Manding Ajami samples: Mandinka and Bamana Valentin Vydrin, Gérard Dumestre

To cite this version:

Valentin Vydrin, Gérard Dumestre. Manding Ajami samples: Mandinka and Bamana. Meikal Mumin, Kees Versteegh. The script in Africa: Studies in the use of a , Brill, pp.225-260, 2014, Studies in Semitic languages and linguistics, 978-90-04-25679-8. ￿halshs-00948996￿

HAL Id: halshs-00948996 https://halshs.archives-ouvertes.fr/halshs-00948996 Submitted on 26 Feb 2014

HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Manding Ajami samples: Mandinka and Bamana1

Valentin Vydrin, INALCO, CNRS-LLACAN

Gérard Dumestre, INALCO, CNRS-LLACAN

1. Introduction

The Manding Ajami writing tradition is much less mysterious today than it was thirty or forty years ago, when scholarly literature would settle for its passing mentions and practically no single authentic text was available.

However, the number of texts published still remains extremely low, and they reflect poorly on the geographical spread of this writing system. We are still at the stage where every new text introduced into scholarly circulation is a discovery: with a high degree of probability, it represents either a new variety of the writing, a new literary genre, or even establishes the use in a new geographical area where the existence of

Ajami was hitherto unknown. The texts presented here exemplify this situation.

In the following, texts of the manuscripts will be represented in four columns: the source texts in Manding Ajami, i.e. Arabic-based script orthography, a Roman script transliteration, a Roman script standard transcription, and an English translation.

In the transliteration, we tried our best to remain true to the Ajami text. We had to interpret spellings in order to segment texts into words,

1 The authors would like to thank Charles Riley who volunteered to correct the English texts. 1 whenever (based) graphemes are written disconnected to the left. This applies to the letters alif, d̄l, ḏ̄l, r̄, z̄y, w̄w, which are always spelt disconnected to the following letters in Arabic script.

Therefore, it is most often impossible to judge whether a word boundary was intended by the author of the manuscript after such a letter or not. In the standard transcription, Bamana text is represented following the official orthography of Bamana language, while dialectal forms are being eliminated2. We suppose that they can be easily restored from the transliteration. Although tones are not marked in Arabic based script, lexical tones are marked in the standard transcription, while contextual and grammatical tonal changes (among them, the tonal article3) are ignored.

The Mandinka document is a sample of a magical text. Unlike all the other authentic documents published so far, it is authored, most probably, by an ordinary Muslim, rather than a Muslim cleric, for hunt remains a domain far remote from the sphere of pious Marabouts. Allāh and Muḥammad are nevertheless mentioned in these texts, and Arabic words are inserted here

4 and there for possibly extra effectiveness, such as e.g. tam̄li (3:3, 3:4) , and probably also qalaqa (2:2). In essence though, the religious core of this text is quite animist.

2 The Ajami writing reflects a dialectal form, different from the Standard Bamana one. 3 In Bamana, a definite article is represented by a floating low following a noun or a noun group. In current transcription practice, it is rarely marked even in texts with tonal notation. 4 In referencing to the texts, the first number (preceding the colon) represents the number of the text, and the second one (following the colon) represents the line. For the Bamana two-page texts, the figure preceding a slash represents the number of the text, while the second figure (following the slash) represents the page number, and the third figure, following the colon, represents the line. 2 The other set of texts is the very first sample of the authentic

Bamana writing tradition published.5 They come from San, an ancient commercial center in the southwestern part of , and might represent the earliest piece ever of authentic Bamana literature.

In the following, the texts are reproduced in digitalized form, provided with an exact Roman script transliteration, a normalized transcription (with tones in Mandinka texts following Creissels et al. 1982), and an English translation including comments. Each text is followed by an analysis of the peculiarities of the Ajami variety.

2. Mandinka hunter's incantations.

The incantations were shown to Valentin Vydrin by Abdulay Daafee, who was his host in the Samakun village (Sédhiou region, ) in October

2007. His oral comments were very helpful in decoding and transliterating of the texts. However, certain passages (given in italics in the Roman transcription) remain obscure, and their respective transliterations and translations therefore remain tentative. In particular, personal pronouns of second singular ́ and third plural ̀ differ only in tone, and the context is usually insufficient to opt for one or the other interpretation. In such cases, decisions were taken more or less at random.

Each incantation begins with an Islamic preamble, followed by magic formulae, which sometimes consist of words which are non-existent in

5 The only Bamana texts published so far (Vydrine 1998) were written at the request of Valentin Vydrin. Therefore, they may be considered as evidence for the study of the orthographic tradition of Bamana Ajami, but they do not exemplify its genres. 3 Mandinka language (at least, they are absent from Mandinka dictionaries and are not recognized by Mandinka speakers as true words). At the end, the objects and substances are mentioned (apparently, those which are

ismuhu اسمه necessary for the magic action), followed by the Arabic word

'his name'.

Text 1

Transliteration Transcription Translation bsmi llh 1. Bismi llahi 1. By the name of God بسم ه salaali 2. Salaa li 2. Greetings to سل ع ل 2 muḥam adi Muhammadi wa Mohammed and the م ح َم د .walaliy1 l'ali Muhammadi . ́ Highest Mohammed العل 2 !muḥam adi nari nari! Stop م ح َم د ع n šubu nari mina 3. S̀boo nari ! 3. Animal, stop! Old شب n kay2a kutu tu bu M̀nankãa k̀ʕo male antelope, ruins م ن ك پ n .(?) bi i ku tu t́nbuŋ b́ ́ k̀nʕu will cut you ك ت تب ب ع ك ت n n tu bu ti kun1u 4. t́nbuŋ t'́ k̀nuŋ, 4. Ruins won't swallow تب ت كں n ,f1aku dama faakundamaa you, faakundamaa ڢ ك د م n .baku dama baakundamaa. baakundamaa ب ك د م i y2ašubu i 5. ́ ̃́a ʔ̀boo , ̀ 5. Animal is before your ع ع n ta dina saf1a i ʕ̀a, d́ina (j́nna?), ̀ eyes, take them, bush ت د ع y2a s'̀ f̀a ́ ̃́a. spirit, they will kill it سڢ ع before you. šuʕu kiy2iʕadina 6. S̀boo k̀ẽeeʕa , 6. The animal has fallen ش ت ك ت د saf1a i y2a d́ina (j́nna?), ́ ʔ '̀ asleep, bush spirit, I will ء ا ع .f̀a ́ ̃́a. kill it before you ا n šubu musu ita di 7. S̀bu muʔoo 7. Show me a female ش ت مس .na saf1a tt ỳʕandi ́ ń , ́ ʔ '̀ animal, I'll kill it عت د ء ء f̀a tata سڢ تت n n tiyuw ani mina 8. T́o ̀ńŋ 8. Hair and male ت ع ن n kaya tiyuw ni m̀nankãa, ʕ́o ńŋ antelope, hair and the من ك n n .bu ba sulu bumbaŋ ʔuloo root of bumbaŋ ت ب ب سل سل smh man1 kara 9. Iʔmahu mankara 9. Its name is the horn اسمه مں n binamu sulawuli b́na ḿ ʔ̀la ẁleŋ. of the m̀nkara ك بن م .antelope, red monkey سل

Comments

4 ḫsbiy1>. However, such a> | خسب Line 1. The first spelling could be read as reading hardly makes any sense. Most probably, it is an ordinary basmala

.bsm>) written in a fanciful way> | بسم)

صل لـ ʔalaali> sala'ali is a modified form of> | سل ع ل Line 2. Apparently

2 | <ṣl y1 l-i> which might be an abbreviated version of the Arabic language

alla Allah alayhu wa sallam 'May God bless hiṃ | صل ه عله سلم formula and grant him peace'. In the second and third incantations, it is spelled as

. | سل ل

The word nari is absent from all available Mandinka dictionaries. The translation 'stop!' was suggested by Abdulay Daafee.

Line 3. Koto may be also interpreted as another word for 'male' (it usually appears in compounds b̀akoto 'he-goat', s̀akoto 'ram').

Line 4. Faakundamaa, baakundamaa are ideophones depicting the antelope's walk.

Lines 5, 6. j́nna 'bush spirit' is a reading suggested by Abdulay

Daafee. The literal reading d́ina 'religion' does not fit the context.

6 Line 6. k̀ẽee is a word from the respectful vocabulary for 'to sleep'.

Line 7. The final element of the line is transcribed here as tata. In fact, it might be a decorative element indicating the end of the magic formula. Cf. a similar element at the end of the San Bamana text 5.

Lines 8 and 9. It seems to be an enumeration of ingredients for the fabrication of a fetish or amulet. It looks like they were written post

6 A special register used for expressing respect. For more information, see Vydrin (2008). 5 factum, in the blank space, and line 9 was fitted into the left margin of the page.

Line 9. m̀nkara or m̀nkari is an unidentified species of antelope.

