The names of the Mongols consist of three groups: primordially national, borrowed foreign and Buddhist names that came from Tibetan, Sanskrit, Indian languages.
Ancient Mongolian names were common nouns, denoting the phenomena of nature and the surrounding world. Mongolian female names were often formed from the names of flowers, plants, animals, symbolizing tenderness, grace, attractiveness (Kerme - "squirrel", Zambaga - "magnolia", Oyunnavch - "turquoise leaf", Delbee - "petal"). Names could also come from the names of character traits that parents wanted to give the newborn, external features (Sergelen - "cheerful", Enkhtuvshin - "calmness, peacefulness"). Names-wishes of life's blessings were also used - wealth, health, happiness (Zhargal - "happiness", Bayantsetseg - "rich flower", Battsetseg - "strong flower").
With the spread of Buddhism among the Mongols, Lamaist Tibeto-Sanskrit names came into use, meaning various religious concepts, the names of days and months of the Buddhist calendar, heavenly bodies (Dulmaa - "savior, mother", Sugar - "Venus").
In the process of interaction of the Mongols with other peoples of Europe and Asia, the national onomasticon was enriched with borrowed names of various origins: Arabic, Turkic, Chinese, Russian. These names make up a small percentage of the total number of Mongolian names.
New names
New variants of female names among the Mongols were formed with the help of components indicating the category of grammatical gender: the endings -maa, -suu, -chin, -ka. This made it possible to distinguish female names from male ones, often having the same stem. New names also arose as a result of combining two names into one compound. The components could be both Mongolian and Tibetan names: for example, Davaatsetseg - "Monday flower" consists of the Tibetan name Davaa, meaning "Monday" and the Mongolian Tsetseg - "flower".
Beautiful female names of the Mongols
Beautiful Mongolian female names are mainly formed from the names of flowers, jewelry (Chimeg - "decoration", Altan - "golden", Erzhena - "pearl", Erdene - "jewel", Khongorzul - "tulip", Sarnay - "rose"). There are many names in the national name book that come from the same stem - -tsetseg ("flower"), -tuyaa ("radiance"), introducing an affectionate coloring into the sound of the name. The name of the day of the week on which the girl was born or some good character trait, the name of the celestial body, jewelry, etc. - "Saturday flower", Amartsetseg - "calm flower", Alantuya - "golden radiance", Ariuntuya - "sacred radiance"). Many sonorous Mongolian female names and their meanings indicate attractive female qualities - beauty, grace, meekness, purity: Gerel - "illuminating", Saina - "good", Tungalak - "clear, pure".
Popular Mongolian female names
The most popular female Mongolian names are traditional national names: Misheel - "smile", Altantsetseg - "golden flower", Bolormaa - "crystal", Erdenechimeg - "precious decoration", Oyunchimeg - "turquoise decoration", Solongo - "rainbow", Anuzhin , which comes from the name of the wife of the khan Galdan Boshigto Anu Khatan. Recently, short names have come into fashion: Och - "spark", Zul - "candle", Od - "star", Anu - the name of the Mongol queen.
Modern traditions
Modern Mongolian names for girls are closely related to the centuries-old history of the people, for the most part they are old Mongolian names, Tibeto-Sanskrit and mixed compound names. Among the Mongols, it is rare to find foreign-language names - the people keep the traditions of naming that have been established for centuries.
Mongolian anthroponymy of the late 19th - early 20th centuries
This is a fragment of the book "Cultural Constants of Russia and Mongolia: Essays on History and Theory"
(under the editorship of Shishin M.Yu., Makarova E.V., Barnaul, 2010, 313 pages)
< ... >Onomastics in general and anthroponymic vocabulary in particular, on the one hand, fix the existence of certain traditions, on the other hand, they are sensitive to the changes that occur in culture. The study of Mongolian anthroponymy gives us valuable information about the history, everyday life of the people, their psychology, religion, external contacts, about the ways of self-identification of a person in a given culture, about a person's perception of the world around, etc.
The material of the study was the personal names of the population of Tsetseg nuuryn khoshun of the current Tsetseg somon of Khovd aimag (in 1925, Khantayshir uulyn aimak), obtained as a result of the population census in 1925 [Baatar, 2004, p. 67-83]. We have studied 2659 personal names, among which 1391 are male, 1268 are female.
