Verses 5-8
BUÑ. 5 — Añara Jeme Buñansaη - Jirem (II-219-220
| a) | Ujama pi jum man umálenkena. Esansanoola yan
we hear then push so we excell enclosure ours which bulol burie termites eat | We hear and we endeavor to excell. Our enclosure is eaten by termites. |
| b) | Kanenkunekumak, ulaaña Biñona bati kapiten flat buttocks, we return to B. home of captain Jilat buseñel | Flat buttocks. We return to Bignona to the Captain’s place. Bristling refusal. |
| c) | Kíne kubaatool baju[ku]tool. Kuya kucím
di moro. men curse him having seen not him They shoot they sing same time. Digol. | Men curse him without seeing him. They shoot and sing at the same time. DeGaulle. |
| d) | Umoyaw uríη kabuηo
eyelashes they arrive braiding | The eyelashes arrive (at being) braided |
| e) | Ajaneni nen kawonk ebéoo
he known about as call cow his | He is as known as his cow’s call. |
| f) | Jirigooraje. Fandi
kanoken nandi ko this small noise maker F. to enter he is it | This little noice maker Fandi is now entering. |
| g) | Aníne kuñiil takum jitey karúwa esen
kare man children don’t you run prayers(?) to give women | Children, don’t run to give (this) man to (the) women |
| h) | Jeju Bure, mobete ebanga
yoyu nen jireη JB that’s why initiate’s whisk is there as forest jiñaway
| Jeju Bure, that is why the intitiate’s fly whisk is as the sacred forest. |
Remarks:
a. Kamálanken, “to be dextorous,” cf. 4/f
b. V:86 kanenkunenkumak, “flat ass” as a European, walking as though the pelvis was thrust forward. We return to Bignona to the home of the Captain. You refuse with bristling presence.
(K. Jilat buseñel - you shake in refusing. Bristling, hair can do so, as can, in this case, the metals and badges that stick up all over the place. The Captain bristles with metals: hérisser. Therefore: Captain, if you go and find him at Bignona and he is prepared, when he has on his capitain’s bars (galons) along with his clothing (uniform) … how will he be? He will be “bristling.”)
c. Now there you see him and there the men curse-jeer-threaten him without having seen him (i.e. safely out of his sight)
(K. II:219 Ebaat aníne … to wait for someone to injure him, threaten him … also has the sense of curse.)
Then they see him they shoot and sing at the same time.
(K. Kuyao kucím di moro … ie. they shoot every which way; -cím (“to sing”) here has the sense of agitation, lack of “sang froid.”)
The others tremble as having eaten honey. (K. one who eats a lot of honey will tremble if it becomes cold. JDS. Or could it be that they are drunk with honey wine?) (K. They are not singing a real song … one does not know what is going on. Not brave. It they were brave their friends would not tremble. Brave men keep quiet.)
b.-c. V:1 This captain refers to one Mentego who was an atiikaw amák (great warrior). He refuses and is doing so buseñel, i.e. his hair stands on end as does that of an angry cat. Kíne kubaatool bajukutool (men attack him without seeing him), but napikujukool pankutenten, “when they see him they will shut up.”
About deGaulle. VII-93. A. “deGaulle owns the region. Each morning his eyes are never white, his eyes are red. We do not know when he is pleased, we do not know when he is not pleased. Always, his eyes are red. A bull that angrily scolds the world. I have not seen him, but I have heard people talk.”
d. JDS Eyelashes are so long that one has to braid them. cf. 13/f
e. cf. 2/b f: 2/c.
g. Concerns a man who is handsome. All of us will pray for him and will give him the women. Lot’s not run ahead of him. God gave him (his beauty). If the men say he is handsome, the women? (what will they say??)
BUÑ. 6— Añara Jeme Buñansaη - Jirem (II-221-222)
| a) | [K’s interpolation: ujam
mo di kuyabúm] you hear thus and they take thus on the the tape: ujam mo utey bo sintani nen you hear thus you run there handsomely as butum esaliη | [You hear thus and you take (sing) there] You hear thus and run there. Handsome as an eagle’s mouth |
| b) |
Man jiyaben jagum jagum nen jikólikóli ban uríηutaal karamba
Jiyéng. | And you sing jagum jagum as if you were afraid and yet we have not arrived at the Jiyéng forest. |
| c) |
Ña, iñe duníya ekañokaño.
Ña kufalúmak kumamal be Senegal | Today’s life is ruined. The old women have left for Senegal. |
| d) | Jireng owa? Bapalúm bulet róru.
