Riddles

163. B’UKILIMAGA BHULI MU NDA

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

Imbuki ya lusumo lunulo ililola nguzu ja shiliwa umu nda ya ng’wa munhu uyo agutumamaga milimo. Ishiliwa jigang’winhaga nguzu umunhu ng’wunuyo ja gongeja bhukamu bho gutumama imilimo yiniyo.

Untumami ulutuub’a agagaiwagwa inguvu ja gung’wambilija ugwikomeja ni milimo yiniyo. Hunagwene abhanhu abhabhalilimila ngese ya bhusiga bhagachaligwa ishiliwa guko ngunda ugo ngese yiniyo.

Ulubhenhelwa ishiliwa abhalimiji bha ngese bhenebho bhagayombaga giki “B’ugilimaga bhuli mu nda” mumho bhatuub’aga iligelelwa bhaje bhagajilwe ishilima jinijo.

“Ulusumo lunulu lugatumiligwa hikanza lya kulima nulu hikanza lya gulya: nono ahikanza ilo bhalilima mu ngunda na gwiigwa bhali na nhuub’a. Ahenaho bhagayombaga, ‘bukilimaga buli mu nda’. Bhalihaya abha Padri Donald Syberts nu Padri Joseph Healey umujitabho jabho ijihayile “KUENEZA INJILI KWA METHALI” ukurasa bho 11.

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agabhalishaga shiliwa chiza abhatumami bhakwe, kunguno ishiliwa jilibhupanga bho ng’wa munhu. Jigang’winhaga nguzu ja gwikomeja gutumama milimo yiniyo bho nguzu na bhuyegi.

Hangi ulusumo lunulo lugalenganijiyagwa kuli msab’i uyo agabhagolaga chiza abhatumami bhakwe bho gub’inha ihela (imishahara) jabho bhuli ng’weji bho nyatengeke. Adab’adigijaga imishashara yabho.

Kuyiniyo lulu, ulusumo lunulo, lulilanga bhanhu higulya ya gubhagalila shiliwa nulu hela abhatumami bhabho, kugiki bhadule gutumama chiza na bho b’uyegi imilimo yiniyo.

Ijinagongeja, ulusumo lunulo lulilanga bhanhu higulya ya guilisha shilima imimili yabho ni mioyo yabho, kugiki bhadule kupandika nguzu ja gutumama chiza. Idichiza uguleka ugulya ululitumama nimo umuwikaji bhoko, kunguno, ‘b’ugilimaga bhuli mu nda.’

KISWAHILI: HUJILIMA UKIWA TUNBONI

Chanzo cha methali hiyo huangalia nguvu ya chakula tumboni mwa mtu anayefanya kazi shambani. Chakula ndicho kimpacho nguvu mtu huyo alimaye shambani.

Ndiyo maana mtu huyo hukosa nguvu za kumsaidia kuongeza bidii ya kuifanya kazi hiyo. Watu wanaopalilia palizi kwenye shamba la mtama hupelekewa chakula huko shambani, kwa ajili ya kuwawezesha kula na kupata nguvu za kuendelea kuipalilia palizi hiyo.

Wanapoletewa chakula hicho wapaliliaji wa palizi hao, husema kwamba, ‘hujilima ukiwa tumboni’ maana yake, watakiwa kwenda kukila chakula hicho.

“Methali hii hutumika wakati wa kulima au wakati wa kula: hasa wakati wanapolima shambani na kujisikia wana njaa. Hapo huwa wanasema “bukilimaga buli mu nda”. Wasema Padri Donald Syberts na Padri Joseph Healey kwenye kitabu chao kiitwacho “KUENEZA INJILI KWA METHALI” ukurasa wa 11.

Methali hiyo hulinganishwa kwa mtu ambaye huwalisha chakula vizuri wafanya kazi wake, kwa sababu chakula ni uhai wa mtu huyo. Chakula humpa nguvu mtu huyo za kuongeza bidii ya kuifanya kwa furaha kazi hiyo.

