The anthroponymic model of the Mongols has always been simple and has not undergone significant changes over the past seven centuries, as can be judged from written monuments, the earliest of which date back to the 13th century, and the later - late XIX V. It consisted of one personal name, given at birth, and if there were no special reasons for changing it, then the person wore it until his death.
However, already in the 13th century, judging by the text of The Secret History of the Mongols, in many cases names were accompanied by nicknames and titles: Duva-sokhor"Blind Duva" Dobun-mergen"Dobun is a sharp shooter" Wang Han"ruler Wang" Ambagai Khan"great ruler Ambagai", etc. As a rule, nicknames were characteristic of the common people, titles - for the hereditary nobility, but this division was not strictly observed. Often titles became names, as evidenced by the facts of the history of Mongolia.
An example of this is Genghis Khan- a title adopted by the founder of the Mongol state after his election as Great Khan of the Mongol tribes and replacing his personal name Temujin.
The modern anthroponymic model of the Mongols no longer only includes a personal name ( ner), but also patronymic ( Ovog). The latter is the genitive form of the father's name and precedes the personal name, for example: Sodnomyn Sambu"Sambu son of Sodnom" Ayushiin Namdag“Namdag son of Ayushi”, etc. In everyday communication, the patronymic name does not appear; it is indicated only in documents.
In the formation of the Mongolian name book, three stages can be distinguished: ancient Mongolian, Lamaistic and modern. Among the indisputably ancient names are such names as Baatar"hero", Mergen"sharp", Tumur"iron", Munkh"eternal", Oyuun"wise", Ulziy"prosperous" Naran"Sun". They can be found in early Mongolian works, legends, and tales of different centuries. Currently, they are no less popular than in the 13th century, and are used not only on their own, but also as part of numerous names derived from them, for example: Baatarjargal"heroic happiness" Baatarchulun"heroic stone" Tumurzorig"iron determination" Tumurhuyag"iron armor" Munkhdalay"eternal sea" Oyuungerel“light of wisdom”, etc. As you can see, such anthroponyms are formed from Mongolian appellatives.
The Lamaist layer in the name book was formed in two periods: after the first (XIII century) and second (XVI-XVII centuries) waves of the spread of Lamaism among the Mongols. The Sanskrit and Tibetan names Most of them were the names of the gods of the Buddhist pantheon, mythical and real preachers of Buddhism, or they were names individual works Buddhist canonical literature, terms of Buddhist philosophy, names of various ritual objects, planets, etc.
All this religious terminology, having undergone certain changes in accordance with the norms of the Mongolian language, filled the Mongolian name book for almost three hundred years. Yes, names Choizhil, Choizhiljav, Choizhinkhorloo, Damdin, Damdingochoo, Damdinnorov, Zhambaa, Zhambaarinchen, Zhambanyandag, Lham, Lhamaa, Lhamsuren, Lhamochir, Dalhaa, Dalkhzhav, Dalkhsuren, Dulmaa, Dulamdorj, Dulamzhav, Moidar, Moidarzhav go back to the names of Buddhist deities, and the names Zhanchiv, Zhanchivdorzh, Zhanchivsenge, Samdan, Samdanvanchig, Samdangeleg, Samdanzhamts, Endon, Endonnorov, Endonbazar, Endonbal, Tsultem- to Tibetan philosophical Buddhist terms: jean-chuv"holiness", samdan"contemplation", dan-ion"knowledge", tsul-team"moral"; based on names Badamkhatan, Zhadamba are the names of Buddhist sutras.
Among the Mongolian anthroponyms, semantically going back to the names of objects of religious worship, the following can be noted: Erdene(Skt. ratna) "jewel", Ochir(Skt. vajra) "thunder axe", Badma(Skt. padma) "lotus", Garma(Skt. karma) "fate", Gombeau(Skt. mgon-po) "patron", "protector", Dam(Tib. dampa) "saint", Ishi(Tib. ye-shes) "wise", Agvan(Tib. ngag-dban) "eloquent", Sodnam(Tib. bsod-nams) "happiness", Senge(Tib. seng-ge) "a lion", Tseren(Tib. ts"e-ring) “long life”, etc.
In addition, Mongolian names often contain Tibetan name-forming elements that have a specific meaning: -zhav(Tib. skyabs"protection", "help") - Maksarzhav, Gombozhav, Tsevegzhav, Badamzhav; -suren(Tib. srung"caution", "vigilance") - Yadamsuren, Handsuren, Lkhamsuren, Zhigjidsuren; -san(Tib. bsang"kind", "wonderful") - Choibalsan, Batnasan, Urtnasan; Luvsan-(Tib. blo-bzang "good feeling") - Luvsanvandan, Luvsanbaldan, Luvsandanzan; -ball(Tib. dpal"glory", "greatness") - Tsedenbal; Lodoy-(Tib. blo-gros"mind", "intelligence") - Lodoidamba; -punzag(Tib. p"un-ts-ogs"perfection") - Punzagnorov etc.