In order to avoid terminological confusion, it is necessary to give some comments on the territorial-administrative division of modern Mongolia and the same country at the turn of the 19th-20th centuries: khoshuun is a territorial-administrative unit in pre-revolutionary Mongolia; at the moment, instead of khoshuun, a territorial-administrative division into soums, comparable in size with districts in the constituent entities of the Russian Federation, has been adopted; aimag - a modern unit of territorial-administrative division of Mongolia, correlated with the edge, region of the Russian Federation.
Somon Tsetseg-nuuryn khoshuun is located in the west of Mongolia, its population includes only Khalkhas, i.e., the nationality that makes up the bulk of the population of Mongolia. Somon Tsetseg directly borders in the west and north with the Altai, Most, Mankhan and Zereg somons, whose population is made up of Zakhchins speaking the Oirat dialect. The original Mongolian anthroponyms (we will also use the term "name words") among the Zakhchins are somewhat different from the personal names of the Khalkhas. According to our data obtained from anthroponymic materials as a result of the population census of 1925, among the personal names of the studied area there are almost no anthroponyms characteristic of the Zakhchi people. This indicates a fairly clear, territorially and lexically fixed self-identification of representatives of various ethnic groups in Mongolia at the turn of the 19th-20th centuries.
According to our calculations, among the anthroponymic vocabulary of the Khoshuun Tsetseg population, a large layer is occupied by Tibetan-Sanskrit borrowings, which make up 71.5% of the total number of personal names. This is due to the penetration of the Tibetan form of Buddhism into Mongolia since the 13th century [Nyambuu, 1991, p. 52; Luvsanzhav, 1970]. In 1925, the population of Mongolia was still deeply religious and lamas were given the right to give a name to a newborn. The process of naming is still perceived as a deeply sacred act that affects the entire subsequent life of a person. Tibetan-Sanskrit borrowings are unevenly distributed between male and female personal names. They make up 78% for men, 64.7% for women to the total number of corresponding personal names. In our opinion, this is explained by the tradition that has existed since the expansion of Lamaism to Mongolia, to give the first son in the family to lamas, thereby ensuring the well-being of the family.
The gender specification of the area of the sacred also affected the process of nomination outside of religion. Original Mongolian names make up 23.9% of the total number of personal names: 17.1% of them for men, 31.4% for women, which indicates a tendency to give newborn girls Mongolian names more often. Secular people were also allowed to name newborns. Among them, midwives and "their avga" (great uncle), that is, the eldest paternal uncle, had the right to take precedence. After the midwife and "their August", the right to give a name to newborns was "their nagaz", i.e. maternal great uncle or other relatives, including parents. Sometimes the name was given by random people.
Thus, we can say that there was still no strict rule in the process of naming, which indicates the relative existence of sacred processes. This is also evidenced by mixed name words of the type: Tibetan-Sanskrit + primordially Mongolian or primordially Mongolian + Tibetan-Sanskrit. For example, Sainnorzhin (lit. good Norzhin), Galsankhuu (lit. Galsan + son). In composition, there are also three-component mixed name-words of the type: Tibetan-Sanskrit + primordially Mongolian + primordially Mongolian: Zagdtsagaanchuluu (Zagd + white + stone). Mixed names make up 4.6% of all personal names. Among the anthroponyms there are single words of Russian, Chinese and Kazakh origin, indicating the main contacts of the ethnic group. For example, Russians: Peodor, Puydor (Fyodor or Peter), Andrey, Saandar (Alexander). Chinese: Vandan, Emboo, Kazakh: Moldoo (Molda). In composition, these are one-, two-, three-, even four-component names, where each of the components can serve as an independent anthroponym. For example, the three-component (Zagdtsagaanchuluun) (Zagd + tsagaan + chuluun), the four-component Dorzhzhantsangaramzhav (Dorzh + zhantsan + garam + zhav), where the latter is the personal name of the last noyon (ruler) Tsetseg nuuryn khoshuun. It is noteworthy that all parts of this name, including the name noyon, are of Tibetan-Sanskrit origin, which, in our opinion, is explained by the extraordinary activity of Buddhist expansion over several centuries.
