Folklore

261. WADIMA NZWI WALEKA UGUGULU.

Imbuki ya kahayile kenako ingilile kujigano ja ng’wa Sayayi na Shimba. Ijigano jinijo jihayile giki, Usayayi b’agikenya ni Shimba, uwei upelela mujigulu. Ugingila na usanganijiwa moyi uding’wa ugugulu. Aho oding’wa uwei uhaya giki, ‘wadima nzwi waleka ugugulu.’

Umunashinda aho wigwa chene, ugulekela ugugulu alihaya owilagwa go ng’hana, igiki linzwi. Akoyi akaSayayi kukolob’ela mugati, kub’iza kapila ugubhulagwa. Hunakub’iza kahayile giki, ‘wadima nzwi waleka ugugulu.’

Akahayile kenako kakalenganijiyagwa kuli munhu uyo agatumilaga masala gakwe ijinagwipija umumakoye. Umunhu ng’wunuyo adebhile uguginja amakoye ayo alinago, bho gutumila wiganiki bho masala mingi. Umunhu ng’wunuyo hangi adeb’ile ugubhambilija ab’iye ugugatumila amasala geneyo bhogwipija mumakoye.

Akahayile kenako kalanga bhanhu gumana ugugatumila chiza amasala gabho bho gwipija na gwiyinja mumakoye. Ubhumani bhunubho bhugub’ambilija bhanhu bhingi uguginja amakoye ayo bhalinago.

(1 Samweli 16:18; Mathayo 10:17-18)

KISWAHILI: UMESHIKA MZIZI UKAACHA MGUU.

Chanzo cha msemo huo chatokea kwenye hadithi ya Sungura na Simba. Hadithi hiyo yaeleza kwamba, Sungura na Simba waligombana. Sungura akakimbia kwenda kujificha kwenye kichuguu. Kabla hajaingia vizuri kwenye kichuguu, Simba alimpata akamshika mguu. Sungura aliposhikwa mguu, alisema hivi, ‘umeshika mzizi ukaacha mguu.’ Simba aliposikia hivyo, alimwachia akifikiri kuwa kweli ni mzizi. Sungura alitokomea ndani akapona au akasalimika. Ndiyo ukawa msemo kwamba, ‘umeshika mzizi ukaacha mguu.’

Msemo huo hulinganishwa kwa mtu yule atumiaye akili zake vizuri katika kujitatulia matatizo. Mtu huyo afahamu namna ya kujiondolea matatizo aliyo nayo maishani mwake kwa kutumia akili zaidi. Zaidi ya hayo, mtu huyo huwafundisha pia wengine njia za kujiondolea matatizo yanayowakumba.

Msemo huo hufundisha watu kuelewa namna ya kuzitumia vizuri akili zao katika kujitatulia matatizo maishani mwao. Uelewa huo utawasaidia watu wengi katika kujiondolea matatizo yawakumbayo maishani mwao.

(1 Samweli 16:18; Mathayo 10:17-18).

african lion

rabbit

ENGLISH: YOU GOT HOLD OF A ROOT AND LEFT THE LEG.

The origin of this saying is a tale about the Rabbit and the Lion. The tale has it that the two had a fight. As a result, the Rabbit ran to take cover in an anthill. The Lion chased and caught the Rabbit by the leg before entering the anthill.

When the Rabbit learnt that it had been caught by its leg, it said to the Lion, ‘You got hold of a root and left the leg.’ On hearing that, the Lion thought it was true and, therefore, left the leg thereby allowing the Rabbit to vanish into the anthill and survive his attack. Thereafter, it became a saying, ‘You got hold of a root and left the leg.’

The saying is used comparatively to refer to people who use their brains well in solving problems. Such people know how to get rid of problems they have in their lives by simply using common sense. In addition, such people also teach others how to get out of their problems using their brains.

The saying teaches people about understanding how to use their senses to solve problems in their lives. This understanding will help many people to get rid of the problems they are going through in their lives.

(1 Samuel 16:18; Matthew 10: 17-18).

