Collected by: Don Sybertz,

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

Waliho bhabha umo otegaga noni ulina na ng’wana okwe, ilina lwakwe witanagwa, Masemba. Otegaga Malwabhu, ung’wila giki ung’wana okwe,  “Jugaloleje inoni jise.” Ugasanga lyapujiwagwa inoni Lidundo.

Lyung’wila giki, “Nkoyi nilekelage nagugupija nane.” Ushoka kaya ugabhujiwa nu Ise uhaya giki, “Dudapujije.” Uja hangi unamhala ugatega,  bhagaja gujulindila hangi ntondo, uwilwa hangi ntondo ugujuloleja, aha ukaloleja usanga lyapujiwagwa inoni itale lina lyalyo Nkaganga.

Aho ulidima lyung’wila giki, “nilekelage nkoyi nunene nalagupija.” Na ulilekela ng’hana ushoka kaya. Ugabhujiwa hangi nu Ise, ginehe nkoyi uko dugutegelaga, uhaya “Nugumo.”

Unamhala wiza ubhuka uja koyi uko bhagutegelaga. Aho oshika koyi ugasanga jifuluguto na jitobhango, wibhuja unamhala, aliyo ginehe icheniki. Wandya gugisilija lulu unamhala. Uwilwa na bhanhu, “Iki umasemba agumanagu ujilekela ulu opuja.”

Namhala ukolwa gete niyo,  ushoka kaya. Giko lulu ung’wila giki, “Dujage dugatule mandu ilibhuluma lyakulile no.” ung’wila giki, “dupunzage mambo.”

Bhupunza ng’hana, intondo bhubhuka lulu bhajile gujukoma imambo.  Bhulinha lulu unamhala utongela ugulinha ukwigulya. Na ung’wila lulu masemba, “Linhaga nang’ho dutone amandu. Ng’hana ulinha nawe unabhandya lulu ugutula amandu, aha bhakwija uhaya giki, “Dikage duje kaya.”

Utongela hangi unamhala ugwika, omana ulu agwikaga, unamhala  ulinalipuo omana ujitula imambo janegela ojidubula, nose ung’wana ubhuja giki, “Bhabha ugujikomolaga bhuli imambo?”

Nang’hwe unamhala uhaya giki, “Ambu janegelaga ize najikome bhupya jidame.” Namhala lulu wandya gusolela na mandu duhu, adajikomile. Aho wamala ugusolela ung’wila lulu ung’wana okwe giki, “Ubhebhe lulu omanaga ujilekela inoni jane ohayaga ugubhejaga, unene naje kaya, chaga naha linti linili.”

Uja ng’hana kaya unamhala, uyukumya duhu ung’wana, alibhuja, “nakwita ki lulu iki inoni jang’wa bhabha najilekelaga?” Uyugwisha agulyaga mandu nose ugamala.

Naulizuka ilinoni ilitale ilo oliolilekela ili Kaganga wandya gulitana lulu bholyimbo akwimbaga giki;

“Nkaganga noni nkulu nzugu umbone nene,” Lyuditima lulu ijilaka jalyo lilikule. Ulala lulu, ntondo hangi dilu ulitana,

“Nkaganga noni nkulu nzugu umbone nene.” Lyuditima hangi lyegela. Ulala hangi, iza ulitana hangi ahawela umuakwitanilaga.

“Nkaganga noni nkulu nzugu umbone nene.” Lyegela lulu aliyo uliotubha gete ni nota yankola no. uyulitana lulu agulilaga umana giki akucha. Lyuditimila lulu  haha bihi. Ntondo dilu lulu lyushika, aha lyashika aha ng’wandu lyung’wila, “Masemba ginehe?” Nang’hwe uhaya, “Nene bhabha naluha,  nijagulya nagayiwa kunguno ya giki nakulekela, ubhabha okolwa no igiki nakulekela.

Lyuyomba giki, “faga mate,” amate genayo lulu iza lyugaguba, lyung’wila hangi giki, “subhalaga.” Usubhala amine nagene lyugaguba. Lyung’wila  logadatu, giki, “Nyaga” Aho onya mashi lyugaguba. Na lyung’wila lulu giki, “fungumukaga, aha ofungumuka iza lyunguba nu weyi nalyumpeja lulu kunchala kaya, lyang’wibhalaga kungongo.

Aha lyang’wegeleja umchalo lyung’wila giki, “Jaga lulu kaya, ugabheja ugunipija. Masemba ugashinga hakaya, ugabhina ntungilija gukila abhana abhangi.

Kiswahili: Mtegaji Wa Dundo

Kulikuwa na baba mmoja aliyekuwa akitega ndege na alikuwa na mtoto wake jina lake aliitwa Masemba. Alikuwa akitega Malwabu, alimwambia hivi mtoto wake, “Nenda ukaangalie ndege wetu.” Akakuta amenaswa ndege aliyeitwa Dundo.

Akamwambia kwamba “Bwana nisamehe nami nitakusalimisha.” Akarudi nyumbani na kuulizwa na baba yake hivi, “Hatukukamata?”  Mzee alienda tena kutega, wakaenda tena kwenda kusubilia kesho yake.   Akaambiwa tena, kesho utakwenda kuangalia. Alipoenda kuangalia akakuta amenasa ndege mkubwa jina Nkaganga.

Alipomshika akamwambia kwamba, “Nisamehe na mimi nitakuponya.” Akamwachia kweli akarudi nyumbani. Akaulizwa tena na baba yake, vipi bwana huko tunakotega, akasema “Lile lile.”

Mzee akaja akaenda kule wanakotegea. Alipofika kule, akakuta alama za kuonesha kuwa mtego ulikamata. Mzee akajiuliza, lakini vipi hivi. Akaanza kuulizia, akaambiwa na watu, “Hivi yule Masemba mwanao huwa anawaachia ukikamata.”

Mzee akakasilika kweli, akarudi nyumbani. Hivyo basi, akamwambia hivi, “Twende tukaangue ubuyu hii hali ya kukosa mboga imetuchosha mno.”  Akamwambia kwamba, “tutengeneze vijiti vya kupigilia.”

Wakavitengeneza kweli, wakaanza kupanda huku wakivipigilia vijiti hivyo kwa ajili ya kupandia kwenye miti ya ubuyu. Wakapanda huku mzee akiwa ametangulia kupanda juu. Akamwambia Masemba, “Panda nawe tuchume ubuyu. Kweli alipanda naye ndipo wakaanza kupiga ubuyu.  Walipotungua mwingi, alisema kwamba, “Tushuke basi tuende nyumbani.”

