Collected by: Don Sybertz, Scanned by: Cephas Yao Agbemenu

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

Waliho mbehi umo lina lyakwe Gunda. Walina nke ng’wana Dulye, bhali bhatali kubyala. Mhindi bhazugaga bhugali bhalya lya lya, ngosha wang’wila nke, “Ng’wana Dulye tulekage lulu takindaga tukulya na ntondo.”

Aliyo ulu bhalala wabhuka ungosha wabhulya ubhugali washoka hangi kulala. Bhahayumisha dilu, Gunda wang’wila nke, “Ng’wana Dulye nalotaga bhugali wagalukaga wabhizaga iling’ho.” (ilongo).

Nkima nang’hwe uhaya giki, “Ukulagula Gunda.” (ukubhiza nfumu wa wakulota yubhiza chene, kiti bhalungu ntwe kulota ya kubhutongi).

Gunda akayita chene bhuli makanza kushika nose lushiku lumo bhujiku aho wabhuka kulya bhugali nkima nang’hwe usangwa ali miso, umona akulyaga bhugali, aliyo atanyombishije mhayo, kwike wikala alinago mu ng’holo.

Lushiku lungi bhujiku nkima nang’hwe ubhuka ulya bhugali. Gunda ali tulo wahayumisha Gunda uwilwa na nke, “Gunda nalotaga bhugali wagalukaga wabhizaga iling’ho.” Gunda lulu wandya kung’wila nke na bhusayi, “Mashiloti ga kwilondeleja na bhakima natagahayile, jaga ku ng’wing’we!”. Umpeja na kumpeja.

Kiswahili: Gunda Na Mtoto Wa Dulye

Alikuwepo jamaa mmoja jina lake Gunda. Alikuwa na mke wake jina lake Ng’wana Dulye (mtoto wa Dulye). Walikuwa hawajapata mtoto. Jioni walikuwa wakipika ugali na kula kidogo, mwanamume alimwambia mke wake, “Ng’wana Dulye tuache basi tumetosha tutakula na kesho.”

Lakini wanapolala mwanamume alikuwa akiamuka na kula ugali halafu anarudi kulala. Walipoamka asubuhi Gunda alimwambia mke wake, “Ng’wana Dulye nimeota ugali umegeuka na kuwa udongo.”

Mwanamke naye alisema kwamba, “Utatibu Gunda, maana yake, utakuwa mganga wa kuota na inakuwa hivyo, kama watu walioitwa walungu kichwa wa kuota matukio au mambo ya mbele.”

Gunda alikuwa akifanya hivyo wakati wote, mwishowe siku moja usiku alipoamka kwenda kula ugali, mwanamke alikuwa macho, alimuona akiwa anakula ugali, lakini hakumsemesha neno, bali akawa nalo moyoni mwake.

Siku nyingine mwanamke naye, aliamka akala ugali. Gunda alikuwa usingizini, alipoamka Gunda aliambiwa na mke wake, “Gunda nimeota ugali umegeuka na kuwa udongo.” Gunda alianza kumwambia mke wake kwa ukali, “Ndoto za kufuatiliziana na wanawake sizipendi, nenda nyumbani kwenu!” Akamfukuza.

ENGLISH: GUNDA AND DULYE’S DAUGHTER

There was a person named Gunda. He had awife, Ng’wana Dulye (the daughterof Dulye). They were not blessed with a child. In the evening,when they were cooking and eating, the man said to his wife, “Ng’wana Dulye let us leave so that we can also eat tomorrow.”

But when they slept the man could get up secretly and eat a meal and then he could go back to bed. When they got up the following morning, Gunda told his wife, “Ng’wana Dulye I dreamed that the ugali we left yesterday has turned into mud.”

Then the woman said, “Gunda you will be a triditional healer as whatever you dream comes  to be true; you are just like people called walungu  who dream about future events.”

Gunda continued with that habit for a time. Finally,one night when he got up and went for ugali as had been the habit, his wife was awake, she saw him eating the meal, but she did not say a word, but she kept it in her heart.

As a response, one night,the woman woke up and ate the food. Gunda was fast asleep.When he got up, Gunda was told by his wife, “Gunda I have dreamed that our ugali has been turned into mud.” Gunda began to tell his wife sharply, “I do not like sharing a dream with a woman. Go back to your parents’ home!”