J. what? friendship is not within | What of Jireng? There is no friendship within. |
| e) | Injé pileη I lost | I am at a loss. |
| f) | Wandacu nen kabay. Jilat buseñel
nightjar as spear you refuse bristling. | Nightjar as a spear with bristling refusal. |
| g) |
Agajoora atey bunumbuη. Takula kuleefúm
jindok | Liar runs head down. As mourner, baby cloth for mourner’s clothes |
| h) |
Bugogoli uríη Karepolil
bati Sumandah. Jifoy afah kajamo
| Deep voiced, you arrive at Karapolil in the home of Sumandang. Jifoy is better known. |
| i) | Busíken butangir bawúm kaleηer
elíw. mortar shallow finished chop meat | Shallow mortar is finished from chopping up meat. |
| j) | Añiil kuboma, jiyupa nen bándoor.
Jikamben child dancers comes easily as final you close | Child of dancers goes easily as finally. You close. |
| k) | Mobete agajoora jinomool ebé that is why liar you sell him cow | That’s why the liar is sold for a cow. |
Remarks:
a. K. II-221 Adressed to the singers. Sing sindani for me, i.e. sing handsomely.
A. Vii:80 Mouth of the eagle, sindani as the mouth of an eagle. The say, the handsomeness of a man. When we are talking and they see us (they’ll say) this other one? why? (who is he?) handsome as an eagle’s mouth. To praise him. Someone who is good, when he sees us we’ll say that someone is good, we praise him. This is handsome as mouth, to praise him, he is handsome.
K. Beak of eagle which is very smooth and light colored.
b. We have not arrived at the Jiyeng forest. They say that you sing as if you were afraid wven though we have not arrive at the forest within which are found the big elders (jafaney kom), where they have assebled to say that they’ll declare the refuser. They wait for the one who does not like the men. They say that they will wait for so and so. You (elders) do not know that the refuser is never declared. (cursed) If you declare him it is your mother who goes. [This digression refers to the standar formula: Jilata anumériti, ulaañumool, iñayi ajaw. “The refuser is never cursed. (if so) It comes back. Your mother goes.”]
K. We should fear the forest, but not here.
K. V:87 “Declaration” enum not used in its real sense. Here, just declare what they will say to him, i.e. if he comes we will kill him. You declare him and he will kill you and your mother goes home, or instead of him it is your mother who dies.
d. Before there was friendship, now there is none. Even if you tell him a secret he will not cover it. He will take the blanket and he will cover, he will wait till you go on. The he will uncover it (ie. the secret). Now, life is without friendship.
e. I am stuck. Said after mentioning the name of someone who is dead. Cf. 15/f
f. V:1 (insert 2) wandacu “long tailed night jar.” They group together at night when it is about. Song: piikpiik - it is said that their song is not good. Hanve to kill it with a lance (?). Referring here to some one with a rear end that is long and pointed.
V:88 The bird is a spear with hair up on end, the bird has attached to it a spear. (K: a long tail as though it was a spear.)
g. cf. 2/e
h. Jifoy of Télum was a robber, so was Sumandah his father. But the son was better known as a robber, he who was Jifoy.
h. and i. Implies a lot of meat, from cutting. Hence a great robber [JDS] More on Jifoy. Jafoy share a rope (an agreement) with his wife. They were both robbers. When his wife died thay must kill for her a
white chick so she will not die repeatedly. Because they (Jifoy and his wife plus the people of Télum) came and stole one of Afúru’s cows. They went off with it and then killed it in the forest over there near us (between Télum and Jilakunda). You do not know, over by way of our ricefield and then via the Suel fields. It is there that they went and killed it. The, the people of Katinoη stayed here in the Télum mosque. It there where they went and where they heard the cow. Then they ran to find them (Jofoy, etc.) butchering the cow. They jumped and trapped them and they trapped the wife of Jifoy. They led her over here to Katinoη and they gave her to Afúru the old man. Now they paid him cows and he let the woman go. He gave her a small white chicken. They also shaved her skull and they gave her a white cloth.Then she went.
K. “Defense”: To give her a white chicken and white cloth, instead of telling them that when she dies one must kill for her a white chicken and cover her with a white cloth so she will not reincarnate as a robber.
j. V:1 insert 2: Dance for dead child definitive departure. Jiyupa refers to manner of dying, quietly. Compare -yup “remove something which comes off easily as when pulling up a rotten stick. (cf. 12/f)
k. The person who is a liar, you trap him and sell him for a cow.