260. GUCHING’WA NO IDI GUCHA.

Imbuki ya lusumo lunulo ingilile kuli munhu uyo ochimagwa ginhu jugi, guti linti, nulu ichimu na bhibhoneji hakaya yakwe. Umunhu ng’unuyo aguminyika kunguno ya kupandika ilonda aho ochimilagwa. Aliyo lulu, umunhu ng’unuyo, idigiki agucha duhu, kunguno adulile gulagulwa ililonda linilo mpaga nulu lyupila. Hunagwene abhanhu bhagayombaga giki, ‘guching’wa no idi gucha.’

Ulusomo lunulo lugalenganijiwa kubhanhu abho bhagabhadililaga bhasadu bhabho bho gubhachala kusibhitali, bhagapandika bhugota bho gudula gubhapija wangu, kugiki bhadule gwendelea kutumama milimo yabho chiza.

Abhanhu bhenab’o bhagab’izaga na bhutogwa bhutale kubhichab’o. Gub’itila bhutogwa bhunubho bhagadulaga gubhambilija abhanhu bhabho bho kutumila nulu sabho jabho. Bhagitaga giko, kunguno bhamanile igiki, ‘guching’wa no idi gucha.’

Ulusumo lunulo lolanga bhanhu kudilila bhanhu abho bhali na makoye, guti ga bhusadu na gangi, kugiki bhadule gupila wangu. Ubhudiliji bhunubho bhugubhambilija bhanhu bhingi abho bhali makoye guti ga bhusadu, uguginja wangu.

KISWAHILI: KUCHOMWA MNO SI KUFA.

Chanzo cha methali hii ni mtu aliyechomwa na kitu chenye ncha kali, kama vile mti au mkuki na watu waonevu, akiwa nyumbani kwake. Mtu huyo huumia kwa sababu ya hupata jeraha kwenye sehemu aliyochomwa na kitu hicho. Hata hivyo, mtu huyo aweza kutibiwa jeraha hilo mpaka akapona vizuri. Kuchomwa hadi kupata jeraha kama hilo si kwamba kutatamsababishia kifo. Ndiyo maana watu husema kwamba, ‘kuchomwa mno si kufa.’

Methali hii hulinganishwa kwa watu wenye upendo wa kuwajali wagonjwa kwa kuwapeleka hospitalini ili wakapatiwe matibabu ya kuwawezesha kupona haraka ya kutosha kuendelea na kazi zao vizuri.

Upendo walio nao watu hao huwawezesha kuwatatulia watu hao matatizo yao kwa sababu kupitia upendo huo, watu hao hufikia hata hatua ya kutumia mali zao katika kuwawezesha watu wao kupona haraka magonjwa au majereha ya aina mbalimbali. Watu hao hufanya hivyo kwa sababu wafahamu kwamba, ‘kuchomwa mno si kufa.’

Methali hiyo hufundisha watu kuwa na upendo wa kuwajali watu walio na matatizo mbalimbali, yakiwemo yale ya ugonjwa na mengine, ili waweze kupona haraka. Upendo huo utawawezesha watu hao kutatua matatizo ya watu wengi wanaohitaji msaada huo.

sickness sadness-

spear

ENGLISH: TO BE STABBED HARD IS NOT TO DIE.

The origin of this proverb is a person who got pireced with a sharp object such as a pointed tree branch or a spear at his or her home by cruel people and got badly wounded. Such wounded person could be treated and got well again. Thus, being stabbed does not necessarily translate to one’s death. That is why people say, ‘to be stabbed hard is not to die.’

The proverb is comparatively used to encourage people who take care of the sick by taking them to the hospital for treatment to enable them recover quickly enough to healthly continue with their jobs.

The love that these people have allows them to solve other peoples’ problems. Through that love, these people even go as far as using their resources to facilitate other peoples’ quick recovery from various illnesses, wounds or injuries. These people do this because they know that ”to be stabbed hard is not to die.’

The proverb teaches people to show love to people with a variety of problems, including those of illness and others, so that they can recover quickly. Such love will enable those people to solve problems of many needy people.

