Eligen- Jiru:hen Hairatu O:bo:r Mongol

O:bo:r Mongol-un Harigyagdal

O:bo:r Mongol hu:mu:n

Halh-a-du oqibal

Hitad hujiya geju: hariyagdan-a.

Hitad-tu irebel

Lao Menggu: geju: hariyagdan-a.

*Lao Menggu: = haguqin Mongol, o:lhi Mongol

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Mongolqud

Qinggis hagan hejiy-e tahin iredeg bile geju:

Eriju: bain-a basa dagadhaju bain-a.

Hariqud

Qinggis-un onggon hamig-a bain-a geju:

Eriju: bain-a basa gaqigdaju bain-a.

Lyrics: Basanjab

Music: Jirgalsaihan Ingjid

(Translated from Mongolian into English by Delger)

In the fogy and blue mountains

There is Maral Deer bellowing

The baby crying in a cradle

Must be of our blood

      Let me thinking of my mother

A life which embracing the Altai Mount

Ancestor of the Arluud Khereid Tribe

A life which embracing the Hanggai Mount

Ancestor of the Khalkh-a Borjigin Clan

The great and respected ancestors’

The Blue Stamp from the Mongkhe Tegri God

      It is not available elsewhere

      My blood is great Mongol

Guu-a Maral Alunguu-a Mother’s

Mongols from the three rivers

Burde Chinu-a as my first name

Born as her son

        Let me thinking of my father

With the hooves of Mongol horses

Shaken the breast of Asia

With the honors of the Mongol ancestors

Splashed the far sea

        Let me thinking of my ancestors

(Translated from Mongolian into English by Delger)

O:bo:r Mongol u:ge-ben aldahu geju: bain-a

Gebequ u:su:g-ni bosug-a baigsagar.

Aru Mongol u:su:g-ben aldajai

Gebequ: u:ge-ni amidu baigsagar.

http://www.surag.net  bol Minu: baigulugsan Hitad-tahi Monggol Sudulul-un hamug-un tomo surag janggi-yin su:ljiy-e bolon-a. Ene su:ljiyen-du: goldagu Hitad-un Monggol Sudulul-un tuhai su:ljiyen-u: ehi bayalig-i quglagulun medegelehu: blon-a. Tanar angharul-iyan handugulhu bolbau! Su:ljiyen-u: hayig:  http://www.surag.net

O:bo:r Monggol-du surulg-a hidig nigen German emegdei-yin bu:ritgen baiqagagsan-iyar Halh-a Monggolqud-un ulanghi hu:mu:s-ni O:bo:r Monggol hu:mu:ns-tu: dur-a u:gei baidag gen-e. Harin ulanghi O:bo:r Monggol hu:mu:s halh-a Monggol hu:mu:s-tu: dur-a-tai baidag gen-e.

Minu: u:jehu:-ber hamig-a-qu gesen sain boyu magu hu:mu:n baidag. Nige hoyarhan magu hu:mu:n boyu hargis jalihai hudaldugaqin-iyar nige oron-u bu:hu:il arad tu:men-i neite-du:ni magu geju: u:jebel arai johihu u:gei baih-a. Halh-a Monggolqud-un dotur-a basa jalihai hudaldugaqin, tanghai loibarqin, mehelegqi jerge-yin hu:mu:s baidag-i bida basa olanta haragsan. Gehu:-du: bide Halh-a Monggolqud-i o:ber-u:n bey-e-tei-ben adalihan sain hu:mu:s, ahan tegu:s geju: jo:b uilagadag yum.

""Monggol Monggol-dagan Magu, Modon Hu:rje Sibar-tagan Magu " gedeg yariy-a-ni u:nen bixi-le boltugai!

Delger-u:n Latin-iyar biqihu: arg-a-un Barimjiy-a

Hutum boyu songgudag Monggol u:su:g-u:n biqilge-ber barimjiy-a bolgan-a. Darui songgudag Monggol u:su:g-iyer yagahiju biqideg bol tegeju: daguriyan bagulgan biqin-e.

