This is the story of a woman named Randam, who was desired by many suitors. However, her heart remained firmly set on marrying Nikindi, often known as "Forest Man." With the blessing of Nikindi's parents, the couple marry and embark on a journey back to Nikindi’s home. However, as they ascended Mount Bombo, they came across a troubling sight—a fire blazing at Randam's home. Filled with concern, Nikindi instructed Randam to wait for him while he ventured back to investigate.
When Nikindi arrived to Randam’s house, Randam's jealous rivals throw him into a fire. His ghost, however, remained with Randam, and together they pressed on with their journey. They sought refuge for the night in a dilapidated house. The following morning, Randam attempted to draw Nikindi near, but he appeared like a moldering log. She realised he was a ghost. She continued on to the home of Nikindi's family, where she shared the tale of his tragic demise. Moved by her story, Nikindi's parents invited her to live with them, and she eventually gave birth to a baby boy.
One day, as they sought shelter in a bamboo grove, a powerful gust of wind toppled the grove, taking the lives of Randam and her child.
i keanganya lopa kera-ma keanganya kolupa pora-a sirim-o
84.
kumuka padipiya-ma kolupa sirim-o
85.
lumu tangima kola- pora sirim-o
86.
uj punya nikidi-n kaniyl lyi-me-purum
87.
kewab radam ab nai-ngayl-o nyiring-o
88.
ya yi uj punya nikidi lyi-me-pukum nyiring-o
89.
keanganya, nyik muluring kanakin-o
90.
kapo kanuwu koipa ekedu keanganya,
91.
anum lapa sil kan pepi-layl yad-o sirim-o
92.
alyuj-iyl yad-o sirim-o
93.
we mel kanuma wilya tol mel-o puringl-o
94.
ne kep olad pu puringl-o
95.
ne kep mad-o puringl-o
96.
tuip mulu puringl-o
97.
taip mulu puringl-o
98.
kanuyl mulu puringl-o
99.
naa kanulymolu puringl-o
100.
puk bobo komnga ola puringl-o
101.
bobo komnga molkulu kanaringl-o kanakun-o
102.
anum lapa sil-nga lku kaniyl-o kanui-o
103.
tepi-n pirlt pirlti-i nyirim-o
104.
kanab taka taka nyirim-o
105.
nanga yi yaya-a nyirim-o
106.
nanga ama tokumil-ye nyirim-o
107.
nanga tara tokumil-ye nyirim-o
108.
ab kaniyl lepa perilka nyirim,
109.
kewab radam nu i-sikin mului nyirim-o
110.
uj punya nikidi kani yadu burru nyirim-o
111.
oba keanganya urum kanakin-o
112.
yaya ab lyipa mepa purum kaniyl nga-o
113.
o o populu mujuk muluring kanu-o kanakun-o
114.
kanglku lyik merala tepi kanuna ola muduring,
115.
kanily-o noba mismais-a manga-mel-e lirim-o
116.
kupunga kis kanuwa-o o
117.
lopa sina noba kakuna mojirum-o
118.
kako para noba kakuna mojirum-o
119.
ka kulyana noba kukuna mojirum-o
120.
peng kiniya noba kukuna mojirum-o
121.
kera kangali noba kukuna mojirum-o
122.
terltigo mirim kaniyl-o noba kakuna mojirum-o
123.
kelipa yadu-u urum-o
124.
yiyl noba pora sirim-o
125.
mini mel kaniyl-o oba
126.
puku to- kubi-i lirim-o
127.
ab kewa ab radam-ya nu pabiyl pui nyirim-o
128.
adi kapo koyik wal mumuku tok mujiring lyi-pengi-na-a mirim-o
129.
i-kid keanganya buru nyiringl-o
130.
pul lku pir angalyirim kani-na-o
131.
puk uru pebulu nyik-o tiringl-o kanakin-o
132.
uj punya nikidi mel-te kaniyl-o
133.
uj ipsiyl mel-e lirim-o
134.
yabo ab kaniyl abolupa yadu lyikir nyiba-a tirim-u kanakin-o
135.
uj ipisiyl weli we lirim
136.
nanga yi-e nyirim-o
137.
ne teabu tebabiyl pui-o nyirim-o
138.
wi tangapa manya mudurum-o
139.
na no nob wab-o nyirim-o kanakun-o
140.
i abayl pabiyl pui nyirim-o
141.
wilyi anum-mel kaniyl-o
142.
lapa-mel kaniyl-kin-o
143.
manin-mel kaniyl-kin-o moluring-i purum-o
144.
kewab radam kani-okum nyiring-o
145.
uj punya nikidi tena mojukun okun-ya nyiring kanukin-o
146.
na yiyl tena yiyl no noba pukum-na na okur-kin-e nyirim-o
147.
i papu tin-kini nyirim-o
148.
ne manin mel-o kaniyl-o
149.
