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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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117.

Na Konu bɛn dɛ, di habi wan kɔndre. Dąn nō wąn mąn suma mąŋ libi nąŋga umą, ala den umą mu' dɛ fō ɛ̨ŋ wąwąn. Ma wąn mąn bɛn libi na ɩni na kɔndre, ma a bɛn libi farawɛ. Ma 'a Konu no bɛn sab' pɛ a i libi. 'A man dɑti habi wąn wei̯fi. Dąn ala dei̯ a i weri moi̯ krosi, a i kɔm pasa na Konu dɔro. Dąn wąn dei̯ Konu kari hɛm, dąn ɑksi hɛm fa ɛ̨ŋ nɛ̨m. Dą' a taki Konu tai̯gi ɛ̨ŋ nɛ̨m Krɛstum. Dąn Konu ɑksi hɛm taki, ‘Yu habi umą?’ A taki, ‘Ya, Konu.’ Na Konu taki, ‘Wɛ, yu sab' sąn? Tamara bakadina mi 'ɛ kɔm kiri yu.’

 

Dąn di a i go na hoso, a i tai̯gi hɛm wei̯fi. Dąn, di a tai̯gi hɛm wei̯fi, dąn den tek' wąn patu, di den bɔri nanyąm. Dąn den pɔti hem na ɔndro na hoso, mek' fai̯ya. A dɛ bɔri alei̯si. Ɛ̨ŋ taki na uma, ‘Mi 'ɛ luku tɛ Konu dɛ kɔm.’ Dąn di Konu dɛ kros-bei̯, dąn den puru na patu na ɔndro na hoso, dąn den pɔt' na tapu tafra.

 

Dąn Konu kɔm. Dąn a i tak', ‘Wɛ, Kristum, mi kɔm kiri yu.’ Dąn a i taki, ‘Mi bɛg' Konu, mi bɔri p'kin alei̯si fō mi nyam.’ Dąn habi tu tɩki, so 'i naki na pat' tapu. Dą' yurutɛm a opo 'a patu, na Konu taki, ‘Tą'! Na so yu dɛ bɔri nanyąm!’ A tak', ‘Ya, Konu.’ Dąn a tak', ‘Yu sab' sąn? Ɛf' na so yu bɔri alei̯si, mi n'ɛ go kiri yu mɔro, ma yu mu' gi mi den tɩki.’ Dąn a taki, ‘Ya, Konu, yu kąn tek' den.’ Dąn Konu tak', ‘Wɛ, ɛf' mi tek' den, fa mi mu' du 'ąŋga den tɩki?’ Dą' a tak, ‘Wɛ, Konu, yu dɛ was' ala yu nanyąm, pɔti na ɩni yu patu. Dąn tɛ yu pɔti nanyąm na ɩni na patu kaba, dąn yu prei̯ nąŋga na pat' tapu 'ąŋga na tɩki.’

 

Dąn Konu tek' den tɩki, a i gowe. Dąn di Konu gowe kaba, dąn a kari ala bɩgi suma, taki den mu' kɔm 'a palei̯s, ɛ̨ŋ go bɔri alei̯si zɔ̨ndro fai̯ya. Dąn a kiri somɛni foru nąŋga dɔksi, nąŋga krakųŋ. Konu prei̯ 'a tapu 'a patu so tɛ ... dei̯ kɔmopo. Na patu no mąŋ bɔri.

Dąn tamara, na mąn kɔm koiri na Konu dɔro mɔfo, fō si sąn a pasa. Na Konu tai̯gi hɛm taki, ‘Yu kɩs' mi moi̯, yɛre? Ma tidɛ

