Dear Ram Varmha,

Thank you for letting me know your view.  In your response you wrote:

"Dear Dr. Kaya, 
Not being an Egyptologist or a linguist for that matter, I am not certain if I can argue with your interpretation of Tut-Ankh-Amun's name as given below.  
However,  Egyptologists are, I believe, of the opinion as presented in the link below. 
I will prefer to leave it at that. 


Egyptologists may be of the opinion presented in the link you gave but their insisting on that "opinion" does not mean that they are correct in every aspect of it.  With my "Tutankhamen" writing, I demonstrated a different picture from what the Egyptologists are saying regarding the hierogyliphic writing in the cartouche of King "Tutankhamen". I pointed out the discrepancies and the parts of the title that are omitted. What is not shown is very important for understanding the past correctly.  Why it was not shown is equally important.  You may personally "prefer to leave it at that", but I did not leave it at that.  That is why I spent so much time to come up with my explanation where there is no hidden part left for the reader to decipher. When you say that I will prefer to leave it at that, I hope you are not implying that "Egyptologists are untouchable". We do not have to be an "Egyptologist" in order to see that symbols present in the cartouche are missing from the transliteration given by Egyptologists. On top of that, the given transliteration is a rearrangement of the actual order of things. Why?  Let us revisit the Wikipedia page together.  To make this discussion clear, I have given part of that writing below, that is, the part appearing under the entry "NAME" in the Wikipedia paper. (In case the diagrams on this page are problematic, then, go to source url above).The reference text is shown in red below: 


Tutankhamun's nomen
(left) or birth and praenomen or 
throne name.

Polat Kaya: I discussed these two cartouche texts in my paper. They are the ones that are shown on most of the artifacts found in this king's tomb. The reference article says that:


Under Atenism, Tutankhamun was named Tutankhaten, which in Egyptian hieroglyphs is:


Technically, this name is transliterated as twt-ˁnḫ-ỉtn.

At the reintroduction of the old pantheon, his name was changed. It is transliterated as twt-ˁnḫ-ỉmn ḥq3-ỉwnw-šmˁ, and often realised as Tutankhamun Hekaiunushema, meaning "Living image of Amun, ruler of UpperHeliopolis". On his ascension to the throne, Tutankhamun took a praenomen. This is translated as nb-ḫprw-rˁ, and realised as Nebkheperure, meaning "Lord of the forms of Re". The name Nibhurrereya in the Amarna letters may be a variation of this praenomen.


Polat Kaya: First of all, the King's name whether in the form of TUTANKHATEN or in the form of  TUTANKHAMUN implies the "GOD" with whom the King is siding with or following. A clear example for this may be the following when we ask someone: "which Party, that is, "Party-A or Party-B" are you holding?" If the person is siding with, say Party-A, then he is described as "Party-A TUTANG" or "TUTANG Party--A" in Turkish.  Similarly, if the person changes side and holds the ideals of Party-B, then he is described as "Party-B TUTANG" or "TUTANG Party-B".  The names "TUTANG-ATEN" and "TUTANKH-AMUN"  have exactly the same formats as these examples. In Turkish, they would be read as "TUTANG AMUN" (Amun'u tutan), and "TUTANG ATEN" (Aten'i tutan) meaning that King was following or holding "ATEN" before and later He changed sides and started believing in "AMUN", that is, holding "AMUN".  Evidently this is what happened to the King so-called "TUTANKHAMUN".  At least from the linguistic point of view, the important thing to be noted here is the fact that the "Egyptian" word "TUTANKH" is actually the Turkish word "TUTANG" (TUTAN) meaning "holding, siding with, ruling". Thus, it can be comfortably said that the source of the name was Turkish. 

After having said this, we turn back to the diagram above.  The diagram does not seem to be an original one. Additionally, in the above given description below the diagram, it is not clearly explained how they came up with the meaning "Living image of Amun" for the rearranged name of "TUTANKHAMUN". That is why I questioned its validity in my "Tutankhamen" paper. 


The above cartouche, under the entry "ATHENISM", seems to be missing a part of the original text. They are accentuating the term "ATEN" using the "ITN" transliteration of the first three symbols.  The transliterated "ITN" is being read as "ATEN".  Although they do not explain  what ITN or ATEN stands for, I say "ATEN" (AT-EN) is an expression standing for Turkish "ATA HAN" meaning "Father Lord" (i.e., universal creator God")  and/or "OT HAN" (OD HAN) meaning "Fire Lord" referring to "Sun-God".  The Fire-Lord (sun) being the "fire and seeing eye" of the universal Father God, makes them one and the same. The person and his eyes cannot be regarded as separate entities. The ancient Masarians,  being Turanians, were always SUN, MOON and universal FATHER GOD believers. Bringing a reform or rejuvenation in the ancient Masarian religion implies that there were name changes used for the Sky-god, that is, they  used Amun first, then Aten, and then back to Amun again.


