Although 阿斯達 : 今彌達 implies the connection of 阿斯達 with *äsi dār “morning slope”, it is possible that it was formed under the influence of *äsi dār “golden peak”. This etymology is determined by the mythological criterion.
The use of composites 朝鮮 first of all should be considered in the context of the Jurchen name of the state *äsi(n) noro “golden camp; golden kingdom”. The name *äsi(n) ńolo “morning freshness” instead of *äsi(n) noro can be attributed to euphemisms (the name *äsin noro, apparently, was taboo).
The phonetic image 檀君, like 桓雄, is associated with the Tungus-Manchu *hu’an (x)uŋu “Heaven Lord”. On the other hand, the image of Tan Gun was associated with the cult of the black birch – *hu’an (檀). Once 檀 was identified with the name 桓 *hu’an – yellow willow. The comparison of 檀 with 壇 “altar” has no motivation.
It can be assumed that the name 虎 “tiger” originated from the Mongolian form *boja. But the combination of sounds *boja was also called “deer” (鹿) and “field, plain, steppe (原)”. The ambiguity of the word *boja may have contributed to the emergence of another form *boja – “impurity, filth” (濊). All of them served to explain the name of the people and the state of Buyo (扶餘).
In the Buyeo texts, the word “bear” (熊) is fixed in the form *küźen. Form *kürje(n) ~ *kurje(n) was a kogur. parallel to *küźen. Another notation of *kürje(n) ~ *kurje(n) was 貊. In the Japanese translation, the transfer of 熊, 貊 was reduced to *kuma “bear”.
The toponym 平壤 is usually interpreted as “plain land, level ground”. But it can also be motivated by the Tungus-Manchu *sewu(n) noro “Land of the Blessed”. As a designation for the capital, 平壤 *sewu(n) noro could imitate 神市 *sewu(n) noro “dwelling place (residence) of a god”.
In the ancient’s ideas, 神市 occupied a very definite place – the Residence of the God. In the Legend, it’s nomination was *sewu(n) noro. 平壤 *sewu(n) noro “Land of the Blessed” could be used as a sound parallel to 神市 *sewu(n) noro.
The main (伯) peak was the largest (太) one. The sound of 太 *gol is reconstructed on the base of 太 = 長 *gol “long; big”. In the case of 伯 “senior, chief” we can talk about the Tungus-Manchu *gusi(n) “senior man (in the family)” or *äsi(n) “elder relative, ancestor”.
The Mount Samwee (三危) has features of a “world mountain” and is explained as *gur košo(n) – “Three-headed Mount”. According to tradition, the three peaks of the mountain had names: Golden, Silver, Iron.
Here you will find articles about the myths of the ancient Koreans, recreating the appearance of their language and worldview, works of ancient Korean poetry and literature, special articles about the words of the languages of states that appeared and disappeared in different periods of Korean history. Comprehending the meaning of everything that has been preserved from talented ancestors will make it possible to understand the historical roots of the Korean people, to bring closer the answer to the question of who are the Koreans and what is the future perspective for the nation.