Collected by: Don Sybertz,   Scanned by: Cephas Yao Agbemenu

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

Lusumo lwenulu lulitumanilwa ulu bhabyaji bhakambilijiwagwa na ng’wana wabho mu makoye gabho. Bhadulile kuhaya giki, “Ngumba nakache.”

Ng`wana ulu atabyalilwe, tutina ngunani mu makoye gise. Gashinaga gubyala kulina solobho. Uyo atabyalaga atina solobho. Ulu wacha Ima nalyo lyacha.

Liliho lyimbo lya bhasukuma. “Kubyala mayu kubyala jawiza, nenhele mmzi ng`wana wane, ilinilumbi, kubyala jawiza, ilinilumbi. Ha mashula ga witoji bhatali bhimba lyimbo lyenilo mpaga lelo.

Ulu wacha ulma bhana bhagatulaga iwe (ishigo) ha shigila shizukija sha kwizukila bhana na bhizukulu. Ulu ngumba na akwiza ho ufupa nulu kugabha shizukijo, bhatizujimilwa ho bhaduguye, kujugabha ho nulu kwitongeleja ngumba wa kitinde ngumba ng`wikanza lya kujikwa bhakatulaga ikala lyumile umolushindo.

Hukuhaya giki bhugumba bhushile umuludugu. Na hangi luli lumeng`ho lo giki aje na bhugumba wakwe, bhutizubhadima bhangi umu ludugu lwabho.

Kiswahili: Tasa Na Akafe Hana Wa Kumsaidia- methali

Methali hii hutumika kama wazazi wanasaidiwa na mtoto wao katika taabu zao. Wanaweza kusema kwamba “Tasa na akafe.”

Huwa hatuna msaidizi kwenye matatizo yetu kama mtoto hakuzaliwa. Kumbe kuzaa kuna faida. Yule ambaye hazai hana faida. Kama akifa, watu husema, “sijui mwenyewe amekufa.”

Kuna wimbo wa kisukuma usemao, “Kuzaa mama kuzaa ni kuzuri, niletee maji mtoto wangu, inashukrani, kuzaa ni kuzuri, inashukrani.” Hata siku hizi, kwenye sherehe za kuoana bado wanaimba hivyo.

Kama mtu alikuwa na watoto akifa huwa wanaweka jiwe kwenye kaburi ambalo ni ukumbusho wa watoto wao na wajukuu. Kama ni tasa atakuja pale kutekeleza kadiri ya mila alivyofundishwa, yaani kuweka kumbukumbu, wasije wakapotea pale ndugu zake. Hali hiyo huitwa kugawa pale namna ya kuongozana, tasa kitinde, tasa wakati wa kuzikwa, huwekewa kaa lililokauka matakoni, (walivyoamini wao hapo zamani, kwa sasa wengi wameicha imani hiyo).

Ndiyo kusema kwamba, utasa uishe kwenye undugu. Pia, ni alama ya kwamba, “aende na utasa wake, usiwashike wengine tena kwenye undugu wake.

ENGLISH: LET THE BARREN DIE WITH NO ONE TO HELP

This proverb is used as a sign of appreciation when parents are assisted by their children in misery. They can say “Let the barren die” to show how blessed they are to have had children.

We normally have no helper in problems if we do not have children. So, childbearing is beneficial. The one who does not have children does not get the benefits. When he dies, people will say, “It is up to him, he is dead.”

Along that proverb, there is a Sukuma song saying, “To give birth to a mother is a good thing, fetch me some water my baby.What a benefit!To give birth is good, it is worth it.” Even today, at the wedding ceremony they still sing it.

If someone had children, when he/she dies, they would put a stone on a grave which is a reminder of their children and grandchildren. If one is barren, he/she will come there to make sacrificial prayers according to the traditions he was taught. So the stone is put to keep the memory for relatives.  If someone who did not have children he/she dies, a charcoal is inserted in his/her asshole. The condition is called splitting, interlinking ties, tightening at the burial.

That is done as way of getting rid of infertility in the family. It is alo a sign that implies, “let one go with his/her barrenness, it should not touch others among his/her relatives.”

