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137. NG’WANA ADABHIPAGA HA NG’WAWE

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

Lusumo lwenulo lulilola munhu ohakaya imo, uyo alinihanga lyabhubhi. Abhanhu bhamunzengo gokwe bhagab’izaga b’adantogagwa, kulwa nguno ya lihanga lwakwe, ilyab’ub’i linilo, umunhu ng’wunuyo.

Aliyo gashinaga, abhanhu abhahakaya yakwe, abhahang’wawe bhantogilwe duhu, iki aling’wana obho. Abhoi bhandeb’ile nu mkajile kakwe, nguno umunhu adulile gub’iza alinihanga lyab’ub’i, aliyo inhungwa jakwe jilijawiza.

Ukubhanhu, ulusumo lwenuno, lulidulanga gub’iza na nhungwa jawiza umukajile kise, umuwelelo munumu. Inhungwa jinijo hija kub’iza na bhutogwa ukubhanhu, nguno pye ise dulibhana bha Ng’waMulungu uyoodusumba.

Hangi, ulusumo lunulo lulilanga bhanhu gunshokela Mulungu bho gulumbwa ishibhi, ulubhab’inzaga amalagilo gakwe.

Luka 15:11-32

Isaya 49:15.

Mathayo 7:11.

KISWAHILI: MTOTO HAWI MBAYA NYUMBANI KWAKE

Methali hii inaangalia mtu wa kwenye familia moja ambaye ana sura mbaya. Watu wa kijijini mwake huwa hawampendi mtu huyo, kwa sababu ya sura hiyo mbaya.

Lakini kumbe wale wa kwenye familia yake, yaani, wa nyumbani mwake, wampenda tu kwa vile ni mtoto wao. Wao wamfahamu kwa mwenendo wake, kwa sababu mtu aweza kuwa na sura mbaya, lakini tabia yake ni njema.

Kwa watu, methali hiyo hutufundisha kuwa na tabia njema katika mwenendo wetu humu ulimunguni. Tabia hiyo njema, ina upendo kwa watu, kwa sababu sisi sote ni watoto wa Mungu aliyetuumba.

Methali hiyo pia, hufundisha watu kumrudia Mungu kwa njia ya kutubu dhambi, baada ya kuvunja amri zake.

Mfano Wa Mwana Mpotevu

“Yesu akaendelea kusema: “Kulikuwa na mtu mmoja aliyekuwa na wana wawili. Yule mdogo akamwambia baba yake, ‘Baba, nipe urithi wangu.’ Hivyo akawagawia wanawe mali yake.

‘‘Baada ya muda mfupi, yule mdogo akakusanya vitu vyote alivyokwa navyo, akaenda nchi ya mbali na huko akaitapanya mali yake kwa maisha ya anasa. Baada ya kutumia kila kitu alichokuwa nacho, kukawa na njaa kali katika nchi ile yote, naye akawa hana cho chote. Kwa hiyo akaenda akaajiriwa na mwenyeji mmoja wa nchi ile ambaye alimpeleka shambani kwake kulisha nguruwe. Akatamani kujishibisha kwa maganda waliyokula wale nguruwe, wala hakuna mtu aliyempa cho chote. ‘‘Lakini alipozingatia moyoni mwake, akasema, ‘Ni watumishi wangapi walioajiriwa na baba yangu ambao wana chakula cha kuwatosha na kusaza, bali mimi hapa nakufa kwa njaa! Nitaondoka na kurudi kwa baba yangu na kumwambia, ‘Baba, nimetenda dhambi mbele za Mungu na mbele yako. Sistahili tena kuitwa mwanao, nifanye kama mmoja wa watumishi wako.’

