u–
ten (Sumerian). One thing it could say is that it was not the Sumerians who created the
symbol of the Sun – ud, because the creator of the symbol, in creating a written sun,
would have had to realise that it negates (kills) the moon.
–d– “рана” [“rana” (“wound”)] > “little sun”.
–ud – “sun” (“killed moon”).
For now only logic helps to get to the bottom of this algebra. If the name of the
compound symbol is ud, this means that the Sumerians read it from right to left.
However, we know that the Sumerians wrote and, accordingly, read, only from
left to right. They must have read the combination of the simple symbols of Cross and
Angle in the opposite order – du. So why did they read it as ud?
This is my answer.
VII
The Orhon-Yenisei alphabet retained the shapes and sound values of these simple
symbols:
–u (o) – is no longer a hieroglyph, but a letter.
–d’, di.
We will deem the values of the simple symbols as the first argument in favour of
a comparison of the details of the Sumerian hieroglyph with Turkic letters: –*u-di.
It is possible that the Turks wrote from right to left in the Sumerian time, too.
This is how they continued to write in the Orhon-Yenisei age.
This is the second argument in favour of the presented comparison.
And, finally, the third argument, which is known as vowel harmony – a progressive assimilation of the quality of the sound that is inherent only in Turkic languages.
Vowel harmony did not permit the combination of sounds of differing natures
(hard and soft) in a single word. If the first sound is hard, then all subsequent sounds
become hard. And vice versa, if the first sound is soft, all subsequent sounds are softened, too.
Therefore, only the Turks could have transformed the heterogeneous *u-d’ (u-di)
into the uniform ud.
(In the Germanic languages a reverse pattern applied – a regressive assimilation
of the quality. If the heterogeneous *udi had found its way into proto-Germanic, it
would have become edi or üdi.)
If our calculations are correct and the Turks in the 4th-3rd millennia BCE were
involved in the word-creation processes of the Ancient World, the word ud, coupled
with the symbol, bears witness to the fact that: 1) the Turkic language already existed
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with a feature such as vowel harmony; 2) Turking writing existed (most likely in the
form of hieroglyphs), with the direction of a horizontal line from the right to the left.
These facts, brought together in a system, cannot be rejected out of hand. A counter etymology is needed and one that is more convincing that the one presented.
VIII
This sacred symbol can tell us much more. It can tell us that Mesopotamia of the
Tigris and the Euphrates before the 3rd Millennium was home to a multi-ethnic society, in which, apart from the so-called Sumerians (they called themselves Saggik,
meaning “black-headed”) there were Turks and Indoeuropeans. Gradually we come to
learn of others as well.
The Sumerians (Saggik) accepted the symbol and the word that had been brought
by the Turks. However, at the same time, the Indoeuropeans assimilated this symbol
and the name of its simple elements. They read from left to right: – di-u.
If they too had treated this symbol as a godly symbol, we obtain the version of
the initial form of the Latin word *deu-us – “god” (masc.) and the Indian dev – “god”.
The precursor of the Greek zevs. And also the Luwian tiuas – “sun god”, and the Hittite shivas– “god” (-us, -as, -s– suffix, masc. in some Indoeuropean languages).
It is possible that the Indian eight-armed Shiva also bears some relation to this
group. (Why eight? Not because the symbol had a numerical significance: the inclined
Ten, from which the Oblique Cross arises - a two? All books on Ancient Western Asia
speak of the sacred nature of the number Eight.)
In a special study of the symbolism of Ancient Western Asia not once does the
need arise to address this symbol.
The pre-Slavs saw this figure and allocated the name of the Oblique Cross in line
with the rules, as described in The Code of the Word: “To give an item a name, negate
the general name of the compound symbol”.
It came by the symbol ud which someone read in Sumerian from left to right as –
du. In that language, this word had some mean which we do not know. It was not now
analysed in terms of composite parts, so the Slavs and others had independently to get
the name of the items - Cross and Angle.
In one tribe the formant *ha served as the official word of negation. It was important for them to name the Angle. And they gave it a name by negating the common
name: *du-ha – “дуга” [“duga”, “arc”]. Another tribe negated it using the same formant, only without the gutteral consonant. They named the Oblique Cross: *du-a –
“два” [“dva”, “two”].
The Semites also saw in the sacred symbol, still with a Radiated Dot – “Mouth
and Radiant Word”. Duha, dua– “prayer” (Arabic).
The Latin, too *audi(a-udi) – speaks of the fact that the root of the word *u-di
was read by the pre-Latin speakers from right to left (in the Turkic manner), only
without vowel harmony.
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This evidences that the phonic values of simple symbols (but not the notional
values) were known to the pre-Latin speakers and they achieved their own meaning
through interpretation – Open Mouths and Word.
IX
I think that the symbol udu was first read and named by the pre-Latin speaking
priests (or others), who did not acknowledge vowel harmony: *ů-di.