The above cartouche writing, in the given order, can be transliterated as "A-T-N-UTU-TUT-ANKH" which is not the same as the transliterated form "TUT-ANKH-ITN". In the shown transliteration, at the very least, the order of words are wrong. They are mixed or rearranged.  The first set of symbols is now appearing at the end of the title. My transliteration of the picture-writing can be read in Turkish as: "ATa-hAN UTU TUTAN KaH", that is, 


a)  "ATA HAN UTU TUTAN KAH" meaning "Father Lord  is the that who holds Fate or Life",  
b)  "ATA HAN UTU TUTAN HAK" meaning "Father Lord  is the Sun-God who holds Fate or Life". In these two readings of the above cartouche text, the universal father-God and the Sun-God are honorably mentioned. Furthermore, 

c)  "ATA HAN UTU TUTAN HAK" meaning "Father Lord He is holding Justice".  In this form the expression describes the King as the "Father Lord" which, by appointment, He was. As King of the country, He was the Father Lord!. Because Tutankhamen is shown holding the coronation sceptres, that is, a crook ("HEK" (HAQ) meaning Justice in Turkish) and a flail ("whip", i.e. a special whip made up from "ox skin" or Turkish "okuz gön" (reminding us "o göz gün", that is, "Oguz Gün") called "TURA" representing the "state power".  ["TÜRKÇE SÖZLÜK" Hazirlayan "Mehmet Ali AGAKAY, T.D.K. Yayinlari, Yeni Matbaa, Ankara, 1959, p. 420; "Latin "TAUREA" or "TAURAE" meaning "a whip of bull's hide", Cassell's "Compact Latin-English English-Latin Dictionary", Cassel, London, 1962, p. 248]), he is claiming that he is the one who holds state power and justice. 



Here Turkish OD is "fire", HAN is "lord", UTU is the name of "Sun-God" and also means "he is", TUTANG (TUTAN) means "he who holds, he who rules" and KH can be taken as "KAH" meaning "fate" or "life" or  "HAK" meaning "Justice".


The "Egyptian" KA is defined as : "In Egyptian religion, the genius or the spiritual self: believed to dwell in man and images and to survive in the tomb." [Encyclopaedia Britannica Dictionary, 1963, p. 694].   The Turkish word for "fate" is "KADER" or "KA-DIR" meaning "it is KA". Hence we have an affinity between the Masarian word "KA" (KAH) and the Turkish "KADER" or "KA'DIR". Additionally the English"genius" meaning "spiritual self", in the form of "GEN-SUI", is the Anglicized form of the Turkish expression "CAN SUI" (CAN SUYU) meaning "life water".  The Turkish word "CAN" means "life" and "CAN SUYU" (KAN) means "blood".  The body dies when "CAN" (KA) leaves the body and "blood" stops flowing in the body. 


The "Egyptologists" also mention the transliteration of twt-ˁnḫ-ỉmn ḥq3-ỉwnw-šmˁ, read as Tutankhamun Hekaiunushema. The last word Hekaiunushema in the form of Hekaiun-u-shema  is very much the Turkish expression "HAKAN-U SEMA" meaning "Great Lord of Sky" where HAKAN-U  is "Great Lord of" and SEMA is "sky".  Thus this expression in Turkish describes the King "Tutankhamun" as the "Supreme Lord of Sky", that is "GÖK HAKAN" or "HAKAN-U SEMA" in Turkish.  Again we have an explanation and corroboration in Turkish. 


Additionally it says that: On his ascension to the throne, Tutankhamun took a praenomen.  The Latin name PRAENOMEN refers to the first name of a person and "throne" name (title) of the King. When the Latin word PRAENOMEN is rearranged in the form "PER-ON-NAME", it can be seen as the restructured, Romanized and disguised form of the Turkish expression "PIR ÖN NAMI" meaning "one first name", and additionally,  "PIR HAN NAMI" meaning "One Lord Name" (One Ruler name) or "one sky name".  This is the name of deification and the name of "coronation", that is, "King Title".  Again we find that even this so-called "Latin" word is based on Turkish language. At this point it must also be noted that words EMIN or AMIN are very widely used male first-names in Turkish culture.  Thus, it is clear that this Turkish name also appeared in the form of "AMEN" or "AMUN" as the first name of the King so-called "Tutankh-Amun" of ancient Masar. Hence, this again verifies the Turkishness of this king's name. I am sure many "Egyptologists" do not know these facts from Turkish source. 