Basi akaondoka, akaenda kwa baba yake. “Lakini alipokuwa bado yuko mbali, baba yake akamwona, moyo wake ukajawa na huruma. Akamkimbilia mwanawe, akamkumbatia na kumbusu. “Yule mtoto akamwambia baba yake, ‘Baba, nimekosa mbele za Mungu na mbele yako. Sistahili kuitwa mwanao tena.’ “Lakini baba yake akawaambia watumishi, ‘Leteni upesi joho lililo bora sana, mkamvike pete kidoleni mwake na viatu miguuni mwake. Leteni ndama aliyenona, mkamchinje ili tuwe na karamu, tule na kufurahi. Kwa maana huyu mwanangu alikuwa amekufa na sasa yu hai tena, alikuwa amepotea na sasa amepatikana!’ Nao wakaanza kufanya tafrija. “Wakati huo, yule mwana mkubwa alikuwa shambani. Alipokaribia nyumbani, akasikia sauti ya nyimbo na watu wakicheza. Akamwita mmoja wa watumishi na kumwuliza, ‘Kuna nini?’ Akamwambia, ‘Mdogo wako amekuja, naye baba yako amemchinja ndama aliyenona kwa sababu mwanawe amerudi nyumbani akiwa salama na mzima.’ Yule mwana mkubwa akakasirika, akakataa kuingia ndani. Basi baba yake akatoka nje na kumbembeleza.

Lakini yeye akamjibu baba yake, ‘Tazama! Miaka yote hii nimekutumikia na hata siku moja sijaacha kutii amri zako, lakini hujanipa hata mwana mbuzi ili nifurahi na rafiki zangu. Lakini huyu mwanao ambaye ametapanya mali yako kwa makahaba aliporudi nyumbani, wewe umemchinjia ndama aliyenona!’ “Baba yake akamjibu, “‘Mwanangu, umekuwa nami sikuzote na vyote nilivyo navyo ni vyako. Lakini ilitubidi tufurahi na kushangilia kwa sababu huyu mdogo wako alikuwa amekufa na sasa yu hai, alikuwa amepotea naye amepatikana.’” ” (Luka 15:11-32).

““Je, mama aweza kumsahau mtoto aliyeko matitini mwake akinyonya? Wala asiwe na huruma juu ya mtoto aliyemzaa? Ingawa anaweza kusahau, Mimi sitakusahau wewe!” (Isaya 49:15).

“Ikiwa ninyi basi mlio waovu mnajua jinsi ya kuwapa watoto wenu vitu vizuri, si zaidi sana Baba yenu aliye mbinguni atawapa vitu vizuri wale wamwombao?” (Mathayo 7:11).

baby-

ENGLISH: THE CHILD IS NOT BEING BAD AT HIS/HER HOME

The above proverb looks at someone in one family who has a bad shape. People who look at his/her appearance in that village, normally do not like such person, because of that bad shape. But those who live in his/her family, that is, people of his/her household, just love him/her because he/she is their baby or family member. They know him/her in his/her behavior. One may have a bad shape, but his/her behavior is good.

The above proverb teaches people on how to have a good character in their behavior that enables them to behave well in the world. Such good character, contains true love for other people in societies, because we all are children of God who made us.

In addition to that, such proverb also teaches people to turn to God by repenting their sins after going against his commandments.

Parable of the Prodigal Son:

“And he said, “There was a man who had two sons; and the younger of them said to his father, ‘Father, give me the share of property that falls to me.’ And he divided his living between them. Not many days later, the younger son gathered all he had and took his journey into a far country, and there he squandered his property in loose living. And when he had spent everything, a great famine arose in that country, and he began to be in want. So he went and joined himself to one of the citizens of that country, who sent him into his fields to feed swine. And he would gladly have fed on the pods that the swine ate; and no one gave him anything. But when he came to himself he said, ‘How many of my father’s hired servants have bread enough and to spare, but I perish here with hunger! I will arise and go to my father, and I will say to him, “Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; treat me as one of your hired servants.”‘ And he arose and came to his father. But while he was yet at a distance, his father saw him and had compassion, and ran and embraced him and kissed him. And the son said to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.’ But the father said to his servants, ‘Bring quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet; and bring the fatted calf and kill it, and let us eat and make merry; for this my son was dead, and is alive again; he was lost, and is found.’ And they began to make merry.