Alitangulia tena mzee kushuka. Wakati akishuka alikuwa na chuma la kuvipiga vijiti vinalegea na kuvichomoa. Mwishoe mtoto akauliza hivi, “Baba, kwa nini unavichomoa vijiti vya kupandia?”

Naye mzee akasema kwamba, “Vimelegea nije nivipigilie upya viimalike.”  Basi, mzee akaanza kuokota ubuyu tu, hakuvipigilia. Basi, alipomaliza kuokota akamwambia mwanae hivi, “Wewe ulipokuwa unawaachia ndege wangu, ulifikiri unafanya vizuri, mimi naenda nyumbani, ufe hapa kwenye mti huu.”

 Mzee akaenda kweli nyumbani. Mtoto akaanza kushangaa tu, akijiuliza, “nitafanya nini sasa, kwa vile nilikuwa nawaachia ndege wa Baba?” Akawa akila ubuyu kwa kutwa nzima, mwishowe akaumaliza ubuyu.

Akamkumbuka yule ndege mkubwa aliyemwachia Nkaganga akaanza kumuita kwa wimbo akiimba hivi:

“Nkaganga ndege mkubwa njoo unione mimi,”

Basi likatoa sauti ya lenyewe likiwa mbali. Basi, akalala kesho yake asubuhi akaliita tena.

“Nkaganga ndege mkubwa njoo unione mimi,”

Likatoa sauti tena likasogea. Akalala tena, akaja kuliita tena kesho yake, alivyokuwa analiita.

“Nkaganga ndege mkubwa njoo unione mimi,”

Likasogea basi, lakini alikuwa ana njaa kweli na kiu ilimkamata sana. Akawa analiita huku akilia akijua kwamba atakufa.

Sauti yake ikasikika hapa karibu. Kesho yake asubuhi likafika. Lilipofika kwenye mbuyu huo, likamwambia, “Masemba vipi?”  Naye alisema, “Mimi baba nilishateseka. Hata chakula nilishakosa kwa sababu ya kwamba nilikuachia. Baba alikasilika sana kwamba nilikuachia.

Likasema kwamba, “tema mate,” mate hayo basi yakaja likayadaka. Likamwambia tena hivi, “kojoa.” Akakojoa ule mkojo nao likaudaka. Likamwambia mara ya tatu, hivi, “Kunya” alipokunya mavi likayadaka.

Basi, Likamwambia hivi, “Polomokaga, alipopolomoka lilikuja likamdaka naye. Basi likamkimbiza kumpeleka nyumbani, huku nimembeba mgongoni.

Lilipomsogeza kwenye kijiji hicho, likamwambia hivi, “Nenda basi nyumbani, ulifanya vizuri kuniokoa. Masemba akashinda nyumbani, akawa mkweli kupita watoto wengine.

 

ENGLISH: A TRAPER OF “DUNDO” (A LOCAL NAME GIVEN TO ONE OF THE BIG BIRDS).

There was a father who was trapping birds and had his son named Masemba. He was trapping Malwabu (a name of bird). One day, he said to his child, “Go look at our birds.” He found a big bird called Dundo trapped.

He said to him, “Lord, forgive me and I will save you.” He returned home and was asked by his father, “Haven’t we caught any?”The boy said “Yes”.The old man went to set traps again, and went back to wait for the next day. The old man  told his son again, “Tomorrow you will go and check again”. When he went to check the next day, he found a big bird named Nkaganga trapped.

When he touched it, it said, “Forgive me and I will heal you.” He left it and returned  home. He was asked again by his father, Mr. how is there where we set our traps? The son  said, “It is the same.”

The old man came to where they were talking. When he got there, he found signs to show that the trap caught. The old man wondered how. He began to inquire, and was told by the people, “Your son,Masemba, normally lets them go after catching them.”

The old man was truly angry he returned home and told him , “Let’s go and pick up ubuyu (dry baobab fruits) we are tired of this situation of missing vegatables.” He said to him, “Let us make short sticks to fix on the baobab tree so that we can climb into the tree easliy”

They  really made them and started climbing up by fixing the sticks on baobab tree. They climbed up and old man advanced to climb up. He said to Masemba, “You also climb up so that we can pick baobab fruits. He really went up with him and began to pick baobab fruits. When they got a lot, he said, “Let us go down and go home.”

The old man went back ahead of Masemba. When he came down he had the iron to hit the sticks and pulls them. Finally, the child asked, “Dad, why are you pulling out the sticks?”

And the old man said, “They are loose let me go over and get them ready.” So, the old man just started picking up fruits, put the sticks as he said. So when he had finished picking up, he said to his son, “When you left my birds, you thought you were doing well, I am going home, you die here on this tree.”

 The old man went home. The son just began to wonder, asking himself, “What am I going to do now, since I was leaving the Dad’s birds?” He started eating fruits of that tree, until he finished them.

He remembered the big bird that he left known as Nkaganga and began calling it by a song singing:

“Nkaganga a great bird come and see me,”

Then it made its own voice far away. So he slept the next morning and called it again.

“Nkaganga a great bird come and see me,”

It sounded again. He slept, and called the bird again the next day.

“Nkaganga a great bird come and see me,”

It came closer, but he was really hungry and thirsty. He was calling it while crying, knowing that he would die.

Its voice was heard around there. The next morning it came. When it reached that tree, it said to him, “Masemba how do you feel?” “Father, Iam in great trouble. I have even missed food because I left you. My father was very angry that I left you go.”

The bird  said to him, “Spit salva” Salva came to it and caught it. It  said to him again, “urinate.” It took the urine and swallowed it. It then  told him the third time, “defecate”. Whe he defecated, it caught the dung.

Lastly, the bird said to him, “Let yourself down.” When he let him down, it received him on its back  and took him home on its back.

When it took him to the village, it said this, “Go home, you did well to save me.” Masemba spent time at home, and became honest more than other children.

Collected by: Don Sybertz,

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

Lushigu lumo, mhuge yalina na nzala, giko igaja kumongo kugiki ipandikile jagulwa. Aho yashika ukumongo, igansanga ng’wano ngholo aling’wa minzi.

