Verses 13-16

BUÑ. 13— Aņara Jeme Buņansaη - 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— Aņara Jeme Buņansah - 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— Aņara Jeme Buņansah - 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— Aņara Jeme Buņansah - 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)