Collected by: Don Sybertz, with special thanks to Rev Joe Healey  (African Proverbs, Sayings and Stories)

Bhugota wingi ubho jiasili bhumanyikile kulina lya manti ga mumalale. Inguno ya guwitana ghiko, nadamanile. Aliyo igwigwiyagwa giki abhakoloni ahobhashika ulukangala ulogwandya umusi munumu, bhagasanga abhanasi bhagutumilaga bhugota bhunubho, jina gudalaha, bhagawitana bhugota bho mumalale.

Ukulwande lyise bhagikala bhafumu bhingi noi abha kiasili. Abhangi umubhenabho, bhali bhafumu bhawiza. Bhabhalagulaga bhasadu bha mbika ijo nijo na bhapijaga bhusadu bho mbika ningi.

Abhasadu bhenabho bhapilaga sada jabho, ningi iki abhafumu bhenabho bhalombaga hela ningi, abhanhu bhali bhabhatogilwe. Amakanza genayo bhalihoi bhafumu bhangi abho bhitaga jigongwanuma ja umo bhitilaga abhafumu abha kawaida.

Abhanebho bhabhakangaga abhanhu kulwa nguno ya bhumani bhobho. Angu, abhenabho bhitangwa bhalogi. Unimo úntale go bhafumu bhenabho yali gubhalisanya abhanhu ku nzila ya bhulongo bhobho. Angu bhalangaga bhanhu gub’iza na guzunya go bhulogi.

Abhangi bhalombaga kodi nhale, bhagukangilaga gubhabhulaga ulu giki ililagilo lyabho lyukija lidatimijiwe. Bhalihoi bhafumu bhangi abho bhayelayelaga umumachalo, abho bhalibhalomolomo.

Bhali bhadibhalogi aliyo unimo gobho guli guyela na mizwi mingi bhagubhalembaga abhanhu.

Abhangi bhagayombaga giki bhadulile gumeja umunhu abhize nsabhi, aliyo abhoi bhalibhahabhi bha gwandya.

Abhangi bhagihaya giki bhadulile gwenha mbula musi umumakanza ayo imbula yaliyalema. Aliyo abhoi bhapandikaga makoye ga gugaiwa mbula sawa na munhu ose ose.

Abhangi bhayombaga giki angu bhali na bhudula bho gungalucha umunhu ngosha ubhiza nkima, nulu unkima ubhiza ngosha.

Abhangi bhayombaga giki bhalinabho ubhudula bho gungalucha umunhu ubhiza munandimu omumapolu guti shimba, subhi, nulu mbiti. Abhangi angu bhahayaga giki bhalinabhudula bho gungalucha munangoso ubhiza munashimba. Ubhulomolomo bho bhafumu bha namna yiniyo bhulihoi bhulendelea kubhanasi bhingi.

 Umumapande gamo ga mulibara lise umumachalo jigadumaga ugwiyenhela amaendeleo kunguno ya gubhogobha bhafumu bha mbika yiniyi. Idijagukumwa ugwigwa giki, angu bhalihoi bhalogi bhangi abho bhuhimbulaga mimba go munhu mumajigila na gubhalimisha mumigunda yabho.

Abhangi bhushigilaga guyomba giki, bhali na bhudula bho gwingika nulu gurala bhadizigela bhojinogu.  Ulu ulola ugumana igiki alinduhu umunhu uobhudula bho gukamaja guti bhunubho.

Umapande gangi ugwigwa nhulu ja gukamaja. Bhangi bhagayombaga giki bhalinabhudula bho gwibakela mbiti bhujiku bhusiminza lugendo luliihu gete. Abhangi bhagihajaga giki angu bhalinabhudula bho gufuga shimba na mihayo yingi ya gujinjimaja guti yiniyo.

Aliyo uluulola chiza bho gwitegeleja ugumana igiki pye imihayo yiniyo iliyabhulongo nulu ya bhulomolomo duhui ubho bhutinajimelo. Ilibhujo ilitale ilo bhafumu bhingi bhalidumile ugulishosha na bhangi bhingi abho bhadulile gubhubadija ubhulomolomo bhunubho bhagibhujaga liligiki. Kunguno ki abhafumu pye abhabhagihaya giki bhalinabhudula bho gukamaja guti bhunubho bhadabhizile bhagwandya ugushika ukung’weji?

Isayansi iyagwiganika guti yiniyo na guyiyomba munomo duhui idafaile. Idakililwe yitiwe na bhulimunhu wilolekeje. Ijigongwanuma jaho, ugubhona giki nduhu umfumu uyo alinayo numba insoga nulu uyo aliwinula uwikaji bhokwe nulu hadoo. Ihali iyabhafumu abhingi iliyamakoye noi nulu ya nyahabhi noi, iliyanyakoyikoyi noi. Bhasagila gubhalemba abhanasi na kubhakanga bho bhufumu bhobho ubho bhuti na mpelo.

 KISWAHILI: MITI SHAMBA

Dawa nyingi za kiasili hujulikana kwa jina la miti shamba. Sababu ya hizo Dawa kuitwa hivyo, siijui, lakini inasadikiwa kuwa wakoloni walipofika kwa mara ya kwanza nchini humu waliwakuta wananchi wanazitumia dawa hizo, kwa dharau, waliziita miti shamba.

Upande wa kwetu waliishi waganga wengi sana wa jadi. Wengine kati ya waganga hao, walikuwa ni waganga wazuri. Waliwatibu wagonjwa mbali mbali na walitibu magonjwa ya aina nyingi. Wagonjwa wale walipona maradhi yao, ingawa waganga hao walitoza ghalama kubwa, lakini walipendwa na watu.

Wakati huo huo walikuwako waganga wengine ambao walifanya kinyume cha waganga wa kawaida. Hawa waliwatishia watu kwa kutumia ujuzi wao. Hata wakapewa jila la wachawi. Kazi kubwa ya waganga wa aina hii ilikuwa, eti ni kuwaroga wenzao pamoja na watu wengine wasio waganga.

Wengine walidai kodi kubwa, wakitishia kuua kama sharti lao halikutimizwa. Walikuwako waganga wengine ambao walitembeatembea vijijini, hawa walikuwa wadanganyifu. Hawakuwa wachawi, bali kazi yao ilikuwa kutembea na mizizi mingi wakidanganya watu.

 Wengine walisema kuwa wana uwezo wa kumfanya mtu awe tajiri, hali wao wenyewe walikuwa mafukara wa kutupwa. Wengine walijidai kuwa wanao uwezo wa kuleta mvua nchini wakati wa shida za ukosefu wa mvua, na wakati huo, wao walizipata shida hizo sawa kabisa na mtu mwingine yeyote.