Imhuge yunkanga ung’wano ngholo yuyomba, “Bhebhe! Lekaga ugugayugula a minzi!” Ung’wano ngholo agashosha, “Lekaga ubhubuli bhoko! Nadinayugula minzi, aliyo nu bhebhe huna uliagayugula  aminzi. Umanile gete igiki aminzi gagahumaga gufuma ng’wigulwa umumilima gwiza hasi kunu uko nali unene.”

Ahenaho imhuge igachola wikobhya bhungi, na gunaumu ung’wanongholo, “Aliyo ni bhuli uganidukila unene ing’wakizo?” Ung’wanongholo, agailemeja, “Ala! iki unene ing’wakizo nalinadina bhyalwa! Ninadugijahe ugugudukila?”

“Ulu udanidukilile ubhebhe, bhasi, mumho nu mayu oko onidukila.” Imhuge agakoyakoya. Gashinaga pye iyiniyo yaliyabhulongo, kulwa nguno imhuge aliyiyangula gunya ung’wanongholo uyo. Giko, wangu wangu igang’wikindila ung’wanongholo, yumulaga na gunya.

Ubhulangwa bhoho bhuli giki, gashinaga umuwikaji bho bhuli lushigu, umunhu ulu wiyangula gwita shibhi, agogohaga, bho gufunya jilembekejo kugiki mpaga wiyite du iyo wiyangulaga guyita.

 

Kiswahili: Mbwa-Mwitu Na Mwanakondoo

Siku moja, Mbwa-mwitu alikuwa na njaa, hivyo akaenda mtoni ili kujipatia mlo. Alipofika mtoni, alimkuta Mwanakondoo akinywa maji. Mbwa-mwitu alimshitua Mwanakondoo akasema,  “We! Acha kuyachafua maji!” “Acha upuuzi wako! Sijachafua maji, bali wewe ndiye unayeyachafua maji. Unafahamu fika kwamba maji hutiririka kutoka juu kilimani kuja chini huku niliko mimi.”

Hapo Mbwa-mwitu akatafuta hila nyingine, ya kumlaumu Mwanakondoo,  “Lakini kwa nini ulinitukana mwaka jana?”  Mwanakondoo akakanusha,  “Ala! Mbona mimi mwaka jana nilikuwa sijazaliwa! Ningewezaje kukutukana?”

“Iwapo hukunitukana wewe, basi mama yako alinitukana.”  Mbwa-mwitu alitapatapa. Kumbe, hayo yote yalikuwa madai ya uongo, kwani  Mbwa-mwitu alidhamiria kumla yule Mwanakondoo. Hivyo ghafla akamrukia Mwanakondoo, akamwua na kumla.

Katika maisha ya kila siku, binadamu anapokusudia kutenda maovu anaogopa kwa kutoa visingizio ilimradi atende alichonuia.

English: The Wolf And The Lamb.

 

ENGLISH: THE WOLF AND THE LAMB.

One day, the wolf was hungry, so it went to the river to get some food. When it got to the river, it found the Lamb drinking water. The wolf struck the Lamb and said, “You! Stop polluting water! ” The lamb replied, “Stop your nonsense! I do not pollute the water, but you are the one who pollute the water. You know that the water flows from the top of the hill to the ground where I am. ”

Then the wolf sought another trick to blame the Lamb, “But why did you insult me last year?” The Lamb denied, “Alas!Last year I was not yet born! How could I insult you?”

“If you didnot insultme, then your mother did.” The wolf screamed. In fact, all of these were false claims, as the wolf intended to eat the Lamb. So, suddenly, the wolf  jumped onto the Lamb, killed it and ate it.

In everyday life, when a person intends to do evil, he hesitates doing directly by giving false accusations in order to ultimately do what he intends.

Collected by: Don Sybertz,

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

Aho kale ya kale, bhanhu bhagalazimika gwilipa bho gubhala magulu mpungati bho mpungati. Na gwiyunguja mhembe inne bho guchimika mambo.

Oliho munhu uyo witanagwa Ng’wana Nchembe uyo agaja ntuzu kugiki guhangilwa. Aho oshika ukunuko agawilwa giki agupandika bhusabhi bhutale. Agawilwa hangi, agutung’wana nabho umu nzila yiniyo duhu.

Ugonhana, agailondeja inzila yiniyo. Aho oshika bhukule bho kilomita ikumi, agaibhona mondoka ndoo iliza wangu wangu. Wihayila umu nholo, “Nibhuli imondoka yiniyi iliza bho lugendo lukali giki?”

Imondoka yiniyo aho yabhiza ilegela noi, Ng’wana Nchembe aliomala kale uguyileka inzila yiniyo nhangala idatu. Agafujafujiwa gubholwa ni limondoka linilo. Imondoka yiniyo yigabhita na gugwisha lisandiko lyokalile hela, noti pye. Ilisandiko lwenilo lyalilidakundikijiwe.

Huna u Ng’wana Nchembe, agaja gujulilola. Agajibhona noti ningi noi. Agakumya na gwiyombela ng’winikili, “Ee nite ki ni hela iji?” Agagema guliduta ilisandiko linilo guja ng’wipolu kugiki ajibhise ihela jinijo. Uduja gujibhisa bihi ni nzila.

Aho yabhita saa imo, Ng’wana Nchembe agibhona imondoka yiniyo ilishoka. Uguhaya ubhunhana, Ng’wana Nchembe agachanganyikiwa noi ahigulya ya hela iningi jinilo ijo olojikuga.

Agafuma ung’wisaka na gwimila ha lwande lo nzila, na gwandya gubhapungila nkono abhanhu abho bhali mumondoka. Agabhawila, “Nzugi, aha jiliho hela ningi noi.”

Aho bhigwa iyombo bhagayomba, “Ehe, dimiche imondoka kugiki duje dugandegeleke umunhu uyo.” Udeleva agaimicha imondoka. Bhutung’wana nu Ng’wana Nchembe alinilisandiko linilo ilo lyalilyokalile hela ningi.

Bhagamuja, “Ulihaya ginehe?” “Ilisandiko linili lyokalile hela ningi noi, na nadamanile nite ki najo!” agayomba u Ng’wana Nchembe. Ahanaho, udeleva, polisi nu ntuji o hela, bhagibhuja, “Ee, dung’witile ki umunhu uyu?” “Dumulage,” deveva agashosha.

