Mitelpilgijani

“Angade National Anthem-koan bodilena sikpila” ine Fr. Anthony Abong sdb-ni aganako angaba changsao knapara. Uko chanchiatora angaban bodilena sikatmanchaade. Fr. Anthony aganangkua, ‘An·ching A·chikrangni Anthem-ko bodilena nangmachaenga, “Anga silja, bimangba namja nitoja/ kraaja, ninamja, bimung namja/ silja, songba namja ga·nangja / rama jal·ang re·toja / ...... / hatchala gimikan namja/”. Mainan Isolni on·gimin pattigiminrangko jeminek jemikbrangbiaming. An·tangtangna dingtang dingtang changasapaniko on·anina, dingtange dakanina aro p'lak dingtangmancha on·anina Nokgipa Isolko pattigipa ra·rongipa Pagipa-ko mitelpilani pal. Hai an·ching indake bodilenama, an·chingni Anthem-ko “Anga sila, bimang nama nitoa/ kraa ninama, klassba donga/ bimungba sila / songba nama, dongtoa / rama jal·ang ga·toa / .... / haitchala chu·gimikkan nama, mitela/”

On Baits

The tradition, my ancestry tradition -

Till how long shalt it persists?

Yet worthwhile of you, must be in motion

Erasing those harmful to the wrists.

Blin the logistics, that have a potent of ruining the fragile

Desisting the pistil from its natural beauty bloom

Repelling the precious bee from coming, turning to bile

Grant oh veteran, to thy flower the freedom soon, towards boom.

And right to opt a gift, to the ardent admirer

That is halsening to both - of happy kingdom,

And that will truly ward off both war and throe.

If then the practice moves on, no more with compulsion.

Not with a line, that links in double bespeak,

That a maiden to such a string may fall on baits -

Even on his wary, nodding to elderly’s snares.

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About the poem:

   The poem speaks of the arrange marriage where according to tradition, nephews are asked and forced to marry a girl, uncle’s daughter. 
     In olden days, it was a really tough situation that even if a boy refuses, the relatives of the girl will come and drag him to a girl’s house, welcome him, make him felt comfortable and rejoices with the drinking of the traditional rice wine; and  then, ask him a variety of double meaning questions to make the boy say 'yes' to which they conclude to acceptance, marrying the bride. They would make friend with the boy cheering him up with sweet words. 
     The poet says such practices must be avoided as it has a potential of affecting the girl; and the certain boy, referred as precious bee, who truly loves the girl may leave resulting in losing her love. Parents must give their children the freedom to choose a partner whom they both dearly love each other and can live a happy family that prevents from war and the serious fighting aftermath. If such things are wished to be continued, it would be a disaster for the couple as they may not live in peace and harmony. 
        The poet however, doesn’t completely reject the tradition and tells that if such a practice is  favoured to be continued by some, it must be welcomed to preserving the beauty, and it should never be a forced policy but just an approach with a suggestion or a proposal. They should not use a double meaning words, to win him over, baits or a snaring phrase to which a boy may nod unknowingly. 
       In the poem, a young woman and man are referred to a pistil and a maiden respectively. Fragile refers to a propose person (boy / girl), who would possibly easily be mentally and emotionally ruined. Veteran refers to the parents, thy flower refers to your child.

A·ding A·rankalacha

Duk ong·bea anga, a·song chigatangna,
Maiko dakgen indiba, ong·giminko jepana.
Ong·rongbea bang·bataon bilsi wachikario,
Tuna dongna man·gija, noka jama sripanio.
Mongsongbate hajal ritcha, a·du a·kawerango,
Songchakgipa ma·chakgipa chibimajol rikamrango.

Merong rongdik chidonrani gima-susimarijok,
Do·bima sa·dila gimikkon chisa man·pakjolangjok.
Wak-kasi 'ro matchu dudaldalba mikkopretcha·ongjok,
Ina chanapangora ka·ok siangakosa nikaljok.
Notang-detangkon de·nama, masu mattinan riknama,
Aia bachan katnawa, wilwil bawilan chibima.

Dakchakpana re·bachim, mol·molpaenga nokgimik,
Choldonggipa ka·sapae, chilchakchengda bilgimik.
Ganna chinna chripchrip, ki·sang mikkang chisripa,
Ka·tong birong donggipa, anu angjong changrikgipa.
Mikchi ong·chakpagipa, niatpada chingkoba,
Dakchakpada dikdikha, de·tompada on·tiha.

Mikchi jingjang ka·ang suang,
I·cha u·cha jilmikmakang chamikbrang.
Bachan katnapbekuna, banon dongnapbekuna,
Ma·ang diang niwingwang, riting ritu katpana.
Nang·pajongni balimcha a·ding a·rankalacha,
Katdupa·na an·chingba, ka·sin re·ku deracha.

Summary:
Ia poem-o ma·ningsa detang baksa chima wari dal·ani gimin a·ding a·rankalaona katdua. Dakchakna re·bagiparangba sakon dakchakchengna jajapil·a.

Atchiramtang

Ka·sinsriksrik ka·sinjrime balwa balbaa,

Mikka tapchi tingtot tingtot wasisibaa,

Bola wa·a samsi samchek tangsim ritima

Gangajep

Tangsekgilgil a·bri a·kong do·mat ilgima.

Chidareni timtim gam·an baksa, ringna ringtoa

Bolgrimoni rong·brakoni joka, nina nitoa;

Salan ding·o, gitok ran·o, ringo okna chijima

Asongkam·e rong·patalo rona siksima.

A·paloni otchru bang·e jele cha·ama,

Koksi kie attamo cha·na kolna re·nama;

Rongma ma·gok ka·sin rim·am name basena,

Me·mang Mi·gon

Rongrukoba, alikoba dongo kolchapbajolna.

Wachichake ang·ke rim·o beben an·senga,

Ong·katako, jiraako niokgenba, rim·na altubatkala.

Kari jal·ik kam·chekenba polta tarina,

Dilja da·nang songo dongo me·su samjakna.

Gisik ra·a simbraata songna noknaba,

Bu·an bu·du kajia jike kal·grikakoba.

Ripeng baju mama ada mosa boningna,

Dokgrik su·grik ka·dingako jongada noabina.

Matchu mua, ki·i gala, koksep watako,

Pringni chakate saruknaba aguk tokako.

Batil ra·e, chola balbeng gane do·mat goako,

Mandal take, gari ga·e jaksi den·gilengako

Singsingata nikpiltaina, atchiramtangko.

Atchiramtang - Also check at @writerscafe.org/writing/sangmatalen