Wengine walisema kuwa wana uwezo wa kumgeuza mtu mwanamume akawa mwanamke au mwanamke akawa mwanamume. Wengine walisema wanao uwezo wa kumgeuza mtu akawa mnyama wa porini kama vile Simba, Chui au Fisi. Wengine walisikika wakisema kuwa, wana uwezo wa kumgeuza panya akawa Simba. Udanganyifu wa waganga wa aina hii ungali unaendelea kwa wananchi wengi.

Katika sehemu mbali mbali za Bara letu, vijiji vingi vinashindwa kujiendeleza kwa sababu ya kuwaogopa waganga wa aina hii. Si ajabu ukasikia kuwa kuna wachawi wengine ambao hufufua maiti katika makaburi na kuwafanya walime kwenye mashamba yao.

Wengine huthubutu hata kusema kuwa wanao uwezo wa kutoweka au kuruka wasionekane kwa urahisi. Ukitazama  utaona kuwa hakuna mtu anayeishi hapa duniani mwenye uwezo wa ajabu kama huo. Katika sehemu zingine utasikia habari za ajabu.

Wengine husema kuwa wanaweza kupanda Fisi usiku wakasafiri maili nyingi. Wengine pia hujitapa kuwa wanafuga Simba na wengine husema mambo mengine ya ajabu kama hayo.

Lakini ukitazama sana mambo hayo yote utagundua kuwa ni ya uongo usio na mfano. Swali kubwa ambalo waganga wengi wanashindwa kulijibu na ambalo watu wengi wenye kutambua uwongo huo hujiuliza ni hili. Kama ingekuwa kweli wasemavyo, kwa sababu gani waganga wote wenye uwezo wa ajabu kama huo hawajaendelea, si tungekuwa watu wa kwanza kufika kwenye mwezi?

Sayansi ya kufikiria kama hiyo na kuisema  midomoni tu haifai. Inatakiwa ifanywe na kila mtu ashuhudie. Kinyume chake ni kuwa utaona hakuna hata mganga mmoja mwenye nyumba nzuri au mwenye hali yakuinua maisha yake kidogo. Hali  ya waganga walio wengi wa aina hiyo ni duni sana. Wamebaki wakiwadanganya wananchi na kuwatishia kwa uganga wao usio na msingi.

ENGLISH: TRADITIONAL HERBS

Many traditional medicines are known miti shamba (which means traditional herbs). The reason for this, I do not know, but it is believed that when the colonialists arrived for the first time in the country they found the people using the drugs. With disrespect the colonialists called them miti shamba.

In this part of the land lived many traditional healers. Some of these healers were good doctors. They treated different patients and cured many diseases. The sick were healed of their illnesses. As a result, witch doctors were loved by the people.

At the same time, there were other witch doctors who acted against the good traditional healers. These threatened people with their skills. They were given the names of sorcerers. The main task of this kind of physician was, as it was to confuse their colleagues and other non-traditional healers.

Others demanded huge charges. They even threatened to kill if their demands were not met. There were other witch doctors who walked around villages. These were con-men. They were not true healers. Their job was to walk around with many roots deceiving people.

 Some of them said that they were able to make a person rich, but they were themselves poor. Others claimed to be able to bring rain in the rainy season when it did not rain for a long time, At the same time, those healers faced the same problems as anyone else.

Some said that they were able to turn a man into a woman or a woman into a man. Others said that they could turn someone into a wild animal like lion, leopard or hyena. Some were heard saying that, they were able to turn a mouse into a Lion. The deception of these healers is still going on among citizens.

In many parts of our continent, villages are unable to develop due to fear of this kind of witch doctors. No wonder you have heard that there are some witch doctors who raise the dead and make them live again and cultivate their farms.

Some witch doctors even dare to say that they are able to disappear or fly without being seen. If you think critically, you will see that no one lives on this earth with those wonderful abilities. In some places you will hear wonderful news.

Some say they can ride hyenas at night travelling for many miles. Others claim to be capable of domesticating lions and yet others say something similar.

But if you carefully examine all these things, you will find that they are unfounded. One major question that many traditional healers fail to answer and which many people who are aware of their lies are asking is this: If they were really telling the truth, why would all the witch doctors with such amazing abilities have not develop? Why would we not be the first people to reach the moon?

The science of thinking like that and just saying words of the mouth is not good. It must be done for everyone to witness. On the contrary, you will see that there is not a single healer who has a good home or standard life. The status of most of the traditional healers is very low. They continue deceiving the people and threatening them with unfounded witchcraft.

 

Collected by: Don Sybertz, with special thanks to Rev Joe Healey  (African Proverbs, Sayings and Stories)

Diyu imo bhanhu bha mu chalo jise bhagamisa bhogwipunha noi. Bhagandya gulima ngunda gwise. Umuchalo jise olihoi ng’wana umo uyo witanagwa, Furaha (bhuyegi). UFuraha olatogilwe gumisha dilu noi guti na bhabyaji bhakwe umo bhamisijaga. Ulushugu lunulo abhabyaji aho bhamisa nanghwe agamisha.

Aliyo uwei adajile ugujulima ukundunda, agasaga hakaya agwigushaga. Ahowela hadoo agigwa lyimbo linonu noi ilo noni jimbaga mimbo gajo. Agigwa uyega na gukumwa uguligwa ilyimbo ilinonu giko noi.

Loli lukangala lokwe lo gwandya ugwigwa giko. Agilalangija bhuli lwande, kugiki wibhone inoni yiniyo. Adibhonile wangu kulwa nguno yaliib’isa mumatambi ga linti litale.

Adanogile uguichola. Agandya gunchola ng’wana ng’wiye uyo witanagwa Amani. Nanghwe agamona uFuraha agulolaga mulinti, umuja, “Furaha ugulolaga kiyi?” UFuraha agashosha, “Nagulolaga noni imo iyo ilimba lyimbo linonu noi.” Amani umuja, “Ilihei nadibhonaga?” Furaha agashosha, “Yalinahenaha linti linili.” “Ilimba ginehe?” Agabhuja uAmani. “Ihaha yoyaga ugwimba. Hamo yadogohaga. Aliyo yalimbaga giki. ‘Mwolo kola ichaka, mwolo kola ichaka, mwolo kola ichaka.’”

UAmani agatogishiwa noi ni mihayo ya lyimbo linilo. Agashika uhaya nanghwe wibhone inoni yiniyo.

Kubahati ya wiza, inoni yiniyo yalihoi umulinti linilo yahumula sele. Yamanaga yubhalola uFuraha nu Amani umobhalikoyela. Aho yabhona giki bhahaya gugwa ngholo, igandya ugwimba;

 “Mwolo kola ichaka, mwolo kola ichaka, mwolo kola ichaka.”

