Part-2 Turkish-Sumerian
Kinship: Was it "Dingir.AMAR-Dingir.ZUEN", "Tengir.TURAN ZU-HAN
(SU-HAN)" or "Tengir.TURAN UZ-HAN (OGUZ-HAN)"?
Part-2 Turkish-Sumerian Kinship: Was it
"Dingir.AMAR-Dingir.ZUEN",
"Tengir.TURAN
ZU-HAN (SU-HAN)" or "Tengir.TURAN UZ-HAN (OGUZ-HAN)"?
By POLAT KAYA
About the name
AMAR-SIN (AMAR-ZUEN):
In Part-1 of this
series of writings, we talked about how the Sumerian
sign meaning TUR
had somehow been read as MAR - as pointed out by C.
J. Gadd, and we
talked about the supposedly "Akkadian" name "MARDUK".
Reinserting the
original Sumerian TUR back into MARDUK then made it
clearly Turkic
TURDUK. It has become even further clear that the "DUK"
in the name
"MARDUK" is actually a reversal of the Turkish word "KUD"
(KUT) meaning
"sacred, divine, holy". Thus the fabricated name
"MARDUK",
referring to the Supreme God or the Sun God of Babylon, when
viewed as TURKUD,
would mean "TUR is Sacred" or "Sacred TUR", i.e.,
"Sacred
Bull". This is the same as the Turkish "TUR-KUD" or
"TUR-KUT"
(TURGUD). The
Turkish name TURGUD is a widely used masculine name in
the Turkish world,
evidently originating from this ancient Turanian
Sky-God's name
(TUR-KUT). Thus, the name "MARDUK", before it was
usurped from
Sumero-Turkish culture and traditions, was probably
"TUR-KUD"
(TUR-KUT, TUR-GUD) or "KUT-TUR" (GUD-TUR) meaning "Sacred
Sky-God TUR".
We must also note here that "GUD" in Sumerian was
"Bull".
[20] Therefore, while in one sense, TUR-GUD (TUR-KUT) was
"SACRED-TUR"
referring to the Holy Sky God but in another sense,
TUR-GUD, where GUD
is Sumerian BULL, was "SKY-GOD TUR the BULL". In
Turkish, UD or UT
is also Cattle so Sumerian GUD and Turkish UD are
linguistically akin.
Now it is important
that we examine another Sumerian name called
"dingir.AMAR
dingir.ZUEN" which has been changed into Akkadian as
AMAR-SIN - another
important misrepresentation. But before I go into
discussing it I
would like to say that I will be referring to some
Sumerian texts
given in the book entitled "A Manual Of Sumerian
Grammar and
Texts" by John L. Hayes (JLH). In this discussion I will
be dealing with the
first few lines of the text (See Attachment
Sumer_Text 13a).
Additionally, I
would like to make it clear that in my discussions I
may be critical of
certain readings of Sumerian texts in general,
however, these
should not be taken as my criticisim of John L. Hayes
or his book. In
fact I commend him for writing such an excellent book
on the Sumerian
language. He has provided us with excellent and most
candid
explanations. As a reader of his book, I am grateful that he
has written what he
has written in the way he saw it. He asks very
valid questions and
explains them to the benefit of the reader. His
straight and candid
explanations are appreciated.
About the name
ZUEN, John L. Hayes gives the following information: [21]
"ZUEN This
seems to be another name of NANNA, although it is not clear
why he had two
names. Jacobsen thinks that the term NANNA refers
specifically to the
god's role as the "full moon", and ZUEN refers to
his role as the
"crescent moon". It has also been suggested that ZUEN
is the Akkadian
equivalent of Sumerian NANNA; that is, they are two
different names for
the same deity. However, there is no obvious
Semitic etymology
for ZUEN.
The Akkadian
equivalent of this DN is usually transcribed as either
"SIN" or
"SUEN". The Sumerian word was also borrowed into Akkadian as
a common noun,
appearing as SINU, SUENU, SINNU, and ShINNU. It is
glossed by the CAD
as: "1) the moon 2) crescent shaped or
semi-circular
object". [22]
"AMAR-(d)ZUEN
Etymologically, "young bull of Zuen", amar.Zuen.(ak).
The name of this
ruler is often transcribed "Amar-Sin" or "Amar-Zuen",
which are really
Akkadianized transcriptions.
Early scholars
believed that this PN was Akkadian. The Akkadian
equivalent of AMAR
is BURU. Therefore, the name appears in some older
secondary
literature as "BUR-SIN", or something similar. Almost all
modern scholars
believe that the name is Sumerian, although there is
really not much
evidence to prove this."
All of these names
mentioned in the above given excerpt from Hayes are
extremely important
from the Turkish point of view, because not only
were they were
Sumerian but they were also Turkish in origin and are
related to the
Turkish UZ-HAN (OGUZ-HAN), SU-HAN, and AY-HAN names.
Evidently they were
borrowed-without-permission, anagrammatized and
disguised by the
Akkadians.
The Akkadian
usurpation of Sumero-Turkish deity names led eventually
to the creation of
Judeo-Christianity religions and the death of the
ancient Turanian
Sky-God Oguz/Tur religion from which they took all of
their tenets.