Zaidi ya hayo, methali hiyo hulinganishwa kwa mtu ambaye ni tajiri anayewajali kwa kuwapatia mishahara wafanya kazi wake vizuri na kwa haki, kila mwezi. Hawakawishii mishahara yao.

Kwa hiyo basi, methali hiyo, hufundisha watu juu ya kuwajali na kuwatunza wafanyazi kwa kuwapatia chakula wanaofanya kazi shambani, na mishahara ya kila mwezi bila kukawia, wale wanaofanya kazi maofisini. Matunzo hayo huwawezesha kupata nguvu za kuzifanya kazi hizo vizuri na kwa furaha.

Zaidi ya hayo, methali hiyo, hufundisha watu juu ya kuilisha milii na mioyo yao kwa chakula kinachotakiwa kwa ajili ya kuwapatia wao wenyewe nguvu za kuzifanya kazi hizo vizuri na kwa furaha. Siyo vizuri kuacha kula chakula unapofanya kazi maishani mwako, kwa sababu ‘hujilima ukiwa tumboni.’

Kumbukumbu la Torati 8:3.

1Corinthians 10: 16-17.

family-dinner

ENGLISH: IT CULTIVATES ITSELF WHILE IN THE STOMACH

The overhead proverb is about the energy created by the food in the stomach of someone working in the farm. Food gives a person such energy he/she requires to work, since such a person will have his/her energy drained, resulting in reduced capacity to perform the work well.

People who weed crops are given food in the field to enable them replenish their strength to continue with their work effectively.

When the food is brought in the farm, the workers say to one another, “it cultivates itself while in the stomach”, meaning they should go and eat the food.

“This proverb is used during cultivation or during eating: especially whenever the farm workers feel hungry. So they would say, “it cultivates itself while in the stomach”, write Fr. Donald Syberts and Fr. Joseph Healey in their book entitled “KUENEZA INJILI KWA METHALI”. Page 11.

The proverb is likened to a person who feeds his/her workers well, because he/she understands that food is life. Food gives people the strength to perform their work happily.

Similarly, the axiom is likened to a wealthy person who cares about his/her workers by paying them fair salaries every month. He/she also pays them promptly.

Thus, such maxim teaches people about caring for workers; by providing those who work in the fields with enough food to give them strength, and by paying monthly salaries to those who work in the offices. Such care gives them the strength to enable them fulfill those tasks effectively and happily.

In addition, such a maxim instills in people the need to provide their bodies with enough food, which is a basic need, to give them the strength for fulfilling their daily tasks well and happily. In life when you work, it is not good to fail to eat, because “it cultivates itself while in the stomach.”

Deuteronomy 8: 3. seller-

1 Corinthians 10: 16-17.

162. KALAGU – KIZE GWALILA GUTINA NG’WOB’A – SHILIWA

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

Imbuki ya kalagu yiniyo ilolile bhanhu abho bhalikomika guja gujulya shiliwa bho mbisila, iyo bhalideb’ile ilishosho lyayo. Gashinaga aha shiliwa agab’izaga atiho ung’wob’a. Ung’wano go shiliwa guliheke ni miano iingi iyo abhanhu bhagiyogohaga.

Padri Donald Syberts na Padri Joseph, umujitab’o jabho ijihayile ‘KUENEZA NJILI KWA METHALI’ ukurasa wa 21, bhalihaya giki, ‘Iyiniyo ilikalagu iyo ilishosho lyayo ili “Shiliwa.” Ukujigemero, ung’wano go shimba ulugulila, bhanhu bhamo b’adushiga, b’agogoha. Aliyo ulu gwigwiwa ng’wano go shiliwa pye b’agushiga. Nduhu nulu umo uyo agogoha.’