Abhana bhenabho bhagayeka noi uguligwa ilyimbo linilo. Hangi uAmani ahaooligwa agayomba, “Lo! Gashinaga nghana ilimba lyimbo linonu noi. Ehe, lililyimbo linonu noi. Nzugu uilole umo yili. Yiliyapi, ubhoya bhoyo bhunogoleku niyo ili nisunzu lwawiza noi ukuntwe goyo.” UFuraha agayomba.

 “Ndugu one, ilelo duli na bahati ya gwigwa lyimbo linonu giti linili.” Agayomba uAmani. Oganoga umuja uFuraha “imihayo yose yiniyo iyawiza ilinabhulingisilo ki?”

UFuraha agashosha, “Ha! udamanile? Nulu hadoo, lindaga naguwile. Ubhulingisilo bho lyimbo linili ni giki:

 “Mvivu shika jembe, (Nkokolo dimaga igembe), mvivu shika jembe, (Nkokolo dimaga igembe),  mvivu shika jembe.” (Nkokolo dimaga igembe),

“Abheja noi,” Agalumbilija uAmani.

Inoni yiniyo igalala yuja kumigunda ukunu igwimbaga ilyimbo lyayo linilo.

UFuraha nu Amani bhagendelea ugwimba ilyimbo linilo kulushuku lugima. Abhabyaji bhabho aho bhashoka ugufumila ukundunda bhagawigwa abhana bhabho bhose wagwimbaga umuchalo,

“Mwolo kola ichaka, mwolo kola ichaka, mwolo kola ichaka.”

Bhagakumya kulwa nguno ilyimbo linilo ligimbagwa na noni. Bhadamanile ni nani uyoobhalangaga abhana bhenabho. Ilyimbo linilo lyimbagwa na noni bhuli ng’waka. Aliyo lyimbagwa mumakanza ga malima duhu.

Abhanhu ulu bhumala ugulima, inoni yiniyo yingikaga gete, nuko yajaga, olinduhu uyo olamanile. Bhuli ikanza lya malima ulu lyashika inoni yiniyo yizaga na gwimba ilyimbo lyayo linilo.

Abhanhu bhazunije giki, inoni yiniyo igizaga gubhokomeleja abhagokolo bhalime.

 

KISWAHILI: NDEGE NA WIMBO

Asubuhi moja watu wa kijiji chetu waliamka mapema sana. Walianza kulima shamba letu. Katika kijiji chetu palikuwa na mtoto mmoja jina lake Furaha.

Furaha alipenda kuamka asubuhi sana, kama wazazi wake walivyokuwa wakiamka. Siku hiyo wazee walipoamka, naye aliamka pia. Lakini yeye hakuenda kulima shambani, alibaki nyumbani akicheza. Kulipopambazuka kidogo alisikia wimbo mmoja mtamu sana wakati ndege walipokuwa wakiimba nyimbo zao.

Alisikia akafurahi, kisha alishangaa kuusikia wimbo mmoja mtamu sana. Ilikuwa mara yake ya kwanza kuusikia. Alitazama kila upande ili amtazame na kumwona ndege yule. Hakumwona upesi kwa sababu alijificha katika matawi ya mti mkubwa.

Hakuchoka, bali alianza kumtafuta mtoto mwenzake aliyeitwa Amani. Naye alimwona Furaha akitazama mtini, alimwuliza, “Furaha unatazama nini?” Furaha alijibu, “Natazama ndege mmoja ambaye anaimba wimbo mtamu sana.” “Yuko wapi simwoni? Aliuliza Amani. “Alikuwa kwenye mti huu.” Furaha alijibu. “Anaimba namna gani?” Amani aliuliza.  Furaha akajibu, “Sasa ameacha kuimba. Labda anatuogopa sisi,  lakini anaimba hivi,

“Mwolo kola ichaka,  mwolo kola ichaka,  mwolo kola ichaka.”

Amani alipendezwa sana na maneno ya wimbo ule. Alifika akataka naye amwone yule ndege. Kwa bahati ndege yule alikuwa yuko mtini katulia kimya. Alikuwa akiwaangalia Furaha na Amani wanavyohangaika. Halafu alipoona kwamba wanataka kukata tamaa, alianza kuimba;

“Mwolo kola ichaka,  mwolo kola ichaka, mwolo kola ichaka.”

Watoto wale walifurahi sana kuusikia wimbo ule. Tena amani alipousikia alisema, “Lo! Kumbe kweli anaimba wimbo mzuri sana.”

“Ndiyo  huo ni wimbo mzuri sana. Njoo umtazame alivyo. Ni mweusi, manyoya yake mororo na ana kishungi kizuri sana kichwani pake.” Furaha alisema. “Ndugu yangu leo tuna bahati ya kusikia wimbo mtamu kama huo.” Amani alisema, kisha alimwuliza Furaha maneno yote hayo matamu yana maana gani? Furaha alijibu, “Ha! Hujui? Hata kidogo, ngoja nikueleze maana ya wimbo huo ni hivi;

“Mvivu shika jembe, mvivu shika jembe, mvivu shika jembe.”

“Asante sana,” Amani alishukuru. Yule ndege aliruka akaenda shambani akiendelea kuimba wimbo wake. Furaha na Amani waliendelea kuuimba wimbo huo siku nzima.

Wazazi wao waliporudi kutoka shambani waliwasikia watoto wote wa hapo kijijini wakiimba,

“Mwolo kola ichaka, mwolo kola ichaka, mwolo kola ichaka.”

Walishangaa, maana wimbo ule huimbwa na ndege. Hawakujua ni nani aliyewafundisha watoto wale. Wimbo ule huimbwa na ndege kila mwaka. Lakini huimbwa wakati wa kilimo tu.

Watu wakisha kulima, basi ndege  yule hutoweka  kabisa, anakokwenda hakuna anayejua. Kila kipindi cha kilimo kinapoanza, naye huja kuimba wimbo wake huo. Watu wanaamini kwamba, ndege yule huja kuwahimiza wavivu walime.

ENGLISH: A BIRD WITH ITS SONG

One morning, the people of our village woke up very early as had been their custom. They went to farm land. In our village, there was one child named Furaha (which means Happiness).

Furaha woke up in the morning, as his parents were waking up. On that day, the elders went to the farm. But Furaha did not go to farm. He stayed home playing. While playing, he heard one very sweet song as one bird san a song.

When he heard the song, Furaha was very excited. He was surprised to hear that very sweet song. It was his first time to hear the song. He looked on every side to see the bird. He did not see it immediately. The bird hid itself in the branches of the tree.

Furaha did not give up He looked around to see if he could find his friend called Amani (which means peace). After a few minutes, Amani saw Furaha looking at the fig tree. He asked, “What are you looking at?” Furha replied, “I am looking at one bird who sings a very beautiful song.” “Where is it? I do not see it”, asked Amani. “It was on this tree.”, he replied. “How does it sing?” he asked. He exclaimed, “Now it has stopped singing. Maybe it is afraid of us, but it sings like this “Mwolo kola ichaka, mwolo kola ichaka, mwolo kola ichaka.”