259. UYO OCHA AGALUMBAGWA.

Imbuki ya lusumo lunulo ingilile kuli munhu uyo agab’itilaga yawiza abhanhu umuwikaji bhokwe. Aliyo lulu abhanhu bhenabho b’adanumbaga umunhu ng’unuyo. Ulu ucha, hunabhandya lulu uguyuyomba giki, ‘umunhu ng’unuyo oli owiza noyi, niyo oli ngunani obhanhu noyi. Gashinaga guligong’hana igiki ‘uyo ocha agalumbagwa.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhadalumbaga ulu b’itilwa yawiza. B’agikalaga bhundahija duhu umunhu uyo ubhitilaga ya wiza iyo ilikihamo na gubhambilija gwinga mumakoye gabho giti gugayiwa jiliwa. Abhanhu abho bhabhamanile abhanhu bhenabho igiki bhadi na bhulumbi uku bhichabho abho bhab’itilaga yawiza, bhagab’ahugulaga, bho guhaya giki, ‘uyo ocha agalumbagwa.’

Ulusumo lunulo lolanga bhanhu kubhiza na kub’ulumbi ukubhanhu abho bhabhitilaga ya wiza. Ubhulumbi bhunubho bhugubhambilija abhanhu ijinagongeja bhukamu bho gutumama milimo yabho.

(Waebrania 12:3-5; Mithali 3:11-12; Luka 23:47).

KISWAHILI: ALIYEKUFA HUPEWA SHUKRANI.

Chanzo cha methali hiyo chatokea kwa mtu awatendeaye wema watu wengine maishani mwake. Lakini basi, watu hao hawamshukuru mtu huyo. Akifa, ndipo huanza kusema hivi, ‘mtu huyo alikuwa mwema, tena alikuwa akisaidia watu sana. Kumbe ni kweli kwamba, ‘aliyekufa hupewa shukrani.’

Methali hiyo hulinganishwa kwa watu wasiokuwa na moyo wa shukrani kwa watu wale wawatendeao mema. Wao huwa wanawadharau wale watendao wema kwao. Wema huo ni pamoja na kusaidiwa kuondoka katika matatizo mbalimbali, yakiwemo yale ya kukosa chakula. Hivyo watu wale wawafahamuo kuwa wana tabia hiyo, huwaonya kwa kusema hivi, ‘aliyekufa hupewa shukrani.’

Methali hiyo hufundisha watu kuwa na shukrani kwa watu wawatendeao mema katika maisha yao. Shukurani hiyo itawasaidia watenda wema hao katika kuongeza bidii ya kufanya kazi zao vizuri zaidi.

(Waebrania 12:3-5; Mithali 3:11-12; Luka 23:47).

memorial-cemetary

ENGLISH: THE DECEASED IS GIVEN THANKS.

The origin of this proverb is a person who does good deeds to people in his/her life. But then, the people don’t thank the person. When he/she dies, such people begin to say, ‘The person was good, and he/she was very helpful. So then, it is true that ‘the deceased is given thanks.’

The proverb is used comparatively to remind those who are not thankful to those who do good deeds to them to be grateful. Such people tend to despise those who do good deeds to them. That goodness includes helping them to get away from a variety of problems, including food shortage. So the people who know they have good conduct, warn them, saying, ‘The deceased is given thanks.’

The proverb teaches people to be thankful to the people who do good deeds in their lives. Thanks to that, it will help those good people increase their efforts to do their jobs better than before.

Hebrews 12: 3-5.

Proverbs 3: 11-12.

Luke 23:47.

258. YANGULYATI IGACHAGA DILU, YANG’HONDI IGACHAGA MHINDI.

Imbuki ya lusumo lumlo ilolile ngulyati na ng’ondi. Ingulyati jilijisugwa ijo jili na yombo iyoigolechaga bhukali bhogwikenya. Ulu bhanhu bhali na bhukali bhunubho b’ushigile gwenheleja nulu kaya yucha wangu, guti dilu.

Ing’ondi jilijisugwa ijo jilijilyehu. Ubhulyehu bhunubho b’ugambilijaga ugwikala hakaya kihamo bho makanza malihu. Hunagwene abhanhu bhagayombaga giki, ‘ya ngulyati igachaga dilu, ya ng’ondi igachaga mhindi.’

Ulusumo lunulo lugalenganijiyagwa na kaya ibhili: ya bhanhu bhakali, na ya bhanhu bhalyehu. Ikaya iya bhanhu bhakali, idadilaga ugucha, kunguno ya yombo iyo bhalinayo abhanhu bhayo. Iyombo yiniyo igabhenhelejaga gwikenya nose nulu ikaya yiniyo igachaga bho likanza liguhi, ilo likolile na dilu. Gashinaga guligong’hana igiki ‘ya ngulyati igachacha dilu, ya ng’ondi igachaga mhindi.’

