Verse 17-20

Verses 17-20

BUÑ. 17— Añara Jeme Buñansaη - Jirem (II-243-244)

a)	Bímtaη Bakúmbom, emanjey far iñayi, B. B . it (death) knows belly mother yours Jélo! good man	Bímtaη Bakúmbom, death knows the belly of your mother. Good man!
b)	Akobenut farakaj yapejuk kunifan who waits not long gun when it sees elders manemoy. Digol! and it blinks DeGaulle!	Impatient, long gun when it see elders it blinks. DeGaulle!
c)	Umoyaw uríη kabuηo eyelashes the arrive braids	Eyelashes, arrive at braids.
d)	Aja, niη kawonk ebéo. he goes as call cow his	He goes as his cow’s call.
e)	Aw, kajom bukanabu notal you, tommorow living place we go	Tomorrow we’ll go to the living place.
f)	Nuwuja Sunjan, ban le mume. Nuceηaal we continue to S., though not everyone We ask for Abántaη. Iñayool api manaíko mapinco A. mother his when she surprise beauty banomer uyan. Fufu! [bucíncím] jimúnaju bought with heifer Wow! It? sings small bull	We continue to Sindian, but not everyone. We ask for Abántah. His mother surprises, beauty was bought with heifers. Wow! [unclear: it (the buñansaη?) sings.] Little bull.
g)	Akandiwúm. bujeleη mobete, aw troublemaker sweet talker thatis why you pusanken di laañ mukum will speak and becomes honey.	Troublemaker, sweet talker. That is why when you speak it becomes honey.

Remarks:

a. Bíntaη Bakúmbon, death knows the belly of your mother. If it kills this one, then that one, then death knows the belly of his mother. (K. that is said to a child whose mother has lost many children before him.)

VII-83: .. They say the person who dies, Bintumori you are sleeping Bakúmbon, death knows the belly of your mother. (K. “as if he knew his own death.” A. “yes”)

K. Bakúmbon, something stuffed with unknown things. emepey ekankanbakúmbon, “the sack has unknown things in it.” What is in a mother’s belly is unknown, ie. death or perhaps children.

b. cf. 14/g c. cf. 5/d d. cf. 2/b

e. Tomorrow we will go to the living place. He and the praise singers. Iwon of Jibijon, it is he who says of those of Jibíam during the war. Tomorrow, if not you then it is me. Tomorrow we will sleep at the living place. We return to Jibijon at Iwon’s place. He says tomorrow the powder is finished and tosses. We will sleep at the habitation. (after which it “will be nothing but war now.”)

(Could bukinab refer to the enáati, “spirit shrine” where one learns songs?) After remarks explains all: bukinab, ko eketey. This is the place where you live after you have died. Up shot: it is going to be you or me.

f. fufu – an explanation at seeing something beautiful and suddenly (wow!!). Beauty of people that they carry thus: fu! cf. 13/a

g. Bujeleη, our teller, who when he speaks it must become honey. He who speaks and pleases people. It is he who is bujeleη.

BUÑ. 18— Añara Jeme Buñansaη - Jirem (III-245)

a)	Jimpáη ekánden di ban jooga. Ajíiti bagam J. ripen and finished forest difficult on judgement	Jumbo finishes a forest. The difficult one (is hard) to judge.
b)	uyom puη (urémpun) kabuηo (?) (?) thin hair hair dressing	She has few (hairs) (so) braids (them)
c)	Lanjako, asankenem aimban? Kuñiil flashy knife, he speaks who? children kone Jáli Keba. O kasankeno kawú ko. they say J. K. he speak his is like that Digol! Asanken aban nafank ayú nen DeGaulle He speaks he finishes he shakes he pours as barún bíne. Bugogoli. waterbuck male. Deep voiced	Flashy knife, who speaks? The children say it is Jéli Keba. His speech is that way. DeGaulle. He finishes speaking, he shakes and pours as does the male waterbuck. Deep voiced one!
d)	Añiil kuboma buyupa nen bándor child dancers comes easily as final	Child of dancers goes off easily
e)	Kahálinjon, anifan karíper ejamúm Angry swinger elders hits under ribs by way of eror. Jalo! side good man	Angry swinger, hits the elder under the ribs with the side (of his blade).
f)	Akobel, o bu nare bo ajanooray? A. he how? he stops there known about	Akobel. How is he known?