bakadina mi dɛ kɔm kiri yu.’ Na di a go na hoso, a taki hɛm wei̯fi baka. Dąn a meki hɛm wei̯fi bai̯ wąn kau̯-blas. Dą' a bai̯ wan batra rɛdi vin, dą' a kant na vin na ɩni na kau̯-blas. Dąn a tai̯ hɛm na ɛ̨ŋ wei̯fi hati tapu. Dąn 'a umą weri ɛ̨ŋ krosi moi̯. Nowąn suma kąn si dɑti a pɔti na kau̯-blas. Dąn Konu kɔm bakadina, fō kɔm kiri hɛm. Dąn di Konu kɔm, dą' a tai̯gi Konu taki, mek' hɛm kiri na umą fɔs' Konu kiri hɛm. Ɛf' ɛ̨ŋ dɛdɛ, libi na umą, na umą dɛ go pina. Dąn ɛ̨ŋ nąŋga umą bɛn taki ala sani kaba. Dąn a bɛn dɛ so wąn nefi. Dąn na mąn tek' na nefi, a süt' ɛŋ wei̯fi. Dąn di a süt' na umą, dąn na kau̯-blas a priti opo, dąn na umą fadǫn a grǫ'. Ma na nefi no kis' na umą. Dą' a bɛg' Konu, a taki ɛ̨ŋ wan' wei̯ki na umą fō kɔm baka na libi. Ɛ̨ŋ kɔm sari ɛ̨ŋ dɛdɛ. Dąn Konu taki, ‘Yu sɑ mąŋ wei̯ki hɛm baka?’ A tak', ‘Ya.’ Dą' a go, a tek' wąn rɛdi hąŋgisa, dą' i wev ɛ̨ŋ so na ɛ̨ŋ umą fesi. No mo na umą a soktu. 'A Konu taki, ‘Wɛ, yu sab' sąn', boi̯? A bɛtre yu gi mi na hąŋgrisa, mi no sɑ kiri yu mɔro.’

 

Dąn di Konu gowe na hoso, dąn a taki ɛ̨ŋ, go kiri ɛ̨ŋ wei̯fi. Ala suma mu' kɔm 'a palei̯s. Ɛ̨ŋ sɑ kiri hɛm wei̯fi, ɛn na ɩni fei̯f' minut a sɑ wei̯ki hɛm baka. Dąn, di ala suma kɔm na parei̯s, Grąnmąn, na grąn fɩskari, ala kɔm, dąn Konu tek' wąn nefi, dąn a sütu hɛm wei̯fi, dąn a fadǫ' na grǫ'. Dąn Konu tek' na hąŋgisa na mąn bɛn gi hɛm, dąn a wai̯ hɛm wei̯fi fesi. Hɛm wei̯fi no wei̯ki mɔro, te na ɔndro grɔ̨'.

 

Dąn na tra dei̯ na na mąn kɔm pasa na Konu dɔro agen. Ma nō, di na mąn kɔm pasa na Konu dɔro, dąn na tamara mamɛntɛm a i pasa nąŋga tu duzen kau̯. Dąn Konu tak', ‘Pɛ yu go 'ąŋga den kau̯?’ A taki, a i gowɛ 'a tra kɔndre na sei̯, go kiri den kau̯, seri fei̯f' xulder wąn gram. Nąŋga ala dɑti na mąn 'ɛ lei̯. Dąn Konu no du nɔtį mɔro lei̯ki hɛm bai̯ fo-duzen kau̯ nō. Dąn a teki fotɛnti sɔrdati, taki den go kiri den kau̯ sɛri. Kau̯-meti 'a mɔni drapɛ. Nąŋga ala dɑti, kau̯-meti bɛn wąn sɛ̨nsi wąn pɔntu. Nō, di den sɔrdati kiri den kau̯, nowąn suma wani bai̯. Dąn den sɔrdati frɛde fō kɔm na hoso. A tak' Konu go kiri den. Dąn Konu sɛn' wąn suma fō tyari den sɔrdati go na hoso. Dąn Konu ɑksi den sɔrdat', ‘Sąn yu du, yu no bɛn wani kɔm na hoso?’ Dąn den sɔrdati taki, na mąn dɛ lei̯, no wąn suma wani kau̯-meti. Na kau̯-meti drapɛ wąn sɛnsi wąn pɔntu. Dąn Konu taki, ‘'A mąn disi wąn tumusi lei̯mąn.’

