Mongolian names and surnames for men. Mongolian notes: Mongolian names. Mongolian female names and their meanings

Mongolian anthroponymy of the late 19th - early 20th centuries

This is a fragment of the book "Culture Constants of Russia and Mongolia: Essays on History and Theory"

(edited by Shishin M.Yu., Makarova E.V., Barnaul, 2010, 313 pp.)

< ... >Onomastics in general and anthroponymic vocabulary in particular, on the one hand, record 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, ways of self-identification of an individual in a given culture, a person’s perception of the world around him, etc.

The research material was the personal names of the population of Tsetseg Nuuryn Khoshun of the current Tsetseg Somon of the Khovd aimak (in 1925 Khantaishir uulyn aimak), obtained as a result of the population census in 1925 [Baatar, 2004, p. 67-83]. We studied 2659 personal names, among which 1391 were male, 1268 were female.

In order to avoid terminological confusion, it is necessary to give some comments regarding the territorial-administrative division of modern Mongolia and the same country at the turn of the 19th-20th centuries: khoshuun - a territorial-administrative unit in pre-revolutionary Mongolia; V this moment instead of khoshuun, a territorial-administrative division into somons was adopted, comparable in size to districts in the constituent entities of the Russian Federation; aimak is 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 people who make up the bulk of the population of Mongolia. Tsetseg soum directly borders in the west and north with the Altai, Most, Mankhan and Zereg soums, the population of which is made up of Zakhchin people who speak the Oirat dialect. The original Mongolian anthroponyms (we will also use the term “name words”) among the Zakhchin people are somewhat different from the personal names among the Khalkha people. According to our data, obtained from anthroponymic materials as a result of the 1925 population census, among the personal names of the studied area there are almost no anthroponyms characteristic of Zakhchin residents. Which indicates a fairly clear, territorially and lexically fixed self-identification of representatives of various ethnic groups of 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 account for 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; Luvsanjav, 1970]. In 1925, the population of Mongolia was still deeply religious and lamas were given the right to name a newborn. The process of naming is still perceived as a deeply sacred action that affects the entire subsequent life of a person. Tibetan-Sanskrit loanwords are unevenly distributed between male and female personal names. They make up 78% for men, 64.7% for women of the total number of corresponding personal names. In our opinion, this is explained by the tradition that existed since the expansion of Lamaism into Mongolia, to give the first son in the family to the lama, thereby ensuring the well-being of the clan.

The gender specification of the sacred area also affected the process of nomination outside 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 more often give newborn girls Mongolian names. Secular people It was also allowed to give newborns names. Among them, midwives and “their awga” (great uncle), that is, the eldest paternal uncle, had the right of primacy. After the midwife and “ikh avga”, the right to name newborns had “ikh nagats”, 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 naming process, which indicates the relative existence of sacred processes. This is also evidenced by mixed nouns like: Tibetan-Sanskrit + native Mongolian or native Mongolian + Tibetan-Sanskrit. For example, Sainnorzhin (lit. good Norzhin), Galsanhuu (lit. Galsan + son). In terms of composition, there are also three-component mixed nouns of the type: Tibetan-Sanskrit + original Mongolian + original Mongolian: Zagdtsagaanchuluu (Zagd + white + stone). Mixed nouns 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 (Fedor or Peter), Andrey, Saandar (Alexander). Chinese: Vandan, Yemboo, Kazakh: Moldoo (molda). In composition, these are one-, two-, three-, even four-component nouns, where each of the components can serve as an independent anthroponym. For example, three-component (Zagdtsagaanchuluun) (Zagd + tsagaan + chuluun), four-component Dorzhzhantsangaramzhav (Dorj + 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.

Based on word-formation characteristics, the following noun-formative suffixes are distinguished: -maa (Siilegmaa, Dungaamaa, Mangalmaa), -ai (Manlay, Khaltai, Magnai, Khaltmai), -ee (Chimgee, Tumee, Ishnee, Buzhee, Sukhee), -dai (Tsagaa-dai ), -aa (Khandaa, Marhaa, Byambaa, Bataa), -at (Zayaat), -tai (Gal tai), -an (Nasan, Tumen, Myangan), -ch (Nuudelch), -t (Baast).

Some of these suffixes are of Tibetan origin. For example, the suffix -maa, almost exclusively found 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), “pil” (get rich, multiply), etc.: Tserenkhuu, Tserenpil, Sersenzhav.