The Mongols do not have a clear boundary between male and female names, although semantically there is still some pattern. For example, names that contain words tsetseg"flower", thujaa"dawn", odon"star" ( Badamtsetseg, Altantsetseg, Zhargaltsetseg, Narantsetseg, Erdenetsetseg, Enkhtuyaa etc.), are used preferably as women's ones. At the same time, the presence in the name of such words as baatar"hero", baht"strong", bold"steel", dorj or Ochir 1 , zorigt“brave”, etc., suggests the attribution of these names mainly to male ones ( Khatanbaatar, Munkhbaatar, Batochir, Batmunkh, Batjargal, Oyuunbaatar, Davaadorj, Ganbaatar, Batzorigt, Chinbat, Dorj, Natsagdorj and etc.). However, many names derived from appellatives can be used equally as masculine and feminine, for example: Tsogtgerel"flame light" Sergelen"funny", Zhargal"happiness", Tseren"long-lived", etc.
The names of the days of the week and their corresponding planets are still very popular. They exist in two versions - Tibetan and Sanskrit. The Tibetan series goes like this: Yum"Sunday", "Sun", Davaa"Monday", "Moon", Myagmar"Tuesday", "Mars", Lhagwa"Wednesday", "Mercury", Purev"Thursday", "Jupiter", Basaan"Friday", "Venus" Byamba"Saturday", "Saturn". The Sanskrit series is Mongolicized: Yadyaa, Sumyaa, Hangarak, Bud, Barkhasvad, Sugar, Sanchir. However, if Tibetan words now represent the officially accepted designations of the days of the week in the country, then Sanskrit ones are used primarily as names of planets. All names of the Tibetan series can act as both male and female names. From the Sanskrit series, only Sugar"Venus".
The third, modern layer in the name book emerged after the victory of the People's Revolution and the proclamation of the Mongolian People's Republic (1924). This stage is characterized by the emergence of not only new formations based on traditional Mongolian vocabulary, but also various lexical Russian and international borrowings. In the Mongolian name book of our days, Russian names are presented in full and diminutive versions as personal names ( Alexander, Alexei, Nina, Victor, Tanya, Boris, Borya, Lyuba etc.), Russian surnames ( Ivanov, Kozlov, Pushkin), mountain names ( Elbrus), common nouns ( Assets, Kamel- from a brand of American cigarettes "Camel"- "camel", King from Russian king 2).
The use of Russian surnames as Mongolian names in each case has an explanation: this is either a close friend of one of the family members, or a study or work comrade, a war hero, a doctor who worked in the area, a famous Russian poet, etc. However, there are few such names.
IN last years there has been a tendency towards the revival of Mongolian and even ancient Mongolian names like Tergun, Mergen, Baatar etc. For this purpose, special councils at maternity hospitals conduct explanatory work. The results are already showing. The percentage of Tibetan and Sanskrit names, the meaning of which is often unknown to today's young parents, has decreased. There has been an increase and variety of names derived from Mongolian appellatives.
The once widespread custom of replacing the original name with a different, new name still occurs, although rarely. The first name is forgotten. Usually this was associated with some extraordinary circumstances, for example, with recovery from a serious illness, which was interpreted as a “rebirth” of the individual; in addition, the new name was supposed to mislead those “evil forces” that caused serious illness. In the older generation, you can still find names that demean human dignity and serve as a kind of amulets for children from evil spirits: Enabish"not the one" Hongbish"not a human", Nergui"nameless", Khulgana"mouse", Nohoy"dog", etc.
The system of addressing the Mongols to each other is interesting. When addressing elders, man or woman, a particle of respect is added to the name -guay: Sambu-guay, Damdinsuren-guai, Yum Guai. If the person's name is unknown, they are addressed as follows: Ovgon-Guai"venerable", "respected" (conventional) if it is a man, and uh"grandmother" if it is an elderly woman, egch"older sister" if she is a middle-aged woman. When addressing children, they call mini hoo"my boy", mini duu"my child."
Curious phenomena are observed at the junction of the Mongolian and Russian anthroponymic models. A Russian girl, marrying a Mongolian and wanting to change her surname, finds herself in difficulty, because the Mongols do not have a surname. There is no unified way to solve such problems, so in some cases new name For a Russian woman, it becomes her husband's name; in others, it becomes his patronymic. Children from mixed marriages usually receive names that correspond to the Russian anthroponymic model; their patronymic becomes the father's name, designed according to the "Russian model", and the father's patronymic, i.e. The grandfather’s name, however, no longer in the genitive, but in the nominative case, turns into a surname: Galina Batochirna Munkhbold (Galina- personal name, Batochir- father's name, Munkhbold- grandfather's name).
1 Vajra, in its Tibetan and Mongolian sound dorj, Ochir, - the name of one of the ritual objects of the Buddhist cult
2 It is interesting to note that the original for English camel Arabic gamal gave Muslim names Gamal, Kemal, and Russian king, in turn, comes from the proper name Charles. Thus, these anthroponyms arose not through direct borrowing from the corresponding language, but in a “roundabout” and very complex way
A correctly chosen name has a strong positive impact on a person’s character, aura and destiny. Actively helps to develop, forms positive qualities of character and condition, strengthens health, removes various negative programs of the unconscious. But how to choose the perfect name?
Although there are cultural interpretations of what they mean male names, in reality, the influence of the name on each boy is individual.