The following naming suffixes are distinguished according to derivational features: -maa (Siilegmaa, Dungaamaa, Mangalmaa), -ai (Manlai, Khaltay, Magnai, Haltmai), -ee (Chimgee, Tumee, Ishnee, Buzhee, Sukhee), -dai (Tsagaa-dai ), -aa (Khandaa, Marhaa, Byambaa, Bataa), -at (Zayaat), -tai (Gal tai), -an (Nasan, Tumen, Myangan), -h (Nuudelch), -t (Baast).
Some of these suffixes are of Tibetan origin. For example, the suffix -maa, found almost exclusively in female personal names, means "mother" in Tibetan. The transition of independent lexemes into suffixes is also observed among other words (originally Mongolian and Tibetan-Sanskrit). These include the Mongolian "huu" (son) and the Tibetan "zhav" (salvation), "drank" (get rich, multiply), etc.: Tserenkhuu, Tserenpil, Sersenzhav.
The specificity of the genus among the Mongols is paradoxically reflected in anthroponyms. Although the Mongolian word "huu" (son) denotes male people, it often and equally participates in the formation of female personal names. This word is widely used as a lexical unit in the Mongolian language, but does not occur independently in its main lexical meaning as a personal name, but is used here only as a suffix.
Among the anthroponyms there are also those that reflect the peculiarities of the worldview of the Mongols and once again emphasize the sacredness of the nomination, the ability to influence the cosmic forces responsible for the fate of the family as a whole. So, in the event of the death of previous children, in order to protect the newborn from "evil spirits," they gave him a name with derogatory semantics [Nyambuu, 1991, p. 51; Aldarova, 1979, p. 6]. Among the personal names of the khoshun Tsetseg there are such as Nokhoi (dog), Muukhuu (bad son). Haltar (dirty, dirty), Baast (with feces), Golgi (puppy). The name Otgon occurs several times, which means "the most (th), the youngest (th)." Such a name was given (and is still found) when it becomes necessary to interrupt the birth of children in the family, when the woman is already fed up with motherhood. There is also the name Sol (change, change). This name was probably given in cases where parents wanted to have a child of a different sex, when only girls or boys were born in the family.
The Mongols know cases of a person receiving a second name (nickname). Evidence of this is the name of the maternal grandfather of the author of this text. Grandfather in khoshuun Tsetseg was called Duuch (singer). He was from the neighboring Khoshuun Darvi. When he came to khoshuun Tsetseg with his sister, he sang songs. From then on, they began to call him Duuch, although his real name is Samdan. One of the features of the personal names of the Khalkhas compared to other Mongolian ethnic groups is that everyone in them has a middle name-magnification, similar to how Russians are called by name and fatherland. These euphemistic names are associated with the taboo of the names of older relatives and acquaintances. There are two euphemical names in our list: Oozhoo (53 years old), Manzhaa (54 years old). Calling older people by name-magnification, younger people often do not know their real name. It is possible that those who kept the census records did not know the official names of these two individuals.
Most of the original Mongolian names we have studied semantically have the meaning of benevolence: Bayar (joy), Burenzhargal (full happiness), Amar (calm), Olonbayar (many joys), Chimgee (decoration), etc.
The rest of the original Mongolian names of the Khalkhas can be semantically grouped as follows:
Plant names: Navch (leaves), Moog (mushroom);
Description of a person's appearance: Monkhor (hunchbacked nose), Tsookhorbandi (freckled), Khunkhur (hollow eyes), Shoovoy (squeezed head), Toodon (short man), Magnai (forehead), Khalzan (bald), Nudenhoo (big-eyed);
Animal names: Bulgan (sable), Shonkhor (falcon, gyrfalcon), Sogoo (deer), Golgi (puppy),
Nokhoi (dog), Gavar (fox cub), Tuulaihoo (hare), Khulgana (mouse), Mondul (tarbagan cub),
Buur (camel-producer);
Names of geographical objects and weapons: Tomor (iron), Chuluun (stone), Hadaakhuu (rock), Altankhuu (gold), Zevseg (tool), Dar (gunpowder), Sokh, Sohee (axe), Zevgee (bow tip);
Names of natural phenomena: Dalai (ocean);
Color name: Tsagaadai, Tsagaan, Tsegeen (white), Boroo, Borhoo, Herenkhuu (brown), Nomin hoh (lapis lazuli), Sharbandi (yellow).
