The Roots of Mongol Naming Conventions

Names serve as cultural markers, distinguishing individuals within societies. Unlike the Han Chinese tradition of combining family names with given names, ancient Mongols typically identified themselves by tribal affiliations—names like Tatartai, Uriankhadai, or Ikiridai. Even today, many Mongol names omit surnames, sometimes incorporating a paternal reference instead.

The nomadic lifestyle deeply influenced Mongol naming practices. Living closely with nature, they often chose names inspired by animals, hoping children would embody traits like strength, wisdom, or loyalty. The Secret History of the Mongols traces the lineage of Genghis Khan to mythical ancestors: Börte Chino (Blue Wolf) and Goa Maral (White Doe). Among the 450+ Mongol names recorded, many derive from Turkic or Mongol roots, featuring creatures like:
– Aslan (Lion)
– Bars (Tiger)
– Toghrul (Eagle)
– Nokhai (Dog)

Men favored names evoking power, such as Khar Bars (Black Tiger) or Temür Bukha (Iron Ox), while girls were often named after flowers—Altan Khekheg (Golden Flower) or Tsetsseg (Blossom)—reflecting grace and beauty.

Symbolism and Historical Events in Naming

Beyond fauna, names carried aspirational meanings:
– Bayan (Wealthy/Noble)
– Esen (Wisdom/Sacred)
– Temujin (Iron, symbolizing resilience)—a name shared by three Yuan emperors and the famed general Köke Temür.

Birth circumstances also inspired names. Genghis Khan’s birth name, Temujin, commemorated his father’s victory over the Tatar chief Temujin-Üge.

Cultural Shifts: From Steppe to Court

The Mongol conquest of China under Kublai Khan accelerated cultural exchange. Hybrid names emerged, blending Mongol and Han elements:
– Wang Batur (Mongol “Hero” + Han surname)
– Tumen Long (Mongol “Ten Thousand” + Han “Dragon”)

During the Ming Dynasty, the court actively promoted assimilation. Mongol leaders who submitted were granted Han names—e.g., Batu Temür became Wu Yuncheng. By the Qing era, Manchu influences seeped in, with names like Badar (Expansive) or Arin (Mountain).

Religious and Linguistic Transformations

Buddhism profoundly reshaped naming conventions. From the 13th century, Sanskrit and Tibetan Buddhist names gained traction, often ending with suffixes like -nu (奴) or -bao (保):
– Buddhanu (佛家奴, “Servant of Buddha”)
– Dorji (Tibetan “Vajra”)

By the 16th century, Tibetan Buddhism dominated Mongol nobility. Figures like Altan Khan (born Ananda) and Galdan Boshugtu Khan (“Heaven-Mandated Khan”) adopted Tibetan titles, while commoners sought lamas to name their children—e.g., Senge (Lion) or Danzan (Holder of the Teachings).

Why Did “Bayan” and “Temujin” Fade?

The decline of these storied names stems from two factors:
1. Cultural Synthesis: As Mongols integrated with Han, Manchu, and Tibetan societies, naming preferences evolved.
2. Translation Variability: Phonetic renderings shifted over time. “Bayan” became Bayan, Boin, or Buyan; “Esen” survives as Yesen in Central Asia but is rare in China.

Legacy and Modern Adaptations

Traditional names persist in adapted forms:
– Bayan → Bayan, Boin (modern Mongol)
– Temujin → Literary/historical use

Today’s Mongol names reflect a balance between heritage and modernity, echoing centuries of cross-cultural dialogue. Far from vanishing, these names have simply transformed, mirroring the dynamic interplay of history and identity.

References: Ming-era Yuanshi, The Secret History of the Mongols, and ethnographic studies on Mongol naming practices.