ne kola mong lyipa molupa nabolka nyikim-ja nyiba-a pilyirim kanikin-o
150.
kewab randam nyilys-i nyilmeli kaniyl-i
151.
puba umur-lumu nyirim-o
152.
uj punya nikidi tena mek un-ya nyirim-o
153.
i manin papu tin-kin-o nyirim-o
154.
uj punya nikid mel kaniyl-o
155.
tepi no- pora sirim-o
156.
ab kaniyl keanganya pidikib nudikib tek adaring kanakin-o
157.
ab kaniyl kang pepina-te we molurum-o
158.
kangaly bi kang kani mepa mangal pul-na ku topa pajirum-o
159.
kanu-kin-o anum-kin kawu ola muluringl-o
160.
kanukin mangal kani poporimi topa mudupa-o
161.
anum mal kanisil wase wilye topa nosirum-o
162.
ab kaniyl uj punya nyikidi-nga-ab waya kaniyl kolkum nyiring-o
163.
konta mong rltup rltap nyiring
164.
ekepu ilyi-nga top mak pajikir
1.
Everyone talked about Randam.
2.
Lads from the Poika tribe came.
3.
Lads from Paglimi came too.
4.
Lads from Komoka came.
5.
Lads from Kusimp came too.
6.
They all came and went to her house.
7.
Later there came even more.
8.
Lightning bolts flashed in the sky.
9.
They lit up her house just like daylight.
10.
Her long hair was swept to the back.
11.
Her short hair in front was swept forward.
12.
Her vine belt hung low on her hips.
13.
Her loin cloth like a weir on the Nebilyer.
i
According to Alan Rumsey's translation assistants, the metaphor in this line (which is a commonly used one in tom yaya stories) likens the front middle part of Wapi’s loin cover—the part over her labia—to the middle part of a weir that has been built across the Nebilyer River to channel its flow in order to catch fish. The Nebilyer is the biggest, most powerful river in the region. In the interpretation offered by Alan Rumsey's assistants, this metaphor in effect likens Randam’s erotic energy to the powerful, turbulent flow of the Nebilyer, which has been channelled and concentrated by a sluice gate just as hers has been channeled and concentrated on the male hero of this story, Nikindi.
14.
In my mind's eye the story unfolds.
15.
She wore beads that she'd strung on her right side
16.
And beads that she'd strung on her left side.
17.
In my mind's eye the story unfolds.
18.
Everyone talked about Randam
19.
Lads from the Poika tribe came.
20.
Lads from the Yanu tribe came.
21.
Lads from Kusika came too.
22.
Lads from Kenglka came.
23.
Lads from Kuglumind came.
24.
Lads from the Yap tribe came.
25.
Lads from Kepáka came too.
26.
They all came and went to her house.
27.
Later there came even more.
28.
In my mind's eye the story unfolds.
29.
That Kewa lass Randam was there.
30.
"Oh mother of mine" she said
31.
"Oh father of mine" she said
32.
"I'll marry the forest man Nikindi".
33.
"Alright then, marry him" said her mother.
34.
"Alright then, marry him" said her father.
35.
They looked for a pig that they'd raised
36.
One that was very fat
37.
With the shape of a kimayl lizard.
38.
"I'll club it" said the father.
39.
In my mind's eye the story unfolds.
40.
They gathered some chervil and ferns.
41.
They picked some plantains and prepared them.
42.
They dug up some taro too.
43.
They spread out those chervil and ferns
i
Lines 43 and 44 refer to related activities. When slaughtering a pig, edible greens are laid out where the pig is going to be killed and the body is placed on them to allow the blood from the head wound to flow to be absorbed by them.
44.
And then put the club to the pig.
45.
So the story gently rolls on.
46.
The yupakl knife said "I want to carve it."
i
Yupakl is a type of bamboo knife made in the Southern Highlands to the southwest of Ku Waru.
47.
The mos knife said "I want to carve it."
48.
"Mos knife you cut it too small"
49.
Said the yupakl knife, standing up.
50.
Then taking the pig he cut upward.
51.
It caved in from the weight of the fat.
52.
When he held it and cut it downward
53.
The pieces fell down in big heaps.
54.
"You should grill some and eat it" they said.
55.
In my mind's eye the story unfolds.
i
This line is an example of a formula: a set phrase that is often repeated in tom yaya performances, as is found in many oral traditions of verbal art around the world. For discussion, including an instance of this same formula, see section 3 of the Introduction to tom yaya kange.
56.
On one side they cooked in the large oven
57.
On the other they cooked in the small oven
58.
He took out some rltinggu salt
59.
He broke off some big clumps of ginger
60.
He broke off some lkaim leaves and took them.
61.
He carefully sprinkled the salt.
62.
The Jimi folks thought it was raining.
63.
They put up their pandanus umbrellas
64.
While on this side they thought it was sunny.
