BUÑ. 9 Añara Jeme Buñansaη - Jirem (II-226-227)
jiliba jaw nen |
you hear there short legged knife goes as
|You hear there, the short legged goes as his cows call.|
Jirigooraje Fandi kanoken nan di ko
|Fandi, small noiser maker, is entering.|
|Bullets fall and he turns and farts.|
|d)||Jiyéeη owa, ínje
big mouth I today I at fault
|Big mouth, today I am at fault.|
|e)||bukanúm bobu batuke ujuk non jisond|
doing there transforming you see you say small roof.
|Made there transforms, you see and say, small roof.|
|f)||Jikaanímbonaj, kat bulámuk nuηoolen
maker(?) turn back you able.
|Maker of things, you are able to turn your back.|
|g)||O jat, bu narebo ajanooray?
he today how he stop there he known about.
|How today is it that he is known?|
Jikamben mobete abujaw jijamool ebé.
|That is why you pay the killer a cow.|
a. cf. 2/b b.
c. V:1 insert. Bullets fall and he shows his ass (as if to fart). i.e., defies the bullets. [Mistakenly heard as Batamburu emuñen where B. was identified as someone from Ñalu who was a big man. The mistaken reading leads A. to insert: “emuñen … I don’t know.” Given again in VII B., “a name that I know.” “These are my words which you took? The talk of Buñansaη are ‘raked in at hazard’ (kagáaful) . Sometime you will rake in and trap two sticks, sometimes one, sometimes you will trap what you did not say.
d. Today I am at fault, do not be like griots. (d-e seem linked) [Dictionary has for -yéeh “to hold or to carry something with distaste, that is inconvenient, that is unpleasant. Aw, jiyéeh utum delup uye. You carry the mouths of this house (big loud mouths that speak badly).]
e. Making by way of ugliness that is tied like a small roof. VII:82: Making there by way of ying (thatch) as a small roof, ugliness = making. They say the men with whom you are with in the courtyard, a certain man is these who is ugly. Ugliness is tied as a smalll roof, making is tied like a small roof, all the more so. (Change bukoje to bukaanúm (ugliness to doing) and it will be more difficult to understand the reference (indirect speech) jds) Those who do not know the Buñansaη will not know what we say. bukaanúm bañuuli nen jisond, bukoje mañuuli nen jisond. “Doing is woven as a roof, ugliness is woven as a roof.” .. They cover it (a disguise).
f-h. K. about abujaw, “killer”: etaηey egorérit temtam, “arrows never touch the ground.” You have to pay the person who could kill him a cow. i.e. big man needs an equal match to kill him. An akaanum bakaanu o emi jijomímbonaj. “he who makes happening, it is he who is jijomímbonaj … They are the people who do many things but one does not know if the things are good or bad.
He who is dead is he who has turn his back. When you are a good type, the one who kills you must be good also. Ukanut aníne letuhoolen ubuj anw akaamum anínaw mámak. “If you are not a man (of substance) you will not be able to kill a big man.” Thus they, his enemies, pay his killer a cow.
A. The maker of makings, he is able to turn his back. So-and-so of such-and-such a place when you call him as I call Tobojor of Télum because they praise T. up until they call him “jijomímbonaj who is able to turn his back.. Because when you turn your back at death it shows that you can really do lots of things so that you go on. That is why his killer, the one who killed T., is paid a cow, because he killed a real man. If the witch kills a real man, what must they pay him? It is a cow. But this is all the bringing together (making equivalence, metaphor making - kanolen (natali in Manding) of bunansaη talk.
BUÑ. 10 Añara Jeme Buñansaη - Jirem (II-227-8)
Ebangaley yoy ujuk, non jireη
|Initiate’s fly whisk is there, you see it and say “sacred forest.”|
Manjom ulaaña Jakoy bati Bakuntaη
emitey eliboor nañub di kañon
kayéten fuluηut añiil
|You say we return to Jakoy at the home of Bakuntah. Lightening flashes, he squats on the veranda to listen for a child’s snore.|
Arafa nafaη kajamo
|Arafa is better known.|
Ejuley etuj nabaj yunkul
|Lower leg breaks and he has a new one.|
Bapalúm di Beney, kañen kakón
|Friendship with Beney. One arm, grace of life.|
Watay eríη kafínoor ujaaw
|The time arrives, cover with grave leaves.|
Añiil kuboma buyupa nen bándoor
|Child of dancers goes easily as finally.|
Jeme Musa, atiikoorol eñab
|Jeme Musa, his enemy was kill by an elephant.|
a. cf. 2/h
b. cf. 4/b
c. cf. 4/c
d. cf. 4/d
e.-f. Because there, one hand (i.e. a single person) blessing of life but when the time comes they will cover him with the grave leaves .no matter who you are, your grave will be covered with leaves.