Amani was very interested in the words of the song. He came and wanted to see the bird. Fortunately, the bird was in the fig tree seated quietly. It was looking at Furaha and Amani. When the bird realized that they were about to despair, it began to sing again; “Mwolo kola ichaka, mwolo kola ichaka, mwolo kola ichaka.”

Those children were very happy to hear the song. When he heard it, Amani said, “Oh! In fact it is singing a very good song. ”

“That is a very good song. Come and watch the bird. It is black and its feathers very well decorated on its head.”  Furaha said. “My brother today we are fortunate to hear such a sweet song,” Amani said.  Then, he asked Furaha what all these sweet words meant. He exclaimed, “Ha! Don’t you know? Let me tell you what the song means. It means,

“The lazy, hold the hoe, the lazy hold the hoe, the lazy hold hoe.”

“Thank you very much,” Amani thanked Furaha for the interpretation. The bird flew to the field and went on singing its song. Furaha and Amani continued to sing the song throughout the day.

When their parents returned from the field, they heard all the children in the village singing, “Mwolo kola ichaka, mwolo kola ichaka, mwolo kola ichaka.”

They were amazed, because the song is usually sung by the bird. They did not know who taught the children that song. The song is sung by birds every year. But it is only sung during the cultivating season.

When the people have ploughed, the the bird disappears completely. No one knows where it goes. When each farming season begins, it comes to sing his song again. People believe that the bird comes to encourage the lazy to to actively take part in cultivating.

 

 

Collected by: Don Sybertz, with special thanks to Rev Joe Healey  (African Proverbs, Sayings and Stories)

Ahuli! Nyuli! Olihoi nhamhala umo uyo witanagwa Kaizani. Oli na b’ana bhadatu abho b’itanagwa Kichwa Maji, (ntweminzi), Sijali (nadadilihaga), na Masala uyo alina songo.

Lushigu lumo limi, aho bhalijidima ing’ombe jabho ng’wilago lilebhe bihi na mongo, pye bhudatu b’ob’o bhagaja gujibunha kihamo na bhadimi bhangi.

Aho bhalibunha, b’ib’i bhagajitula ing’ombe bhujijanha. Abhana bhenabho bhagashoka, bhumana igiki ilidale lyose lya ng’ombe jabho lyingikaga. Abhasumba bhenabho bhagahaya, “aise dududuja uguja ugujujichola ing’ombe, bho nduhu mashaka, jigwiza joyi duhu. Kupye iyose, aise dugutola duhu iki dudina songo.”

Abhakulu bhakwe umasala, bhagiyangula gushoka kaya, aliyo uwei uosongo agabhashokeja, “yilihambohambo gwandya gujichola ing’ombe.”

Agandya lugendo, agasiminza mpaga limibu, agalinha higulya ya linti gulala. Ntondo yaho diyu, agasiminza limibu, bho nduhu ugujibhona ing’ombe. Agalinha higulya ya linti na ulala hoi.

Diyu lushugu lo kadatu agasiminza mpaga ugashika ha numba mumasaa ga mhindi. Inumba yiniyo yalihagati ya lipolu lidito noi, ugansanga ngikulu. Agakalibhushiwa chiza, b’igisilija. Hanuma, ungikulu agamegeja jiliwa ulya na wiguta.

Aho omala ugulya ungikulu agamuja, “Nsumba, ulifuma hei na ujile hei?” Unsumba ng’wunuyo bho nduhu guhahatija nulu gub’isa, agalomela yose iyo yaliigela ahamakanza bhalijidimaga ing’ombe.

“Nyanda ng’wanone, ihaha ugulala henaha ha ng’wane. Intondo, nagugwambilija ugulidilila ilikoye lyako. Naliguwila giki ing’ombe jinijo ugujipandika.”

 Nalulu, agamegeja lwande lo gulala. Unsumba agalala, ni ntondo yaho, agadila haho aha kagikulu. Halushiku lwa kab’ili, akagikulu kung’wila, “Ng’wanone, ilelo huna lushugu logugulaga kugiki uje ugajisole ing’ombe jako.”

Ungikulu ng’wunuyo agasola jisabho wigasha na ugagolola amagulu, ung’witana unsumba na ung’wila, “Igashaga aha ng’wanone, solaga unanha uyu.”

Unyanda agagusola unanha, huna ungikulu unditilija bhugota gufuma mujisabho jakwe, na ugub’ila unanha gunuyo. Nalulu, agang’wila unyanda, “ihaha unitule lukangala lumo umu magulu gane, udizushokela nhangala ib’ili.” Unsumba agantula bho nanha gunuyo gobhugota.

Aho ontula ng’wana ombwa oza agigela umumagulu genayo. Olingosha. Ungikulu agahaya, “Ihaha opandika bhugota bhoko bho gwilanhana. Imbwa iniyi igub’iza nu bhebhe. Hosehose aho ulashige gulala, uhagigishe igiki imbwa, yilihamhelo yako, udizeleka bhung’wene.

Ubhebhe udizulinha mulinti, ibadala yaho, ulale ahasi heneho. Ugusiminza mumakanza ga shiku ib’ili limibu, na halushiku lo kadatu ugushika ha lugutu lutale noi. Umulugutu lunulo, jilihoi ing’ombe jako ni ja bhanhu bhangi. Uluushika hoi, bhagehu bhagugwanukula chiza, na bhangi bhadugwanukala ichiza. Ijiliwa ja mbwa yiniyo, mabhele duhu. Ahabhujiku aho pye abhose bhalalile ubhebhe bhukaga ni mbwa yako na ujitule ing’ombe jako jinijo na wandye lugendo gushoka kaya kubhabyaji bhako.”

Unsumba ng’wunuyo agabhuka na gwandya lugendo kihamo ni mbwa yakwe yiniyo. Bhagasiminza kushigu ib’ili ulo kadatu agashika aha lugutu ulutale noi lunulo. Umugati jalihoi ng’ombe ningi noi.

Nghana bhagehu bhadang’wanukulile chiza, na bhangi bhagang’wanukula chiza. Abhagehu bhenabho, bhagankolwa kunguno bhagabhona giki imbisila yabho yamanyikaga.

Aho pye bhamala gulala tulo, unsumba agabhuka ni mbwa yakwe, agingila mlugutu na gujitula pye gete ing’ombe na gwandya lugendo.

Intondo yaho, ab’ib’i aho bhamisha, bhumana igiki ing’ombe pye jingaga, bhandya gunhaya unsumba uombwa ungeni bhuyomba, “Ng’wabhona unsumba uombwa omalaga gwinga ni ng’ombe jise pye!”

