philology-2021_04(82)

["\u2116 4 (82) \u0430\u043f\u0440\u0435\u043b\u044c, 2020 \u0433. It is computer games that can serve as motivation for a as well as contribute to the formation of metasubject student learning a foreign language and play a huge role skills of the student. However, when using computer in his self-development. For those teachers whose stu- games, it is important to follow the rules that help to pre- dents have free access to the Internet, computer role- serve the health and vision of students, as well as not playing games can be a good choice. These games give to let a good hobby tear them away from reality. interested students the opportunity to establish direct contacts with people from all over the world who have Thus, game technologies occupy an important place common interests, but who must use English to com- in the educational process. A wide selection of role- municate, thus emphasizing the value of learning the playing games allows you to use them in any part of the language beyond school grades. Most computer role- curriculum. At the same time, they are a very useful tool playing games have the ability to train both listening and that makes learning a foreign language interesting and reading skills. The games have a lot of stories, dialogues, memorable. Role-playing games provide a positive screensavers, presented in a foreign language. Of course, emotional state of students and a communicative orien- using a computer role-playing game to learn grammar is tation of the lesson. Play activities are the most attractive difficult, but creating an algorithm for training exercises for schoolchildren, which affects the effectiveness of is quite possible for an experienced teacher. An example teaching a foreign language. Games have a positive effect of a computer role-playing game can serve as Minecraft. on the formation of students ' cognitive interests, contribute This game is made in the style of a sandbox, where par- to the conscious development of a foreign language. ticipants can build and survive, cooperating with other They promote the development of such qualities as in- players. Computer role-playing games with the right dependence, initiative, and the ability to work in a team. approach can help students learn not only a foreign lan- Students actively, enthusiastically work, help each other, guage, but also history, geography and other subjects, listen carefully to their friends, and the teacher only manages their educational activities. References: 1. Gornakova N.V. Game technologies as a method of competence approach. \u2013 URL: http:\/\/festival.1september.ru\/ar- ticles\/596556\/ 2. Mikhailenko T.M. Game technologies as a type of pedagogical technologies \/\/ Pedagogy: traditions and innovations: materials of the International Scientific Conference (Chelyabinsk, October 2011). - T. I.-Chelyabinsk : Two Komsomolets, 2011. - pp. 140-146. 3. Selevko G.K. Modern educational technologies: textbook. manual. - M.: Public education, 1998 \u2013 - 256 p. 4. Heyd G. Deutsch lehren. \u2013 Frankfurt am Main, 1990. \u2013 208 S. 5. Wagner J. Spiel\u00fcbungen und \u00dcbungsspiele im Fremdsprachenunterricht. Materialien Deutsch als Fremdsprache. Heft 10. \u2013 Regensburg: DAAD, 1979. 5. Wagner V.N. Methodology of teaching Russian to English-speaking and French-speaking people on the basis of interlanguage comparative analysis: Phonetics. Graphics. Word formation. Sentence structures, word order. Parts of speech: Studies. Manual for students. higher. studies. institutions. - M.: Humanit. Izd. Tsentr VLADOS, 2001. - P. 316-328. 50","\u2116 4 (82) \u0430\u043f\u0440\u0435\u043b\u044c, 2021 \u0433. LANGUAGES OF THE PEOPLE OF FOREIGN COUNTRIES OF EUROPE, ASIA, AFRICA, NATIVES OF AMERICA AND AUSTRALIA (WITH INSTRUCTIONS OF CONCRETE LANGUAGE OR A LANGUAGE FAMILY) DOI: 10.32743\/UniPhil.2021.82.4.51-58 A NAME STUDY OF \u201cBURQAN QALDUN\u201d IN THE SECRET HISTORY OF THE MONGOLS Ravdan Enkhbayar Emeritus Professor of National university of Mongolia, Mongolia, Ulaanbaatar E-mail: [email protected] Enkhjargal Purev Associate Professor of National university of Mongolia, Mongolia, Ulaanbaatar E-mail: [email protected] Oyunsuren Tsend Associate Professor of National university of Mongolia, Mongolia, Mongolia, Ulaanbaatar E-mail: [email protected] \u0418\u0421\u0421\u041b\u0415\u0414\u041e\u0412\u0410\u041d\u0418\u0415 \u041d\u0410\u0417\u0412\u0410\u041d\u0418\u0419 \u00ab\u0411\u0423\u0420\u041a\u0410\u041d\u0410 \u041a\u041e\u041b\u0414\u0423\u041d\u0410\u00bb \u0412 \u0421\u041e\u041a\u0420\u041e\u0412\u0415\u041d\u041d\u041e\u041c \u0421\u041a\u0410\u0417\u0410\u041d\u0418\u0418 \u041c\u041e\u041d\u0413\u041e\u041b\u041e\u0412 \u0420\u0430\u0432\u0434\u0430\u043d \u042d\u043d\u0445\u0431\u0430\u044f\u0440 \u043f\u043e\u0447\u0435\u0442\u043d\u044b\u0439 \u043f\u0440\u043e\u0444\u0435\u0441\u0441\u043e\u0440 \u041c\u043e\u043d\u0433\u043e\u043b\u044c\u0441\u043a\u043e\u0433\u043e \u0413\u043e\u0441\u0443\u0434\u0430\u0440\u0441\u0442\u0432\u0435\u043d\u043d\u043e\u0433\u043e \u0423\u043d\u0438\u0432\u0435\u0440\u0441\u0438\u0442\u0435\u0442\u0430, \u041c\u043e\u043d\u0433\u043e\u043b\u0438\u044f, \u0433. \u0423\u043b\u0430\u043d-\u0411\u0430\u0442\u043e\u0440 E-mail: [email protected] \u042d\u043d\u0445\u0436\u0430\u0440\u0433\u0430\u043b \u041f\u0443\u0440\u044d\u0432 \u043a\u0430\u043d\u0434. \u0444\u0438\u043b\u043e\u043b. \u043d\u0430\u0443\u043a, \u0434\u043e\u0446\u0435\u043d\u0442 \u041c\u043e\u043d\u0433\u043e\u043b\u044c\u0441\u043a\u043e\u0433\u043e \u0413\u043e\u0441\u0443\u0434\u0430\u0440\u0441\u0442\u0432\u0435\u043d\u043d\u043e\u0433\u043e \u0423\u043d\u0438\u0432\u0435\u0440\u0441\u0438\u0442\u0435\u0442\u0430, \u041c\u043e\u043d\u0433\u043e\u043b\u0438\u044f, \u0433. \u0423\u043b\u0430\u043d-\u0411\u0430\u0442\u043e\u0440 E-mail: [email protected] \u041e\u044e\u0443\u043d\u0441\u0443\u0440\u044d\u043d \u0426\u044d\u043d\u0434 \u043a\u0430\u043d\u0434. \u0444\u0438\u043b\u043e\u043b. \u043d\u0430\u0443\u043a, \u0434\u043e\u0446\u0435\u043d\u0442 \u041c\u043e\u043d\u0433\u043e\u043b\u044c\u0441\u043a\u043e\u0433\u043e \u0413\u043e\u0441\u0443\u0434\u0430\u0440\u0441\u0442\u0432\u0435\u043d\u043d\u043e\u0433\u043e \u0423\u043d\u0438\u0432\u0435\u0440\u0441\u0438\u0442\u0435\u0442\u0430, \u041c\u043e\u043d\u0433\u043e\u043b\u0438\u044f, \u0433. \u0423\u043b\u0430\u043d-\u0411\u0430\u0442\u043e\u0440 E-mail: [email protected] ABSTRACT In the present article, we aim to explain the name \u201cBurqan Qaldun\u201d in the Secret History of the Mongols, which is a major piece of historical, linguistic, and cultural heritage in