The semantic groups of native Mongolian names among the Khalkhas convey the specifics of the formation of some cultural constants of this ethnic group. The very creation of a list of semantic groups of anthroponyms makes it possible to apply an interpretive approach to the discovery of these constants actualized in the language.
It is noteworthy that personal names of Tibetan-Sanskrit origin are the same among native speakers of the Mongolian language [Nyambuu, 1991; Aldarova, 1979]. These are borrowings that came to Mongolia in connection with the adoption of Buddhism, semantically associated with the names of gods and goddesses (Zhamsran, Damdin, Namsrai, Dolgor), religious and philosophical ideas and terminology of Buddhism (Gaanzhuur, Genden), the names of the days of the week (Nyam, Byamba, Purev), wishes for good, happiness, longevity (Dash, Sharav), etc.
Literature:
Baatar Ch. Tobhiin Khuraangui. Ulaanbaatar, 2004.
Nyambuu X. Hamgiin erkhem yoson. Ulaanbaatar, 1991.
Luvsanjaw Choi. Oros-Mongol ovormots khellegiin tol (Russian-Mongolian phraseological dictionary). Ulaanbaatar, 1970.
Aldarova N.B. Buryat anthroponymic vocabulary. Primordial personal names: abstract of the dissertation for the degree of candidate of philological sciences. M., 1979.
Mongols are the main population of the Mongolian People's Republic; their number is more than 1.6 million people, which is 90% of the total population of the country. Outside the MPR, the Mongols live in the PRC (more than 2 million people) - in the autonomous regions of Inner Mongolia and Xinjiang Uygur; there are small groups in the provinces of Gansu, Qinghai, Liaoning, Heilongjiang, Jilin, Yunnan. The Mongolian language belongs to the Mongolian group of the Altaic language family.The anthroponymic model of the Mongols has always been simple and has not undergone significant changes over the past seven centuries, which can be judged from written monuments, the earliest of which date back to the 13th century, and the latest - to 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 the names were accompanied by nicknames and titles: Duva-sohor"Duva-blind", Dobun-mergen"Dobun is a marksman", Wang Khan"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 the great khan of the Mongol tribes and replacing his personal name Temujin.
The modern anthroponymic model of the Mongols includes not only 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" Ayushin Namdag"Namdag son of Ayushi", etc. In everyday everyday communication, patronymic does not appear, it is indicated only in documents.
Three stages can be distinguished in the formation of the Mongolian personal name: ancient Mongolian, lamaistic and modern. Undoubtedly ancient names include such names as Baatar"bogatyr" Mergen"accurate", Tumur"iron", munkh"eternal", Oyun"wise", Ulziy"prosperous" Naran"Sun". They can be found in early Mongolian writings, legends, tales of different centuries. At present, 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" Baatarchuluun"heroic stone" Tumurzorig"Iron Determination" Tumurkhuyag"iron armor" Munkhdalai"eternal sea" Oyuungerel"light of wisdom", etc. As you can see, such anthroponyms are formed from Mongolian appellatives.
The Lamaist layer in the name-list was formed in two periods: after the first (XIII century) and the 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, the terms of Buddhist philosophy, the 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, the names Choyzhil, Choyzhilzhav, Choyzhinhorloo, Damdin, Damdingochoo, Damdinnorov, Zhambaa, Zhambaarinchen, Zhambanyandag, Lkham, Lhamaa, Lkhamsuren, Lhamochir, Dalkhaa, Dalkhzhav, Dalkhsuren, Dulmaa, Dulamdorj, Dulamzhav, Moidar, Moidarzhav ascend to the names of Buddhist deities, and the names Zhanchiv, Zhanchivdorj, Zhanchivsenge, Samdan, Samdanvanchig, Samdangeleg, Samdanjamts, Endon, Endonnorov, Endonbazar, Endonbal, Tsultem- to Tibetan philosophical Buddhist terms: jean-chuv"holiness", samdan"contemplation", ion-dan"knowledge", tsul-tim"moral"; based on names Badamhatan, Jadamba are the names of Buddhist sutras.