 

Dąn Konu tek' wąn saka, dan a lai̯ ɩsri na ɩni. Dą' i gi dri sɔrdati na saka, tak' tɛ den go, den mu' tek pɔti na mąn na ɩni na saka,

dąn den mu' trowɛ go na liba. Di den sɔrdati den hari hɛm tyar' go trowɛ na liba, dąn dę' mit' wąn sopi-wɛ̨nkri. Dąn den libi 'a saka na mɩndri strati, a go drɩ̨ŋgi sopi.

 

Dąn, di den dɛ na sopi-wɛ̨nkri, dąn wąn umą a i kɔm pasa nąŋga wąn tie̯n duzen kau̯ nąŋga buriki nąŋga hasi. Dąn 'a mąn dɛ na ɩni na saka dąn a taki, ‘Mi gudu so tɛ kaba, Konu dɛ taki mi fō mi dɛ go kɔm tek' mɔni, ma mi no wani mɔni mɔro.’ Dąn 'a umą taki, ‘Masra, a bɛtre yu gi mi 'a mɔni.’ Dąn 'a man taki, ‘Wɛ, lɔ̨' lus' na saka gi mi. Dąn yu go na ɩni.’ Dąn, di na umą lus' na saka, na umą go na ɩni, dąn na mąn tai̯ na saka mɔfo. Dąn na mąn gowe.

 

Dąn, di a gowe, dąn a teki ala den kau̯, den buriki, den hasi. Di den sɔrdati kaba drɩ̨ŋgi sopi, den sɛn' srep 'a saka go trowɛ a liba. Dą' tamara mamɛntɛm, na mąn kɔm pasa na Konu dɔro nąŋga ala den kau̯, ala den hasi, den buriki, ala sani. Dąn Konu taki, ‘Mąn, pɛ yu kɔmoto nąŋga den sani disi?’ A taki, ‘Konu, den sani dɩsi furu na ɔndro liba, so tɛ ... mi no mąŋ tyari ala mi srɛfi.’ So Konu go na ɩni wąn saka, dąn a mek' den sɔrdati pɔti ɩsri na ɩni na saka, dan a tak' den mek' hɛm trowɛ na liba. A taki, ɛ̨ŋ go tek' kau̯, nąŋga hasi, nąŋga buriki, tu. Dąn Konu go na ɔndro liba. A no mąŋ kɔm mɔro 'a tapu. A dɛdɛ.

 

Wɛ, so meki sei̯ habi Konu.

117. Mock Killing: Take My Place.1

There was once a King who had a kingdom. Then no man could live with a woman, all the women had to be for him alone. But there was a man living in the kingdom, but he lived far away. But the King did not know where he lived. That man had a wife. Then every day he dressed in fine clothes, and came by the King's door. Then one day the King called him, and then he asked him his name. Then he said to the King, he said, his name was Krestum. Then the King asked him, said, ‘Have you a wife?’ He said, ‘Yes, King.’ The King said, ‘Well, you know what? Tomorrow afternoon I will come to kill you.’

Then when he went home, he told his wife. Then, when he had told his wife, then they took a pot, in which they cooked food. Then they put it (the pot) under the house and made a fire. She cooked rice. He said to his wife, ‘I will watch for the King.’ Then as the King was approaching then they took away the pot from under the house, and they put it on the table.

Then the King came. Then he said, ‘Well, Kristum, I came to kill you.’ Then he said, ‘Please, King, I am cooking a little rice to eat.’ Then he had two sticks, so he struck the top of the pot. Then when he uncovered the pot, the King said, ‘What! Is that how you cook food!’ He said, ‘Yes, King.’ Then he (the King) said, ‘You know what? If that is how you cook rice, I am not going to kill you any more, but you must give me the sticks.’ Then he said, ‘Yes, King, you may take them.’ Then the King said, ‘Well, if I take them, what must I do with the sticks?’ He said, ‘Well, King, you wash all your food, and put it into your pot. Then when you finish putting the food into the pot, then you play with these sticks on top of the pot.’2

Then the King took the sticks, and he went away. Then when the King had gone, he called all the important people, saying that they must come to the palace, he was going to cook rice without fire. Then he killed many, many fowls, ducks, and turkeys. The King played on top of the pot until... day came up. The pot could (did) not boil.

