The article attempts to identify the semantics of the ancient toponym "Ergune-kun". In order to establish the meaning of the archaic term qun, all cases of its use in the text of the Secret History of the Mongols with variants of its translation into Russian, English, modern Mongolian, Buryat and Kalmyk languages are considered. The morphemic composition of the ergune component is also considered.

Keywords: Mongolian languages, etymology, toponymy, context, root, suffix.

ERGUNE-KUN - THE NAME OF THE ANCESTRAL HOME OF THE MONGOLS

Ekaterina SUNDUEVA

The article attempts to reveal the semantics of ancient geographical name Ergunekun. The author analyses all cases of using the orographic term qun in the text of "The Secret History of Mongols" with variants of its translation into Russian, English, Modern Mongolian, Buryat and Kalmyk. The morphemic structure of the word ergune is considered.

Keywords: Mongolian languages, etymology, toponymy, context, root, suffix.

The opinions of researchers about what the legendary Ergune-kun area was like are diametrically opposed: some see it as a hill (L. Bilegt, J. Luvsandorzh, B. R. Zoriktuev, etc.), others - a gorge, a depression (D. Banzarov, S. Sh.Chagdurov, N. V. Abaev, etc.). In order to identify the meaning of the archaic term qun, we will consider all cases of its use in the text of the Secret History of the Mongols with variants of its translation into Russian, English, modern Mongolian, Buryat and Kalmyk languages.

The orographic term qun is found in this monument 10 times, including 3 times independently and 7 times as the main component of complex toponyms.

"§ 26. Idekui ide'en ugei arun cino-in qun-tur qorqaqsan goro'esun mariyaju qarbuju alaju ideldu'et cino-in ideksen-ni temgulduju ide'et o'erun qo'olai-da'an qarciqai-ba'an ber teji'eldun tere hon qarba" [Rachewiltz, 1972, p. 17]. When translating the passage into Russian, S. A. Kozin singles out the meaning of 'gorge' in the term qun: "Having no other food, he shot at the gorges of animals driven there by wolves, but if not, he also ate wolf scraps. So he successfully wintered that year, feeding both himself and his falcon" [Kozin, 1941, p.81]. In his dictionary, he indicates the following meanings: kip 'cliff, rock', kun-tur qorqaqsan 'surrounded by rocks' [ibid., p. 525].

SUNDUEVA Ekaterina Vladimirovna-Doctor of Philological Sciences, Associate Professor, Head of the Department. Department of Linguistics of the Institute of Mongolian Studies, Buddhology and Tibetology SB RAS, sundueva@mail.ru.

Ekaterina SUNDUEVA - Doctor of Sciences (in Philology), Assistant Professor, Head of Department. Institute of Mongolian. Buddhist and Tibetan Studies, Siberian Department of the RAS, Ulan-Ude; sundueva@mail.ru.

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P. A. Darvaev also uses the term 'gorge' in translation into Russian: "When there was no food, he shot game driven into the wolf gorge, collected scraps after the wolves, providing food for himself and the falconer" [SSM, 1990, p.13]. When translating into the Buryat language, G. G. Chimitov uses the lexeme bur. agy 'cave, grotto; hollow (in mountains or rocks); underground pit': "Эдихэ хоолгуй байhан тула тэрэ шононуудай агы руу намнажа оруулhан гурoohэ харбан алажа, шонын улооhэн hэеэр харсагаяа хооллуулжа, убэлые унгэргэбэ" [ССМ, 1990, с. 13].

C. Damdinsuren presents this proposal as follows: "Бодончар, идэх юмгуй тул чонын гууд хорьсон гороосийг мярааж харван алж идэх буюу чонын идсэн сэгийг тууж гэдсээ хооллож, харцагаа тэжээсээр тэр он гарав" [МНТ, 1990, с. 29], где монгольский термин гуу имеет значения: 'балка, ложбина, овраг; небольшая канава, ров'. Translating the sentence into the Kalmyk language, P. A. Darvaev uses the substantive adjective guun 'deep; deep': "Ideh iden uga bolahlarn, chonyn guund horhdsn goras harvj alj idldad, chonyn idsig tenzlj idad, evrynn chign hoolan, khartshan chign tejan, ter zhil harv" [SSM, 1990, p. 13].

The only one who selects the value 'hill' in the qun token and translates it as cliff 'cliff', - I. de Rachevilts, who in the comments refers to G. Derfer, comparing the Persian. qun 'mountain range' from the wed-Mong qun-id. G. Derfer, in turn, quotes the translation of E. Heinish hun ' cliff, slope, slope '(Kit. ya 'cliff; rock; steep') and quotes the" Collection of Chronicles " of Rashid al-din: kohe ki nami o Gorqal qun - 'the mountain is called 'Jorqal Cliff'. Nevertheless, he does not deny the possibility of comparing the term qun with khonkhor 'depression', khongil 'hollow', proposed by D. Banzarov (Doerfer, 1963, p. 440-441).

The translation of I. de Rachevilts into English is as follows: "When he had nothing to eat, he stalked the wild game which wolves had penned in on the cliffs. He shot and killed the game, and fed on it together with the hawk" [Rachewiltz, 2004, p. 68-69] - "When he had nothing to eat, he chased the game that the wolves drove up the cliffs. He shot and killed game and fed on it with his falcon."

In this sentence, the term participates in the formation of a complex definition for the word goro'esun, Mong. goroos 'animal; wild animal (mainly herbivorous); antelope': qun-tur qorqaqsan goro'esun, in which a number of researchers translate the verb qorqa-as 'drive'. In my opinion, the Kalmyk version of P. A. Darvaev is more accurate, which uses the verb horhd - 'to hide', i.e. 'wild animals hiding in a gorge', where Cf. - Mong. qorqa -, n. - mong. qoryu (du) -' to hide, to hide ' [Kowalewski, 1849, p. 968], Mong. horgo - has the meaning 'to hide, to hide; to find shelter, shelter; to hide; to dig in; not to leave the place' [BAMRS, vol. 4, p. 111], bur. horgo- 'to hide, to hide'; bur. villages. 'huddle, huddle (about sheep)'[Shagdarov and Cheremisov, 2008, p. 447]. The verb form qorqa - in the same meaning is presented in § 201 and others: "dalan-baljut-ta qatqulduju jerene-qabciqai-a qorqoju" [Rachewiltz, 1972, p. 113], "We thought at Dalan Baljut and you forced me to take refuge in the Jerene Gorge" [Rachewiltz, 1972, p. 113]. 2004, p. 132] - " We fought in Dalan-Baljiut. and you forced me to seek refuge in the Dzeren Gorge."