Text 2

Transliteration Transcription Translation 2 ʔalali muḥam adi 1. Salali 1. Greetings to سل ل م ح َم د walaaliy1 Muhammadi wa-l- Mohammed and the ال عل 2 .muḥam adi alii Muhammadi. Highest Mohammed م ح َم د n n n n .ḏi bi ḏi bi Jimbiŋ jimbiŋ. Jimbiŋ jimbiŋ اب ا n n ǧi bi q1alaq1a 2. Jimbiŋ kalaka 2. Jimbiŋ kalaka ج ب ڧل ڧ n n .q1alaq1a ǧi bi kalaka jimbiŋ. kalaka jimbiŋ ڧل ڧ ج ب n ,mina kaya kutu 3. M̀naŋ kãa k̀ʕo 3. Old male antelope م ن ك n n ǧi bi nitiala jinbiŋ n'́ ʕ́ ̀ ĺ jimbiŋ. If you don't ك ت ج ب ,sing this ت ع ل kudasi smh kasala 4. k̀daʔi. Ismuhu 4. be puny. Its name ك د n ḏa bamu ḱʔalaa j̀mba ḿ. is the leaf of the اسمه ك س ل .kasalaa grass اب م ا

Comments

Lines 1-2. Jimbiŋ kalaka kalaka jimbiŋ is a magic formula. There is a

Mandinka word j̀mbi 'a headgear with fringes', but it hardly fits this context. Kalaka is not a Mandinka word, but might possibly be related to qalaq 'anxiety, insomnia (Arabic)'.

Line 4. K̀dasi is a verb meaning 'to remain underdeveloped', 'to fail to reach normal size' (absent from Creissles et al. 1982).

Ḱsalaa is an unidentified type of grass, also known as k̀canćroo.

Abdulay Daafee commented: ́ s'̀ buru j̀ŋ '(After the incantation is pronounced,) you should rub it'.

Text 3

6 Transliteration Transcription Translation 2 salali muḥam adi 1. Salali 1. Greetings to سل ل م ح َم د 1 walaaliy Muhammadi wa-l- Mohammed and the ال عل 2 .muḥam adi ali: Muhammadi. Highest Mohammed م ح َم د n n n daǧi daǧi warika 2. Dajiŋ dajiŋ 2. Cut dajiŋ dajiŋ دج دج n n n ,warika ku tu warikaŋ warikaŋ warikaŋ warikaŋ ر ,kunʕuŋ ر ك نت n ,tamali sakata 3. ʕamaali ʔakaʕuŋ 3. always, that is ت م س ك ت .tamali f1abi tamaali faa bii. always, to kill today ت م ڢ ب tamali f1ubi 4. Tamaali fo bii 4. Always, up to this ت م ڢ ب n .abada tt ́badaŋ. day, forever عب دا تت n smih kisi musu ra 5. Iʔmihu keʔe 5. Its name is a rubber اسمه ك س .mu ḿʔoraŋ ḿ. bullet مس ر

Comments

Line 2. dajiŋ dajiŋ warikaŋ warikaŋ are magic formulae - These are not

Mandinka words.

'ʕamali> tamaali is certainly Arabic tamalli 'always> | ت م .Lines 3, 4

(this word is absent from the everyday Mandinka).

sakatan> sakatan was read by Abdulay Daafee as> | س ك ت .Line 3 śkot̀ŋ 'that is'. Cf. in Creissels et al. 1982 s̀ko, s̀ko 'surtout, encore plus, à plus fort raison'.

Line 5. Ḿsoraŋ is an instrument name from the verb ḿso 'to rub while spitting and pronouncing incantations'. This line denotes the destination of the incantation.

3. Grammatological remarks to the Mandinka hunters' incantations

7 7 On the grounds of the spelling of the palatal nasal sonant ɲ , these texts would belong to the main Mandinka Ajami variety (cf. Vydrin, this volume):

ɲ <̃> is OK represented by . Further grammatological characteristics of this document are:

 -s is usually written as s̄n, except for one case where it is written as

.'šubu> s̀bu 'animal, meat> | شب .š̄n, i.e

with the latter ,ج or ا  -j (a voiced palatal affricate) is spelled as eiher

appearing both word-initially and word-finally 8.

is used as support for any diacritic expressing a vowel, when it is ع 

not preceded by a consonant. Furthermore, it also is used for spelling

of the palatal oral sonant y, although there is only one occurence in

n .'ita di> ỳtandi 1:7 'to show> | عت د .the text, i.e

 The nasal syllabic phoneme ŋ (which appears in Mandinka in only two

Which could also be an) -ٴ .words: ŋ 'I', ŋ 'we') is written as hamza, i.e

.without any support or vocalic diacritics (ع .ain, i.e

 Letters representing emphatics in the orthography of Arabic are not

| ڧل ڧ used, with the only exception of the rather obscure word

(2:2).

 N̄n, q̄f and f̄ are written in the Maġrib̄ way: In word-final positions,

n̄n has normally (with only one exception) no dot, while q̄f is always

,and f̄ always with one dot below ,ڧ .spelled with one dot above, i.e

i.e. .

7 In the text, there is not a single word containing a p, which makes the other diagnostic criterion (see Vydrin, present volume) inapplicable. 8 .(dina> (incanʕaʕion 1, lineʔ 5 and 6> | د ,In one word j is probably written using d̄l However, we are not sure about the interpretation of this word. 8 are used and ,ـ and , ـ ,ـ . Only the three standard vocalic diacritics, i.e

there are no attempts to differentiate closed and mid vowels.

 Alif, w̄w, and ȳ do not indicate in any way length of vowels. These

letters appear mainly at the end of words, sometimes in

disagreement with the preceding vocalic diacritic, and always without

.'b́ 'imperfective marker ب .any visible correlation to vowel length, e.g

However, such 'fake length' is much less frequent than in some other

Mandinka Ajami texts.

 The syllable-final nasal element is usually rendered by tanw̄n, e.g.

n sulwuli > s̀la ẁleŋ 'red monkey' (1:9), and rarely by n̄n as> | سل

.(man kara> m̀nkara 'species of antelope' (1:9> | مں ك in

4. Bamana texts from San

In 1972, during one of his sojourns in Mali, Gérard Dumestre dispatched a friend of his, Almamy Malik Yattara, to the ancient commercial town of San to look for old Bamana manuscripts. Almamy Yattara was a remarkable representative of the Muslim intelligentsia of Mali, and two books were dedicated to him (Yattara & Salvaing 2000; 2003). Being a Muslim cleric, it was much easier for him than for a white man to gain confidence among his coreligionists. A couple of weeks later, Almamy Yattara returned to

Bamako with copies of five manuscripts: Bory Bary, the head of one of the

Islamic families of San, allowed him (for a modest recompense) to copy by hand texts, which had originally been written by Bary's father, Amadu

Bary, in 1911.

9 Being literate in French, Almamy Yattara provided each manuscript with a brief comment, which yet proved difficult to understand at times.

These comments are reproduced here in an English translation, while the

French originals are given in footnotes in the author`s own orthography.

There is also a comment written by Almamy Yattara referring to the entire set of the documents:

The length of this sheet is equal to the origin. I have written them from

a white paper, the characters are equal.

The gift for these five documents was 6000 Malian Francs, for I

gave 3000 Francs for two initial ones, when I saw that I was too tough,

and I did it in order to have more, if any. And for the other three

manuscripts I gave 3000 Franc. It is the time of working the farm.

Nobody has time. By Almamy Yattara.9

Today, 39 years after the manuscripts were copied by Almamy Yattara and exactly 100 years after they were created, we proceed to their publication.

Text 1

Almamy Yattara's comment:

9 The original text: les longere de sette feille et egal de loriginal. je les estrié de papié Bilansse le karactere et egalla le cado de cet 5 dockimen. eté 6000 faran. pissique les 2 prumier je done 3000 F lorssque jevi jessi tro diure et je fai sa pour avar encor si yana. et avec le 3 maniscri- lotre je done 3000 F. ya le travaus de samnp. toule monde nonpa de tan. par Almamy Yattara 10 The possessor of the document "Karantela Kolomba, the sacred well of