Jixiy-e:

O:bo:r Monggol-du surulg-a hidig nigen German emegdei-yin bu:ritgen baiqagagsan-iyar Halh-a Monggolqud-un ulanghi hu:mu:s-ni O:bo:r Monggol hu:mu:ns-tu: dur-a u:gei baidag gen-e. Harin ulanghi O:bo:r Monggol hu:mu:s halh-a Monggol hu:mu:s-tu: dur-a-tai baidag gen-e.

Minu: u:jehu:-ber hamig-a-qu gesen sain boyu magu hu:mu:n baidag. Nige hoyarhan magu hu:mu:n boyu hargis jalihai hudaldugaqin-iyar nige oron-u bu:hu:il arad tu:men-i neite-du:ni magu geju: u:jebel arai johihu u:gei baih-a. Halh-a Monggolqud-un dotur-a basa jalihai hudaldugaqin, tanghai loibarqin, mehelegqi jerge-yin hu:mu:s baidag-i bida basa olanta haragsan. Gehu:-du: bide Halh-a Monggolqud-i o:ber-u:n bey-e-tei-ben adalihan sain hu:mu:s, ahan tegu:s geju: jo:b uilagadag yum.

Man-u Monggol-i jarim toli biqig boyu jarim johiyal-du “Menggu Baichi Bing”boyu “Mongoloid” hemehu: ebedqin-tei hemen biqiju: baidag-i u:jeged bi yehete hilingnen agurladag yum. Ene-ni Monggol-iyar “Monggol-un Qagan Teneg Ebedqin”gedeg. Man-u Monggol-du u:neher eimu: ebedqin baidag uu? Bi o:berteten bol eimu: ebedqin man-u u:ndu:su:ten-du: yeru:-ni u:gei geju: batu itegeju: baidag bile. Ene-ni ju:bhen hari u:ndu:su:ten-u: jarim helbeigu:u: boyu hetu:rmehei u:jelten-eqe man-u Monggol-i maxi yehe-ber doorixiyan u:jegsen yabudal bololtai. Monggol-un Qagan Teneg Ebedqin gedeg-u:n ilerel: bey-e mahabud-un to:ro:ju: boijigsan-ni busud-tai adalihan baibaqu harin uhagan sang-a-bar busud-aqa dutagu, mihan obug-a malagai-yin talbigur, yagu-yi-qu gu:n-e hinaju boduhu u:gei, hobi-yin asig tusa bolon neite-yin asig tusa ene tere yagu-yi-qu hamiyaradag u:gei, arihi baibal uuguju em-e baibal taguju yabudag hayor hu:ltei mal medu: tenegxiren yabudag baidal-i jigadag bloltai.

Hudal u:ge-yi jagunta yaribal u:nen boldag gegqi-ber odo man-u Mongolqud helegdegseger helegdegseger baigad busud-un aman hariyal hu:rqu: baig-a bloltai. Yagu gebel man-u O:bo:r Mongolqud-un dumda eimu: nigen sonin u:jegdel boi bolugad neliyed udaju bain-a : edu:r dutum-un amidural-un dumda, neliyed olan togan-u Mongolqud yamar yamar Hitad u:ge-yi burugu abiyalal-a-gad nige nigen-iyen harilqan eleglehu: boyu dogohilaju bain-a. Harin hidad Monggol-i holiju yarihu boyu Monggol u:ge-ben martagsad-i magulaju helehu: boyu eleglehu: hu:mu:n maxi qo:gen bain-a. Herbe Monggol-dur Monggol-un Qagan Teneg Ebedqin bain-a hemebesu: ene darui mo:n baih-a.

Hitad helen-du: do:rben ayalgu baidag uqir-aqa Monggol hu:mu:n boyu busud u:ndu:su:ten-i baitugai umaratu Hitad ba emu:netu: Hitad hu:rtel-e hogorondo-ban nebterelqeju: deilhu: ugei baidag. Hitad hu:mu:n tere bolgan Begejing boyu Putonghua abiy-a-bar qo:m yariju qidahu u:gei baihu-du man-u Monggolqud nige-yi-ben Hitad barimjiy-a abiy-a-bar yariju qidahu u:gei geju: elegleju: baihu-ni yosotai Monggol-un Qagan Teneg Ebedqin-du nerbegdegsen yabudal boso uu?!

