“Bhugigela wihalaliki bho bhanhu bhabhili higulya ya libhujo ili: Inyama ya wiza kukila nyama yose ili kinehe? Na Nyama yabhubhi kukila nyama yose ili kinehe? Abhanhu abhabhili bhenabho bhagigasha, bhuhoya na gukengela aliyo adadulile nulu umo ugupandika ilishosho ilya gunfuja ung’wiye. Uumo o bhanhu abhabhili bhenabho witanagwa Ivigiri. Aho bhamala uwihalaliki bhunubho, uIvigiri agaja gujichobhela milimo. Ugajiliwa nimo go bhuzugi na munhu umo nkumuku uyo olinsabhi gete gete.
Lushigu lumo unsabhi ng’wunuyo agenhelwa mhola giki abhabyaji bhakwe bhalihaya gwiza aha kaya yakwe bhangishe. Agang’witana UIvirigi bhiinhe miganiko umo bhalabhasumbilile abhabyaji bhenabho. Bhagiyangula giki ulushugu ulo gubhabokela abhabyaji, abhanwani bha nsabhi ng’wunuyo nibhabhilingwa kugiki ulushigu lunulo lubhize lushigu lo gwizukwa na bhanhu bhingi umo ilidulikanila. Lulu, ulushugu ulo gushiga abhabyaji na bhanwani lugashika.
Unsabhi ung’witana untumami okwe uIvigiri ung’wila, “Jaga kuligulilu. Nalihaya ugule inyama iyawiza kulebha jose, iki ilelo abhabyaji na bhanwani bhane bhagulya henaha. Ilelo luli lushigu lo gwizukwa.”
UIvigiri uwizuka ubhihalaliki ubho bhugigela aho bhali nu nwani okwe ubho bhuli: “Inyama yawiza kukila nyama yose ili kinehe? Na Nyama yabhubhi kukila nyama yose ili kinehe?”
Agaja muligulilu alibhuja niogula nyama ki, luguku, jigubha, mhigo, matima nulu mbazu? Wiyangula gugula lulimi. Uluchala kaya nagwandya guluzuga. Unsabhi unsanga na gung’wila ashoke hangi ukuligulilu agagule nyama iyabhubhi kukila jose ayizuge lwande niyo ili yawiza kukila jose.
UIvigiri agaja hangi ukwigulilu wiyangula gugula lulimi hangi. Ushoka wangu na guluzuga ululimi ulo kabhili ahalwande lungi nulo gwandya. Imhindi abhabyaji na bhanwani bha nsabhi bhaganguha ugushika, bhubhakaribhusha chiza.
Unsabhi unhadika uIvigiri ayenhe gwandya inyama iyawiza kukila yose. Aho lyabhita ikanza bhandya gulya. Aho bhalilya unsabhi agankumilija uIvigiri giki oli nzugi mmani uyo agadula guzuga jiliwa jawiza.
Ahanuma ya yiniyo, unsabhi unhadika uIvigiri wenhe inyama iyo yiliyabhubhi kukila yose. UIvigiri agalwenha ululimi ulo kabhili, ulu tuula aha meza na guja kuliko haho na haho.
Unsabhi ahoyilingula inyama yiniyo bho witegeleja agabhulucha giki idabhizile heke nulu hadoo niyo yali ya gwandya. Aganondeja uIvigiri ukuliko na gung’wila Ivigiri bho bhukali, “Ivigiri, nayombaga wenhe nyama yabhubhi kukila nyama yose. Udigwaga?” Ivigiri agashosha, “Ng’hana iyo niyenhaga ihaha hiyene inyama iyabhubhi kukila yose.”
Unsabhi wingililwa bhupelanu bhukali na bho nduhu ugudilila abhageni agandukila uIvigiri aliyomba, “Nhala ntale ebhe! Udadulile ugumana ginhu. Nalinagutumaga ugenhe nyama ja mbika ibhili: imo yabhiza kukila yose na yingi yabhubhi kukila yose. Ukubhuhala bhoko wenhaga mbika imo duhu ya nyama. Onipondaga soni habhutongi ya bhabyaji bhane na bhanwani bhane. Kwingila haha yiniyi nagulechaga unimo. Ingaga! Jaga lyako.”