Among the Mongolian anthroponyms, semantically ascending to the names of objects of religious worship, the following can be noted: Erdene(Skt. ratna) "jewel", Ochir(Skt. vajra) "thunder ax", badma(Skt. padma) "lotus", Garma(Skt. karma) "fate", Gombo(Skt. mgon-po) "protector", "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, Tibetan name-forming elements are often found in Mongolian names, which have a certain meaning: -zhav(Tib. skyabs"protection", "help") - Maksarzhav, Gombozhav, Tsevegzhav, Badamzhav; -suren(Tib. srung"caution", "vigilance") - Yadamsuren, Khandsuren, Lhamsuren, Zhigjidsuren; -san(Tib. bsang"kind", "beautiful") - Choibalsan, Batnasan, Urtnasan; luvsan-(Tib. blo-bzang"good feeling" Luvsanvandan, Luvsanbaldan, Luvsandanzan; -ball(Tib. dpal"glory", "greatness") - Tsedenbal; lodoy-(Tib. blo-gros"reason", "intellect") - Lodoydamba; -punzag(Tib. p "un-ts-ogs"perfection" Punzagnorov etc.
Mongols do not have a clear boundary between male and female names, although there is still some regularity in semantic terms. Let's say names that include words tsetseg"flower", thuyaa"dawn", one"star" ( Badamtsetseg, Altantsetseg, Zhargaltsetseg, Narantsetseg, Erdenetsetseg, Enkhtuyaa etc.), are used preferably as women's. At the same time, the presence in the composition of the name of such words as baatar"bogatyr" baht"strong", bold"steel", dorzh or ochir 1 , zorigt"brave", etc., suggests that these names are predominantly masculine ( Khatanbaatar, Munkhbaatar, Batochir, Batmunkh, Batjargal, Oyuunbaatar, Davaadorj, Ganbaatar, Batzorigt, Chinbat, Dorzh, Natsagdorj and etc.). However, many names derived from appellatives can be used equally as both masculine and feminine, for example: Tsogtgerel"flame light" Sergelen"funny", Zhargal"happiness", Tseren"long-lived", etc.
Names are still very popular - the names of the days of the week and their corresponding planets. They exist in two versions - Tibetan and Sanskrit. The Tibetan row 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 Mongolized: Yadyaa, Sumyaa, Angarak, Bud, Barkhasvad, Sugar, Sanchir. However, if the Tibetan words now represent the official designations of the days of the week in the country, then the Sanskrit ones are used mainly as the names of the planets. All the names of the Tibetan series can act both as male and female names. From the Sanskrit series, only Sugar"Venus".
The third, modern layer in the name-list was formed after the victory of the People's Revolution and the proclamation of the Mongolian People's Republic (1924). This stage is characterized by the appearance of not only new formations based on traditional Mongolian vocabulary, but also various lexical Russian and international borrowings. In the Mongolian personal names of our days, Russian names are presented as personal names in full and diminutive versions ( Alexander, Alexei, Nina, Victor, Tanya, Boris, Borya, Luba 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 friend from study, work, a war hero, a doctor who worked in the area, a famous Russian poet, etc. However, there are few such names.
In recent years, there has been a tendency towards the revival of Mongolian proper and even ancient Mongolian names like Tergun, Mergen, Baatar and others. For this purpose, special councils at maternity hospitals conduct explanatory work. The results are already showing. The percentage of Tibetan, Sanskrit names, the meaning of which is often unknown to current young parents, has decreased. There is a growth and diversity of names formed from Mongolian appellatives.
Until now, there is, although rare, the once widespread custom of replacing the original name with a different, new name. 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 a serious illness. In the older generation, one can still find degrading names that served 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 older men or women, a particle of respect is added to the name. -guay: sambu guay, Damdinsuren-guai, yum guay. If a person's name is not known, they are addressed as follows: owgon-guay"venerable", "respected" (conventional), if it is a man, and eme"grandmother" if it is an elderly woman, egch"big sister" if it's a middle-aged woman. Addressing children, call mini dick"my boy", mini duo"my child."
Curious phenomena are observed at the junction of the Mongolian and Russian anthroponymic models. A Russian girl, marrying a Mongol 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, therefore, in some cases, the husband's name becomes the new surname of a Russian woman, 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, decorated according to the "Russian model", and the father's patronymic, i.e. the name of the grandfather, however, no longer in the genitive, but in the nominative case, turns into a surname: Galina Batochirovna Munkhbold (Galina- personal name Batochir- father's name, munkhbold- grandfather's name).