Collected by: Don Sybertz,   Scanned by: Cephas Yao Agbith special thanks to Rev Joe Healey (African proverbs,Sayings and stories)

Sayayi akabhona nzabibu gwa wiza gulandilile ha ndugu, guli na matwajo ga wiza no, ugikindikila ulebhaho. Ugikindikila hangi na nguzu, aliyo walatudula kuyidima.

Bhuli lwikindiko lwakwe lose walebhaho ha wikindiki wa mbele bhado. Mizabibu yali isundelile ha ndugu, yali ya wiza hangi I hile. Aliyo sayayi uduma kuyipandika. Aho wamana gete gete atujipandika uhaya giki, natajitogilwe nijo mbisi.”

Kiswahili: Hadithi: Sungura Na Mzabibu

Sungura aliona mzabibu mzuri umetaambaa kwenye ukuta, una mazao mazuri mno, alirukia akapelea kuzifikia. Aliruka tena kwa nguvu zaidi, lakini hakuweza kuzifikia.

Kila rukio lake alipelea kufika pale alipofikia mwanzoni. Mizabibu ilikuwa imeegemea kwenye ukuta, ilikuwa mizuri mno na tena ilikuwa imeiva. Lakini sungura alishindwa kuifikia. Alipofahamu kweli kwamba hatazifikia alisema, “sizipendi hizi mpichi.”

ENGLISH: STORY: RABBIT AND THE VINEYARD

The rabbit saw a good vine spreading on the wall, having a very good crop.  It jumped on it but without reaching them. It flew again with more force, but he could not reach them.

Each one of its jumping could not reach the previous destination when such rabbit arrived at the beginning. The vines had leaned on the wall, they were very good and they were again ripe. But the rabbit failed to reach them. When it realized the truth that it would not reach them, it said, “I do not like these unripen ones.

Collected by: Don Sybertz,   Scanned by: Cephas Yao Agbemenu

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

Kale waliho nkima umo akatolwa halikaya lina lyakwe witanagwa, ngolo. Aho wigashagasha kakanza, bhamayu bhamuchalo bhuyubhuja kinahe ung’winga ng’wenuyo atatumamaga bhuli? Angu asatile bhusatu ki? Alinilonda ha kugulu. Ngosha nang’hwe agakumya, ali bhuli nkima uyo nantolile ilonda lyakwe litapilaga?

Ulu bhanhu bhinga hakaya wayinja ngoso wazuga walya. Wamanita cheniko shiku ningi nose ngosha uhaya nanoje ilonda lyakwe nang’ogeje, ung’wila lelo nalikogeja ilonda lyako, kunu nkima alilema, yaya kunogeja nguno isatu no.

Ngosha uhaya nakugogeja duhu nulu wa nguzu, bhuli wanikwa lupembe lwa mhuli nayi? Nkima uding’wa na guzu ogejiwe ilonda. Ngosha aho wanzuja ng’wenda ukumya yee, gashinaga iti ilonda igoso duhu.

Nkima uyu natola ngokolo, gete atina milimo. Nkima wakwitungila ngoso ha kugulu, nanshoshe ku ng`wawe. Aho washika, uhaya, nang’wenhela ng´wana wing’we gashinaga ngokolo kumilimo. Yubhi kaya yucha na gucha.

Kiswahili: Mwanamke Mvivu

Hapo zamani mwanamke mmoja aliolewa kwenye familia moja, jina lake, aliitwa Ngolo. Alipokaa mda,   wa mama wa kijijini hapo wakaanza kuuliza, “vipi mkaa mwana huyo hafanyi kazi?” Eti anaumwa ugonjwa gani? Anadonda ndugu.” Mwanaume naye alishangaa, “Kwa nini mwanamke yule niliyemuoa haponi donda lake?”

Kama watu wakiondoka nyumbani alikuwa akiiondoa panya aliyoiweka nguuni, anapika na kula. Alikuwa akifanya hivyo kwa siku nyingi, mwishowe, mwanaume akasema, “nimwangalizie kidonda chake, nimuoshee, akwamwambia, “Leo nakuoshea kidonda chako.” Yule mwanamke alikataa, “Hapana, kunioshea kwa sababu linauma mno.”