San", Bory Bary. Written by his father in Arabic characters in San for

him in 1911. The copyist Almamy Malik Yattara in San in 1972.10

Page 1 Transliteration Transcription Translation 0 karan tela 1. Karantɛla 1. Big well of ك ٜت ل 0 ٝ ku1lu1m ba. duk4-u kɔlɔnba. D̀gu bɛɛ Karantela. When theكٝل مب . د ڬـ 0 ٝ ٜ beya su1ru1 yan1 y'̀ ʔɔrɔ ỳn entire village found itس ٝ ں here, 0 tumamin1 . duk4-u 2. ʕ̀ma ḿn , 2. when the village ت م م ں . د ڬ 0 sik4ira kaku1lu1n1 d̀gu ʔ̀gira k̀ was founded the well س ڬ ك ٝكٝل ں 0 .ٝ su1ru1 yan1 kɔlɔn sɔrɔ ỳn. was hereس ٝ ں 0 ma ku1ru1w ya f1o 3. M̀a k ɔrɔw y'̀ 3. Old people told us م ٝك ٝ 0 ٝ w yey1 ku1- ku1lu1n1 fɔ ́nw ý ḱ that the taboo of the أ ٜی ٝ tanay1 de yey1 kɔlɔn ʕana de ye well is: if Fulbeكـ ٝكٝل ں تن 0 ,ٜ nif1ulaw nana ń f́law ǹna, comeد ٜی ڢل ا u kana yey1 ka 4. ̀ k̀n '̀ ý k '̀ 4. they should not أ كن ی ك ٜ 0 laǧ̥̥ey1. br nif1ulaw ya ĺjɛ. B̀ri ń f́law see it. But if Fulbe ل ٜ. ب laǧey1 a buf1iyey1 y'̀ ĺjɛ ̀ b'̀ f́yen see it, it will blind ڢل ل ٜ ,them أ بڢٜ ,na kunadiyray1 niw 5. n'̀ 5. if they are lucky كن د ٜ tey1. a tik4-i bisa k̀nnad́yara, n'̀ otherwise, they willت . أ . na masa tɛ, ̀ ʕ̀gi b ɛ ʔ̀. Ń die. If he does not ت ڬـ ب س أ ,ḿ ʔ̀, die ̀ م س a bif1iyey1. 6. ̀ b ɛ f́yen. 6. he will become أ بڢی. ٜ 0 0 karan tela ku1lu1m ba Karantɛla blind. Plays are ك ٜت ل 0 ٝ tu1lu1n k-e bik-e da kɔlɔnba, ʕ́lonkɛ organized near theكٝل مب ٝتٝل ن ٜكـ la bɛ kɛ ̀ d́ĺ big well Karantela ب ٜكـ أ د 0 0 san wu1wu1 san1 . 7. ʔ̀n ́ ʔ̀n . Ń 7. every year. When س ن ٝ ٝ س ں . ٝ nimu1nik-e tuma mɔnnikɛtuma the time of fishingمن ٜكـ ت م 0 ٜ seray1 maw bita ʔ́ra, m̀aw b ɛ comes, people go toس م mu1nik-e ʕ́a mɔnni kɛ fish بت ٝمن ٜكـ 0 ٝ ku1w la. ku1w. miyn1 8. kɔ ĺ. Kɔ ḿn 8. to the river. Theك . ٝ ك . ك tu1k4-u1 k-u1 tɔgɔ ḱ river whose name is م ں ٝت ٝڬـ ٝكـ 0 .san keyrey1 Sankeeree. Sankere س ن ٜك ٜ 0 nitulu1n k-e mak-e a 9. Ń ʕ́lonk ɛ ḿ 9. If games are not تٝل ن ٜكـ م ٜكـ أ dala ǧek4-e tesu1ru1 kɛ ̀ d́ĺ , jɛgɛ tɛ played near it, there د ٜج ٜڬـ ,ٜ u bif1u1lu1 sɔrɔ. ̀ bɛ fɔlɔ will be no fish. Firstت ٝس ٝ أ ب ٝڢ ٝل katulu1nk4-e key1 10. k̀ ʕ́lonk ɛ kɛ 10. they play near كتٝل ٜنڬـ ٜ ك ك

10 The original text: le détentéer de docimen Karantéla Kolomba le piu sacré de- san. Bory Bary ecri par son pere an karactere- arabe a san pour loui, en 1911 a san. le copisste Almamy malick Yattara a san en 1972. 11 0 ٝ f1u1lu1 ku1lu1n1 da la. fɔlɔ kɔlɔn dala , k̀ the well, then theyڢ ٝل ٝكٝل ں د kasu1ru1 ka k4iyeya sɔrɔ k̀ j̀nya move away . ك ٝس ٝ ك ڬٜ ٝ ٝ wu1 ku1f1ey1 11. ẁ k ɔfɛ 11. then the fishersكڢ ٜ 0 .ٝ mu1nik4ebaw biǧik4-i mɔnnikɛbaaw bɛ descend to Sankereمن ٜكب ب ڬـ 0 san keyre la wu1 tuma j̀gin Sankeere la . At that time the س ن ٜك ٝ ٜ 0 tulu1n k4-e Ẁ ʕ̀ma ʕ́lonkɛ game ت م تٝل ن ٜڬـ 0 0 min keyra yen1 y1 12. ḿn k ɛra yen 12. that is played م ن ٜك ں ٜ 0 ku1lu1n1 da la. wu1 ̀ ý (?) kɔlɔn ʕhere …? near ʕhe أ ٝكٝل ں د 0 ٝ ٝ ٝ . y3u1k4u1n1 bik-e d́ĺ. Ẁ ɲɔgɔn bɛ well. The same thingڬ ں mu1nikey1 yu1ru1 la. kɛ mɔnnikɛyɔrɔ is done at the fishing ب ٜكـ ٝمن ٜك ,ٝ ٝ ĺ. place . sankey1r la. wu1 yey1 13. Sankeere la . 13. near Sankere. It س ن ٜك . .ٜ ٝ sanwu1wu1 san1. Ẁ ý ʔ̀n ́ ʔ̀n . happens every year س ن ٝ ٝ niduk4-u ma bila Ń d̀gu m '̀ b̀la , If the village does س ں . د ڬـ sumay1 by3ey1 ʔ̀man bɛ ɲɛ, not abandon it (the م ب ل سم ٜ rite), food will be abundant, ٝ su1ru1 bik-e sene la. 14. sɔrɔ bɛ kɛ 14. the harvest willس ٝ ب ٜكـ ٜس ٜن ٜ . heyrey1 bita ya. sɛnɛ ĺ, hɛrɛ bɛ be good, the peaceه ٜ niduk4-u ya bila ʕ́a ɲ́. Ń d̀gu will advance. If the بت . دڬـ ,suman1- y'̀ b̀la, ʔ̀man village abandons it ب ل سم ں food ,ٜ bk4leya bana bita ya 15. bɛ gɛlɛya, 15. will be scarceبڬل بن بت ٜ kelebik-e ǧamana b̀na b ɛ ʕ́a ɲ́, diseases will getكٜلب ٜكـ 0 ku1nu1 masaw kɛlɛ bɛ kɛ j̀mana ahead, there will be ج من ٝك ٝن ,kɔnɔ, m̀ʔaw a war in the country م س rulers 2 0 bisa dimis aw 16. bɛ ʔ̀, 16. will die, children ب س د م َس bibana tasuma d́nmiʔɛnw bɛ will fall ill, fire will ببن ت سم 0 .ݔ bity3lik-e yu1ru1w la b̀na, ʕ́ʔuma b ɛ wreak havocب لت ٜكـ ٝ ٝ ʕ́ɲɛli kɛ yɔrɔw la. Page 2 0 0 ٝ ku1lu1n1 duk4ulew de 1. Kɔlɔn, 1. Natives know theكٝل ں د ڬٜل ٜد 0 b du1. dunaw t d̀gulenw d̀ b '̀ well. Foreigners ب ٝد . د ت 0 ٝ ٝ ٝ yu1ru1 du1n1 dɔn. D́nanw ʕ '̀ don't know itsد ں yɔrɔ dɔn, whereabouts, 0 .ٝ f1u1w duk4ulew . 2. f́o dugulenw . 2. only natives doڢ د ڬٜل . 0 ,duk4ulew D̀gulenw ye Natives are Traore د ڬٜل 0 yetarawu1rew yey1 Taraworew ye , and Tera are ت ٝر ٜ ٜ ٜ a 0 0 .ٜ tey raw yemu1riw Teeraw ye moriw Muslimsت ٰ ٝ ٜم yey1 ý. ٜ 0 ٜ nidew wu1lu1la 3. Ń d́nw ẃlola 3. When Traoreد ٝٝل َ 0 ,tarawu1rew la. u Taraworew la , ̀ children are born ت ٝر . أ . ٜ 0 bita na yeyen1 ka bɛ ʕ́a n '̀ ý ỳn they bring the child بت ں ٜ ٜ 0 f1u1 ku1lu1n1 yey1 k'̀ fɔ kɔlɔn ye there and say to the ك ٝ ٝكٝل ں well: ٜ 0 0 karan tela ku1lu1m ba 4. "Karantɛla 4. "Karantela, the ك ٜت ل ٝ a nisu ie de yey1 kɔlɔnba, ́ ń ʔ́! ́ Big Well, goodكٝل مب أ س 0 ٜ ٜ duk4ulen yey1 ie de d̀ ý d̀gulen ý , evening! You are theد ٜ 0 yey1 dunaw ́ d̀ ý d́nanw native, it is you دڬٜل نٜ ٜ ٜد 12 د ٜ 0 ǧatik4iyey1 dunan1 5. j̀ʕigi ý, d́nan 5. who hosts جت ڬٜ د ں ٝ su1ru1la. dunan1 mus- sɔrɔla. strangers, there is aس ٝ . د ں 2 u nana. walima D́nanmuʔo ǹna, stranger. A foreign م ُسـ ا . 0 den te nana ẃlima d́nc ɛ woman has come, or ل م ٜد ٜت ."ǹna". a man has come ا . 0 u ba kulu1n k4uelu1 6. ̀ b '̀ 6. They roll the child أ ب كٝل ن ٜ ـ ٝ ـ 0 ٝ ku1lu1n1 da la siyey1 k̀lonkolon k ɔlɔn near the well thriceكٝل ں دا saba tilebif1ey1 d́ĺ ʔ̀ ɲɛ ʔ̀ba on the western side س سب ٜ 0 aniku1ru1n f1ey1 ʕ̀lebin f ɛ ̀ń and on the eastern تٜلب ٜڢ ,kɔrɔn fɛ, side أ ٝك ٜ ٝڢ ba f1a ani. 7. b́ f̀n ̀ń 7. in the north and in ب أ ا . ٝ ٝ wu1ru1duk4-u. u ẁrodugu. ̀ b ɛ the south. Whenر د ڬـ . أ . 0 0 bilaban1 . kadew bila ĺb́n k̀ d́nw they finish, they put بلب ں . ك ٜد ku1ray1 kasek4ina b̀la kɔ ĺ k̀ ʔ̀gin the child on their ب ل ٝك yey1 n'̀ ý back and bring him ك ٜس ڬن ٜ back ٝ su1ku1n1u1 8. ʔ́ kɔnɔ. Ń d́n 8. home. When theس ٝك ٝں 0 ٜ niden kuwdi seray1 k̀ndi ʔ́ra , kɔlɔn time of baptismد ك د 0 ٜ kulu1n1 niyu1ru1 bibu1 ńyɔrɔ bɛ bɔ ʔ̀go comes, a share ofس كٝل ں ٝ ٝ su1k4u1la ĺ the well is taken ب ٝب ٝ from the meatس ٝڬ ل ٝ ٝ niwu1ru1 la nidek4-e 9. ń ẁro ĺ ń 9. and from the colaر ٜد ٜڬـ kuru saba wu1 bedi dɛgɛ k̀ru ʔ̀ba , nuts, and three ك س ب ٝ ٝ 2 ٜ ku1lu1n a suf1ey1 ẁ b ɛ d́ k ɔlɔn na lumps of dough, thisب د ٝكلنَ ٜسڢ ٝ du1k4-u1 lila ʔ́ fɛ d̀goli ĺ is given to the wellد ٝڬـ ل َ by night secretely ma tibenima yey1 10. m̀a ʕɛ bɛn ni 10. by midnight, at م تٜبن م ٜ duk4-u tilama f1ey1 m̀a ý the time when one د ڬـ تل م ٜڢ ٝ wu1tumay1. a ban1a. d̀guʕilama fɛ, ẁ meets nobody. It isت م . أ . .ʕ̀ma. ̀ b́nna. the end ب ں .

