Folklore

251. MONGO GO MUSHING’ONGWA GUDUPULA MUNHU.

Imbuki ya lusumo lunulo ilolile mongo. Umongo ugoguchala munhu gugab’izaga ntale. Igelelilwe gugogoha b’o guleka ugugukila. Bhanhu b’ayomba, ‘ubhugota bho mongo gushoka.’ Gunguno ugunuyo gugabhulagaga bhanhu. Aliyo lulu umongo ulu guligugehu gudadulile kuchala munhu. Ugunuyo hu mongo ugomujing’ongwa. Hunagwene abhanhu bhagayombaga giki, ‘Mongo go mushing’ongwa gudupula munhu.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agogohaga mhayo gudololo uyo gudadulile nulu gutungisha munhu. Umunhu ng’unuyo agabhigazaga adina wiyab’i umukikalile kakwe. Alina bhob’a bhutale ubho guyomba nulu gwita mhayo gosegose uyo gudulile gung’wambilija uguyib’eja chiza ikaya yakwe. Hunagwene abhanhu b’agang’wilaga giki, ‘‘Mongo go mushing’ongwa gudupula munhu.’

Ulusumo lunulo lolanga bhanhu  ghub’iza na bhumani b’o gulenganija mihayo na guideb’a iyagutumamila haho b’atali ugukeleja. Ubhumani bhunubho bhugubhambilija abhanhu bhenabho ijinaguitumama wangu imilimo iyo idulile gujambilija chiza ikaya jabho.

KISWAHILI: MTO UNAOISHIA KWENYE VIFUNDO VYA MIGUU HAUSOMBI MTU.

Chanzo cha methali hii chaangalia mto. Mto wa kumsomba mtu huwa mkubwa. Yafaa kuuogopa mto kama huo kwa kuacha kuuvuka, kwa vile watu husema, ‘dawa ya mto ni kurudi.’ Hii ni kwa sababu mto huo huua watu wauvukao. Hata hivyo, mto ukiwa mdogo hauwezi kumsomba mtu. Huo ndio mto wa kufikia miguuni tu. Ndiyo maana watu husema, ‘mto wa miguuni haupeleki mtu.’

Methali hiyo hulinganishwa kwa mtu yule aogopaye jambo au neno dogo ambalo haliwezi kumsababishia kufungwa gerezani. Mtu huyo huwa hana uhuru wa kufanya kazi ziletazo maendeleo maishani mwake. Ana uoga mkubwa wa kuongea au kutekeleza jambo lolote lile litakiwalo kutekelezwa naye. Ndiyo maana watu humwambia kuwa, ‘mto wa kwenye vifundo vya miguu hausombi mtu.’

Methali hiyo hufundisha watu  kuwa na uelewa wa kupima mambo na kuyaelewa mapema yale yatakiwayo kuyatekelezwa kwa haraka kabla hawajachelewa. Uelewa huo utawasaidia katika kuyatekeleza mapema malengo ya kazi zile ziwezazo kuwasaidia wao na familia zao kwa muda mwafaka.

(Luka 13:2-5).

 

waters river

ENGLISH: AN ANKLE-DEEP RIVER DOES NOT DROWN A PERSON.

The origin of this proverb is a river. For the river to drown someone, it has to be relatively deep. It is better to be cautious of such a river; if not necessary, one should avoid crossing it. As people say, ‘the best solution to a flooded river is to avoid crossing it.’ This is because flooded rivers usually drown crossing people. However, when a river is shallow, it can probable not drown anyone. That shallow river is similar to the anke-deep river. That is why people say, ‘An ankle-deep river does not drown a person.’

The proverb is used for encouraging people who are always scared ofsmall things or issues that cannot lead to their imprisonment. Such people are not free to work for their personal achievement in life. They are very timid to say or do anything that they have to do. That is why people encourage them by saying, ‘ An ankle-deep river does not drown a person.’

The proverb teaches people to have a sense of measuring things and to understand in advance what needs to be done quickly before it is too late. This understanding would help them in early pursuit of their career goals that will help them and their families in a timely manner.

(Luke 13: 2-5).