U:nenhu: gegen saragul uhagan-tai, o:ber-u:n u:ge hele u:su:g biqig-tegen hayiratai, o:ber-i-ben u:nenhu: hu:ndu:tgedeg hu:mu:n bol harin Hitad Monggol-i holiju yarihu boyu qeber Mongol-iyar yariju qidahu u:gei hu:mu:n-i eleglehu: yosutai bixi uu!?

Monggol-un Qagan Teneg Ebedqin-i jasaqu jur:

1.      Monggol-un Niguqa Tobqiyan boyu Monggol-un Nebderhei Teu:he-yi nige udag-a hinamagai ungxin-a. Olanta ungxibal neng sain.

2.      O:bo:r-u:n bey-e-ben busud-tai adali bodoju sedhihu: tarihu tolugai-tai hu:mu:n gedeg-i medehu:-yin tusada o:ber-u:n tolugai-ban tolin-du u:jeju: baigad edu:r-tu: gurba udag-a (o:rlo:ge, u:de, oroi) ilbin-e.

3.      Edu:r tudum-un ajil amidural-un dumda qeber Monggol-iyar yarihu-yi hiqiyen beyelegu:lu:n-e.

4.      Qeber Monggol-iyar boyu barimjiy-a Monggol-iyar yarigsad-i u:rgu:lji saixiyan magtan-a.

5.      O:bo:r-un u:r-e heu:hed-ben Monggol-iyar biqig u:jegu:lhu:-yi barimtalan-a.

Degerehu: tabun jorbus-i barimtalan jasabal gurban sar-a-yin dotur-a ebedqin-u: baidal iledte saijiraju:, arban sar-a-yin hoin-a bu:rin sain bolhu bolon-a. Monghe Tegri ibegen soyorhahu boltugai!

Erten-u: u:ges-tu:r “erdemten said ug-iyan u:lu: umartamui” hemeju:hu:i. Taiji Injannaxi bi medel oroju do:rben ju:g-u:n merged said-tur aguljaju yabugsagar horin on boltal-a u:jehu:le, man-u Mongol togatan-u gurban jagun ilegu:u: huxigun-dur quglaragsan erdemten qo:gen u:gei. Gagqa Daiqing uslus tulgur togtanigsan-aqa man-u Monggol-dur biqig surtal-iyar bey-e garqu hu:ru:ngge bo:to:gehu:-yin egu:de u:gei-yin tula Monggol togatan gu:n-e hiqiyel u:gei boljuhui. Hedu:i tein bolbaqu man-u o:bo:r gurban qigulgan-u Monggolqud egenegde neislel-du;r bahan oir-a, Zhu:ng Yuwan-u jah-a hu:bege-ber sagugsan-iyar Hitad biqig u:su:g-tu:r mergexigsen erdemten mo:n neliyed olanta garquhui. Nengde man-u ene Jusutu-yin nigen qigulgan-u Monggolqud xigud Zhu:ng Yuwan-u dotur-a baihu metu: tula irgen udh-a u:su:g-tu:r hiqiyegsen-inu: qo:gen u:gei. tein-hu: erten-u: hereg, edu:gehi hauli-du:r u:neher mergexiju: toli metu: todurhai, tabun minggan on-u emu:n-e gurban Huwang tabun Di-eqe daragalan Xiya, Shang, Zheu: Qin-u: jerge-yin ulus ba jiqi Xi Han, Du:ng Han basa Su:ng, Qi, Liyang, Chen, Su:i, Tang, Bei Su:ng, Nan Su:ng, Altan Ulus, Liyoo-yin jerge-yin hereg uqir-i maxi gegehen todurhai medehu: bu:ged harin o:beru:n ug u:du:su:n-u: Ho:he Mongol Ulus-un hereg-iyen ogtu medehu: u:gei. Hedu:i hoin-a Yuwan Ulus hemen nereyidu:ged Mongol-un tabudugar hagan Yuwan Shizu: Hubilai Seqen Wen Eu: Huwangdi-aqa hojim-un hereg-u:n “Gang Mu:”-du:r temdeglegsen-i-inu: tobqilan bahan medebequ: egenegde tobqiy-a huriyanggui u:ges bu:ged neng basa tedeger hemegqi qu:m Hitad biqigeqi-neru:n u:qu:hen athag sedhil-iyer onqa Monggol-i doromjilan doguhilaju dagarin maguxiyan biqiju: u:ledegegsen taximagai helbeyigu:u: tobqi temdeglel bulai....