The specificity of the Mongols' clan is paradoxically reflected in anthroponyms. Although the Mongolian word "huu" (son) denotes male people, it is often and equally involved in the formation of female personal names. This word as a lexical unit is widely used in the Mongolian language, but does not appear 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 Mongolian worldview and once again emphasize the sacredness of the nomination, the ability to influence the cosmic forces responsible for the fate of the clan as a whole. Thus, 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 Khoshun Tsetseg there are such as Nokhoi (dog), Muukhuu (bad son). Khaltar (dirty, soiled), Baast (with feces), Golgi (puppy). The name Otgon appears several times, which means “most, youngest.” This name was given (and is still found) when there is a need to interrupt the birth of children in a family, when a woman is already fed up with motherhood. The name Sol (change, change) is also found. This name was probably given in cases where parents wanted to have a child of a different gender, when only girls or boys were born in the family.

Among the Mongols, there are known 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 came from the neighboring Khoshuun Darvi. When he and his sister came to Khoshuun Tsetseg, he sang songs. Since then they began to call him Duuch, although his real name is Samdan. One of the features of personal names among the Khalkhas compared to other Mongolian ethnic groups is that everyone in them has a second name-glorification, 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 euphemistic names in our list: Oozhoo (53 years old), Manzhaa (54 years old). While calling older people by their dignified names, 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 studied semantically have the meaning of benevolence: Bayar (joy), Burenjargal (complete 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 (humped nose), Tsookhorbandi (freckled), Hunkhur (socketed eyes), Shoovoy (squeezed head), Toodon (short), Magnai (forehead), Khalzan (bald), Nudenkhoo (big-eyed);

Names of animals: Bulgan (sable), Shonkhor (falcon, gyrfalcon), Sogoo (deer), Golgi (puppy),

Nokhoi (dog), Gavar (fox cub), Tuulaikhoo (hare), Khulgana (mouse), Mondul (tarbagan cub),

Buur (breeding camel);

Names of geographical objects and weapons: Tomor (iron), Chuluun (stone), Hadaakhuu (rock), Altankhuu (gold), Zevseg (weapon), Dar (gunpowder), Sokh, Sokhee (axe), Zevgee (bowhead);

Names of natural phenomena: Dalai (ocean);

Color name: Tsagaadai, Tsagaan, Tsegeen (white), Boroo, Borkhoo, Kherenkhuu (brown), Nomin khokh (lapis lazuli), Sharbandi (yellow).

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 use an interpretive approach to discovering these constants actualized in the language.

It is noteworthy that personal names of Tibetan-Sanskrit origin are common among speakers of the Mongolian language [Nyambuu, 1991; Aldarova, 1979]. These are borrowings that came to Mongolia in connection with the adoption of Buddhism, semantically related to the names of gods and goddesses (Zhamsran, Damdin, Namsrai, Dolgor), religious and philosophical ideas and terminology of Buddhism (Gaanzhuur, Genden), names of the days of the week (Nyam, Byamba, Purev), wishes for good, happiness, longevity (Dash, Sharav), etc.

Literature:

Baatar Ch. Tobkhiin huraangui. Ulaanbaatar, 2004.

Nyambuu X. Hamgiin erham yoson. Ulaanbaatar, 1991.

Luvsanjaw Choi. Oros-Mongol ovormots hellegiin tol (Russian-Mongolian phrasebook). Ulaanbaatar, 1970.

Aldarova N.B. Buryat anthroponymic vocabulary. Original personal names: abstract of the dissertation for the candidate’s scientific degree philological sciences. M., 1979.

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 centuries, 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-blind”, Dobun-mergen “Dobun - accurate shooter", Van-khan "ruler Van", 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”, Baatarchuluun “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 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, 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, Moydar, 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 mainly 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 appearance 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), and names of mountains 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, outreach work special advice for maternity hospitals. 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", which caused a serious illness. In the older generation you can still find humiliating human dignity names” that 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).

In the list of Mongolian male names you can find both native national and cult Buddhist names, and names borrowed from different peoples.

Traditional ancient names most often have the common nature of nicknames and are associated with phenomena and objects of the surrounding world, nature, animals, plants (Chuluun - “stone”, Sohee - “axe”, Tuya - “ray”, Baigal - “nature”, Shona - “wolf”, Undes – “root”). Mongolian male names and their meanings often indicate the characteristics of the owner - appearance, character, occupation (Arat - “shepherd”, Girey - “black, black-haired”, Tsookhorbandi - “freckled”, Turgen - “fast”). Personal names often had the character of wishes for a good fate, longevity or qualities inherent in a man - courage, strength, wisdom (Ganbaatar - “steel hero”, Hagan - “great ruler”, Munkh - “eternal”, Oyuun - “wise”).

From the 13th century, Buddhism gradually began to spread among the Mongols, and with it Lamaist names - Tibetan, Sanskrit, Indian. Religious names generally mean key concepts and symbols of Buddhist philosophy, ranks of clergy, calculation of the Buddhist calendar, names of heavenly bodies (Namdag - “holy”, Samdan - “deep-thinking”, Davaa - “Monday, moon”). Often Lamaist names in the process of use formed new compound names by adding traditional Mongolian names (for example, Purevbaatar - “hero born on Thursday”, where Purev from Tibetan is “Thursday”, Baatar from Mongolian is “hero”).

