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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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105.

Na fɔs' tɛm wąn mąn nąŋga hɛm wei̯fi bɛn dɛ na wąn pranasi. Dą' a i waka trɔbi ala den mąn nąŋga den umą. Ɛ̨ŋ bɛn dɛ na mɔro trąŋga mą' na pranasi. Dą' a tek' wąn nem fō Ba Mąn-No-Dɛ. Dąn wąn dei̯, a tai̯gi hɛm wei̯fi taki, mek' a bori sɛbi dokųn gi hɛm. Dąn i gowe na tra prei̯si, a i trɔbi den suma. Dąn, di a gowe so tɛ ... dąn a i mit' wąn umą. Dąn di a go, a tak' na uma, ‘Odi.’ Dąn na uma ɑksi hɛm, ‘Fa yu nɛm?’ Dą taki ɛ̨ŋ nɛm na Ba Mąn-No-Dɛ. Dąn uma tai̯gi hɛm taki, ‘Yu 'ɛ djoku. Mąn dɛ mɔro lei̯ki yu.’

 

Wɛ, nō, na umą taki, ‘Luku, mi habi tu mąn p'kin. Wąn nem Sambakala. Wąn nem Brąŋgbo.’ Ɛn den tu mąn p'kin fō na umą bɛn dɛ hɔntimąn. Den hɔnti asau̯. Dąn den mąn p'kin fō na umą, ɛf' den dɛ gowɛ fō hɔnti fō diaso te na Nɩkeri, dąn, tɛ den dɛ kɔm kaba, den dɛ weri ɩsri susu. Dąn, tɛ den bari, ‘Bɩ̨ŋg, bąŋg, Sambakala,’ dąn den dɛ farawɛ, ma tɛ diaso yu dɛ yɛre. Na mąn dɩsi,

wąn lųŋgi fɔtɛnti futu na bɩgi brada Brąŋgibo, na p'kin lųŋgi dritɛnti futu. Dɑti na Sambakala. Tɛ den go hɔnti, den gowɛ mamɛ̨ntɛ̨m, fei̯fi yuru, dąn sei̯bi yuru na neti, den dɛ na hoso baka. Den go tɛ Nɩkeri, den dɔro na hoso na srɛfi dei̯. Ɛn ala dei̯, na so den dɛ du, ɛn den kɩsi kąn dɛ sei̯bi ai̯ti asau̯, ɛn den nyąm ala wąntem. Bɔfru den no wani. Bɔfru p'kin tumusi. Tigri den no wani. Asau̯ nō mō.

 

... Mi tɔri sɑ go nąŋga presiri moksi-mɔlyɔn, nąŋga shuba-shuba. Krip-krap, ɩbri wąn mąn na mɩndri hɛm kraka.

Ɛr tin, tin!

Wɛ, mi mąn, mi yɛre na tɔri...

 

Dąn di den p'kin dɛ kɔm, dąn 'a mąn kɔm skreiki, dąn a taki 'a umą taki, ‘Mi mama, mi 'ɛ gowe mit' den p'kin fō yu 'af pasi.’ Dąn a mit' den p'kin 'af pasi. Den gi hɛm wąn asau̯ fō ɛ̨ŋ tyari, ma a no mąŋ. So den p'kin teki na asau̯, den kɔm dɔro na hoso. Dąn den ɑksi hɛm mama, ‘Mi mama, suma na boi̯ dɩsi?’ Dąn a i tak', ‘Wąn p'kin dɛ pasa, a i kɔm bɛg' mi fō a sribi di̯a. Tamara a i gowɛ.’

 

Ma di den krįn na asau̯ kaba, dąn den bɔri. Dąn den gi Sambakala wąn preti nanyąm. Dąn Sambakala a nyąm nąŋga so-ląŋga ɩsri fɔrku. Ma di Sambakala nyąm nąŋga na ɩsri fɔrku, na fɔrku a mɩsi, a tek' na mąn, a sutu hɛm na ɩni hɛm mɔfo. A bigɩn fō kau̯ hɛm. Dąn ɛ̨ŋ mama lɔ̨' fō hari hɛm puru.

 

Dąn, di dę' go didǫ', dąn na mama tai̯gi hɛm, taki, ‘Twalfu yuru 'a neti yu mu' opo gowɛ. Twalfu yuru na neti, den srefi sɑ opo fō go hɔnti. Dąn, ɛf' den kɩsi yu, den go nyąm yu.’ Dąn na mama gi hɛm dri ɛgsi. Dąn na mama tai̯gi hɛm, taki, ‘Tɔk den go waka na yu baka, dąn te yu si den a i kɔm a yu baka, dąn yu nak' wąn ɛksi a grǫ', dąn yu taki, “Ɛgsi, sąn yu mama bɛn tai̯gi yu”?’