The Mongolian Nomadic Life and Ecological Balance
                                                                       By Delger 

 People living outside the Chinese Great Wall, why is choosing the nomadic life from the prehistoric time? While, people living inside the Great Wall, why is choosing the agricultural life? I think there are three main reasons:

1.   Scientists have found that the mountains located from west to east in North China, the Mount Yanshan, on which Great Wall were built, are regarded as the natural watershed of annual rainfall of 400ml. Therefore, the outside area of the Great Wall is fit to herding and the inside area is fit to farming. Naturally, two sides of the people had chosen different kinds of life, herding and farming.

2.   The outside area of the Great Wall only has the surface soil of 33.3cm in general. If it were cultivated and farmed, it would be turned into desert in several years because of the dry climate and soil erosion. Our ancestors had practiced and somehow understood the reason and choose the mode of production--herding.

3.   It is not enough to choose the mode of production—herding only. But they have to do nomadic life, moving one place to another, in order to ensure the ecological balance forever.

   So how the nomadic life is effectively guaranteeing the ecological balance? To answer this question, we have to see what are nomadic life and its producing processes. There are really many scientific ideas in it. But I only able to talking about the functions of ecological balance in Mongolian nomadic life here, for I am being a Mongolian, son of a traditional herdsman, knowing the own culture better, comparatively.

I.         The time divisions of the year in the Mongolian nomadic life: the climate of the Mongolian plateau belongs to the temperate zone climate, so there are very clear four seasons in a year. According to these four seasons, Mongolians divide the pastures into four seasonal parts or places, such as Haburji-a (the spring herding place, from February to April or May), Jusalang (the summer herding place, from May to July or August), Namurji-a (the autumn herding place, from August to December or November) and Ebulji-e (the winter herding place, from November to January or February).

II.   The moving regularity and the reasons: In nomadic life, the herdsmen move from the Spring Herding Place to the Summer Herding Place, then from the Summer Herding Place to the Autumn Herding Place, then from the Autumn Herding Place to the Winter Herding Place, and then from the Winter Herding Place to the Spring Herding Place again with their families and animals…. This is the moving or circulating regularity of the nomadic life. So why the herdsmen not settle down at one place but moving frequently or four times in a year? They don’t like to settle down a certain place happily and but they like to moving constantly, carrying with their whole family and livestock all around the year? The answer is no. It is decided by their fresh grass need for the livestock raising and to take good care of their pasture. If they were settled down and feed the animals just in one place all round the year, there would be happen a terrible thing: at first, the animals eat up the whole pasture and no more grass left there. Secondly, in order to exist, the animals eat up the grass roots. It means there is no rebirthing opportunity for grass, that is, there is no grass seedling and young plant, no blossom and bear seeds, so that end up the reproduction of the grass or the pasture. Thirdly, animals have to eat the leaves and branches of the trees, sometimes even their barks. And then whole of the pasture and natural plants have been destroyed, and the rivers or streams and lakes dried up and rainfalls very easily washing away the poor soil and became sandy place or desert, soon. Our ancestors understood the very simple and the very great theory from their long run of the history of struggle for the existence. To solve the problem, they have to moving from one place to another. Therefore they divided the pasture into four seasonal parts for to keep the ecological balance forever. The circulating principle of the pasture is: when they are feeding the animals in the Spring Herding Place, the grass of the Summer Herding Place are seedling and growing well. When they finished the spring pasture, they move to the Summer Herding Place and there they found fresh grass for the animals, while the grass of the Spring Herding Place recovered. When they finished the summer pasture, they move to the Autumn Herding Place and there they found ripped grass for the livestock, while the grass of the Summer Herding Place recovered. When they finished the autumn pasture, they move to the Winter Herding Place and there they found natural hay for the animals and so on and on…

   This kind of circulating regularity formed the possibility for remaining of the nature as its original shape forever.

