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MICHAL SCHWARZ in another meanings and for Mongolian deities. Similar development can also be found in Tungusic languages.” Ad B: In the second group and newer layer*° adopted in the time of spreading of the Tibetan Buddhist canon there was a new foreign demon in Mongolian represented by the name of Tibetan King Langdarma. It is interesting that although historical Langdarma was not hard destroyer, still due to his bad mythological role he was connected to the destruction of religion and sometimes connected as reincarnation of Lenin or Choibalsan*! in the 20" century.” The “bad character” of Langdarma is confirmed by another practice in contemporary languages, when his name might be used as an euphemism instead of a taboo word for “wolf’.*? Besides Lenin / Langdarma for the third stage there is also a marginal influence of Sinicized Indian demon raksasa in Chinese loca secondarily connected with homophonous Sinicized Tungusic ethnonym for Russians, thus Ewenki Luuta / Luuca designate “Russian; monster” even if it is intentional contamination as confirmed by Menges,” and then AHuKuH & Xenumexui.*> Probably via Tungusic this version of the Russian ethnonym can also be found in Buryat. Synthesis and Conclusion Considering the initial /- as a typological criterion allows to sum up the data and conclude that: in the oldest layer there are Chinese and Tibetan as main sources of loanwords in Mongolian borrowed via Old Uighur and perhaps with some Tocharian In Tungusic the word for "dragon" also developed specific meanings and was connected to a high social status like in Nanai /ii ambani “Herr; Geist des Echos.” Cf. Doerfer, Gerhard: Mongolo-Tungusica. Harrassowitz, Wiesbaden 1985, 141. In this stage there are also local demons like Lobsogoi in Buryat version of the Epic Geser or probably its variant in Kalmyk demon Luwsryv [lubsurga] “Teufel” in Jangar (133, 10), cf. Ramstedt, Gustaf John: Kalmückisches Wörterbuch, 253. Here I am indebted to Krisztina Teleki, who kindly offered this information from her interview with Tsendiin Tserenpuntsag (1914-2012). It will be published in her future monograph about the interviews with old monks. #2 Bawden, Charles: The Modern History of Mongolia. Frederick A. Praeger, New York 1968, 265; Even, Marie-Dominique: Spirituality versus Ritual? On Modern Tibetan Buddhism in Post-Communist Mongolia, 2009, 2. Gruntov, Ilya et al.: Mongolian Euphemism and Taboos. Animals and Hunting. Mongolica Pragensia ’16/1 (2016), 46. According to Menges “The heterogenous homonym in Manchu foca “demon (who persecutes human beings)” is the Chinese /o-é’a “demon” < Skr. raksas (TgWb, I, 506) where Skr. -ks- is rendered in Chinese as -c’-, taken over into Manchu. (...) So far it cannot be stated whether the Manchu Loca were a tribe, originally comprising Tungus (?) tribes of Russian territories or those under Russian rule as in the Amur region or Transbaikalia, or whether it was a kind of nickname, just ’devil(s)’.” Taken from Menges, Karl: On Some Names of Tungus Tribes and related Problems. In: Wiener Zeitschrift fiir die Kunde des Morgenlandes, Wien 1995, 220. Anikin and Xelimskij write about contamination of both words when Manchu zova is translated as “TIEMOH, npeciienyromimű sogeit” and Ewenki nyuu/zyca as “MOHCTp, 4y4eno, ypon" Cf. Anuxus, A. E. — Xemumexnit, E. A.: Camoduücko-myn2yco-MAHdACYPCKUE NEKCUyecKue c6A3Uu. A3BIKU CHABAHCKOH KyJIbTypbI, MockBa 2007, 132. 40 43 44 45 98