Mongolia, based on the ideas of previous researchers and the theory of spatial name studies. While we fully accept the propositions of previous researchers regarding burqan-burgas, we also propose a three-stranded notion of burqan-tenger-ovoo by relating the term to the ancient act of worshipping \u201cOvoo\u201d (a sacred pile of stones). The name Qaldun is considered in accordance with the systemic principle, which states that in any language, a proper name consists of the proper name and base name. We attempt to prove this hypothesis using evidence from Mongolian geographical names. __________________________ \u0411\u0438\u0431\u043b\u0438\u043e\u0433\u0440\u0430\u0444\u0438\u0447\u0435\u0441\u043a\u043e\u0435 \u043e\u043f\u0438\u0441\u0430\u043d\u0438\u0435: Ravdan E., Enkhjargal P., Oyunsuren T. A name study of \u201cBurqan Qaldun\u201d in the Secret History of the Mongols \/\/ Universum: \u0444\u0438\u043b\u043e\u043b\u043e\u0433\u0438\u044f \u0438 \u0438\u0441\u043a\u0443\u0441\u0441\u0442\u0432\u043e\u0432\u0435\u0434\u0435\u043d\u0438\u0435 : \u044d\u043b\u0435\u043a\u0442\u0440\u043e\u043d. \u043d\u0430\u0443\u0447\u043d. \u0436\u0443\u0440\u043d. 2021. 4(82). URL: https:\/\/7universum.com\/ru\/philology\/archive\/item\/11541 (\u0434\u0430\u0442\u0430 \u043e\u0431\u0440\u0430\u0449\u0435\u043d\u0438\u044f: 21.04.2021).","\u2116 4 (82) \u0430\u043f\u0440\u0435\u043b\u044c, 2020 \u0433. \u0410\u041d\u041d\u041e\u0422\u0410\u0426\u0418\u042f \u0412 \u0434\u0430\u043d\u043d\u043e\u0439 \u0441\u0442\u0430\u0442\u044c\u0435 \u043c\u044b \u0441\u0442\u0440\u0435\u043c\u0438\u043c\u0441\u044f \u043e\u0431\u044a\u044f\u0441\u043d\u0438\u0442\u044c \u043d\u0430\u0437\u0432\u0430\u043d\u0438\u0435 \u00ab\u0411\u0443\u0440\u043a\u0430\u043d \u041a\u043e\u043b\u0434\u0443\u043d\u00bb \u0432 \u00ab\u0421\u043e\u043a\u0440\u043e\u0432\u0435\u043d\u043d\u043e\u043c \u0441\u043a\u0430\u0437\u0430\u043d\u0438\u0438 \u041c\u043e\u043d\u0433\u043e\u043b\u043e\u0432\u00bb, \u043a\u043e\u0442\u043e\u0440\u043e\u0435 \u044f\u0432\u043b\u044f\u0435\u0442\u0441\u044f \u0432\u0430\u0436\u043d\u043e\u0439 \u0447\u0430\u0441\u0442\u044c\u044e \u0438\u0441\u0442\u043e\u0440\u0438\u0447\u0435\u0441\u043a\u043e\u0433\u043e, \u043b\u0438\u043d\u0433\u0432\u0438\u0441\u0442\u0438\u0447\u0435\u0441\u043a\u043e\u0433\u043e \u0438 \u043a\u0443\u043b\u044c\u0442\u0443\u0440\u043d\u043e\u0433\u043e \u043d\u0430\u0441\u043b\u0435\u0434\u0438\u044f \u041c\u043e\u043d\u0433\u043e\u043b\u0438\u0438, \u043e\u0441\u043d\u043e\u0432\u044b\u0432\u0430\u044f\u0441\u044c \u043d\u0430 \u0438\u0434\u0435\u044f\u0445 \u043f\u0440\u0435\u0434\u044b\u0434\u0443\u0449\u0438\u0445 \u0438\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u0442\u0435\u043b\u0435\u0439 \u0438 \u0442\u0435\u043e\u0440\u0438\u0438 \u0438\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u043d\u0438\u044f \u043f\u0440\u043e\u0441\u0442\u0440\u0430\u043d\u0441\u0442\u0432\u0435\u043d\u043d\u044b\u0445 \u043d\u0430\u0437\u0432\u0430\u043d\u0438\u0439. \u0425\u043e\u0442\u044f \u043c\u044b \u043f\u043e\u043b\u043d\u043e\u0441\u0442\u044c\u044e \u043f\u0440\u0438\u043d\u0438\u043c\u0430\u0435\u043c \u043f\u0440\u0435\u0434\u043f\u043e\u043b\u043e\u0436\u0435\u043d\u0438\u044f \u043f\u0440\u0435\u0434\u044b\u0434\u0443\u0449\u0438\u0445 \u0438\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u0442\u0435\u043b\u0435\u0439 \u043e\u0442\u043d\u043e\u0441\u0438\u0442\u0435\u043b\u044c\u043d\u043e \u0431\u0443\u0440\u043a\u0430\u043d-\u0431\u0443\u0440\u0433\u0430\u0441, \u043c\u044b \u0442\u0430\u043a\u0436\u0435 \u043f\u0440\u0435\u0434\u043b\u0430\u0433\u0430\u0435\u043c \u0442\u0440\u0435\u0445\u0446\u0435\u043f\u043e\u0447\u0435\u0447\u043d\u043e\u0435 \u043f\u043e\u043d\u044f\u0442\u0438\u0435 \u0431\u0443\u0440\u043a\u0430\u043d-\u0442\u0435\u043d\u0433\u0435\u0440-\u043e\u0432\u043e\u043e, \u0441\u0432\u044f\u0437\u044b\u0432\u0430\u044f \u044d\u0442\u043e\u0442 \u0442\u0435\u0440\u043c\u0438\u043d \u0441 \u0434\u0440\u0435\u0432\u043d\u0438\u043c \u0440\u0438\u0442\u0443\u0430\u043b\u043e\u043c \u043f\u043e\u043a\u043b\u043e\u043d\u0435\u043d\u0438\u044f \u00ab\u041e\u0432\u043e\u043e\u00bb (\u043a\u0443\u0447\u0430 \u043a\u0430\u043c\u043d\u0435\u0439). \u041d\u0430\u0437\u0432\u0430\u043d\u0438\u0435 \u00ab\u041a\u043e\u043b\u0434\u0443\u043d\u00bb \u0440\u0430\u0441\u0441\u043c\u0430\u0442\u0440\u0438\u0432\u0430\u0435\u0442\u0441\u044f \u0432 \u0441\u043e\u043e\u0442\u0432\u0435\u0442\u0441\u0442\u0432\u0438\u0438 \u0441 \u0441\u0438\u0441\u0442\u0435\u043c\u043d\u044b\u043c \u043f\u0440\u0438\u043d\u0446\u0438\u043f\u043e\u043c, \u043a\u043e\u0442\u043e\u0440\u044b\u0439 \u0433\u043b\u0430\u0441\u0438\u0442, \u0447\u0442\u043e \u0432 \u043b\u044e\u0431\u043e\u043c \u044f\u0437\u044b\u043a\u0435 \u0438\u043c\u044f \u0441\u043e\u0431\u0441\u0442\u0432\u0435\u043d\u043d\u043e\u0435 \u0441\u043e\u0441\u0442\u043e\u0438\u0442 \u0438\u0437 \u0438\u043c\u0435\u043d\u0438 \u0441\u043e\u0431\u0441\u0442\u0432\u0435\u043d\u043d\u043e\u0433\u043e \u0438 \u043e\u0441\u043d\u043e\u0432\u043d\u043e\u0433\u043e \u0438\u043c\u0435\u043d\u0438. \u041c\u044b \u043f\u044b\u0442\u0430\u0435\u043c\u0441\u044f \u0434\u043e\u043a\u0430\u0437\u0430\u0442\u044c \u044d\u0442\u0443 \u0433\u0438\u043f\u043e\u0442\u0435\u0437\u0443, \u0438\u0441\u043f\u043e\u043b\u044c\u0437\u0443\u044f \u0432 \u0441\u0432\u0438\u0434\u0435\u0442\u0435\u043b\u044c\u0441\u0442\u0432\u043e \u043c\u043e\u043d\u0433\u043e\u043b\u044c\u0441\u043a\u0438\u0435 \u0433\u0435\u043e\u0433\u0440\u0430\u0444\u0438\u0447\u0435\u0441\u043a\u0438\u0435 \u043d\u0430\u0437\u0432\u0430\u043d\u0438\u044f. Keywords: Burqan, tenger, ovoo, willow, worship, Secret History of the Mongols. \u041a\u043b\u044e\u0447\u0435\u0432\u044b\u0435 \u0441\u043b\u043e\u0432\u0430: \u0411\u0443\u0440\u043a\u0430\u043d, \u0442\u0435\u043d\u0433\u0435\u0440, \u043e\u0432\u043e\u043e, \u0438\u0432\u0430, \u043f\u043e\u043a\u043b\u043e\u043d\u0435\u043d\u0438\u0435, \u0421\u043e\u043a\u0440\u043e\u0432\u0435\u043d\u043d\u043e\u0435 \u0441\u043a\u0430\u0437\u0430\u043d\u0438\u0435 \u041c\u043e\u043d\u0433\u043e\u043b\u043e\u0432. ________________________________________________________________________________________________ Introduction In 1926, Vladimirtsov B.Ya full member of the Academy The Secret History of the Mongols is a primary of Sciences of the former Soviet Union, concluded that source document that describes and contains multifac- the names used in the SHM were losing meaning in terms eted social phenomena, including the medieval Mongo- of the situation before the middle of the 20th