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

Olihoi munhu umo ilina lyakwe Matayo uyowikalaga Bhulaya. Olina miaka ikumi ni bhili. Agandya gutumama nimo ng’widuka go gujinja walwa. Ahenaho agilanga gung’wa walwa haho adinashisha imiaka ikumi ni tandatu.

Agabhiza ng’wi nkomezu o walwa. Makanza gose agaigela alinanota ya gung’wa walwa. Giko bhuli makanza agabhiza agucholaga gubhiza na hela. Agajijinja ijilatu jakwe kugiki apandike hela ja gung’wela walwa. Uwikaji bhokwe bhugabhiza walwa duhu.

Ginhu jimo jigilonga aho olinamiaka makumi abhili na nhinane. Agabhiza adina sentí nulu ndoo. Agayulindila hanze ya jilabhu agwilombelejaga hela kubhanwani bhakwe bhangulile walwa.

Aliyohei, bhagalema na gunsega. Agajinjimala. Ginhu jinijo jigaminya noi bhiganika umung’holo, “gashi unene nadinabhanwani. Unwani one ali Mulungu duhu, atiho ungi.”

Gwandija lushugu lunulo agiyangula kumshokela Mulungu na gulumbwa ishibhi yakwe aliyomba, “Mulungu one, Mulungu unene nina shibhi, uludanambilijije nadudula uguleka ugung’wa uwalwa, ehe b’ab’a unambilije umubhulebhu bhone unikulilwe.”

Kunguzu ja ng’wa Mulungu umatayo agadula ugubhuleka uwalwa gete. Aliyo umhayo gunuyo goligudigunogu ukuliwei. Bholi bhulugu bhokwe uwei nuuguileka inhumbu ya gung’wa walwa. Agatumila makanza agusalilaga habhutongi ya nsalabha bho nduhu ugulala.

UMatayo adishokelile ihali yakwe ya kale, nulu adabhukumije hangi uwalwa. Ahoozumalika umusi, olina miaka makumi atandatu na kenda. Bhanhu bhingi bhagajiyelela ijigila jakwe kunguno bhagamana igiki ali Ntagatifu.

KISWAHILI: HADITHI YA MATAYO MUUZA POMBE

Alikuwapo mtu mmoja jina lake Matayo ambaye aliishi Ulaya. Alipokuwa na umri wa miaka kumi na mbili alianza kufanya kazi katika duka la kuuza pombe.

Hapo alijifunza kunywa pombe hata kabla  hajafikisha umri wa miaka kumi na sita. Alikuwa hodari sana wa kunywa pombe. Daima alionekana kuwa na kiu ya kunywa pombe, hivyo kila wakati alihitaji kuwa na pesa. Aliuza viatu vyake ili apate pesa ya kununulia pombe. Kwa ujumla maisha yake yakawa ni pombe tu.

Jambo moja lilitokea alipokuwa na umri wa miaka ishirini na nane. Alikuwa hana senti hata kidogo. Alingoja nje ya kilabu akiwaomba marafiki  zake wamnunulie pombe.

Lakini wapi walikataa na kumcheka. Akapigwa  na butwaa. Jambo hilo lilimchoma sana akawaza moyoni, “kumbe mimi sina marafiki. Rafiki yangu ni Mungu tu hakuna mwingine.”

Tangu siku ile aliamua kumrudia Mungu kwa kukiri makosa yake akisema, “Mungu wangu, “Mungu mimi ni mwenye dhambi, bila msaada kutoka kwako siwezi kuacha kunywa pombe, Ee Baba unisaidie katika udhaifu wangu unihurumie.”

Kwa nguvu ya Mungu Matayo alifaulu kuacha kunywa pombe kabisa. Lakini jambo hilo halikuwa rahisi kwake. Ilikuwa ni vita kati yake na hamu ya kwenda kunywa pombe.  Alitumia muda  mwingi bila ya kulala akisali mbele ya msalaba.

Matayo kamwe hakurudia hali yake ya hapo awali, wala hakugusa pombe tena. Alipofariki dunia, akiwa na umri wa miaka sitini na tisa, watu wengi walilitembelea kaburi lake kwani walimtambua kuwa ni mtakatifu.