Ikaya iyakabhili ili kaya ya bhanhu b’alyehu abho bhikolile na ng’ondi. Ikaya yiniyo igalamaga kulikanza lilihu, kunguno ya b’ulyehu bho bhanhu bhenabho ubhogumana b’itongela nyalyehu. Hunagwene abhanhu bhagayombaga giki, ‘ya ngulyati igachaga dilu, ya ng’ondi igachaga mhindi.’

Ulusumo lunulo lolanga bhanhu gub’iza bhalyehu na guleka yombo. Ubhulyehu bhunubho bhugub’ambilija abhanhu ugub’uleka ub’ukali, kugiki ikaya jabho jidule gulama chiza.

(1 Kor. 13:4-7; Mithali 10:12; Waroma 12:9-10).

KISWAHILI: YA BEBERU HUVUNJIKA ASUBUHI, YA DOROME HUVUNJIKA JIONI.

Chanzo cha methali hiyo chaangalia beberu na dorome. Beberu ni mfugo wenye kelele ioneshayo ukali wa kugombana. Watu wenye ukali wa namna hiyo hugombana kiasi cha kusababisha hata ndoa/familia kuvunjika mapema, kama asubuhi.

Kondoo dume ni mfugo mwenye upole. Upole huo husaidia katika kuishi pamoja kwenye familia kwa muda mrefu. Ndiyo maana watu husema, ‘ya beberu huvunjika asubuhi, ya dume la kondoo huvunjika jioni.’

Methali hiyo hulinganishwa na familia mbili: ya watu wakali na ya watu wapole. Familia ya watu wakali haikawii kuvunjika kwa sababu ya kelele walizonazo watu hao. Kelele hizo huwaletea ugonvi upelekeao hata familia hiyo kuvunjika kwa muda mfupi, unaolinganishwa na asubuhi. Kumbe ni kweli kwamba, ‘ya beberu huvunjika asubuhi, ya dume la kondoo huvunjika jioni.’

Familia ya pili ni ya watu wapole ambayo hufanana na dule la kondoo. Familia hiyo hudumu kwa muda mrefu kwa sababu ya upole walio nao watu hao, ambao huendelea kuongozana kwa upole. Ndiyo maana watu husema kwamba, ‘ya beberu huvunjika asubuhi, ya dume la kondoo huvunjika jioni.’

Methali hiyo hufundisha watu kuwa na upole wa kuacha kelele maishani mwao. Upole huo utawasaidia katika kuacha tabia ya ukali ili familia zao ziweze kudumu katika pamoja katika imani kwa muda mrefu.

(1 Kor. 13:4-7; Mithali 10:12; Waroma 12:9-10).

ram

ENGLISH: THE BILLY GOAT’S HOME IS BROKEN IN THE MORNING, WHILE THAT OF THE RAM IS BROKEN IN THE EVENING.

The origin of this proverb is a he-goat and a ram. The he-goat is a chaotic and short-tempered domestic animal. Its short temper leads it into clashes and fights. For people with similar characters, this results into marriage failures or family disintegration after a short period of living together.

To the contrary, a ram is a gentle domestic animal. For people with gentleness character similar to that of a ram, their gentleness helps in living together and in strengthening family ties for a long time. That is why people say, ‘The billy goat’s home is broken in the morning, while that of the ram is broken in the evening.’

The proverb is used comparatively with reference to two families: a chaotic family and a gentle family. A chaotic family does not last for a long time because of the chaos. The chaos causes frustrations that may even lead to family disintegration after a short period of living together. Hence, it is true that, ‘The billy goat’s home is broken in the morning, while that of the ram is broken in the evening.’

The gentle family resembles a ram. Because of its gentle character, such a family lives for a long time since its people keep each other accompany with gentleness. That is why people say, ‘The billy goat’s home is broken in the morning, while that of the ram is broken in the evening.’

The proverb teaches people to be gentle in order to avoid chaos in their lives. Such gentleness will help them to avoid violent behaviour so that their families may stay together forever.

(1 Corinthians. 13: 4-7; Proverbs 10:12; Romans 12: 9-10).

