Verse 13-16

Verses 13-16

BUÑ. 13— Añara Jeme Buñansah - Jirem (II-234)

a)	Manjonum ulaaña Sunjan. Sunjan, ban le And you say let’s go to S. S. and not ro mume. Busahay bati Abántah, o kone in everyone B. (ward) home of A. He, they say, iñayool api manaíko mapinco banomer mother his did and she danger him prettiness bought kayan. heifer	You say let’s go to Sindian. But not just anyone at Sindian, but the Busahay ward of Abántah. They say that his mother always put him in danger, for prettiness is bought with a heifer.
b)	Abíni, bihab busabi jiwú kabas A. corpse is questioned reincarnate mat	Abíni, the corpse is questioned and you become a mat.
c)	Mukuluje, aw pumandoor manujaw suha bad words you scolded and you go stiff	Hidden words, you scold and go away stiff and straight.
d)	Bati Kajínduho, ebaatumool ejomulo at home of “stamper about” enemies his comes from buríh Jiniye Jajibe. since J.J.	At the home of the angry stamper, his opponents extend all the way to Jiniye Jajibe.
e)	Bati Atúmbuluka ufañ ban numálanken home of A. you forge finish you make fine work. jikáng. good man	At the home of Atúmbuluka. You finish blacksmithing and you do beautifully.
f)	Umoyaw uríh kabuho eyebrows arrive at braiding	Eyelashes are braided
g)	Ajanoori nen kawonk ebéo he is known as call cow his	He is as known as his cow’s call
h)	jirigoraje aw kanoken nandi ko small noise maker you enter he is it	Little noise maker is entering.

Remarks:

a. He paid a heifer for his beauty, but it was really a girl, for one buys beauty always from people. That is, beauty was given him by his mother, she is responsible for his beauty. Beauty = danger … you run the risk of being killed because of it. Abántah’s mother had good births and pretends that the beauty of the baby was bought for with a heifer. kaíkoor Cf. … -ík (rarely seen)

b. K. concerning Abíni. He is like a corpse … for in carrying a corpse it is difficult, making you go here and then there. Thus it is mean (très méchant). This leads into c. (cf. 1/c)

c. cd. 1/d

d. cf. 1/e (here c and d go together) manujaw suha (stalk away, straight and stiff) goes with kajínduho “the stamper about” who is Abíni (above b.) and who had had bad words with the people of Jiniye Jajibe.

e. (re. d and e) VII:83. There, the man of Jiniye Jajibe, his name was Atúmbuluka. He wrestled with those of Jijíron. The bullets that they smithed for him were decorated (-málanken) and when he shot the (bullets) would cry.

K. That is, the bullets would have pity for the target and cry. [as an executioner to the king has pity for his victim (jds)]

f. cf. 5/d The person who has long eyelashes, when he blinks he make tas (the sound of beads thrown on a table: manewel tas, “ and it sound tas!” ) You bring these together, won’t you say that his eyelashes arrive at being braided?

g. cf. 2/b; h. cf. 2/c

BUÑ. 14— Añara Jeme Buñansah - Jirem (II-235-7)