ENGLISH: THE STORY OF MATHEW, THE BEEN SELLER

There was a man named Matthew who lived in Europe. When he was twelve years old, he started working at a beer shop.

There, he learned to drink beer even before he was sixteen years old. He was a very addicted drinker. He always seemed to be thirsty and eager to drink. So every time, he was supposed to have money with which to drink. He sold his belongings to earn money for buying beer. All his life became the life of nothing else but beer.

One thing happened when he was twenty-eight years old. One day, he had no cents at all. He waited outside the club; asking his friends to buy him beer.

To his surprise, all of the friends refused to give him money. Instead, they laughed at him. Seeing that, he was shocked. He became very angry and in his mind, he thought, “I don’t have friends. My only friend is God and no one else.”

Since that day, he made a resolution to return to God by confessing his sins and saying, “My God, my God, I am a sinner, without your help I cannot stop drinking beer, my heavenly father, help me in my weakness.”

By God’s power and grace, Matthew was able to stop drinking alcohol altogether. But that was not easy for him. It was a war between him and his desire to drink. He spent a lot of time without sleeping praying to  God in front of the cross.

Matthew never returned to his previous state, nor did he touch the alcohol again. When he died, at the age of sixty-nine, many people could visit his tomb because they recognized him as a saint.

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

Ahuli! Nyuli! Olihoi Badri Wenge o parokia ya Sumve. U Badri Wenge olinkali noi. Ijina gumela, ulu hamo unkristo utola mhali, U Badri Wenge agushiga okalihaga bho higulya. Agusola pigipigi yakwe na guja gukaya ya nkima ng’wunuyo na gujunpeja ahalingosha ng’wunuyo.

Hangi, unke o nkristo ulu adajile ukukanisa ulushigu ulonfungo, onsangaga na guntula ngumhi.

Ahanuma yaho, agiza Badri Jola, umuparokia yiniyo. U Badri Jola agabhalomela abhazunya bhakwe, giki, “imihayo ya dini iliyabhuyanguji bho ng’wa munhu. Nulu ubhuzunya bhudadulile gukula bho gwihadikija.

Imihayo iyadini iliyabhutogwa bho ng’holo. Iyagwita mito gawiza, nulu mabhi, bhulibhuyanguji bho munhu wei, giki, bhulibhutogwa bho ng’holo yakwe.” Gutumo bhanhu bha kale umobhayombela, “Ya ng’holo ya ng’wa Jola.”  Ing’holo uluyutogwa umunhu ulya nyama mbisi.

UJola agalanga, “Ulu munhu alichagula lufu ubhuleka ubhupanga, wimana weyi. Ulu munhu alihaya gusaga na shibhi jakwe nduhu ugujileka dudinagogwita, wimana weyi na bhuyanguji bhokwe.”

KISWAHILI: PADRI WENGE

Paukwa! Pakawa! Alikuwapo Padri Wenge wa parokia ya Sumve. Padri Wenge alikuwa katili sana. Kwa mfano,  kama mkristo akioa mitara, Padri Wenge hufika juu kwa hasira. Atachukua pikipiki yake na kwenda nyumbani kwa mwanamke yule na kumfukuza kwa bwana wake.

Mke mkristo kama hakwenda kanisani siku ya jumapili  alimwendea na kumpiga ngumi.

Baadaye alifika Padri Jola katika parokia ile. Padri Jola aliwaeleza waumini wake, “mambo ya dini ni utashi wa mtu mwenyewe, wala ukristo hauwezi kustawi kwa kulazimishana. Mambo ya dini ni upedo wa Roho. Masuala ya kutenda mema au mabaya ni uamuzi wa kila mtu binafsi yaani upendo wa Roho.”  Kama wahenga walivyosema,  “Ya ng’holo ya ng’wa jola.”  Roho ikipenda mtu hula nyama mbichi.

Jola alifundisha, “Ikiwa mtu anachagua mauti badala ya uzima ni shauri lake. Ikiwa mtu anataka kubaki na dhambi zake bila ya kuziacha hatuna la kufanya, ni shauri lake ni uamzi  wake.”