Sometimes parents try to choose a name before birth, preventing the child from developing. Astrology and numerology for choosing a name have squandered all serious knowledge about the influence of a name on fate over the centuries.
Calendars of Christmastide and holy people, without consulting a seeing, perspicacious specialist, do not provide any real help in assessing the influence of names on the fate of a child.
And lists of ... popular, happy, beautiful, melodious male names completely turn a blind eye to the individuality, energy, soul of the child and turn the selection procedure into an irresponsible game of parents in fashion, selfishness and ignorance.
Beautiful and modern Mongolian names should primarily suit the child, and not relative external criteria of beauty and fashion. Who don't care about your child's life.
Various characteristics according to statistics - positive features name, negative traits name, choice of profession by name, the influence of a name on business, the influence of a name on health, the psychology of a name can only be considered in the context of a deep analysis of subtle plans (karma), energy structure, life goals and the type of a particular child.
The topic of name compatibility (and not people’s characters) is an absurdity that turns interactions inside out different people internal mechanisms of influence of a name on the state of its bearer. And it cancels the entire psyche, unconscious, energy and behavior of people. Reduces the entire multidimensionality of human interaction to one false characteristic.
The meaning of the name has no literal impact. For example, Ochirbat (strong), this does not mean that the young man will be strong, and the bearers of other names will be weak. The name can weaken his health, block his heart center and he will not be able to give and receive love. On the contrary, another boy will be helped to solve problems of love or power, which will make life and achieving goals much easier. The third boy may not have any effect at all, whether there is a name or not. Etc. Moreover, all these children can be born on the same day. And have the same astrological, numerological and other characteristics.
The most popular Mongolian names for boys are also misleading. 95% of boys are called names that do not make their fate easier. You can only rely on the child’s innate character, spiritual vision and wisdom of an experienced specialist.
The secret of a man's name, as a program of the unconscious, a sound wave, vibration, is revealed in a special bouquet primarily in a person, and not in the semantic meaning and characteristics of the name. And if this name destroys a child, then no matter how beautiful, melodious with the patronymic, astrologically accurate, blissful it is, it will still be harmful, destroy character, complicate life and burden fate.
Below is a list of Mongolian names. Try to choose several that you think are most suitable for your child. Then, if you are interested in the effectiveness of the name’s influence on fate, .
List of male Mongolian names in alphabetical order:
Altanhuyag - golden chain mail
Altangerel - golden light
Arvay - barley
Bagabandi - little novice
Badma - lotus
Batard - hero
Baatarjargal - heroic happiness
Baatachuluun - heroic stone
Basan - Friday, Venus
Basaan - Friday, Venus
Bayar - holiday
Byabma - Saturday, Saturn
Byambasuren - guarded by Saturn
Byaslag - cheese
Ganbaatar - steel hero
Ganzorig - steely willpower
Ganzhuur - golden light
Ganhuyag - steel chain mail
Gond - cumin
Davaa - Monday, Moon
Damdinsuren - guarded by Hayagriva
Danzan - teaching holder
Danzhuur - golden light
Dzhambul - fortress
Jargal - bliss
Jochi - son of Genghis Khan
Dolgoon - calm, quiet, soft
Dorj - vajra
Delger - wide, abundant, spacious
Erden is a jewel
Zhadamba - eight thousandth, Prajnaparamita sutra
Zhamyanmyadag - sosyuria (plant)
Zhargal - happiness, bliss
Lhagwa - Wednesday, Mercury
Lianghua - lotus
Monkh-Orgil - the eternal peak
Munkh - eternal
Munkhdalay - the eternal sea
Mergen - a sharp shooter
Myagmar - Tuesday, Mars
Naran - sun
Naranbaatar - solar hero
Ninjbadgar - bathing suit (plant)
Nokhoy - dog
Nugay - dog
Nergui - nameless
Yum - Sunday, sunshine
Nyamtso - Sunday
Nyambu - Sunday
Oktay - understanding
Ongots - airplane
Ochir - thunder ax
Ochirbat - strong like a vajra
Oyuun - wise
Oyuungerel - light of wisdom
Purev - Thursday, Jupiter
Purevbaatar - hero born on Thursday
Sokhor - blind man
Sukhbaatar - hero with an ax
Sergelen - cheerful
Serzhmyadag - poppy
Tarkhan is a craftsman
Tenjin - holder of the teaching
Tugal - calf
Tumur - iron
Tumurzorig - iron determination
Tumurhuyag - iron armor
Turgen - fast
Thuja - ray
Terbish is not the same
Ulziy - prosperous
Udvar - catchment area (plant)
Undes - root
Unur - rich
Khagan - great ruler
Khaliun - dun
Khulan - wild horse
Khulgana - mouse
Hunbish is not a person
Tsagaan - white
Tsogtgerel - light of flame
Tserendorj - vajra of long life
Tseren - long-lived
Chagatai - child
Chagdarjav - guarded by four arms
Genghis Khan - Great Khan
Shauna is a wolf
Elbegdorj - abundant dorje
Enabish - not this one
Remember! Choosing a name for a child is a huge responsibility. A name can greatly make a person’s life easier, but it can also cause harm.
How to choose the right, strong and suitable name for a child in 2019?