 

A du so. Nō mō, wąn bɩgi sei̯ kɔmopo. Dąn na mąn gowɛ te na hoso, go teki wąn kroi̯-wagi nąŋga skopu, a i tyar' dɑti go tapu na sei̯. Dąn di den mąn tapu na sei̯, dąn a i lɔ̨' na hɛm baka baka. Dąn na mąn naki na ɛgsi 'a grɔ̨n, a taki hɛm, tai̯gi, ‘Ɛgsi, sąn mi mama bɛn tai̯gi yu?’ Wantrǫ, wąn bɩgi fai̯ya, bɩgi mɔro lei̯ki wąn hɛri kɔndre, kɔmopo. Dąn i mąn go tɛ na hoso, go teki wan bran-spoiti fō kiri na fai̯ya, ɛn tɛ a kiri na fai̯ya a lɔ̨' na hɛm baka.

Dąn na trawąn naki 'a tra ɛgsi 'a grǫn baka. A taki, ‘Mi ɛksi, mi ɛksi, sąn mi mama a taki yu?’ Dąn wąn sɔrtu busi kɔm na mąn fesi, soso maka. Dąn den mąn gowɛ tɛ na hoso baka, go teki matchau̯ nąŋga horu. Dąn 'a mąn kapa ala den maka, a fɛni pasi, ɛn a lɔ̨' na hem baka, baka.

 

So, di a lɔ̨' na hem baka, na mąn dɔro na ɩni wąn bɩgi foto. Dąn a no kąn go mɔro na hɛm baka. Dąn a tak', ‘A bǫ', boi̯, go. Mi mɩsi yu.’

Na dɛ a go na hoso nō, dą' a tai̯gi hɛm wei̯fi taki, ‘ai̯, mi wei̯fi, yu 'a' leti. Tru-tru, mąn dɛ mɔro lei̯ki mi.’

Dąn noit' mɔro a trɔbi tra suma.

105. Brother-None-Surpasses: Magic Flight2

In early times a man and his wife lived on a plantation. Then he went about troubling men and women. He was the strongest man on the plantation. Then he took the name of ‘Brother None-Surpasses’. Then one day he said to his wife, said, let her cook seven dokun for him. Then he went to another place, and he troubled the people. Then, as he went so till... then he met a woman. Then as he went, he said to the woman, ‘Howdo.’ Then the woman asked him, ‘What is your name?’ Then he said his name was Brother None-Surpasses. Then the woman said to him, she said, ‘You are joking. There are men who do surpass you.’

Well, now the woman said, ‘Look, I have two sons. One is called Sambakala. One is called Brangbo.’ And the two sons of this woman were hunters. They hunted elephants. Then this woman's sons, if they went to hunt, they went from here3 till Nickerie,4 then when they came they wore iron shoes. Then when they (the shoes) cried, ‘Bing, bang, Sambakala’, then they were far away, but

you heard it here. Of these men, the elder brother, Brangibo, was forty feet tall, the younger one was thirty feet tall. That one was Sambakala. When they went hunting, they went away in the morning at five o'clock, then they were back at home at seven o'clock at night. They went to Nickerie, and they arrived home the same day. And every day this is what they did, they got perhaps seven or eight elephants, and they ate all of them at once. Buffalo they did not want. Buffalo were too small. Tigers they did not want. Elephants only.

 

... My story will go on pleasantly with moksi-molyon, with huba-shuba.1

Krip-krap, everyone in his place.

Er tin, tin!

Well, my man, I am listening to the story...

 

Then when the sons were coming, then the man became afraid. And he said to the woman, he said, ‘Mother, I am going to meet your sons half way.’ Then he met the sons half way. They gave him an elephant to carry, but he could not (do it). So the sons took the elephant, and they arrived home. Then they asked their mother, ‘Mother, who is this boy?’ Then she said, ‘He is a child who was passing by, he came to ask me if he could sleep here. Tomorrow he is going away.’

But when they finished cleaning the elephants, then they cooked them. Then they gave Sambakala a plate of food. Then Sambakala ate with an iron fork so long (showing about three feet). But while Sambakala was eating with the iron fork, the fork slipped and he took up the man, and shot him into his mouth. He began to chew him. Then his mother ran to pull him (the stranger) out.2

Then, when they went to lie down, then the mother said to him, said, ‘Twelve o'clock at night you must get up, and go away. Twelve o'clock at night, they themselves will get up to go hunting. Then, if they catch you, they will eat you.’ Then the mother gave him three eggs. Then the mother said to him, said, ‘Even though they should come after you, then when you see them coming after you, then you throw an egg on the ground, and then you say, “Egg, what did your mother tell you”?’

He did this. At once a big sea appeared. Then the men went back home to take a wheelbarrow and a shovel, and they took earth with which to fill in the sea. Then, when the men had filled in the sea, then they ran after him again. Then the man threw the egg on the ground, and he said to it, said, ‘Egg, what did my mother tell you?’ At once a great fire, greater than an entire kingdom, appeared. Then the men went home to take a fire-hose with which to put out the

fire,1 and when they had put out the fire, they ran after him. Then the other one threw another egg on the ground. He said, ‘My egg, my egg, what did my mother tell you?’ Then a kind of bush sprang up in front of the men, nothing but thorns. Then the men went back to take machetes and hoes. Then the men struck down all the thorns, and found the path, and ran after him again.

So, as they ran after him, the man reached a large city. Then they could not run after him any more. Then they said, ‘All right, boy, go. We missed you.’

When he went home now, then he said to his wife, said, ‘Yes, wife, you are right. There are indeed2 men who are more than I am.’

Then never again did he trouble other people.


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