Mwanamume alisema, “Nakuogesha tu hata kwa nguvu.” Mwanamke akauliza, “Kwa nini, kwani umenilipia mahari Pembo ya ndovu?” Mwanamke akashikwa kwa nguvu akasafishiwa kidonda.  Mwanaume alipomtolea nguo alishangaa, “Yee kumbe siyo kidonda ni panya tu.”

“Mwanamke huyu niliyeoa ni mvivu, hana kazi kabisa. Mwanamke wa kujifungia panya mguuni! nimrudishe nyumbani kwao.” Alipofika, alisema, “Nimemleta mwana wenu, kumbe ni mvivu kazini.” Ikawa mji umevunjika wakaachana.

ENGLISH: A LAZY WOMAN

In long time ago, a woman was married to one family, her name was Ngolo. As time went on, the village mother began to ask, “How daughter in law is, does she not work?” What illness does she suffer? She has concer. “The man was amazed,”Why does the wound of that woman whom I married not get cured?”

As the people left home she picked up the rat which she put in. She cooked and ate. She was doing so for many days, and finally, the man said, “let me check for her wound, wash it for her.” He told her, ‘Today I am squeezing your wound.'” The woman refused, “No, to squeeze me because it is so painful.”

The man said, “I am just getting tired of it.”The woman asked, “Why did you pay for me horny of an Elephant dowry?” The woman was stunned and was sore wounded. When a man took away her piece of clothes he was surprised, “Yee or not a wound is just a rat.”

“This woman whom I married is so lazy, she does not really work. A woman wrapped a rat on the leg! Let me take her back home.” When he arrived, he said,”I brought your daughter, she is lazy at work.” Then the marriage was broken down and they separated.

Collected by: Don Sybertz,   Scanned by: Cephas Yao Agbemenu

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

Jaliho jijiji jimo wikalaga namhala Manyenye, uyo alatogilwe gete kubhasayila abhiye na kubhalembagula abhangi ilikanza lya malima aho lyashika. Umanyenye usamila ng’wipolu kihamo na nke na bhana bhabho. Ubhiza munhu waguja akuguchobhaga bhuki.

Abhamuchalo bhiye aho bhandya gu kuminga ishiliwa, uManyenye ni kaya yakwe bhakabhukaga kunu bhabhuchaga jisabho ja bhuki na guja aliyeja bhuli hene. Aguja alikabhanya mandege, bhusiga, mahalage na mbika jose sha shiliwa.

Iza yigela ng’waka gumo imbula igatula gete umuchalo jenijo. Manyenye uduma uguja ng`wipolu ugujuchobha ubhuki. Pye nu bhuki ubho owapa ing’wakizo bhulibhoshila gete.

Achobhe nzila yingi iyakumpandikila shiliwa kunguno ikaya yakwe yalina nzala gete. Agajibhilinga ijisabho jakwe na gujokaja minzi ayo gasanjinje bhuki bhugehu. Ijisabho ijidatu ujileka jiti naki.

Una wandya kujiyeja ijisabho jenijo. Bhuli makanza ijisabho jenijo ja yoganyaga uli jayitulanya. Kungulu, kungulu, kungulu. Iyombo yeniyo ikamanwa wangu wangu na bhazenganwa bhiye giki nu namhala Manyenye na bhusuluja bhokwe bho bhuki.

Ulu shiku lwene akaja mpaga ha ng`wakwe nkima uyo akakabha jisabho jimo na bhubhele ahikanza obhusola ubhubhele, umanyenye winga wangu wangu, uja na milimo yakwe angu unkima ng’wenuyo akije kumana.

Kungulu, kungulu, jisabho jitulanyaga nu manyenye ukaja kukolobhela. Manyenye aho obhutwala ubhubhele, unke na bhana bhakwe bhunsung`wanha na bhuyegi.

Unkima ng’wenuyo uyo okabha ubhubhele akandya kulila ungoshi aho ofuma ku ngunda akibhakila gete. Aho omona unke alilila umuja, “Ulililila ki nke wane?” Unjinja wa bhuki wanikelelaga, aho gunijingija bhuki ubho bhuditilile minzi, gashi minzi duhu. Unene nung’winha bhubhele.”