Let's analyze your name - find out right now the meaning of the name in the fate of the child! Write to WhatsApp, Telegram, Viber +7926 697 00 47
Neurosemiotics of the name
Yours, Leonard Boyard
Switch to the value of life
A correctly chosen name has a strong positive impact on a person’s character, aura and destiny. Actively helps to develop, forms positive qualities of character and condition, strengthens health, removes various negative programs of the unconscious. But how to choose the perfect name?
Despite the fact that in culture there are poetic interpretations of what female names mean, in reality the influence of the name on each girl is individual.
Sometimes parents try to choose a name before birth, preventing the child from developing. Attempts to use astrology are no longer applicable; astrology and numerology for choosing a name have squandered all serious knowledge about the influence of a name on fate over the centuries.
Christmastide calendars, holy people, without consulting a seeing, perspicacious specialist, do not provide any real assistance in assessing the influence of names on the fate of a child.
Popular lists, happy, beautiful, melodious female names are essentially generalizations, and completely turn a blind eye to the individuality, energy, and soul of the child.
Beautiful and modern Mongolian names should primarily suit the child, and not relative external criteria of beauty and fashion. Who don't care about your child's life.
Various characteristics according to statistics - positive traits of a name, negative traits of a name, choice of profession based on a name, the influence of a name on business, the influence of a name on health, the psychology of a name can only be considered in the context of a deep analysis of the character, energy structure, life goals and gender of a particular child.
Name Compatibility Topic(and not the characters of people) is an absurdity that turns the internal mechanisms of the influence of a name on the state of its bearer inside out on the interactions of different people. And it cancels the entire psyche, unconscious, energy and behavior of people. Reduces the entire multidimensionality of human interaction to one false characteristic.
Meaning of the name does not give full impact, it is only a small part of the impact. For example
Zhargal (happiness) does not mean that the girl will be happy in her family life, and the bearers of other names are unhappy. The name can weaken her health, block her heart center and she will not be able to give and receive love. On the contrary, another girl will be helped to solve problems related to love or family, which will make life and achieving goals much easier. The third girl may not have any effect at all, whether there is a name or not. Etc. Moreover, all these children can be born on the same day. And have the same astrological, numerological and other characteristics. And the same name. But fates are different.
The most popular Mongolian names for girls are also misleading. 95% of girls are called names that do not make their fate easier. You can only focus on the child’s innate character, spiritual vision and the wisdom of a specialist. And experience, experience and once again the experience of understanding what is happening.
The secret of a woman's name, as a program of the unconscious, a sound wave, vibration is revealed in a special bouquet primarily in a person, and not in the semantic meaning and characteristics of a name. And if this name destroys a child, then no matter how beautiful, melodious with the patronymic, astrologically accurate, blissful it is, it will still be harmful, destroy character, complicate life and burden fate.
Below is a list of Mongolian names. Try to choose several that you think are most suitable for your child. Then, if you are interested in the effectiveness of the name’s influence on fate, .
List of female Mongolian names in alphabetical order:
Altantuya - golden ray
Alimtsetseg - apple flower
Amartsetseg - calm flower
Ariuntuya - sacred ray
Ariuntsetseg - sacred flower
Badamtsetseg - lotus flower
Badraltsetseg - inspiration flower
Battsetseg - strong flower
Bayartsetseg - joyful flower
Bayantsetseg is a rich flower.
Baigaltsetseg - natural flower
Bolortsetseg - crystal flower
Buyannavch - benefactor leaf
Byam-batsetseg - flower of Saturday
Goyotsetseg - a beautiful flower
Gereltsetseg - light flower
Davaatsetseg - Monday flower
Delbee - petal
Zhargal - happiness
Zambaga - magnolia
Mungunnavch - silver leaf
Munkhnavch - eternal leaf
Munkhtsetseg - eternal flower
Navch - sheet
Navchaa - leaf
Navchin - leaf
Navchtsetseg - flower leaf
Narantuya - sunbeam
Narantsetseg - sunny flower
Odontsetseg - star flower
Orgiltsetseg - flower of the peak, high mountain
Oyuun - intellect, mind, mind
Oyuunnavch - turquoise leaf
Saikhantsetseg - a beautiful flower
Sarnai - rose
Solongo - rainbow
Suvdaa - a pearl
Suvdantsetseg - pearl flower
Sugar - Venus
Sergelen - cheerful
Tumentsetseg - ten thousand flowers
Tuyaatsetseg - radiant flower
Ulaantsetseg - red flower
Unurtsetseg - rich flower
Urantsetseg - a skillful flower
Urgamal - plant
Uugantsetseg - the first flower
Khongorzul - tulip
Khurantsetseg - rain flower
Tsagaantsetseg - white flower
Tsogtgerel - light of flame
Tselmeg - pure, clear
Tseren - long-lived
Tsengelmaa - fun, entertainment
Tsetseg - flower
Tsetsegzhargal - flower of happiness
Chimeg - decoration
Shurentsetseg - coral flower
Enkhtuvshin - calmness, peacefulness
Enkhtsetseg - peaceful flower
Erdene - jewel
Erdenetsetseg - precious flower
Yagaantsetseg - pink flower - happiness
Destiny is character. Character is adjusted, including through thoughts. The most important idea is the name. The name introduces changes in character. Then the character changes fate and future. Since all people are different, any generalizations that ignore a person’s individuality are incorrect.