Text 2

Almamy Yattara's comment:

The possessor of the document "Janaba koli" is the same Bory Bary,

inherited from his father who wrote (it) in order to teach religion to the

Bamana people. The copyist Almamy Malik Yattara.11

11 The original text: le detantere de docimen de janaba koli le meme Bory Bary airite a son pere que ecri pour - enssenge les Banbara en religon. le copissite Almamy malick Yattara. 13 Transliteration Transcription Translation 0 nin yey1 ǧnb 1. Ǹn ý j̀naba 1. These are the نٜ جن .kwliyey1 k̀li ý. ablutions كلٜ ǧanaba ku1wli bik4-e 2. J̀naba k̀li b ɛ 2. The ablutions are جن ٝك a bik-e ni ǧiy kɛ, ̀ b ɛ kɛ ń j́ performed with clean ب ٜكـ أ ب ٜكـ ا ,sanyalenyey1 ii ʔ́niyalen ý . ́ b ɛ water. First of all ج bif1u1lu1 k-a fɔlɔ k̀ سن ٜل ٜن ب ٝڢ ٝل كـ ٝ ii ku1ru1la ku1w ka 3. ́ k ɔrɔla ko ka i 3. wash your lowerك ٝ ٝك ك ٜ ii tek-e f1ila ku1w tɛgɛ f̀la k̀ k̀ ́ d́ parts and your bothت ٜكـ ڢ ل ٝك ka ii d muk4uri ḿguri hands, rinse your ك دا مڬ mouth, 0 ,ka ii nun1 ku1w k-i 4. k̀ ́ ńn k̀ k '́ 4. wash your nose ك ں ٝك ii y4eda ku1w k-i ii ɲɛda ko k'́ b́lo wash your face, wash كـ ٜدݔ ا ٝك bu1lu1 both of your كـ ٝب ٝل f1ila ku1w k-i ii 5. f̀la k̀ k '́ 5. hands, scrape your ڢ ل ٝك كـ ٝ 0 12 ,kun k4u1lu1 masa k-i k̀nkolo m̀ʔ́ k'́ head and your ears ك نڬ ٝل م س كـ ii tulu1 masa ʕ́lo m̀ʔ́ ت ٝل م س 0 .k-i ii sen1 ku1w 6. k'́ ʔ̀n k̀ . Ẁ 6. wash your feet كـ ٜس ں ٝك ٝ wu1 tuma ii bina ʕ̀ma ́ b ɛǹ k̀li Then begin your ت م بن .ٝ ku1wli dmine d́m̀nɛ. ablutionsك دم ٜن ii bif1u1lu1 ni 7. ́ b ɛ fɔlɔ ń 7. Start with your ب ٝڢ ٝل ٝ 0 kun k4ulu1yey1 ka k̀nkolo ý k '̀ k̀ head and wash it ك نڬلٜ ك ,kuw siy4ey1 saba ʔ̀ɲɛ ʔ̀ba thrice ك ݔ ݔ ٜ س ب 0 k-a ii f1an kele 8. k'́ f̀n ḱlen k̀ 8. wash one side with كـ ڢ ن ٜك ٜل ٝك ,ku1w kiniy1 ḱnibolo f ɛ, k̀ your right hand كن ٝبل ٜڢ ك bulu1f1ey1 ka ńmabolo whash your left م ٝب ٝل numabu1lu1 ٝ ku1w ka laǧey1 9. k̀ k '̀ ĺj ɛ ń j́ 9. hand and examineك ك ل ٜ ٜ niǧiyy1 sera a bela ʔ́ra ̀ b ɛɛ ĺ. ́ bɛ if water has reachedس أ ٜ ii biǧiyy1 lase j́ ĺʔ́ everywhere. Bringب ل ب water لس ٜ 2 i k- tu1wn a ka 10. ́ k̀ʕon ń k̀ j́ 10. to the lower part كـ ٝت َ ك 0 ǧiyk-i i ǧuw kunaw kɛ ́ j̀kunanw m̀ . of your back, pour ج كـ ج ma i biǧiy1 lase ́ bɛ j́ ĺʔ́ water on your كن م buttocks. Make it in a ب ل ٜس way i ka kana. ka 11. ́ ḱ ̀ ḱ ǹ k̀ 11. that the water ك ك . ك ǧik4-i i bara ku1ru1 j̀gin ́ b̀rak ɔrɔ may reach the lower ج ڬـ ب ٝك ٝ 0 ma ii kaǧan tu1 ii m̀, ́ ḱ j̀nʕ́ ́ belly, take care of م ك ن ٝت ٜ ٜ yere la yɛrɛ ĺ i kana sey1 ii 12. ́ k̀ń ʔ́ ́ 12. not touching your كن ٜس ٝ ٜ keya la niii kɛya la ni i bolo private parts withك ٳ بلٜ ٝ bulu1yey1 wu1 tuma ý. Ẁ ʕ̀ma ẁ your hand. Then the ت م ٝك w ku1wli k̀li ablutions ,ٜ kele biywasa 13. kɛlen, ̀ b '́ 13. are performedك ٜل أ ب ٜ seliǧiy1 la. wu1 de ẁʔa ʔ́liji ĺ . Ẁ the ablution waterسل . ٝ .

12 A form inexistent in Standard Bamana, which might be Maninka in origin. 14 .ٜ yey1 ǧnb ku1wliyey1 d̀ ý j̀nabakoli has sufficed youد ٜ جن ٝ ý These are theكلٜ religious ablutions 0 2a min f1u1wra ll h 14. ḿn f ɔra Ála 14. that were م ن ٝڢ ر ه siray1 la ʔ́ra ĺ. mentioned in God's س ا way. 2a 0 .ll h ma n1 15. ́la ḿ ́n 15. May God help us ه م أں !ٜ demena myn1. dɛmɛna. ̀miina. Amenد ٜمن ع امں.