“Now his elder son was in the field; and as he came and drew near to the house, he heard music and dancing. And he called one of the servants and asked what this meant. And he said to him, ‘Your brother has come, and your father has killed the fatted calf, because he has received him safe and sound.’ But he was angry and refused to go in. His father came out and entreated him, but he answered his father, ‘Lo, these many years I have served you, and I never disobeyed your command; yet you never gave me a kid, that I might make merry with my friends. But when this son of yours came, who has devoured your living with harlots, you killed for him the fatted calf!’ And he said to him, ‘Son, you are always with me, and all that is mine is yours. It was fitting to make merry and be glad, for this your brother was dead, and is alive; he was lost, and is found'” (Luke 15:11-32).

“Can a woman forget her sucking child, that she should have no compassion on the son of her womb? Even these may forget, yet I will not forget you. “(Isaiah 49:15).

“If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!” (Matthew 7:11).

135. UYO AGULIMAGA NG’WILAGO AGUMANYIKILA KULYOCHI

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

Mbuki ya lusumo lwenulu lulilola bhalimi abho bhadahaile igiki, ungunda gobho gumanyike ukubhanhu. Giko lulu, bhagalimaga bho gwibhisabhisa, kugiki abhanhu abhangi bhakije ugudebha uko bhagalimilaga. Bhagiitaga imilimo yabho bho mbisila.

Aliyo ululyushiga ilikanza lya gufega na gupemba amasaga, ilyochi ligulolelwa duhu na bhanhu. Ahenaho igubhiza giki, imbisila yabho, abhanhu bhenabho, yamanyikaga ukubhanhu abho bhalibhadahaile igiki bhadebhe uko bhagalimilaga imigunda yabho.

Hukwene guhaya giki, uyo agulimaga ng’wilago agumanyikila kulyochi. Ichiniko humo ulusumo lwenulo lugandija uguhayiwa na bhanhu. Huna giko umo lugigelela lulu ulusumo lwenulo.

Ulusumo lwenulo, lugalenganijiwagwa na munhu uyo atogilwe gubhisa mhayo uyo gudadulile ugubhiswa ikanza ilihu, ulu gugigela gugukumuka na gubhitilija noi, kunguno, bhanhu bhingi bhagugudebha.

Lulilanga kubhanhu kuleka gwita iyabhubhi, kunguno uyo agwitaga yabhubhi, agumanyika duhu, ulugalashige amakanza ga guidebha abhanhu imihayo yiniyo. Idichiza ugwita nimo bho mbisila uyo gudadulile gubhiswa kubhanhu.

Mathayo 28:11-15.

Marko 4:22-23.

KISWAHILI: YULE ALIMAYE KWENYE BONDE ATAJULIKANA PALE MOSHI UTAKAPOJITOKEZA

Chanzo cha methali hii huwaangalia wakulima ambao hawataki kwamba, shamba lao lijulikane kwa watu. Hivyo basi, watu hao huwa wanalima kwa kujifichaficha ili watu wengine, wasijue, kule walimiyapo. Hufanya hivyo kwa siri. Hufanya kazi zao kwa kujicha.

Lakini ukifika wakati wa kufyeka na kuchoma vichaka moto, moshi utawawezesha watu kuona utakapoanza kutoka. Hapo itakuwa hivi, siri yao watu hao imejulikana kwa watu ambao, wao hawakutaka wafahamu kule wanakolimia mashamba yao.

Ndiyo kusema kwamba, ‘Yule alimaye kwenye bonde atajulikana pale moshi utakapojitokeza. Hivyo basi ndivyo methali hiyo ilivyoanza kusemwa na watu. Hivyo ndivyo methali hiyo ilivyopatikana, na kuanza kutumiwa na watu mbali mbali.

Methali hii, hulinganishwa na watu ambao hupenda kufika neno ambalo haliwezi kufichwa kwa muda mrefu. Litakapojulikana litaenea mpaka kupitiliza sana, kwa sababu, watu wengi watalifahamu.