How to choose the right, strong and suitable name for a child in 2019?
Let's analyze your name - find out right now the meaning of the name in the fate of the child! Write to WhatsApp, Telegram, Viber +7926 697 00 47Neurosemiotics of the name
Yours, Leonard Boyard
Switch to the value of life
The anthroponymic model of the Mongols has always been distinguished by its simplicity and has not undergone significant changes over the past seven centuries, as can be judged from written monuments, the earliest of which date back to the 13th century, and the latest from the end of the 19th century. It consisted of one personal name given at birth, and if there were no special reasons for changing it, then the person wore it until his death.
However, already in the 13th century, judging by the text of The Secret History of the Mongols, in many cases names were accompanied by nicknames and titles: Duva-sokhor “Duva the Blind”, Dobun-mergen “Dobun - a marksman”, Wang Khan “ruler Wang” , Ambagai-khagan "great ruler Ambagai". As a rule, nicknames “were characteristic of the common people, titles - for the hereditary nobility, but this division was not strictly observed. Often titles became names, as evidenced by the facts of the history of Mongolia.
The modern anthroponymic model of the Mongols no longer includes only a personal name (ner), but also a patronymic (ovog). The latter is a form of the genitive case on behalf of the father and precedes the personal name, for example: Sodnomyn Sambu “Sambu son of Sodnom”, Ayushiin Namdag “Namdag son of Ayushi”. In everyday communication, patronymics do not appear; it is indicated only in documents.
In the formation of the Mongolian name book, three stages can be distinguished: ancient Mongolian, Lamaistic and modern. Among the indisputably ancient names are such names as Baatar “hero”, Mergen “sharp”, Tumur “iron”, Munkh “eternal”, Oyuun “wise”, Ulziy “prosperous”, Naran “sun”. They can be found in early Mongolian works, legends, and tales of different centuries. Currently, they are no less popular than in the 13th century, and are used not only on their own, but also as part of numerous names derived from them, for example: Baatarzhargal “heroic happiness”, Baatarchulun “heroic stone”, Tumurzorig “iron determination” , Tumurkhuyag “iron armor”, Munkhdalai “eternal sea”, Oyuungerel “light of wisdom”. As you can see, such anthroponyms are formed from Mongolian appellatives.
The Lamaist layer in the name book was formed in two periods: after the first (XIII century) and second (XVI-XVII centuries) waves of the spread of Lamaism among the Mongols. The Sanskrit and Tibetan names that came with Lamaism were mostly the names of the gods of the Buddhist pantheon, mythical and real preachers of Buddhism, or they were the names of individual works of Buddhist canonical literature, terms of Buddhist philosophy, the names of various ritual objects, planets. All this religious terminology, having undergone certain changes in accordance with the norms of the Mongolian language, filled the Mongolian name book for almost three hundred years.
So, the names Choyoyuil, Choizhilzhav, Choizhinkhorloo, Damdin, Damdingochoo, Damdinnorov, Zhambaa, Zhambaarinchen, Zhambanyandag, Lham, Lhamaa, Lhamsuren, Lha-mochir, Dalhaa, Dalkhzhav, Dalkhsuren, Dulmaa; Dulamdorzh, Dulamzhav, Moidar, Moidarzhav go back to the names of Buddhist deities, and the names Zhanchiv, Zhanchivdorzh, Zhsmchivsenge, Samdan, Samdanvanchig, Samdangeleg, Samdanzhamts, Endon, Endonnorov, Endonbazar, Endonbal, Tsultem - to Tibetan philosophical Buddhist terms: zhanchuv “holiness”, samdan “contemplation”, yondan “knowledge”, tsultim “morality”; The names Ba-damhatan and Zhadamba are based on the names of Buddhist sutras. Among the Mongolian anthroponyms, semantically going back to the names of religious objects, the following can be noted: Erdene (Sanskrit ratna) “jewel”, Ochir (Sanskrit vajra) “thunder axe”, Badma (Sanskrit padma).
In addition, Mongolian names often contain Tibetan name-forming elements that have a specific meaning: -zhav (Tibetan skyabs “protection”, “help”) - Maksarzhav, Gombozhav, Tsevegzhav, Badamzhav; -suren (Tibetan srung “caution”, “vigilance”) - Yadamsuren, Handsuren, Lkhamsuren, Zhigjidsuren; -san (Tibetan bsang “kind”, “beautiful”) - Choibalsan, Batnasan, Urtnasan; luvsan- (Tib. blo-bzang “good feeling”) - Luvsanvandan, Luvsanbaldan, Luvsandan-zan; -bal (Tib. dpal “glory”, “greatness”) - Tsedenbal; lodoy- (Tibetan blo-gros “mind”, “intelligence”) -Lodoidamba; -punzag (Tibetan p’un-ts’ogs “perfection”) - Punzagnorov.