In this context, the denotation of the qun token is perceived as a form of negative terrain (gorge, pad) of relatively small size, in which wild animals can hide (crowd), which, in turn, were ambushed and killed by the Bonchar in order to feed themselves and their falcon.

In section 179 of the text of the Secret History of the Mongols, the term qun is used as an antonym for the term qada 'rock, cliff, stone mountain': "ora'a goro'esun-tur uturaul'asu, qada-yin goro'esun qa inu niketele siqaju ogu'ei bule'e-je biqun-nu goro'esu quya inu niketele siqaju ogu'ei bule'e-je bi ke'er-un goro'esu ke'eli inu niketele siqaju ogu'ei bule'e-je bi" [Rachewiltz, 1972, p. 91]. The folklore formula expression presented here has a traditional three-part structure for the Mongolian worldview.

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the rhythm of which is formed by four metrical means of the text: initial alliteration, syntactic division, relative equisyllabicity, and parallelism:

qa da 'rock, cliff' - qa 'front leg of an animal carcass'

qu n '* hollow' -guya 'thigh, thigh'

ke'er 'steppe' - keli 'belly, belly'.

"In the round-up hunts of the mountain beast, I would respectfully hand over the prey, pressing it tightly to the stegn. The beast that lives in dens, I, hip to hip pressed, you would have completely handed over. A wild steppe animal, belly to belly attached, would be handed over to you without a flaw "[Kozin, 1941, p. 137]. As we can see, S. A. Kozin uses the word "den"to translate the kip token in this case. In the dictionary for this section, the term kip is again translated by him as "rock", but it is compared with the adjective gong 'deep' [ibid., p. 551]. В бурятском варианте: "Аба хайдаг хэхэдээ, азатай ябажа ерэхэдээ, уула хадын гурооhые унагаажа угэхэ бэлэйлби. Tala haere agnahadaa, targan guroohe harbazh,esheende baidag anguudye elbegeer ugehe baleilbi " [ibid., p. 133] the term qun, as well as in S. A. Kozin, is replaced by the lexeme esheen 'den, den'.

В монгольском переводе формульного выражения § 179 снова используется лексема гуу 'балка, ложбина, овраг; небольшая канава, ров': "Хадын гороосийг авлах цагт / Хавьтуулж шахаж огох билээ / Гууны гороосийг авлах цагт / Гуяыг нийлтэл шахаж огох билээ / Хээрийн гороосийг авлах цагт / Хээлийг нийлтэл шахаж огох билээ " [МНТ, 1990, с. 140].

P. A. Darvaev translates the phrase qun-nugoro'esu as 'forest animals', probably contrasting qun with the term ke'er 'steppe' on the basis of the presence of vegetation, or bringing qun closer to the lexeme tun 'dense grove; dark forest' also found in the monument (paragraphs 50, 82, 96, etc.): in a roundup of mountain beasts, I would press them so close to you that their front legs would become one. I would drive the forest animals so close to you that their hind legs would become one. I would press the steppe animals so close to you that their bellies would become one" [SSM, 1990, p. 133]. In the Kalmyk translation, the term is again replaced by the substantive adjective guun 'deep; deep, deep': "Oran gorasnd udrdulgdvas, khadyg gorasig han negdtl shahj, ogh bilev. Guungorasig huin negdtl shahzh, ogh bilev. Keerin gorasig keeln negdtl shahzh, ogh bilev " [ibid., p. 133].

In the English translation, the passage reads as follows: "When ordered to go ahead and round up wild beasts in a battle for you, I would have driven the beasts of the cliffs until their forelegs pressed together. For you I would have driven the beasts of the steep banks until their thighs pressed together. For you I would drive the beasts of the steppe until their bellies pressed together" [Rachewiltz, 2004, p. 102]. The term qun that interests us is transmitted using the phrase steep banks 'steep slopes, ramps'.

In the formula expression under consideration, the contrast between the forms of positive (qada) and negative (qun) relief is quite clearly traced in the presence of the designation of flat terrain - keer 'open field, steppe', which emphasizes the possibility of widespread hunting by Mongols: both in the mountains, in the lowlands and in the steppe expanses.

A similar three-part composition is also embodied in the names of parts of the body of wild animals: the front leg of the carcass (qa), the hind leg (quya) and the "middle"-the abdomen (ke'eli), where the somatic term qa is clearly contrasted with the term guya, cf.parn. haa guya 'fore and hind legs of a carcass' [BAMRS, vol. 4, p. 1]. This composition is clearly conveyed in I. de Rachevilts, as well as in Russian and Kalmyk translations by P. A. Darvaev. S. A. Kozin uses the lexeme 'stegno' instead of 'front leg', which denotes 'part of the animal's hind limb between the hip and knee joints'. Ts Damdinsuren noun haa 'front leg of a carcass' for-

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changes the verb havtuul - 'to approach, to force to approach'. In the Buryat translation, all three somatic terms are omitted.

The same formula expression is given in section 123: "oro'a goro'esun abala'asu uturaju oksu ba ke'er-un goro esun-u ke'eli inu niketele siqaju oksuqun-u goro esun-u quya inu niketele siqaju oksu ba" (Rachewiltz, 1972, p. 51). As can be seen, it is presented here in a somewhat abbreviated form, more precisely, without reference to hunting in the mountains ("qada-yin goro'esun-u qa inu niketele siqaju oksu ba"), which, judging by the full formula presented in section 179, could have been omitted mechanically.