Methali hii, hufundisha watu kuacha kufanya mabaya, kwa sababu afanyaye mabaya, atajulikana tu, utakapofika wakati wa watu kuyafahamu maneno hayo. Siyo vizuri kufanya kazi kwa siri, ambayo huwezi kuwaficha watu kwa muda mrefu.

“Wakati wale wanawake wakiwa njiani wakienda, baadhi ya wale askari waliokuwa wakilinda kaburi walienda mjini na kuwaeleza viongozi wa makuhani kila kitu kilichokuwa kimetukia. Baada ya viongozi wa makuhani kukutana na wazee na kutunga hila, waliwapa wale askari kiasi kikubwa cha fedha wakiwaambia, “Inawapasa mseme, ‘Wanafunzi Wake walikuja wakati wa usiku na kumwiba sisi tulipokuwa tumelala.’ Kama habari hizi zikimfikia mtawala, sisi tutamwondolea mashaka nanyi hamtapata tatizo lo lote. Kwa hiyo wale askari wakazipokea hizo fedha nao wakafanya kama walivyoelekezwa. Habari hii imeenea miongoni mwa Wayahudi mpaka leo.” (Mathayo 28:11-15).

“Kwa kuwa hakuna kilichofichika ambacho hakitafunuliwa, wala hakuna jambo lo lote la siri ambalo halitaletwa nuruni. Mwenye masikio ya kusikia na asikie.”” (Marko 4:22-23).

ENGLISH: HE WHO CULTIVATES IN THE VALLEY IS IDENTIFIED BY SMOKE

The source of this proverb looks at farmers who do not want their field to be known to other people. So, these farmers hide in secret so that other people would not know it. They do their job secretly though in vain. When the time of preparing their field which is done by burning hot shrubs, the smoke will enable other people to see them as well as their fields. In the meantime, their secrets will become known to people whom they did not want to know where they are farming their fields. That is, ‘The farmer in the valley will be known when the smoke is coming.” So that is exactly what the proverb was saying to people. That is how the proverb was found and started to be used by different people. This proverb is likened to people who like to hide something that cannot be hidden for a long time. When it is known, it is going to be spread widely, because many people will know it. This proverb teaches people to stop doing evil because the wrongdoer sooner or later will be known by other people. It is also not good to work secretly, a work that one cannot hide for a long time.

“While those women were on their way, some of the guards who were guarding the tomb went to the city and told the priests of all the things that had happened. After the priests met the elders and made a trick, they gave the soldiers a large sum of money saying, “It should be said, ‘His disciples came at night and stole us while we were asleep.'” If these news come to the ruler, we will remove him from doubt and you will never get any problem. So the soldiers received the money and did as they were instructed. This news has spread among the Jews until now.” (Matthew 28: 11-15).

“Since there is nothing hidden that will not be revealed, neither is there any secret that will not be brought to light. He that hath ears to hear, let him hear. “(Mark 4: 22-23).

african farming

133. OGWIZUKA JILATU JANTEMI HUWAGUJIBHUCHA.

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

Mbuki ya lusumo lwenulu lulilola Ntemi. Ikale yali giki, Untemi ulu ubhuka lugendo lo gubhayelela abhazengi bhakwe, ojaga na bhanhu bhagunshindilila. Abhanhu bhenabho habho bhabhuchaga imiligo yakwe.

Uwei untemi oladadililaga igiki aguzwala ki. Ulu miligo yukija ugubhuchiwa, yali giki, uogwiizuka nuyo alaibhuche.

Ichene igahaiyagwa nukubhanhu abhatogilwe nulu abhabhamanilile gubhidika bhangi miligo, abhoyi nulu gugema ugwikumya, yaya.

KISWAHILI: WAKUKUMBUKA VIATU VYA MFALME NDIYE WA KUVIVAA.