“Yaya, dudizumulaga bhabehi. Aliyo duntule mapi na gung’winha noti ya shilingi ikumi.” Agashauri untuji o hela. Halafu, upolisi agantala mapi na gung’winha ishilingi iji kumi du na gungema nyahala, “Ulimbuli noi ubhebhe. Udalasabha bhulunga kele gete.” Mpaga leo iyi, ung’wana Nchembe alinhabhi.

 

Kiswahili:  Mtoto Wa Nchembe (Ng’wana Nchembe)

Hapo zamani za kale, watu walilazimika kulipana kwa kuhesabu  miguu sabini kwa sabini.  Na kuzungushia pembe nne kwa kupigilia vijiti (mambo). Kulikuwapo na mtu aliyeitwa Ng’wana Nchembe ambaye alikwenda Ntuzu ili kuzindika. Alipofika huko aliambiwa kuwa atapata utajiri mkubwa. Aidha, aliambiwa kuwa atakutana nao kwenye barabara hiyo hiyo tu.

Kweli, aliifuata barabara hiyo. Alipofika umbali wa kilometa kumi, aliliona gari dogo linakuja kasi mno. Akajisemea moyoni, “ Mbona gari hili linakuja kwa mwendo kasi hivi?”  Gari  lilipokuwa linakaribia zaidi, Ng’wana Nchembe tayari alikuwa amekatisha barabara mara tatu. Alikoswakoswa kugongwa na gari hilo.

Gari lilipita na kuangusha sanduku lililojaa fedha, noti tupu. Sanduku lenyewe halikuwa limefungwa. Ndipo Ng’wana Nchembe alikwenda kuliangalia. Aliziona noti nyingi sana.  Alishangaa na akajisemea mwenyewe,  “Je nifanye nini na hizi fedha?”  Alijaribu kulivuta lile sanduku kuelekea porini, ili aweze kuzificha zile fedha. Akafaulu kuzificha karibu na barabara.

Saa moja baadaye, Ng’wana Nchembe aliliona lile gari linarudi. Kusema kweli, Ng’wana Nchembe alichanganyikiwa sana kuhusu zile fedha nyingi alizookota. Akatoka kule kwenye kichaka na kusimama kando ya barabara na kuanza kuwapungia wale watu waliokuwa kwenye gari. Akawaambia, “Njooni, hapa kuna fedha nyingi sana.”

Waliposikia kelele wakasema, “Haya, tusimamishe gari ili twende kumsikiliza mtu yule.” Dereva akasimamisha gari. Wakakutana na N’gwana Nchembe akiwa na lile sanduku lililofurika fedha nyingi. Wakamuuliza, “Unasemaje?”

“Sanduku hili limejaa fedha nyingi sana, na sifahamu nifanye nazo nini!”  Ng’wana Nchembe alisema. Hapo dereva, Polisi na Bwana fedha waliulizana, “Je tumfanyie nini mtu huyu?”  “Tumuue,” dereva alijibu.

“Hapana, tusimuue jamani. Ila tumpige tu makofi na kumpa noti ya  shilingi  kumi.” Alishauri bwana fedha.

Baadae, Polisi alimzaba makofi na kumkabidhi shilingi kumi tu na kumkejeli,  “Mpumbavu sana wewe. Kamwe hutatajirika milele.” Mpaka leo hii, Ng’wana Nchembe ni maskini.

English: Nchembe’s Child (It became a name ‘Ng’wana Nchembe’)

ENGLISH: NCHEMBE’S CHILD (‘NG’WANA NCHEMBE’)

Once upon a time, people had to compensate for counting seventy feet square. And circling the four corners by fixing short sticks (Mambo). There was a man named Ng’wana Nchembe who went to Ntuzu to take preventive medicine (according to their belief). When he got there he was told that he would get great wealth. In addition, he was told that he would get that wealth on  a road he could take on his way back home.

He followed that road. When he had walked ten kilometers away, he saw a small car coming fast. He said to himself, “Why is this car coming so fast?” When the car was getting closer, Ng’wana Nchembe had already left  the road three times. He was almost hit by that car.

The car passed and dropped a box full of money. The box itself was not closed. Then Ng’wana Nchembe went to look at it. He saw too many notes. He wondered and said to himself, “What should I do with this money?” He tried to pull the box towards the bush so that he could hide the money. He managed to hide it near the road and remained there too.

One hour later, Ng’wana Nchembe saw the car returning. In fact, Ng’wana Nchembe was very confused about the much money he had collected. He got out of the bush and stood on the side of the road and began to wave hands to the people in the car. He said to them, “Come here, there is a lot of money.”

When they heard the noise, they said, “Come on, let’s stop the car so that we can listen to that person.” The driver stopped the car. They met N’gwana Nchembe with a box with a lot of money. They asked, “What do you say?”

“This box is full of money, and I don’t know what to do with it!” Ng’wana Nchembe said. There the driver, Police and the treasurer asked each other, “What should we do to this person?” “Let’s kill him,” the driver replied.

“No, let’s not kill him. Let us just slap him and give him ten shillings.” The money keeper advised.

Later on, the police officer slapped him and handed him ten shillings and mocked him saying, “You are a fool. You will never get rich .”To this day, Ng’wana Nchembe is poor.

Collected by: Don Sybertz,

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

Aho kale igiza nzala. Nzala yene igamala bhanhu noyi. Namhala umo wali na bhana bhadatu. Aho nzala yanfulamya gete wibhuja giki nabhulaje abhana bhane Sambu! Ugubhulaga umo ku nguno ya gupija abhingi, idigiki hambo hambo namulage  nunke one duhu, nabhapije abhana bhane nangi. Bhadulile gugunana ha ntondo na mazuli (taifa la kesho).

Umulaga unke umaga unzuga uganjinja gwigulilu. Omanunjinja mpaga jegela gushila inyama, unekela ung’wana okwe agujinjaga hoi. Giza mapolisi gugula hoi na gandya gulya, alagenikili galimanita jisoji.

Nose gukaliha amapolisi, guhaya, “ulidutengela ukunu ulilila bhuli?” (kwa nini unatutengea huku ukilia) “Hi! Hii! mguhayaga giki inyama yeniyo yaki, iki nu mayu obhulagilwe nu bhabha giki adizegubhulaja abhana bhakwe aliyo bhadulile gugunana ha ntondo na mazuri.” Amapolisi guhaya giki ojaga he lulu? Wifumilijaga duhu agwiza ni haha guke, gunindila gugigasha ha mhelo hado.