a)	manjiyaben jagun jagum nen jikolíkolí ban and you sing jagun jagum as if you afraid and uríhutaal karamba Jirem. we arrive not forest J.	And you sing jagunjagum as if you were afraid though we have not come to the Jirem forest.
b)	Uceha Yayi utoka jinifaney mankubeng we ask Y. we find elder and they gathered kone enum jilata bay. Nenool, “jilata they say curse refuser [?] I say to him refuser anumériti. Unumool, iñayi najaw.” he curse never you curse him mother your she goes	We ask Yaya and we find that the elders have come together. They say “to curse the refuser.” I say to him, “the refuser is never cursed. If you curse him, your mother goes.”
c)	Agárit, féne fujawúmérit kayájúm A. anger it comes result never bigness	Agárit, anger is never determined by size
d)	Bumben fasúuto ujuk none matuj carefully handled misery you look you say semen	Carefully handled misery. You see this and say, “semen (vanity).”
e)	Manjomum jakútaj jafeelau ulaaña Karepopil, and you say litte thief annoying we return to K. bati Asumanda, Jifoy afah kajamo home of A, J. he more known	You speak of the annoying little thief. We go to Karepopil, home of Asumanda. Jifoy is better known.
f)	Emitey eliboor nañub di kañon kayéten lightening flashes he squats on veranda listening fuluhut añiil. Fati ebáy di fono korom, Jelo snore child of the cow and it is korom! good man	Lightening flashes, he squats on the veranda listening for a child’s snore. Snore of the cow is there, “karom.” Good man.
g)	Akabe utu, wa jiteb ma? Epímben farajak. he waits there what you hold? gun long Ti juk kufan manemoy there see elders and it blinks	Waiting there, what do you carry? Long Gun. Sees right there the elders, then it blinks.
h)	Digol, umoyaw uríh kabuho DeGaulle. eyebrows arrive braided	DeGaulle, the eyebrows are ready for braids.
i)	Ajaneni nen kawonk ebéo he is well known as call cow his	He is as well known as his cow’s call
j)	Jirigooraje aw kanoken nandi ko little noise maker you entering are it	Little noise maker you are entering.

a. cf. 3/a

b. cf. 6/b A. V-98 They say the person who refuses anger, he is a man. If you are going to do something to him, he will refuse. Now the elders go and get together there and say that today the guns are going to declare him. He, the refuser, is coming. I say to them, “Why have you come together here?” They say, “In order to declare the refuser.” I say to them, “You declare the refuser and your mother goes, the refuser is never declared!” Always, you see him and say “we are looking for you.” He’ll say, “You never have any shame, today I’ll give you the buttocks of your mother and you will eat them.” Win’t it (war, words) come there? Yes, when it comes that way, it will come at that moment.

V-83 (more of the same, repeated with variations) The refuser is never declared, they say, the person who says that he does not want something and you say you go to declare him. He is never declared. You declare him and your mother dies. When you say that you will declare him, the next day when you meet he will kill you.

K. explains: Iñayi naket. (“your mother dies”) He kills you and your mother is left unprotected. Jilata (refuser), one who is alwars right and who refuses accusers … strong man, anaaw alatem (a person who always refuses). The refuser is an angry man who nevertheless has sense: amahutum fénaf, alatum fénaf, “he does not want anger, he refuses anger.”

c. cf. 12/a Anger is never determined by size. You need not be big to go and fight.

d. Everyone who cries about being lonely, saying that “I am without kin,” he is not speaking the truth. To cry about loneliness is showing off (semen). E.g. a man with money, refuses kin, kin withdraw and he says he is an orphan.

e.-f. cf. 4/b, 6/h. V-1 (insert 3) Robbers pass by the back way, with a friend. He says the snore of a child, others say the bull is there, i.e. hear the real thing, do not bother with the child, think of the bull.

g. Because the guns of the olden times had “ears” (hammar hit on the side, their “ear”). When they saw, with their friends, the elders because they made thus: When they saw aca! the war has come, there they blink this way or that way. That is the blinking. When it hits, you see, the fire flashes and enters into the gun. (Here referring to a flintlock – the spark enters into the gun to set it off. jds) cf. 22/a-b I-1 (insert 3) “blink” i.e. the coming down of the hammar. Then go out and cut the throat of the victim .. Jóola version of a coup de grace.