century. lian language, folklore, script, traditions, history, reli- Since that time, the situation has changed significantly. gion and military information. This source is worth stud- In the present article, we have selected and briefly dis- ying in numerous scientific disciplines. Since essential cussed three substantial studies among the complex evidence of Mongolian geographical names is main- research work on SHM (in other words, the research tained in this sourcebook, it has a significant importance work studying all or a number of geographical names for determining macro-object names as well as their or- concurrently). Subsequently, the research overview on igins and locations and is beneficial to not only linguis- Burqan Qaldun is comprehensively given. tics but also society and culture. In the sourcebook, the name Burqan Qaldun is men- According to our literature review, it is possible to tioned 26 times in 11 different forms, namely Burqan consider the article of 1956 titled \u201cOn some geograph- Qaldun (2 times, Chapter I-5), Burqan Qaldunaa (2 times, ical names in the \u0134AM\u0130\u2019 AL-TAW\u0100R\u012aX-HJAS\u201d by Poppe Chapter I-1, Chapter II-103), Burqan Qaldunaas (2 times, Nicolas, a professor at Washington University in the Chapter II-97, 102, IX-211), Burqan Qaldunii (7 times USA, to be the first substantial publication on the matter. Chapters I-9& 89, III-106 & 107, III-115), Burqan In his article, Poppe N. dealt with a few geographical Qalduniig (4 times, Chapters II-102 &103, III-111, names used in an acclaimed work titled \u0134ami\u2019 al-taw\u0101r\u012bx VIII-199), Burqan (2 times, Chapters II-100&101), by Rashid al-Din, which is considered to be not only the Burqanaa (1 time, Chapter II-103), Burqaniig (3 times essential historical source for information on 14th-century Chapters III-112, IV-145, VIII-205), Burqan deer (1 time, Mongols but also a valuable source of information on II-103), and Burqan deerees (1 time, Chapter II-103). the Mongolian language. Poppe N. stated that his goal was Burqan Qaldun is related to an important part of Euro- to show a number of ancient names that were not changed, Asian history in the XII-XIII centuries, the Mongols although many ancient names of lakes, rivers and other who defined the history of that time period, the Great geographical features were either altered to other names Mongolian Empire and the life of Great Khan Chinggis. or evolved. Poppe N. expressed his views on the following Therefore, Great Burkhan Kqaldun (Burqan Qaldun) was names: Burqan Qaldun, K\u0151l Bar\u03b3ujin T\u0446h\u044cm, Kel\u044cren, registered as a UNESCO World Heritage site because of Onan. \u010cik\u0151, Qilqo, Qara, Kirqu\u010du, Kirqutu, Talat its relation to Mongolian traditions, original views, (Talan, DalanBal\u0135ut), K\u0151ke na\u2019ur, K\u00fcyin and Qala\u2019aljin beliefs, culture, literature and historical publications. elet. The author clarified the abovementioned names in Burqan Qaldun is still a state-worshipped sacred moun- terms of the transcription by Rashid al-Din, the names\u2019 tain in Mongolia. current pronunciations and the Mongolian geographical An Overview of Geographical Name Studies name tradition. Moreover, Poppe N. conducted field on the Secret History of the Mongols research for observing and defining the geographical In the Secret History of the Mongols (hereafter ab- names based on the appearance of the rivers and lakes. breviated SHM), the historical plot takes place in a vast There have not been many studies either based on the area. According to some researchers, the area covers seven historical sources written by Rashid al-Din or in the thousand kilometres from the Yellow River in eastern Arabic and Persian languages. Thus, this work is still Asia to the Dnieper River in Europe and another three valuable. thousand kilometres between the Indus River of South Asia and Lake Baikal in Central Siberia. It is not a Other work was conducted by the Mongolian straightforward issue to define the geographical location scholar Perlee H. and published in 1958. Perlee identi- by tracing the time period of the events that occur in the fied 92 names that were used in the SHM in accordance area that stretches thousands of kilometres. The research with latitude and longitude and suggested the exact lo- on the SHM, and specifically on its geographical names, cation of origin of approximately 40 geographical names. began to intensify from the middle of the 20th century. The study of the SHM and research on the geo- graphical names included in it have been increasing since 1990, and various publications on the subject have 52","\u2116 4 (82) \u0430\u043f\u0440\u0435\u043b\u044c, 2020 \u0433. been issued in Mongolia as well as in other foreign coun- Furthermore, the correlation between the meaning tries. An Inner Mongolian researcher of PRC, Belguudein of qaldun and the geographical base name suggested by Buhhad N. [2010], thoroughly stated his views on the Poppe N. is considered to be a fundamental idea according geographical location of the undermentioned names in to our views, as discussed later. Additionally, scholar the second chapter, titled \u201cThe Relation of Some Geo- Gaadamba Sh. regarded burqan as having the same graphical Names of SHM with Uzemchin, a sub group meaning as burqan tenger (burqan sky). of Mongolia\u201d, of a publication titled \u201cInvestigation of the Secret History of the Mongols\u201d. Belguudein Buhhad N. Finally, to emphasize this, it is worth mentioning used the Chinese transcription of the SHM as the primary that for generations, Mongols, particularly today\u2019s Mon- source and was mainly based on the publications previ- gols, have kept Burqan Mountain as burqan\u2013shuteen ously specified by us that included those written by (worship) in their minds, and it is not wrong for them Perlee H. [1958], Eldendei and Ardaajav [1986], Van to have done so. All in all, Burqan Qaldun Mountain is Guevei [1979], Saishaal [1987], Injanashi [1981], and a divine mountain according to all of the different expla- Tserensodnom D., all of whom believed that the follow- nation trends. ing geographical objects are located in the Uzemchin 2) The name etymology of Burqan Qaldun is the territory of Inner Mongolia, PRC: Avjiga gudger, Alhui same for the two following trends of thought. The first bulag, Argal Huhii, Ulaan Burhad, Olhui gol, Otgia, is the idea that the name burqan originated from an an- Berhiin eled, Hal Halzad eled, Muu Undur, Derset, cient Mongolian root that formed before the Buddhist Tulhichinguud, Temeen heer, Tsegtsger uul, Tsegtsgeriin religion. According