UIvigiri agahaya gwitetea hadoo. Agabhawila abhabyaji na bhanwani bha nsabhi giki “guli go nhana gete igiki inyama iyawiza kukila yose luli lulimi: iki ulu ubhiza na lulimi lowiza udulile gubhiza na bhabyaji abho bhagutogilwe, na bhanwani bhingi, majikolo mingi aga solobho nu bhebhe ng’winikili ugubhiza munhu ogukumilijiwa. Ichene, ulutumile chiza duhu, ululimi loko ufunye ilaka lyawiza.
Ukulwande ulungi,” agendelea uIvigiri guyomba, “Ululimi ludulile gubhiza nyama yabhubhi kukila yose umusi; kunguno ulu uli ni laka lyabhubhi ugalutumilaga ululimi loko gudukila bhanhu, guyomba bhulomo lomo, gulisanya bhanhu na gusiga, lulu ugulwita ululimi loko guti wandijo bho gwiduma na bhabyaji bhako, bhanwani bhako mpaga ugubhiza munhu o sagala gete.”
Abhageni bhagabhona inguno ya ndimi ijibhili jinijo ijoagajibheja uIvigiri na aho bhiganika noyi bhagazunya giki olinikujo.” Lolaga Kugundua Mbegu za Injili, bhukurasa 50-51.
Ijitabho jinijo jigandikwa na Kamati ya Utafiti wa Utamaduni Bujora, ijojigahaririwa na bhakengeji bha: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na guchapishiwa na Benedictine Pubhications Ndanda – Peramiho, 1993.
“Gutumo dasomelaga umu lugano lyise, ululimi luli ginhu ijo jidulile gutumilwa ku nzila ibhili: Ku nzila yawiza na ku nzila yabhubhi. Ululimi lunulo ulo lugankujaga mulungu gunkumilija na gunamya ludulile gugaluka na gutumilwa bho gundukila na gundalaha. Ululimi lunulo ulo lugabhejaga widebhi wiza na bhanhu ludulile hangi gutumilwa bho gubhubomola uwidebhi bhunubho.
Dunombe Mulungu B’ab’a nema ya giki bhuli mhayo uyo duliguyomba duguyombe ku likujo lya lina lyakwe, nulu bho gubheja widebhi wiza na bhanhu.
Umukaya jise bhuli hoyi wasa bho heke bhuli ikanza ubho gunkuja Mulungu na gubheja bhumo bho gulutumila ululimi chiza.” Lolaga Kugundua Mbegu za Injili, ukurasa 52.
Zaburi 35:28.
Luka 1:64.
Waefeso 4:29.
1Petro 3:10.
KISWAHILI: IPI NYAMA NZURI KUPITA ZOTE NA IPI NYAMA MBAYA KUPITA ZOTE?
“Ulizuka ubishi kati ya watu wawili kuhusu swali hili: ni ipi nyama nzuri kupita zote na ipi nyama mbaya kupita zote? Watu hao wawili walikaa, wakajadili na kuchunguza lakini hata mmoja hakuweza kupata jibu lililomridhisha mwenzake. Mmoja wa watu hawa wawili aliitwa Ivigiri. Baada ya ubishi ule, Ivigiri akaenda kujitafutia kazi. Akaajiriwa kazi ya upishi na mtu mmoja maarufu ambaye alikuwa tajiri kweli kweli.
Siku moja yule tajiri akaletewa habari kwamba wazazi wake walitaka kuja nyumbani kwake wamsalimu. Akamwita Ivigiri washauriane jinsi ya kuwakaribisha wale wazazi. Walionelea kuwa siku ya kuwapokea wazazi, marafiki wa yule tajiri wangealikwa ili siku hiyo ipate kuwa siku ya kukumbukwa na watu wengi itakavyowezekana. Basi, siku ya kufika wazazi na marafiki ikawadia.
Tajiri akamwita mtumishi wake Ivigiri akamwambia, “Nenda sokoni. Nataka ununue nyama nzuri na safi kushinda zote, maana leo wazazi na rafiki zangu watakula hapa. Leo ni siku ya kukumbukwa.”
