interp - 7

1.      The new capital Ulaanbaatar

In 1639 an influential Khalkha lord Thuseet Khan Gombodorj elevated his son Zanabzar of 5 years to the head of the Buddhist religion in Mongolia and in his honor a nomadic town was named Urga. The name of this town subsequently changed several times: Nomyn Ikh Khurye, Da Khurye, Bogdiin Khurye and after the state independence – Niislel Khuree. From 1639 for about 140 years it was migrant city moving from palace until with became settled finally in 1778 in it’s present location. Legend tells that the town is situated on the northern side of Khangai mountain, on the bank of the Tuul river, among the hills, of the fresh river Selbe, in the hollow of the stone tomb. Indeed in this palace there was a stone man since the Turkish period. Later the Khaan mountain was declared as a national protected area and was renamed Bogd Uul. The word “Bogd” means saintor wise, hence the symbolism of the name of the mountain. The highest point which is the Tsetsee gun peak, being 2257 meters above the sea level.

Urga grew quickly and it gradually became the religious, commercial and administrative centre of the country. In 1910 city already had 50 thousand inhabitants. They lived in different areas of the town depending on their position in the society and their ethnic nationality. There were areas for monks, lords, merchants, craftsmen and Chinese and Russian inhabitants including there American consul. The town mainly comprised national gers and in spite of its economical, political an cultural importance, remained a “felt town”.

After the victory of the People’s Revolution, the first Great People’s Congress was held in 1924, at which the Mongolian People’s Republic was proclaimed, and in which the decision was made to change the name of the town to Ulaanbaatar “Red Hero”, thus inaugurating a new era in the history of the development of the town. The first plan for developing Ulaanbaatar on a scientific bases was developed and implemented in the 1950s and since the 1960s urbanization police plans have been determined and activities associated with urbanization, including the planting of gardens and trees and the provision of municipal improvements have been carried out. A major part of the Ulaanbaatar’s current appearance is a result of the large scull construction activities carried out between 1960 and 1985 in the metropolis. In the construction of it is new district, civil engineering buildings and structures, an immense contribution was a made by construction organizations and workers from china in the period the 1950s to 1960s and by the former USSR from the mid 1960s up to 1989. At that time the first and second 40 Myangats “Residential areas”, 120 Myangats, and Residences in the current 1^st, 2^nd, 3^rd, 4^th, 5^th, 6^th, 10^th and 13^th micro districts were built and service centers appeared. At present, the master plan for developing Ulaanbaatar has been updated and the plan for the city’s development up to 2020 has been passed and has begun to be carried out. The city of the Ulaanbaatar is a unique city that manages despite prevalence of modern buildings and structures to preserve it’s a palaces of historic and cultural value, most having been turned in to museums and sightseeing places. As part of it a activities in 2003, Year of investment an creative works, the Ulaanbaatar city consul spent 94 billion tugrugs on construction. Projects included the completion an eight – lane high way and the improvement of community services in ger districts. Sukhbaatar square was also repaved with a granite slabs. Sukhbaatar square covers 31.068 square meters. The city, which had a population of around 50000 people only ninety years ago, is now home to about 850000. When you include long and short term transit, foreign and national visitors this figure increases to nearly one million. Such a sharp rise in the population of the metropolis is associated with an increasing migration of rural residents to Ulaanbaatar.

The majority of those migrating to the capital from the western provinces have to choose the settled way of life due to heart ships such as unemployment an impoverishment. Following the instigation of the law on the capital city’s legal status, enacted by the State Ihk Khural in 1994, the capital city now has its own banner, coat of arms and emblem. Ulaanbaatar has its own boundaries approved by the state IKh Khural. It covers an area of 4,704square km, with 9 districts and 115 khoroos. The vity ‘s municipal administration system is the Capital city Khural of Citizen’s Representatives /City Council/ which has 40 representatives ,9 chairpersons , a permanent head , secretary and offices. The capital city’s highest executive power is vested in the Capital City Governor appointed from the Capital city Khural of Citizen’s Representatives, and the Ulaanbaatar city’s mayor, his office and departments . According to the constitution of Mongolia , the city of Ulaanbaatar is specified as “a city with specific functions , its power management, territory, economic and social complex, and special status set forth by the law”.