Adadilile wiza, aha wiza amapolisi gumuja, “inyama iyi yaki?” (nyama hii ni ya nyama gani?). Agashosha,  “ya mboku” (pofu). Guhaya, “udinaduwila aliyo uguhaya duhu.” Uding’wa na abhanhu bhukwila nabhabhailyaga inyama yiniyo bhali bhingi hoi, bhalihaya, “nunene nalyaga.” Aho gabhujiwa agana gakwe guhaya, “nu mayu obhulagilwe nu bhabha giki apije abhadododo abhikomile gugunana ha ntondo.”

Uchalwa utungwa, aho kesi yakwe yapunaga guyomva, namhala uhaya giki,  “nagabhona ili hambo hambo gupija abhingi hali nguno aha, abhangi bhatemi, abhangi bhapolisi guti nabha! Na bhangi bhang’walimu bhagudugunana ha ntondo na mazuli.”  Namhala ng’wene uwilwa jaga lulu okanyaga na ng’hana ili solobho nhale ugupija bhingi nulu ugujimija umo ili hambo hambo.

Ubhulangwa bhoho, bhulidizukija umo Yesu agacha ha nsalabha ku nguno ya gudupije bhingi abho dulinzunya. Ili chiza ugunzunya Yesu kulwa nguno hu Ng’wene unpija bhise.

Kiswahili: Jamaa Mmoja Aliyemuua Mke Wake

Hapo zamani ilitokea njaa. Njaa hiyo ilimaliza watu sana. Mzee mmoja alikuwa na watoto watatu. Njaa ilipomchanganya kabisa alijiuliza kwamba, apoteze watoto wake Sambu! Kwa nini asimpoteze mmoja kwa ajili ya kuwaokoa wengi, aliona kwamba ni afadhali amuue mke wake tu, ili kuwaponyesha watoto wake. Hao wanaweza kusaidia hapo kesho na kesho kutwa (ni taifa la kesho).

Akamuua mke wake, akanchuna, akampika na kuanza kuuza nyama yake kwenye mnada. Alikuwa akiuuza mpaka nyama ilikaribia kuisha. Baadae akamwachia mtoto wake auze pale. Wakaja polisi kununua nyama pale na kuanza kula. Lakini kale katoto kake kalikuwa kakilia machozi.

Mwisho Polisi, wakawa wakali wakamuuliza, “kwa nini unatutengea huku ukilia? Mtoto akajibu, “Hi! Hii! Mnafikiri kwamba nyama hii ni ya nini, si ni ya mama ameuawa na baba kwamba wasije wakafa watoto wake kwa vile wao watasaidia hapo kesho na kesho kutwa.”

 Polisi, wakasema kwamba, “ameenda wapi sasa?” Mtoto alijibu, “Ametoka kidogo atarudi sasa hivi tu.” Polisi walikaa pembeni kidogo wakimsubiri.

Hakuchelewa akaja. Alipofika polisi walimuuliza, “Nyama hi ni ya nini?”

Akajibu, “ya Pofu.” Polisi wakasema, “hujatuambia lakini utasema tu.” Akashikwa na watu wakawa wengi na wale walioila ile nyama wakawa wengi hapo, wakisema, “na mimi nimeila.”

Alipoulizwa yule Mtoto wake, akasema, “ni mama ameuliwa na baba ili kwamba aponye wadogo wanaoweza kusaidia hapo kesho.”

Akapelekwa kufungwa. Ilipofika siku ya kesi yake kusomwa, mzee alisema hivi, “niliona ni afadhali kuokoa wengi kwa sababu hapa, wengine ni wafalme, wengine ni mapolisi kama hawa! Na wengine ni walimu watatusaidia hapo kesho na kesho kutwa.” Mzee huyo, aliambiwa “nenda basi ameshinda kesi na kweli ni faida kubwa kuokoa wengi hata kama utapoteza mmoja ni afadhali.”

Fundisho lake, linakumbusha jinsi Yesu alivyokufa msalabani kwa sababu ya kutukomboa wengi tunaomwamini. Ni vizuri kumwamini Yesu kwa sababu Yeye ndiye Mkombozi wetu.

English: A Gentleman Who Killed His Wife

ENGLISH: A GENTLEMAN WHO KILLED HIS WIFE

Once upon a time, there was a famine which killed many people. One old man had three children. When he was completely struck and confused by the famine, he wondered why he should lose his children and   thought he would better lose one for the salvation of many. He thought in his mind that it was better to kill his wife in order to save his children as they could help him in the future (the nation of tomorrow).

He killed his wife, skinned her, cooked her and started selling her meat on the market. He was selling until the meat was about to get finished. Afterwards he left his child to continue selling the meat there. The police came to buy meat and started to eat. But the child that was selling the meat kept crying.

Finally, the police officers were very angry and asked, “Why are you getting us food while mourning? The child replied, “Hi! Hii! What do you think this meat is, it is that of my mother who has been killed by my father so that he and us his children should not die as they will help him tomorrow and they are the nation of the day after tomorrow.”

The police officers asked, “Where has your father gone?” The child replied, “He will come back very soon.” The police officers stayed a little bit waiting for him.

He did not take long to return. When he arrived, the police asked, “What meat is this?”

He replied, “It is of an Eland.” The police said, “You have not told us the truth but you wil llater tell it.” He was arrested and everyone in the crowd of people who had eaten the meat said, “I too have  eaten.”

When his child was asked, he said, “It is my mother who was killed by my father so that he can save us the little ones who can help him tomorrow.”

He was taken to prison. When it was the day for his trial to be read, the old man defended himself saying, “I found it better to save many because among them there are kings, policemen like these and some are teachers who will help us tomorrow and the day after tomorrow. ” The old man was told, “Go then you won the case. It is really a great benefit to save many even if you lose one is better.”

This lesson reminds us of how Jesus died on the cross for our deliverance we who believe. It is good to believe in Jesus because He is our Redeemer.

Collected by: Don Sybertz,

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

Ikale olaliho ngosha umo uyo witanagwa Sesala na nke okwe uyo witanagwa Masala. Bhagikala bho miaka mingi bhila ya gupandika ng’wana. Aha numa ya yiniyo, bhaganpandika ng’wana uyo witanagwa Kandi.

Sesala na Masala bhagantogwa na gungegela noi ung’wana obho. Kandi agendelea gukula na agalekelwa gwita bhuli jene ijo ojihayaga. Bhuli jene ijo agajita jibhize jawiza nulu ja bhubhi, bhankumilijaga du ung’wana obho o janiki. Bhagabhukumilija uwiza bho lihanga lwakwe, bhagagakumilija na mimbo gakwe na bhukumilija na mito gakwe.