The Mongols do not have a clear boundary between male and female names, although semantically there is still some pattern. For example, names that include the words tsetseg “flower”, tuyaa “dawn”, odon “star” (Badamtsetseg, Altantsetseg, Zhargaltsetseg, Narantsetseg, Erdenetsetseg, Enkhtuyaa) are used preferably as feminine ones. At the same time, the presence in the name of such words as baatar “hero”, bag “strong”, bold “steel”, dorj or ochir, zorigt “brave”, etc., suggests that these names are classified primarily as masculine (Khatanbaatar, Munkhbaatar , Batochir, Batmunkh, Batjargal, Oyuunbaatar, Davaadorj, Ganbaatar, Batzorigt, Chinbat, Dorj, Natsagdorj). However, many names derived from appellatives can equally be used as both masculine and feminine, for example: Tsogtgerel “light of flame”, Sergelen “cheerful”, Zhargal “happiness”, Tseren “long-lived”.
The names of the days of the week and their corresponding planets are still very popular. They exist in two versions - Tibetan and Sanskrit. The Tibetan series goes like this: Yum “Sunday”, “Sun”, Davaa “Monday”, “Moon”, Myagmar “Tuesday”, “Mars”, Lhagva “Wednesday”, “Mercury”, Purev “Thursday”, “Jupiter”, Baasan "Friday", "Venus", Byamba "Saturday", "Saturn". The Sanskrit series is Mongolicized: Adyaa, Sumya-yaa, Angarak, Bud, Barkhasvad, Sugar, Sanchir. However, if Tibetan words now represent the officially accepted designations of the days of the week in the country, then Sanskrit ones are used primarily as names of planets. All names of the Tibetan series can act as both male and female names. From the Sanskrit series, only Sugar “Venus” is used as a female name.
The third, modern layer in the name book emerged after the victory of the People's Revolution and the proclamation of the Mongolian People's Republic (1924). This stage is characterized by the emergence of not only new formations based on traditional Mongolian vocabulary, but also various lexical Russian and international borrowings. In the Mongolian name book of our days, Russian names (Alexander, Alexey, Nina, Victor, Tanya, Boris, Borya, Lyuba, etc.), Russian surnames (Ivanov, Kozlov, Pushkin), mountain names are presented as personal names in full and diminutive versions (Elbrus), common nouns (Aktiv, Kamel - from the brand of American cigarettes “Camel” “camel”, Korol from the Russian king). The use of Russian surnames as Mongolian names in each specific case has an explanation: this is either a close friend of one of the family members, or a study or work comrade, a war hero, a doctor who worked in the area, a famous Russian poet. However, there are few such names.
In recent years, there has been a tendency towards the revival of Mongolian and even ancient Mongolian names such as Tergun, Mergen, Baatar, etc. For this purpose, special councils at maternity hospitals are conducting explanatory work. The results are already showing. The percentage of Tibetan and Sanskrit names, the meaning of which is often unknown to today's young parents, has decreased. There has been an increase and variety of names derived from Mongolian appellatives.
The once widespread custom of replacing the original name with a different, new name still occurs, although rarely. The first name is forgotten. Usually this was associated with some extraordinary circumstances, for example, with recovery from a serious illness, which was conceptualized as a “rebirth” of the individual; in addition, the new name was supposed to mislead those “evil forces” that caused the serious illness. In the older generation, one can still find names that demean human dignity” and served as a kind of amulets for children from evil spirits: Enebish “not that one”, Hunbish “not a person”, Nergui “nameless”, Khulgana “mouse”, Nokhoy “dog”.
The system of addressing the Mongols to each other is interesting. When addressing elders, man or woman, a particle of respect - guai is added to the name: Sambuguay, Damdinsurenguay, Nyam-guai. If a person’s name is unknown, he is addressed as follows: vvgvnguay “venerable”, “respected” (conventional) if he is a man, and eme “grandmother” if he is an elderly woman, egch “elder sister” if he is a middle-aged woman. When addressing children, they call lines huu “my boy” and lines duu “my child”.
Curious phenomena are observed at the junction of the Mongolian and Russian anthroponymic models. A Russian girl, marrying a Mongolian and wanting to change her surname, finds herself in difficulty, because the Mongols do not have a surname. There is no unified way to solve such problems, so in some cases the new surname of a Russian woman becomes her husband’s name, in others - his patronymic. Children from mixed marriages usually receive names that correspond to the Russian anthroponymic model; their patronymic becomes the father’s name, designed according to the “Russian model”, and the father’s patronymic, that is, the grandfather’s name, however, no longer in the genitive, but in the nominative case, turns into a surname: Galina Batochirna Munkhbold (Galina is a personal name, Batochir is the father’s name , Munkhbold is the name of the grandfather).
MONGOLIAN TRADITIONS
About some Mongolian proper names
The names of the Mongols are interesting and distinctive in their origin and meaning. Their features and origin were repeatedly mentioned in their works by many oriental scholars, A.M. Pozdneev, Yu.N. Roerich. Mongolian names reflect the customs, worldview, traditions, way of life, various cultural and historical factors, and religious ideas of the Mongolian people.
