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Suriname folk-lore (1936)

Suriname folk-lore

(1936)–Melville J. Herskovits, Frances S. Herskovits–rechtenstatus Auteursrecht onbekend

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102. Santa Fai̯ya Mama Kiri Ɛ̨ŋ Pikin.

Wąn mama bɛn 'abi wąn pikin. 'A boi̯ bęn hɔgri so tɛ ... ɛf' a pɔt' ɛ̨ŋ fō go lɛr' wroko na wąn basi, a i fɔm na basi. Tumusi a bɛn ɔgri. Nowąn suma bɛn mąŋ nąŋga ɛ̨ŋ. A go pre mormō nąŋga Konu pɩkin, a wɩn' dɛm. Dąn den wani fɛti nąŋga ɛ̨ŋ. A nak' wą' fō dɛn, a trǫ' wąn ros-bɔm. A naki tra wąn, a trǫ' wąn dyari. A naka tra wąn, a trǫ' wąn broko skotu.

 

Nō, suma kɔ̨' tai̯gi ɛ̨ŋ mama tai̯gi na so a bɛn du. Dąn ɛ̨ŋ tai̯gi na mama, taki, meki a pōti na boi̯ na wąn basi dɛm kari Abrikɛ. Dapɛ dɛm sa maxti ɛ̨ŋ.

Abrikɛ bɛn dɛ wąn didibri. Di na mama ɑksi fō a tyari na boi̯ kɔm leri wroko dapɛ, Abrikɛ taki, ‘A bǫn.’ A sɛni wąn boto kɔ̨ teki na boi̯. Na boi̯ taki, ‘Nąŋga dɑti boto, mi no dɛ gō.’ Bɩkasi na boi̯ bɛn dɛ wąn sabi-mąn; a sabi taki ɛf' a gō nąŋga na boto dati, a i go dɛdɛ. Di a gō nąŋga wąn tra boto, dą' Abrikɛ teki ɛ̨ŋ tya gō na ɩni na wroko-'oso, Dąn a sori ɛ̨ŋ taki, meki a go wroko nąŋga mashin. Na boi̯ taki, ‘No, no, na yu na basi. Yu fɔsi mu sori mi fa na mashin dɛ wroko.’ Bika' ɛf' na boi̯ bɛn gō na na mashin, a bɛn go dɛdɛ. Abrikɛ du ala moi̯ti fō kiri ɛ̨ŋ, ma a no bɛn mąŋ. Na boi̯ kɔni mɔr' ɛ̨ŋ.

 

Di a no mąŋ fō kir' ɛ̨ŋ, a sɛn' ɛ̨ŋ gowe baka. Di na boi̯ gowɛ, a go wroko na wąn timrɛbasi. Dąn Abrikɛ prakseri taki, ‘Mi mu' go suku na boi̯ baka, di bɛn kɔ̨n dia.’ Dąn Abrikɛ kɛ̨ŋki trǫ wąn umą, dɛn a go pɛ na boi̯ dɛ wroko. Wą' moi̯ umą a bɛn dɛ. Di den tra wrokomąn si na umąn, dę' alamala stre fō teki na umą. Ma no, spɛsial fō na boi̯ a bɛn kɔm. Dąn a ben 'abi wąn baksita na ɛ̨ŋ 'ɛdɛ tapu. A taki, ‘Ųn' alamala lɔbi mi, na suma naki na baksita puru na tapu mi 'ɛdɛ, nąŋga dɑti mi sa libi.’ Dąn ala teki sani pus' na baksita, ma a no mąŋ fadǫ. Na boi̯ no pusu. Den trawą' taki, ‘Wi ala dɛ proberi, wɛ, mek' a proberi tu.’ Fa a teki wą' pikɩ̨' tɩki, a meri na baksita, wą'trǫ' a fadǫn. Ɛn so a bɛn libi nąŋga na umą. Ma di den libi wąn-tu dei̯, dąn na 'umą taki hɛm wani meki dɛm go suku ąwara.