Among male Mongolian names there are sometimes borrowed names of various origins: Greek, Turkic, Arabic, Chinese. This is explained by the interaction of the Mongols with other peoples of Asia and Europe in different historical periods. Representatives of the nation often use Russian names, used both in full and in abbreviated form (Boris, Borya).

New names of the Mongols

The Mongolian name book is constantly updated with new variants that are formed from existing names. For example, Tumurkhuyag - “iron armor” comes from the names Tumur - “iron” and Khuyag - “armor”. Double names may consist of a Mongolian and a Tibetan name, of two Mongolian or two Tibetan names (Tserenchimed - derived from the Tibetan names Tseren and Chimed, meaning “longevity” and “immortal”). One stem can give rise to many names: for example, from -bat (“strong, strong”) the names Batbold, Ouyunbat, Battumur, etc. are formed.

Beautiful male Mongolian names

Beautiful Mongolian names for boys are not only colorful and sonorous, but also reflect real masculine qualities, symbolizing the inner core and physical strength, character virtues, good wishes: Oktay - “understanding”, Amalan - “calm”, Sain - “good, good”, Jirgal - “happiness, fate”, Ganzorig - “steel willpower”. Beautiful names can mean the names of heavenly bodies, beautiful objects: Altai - “golden moon”, Naran - “sun”, Erden - “jewel”.

Popular, unusual and rare Mongolian male names

Unusual Mongolian names are born due to significant events or the imagination of the child’s parents. So, after the flight of the Mongolian cosmonaut into space, the original names Sanchir - “Saturn”, Sansar - “space” appeared. Sometimes boys are given long names consisting of several names. Such extraordinary options are difficult to remember and pronounce; the longest name was Nominchuluu(lapis lazuli+stone+mind+fate+eternal+jewel+peace+perfection). Quite exotic and rare names are obtained from a mixture of foreign and national names: for example, Maximilanalexanderbodgerel.

IN Lately in demand among Mongols old names Mongol khans, the most frequent of which were Temujin and Genghis Khan. In the list of popular male Mongolian names recent years leading places are occupied by national and Buddhist names, such as Bat-Erdene, Batbayar, Otgonbayar, Lkhagvasuren. In demand short names: Bat – “strong”, Oyu – “mind”, Nar – “sun”.

Modern traditions

Today, Mongols still use Tibetan and Sanskrit names, less often Russian and European variants that came through the Russian language. However, most modern parents prefer ancient national names, adhering to ancient naming traditions.

The names of Mongolian women consist of three groups: native national, borrowed foreign and Buddhist names that came from Tibetan, Sanskrit, and Indian languages.

Ancient Mongolian names were of a nominal nature, denoting 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 the character qualities that the parents wanted to endow the newborn with, external features (Sergelen - “cheerful”, Enkhtuvshin - “calmness, peacefulness”). Names-wishes for the blessings of life 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 firmly entered into use, meaning various religious concepts, names of days and months of the Buddhist calendar, celestial 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 different 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 using components indicating the category of grammatical gender: endings -maa, -suu, -chin, -ka. This made it possible to distinguish female names from male ones, which often have 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 Mongolian female names

Beautiful Mongolian female names are mainly derived from the names of flowers and jewelry (Chimeg - “decoration”, Altan - “golden”, Erzhena - “pearl”, Erdene - “jewel”, Khongorzul - “tulip”, Sarnai - “rose”). In the national name book there are many adjectives that come from the same stem - -tsetseg (“flower”), -tuyaa (“shine”), adding an affectionate coloring to the sound of the name. To the base was added the name of the day of the week on which the girl was born or some good character trait, the name of a heavenly body, jewelry, etc. (Suvdantsetseg - “pearl flower”, Narantsetseg - “sun flower”, Gootsetseg - “ beautiful flower", Byambatsetseg - "Saturday flower", Amartsetseg - "calm flower", Alantuyaa - "golden radiance", Ariuntuya - "sacred radiance"). Many sonorous Mongolian female names and their meanings indicate attractive feminine 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: Mishael - “smile”, Altansetseg - “golden flower”, Bolormaa - “crystal”, Erdenechimeg - “precious decoration”, Oyunchimeg - “turquoise decoration”, Solongo - “rainbow”, Anuzhin , derived from the name of the wife of 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, most of them are ancient Mongolian names, Tibeto-Sanskrit and mixed compound names. Among the Mongols, it is rare to find foreign-language names - the people preserve centuries-old traditions of naming.