Nevertheless, S. A. Kozin retains the three-part composition of the formula, translating the kip token as 'nora': "From hunting animals in the mountains, we will allocate half for you. Those animals that are found in the steppes, belly to belly we will hand over. And in the burrows that live, those stegno to stegno you will go" [Kozin, 1941, p. 108]. The same applies to the Russian and Kalmyk versions of P. A. Darvaev: "At the mountain beast roundup, we will narrow the ring! We will pinch the steppe animals until their bellies are connected. We will clamp the forest animals until their thighs are joined"; " Uulyn goras avlkhla, uutrulzh ogsuvidn. Keerin gorasig keeln negdtl, shahzh ogsuvidn. Guun y gorasig huin negdtl, shahzh ogsuvidn" [SSM, 1990, p. 69].

C. Damdinsuren again uses the lexeme guu, but, following the original text, does not include mountain hunting in the translation: "Oroo goroosig avlach tsagt otoj oirtuulj ogye bid. Хээрийн гороосийг хэтэж авлахад хэвлий нь нийлтэл шахаж огье. Гууны гороосийг агнах цагт гуяы нь нийлтэл шахаж огье" [МНТ, 1990, с. 75]. In the Buryat version, agy again appears in combination with another orographic term .zhalga 'hollow, ravine; ravine, ravine, log, pad, moat': "Aba haidagta garahadaa, an gurool unagaazh, tala haere agnahadaa, targan gurooh harbazh,agy zhalgaaryabahadaa, atan gurooh shulgalzha... "[ibid., p. 69].

In I. de Racheviltz we find again the combination of steep banks 'steep slopes': "When in a battue we hunt the cunning wild beasts, for you, we shall go ahead and round them. For you we shall drive the beasts of the steppes until their bellies press together; for you we shall drive the beasts of the steep banks until their thighs press together" [Rachewiltz, 2004, p. 49].

Thus, different authors translate the independent term qun in the text of the Secret History of the Mongols as follows: :

Table 1

§

Russian (Kozin)

Russian (Darvaev)

Mongolian

Buryatian

Kalmyk

English

26

the gorge

the gorge

guu
'hollow'

agy
'a hollow in the mountains'

guun
'depth'

cliff
'cliff'

179

the den

forest

guu
'hollow'

esheen
'den'

guun
'depth'

steep hanks
'steep slopes'

123

burrow

forest

guu
'hollow'

agyn zhalga
'hollow, fall'

guun
'depth'

steep banks
'steep slopes'

From the table. 1 it can be seen that in 72% of cases, researchers, based on the context, use terms denoting negative relief forms, and only in 16% - positive forms. P. A. Darvaev in the Russian translation of the formula expression, in addition to the mountain landscape, distinguishes the contrast not by the shape of the relief, but by the presence of vegetation: steppe ↔ forest (12%).

Let us proceed to the analysis of the term qun as the main component of complex toponyms recorded in the "Secret History". It is found in four toponyms:

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Quldaqar-qun (§ 117), Jorqal-qun (§ 177), Sariq-qun (§ 237), and Naqu-qun (§ 195, 196); the description of the realities they denote may help clarify the semantics of the determinative under consideration.

§ 237 "jebe naiman-u guculuk-qan-i nekeju sariq-qun-a guyiceju guculuk-i muqutqaju ireba" [Rachewiltz, 1972, p. 135] - "Jebe, who was chasing the Naiman Kuchuluk Khan, caught up with him in Sarik-khun, destroyed him, and returned" [Kozin, 1941, p. 174]. The context of this sentence does not contain references to the topography of the area designated by the oronym Sariq-qun, which remains unchanged in translation (Mong. Sarig gun, kalm. Sariq Qun). Only G. G. Chimitov replaces the archaic term qun with the modern hunda 'pad': Zebe naimanai Hucheluug-haaniye namnazh, Sarig hundide khusezhe ugy haed, busazha yerebe [SSM, 1990, p. 208].

I. de Rachevilts calls the toponym "a Turkic-Mongolian hybrid" and translates it as "yellow cliff". This name is found in Persian sources in the form Sariq-Qol 'yellow river', which, according to Rachevilets, is also a corruption of Sariy Kol (or Sar-i Kol) 'yellow lake', i.e. Lake Victoria, or Zorkul in the Eastern Pamirs, on the border of Tajikistan and Afghanistan. "On the other hand, the Sarykol range, also located in the Eastern Pamirs, cannot be excluded" (Rachewiltz, 1972, p. 845).

§ 177 "jorqal-qun-u hula'a-nu'ut-bolda'ut-ta bida ese-' u uguleldulu'ei "[Rachewiltz, 1972, p. 86-87] - "didn't we agree in Jorqal kun Khulaan-not-Burkaut?" (translated by P. A. Darvaev) [SSM, 1990, p. 127]. In the Mongolian, Kalmyk, and English versions, the toponym Jorqal-qun also does not change: "Зоргал хоны Улаан болдог гэдэг газар бид хоёр юу гэж хэлэлцсэн билээ? "[MIT, 1990, p. 135]; " Zhorkalkuna Khulan-nout-Burkautd bidn es uglldluviln? "[SSM, 1990, p. 127]; "At Hula'anu'ut Bolda'ut of Jorqal Qun did we not say to each other" [Rachewiltz, 2004, p. 96]. C. A. Kozin and G. G. Chimitov completely omit this toponym together with hula'a-nu'ut-bolda'ut.

About the object nominated by the toponym Jorqal-qun, it is possible to judge with accuracy that deer were found there in abundance: P.-mont. joryul ' annual elk calf '(Kowalewski, 1849, p. 2405), Mongolian zorgol 'one-year-old deer; elk; maned ram', bur. zorgol 'one-year-old izyubr'. The name Hula'a-nu'i is reproduced by researchers as Ulaan nougat 'red meadow lowland', where nougat 'meadow (in a bend of the river); zaymishche, water meadow, meadow lowland'. The determinative pi ' and also forms the toponym § 149 Qutuqul-nu'u, which in translation either remains unchanged or is replaced by the lexeme nougat. In particular, Mong. ...Khutukhul-Nuga gadeg gazar khurev [MNT, 1990, p. 110], bur. ...Khutagul nugada khurezhe yerebe [SSM, 1990, p. 96]. In the form pi ' and it is also found in the name Or-nu'u (§ 175, 191, 192), mong. Or nougat, which, according to O. Sukhbaatar, means a flat meadow along the Khalkh River (Sukhbaatar, 2012, p. 147). The fact that meadow lowlands tend to predominate in river valleys, which represent a negative, linearly elongated relief form, suggests that the name Jorqal-qun refers more to a depression than to an elevation.