BUÑ. 7— Añara Jeme Buñansaη - Jirem (II-223-224)
| a) |
Injé manjiyaben nen jikólikóli | You sing for me as if you were afraid. |
| b) |
Ajum baratal mambireg nibamiη. | He stand bow legged, and I say that I am at fault. |
| c) |
Asankenem aiban? O Jáli Keba. O, kasankeno kawú ko. Asanken ayu nen
barún bíne. | Who is always talking? He is Jáli Keba. His talk is like that. He speaks and pours off as does the male water-buck. |
| d) | Añiil kuboma buyupa nen bándor
child dancers go easily as final | Child of dancers goes easily and finally |
| e) | Ñar Emandiney, bab Efúley. Jao
kati Wolome now Manding there Fula go those of W. | Now a Manding, there a Fula. Go with those of Wolome. |
| f) | Akúmpajaη, (sapa) sikumpi
di jilew. long neck it cut is and you and you(pl) clap. | Of a long neck. It is cut and you all clap. |
| g) |
Agajoora atey bunumbuη
takula | Liar runs head down as does a mourner. |
| h) |
Kufalúmak kumamal Dakar. Injé imanjut
wa kuñese bo. Kone dike
roru bo, tebasiη
| The old women have gone to Dakar. I have not idea what they are looking for. They say it is a little thing there: taille bas. |
| i) | iyeη, elupo
wa relo, Jéju Bure. big mouth house his what? it fall, J.B. | Big mouth, why does his house fall, Jéju Bure? |
| j) | Simaangarasu jibuηo
long haired antilope you braid him | Antelope of long hair, you braid it. |
Remarks:
a. cf. 3/a
b. V:1, insert 2: “he stands almost naked.” Legs of a woman, as frog. He arrives and taops, holding self straight legs apar (as a soldier at ease), naked legs, then.
K. If I talk of him I will be wrong.
A. VII:81 I who am talking, I will stop rigid (dat) so as to speak all of what I have to say and I am ruined with you. He says the truth but people do not like it. Stands up with strength.
K. VII:81 with baratal. Insult, karatal (I) You are weak, thin etc. rigid. aw jirat, “you have no fear to stand up.” Jum barat “stand rigid” speak out even if people do not like it.
c. burún, “waterbuck”. Probably refers to speaking clearly: his words pour out as does water shaken off by a waterbuck. cf. 18/c
d. Cf. 6/j
e. Wolome, the Fula, who fought with Sirmata there. He whom they call Wolome. There the Fula and there the Manding, but the Fula won. The name is that, Wolome, whose real name was Yaya, Alfa Yaya, a Peul. The praise name is that, as if they have wrestled with the Manding. The Fula beat the Manding, that is why they say Yaya, ie. Wolome “made” the Manding. He busted them. They took and equated a word, Wolome, a word of war (a warrior’s name).
K. Where the Peul really beat the Manding, killed men and took away the women. The Manding will not talk about it.
f. Cf. 4/a
g. Cf. 2/e
h. taille-bas, a type of women’s clothing popular at the time.
i. it, I do not know it, perhaps I have forgotten.
j. You know simaangaras of the bush? Here (indicating back of the neck) how is it? Hair is long, yes. You braid it. Bullets are there coming when the bush has been burned. Simaangaras, when they run the wind blows this hair thus, won’t it become thus? (hair lies flat back. Hair is long …. in running it flattens back and one says kabuho, that is, the hair is braided.
BUÑ. 8. Añara Jeme II: 225 Buñansaη - Jirem (II-225)
| a) |
Injé man jiyaben nen jikolíkolí | You sing for me as if you were afraid. |
| b) |
Karamo bapalúm bulet dáre | Master, there is no friendship here. |
| c) |
Jibábaju ínje wa nukanem wo ulí umanjut wo. | Little European, as for me, what you are doing here we have not idea what it is. |
| d) | Kanenkuñinenkuñ, nujunjum ma bándo
flat assed you stand thus finally nen nugore mukum.
| Flatted assed, you stand forever as if you have touched honey. |
| e) | Añiil kuboma buyupa nen bándo
child dancers goes easily as finally | Child of dancers goes easily and finally |
| f) | Agajoora atey bunumbuh takula
liar runs head down like mourner | Liar runs head down as does a mourner |
| g) |
Bugogoli, karamo, yoy nen mukum méle | Deep voice, master, is there are aged honey. |
Remarks:
a. cf. 3/a
b. cf. 6/d
c.-d. I ask him, I say “see how he stands, with flat buttocks, pelvis protruding as if having touched honey. What is he doing? We don’t know it.
You know, the person who when he stands with flat buttocks thus and when you touch the buttocks (erupuley) it makes as if something is within the buttocks.
V:91 insert: honey sticks like glue.
e. cf. 6/j
f. cf. 2/e
g. cf. 2/f