Ivigiri akakumbuka ubishi aliowahi kuwa nao baina yake mwenyewe na rafiki zake, nao ni: “Ipi nyama nzuri kupita zote na ipi nyama mbaya kupita zote?” Akaelekea sokoni akijiuliza angenunua nyama ya namna gani, nundu, kidari, figo, maini au mbavu? Akakata shauri kununua ulimi. Akaupeleka nyumbani na kuanza kuupika. Tajiri akamwendea na kumwambia arudi tena sokoni anunua nyama mbaya kushinda zote aipike mbali na ile nyama nzuri kupita zote.
Ivigiri akaelekea tena sokoni akakata shauri kununua tena ulimi. Akarudi mapema na kuupika ulimi wa pili kando ya ule wa kwanza. Jioni wazazi na warafiki wa tajiri wakawasili, wakakaribishwa vizuri.
Tajiri akamwamuru Ivigiri alete kwanza nyama nzuri kushinda zote. Baada ya muda wakaanza kula. Walipokuwa wakila tajiri akamsifu Ivigiri kwamba alikuwa mpishi hodari aliyeweza kupika chakula safi. Baadaye tajiri akamwamuru Ivigiri alete ile nyama mbaya kushinda zote. Ivigiri kauleta tena ulimi wa pili, kauweka mezani na kuelekea jikoni mara moja.
Tajiri alipokagua nyama ile kwa makini aligundua kuwa haikuwa tofauti hata kidogo na ile ya kwanza. Akamfuata Ivigiri jikoni na kumwambia Ivigiri kwa hasira, “Ivigiri, nimesema lete nyama mbaya kushinda zote. Husikii?” Ivigiri akajibu, “Hakika niliyoleta sasa hii ndiyo nyama mbaya kushinda zote.”
Tajiri akaingiwa na hasira kali na bila kujali wageni alimtukana Ivigiri akisema, “Mjinga mkubwa we! Huwezi kuelewa kitu. Nilikuagiza ulete nyama za aina mbili: moja nzuri kupita zote na nyingine mbaya kushinda zote. Kwa upumbavu wako umeleta aina moja tu ya nyama. Umeniaibisha mbele ya wazazi wangu na marafiki wangu. Toka sasa hivi nimekuachisha kazi. Ondoka! Nenda zako.”
Ivigiri akataka kujitetea kidogo. Akawaambia wazazi na marafiki wa tajiri kuwa “ni kweli kabisa kwamba nyama nzuri kuliko zote ni ulimi: maana ukiwa na ulimi mzuri unaweza kuwa na wazazi wanaokupenda, marafiki wengi, vitu vingi vya thamani na wewe mwenyewe utakuwa mtu anayesifiwa. Mradi tu uutumie ulimi wako utoe kauli nzuri.
Kwa upande mwingine,” akaendelea Ivigiri kusema, “Ulimi unaweza kuwa nyama mbaya kushinda zote duniani; kwa sababu kama ukiwa na kauli mbaya ukautumia ulimi wako kutukana watu, kusema uongo, kuchonganisha watu na kusengenya, basi utaufanya ulimi wako kama chanzo cha kukosana na wazazi wako, rafiki zako hata ukawa mtu ovyo kabisa.”
Wageni waliona maana ya ndimi zile mbili alizotayarisha Ivigiri na baada ya kufikiri sana wakakubali kuwa alikuwa na hekima.” Rejea Kugundua Mbegu za Injili, ukurasa 50-51.
Kitabu hicho, kiliandikwa na Kamati ya Utafiti wa utamaduni Bujora, kilichohaririwa na watafiti: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na kuchapishwa na Benedictine Pubhications Ndanda – Peramiho, 1993.
“Kama tulivyosoma katika hadithi yetu, ulimi ni kitu ambacho kinaweza kutumika kwa njia mbili: Kwa njia nzuri na kwa njia mbaya. Ulimi ule ule unaomtukuza Mungu kumsifu na kumwabudu unaweza kugeuka na kutumika kwa kumtukana au kumdharau. Ulimi ule ule unaojenga uhusiano mwema na watu unaweza tena kutumika kwa kubomoa uhusiano huo.
Tumwombe Mungu Baba neema ya kwamba kila neno tusemalo lisemwe kwa utukufu wa jina lake, au kwa kujenga uhusiano mwema na watu.