Dumanile uManyenye alina masala noyi agatumilaga pye inzila ja gupandikila jiliwa. Lindaga intondo ulu alize akunibhona, ungoshi agayomba na bhupelanu. Gitumo kali akajile kakwe, intondo yaho idilu ijisabho jigendeleya ugwitulanya, gungulu, gungulu, aho oshika aho kaya ya nkima ng’wenuyo uyo ong’winha bhubhele iyigolo uManyenye wandya kuyomba, mayu ulimhola kwinga igolo? Ginehe ulijihaya ijisabho jingi ilelo uninhe ubhubhele?

Nadahayile gete. Nibhuli iyigolo oninhile jisabho iji jili na minzi bhuli jiti na bhuki? Ulinomolomo gete ubhebhe, ungoshi wane wanidukile no. Aliyo ilelo nenhaga jisabho ijojilina bhuki. Lindaga tamu naje nakang`witane ungoshi wane. Alihali ungoshi wako? Ali kungunda.

Manyenye akelelwa giki ungoshi ulu wiza akulibhona ilikaji. Akingila ng’wibhelele udaha ubhubhele upela ajile. Gashi unkima nu ngoshi aho bhashika aha kaya bhadansangile. Bhusanga duhu ihasi bhubhele widagukaga.

Aho bhaja ung’wibhelele, bhumana giki bhodahagwa. Ungoshi agakolwa no, wandya kunchobha uManyenye. Akandya kupela alifata amagulu gakwe umo wabhitilaga umanyenye. Aho wang’wegla wigwa yombo ya jisabho jakwe ijo jitulanyaga “Gungulu, gungulu, gungulu” akongeja gukaja. UManyenye atabhizile na mhola giki alilondejiwa.  UManyenye akicha ugutula unigo gokwe.

Kiswahili: Njaa Humshambulia Mvivu

Kulikuwepo kijiji kimoja alichokuwa akikaa mzee Manyenye, aliyekuwa anapenda kabisa kulaumu wenzake na kuwadanganya wengine wakati wa kilimo ukifika.

Manyenye alihamia porini pamoja na mke na watoto wao. Akawa mtu wa kwenda akitafuta asali.

Walipoanza kukusanya vyakula wale wenzake wa kijijini, Manyenye na familia yake wakawa wakitembea huku wakiwa wamebeba kibuyu cha asali na kwenda kila sehemu. Alienda akibadilisha mahindi, mtama, mahalage, na aina zingine za vyakula.

Mwaka fulani mvua ilinyesha sana katika kijiji hicho. Manyenye alishindwa kwenda porini kutafuta asali. Hata ile asali aliyoilina mwaka uliopita ilikuwa imeisha yote kabisa.

Ilimbidi atafute njia nyingine ya kuipatia familia yake chakula kwa sababu ilikuwa na njaa kweli. Alivikusanya vibuyu vyake na kuviwekea maji ambayo yalikuwa yamechanganywa na asali kidogo. Vibuyu vitatu aliviacha tupu.

Ndipo akaanza kuvitembeza vibuyu hivyo. Kila wakati vibuyu hivyo vilikuwa vinapiga kelele vinapoanza kugongana. “Gungulu, gungulu, gungulu.” Kelele hiyo ilijulikana haraka sana kwa majirani wenzake kwamba, “Ni mzee Manyenye na biashara ya uuzaji wa asali yake.

Siku ile alienda kwa mwanamke mmoja aliyebadilisha kibuyu kimoja na uwele. Yeye aliondoka kwa haraka haraka na kutokomea ili asitambuliwe na mama wa nyumbani huyo.

“Gungulu, gungulu,” vibuyu vikiwa vinagongona hutoa sauti hiyo. Manyenye aliharakisha kutokomea na watoto wa nyumbani kwake. Alitoweka kabisa kwa furaha.

Mwanamke huyo aliyebadilishana uwele akaanza kulia. Mume wake alipotoka shambani alishtuka kweli. Alipomuona mke wake analia alimuuliza, “Unalilia nini mke wangu?” Alijibu, “Muuzaji wa asali amenifanyia ujanja, aliponiuzia asali iliyochanganywa na maji, kumbe ni maji tu. Mimi nimempa uwele.”