Questions

1.    The capital city of Mongolia /History and Nowaday’s/

2.    When was a new city built in the present?

3.    Where is UB city located nowadays?

4.    What ‘s the name of first city?

Interp - 6

To translate into Mongolia

1.      Khara-Khorum & Erdene Zuu

The meaning of the word, Khara-Khorum, might  be one of the following words; khara-khu`rem.. black stone), khara-kerem(black castle), khara-korum)black shivers of the ruins of Uigur`s karaKorum, VIII CE), khorin,ger (twenty gers, accordingdto old Mongolian custom, was a center of the city), khorin (a place is not allowed to speak0 and et cetera. The great ruler, chingis khan, ordered to build Khara-khorum in 1220 as a capital of the  Mongolian Empire. The fourth great khan Monke. Extended the city and European travelers recorded the city in the word history in 1246as ‘Khara khorum’ . during the conflicts between Arig-Bokhe and  Khubilai khan, khubilai`s general Esunge slightly damaged Khara-Khorum and took over in the winter. 1261. In 1260, Khubilai khan moved the Mongolian capital from Khara-Khorum to Kaiping (Xanedu or Shandu in Mongolian), then to Beijing(Daidu) in 1264, later. Ming army completely ruined khara-Khorum in 1410. Erdene Zuu monastery is the first Buddhist monastery in Mongolia. It was built at the initiative of the most influential Khalha lord Abtai Khan. In 1586 on the spot where Khara- khorum. The famous capital of the Mongolia Empire of the XIII century was. The stone columns, blocks and  sculptures excavated from the ruins of the city show that various building materials were used in  the construction of this monastery, which began in the XVI  century and continued until the XIX century. A considerable portion of the building work of the temples, Fortress and stupas was created  under the direction of the Mongolian  artisan Manzshir and many Mongolian craftsmen participated in erecting this architectural ensemble. The  architectural style of the temples combines the style  of ancient Mongolian, Tibetan and Chinese architecture. Most noteworthy is that not a single nail was used in the building. The territory of the monastery occupies an  area of 400 square meters and is surrounded by a stonewall with 108 stupas. These stupas were erected either in honor of a prominent historical even, or as the grave of  a state or religious figure. Almost ten thousand lamas lived within the fortress, which contained more than 60 chapels of various sizes. Erdene Zuu is said to have had 108 Tsam dances and religious rites  were arranged annually in different parts of the monastery. The Mongolians, Chinese. Arab and Tibetan scripts of the XII and XIV centuries have been preserved to  the present in some of the temples. The chapel built in honor of the Tusheet Khan Chahundorj’s visit to Dalai Lama in 1670 is also situated here. Furthermore there is a brick fortress wall with two graves, of Abtai Khan who died in 1587, and his son Tusheet Khan gombodorj. The tomb of Gombodorj’s wife is placed outside of the fortress in the so called ‘female sector’ of the monastery, on the north eastern side. Three main temples, “Three Zuu” the western temple of which was built by Abtai Khan and his son Gombodorj, stand in most sacred western side. Three statues of 8 idols are placed in the temple, the one on the left side depicting Sanjaa who, according to the religious mythology, was the first disseminator of religion before Buddha, the on of right being Jamba (the Holy Maitreya), disseminator of Buddhism after Buddha, and the one in the center is Buddha in his old age. The main Central Zuu was built by the missionary Tsogt at the Zungen Lor’s ruling. An idol can be seen on either side of the entrance of the main shrine of Erdene Zuu, the idol Lham to the left and the idol Gombogur to the right.three big idol statues are placed along the northern wall. On the left of the God of medicine Otoch Manal, on the right is Holy Abida, and the center the Buddha in his youth. Statues of 8 idols are placed in the temple. These are the Buddha’s disciples, the God of the Moon, 8 Sages and others. A special pedestal displays dozens of gilded statues of idols (chased and moulded) the works of Under Gegen Zanabazar, a master sculptor and artist. The walls of the temple are adorned with beautiful works of appliqué  depicting the forest, mountains and caves where the gods pursued their hermitic existence. These pictures are called the land of the Thousand Buddha of Golden Time, who have descended from heaven to earth. The eastern temple of Zuu was built by Erkhi Mergen Khan’s wife and the Bogdo Lama’s mother. Three are three big statues displayed in the temple, on the left is the Bogdo lama himself, on the right is the idol Janraisag, and the center is the image of the Buddha in his teenage years. The model of the eastern Zuu temple made of brown sandalwood is placed on a central pedestal. The main stupa which is called the Golden Payer Stupa stand in the northern sector. The three-circled of lavran restored in 1969-1973.