1 Vajra, in its Tibetan and Mongolian sound dorzh, ochir, - the name of one of the ritual objects of the Buddhist cult
2 It is curious to note that the original for English camel Arabic gamel gave Muslim names Gamal, Kemal, and Russian king, in turn, comes from the proper name Charles. Thus, these anthroponyms arose not by direct borrowing from the corresponding language, but by a "roundabout" and very complex way.
A correctly chosen name has a strong positive influence on the character, aura and fate of a person. It actively helps to develop, forms positive qualities of character and state, improves health, removes various negative programs of the unconscious. But how do you pick the perfect name?
Despite the fact that there are interpretations in culture of what male names mean, in reality, the influence of the name on each boy is individual.
Sometimes parents try to choose a name before birth, making it difficult for the baby to form. Astrology and numerology of choosing a name have squandered all serious knowledge about the influence of a name on fate through the ages.
Calendars of Christmas time, 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 the 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 first of all suit the child, and not the relative external criteria of beauty and fashion. Who don't care about your child's life.
Various characteristics according to statistics - positive features of the name, negative features of the name, choice of profession by name, the impact of the name on business, the impact of the name on health, the psychology of the name can only be considered in the context of a deep analysis of subtle plans (karma), energy structure, tasks for life and kind of a particular child.
The theme of the compatibility of names (and not the characters of people) is an absurdity that turns inside out on the interactions of different people the internal mechanisms of the influence of a name on the state of its carrier. And it cancels the entire psyche, the unconscious, energy and behavior of people. It reduces the entire multidimensionality of human interaction to one false characteristic.
The meaning of the name has no literal effect. For example, Ochirbat (strong) 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, it will help another boy to solve problems for love or power, it will greatly facilitate life and achieve goals. The third boy may not bring 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 life easier. You can only focus on the innate character of the child, spiritual vision and the wisdom of an experienced specialist.
The secret of a male name, as a program of the unconscious, a sound wave, vibration, is revealed by a special bouquet, primarily in a person, and not in the semantic meaning and characteristics of the name. And if this name destroys the child, then there would be no beautiful, melodious with a patronymic, astrological, blissful, it would still be harm, destruction of character, complication of life and aggravation of fate.
Below is a list of Mongolian names. Try to choose a few, the most suitable in your opinion for the child. Then, if you are interested in the effectiveness of the impact of the name on fate, .
List of male Mongolian names in alphabetical order:
Altankhuyag - golden chain mail
Altangerel - golden light
Arvay - barley
Bagabandi - little novice
Badma - lotus
Batar - hero
Baatarzhargal - heroic happiness
Baatachuluun - heroic stone
Basan - Friday, Venus
Basaan - Friday, Venus
Bayar - holiday
Byabma - Saturday, Saturn
Byambasuren - kept by Saturn
Byaslag - cheese
Ganbaatar - steel hero
Ganzorig - willpower of steel
Ganjuur - golden light
Ganhuyag - steel mail
Gond - cumin
Davaa - Monday, Moon
Damdinsuren - guarded by Hayagriva
Danzan - holder of the teachings
Danjuur - golden light
Dzhambul - fortress
Jargal - bliss
Jochi - son of Genghis Khan
Dolgoon - calm, quiet, soft
Dorj - vajra
Delger - wide, plentiful, spacious
Yerden is a jewel
Jadamba - eight thousandth, Prajnaparamita sutra
Zhamyanmyadag - sosuriya (plant)
Jargal - happiness, bliss
Lhagwa - Wednesday, Mercury
Lianhua - lotus
Monkh-Orgil - the eternal peak
Munkh - eternal