Text 3

Almamy Yattara's comment:

The possessor of the document "Kalan bidamine ni alatogo ye", Bory

Bary, inherited from his father, the same Madou Bari, who wrote (it) in

order to teach the Bamana people. The copyist Almamy Malik Yattara in

San in 1972.13

Page 1 Transliteration Transcription Translation 0 kalan bidamine ni 1. K̀lan bɛ d́m̀nɛ 1. Learning begins كل ں ب د من ا ٜ 2a ll h tu1k4u1yey1 ń ́la ʕ ɔgɔ ý ̀ń with the name of God ه ٝت ٝڬ أں ٜ 2a n1 ṣalila ll h tiyra ʔ́lila ́la ćra ĺ and greeting to the صل ل ه la Messenger of God ت 0 miyn1 tu1k4-u1 k-u1 2. ḿn ʕ ɔgɔ ḱ 2. whose name is م ں ٝت ٝڬـ ٝكـ mḥmd hin ey1 nikisi Muhammad, h́nɛ Muhammad, he is محمد هٜن bi k-a. a k-u1 ń ḱʔi b ɛ ̀ k̀n . ̀ merciful and he is the ك س بأ كـ . أ . ,ٝ silameya kɔ ʔ̀lamɛya Saviour. Besidesكـ س َ ٜم Islam 0 samasen1 yey1 3. ʔ̀maʔen ý 3. has its five س م ٜس ں ٜ duwru yey1 d́uru ý : k̀ buttresses: to witness در ٜ kasereyak-e tiy3batu ʔ̀ereya k ɛ the verity of the King ك ٜس ٜ ٜكـ :masa mak-e t̀ɲɛbaatɔ m̀sa Lord تݔب ت م س 14 ḿkɛ م ٜكـ ٝ f1u1w nimasa 4. fɔ ń m̀ʔa ḱlen 4. say that Lord isڢ م س

13 The original text: le detantere de locimen kalan bidamine ni alatogo ye Bory Bary airite a son pere le meme Amadou Bari que eciri pour enssenge le Bambara. le copisste - Almamy malick yattara. a san en 1972 14 The syntax of this phrase is not clear. 15 0 ,ٜ kelen yey1 ý ḿn ý ́la , one, and it is Godكٜل ن م ن ٜ ٜ 0 2a miyn yey1 ll h Muhamadu fana and Muhammad is ه محمد 2a ;mḥmd f 1anay1 ll h ́la k̀ ćden don; the Prophet of God ڢن ه كـ 0 k-a tiyden du1 ت ٜد ٝد 0 kaii ǧiǧan1 sali la 5. k̀ ́ j́j̀ ʔ́li ĺ 5. to be assiduous in كٳ ج ں س ل 0 ani saniya kasun1 ̀ń ʔ́niya ; k̀ ʔ́n prayer and in أ ا سن 0 sun kalu1w la ka ʔ́nkalo ĺ ; k̀ j́ka cleanliness; to keep ك سں سن كٝل ;zaka bu1w. bɔ; Lent; to donate alms ك ز ك ٝب. kahiǧik-e niseba 6. k̀ h́ji k ɛ n'́ ʔ́ 6. to make hadj if you ك ٜكـ ٜسب 0 yey1 nin duwru, b'̀ ye . Ǹn d́uru , can. These five ن در , ٜ 0 nunun1 de yey1 ǹnnu d̀ ý (duties), it is the ن ں ٜد ٜ .silmeya yey1 ʔ̀lamɛya ye. Islam س َٜم ٜ 0 nima yey1 ninun1 7. Ń m̀a ý ǹnnu 7. If a person knows م ن ں ٜ 0 ٝ du1n1 ka bara. dɔn k'̀ b́ara , ̀ these (duties) andد ں ك ب ر , أ , ٜ keyra silamayey1. kɛra ʔilama ye . performs them, he isك 0 .y3uman ya. Ɲ̀manya. a Muslim. Goodness س َ مٜ. م ݔ ن . 0 y3uman ya 8. Ɲumanya: 8. Goodness: It is م ن م ٜ 0 y2umawn yey1 ii k- ɲ̀man ý ́ ḱ ́la good that you كـ ه 2a a ll h tiy3tik4iyey1 ʕ̀ɲɛʕigiya ka recognize the truth of تݔ ڬٜ ك ,ka mḥmd ʕi y3tikya Muhammadu God and Muhammad محمد تݔتك 0 ii ka melekew ʕ̀ɲɛtigiya, ́ ḱ the truth of ك ٜمٜل ٜك mɛlɛkɛw tiy3tk4iyay1 ka 9. ʕ̀ɲɛtigiya, k̀ 9. angels, the truth of ت ݔتڬ ك 0 2 al ǧan a ̀lijana ʕ̀ɲɛʕigiya ka Paradise, and also أ ل َن تݔت ڬ tiy3tik4iyay1 ka j̀hanama the truth of Hell, the ك جَنَ م 2 2 ǧah an ama ʕ̀ɲɛʕigiya fana ka truth ت ݔتڬ ڢن tiy3tk4iya f1anay1 ́likiyama ك أ ل ك 0 0 ka al kiyaw ma ,ٝ du1 wu1 tiy3tik4iyay1 10. d́n ẁ 10. of the Doomsdayد ٝ تݔ ڬ ٜ ٝ wu1 de bima ke ʕ̀ɲɛtigiya, ẁ d̀ bɛ it is what makes oneد ب م ٜ silama m̀a k ɛ ʔ̀lamɛ a good Muslim. A س َ م 0 ,y3uman yey1. ɲ̀man ý. S̀lamɛ Muslim م نٜ. silama س َ م 2a .abiwakali ll h la. 11. ̀ bɛ ẁkali ́lla 11. he relies on God أب ك ل ه ه :wakali y3umunyey1. ĺ. Ẁkali ɲ̀man To rely, it means . ك ل wakali de yey1 nima ý. Ẁkali d̀ ý: ń whatever one من. ك ل ٜ 0 ,ٜ yemin1 su1ru1 m̀a ý ḿn ʔɔrɔ, receivesد ٜ م م ں ٝس ٝ ٜ a a ka du1en1 ll h de 12. ̀ k '̀ d ɔn, ́la 12. he knows that it ا ك ٝڊں ه ٜ ya diyma nima d̀ y '̀ d '́ m̀ ; n'́ is God who has givenد د م م 0 miyn1 su1ru1 i k ḿ ḿn ʔ ɔrɔ, ́ k '̀ it to him; whatever م ں ٝس ٝ ك a ,ٝ du1 ll h de ma dɔn, ́la d̀ m'̀ you do not receiveد ه ٜد م you know that it is God who diymay1 niii 13. d'́ m̀ . Ń ́ 13. hasn't given it to د م ٳ بنن banana ii ka du1 b̀nana ́ k '̀ d ɔn you. If you have ك ٝد ه ٜد a ll h de ya siymay1 ́la d̀ y '̀ ʔ '́ m̀ , fallen ill, you know س م ٳ a niii sara ll h de y n'́ ʔ̀ra, ́la de y '̀ that it is God who has س ر ه ٜد ٜ seymay1 ʔ́ ́ m̀. sent it to you, if youس م 16 die, it is God who has sent it to you. 2a ǧiy3ey1 ll h de y 14. D́ɲɛ, ́la d̀ y'̀ 14. The world, God جݔٜ ه ٜد da nisek4yey1 d́ ń ʔ ɛgɛn ye . Ń has created it with د ٜسڬ ٜ 0 niadama den1 ́damaden ʔ ɔrɔla, sufferings. If a human أ د ٜد ں ٝ su1ru1la na ̀ ń ʔɛgɛn. being is born, he willس ٝ أ .ٜ sek4ey1 sufferس ٜڬ ٜ n deseray1 ana 15. N'̀ d ɛsɛra, ̀ 15. If he fails, he willد ٜس أ ٜ sek4-e na ku1qu1na ń ʔ ɛgɛn. N'̀ suffer. When heس ٜڬـ ٝك ٝن أ ,ٜ n sek4e na f1ara kɔgɔra, ̀ ń ʔɛgɛn. arrives to maturityس ٜ na sek4ey1 na N'̀ f̀ara , ̀ ń he will suffer. If he is ڢ ر أ ٜ tisinu1k4-u1 sɛgɛn. N'̀ ʕ́ killed, he will suffer. Ifس ٜڬ ,ʔ̀nɔgɔ, he is not asleep ت سٝن ٝڬـ n sek4-e n 16. ̀ ń ʔɛgɛn. N'̀ 16. he will suffer. If أ ٜس ٜڬـ ٝ ٜ meynay1 sinu1k4u1ra mɛɛna ʔin ɔgɔ ĺ, ̀ he sleeps too long heمن س ٝنڬ n sek4-e n ń ʔ ɛgɛn. N'̀ will suffer. If he ا ٜس ٜڬـ ٜ meyn1a ǧu1wlila mɛɛnna jɔli la, ̀ ń stands too long, heم ں ٝجل َ أ 0 ٜ n sek4-e n meyn1 sɛgɛn. N'̀ will suffer. If heس ٜڬـ (ٜ mɛɛn(naم ں sik4ilila na sek4e 17. ʔ̀gili ĺ , ̀ ń 17. sits too long, he س ڬل ل أ ٜ wu1 tuma ma ka sɛgɛn. Ẁ ʕ̀ma will suffer. So, manس ٝ ٜ ت م م 2a 0 ll h du1n1 nik4-ub m̀a ḱ ́la d ɔn ni should know that God ك ه ٝد ں yey1ani ḱ bɛɛ (?) ý, ̀ń is everything, he is ڬب أ ا ٜ 0 ban k4eyeyw b́nge ý (?), ẁ Creator (?), he ب ن ٜڬٜ ٝ bimu1k4-u1 bɛ mɔgɔ ب ٝمڬـ Page 2 ٜ ٝ wu1 de bimu1k4-u1 1. ẁ d̀ b ɛ mɔgɔ 1. he saves man. Mayد ب ٝم ٝڬـ 2a 0 .kisi ll h ma an1 ḱʔi. ́la ḿ ́n God save us ك س ه م .kisiray1 ḱʔira أ ں ك س .bana 2. ̀ b́nna. 2. It is the end أ ب ا