Remarks:

a. jimpáη, an animal praise name (?) cf. 4/e. Refers to an elephant.

b. cf. 3/c (insert 3): Woman with only a few hairs … and such a person pays great attention to what little she has, and she waants to fix it up in the way that those who have hair fix theirs .. thus kabuηo.

c. (insert 3) One who talks, shaking body till nothing is left in the mouth .. as the antelope shakes off water. cf. 3/c. For lanjako cf. 15/h

d. cf. 6/j, 12/f

e. Kahálinjon, “he who always goes in anger, showing off as being strong.” It is not good if he, the warrior, is not there. Hit elders with the side of a knife: he takes the knife under the ribs. (K. swagger: hits the elders of another village. Such a person places himself on the road and hits passers by solely to amuse himself.)

f. cf. 1/g

BUÑ. 19— Añara Jeme Buñansaη - Jirem (II-245-246)

a)	Asankenem aiban? Kone “Jáli Keba, o who speaks always who? they say J.K. he kasankeno kawú ko. Degol! speaking his is thatway it DeGaulle	Who speaks like that? The say, “Jáli Keba, his speaking is that way. DeGaulle!
b)	Bafútumbali barúnd degutum lifter of wings chest hair with vulture	Lifter of wings, chest hair of a vulture.
c)	Wolome, o wa? Imanj bo letuwoogaal W. he what? I knew there not we kin	What of Wolome? If I had known we would not have been kin.
d)	Nimal Jirem bati Atíngom. Epímbeno I continue J. home of A. gun his kayanto nen kara koró received as women in there	I continue to Jirem and the house of Atíngom. His gun is received as are the women within.
e)	Kajalubi, jilaañ fusím nen siyen K. you become blood as dogs.	Kajalubi, you become as the blood of dogs.
f)	Tumbuleki ekánden karamba di laañ elephant praise name ripen bush and becomes mukum kanímaη honey sweet	Great elephant ripens the forest and it becomes sweet honey.
g)	iboñimbaje, Kajúnduhoor afaη kajamo artful dancer K. (one who stamps) more known	Artful dancer, stamping man is better known
h)	Jiker man emadinool epúrumulo buríη regard as Manding he come out from since Jiniye Jajibe bata Atúmbuluka. J.J. home of A.	See how his Manding have by way of Jiniye Jajibe at the home of Atúmbuluka.
i)	Karamo, o bu nare bo ajanooray? master he how? he stop there known about	Master, how is it that he is so well known?

Remarks:

a. cf. 3/c, 18/c

b.-c. Wolome is like a hariy buzzard. Wolome of Sinjalom at the home of Jabalir. cf. 7/e

(If I had known that you would die leaving me, I would never have been your relative. jds) cf 21/j

d. (re. gun=woman) (K. asks the question Epímbeno kayanto ne kare, kom nen manuyantoalem asekaw kajalo buyábo kuwa? “His gun is greeted as women, is that like when we receive a wife when she comes to her wedding, quoi?”)

A. yankufiymi, “your gun which they trust,” because the killer of people. If war breaks out, you see, you of Sindian, if you have a shooter whom you trust. When he arrives your spirits will welcome him and you will say, “humm today he’ll have (it=gun). It is thus, whenver you see it (the gun) you will receive it as a woman. And if he shoots it will not miss. Because they say “look in the circle where you lean against (a person), there he (the shooter) will look and say: “That one is the one for whom I shall give a funeral. I shoot in the head.” That was Jabalir, this they told me, but I myself did not know him.

e. Kajalubi’s knife drinks blood as do dogs. There, in Burinjago at Apárat, he who fought against Burama Njaw (last Manding to make war with the Jóola, came after Fode Kaba). He cut down the Manding from morning to night. They say that his knife where he held it thus. They warmed water and they poured it (i.e. the knife stuck to the hand, because of the blood, and thus they needed warm water to loosen it.)