 

 

ENGLISH: WENGE, THE PRIEST

Once upon a time, there was a priest by the name Wenge of Sumve parish. Father Wenge was very harsh. For example, if a Christian happened to have a polygamous marriage, Father Wenge could with anger and punish him. He would take his motorcycle and go to the woman’s home and dismiss her from her master.

If a Christian did not go to church on Sunday, he would go and punish him.

Later on came Father Jola to the parish. Father Jola explained to his believers, “Religious matters are the will of a person.” He added, “Christianity cannot flourish by forcing each other. Religious matters are a matter of love of the Spirit. Doing good or evil is the decision of each individual, that is, the love of the Spirit.”

Father Jola taught, “If a person chooses death instead of life, it is his/her own counsel. If  he/she wants to remain with his/her sins instead of leaving them, it is his/her own counsel as well as his decision.”

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

Olihoi mayu umo uyo alinabhana bhabhili, Bhonde na Shuma. Umu bhana bhanabho uShuma oli ng’wana okwe, alu Bhonde oli ng’wana o ngoshiokwe.

Umayu ng’wunuyo aganzugila UBhonde masangi ayogaligadatwililwe nulu josejose (masangu mahulu). Aliyo aganzugila ushuma masangu ayogaligatwililwe shili na mhande (masangu gawiza gatwilile shili na mhande).

Ubhonde olinginu na hangi olinihanga lya gutogisha. UShuma olinzaifu na nkondu, ningekhi oliaguzugilagwa masangu ayogatwililwe shili na mhande kugiki gang’winhe afya yawiza. Ikiuweyi uling’witogwi ong’wa mayu okwe, olanghanagwa chiza gulebha uBhonde.

Lushiku lumo umayu ng’winuyo agasumba lugendo kihamo na bhana bhakwe abhabhili, UBhonde nu Shuma. Aho alimulugendo agatung’wana na bhanhu ubhabhuja, “Bhabehi umubhana bhane abhabhili abha, aliginehe uyo alinsoga kukila?” Abhanhu bhenabho bhaganshokeja kulyimbo:

Pye bhalibhasoga, pye bhalibhasoga, Aliyo UBhonde alinginu nginu, Aliyo UShuma aling’wumu guti lukwi.”

Aho wigwa imihayo yiniyo umayu ng’wunuyo agapelana noi. Wiyangula gushoka kaya. Aho oshika ikaya agasimba lishimo. Huna umponeja UBhonde umugati yalishimo linilo. Agang’witiila minze masebhu na gunfukila haho atali mpanga.

Aho lyakula ikanza UShuma agashoka ugufumila ukumongo gujudaya minzi. Agamuja unina, “Mayu, UBhonde ojaga hei?”

Unina aganshokeja, “Unene nadamanile ukoojaga! Ni bhuli ulinibhuja?” UShuma ahoongaiwa uilumbu lyakwe, agokalilwa na bhupina bhutale noi. UShuma adammonelile wilu UBhonde ukuwiza bhokwe, uninabho huuyo olinawilu. UShuma agandya gwimba:

Nke o ng’wa bhabha uling’wanishi one, Nke o ng’wa bhabha uling’wanishi one, Nibhuli omulagaga uilumbu lyane untale! Umu makubhi dalibhabhili, Umu minzi dalibhabhili, Umu malima dalibhabhili, Inzila yako mayu yaliidinzila ya Mulungu, Amiganiko gako galigadiga ng’wa Mulungu.”

Umayu ng’winuyo agabhulilwa ni jililo ja moyo aho oligwa ilyimbo ilo olyimbaga uShuma. Ubhabha okwe aho oshoka, UShuma aganomela pye iyoyaiilonga. Ubhabha ng’wunuyo agampeja ahakaya umayu uowilu na mulaagi ng’wunuyo.

KISWAHILI: WIVU WA MAMA

 Alikuwapo mama mmoja aliyekuwa na watoto wawili, Bhonde na Shuma. Kati ya watoto hao, Shuma  alikuwa mtoto wake, na Bhonde alikuwa mtoto wa mumewe.

Mama huyo alimpikia Bhonde kande zisizochanganywa na kitu kingine chochote (masangu mahulu). Lakini Shuma alimpikia mama yake kande zilizokuwa zimechanganywa na kunde na njugu mawe (masangu gawiza gatwilile shili na mhande). Bhonde alikuwa mnene sana. Pia alikuwa na sura ya kupendeza.