250. ILONDA LYA NG’HAB’I LIGAPIJIWAGWA LUME.

Imbuki ya kahayile kenako ilolile ilondo lya ng’wa munhu uyo aling’hab’i uogub’iza na makoye mingi umuwikaji bhokwe.  Umunhu ng’wunuyo nulu agiminya bho gwigumha, agajaga luhu ukumilimo yake kunguno ya makoye gakwe. Adalekaga uguja ugujuchola ija gulwa, nose ililonda linilo ligapijiyagwa lume. Hunagwene abhanhu bhagayombaga giki, ‘ilonda lya ng’hab’i ligapijiwagwa lume.’

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhadadililaga bhasadu bhabho bho gub’achala gusibitali. Isada ja bhanhu bhenabho jigalekanijiyagwa mpaga nulu jipilila joyi duhu. Kuniyo lulu, abhanhu bhenabho bhagikolaga nu munhu ung’hab’i uyo wigumhaga upandika lilonga ilo ligapijiyagwa lume. Uwei agamanaga uja duhu ukumilimo yakwe kunguno ya makoye ayo alinago. Hunagwene, abhanhu bhagayombaga giki, ‘Ilonga lya ng’hab’bi ligapijiwagwa lume.’

Akahayile kaneko kalanga bhanhu  gudilila bhasadu bhabho bho gubhambilija ugubhachala ugusibhitali kugiki bhadule gupila wangu. Ubhudiliji bhunubho bhugubhambilija bhasadu bhingi ijinagupila wangu na gwendelea na milimo yabho.

(Mathayo 5:3).

KISWAHILI: KIDONDA CHA MASKINI HUPONYWA NA UMANDE.

Chanzo cha msemo huo chaangalia kidonda cha mtu ambaye ni maskini. Mtu huyo hukumbwa na matatizo mengi maishani mwake. Kutokana na hali hiyo, hulazimika kwenda kufanya kazi hata kama amejikwaa akapata kidonda. Huwa haachi kwenda kazini, mwishowe kidonda chake hicho hupona chenyewe. Ndiyo maana, watu husema kwamba, ‘kidonda cha maskini huponywa na umande.’

Msemo huo hulinganishwa kwa watu wasiowajali wagonjwa wao kwa kuwapeleka hospitalini kwa ajili ya kupata matibabu ili waweze kupona haraka. Magonjwa ya watu hao huachwa bila msaada wa kuyaponya upesi. Kwa namna hiyo, wagonjwa hao hufanana na mtu ambaye ni maskini aliyepata kidonda kwa kujikwaa, ambacho huponyeshwa na umande aukanyagao kila asubuhi aendepo kazini, kwa sababu ya matatizo yake. Ndiyo maana watu husema, ‘kidonda cha maskini huponywa na umande.’

Msemo huo hufundisha watu  kuwa na moyo wa kujali wagonjwa wao kwa kuwapeleka hospitalini ili waweze kupata matibabu ya kuwawezesha kupona haraka. Moyo huo wa kujali, utawasaidia wagonjwa wao kupona haraka na kuwawezesha kuendelea kufanya kazi kwa ajili ya kujiletea maendeleo.

Mathayo 5:3.

 

 

women

ENGLISH: A POOR PERSON’S WOUND IS HEALED BY DEW.

The origin of this saying is a wound of a poor person. Such a person experiences many problems in life. As a result, he/she has to go to work even if he/she has stambled, injured himself/herself and got a wound. He/she never misses going to work. In the end, the wound will heal itself. That is why, people say, ‘a poor person’s wound is healed by dew.’

The saying is used to draw attention of people who do not care for their sick persons by taking them to the hospital for treatment so they can recover faster. The diseases of those people are left without help for quick healing.

Such sick persons are like poor persons who suffer from stamble wounds, which are healed by dew that he tramples every morning on his way to work, because of his problems. That is why people say, ‘A poor persons wound is healed by the dew.’

The saying teaches people about being kind-hearted and about taking care of their sick persons by taking them to hospital so they can get treatment for speedy recovery. This caring attitude will help the sick persons recover quickly and continue working for their own development.

(Matthew 5: 3).

249. MGOGOHAGA MIDIMU GINEHE, IGUTUMANG’WA NA NANI?

Imbuki ya kahayile kenako ilolile milimo iyo ili midimu, aliyo lulu igenhaga matwajo mingi ukubhanhu abho bhagayitumamaga chiza. Abho bhagiyogohaga imilimo yiniyo bhagapandikaga makoye umumakaya gabho. Ijinagupandika maendeleo ga wanguwangu igelelilwe imilimo yiniyo imidimu itumamwe na bhanhu. Huna gwene abhanhu bhagakayombaga akahayile kenako ukubhob’a bha milimo giki, ‘mgogohaga midimu ginehe, igutumang’wa na nani?’ (liso lyobha uzidukangwa isakisaki).