Regarding the name
AMAR-SIN, John L. Hayes writes the following
regarding the
Sumerian Text 13a: [23]
"Line 1. As
was the case with Shulgi, the name AMAR-SIN is preceded by
the determinative
for divine names. There are thus two divine
determinatives in
the line: the second is for DN ZUEN, and the first
is for the PN
Amar-d.Zuen.
Lines 2-4. These
lines form a relative clause modifying Amar-Sin of
Line 1. mu means
"name", and pad is something like "to reveal".
mu....pad is a
compound verb, meaning approximately "to propose". The
underlying idea is
that the name Amar-Sin was proposed by Enlil in the
council of the
gods, meeting Nippur, to be the king of Sumer and Akkad."
{Note: DN stands
for Divinity Name, and PN stands for Personal Name
(proper name)}.
This indicates that
Sumerian "dingir.AMAR-dingir.ZUEN" was not
"AMAR-SIN"
to begin with. It was taken from Sumerian and/or Turkish,
reformatted and renamed
to make it "Akkadian".
The question that
comes to mind here is that in reading Sumerian text,
what justification
did they have for coming up with the name AMAR-SIN
from a name that
they first read as "dingir.AMAR-dingir.ZUEN" while it
was actually
written in Sumerian as "dingir.TUR-dingir.EN-ZU (or
EN-UZ)" or
"dingir.TUR-AN-EN-ZU (or EN- UZ)"? The Sumerian word "EN"
meaning
"lord" is the Turkish word "HAN" meaning "lord".
Additionally,
the Sumerian sign
that has been read as "ZU" most likely was also "UZ"
which has been
avoided up to now. It has very important implications
which I will
discuss below.
Incidentally, here
it is important to note that the supposedly
"Akkadian"
word for Sumerian "EN" was "BELUTU". [24] When we examine
this
"Akkadian" "BELUTU", we find that it is very similar to the
Turkish expression
"BEILUTU" (BEYLI IDI) meaning "he who is with
lordship". In
fact, this similarity is too close to be a coincidence.
Obviously Akkadians
were anagrammatizing Turkish words then. This is
an indication that
Turkish was present in Sumerian times and was a
fully developed
language with root words and suffixes. In this
Akkadian anagram of
Turkish, Turkish BEI (BEY) meaning "lord" has been
reduced to
"BE", and the remaining LU and TU has been kept as they are
in Turkish.
Turkish LU is a
suffix meaning "with" and TU (UTU/UDU/IDI) which is
the name of
SUN-God) means "it is". Turkish siffix "TU" is another
form of Turkish
suffix "TUR" meaning "it is" which was the name of
"Sky-God".
These most frequently used Turkish suffixes alone make
Turkish "The
SUN LANGUAGE" (UTU (OD O) LANGUAGE) and "TUR LANGUAGE".
a) First of all the
Sumerian sign which is read as "ZU" by
Sumerologists is
the sign for "water" which is "SU" in Turkish. It is
not believable that
those who deciphered an unknown and so-called
"dead
language", using the misleading language of Akkadian, did not
know that Sumerian
"ZU" and Turkish "SU" were one and the same. That
they knew but would
not admit that "ZU" was Turkish "SU". Hence they
avoided using the
name Turkish. The Sumerian sign for "ZU" is also
present in the
Sumerian names NINGIRSU [25], and ABZU ("apsu") [26]
although with some
differences in the signs and meanings. The meaning
for
"ABZU" ("apsu") is indicated as "water basin"
[27].
Additionally, the
Sumerian term ZU and its sign are very much related
to Turkish word
"UZ" which is the Turkish name for Sky-God "OGUZ" and
the Oguz (Tur/Turk)
peoples. Yet the Sumerologists have dwelled only
on the ZU (SU) ,
i.e., "water" aspect of the sign. For example, in
one meaning, the
Sumerian word "ABZU" or "APSU" means "Father-Water"
obviously from
Turkish "APA-SU".
With this
background, then the Sumerian signs that have been read as
"ZU-EN"
would have been the Turkish "SU-HAN (or HAN-SU) meaning "Lord
Waters" which
equates it with "ABZU" (APSU or APA-SU).
John L. Hayes
writes the following: [28]
"ABZU This is
composed of two signs, the ZU-sign followed by the
AB-sign . However,
it is known that the AB-sign was read before the
ZU-sign. That is, the
word was pronounced something like /abzu/. The
phenomenon is
similar to that of the DN ZUEN, which was pronounced
/zuen/, although
written EN-ZU. In older transliterations it may
appear as
"ZU-AB."
This explanation
shows that these two names, i.e., ABZU and ZUEN, have
gone through some
intentional confusion. In the process, the Turkish
name
"UZ", that is, the name for the Sky-God OGUZ has been
obliterated. This
is just like reading the Sumerian word "TUR" as
"MAR"
which I pointed out in Part-1 of this series. Such alterations
wiped out the
Sumerian-Turkish kinship altogether, and facilitated the
usurpation of the
Sumero-Turkish civilization by the Akkadians.