Shuma alikuwa dhaifu na mwembamba, ingawa alikuwa anapikiwa kande zilizokuwa na mseto wa kumpatia afya nzuri. Aidha, kwa vile alikuwa kipenzi cha mama, alitunzwa vizuri kuliko Bhonde.

Siku moja mama huyo alisafiri pamoja na watoto wake wote wawili, Bhonde na Shuma. Akiwa safarini, alikutana na watu akawauliza, “jamani kati ya wanangu hawa wawili ni yupi ambaye ni mrembo  zaidi? Watu walimjibu kwa wimbo

Wote ni wazuri, wote ni wazuri, Lakini Bhonde ni mnene mnene, Lakini Shuma ni mkavu kama kuni.”

Baada ya kusikia maneno hayo, yule mama alikasirika sana. Akaamua kurudi nyumbani. Alipofika nyumbani, alichimba shimo. Halafu akamtumbukiza Bhonde ndani ya lile shimo. Akamwagia maji ya moto na kumfukia akiwa bado hai.

Baada ya muda Shuma alirudi kutoka mtoni kuteka maji. Akamwuliza mama yake, “Mama, Bhonde amekwenda wapi?”

Mama akamjibu, “Mimi sijui alikokwenda! Kwa nini unaniuliza?” Shuma alipomkosa dada yake alijawa huzuni kubwa sana. Shuma hakumwonea wivu Bhonde kwa sura yake, bali wivu alikuwa nao mama yao. Shuma akaanza kuimba:

 Mke wa baba ni adui wangu, Mke wa baba ni adui wangu, Mbona umemwua dadagu mkubwa!

Kwenye mboga tulikuwa wawili, kwenye maji tulikuwa wawili, Kilimo tulikuwa  wawili. Njia yako mama haikuwa njia ya Mungu, Mawazo yako hayakuwa ya Mungu.

 Yule mama alisutwa na kilio cha moyo baada ya kuusikia wimbo aliouimba Shuma. Baba yake aliporudi, Shuma alimweleza yote yaliyotokea. Baba alimfukuza nyumbani yule mama mwenye wivu na mwuaji.

ENGLISH: THE JEALOUS MOTHER

There was a mother of two children, Bhonde and Shuma. Of these two children, Shuma was her real daughter, and Bhonde was her stepdaughter.

The mother used to cook a mixture of food known as kande (cooked maize grain) with nothing else (kande without beans) for Bhonde.  But for Shuma she cooked kande with a mixture of cowpeas and peanuts. Bhonde was a plump girl. She also had a beautiful attractive shape.

Shuma was weak and thin, although she was getting good food. In addition, Shuma was well cared for more than Bhonde.

One day, the mother traveled with her two daughters, Bhonde and Shuma. On the way, she met people and asked, “Which of these two daughters is the more beautiful?” People answered her in a song:

“They are both beautiful. But Bhonde is plump and well built. Shuma is as dry as wood.”

After hearing those words, the mother was got very angry. She decided to go back home with her daughters. When she got home, she dug a hole. Then she dropped Bhonde into that hole. Then, she poured hot water onto her while she was still alive. That is how she killed Bhonde.

After a while, Shuma came back home from the river where she had gone to fetch water. She asked her mother, “Mama, where has Bhonde gone?”

The mother replied, “I don’t know where she went! Why do you ask me?” Shuma missed her sister a lot and she was very sad. She had not been jealous of Bhonde for her good appearance and shape.It is the mother who was jealous. Then Shuma started singing:

 The wife of  my father is my enemy. The wife of my father is my enemy. Why have you killed my great sister? At the vegetables we were two. At the water well, we were two. At the farm, we were two. Your way your mother was not God’s way. Your thoughts were not thoughts of God.”

 The mother was shocked. She got heart attack after hearing the song that Shuma sang. When her father came back home, Shuma told him all that had happened. The father chased that woman away from that home.

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

Aho kale olihoi nkima umo uyo oliadina bhana. Lushiku lumo agaja kuli nfumu, unfumu ung’wila ghiki, “Jaga ugayob’e nyanya idatu, na ujituule mnungu umuchumba jako.” unfumu agang’wila unkima ng’wunuyo.

