Folia archeologica 27.

István Fodor: Az uráli és finnugor őshaza kérdése (Régészeti áttekintés)

THE URALIAN AND FINNO-UGRIAN ORIGINAL ПОМЕ 155 ments concerning an original home. (Names of animals are, besides, not serviceable for locating an original home; ancient tree names are much more reliable in this respect.)

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8 3. Even in the last decades there were some attempts for adjusting conclusions drawn from the archaeological find material to antiquitated notions about the original home. Thus E. Molnár tried to revive the Sayan hypothesis of Castrén by bringing the Copper Age Afanasevo culture of the Sayan-Yenisey region (midthird - early second millennium) in connection with the ancient Uralian people.

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J His theory is, however, not confirmed by archaeological data or by the results of linguistic and anthropological research either. By no means is the Afanasevo culture to be considered as an Uralian or Finno-Ugrian heritage.

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0 Close to the notion of Erik Molnár is the hypothesis of L. R. Kyzlasov, which passed, however, almost unnoticed;

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1 he devoted in his work rather a small field to the problem of the Finno-Ugrian original home. In a concise form he exposes that in the Dinlins of the Minusinsk region - who would build, according to him, the population of the Tagar culture in the period of the 7th to 3rd century B. C. - we have to see Ugrians, or more precisely Proto-Ostyaks. (His train of thought is linked here to the notion of E. Molnár. Both of them have, besides, something common in their methods, as they, after having criticized it sharply, reject the use of bio-geographical words for prehistoric research.) Later, at the beginning of the Tashtyk period - about the mid-first century B. C., - their dwellings in the Minusinsk region were occupied mainly by newcomers, while they moved westwards, to the region of the Ob River, where they mingled with various local population groups. According to his opinion, formed rather cautiously, to the latter ones belonged also the Volguls, who loaned a significant part of their ethnic culture from the Ostyaks and received their Ugrian language in all probability by a change of language. A part of the Ugrians from the Yenisey region remained, though, in their old dwellings. These would change later their ancient language for that of the predominating Turks, Kyzlasov considers the Baraba Tatars, North Altaic Turks and Khakases as Ugrians, who became Turks. He based his hypotheses primarly on the clay death masks, found in the graves of the Tashtyk culture of the Minusinsk region (first century B. C. to fifth century A. D.), which he compares with the face-cloths of the Ob-Ugrians. This feature of Ob-Ugrian funerary rites has, though, sources quite different from those supposed by Kyzlasov. In the archaeological or ethnographical material nothing points to the direction that masks similar to those used in the Tashtyk culture were ever made there.

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2 Investigations of historians do not corroborate the hypothesis, either, according to which the population group Dinlin (or 3

8 Hajdú, P., Hol volt az uráli őshaza? In: Tanulmányok a magyar nyelv életrajza köréből. Red. L. Benkő. NvÉ 40. (Bp. 1963) 131.; Id., Arch.Ért. 91(1964) 123.; Id., ActaLing 14(1964) 76-77. 3

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, E., A magyar nép őstörténete. (Bp. 1953) 32. - On the Afanasevo culture see: Kise/jov, j'. V., op. cit. 14-40.; Istorija Sibiri. I. (Leningrad 1968) 159-162. 4

0 Cf. A magyar őstörténet . . . loc. cit.; Diószegi, V., Ethn. 65(1954) 244-253. 4

1 Kyzlasov, L. R., op. cit. 166-177. 4

2 Fodor, /., FA 24(1973) 173.