Verses 9-12

BUÑ. 9 — Añara Jeme Buñansaη - Jirem (II-226-227)



a) Ujamúl           utúngunaw     jiliba    jaw nen
you hear there          short legged            knife     goes as

kawonk ebéo
   call        cow his

You hear there, the short legged goes as his cow’s call.
b)

Jirigooraje   Fandi kanoken nan di ko
small noise maker F.           to enter    he is and it

Fandi, small noiser maker, is entering.
c)

Bataη     buloe   nawuñen bo
bullets they fall he turns  ass them
                                   (as if to fart)

Bullets fall and he turns and farts.
d) Jiyéeη owa, ínje jat nibamimbamiη
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?
h)

Jikamben mobete abujaw jijamool   ebé.
closer (?) that is why      killer the     you pay him cow.

That is why you pay the killer a cow.

Remarks:

a. cf. 2/b b.

cf. 2/c

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)

a)

Ebangaley  yoy  ujuk,  non     jireη    jañao
initiate’s whisk    is  you see   you say    small forest washing

Initiate’s fly whisk is there, you see it and say “sacred forest.”
b)

Manjom ulaaña Jakoy bati   Bakuntaη
and you say   we return    J.    home of     B.

emitey eliboor nañub    di kañon
lightening     flashes   he squats  on    veranda

kayéten fuluηut    añiil
to listen         snore of      child

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.
c)

Arafa nafaη   kajamo
  A.        he more      known

Arafa is better known.
d)

Ejuley   etuj    nabaj yunkul
lower leg    it breaks    he has      new

Lower leg breaks and he has a new one.
e)

Bapalúm di Beney, kañen kakón  
friendship    with   B            rm           one

baraka dúnie  
grace          life

Friendship with Beney. One arm, grace of life.
f)

Watay eríη kafínoor      ujaaw  
time      arrives    cover over     grave leaves

The time arrives, cover with grave leaves.
g)

Añiil kuboma buyupa   nen bándoor
child    dancers     comes easily  as     finally

Child of dancers goes easily as finally.
h)

Jeme Musa, atiikoorol         eñab ebuje  
J.        M.       warrior reciprocal  his   lephant it killed

Jeme Musa, his enemy was kill by an elephant.

Remarks:

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.

 

Verses 9-12

BUÑ. 11— Añara Jeme Buñansaη - Jirem (II-230)

 

a) Nujam mo, ñikon  nen    jisana          alun
you hear thus    bent down as small silk-cotton tree Baiñuk
You hear thus, bent over as a small Baiñunk silk-cotton tree.
b)

Amutunga tímba ebaj fulako
dark dullard anteater it has living place

Somber dullard, an anteater has a home.
c)

Manjiyaben jagunjagum
and you sing         jagunjagum

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 kanímaη
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
h)

Sahaja, bomen   ekondoor niη jiñiil.
S.           make dance    neck            as baby.

Sahaja, makes the neck dance as if a baby.

Remarks:

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 you’ll 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 someone’s 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 I’ll 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 won’t 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 one’s 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)

a)

ujam   mo mukuluje féne fujaúmérit kayajúm
you here thus quiet words  anger    goes never     great strength

bareut ujuk    non    jilúl
not equal you look you say big man

Hear thus, quiet words. Anger never goes with great strength. You look and say, not equal to bigness.
b)

nimamal Súel ban le mume kati Jomboloη emitey eliboor
I move on to S. but not everyone.       Those of J.            Lightening flashes

nañub di kañon kayeten fuluηut añiil
he squats on veranda   listening     snore      child

I go to Súel, but not for all. Those of Jomboloη. He squats on the veranda listening to the child's snore.
c)

Agajoora atey  bunumbuη takula kuleefúm jindok
liar          he runs        

Liar runs with head down, as a mourner. Diaper for mourner’s cloth.
d)

bugogoli jiyeten manujama kuñiilaku kuméelo
deep voiced you listen and we hear     the children.   they strain   

kone asankenem ay?
They say who's speaking

O Jáli Keba. O asankeno kuwú ko, Digol.
he       J.K.          he speaking his     it transforms it, DeGaulle.

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.
f)

añiil kuboma jiminjen bumbura
child     dancers      accelerates more so (?)

Child of dancers, speeds quickly
g)

mobete biηab busabi kawúlen
that is why corpse questioned emptied

That is why the corpse is questioned and emptied.

Remarks:

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.'