Wangu wangu, ab’ib’i bhenabho bhagasola jilanga na gwandya gunchola unsumba ng’wunuyo.

Aho bhang’wegela imbwa iganya, na ligela lipolu liginu ilo lidadulikanile gub’itwa mo. Ab’ib’i bhiwila, “Bhabehi, dushoke dugasole mabhasa na mapanga kugiki dize dusenge ilipolu linili huna dudule gwendelea kunchola unsumba ng’winuyo.”

Bhagapela kujenha mabhasa na mapanga, b’ize bhasenge ilipolu iliginu linilo bhagendelea. Ulushigu ulolugalondela aho bhegela ugumpandika unsumba ng’wunuyo, imbwa iganya shogolo ningi noi, jandya guyubhachima. Bhagashoka gujuzwala jilatu na gwendelea na lugendo.

Kulukandala lungi imbwa iganya mbula nhale noi mpaga imyongo igasesa, malago gagokala minzi, mabhuga gub’iza na matembe nulu mabhulolo mingi ga bhabhumbi agagudima noi.

Bhagaduma ugub’ita bhuyomba, “Tulinde imyongo yume, malago gume, na mabhuga gume ku giki naise dudule kub’ita. Imyongo, malago, na mabhuga, jiguma, bhub’ita na gwendelea ku lugendo lo wangu wangu noi bhaguncholaga unsumba ng’wunuyo.

Aho bhang’wegela imbwa iganya ikunguku iginu na lyuigubija isi yose, bhuduma gete ugubhona. B’izunilija giki bhashoke kaya gujusola mapyagulilo amacheyo b’ize bhalipyagule ilikunguku. Ulugendo ulu bhadadujije nulu hadoni.

Huna bhagiyangula giki bhanomba Mulungu ku giki wenhe luyaga umusi lwize lulyinje ilikunguku kugiki abhoyi bhadule kunondeja. Nulu ichiniko, UMulungu adab’inhile ijinakulomba gobho chiniko. Bhagagema bhuli nzila, aliyo bhagaguma.

Nose bhagagwa ngholo bhuja lob’o na bhupina bhutale noi. Unsumba ng’wunuyo agajishisha ing’ombe majihumbi na majihumbi kaya kulise na nina okwe.

Agasumbilwa chiza noi na bhabyaji bhakwe kihamo na bhanhu bhangi. Bhagankumilija ku ukubhukamu na bhajamu bhokwe. Bhunkuja na gung’winha bhutemi ubhiza untemi osi ngima.

KISWAHILI: KAIZANI NA WATOTO WAKE WATATU

Paukwa! Pakawa! Kulikuwa na mzee mmoja aliyeitwa Kaizani. Alikuwa na watoto watatu walioitwa Kichwa maji, Sijali na Masala ambaye alikuwa na chongo.

Siku moja adhuhuri, walipokuwa wanachunga ng’ombe wao katika bonde fulani karibu na mto, wote watatu walikwenda kuogelea pamoja na wachungaji wengine.

Wakati walipokuwa wakiogelea, wezi waliwaswaga wale ng’ombe na kwenda zao. Watoto wale waliporudi, wakagundua kuwa kundi zima la ng’ombe limetoweka.

Wale kaka walisema, sisi hatuwezi kwenda kuwatafuta ng’ombe, bila shaka watarudi wenyewe. Iisitoshe sisi tutaowa tu, kwani hatuna chongo. Kaka zake wakaamua kurudi nyumbani, lakini yule kaka mdogo akawajibu, “ni afadhali kuanza kuwatafuta ng’ombe.” Alianza safari, alitembea mpaka jua kuchwa, akapanda juu ya mti akalala.

Kesho yake asubuhi, aliendelea mchana kutwa bila ya kuwaona wale ng’ombe. Akapanda juu ya mti na kulala. Asubuhi siku ya tatu akaendelea hadi akafika kwenye nyumba saa za jioni.

Nyumba hiyo ilikuwa katikati ya msitu mnene sana, akamkuta bibi kizee. Alikaribishwa vizuri, wakasalimiana. Halafu bibi kizee akamwandalia chakula akala na kushiba. Alipomaliza kula bibi kizee alimwuliza, “Kijana, unatoka wapi na unakwenda wapi?” Yule kijana bila ya kusita wala kuficha, alieleza mambo yote yaliyotokea wakati wakichunga ng’ombe.

“Kijana mwanangu, sasa utalala hapa kwangu. Kesho, nitakusaidia kulishugulikia tatizo lako. Nakuhakikishia kwamba wale ng’ombe utawapata.” Basi, akamtayarishia mahali pa kulala. Kijana alilala, na kesho yake akashinda pale kwa bibi kizee.

Siku ya pili, bibi kizee alimwambia, “Mwanangu, leo ndiyo siku ya kukuaga ili uende kuwachukua ng’ombe wako.” Yule kikongwe alichukua kibuyu akakaa chini na kunyoosha miguu, akamwita kijana na kumwambia, “Kaa hapa mwanangu, chukua fimbo hii.” Kijana aliipokea ile fimbo, ndipo kikongwe akamimina dawa kutoka katika kibuyu chake, na kuipaka ile fimbo.

Basi akamwambia, kijana, sasa unipige safari moja kwenye miguu yangu, usirudie mara ya pili. Kijana akampiga kwa ile fimbo ya dawa. Mara alipompiga mtoto wa mbwa mwekundu akatokea kwenye ile miguu. Alikuwa mbwa dume.

Bibi kizee akasema, “Sasa umepata dawa yako ya kinga. Mbwa huyu atafuatana nawe. Mahali popote utakapofika kulala, hakikisha kwamba, mbwa analala kando yako, usimwache peke yake. Wewe usipande mtini, badala yake lala palepale chini, utatembea muda wa siku mbili kutwa, na siku ya tatu utafika kwenye zizi kubwa sana. Humo zizini kuna ng’ombe wako na wa watu wengine.

Ukisha wasili baadhi watakukaribisha vizuri na baadhi yao hawatakukaribisha vizuri. Chakula cha mbwa huyu ni maziwa tu. Usiku wakiwa wote wamelala wewe amka na mbwa wako na kuswaga wale ng’ombe wako na kuanza safari kurudi nyumbani kwa wazazi wako.”

Kijana yule aliondoka na kuanza safari pamoja na yule mbwa wake. Walisafiri muda wa siku mbili na siku ya tatu aliwasili kwenye lile zizi kubwa sana. Ndani kulikuwa na ng’ombe wengi sana.

Kweli baadhi yao, walimpokea vizuri na wengine hawakumpokea vizuri, wakamchukia kwani waliona vibaya kwa vile siri yao imegunduliwa.