to scholar Dulam S., the difference Shar heer, Chihuurh and Jigjger Undur. is that the name burqan originated from a root meaning bushes that grow densely in mountains and wild places, An Overview of the Proper Noun \u201cburqan\u201d and he confirmed this by referring to the explanation of in the Collocation of \u201cBurqan Qaldun\u201d scholar Tsevel Ya. (Other researchers have explained the ancient bur- root differently in relation to the devel- Several foreign and Mongolian researchers have opment of the Mongolian language, as is discussed expressed their views on this particular name study. later.) The idea of connecting the name Burqan to burgas These various views can be divided into three main trends: (willow trees) was supported by citing relevant phrases 1) Burqan\u2013Buddha; 2) Burqan-Willow tree; and 3) the and examples such as the fire ritual, folklore, ancient poetry ancient Mongolian language root bur-. These trends are and ancient Mongolian burial rituals; the word was con- discussed in detail below. sidered to have the meaning of Uvgudiin burgastai uul (Ancestors\u2019 mountain with willow trees). We think it 1) The suggestion of \u201cBurqan\u2013\u0412uddha\u201d by Poppe is worth mentioning again that the idea, which is related N. in 1956 is one of the earliest opinions. Poppe N. wrote to willow trees and ancestral burials, was translated from that \u201cthe legendary ancestor of the Mongols, Qorilartai the section of the SHM about Burqan Qaldun Mountain Mergen, moved from there to the mountain Burqan in the Rashid al-Din publication in the English language Qaldun. This name means \u2018Buddha mountain or the divine by Poppe N., which was previously cited by us, namely mountain\u2019\u201d (Poppe N., 956, p. 34). The Sanskrit meaning that \u201cthere is a big mountain in Mongolia called the Burqan of Burqan, \u201cto spread holiness, to be divine\u201d, is clear Qaldun. Many rivers flow down from one slope of this to all of the currently involved scholars, and there seems mountain. There is an immense number of trees and many to be no dissent on this for the time being. One such forests along those rivers. In those forests, the Tai\u010di\u2019ut example is the work by the acclaimed scholar Rinchen B., tribes live. \u010cinggisi Qan chose a place there for his burial published in 1950 in Budapest. He was certain of the and ordered: \u2018Our burial and that of our uru\u03b3\u2019 shall be meaning of Burqan-Budda and discussed the word qaldun here!\u201d comprehensively. (This is discussed further later.) It is undeniable that the confidence expressed by His Excel- It is worth mentioning that the corresponding idea lency Rinchen B. on the modern meaning of Burqan was previously proposed by several scholars before the might have influenced Poppe N. On the other hand, publication by Dulam S. There is also noteworthy evidence Poppe\u2019s explanation of the word qaldun in terms of the that it was written as \u201cburqad\u201d and explained as \u201cbur- meaning of Daguryn burgas (Dagur\u2019s Willow Tree) gasun\u201d in the ancient historical source Luvsandanzan could later have become the basis for relating burgas to \u201cAltan Tovch\u201d. Moreover, the Inner Mongolian research- burqan. However, it is interesting that some years later, ers Bayar and Mansan transcribed the name \u201cburqan\u201d as Poppe N. wrote about His Excellency Rinchen B.\u2019s burgas. \u201cburgasun\u201d or \u201cburgas\u201d when the SHM was translit- He acknowledged that \u201cit is possible that qaldun is a par- erated into the modern Mongolian language. Eldendei ticular kind of mountain covered with willow tree and Ardaajav also transcribed the word as \u201cburgad\u201d. groves, but not the willow tree itself, because in the Sacred This idea was explained by relating the name to Ulaan History the word qaldud is the \u2018slopes. I visited the ruins burqad used in the SHM by Belgunudei Buhhad N. of Tsaghan Baishing in 1926, and I know that area well. I still remember that in that place, the valley of the T\u016bla 3) Some have correlated the name Burqan with the River (Tu\u03b3ula) is very wide and the ruins are on the left ancient Mongolian language root bur- because of lin- bank of the river, at the bottom of a chain of hills rising guistics and word etymology. An overview of this idea, on the left, i.e., west. The nearest hills are absolutely as stated in the following outline, was thoroughly stated bare of any vegetation, but at the bottom of the hills in detail by the scholar Bazarragchaa M., and the main and rocks closest to the water, there is a dense grove of ideas of the dominant researchers are briefly discussed willows.\u201d here. Uuganbayar M. acknowledges that Burqan Qaldun is a collocation and that its meaning is a burial ground 53","\u2116 4 (82) \u0430\u043f\u0440\u0435\u043b\u044c, 2020 \u0433. and an ancestral spirit (burqan means forefathers and A researcher named Sainjargal stated that the ac- qaldun means old women). Tsetsentsogt Sh. states that burqai means great-great ancestors. Eldendei and Ar- claimed scholar Zen Si Gu from the Tan Dynasty wrote daajav explain that burqai means great-great forefather. a description of Hunnu\u2019s tradition, which says that \u201cif Tserensodnom D. relates the name burqan to the ancient Turkic and Mongolian language root denoting \u201cdun\u201d, there is no tree, a branch of a willow tree is inserted for and Bazarragchaa M. explains that burqai is connected to the ancient root of the figurative word. Jin Gang remarks a replacement. Numerous horsemen stop after circling that burqan means \u043a\u0446ke buqa. three times. It is their inherited tradition.