Erdene zuu

Abtai Sain khan of Mongolia built the monasterof Kharakhorum the old capital of the Mongolian Empire in 1586. Mongolian architects headed by master Manzshir built Erdene zuu using old Kharakhorum buildings foundations, stones and blue bricks. Erdene zuu walls, stupas, temples,statues and sculptures in the temples exemplify high skill of the Mongolian masters.

17640 square meters of land is walled up for the Erdene Zuu compound. The walls  have four big gates symbolizing the four directions and eight points. The walls consist of 108 stupas, 25 on each side and 2 at every corner. In the middle of the compound big ger 20metrs in diameter called Bat Ulzii was built in 1658. In front of the ger there was a hand made lake. Water pipes were laid from the Orhkon river to supply the lake with water. The two statues of gods in the front of the Zuu Soum  were devoted to Abtai sain khan and his son Tusheet Khan Gombodorj .

The temples of Erdene zuu contain an excellent collection of thangkas, tsam mask , wooden and bronze statues, appliqués and papier-mâché  of various gods made by Mongolian masters in the 16^th and 18^th centuries.

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Interp - 5

To translate into Mogolia

1.      Mongolian national holiday

In Mongolia, the national sports festival is called naadam- is a traditional display of strength, horsemanship, and marksmanship. Wrestling, archery and horseracing are he Three Main Games of Men, which are rooted in the mists of antiquity and continue to be very popular among the Mongols today. In 12^th – 13^th century, military festivals were widespread, at which men tried their strength and their steed’s agility. From the 17^th century onwards, Naadam contest were held regularly during religious holidays. Since 1922, they have been held on he anniversary of the people’s revolution. The opening ceremony of Naadam is very bright and plenty of locals as well as visitors attend. Wrestling is the most national and popular of all Mongol sports. It is the highlight of the Three Games of Men. Historians claim that Mongol style wrestling originated from some seven thousand years ago. The technique and ritual of Mongolian wrestling is distinctly national. There are no weight categories or age limits in Mongolian national wrestling. The wrestlers wear heavy boots, a very small tight-fitting loincloth, a pair of sleeves which meet across the back of the shoulders, resembling a tiny vestige of a jacket, and a pointed cap of velvet. The contestants some out on the field leaping and dancing, flapping their arms in limitation of an eagle. Each wrestler has his attendant herald. The aim of the sport is to knock your opponent off balance and throw him down, making him touch the ground with his elbow and knee. The loser walks under the raised arms of the winner in a sign of respect, and unties his vest, after which the victor, again leaping and dancing, takes a turn round the flag in the center of the field. The victor is wawrded symbolic prizes-biscuits and aaruul, or dried curds, once he has tasted these, he offers them to his second and to spectators. Traditionally either one thousand and twenty-four or five hundred and twelve wrestlers participate in the contest. Today the latter number usually takes pan. At the Republican Naadam, nine rounds are held. Those, who lose in one round, are eliminated from further rounds. A wrestler who beats five opponents in a row is awarded the title of “Republican Falcon” one who wins seven round is given the title of “Elephant”. A wrestler becomes champion by winning nine round and is given the title of “Lion” and if he wins two years in row, he is called “Giant”. If a wrestler becomes a third-time champion at the Naadam, the attribute “Nation wide” is added to his title, and the fourth time, he is styled “Invincible”. The winner of the tournament receive honorary titles and are also awarded various souvenirs. But for them, the main award is the truly nation-wide popularity and fame that they gain. Horseracing is a normal part of the Naadam. This sport is also centuries old, dating back to he Bronze Age. The horses for the Naadam races are selected a month before the big day. They are then taken to an adequate pasture separate from the herd and trained. Race horse are divide into several