III.            The good traditions and ideologies of the people and laws or rules about the nature: from the prehistoric time, there are very good ideas or thoughts and customs (both religious and traditional) and laws or rules about protecting the environment among the Mongols. In ancient Mongolian ideology of the nature, the heaven is the father and the earth is the mother. And people should be respect to the father heaven and the mother earth. So there had formed the good traditions for protecting the natural ecological balance such as The Heaven and the Earth Worship or Sacrifice, the Mountain Sacrifice, the Oboo Sacrifice, the Tree Sacrifice etc. …Both in religious ceremonies and daily life. Just take the tree worship for example: the Mother-tree-worship, the Sorceress-tree-worship, the Heavenly-tree-worship, the Shaman-tree-worship, the Ancestor-tree-worship, the Oboo-tree-worship, the Shangsi-tree-worship①; There are many kinds of Darhalahu customs and rules for preserving the certain mountains and certain animals from the ancient time. In the third century BC, the Hun Mongolians give a big sacrifice to the Odhan Tngri Mount, which now located in the border of Mongolia, in autumn and summer; There has a clear record about which Mongolians offering sacrifice to the Burhan Haldon from Chinggis Khan’s time in historical documents. When Chinggis khan as a child, once he was pursued by Mergid Tribe, he hid into the Burhan Haldon Mount and successfully escaped from their capture and said: “The mount Burhan saved my life that as poor as a louse and my body which as little as a kidney safely, protected us from the dangerous enemy kindly, we would sacrifice you as a backer for we orphans and widows every morning, saying these words he put the belt as a beads on his neck, held the hat in his hand, put the other hand on the chest, toward the sun and the mount, he kneed down on his feet nine times and saluted and offered some sacrifice.” ②; And Mongols always give a warning to their generations: couldn't dig a hole or wipe the ground no any need or reason. If it were done, there would be a bad luck. These ideas helped them and made their great respect and love for the motherland and protected their environment from sabotage, generation to generation.

IV.           The necessities in traditional Mongolian daily life which never harmful to the nature: the means of housing, the Mongol Ger (tent) only has wooden framework and woolen shelters. It means we don’t need to dig up fine earth from the ground and to burn bricks and tiles; the means of the fuel, the Argal (dried animal dung) is a very clean fuel used in Mongolian daily life. It means we don’t need to cut down the trees or grass or open a coalmine; the traditional means of communication, the horse, cattle, camel and wooden cart are main communicational tools of Mongolian nomadic life.  It means we don’t need to establish so many dirty factories and to make kinds of dirty motor vehicles and dirty oil fields and gas stations. (Of course, here, I am not meant to say the means of modern communication is bad. We need to find something very clean to the environment such as ideas of clean communication of nomadic life. We need more power and more speed, but no more dirty and noise.)

   May everyone know that the nomadic life moves from one place to another. But few people understand its circulating regularity and reasons that were just talked and analyzed in the foregoing parts. Therefore, most people regarded it as a backward and simple and even barbarian life mistakenly, even today. In fact, the nomadic life is the practices and experiences of the living and production of the thousands and thousands of years. It has its certain circulating regularity and scientific theories, and proved the truth not by a short and a simple experiment, but by several thousand million years of living and practices of the mode of production of the nomadic life. So that nomadic life, only nomadic life has retained the nature as its original look, and efficiently keep the ecological balance forever. These are the very reason that why there still find to see primitive grassland and forests in Mongolian plateau even today, thanks to the nomadic life.

*Note:

“Dialogue among Civilizations: Interaction between Nomadic and Other Culture of Central Asia”, Ulaanbaatar, Mongolia, 2003.5