Verses 17-20

BUÑ. 17— Aņara Jeme Buņansaη - Jirem (II-243-244)

a) Bímtaη Bakúmbom, emanjey       far iñayi,
B.              B                   . it (death) knows belly mother yours

good man

Bímtaη Bakúmbom, death knows the belly of your mother. Good man!

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!

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.


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— Aņara Jeme Buņansaη - 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.

uyom puη (urémpun) kabuηo
(?)         (?)         thin hair       hair dressing

She has few (hairs) (so) braids (them)

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?


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— Aņara Jeme Buņansaη - 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!

Bafútumbali barúnd degutum
lifter of wings      chest hair with vulture

Lifter of wings, chest hair of a vulture.

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

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?


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— Aņara Jeme Buņansaη - Jirem (II-246-247)

a) Jibonketom manjiyabom
   pardon me     so you sing for me
Pardon me. Please sing for me.

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.

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

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.

Aríηdiyao, kukílak kuyíme baranut
A.                     eyes           red       having drunk not

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.”


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.