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhali bhob’a bha guitumama imilimo imidimu. Amizo gabho gali mob’a abhanhu bhenabho. Bhagab’izaga bhayigegelile imimili yabho. Kunguno yiniyo bhadajibhejaga chiza ikaya jabho. Jigikalaga nikoye lya bhugayiwa bho jiliwa bhuli ng’waka. Abhanhu abho bhalibihi nabho, bhagabhakomelejaga guitumama ni milimo yiniyo imidimu bhoguyomba giki, ‘mgogohaga midimu ginehe, igutumamwa na nani!’

Akahayile kenako kalanga bhanhu  kuleka b’ob’a bho guitumama imilimo imidimu, kunguno imilimo yiniyo idulile gub’ingija makoye umukaya jabho. Yigelelilwe abhanhu bhenabho b’aitumame imilimo yiniyo bho gwiyumilija mpala bhayimale chiza kugiki bhadule kupandika maendeleo wangu wangu umukaya jabho.

KISWAHILI: VIPI MNAOGOPA MAGUMU, YATAFANYWA NA NANI?

Chanzo cha msemo huo chaangalia kazi zilizo ngumu lakini huleta mafanikio mengi kwa watu wazifanyao vizuri. Pamoja na hayo, wengine huziogopa kazi hizo. Tabia hiyo husababisha baadhi yao hupata matatizo kwenye familia zao. Hata hivyo, ili kupata maendeleo ya haraka, kazi hizo ngumu yafaa zifanywe na watu wapendao maendeleo. Ndiyo maana watu huusema msemo huo kwa wale waogopao kazi ngumu, kwamba, ‘mnaogopa magumu yatafanywa na nani?’

Msemo huo hulinganishwa kwa watu walio waoga wa kufanya kazi ngumu. Macho yao ni maoga ya kazi hizo ngumu. Watu hao huidekeza miili yao na ndiyo maana hawazijengi vizuri familia zao. Hali hiyo husababisha familia hizo kusumbuliwa na matatizo ya kukosa chakula kila mwaka. Hivyo kutokana na hali hiyo, watu walio jirani nao huwahimiza kuzifanya kazi hizo kwa kutumia msemo huu kwamba, ‘‘mnaogopa magumu yatafanywa na nani!”

Msemo huo hufundisha watu  kuacha woga wa kuzifanya kazi zilizo ngumu kwa sababu kazi hizo zaweza kuwaondolea matatizo kwenye familia zao. Yafaa watu hao wazifanye kazi hizo kwa uvumilivu mpaka wazimalize vizuri ili waweze kupata maendeleo kwa haraka kwenye familia zao.

Msemo huo huwafundisha watu walio waoga wa kazi ngumu kujitegemea kwa kuzifanya kazi hizo kwa uvumilivu.

(1 Petro 3:14; Mathayo 10:28).

 

person

wiring-hardness

ENGLISH: HOW COME YOU ARE AFRAID OF DIFFICULT TASKS; WHO WILL DO THEM?

The origin of this saying is hard work, but which brings a lot of benefits to those who do it well. Still, some are afraid of such work. This behavior leads to some of such people to experience problems in their families. However, in achieving rapid development, these difficult tasks must be carried out by the interested people. That is why people say the saying to those who are afraid of the hard work, ‘How come you are afraid of difficult tasks, who will do them?’

The saying is used comparatively to despise those people who do not want to work hard in their lives. Their eyes are always scared of hard work. These people take care of their bodies that is why they do not build their families well. This often results to sufferings of those families from food shortages every year. As a result, the neighbors urge them to do the difficult tasks using the saying, ‘‘how come you are afraid of difficult tasks; who will do them?’

The saying teaches people to let go of the fear of doing the difficult tasks because failure to do those tasks, in turn, may take a heavy toll on their families. It is befitting for such individuals to persevere in hard work until it is finished well so that their families can make rapid progress.

The saying imparts the hard-working spirit in people for self-reliance.