Chanzo cha methali hii kinamwangalia Mfalme (mtemi). Hapo zamani Mfalme/Mtemi kama akifunga safari ya kuwatembelea wananchi wake, alienda na watu wakumsindikiza. Watu hao, ndio waliokuwa wakibeba mizigo yake.

Yeye Mfalme alikuwa hajali kwamba atavaa nini. Kama mizigo ikiachwa kubebwa, atakayeikumbuka, ndiye atakayeibeja.

Hali hiyo husemwa pia kwa watu wapendao au waliozoea kuwabebesha wengine mizigo, ambayo wao hawajaribu hata kuigusa.

Luka 11:46“Yesu akamjibu, “Nanyi wataalam wa sheria, ole wenu, kwa sababu mnawatwika watu mizigo mizito ambayo hawawezi kubeba, wala ninyi wenyewe hamwinui hata kidole kimoja kuwasaidia.”

jesus-of-nazareth

ENGLISH: THE ONE WHO REMEMBERS THE SHOES OF THE KING IS THE ONE WHO HAS TO WEAR THEM

The source of that proverb looks at the King. A long time ago the King/Emperor was traveling on a journey to visit his people. He went with some people who wanted to impress him. They were the ones carrying his cargo. The King did not care of what he would wear. If the cargo was left, like shoes, then the person who remembered them was the one who had to wear them. The situation is also said to people who are used to burden others with burdens that they did not even try to touch.

“Jesus answered them, ”You experts of the law, woe to you, because you lay down heavy burdens that you cannot bear, and you yourselves have not even one finger to help.” (Luke 11:46).

132. MONGO NA MBULA

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

Aho kale umongo ni mbula jigihalalika. Umongo gugigimba na gundalaha umuna Mbula, na gung’wila, “Lolaga umo nalinabhudula. Nokalaga minzi hangi nalizwilila na guhuuma bho nguzu mpaga abhanhu bhaliduuma ugunikila.”

Imbula igashosha, “Idishene, ubho nduhu nene ubhebhe udiginhu.” Umongo gukashosha, “Yaya unene gwandija kale nabhiza giki, nokala minzi na nguzu hangi bhanhu bhalongeja gunikumilija noi gufumila miaka igana mpaka igana. Iki bhaliza kulinene bhuli lushiku gudaha minzi. Ehe, ubhebhe ulinabhudula ki?”

Giko lulu, imbula igakolwa na gwiyombela munholo yayo, “ung’wunuyu dubhone na nguzu jakwe!”

Imbula igoya ugutula umongo guuma gete. Umongo gugaiwa ugogwita gupinihala na guhagigisha guliyomba, ugoyi ubhonduhu mbula gudi ginhu.

KISWAHILI: MTO NA MVUA

Hapo zamani siku moja mto na mvua walibishana. Mto ulijivuna na kumdharau mvua na kumwambia, “Tazama nilivyo na uwezo. Nimejaa maji tena ninabubujika na kuporomoka kwa nguvu hata watu wanashindwa kunivuka.”

Mvua akamjibu, “sivyo bila mimi wewe si kitu.” Mto ukajibu “hapa

na mimi tangu zamani nimekuwa hivihivi, nimejaa maji na nguvu tena watu wameendelea kunisifu sana kutoka karne hadi karne. Maana wanakuja kwangu kila siku kuteka maji. Wewe je, una uwezo gani?”

Basi mvua ikakasirika na kujisemea moyoni mwache, “huyu tuone na nguvu zake!” Mvua ikaacha kunyesha mto ukakauka kabisa. Mto ukakosa la kufanya ukasikitika na kuhakikisha ukisema, wenyewe bila mvua si kitu.

ENGLISH: THE STORY OF THE RIVER AND THE RAIN

In the past, one day, the river and the rain disputed. The river boasted and despised the rain and said to it, “Behold how powerful I am. I am full of water and I am flowing and I prevent people from crossing. ”

The rain answered, “Without me you are nothing.” The river replied, “I have always been there in the past. I have been full of water and power. People have continued to praise me from centuries to centuries. For they come to me every day to fetch water. What can you to do?”

