As shown, this series in A. Sauvageot's work is represented by twenty-eight cases. Out of these cases there are six cases in which there are no Tungus parallels; four cases which are out of discussion; twelve cases which have been analysed but were found untenable for further analysis, and six cases worthy of being discussed here.
Case 87. The stem is *tYrY, which means «appui,» «soutien.» However, the semantic limits are extremely wide; e. g., «stark,» «kraftig,» «hart,» «vis,» «robur,» «stutzen,» «sick grunden,» «pfeiler,» «ursache, «grund,» etc. The Tungus words quoted are ture (Goldi, W. Grube) (translated as «sichgruenden,» «fussen auf) and which has been derived from Manchu Writ, tura — «the pillar.» Other Tungus dialects possess this word too, so we have it in the sense of «post,» «pillar,» etc., used in shamanism for the spirits called on to descend or dimb on the «post» [115] and in general when the spirits are called — turu (Barg., Ner., Kum.), toro (Bin), toru (Mank.), which also give a series of verbs. In this sense it is also used in Manchu Sp. It is very likely, however, that this word is not of Tungus origin at all but Mongol. In fact, the particular «religious» complex connected with tura is not Tungus, but almost surely Mongol-Buriat. In Buriat we have toron used in the same sense [116]. The other words quoted by A. Sauvageot from W. Grube's work seems to be of Mongol origin, namely, turgun (Goldi) — «ursache,» «grund,» connected with turu || terigun (Mongol, Rudnev), compared, shall I add, by A. Sauvageot on another occasion («extremite,» «visage,» vide Case 88). Tungus tura, etc., is used as a technical term and in Manchu also as a «support for the beam» in the Chinese-type house and in the tent. The Turk parallels are lacking.
Case 88. The stem is tVr with an extensive meaning; namely, «extremite», «visage,» «levre,» «museau,» and even «origine,» «baumgipfel,» and «epi.» In spite of this, in Tungus there is only one stem dere (dere, daerae, dara), etc. (Manchu Writ. Sp.) (Bir., Kum., Khin., RTM, Ner., Barg., Mank.) (Ur., Castr.) (Neg., Sch.), etc. — «the face,» which cannot be connected with Mongol terigun, but which may, perhaps, be with chira (Manchu, Writ.) — «the face.» The latter may be connected with Mongol chirai (Xalxa, Podg.). However, which of them is Tungus and which is Mongol is difficult to say [117]. At any rate, dere does not seem to be originally a Tungus stem. If one desires, one may find some Tungus words under some of the above-shown semantic equivalents corresponding to tVr. Since it cannot be very promising from a linguistical point of view, I shall abstain from it.
Case 97. The stem is *tYjY, for «Altaic» is given tYlY with the meaning «ecorce de bouleau» (cf. Case 48, where the stem kYp is given). In Northern Tungus and Southern Tungus the stem seems to be tVl. The Mongol and Turk parallels and also Finn parallels are lacking, so that the question is about the comparison of the Tungus and Ugrian groups. Let us remark that both groups are living in the regions where birch-bark is a characteristic tree, and that there is another Tungus word for birch bark, as shown in Case 48.
Case 98. The stem is *tYlY and tYg in which l, g, v, w, u, alternate and which means «feu» and many other phenomena (chiefly verbs) including «flint.» There are Tungus words varying togo~tuwa — «the fire,» and another stem dul with the meaning «warm» (cf. Mongol dulayakan — «warm»), however in Manchu dulembi (Writ), tulemb'e (Sp.) is «to burn,» «to set fire to,» «to make a fire,» etc., which may be connected with the Mongol stern dVlV (Rudnev). The latter is met with in Turk; e.g., tula and in Yakut tolon — «the flame» (E. K. Pekarskil, p. 2768). The Mongol and the Tungus possess a great number of other stems for fire-burn idea; e.g., gat, doro, zhorg, kul, zhan, ning, il. The problem to decide is which of the above-indicated stems are Mongol and Tungus, and in which other languages they are found, also which of them are borrowed and which of them are not.
Case 104. The stem is not shown, but it seems to be tVnV, with the semantic extension—«campus runcatus,» «sarritus,» «in-habitus,» «contree,» «humus firmior,» «erde,» «stelle» «tundra.» In Tungus there are at least two stems near tVnV; namely, dunda (compared by M. A. Castren with Buriat dunda), met with, for example, in the forms dunda (Ner. Mank.) [dunda (Mank., Castr.)], dunna (RTM) (WT), and dundra (Spassky.), etc., [118] and tur (Bir., Kum., Khin.), turu (Borz.), tui (Neg., Sch.), which correspond to two different complexes at least; namely, the earth is the middle world and opposed to the sea (dunda of the Mongols) and tur, turu — «the world in general» and «earth.» The Goldi-Olcha parallels ought to be dismissed from the discussion, for the meaning of iUenta is not established [119]. The comparison with dett (Czek. Schiefner) — «the tundra,» ought also to be dismissed, for we do not know the origin and exact meaning of dett.