Munkhdalai - the eternal sea
Mergen - marksman
Myagmar - Tuesday, Mars
Naran - the sun
Naranbaatar - solar hero
Ninzhbadgar - swimsuit (plant)
Nohoy - dog
Nugai - dog
Nergui - nameless
Yum - Sunday, sunshine
Nyamtso - Sunday
Nyambu - Sunday
Oktay - understanding
Ongots - plane
Ochir - thunder ax
Ochirbat - strong as a vajra
Oyuun - wise
Oyuungerel - the light of wisdom
Purev - Thursday, Jupiter
Purevbaatar is a hero born on Thursday
Sohor - blind
Sukhe-Bator - a hero with an ax
Sergelen - cheerful
Serzhmyadag - poppy
Tarkhan is a craftsman
Tendzin - the holder of the teachings
Tugal - calf
Tumur - iron
Tumurzorig - Iron Determination
Tumurkhuyag - iron armor
Turgen - fast
Thuja - ray
Turbish is not the same
Ulziy - prosperous
Udvar - catchment (plant)
Undes - root
Unur - rich
Hagan is a great ruler
Khaliun - buckwheat
Hulan - wild horse
Hulgana - mouse
Hunbish is not human
Tsagaan - white
Tsogtgerel - light of the flame
Tserendorj - vajra of long life
Tseren - long-lived
Chagatai - child
Chagdarzhav - guarded by four-armed
Genghis Khan - Great Khan
Shona the wolf
Elbegdorj - abundant dorje
Enabish is not this one
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Name neurosemiotics
Yours, Leonard Boyard
Switch to the value of life
There is no foolishness here. Let me give you an example to make it clearer what I was talking about. The Turkic peoples are also aware of their unity, but at the same time they do not forget about their ethnic uniqueness. Even simpler - I am a Turk and I am a Kazakh, one does not interfere with the other, but even complements.
The processes of division and unification of the Mongolian monolith took place long before the emergence of the very idea of communism in tired European brains. Why accuse the RCP (b) of a non-existent sin? Yes, they used the differences necessary for their national policy, but splitting a single ethnic group is too much.
Let me give you one more example - In China, right on the border with Kazakhstan, in the Dzhungar Gate (Alashankou station), there is the Bortala-Mongolian Autonomous Region. The inhabitants of this region, the descendants of the Dzhungars, distinguish themselves from the Mongols of Inner Mongolia and the Republic of Moldova, calling them (we spoke Kazakh) Mongols, and themselves Kalmaks. This means that they feel like a separate people, although the region is called Mongolian. There is absolutely nothing to blame the Russian communists for here.
And the last, personally from myself. I don’t know why, but I constantly have to justify myself to you in various sins, which is just a little annoying. I propose the following - by definition, consider that I am not trying to offend the Mongols, and maybe with varying success, but I try to be objective. At least he didn't call anyone a dog. This way the conversation will go more smoothly.
ladno, budu nadeyat "sa. miru mir! hehe.
naschet bortalinskih mongolov, tam jivut potomki chaharov kotorye byli poslany tuda Cinskim pravitel "stvom nesti ohrannuyu slujbu granicy s Rossiei. Chahary poddannye poslednego velikogo hana Ligdena. oni ochen" silno podverglis "oiratazaciu i teper" govoryat na oiratskom dialekte. to chto est" razlichie mezhdu kalmykami i buryatami i halhascami ochevidnyi fact.
no yavlyayas" oiratom, buryatom v toje vremya mojet byt i mongolom.
mongoly iz vnutrennei mongolii i oiraty iz sin "czyana v dialektologicheskom otnoshenii silno otlichayutsa. svyazuyushim zvenom yavlyaetsa halhasskii. i v tozhe vremya kalmyckii i buryatskii raznyatsa ochen" po proiznosheniu (chto li) i opy at "taki mezhdu nimi postavish" halhasskogo, i vse obrazuetsa.
i vse taki tyurkskii mir ogromen i raznoobrazen ih svyazyvaet tol "ko yazyk (proshu ne kidat" kamnyami eto ya k slovu :)). a nas vse(no pochti vse identifikatory etnichnosti).
esli Vam naprimer nadobno podcherkivat" chto vpervuyu ochered" vy Kazahi, Kyrgyzi, Uzbeki a potom uj Tyurki, to u nas na pervuyu ochered" stoit Mongol. (ochen" raznym i mnogim prichinam)
iz za plohogo znanii velikogo moguchego inogda ne mogu tochno sformulirovat" svoe mnenie. esli est" voprosy budu rad otvechat" i otstaivat" svoyu tochku zrenii.
S proshedshim prazdnikom Nouruz!