V:1 insert 2. The time arrives and you cover self with grae cover. ujaaw is the cover made from fan palm leaves that prevents dirt from falling on the body. Idea is: when your time comes, that is that.
g. cf. 6/j
h. The enemy, if you have someone with whom you fight, no matter what after a while you hkinow the elephant will kill its friend the elephant. (K. One day he will be killed by a grand warrior like himself.)
Kunjuηo at the home of Alákasa fought with Buguy of Monpitiη, but he of Kunjuηo won out in the end. That is why his enemy is killed by the elephant. The two men who fought, an elephant always kills its friend the elephant.
BUÑ. 11 Añara Jeme Buñansaη - Jirem (II-230)
|a)||Nujam mo, ñikon nen jisana
you hear thus bent down as small silk-cotton tree Baiñuk
|You hear thus, bent over as a small Baiñunk silk-cotton tree.|
Amutunga tímba ebaj fulako
|Somber dullard, an anteater has a home.|
|And you sing jagunjagum.|
|d)||Aníne akojí súum
kaláamul nen elool. |
man who is ugly easly to cut throat as chicken
|An ugly man is easy as a chicken to cut his throat.|
|e)||Ekándinkándin di laañ mukum
ripe (elephant) and becomes honey sweet
|Pregnant elephant turns to sweet honey.|
|f)||Jiboñibaje, jiwú kabasa,
mukuluje bóotab. |
graceful dancer you transform mat backhand words return home
|Graceful dancers, you become a mat, underhand words at the going home.|
|g)||Arenga jiweta ban let siwol
leader lean back and not fish
|Leader leans back but is not fish|
Sahaja, bomen ekondoor niη jiñiil.
|Sahaja, makes the neck dance as if a baby.|
a. K. gives kañiipo for kañiko: Branch bent downwards. Jisanay jiñíkoñíko small silk cotton tree bends over. One can make a silk cotton treee do this by cutting the center top branches. K. said that the Baiñunk do this (or at least the Jóola from the Kalunay region).
A. You hear bends as a Baiñunk silk cotton, they say, someone of someplace who is a real person! When you look at him youll say Baiñunk silk cotton. (i.e. a great man).
Amutunga K. calls such a person: one who is not bright, éveiller, one who is somber dark. Cf. jimutum, shady dark area.
A. amutunga = ugly person. Anteater has a living place, you, if I knew, we would not have been kin.
c. cf. 3/a
d. An ugly man is easy to kill as a chick, because he has not pity (ebotena cf. kaboteni be pitiful.) An ugly person is easy to kill, but one who is handsome (ajukum) you will think before cutting his throat becasuse you will take pity for his handsomeness and you will leave him there. But the ugly one, you will be quick to kill him. (akojíaw ugly one refers to amutunga in line a. (compare all this with the phrase aníne upincoérit ban le bukaanúmi covered in 2/a. jds)
e. V:1 insert 2. Elephant about to give birth, finished the bush, i.e. takes up a lot of room.
K. II:230 refers to fruit on the point of being ripe, distinguished by tapping. yalut, not ripe the noise is kinkinkink. However ekándinkándin, ripe the noise is kukuku or kuf kuf.
f. for jiboñimbaje cf. 4/2; also cf. 1/c, 12/g
A. V:95. jiboñimbaje: who has many different ways of dancing, he becomes a mat. The man who has something on his mind (abajum buyégetab, he has spirit) and thinks: I will do thus. has Awanoor ja di buyégetab bola aban, When he finished turning over what is in his mind, he retains (rolls up to keep) in his head so that tomorrow he will do what he wants..when he thinks what is in his mind jiboñimbaje, he rolls, puts into his head and reincarnates (transforms) into a mat or bundle of cloth. From ever since a long time ago our ancestors said you will think something and then you trap someones child and sell him for a roll of cloth (or bundle). Before they said the thing, what they did was thus. They said kabasa was cloth not mats. Cloth, they said his thoughts return (become) as a bundle of cloth.
K. He thinks tomorrow Ill steal a child of so-and-s and sell him for a bundle of cloth --- thus his thoughts become a bundle of cloth.
g. A man and his friend, they come together (meet each other) (bóotab arenga, leader at the home coming (ie. death) kalaañoor kaweta nen siwol, turn on his back as fishes [K. eketey amaηut, death he does not want. He wont want to go, God must push him and he falls on his back. He will refuse, but when he falls, he will fall on his back.