Evidently the
Sumerian "dingir ZU-EN" or "dingir EN-ZU", which is
asociated with
"water", is the same as Turkish "Tengir SU-HAN" (Tengir
Han-Su) meaning
"God Water-Lord". Turkish "SU-HAN" or "DENIZ-HAN"
(Sea
Lord) was the name
of one of the six sons of OGUZ-KAGAN in the Turkish
epic. The names of
the six sons were: GÜN-HAN (Sun-Lord), AY-HAN
(Moon-Lord),
ILDUZ-HAN (Star-Lord), GÖK-HAN (Sky-Lord), DAG-HAN
(Mountain-Lord),
and DENIZ-HAN (Sea-Lord). By the way, even the
English term
"SEA" is fabricated from Turkish "SU" meaning
"water".
Thus
"ZUEN" (EN-ZU), i.e., "HAN-SU" and "HAN-UZ"
(HAN-OGUZ) are
religiously related
concepts - in Sumero-Turkish.
b) However,
associating "ZU-EN" ("Water-Lord" (SU-HAN)) with the
"Moon" or
"Moon-God" concept requires much stretching of the "water"
concept unless
there is some other concept that is related to both the
Lord-Water"
and "Lord-Moon. This other concept is again the Turkish
name "UZ"
(OGUZ) as we will demonstrate below.
About the name
ZUEN, as we noted above, John L. Hayes gives the
following
information: [29]
"ZUEN This
seems to be another name of NANNA, although it is not clear
why he had two
names. Jacobsen thinks that the term NANNA refers
specifically to the
god's role as the "full moon", and ZUEN refers to
his role as the
"crescent moon". It has also been suggested that ZUEN
is the Akkadian
equivalent of Sumerian NANNA; that is, they are two
different names for
the same deity. However, there is no obvious
Semitic etymology
for ZUEN.
The Akkadian
equivalent of this DN is usually transcribed as either
"SIN" or
"SUEN". The Sumerian word was also borrowed into Akkadian as
a common noun,
appearing as SINU, SUENU, SINNU, and ShINNU. It is
glossed by the CAD
as: "1) the moon 2) crescent shaped-shaped or
semi-circular
object". [30]
These excerpts
indicate that The Sumerian "ZU-EN" was related to the
Moon-Lord
(Moon-God) also. This can only be when the Sumerian sign
which is read as
"ZU" is also the Turkish word "UZ" which is another
Turkish name for
"OGUZ" the Sky-God, "AGUZ" meaning "mouth",
"UZ" (US)
meaning
"wisdom", and "UZ (ÜZ, YÜZ) meaning "face". This is
most
important to note.
Thus by reading the Sumerian sign as ZU rather than
"UZ" in
the Sumerian texts, they also eliminated the ancient Turanian
Sky-God's name
"OGUZ" and the Turkish religious concepts associated
with this name.
As John L. Hayes
writes: "The moon-god was also referred to as ZUEN."
[31]
This is only
possible when the Sumerian signs which have been read as
"ZU-EN"
(Turkish SU-HAN) are read as "UZ-EN" (Turkish UZ-HAN - i.e.,
OGUZ-HAN). Then,
using Turkish, one can have a "moon" content
associated with the
name ZUEN. In ancient writings, God's name was
generally hidden
behind other names. For example, in ancient Masar
(Misir,
"Egypt"), SOBEK was identified as the "crocodile-god". The
name SOBEK is
another Turkish name like the Sumerian ZU-EN or EN-ZU.
SOBEK is defined
as: "a crocodile-god, was worshipped in cities that
depended on water,
such as the oasis city of CROKODILOPOLIS, where the
reptiles were kept
in pools and adorned with jewels". [32]
The name SOBEK consists
of "SO + BEK" which are Turkish "SU + BEK
(BEY)" meaning
"Water-Lord". Thus Sumerian ZU, Masarian SO and Turkish
SU meaning
"water" are all one and the same and are all Turkish. Now
metaphorically it
can be said that the crocodile is the "lord" of the
water in a
water-body such as the river Nile or in the rivers of
Amazon. Without
question, the crocodile is the ruler of the water
where it lives.
Related to the name
SOBEK is the Turkish name "OS-BEK" (USBEK, ÖZBEK,
UZBEK, OUZBEK,
OGUZ-BEK, OGUZ-BEY) meaning "UZ-Lord, OGUZ-Lord" which
refers to the
ancient Turanian Sky-God OGUZ. It must be noted that
one of the Central
Asiatic Turkish states have the name "OZBEKISTAN",
that is, the
country of OSBEK (ÖZBEK, UZBEK, USBEK, OSBEK) Turks.
Of course this identification
makes Turkish as old as the ancient
Sumerians and
Masarians.
Now returning back
to the Sumerian name "dingir.ZUEN", it is clear
that this Sumerian
name is another form of the Turkish name "Tengir
SU-HAN".
However, hidden behind this name is the name US-HAN (UZ-HAN,
OGUZ HAN).
Furthermore, in
order to understand and make the connection between
these God concepts,
one should remember that in ancient Turanian
understanding, the
Sun and Moon were regarded as the eyes of the
Sky-Father-God OGUZ
or TUR. Hence Sun and Moon were one and the same
as the
Sky-Father-God. Of course, the "eyes" are inseparable parts of
the ONE whole
unity, that is, the universal Sky-God concept.