\u201d On the other An Overview of the Proper Noun \u201cQaldun\u201d hand, recent publications by researchers studying Sham- in the Collocation of \u201cBurqan Qaldun\u201d anism and Ovoo worship have proven that the act of The explanation of the proper noun Qaldun is much more complicated than that of the proper noun burqan. worship was a common phenomenon across mankind. Therefore, very few different suggestions were offered by Indeed, He Xing Liang [1992], Magdalena Tat\u03acr [1976] the researchers. We mentioned that for the very first time i.e., in 1950 His Excellency Rinchen B. related the proper and Ganzorig D. [2008] mentioned that Australians, noun to the \u201cwillow tree\u201d, whereas in 1956 Poppe N. ex- plained it as \u201ca slope of a mountain\u201d. The latter researchers\u2019 Indians, the Chinese, and Tibetans as well as different opinions differ from each other, and they are unique. nationalities and ethnic groups of Siberia partook in Dulam S. in our previously quoted publication wrote the following: \u201cW\u0151rterbuch zu MANGHOL UN Ovoo worship. NIUCA TOBA\u2019AN (Y\u0170AN-CH\u2019ANO PISHI) Geheime Geschichte der Mongolen, Franz Steiner Verlag GMBN, While that may be, three names, namely, burqan, Wiesbaden, 1962, p. 57 (The dictionary of the Secret History of the Mongols) Henish E. explained the words tenger and ovoo, are very ancient names related to the as the following, namely: qaldun means dr\u00e4gend, hastend (to crowd), haldut (the plural of the previous act of worship. Although some etymological varieties of word), Abh\u00e4nge (side of a mountain), Felsw\u00e4nde (cliff, mountain), Pelliot explained la montagne (mountain) the first two names were proposed by researchers, the in the French language translation of the Secret History of the Mongols, His excellency Damdinsuren Ts. wrote origin is vague, and the root of the language is still un- it as \u2018cliff dwelling\u2019 when he transliterated the Secret History of the Mongols into the modern Mongolian lan- clear. In terms of the name Ovoo, various researchers guage.\u201d After giving a short overview of the researchers\u2019 opinions related to the mountain and cliff, he proposed have offered different roots as the word origin, namely, relating the qaldun name to a kind of tree based on the phrase \u201cHan Hentii Guardian Spirit with Qaldun Tree Maidar D. and Darisuren L. considered the word origin Label\u201d, which is used in the evocation of the Han Hentii to be \u2018ovoohoi\u2019 (a Mongol tent without the walls set up Guardian Spirit. Since Uuganbayar M. realized that burqan is fathers and ancestors, qaldunis is old ladies, for temporary use) [1987], Setsentsogt suggested that old women and queens. Uuganbayar\u2019s idea was sup- the word origin is \u2018ovog\u2019 (clan) [1988], and Jin Gang ported by Bazarragchaa M., and the former proved that considered the word origin to be \u2018\u04e7v\u04e7g\u2019 (ancestor) the name Burqan Qaldun is the collocations of male and female and fathers and mothers. Bazarragchaa M. wrote [1999]. However, the researchers fully agree that the in his publication that Chagdurav S. considered origin of the word \u2018Ovoo\u2019 is a native name rooted in the the name to mean the queen. It is noteworthy that His Mongolian language. The name \u201c\u041evoo\u201d was used in a Excellency Gaadamba Sh. contemplated qaldun as \u201ca burial place of worship\u201d. few languages, particularly Chinese and Korean lan- Discussion guages, quite early. According to the Qing Dynasty Rule \u201cBurqan\u201d in the collocation of \u201cBurqan Qaldun\u201d System written in the year 1684 i.e., the 28th year of Em- We fully support the aforementioned concept on the correlation of burqan-burgas suggested by previous peror Kangxi, which is considered to be one of the researchers, and we proposed a triple notion of burqan- source books on Ovoo in the Chinese language, \u201cOvoo tenger-ovoo several years ago in accordance with modern onomastics, in particular, the name structure is a heap of stones piled by the nomads marking the ter- of geographical names. Burqan, tenger and ovoo worship may date back to ritory boundary in places where no mountains and rivers at least the late period of the Old Stone Age. Chinese are\u201d [1684]. Ao Bao (\u6556\u5305) is a Mongolian transliteration researcher He Xing Liang wrote an explanation for ancient Australian worship in his publication named of the Chinese word meaning Ovoo. There is another \u201cAncient Chinese Totem\u201d. transliteration of \u201c\u0430\u043e \u0432\u043e\u201d (\u5965\u535a). In the Korean language, it became \u014dl, which is 1. a peak of a mountain, and in the Jeju dialect, the meaning was altered to 2. \u2018mountain\u2019 (orim\u2014the pronunciation of the word). Likewise, there is considerable evidence of the use of \u2018ovoo\u2019 in the form of the Mongolian word for naming geographical features in a number of western countries during Chinggis Haan\u2019s conquering in the Middle Ages. Since Ovoo wor- ship is an ancient act, in the Mongolian language, \u201covoo\u201d was for as \u201cburqan\u201d and \u201ctenger\u201d, or these two words might have been used in parallel at certain times in history. The meaning of these names was \u201congon\u201d (totem), \u201cshuteen\u201d (worship), \u201csuld\u201d (protective genius) and \u201cezen sahius\u201d (shamanist spirit), which denote a having a magic power for attaining salvation, averting evil and summoning good fortune by beckoning. Each word is discussed below in detail in order to ascertain the concept of each. Burqan. One quotation from the SHM is \u201cQorilartai- Merkan Qori-Tumadun qa\u0135ar-turiyan buluqan keremun koree-tai qa\u0135ar-iyan qorilaldu\u0135u maoulaldu\u0135u, Qorilar oboqtu bol\u0135u, Burqan-qaldun-no koreesun koruuli saitu, qa\u0135ar sain, keen, Burqan-qaldun-no E\u0135et Burqan bosqaqsan (=erected ovoo R.E.) \u0160in\u010di-bayan- 54","\u2116 4 (82) \u0430\u043f\u0440\u0435\u043b\u044c, 2020 \u0433. uriyanqai-tur nou\u0135u aisun a\u0135uu.\u201d On the one hand, it is (Buddhist image created out of clay), zurmal burqan indisputable that the abovementioned word \u201cburqan\u201d (Buddhist images), or 3. Bunhan; burqan suvraga. It is worth emphasizing that the current meaning of the word was the word and concept used before the spread of Bud- \u201cBurqan\u201d still carries the aforementioned ancient mean- ing of \u201cbunhan (tomb); burqan suvraga (pagoda)\u201d. dhism. On the other hand, there is a high probability of semantically matching \u201cerecting burqan\u201d to \u201cshuteent Heaven. According to Shamanism, six great kings (worshipped)\u201d, \u201cezen sahiust (guardian spirited)\u201d and occupy the world. One of them is the King of Heaven, \u201ctotem\u201d, the last of which is equivalent to \u201cspirit of who exists in the heavens, and the other five kings in- mercy\u201d, as noted by Purev O. Such supporting evidence clude the king of humans living on the earth and the great kings of water spirits, carnivores, winged creatures can be found in the SHM. One such piece of evidence is and reptiles. The King of Heaven quenches all of the other kings\u2019 thirst, including that of the water spirits, and the following: nourishes them with his rain water; because of that last Temu\u0135in: \u201cTede qurban Merkit maqat keyjt-tur-iyen quality, the King of Heaven is intimately connected to the earth. Thus, he is the male origin of evolving life and a\u0135iraba-yu, buk\u010du-u amui?