"The King "Tutankhamen" was the supreme ruler of the state of Masar (Misir) and hence, was "Hakan" himself.  Therefore, his being given a title that carries the Turkish word "HAQAN" (HAKAN) is quite normal and expected. In ancient times, a person when being elevated to sit at the throne of the supreme ruler, was expected to be given a "lordly" and/or "godly" name. This is what the linguistic source text in Turkish used to manufacture the "Latin" word PRAENOMEN is saying and that is what I am showing to be the case here. 


The elements of the hieroglyphic writings in the first cartouche are given below.  These are again from the Wikipedia source:


Polat Kaya:  In the list given in this diagram, the symbol named "Ruler" has a phonetic value of "HEQ" or "HAQ". Similarly the one named "of Annu "Heliopolis" has a phonetic value of "AN" or "ON".  Hence ANNU would stand for "ONUN" or ANUN" meaning "of AN" or "of ON"  referring to the ancient Masarian Sun-City of "ON", identified by the Greek word, "Heliopolis", [Encyclopaedia Britannica Dictionary, 1963, p. 586]. So why is the Greek name "Heliopolis" is being promoted here rather that the actual Masarian name of ON or AN?  When we put the phonetic values of these two symbols together we get the word "HEQON" or HEQAN" or "HAQAN" which are obvious forms of the Turkish word "HAQAN" (HAKAN) meaning "Supreme Ruler".  We must note that the "Egyptologists" have also identified the "RULER" concept with this word.  Is this a coincidence?  I think not!  Egyptologists must have known that Tutankhamun" was a "Supreme Ruler" (HAQAN) and that he carried the crook, that is the "HEQ" (HAK) symbol and the flail (whip, "TURA" in Turkish)  in his hands.  It is highly likely that the "Egyptologists" knew what the Turkish word "HAQAN" meant and with that knowledge they identified the meaning of the "crook" symbol. 


As we all can see, this Turkic word "HAQAN" has been dropped from the reading of the cartouche text although it is there. Yet the Greek name "Heliopolis" is pushed forward as if the name of the city of "ON/AN" was "Heliopolis" at year 1350 B.C.  or earlier. It appears as if no effort is spared in order to alienate the ancient King names from their Turanian (Turkish) source. 


The symbol named "Upper" in the given symbol list has a phonetic value of "SU" attributed to it.  It is a shortened form referring to the ancient  "Upper Egypt" where presently the country of "SUDAN" is located. Since this is a picture writing system, while it may have a phonetic value of "SU", it is equally likely that it could be read as Turkish word "S, US, USU, ISU, IShU" as well.  We note that many king names, while they were the king of only "Upper Egypt" (upper Nile), have a writing in front of their cartouche names in the form "S-T-N" or "SU-T-N". For example, the names of the kings in Masarian (Misir) Dynasties I, II, III, IV and V have this writing,  [Sir Wallis Budge, "An Egyptian Hieroglyphic Dictionary", 1920, Dover Publications.  p. 917-921].  But this Hieroglyphic writing not only expresses the name SUTAN  (which is the country name "SUDAN" which was part of ancient "Egypt"), but also the Turkish names ISTAN meaning "God", ISITAN meaning "One who heats" that is the "sun", "IShITAN" meaning "one who lights" again that is the "sun" and "ÜSTHAN" meaning "Top Lord".  All of these refer to the Sun and the Sky-God - but in Turkish. 

Thus, we see that whichever way we examine these hieroglyphic symbols, we are finding "Turkishness" in them although no "Egyptologist" so far has come forward and say anything about the Turkishness of these names.  However, they are all conveniently named as "Egyptian" meaning "of the Gypsy people". 

Now when you, Ram Varmha a dear friend of this group,  say that: "However,  Egyptologists are, I believe, of the opinion as presented in the link below. I will prefer to leave it at that",  I say: Yes!  They have their "opinion" - but, I believe, that their opinion lacks validity in this case - as my reading of the "Tutankhamun" cartouche both in this paper and also in the previous paper shows a totally different picture. 

Thanks again for writing.

My best wishes to you and to all,

Polat Kaya

Ram Varmha wrote:

Dear Dr. Kaya, 
Not being an Egyptologist or a linguist for that matter, I am not certain if I can argue with your interpretation of Tut-Ankh-Amun's name as given below.  
However,  Egyptologists are, I believe, of the opinion as presented in the link below. 
I will prefer to leave it at that. 

Polat Kaya <tntr@COMPMORE.NET> wrote:

Dear Friends,

Greetings to all. I want to share with you a new paper regarding the cartouche title of the ancient Masarian (Misir) King, so-called "TUTANKHAMEN". The title of my paper is:

NEW LIGHT ON THE INCORRECT READING OF "TUTANKHAMEN" ("Tutankhamen" was a HAKAN of the Ancient Turanian State of Masar / Misir).  Since I have included some pictures in the essay, I did not put it in my Polat Kaya Library, at least for the time being. But you will find this new essay at url:

Best wishes to you all,

Polat Kaya