Kurumba Languages / Bill-Karayan-Mari-ausKLUDAC001a.mp3 (audio)

(1) ādi kālalu

kade

ambadɨ

Billuru

kārayan

makka

From old times

a narrative

that is called

Billuru

Karayan

children.

That what is called a narrative from old times is the narrative of the children Billayan and Karayan.

(2) modalu naṅga

jātigu

yāvadɨ

gottu kane.

In old times our

group/tribe

anything

did not know .

In those older times our group/tribe did not know anything.

(3) ivarɨ

yārne

kaṇḍalevũa sari ōḍi buḍodu -

ūru buṭṭoṭṭu.

They

who ever

they saw okay they ran away –

the village they left.

Who ever they saw - okay they ran away - they have left the village.

4) āḷne

kaṇḍale

sāku

alli

irodille.

people

to see

enough

they

did not stay there.

It was enough when they saw people; they did not stay there.

(5) innɨ ante irāga (innɨ) ella jātine kaṇḍoṭṭu ivarɨ kāḍugu buddu buṭṭarɨ.

Then like that it was all groups/tribes they saw they into the forest were running/falling.

Then it was like this when they saw all groups/tribes they started to run/to fall into the forest.

(6) ivarugu

yānuvũa (yānũa)

gott-āpadille.

For them

anything

not able to know.

They did not not got any knowledge.

(7) innɨ gottu

illādāga

ivarɨ

yāna māḍidarɨ.

Then knowledge

was not there

they

what did they do?

Then, when there was no knowledge what did they do?

(8) innɨ kāḍugu budda mēle kāḍlu ira gālsu jēnu bāḍu soppu

Then, into the forest after falling in the forest what was there roots, honey meat leaves

kaṇḍadɨnɨ

tindɨ

anuvāsa

paṭṭoṇ-iddarɨ.

seeing

eating

alone

they were staying/living.

Then, after they fell into the forest, the roots, honey, meat,leaves that were seeing and eating (them) they were staying alone.

(9)

iddāga

yāna āgi-ōtu.

They were there

what happened?

What happened when they were there?

(10) innɨ nan antavan nin antavan edō (yāvadō) selpa āḷne selpa parice māḍioṇanɨ [palagioṇanɨ].

Then, one like me one like you with a bit people a bit made himself familiar

(11) avanɨ sari "adɨ entuga kurubaru ōgi kāḍu oḷage buddu buṭṭarɨ. naṅga

oṭṭulu iraku" andoṭṭu ivan yāna māḍidanɨ."

He (thought)okay: "What?

For what do

the Kuruba go

the forest into (and) fall? With

us they must be (live)" after saying

he what

he did he do?

He thought, okay: "What? For what do the Kuruba go and stay (settle) in the forest? They must live with us" after
saying that what didi he do?

(12) ōgi, sari avarne

karidu

naṅga oṭṭulu ondige sērsavo.

After going okay them

let us call

us with together let them join/gather

Okay, let us call them and let them join with us together

(13) avarɨ sariāna kāḍugu buddu ōydere (ōyi-iddere) andoṭṭu Billayan. "They the good forest into they went and stay", said Billayan.

"They went into the thick (deep) forest", Billayan said

(14)

kārayan

makkane

ella

karidu kēḷdarɨ.

Karayan

children

all

they called (and) asked (them).

They called the children of Karayan and asked them.

(15) kēḷdāga naṅgagɨ inta mādiri ūru andale āḷu andale naṅgagɨ

ïḍipadille.

After asking: "For us that kind of village what is called people what is called for us we don't like it.

When they were asked they said: "Concerning that kind of village, concerning people, we don't like it.

(16) naṅga kāḍugeve ōyi buḍaku. naṅga anuvāsa paḍodu kāḍleve badukaku andɨ ōḍi buṭṭarɨ.

"We into the forest must go and stay. We lonliness suffering in the forest we must stay " saying they ran away.

" We must go and stay in the forest. Though we suffer lonliness we must stay in the forest" saying that they ran away.

(17) āga innɨ Billayan makka yāna māḍidaru.

(17) That time then Billayan children what did they do?

What did in those times the children of Billayan do?

(18)

sari ivarne

kāḍugu buḍodu

pūra tappu.

"Okay, them

in the forest to leave

(is) big

mistake."

Okay, it is a big mistake to leave them in the forest.

(19)

naṅga oṭṭulu

ivarne

sērsavo (sērsaku??)

andɨ

naṅgane

idu

māḍioṇ-iddarɨ.

"Us together

them

we must make to join

" saying

to us

that

they were making.

They said "we must make them to join with us" and did that to us.

(20) idu

māḍodu

yāna. ella

īga

ondige

sērale

ella

āḷu

mātāḍi-ātu.

This

to do

what? All

now

together

to come

all

people

talked with

each other.

What was it useful for to do that? To join now all people talked (with each other).

(21) sari

avarne

entegāru

taraku.

buḍa bāradɨ. tandu naṅga oṭṭulu

sērsavũ

andoṭṭu

naṅgane

ella

ōsi

'ṭrayi' māḍidarɨ - tandu sērsale. koḷḷavōtu.