Additionally, it
must be noted that the "Crescent Moon" in the sky
appears as a
"smiling mouth" (Turkish AGUZ), while the waxing and
waning phases of
the moon appear as an "eye" (Turkish GÖZ) and the
full moon appears
as a "face" (Turkish "AG-UZ" (AK-YÜZ)) of a
"sky-moon-man".
All of this is possible and occurs because of the
multiple identities
that the Turkish name OGUZ represents. The Moon
was not the only
"OGUZ" (O-GÖZ) in the sky. The Sun was also OGUZ
(O-GÖZ) in the sky
in addition to the Sky-Father-God. Sumerologists,
by reading the Sumerian
sign as ZU, rather than UZ, eliminated all of
these ancient
Sumero-Turkish concepts.
The Sky-God OGUZ
had six sons having the names of: GÜN-HAN (Sun-Lord),
AY-HAN (Moon-Lord),
ILDUZ-HAN (Star-Lord), GÖK-HAN (Sky-Lord), DAG-HAN
(Mountain-Lord),
and DENIZ-HAN (Sea-Lord, water-Lord). All of these
names are different
appearing representations of ONE UNIVERSAL SKY-GOD
OGUZ under
different names, such as Sumerian "ZUEN" (SU-HAN) which
hides the universal
Sky-God's name "UZ-HAN" (OGUZ-HAN).
Now with this background
knowledge, let us examine the Sumerian text
read as
"dingir.AMAR-dingir.ZUEN" and translated as "AMAR-SIN" (see
attached Sumerian
text). In the Sumerian word when we replace the name
"AMAR"
with "TUR" we get the Sumerian expression
"dingir.TUR-dingir.ZU-EN"
which becomes the same as the easily
recognizable
Turkish expression "Tengir TUR-Tengir SU-HAN" meaning
"God-TUR God
Lord-Water". In this context, again Sumerian and Turkish
are the same.
In the Sumerian
text first line, if we read the second "dingir" sign
as "AN"
meaning "sky", the text of the first line becomes
"dingir.TUR-AN
ZU-EN" which is the Turkish expression "Tengir TUR-AN
SU-HAN"
meaning "God TUR of Sky is God Water" or "Sky-God TUR is
God-Water"
which is a correct concept because Sky-God (Gok Tanri) also
delivers water
(rain, snow, ice) from the sky. This again makes the
Sumerian and
Turkish expressions and concepts the same because
Sumerian
"TUR" is "AMAR", "ZU" is "water" and
"EN" is "lord". It
should be noted
that the Sumerian text is written as "EN-ZU" but
somehow it has been
read as "ZU-EN" which is in the same format that
it appears in
Turkish as indicated above.
Now let us read the
Sumerian sign that has been read "ZU" as "UZ",
then we get the
following picture for the first line of Sumerian text:
"dingir.TUR-AN
EN-UZ" which is the same as Turkish expression
"Tengir.TUR-AN
HAN-UZ" (Tengir TUR AN HAN OGUZ) meaning "God TUR of
Sky is Lord
Oguz". Thus the whole expression in both Sumerian and
Turkish is again
Turanian and Turkish and describes the ancient
Turanian Sky-God as
TUR and as OGUZ.
Additionally, when
we read "TUR" and "AN" together, the Sumerian
expression becomes
"dingir TURAN HAN-UZ" which is the Turkish
expression
"TENGIR TURAN HAN-UZ" ("TANRI TURAN HAN-OGUZ" veya
"TANRI
TURAN
OGUZ-HAN") meaning "GOD of TURAN is LORD OGUZ". This again
clearly Identifies
God UZ (OGUZ) with Turanian Oguz and TUR peoples.
It must be noted
that the names TUR and TURAN are present in this
Sumerian text
although they have been intentionally obliterated. All
of this obviously
makes the Sumerians Tur/Turk people from Turan
(Central Asia).
The Semitic
Akkadians and their followers tried to avoid reading these
Turkic names (i.e.,
TUR, TURAN, UZ, OGUZ) in the Sumerian texts and if
possible to bury
them forever by changing the original Turkish
expression into
"dingir.AMAR-dingir.ZUEN" AMAR-SIN. But the truth has
its own way of
coming to the surface. It is clear that even changing
the place of a consonant,
such as in the Turkish UZ becoming ZU (SU),
makes a mountain of
a difference. The cabalist manipulator priests
knew this fact.
All of these also
indicate that Turanian Tur/Turk peoples everywhere
had the concept of
ONE UNIVERSAL SKY-GOD thousands of years before the
so-called
"Monotheistic God" religions were initiated by the so-called
"Semites".
Evidently, this Turanian concept was also
borrowed-without-permission.