\u201d keen, Belkutai, Boor\u010du, rules over all. In other words, the notions of heaven and \u0134elme, qurban-i, Merkid-un qoina\u010da uqauta qurban the earth are integrated, so the act of worshipping them is qonoq daqaul\u0135u, Merkid-i kunkeul\u0135u, Temu\u0135in Burqan also unified, according to Purev O. and other researchers. deere\u010de baou\u0135u (=going down Ovoo R.E.), eb\u010deu-ben In today\u2019s world, it is not unusual to call \u201cOvoo tahih moelet\u010du, ukulerun: (the act of Ovoo worshipping)\u201d, \u201ctenger tahih (the act of Heaven worshipping)\u201d. For example, the Oirats still say [...] \u201cQaldun-burqan-na \u201ctenger murgunu\u201d or \u201ctengert murgunu\u201d (pray to sky). Qar\u010da-in tedui amin-iyen Furthermore, there are some related expressions in a Qalqalalaqdaba \u0135e bi! commandment for worshipping Bogd Han Hairhan Ma\u0459i ayuuldaba bi! mountain, Han Hentii mountain and Otgon Tenger mountain issued by the Bogd Khan. The related expres- Burqan-qaldun-i sions are as follows: worship \u201cuuliin tenger\u201d Bogd Han Hairhan mountain and Han Hentii mountain twice, once Manaqar buri maliyasuqai, each in the summer and winter of each year at the same Udur buri o\u010disukai! time as the previous year, tengeriig taih terguun said, Uruq-un uruq mino uqatuqai!\u201d tengeriin tailahuid, uulsiin tengeriig taih tsorj lam, uuliin keen, naran eserku buse-ben ku\u0135uun-duriyen erikele\u0135u, tengeriig taih, etc. Hence, the notions of \u201ctenger taih\u201d malaqai-ban qar-turiyen see\u0135ikele\u0135u, qar-iyen eb\u010deun- and \u201covoo taih\u201d are interchangeable on some occasions. duriyen moelet\u010du, naran \u0135uk yesunte soket\u010du, sa\u010duli o\u010diuli okba\u201d (I climbed the Qaldun On one horse, following Based on the previous statements, the meaning of \u201ctenger\u201d studied here is seemingly closer to the word elk tracks; A shelter of broken willow twigs I made my \u201covoo\u201d than to the word \u201cburqan\u201d. This can be proven home. Thanks to Qaldun Burqan My life, a grasshopper\u2019s by using the reflecting feature of current Mongolian ge- ographical names. In our dictionary, some evidence of life, Was indeed shielded! But I was greatly frightened. \u201ctenger (heaven)\u201d have been used in two different ways as a base noun and as a proper member. Altogether, Every morning I will sacrifice to Burqan Qaldun, every 9 names, including Gun Nuuriin tenger, Ih tenger, Muhar tenger, Nuhmel tenger, Otgon tenger, Suvene Ulaanii day I will pray to it: the offspring of my offspring shall tenger, Sulen Ulaanii tenger, Haltariin tenger, and be mindful of this and do likewise!\u2019 He spoke and facing Tsagaan Buluunii tenger in the territory of the Urgamal, Otgon, Durvuljin and Telmen local administrative units the sun, hung his belt around his neck, put his hat over of Zavhan Province are registered as having the base noun function. In addition, there are 25 piece of evidence his hand, beat his breast with his fist, and nine times in which the name \u201ctenger\u201d is used as the proper member. Of those, \u201cuul (mountains)\u201d are located in the following kneeling down towards the sun, he offered a libation and territories: Otgon Tenger uul is in the Otgon local ad- ministrative unit of Zavhan Province, Tenger Davaa uul a prayer. (Translation by Igor de Rachewiltz) were is in the Burd local administrative unit of Uvurhangai asseverated, and Temu\u0135in made a spiritual sprinkling. Province and the Bulnai local administrative unit of Zavhan Province, Tenger Davaat uul is in the Hutag- If so, in \u201cThe Thematic Dictionary of Mongolian Undur local administrative unit of Bulgan Province, Geographical Names\u201d, which we compiled (Ulaanbaatar. Tenger Han uul is in the Sant local administrative unit of Selenge Province, Tenger Tsaram uul is in the Hangai 2004, 8 volumes), there are a total of 325 names consist- local administrative unit of Arhangai Province and the ing of the words \u201cburqan\u201d, \u201cburqant\u201d, and \u201cburqantiin\u201d, Gurvanbulag local administrative unit of Bayanhongor Province, Tsagaan Tenger uul is in the Dadal local namely, 67 mountains, 116 hills (knolls), 7 mountain administrative unit of Hentii Province and Elst Tenger uul is in the Numrug local administrative unit of Zavhan passes, 3 mountain ranges, 34 mountain valleys and 15 wells are registered. Despite the fact that it is impossible to define a name alteration in accordance with its histor- ical time period, this evidence is not forthcoming. The abovementioned words all have the compound meaning of \u201cshuteent\u201d (with worship), and it is undeniable that there can be geographical names such as Burqan Qaldun that were used during the medieval period or before. According to the contemporary Mongolian geo- graphical name list containing the word \u201cburqan\u201d, the name \u201cburqan\u201d has not been used as a base noun. This is definitely related to the semantic evolution and alteration of the name, which was later used to mean: 1. King of all people or an enlightened or awakened sentient being according to Buddhist principles; burqan bagsh (Bud- dha), burqant gazar, bug chutgur (good and bad sides), 2. Various items of figures and portraits depicting religious beliefs: burqand murguh (pray to God), shavar burqan 55","\u2116 4 (82) \u0430\u043f\u0440\u0435\u043b\u044c, 2020 \u0433. Province. Additionally, \u201ctenger (heaven)\u201d is located in the base noun of the proper noun, the base noun must be the following territories: Tenger Davaanii am is in the mentioned in order to gain understanding. Communi- Bulnai and Durvuljin local administrative units of Zavhan cating with the use of a single proper noun tends to be Province, Ih Tengeriin am is in a district of Ulaanbaatar dominant in informal speech in comparison with written city, Tenger Usnii hooloi is in the city of Choibalsan in language. In our research on modern Mongolian geo- Dornod Province, Tenger Davaanii Hoid hyar is in the graphical names, by the double counting of dialects, we Jargalant local administrative unit of Huvsgul Province, find that approximately 240,000 proper nouns are fol- Tenger Davaanii hyar is in the Ih Uul local administra- lowed by approximately 450 base nouns. When His Ex- tive unit of Zavhan Province, Tenger Tsaramiin hyar is cellency Perlee H. prepared a list of geographical names in the Hangai local administrative unit of Arhangai in the Secret History of the Mongols, few base nouns Province and Gurvanbulag local administrative unit of that are used as proper nouns were used in accordance Bayanhongor Province, Tenger davaa is in