Case 110. Only Tungus and Samoyed words are quoted. The question is only about the intervocalic t [120] for the initial consonants are variable, being B, b, k, in Samoyed, and zero, w, and b in Tungus. Of course, such alternations are possible, so I shall analyse Tungus parallels. A. Sauvageot quotes Manchu atan (Writ.) (bilabialized watan) — «the hook in general,» particularly «trident» in «fish-hook,» «harpoon,» «fish-spear,» etc., while the «fishhook» is called dexe (Manchu Writ.); buta (Manchu Writ.) — «to hunt,» «to carry on the industry of hunting,» which may be referred to fishing as well (cf. butxa), buta, bota, bata (Bir.) — «to fish with the harpoon»; butan (Olcha, Sch.), botori (Goldi, Sch.) — «to chase,» «to fish.» The Bir. word is borrowed from the Goldi-Manchu in the sense of «hunting fish» (the only way to hunt is to take it with the harpoon); for other methods of fishing Bir. possesses different words [121]. This word, so far as I know, is lacking in other Tungus dialects. Its original meaning is certainly «hunting» and not «fishing with the harpoon.» The connexion of atan~watan with buta is thus doubtful. Yet the Tungus word boitten (Czek. Schiefner) — «jagt,» must first be made free of suffixes, which may be -t+ten=ren. As to the stem, it is probably boju when «worn out» — boi, in the emphatic pronunciation boji. Here another hunting term, however, interferes; namely, boinggo (e.g., Ner.) —«to hunt boinga» (some cervines). The term boju looks like one connected with boju(n) — the name for cervines, which constitute the greatest part of the hunting spoil amongst the Tungus who may be called «reindeer hunters.» Besides boju, boi, there are some other words connected with other kinds of animals and other methods of hunting. As to the methods, they are sometimes expressed with various suffixes, e.g. -s, -as, etc., which give a new meaning — «hunting on short distance.» One must know exactly the functions of these suffixes. What suffix -t means in the above-quoted boitten I do not know exactly. There is one more fact to be considered. There is a word boji (Bir.), which means 'to steal up to» the game, people, etc.; i.e., it designates one of the methods of hunting. From the remarks given above it is evident that the comparison may be confined to Samoyed and Manchu, and practically to the intervocalic t, yet with the semantic supposition of identity between «harpoon» and «indent,» etc.
If we agree with all the hypotheses proposed by A. Sauvageot, the analysis of the cases with the initial and intervocalic dental may be summarized as shown.
Case 87, only Manchu tura — «the pillar» and perhaps turu; Turk parallels lacking
Case 88, indefinitely Tungus dere — «the face»
Case 97, Tungus talo — «the birch-bark»; the Turk and Mongol parallels lacking
Case 98, Tungus logo — the fire; Turk is lacking (according to A. Sauvageot)
Case 104, Mongol in different meanings; Manchu, Finn, and Turk are lacking
Case no, Manchu ata — with a different meaning; all lacking except Samoyed
From the series of twenty-eight cases, it has been possible to save two cases; namely, talo — «the birch-bark» and togo — «the fire,» — which are defective as to the parallels with other «Altaic» languages.
115. Sometimes two posts with a cross-beam are fixed, as is done amongst the Tungus of Nerchinsk and Mankova and also other groups, which practice is still more common amongst the Buriats. Amongst the above-mentioned and other groups only one post or two posts without a cross-beam are erected.
116. However, the question is complicated by the fact of Manchu turun — «the banner,» which may also be a post with a top head, tuft, etc., i. e., like that used in Tungus shamanism. Cf. also expressions turun vecen, turun vechembi (Manchu Writ). As may be seen, two different words of different stems and origin may be suspected.
117. I will stop here on this question just to show its complexity. In Tnngus we have a series of words for designating «the face»; namely, besides dere, we have bada (Ner., Barg.) (Ang, Tit.), etc. — «the face»; bada (Khin.) — «the handsome face»; badi (Bir.), bada (Ner.) — the placing for spirits in the form of a face (made of wood and sometimes of iron) (one must not mistake it for masks, as some ethnographers do, for besides «placing,» masks are also sometimes used), i.e. — «the face.» On the other hand, we have derboki (Bir., RTM), dirboki (Khin.) — «the cover for the forehead» (woman's dress) (widely known in China and amongst all Tungus including the Manchus), dirbikin (Ner., Barg.) — «the reindeer bridle put on the forehead.» No doubt we have here the stem dVrb with the meaning «forehead» or even perhaps «head.» In some dialects we find derebu (Bir., Kum.) — «the pillow for the head,» which is Mongol der || dere (Mongol, Rudnev) with the same sense. However, the Tungus words for «pillow» are different; namely, tiru (in most of the dialects), besides chiru Manchu Writ.), chiriptu, chiptu (Goldi, W. Grube). There is a certain connexion between «face,» «head,» and «pillow.» So in Tungus for «face» we now have dere, which seems to be a later stem; bada, which seems to be an old stem, and lira. The latter aiay also be compared with cirai (Mongol), syrai, chyrai, etc., of Turk. Perhaps the Tungus stem for pillow tiru may be connected with this series, which is not Tungus, It may also be pointed out that into the Tungus dialects now penetrate another terin for pillow — dere, derebu (from Mongol), and dere for «face,» besides the stem dVrb with a remote meaning «head.» For «head» the Tungus dialects have dil and the Manchu uzhu (wuzhu — Manchu Sp.) (in Goldi the Northern Tungus is preserved in the form dili, zhele, etc.). Let us also point out that the Mongol stem nur is used for «face,» besides ciru. These facts are sufficient to demonstrate that the question is not so simple as it is shown to be by A. Sauvagsot.
118. The consonant r is probably of secondary origin, as it is characteristic of this dialect in other similar cases.
119. Perhaps it is merely taiga, lotest, tor duenta na (Goldi, T. Grube), duenta anuo (id.), and duenta is associated with various animals (in shamanism, cf. I. Lopatin's and Simkevich publications).
120. As a matter of fact, in Samoyed also alternates with r.
121. In the Khin. dialect boju, «to hunt with the rifle,» is used for «hunting the fish» when the hunter uses the rifle. Indeed, it is a rare occurrence in their practice.