The most valuable information is provided in sections 195 and 196, where the name of the historical site Naqu-qun is found four times in combination with various orographic terms: 1) Naqu qun-nu ebur a'ula; 2) Naqu qun-nu a'ula; 3) Naqu qun-nu ebur; 4) Naqu qun-nu doronaji qormai.

§ 195 "naiman cakir-ma'ud-aca icuju naqu-qun-nu ebur a'ula-yin qormai kijin baiju'ui" [Rachewiltz, 1972, p. 103]. "Having moved away from the Chakhir-maud, the Naimans settled down along the southern half-mountain of Nakhu-guna" (Kozin, 1941, p. 147). P. A. Darvaev regards the term ebur as a full-fledged toponym, giving it with a capital letter: "The Naimans, having returned from Chakir-maut, fortified themselves at the base of the Naku-kun mountain Ebur" [SSM, 1990, p. 155]. Drill bit. Naimanuud Tsahir-Muutahaa suharizha, Nahuu undarei engerte togtobo [ibid., p. 155], where P.-mong. engger, mong. enger 'lapels; south side, southern slope of mountains or hills, sunny side of ch-l', English. " The Naiman withdraw from Cakirma-ut

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and look up position south of Naqu Cliff, along the mountain fringes" [Rachewiltz, 2004, p. 118], калм. Naku-Guun ovr uulyn khorma huchin baj, [SSM, 1990, p. 155] and mong. Nahu guniy ovor uulyn khormoy huzhin baizhee [MNT, 1990, p.157] are as close as possible to the original.

If we assume that Naqu-qun still denotes a negative landform, then the phrase kun-nu ebur a'ula can be translated as 'the mountain located on the southern side of the depression' or 'the southern mountains forming the depression'. For example, the Barguzin intermountain basin is located between two ridges: Barguzin and Ikat. At the same time, the local population calls the Barguzin Khoyto khoda range 'northern mountains' by its location, and the Ikat range - urda khada 'southern mountains', which is synonymous with the ancient combination of ebuur aula.

Probably, Naqu-qun is also a tectonic depression with a flat bottom between the ridges rising from the north and from the south. At the same time, the first component of the oronym naqu is primarily comparable to the root * naq / nak, which gave the name-Mong. nakiyar, Mong. nakhigar, bur. nakhigar 'saddle-shaped; bent, curved'; n. - mong. nakiday, mong. nahidag 'saddle between mountains, slope, gentle slope', bur. nahidha 'concave part'; n. - mong. nakid, Mong. nahid, bur. nahid 'saddle, depression between mountains; slope, gentle slope'; n. - Mong. nakiyu, Mong. nahiu 'inter-mountain saddle; arc-shaped; inclined', bur. nahyu 'bent, concave' , etc. H. Purlee, based on phonetic similarity, believes that Naqu-qun is a mountain of Lhakhu or Lahu Bayan (uul), located in the Dashinchilen somon of the Bulgan aimag (Purlee, 1958, p. 5). Zh. agrees with him. Luvsandorzh, which confirms the version with cases of alternating consonants n/l: navch/lavch, nuukh/luukh [Luvsandorzh, 2010, p. 71].

The same combination without the definition of ebur is given in the following section 196: "cinggis-qahan naran jilda boldajunaqu-qun-nu a'ula-yi buselgun, bayiju qonoba" (Rachewiltz, 1972, p. 106). "Then Genghis Khan, due to the late evening, limited himself to the cordon of Mount Nahu-gun" [Kozin, 1941, p.150]. "When evening came, Genghis Khan spent the night encircling the Naku-kun Mountain" [SSM, 1990, p. 160]. Naranai orojo, haranhi bolohodo, Genghis-haan Nahuu undar uulye buhelhen zandaa honobo [ibid., p. 160], English "Late in the day Cinggis Qa'an surrounded the mountain of Naqu Cliff [Rachewiltz, 2004, p. 122]. Mong. Чингис хаан, наран оарой болох хирд Наху гуний уулыг бусэлж аваад хонов [МНТ, 1990, с. 162], Наку-гуунə уулыг буслн бəəж хонв [ССМ, 1990, с. 160].

In section 117 "qorqonaq-jubur-unquldaqar-qun-nu ebur-esaqlaqar-modun-a anda ke'elduju amaralduju qurimlan toyilan jirqalduju soni konjile-de'en qaqca qonulduqun ble'e" [Rachewiltz, 1972, p. 48], the orographic term ebur certainly plays a significant role. the following values: mong. ovor 'south slope, south side (for example, mountains); inner side; south', bur. uber 'south slope (mountains); front (or sunny) side; south', while the values 'front; south' are primary in relation to 'south mountain slope'.

S. A. Kozin under the lexeme ebur means 'southern slope': "Then, on the southern slope of Khuldaharkun, on the Khorkhonag-zhubur tract, under a spreading tree, they held a feast on the occasion of twinning. They danced and had fun, and at night, according to custom, they covered themselves with one blanket" [Kozin, 1941, p. 106], implying that Quldaqar-kun is a rock or mountain. I. de Rachevilts immediately partially translates the toponym as Quldaqar Cliff 'утес Quldaqar': "At the Leafy Tree on the southern side of the Quldaqar Cliff in the Qorqonaq Valley they declared themselves sworn friends..." [Rachewiltz, 2004, p. 45].

P. A. Darvaev avoids using the term "slope", preferring to translate ebuur as "south side": "So they feasted, celebrating their twinning on the south side of Kuldakarkun near Korkonak-jubur, under a spreading tree, covering themselves at night with one blanket" [SSM, 1990, pp. 62-63].