age groups: two, four and five years old; over five years; and stallions. The riders are aged from 5 to 12. Mongolian children of these ages are good riders, as both boys and girls have been riding since infancy. As the popular saying goes, “The nomad is born in the saddle”. Small saddles are made out them. They are not only superb riders, but also skillful tacticians. They know how to hold the horse back so it has enough strength to last the entire distance of the race. Competitions are not held on special racetracks, but right across the steppe, where riders are confronted with various obstacles such as river, ravines and hills. The distance varies according to the ages of the horses, between 15 and 35 km. the riders are dressed in bright, colorful and comfortable clothes. On their backs are various symbolic pictures. Symbolic ornaments and designs also embellish the horse cloth. The most exciting moments are the start and he finish. Before the beginning of the  contest the young horsemen ride round the starting point  three times yelling the  ancient call  Giingol a kind of war cry. When all the  horses step behind the boundary line the starting command is  given and the  riders surge forward setting in motion the  long-awaited race. The winning riders do a full circuit of the stadium each accompanied by a herald. The winning horse receives the honorary title Forehead of ten Thousand Race Horses and the five runners-up are awarded with medals. They are popularly called the Airgiin Five. In accordance with  tradition the riders on the winning  horses do three laps of honor then ride up to the grandstand and each child is offered a large bowl of airag-fermented mare`s milk-from which he drinks and then pours some on the  rump of his horse The herald in turn  chants in poem-from the virtues of the horse its rider and owner But there is also an interesting tradition in connection  with the losers Honor and praise of the winners of the race is to the race is to be expected but the losers are also rewarded and honored After the awards ceremony for the victors the racer who came in the last is is led up to the main stand with his young rider. The loser`s face shows vexation and shame But the spectators do not make fun of him confidence in himself The ode encourages him  with  words expressing faith in his  future success Archery-Ample information  about archery can  be found in literary  and historical documents of the 13^th  century and even before It is an ancient sport of the Mongolians  which  can be traced back as 300-200 BC According to historians archery contest began in the 11^th century  The Mongols use a compound bow built up of layers of  horn sinew bark and wood when unstrung it is not straight but curved. Archery is more archaic and ritualistic than other sports All archers adopt the same stance and posture. The target  consists of a row several meters across of small woven leather ring some painted red which  are laid out laterally on the ground The openings face  upwards providing a challenging exercise in trajectory for the archers In olden times women did not participate in the contest but in the last few decades they have started to do so. The  distance is about  75m for men and 60m for women Men shoot about 40arrows and must  score not less than 15 points and women shoot 20arrows and must score at least 13 points using the same bow as  the men. When the arrow hits the target a group of people standing near the target action as judges raises the cry uukhai and makes  sings with their hands to indicate the result. The one who scores the most point is the winner and the title of mergen (or Supermarksman)os bestowed on him or her There are several features  for this Naadam holiday Four wrestlers of the final round will compete each other according to given time. If the limit of the given times is exceeded above 30 minutes those will wrestle by choosing grip.The distance of horseracing is lengthened by approximately two km. There are normally six categories of horse racing depending on the age of the horses: for example a two- year-old  horse called  a  daaga will race for 12 km a three-year- old  horse “shudlen”-for 15km, and six a four- year-old horse “hyazaalan” – for 20 km and six- and seven- year-old “azraga” and “ikh nas” horses go for up to 30km.