Text 4

Almamy Yattara's comment:

The possessor of the medical document for hernia that is named

"kookily foura”. The ʔame Bory Bary. Written by his father Amadou

Bary, a Muslim cleric. The copyist Almamy Malik Yattara in 1972 in

San.15

15 The original text: 17

Transliteration Transcription Translation ٜ niyey1 f1ura 1. Ǹn ý f́ra 1. These are words of ڢ kumayey1 ku1w kili ḱma y ́, kɔkili a medicine, a testicle ك مٝ ٜك ك ل .f1ura f́ra. (hernia) medicine ڢ 0 f1ura miyn1 be ku1w 2. F́ra ḿn b ɛ 2. A medicine which ڢ م ں ٜ .ٝ kili f1ura k-e. ku1w kili kɔkili furak ɛ. heals testiclesك ك ل ڢ ,ٜ - Kɔkili, Testicles كـ. ٝك ك ل ـ na banana bik-e 3. n'̀ b̀nana , ̀ 3. if there is a بنن أ ب ٜكـ baraku1ru1 dimiyey1 bɛ kɛ disease, it manifests ب ٝك ٝ د مٜ b̀rakɔrɔdimi ye. itself as an ache of the lower belly. ٝ wu1 f1urak-e suk4uw 4. Ẁ f́rak ɛ 4. Here is a means to ڢ ٜكـ سڬ ٝ 0 -ٜ ie bi k4uwkun1 ʔ́gu: ́ b ɛ treat it: get twenty ڬ ك ں n 16 muwk4a gɔkun m̀gan one beans of the م ڬ wonderbean plant (Canavalia ensiformis), ani kele bu1w ii 5. ̀ń ḱlen b ɔ, ́ 5. boil them till they أ ا ٜك ٜل ٝب .ٝ bu1w tu1bi ka mu1w b'̀ ʕ́bi k '̀ m ɔ are very well cookedب ٝت ب ك .ٝ ku1su1be ḱʔɛbɛم ٝك ٝس ٜب ,ٝ wu1 tuma ii ba 6. Ẁ ʕ̀ma ́ b '̀ 6. Then peel them ت م ب ٝر 0 wu1ru ii bi tum butu wɔrɔ, ́ b ɛ put a little salt of ت م بت ٝ ku1k4-u1 du1wniy1 Tumbutu kɔgɔ Tombuktuك ٝڬـ ٝد dɔɔni .ka la f1a k- timiyay1 7. k'̀ ĺ f '̀ ḱ 7. to make it mild ك ڢ كـ ii b siyy1 ʕ́miya. ́ b '̀ ʔ̀i ʔ́ Put it in the house ت م ب su1ku1nu1w ka kɔnɔ k'̀ d́ʕ́gu and close it س ٝس ٝك ٝن datuk4-u ك دت ڬـ ka su1w f1anay1 8. k̀ ʔ́ f́na 8. and also close the ك ٝس ڢن datuk4-u da la d́ʕ́gu ̀ d́ ĺ . Ń door of the house. At دت ڬـ أ دا ,niduk4-u k4iyara d̀gu jɛra dawn د ڬـ ڬ ر 0 ٝ ii bu1wta ka dun1 9. ́ b'̀ ʕ̀ k '̀ d́n 9. take it and eat itب ك f1akiy1 ku1nu1 bara f'̀ k'́ kɔnɔbara fa . so that it fills your د ں ڢ ك ٝ f1a niǧiy1 ba la Ń j́ b'̀ ĺ belly. If there is aك ٝن ب ڢ ,juice ب ii bw miyn1. niyey1 10. ́ b '̀ m̀n . N'́ 10 drink it. If you can ب مں. 0 ,ٜ ٜ n k4eleni su1ru1 ii ý ngɛlɛnnin sɔrɔ ́ get a ground squirrelڬٜل ن ٝ ba f1ak4-a ka kili b'̀ f̀ga k'̀ ḱli bɔ kill it, take itsس ٝ ب ڢ ڬـ bu1w testicles ك ك ل ٝب 0 ,ka dun1 ka haera 11. k'̀ d́n k̀ 11. and eat them ك د ں ك ٜ k-a wu1 tumay1 ii hɛra a kan . Ẁ and be reassured ـ ر أ كـ ٝ 0 biyǧan tu1w ii yerae ʕ̀ma ́ b '́ j̀nʕ́ ́ with it. Then abstain ت م ب ن ٝت

le detantere de docimen medicalman pour le hérni conapele kookili foura. le meme Bory Bary - eciri par son pere Amadou Bay marabou. le kopisste Almamy malick Yattara. a 1972 a san. 16 It could be also nk̀kun 'head of a species of locust', although the following context makes this interpretation less probable. 18 2 0 ٜ ٜ la muws u1w f1ey1 yɛrɛ ĺ m̀ʔow fɛ from women َ م ٝس ٜڢ f1u kasey1 tile muk4- 12. f́ ̀ ḱ ʔ́ ʕ̀le 12. about twenty ڢ ك ٜس تل ٜ 2 a y3u1wk4u1n a wu1 m̀gan ɲɔgɔn na . days. then م ڬـ ٝ ٝڬنَ ٝ tuma Ẁ ʕ̀ma ت م ا ٜ ii keneyaray1. 13. ́ k ɛnɛyara. 13. you will beكٜن . f1uray1 abik-e ka F́ra, ̀ b ɛ kɛ k̀ healed. The ڢ أب ٜكـ ك tuk4-u tuk4-u y3u1w ʕ̀gu-ʕ̀gu ɲɔgɔn medicines follow ت ڬـ ت ڬـ ٝ nay1 ń each other f1a ka daf1a na 14. f'̀ ḱ d́f́ . 14. till it is ڢ ك دڢ daf1ara ii na N'̀ d́f́ra , ́ n '̀ completed. When it is دڢ ر 2a naf1ayey1 ll h ku1w ǹfa ý. ́lak̀ completed, you will ڢٜ ه ٝك see its benefit. Provided that 0 f1ura kak-e nikalan 15. f́ra ḱ k ɛ ń 15. the medicine be ڢ ك ٜكـ كل ن ٜ yey1 niy1 yiri yey1. k̀lan ý ń ýri ý . applied according to 0 ٜ am ba naf1a ́n b'̀ ǹfa ʔɔrɔ, the instructions and . أ مب ڢ ٝ su1ru1 with a reason. Weس ٝ shall benefit from it niy1 masa. su1wnay1 16. ń M̀ʔa ʔ ɔnna 16. if Lord agrees, for م س . 0 2a .ٝ miyn yey1 ll h yey1. ḿn ý ́la ý. Godس م نٜ ه ٜ.

Text 5

Almamy Yattara's comment:

The possessor of the document "cilissi foura" is again Bory Bary. Found

in the belongings of his father Amadou Bary, a Muslim cleric. Copied by

Almamy Malik Yattara in 1972 in San.17

Transliteration Transcription Translation 0 nin yey1 kilis-i fuwra 1. Ǹn ý ḱliʔifura 1. This it a medicine نٜ كل سـ yey1 nimu1k4-u1 ý. Ń m ɔgɔ for magic spell. If a ڢ ر ٜ ,ٝ banana b̀nana, person falls illم ٝڬـ بنن ii mana bana 2. ́ ḿna b̀na 2. if you see that من بن