the Undur- with this context. This example can be used as clear shireet and Lun local administrative units of Tuv Prov- proof of our abovementioned idea. Furthermore, we ince, Tengeriin tal is in the Altanbulag local administra- acknowledge that the names of rivers differ from names tive unit of Dornogovi Province, and Tenger toirom is in of mountains and other objects by their structural con- the Hatanbulag local administrative unit of Dornogovi stituents and features as proper nouns, and this idea was Province. sufficiently proven in Research on Forms and Semantics of Mongolian Geographical Names, Ulaanbaatar, 2004, The notion of Ovoo will now be discussed. Since the page 322; Onomastics of Mongolian Geographical names of ovoo, including ovoo erecting, installing a Names, Ulaanbaatar, 2008, page 534; a dictionary with charm, consecrating and worshipping, are a large subject a total of 18 volumes; and numerous presentations and of study on their own, we only aim to accomplish the articles. Based on the conclusions of these studies, it research goal of tracing the name meaning of ovoo, should be considered that the name qaldun is a com- which can be correlated with the aforementioned name pound noun that includes the name mountain, and it is a of \u201cburqan\u201d and \u201ctenger\u201d in terms of meaning. The rea- base noun altered by merging it with a previous word. son for this goal is that it is very common in Mongolian Such phenomena commonly occur in Mongolian geo- geographical names for the names of mountains to be graphical names, for example, aduun tseg\u2013adaatsag, made from the names of \u201covoo\u201d and for \u201covoos\u201d to be shar had\u2013sharad, ar sogoot (in a valley)\u2013arsgaat, har called by their mountain names. On the other hand, we shar (mountain)\u2013galshar (a local administrative unit). have considered that ancient sacred Mongolian geo- graphical objects should be reflected in the names of Conclusion ovoo and other geographical names that came before. We intended to investigate this hypothesis with Mongo- Based on our research, the following conclusions lian geographical name evidence. Therefore, we first are drawn. look at the type of names collocating with the base name \u201covoo\u201d and then examine the type of names consisting 1) First and foremost, we fully support that the ety- of the names of carnivores, winged creatures and repre- mology of \u201cburqan\u201d is related to the \u201cburgas\u201d (willow tree) sentatives of other animals relating to animal worship in based on the act of Ovoo worshipping in the Hunnu early Shamanism. Dynasty by ancestors of the Mongols, as written in the Chinese Historical Sources and \u201cAltan tovch\u201d by Scholar Currently, there are 862 names in Mongolian terri- Luvsandanzan. tory, as registered in our dictionary and the \u201cElectronic Fund of Mongolian Geographical Names\u201d, in which 2) In the SHM, the first occurrence of the name \u201covoo\u201d is used as the base noun and 4439 names in \u201cburqan\u201d can be understood as \u201chishgiin (well-being)\u201d which \u201covoo\u201d is used as a proper noun. burqan i.e., ovoo, and the second occurrence of the name \u201cburqan\u201d can be understood as \u201congon (a shamanist an- \u201cQaldun\u201d in the collocation of \u201cBurqan Qaldun\u201d cestral idol of a certain tribe at that time)\u201d, i.e., ovoo. \u201cBurqan\u201d is considered to be different from the Buddhist The various interpretations of qaldun give an im- term \u201cburhan\u201d. pression of the substructure principle of speech, namely, the universal proper noun structure, i.e., proper noun + 3) Synthesizing all of the previously mentioned base noun which is the product of speech, i.e., the crea- evidence related to \u201ctenger (heaven)\u201d in a certain time tion of the speaking person, and no language structure is span, it seems that \u201ctenger\u201d was used as the base name being disregarded. The proper noun exists neither with- for the notion of \u201cshuteent ongon (totem of veneration)\u201d out the base noun nor alone, i.e., the base noun is the by combining \u201cgazar and tenger (the earth and heaven)\u201d. existing foundation of the proper noun. Therefore, Therefore, in the name of \u201cOtgon tenger\u201d, meaning proper nouns are composed of at least two words, as \u201cgracious\u201d, the original base name meaning of \u201ctenger\u201d seen by examples of the implementation of natural ob- became vague, and the word \u201cuul\u201d was added in the final jects, persons, animals, candies, fruits and carpets, etc. position and the new collective form began to be used in In modern speech, we say that \u201cWe are passing the win- practice. On the other hand, this idea is proved by the ter in Hujirt\u201d, \u201cToday, I ran into Dolgor\u201d, and \u201cI will evidence of the name \u201ctenger\u201d in modifying \u201cam\u201d buy Yargui\u201d. In this situation, the communicating people (mountain valley) and having the function of the proper know that Hujirt is a river or a mountain valley, Dolgor member as well as by evidence of the name \u201cam\u201d leading is a person and Yargui is a candy, so they abbreviate the to \u201ctenger\u201d or \u201covoo\u201d in the current practice. One clear base nouns. If a communicating person does not know example of this proof is \u201cIh Baga Tengeriin am\u201d leading to Tsetsee Gun, the sacred ovoo of Bogd Han Hairhan. 56","\u2116 4 (82) \u0430\u043f\u0440\u0435\u043b\u044c, 2020 \u0433. Along with this, it is undeniable that the proper and replaced each other in certain historical time periods member \u201ctenger\u201d collocates with the other base names, or that the three names were used during different peri- such as \u201cdavaa\u201d (mountain-pass), \u201ctoirom\u201d (salt marsh) ods of time. These usages are clearly traced through and \u201ctal\u201d (steppe), in the formation of the Mongolian time. On the other hand, the immortalization of several animal names that have been inherited through acts of geographical names by modifying them with the mean- Shamanism and Buddhism and have been used for a ing of \u201cundur\u201d (high), \u201chuh\u201d (blue), \u201cih\u201d (many) and long time in Mongolian geographical names witnesses ge- \u201chyazgaargui\u201d (limitless). Furthermore, it should be em- ographical names of nomads, who are intimately related with nature, as monuments created by historical and phasized that there are some cases of relating the other cultural words that contain an immense amount of in- formation. geographical objects to the geographical object