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The legend narrative found in sections 76 and 77 of the valuable historical and literary monument The Secret History of the Mongols has been transmitted through later historical and literary works. These include the Altan Tobči (“The Golden Summary,” 1606–1635) by Luvsandanzan; Asaraγči Neretü-yin Teüke (“The Chronicle of Asaragchi”) by Jamba; Erdeni-yin Tobči (“The Precious Summary”) by Saghang Sechen; another Altan Tobči by Mergen Gegeen Luvsandambijaltsan; and Köke Sudur (“The Blue Chronicle”) by V. Injanashi. This episode, commonly referred to as the “Bekter Episode” or the “Bekter Killing Narrative,” has a relatively stable structure. In Luvsandanzan’s Altan Tobči, Jamba’s Asaraγči Neretü-yin Teüke, and Saghang Sechen’s Erdeni-yin Tobči, the narrative is generally presented in a similar form. However, in Luvsandambijaltsan’s Altan Tobči, it is stated that Bekter had no offspring and died from a wound at the age of twenty. In contrast, in V. Injanashi’s Köke Sudur, Yesügei is described as having five sons, yet Bekter’s name is not mentioned among them. This suggests that historiographers record events according to their own perspectives and ideological positions, shaped by the historical conditions of their respective periods. In every nation, there exist ancient mytho-historical texts that serve as foundational sources of historical tradition. In literary theory, these are discussed under the concept of hypertext, within which modern literature is understood to engage with its cultural origins and source texts in terms of artistic form, structure, and narrative composition. From this perspective, this study examines how the mythic narrative found in historical sources has been transmitted in G. Ayurzana’s meta-novel Arvan Züüdnii Ör, D.Turbat`s novel Qaγan tӧrü-yin niγuč, A.Gatapov novel Temüjin and D. Nominchimed’s novel Augaa Erin. It also explores the connections between these works and their source traditions. The legend narrative found in sections 76 and 77 of the valuable historical and literary monument The Secret History of the Mongols has been transmitted through later historical and literary works. These include the Altan Tobči (“The Golden Summary,” 1606–1635) by Luvsandanzan; Asaraγči Neretü-yin Teüke (“The Chronicle of Asaragchi”) by Jamba; Erdeni-yin Tobči (“The Precious Summary”) by Saghang Sechen; another Altan Tobči by Mergen Gegeen Luvsandambijaltsan; and Köke Sudur (“The Blue Chronicle”) by V. Injanashi. This episode, commonly referred to as the “Bekter Episode” or the “Bekter Killing Narrative,” has a relatively stable structure. In Luvsandanzan’s Altan Tobči, Jamba’s Asaraγči Neretü-yin Teüke, and Saghang Sechen’s Erdeni-yin Tobči, the narrative is generally presented in a similar form. However, in Luvsandambijaltsan’s Altan Tobči, it is stated that Bekter had no offspring and died from a wound at the age of twenty. In contrast, in V. Injanashi’s Köke Sudur, Yesügei is described as having five sons, yet Bekter’s name is not mentioned among them. This suggests that historiographers record events according to their own perspectives and ideological positions, shaped by the historical conditions of their respective periods. In every nation, there exist ancient mytho-historical texts that serve as foundational sources of historical tradition. In literary theory, these are discussed under the concept of hypertext, within which modern literature is understood to engage with its cultural origins and source texts in terms of artistic form, structure, and narrative composition. From this perspective, this study examines how the mythic narrative found in historical sources has been transmitted in G. Ayurzana’s meta-novel Arvan Züüdnii Ör, D.Turbat`s novel Qaγan tӧrü-yin niγuč, A.Gatapov novel Temüjin and D. Nominchimed’s novel Augaa Erin. It also explores the connections between these works and their source traditions. The legend narrative found in sections 76 and 77 of the valuable historical and literary monument The Secret History of the Mongols has been transmitted through later historical and literary works. These include the Altan Tobči (“The Golden Summary,” 1606–1635) by Luvsandanzan; Asaraγči Neretü-yin Teüke (“The Chronicle of Asaragchi”) by Jamba; Erdeni-yin Tobči (“The Precious Summary”) by Saghang Sechen; another Altan Tobči by Mergen Gegeen Luvsandambijaltsan; and Köke Sudur (“The Blue Chronicle”) by V. Injanashi. This episode, commonly referred to as the “Bekter Episode” or the “Bekter Killing Narrative,” has a relatively stable structure. In Luvsandanzan’s Altan Tobči, Jamba’s Asaraγči Neretü-yin Teüke, and Saghang Sechen’s Erdeni-yin Tobči, the narrative is generally presented in a similar form. However, in Luvsandambijaltsan’s Altan Tobči, it is stated that Bekter had no offspring and died from a wound at the age of twenty. In contrast, in V. Injanashi’s Köke Sudur, Yesügei is described as having five sons, yet Bekter’s name is not mentioned among them. This suggests that historiographers record events according to their own perspectives and ideological positions, shaped by the historical conditions of their respective periods. In every nation, there exist ancient mytho-historical texts that serve as foundational sources of historical tradition. In literary theory, these are discussed under the concept of hypertext, within which modern literature is understood to engage with its cultural origins and source texts in terms of artistic form, structure, and narrative composition. From this perspective, this study examines how the mythic narrative found in historical sources has been transmitted in G. Ayurzana’s meta-novel Arvan Züüdnii Ör, D.Turbat`s novel Qaγan tӧrü-yin niγuč, A.Gatapov novel Temüjin and D. Nominchimed’s novel Augaa Erin. It also explores the connections between these works and their source traditions.