Katika familia zetu kuna nafasi maalum kila wakati kumtukuza Mungu na kujenga umoja kwa kutumia ulimi vizuri.” Rejea Kugundua Mbegu za Injili, ukurasa 52.
Zaburi 35:28. “Ulimi wangu utanena haki yako na sifa zako mchana kutwa.”
Luka 1:64. “Papo hapo kinywa chake kikafunguliwa na ulimi wake ukaachiwa, akawa anaongea akimsifu Mungu.”
Waefeso 4:29. “Maneno mabaya yasitoke vinywani mwenu, bali yale yafaayo kwa ajili ya kuwajenga wengine kulingana na mahitaji yao, ili yawafae wale wasikiao.”
1Petro 3:10. “Kwa maana, “Ye yote apendaye uzima na kuona siku njema, basi auzuie ulimi wake usinene mabaya na midomo yake isiseme hila.”
ENGLISH: WHICH IS THE BEST MEAT AND WORST MEAT?
Once upon a time, there was a debate between two boys on which is the best meat and which one is the worst meat. They debated for quiet a long time without having an answer for that. One of these two debators was known by the name of Ivigiri. After their debate, Ivigiri left to look for job. Fortunate enough, he came to be employed by one of the rich person who employed Ivigiri as a cook.
One day the rich man told Ivigiri that his parents (the rich man’s parents) and friends will visit him and this rich person would like to make this day a remarkable day in his life. Therefore, he needs to have enough and delicious food to feed his parents and friends.
On the day the visitors came, Ivigiri was told by his boss to go buy the best meat for the guests. As Ivigiri was going to the marketplace to buy this meat, he kept on pondering himself, what is the best meat? He began recalling their earlier debate with his friend. Should he buy hump meat, brisket,kidney or rib? He finally decided to buy the cow’s tongue. He cooked the tongue. When his boss saw it, he appreciated but told him (Ivigiri) to go back to the marketplace and buy the worst meat and cook it separately. Ivigiri went to the market again and bought another piece of cow’s tongue and cooked as instructed by his boss.
When the guests and Ivigiri’s boss had tasted the food, they appreciated Ivigiri’s art of cooking because it tasted so good. Later on the boss ordered Ivigiri to bring the worst food. Ivigiri brought the food and left for kitchen. The boss examined the meat considered to be the worst and he realized that it was the same as the first one.
He became so furious to the extent of shouting to Ivigiri: “Ivigiri, I said bring the worst meat. Don’t you hear? ” Ivigiri replied, “surely what I brought now is the worst meat of all.”
The rich man became very angry and he insulted Ivigiri saying, “Great fool! You can’t understand anything. I ordered you to bring two kinds of meat: the best and the worst meat. To your stupidity you have brought only one type of meat. You have humiliated me in front of my parents and friends. From now on be out of my house. “Get out!”
Ivigiri wanted to defend himself. He told his boss and the guests that “it is absolutely true that the best meat is the tongue: for if you have a good tongue you can have parents who love you, many friends, many valuable things and you will be the one to be praised. What matters is making use of the tongue in showing kindeness to others.
Continued Ivigiri, “the tongue can be the worst meat in the world; because if you have a bad language and you use your tongue to curse people, to lie, to confuse and gossip, then you will make your tongue a source of confrontation with your parents, your friends to the point that you become a total nuisance. ”
The guests realized the meaning of the two languages manifested in the tongue. After a thorough thinking, theses guests acknowledged that Ivigiri was wise (Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ pages 50-51). This book was written by the Bujora Cultural Research Committee, edited by researchers: Patriarch Donald Sybertz, M.M., and Patriarch Joseph Healey M.M., and published by Benedictine Publications, Ndanda – Peramiho, 1993.
As we have read in our story, the tongue is something that can be used in two ways: for good and for bad. The same language that glorifies God and worships Him can be turned around and and be used to insult or discredit Him. The same language that builds a good relationship with people can also be used to break down that relationship.
May we ask God the Father for grace that every word we say be spoken in the glory of His name, or in building good relationship with the people.
In our families there is always a special opportunity to glorify God and build unity by using the tongue well (See ‘Discovering Gospel Seeds,’ page 52).
Psalm 35:28. Luke 1:64. Ephesians 4:29. 1 Peter 3:10.
Sukuma Legacy Project 