***
The name SIN is
defined as: "an early god of the moon, son of ENLIL
and husband of
NINGAL. Sin's bright light kept watch against evil
forces in the
night. When UTUKKU succeeded in extinguishing his
brilliance with the
help of ISHTAR and SHAMASH, MARDUK fought off the
attackers and
brought back the eclipsed light of SIN". [33]
If the SIN is
Semitic for "moon" as we are told, and since "AMAR" (in
one meaning,
Turkish "EMER") means "young", then AMAR.SIN would mean
"Young
Moon" referring to the "crescent moon" which embellishes the
flags of Turkish
peoples to this day. In this metaphorical context,
the "crescent
moon" represents the horns of a "young black bull" whose
body is not
visible. AMAR-SIN is described as "young bull".
Yet, in spite of
this, identifying SIN as "a god of moon" is
intentional
disinformation. This identification is not telling the
truth about its
original meaning and its Turkish source. The
explanation we are
being given does not tell the whole story. It only
tells the altered
"Akkadian" version.
Let us examine the term
dingir AMAR.SIN. The origin of AMAR-SIN is in
the Turkish
expression "MA-ARSIN" (Ma Ersin, Ma Er Sen) meaning:
a) "Moon Man
you are" ("you are Moon Man"). Therefore, the "moon"
aspect of
"AMAR-SIN" is coming from Turkish "MA", not from
"SIN" as
portrayed. Thus
AMAR-SIN is a word that has its origin in Turkish
rather than Semitic
which did not even exist before they started to
manufacture
Akkadian from Sumero-Turkish.
The word
"MA" corresponding to the Turkish name "AY" meaning
"Moon" is
also indicated in
Turkish OGUZ-KAGAN epic [34]. But Turkish expression
MA-Tengri" not
only means "Moon-God" but also refers to the
Magnificent
Sky-Father-God and the Magnificent Sun-God all of which
are represented by
the name TUR.
b) "You are
Magnificent Man" referring to the ancient Turanian
Sky-Father-God,
where "MA" means "magnificent", AR/ER means
"man", and
SIN (SEN) means
"you" or "you are". In this context, when the
Sumerian text is
read as "dingir.MA-ER-dingir ZU-EN", it is the same
as the Turkish
expression "tengir.MA ER tengir.SU HAN" (Deniz Han)
literally meaning
"God Magnificent Man is God Water Lord". Water is an
essential element
of nature, just like air ("hava" in Turkish),
without which there
would be no life as we know of.
However, if the
Sumerian text is read as "dingir.MA-ER-dingir.EN-UZ"
then it becomes the
Turkish expression "Tengir MA ER Tengir HAN-UZ
(OGUZ)"
meaning "God Magnificent Man God Lord OGUZ" which defines the
ancient Turanian
supreme creator Sky-God Han-Oguz (or Oguz-Han) which
includes not only
the Sun-God and Moon-God but is regarded as the
omnipotent
universal Sky-Father-God.
Evidently, this
similarity between the Turkic words "ZU" and "UZ" has
been subject to
deliberate confusion. Of course, when the UZ aspect
of the Sumerian
text is not brought to the surface, then its Turkish
religious content
is obliterated altogether. When Turkish "MA-AR" (MA
ER) is read as
"AMAR", and "UZ" is read as "ZU", this amounts to
intentional
misreading and misnaming.
It is important to
bring to the attention of the reader the Sumerian
word "ZU"
which has the meaning of "to know" or "wisdom" [35] It is
interesting to note
that Turkish "US" (UZ) also means "wisdom,
knowledge".
This is not due to coincidence. The peculiar thing is that
these words (ZU and
UZ) are opposites of each other in format, yet
they have similar
religious meanings. The implication of this is that
those who read and
translated the Sumerian signs somehow changed the
meanings and/or
formats around so that many of the original
Sumero-Turkish
words could not be identified with the Turkish
language. The
important question here is, how did the Sumerologists
determine that the
Sumerian sign was vocalized as ZU - rather than UZ?
Could it be that
they used the Turkish language as a reference to
decode and
understand the Sumerian sign but then transcribed the sign
as ZU instead of UZ?
***
Returning once more
to Sumerian Texts 13a and/or 13b of John L. Hayes'
book, for example,
the first three lines in each case are extremely
important. John L.
Hayes reports about the readings of Lines 1-3 as follows:
Line 1:
Transliterated as "dingir.AMAR-dingir.ZUEN", transcribed as
"AMARZUEN",
and translated as "AMAR-SIN".
Line 2:
Transliterated as NIBRU.(ki).A, transcribed as "NIBRU.A", and
translated as
"PROPOSED BY ENLIL IN NIPPUR".
John L. Hayes also
writes: [36] "The Sumerian pronounciation of the
name of the city of
Nippur is known from lexical lists, where
EN-LIL(ki) is
spelled out as NI-IB-RU. Similarly, the Akkadian
pronounciation of
the city is also known from lexical lists, where it
is spelled out as
NI-IP-PU-RU."
My note: the
Sumerian signs of this line reads "EN-IL-KI-A". To get
the name NIPPUR
from it requires a lot of imagination unless they
substituted a
replacement that had similar meaning. In other words,
they are not
reporting or telling us what is actually present in the
Sumerian line but
rather the NIPPUR replacement.