This presentation introduces an international research project dedicated to the digitization and analysis of a two-volume German-Mongolian register partly handwritten in 1927 by Dashdorjiin Natsagdorj. Created during his studies in Leipzig, these volumes reflect early Mongolian-German intellectual exchanges. The two volumes of the original manuscript have been part of the department library in Bonn since the Seminar für Sprach- und Kulturwissenschaft Zentralasiens was established by Walther Heissig in 1964. Nevertheless, the content as well as the context of provenance remained largely unexplored. Our work involves the systematic digitization, critical annotation, and holistic textological study of these registers, originally based on Isaak Jakob Schmidt’s 1835 dictionary. Preliminary findings highlight evolving lexicological trends and the cultural significance of Natsagdorj’s contributions. This project integrates cross-disciplinary expertise, bridging linguistics, cultural heritage, and Mongolian studies to uncover the linguistic, historical and intellectual value of this artifact. By making the registers accessible and collaborating with institutions such as the National Library of Mongolia, this initiative ensures the preservation and dissemination of a key document in Mongolia’s shared heritage. Scheduled for completion in 2026 to mark Natsagdorj’s 120th birth anniversary, the project celebrates his legacy while deepening the understanding of the early modern Mongolian-German relations.
When talking about Mongolian identity, the so-called ‘nomadism’ plays a prominent role. But what social significance is attached to mobile pastoralism when it is not discussed as an abstract element of cultural heritage, but with regard to specific problems of people living today? In spring of 2024, Mongolia was hit by a zud-catastrophe. Zud is also known in other regions of the Eurasian steppes. In Mongolia, more than 7 million grazing animals died as a result of the recent disaster. After briefly describing the characteristics of the catastrophic event in view to this year's manifestation, we give examples of how different social groups assess this emergency situation and how they react. Educational institutions are important factors in this, and many of them have a long tradition of solidarity with herders in times of need. In order to find out what the current situation is, how zud specifically affects educational processes and prospects and how members and target groups of schools and universities position themselves, we conducted surveys in March 2024 in which almost 1,000 people took part. From the results, much can be learned about the current interdependencies of education and pastoralism in Mongolia, but also about future prospects for the ‘nomadic way of life’.
Lexicology is the most flexible and inconsistent part of language formation. It reflects developments of language, mutual influences between languages, as well as social and cultural changes. Exploring those developments is not only the concern for linguistic research, but is also of great importance for the study of history, cultural relations, and the history of literature. The aim of our research is to determine interconnections and external relationships of the Mongol Languages. Examining the lexicology from the 13th -14th centuries, we identified vocabulary frequencies while creating lexical classifications based on over 270 primary sources in Mongolian, Square Script, Chinese and Arabian- Persian languages covering the period. Hereafter, we determined word frequencies and semantical comparisons proposing types of historical relations the Mongols had. Interestingly, when comparing the lexicon of the primary sources in Mongolian and Arabic-Persian, the most common vocabulary is related to everyday life, such as goods or personal emotions, whereas vocabulary related to religion has not been found. This indicates that the Mongols’ relations with the Islamic World were not concerning religion, but rather trade and business. Furthermore, in terms of frequency, vocabulary found in the Arabic-Persian sources are the most common words in contemporary Mongolian Language, whereas in terms of origin, we have a considerable number of loan words of Turkic origin. Thus, our research allows us also to see to what degree those words have been retained in the contemporary Mongol Language.