Then the rain became angry and said in its heart, “Let us see who has power!” It stopped raining for years. The river had nothing to do. It dried up. It proved by itself the saying that the river without the rain is nothing.

87. Ukulibhona Ilyamponola Bayega

Collected by: Don Sybertz,

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

Aho kale walaliho munhu umo uyo witanagwa Bayega. Agasamila ng’wipolu uko bhalibhatiho abhanhu. Hanuma yahoo, bhanhu bhangi bhagandya gusamila uko lipolu lyenilo bhunsanga alikala bho mholele.

Agandya gubhagabhila amabala na gubhatimbwa ng’holo ya gwikala ung’wipolu. Bhanhu bhenebho bhaganumba noi uMayega bhung’winha Bhutemi.

Ubhiza Ntemi o ibala linilo. Bayega agayega noi ugwinhiwa Bhutemi. Ntemi Bayega olina maarifa mingi noi. Agafunya lilagilo ku bhanasi guti ntemi.

Ulu bhugazugwa walwa ahí ibala lwake mpaga bhanindile wize untemi abhubhonje tamu uwalwa wenubho, huna abhanasi wapandike ruhusa lo gubhung’wa uwalwa.

Agabhakoya noi abhanhu umu si yake ahigulya ya gubhung’wa uwalwa bhenubho, kulwa nguno olina hali nhale ya gwimana wei du. Agalala saa nne ja bhujiku ugumisha gokwe mpaga saa tatu nulu saa nne ya dilu. Hangi ofunyaga adhabu nghali noi ulu usanga munhu oseose obhubhonjaga uwalwa bhunubho ya gutulwa manasu makumi abhili na tano, na yingi mingi.

Bhanasi bhagogoha noi, bhadagemile gubhubhonja bho nduhu ruhusa ya ntemi uwalwa bhenubho. Agigela munhu umo uyo agasamila umu si yiniyo gufuma si yingi, uyo aliadalimamile ililagilo linilo lwa ntemi ng’wenuyo.

Agandya gulomelwa na bhanasi abhenyeji amalagilo ga ntemi na mito gakwe ayo agagafunya untemi wabho. Ungeni ng’wenuyo agakumya noi ugubhona hali iniyo ya gubhaluhya abhanasi.

Lushiku lumo walwa bhugazugwa ung’wibala linilo, munhu uyu ngeni oliakajije guja gujugalihya ibala lwake lya gulima, agaja uku walwa ubhasanga abhanasi, agabhawila, “Bhabehi ninhagi uwalwa nang’we.”

Abhanasi bhagayomba, atali untemi Bayega ugwiza gubhubhonja uwalwa wenubhu. Ungeni agalindila mpaga saa tano, hanuma yaho agahaya, “Ninhagi uwalwa nang’we.” Abhangi bhuyomba, dudizung’winha, kulwa nguno untemi atali ugwiza.

Aho owilwa chene ungeni agalema na gwiyangula ng’winikili, bhasi bhagiyangula gung’winha du kulwa nguno olemaga. Aho ong’wa du ungeni ng’wenuyo, untemi nawe agiza.

Untemi Bayega agaibhona inengelo imo yalidokalile chiza, Untemi agabhuja, “nibhuli inengelo iyi idokalile?” Bhanasi bhagang’wila, “Dandahilaga ngeni du, na ong’waga na ojaga gujutumama nhimo.”

“Nibhuli ng’wang’winhaga?” “Kulwa nguno, agayomba giki agudila guja gujutumama nhimo du.”

Untemi agahaya, “Ng’witanagi wize aha.” Bhajumbe bhabhili bhagaja gujung’witana wiza, untemi umuja, “Nibhuli wiyangulilaga gung’wa walwa aho nadiniza gubhubhonja unene?”

Ungeni agashosha, “Niyangulilaga gung’wa kulwa nguno nagalindila na gubhona giki nagudila guja gujutumama nhimo du.”