f. cf. 4/e, 11/f, 18/a

g. cf. 4/e, 11/f; h. cf. 1/e

i. cf. 1/g

BUÑ. 20— Añara Jeme Buñansaη - Jirem (II-246-247)

a)	Jibonketom manjiyabom pardon me so you sing for me	Pardon me. Please sing for me.
b)	Janje ay? Nukat dáre, ulaaña be Jilakunda J. who? you leave inside we continue to J.	Janje who? Leave (him) there, we continue to Jilakunda.
c)	Kafiti nanol ajaw ajum di fankol K. he says to him he goes he stand in courtyard his naηanden Ciyah he sees afar C.	Kafiti, he says to him, “he goes and stands in his courtyard and see all the way to Ciyah.
d)	Ayonini, jibom jigaba difficult one dancer two	Difficult one, dancer of two.
e)	Yoy ro farakaj. Ajukum kufan manemoy It is there flintlock he sees elders and it blinks	It is there, a flintlock. He sees elders and it blinks.
f)	Lonka yan kufúulen di nen kugonk long gun which the drag andas a vine	They drag the long gun as if it was a vine.
g)	Kajojena aima! Jirem bati Saima. Eñab gatherer who? J. home of S. elephant akat balámuk naηoolen. Ebéeta kokubo he turns back he is able beggars are there mankubeηe and the gather	Who is the gatherer of people? Jirem at the home of Saima. Elephant is able to turn his back. The beggars are there gathering together.
h)	Aríηdiyao, kukílak kuyíme baranut A. eyes red having drunk not mukum. honey (wine)	Aríηdiyao, red eyes without drinking honey wine.
i)	Akobe farakaj ejuk kufan manemoy who waits flint lock it sees elders and it blinks	Who waits. flintlock see elders and it blinks.
j)	Kabébilo nen buηanjaku ekúut (?) as cloth strip robber	(?) as a robber’s strip cloth.
k)	kúut iba faη di jilaa kidi kamben rob ?? more and ?? ?? close	rob ?? more and ?? ?? close
l)	futáso di kone jiñiil it crosses her and they say a baby	It (moon) crosses her and they say, “a child.”

Remarks:

a. cf/ 3/a

b. Janj whom you left within, death is at fault. He goes to Jilakunda to the house of your mother that is filled with tombs. Return back to Jilakunda to do what? The children wo go (come together). Bisa. who gathers people, you are able to turn your back. (K. The children come to your place. Can you leave them like that?)

VII-XXX 84: Janj an elder from over there whom did you leave within? He had there words enclosed (hidden) as are cows. (word closed, as cows are closed in an enclosure.)

c. Kafiti, this it is said in praise, but no one is able to stand here and see even as far as Tálum, not to mention Ciyah, but it is an expression of praise which the singer works.

d.-e. cf. 14/g

f. cf. 1/b

g. Gatherer of people, a great palmwine tapster. They went to beg from him. The day that he died they made the equation and said: gatherer of people, Seima, he turned his back, he is able. Child of a palm tree grove. It was for begging palmwine that they were gathering for. cf. 21/c.

h. They say, now, someone when he drinks honey wine his eyes will become read. He does not drink and they become red. (K. They are the men.) (Aríndiyao, the name could mean “he arrives and they shoot at him.” jds)

i. cf. 14/g

j. buηanjo - (II-159) A cloth tied around the body with a belt (which is buηanjo). It is made of a strip that dangles in back like a tail. Used by someone who has lost his father. Placed on him before burial, removed afterward at the tomb of an ambaj, “initiate.”

k. - l. unable to gloss k. However K. reads jilaso instead of jilaa ki, which would collapse the two and give jilaaso di jikamben futáso di kone jiñiil, “Jilaaso (a woman’s name) you close (up? confine?) and it (moon) crosses her and they say its a baby.” The women will tell their husband, “I have a belly (am pregnant)” and she lies to her husband! After a while she says that the month (fuleh, which also means “moon”) has skipped her and that she is with child, so that her husband would take better to the marriage.