Here there was no need to account for the direction of the line: the circle was read
first, be it from left to right, from right to left or from top to bottom. In this sense it is
an ideal symbol.
The Sumerians worshipped Venus. This faith was then inherited by the Ancient
Semites, who seized Sumer in the 3rd Millennium BCE. However, I believe that Turkic sun worshippers were here earlier still; at the very least, two Turkic ethnic groups,
if we judge by the shapes of the symbols for the sun. The Sumerians did not become
sun worshippers, but they included the hieroglyphs of the Turks into their scripture.
Moreover, the name for the round symbol did not suffer reactions of vowel harmony: *u-di. Perhaps the progressive assimilation of the quality had still not managed to
become a generally Turkic phenomenon. (Therefore, the pre-Latin speakers, reading
the elements of the compound symbol in reverse order, preserved the original name for
the cross: *di-u.)
When studying the features of the language of the Sumerians, specialists asserted
this interesting phenomenon. Many two-syllable words of the oldest of all strata of the
lexicon did not permit the presence of different vowels – aba, ata, dumu, amar,
dingir, udu…
In studying this phenomenon, I compared Sumerian words with similar examples
in other languages and I discerned a pattern, which I named the “Sumerian harmony of
vowels”. The vowel of the initial syllable assimilated the vowel of the subsequent syllable.
In 1001 Words I recovered the primary sound of the Sumerian words: dumu–
“young one”, “baby” (*duma), amar – “calf” (*amur), dingir– “Venus”, “deity”
(*diŋär)…
and only after this did I come to understand the primogenitive degree of the
words ud (*ů-di) and udu (*ů-di).
Х
The rule for naming parts came into play here too. However, the pre-Germanic
speakers and the culturally related Slavs had done their work here. Let us restore the
initial form of the symbol with which they worked: *ů-di.
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The Germanic people named the dot – “sun god” using a negative -n. (And this
formant will manifest itself in many languages of the Ancient World4.) *Ůdi-n – the
supreme god Odin, still remembered in Scandinavia.
The Slavs saw only a figure. Its name, which became a numeral, was preserved in
the Eastern Slavic languages: odin.
Residing in Western and Southern Slav-speaking peoples is an already germanised form: edin – the result of regressive assimilation of quality. This is probably evidence of the Slavs recently neighbouring the Germanic ethnic groups in whose languages this “assimilation” was most actively manifested.
ХI
We have now come right up to the very important matter of phonetic conformities, which linguists have yet to devote the attention they deserve.
The Arrow and the Wound from the arrow (Dot) were initially named *j. The
complete chart of the phonetic development of this sound-word in the idioms of the
Ancient World will be presented in 1001 Words. Here we label the key links in the development chain:
*j
‘j – gj – dži(tči) – di(ti) – d(t)
ig – iž…
h
j’ – j
ikh–iš…
ik–ič…
All of these formations were named Lines (“Arrows” and Dots (“Wounds”)),
which had transformed into a Cross (Straight and Oblique). In oral languages they became suffixes of negation and reduction...
In the practice of speech, systems of forward sequences unfolded: j – di(ti) – d(t).
Knowledge of these sequences will help etymology.
In the Turkic languages such sequences are stated, but they have not yet been explained: uj – “cow” (Kirg.); ud – ditto (Khakass.), ut – ditto (Shor).
Now, knowing from The Code of the Word that a cow is a sun creature, like the
ram (the “non bull”, or “killed bull”), we can assume that the symbol for a cow for the
pre-Turkic people could very well have been reminiscent of the Sumerian symbol ud
– “sun” or gud – “bull” (Sumer.). (The Sumerian priests, borrowing the symbol for
the cow from some pre-Turkic script, erroneously took it as the “horned head of a
bull”. We will look at this subject in more detail in 1001 Words.)
There are many sequences of j/di/d(t) and not only in Turkic words. They should
also be noted in the Slavic languages: рой [“roi” - nest, swarm] = род [“rod” - family,
4
In Turkic languages, for example, – da – the local case – "в" ["into"];
– dan – anti-local – "из" ["from" or "out of"];
Moscow –da – "in Moscow";
Moscow – dan – "from Moscow".
In Russian: пол-ый – "пустой" [hollow/empty];
пол-н-ый – "не пустой" [full/not empty].
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clan], стая [“staya” - flock] = стадо [“stado” - herd]. We are given evidence of Germanic-Slavic connections in roll-calls ejn – “one” and the Slavonic edin, odin, adin.
Are these comparisons correct? Да! – a Russian would say. Ja! – is what a German would say in support. Between languages that are classed as Germanic: you –
(Engl.). Latin transcription *ju. And in German – du – “you”. And between English
and Persian:
Engl. Jam – [I am] (*ajam);
Pers. Adam – [I am]5.