Wakati wote walipokuwa wamelala usingizi kijana aliondoka na mbwa wake, akaingia zizini na kuwaswaga ng’ombe  wote kabisa na kuanza safari. Kesho yake wale wezi walipoamka, waligundua kuwa ng’ombe wote wametoweka, wakaanza kumtuhumu yule kijana mgeni wakisema, “Mnaona yule kijana mwenye mbwa amekwisha ondoka na ng’ombe wetu wote!” Hima wale wezi wakachukua silaha na kuanza kumtafuta yule kijana.

Walipokuwa wamemkaribia, mbwa alikunya msitu mnene usioweza kupitika. Wezi wakashauriana, “Jamani turudi kwenda kuchukua mashoka na mapanga ili tuje kuufyeka msitu huu ndipo tuweze kuendelea kumtafuta kijana yule.”

Wakakimbia kwenda kuleta mashoka na mapanga, wakaufyeka ule msitu mnene wakaendelea. Siku  iliyofuata, walipokuwa jirani kumpata yule kijana mbwa alikunya mbigili nyingi mno zikaana kuwachoma. Wakarudi kwenda kuvaa viatu na kuendelea na safari.

Kwa mara nyingine mbwa alikunya mvua kubwa sana mito ilifurika, mabonde yalijaa maji, nyika zikawa na tope nyingi za udongo wa mfinyanzi wenye kunata sana. Wakashindwa kupita wakasema, “Tungoje mito ikauke, mabonde yakauke, nyika zikauke ili nasi tuweze kupita. Mito, mabonde, na nyika zilipokauka, walipita na kuendelea kwa mwendo wa kasi sana wakimtafuta yule kijana.

Walipokuwa wamemkaribia mbwa alikunya ukungu mnene na kuigubika dunia nzima, wakashindwa kuona kabisa. Wakakubaliana kwamba warudi ili kwenda kuchukua mifagio ya kuweza kuufagilia ule ukungu. Safari hii hawakufanikiwa hata kidogo.

Ndipo walipokata shauri la kumwomba Mungu ili alete upepo duniani wa kuuondoa ukungu kusudi wao waweze kumfuata yule kijana. Hata hivyo, Mungu hakuwajalia ombi lao. Walijaribu kila njia, lakini walishindwa.

Mwishowe walikata tamaa, wakaenda zao kwa huzuni kubwa sana. Yule kijana aliwafikisha wale ng’ombe maelfu kwa maelfu nyumbani kwa baba na mama yake. Alilakiwa vizuri sana na wazazi wake pamoja na watu wengine. Wakamsifu kwa bidii na ujasiri wake. Wakamwenzi na kumfanya kuwa mfalme wa nchi nzima.

 

 

ENGLISH: KAIZANI WITH HIS THREE CHILDREN

Once upon a time, there was an old man called Kaizani. He had three children called Kichwamaji (Head filled with water), Sijali (I don’t care) and Masala (brain). Masala was one-eyed.

One afternoon, as they were looking after their cattle in a valley near the river, all the three boys went to swim with other pastoralists.

While they were swimming, the thieves came and took the cattle and went away with them. When the children returned from swimming, they found that the whole herd had disappeared.

The two elder brothers said, “We can’t go looking for the cattle. They will certainly come back by themselves. After all, we shall see the cattle because we are not as no one eyed as you are. Masala’s brothers decided to go back home. But Masala, the the younger brother replied, “It is better to and look for them.” He set out his journey. He walked until the Sun went down. The boy climbed over the tree and slept.

The next morning, he continued all day without seeing the cattle. Again, he climbed up the tree and slept. On the third day, Masala went on until he came to the house in the evening.

The house was in the middle of a dense forest, and there she found an old woman. He was well welcomed. The two greeted each other quite cordially. Then the old woman prepared a meal for Masala to eat. When he finished eating, old woman asked him, “Young man, where do you come from and where are you going?” The boy explained all what happened when he herded the cattle.

“My boy, now you will stay here with me. Tomorrow, I will help you deal with your problem. I assure you that you will find your cattle.” So she prepared a place for him to sleep. The boy fell asleep, and the next day he spend the whole day there with the old woman.

The following day, the old lady said to him, “My son, today is the day for you to go and look for your cattle.” The old woman took a gourd and sat down and straightened his feet, called the boy and said, “Sit here, my son, take this stick.” The young man received the stick, and the old woman sprayed the medicine from her gourd, and rubbed the stick with it.

Then she said to him, “Young man, now hit me once on my foot. Do not repeat.” The boy struck with the stick of medicine as instructed. As soon as he hit, a red dog came out of the of old woman’s legs. It was a male dog.

Then the old woman said, “Now you’ve got your immune medicine. This dog will accompany you. Wherever you go to sleep, make sure that the dog sleeps beside you, don’t leave it alone. You should not climb a tree any more. Instead, lie down on the ground. You will walk for two days. On the third day, you will come to a very big cowshed. It where your cattle and those of other people are.

When you get there, some people will welcome you cordially and while others will not. This dog’s food is only milk. At night when they are asleep, you wake up with your dog and take your cattle and start the journey back to your parents’ home.”

The boy left and started his journey with his dog. They traveled for two days and on the third day they arrived at a very cowshed. There were so many cattle in it.

Some of hosts received the boy cordially well received him while others did not receive him well. They hated him because they felt bad as their secret had been discovered.

When they were all asleep, the boy left with his dog, and went to the cowshed and took all the cattle and started the journey back home. The next day, when the thieves got up, they found that all the cattle had disappeared, and they started to accuse the young man and blaming each other saying, “You see the young boy with the dog has gone out with all of our cattle!” Then the thieves took up arms and started looking for the boy.

As they approached, the dog defecated and faeces formed a thick forest that they could not cross. The thieves advised each other, “Let’s go back to take the axes and swords so that we can clear this forest and then we can keep looking for the boy.”

They ran back home to bring the axes and swords, and they then started to cut down the thick forest. The next day, when they were about to find the boy, the dog defecated and the faeces formed  short thorns which started to pierce the thieves.They decided to go back home to wear shoes and then they went on with the journey.

Once again, the dog defecated very heavy rain. The streams got flooded, the valleys were filled with water and the earth had a lot of clay soil which was very slippery. They failed to continue with the journey and said, “Let us wait for the rivers stop flooding, the valleys to dry up. That is when we will be able to pass. Rivers, valleys, and land dried up. The thieves started running faster attempting to look for the boy.

When they approached him, the dog defecated a thick mist which covered the whole earth. They could not see. They agreed that they had to go back home to take the brooms and come back to clear the mist. This trip did not succeed at all.

Then they decided to ask God to bring the wind to the earth to remove the mist for them to follow the boy. However, God did not heed their request. They tried every way, but they failed.