17 The original text: le detantere de dociman de cilissi foura. tougoure Bory Barty tourve danles afer de son pere - Amadou Bary le marabou. copié par Almamy malick yattara a san en 1972 a san 19 0 ٜ k4eleyalen1 yey1 gɛlɛyalen ye m ɔgɔ the person isڬٜل ٜل ں ٜ ٝ ٝ mu1k4u1f1ey1 ii ba fɛ, ́ b'̀ b́lo m̀nɛ seriously ill, takeمڬ ٜڢ ب ٝ bulu1mine him by the hand بل م ٜن ka y3es-i yiri ma wu1 3. k'̀ ɲɛʔ́n ýri ma, 3. and direct him to ك ݔ ٜ سـ 0 yirinin1 tu1k4-u1 k-u1 ẁ ýrinin ʕ ɔgɔ ḱ the plant whose ا ٝ ں 0 ٝ kun ǧey1 k̀njɛ. name is kunjɛت ٝڬـ ٝكـ Guiera) ك ن ٜ senegalensis shrub). ii ba f1u1 yiri ma 4. ́ b '̀ f ɔ ýri m̀ 4. You say about ب ٝ 0 yiriba kun ǧey1 ie ýriba k̀nj ɛ. ́ d̀ the plant, kunjɛ big م ب de yey1 yiri ku1ru1 ý ýri kɔrɔ ý, ýri tree. You have seen ك ن ٜ ٜ ٜد ٝ ٜ yey1 yiri a big tree, it is anك ٝ ٜ old ٝ ku1ru1 de bibana 5. kɔrɔ d̀ b ɛ b̀na 5. tree that healsك ٜ ٝد ببن ٝ ku1ru1 f1urakaey1. kɔrɔ f́rakɛ. old disease. A sickك ٝ ڢ كٜـ. n banabatu1ni a B̀nabaaʕɔ, ń ̀ person, if it was a بنب ٝت ن أ 0 ٜ seray1 ma ku1ru1w ʔ́ra m̀a kɔrɔw bɛɛ question of any oldس م ,ٝ bela ĺ personك ٜ ٝب ل u masey1 ka bana 6. ̀ ḿ ʔ́ k̀ b̀na 6. they could not أ م ٜس ك ku1ru1 f1urakey1 ka kɔrɔ f́rakɛ k'̀ treat old diseases بن ٝك ٝ 0 .keneya kun ǧey1. kɛnɛya. K̀njɛ and heal them ڢ ٜك ك ,ٜ Kunjɛكٜن ك ن. ٜ 0 m biydeli nif1ura yey1 7. ́ b '́ d́li ń f́ra 7. I beg you, if all مب ٜد ڢ 0 miyn1 biii k-a ý ḿn b '́ k̀n the medicine that م ں بٳ ٜ 0 ,buluw la tilebebulu b́luw ĺ , you have in foliage كـ بل ʕ̀lebinbulu the western foliage تٜلببل ٜ 0 ٝ niku1ru1n f1ey1 bulu 8. ń k ɔrɔnfɛbulu ni 8. and easternك ٜ ٝڢ بل nibaf1a bulu b́fanb́lu ń foliage, and ب بل ٝ ٝ niwu1ru1duk4-u bulu ẁrodugubulu ý, northern foliage andر د ڬـ بل ,ٜ yey1 southern foliage ٝ wu1 tuma ii byǧu1y1 9. ẁ ʕ̀ma ́ b '́ j ɔ 9. then stay a little ت م ٝ du1wu1niy1 wu1tuma dɔɔni, ẁ ʕ̀ma ́ bit, then cut itب ,ٝ ii bulukari b'̀ĺ ḱri f̀n b ɛɛ everywhereد ٝ ٝت م 0 ,f1an bef1ey1 fɛ بل ك ڢ ٜب ٜڢ ٝ ii bu1w mara ii 10. ́ b '̀ m̀ra ́ b ɛ 10. keep it andب م bitana yey1 ii ʕ́a n'̀ ý ́ ḱ ʔ́ , ́ bring it to your بتن ٜ kasu1w ii ba tu1bi b'̀ ʕ́bi, b̀nabaaʕɔ house, cook it, let ك ٝس ب ٝ banabatu1 the sick personت ب بنب ٝ ba mi ka ku1w ka mi 11. b'̀ m̀n k '̀ k̀ 11. drink it and ب ك ٝك ka ku1w ka ku1w k'̀ m̀n k '̀ k̀ k '̀ wash him, let him ك ك ٝك f1u1w siy3isek4-i k̀ f́o ʔ̀ɲɛ ʔ́egin drink it and wash ك ٝك ٝڢ ,him, and wash him سٜ ݔس ڬـ up to eight times tilesek4-i ku1nu1w 12. ʕ̀le ʔ́egin 12. during eight تٜل ٜس ڬـ ٝك ٝن bnbatu1 a bkeneya. kɔnɔ. B̀nabaaʕɔ, ̀ days. The sick بنب ٝ أ 0 .ٜ b muy3udu1w niy1 bɛ kɛnɛya. ̀ b '̀ person will recoverبكٜن . ا ب m̀ɲu dɔɔnin Let him wait a little مٝ ݔد tuk4-u tile sek4-i na 13. ʕ́gun ʕ̀le 13. again eight ت ڬـ ت ٜل ٜس ڬـ m keney. ii bisek4-i ʔ́egin, n'̀ ḿ days, if he has not م ٜكٜن . . 20 ,e bif1u1lu1tak4-e kɛnɛya, ́ b'̀ ʔ̀gin, recovered, repeat it ب ٜس ڬـ ٜ bɛ fɔlɔ ʕ́ kɛ do it as for the first ́ ب ٝڢٝلت ٜڬـ time 2 f1a k-a sedan a ii 14. f'̀ ḱ ʔ́ d̀n 14. till the end. Go ڢ كـ ٜس دا َ bita su1w ii ba tu1bi ń. ́ bɛ ʕ́a ʔ́, ́ b'̀ home, cook it and بت ٝس ka k-e f1u1lu1 ʕ́bi k'̀ kɛ fɔlɔ do it ب ٝت ب ك ٜكـ ٝڢ ٝل ٝ 0 ta y2u1k4u1n yey1. 15. ʕ́ ɲɔgɔn ye , 15. like the first ت ٝ ڬ نٜ. ٝ fu1w siy3ey1 sek4-i f́o ʔ̀ ɲɛ ʔ́egin. Ni time, and so, eightڢ ݔ ݔ ٜ ٜ nibnbatu1 m keneya b̀nabaaʕɔ ḿ times. If the sickس ڬـ بنب ٝ kɛnɛya person has not م ٜكٜن recovered ٝ wu1 la w tuma bisa. 16. ẁ ĺ, ẁ ʕ̀ma 16. this time, then ت م أ 0 wu1 de yey1 kun ǧey1 ̀ b ɛ ʔ̀. Ẁ d̀ ý he will die. It is the ب س . ٜ ٝد .ٜ f1uwra yey1 tt k̀njɛfura ye. medicine of kunjɛ ك ن ٜ ڢ ر ٜ تت .a ban1a 17. ̀ b́nna. 17. It is the end ا ب ں

5. Grammatological properties of the Bamana Ajami from San

Table 1: Independent units of the Bamana Ajami orthography Letter Transcription Phonemic value Transliteration ∅ ∅ ا b /b/ b t, c /t/, /ʕ͜ʃ/ t h /h/ ḥ j /d͜ʒ/ ǧ ج d /d/ d د r /r/ r ر j /d͜ʒ/ z ز s /s/ s s /s/ ṣ ص f /f/ f1 g /g/ q ڧ -k /k/ k كـ g /g/ k4 ڬـ l /l/ l m /m/ m 18 n; vocalic nasality /n/ n1 / n ا / ں ݔ ɲ /ɲ/ y3 h /h/ h w; length of u, o, ɔ /w/, /Vː/ w y, ɲ; length of i, e, ɛ /j/, /ɲ/, /Vː/ y ɲ /ɲ/ y2

18 In final position. 21

Comments:

| محمد  appears only in the name of the Prophet

Muḥammad.

| ز ك .is used representing j only once in an Arabic loan, i.e ز 

j́ka 'alms' (3:5) (from Arabic zak̄t)

ṣalila> śli ĺ 'with> | صل ل .appears only once, in an Arabic loan, i.e ص 

a greeting' (3:1) (from Arabic ̣al̄).

.appears only once (2:15), with its meaning remaining unclear ع 

,with two upper dots as in Mašriq̄) representing g occurs only once) ق 

ٝ | kɔgɔra 'arrived to maturityك ٝن i.e. in the word

(perfective form)' (3:15).

.ں  N̄n in word-final position appears usually without a dot, i.e. as

.is also encountered in the texts ,ا .However, the dotted variant, i.e

 The usual graphemic representation of ɲ as ݔ (with two lower dots

and one upper dot) never appears in word-final positions. If a word

has ɲ in the final syllable, ݔ is always followed by . Therefore, it is

impossible to figure out which Arabic character served as its base, i.e.

or .

| س is used representing ɲ in only one single case, i.e. ٜ

s̀ɲɛ 'time' (1/2:6) (which may be a copyist's or author's error).

0 | م ا  appears in the texts only twice, i.e. in ݔ

0 ٝ ٝ | ɲɔgɔnڬ ن ɲ̀man ý 'iʕ iʔ good…' (3/1:8), and in ݔ

ý 'with each other' (5:15).

22  Prenasalization of initial consonants is marked in the same manner as

0 n >, such> | ا .word-internal nasalization by a n̄n with a suk̄n, i.e

0 ٜ | ngɛlɛnnin 'ground squirrel'. Compare also aڬٜل ن as in

ٝ | gɔ 'wonderbean (Canavalia ensiformis)' (4:4) whichڬ form

is attested in Charles Bailleul's dictionary (2007) as ngɔ (the

prenasalization in this word might be absent from the dialect of the

manuscript's author).

5.1 Diacritics

Faṭa, kasra, and ̣amma are used for representation of a, i, and u respectively, while suk̄n represents the lack of any vowel (in fact, it used only with n̄n).

Tašd̄d is rarely employed representing gemination of a nasal sonant

2 ٝ | kɔlɔn na 'to the well' (1/2:9) - mostly it is usedكٝلنَ .as in e.g

2 0 'dimis aw > d́nmisɛnw 'children> | د م َس .with unclear purpose, e.g

(1/1:16). Also, it occurs in Arabic loans in order to reproduce the original

0 2 | جَنَ م ,(al ǧan a> ̀lijana 'Paradise' (3/1:9> | أ ل َن .orthography, e.g

2 2 19 <ǧah an ama> j̀hanama 'hell' (3/1:9).