It is noteworthy that G. G. Chimitov, omitting the term ebuur and the definition of quldaqar, is limited to the term hundy 'pad': "Khorkhonag-Shaberay hundyde haglagar modon

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доро тэдэнэр анда нухэд ябаhанайнгаа баярые тэмдэглэн, hайхан найр тухеэржэ, hанаа сэдьхэлээ нэгэдхэжэ, хатар наада хэбэд, hуни болоходо, ёhо заншалаа баримталан, нэгэ хунжэлдэ орожо унтабад" [там же, с. 62-63]. In the Mongolian and Kalmyk versions, the toponym is given without translation: Khuldgar khuni ovort [MNT, 1990, p. 71], Kuldakar kuna ovrt [SSM, 1990, p.62-63].

It is not possible to state unequivocally that Khuldakhar-kun is a mountain, since the depression has southern, eastern and other sides. The first part of the map item's name-Mong. yulduyur, Mong. guldgar 'oblong, elongated' indicates the shape of the object and is suitable for describing a concave relief that is convenient to view from above.

The toponym Naqu-kun is found in conjunction with the lexeme ebgr 'south side': § 195 "tedui naiman-u qara'ul-i bidan-u qara'ul hulde'etnaqu-qun-nu eburyeke qol-tur anu neyiletele hulde'et gurcu'ui" [Rachewiltz, 1972, p. 103] - "Our guard, driving the Naiman guard in front of them, pressed it closely against their main forces on the Nahu-guna half-mountain" [Kozin, 1941, p. 146], "Our guard pursued the Naiman guard until it joined the large center at Nakukun Mountain" [SSM, 1990, p. 155]. In these translations, the lexeme ebur is omitted. G. G. Chimitov translates the term gun as under: "Manai haruul sereg naimanai haruulye suharyulzha, Nahuu underay uberte bayhan gol seregteee niiletern uldebe" [ibid., p. 155], English "Then our patrolmen arrived driving away the Naiman patrolmen and pursuing them until they joined the main body of their army south of Naqu Cliff " [Rachewiltz, 2004, p. 195]. In the Mongolian and Kalmyk versions, the toponym remains unchanged: Nahu guniy ovort [MNT, 1990, p. 158], Naku-Guuny ovort [SSM, 1990, p.155].

Finally, in section 195 "... qacir-usun-aca godolju tamir huru'i yabu'at orqon-i ketuljunaqu-qun-nu doronaji qormaida'arin caqirma'ut gurcu aisuqui-tur... " [Rachewiltz, 1972, p. 103], the toponym Naqu-qun is combined with the lexeme P.-mong. qormai, which, with the main meaning of 'floor, hem of a dress', has acquired additional meanings of qormai 'end, tip, lower part of some thing' [Kowalewski, 1849, p. 971]. In modern Mongolian languages, the term "khormoi" has the meaning of "foot, sole (mountain)" in addition to the main one.'(< 'lower part of the mountain'), in which it was used in the combination naqu-qun-nu ebur a'ula-yin qormai discussed above. However, along with them, it retains the meaning of 'tip, edge', for example, talyn khormoy 'the tip of the steppe', tengeriin khormoy 'the edge of the horizon' [BAMRS, vol. 4, p. 113], Kalm. tengrin khorma 'the edge of the horizon'. As can be seen from the examples, the term khormoi is not always strictly correlated with a mountain or hill.

S. A. Kozin translates doronaji qormai as ' the lower slope (Nahu-kun mountains)':" And he started from Khachir-usun, went down the Tamir, crossed the Orkhon and, following the lower slope of Nahu-gun, came to the Chakhirmauts " [Kozin, 1941, p. 146]. G. G. Chimitov he prefers to immediately replace the term gong with under 'upland': Nahuu undarei zuun hormoi dairan... [SSM, 1990, p. 154]"passing by the eastern foot of Mount Nahu". I. de Racheviltz also replaces the qun determinative with cliff 'cliff': "Passing along the eastern fringe of the Naqu Cliff he reached Cakirma'ut" [Rachewiltz, 2004, p. 118] "passing along the eastern fringe of the Naqu Cliff, he reached Cakirma'ut."

P. A. Darvaev in this place under Naqu-kun understands the forest thicket, while translating qormai as 'tip, outskirts': "When he started from Kachir-usun down the Tamir, crossed the Orkon and through the eastern edge of the Naku-Kun thicket and approached Chakir maut... "[SSM, 1990, p. 154]. The combination Naqu-kun-nu doronaji qormai da'arin, in my opinion, can be translated as 'touching the eastern tip of the saddle basin Nahu-kun'.

Perhaps the only case where the postposition de 'erece 'from above' clearly indicates that Naqu-qun is a mountain is presented in section 196: "tere soni naiman buru'uyilan godolkun bolunnaqu de'erece qulatcu de'ere de'ere-' en qutaq-lalduju yasu husu-ban kemkeru

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unalduju hunji'u bayitala darucaju ukulduju'ui" [Rachewiltz, 1972, p. 106]. "That night, the Naimans decided to run away and, rolling down the Naku, falling on each other, mixed up and broke their bones" [SSM, 1990, p.160], kalm. Naku deeras haltirj... [ibid., p. 160].

S. A. Kozin, Ts. Damdisuren, G. G. Chimitov and I. de Rachevilts prefer to fully restore the toponym: "Meanwhile, the Naimans decided to run away that very night, but, breaking and slipping from the Nakhu-gun heights, they began to crush and stab each other to death: hair flew and bones cracked, breaking, like dry bones suchya " [Kozin, 1941, p. 150], mong. Наху гуний уулан дээрээс халтиран унаж... [MNT, 1990, p. 162], bur. Нахуу ундэрhоо буухадаа... [SSM, 1990, p. 160], English "Tumbling down from the height of the Naqu Cliff..." [Rachewiltz, 2004, p. 122]. However, it is also suggested that this sentence omits both the main component of the toponym qun and the lexeme aula, which are represented twice in the previous sentence: Naqu-kun-no (ebur) aula.