65.
The blowflies fell dead on their sides.
66.
He whisked them away with his foot.
67.
In my mind's eye the story unfolds.
68.
They took out the liver and rib tips
i
According to Alan Rumsey's assistants, the second and third words that Konga said, boik koing are mistakes (and indeed I know of no such words in Ku Waru); they should have been boruk 'taking out of the oven' and kameli 'liver'.
69.
And sorted them out into shares
70.
The parents got some for themselves
71.
And so did the lass and the lad.
72.
The rest were wrapped into parcels.
73.
The lass rushed into the house.
74.
She cut some banana-trunk pieces
i
The Ku Waru line refers to a particular variety of banana called tauwu káyi, the oily trunk of which is used for oiling one's skin as described here.
75.
And rubbed them over her skin.
76.
The oil made made it glisten and shine.
77.
Did she ever look lip-smacking good!
78.
She was absolutely gorgeous.
79.
Then in came that man Nikindi.
80.
Wearing beads that he'd strung on his right side.
81.
And beads that he'd strung on his left side
82.
"She's marrying Nikindi" they said.
83.
The birds and the possums fell dead.
84.
The house rats and bush rats died too
85.
Just as the blowflies had done.
86.
For Nikindi had made her his wife.
87.
"Whose wife is Randam?" they asked.
88.
"Why, this man Forrest Nikindi's!"
89.
They quietly stayed and talked
90.
As they roasted that big side of pork.
91.
She gave back the loin to her parents.
92.
She gave them back the belly.
93.
Then they bagged up the small cuts and left.
i
The expression wilya to-, which is here used in reference to the act of putting the meat into a netbag, is more commonly used to mean 'string up' or 'hang on a string', whereas the more usual way of saying 'put in a bag' is with the verb lal-. My assistants say that the use ofwilya to- in place of lal- is a special one, particularly associated with tom yaya kange sung tales.
94.
They walked up one side of the ridge.
95.
And down the other side.
96.
They went on past Mount Tuip.
97.
They went on past Mount Taip.
98.
They went on past mountains we've seen
99.
And then on past others unknown.
100.
They went up Bombo Mountain
101.
And from its peak looked down below.
102.
"Look at my parents house!
103.
Their house is on fire!" she said.
104.
In my mind's eye the story unfolds.
105.
"Oh Husband! Oh Husband!" she said.
106.
"They've killed my mother" she said.
107.
"They've killed my father" she said.
108.
That woman was writhing with grief.
109.
"You stay here" said Nikindi.
110.
Then he rushed all the way back.
111.
When he got there he came in quietly.
112.
"Here's the one who took her!"
113.
They angrily said as he came.
114.
They threw him into the fire.
115.
He burned till he looked like a bat.
116.
That poor old fellow from Kupunga.
117.
His possum-fur cap burned up.
118.
His big bark belt burned up.
119.
His woven-cloth belt burned up.
120.
His long matted hair burned up.
121.
His beautiful plumes burned up.
122.
His terltinggo spears burned up.
123.
But somehow he still came back.
124.
The man was burned up completely.
125.
But that ghost of his came back.
126.
It quickly went back where he'd come from.
127.
"Let's go" said the ghost to Randam.
128.
She picked up the bag of cooked pork
i
A fuller and more literal translation of this unusually long Ku Waru line would be 'She picked up the big bag of pork that they'd roasted, tied up the handle and hung it from her head'.
129.
Then both of them came quickly this way.
130.
They came to a broken down house.
131.
Going in, they decided to sleep there.
132.
That Nikindi, man of the forest
133.
Looked like a moldering log.
134.
When she tried to turn him towards her
135.
Nothing was there but that log.
136.
"My husband!" screamed that woman.
137.
"You go ahead" said the ghost
138.
When the sun came up the next day.
139.
"I'll go drink water, then come
140.
So you go on ahead"
141.
His mother was up there waiting.
142.
His father was up there too.
143.
Their daughter was up there with them.
144.
"Randam is coming" they said.
145.
"Where's Nikindi?" they asked her.
i
A fuller and more literal translation would be " 'Where have you left Nikindi the Forest man before coming here?' they said.".
146.
"He went to drink water" she said.
147.
"Alright then, very well" they said.
148.
That sister-in-law of hers
149.
Started crying, but what about?
150.
"You're the lass called Randam
151.
Who married our Nikindi
152.
Have you brought him with you?" she asked.
153.
"Alright then, my sister" she said.
154.
"That Nikidi, man of the forest
155.
"Was burned to death in a fire."
156.
That woman stayed on with her in-laws.
157.
And bore them a fine baby boy.
158.
In a grove of bamboo she cradled him.
i
A fuller and more literal translation would be 'She hung him up in a bamboo grove', where it is understood that she hung him up in a netbag there, netbags being the usual way of carrying babies here as elsewhere in New Guinea.