Ntemi Bayega aganhadikija gung’wazibu du. Agantula ipe, ungeni nawe aditile ginhu josejose, agatulwa gangi, uwei alidohya du, agatulwa hangi mara yakadatu.

Huna ungeni nawe agiyangula gwikenya. Untemi agatulwa nhang’ha gomumbazu na henaho untemi agiyangula gwikenya gete, agatulwa hangi nhang’ha go muntwe na gugwa hasi, agagwila ung’wibala limo lwa mabala ayo galinamoto.

Ahenaho haho bholibhozugilwa uwalwa; upandika luguma, na gupya moto. Bayega agakindwa na ngeni, na bhutemi bhugasolwa nu ngeni ng’wenuyo.

Na gutangaja ku bhanasi giki ubhutemi bho Bayega bholi bhuli bhubhi. Ungeni nawe agatula sheria jingi higulwa ya gulindila bhanasi gung’wa walwa. Agabhawila abhanasi giki, makanza ayo naladile gwiza, ili lazima abhanasi bhang’we uwalwa, idi gunilindila.

Kiswahili: Utaliona Lililompiga Ngeo Bayega

Hapo zamani palikuwa na mtu mmoja aliyeitwa Bayega. Huyo alihamia porini mahali pasipo na watu. Baadaye watu wengine walianza kuhamia huko porini wakamkuta anaishi kwa amani.

Akaanza kuwagawia maeneo na kuwapa moyo wa kuishi porini. Hao watu walimshukuru sana huyu Bayega wakampa utemi, akawa mtemi wa mahali hapo. Bayega alifurahi sana kupewa ufalme. Mtemi Bayega alikuwa na maarifa mengi mno. Alitoa amri kwa wananchi kama mtawala.

Pombe ikipikwa katika eneo lake mpaka wamsubili kwanza aje Mtemi aonje kwanza hiyo pombe, ndipo wananchi watakapopata ruhusa ya kuinywa hiyo pombe.

Aliwahangaisha sana watu katika nchi yake juu ya hiyo pombe kuinywa, maana alikuwa na ubinafsi mkubwa sana. Alilala saa nne za usiku kuamka kwake mpaka saa tatu au saa nne za asubuhi. Tena alitoa adhabu kali sana akikuta mtu yeyote ameonja pombe hiyo, atapigwa viboko ishirini na tano n.k.

Wananchi waliogopa sana, hawakuthubutu kuionja pombe bila ruhusa ya Mtemi. Kulitokea mtu mmoja aliyehamia hapo kutoka katika nchi nyingine ambaye hakujua amri za mtemi huyo.

Alianza kusimliwa na wananchi wenyeji amri za mtemi na matendo yake aliyotoa mtemi wao. Mgeni huyo alishangaa sana kuona hali hiyo ya mateso kwa wananchi.

Siku moja pombe ilipikwa katika eneo hilo. Mtu huyo mgeni alikuwa na haraka ya kwenda kupanua eneo lake la kulima, alikwenda kwenye pombe akawakuta wananchi, akawaambia, “Jamani nipeni pombe ninywe.”

Wananchi wakasema bado mtemi Bayega hajaja kuionja hii pombe. Mgeni alisubiri mpaka saa tano, baadaye alisema, “Nipeni pombe ninywe.” Wengine walisema tusimpe. Maana Mtemi bado hajaja.

Baada ya kuambiwa hivyo alikataa na kujiamlia mwenyewe. Basi wakaamua kumpa tu kwa kuwa amekataa. Baada ya kunywa tu yule mgeni, Mtemi naye akaja.

Mtemi Bayega akakiona chungu kimoja hakikujaa sawa sawa, akauliza kwa nini mtungi huu haukujaa? Wananchi wakamwambia, “Tumemchotea mgeni tu, amekunywa na akaenda kufanya kazi.”