Variants of translations of the considered toponyms in combination with orographic terms are presented in the following table:

Table 2

§

Base

Russian (Kozin)

Russian (Darvaev)

Mongolian

Buryatian

Kalmyk

English

Author's version

237

sariq-qun

Sarik-hun

Saryk-kun

Sarig gun

Sarig hundy

Saryk-Guun

Sariq Qun Sarїγ KoI

Sariq Depression

177

jorqal-qun

Jorkal-kun

Zorgal hon

Zhorkal- kun

Jorqal Qun

deer hollow

195

naqu-qun-пи ebur a'ula-yin qormai

southern half-mountain Nahu guna

foundation of the Nahu-gun Mount Ebur

Nahu gunius ovor уулын khormoy

Fuck you underay engar

Наку-Гуунə овр уулын horma

south of Naqu Cliff

foothills of the southern saddle hollow mountain

196

naqu-qun-nu a ula

mount Nahu-gun

Naku-kun Mountain

Наху гуний уул

Нахуу ундэр уула

Naku- Гуунə уула

the mountain of Naqu Cliff

saddle hollow mountain

117

quldaqar- qun-nu ebur

south slope of Khuldahar kuna

south side of Kuldakar kuna

Huldgar huny ovor

hunds

Kulda-kar-kuna iad

the southern side of the Quldaqar Cliff

south side of the oblong depression

195

naqu-qun-nu ebur

Nahu-kun half-mountain

Naku-kun Mountain

Nahu guniy ovor

Fuck you underay uber

Naku-Guunya ovor

south of Naqu Cliff

south side of the saddle basin

195

naqu-qun-nu doronaji qormai

lower slope of Nahu guna

eastern edge of the Nahu-kun thicket

Nahu gunius зуун khormoy

Нахуу ундэрэй зуун хормой

Naku-Guun? dord uzhin khorma

the eastern fringe of the Naqu Cliff

eastern end of the saddle basin

When comparing the data from the two tables, a rather interesting picture emerges. In contrast to Table 1, in Table. 2 designations of elevated forms prevail

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topography of 88%. At the same time, I. de Rachevilts is the only researcher who clearly adheres to the chosen line and in all cases translates qun as cliff 'cliff' or steep bank 'steep slope'. In the complex toponyms Sariq-qun and Quldaqar-qun, G. G. Chimitov uses the term hundy 'pad' (5%), and in Naqu-qun - the term undar 'upland'.

It should be noted that cases of enantiosemia occur, for example, in Slavic geographical terminology. So, N. I. Tolstoy wrote: "When the value is polarized along the 'top' ↔ 'bottom' line... the unifying axial feature is steepness. In fact, in cases like Karpatsk. berdo 'rock, rocky mountain' and berdo 'deep abyss with steep walls', in fact, we are faced with one realeme-denotation, which is perceived differently and therefore has two designates. In one case, we can assume the perception from below: 'rock, rocky mountain', in the other-from above: 'deep abyss'" [Tolstoy, 2006, p. 102].

The ability to convey opposite meanings is inherent in the figurative roots themselves. Cf. Mong. honkhor dukh 'bulging forehead' and honkhor nud 'sunken eyes' [BAMRS, vol. 4, p. 141]. The phonetically close root *ongq (ongq ↔ qong) also has the following meanings: n-mong. ongquyur, mong. onkhgor 'lofty; high' (for example, onkhgor had 'towering rock') and n. - Mong. ongqur, mong. onkhor 'deep; depression' (onkh tsonkh 'pothole, pothole, pothole; bumpy, with depressions, potholes terrain').

In modern Mongolian languages, the following derivatives of the roots *qon(g) / qun(g) / kon(g) are represented: n-mong. qonggil, mong. khongil, bur. khongil, kalm. hongl 'hollow; hollow, depression; narrow gorge; cave'; kalm. hongl 'cave; subglacial void', P.-mong. qongkiy-a, mong. hongyo 'hollow; void; cave'; bur. hongeo, hongi 'hollow; squirrel's nest (in a hollow tree)', P.-mong. qongqur, mong. honkhor, bur. honkhor 'depression, depression, pit'; mong. honkhor 'depression, hollow, ravine', mong. honkhar 'depression', bur. honkhar 'valley, depression, log, hollow, lowland; hollow', mong. hondiy 'hollow, hollow, cave; valley, fall, gorge', bur. hundy 'cavity; fall', Kalm. konda 'hollow', bur. honkhoydohon 'bend, dent', p. - mong. qongqurqai, bur. honkhorkhoi 'depression, recess, depression', bur. honkhosog 'gully; pothole' , etc.

In addition to the lexemes that nominate geographical realities, there are also terms that refer to human and animal body parts: mong. khontgor, khuntgar 'mezhdubrovye', kalm. kuthr 'bridge of the nose', mong. hong 'oblong fossa on the upper lip of a person', Mong. hongo 'popliteal fossa'; mong. hunkhre 'the depression between the base of the tail and the ischial protuberance (in a cow)'.

The root etymon qon 'concave' can be traced in the Tungus-Manchu languages: Manch. k ongohon 'hollow (about the eyes, cheeks); concave' [SSTMYA, vol. II, 1977, p. 11], kungkun ∼ kunguhun ∼ kunguhen 'hollow (about the eyes)'[ibid., p. 433], in the Selkup language: kongyr, konger, kongar, konger 'hollow; nest in a tree', kongyrkala 'saucer' (<'concave bowl'), kungar 'nest' [SRDS, 2005, p. 48, 49, 91, 100].

However, the root *qon (qond / qonj) conveys the value 'convex; something convex' in n-mong. qonduyur, bur. khondogor, kalm. khondhr 'prominent, protruding (about the back of a person or the rump of a horse)', P.-mong. qongjusu 'connecting both branches', Mong. khondloy, bur. khondoloy 'horse's croup; buttocks', Kalm. khondsh 'backside, croup (of animals)', P.-mong. qong 'fleshy part of the muscle', Mong. hongo 'back fleshy part of the thigh', etc. In the etymological dictionary of Altaic languages Protomong. * kohdu -, * - 'sacrum, buttocks; anus; butt' is mapped to prototung. * kuindu - 'croup, rump', proto-turk. * Koη 'thick part of the thigh; muscles, muscles; backside', protocore. * kuhtuh - 'croup; buttocks' [Starostin, 2003, p. 742-743]. Also Evenk. kuntik / kumtik; 'hill, hillock', nan. kuntik; 'hill, hillock' [SSTMYA, 1977, p. 434].