(K. aweta, kaweta, etc. have the sense of die, but kafino kuweta, lie down on ones back. God pushes over --- fall on back )
h. As a small child. Make the neck dance as when we make small babies dance. When he goes, he will do thus (move neck) in the way a man will hold a baby and make it dance.
K. and people do this all the time. Tall, proud, well dressed, makes his neck move, nukaroekaro.
BUÑ. 12 Añara Jeme Buñansaη - Jirem (II:321-232)
ujam mo mukuluje féne fujaúmérit kayajúm
bareut ujuk non jilúl
|Hear thus, quiet words. Anger never goes with great strength. You look and say, not equal to bigness.|
nimamal Súel ban le mume kati Jomboloη
nañub di kañon kayeten fuluηut
|I go to Súel, but not for all. Those of Jomboloη. He squats on the veranda listening to the child's snore.|
Agajoora atey bunumbuη takula kuleefúm
|Liar runs with head down, as a mourner. Diaper for mourners cloth.|
bugogoli jiyeten manujama kuñiilaku kuméelo
kone asankenem ay?
O Jáli Keba. O asankeno kuwú ko, Digol.
|Deep voiced, you hear him and we hear the children straining. They, who speaks like this? He is Jáli Keba and his speech is like like that, DeGaulle.|
|e)||asanken afank ayú nen barún bíne|
speaks shakes pours as waterbuck male.
|He speak, shakes, pours, as does a male waterbuck.|
añiil kuboma jiminjen bumbura
|Child of dancers, speeds quickly|
mobete biηab busabi kawúlen
|That is why the corpse is questioned and emptied.|
a. K. anger (féne) never goes by way of bigness (size) (-yaj
'be enough') without being jilúl where jilúl
is considered a 'gros, grand, géant homme:' point: kayéjum
= bareut nen jilúl. One can say simple: féne fujáumerit
jilúl. He has colère, même s'il n'est pas: jilúl.
A. "Don't think about being big before you go off to be angry. You'll be small, but anger is not measured by size. You don't stand big, but you won't wait till you're big before you go off to fight.' Cf. 14/c
b. cf. 4/b, also: when the child snores koko he says that it is a child snoring. When the elder snores kárárár he says 'an elder,' when a cow snores he says that that is the snore of a cow (he looks there, then goes on).
c. cf. 2/e.
d. cf 2/f. "a voice like this:" (gestures) hands held apart about one and ½ feet. Response to the entire child expression: (O asankeno kuwú ko, Digol.) "Go and see something not visible from the position of the speaker or the original person who goes out and looks.)
e. -fank: nafafank kaful. "he shook a cloth out (of crumbs, dust)." brush off a table ... refers to speaking cleanly. fank furimaf fiya man fuset, "shake your words so they are clean" "Il est né avec ses paroles." K. The waterbuck is supposed to be a clean animal always cleaning itself by shaking.
f. cf 6/j V-1(2-insert) jiminjen bumbura here -minjen (appuyer) is used to mean accelerate: all things good one speeds up so as to have more (be more) bumbura, 'even more so' (At a later inquiry A. disclaimed knowing the meaning of bumbura, considering it a slip of the tongue ... 'cut' -pit.
VII 82-3 ...we return to the word bumbura ... child of a dancer is the doing of olden times during our wars...those of Kajumataak. You know they say wheneve they get together one will come out to dance and would shoot at him. That one is a child of dancers. By habit he dances, guns clap (at) hime so he dances. It is this that is you lean on to make [your verse].
g. cf. 1/c, 11/f
V-1 (2nd insert) the body is questioned, to pour from one thing to another refers to one manner of questiong the corpse: a pestle is wrapped in the mat that covered the corpse and thus becomes its equivalent and is questioned after the burial.
A. V-97. You know I said to you that they'll say "so and so killed, he knows about his death," so they go and take a cloth to cover his corpse and they take a mat and put it (around him) and they carry him (on their head).. Having finished the burial they go and carry on the head (kayungumoor ... indicates the movement of walking). There: you tell us what killed you...when they are about to bury the corpse they will take a pestle and they will measure the corpse with it and they they will say that his soul has come out and entered the pestle. Now, they place it aside until they have finished with the burial. They then take the cloth and the mat and cover it (the pestle) and they ask 'what killed you.' 'I believe that it is so and so wo killed you.' Now tangledness (i.e. 'bigger words') are there coming. The liars run with head down and it is there that the (big arguments) come. K. 'that's why it is better not to do it.'