In the Bamana Ajami orthography, new diacritics have been introduced for the representation of middle vowels: an 'inversed ̣amma',

,<ٜ | , representing o or ɔ, as well as a lower dot, i.eـ .i.e representing e and ɛ. There is also a combination of lower dot + faṭa, i.e.

ae>, which represents the open front vowel ɛ, and which is used only> | ـ ٜ

19 The tašd̄d on top of the h̄ was put here mistakenly by the writer. 23 'ٜ ٜ | yɛrɛ 'selfر ,(haera> hɛra 'be in peace' (4:11> | هٜـ :in text 4 (4:11).

Generally, vocalic diacritics are provided. However, they may be omitted from time to time, apparently due to negligence of the writer or copyist.

Diacritics representing vowels which are not preceded by a

| إ or <> | أ .consonant are placed on top of a supporting alif hamza, i.e u> ̀ 'they' (1/2:6), ٜ | < ie> ́ 'you (singular> | أ i>, such as e.g. in> emphatic)' (1/2:3).

Vocalic nasality is marked either by m̄m in word-internal position, when the is followed by a , or by n̄n with

0 0 karan tela> | ك ٜت ل ٝكٝل مب .n >, in all the other contexts, e.g> | ا .suk̄n, i.e

0 0 < yan1> | ں ,(ku1lu1m ba> Karantɛla kɔlɔnba 'big well of Karantela' (1/1:1 ỳn 'here' (1/1:1). Not infrequently, the nasality remains unmarked in

0 ٝ | dɔn 'toد ں ٝ | versusد .word-final positions, such as e.g

| ب ,(know' (1/2:1) (both spelling variants appear in the same line

a bif1iyey1> ̀ b́ f́yen 'he will> | أ بڢbaf1a> b́ f̀n 'North' (1/2:7), ٜ>

ٜ | ḱlen 4:5 'one'. More rarely, andك ٜل ,(become blind' (1/1:6 probably by negligence, it also remains unmarked in word-internal

0 ٜ | d́nkundi 'baptism' (1/2:8). Whenد ك د positions, as e.g. in followed by the plural marker -w /̀/, nasality is never marked in the

0 | د ,(duk4lew > -d́gulenw 'natives' (1/2:2> | د ڬٜل .spelling of vowels - e.g

0 0 ٜ | ń d́nw… 'ifد ,(dunaw > d́nanw 'strangers' (1/2:1> children…' (1/2:3).

The syllabic nasal ́, which occurs in the first singular pronoun of

Bamana is featured in the texts only once, where it is followed by a labial 24 0 ́ | مب ٜد .consonant and expressed by a m̄m with a suk̄n, e.g b'́ d́li 'I beg you' (5:10). Supposedly, in all other contexts it is rendered by n̄n (in the same way as prenasalization and syllable-final nasal).

̀'ٜ | bɛɛ yب ٝس Vowel length is marked irregularly: ٝ

'tiy3batu> t̀ɲɛbaatɔ 'truthful> | ب ݔ ت sɔrɔ 'all have found iʕ…' (1/1:1), but

(3/1:3). On the other hand, letters marking vocalic length in Arabic

and , may appear where there is no vocalic length , , ا .orthography, i.e

0 < ʔamaʔen1> | س م ٜس ں ,(nana> ǹna 'came' (1/1:3> | ا :in Bamana

0 miyn1 > ḿn relativization marker> | م ں ,(s̀masen 'buttress' (3/1:3

(3/1:2).

Quite regularly, vocalic assimilation (usually referred to in the description of Bamana as "elision") is expressed by a letter representing a long vowel in Arabic orthography, particularly when the resulting vowel is

u kana yey1 ka laǧey1> ̀ k̀n'̀ [k̀ń̀] ý> | أ كن ٜ ك ل a long aa or oo: ٜ

̀'ٝ | <ii bu1w tu1bi> ́ bب ٝت ب ,(k'̀ [ḱ̀] ĺjɛ 'they should not see it' (1/1:4

[b́̀] t́bi 'you will cook it' (4:5). If this assimilation results in an i, it is represented as a separate syllable: In such a case, ii is written as kasra below a supporting alif hamza, with an additional kasra on the preceding

0 k2-i ii sen1 ku1w> k'́ s̀n k̀ 'to> | كـ ٜس ں ٝك .i ii>; e.g> | ـ إ .letter, i.e wash your feet' (2:6).

Very frequently, word-finally 'length letters' are encountered which do not express any length in Bamana Ajami orthography, as they do in

ٝ ٝ | ẁ k ɔ fɛ 'afterك ٜڢ .other orthographic traditions, e.g

'sumay1 by3y1> s̀ma b́ ɲɛ 'food will be abundant> | سم that' (1/1:11), ݔ

.(suk4uw> śgu 'sort' (4:4> | سڬ ,(1/1:13)

25 The plural marker , /̀/, is rendered by a w̄w with a suk̄n, i.e. |

0 0 'ma ku1ru1w > m̀a kɔrɔw /m̀a kɔrɔ̀/ 'old people> | م ٝك w > as in e.g. ٝ>

(1/1:3).

The author of the texts makes an effort to maintain the original orthography in Arabic loans, although he does not always succeed, as e.g.

0 0 al kiyaw ma> ̀likiyama 'Doomsday', which should rather be> | أ ل ك in

alqiyamẗ> al-qiȳma. In any case, the author writes Arabic loans> | ال مة which have undergone phonological changes following Bamana Ajami

ݔ | <ǧiy3y1> j́ɲɛ 'world' (cf. Arabicج .orthographic tradition, such as e.g

.(ٜ | hɛra 'be in peace' (cf. Arabic ḫayra) (4:11ـ ,(dunȳ) (3/1:14

5.1 Orthographic segmentation of words

Segmentation of written speech into graphic words in San Bamana Ajami is more or less orderly (especially in comparison with the specimens published in Vydrine 1998). Content words are normally written separately

ma ʕibenima> | م تٜبن م and are fused together only rarely, e.g. as in ٜ yey1> M̀a tɛ bɛn ni maa ye 'people do not meet each other' (literally 'a man does not meet a man') (1/2:9).

Postpositions are mostly, albeit not always, written together with the

0 ٜ ٜ | <e de yey1 duk4ulen yey1> ́ d̀ ýد ٜ دڬٜل نpreceding word, e.g. ٜ

tilebif1ey1> | تٜلب ٜڢ أ ٝك ٜ ٝڢ ,(d̀gulen ý 'you are the native' (1/2:4

0 aniku1ru1n f1ey1> t̀lebi fɛ ̀ń k ɔrɔn fɛ 'on the western side and on the eastern side' (1/2:6). Monosyllabic auxiliaries (predictive markers) are usually written together with either the preceding or the subsequent word.

26 In some instances, derived words are split up orthographically in

<ٝ |

5.2 The dialectal characteristics of the texts

The manuscripts are written in a Bamana variety quite close to what is today Standard Bamana, with certain features typical of the eastern dialects, such as the imperfective marker b́, as opposed to bɛ in Standard

Bamana.

Most often, the lexeme for 'person' appears in its eastern dialectal

ma> m̀a (1/1:3,5:5). However, occasionally it may also> | م .form, i.e

.(ٝ | mɔgɔ (5:1م ٝڬـ .appear in the western dialectal form, i.e

| ٝت ٝڬـ .Throughout all the manuscripts, western forms predominate, e.g

tɔgɔ 'name' (1/1:8, 3/1:1, 5:3 ) (cf. the eastern form tẁa).

| س Occasionally, intervocalic velars are elided, as for example in

s̀i 'to sit' (4:7) (cf. Standard Bamana s̀gi), or ݔٝ |

ɲɔɔn na 'to each other' (4:13) (cf. Standard Bamana ɲɔgɔn na ). Elision of intervocalic velar consonants is typical of Maninka and Mandinka languages spoken in the western part of the Manding area, but also for numerous Manding variants on the southern and eastern periphery of that area.

Also, at times archaic forms are encountered in the texts, such as

-k4iya> ǵya 'to grow clear' (4:8) (cf. Standard Bamana jɛ or jɛ> | ڬ .e.g ya, Proto-Manding *x́yi, and in certain Maninka varieties ǵ).

27 References

Bailleul, Charles (2007). Dictionnaire Bambara-Français. 3e édition corrigée. Bamako: Donniya.

Creissels, Denis, Sidia Jatta & Kalifa Jobarteh (1982). "Lexique Mandinka-

Français". Mandenkan 3:1-207.

Vydrin, Valentin (1998). "Sur l'ecriture mandingue et mande an caracteres arabes (mandinka, bambara, soussou, mogofin)". Mandenkan 33: 1-87.

Vydrin, Valentin (2008). "To be respectful in Mande – Where does Maninka honorific vocabulary come from?", Mande Mansa: Essays in honor of David

C. Conrad, ed. by Stephen Belcher, Jan Jansen & Mohamed N'Daou, 216-

225. Zürich, Berlin: Lit.

Yattara, Almamy Maliki & Bernard Salvaing (2000). Almamy, une jeunesse sur les rives du fleuve Niger. Brinon sur Sauldre: Grandvaux.

Yattara, Almamy Maliki & Bernard Salvaing (2003). Almamy, l'âge d'homme d'un letter malien. Brinon sur Sauldre: Grandvaux.

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