In connection with the above number of single-root words, two versions of Zh. are of interest. Luvsandorzha's etymology of the word qun: 1) it could mean a mountain with many caves( khongil), depressions (khonkhor) and gorges; 2) it could have originated in re-

page 27
as a result of metaphorization-from the name of the body part hon (ogzog) 'buttock; ham, thigh' [Luvsandorzh, 2010, p. 72, 75].

Despite this, it is unlikely that the archaic term qun could have had two opposite meanings, like Karpatsk. reed. The analysis carried out showed that it is not possible to state unequivocally that qun is a mountain. The large number of modern derived orographic terms that characterize negative relief; the ability to interpret complex toponyms in two ways (both as names of depressions and as names of mountains), as well as the vivid formula expression § 179, based on a clear contrast along the line "upland↔lowland", allow us to incline to the opinion that the term qun nominated a certain form negative terrain.

The semantics of the first component of the toponym Ergune-kun indicates the shape of the object, which does not contradict the descriptions of the historical area. Its morphemic composition also excites the minds of scientists for more than a decade. Following D. Banzarov, I am inclined to think that its full form looked like ergeneg [Banzarov, 1955, p. 179]. It is quite easily broken down into the root *erg and the word-forming suffix-nag, which occurs in words such as P.-mong. sarkinaγ 'knizhka (anat.)', Mong. saraanag ' scrotum (in animals)', mong. bavnag 'goat', mong. belkhneg 'loin', bur. khoshkhonog 'rectum', etc.

According to D. Banzarov, in the Ergenek form, "the final k disappeared from the next guttural letter" [ibid., p. 179]. The reduction of the final consonant g in the formant-neg may be associated with a general tendency to weaken the articulating organs. For example, the following cases of parallel functioning of lexemes with a formant ending in the consonant y and its truncated variant are known: n-Mong. sarimsu ↔ n-Mong. sarimsaγ 'garlic'; n-Mong. naked ↔ n-Mong. nakidaγ 'saddle (between mountains)'; bur. babana ↔ mong. bavnag 'goat', etc. In modern languages with the reduced suffix-p-a / -p-e, the following derivatives function: p-mong. bokun-e, Mong. bokhno 'horsefly', P.-mong. saran-a, mo. sarana 'thin-leaved lily', P.-mong. manggin-a, mong. mangina 'type of garlic' , etc.

Let's briefly discuss the value of the *erg root. In the Mongolian languages, the word ergeneg has a developed polysemy. Its main meaning is p. - Mong. ergineg is given in the sense of 'cabinet, postavets' [Kowalewski, 1849, p. 268], Mong. erganeg 'cabinet for dishes, sideboard; bookcase', bur. erganeg 'dish cabinet' [Shagdarov and Cheremisov, 2008, p. 669]. G. N. Rumyantsev in the comments to the version, D. Banzarov notes:: "If we assume that the now non-existent word qon meant in ancient times 'hollow; hollow', then no one would think to compare it with 'cabinet', and it is unlikely that the Mongols, an observant people who give very accurate characteristics and nicknames, would have called the valley such an unusual name " (Banzarov, 1955, p. 320]. However, dialectisms attract attention, as it seems to me, shedding light on the original semantics of the word: bur. zap. erganeg 'small partition' [ibid.], erganeg, ernig, erneg 'wicket, gate to poskotina', bur. zakam. erienag 'hashanah gate; foal fence'. Among the Oirats of Mongolia, the word ergeneg is common in the sense of 'dwelling with wooden walls placed in a circle and felt walls thrown over it; hut, hut' [BNMAU..., 1988, p. 306].

The values 'fence' and 'dwelling' are combined by the differential sign 'round, rounded shape'. If you move the auslaut consonant of the root [g] to anlaut in the root *erg, you will get the variant *ger, which gave the main name of the type of dwelling among the Mongolian peoples. If there are not enough single-root words, as well as to check the correctness of the distinguished differential feature, we can use the method of replacing the transfer of auslaut (non-dominant) consonants of the root in the position of anlaut, which, as the materials of our research show, does not lead to a cardinal change in the semantics of the root morpheme (cf.the above *ongq↔*qong). In P.-mong. ger, mong. ger, bur. ger 'yurt, house; home hearth' can be

page 28
select 'round' as a motivating feature (about internal space)'. Verification of the hypothesis is to some extent supported by the meaning of the Turkic lexeme: gerege∼kerege∼kereku∼keregu 'wooden lattice forming the walls of the yurt; lower wooden part of the yurt; tent, yurt'.

The semantics of' circle ' is confirmed by the values of derivatives with the anlaut consonant [k], whose alternation with [g] is quite natural. Wed. p. - mong. keresge [Kowalewski, 1849, p. 2505], Mong. herseg 'grid around something; railing; balustrade'; P.-mong. kerem ' wall; rampart, embankment '[Kowalewski, 1849, p. 2508], mong. хэрэм, бур. хэрэм, калм. kerm 'fortress; fortress wall; kremlin'. In the Olkhon dialect of the Buryat language, hare appears in the meaning of "cattle shed" close to ergeneg. Cf. in the Tungus-Manchu languages: sol. 'ogorod', negid. keren [*keren] 'hedge, fence, fence', ulch. kere (n) 'hedge, fence; stall; border' [SSTMYA, vol. I, 1975, p. 482]. The authors of the Altai Dictionary compare protomongue *(h)ergi-neg ' buffet standing near the door; pen (for sheep, calves)* (h) erge 'box view', proto-Turkish. * erge 'part of the yurt next to the door; threshold; stairs' and protokor. * əri 'paddock, fenced area' [Starostin, 2003, p. 517].

All this suggests that the ergune / ergene component had the meaning 'circle, circumference', and the toponym Ergune-qun itself can be translated as 'rounded depression' (cf. the same motif of the nomination in Quldaqar-qun 'oblong depression' in section 117 of the Secret History of the Mongols).

LIST OF ABBREVIATIONS

BAMRS is a large academic Mongolian-Russian dictionary.

BRS-Buryat-Russian dictionary.

SRDS-Selkup-Russian dialect dictionary.

SSM-The secret legend of the Mongols.

SSTMYA-Comparative Dictionary of Tungus-Manchu languages.

МНТ - Монголын нууц товчоо.