"Okay, them somehow one has to bring. One must not drop. Bringing us with

let join" saying us all a bit they tried to bring and join. Not able to. Okay, somehow one has to bring them. One must not aufgeben. Let them bring here and join with us." they said and then they tried a little bit to bring us all here and to join us. They were not able to.

(22) inde innɨ avareve innɨ deyiva-gīva(gu) ella pūra oṭṭuge avarɨgeve -

naṅga deyiva avarɨgeve sonta.

After that then they then our deities all very much build up – for them our deities for them kin.

After that then they build up our deities all very much, to make our deities kin with them.

(23) naṅga

mandi

ella

iddāga

deyiva-gīva ella ākidarɨ - deyivane.

our

people

all

were there

deites all they put - deities

Our people all were there (and) deites all they put - deities

(24) innɨ avarɨgɨ buṭṭoṭṭu ōḍi buṭṭarɨ.

Then them they left ran away. (disappeared)

Then them they left and ran away. (disappeared)

(25)

(īga) ā deyiva

naṅgagu

sēr paṭṭa [sēru paḍodu]

deyiva

ta alla.

Now these deities

to us

belonging

deities

these indeed.

Now these deities were deitites that belonged to us.

26) (īga) avarɨguvũa naṅgagu sonta ta ittu modalu.

Now for them themselves for us kin itself they were in the beginning.

Now for them themselves and for us kin itself they were in the beginning.

(27)

naṅga

avarne

kaṇḍu

oḍi buṭṭa

naṅga(gu)

bēre bēre

āgi-ōdeõ.

We

them

seeing

ran away

we

other other

we became.

Because we after seeing them ran away we became different.

28) avarɨ selpa mēle naṅga selpa keḷage.

[ Marī commentary: billayan mēle, kārayan keḷage - jēn-kurubaru]

They a bit high we a bit low

They a bit higher, we a bit lower - [ Mari's Commentary:] Billayan is up, Karayan down – the Jenu Kurumba

(29) ante iddāga sari ivarɨ enteve naṅga deyivaneetti

koṇḍāḍioṇ-iddāga sari naṅgavũa (nangũa) buḍa bāradɨ.

Like that living okay "they which way ever our deities have taken okay we also must not drop [the deities]

Living like that is okay "Which way ever our deities they have taken and celebrating" okay we must not drop them (the deities)

(30) nan antavan buddi iddavanɨ sari buḍa bāradɨ. nānu adɨne ā

deyivane ettaku andoṭṭu yāna āgi-ōtu.

I such a one knowledge this such one "okay must not drop. I them those deities must take " saying what happened?

What happened after one like me, one who was smart, said:"Okay, we must not drop them. I must take them, those deities.

(31)

ā deyiva

tanagu

ōpadɨgu

avanugu

naṅagu

ondē

āgi-ōtu.

Those deities

near

to go

for him

for me

one

it became.

Going near to those deities for him and for me one it became.

(31) avanɨ

bandɨ buṭṭanɨ

nān

ōyi buṭṭenɨ.

He

came

I

went away.

(When ) He came (in old times) I went away.

(33) adɨ ente īga naṅagu deyiva bēku andoṭṭu bandɨ buṭṭe andɨ

avan inde kēḷdanɨ - aṇṇanɨ

That how? "Now for us deity we need" saying "come and drop" saying

he today is calling – the elder brother

That is how? Nowadays "I need a deity" having said "come and drop" saying he is calling/asking (us)– the elder brother

(34)

innɨ

naṅga

aṇṇanɨ

tammanɨ

ondige

iddamo.

Then

we

elder brother

younger brother

together

we should be.

Then we elder brother and younger brother should be together.

(34) innɨ nīnu ōgāde ettuguvũa (ettagũa) ōgāde. ninagu deyiva ta alla bēku. [naṅga]

ondige ba.

Then you don't to go anywhere, don't go. For you a deity itself is needed. [Let] us together come.

"Now you don't to go anywhere, don't need to go. You need a deity. Let us come together." [eBr. said]

(35) nānu nīnu aṇṇan tamman innɨ mēle. nīnu bēre andɨ

kāḍugu buddu buḍāde.

"I you elder brother younger brother then after. You are different" it is said

"forest must not leave".

"I and you we are elder brother younger brother from now on. [Even though] You are different" it is said "you must not leave the forest".

(36)

innɨ nānu bēre

andoṭṭu

aṇṇan

ta alla

bēku.

Now I'm different

it is said.

Elder brother

itself

is needed

Now [even though]I'm different it is said. Elder brother itself is needed.

(37)

āga sari

aṇṇan

tammane

karidɨ ōgi

innɨ, sari, avan

manelu

oḷḷedu

keṭṭadɨ

mādi

tinsi (tinnɨsi)

kuḍisi

iragāgi

īga

ondige iddeve.

Then okay

elder brother

younger brother

having called and went

then okay in his

hut

good and

bad

is made

is made to drink

made to eat

after being

now

together

they are.

Then okay after the elder brother having called the younger brother, then okay after in his hut good and bad is made,
[the younger brother] is made to drink and made to eat after being like this now they are together.