Finally, they became discouraged, and they went back home with great sorrow. The young man brought the thousands of thousands cattle home. He was well very well received by his parents and other people. They praised him for his hard work and courage. They eventually made him king of their land.

 

Collected by: Don Sybertz, with special thanks to Rev Joe Healey  (African Proverbs, Sayings and Stories)

Ikale bhaliho bhasumba bhabhili bhalibhunwani noi. Uumo witanagwa Kidolepete aluungi Mkonobega. Bhuli ng’wene aliobyalilwa lwande lungi umusi yiniyo iyo igitanagwa (ujaribu uone) gemaga ubhone. Ihaha  bhalikalaga hakaya ya bhadugu bhabho umusi ya (mimi ni mimi) unene nu nene. Bhagaja kunuko ku magemelo haho bhatali bhadoo.

Ubhunwani bhobho bhugandya aho bhali ng’widarasa. Abhanwani abhabhili bhenabho bhagongoza umumitiyani, ulu Kidolepete ubhiza o gwandya, huna lulu, Umkonobega agubhiza o kabhili.

Ahenaho, bhagandya kubhiza b’abhilikihamo mubhuli ng’wanya, nu bhukihamo bhobho bhugakomela.

Ubhunwani bho bha Kidolepete nu Mkonobega bhudabhayejije abhalangwa bhichabho. Kuyiniyo, bhagachola isala lwa gubhalisanya. Abhalangwa bhichabho bhenabho, bhagitina muma magele abhili.

Amagele genayo gagachola isala lya gubhasalambanya abhanwanile bhenabho. Iligele ilimo ligang’wila bhogunemba Ukidolepete giki, odukilagwa majiduki nu Mkonobega. Huna lyunsamilija gwikenya ulubhalalumane ilimi.

Ni ligele ilyakabhili lyunsanga UMkonobega na lyung’wila bhogunemba, giki, UKidolepete ondukilaga. Ligansamilija gwikenya ulubhalibhone ilimi ulu bhashokile ikaya.

Abhanwani abhabhili bhenabho bhagapinihala noi mpaga bhuduma ugusoma aho bhamala ugwifula, kunguno ya gugulanyiwa umumasala gabho na magele genayo.

Aho bhashokile ikaya bhuling’wene agayunduka ung’wiye giki ni bhuli agundukila gitumo bhalisanyiyagwa. Bhagidutya magwanda na gwitula ukunu abhalangwa abhikolosha bhalilolela uwikenya bhunubho na kuyega.

Aha nhalikilo, Umkonobega agagwishiwa hasi na gujima, huna abhalangwa bhenabho bhupela. Nanghwe uKidolepete agandya gupela, aliyo haho adinashika ikule, agigumha hakajigogo, ugwa hasi na kujima gitimo agitila uMponobega.

kiswahili: Mpaka Ahera

Zamani kulikuwa na vijana wawili waliokuwa marafiki sana. Mmoja aliitwa kidolepete na mwingine Mkonobega. Kila mmoja alizaliwa sehemu tofauti katika nchi ileile iitwayo Ujaribu uone.

Kwa sasa walikuwa wanaishi nyumbani kwa ndugu zao nchini ‘Mimi ni mimi.’ Walikwenda huko kwa matarabio mbalimbali tangu wakiwa bado wadogo. Urafiki wao ulianza wakati wakiwa darasani.

Marafiki hao wawili waliongoza katika mitihani, iwapo Kidolepete  akiwa wa kwanza, basi mkonobega atakuwa wa pili. Hapo, wakaanza kushirikiana katika kila jambo, na uhusiano wao ukaimarika.

Lakini urafiki huo wa akina kidolepete na Mkonobega haukuwapendeza wanafunzi wenzao. Kwa hiyo, hao wanafunzi, walitafuta mbinu za kuwagombanisha. Wanafunzi wenzao hao walijigawa katika vigenge viwili. Vigenge hivyo vilitafuta mbinu za kuwasambaratisha marafiki hao.

Kigenge kimoja kilimweleza kidolepete matusi ambayo kilidai kuwa aliyatoa mkonobega dhidi yake. Halafu, kikamchochea kuwa watakapokutana mchana wakati wakiwa wanarudi nyumbani wapigane.

Pia nacho kigenge cha pili kilimwendea Mkonobega na kumweleza matusi ambayo walisingizia kuwa Kidolepete aliyatoa kwa Mkonobega. Halafu kikamchochea kuwa watakapokutana mchana wakati wakirudi nyumbani wapigane.

Marafiki hao wawili walishikwa na huzuni sana, hata waliporudi darasani baada ya mapumziko, hawakuweza kuzingatia masomo waliyokuwa wanafundishwa, kwa sababu walikuwa wamevurugwa akili zao kutokana na yale maelezo ya vile vigenge.

Walipokuwa wanarudi nyumbani, kila mmoja alimshutumu mwenzake kwa yale matusi kama walivyochonganishwa. Wakakuvuna mashati na kupigana huku wanafunzi wale wachokozi wakishuhudia ugomvi wao na kushangilia.

Mwisho, mkonobega aliangushwa chini na kuzirai, ndipo wanafunzi wote wakakimbia. Naye kidolepete akaanza kukimbia, lakini kabla hajafika mbali alijikwaa kwenye kisiki, akaanguka chini na kuzirai kama mkonobega.

ENGLISH: ALL THE WAY TO THE HEREAFTER

In the past, there were two young friends. One was called Kidolepete (finger ring) and another one Mkonobega (armshoulder). Everyone was born differently in the same country called Jaribu uone (Try and see).

Now they were living in the house of their brothers in the country Mimi ni mimi (I am the only one). They went there with different expectations since they were young. Their friendship started when they were in class.

The two friends led in the exams. If one was the first one, then the other would be the second. There, they began to cooperate in everything, and their relationship grew.

But this friendship between Kidolepete and Mkonabega did not please their classmates. So, the other students, sought ways of making them quarrel. The classmates were divided into two groups. These groups sought ways to disperse these friends.

One group went to Kidolepete and told him false insults that they claimed to have been said by Mkonobega against him. As a result, Kidolepete was so infuriated that he wanted to fight.

The second group went to Mkonobega and narrated false insults that they said to have been poured by Kidolepete. Mkonobega was also infuriated and wanted to meet his friend and fight.

Each of the two friends was very sad. When they returned to class after break, the two could not focus on the lessons. They had been distracted by those groups.

As they were going home, everyone accused other of the insults as they had been told by groups with malicious intention. Consequently, the two friends tore each other’s shirts and fought. Other pupils were cheering and rejoicing as the two fought.

Finally, Mkonobega fell down and lost consciousness, and all the pupils fled. As Kidolepete began to run and as he was running he stumbled on a tree stump and fell down and fainted like Mkonobega.