Bhazenganwa bhang’wilaga u Sesala giki, yaliigelelilwe gunhugula u ng’wana obho kulwa nguno na gwene abhahenga bhagayomba; “Indilo/ishi igondage haho itali ndoto.” Aliyo bhadahayile ugubhadegeleka.

Bhanhu bhose bhaganeka jina giki bhabhone ayo galang’wilongele. Kandi agendelea gwita iyooihayaga. Umu si yiniyo abhanhu bhali na kajile kagutola nulu gutolwa na abho du abho bhalibhabhamanile. Yali ng’wiko na noni, gutola nulu gutolwa na munhu uyo ubhukoo bhokwe bhudamanyikile.

Bhanhu bhose bhalibhakadimila akajile kenaka bho miaka mingi. Unyanda ulu uhaya gulunja, yalilazima ubhukoo bho ng’wanike bhuhakikishe igiki bhumanile ulu nyanda alintumami o milimo. Yali chene nu ko lwande lo bhukoo bho ng’waniki.

U Kandi agendelea  gongezeka umu bhulihu nu wiza. Aho lwashika ilikanza ilwa gutolwa, abhayanda bhingi bhagantogwa, bhagaja ugujunhunja U Kandi. Aliyo agabhalema.

 Isi yiniyo igabhiza ni ipolu lwa miti miginu na mitale. Inhalikilo ya ipolu lwa miti yiniyo yaliho milima, na hanuma yaho lyaliho ibhonde itale. Umulibhonde lwenilo gikalaga malimu matale ayo gina mikila milihu na mino matale. Amalimu genayo nulu mazimwi, galinabhudula bho gwigalucha gubhiza bhanhu.

Lushigu lumo ilizimwi ligigalucha na lwubhiza munhu, na ligasimiza mugati ya ipolu ya miti yiniyo. Aho jabhita shigu ibhili lipunikija mu chalo jabha Sesala na Masala. Jali saa ja bhujiku, ilizimwi linilo ligayelayela umu chalo ukunu lizwalile nhanjo. Aho wela, abhanhu bhagibhakila aho bhamona nsumba ng’wiza noi, aliyelayela. Nduhu uyo alamanile uko ufuma unsumba ng’wenuyo.

Bhanhu bhingi abho bhagatung’wana nang’hwe, bhagamuja, “Lina lwako uli nani?” Unsumba ng’wenuyo agashoga, “Ilina lwane nali Mgeu.” Aho ikanza liguhwi, bhanhu bhumanila, bhagankalibhusha.

Mhindi imo, umubhuyeji bhokwe, Mgeu aganumana na Kandi. Pye bhose bhubhili bhobho bhagitogwa giti chanda na pete. Bhiyigwa gwitola. Aliyo abhabyaji bhakwe u Kandi na bhazenganwa bhaganhugula giki adizuzunya gutolwa na munhu uyo adamanyikile ubhukoo bhokwe. U Kandi adizunilijije nabho, agahaya, “Mgeu huna ng’wene unsumba one.”

Bhasi, bhagita maandalizi ga winga. Mgeu agantola u Kandi. Liwinga ili ligabhelela noi. Ikanza lwose ilwa wikaji bhobho, Mgeu adazulile inhanjo yakwe. Oliogoha, giki ulu uzula, nkila gokwe niogubhona umke okwe.

Yali kamanililile gakwe u Mgeu, gwipuna dilu makingilima na guja kungunda. Kandi osagaga gubhugeleja jiliwa. Ulu omala ugujibhegeleja ijiliwa, onchalilaga ungoshi.

U Mgeu oli na bhumaniji bho guikungula inhanjo yakwe bhuli ikanza ulu oshika ukungunda na guifunga ihilwa ya kajitinde. Halafu olimaga na ukunu alibhina. Uluyashika isa ya ng’wa Kandi ugushika mungunda, Mgeu oizwalaga inhanjo yakwe na gulima bho pole pole.

Abhanhu abho bhalibhabhitaga bhutongi umu mhelo ya ngunda gunuyo, bhagibhonanikija umo Mgeu aliobhinilaga giti malimu ga mumapolu. Bhagaja gujung’wila u Kandi, aliyo agalema ugubhazunilija.

Mangi uyo oli nsisaye ndoo o ng’wa Kandi, akahaya kujibhonanikija ahí gulwa ya bhunhana bho mhulu ijo jalijakumuka ahi gulwa ya ng’wa Mgeu ulu ali mungunda.

Lushigu lumo, Mangi agannondeja bho kule u Mgeu uyo, idiyu makingilima. Mangi agibhonanikija bho miso gakwe iyo olitaga u Mgeu ulu ushiga du umungunda. Agakungulaga inhanjo yakwe na guifunga higulwa ya kajitinde.

Aho gwita chiniko agandwa gulima na ukunu alibhina mbina giti lizimwi. Giko, u Mangi agabhona yose iyo obhizaga agwiitaga u Mgeu. Agapela wangu wangu guja kaya.

U munzila agatung’wana nu ilumbuye unomela pye iyose iyo wibhonanikija wei ukungunda. Gashi u Kandi aho oshiga ukungunda, agansanga u Mgeu omalaga guzwala inhanjo yakwe giti gawaida. Kihamo ni yiniyo u Kandi agiganika noi iyo uliolomelwa nu Mangi.

Lushigu lungi, Mangi agankungila hangi u Mgeu, imihayo yubhiza ni yiniyo umo aliobhonela igwandya. Aho oshoka ukukaya, agiyangula gubhalomela abhabyaji bhabho nu Kandi aho alihoi. Aliyo abhabyaji bhagankalihila na gung’wila giki bhulongo, na giki ubhunubho bhulibhulomolomo du.

Diyu makingilima ingi, u Kandi aganguha uguzuga ijiliwa jina kugiki agibhonanikije wei ng’winikili iyo iguhaiyagwa. Aho wegela ukungunda, nhana uibhona iyo iguhaiyagwa. Agibhona inhanjo iyo yalifungile hakajitinde, na ulibhona lighinu ilo lwina nkila nhihu lilibhina.

U Kandi uding’wa na bhibhakizu bhutale, agogoha noi, aliyo agiyumilija bho nguzu, wegela bihi, huna uligwa iliginhu lilimba:

“Oginile ihaha u Kandi, Shene giliwa jane.”