(1 Peter 3:14; Matthew 10:28).

248. TULO YA NG’HONDI YA GUMISIJA NG’HOME.

Imbuki ya lusumo lunulo ilolile ng’holo ng’osha iyo igitanagwa ng’hondi. Ing’hondi yiniyo igoleshaga kajile ka ng’holo ijo jili njungi noyi. Aho jugima guja na jagimaga mpapa ujegele haho nujitule najigwe. Jigab’izaga guti jilalile tulo iyo iliyagumisijiwa bho gutulwa ng’home. Hunagwene abhanhu bhayombaga giki, ‘tulo ya ng’hondi yagumisija ng’home.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhali na bhulendelezu bho guduma nulu uguitumama imilimo yabho. Abhanhu bhenabho gagab’ashililaga amakanza agamilimo guti gulima, nulu guja kuhofisi jabho, bhiyib’ile. Akajile kenako kagenhaga makoye gagugayiwa nulu jiliwa ahakaya jabho. Abhanhu bhenabho bhagiyenhelejaga gupejiwa imilimo yabho kunguno, ya bhudito bho guitumama imilimo yabho. Amakoye genayo gikolile na ng’hondi ilalile iyo iliyagutulwa ng’home nayudula ugumisha. Hunagwene abhanhu bhagayombaga giki, ‘tulo ya ng’hondi yagumisija ng’home.’

Ulusumo lunulo lolanga bhanhu  gub’iza na bhukamu bho gutumama milimo yabho, kugiki bhadule gupandika matwajo mingi umuwikaji b’ob’o. Ubhukamu bhunubho bhugub’ambilija ijinagwendelea chiza ni milimo yabho.

KISWAHILI: USINGIZI WA DOROME NI WA KUAMSHIA RUNGU.

Chanzo cha methali hiyo chaangalia kondoo dume aitwaye dorome. Kondoo huyo huonesha mwenendo wa kondoo walio watembeaji sana. Wakizoea kwenda sehemu fulani, huwa hawatoki pale mpaka mtu awaendee na kuwapiga rungu ndipo waondoke pale. Kondoo hao huwa kama wamelala usingizi wa kuamushiwa rungu. Ndiyo maana watu husema kwamba, ‘usingizi wa dorome ni wa kuamshia rungu.’

Methali hiyo hulinganishwa kwa watu wenye upole wa kushindwa hata kufanya kazi zao. Watu hao hujikuta muda wa kufanya kazi, zikiwemo zile za kilimo na zile za maofisini, umeisha. Mwenendo huo huwaletea matatizo yakiwemo yale ya kukosa chakula kwenye familia zao, na wengine hata kufukuzwa kazi na waajiri wao. Matatizo hayo, hufanana na kondoo dume kupigwa rungu ndipo aondoke anapotakiwa kutoka. Ndiyo maana watu husema kwamba, ‘usingizi wa kondoo dorome ni wa kuamshia rungu.’

Methali hiyo hufundisha watu  kuwa na bidii ya kufanya kazi zao ili waweze kujipatia mafanikio mengi maishani mwao. Bidii hiyo itawasaidia katika kuendelea vizuri na kazi zao ambazo ni muhimu katika kuwaletea maendeleo kwenye familia zao.

(Ufunuo. 5:6; Mithali 6:9-10; Yohane. 1:29).

 

 

ram sleeping

ENGLISH: A FAST SLEEPING RAM IS WAKEN UP BY A STRIKE OF A CLUB.

The origin of this proverb is a ram. The ram reflects the behavior of sheep that wander regularly. When they are used to going somewhere, they do not get out of that place until someone goes there and strikes them with a club as if they were fast asleep. That is why people say, ”A fast sleeping ram is waken up by a strike of a club.’

The proverb is used comparatively to refer to people who are extremely humane to the extent of being unable to even perform their tasks. Those people take much lingerly than is requied in creating time to work, including in agricultural fields and in office jobs. This behavior causes them problems, including food shortage in their families, and some even get dismissed by their employers. These problems are like a strike of a club to a fast sleeping ram, which makes it leave the place to which it had confined itself. That is why people say, ‘A fast sleeping ram is waken up by a strike of a club.’

This proverb teaches people to be diligent in doing their work so that they can make their lives more successful. Such effort will help them get on with their work that is important in bringing development to their families.