Unkima ng’wunuyo agaja ugujuyob’a inyanya jinijo ijidatu ijo agalagijiwa nu nfumu. Unfumu agang’winha malagilo giki igelelilwe wikale shigu idatu. Ulushigu ulo kadatu ab’ize agujaga gujusula.

Mayu uyo agaja ni nyanya jinijo ijidatu: iimo yaliipile, iyakab’ili yaliyandya ugupya, ni yakadatu yaliitali mbisi gete. Aho jab’ita shigu idatu, unkima ng’winuyo agaja gujusula. Agakumya uguisanga inyanya iyoyaliipile yina ng’wana! Unfunya ung’wana ng’wunuyo.

Shigu jingi idatu agaja ugaisanga inyanya iyo yaliyegela ugupya yina ng’wana. Aganfunya. Ulukangala ulong’wisho, yalihangi aho jab’ita shigu idatu, agaja na ugisanga inyanya iyoyalimbisi yina ng’wana. Aganfunya.

Ung’wana uogwandya agatolwa Mandandanda, uokab’ili agatolwa Mandulumo, nu okadatu agasaga nu nina okwe ahakaya.

Lushigu lumo unina agang’wila, “Nalihaya ulinhe gukano kugiki usole bhusiga.” Ung’wana agalinha ugukano. Aho olipanda linti ilo libholile ung’wana ng’wunuyo agatyuja nu b’usiga b’ugidika. Huna unina agamuja, “ng’wanone, wita kiyi?” “Nita b’usiga mayu!” ung’wana agashosha.

Unina agandya gunduka ung’wana kubhukali bhutale. Ung’wana agandya gulila. Ub’itana abhakuluye, ubhawila. “Mandandanda nu Mandulumo! Ukunu yilihoi igelaga ya bhusiga gwidika.”

Abhakuluye abhatale bhaganshokeja, “Nzuna wise! Obhonaga kiyi mpaga oditana uyise bhakulu bhako abho duli kule giki?”

Ung’wana ng’wunuyo agayomba, “Nzugi namuwile.” Abhakuluye bhagashiga, nanghwe agandya ugubhalomela, “iyigolo umayu aganituma gujulina gukano gudaha bhusiga, ahonagema ugulinha, nagatyuja nagwenheleja ub’usiga gwidika nu nene ng’winikili nugwa. Huna umayu aganidukagula kubhukali.” Abhatale bhakwe bhandya gulila ukunu bhaliyomba, “Mayu oliudina bhana, ihaha wandya guduluhya.”

Na giki lulu, abha ndugu bhenabho bhagiwila na bhagizunilija kuja haho na haho mpaga ng’wilago lya nyanya. Bhagigalucha pye bhubhiza nyanya. Unina obho agasaga alilila noi.

Agiyangula kunshogela hangi unfumu ng’wunuyo. Unfumu ng’wunuyo aganshokeja, “Ubhebhe mayu, nagamala guguwila giki udizubhaluhya nulu gubhadukila abhana bhenabho. Na lulu, udubyala hangi mpaga gucha!

KISWAHILI:MAMA NA NYANYA – NYANYA TATU

Hapo zamani palikuwa na mwanamke mmoja ambaye hakuwa na watoto. Siku moja alikwenda kwa mganga. Mganga akamwambi, “Nenda ukachume nyanya tatu, na kuzihifadhi katika chungu nyumbani mwako.” Mganga alimwelekeza yule mwanamke.

Mwanamke yule alikwenda  kuchuma zile nyanya tatu alizoagizwa na mganga. Mganga alimpa masharti kuwa, ilimpasa kukaa siku tatu. Siku ya tatu awe anakwenda kuchungulia.

Mama alikwenda na zile nyanya tatu: moja ilikuwa imeiva, ya  pili ilianza kuiva, na ya tatu ilikuwa mbichi kabisa. Baada ya siku tatu, mwanamke yule alikwenda kuchungulia. Alishangaa kuikuta ile nyanya iliyokuwa imeiva ina mtoto! Akamtoa yule mtoto.