257. UYO WACHA ADABHONAGA NG’WANA.

Imbuki ya lusumo lunulo ilolile munhu uyo ocha uleka bhana. Umunhu ulu ucha agab’izaga adina nduguye nulu bhana, kunguno ung’unuyo wingaga igiki agubhagunanha. Gwike lulu, abho bhalekelagwa imhina jinijo habhanabho abho b’agujilela, na bhana bhenabho bhagubhakalalija bhoyi. Hunagwene abhanhu bhagayombaga giki, ‘uyo ocha adabhonaga ng’wana.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhagab’alelaga chiza abhana abho bhachilwa na bhabyaji bhabho. Bhagabhasomishaga na gubhalela chiza abhana abhapina bhenabho.

Abhanhu bhenabho bhagikalaga bhedeb’ile igiki unimo ugogubhalang’hana abhana bhenab’o guligobhapanga guti bhoyi, kunguno abho bhamala gwinga kuwelelo bhadadulile ugubhabhona abhana abhapina bhenabho. Hunagwene abhanhu bhagayombaga giki, ‘uyo ocha adabhonaga ng’wana.’

Ulusumo lunulo lolanga bhanhu gudebha gubhalela chiza abhana abho bhachilya na bhabyaji bhabho. Ubhudebhi bhunubho bhugubhambilija abhana abho bhalibhapina, ijinagubhasomisha na bhubhalanga kikalile kawiza umuwikaji bhobho. Hukwene guhaya giki, abhapanga kihamo na bhaduguye bha njimiji, ha bhaleji bha bhana abho bhalib’apina, kunguyo, ‘uyo ocha adabhonaga ng’wana.’

(Zaburi 22:6-7; Yohane 19:26 -27).

KISWAHILI: ALIYEKUFA HAONI MTOTO.

Chanzo cha methali hii chaangalia mtu aliyefariki akaacha watoto. Mtu akifa huwa hana ndugu wala watoto, kwa sababu huyo hawezi kuwasaidia. Hivyo, walioachiwa yatima hao, wakiwemo ndugu za marehemu, ndio wale watakaowalea watoto hao. Yatima hao watawaangalia na kuwategemea hao walio hai. Ndiyo maana watu husema kwamba, ‘aliyekufa haoni mtoto.’

Methali hiyo hulinganishwa kwa watu wale wawaleao vizuri watoto yatima. Watu hao huwasomesha na kuwapatia malezi yawezayo kuwasaidia watoto hao katika maisha yao. Watu hao, waelewa kuwa, jukumu la kuwalea watoto yatima ni la watu walio hai kama wao kwa sababu wazazi wa watoto hao, walishafariki dunia, hivyo hawawezi kuwaona yatima hao. Ndiyo maana watu husema kwamba, ‘aliyekufa haoni mtoto.’

Methali hiyo hufundisha watu kupokea jukumu la kuwalea watoto yatima. Upokeaji wa jukumu hilo, utawasaidia watoto yatima wengi katika kupata watu wa kuwasomesha na kuwapatia malezi yawezayo kuwasaidia kuishi maisha mema. Ndiyo maana watu kusema kwamba, watu walio hai ikiwa ni pamoja na ndugu zake marehemu, ndio walezi wa watoto hao yatima, kwa sababu, ‘aliyekufa haoni mtoto.’

Zaburi 22:6-7.

african-child1

cross1

ENGLISH: THE DEAD PERSON DOES NOT SEE A CHILD.

The origin of this proverb is the deceased who left children. When a person dies, he has no brothers or children, because he cannot help them. As such, those who have been left behind, including the relatives of the deceased, are the ones who will raise the orphaned children. The orphans will expect help from those who are alive. That is why people say, ‘The dead person does not see a child.’

The proverb is used comparatively to commend those who properly raise orphans. These people provide the orphans with education and the care that they need in their lives. Those people take the responsibility of providing the orphans with education and upbringing that can help them in their future lives.

Those people understand that the responsibility of raising the orphaned children is under those who are alive because their parents passed away and, hence, cannot see the orphans. That is why people say, ‘The dead person does not see achild.’

This proverb instills in people the sense of accepting the responsibility of raising orphans. Accepting such a responsibility helps the orphans to get people who can support provision of their education and care for better lives. That is why people say that, the living people, including the relatives of the deceased, are the guardians of the orphans, because, ‘The dead person does not see a child.’

(Psalm 22: 6-7).