 

Ma na boi̯ bɛn habi dri dagu, na ɛ̨ŋ mama 'oso. Dąn bifɔ' a gowɛ nąŋga na umą, a go na ɛ̨' mama, a tai̯g' ɛ̨ŋ taki, ‘Mi mama, 'a dia

mi dɛ kɛt' ɛ̨ŋ dɛm dagu. Dɛn mi dɛ pɔti wąn patu nąŋga watra na fai̯a. Ma tɛ yu si na watra bɛ̨' redi, lusu den dagu, meki dɛm kɔ̨m na mi.’

Di den gō na busi fō pɩki awara, na umąn taki, ‘Luku, go na tapu na bom dɩsi, dɑti mi wani.’ Di na boi̯ go na tapu na bom, no mō' na umąn (Abrikɛ) trɔ̨' wąn bɩgi mąn. A taki, ‘Yu boi̯, tidɛ wi miti.’ Dis' tɛ' na watra dɛ rɛdi na 'oso na tapu fai̯a. Ma na mama no bɛn luku na watra, so di na 'uma trǫ' na Abrikɛ, dąn a sɩ̨ŋgi taki, ‘Abrikɛ, ni-ni-ni-ni-ni.’ Dąn somɛni suma kɔm. Na boi̯ drapu wan batra nąŋga obia di a bɛn habi. A taki, ‘Santa Fai̯a Mama kiri ɛ̨ŋ pikin.’ Dąn na bom kɔm so bɩgi, so bɩgi dɑti den no mąŋ fō kɔti hɛm. Dɩsi tɛm, na patu kuku tɛ ... a trǫ' brudu. Na mama dɛ taki tɔri nąŋga hɛm birfrau̯ fō na bɩgi okro tɔ̨ntɔ̨n di den bɛn nyąm yɛstɛdei̯. A frɩgiti sąn ɛ̨ŋ pikin bɛn tai̯gi hɛm. Den dagu kau̯ na keitɩ̨' tɛ ... hɛm mɔfo bɛn kɔm brudu. Wąn fō den lusu. Di na bɔm den luku fō fadǫ', na boi̯ drapu hɛm batra baka. A taki, ‘Santa Fai̯a Mama kiri hɛm pikin.’ Abrikɛ sɩ̨ŋgi baka, sɩ̨ŋgi taki, ‘Abrikɛ, ni-ni-ni-ni-ni.’ Mɔro furu tra didibri bɛn kɔm nąŋga ɑksi fō kɔti na bɔm. Ma nō, ala dɛm dri dagu lusu dem dɔro, dem kiri ala den didibri. Dem wani fō kiri Abrikɛ. Dąn na boi̯ taki, ‘Mi dagu, tapu.’ So na dagu no kiri Abrikɛ.

 

Dąn na boi̯ saka kɔm na grɔ̨'. A taki, ‘Abrikɛ, fa tide mąn miti mąn, tɛ tu mąn miti den srɛfi, dɛm kali dɛm srɛfi omu.’ ‘Są' yu dɛ̨ŋki yu bɛn sɑ du nąŋga mi?’ Dąn a tai̯gi hɛm, taki, ‘Mi no sɑ kiri yu, ma mi sɑ dɩki wąn hɔro, pɔti yu na ɩni.’ Dąn a du so.

 

Ma di a go na hoso, dąn a tai̯gi hɛm mama, taki, ‘Mi Mama, yu si blɛkwar, dem dagu no mu' nyɛm.’ Ma wąn dei̯, na boi̯ bɛn sribi. Dą' na mama ben bɔri salɛm. Dąn a libi na brɛk. Dąn dem dagu smɛri na blɛk, ɛn so den go, den kiri na boi̯.

 

Dati meki na tɔri nem, ‘Santa Fai̯a Mama kiri hɛm pikin.’ Bika' na na mama bɛn meki hɛm pikin dɛdɛ.