Aheneho hunahene aho u Kandi agamana giki ungoshi adimunhu o kawaida. Agatula yombo kwilaka lwa higulwa noi. Ilizimwi-munhu ligibhakila, lwuliponya iligembe kule lyuifuada inhanjo yalwo. Lwigema guizwala aliyo u Kandi agongeja guyoganya na nose bhanhu bhingi bhikuminga aha ibala lwa litukio. Mbita nhale ya bhanhu yugunyamanija ungunda.

U Mgeu aho obhona giko, agapela ng’wipolu lwa mamiti. Bhanhu bhagalipeja bho ng’wano na mayombo mingi ukunu bhadimaga magembe na mapanga, aliyo ilishinu lwenulo ligingika na gulibhilila ng’wipolu.

Aho bhashoka, bhagansanga u Kandi ogwaga hasi ojimaga. Bhanhu bhagang’witila mingi mpaga upandika bhumani, huna bhunchala kaya.

Abhanhu bhung’wila, “Dugaguhugula giki udizuzunya ugutolwa na Mgeu, uyo adamanyikile chiza, ihaha oibhona. Uyo adigwaga go ntale agabhinzikaga gugulu.”

Kiswahili: Bwana Sesala Na Mke Wake Masala.

Zamani palikuwa na mwanamume mmoja aliyeitwa Sesala na mke wake aliitwa Masala. Waliishi kwa miaka mingi bila ya kupata watoto. Baadaye, walimpata mtoto waliyemwita Kandi.

Sesala na Masala walimpenda na kumdekeza mno mtoto wao. Kandi aliendelea kukua na akaachiliwa kufanya kila alichotaka. Kila alichokifanya kikiwa kizuri au kibaya, walimsifu tu binti yao. Waliusifia uzuri wa sura yake, walizisifia nyimbo zake na wakasifu matendo yake.

Majirani walimwambia Sesala kuwa ilimpasa kumkanya binti yake kwani wahenga walisema; Samaki mkunje angali mbichi. Lakini hakutaka kuwasikiliza. Watu wote wakamwacha ili waone yatakayotokea.

 Kandi aliendelea kufanya alivyotaka. Katika nchi ile watu walikuwa na desturi ya kuoa au kuolewa na wale tu waliowafahamu. Ilikuwa mwiko na aibu, kuoa au kuolewa na mtu ambaye ukoo wake haukujulikana. Watu wote walishika desturi hii kwa miaka mingi.

Mvulana akitaka kuposa, ilikuwa ni lazima ukoo wa yule msichana uhakikishe kwamba  unamfahamu kama mvulana alikuwa ni hodari wa kazi. Vivyo hivyo, kwa upande wa ukoo wa msichana.

Kandi alizidi kuongezeka kwa kimo na uzuri. Ulipofika wakati wa kuolewa, wavulana wengi walimpenda, wakaenda kumchumbia Kandi. Lakini aliwakatalia.

Nchi ile ilikuwa na msitu mnene na mkubwa. Mwisho wa msitu ule kulikuwa na milima, na nyuma yake kulikuwa na bonde kubwa. Katika bonde lile iliishi mizimwi, yaani wanyama wakubwa wenye mikia mirefu na meno makubwa. Mizimwi ilikuwa na uwezo wa kujigeuza kuwa binadamu.

Siku moja zimwi likajigeuza na kuwa binadamu, na likasafiri ndani ya ule msitu. Baada ya siku mbili likajitokeza katika kijiji cha akina Sesala na Masala. Ilikuwa ni saa za usiku, lile zimwi likatembea tembea kijijini huku limevaa kanzu.

Kulipokucha, watu walishtuka walipomwona kijana mzuri sana, akitembea tembea. Hakuna aliyejua mahali alikotoka kijana yule. Watu wengi waliokutana naye, walimwuliza, “Jina lako nani?” Yule kijana akajibu, “Jina langu ni Mgeu.”

Baada ya muda mfupi watu walimzoea, wakamkaribisha. Jioni moja, katika matembezi yake, Mgeu akakutana  na Kandi. Wote wawili walipendana kama chanda na pete. Wakakubaliana kuoana.

Lakini wazazi wake Kandi na majirani walimwonya kuwa asikubali kuolewa na mtu asiyejulikana ukoo wake. Kandi hakukubaliana nao, akasema, “Mgeu ndiye mchumba wangu!”

Basi wakafanya maandalizi ya arusi. Mgeu alimwoa Kandi. Sherehe ya arusi hiyo ilifana sana. Wakati wote wa maisha yao, Mgeu hakuvua kanzu yake. Aliogopa, endapo angevua, mkia wake angeuona  mkewe. Ilikuwa kawaida yake Mgeu, kujihimu alfajiri na kwenda shambani.

 Kandi alibaki akiandaa chakula. Alipomaliza kukiandaa, alimpelekea  mumewe. Mgeu alikuwa na mazoea ya kuivua kanzu yake kila mara akishafika shambani na kuitundika juu ya kisiki. Halafu hulima na huku akicheza. Saa ilipowadia ya Kandi kufika shambani, Mgeu aliivaa tena kanzu yake na kulima polepole.

Baadhi ya watu waliopita mapema kando ya shamba hilo, walishuhudia jinsi Mgeu alivyokuwa akicheza kama mnyama wa porini. Walikwenda kumweleza Kandi, lakini hakutaka kuwasadiki. Mangi aliyekuwa kaka mdogo wa kandi, alitaka kuhakikisha juu ya ukweli wa habari zilizozagaa kumhusu  Mgeu akiwa shambani. Siku hiyo, alimfuata kwa mbali yule  Mgeu ile alfajiri.

Mangi alishuhudia kwa macho yake vituko alivyovifanya  Mgeu mara alipowasili shambani. Aliivua kanzu yake na kuitundika juu ya kisiki. Baada ya hapo huanza kulima na huku akicheza ngoma kama zimwi. Hivyo, Mangi  aliona yote aliyokuwa anayatenda Mgeu.

 Akakimbia hima kwenda nyumbani. Njiani alikutana na dadake, akamsimulia yote aliyoyashuhudia kule shambani. Kumbe kandi alipofika kule shambani, alimkuta Mgeu amekwisha vaa kanzu yake kama kawaida. Hata hivyo kandi aliwaza sana yale aliyosimuliwa na Mangi.