(Rev. 5: 6; Proverbs 6: 9-10; John. 1:29).

247. BAHASHA YA NGEGELEHYA (YA MMINZI) IGIPUNDULAGA YENIKILI.

Imbuki ya lusumo lunulo ilolile ngegelehya iyogikikalaga muminzi, na bhahasha. Aliyo lulu ingegelehya yiniyo ilina magulu ayo gadulile nulu gupundula ginhu ijo jikolile na daladasi. Ulu yutulwa mub’ahasha mumho iguipundula duhu. Hunagwene abhanhu bhagahayaga giki, ‘b’ahasha ya ngegelehya igipundulaga yenikili.’

Ulusumo lunulo lugalenganijiyaga kuli munhu uyo agitaga yabhubhi umuchalo. Umunhu ng’wunuyo agamanyichaga ng’winikili gulwa gwiting’wa, nulu guhugana gokwe. Kihamo na gumanyika chiniko, umunhu ng’wunuyo agahalalikaga bho gulema giki aditile uwei ya wabhubhi yiniyo. Aliyo lulu, abhanhu abho bhalimhona bhalimana pye igiki, uwei huyo witaga iyabhu yiniyo. Hunagwene abhanhu bhagayombaga giki, ‘b’ahasha ya ngegelehya igipundulaga yenikili.’

Ulusumo lunulo lolanga bhanhu  guleka gwita mihayo ya bhub’i kub’ichab’o. Akikalile kenako kagubhambilija ijinagubhiza na widohya bho gudula gwikala bho mholele na bhanhu umuwikaji b’ob’o.

KISWAHILI: BAHASHA YA KAA (WA MAJINI) HUJITOBOA YENYEWE.

Chanzo cha methali hiyo chaangalia kaa aishie majini, na bahasha. Lakini kaa huyo ana miguu ambayo huweza hata kutoboa vitu ambavyo hufanana na karatasi. Kwa hiyo, mtu akimweka kwenye bahasha ataitoboa tu. Ndiyo maana watu husema kwamba, ‘bahasha ya kaa hujitoboa yenyewe.’

Methali hiyo hulinganishwa kwa mtu yule atendaye maovu katika jamii. Mtu hiyo, hujulikana mwenyewe kutokana na wasi wasi wake, au hofu aliyo nayo. Pamoja na kuwa na wasi wasi au hofu hiyo, mtu huyo hubisha kwa kukataa kuwa yeye hajafanya uovu huo. Huyo ni mtu asiyetaka kukiri kosa lake ingawa kila mtu anajua kwamba mwenye kosa ni yeye.

Pamoja na kukataa kwake, watu wanaomtazama wote huelewa kuwa yeye ndiye aliyetenda uovu huo kutokana na wasi wasi wake alio nao. Kwa hiyo, mtu aliyetenda jambo baya hujibainisha mwenyewe kwa kubabaika kwake. Ndiyo maana watu husema kuwa, ‘bahasha ya kaa hujitoboa yenyewe.’

Methali hiyo hufundisha watu  kuacha kutenda maovu katika jamii au kwa wenzao. Kuishi hivyo, kutawasaidia watu hao katika kujijengea unyenyekevu wa kuwawezesha kuishi kwa amani na wenzao, maishani mwao.

Luka 18:18-24.

 

crabs

ENGLISH: AN ENVELOPE WITH A CRAB PERFORATES ITSELF.

The origin of this proverb is a crab and an envelope. The crab has legs that can perforate such things as paper. So, if someone puts it in an envelope, it will simply perforate it. That is why people say, “An envelope with a crab perforates itself.”

The proverb is used comparatively to refer to any person who does evil in society. Such a person is easily identifieble because of his or her own anxiety and fears. Despite their anxiety and fears, the person denies committing the wrong. That is to say, such a person does not want to admit his or her mistake, even though it is obvious for everyone that he/she is wrong.

Despite his/her refusal, all observers understand that he/she committed the evil because he or she cannot hide the anxiety and fears. Therefore, a person who does wrong things will be easily identified because of his or her own anxiety and fears. That’s why people say, ‘An envelop with a crab perforates itself.’

This proverb teaches people to abandon evil deeds in the society or against their peers. Living free of evil deeds will help them to develop humility that can enable them to live in harmony with others throughout their lives.

Luke 18: 18-24.