Ex -1. To write about Naadam.

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Interp - 4

1.      Ger

The Mongolian Ger is ideally suited to the country’s extremes of climate and the people’s nomadic way of life. It is a multipurpose dwelling that can be easily collapsed, transported to another place and put up again fully preserving its original shape. Being constantly on the move with herds of animals or being on military campaigns compelled Mongols to build gers on carts. Old books contain pictures of such gers, temporary abodes in which families of thereof four could spend the night or find shelter. After some time the use of carts stopped because they were clumsy and the gers could not be hauled over long distances as there was the danger of getting stuck in the mud somewhere or tipping over. The ger has two key components-the wooden framework and the felt cover. The wooden parts are the walls, the long poles, the round smoke escape and its support. One wall consists of 10-15 wooden poles, each about 1.5 m high, bound with together in a away making it possible to fold it for transportation and then unfold like an accordion.

The unfolded walls are connected to form a circle. The long poles are fastened to the upper part of the walls, with the other end passed through the round support at the top of the ger, the only window and smoke escape in the ger. Two posts prop up the round support. All this forms are the wooden framework of the ger, which resembles an open umbrella. Two layers of felt are then laid on the roof and on the walls and tied down with hair rope. The top of the ger has felt flap that can be drawn over the roof when the weather is bad number of walls and poles determines the size of the ger. Almost herders gers have five walls, which make a living area of 16-18 sq.m. larger gers can have up to 12 walls. In the center of the ger is hearth, which has a special meaning of the Mongols. Apart from its utilitarian purpose, the hearth symbolizes ties with ancestors. There are several customs associated with hearth. Desecration of the hearth is a sin and insult to the master of the house. The hearth is mounted on three stones, which symbolize the host, the hostess and the daughter-in-law. The hearth is the center ger and divides the ger space into three conventional areas-the male and female quarters and the khoimor. The male quarters are on the western side. Here the host keeps the saddle, the horse bridle and the koumiss bag. The female quarters are on the eastern side where she keeps the kitchen ware and appliances. Accordingly, a man entering the ger goes straight to the western part and a woman to the eastern part. It is believed that the male quarters are under the protection of heaven and the sun patronizes the female quarters. The most honored place is the khoimor by northern wall, opposite the door. Here, they keep objects dear to the master of the house, his weapons, his Morin Khuur and the host’s horse bridle. Pieces of furniture usually two wooden chests, painted bright orange, are also placed in the khoimor. Framed photographs of the host’s family and friends are put on the chests for everyone to see. If the host has some governmental award, he is sure to hand it in the khoimor. When guests visit, the  hosts usually sit on the eastern side of  the khoimor  and the  guests on the western side. The hostess’ place is by the hearth and the children are supposed to sit her but closer to the door. The bed of the host and hostess is in the female quarters: those for guests are on the opposite side. The children are put to sleep parents’ feet. There are many philosophical ideas on the ger, its parts and functions. The smoke escape is the only opening through which light penetrates the ger. An old legend has it that it was through such a hole that a far-haired man got into the ger of Alangua, the Mongols’ ancestral mother, and begot three sons. In olden days people could tell time by the sun’s rays falling on the cross-pieces of the smoke escape on the poles. The Mongols divided the into twelve hour and each hour into twelve minutes, which they called by the name of the lunar calendar animals. A hair rope, chagtaga, is fastened to the smoke escape from which a weight establishing the ger is suspended during strong winds. In new gers, they fasten a khadag to it, a piece of blue silk in which a handful of grain is wrapped. The symbolism of this ritual can be summed up like this “may happiness multiply in this new ger like grains of corn and may life be pure and beautiful here,” the ger supports ensure stability and that is probably why tradition forbids touching, let alone learning against them. Moreover, they symbolize a link with Heaven, with the past-present-future axis supposedly passing through them. In winter the hearth heats the ger and also serves as a stove for cooking. In wooded areas, the hearth is stocked with firewood while in the desert and steppe, dry dung is used. The ger warms up quickly and holds in the heat. In the summer heat the lower part of the felt cover is raised to let in fresh air. The ger,round and squat, can with stand harsh winds while the quick drying felt is good protection against the rain and snow. In the towns and urban-type settlements, gers are being ousted by modern well-built housing. Young Mongols prefer to live in comfortable flats. In summer, however, urban dwellers often spend their vacation in gers, leaving the urban conveniences for a short while to enjoy the unmatched comfort of the ger.