Siku nyingine, Mangi alimnyemelea tena Mgeu, mambo yakawa yaleyale. Aliporudi nyumbani, aliamua kuwasimulia wazazi wake na Kandi akiwapo. Lakini wazazi walimkemea na kumwambia kuwa ni mwongo. Na kwamba huo ni uzushi mtupu.

Alfajiri  nyingine, Kandi alipika chakula mapema sana ilimradi  awahi kwenda shambani akajionee mwenyewe vituko hivyo. Alipokaribia shambani, kweli aliviona vioja.

Aliiona ile kanzu iliyotundikwa juu ya kisiki, na akaliona jitu lenye mkia mrefu likicheza. Kandi akashikwa na hofu kubwa, akaogopa sana, lakini alijikaza kisabuni akasogea karibu, ndipo alisikia lile jitu likiimba:

“Kanenepa  sasa kandi,

Shime chakula changu.”

Hapo ndipo Kandi alipotambua kuwa mume wake hakuwa mtu wa kawaida. Akapiga kelele kwa sauti ya juu sana. Lile zimwi-mtu likastuka, likatupilia mbali lile jembe likaifuatilia ile kanzu yake. Likajaribu kuivaa, lakini Kandi alizidi  kupiga kelele na kuwafanya watu wengi wakusanyike sehemu ya tukio.

 Umati mkubwa ukalizunguka lile shamba. Mgeu alipoona hivyo, akakimbia na kuingia msituni. Watu walimfukuza kwa mayowe na kelele nyingi huku wameshika majembe na mapanga, lakini yule mnyama alitoweka na kutokomea msituni.

Waliporudi, walimkuta Kandi ameanguka chini amezimia. Watu wakammwagia maji, hadi alipopata fahamu ndipo wakampeleka nyumbani. Watu wakamwambia, “Tulikuonya kuwa usikubali kuolewa na Mgeu, asiyejulikana barabara, sasa umeyaona. Asiyesikia la mkuu huvunjika guu.”

 

 

 

ENGLISH: MR. SESALA AND HIS WIFE MASALA.

Once there was a man named Sesala and his wife was called Masala. They lived for many years without having children. Later, they got two children called Kandi and Mangi.

Sesala and Masala loved their child very much. Kandi continued to grow and was allowed to do whatever she wanted. Whatever she did, whether  good or bad,  she was praised. They praised her beauty, her songs and her actions.

Neighbours told Sesala that he had to watch out what his daughter was doing as part of what sages say Curve the Fish while it is still fresh. But he didn’t want to listen to them. All the people left him to see what would happen.

 Kandi continued to do whatever she wanted. In that country, people were getting married only to the people  they know. It was a taboo and embarrassing, marrying or getting married to someone whose ancestry was not known. All the people kept this custom for many years.

If the boy wanted to marry, it was necessary for the girl’s family to make sure that they knew if the boy was hard working. That was also true for the girl’s clan.

Kandi continued to grow and get more beautiful. When it was time to get married, many boys wanted to marry her. But she rejected them.

The country in which they lived had a thick and big forest. At the end of the forest, there were mountains, and behind it there was a large valley. In the valley, there were ogres.The ogres had long tails and big teeth. It was rumoured that the ogres were able to transform themselves into humans.

One day, the ogre turned into a human being, and travelled through the forest. After two days, he appeared in the village of Mr. Sesala and Mrs. Masala. It was night time when the ogre walked around the village.

At dawn, people were amazed when they saw a handsome young man, walking around. No one knew where the young man came from. Many people who met him asked him, “What is your name? And he answered, “My name is Mgeu.”

After a while, people were accustomed to him, and so could get along with him well. One evening, as he was  walking around, Mgeu met with Kandi. The two loved each other like a finger and a ring. They agreed to get married.

But her parents and neighbours warned Kandi not to marry a stranger. And she didn’t agree with them. She said, “Mgeu is my boyfriend!”

Finally, Mgeu and Kandi got married. The wedding ceremony was very nice. Throughout their lives, Mgeu could not put off his robe. He was afraid of doing that. He thought that if he could put it off, his tail would be seen by his wife. It was a typical life to Mgeu to wake up at dawn in the morning and to go to the field.

Whenever her husband went to the farm, Kandi kept preparing food. When she had finished preparing it, she sent it to her husband. When he was alone in the field, Mgeu had the habit of putting off his robe. That was possible every time he came to the field where he could hang it on the tree stump. As he cultivated he could growl and dance. When time for Kandi to arrive to the field approached, Mgeu wore his robe and tilled the land slowly.

Some of the people who passed by alongside the field, witnessed how Mgeu was dancing likea wild animal. They went to tell Kandi, but she didn’t want to believe them. Mangi who was the brother of Kandi wanted to make sure if there was truth in the news about Mgeu in the field. On that day, Mangi followed him away from the gap at dawn.

Eventually, Mangi witnessed with his eyes strange things he had witnessed in the field. Believing that he was alone, he put off his coat and hung it on the stump. After that, it begins to cultivate and play drums by dancing. So, Mangi saw all that he was doing.

 Hewent back home running. On the way, he met his sister, and told her all that he had witnessed in the field. But when Kandi got to the field, she found the ogre had already put on his robe as usual. Yet she thought  a lot about what she had been told by Mangi.

One day, Mangi visited Mgeu.The same thing took place. When he came home, he decided to tell his parents and Kandi what had happened. But the parents rebuked him and told him that he was a liar. They regarded that to be sheer gossip.

The other day, Kandi cooked a meal earlier then she went to the field to see for herself what was happening. As she approached the field, she actually witnessed the surprising events of Mgeu.

She saw the robe hanging on the stump and he saw the ogre long tail playing. She was so frightened. She was very scared. She heard the ogre singing:

“Kandi is fat, Shime my food.”

That’s when Kandi realized that her husband was not an ordinary man. She shouted loudly. When he realized that, he threw off the hoe and ran for his robe. As he tried to wear it, Kandi kept screaming and making more people come together to witness what was happening.

 All of a sudden,  large crowd surrounded the field. When he saw it, Mgeu ran into the forest. The people tried to chase him with screams and swords.But he disappeared and went into the forest.

When they returned, they found Kandi fallen down in a collapse. People watered her, until she got conscious and they took her home. The people said to her, “We warned you not to marry Mgeu, an unknown one, now you have seen. He who does hear that of the big one shall have leg been broken.”