Baada ya siku zingine tatu alipokwenda tena aliikuta ile nyanya iliyokaribia kuiva ina mtoto, akamtoa. Mara ya mwisho, ilikuwa tena baada ya siku tatu kupita, akaenda na kuikuta nyanya ile mbichi ina mtoto, akamtoa.

Mtoto wa kwanza aliolewa Mandandanda, wa pili aliolewa Mandulumo, na yule wa tatu alibaki na mama yake nyumbani. Siku moja mama yake alimwambia, “Nataka upande darini ili ukachukue mtama.” Mtoto alipanda darini. Alipokanyaga mti uliofukuliwa yule  kijana aliteleza na mtama ukamwagika.

Ndipo mama yake akamwuliza, “mwanangu, umemwaga nini?” “Nimemwaga mtama mama!” mtoto alijibu. Mama akaanza kumkaripia mtoto kwa hasira kubwa. Mtoto akaanza kulia. Mtoto akawaita dada zake wakubwa, akawaeleza,  “Mandandanda na Mandulumo! Huku kuna vioja vya mtama kumwagika..”

Dada wakubwa wakamjibu, “Mdogo wetu! Umeona nini hata kutuita sisi dada zako tulio mbali hivi!?

Yule  mtoto alisema, “Njooni niwaeleze.” Dada zake walifika, naye akaanza kuwaeleza, “Jana mama alinituma kwenda darini kuchota mtama, nilipojaribu kupanda, niliteleza na kusababisha mtama kumwagika na mimi mwenyewe kuanguka. Halafu mama alinigombeza kwa hasira.” Wakubwa zake walianza kulia huku wakisema, “Mama ulikuwa huna watoto, sasa umeanza kututesa.”

Hivi basi, wale ndugu wakaambizana na wakakubaliana kwenda moja kwa moja hadi kwenye bonde la nyanya. Wote wakajigeuza wakawa nyanya. Mama yao akabaki analia sana.

Akaamua kumrudia tena yule mganga. Yule mganga alimjibu, “Wewe mama, nilikwisha kukuambia kwamba usiwatese wala usiwatukane watoto hao. Basi hutazaa tena mpaka kufa!

 

ENGLISH: THE STORY OF THE MOTHER AND THREE TOMATOES

Once upon a time, there was a woman who had no children. One day, she went to a witch doctor. The witch doctor told her, “Go and pick three tomatoes, and keep them in the pot at your home.”

The woman went to pick the three tomatoes as had been ordered by the witch doctor. The witch doctor gave her the condition that she had to stay three days without opening the pot. On the fourth day shewould be going to check.

She picked three tomatoes. One was ripe, the second had just started to ripen, and the third was completely raw. After three days, the woman went to check. She was surprised to find the ripened tomato had a baby! She took that baby out.

After three more days, she went back and found the next tomato with a baby. She took it as well. The third time, which was again after three days, she went to the pot and found the raw tomato had a child. She took the baby as well.

The first child got married to Mandandanda, the second got married to Mandulumo, and the third remained with her mother at home. One day, the mother told the third child, “I want you to go to the ceiling of the house to collect the sorghum for me.” The child climbed into the ceiling as requested. On the way to the ceiling,the child slipped and the sorghum accidentally got scattered.

Then the mother asked her, “What have you done?” “I slipped, mother and accidentally scattered the sorghum!”, the child replied. The mother started to reprimand the child with great anger. The child started crying. The child called her older sisters and told them what had happened. It was the same sisters; that of Mandandanda and that of Mandulumo! 

The elder sisters replied, “Our younger sister! What have you seen as to call us your sisters who are so far away?”

The child replied, “Come and let me tell you.” The sisters came and she told them, “Yesterday my mother sent me to the ceiling  to fetch the sorghum. When I tried to climb, I slipped and caused the sorghum to scatter and I too fell. Then my mother angrily scolded me.” All children began to cry and said, “Mother you had no children. Now you have begun to persecute us.”

Then the elder sisters agreed to go straight to the tomato valley. They all turned into tomatoes. Their mother remained without a child as she was at the beginning. So she started weeping.

She decided to go back to the witch doctor again. The witch doctor replied, “Woman, I told you not to persecute them and not to  insult them. Now you will never bear children again until you die!”

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.