A personal name has a great and symbolic meaning for the Mongols, which is enhanced by its rare use in Everyday life surnames and patronymics (scientific degrees, military ranks, etc. are almost more often used together with a personal name). Mongolian names and the names that came through the Mongols are used not only in Mongolia: until the middle of the 20th century, they absolutely prevailed over names of other origins among the Kalmyks, Buryats and Tuvans, partly Altaians and other peoples of Southern Siberia in Russia, and still prevail in those inhabited by the Mongols regions of China both among the Mongols and among the Buryats, Oirats, and partly Evenks. A number of surnames around the world are derived from Mongolian names.
Mongolian personal names, due to their specificity, also represent rich material for the history of the Mongolian language. Because they are capable of “preserving” certain linguistic phenomena for a long time, which attracts a lot of attention from researchers.
GROUPS OF NAMES
The role that Christian culture (which originated in the Middle East and came to Rus' through Rome and Byzantium) played for the Russians was played by Buddhist culture for the Mongolian peoples. Buddhism came to the Mongols from India indirectly through Khotan and Tibet. Personal names reflect both the Mongolian ancient culture itself and the cultural and religious influence of Buddhism, primarily its Tibetan tradition.
By origin Mongols have distinct names: actually Mongolian; Mongolian, which is a translation from Tibetan; combined Mongolian-Tibetan and Mongolian-Sanskrit; Tibetan; Indian. A small percentage historically consists of Chinese, Turkic and Russian names associated with
mixed marriages, political courses, etc.
By composition. Since the late Middle Ages (approximately from the 17th century), names from two significant components, disyllabic (in the old written spelling), or a combination of disyllabic and monosyllabic (example: Tsagaan “white” + Dorj “vajra” = Tsagaandorzh or Dorjhuү “vajra”) have become significantly popular +well done"). There are also three-component and even four-component names [source?].
By social status. names can serve as a talisman, for example, in a family where children often died or a newborn (up to 3 years old) child was sick, he was given a name that did not attract evil spirits: Enabish (not this one), Terbish (not that one), etc. For identification in the absence of surnames, all children in the family were often given names with the same first component: Tumenbaatar, Tumenolziy, Tumendelger.
PERSONAL NAME
Studying Mongolian anthroponyms, one can observe that words denoting a wide variety of objects and concepts can fall into their category. This means that the personal names of the Mongols arose on the basis of a rethinking of common nouns. The overwhelming majority of Mongolian personal names are absolutely identical, structurally and phonetically, with those common nouns from which proper names were formed. Most often, words that are emotionally rich, which are the names of attractive objects, words that serve to designate objects of material and spiritual world person.
The original personal names of the Mongols arose in ancient times. If women's names symbolize beauty, majesty, kindness, meekness, then men's names mainly express strength, courage, courage and bravery.
BUDDHIST NAMES
Among Buddhist names there are groups of synonymous names: from Skt. vajra comes from Ochir (borrowed through Sogdian and Uyghur languages), Bazaar (via Tibetan), Dorj (Tibetan translation of the word vajra, in Russian usually rendered Dorzhe, Dorje), from ratna (jewel) - Erdene, Radna, Rinchen (Tibetan translation) etc. Each of these options can exist independently, or be one of the components in multi-component names: Ochirbat (-bat in Mongolian means “strong”, also found separately: Bat, Batu/Batu), Bazarhuү (-khuү “well done”), Khanddorzh (the first part in this case is also Tibetan), etc.
Some of the names come from the names and images of the Buddhist sacred canon: Zhadamba (Eight Thousand, Prajnaparamita Sutra in 8000 stanzas), Ganzhuur, Danzhuur, Altangerel (“golden light”, in honor of the Sutra of the Golden Light), possibly Badamtsetseg (lotus flower). The last example is significant in that it is a female name, derived from the name of a flower, but the name lotus (Sanskrit padma) (and its symbolic meaning) was brought by Buddhism.
The names of the statuses of clergymen can also become names: Bagsha, Khuvrag, Bandi, Khamba, Khutagt
Recently, according to statistics, Mongols began to increasingly abandon foreign names, including Tibetan. Today residents are given names with special features national tradition and history.
MONGOLIAN NAMES RELATED TO PLANT NAMES
Let's take a closer look at the names associated with the names of plants. These are mostly female names. Wishes for girls - to become beautiful, attractive, gentle - form a large group of names derived from the names of plants, for example: Sarnai - Rose, Khongorzul - Tulip, Zambaga - Magnolia, Saikhantsetseg - Beautiful flower, Bolortsetseg - Crystal Flower, Munkhnavch - Eternal Leaf, etc.
Female personal names may indicate a relationship to a plant: Urgamal (Plant), Navch, Navchaa, Navchin (Leaf), Delbee (Petal), Navchtsetseg (Leaf-flower), Alimtsetseg (Apple Flower), etc.
There are personal names indicating the time of birth of the baby: Davaatsetseg (Monday-flower), Byam-batsetseg (Saturday-flower), Personal names of Mongolian women can also express the situation in which the child was born: Amartsetseg (Calm flower), Uugantsetseg ( First flower).
Children's names can be associated with the mood or wishes of the parents: Bayartsetseg (Flower-Joy), Tumentsetseg (ten thousand flowers), Tsetsegzhargal. (Flower of Happiness), Goyotsetseg (Beautiful Flower). Names such as Munkhtsetseg - Eternal Flower, Enkhtsetseg - Peaceful Flower, express wishes for long life and health. Wishes of happiness, success in life, prosperity were reflected in following names: Bayantsetseg - Rich flower. Buyannavch -L ist benefactor, Urantsetseg - Skillful flower, Battsetseg - Strong flower.