The aim of our study is not only to determine the vocabulary of native Mongolian words, but also to highlight the external relationships and interconnections between Mongolian and other languages from the 13th to 14th centuries. Although much research has been conducted on the etymology, historical sources, and modern lexicology of Mongolian, there has been limited 2focus on native Mongolian words. To address this gap, we analyzed vocabulary frequencies and compiled a comprehensive dataset, comparing lexicons across different script combinations (a. two-script comparisons: Mongolian–Chinese, Mongolian–Arabic-Persian, Square Script–Chinese, Square Script–Arabic-Persian, Chinese–Arabic-Persian, Mongolian–Square Script; b. four-script comparisons: Mongolian–Chinese–Square Script–Arabic-Persian). Our analysis is based on over 270 primary sources in Mongolian, Square Script, Chinese, and Arabic–Persian languages from the period. Through this research, we identified word frequencies, lexical classifications, and semantic comparisons, providing insight into the interactions and relationships the Mongols had with other nations who also spoke the language. For example, the most common vocabulary between Mongolian and Arabic-Persian is related to everyday life, trade and business. Most importantly, we identified and analyzed over 300 of the most common native words that have persisted in contemporary Mongolian. These common core native words appear across all the scripts we studied and are central to modern Mongolian lexicology, forming the backbone of the language today. This study uncovers language contact and cultural exchanges, showing how core native words have retained their significance over hundreds of years.
Lexicology is the most flexible and inconsistent part of language formation. It reflects developments of language, mutual influences between languages, as well as social and cultural changes. Exploring those developments is not only the concern for linguis8c research, but is also of great importance for the study of history, cultural rela8ons, and the history of literature. The aim of our research is to determine interconnec8ons and external rela8onships of the Mongol Languages. Examining the lexicology from the 13th -14th centuries, we iden8fied vocabulary frequencies while creating lexical classifica8ons based on over 270 primary sources in Mongolian, Square Script, Chinese and Arabian-Persian languages covering the period. HereaOer, we determined word frequencies and seman8cal comparisons proposing types of historical relations the Mongols had. Interestingly, when comparing the lexicon of the primary sources in Mongolian and Arabic-Persian, the most common vocabulary is related to everyday life, such as goods or personal emo8ons, whereas vocabulary related to religion has not been found. This indicates that the Mongols’ relations with the Islamic World were not concerning religion, but rather trade and business. Furthermore, in terms of frequency, vocabulary found in the Arabic-Persian sources are the most common words in contemporary Mongolian Language, whereas in terms of origin, we have a considerable number of loan words of Turkic origin. Thus, our research allows us also to see to what degree those words have been retained in the contemporary Mongolian Language.
Medieval Mongolian usually refers to the historical stage of the Mongolian language represented by the written Mongolian language in the 13th and 14th centuries. The Mongolian literature in this period involves wide geographical areas from the west Mongolian Plateau to West Asia and was recorded in various languages including Uyghur Mongolian, Phags-pa, Arabic, Persian, Chinese, etc. Based on the common word frequency statistics, the lexical analysis and discussion of the loan words and native words of Medieval Mongolian in the above literature aims to help the academic community to learn the language features of Medieval Mongolian more accurately and clearly. Keywords: Medieval Mongolian; word frequency; common word
Энэхүү өгүүллээр өдгөө бидэнд уламжлагдан ирсэн монгол хэл, бичгийн хамгийн анхны дурсгалаас эхлээд дундад үеийн монгол хэлэнд хамаарах монгол, дөрвөлжин, хятад болон араб үсэг бичгээр буй 270 гаруй сурвалжид тулгуурлан, бичиг тус бүрээрх дурсгалын үгийн санг гаргахаас гадна нийт үгийн санг бүртгэн гаргав. Ингэснээр нийт үгийн сангийн бүрэлдэхүүнийг уугуул болон харь үгээр ялгаж, үгийн аймгийн хүрээнд авч үзэхээс гадна орчин цагийн монгол хэлний үгийн сантай харьцуулан идэвхтэй ба идэвхгүй үгийн санг тодруулахыг зорьсон билээ. Үүний дүнд судалгааны санд буй ердийн үгийн хүрээнд нэр үг голлон бүрэлдэж, бүрэлдэхүүний хувьд 90 гаруй хувь нь уугуул үг, хэрэглээний хувьд 90 орчим хувь нь орчин цагийн монгол хэлэнд уламжлагдан ирснийг тооцоолон гаргав. Түүнчлэн зарим үгийн утга нарийссан, өөрчлөгдсөн, салаа утга нь мартагдсан зэрэг үйл явц тодорхой хэмжээнд ажиглагджээ. Харин идэвхгүй үгийн санд орсон үгийн ихэнх нь харь гаралтай үг, үйл үг, албан тушаал болон зэрэг дэвийн нэр байх ажээ.