'
Sumerian
"EN-IL-KI-A" is Turkic "HAN-IL KÖY'E" or "HAN-IL GÖYE"
(IL-HAN KÖYE/GÖYE)
meaning "King to village" or "King to sky"
respectively. Since
the first line talks about the Sky-God TUR and UZ
(OGUZ), it follows
that this line refers to "King to Sky" (Lord to
Sky). "Lord to
Sky" referring to Sky-God has another description in
Turkish, that ia,
"HAN BIR O" meaning "Only Him is Lord". This would
properly translate
into Sumerian writing as "EN-BI-RU". But this is
very much the same
as the given Sumerian name "NI-IB-RU" which seems
to have some
intentional alterations done to it. Both the Sumerian
"NI-IB-RU"
and Akkadian "NI-IP-PU-RU" sound very much like the name
"AN
HEBREW" (Sky Lord BIR-O) which the Jews have falsely claimed as a
name for
themselves. In other words, the Tur/Turk Sumerian text has
been
anagrammatized, Semitized and usurped.
The Turkish
expression "HAN BIR O" (AN BIR-O) has two meanings: 1)
"Only Him is
Lord" referring to the Sky-God which I indicated above;
2) "Palace of
the Lord" where Turkish "HAN" also means "complex of a
large
building" which a Lord's palace is. Similarly, Turkish "HAN"
(AN) also refers to
"sky" where the Sky-God resides. After all, the
Sky is a
|City" or "Palace" to the Sky God. Either the scholars do not
know this Turkic
concept, which is likely, or they know but do not
wish to dwell on it.
There is another
case similar to the misreading of "NI-IB-RU" (Tr.
"EN-BIR-U")
and that is the reading of the name "PER-U" (BIR-O) of
ancient Masarian
(falsely called "Egyptian") kings. This Masarian
(Misir) word read
as "PER-U" is the Turkish expression "BIR-O"
referring to the
ancient Turanian "One Sky-God". The Tur/Turk Masarian
Pharoahs, by
calling themselves PERU (BIRO), were deifying themselves
as God on earth.
Additionally, PER-O refers to their palaces as Great
House (BIR-ÖY,
ESSIZ-ÖY). PERU also refers to the "sky" which is also
"BIR ÖY"
meaning "one-house".
The title Pharaoh
is defined as: [Late Latin "Pharao", from Greek
"Pharao",
from Hebrew "Par'oh", from Egypt "PR-'O" meaning "great
house".] A
title of the sovereigns of ancient Egypt; Pharaoh used in
the Bible as proper
name. [37]
Evidently scholars
have not been totally truthful in reading this
Masarian text
either, because it was the Turkish expression "BIR-O"
describing the
Sky-God (Gök-Tanri), and "BIR-OY" (bir öy) meaning "one
house" or
"great house" referring to both the Sky" and the
"palace" of
the Pharaoh.
Clearly the ancient Indo-Europeans and Semites
anagrammatized,
restructured and disguised this ancient Tur/Tur
Masarian name in
order to distance it from Turks and Turkish.
So the Sumerian
"NI-IB-RU", Masarian "PER-O" and Turkish "BIR-O"
and
"HAN
BIR-O" are one and the same and they are all Turkish in origin
contrary to all
kinds of distortion attached to them. With this
explanation, it is
doubtfull that the meaning of NIPPUR has been
explained
truthfully by the Sumerologists.
Line 3:
Transliterated as "dingir.EN-LIL-LE", transcribed as
"ENLIL.E".
Yet the signs in
Line 3 read as "dingir.EN-IL-LE". The Sumerian
"EN-IL"
and Turkish "HAN-IL" are one and the same and mean the "Lord
of the
Country", that is, the "king". On the other hand, in order to
be able to get the
"wind" concept into this Sumerian/Turkish
expression, one has
to read the Sumerian writing "dingir.EN IL-LE" as
Turkish
"dingir HEN ILLI" (HAN YELLI) meaning "God Lord windy". Only
then could the
Sumerologist attach the "wind" concept to this
Sumero-Turkish
expression.
This indicates that
the so-called Akkadian "ENLIL" is nothing but a
misread Turkish
expression. However this Turkish etymology has never
been mentioned
until now as I reveal it to the readers.
Of course it is
said that the Sumerian word "LIL" means "wind" [38]
It is curious that
the Turkish word "YIL" (YEL) also means "wind".
Now, what reader
would stop to ask, how did the Sumerologist determine
that this Sumerian
sign was vocalized as LIL rather than YEL as in
Turkish? Would
readers even suspect that intentional misreading was
being done? Of
course not We have another similar case where we are
told that Sumerian
"LAL" [39] means "honey". But Turkish "BAL" also
means
"honey". How do we know that the original Sumerian word was
not BAL but rather
LAL - as it is presented?
In regards to these
three lines of Sumerian text, it seems that line 2
and Line 3 have
been combined to give a manufactured meaning of:
"PROPOSED BY
ENLIL IN NIPPUR". The implication of the presentation of
these three lines
together with Line 4, is that most likely, some
Babylonian cabalist
priests gathered in a place, possibly they called
"Nippur",
where they proposed and decided among themselves, quite
self-servingly,
that they would transcribe and call the Sumerian name
written in Line-1
as "AMARZUEN" and translate it as "AMAR-SIN". and
then portray this
changeover in such a way that as if the Wind-God
Enlil himself
ordered or proposed it. There seems to be a use of
sophistry and
mythological fabrication here.