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Interp - 3

To translate and answer the question.

1.      Clothing

The deel is the Mongol`s traditional garment worn on both workdays and special days. It is a long loose gown cut in one piece with the sleeves it has a high collar and widely overlap at the front. The deel is girdled with a sash. Each ethnic group living in Mongolia has its own deel distinguished by cut, color and trimming. The distinctions go unnoticed by foreigner, yet for the Mongols they are obvious. Before the revolution, all social strata in Mongolia had their own manner of dressing. Livestock breeders, for example, wore plain deels, which served them both summer and winter. The priests wore yellow deels with a cape orkhimj, thrown over it. Secular feudeal lords put on smart hats and silk waistcoat. Today, towns people tend to wear European-style clothes. In the countryside, however, the modern attire is inconvenient and impractical. The deel has several uses-as a coat, as a blanket, and as means of concealing yourself when going to the toilet on the open steppe. In the cities, as people start aging, especially the women, begin to appreciate the advantages of the deel and wear it, trying to excel each other in the choice of fabric, as well as in the elegance of the cut and originality of the trimmings. Commonly there are three varieties of deel, each for a particular season. The first, the dan deel is very much like a dress, a frock cut in one piece from plain cloth without padding. Rural women wear dan deel all year around. In cold weather they put on warm clothes over them. Terleg is a slightly padded deel. And finally the winter deel is padded with sheepskin or cotton wool. Deel for men and women are of the same cut. The difference is that male deels are wider and of more demure colors. The pattern is simple enough. The sleeves are cut together with the gown and there are only a few minor details. More over the tailor does not have to worry about the precise length and width. Measurements are usually made using the hand rather than a tape measure. They “ too” is the distance between the thumb and the middle finger, the “soom” the distance between thumb and the forefinger and the “khuruu” the of the forefinger. The deel for everyday wear is grey, brown or some other dark color, while the holiday deel is a bright blue,green or claret silk with a silk sash of contrasting color several meters long. The sash is not simply an adornment. It also serves as a soft corset facilitating long rides on horseback. In days gone by, men would attach a sheathed knife, a tobacco pouch, a flint and a pipe-cleaning hook to the belt. Characteristically, the Mongol always hid his pipe in his boots. The deel collar, breasts and sleeves are trimmed with leather and color brocade tape, which can be wide or narrow depending on the wearer’s taste. The deel buttons, if they are not commercially produced from decorative stones or silver, are narrow strips of cloth tied into intricate knots. Traditional deels are normally seen now only at concerts or official occasions. In addition to the deel is the jacket known as a khurim. In cold weather it is put on over the deel. The gutal is the high boot made from unbending leather and lined with fine and felt. They are decorated with different designs. Both the left and right are traditionally the same shape and were worn with thick socks made from quilted cloth. Traditional boots are without heels and have turned up toes. Mongolian hats are still very much the normal attire in the countryside. The traditional hat is a hat for all seasons trimmed with fur, fox fur most cases. The sides of the hat can be tied down to keep the ears warm or tied on top in the warmer periods. The hats are worn by both men and by women, in the past, headgear was worn to show social status. The design is also symbolic. The pointed top of the hat represents Mount Sumber, the legendary land of the Mongol forefathers. The khot on the top represents the unity of the nation. Red ribbons are the sun’s rays and the broad brim represents the country’s inaccessibility. Because of the different ethinc groups in Mongolia, there are distinctions in the way they all dress. Therefore it is estimated that between them all, there are about 400 different types of garments, 20 boots, 10 sashes and 20 types of hats.

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