 “Tunamfahamu Manyenye ana akili sana, hutumia njia zote za kujipatia chakula. Subiri kesho atakapokuja ataniona.” Alisema mume wake kwa hasira.  Kama ilivyokuwa destuli yake, kesho yake asubuhi vibuyu viliendelea kugongana, “gungulu, gungulu,” alipofika nyumbani kwa yule mwanamke aliyempa uwele jana, Manyenye alianza kuongea, “mama hujambo kutoka jana? Vipi unataka kibuyu kingine leo unipe uwele?”

“Sitaki kabisa. Kwa nini jana ulinipa kibuyu kilicho changanywa na maji ambacho hakikuwa na asali?” Ni muongo kweli wewe, mume wangu amenifokea mno.”  Alisema yule mama.

“Lakini leo nimeleta kibuyu kilicho na asali.” “Subiri kwanza niende nikamwite mume wangu.”  “Yuko wapi mume wako?”  “Yuko shambani.”

Manyenye akaelewa kwamba, mume wake akija, ataliona lililo kali.  Aliingia kwenye ghala akachota uwele akakimbia kwenda. Kumbe mwanamke na mume wake walipofika nyumbani hawakumkuta. Walikuta chini uwele umemwagika tu.

Walipoenda kwenye ghala, walifahamu kwamba, uwele umechotwa. Mume wake alikasilika mno. Akaanza kumtafuta Manyenye. Akaanza kukimbia akifuata nyayo zake alimopitia Manyenye.

Alipomkaribia, alisikia kelele ya vibuyu vyake vinavyogongana, “gungulu, gungulu, gungulu” aliongeza mwendo. Manyenye hakuwa na habali kwamba anafuatiwa.  Alishusha akauweka mzigo wake.

ENGLISH: HUNGRY ATTACKS A LAZY ONE

There was one village where an old man called Manyenye lived, who was very inclined to blame his fellows and to deceive others during the farming season.

Manyenye moved to the forest with his wife and their children. He became a traveler looking for honey.

When his fellow village mates started to collect local foodstuffs, Manyenye and his family were walking along with the honey callabh carrying and going every part. He went with it in exchange for maize, millet, beans, and other types of foods.

One year the rain rained in the village. Manyenye failed to go to the wild for seeking honey. Even the honey which he harvested last year was completely over.

He had to find another way to feed his family because it was really hungry. He collected his callabashes and put in water them that had been mixed with a little honey. He left three calabashes empty.

He then began to walk going aroung the village with them. Every time these callabashes were shouting when they started corriding. “Gungulu, gungulu, gungulu.” The voice was so quickly known to his neighbors that, “It is an old man Manyenye and his marketing business of selling honey.”

On that day he went to a woman who exchanged one calabash with sorghum. He left quickly and disappeared so that he could not be recognized by the homewife.

“Gungulu, gungulu,” the calabashes sounded while corriding. Manyenye quickly hurried off with his children at home. He completely disappeared himself with joy.

The woman who exchanged sorghum began to weep. When her husband came out of the field he was really scared. When he saw her weeping, he asked her, “What are you crying for my wife?” She replied, “The honey seller has made me a trick, when he sold me honey mixed with water, or it was just water. I have given him a sorghum.”

“We know Manyenye is very intelligent, he uses all the means to get food. Wait for tomorrow when he comes to see me.” said her husband in anger. As it was his custom, on the next day morning the callabashes continued to wrestle, “gungulu, gungulu,” when he came to the house of the woman who gave him sorghum yesterday, Manyenye began to talk, “Mother are you fine from yesterday? How do you want another callabash today that you should give me sorghum?”

“I do not really want. Why did you give me a callabash that was mixed with water that did not have honey? You are a real liar, my husband has spoken furiously against me.” Said that mother.

“But today I have brought a callabash that has honey.” “Wait for me first let me go to call my husband.” “Where is your husband?” “He is in the field.”

Manyenye understood that when her husband comes, he will see it harsh. He went into the warehouse, pulled sorghum and ran away. But when a woman and her husband came home they did not find him. They found sorghum down that have just been dropped.

When they went to the warehousing, they knew that, sorghum were taken up. Her husband was very angry. He began to search for Manyenye. He began to run following his footsteps where Manyenye passed.

When he approached him, he heard the noise of his calabashes corriding, “gungulu, gungulu, gungulu” added the motion. Manyenye had no knowledge that he was followed. He put down his consignment.