102. Enfant Terrible: Flight up the Tree.1

A mother had a child. The boy was bad so till... if she placed him somewhere with a boss to go and learn a trade, he beat his boss. He was very troublesome. Nobody could manage him. He went to play marbles with the King's children, and he won from them. Then they wanted to fight with him. He struck one of them, and he turned into a rosebush. He struck another and he turned into a yard. He struck another and he turned into a broken fence.

Now somebody came to tell his mother that this was what he had done. Then he said to the mother, said, let her apprentice the boy to a boss they called Abrike. There they will tame him.

Abrike was a devil. When the mother asked to bring the boy to learn a trade there, Abrike said, ‘All right.’ He sent a boat to bring the boy. The boy said, ‘With that boat I am not going.’ Because the boy was a wise man; he knew that if he went with that boat he would die. When he went with another boat, then Abrike took him into the workshop. Then he showed him, he said, let him come and work at the machine. The boy said, ‘No, no, you are the boss. You must first show me how the machine works.’ Because if the boy had gone to the machine, he would have died. Abrike made all kinds of attempts to kill him, but he could not. The boy's cunning surpassed his.

When (he found) he could not kill him, he sent him back. When the boy went away, he went to work with a master carpenter. Then Abrike studied, he said, ‘I must go and look again for the boy who came here.’ Then Abrike changed into a woman, then she went where the boy was working. She was a beautiful woman. When the other workers saw the woman, they all entered into a rivalry to take the woman. But she had come especially for the boy. Then she had a basket on top of her head. She said, ‘All of you love me, but I will live with the one who knocks the basket from my head.’ Then all took things with which to push the basket, but it could not fall down. The boy did not push. Then the others said, ‘We all are trying, well, let him try too.’ As he took a little stick and touched the basket, it fell down at once. And so he lived with the woman. But when they had lived (together) a few days, then the woman said to him, let them go look for awara.2

But the boy had three dogs at his mother's house. Then before he went away with the woman, he went to his mother, and said to

her, said, ‘Mother, here I am chaining the dogs. Then I am putting a pot of water on the fire. But when you see the water become red, turn loose the dogs and let them come to me.’

When they went to the bush to pick awara, the woman said, ‘Look, go to the top of this tree. That is what I want.’ When the boy went up the tree, then instantly the woman (Abrike) changed into a tall man. He said, ‘You boy, today we meet.’ At this time the water which stood on the fire in the house was red. But the mother did not look at the water, so when the woman changed to Abrike, then he sang, said, ‘Abrike, ni-ni-ni-ni-ni.’ Then so many people came. The boy dropped a bottle of obia which he had. He said, ‘Santa-Fire-Mother kills her child.’ Then the tree grew so large, so large that they could not cut it. This time the pot cooked till... it turned to blood. The mother was gossiping with her neighbor about the big okra pudding they had eaten yesterday. She forgot what her child had told her. The dogs chewed the chain till... their mouths were bloody. One of them came loose. When the tree looked as if it would fall, the boy dropped his bottle again. He said, ‘Santa-Fire-Mother kills her child.’ Abrike sang again, he sang, said, ‘Abrike, ni-ni-ni-ni-ni.’ Many more devils came with their axes to cut the tree. But now all the three dogs came loose and they arrived, and they killed all the devils. They wanted to kill Abrike. Then the boy said, ‘My dogs, stop.’ So the dogs did not kill Abrike.

Then the boy climbed down to the ground. He said, ‘Abrike, as today man met man, (so) when two men meet their equal they call each other uncle.’ ‘What do you think you are going to do with me?’ Then he said to him, said, ‘I will not kill you, but I will dig a hole and put you inside.’ Then he did so.

But when he went home, he said to his mother, said, ‘Mother, you see, the dogs must not eat canned things.’ But one day the boy was sleeping. Then the mother cooked salmon. Then she left the can. Then the dogs smelt the can, and so they went and killed the boy.1

That is why the name of the story is ‘Santa-Fire-Mother kills her child.’ Because the mother caused her child's death.


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