Collected by: Don Sybertz,

With special thanks to Rev Joe Healey  (African proverbs,Sayings and stories)

Ilikanza ilo aho itunge igabyalwa umuzi iyi, yali itina manana nulu kapande ki nana. Giko igalilolela iligulya giki yulimilila mate na idadulile ugulala.

Ijiseme ijaheke ijo yaliinhiwa gujipandika gali magulu duhu. Giko lulu, ulugendo lokwe ulo musi lolilo jina bhambu duhu, uluululinganija nulo noni ijo jayelayelaga ung’wigulwa.

Aliyo ninga ya bhulebhu bhunubho itunge yaliyagina guti nyama ya kukomela. Giko majihumbi ga ndimu ganingaga jikali kugiki gameje makubhi ga mhindi na nsuji go kuwalwa.

Ihali yiniyo igantuula utunge mumayange matale. Giko nhangala ng’wingi agaikala wibhisaga limimbu, kugiki adizibola na liso lya ng’wanishi okwe. Agihadikija gwita giko kulwa ubhanga bhokwe ng’winikili.

Lushigu lumo itunge igalota jiloti jisoga guti sukari. Najo ni giki angu yazwaga manana umumbazu jayo. Ni giki, angu ung’wanishi aho ohaya guyidima iyoi egisekeleja yulala ng’wigulwa yuyelayela bho mholele na kumfiila makololelwa ung’wanishi ukunu ahasi.

Naho omisa utunge agadimwa gete na miganiko ga higulya ya jiloti jinijo. Agagikumva noi amanana genayo ayo agagigetela umujiloti jinijo. Aliyo adamanile igiki ihaha jalihei, nhabhi agikumbwa noi alale ng’wigulya giti umo agalotela ubhujiku wenubho.

Aliyo adamanile igiki aguduja ginehe ugwita chiniko. Kwandija lushugu lunulo utunge agayubhuchola ubhuyeji bho nduhu ugubhubhona, limibu, agiganika umo agupandikila amanana alale. Aliyo yose yali milimo ya bhule. Giko aho nhalikilo, agabhiza adina gungi ugogwita, ubhiza na gogub’inzika moyo, na makanza genayo oliokonda guti lushinge.

  Aliyo utunge uyu oliadijisumbwa bhung’wene umusi uyo alimuhali ya gub’inzika moyo, kulwa nguno uliho na ungi umusi munumu uyo oliyob’inzika moyo, ujisumbwa ng’winuyo, nu ntemi o noni.

Uwei ilikoye ilitale ilo lyankoyaga lyalilimo. Ung’wigulya uko jigadoselaga inoni, na manana gajo, bhugigela bhusatu bhutale noi, na majihumbi ga noni, jigayujimija bhupanga bho mioyo yajo bhuli lushigu.

KISWAHILI: MIZIZI YA BAHATI

Wakati  Popo alipozaliwa katika dunia hii, hakuwa na mbawa wala kipande cha ubawa. Hivyo alilitazama anga hivi hivi akalimezea mate na asiweze kuruka.

Chombo cha pekee cha usafiri alichokuwa amejaliwa kukipata ni miguu tu. Hivyo mwendo wake aridhini ulikuwa ni wa Kinyonga tu, ukiulinganisha na ule wa ndege waliokuwa wakirandaranda angani.

Lakini licha ya unyonge huo, Popo alikuwa amenona kama nyama ya kubanika. Hivyo maelfu ya wanyama walimwinda vikali ili wamfanye kitoweo cha jioni na susa ya kilabuni.

Hali hiyo ilimweka Popo katika wasiwasi mkubwa. Hivyo mara nyingi ilimbidi kujificha mchana kutwa, ili asigongane na jicho la adui. Alilazimika kufanya hivyo kwa usalama wake mwenyewe.

Siku moja popo aliota ndoto nzuri kama sukari. Nayo ni kwamba, eti ameota mabawa kwenye mbavu zake. Na kwamba, eti adui alipotaka kumkamata, yeye alitabasamu akaruka juu angani akarandaranda kwa amani na kumtemea kikohozi adui aliyeko chini.

Hata alipoamka Popo alitekwa kabisa na mawazo kuhusu ndoto hiyo. Alizitamani sana zile mbawa alizopigia mbwembwe katika ndoto usiku ule. Lakini hakujua kwamba sasa zilikuwa wapi, maskini, alitamani sana aruke angani kama alivyofanya ndotoni usiku ule. Lakini hakujua kwamba atawezaje, kufanya  hivyo.

Maskini Popo, tangu siku hiyo aliitafuta raha kama hiyo, asiione, kutwa kucha, alichemsha ubongo jinsi  atakavyopata au kukopa mbawa aruke. Lakini yote yalikuwa kazi bure. Hivyo mwishoni akawa hana jingine la kufanya ila kukata tamaa, na wakati huo alikuwa amekwisha kukonda kama sindano.

Lakini Popo huyu hakuwa kiumbe pekee katika dunia aliyekuwa katika hali hiyo ya kukata tamaa, kwani alikuwapo pia kiumbe mwingine hapa duniani aliyekuwa amevunjika moyo pia na kiumbe huyo ni mfalme wa ndege. Yeye tatizo kubwa lililokuwa limemtatiza ni moja. Huko angani wanakoringia ndege na vibawa vyao, kulizuka ugonjwa mbaya sana, na maelfu ya ndege walikuwa wakipoteza maisha ya Roho zao kila siku.

ENGLISH: THE ROOTS OF FORTUNE

When bat was born in this world, it had no wings or a piece of wing. So it always looked at the sky and admired other birds but it could not fly.

The only transport it had been given to get along with were the feet. So its motion was just like that of the chameleon, if we compare it to the birds that fly in the sky.

Despite that weakness, the bat’s body had good meat. So thousands of animals hunted it attempting to make soup for dinner in beer clubs.

This situation made the bat to be very much concerned. So, it often had to hide all day long so as not to face the enemy’s eye. It had to do so for its own safety.

One day, the bat dreamed a dream as sweet as sugar. It dreamed that it had wings on its ribs. When the enemy wanted to catch it, it flew into the sky. .

After getting up, the bat was only thought about that dream. It longed for the wings it had enjoyed that night. But it did not know where they were now.  Poor bat, it wished to fly in the sky as it did at night during the dream. But it did not know what to do in order to fly.

It wished to borrow wings to fly. But they were all hopeless thoughts. So, at the end, it had nothing to do but despair, and it had become thin like a needle.

But this bat was not the only creature in the world that was in despair, for there was another creature on earth who was also disappointed with the creature as king of the birds. It had a big problem that had been the same. In the sky, where birds enjoy flying with their wings, a very serious disease occurred, and thousands of birds were losing their lives every day.