Монгол хэлний үгийн сангийн судлалыг гадаад, дотоодын олон арван эрдэмтэд олон талаас нь судалж нэлээдгүй олон эрдэм шинжилгээний өгүүлэл, бие даасан бүтээлийг өнөөдрийг хүртэл тасралтгүй хийж, хэвлэн гаргасаар байна. Тэдгээр судалгаа нь ихэвчлэн монгол хэлэнд орсон харь үгийг түлхүү анхаарч иржээ. Гэтэл үгийн сангийн нөгөө тал болох уугуул үгийн санд хамаарах судалгааг дурдахын төдий буюу ерөнхий тойм байдлаар судалж ирсэн нь харагдана. Тиймийн тул бид энэхүү өгүүлэлдээ монгол хэл, бичгийн одоогоор хамгийн эртний дурсгалаас эхлээд дундад үеийн монгол хэлний бичгийн дурсгалд тулгуурлан тухайн үеийн монгол хэлний уугуул үгс болон эрт цагт монгол хэлэнд орж идээшсэн үгсийг бүртгэн, жагсаалт үйлдсэн болно. Ингэснээр үгийн сангийн судлалд гарсан тодорхой нэг орон зайг нөхөхөд багахан ч болов хувь нэмэр болно хэмээн найдаж байна. Бид тус өгүүлэлдээ дундад үеийн монгол хэлний дурсгал буюу уйгуржин монгол, дөрвөлжин, араб болон хятад бичгээрх 260 гаруй дурсгалыг гол судлагдахуунаа болгож, тухайн бичгийн дурсгалуудын нийт үгийн сан болон тэдгээр бичгээрх дурсгалуудад нийтлэг тохиолдох үгийн жагсаалт хийгээд ангиллыг гаргав.
Монгол хэлний үгийн сан хийгээд түүний бүрэлдэхүүний тухай гадаад, дотоодын олон арван эрдэмтэд олон талаас нь судалж нэлээдгүй олон эрдэм шинжилгээний өгүүлэл, бие даасан бүтээлийг өнөөдрийг хүртэл тасралтгүй хийж, хэвлэн гаргасаар байна. Тэдгээр судалгаа нь ихэвчлэн үгийн гарал, тухайлсан нэг түүхэн сурвалжийн судалгаа хийгээд орчин цагийн монгол хэлний үгийн сан судлалтай холбоотой юм. Харин монгол хэлний олон бичгээр буй түүхэн сурвалжуудын үгийн санг нэгтгэсэн нэгдмэл нэг санг хараахан гаргаагүй байна. Тиймийн тул бид энэхүү өгүүлэлдээ монгол хэлний бичгийн дурсгалуудын суурь үндэс болсон дундад үеийн монгол хэлний дурсгал буюу XIII-XV зууны үед хамаарах монгол, дөрвөлжин, араб-перс болон хятад бичгээр уламжлагдан ирсэн 270 гаруй дурсгалыг гол судлагдахуунаа болгож, тухайн бичгийн дурсгалуудын үгийн санг харьцуулав. Ингэхдээ тэрхүү үгийн санд тулгуурлан тухайн үеийн хамгийн өргөн хэрэглээтэй үгсийг тодруулахаас гадна сурвалж бичгүүдэд тохиолдох нийтлэг үгийг гарал, үгийн аймаг, утга болон орчин цагийн монгол хэлний хэрэглээний талаас нь авч үзэв.
Бүгд Найрамдах Франц Улсын үндэсний номын санд хадгалагдаж байгаа монгол хэлээрх ном зохиол гар бичмэлүүдийг шүүн, бүртгэлийг тодруулах
Энэхүү судалгаандаа орчин цагийн монгол хэлний олон тооны дагаврын хэрэглээг судалж, тайлбарласан судалгааны гол хэдэн сурвалжийг сонгон авч, орчин цагийн бодит хэрэглээтэй харьцуулан үгийн бүтэц болон найруулгын түвшинд ямар, ямар өөрчлөлт гарч байгааг үзүүлэхийг зорьсон билээ.