h. cf. 13/g

i. cf. 3/d

j. cf. 2/c, 22/e

BUÑ. 15— Añara Jeme Buñansah - Jirem (II-238)

a)	Ucehom bapalúm bulet dáre. Jibonketom ask me friendship not here forgive me maniregul buñansanhab mahíno. and I’ll tell you buñansanhab true	Ask me, friendship is not here. Forgive me and I will tell you about the true buñansanhab.
b)	Jinoken karambaaku. Karamba Jiyeh you enter bush the bush J. uñesuloom siwalasu Kakúkula. Isafel you look there for me tablets K. I write iban nihot. Egótey ejam ma di rencen finish I nod Stupid the he hears and laughs.	You enter the forest. In the forest of Jiyeh, look for me there Kakúkula tablets. I write and I nod. When the dullard hears, he laughs out loud.
c)	Jilata buseñel (ayírum) konko ya refuser bristling (word not known) is himself	Bristling refuser is himself.
d)	Jigahalati, sambun sigahi ujuk non encirulars, fire encircled you look you say júunay. storage basket	Encircler, fire is encircle. You look and say, “rice basket.”
e)	Akafal amunguren katum kutíen jirík to bachelor he puffed face leaves white winnow basket there	Puffed mouth bachelor, white as a winnowing basket.
f)	Injé pileh I lost	I am lost
g)	Kandac nen kabay. Ajiker ma jirumpun long tailed nightjar as spear he looks at buttocks kabuho braids	Long tailed nightjar as a spear. He looks at the braided buttocks.
h)	Lanjako Bay, jiliba jilajen kajawa Road blocker B. knife spatters travelers.	Road blocker Bay knife spatters travelers.

BUÑ. 16— Añara Jeme Buñansah - Jirem (II-239)

a)	Ujam fénafu fujawúmérit kayajúm you hear anger the determined never size	You hear: Anger is never determined by size.
b)	Injé nimama be Burinjago. Burinjago, let I I go to B. B. not mume. Eramba bati Musimori, o neno everyone E. at home M. he I say to him bu nare bo ajanooray. how? he stop there he known about.	I go to Burinjago. Burinjago, but not everyone. Eramba at Musimori, he, I say to him. “How is it that he is so well known.?”
c)	Kíne kabaatol bajukuto men curse him seeing not him	Men cure him withou seeing him.
d)	Kulíba efah kajamo K. more known	Kulíba is better known.
e)	Emicel efah kuñiil silupol slaves more children houses his	Slaves out number children in his houses.
f)	Jirigoraje Fandih kanoken nandi ko small noise maker F. enter he is it	Little noisemaker, Fandih, is entering.
g)	Kañen kakón baraka duníya hand one grace life	One hand, blessing of life.
h)	Watay eríh kafínoor ujaaw time comes cover grave leaves	Time arrives, cover with grave leaves.
i)	Añiil kuboma buyupa nen bándor child dancers go easily as last time	Child of dancers, go off easily as for the last time.
j)	Jikamben, mobete abujao jicamol ebé you close that is why killer his you pay him cow	You close. That is why you pay his killer a cow.

Remarks:

a. cf. 12/a

b. Musimori, I say to him, how is he so well known? Burinjago at the home of Musimori. He also was a warrior, he and his elder brother. (cf. 1/g)

c.-d. Musimori. Men oppose him but not having seen him. But Kulíba, Musimori’s elder brother was better known. (cf. 5/c)

e. V-1 (insert 3) expands to: emicel efah kuñiil silupol singúli jijaw ewañ, “slaves out number children. Untie his house and go cultivate. (Or: your hands are united, you all go and cultivate. The slaves that the people trapped were more than the children (added up to more) of his house.

f. cf. 2/c; g. cf. 10/e h. cf. 10/f

i.-j. You close … when someone dies, someone whom you call a real person and you bury him. Isn’t the house, his house, closed?

(remarks in conversation between K. and A. (after the above)): K. It is as though a true man died in the house. A. That is it. K. It is as though this house had never any children. A. Having been closed, yes. K. mobete abujaol jicamol ebé (“that is why you pay his killer a cow”) – because of what? He was a true person in the house. A. mmm; K. When you kill, when you kill him they will close the house, now no one is within. A. No one is within. K. Therefore (donc) you pay his killer a cow. A. Because he killed a true man. K. Someone who was good. (cf. 9/g-h)