For some reason, these overlaps are not detected by etymological dictionaries that
are based on a system of phonetic conformities. It transpires that as yet not all conformities have been established. If something like *j/di… was known to science, we
would long since have understood that the names of the pre-Latin Supreme Gods
*Diu-piter (before the appearance of the masculine ending) and Ju-piter are related.
Now, we can restore the written symbol of Jupiter
and its southern variation
.
This was the symbol for the Cow. Not of the Bull. “What works for Jupiter does
not work for the bull!”
The name Jupiter in Roman legends encounters the cow theme not simply by
chance. Jupiter's lover, who almost took him from his lawful spouse Juno, was a beauty by the name of Jo (almost Ju), whom Juno ended up turning into a cow.
(The compound symbol of Sun-Cow, when read not from right to left, as the
Turks would read it, thus obtaining uj, ud, ut – “cow”, but from left to right *jů.)
XII
We have become familiar with two Sumerian hieroglyphs and their examination
does not stop here. In essence they are not the main sacred symbols of Sumerian scripture, because the Sumerians, I repeat, worshipped Venus and not the celestial body of
the daytime. Solar symbols were brought to them and perhaps were imposed upon
them by the sun worshippers. There were Turks among them, of which we are persuaded by symbols for the sun ud, udu. They prove that Turkic writing and Turkic
languages already existed during the time of Sumer. Now the subject of TurkicSumerian cultural ties (cultural connection) acquires a more specific nature and we
begin to study the Orhon-Yenisei script with an understanding of its great prehistory:
the world's only letter-based script that preserved hieroglyphic symbols and preceded
Sumerian.
The Turkic Academy should study my book The Turks in Prehistory, where the
level of modern literature is assessed in terms of the scriptures and where facts are
presented pertaining to the creative development of the ancient Turkic alphabet.
The Turkic Academy was formed only recently and is making its first steps. If
these steps are well-thought through, Turkic studies in the coming years may well be
able to rid itself of the burden of ignorant postulates and acquire a genuinely scholarly
5
The name of the first man Adam, I am sure, is contained in this meaning. The triumphant "I am!"
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approach. We not only wish it a pleasant journey, but will try to continue the analysis
of compound Sumerian and Turkic hieroglyphs.
While the material of this article is being studied I will prepare the next one for
publication, where I will examine the Sumerian hieroglyph gud – “bull”. Without
doubt, it is the southern version of the symbol ud – “sun” and at one time it had the
meaning of “cow”. Spending time in a language with inertia of the open syllable
*ůd acquired the gutteral prosthesis *hůd and was realised in the pre-Germanic dialects in the terms gud and got with truly positive meanings.
Analysing Sumerian and Turkic hieroglyphs (some are still preserved in the
Orhon-Yenisei alphabet), we can recreate a picture of the true history of Ancient Turkic writing.
However, it will be incomplete until we engage the Aramaic script of the Assyrian period (7th century BCE), the letters of which were used by the Turks-Ishkuz to
express vowel harmony and the final transition to alphabetic script.
[The Ishkuz (“Ишкузы”) (iški ūz) – “inner oghuz” seized the weakened Assyria
and ruled there for twenty-eight years. At that time there were two kinds of script in
use in Assyria. For state purposes there was the syllabic wedge writing and for day-today writing there was the Arameic alphabet.]
However, after this reform certain hieroglyphs still remained in Turkic writings
and reached the Orhon and the Yenisei. Historians of scripture must have focussed attention on this, as it distinguished Turkic runic from all literal systems of the world.
(Only they did not; they were convinced that the ever backward nomads could not
have created any form of scripture. Let alone develop it from hieroglyph to letter
form.)
The Turks created several symbols for the sun. One of them was preserved in the
ancient Turkic alphabet: jaj – “sun”. It is understood as it is read when it is used separately. However, when used as part of another word, along with others it is read as a
letter with the meaning j. The ideology of this ancient symbol (“killed Moon”): –
“moon (aj), struck through with an arrow (j)”6.
I found conformity to this only in Ancient Chinese: – luna, moon (2nd Millennium BCE). The name is unknown.
later, after the squaring of the Chinese script in the 1st Millennium BCE, the
symbol is conveyed using straight lines: juj – luna, moon (Chinese).
Comparison with the Turkic hieroglyph will help to recover the lost name from
the Ancient Chinese.
(I advise sinologists to take a look at other symbols from the Ancient Turkic alphabet.)
And so, for discussion the following version is offered:
Ancient Chinese *juj – luna, moon (2nd Millennium BCE);
Chinese juj – luna, moon (1st Millennium BCE – the present).
6
The Turkic aj – "luna", "moon" gives rise to *uj. In certain Turkic languages, the initial labial vowel can still be heard.
For example, ujak – "moon, month" (Chuv.). Where -ak – is a suffix denoting diminutiveness.
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Ancient Turkic jaj – sun (1st Millennium of the common era);
We can begin the discussion with this subject. The prospects are enticing.
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