The desire to see your girls graceful and attractive is contained in the names Khongorzul Tulip, Oyuunnavch - Turquoise Leaf, Ariun-tsetseg - Sacred Flower.
There are personal names that arose in connection with the worship of the Sun, Moon, stars, Earth, etc. Narantsetseg - Solar Flower, Odontsetseg - Star Flower, Tuyaatsetseg - Radiant Flower, Gereltsetseg - Light Flower, Baigaltsetseg - Nature - Flower, Khurantsetseg - Rain - flower, etc.
Since ancient times, the Mongols have attached sacred symbolism to various colors. Perhaps in connection with this, personal names denoting colors appeared: Tsagaantsetseg - White color ok, Yagaantsetseg - Pink flower, Ulaantsetseg - Red flower, etc. IN color symbolism the color red acts as a symbol of love, so the personal name Ulaantsetseg can mean “Favorite Flower.” White color, as you know, is considered by the Mongols to bring happiness and prosperity, which means that Tsagaantsetseg is a “Lucky Flower”.
And, finally, personal names may indicate the relationship to the material: Erdene-tsetseg - Precious flower, Suvdantsetseg - Pearl flower, Mungunnavch - Silver leaf, Shurentsetseg - Coral flower, etc.
Among the personal names listed above, the most popular, frequently occurring word is “tsetseg” - flower. As you can see, this word, which is included in personal names with a complex structure, mainly expresses a positive emotional connotation and an affectionate connotation.
It is appropriate to note here that plant names are extremely rare in male names. For example: Gond - Cumin, Arvay - Barley, Undes - Root.
Among the Mongolian personal names associated with the names of plants, there are the names foreign origin. For example, Sanskrit personal names include Udval (Green-leaved Catchment), Badma (Lotus), Chinese - Lianghua (Lotus), Tibetan - Ninjbad gar (Bather), Serzhmyadag (Poppy), Zhamyanmyadag (Sosyuriya), etc.
EXTRAORDINARY NAMES
Mongols most often give unusual names to children who are sick at a young age, - it is believed that this will help the child recover. The most common names are Byaslag - cheese, Tugal - calf, Ongots - airplane. Names that are derived from the names of flowers are often abandoned - flowers are not eternal. For a person to live happily ever after, they give long name- for example - Luvsandenzenpilzhinzhigmed. People often turn to the lama for advice.
NAME NAME
The name can be given by a Buddhist priest, checking the horoscope, parents, elder relatives, based on the date of birth, good and bad omens, agricultural season, tribal and family origin, memory of ancestors, events in the country and abroad, etc.
Children are usually given names in honor of older relatives, famous lamas, Buddhist deities and saints, sometimes a new name is invented in connection with a specific situation. After the collapse of the Soviet system, the names of the khans of the Mongol Empire gained popularity.
Of particular note is the custom of co-naming twins. The birth of twin children among the Mongols is interpreted as a positive phenomenon, which is reflected in their indispensable co-naming: if both girls are Badraltsetseg (“Inspiration is a flower”), Orgiltsetseg (“Top is a flower”), if a boy and a girl are Unur (Rich) and Unurtsetseg (Rich Flower), etc.
Readers obviously noticed that there is no grammatical category of gender in personal names. In contrast to Russian, Mongolian female and male personal names differ only lexically.
PATRONICAL NAME, SURNAME
Until the beginning of the twentieth century, the name of a well-born Mongol consisted of three parts: family name, patronymic, personal name. Under socialism, family names were prohibited “to eradicate the feudal heritage,” and only patronymics and personal names were used, the latter being a person’s identifier. For example, the name of the astronaut Gurragcha (Zhugderdemidiin Gurragchaa) (mandatorily first the patronymic, which is a name in the genitive case, then the name) can be abbreviated as Zh. Gurragchaa, but not Zhugderdemidiin G.
Since 2000, surnames have come back into use in Mongolia; partly they represent former generic names, but people do not always take as a surname the generic name that their ancestors bore before the revolution; it may be forgotten, it may be absent due to simple origin. The most common among Mongols is that Mongols belong to the Borjigin clan (Mongolian Borzhgon), which is a source of pride, but as a surname it does not make an individual family unique. Many people invent surnames according to their occupation. Thus, the already mentioned cosmonaut Gurragcha took the surname Sansar (translated as “space”)
THE MOST COMMON MONGOLIAN NAMES
The most common names are Solongo, Bat-Erdene. Such people are often given middle names to make it more convenient.
S. Nyamtsetseg, specialist of the Main Directorate of Civil Registration: “These are the most common names and the shortest throughout the country. About 10 names are widely used in Mongolia. For example, 13,395 citizens with the name Bat-Erdene are registered.”
There are also 11,029 Otgonbayars and 10,536 Batbayars registered. The rating of the most popular female names was headed by Altantsetseg and Oyuunchimeg.
Materials used by Sh.NARANCHIMEG. SH.NARANTUJAA.
"News of Mongolia" Ed. MONTSAME Agencies