***
John L. Hayes
writes the following regarding "ZUEN", "SIN" and "AMAR"
relations: [40]
"The Akkadian
equivalent of this DN is usually transcribed as either
"SIN" or
"SUEN". The Sumerian word was also borrowed into Akkadian as
a common noun,
appearing as SINU, SUENU, SINNU, and ShINNU. It is
glossed by the CAD
as: "1) the moon 2) crescent shaped-shaped or
semi-circular
object.
AMAR-(d)ZUEN
Etymologically, "young bull of Zuen", amar.Zuen.(ak).
The name of this
ruler is often transcribed "Amar-Sin" or "Amar-Zuen",
which are really
Akkadianized transcriptions."
Sumerian or
Akkadian common nouns, appearing as SINU, SUENU, SINNU,
and ShINNU may be
matched with Turkish words and/or expressions as follows:
SINU (<
"SIN-U"): Turkish "SEN O" meaning "You are
Him/Her/It" which
is a reference to
the ancient Turanian trinity Sky-God Oguz concept.
SUENU (<
"SU-EN-U"): Turkish "SU HANU" meaning "Water
Lord" which is
the same as Sumerian
"ZU-EN" but does not refer to the moon.
SINNU (<
"SIN-NU"): Turkish "SIN ANU" (SEN HAN O) meaning "You
are
that Lord"
which again refers to the Sky-God Oguz-Tur concept, and
ShINNU (<
"SH-IN-NU"): Turkish "ISI-HAN ANU' meaning "Lord Light /
Lord Warmth is
ANU" where reference is made to Sun and Moon and the
creator Sky-God ANU.
It is clear that
there is much more than the "moon" concept in these
expressions. By
bringing forward only: 1) the moon, 2) crescent shaped
or semi-circular
object" aspect of them obliterates all the others and
keeps only the Moon
related ones. As John L. Hayes also says, these
are really
Akkadianized transcriptions, more correctly, they are
"anagrammatized"
Turkic expressions without reference to Tur, Turan or
Turkish.
John L. Hays also
gives us the following: [41]
"Early
scholars believed that this PN was Akkadian. The Akkadian
equivalent of AMAR
is BURU. Therefore, the name appears in some older
secondary
literature as "BUR-SIN", or something similar. Almost all
modern scholars
believe that the name is Sumerian, although there is
really not much
evidence to prove this."
Again the names
AMAR, BURU and BUR-SIN look suspiciously Turkish.
AMAR (<
"AM-AR"): Turkish "MA ER" meaning "Magnificent
MAN" and/or
"Moon
Man".
BURU (<
"BUR-U"): Turkish "BIR O" the name of the ancient Turanian
trinity
Sky-Father-God , Sun-God and Moon-God.
BUR-SIN: Turkish
"BIRSIN" meaning "You are One" again referring to the
ancient Turanian
trinity Sky-Father-God, Sun-God and Moon-God (not
just the Moon-God).
Thus again we see
that there has been a fraudulent game perpetrated in
order to wipe away
the Turkish content, that is, the one language that
the world spoke at
that time.
Evidently, the
supposedly Semitic word "SIN" meaning "moon or
moon-god"
could not readily be derived from "dingir.TUR-AN-ZUEN"
unless some
intentional manipulation took place.
There is another
possible source for connecting "SIN" to "TUR and
hence to
"Moon". It is in the "Semitic" name "Mount SINAI"
which is
known in Turkish as
"TUR Dagi" meaning "Mount TUR". The name "SINAI"
is made up with two
Turkish words, that is, "SIN" (SEN) meaning "you"
or "you
are", and "AI" (AY) meaning "moon". Thus the word
"SINAI",
analyzed in
Turkish, means "You are Moon" indicating that this
mountain has been
named after the Turkish name for "Moon". It seems
that this mountain
name and the name of "SINAI" peninsula must have
been "TUR
mountain" and "TUR peninsula" in very ancient times before
the name was
changed to SINAI. This was so because before "Semites"
ever had power to
control any area, the whole so-called Middle East
was in use by the
ancient Turanian peoples. It is no wonder that in
ancient times the
Arabian peninsula was called "TURIYE" or "TUR ÖY"
meaning "home
of TURs". [42]
In manufacturing
the name SINAI, the SIN (SEN) component has been
labelled as
"moon" instead of the "AI" (AY) component. Thus the
"moon"
concept has been wrongly or intentionally given to the element
of "SIN"
rather than the "AY". Thus wrongfully, SIN has been allocated
the meaning
"moon" or "moon-god" in Akkadian and other Semitic
languages. Again we
see here that there has been an abduction of
Turanian
civilization by way of anagrammatizing, that is switching or
shuffling words,
word components and their meanings.
In ancient Turanian
world, "Moon" was regarded as the "left blind eye"
of the Sky-God TUR.
However the "full moon" was quite a showy "eye" of
TUR as the sun's
rays were reflected from its face onto Earth. Hence
the Moon-God was
also TUR, that is, the Sky-God.