called \u201ctenger\u201d for naming purposes, among them are the 5) We ourselves prove that there is a base noun, mountain, that is included in the name qaldun, but we 25 names mentioned above. are taking a step back to say which previous names were used without any concrete evidence before now. In terms 4) The names viz burqan, tenger(sky), bunhan of the hypotheses of the previously mentioned research- ers, the hypothesis that is closest to our suggestion is (tomb), sharil(remains), tahilga(ceremony of offering), rock+mountain. tahidag(worshipped), tahil (offering), altan (golden), haan (king) and noyon (lord), collocating with \u201covoo\u201d in Mongolian geographical names, prove our hypotheses suggesting that the three base nouns, \u0411\u0443\u0440\u0445\u0430\u043d-\u0442\u044d\u043d\u0433\u044d\u0440- \u043e\u0432\u043e\u043e (Burqan\u2013tenger\u2013ovoo), had the same meaning References: 1. Bazarragchaa M. \u201cBurkhan-qaldun\u201d gedeg ugiin garal, butsiin ontslog [The Origin and Structural Feature of the word Burqan Qaldun]. The Secret History of the Mongols and Research on the Medieval Century Mongolian History. Compilation of Scientific Conference Abstracts, 2010.\u0425I.07-10, Ulaanbaatar. 2010. 2. Buhhad B.N. Mongolyn nuuts tovchoony shinjlel [Research on the Secret History of the Mongols].Ulaanbaatar. 2010. 3. Dulam, S. \u201cMongolyn nuuts tovhoon\u201d dahi \u201cqosi\u2019un qucilis\u201d helts bolon \u201cBurqan-qaldun\u201d neriin tukhai[Aboutthe nameBurqan-qaldun]The Secret History of the Mongols and Research on the Medieval Century Mongolian History. Compilation of Scientific Conference Abstracts, 2010.\u0425I.07-10, Ulaanbaatar. 4. Eldendei, Ardaajav. Mongolyn nuuts tovchoon siiruulel tailbar [The Secret History of the Mongols-Copying out explanation].Huh Hot: Publishing House of Inner Mongolian Education. 1986. 5. Gaadamba, Sh. Mongolyn nuuts tovchoo [The Secret History of the Mongols]. Ulaanbaatar. 1990. 6. Ganzorig Davaa-Ochir. Ovoo Worship. The Worship of Earth and Water Divinites in Mongolia. University of Oslo Publishing. 2008. 7. He Xing Liang. Zhongguo tuteng wenhua [Chinese Totem Culture]. Chinese Social Sciences Press. 8. Igor de Rachewiltz. The Secret History of the Mongols: A Mongolian Epic Chronicle of the Thirteenth Century. (https:\/\/cedar.wwu.edu\/cgi\/viewcontent.cgi?article=1003&context=cedarbooks). 9. Injinash. Huh devter [The Blue Chronicle].Huh Hot: Publishing House of Inner Mongolian People. 1981. 10. Jin Gang. Obuga tahilga-jin mun chanar-ji ugulehu ni [Stating the Essence of Ovoo Worship]. Social Sciences of Inner Mongolia, Volume 2, Inner Mongolia. 1999. 11. Luvsandanzan. Altan Tovch [The Golden Chronicle]. 1651. 12. Magdalena Tat\u03acr. Two Mongol Texts Concerning the Cult of the Mountains \/\/ Acta Orientalia Academiae Hung. Volume XXX (1). 1976 13. Maidar, D., Darisuren, Lha. Mongol ger [Mongol Ger], Ulaanbaatar. 1987 14. Perlee Kh. Nuuts tovchoond gardag gazar usny zarim neriig haij olson ni [Discovering some geographical names used in the Secret History of the Mongols].Ulaanbaatar: Publication for Institute of Science and Higher Education. 1958. 15. Poppe N. On some geographical names in the \u0134AM\u0130\u2019 AL-TAW\u0100R\u012aX- HJAS. 1956. 16. Purev O. Mongol buugiin shashin [Mongolian shamanism]. Ulaanbaatar. 1998. 17. Ravdan E. Mongolyn gazar nutgiin neriin zuilchilsen toli [The Thematic Dictionary of Mongolian Geographical Names]. 8 volumes, Ulaanbaatar. 2004. 18. Ravdan E., Narangarav J. Mongol gazar nutgyn neriin huvislyn toli [Dictionary of Mongolian Geographical Name Evolution]. Ulaanbaatar. 2011. 19. Rinchen B. L\u2019Explication du nom Burqan Qaldun-Acta Orientalia Academiae Scientiarum Hungaricae, Tomus 1, fasc.1, Budapest. 1950. 20. Sainjargal. Monggol jang uiile-iin nebterhei toli [The Encyclopedia of Mongolian Traditions]. Huh Hot : Vocational Training Publishing House of Inner Mongolian Academy of Sciences. 1999. 21. Saishaal. Chingis haany tovchoon (deed) [Brief Account of Chinggis Haan (higher)].Huh Hot : Publishing House of Inner Mongolian People. 1987. 57","\u2116 4 (82) \u0430\u043f\u0440\u0435\u043b\u044c, 2020 \u0433. 22. Tserensodnom D. Translations and Commentaries of the Secret History of the Mongols, Beijing : National Publishing House. 1993. 23. Tsetsentsogt. Monggol ugs-un izagur-un toli [The Dictionary of Mongolian Word Roots]. Inner Mongolia.1988. 24. Tsevel Ya. Mongol helnii tovch tailbar toli [Thesaurus of the Mongolian Language]. Ulaanbaatar. 1966. 25. Van Guevei Bogd baatryn bier dailsan temdeglel [Records on Fighting by Bogd Hero].Hailar : Publishing House of Inner Mongolian Culture. 1979. 26. Vladimirtsov B.Ya. Etnologo-lingvisticheskie isslyedovanija v Urge, Urgenskim i Khenteiskom raionah[Ethnolin- guistics research in the region of Urge and Khentii]Severnaja Mongolija [North Mongolia] Volume 2, Soviet Union. 1926. 58","\u0414\u041b\u042f \u0417\u0410\u041c\u0415\u0422\u041e\u041a","\u041d\u0430\u0443\u0447\u043d\u044b\u0439 \u0436\u0443\u0440\u043d\u0430\u043b UNIVERSUM: \u0424\u0418\u041b\u041e\u041b\u041e\u0413\u0418\u042f \u0418 \u0418\u0421\u041a\u0423\u0421\u0421\u0422\u0412\u041e\u0412\u0415\u0414\u0415\u041d\u0418\u0415 \u2116 4(82) \u0410\u043f\u0440\u0435\u043b\u044c 2021 \u0421\u0432\u0438\u0434\u0435\u0442\u0435\u043b\u044c\u0441\u0442\u0432\u043e \u043e \u0440\u0435\u0433\u0438\u0441\u0442\u0440\u0430\u0446\u0438\u0438 \u0421\u041c\u0418: \u042d\u041b \u2116 \u0424\u0421 77 \u2013 54436 \u043e\u0442 17.06.2013 \u0418\u0437\u0434\u0430\u0442\u0435\u043b\u044c\u0441\u0442\u0432\u043e \u00ab\u041c\u0426\u041d\u041e\u00bb 123098, \u0433. \u041c\u043e\u0441\u043a\u0432\u0430, \u0443\u043b\u0438\u0446\u0430 \u041c\u0430\u0440\u0448\u0430\u043b\u0430 \u0412\u0430\u0441\u0438\u043b\u0435\u0432\u0441\u043a\u043e\u0433\u043e, \u0434\u043e\u043c 5, \u043a\u043e\u0440\u043f\u0443\u0441 1, \u043a. 74 E-mail: [email protected] www.7universum.com \u041e\u0442\u043f\u0435\u0447\u0430\u0442\u0430\u043d\u043e \u0432 \u043f\u043e\u043b\u043d\u043e\u043c \u0441\u043e\u043e\u0442\u0432\u0435\u0442\u0441\u0442\u0432\u0438\u0438 \u0441 \u043a\u0430\u0447\u0435\u0441\u0442\u0432\u043e\u043c \u043f\u0440\u0435\u0434\u043e\u0441\u0442\u0430\u0432\u043b\u0435\u043d\u043d\u043e\u0433\u043e \u043e\u0440\u0438\u0433\u0438\u043d\u0430\u043b-\u043c\u0430\u043a\u0435\u0442\u0430 \u0432 \u0442\u0438\u043f\u043e\u0433\u0440\u0430\u0444\u0438\u0438 \u00abAllprint\u00bb 630004, \u0433. \u041d\u043e\u0432\u043e\u0441\u0438\u0431\u0438\u0440\u0441\u043a, \u0412\u043e\u043a\u0437\u0430\u043b\u044c\u043d\u0430\u044f \u043c\u0430\u0433\u0438\u0441\u0442\u0440\u0430\u043b\u044c, 3 16+"]