Then the next morning, the man strolled by the King's door to see what had happened. The King said to him, said, ‘You tricked me

nicely, hear? But this afternoon I will come and kill you.’ When he went home, he told his wife again. Then he had his wife buy a cow's bladder. Then he bought a bottle of red wine, then he poured the wine into the cow's bladder. Then he tied it on his wife's heart. Then the woman dressed nicely. No one could see that she had put on the cow's bladder. Then, in the afternoon, the King came to kill him. Then when the King came, he said to the King, said, let them kill the wife before the King killed him. If he died, and left the wife, then the wife would starve. Then he and his wife had already talked all this over. Then there was such a knife.1 Then the man took the knife, and shot it into his wife. Then as he shot the woman, then the cow's bladder burst open and the woman fell to the ground. But the knife did not reach the woman. Then he begged the King, and he said he wanted to waken his wife, that she might come to life again. He was sorry now she was dead. Then the King said, ‘You will be able to resuscitate her?’ He said, ‘Yes.’ Then he went and he took a red handkerchief, and he waved it so over the woman's face. At once the woman sighed. The King said, ‘Well, you know what, boy? Better give me the handkerchief and I will not kill you any more.’

Then when the King went home, then he said he was going to kill his wife. Everybody must come to the palace. He would kill his wife, and in five minutes he would waken her again. Then, when all the people came to the palace, the Granman, the counsellors, all came, then the King took a knife, and then he shot his wife (with it), then she fell to the ground. Then the King took the handkerchief the man had given him, and then he waved it over his wife's face. His wife did not waken again until she was under the sod.

Then the next day the man came by the King's door again. But now when the man came by the King's door, then the next morning he came by with two thousand cows. The King said, ‘Where are you going with the cows?’ He said he was going to another neighboring country to kill the cows and sell them at five gulders a gram. However, the man was lying. Then the King did nothing more than buy four thousand cows now. Then he took forty soldiers and told them to go and kill the cows and sell them. Cow's meat was money (currency) there. However, cow's meat was a cent a pound. Now when the soldiers killed the cows, no one wanted to buy. Then the soldiers were afraid to come home. They said the King would kill them. Then the King sent a man to bring the soldiers home. Then the King asked the soldiers, ‘What did you do, that you did not want to come home?’ Then the soldiers said, the man had lied, no one wanted cow's meat. Cow's meat was a cent a pound there. Then the King said, ‘This man is a great liar.’

Then the King took a sack, and he loaded it with iron. Then he gave the sack to three soldiers, and said when they went, they had

to put the man in the sack, and then they had to go and throw him in the river. As the soldiers were taking him to the river to throw him away, then they came to a rum shop. Then they left the sack in the middle of the street, and they went to drink rum.

Then, when they were inside the rum shop, then a woman passed by with ten thousand cows, and donkeys, and horses. Then the man was inside the sack, then he said. ‘My wealth is so great already, and the King tells me I am to come and take money. But I don't want any more money.’ Then the woman said, ‘Master, better give me the money.’ Then the man said, ‘Well, then, untie the sack for me. Then you go inside.’ Then, when the woman untied the sack, the woman went inside, then the man tied the sack. Then the man went away.

Then as he went, he took all the cows, the donkeys, and the horses. When the soldiers had finished drinking rum, they sent to pull the sack and throw it in the river. Then the next morning, the man came by the King's door with all the cows, all the horses, the mules, everything. Then the King said, ‘Man, where do you come from with these things?’ He said, ‘King, there are so many of these things on the river bottom, till... I could not carry (away) all myself.’ So the King went into a sack, then he had the soldiers put iron in the sack, then he said to them let them throw him into the river. He said he was going to take cows, and horses, and donkeys, too. Then the King went to the river bottom. He could not come on top again. He died.

Well, so that is why the sea has a King.


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