The ancient Semites
choosing the name of "Mount SINAI", Arabic "Jebel
MUSA" and
Turkish "TUR Dagi" for this mountain is meaningful. It
indicates that the
original name of this mountain was Turkic "TUR" and
"TUR"
meant "Moon", and Semitic names were derived from the original
Turkic name. The
name MOSES (MUSA) is supposed to have had his talk
with God at the top
of this mountain. At the top of a mountain one
can talk either to
himself or to the sound of the wind. The ancient
Semites believed
and worshipped not only the Wind-God ENLIL (Turkish
"HAN-YIL"
or "HAN-YILLI"), they also believed in the "moon",
particularly the
"dark moon" as a supreme deity.
CNCLUSIONS:
We have shown that
the Sumerian "Dingir. AMAR-Dingir ZUEN" translated
as AMAR-SIN has its
origin in Turkish. We also showed that Sumerian
and Turkish were
not only related to each other, but that most likely
Turkish was an
earlier language.
After the Semitic
Akkadians invaded Sumer, the Sumerian language,
pantheon and
mythology went through endless deliberate alterations and
usurpations. The
artificial "Akkadian" language was manufactured using
Sumero-Turkish
words and phrases as source material for coming up with
words for a
language that they called "Akkadian" which served as a
model for other
"Semitic" languages.
It is fair to say
that a misrepresentation of the original
Turkish-Sumerian
language has been perpetrated since ancient times by
obliterating
Turkish names like TUR, TURAN, UZ (OGUZ), US, ZU (SU),
HAN and many
others, and reading the Sumero-Turkish texts and/or
Turkish
words/phrases and attributing them to Semitic Akkadian or
Assyro-Babylonian
while ignoring their real Turanian Turkic origin.
This kind of
misrepresentation wiped away the most ancient Turan
civilization, and
replaced it falsely with a Semitic and Indo-European
one. Thus we are
all conned and misled.
It is clear that
the readings of ancient Sumerian texts have been
distorted,
particularly with respect to the ancient Turanian Tur/Turk
civilization.
Sumerian is not a dead language as we are told. Sumerian
is still alive in
Turkish. The starting point for Sumerology, that is,
the study of
Sumerian language and Sumerian civilization, has to be
viewed together
with Turkish language and Turanian civilization. This
cannot be avoided
anymore.
REFERENCES:
[20] C. J. GADD,
"A Sumerian Reading-Book", an Assistant in the
Department of
Egyptian and Assyrian Antquities, the British Museum,
Oxford at Clarendon
Press, 1924, p. 183.
[21] John L. Hayes,
"A Manual Of Sumerian Grammar and Texts", Undena
Publications,
Malibu, 1990, p. 147.
[22] John L. Hayes,
"A Manual Of Sumerian Grammar and Texts", p. 147.
[23] John L. Hayes,
"A Manual Of Sumerian Grammar and Texts", p. 151
with reference to
Text 13b.
[24] Edgar H.
Sturtevant, "A Hittite Glossary", Yale University, The
Linguistic Society
of America, 1936, p. 35.
[25] John L. Hayes,
"A Manual Of Sumerian Grammar and Texts", p. 117.
[26] John L. Hayes,
"A Manual Of Sumerian Grammar and Texts", p. 157.
[27] John L. Hayes,
"A Manual Of Sumerian Grammar and Texts", p. 157.
[28] John L. Hayes,
"A Manual Of Sumerian Grammar and Texts", p. 157.
[29] John L. Hayes,
"A Manual Of Sumerian Grammar and Texts", p. 147.
[30] John L. Hayes,
"A Manual Of Sumerian Grammar and Texts", p. 147.
[31] John L. Hayes,
"A Manual Of Sumerian Grammar and Texts", p. 26.
[32] Lionel Casson
and The TIME-LIFE Books, Ancient Egypt", Time
Incorporated, New
York, 1965, p. 185.
[33] Rhoda A.
Hendricks, "Mythologies of the World A Concise
Encyclopedia",
McGraw-Hill Book Company, 1973, p. 178.
[34] Huseyin Namik
ORKON, "Eski Türk Yazitlari", Türk Dil Kurumu
Yayinlari: 529,
Ankara, 1987, p. 877.
[35] C. J. GADD,
"A Sumerian Reading-Book", Oxford at Clarendon Press,
1924, p. 194.
[36] John L. Hayes,
"A Manual Of Sumerian Grammar and Texts", p. 153.
[37] Webster's
Collegiate Dictionary, Fifth Edition, 1947, p. 744.
[38] John L. Hayes,
"A Manual Of Sumerian Grammar and Texts", p. 286.
[39] John L. Hayes,
"A Manual Of Sumerian Grammar and Texts", p. 286.
[40] John L. Hayes,
"A Manual Of Sumerian Grammar and Texts", p. 147.
[41] John L. Hayes,
"A Manual Of Sumerian Grammar and Texts", p. 147.
[42] "Türk
Dünyasi El Kitabi, Cilt I", Türk Kültürünü Arastirma
Enstitüsü Yayinlari
No. 121, 1992, p. 107.
Best wishes to all,
Polat Kaya
22/01/2005
(Copyright © 2005
Polat Kaya)
============= End
of Part-2; to be continued in Part-3 ============