Kwa nini mmempa? Kwa sababu alisema kwamba atachelewa kwenda kufanya kazi tu. Mtemi alisema, “Mwiteni aje hapa.” Wajumbe wawili wakaenda kumwita akaja, Mtemi akamuuliza, “ Kwa nini umejiamulia kunywa pombe kabla ya kuionja mimi?” Mgeni akajibu nimeamua kunywa kwa sababu nilisubiri na kuona kwamba nitachelewa kwenda kufanya kazi tu.

Mtemi Bayega akaamuru kumwadhibu tu. Akampiga kofi, mgeni naye hakufanya jambo lolote, akapigwa tena ananyenyekea tu, akapigwa tena mara ya tatu.

Ndipo mgeni naye akaamua kupigana. Mtemi akapigwa fimbo mbavuni na hapo Mtemi akaamua kupigana sawa sawa. Akapigwa tena fimbo ya kichwani na kuanguka chini.

Akaangukia katika sehemu moja ambayo ilikuwa na moto. Mahali hapo palipopikiwa pombe akapata ngeo na kuungua moto. Bayega akashindwa na mgeni, nao utawala ukachukuliwa na huyo mgeni.

Na kutangaza kwa wananchi kwamba utawala wa Bayega ulikuwa mbaya. Mgeni naye akaweka sheria nyingine kuhusu na mpango wa kusubiri wananchi kunywa pombe. Akawaambia wananchi kwamba wakati nitakapochelewa kuja ni lazima wananchi wanywe, si kunisubiri.

fight

ENGLISH: YOU WILL SEE THE ONE THAT WOUNDED BAYEGA.

In the past, there was a man called Bayega. He decided to live alone in the wilderness where there were no people. Later, some people began to move to the wilderness and found him living in peace.

He began to givepeople some plots to make them live in the wilderness. Those people thanked him so much that they made him chief of that area. Bayega was very happy to be given the kingdom. Chief Bayega had so much wisdom. He started ordering the people as a ruler.

Whenever alcohol was cooked in his area,he was the first to come and taste it.Thereafter, other people were permitted to drink.

He was very concerned about drinking.That was because he was very selfish. He slept at around ten o’clock at night and got up at around nine orteno’clock in the morning. He also gave the most severe punishment whenever he found anyone who had drunka lcohol before he had tasted it. He could cane that person twenty-five strokes.

All people were afraid of him.They did not dare to drink alcohol without the permission of the chief. There was a man who had just moved to that place from another country. That man did not know the Chief’s directives.

He was just told by his hosts about the commands of the chief and his various punishments that he gave to the villagers. The newcomer was very surprised to see the state of suffering the people of that place were experiencing.

One day, alcohol had been made in the area. The newcomer was in a hurry going to his farm.He went to the place where alcohol had been made and found the people.He said, “Fellows get me a drink.”

His hosts told him that Chief Bayega has not yet come to taste thealcohol. The new comer waited for five hours.After that long waiting, he said, “Give me a drink.” Others said they should not give him, for the chief had not yet come.

After being told so, he refused and decided forced to be given alcohol. Then the hosts decided to give him just because he had refused to continue waiting. After the newcomer, had just finished drinking, the chief came.

When Chief Bayega saw that one pot was not full, he asked why the pot was not full. The hosts said to him, “We just gave alcohol to the newcomer. He drank and went to work.”

“Why did you give him?”, he asked. “Because he said he would be late to work.” The Chief said, “Bringhim here.” Two delegates went to call him, and the chief asked, “Why have you decided to drink alcohol before I drink?” The newcomer replied, “I have decided to drink because I waited and saw that I would be late for work.”

Chief Bayega decided to punish him. He slapped him, and the new comer did nothing.He was beaten again. He still humbled himself.He was beaten the third time.

Then the newcomer decided to fight. The chief was beaten with a stick on his ribs.The chief decided to continue with the fight. He was struck again witha stick on the head and he fell down.

Unfortunately, the chief fell into fire. As a result the chief got wounded. That means Bayega was defeated by the newcomer.Then seat got taken by the newcomer.

After that, the newcomer made new rules about tasting alcohol. He told the people “If I am late, people should drink.They should not wait for me.”