IRANIAN ELEMENTS IN MONGOL 573 



Azrua, which in the Manichean texts of the Uigur appears as the name 

 of an Iranian deity. C. SALEMANN 1 has promised a discussion of this 

 word, but I have not yet seen this article. Meanwhile GAUTHiOT 2 has 

 solved this problem on the basis of the Sogdian form 'zrw' ( = azrwa), 

 which appears as the equivalent of Brahma in the Sogdian Buddhist 

 texts. The Sogdian word, according to him, is the equivalent of 

 Avestan zrvan. 



3. Mongol suburgan, tope, Stupa, is derived from Uigur supurgan. 

 The latter may be of Iranian origin, and, as suggested by GAUTHiox, 3 

 go back to spur-ocan ("house of perfection"). 



4. Mongol titim, diadem, crown (corresponding in meaning to and 

 rendering Sanskrit mukutd). This word is traceable to Sogdian 8i5im.* 

 The prototype is Greek 5tdSr?jua (whence our "diadem"), which has 

 been preserved in Iran since Macedonian times. 5 In New Persian it is 

 dakim or dehlm, developed from an older *deSem. Mongol titim, 

 accordingly, cannot be derived from New Persian, but represents an 

 older form of Iranian speech, which is justly correlated with the Sogdian 

 form. 



5. Mongol Simnus, a class of demons (in Buddhist texts, translation 

 of Sanskrit Mara, "the Evil One"), is doubtless derived from Uigur 

 $mnu, the latter from Sogdian Smnu? Cf. also Altaic and Teleutic 

 lulumys ("evil spirit"). 



6. In view of the Sogdian loan-words in Mongol, it is not impossible 

 that, as suggested by F. W. K. MULLER/ the termination -ntsa (-nZd) 

 in Sibagantsa, cibagantsa, or Simnantsa ("bhiksunl, nun;" Manchu 

 cibahanci) should be traceable to the Sogdian feminine suffix -nl (pre- 

 sumably from inc, "woman"). The same ending occurs in Uigur 

 upasanc (Sanskrit upasikd, "Buddhist lay- woman") and Mongol 

 ubasantsa. R. GAUTHIOT 8 is certainly right in observing that it is im- 



1 Bull, de I'Acad. de St.-Pet., 1909, p. 1218. 



2 In CHAVANNES and PELLIOT, Trait< maniche'en, p. 47. 



3 Ibid., p. 132. 



4 MULLER, Uigurica, p. 47. 



5 NOLDEKE, Persische Studien, II, p. 35; cf. also HUBSCHMANN, Persische 

 Studien, p. 199. 



6 P. W. K. MULLER, Uigurica, p. 58; Soghdische Texte, I, pp. u, 27. In Sog- 

 dian Christian literature, the word serves for the rendering of "Satan." According 

 to MULLER (SPAW, 1909, p. 847), also Mongol nisan ("seal") and badman (not 

 explained) should be Middle Persian, and have found their way into Mongol through 

 the medium of the Uigur. 



7 Uigurica, p. 47. 



8 Essai sur le vocalisme du sogdien, p. 112. 