Abbreviations used for languages

English-English, Bur. - Buryat, bur. zakam. - Zakamensky dialect of the Buryat language, bur. zap. - dialects of western Buryats, bur. Selenga dialect of the Buryat language, Kalm. - Kalmyk, kit. - Chinese, Mongolian-Khalkha-Mongolian, Manchu-Manchu, nan. - Nanai, Negid. - negidalsky, Persian-Persian, P.-Mong. - old written Mongolian, protokor. - Proto-Korean, Protomongue. - Proto-Mongolian languages, Prototung. - Prototungus-Manchu languages, Irototurk. - Proto-Turkic languages, wed. - Mong. - Middle Mongolian language, Sol. - Solon, Ulch. - Ulch, Evenk. - Evenki.

list of literature

Banzarov D. Sobranie sochineniy [Collected Works], Moscow: Publishing House of the USSR Academy of Sciences, 1955.
БНМАУ дахь монгол хэлний нутгийн аялгууны толь бичиг. II. Ойрд аялгуу. Улаанбаатар, 1988.

Bolshoy akademicheskiy mongol'sko-russkiy slovar ' (BAMRS) [Big Academic Mongolian-Russian Dictionary (BAMRS)].

Kozin S. A. The hidden legend. Mongol Chronicle of 1240 Moscow-Leningrad, 1941.

Luvsandorzh Zh. Genghis khaany thorson nutagaar zorchison temdaglal / / Mongolian Studies in Europe: Proceedings of the conference held on November 24-25. 2008. Budapest, 2010. pp. 55-77.

Монголын нууц товчоо (МНТ). Хуучин онгол хэлнээс одоогийн монгол бичгийн хэлээр Ц. Дамдинсурэн орчуулав. Улаанбаатар, 1990.

Perlee H. Нууц Товчоонд гардаг газар усны зарим нэрийг хайж олсон нь. Улаанбаатар, 1958.

Selkupsko-russkiy dialektnyi slovar ' (SRDS) [Selkup-Russian Dialect Dictionary (SRDS)]. Tomsk: Publishing House of Tomsk State University, 2005.

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The Hidden Legend of the Mongols (SSM). Anonymous Mongolian Chronicle of 1240 Elista: Kalmyk Book Publishing House, 1990.

Comparative Dictionary of the Tungus-Manchu languages (SSTMYA). Vol. I-II. L.: Nauka, 1975-1977.

Сухбаатар О. Халх голын сав газар дахь Монголын нууц товчооны туухт газрууд // Чингис хааны туухэнд холбогдох Халхгол орчмын газар нутгийн судалгааны зарим асуудал. Чойбалсан, 2012. 143-148 дахь тал.

Tolstoy N. I. Slavyanskaya geograficheskaya terminologiya: semasiologicheskie etudy [Slavic geographical terminology: semasiological studies]. Series "From the linguistic heritage of N. I. Tolstoy", Ed. 2-E. M.: KomKniga, 2006.

Shagdarov L. D., Cheremisov K. M. Buryat-Russian dictionary. In 2 Vols. II: About Ya. Ulan-Ude: Republican Printing House. 2008.

REFERENCES

Banzarov D. Sobranie sochinenii. Moscow: Izd-vo AN SSSR, 1955.

BNMAU dakh'mongol khelnii nutgiin aialguuny tol'bichig. II. Oird aialguu. Ulaanbaatar, 1988.

Bol'shoi akademicheskii mongol'sko-russkii slovar' (BAMRS) / Ed. G.Ts. Piurbeev. T 4: Kh la. Moscow: Academia, 2001.

Kozin S.A. Sokrovennoe skazanie. Mongol'skaia khronika 1240 g. Moscow Leningrad, 1941.

Luvsandorzh Zh. Chingis khaany lorson nutagaar zorehison temdeg-lel // Mongolian Studies in Europe: Proceedings of the conference held on November 24-25, 2008. Budapest, 2010. P. 55-77.

Mongolyn nuuts tovchoo (MNT). Khuuchin ongol khelnees odoogiin mongol bichgiin kheleer Ts. Damdinsyren orchuulav. Ulaanbaatar, 1990.

Perlee Kh. Nuuts Tovchoond gardag gazar usny zarim neriig khaizh olson n '. Ulaanbaatar, 1958.

Sel'kupsko-russkii dialektnyi slovar' (SRDS) / Ed. V.V. Bykon'. Tomsk: Izdatel'stvo Tomskogo gos. un-ta, 2005.

Sokrovennoe skazanie mongolov (SSM). Anonimnaia mongol skaia khronika 1240 g. Elista: Kalmytskoe knizhnoe izdatel'stvo. 1990.

Sravnitel'nyi slovar' tunguso-man'chzhurskikh iazykov (SSTMla). T. I-II. Leningrad: Nauka, 1975-1977.

Sykhbaatar O. Khalkh golyn sav gazar dakh' Mongolyn nuuts tovcho-ony tyykht gazruud // Chingis khaany tyykhend kholbogdokh Khalkhgol orchmyn gazar nutgiin sudalgaany zarim asuudal. Choibalsan, 2012. 143-148 dakh'tal.

Tolstoi N.I. Slavianskaia geograficheskaia terminologiia: sema-siologicheskie etiudy. Seriia "Iz lingvisticheskogo naslediia N.I. Tolstogo". Izd. 2-е. Moscow: KomKniga, 2006.

Shagdarov L.D., Cheremisov K.M. Buriatsko-russkii slovar'. V 2-kh t. T. II: О-la. Ulan-Ude: Respublikanskaia tipografiia, 2008.

Doerfer G. Turkische und mongolische Elemente im Neupersischen. T. 1. Wiesbaden, 1963.

Kowalewski J.E. Dictionnaire mongol-russe-francais. Vol. I-III. Kasan: Imprimerie de l'Universite, 1849.

Rachewiltz I. Index to the Secret History of the Mongols. Bloomington: Indiana University, 1972.

Raehewiltz I. The Secret History of the Mongols. Leiden-Boston: Brill, 2004.

Starostin S. Etymological Dictionary of the Altaic Languages / S. Starostin, A. Dybo, O. Mudrak (with assistance of Ilya Gruntov and Vladimir Glumov). Leiden-Boston: Brill. 2003.

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