Ikalagu yiniyo igalenganijiyagwa nu kubhanhu abhab’izang’holo ulu b’abisha ishiliwa. Abhanhu bhenebho b’agab’akarib’ushaga ab’ichab’o gwiza gulya ishiliwa shab’o ulub’abisha, ahakaya yabho. B’agatumilaga kalagu yiniyo bho guhaya giki “Gwalila gutina ng’wob’a”, abho b’alikarib’ushiwa b’agashoshaga, “Shiliwa. Huna b’ab’uka guja gujulya, mumho bhuli ng’wene omanaga igiki ishiliwa jatengagwa.

Kuyiniyo lulu, ikalagu yiniyo ililanga bhanhu higulya ya gub’iza na wizang’holo bho gubhakarib’usha ab’ichab’o abho bhatub’ile. Ilichiza ugubhakarib’usha abhanhu bhenebho ahajiliwa, kugiki nabho bhadule gulya na gupandika nguzu umuwikaji bhobho. Abhanhu abho bhalinzala b’agab’izaga bhasendamelile gupandika shiliwa gwingila uko bhalinajo.

Ijinagongeja, ikalagu yiniyo ililanga bhanhu higulya ya gutumama milimo yabho chiza, kugiki bhadule gupandika shiliwa ija gub’akarib’usha ab’ichab’o abho bhadinajo. Hangi ulu bhajipandika ishiliwa jinijo igelelilwe bhajilanghane chiza.

KISWAHILI: KITENDAWILI – TEGA

YOWE IMESIKIKA HAINA MWOGA – CHAKULA

Chanzo cha kitendawili hicho chaangalia watu waalikanao kwenda kula chakula kwa njia ya mafumbo ambayo majibu yake yako wasi kwa wasikilizaji. Kumbe kwenye chakula ambacho ndilo jibu la fumbo hilo huwa hakuna mwoga. Yowe hiyo ikotofauti na Yowe zingine ambazo watu huogopa.

Padri Donald Syberts na Padri Joseph Healey, katika katibu chao kisemacho, “KUENEZA INJILI KWA METHALI” ukurasa wa 21, wasema kwamba, hicho ‘ni kitendawili ambacho jibu lake ni “chakula.” Kwa mfano yowe ya simba ikisikika baadhi ya watu hawatafika, wataogopa. Bali ikisikika yowe ya chakula wote watafika. Hakuna hata mmoja atakayeogopa.’

Kitendawili hicho hulinganishwa kwa watu wenye ukarimu wa kuwakaribisha wenzao kwenye chakula chao waivishapo. Watu hao huwashirikisha wenzao kwenye chakula chao kwa kutumia kitendawili hicho. Watu hao husema, “gwalila gutina ng’wob’a,” ndipo wale wawasikiao hujibu, “chakula” huku wakiinuka kwenda kukila chakula hicho. Watu hao wasikiapo kitendawili hicho, hutambua kwamba chakula hicho kiko tayari kwa kuliwa.

Kwa hiyo basi, kitendawili hicho hufundisha watu juu ya kuwa na ukarimu wa kuwashirikisha wenye njaa ili wapate chakula na mahitaji mengine yaliyoyalazima kwao. Ni vizuri kuwasaidia watu hao ili nao waweze kupata nguvu ya kufurahi katika maisha yao. Watu kama hao hutegemea kupata mahitaji yao kutoka kwa wenye mali.

Zaidi ya hayo, kitendawili hicho hufundisha watu juu ya kufanya kazi kwa bidii ili waweze kupata mazao mengi ya kuwawezesha pia kuwashirikisha wenzao wenye kuhitaji zaidi, wakisema, “Yowe imesikika haina mwoga.” Pia wakipata mazao hayo wayatunze vizuri.

Luka 22:17-19.

1 Wakorintho 11:27-32.

Matendo ya mitume 2:46.

Ufunuo 19:9.

african-food

ENGLISH: I HAVE A RIDDLE – LET IT COME

HOWL NOISE OF NO COWARD – FOOD

The above riddle is said by people as they invite each other to go and eat, whose answer is known and sensitive to the audience. No one is afraid of the noise that calls upon them to go and eat food. Such noise is different from other noises, which people are afraid of.

Fr. Donald Syberts and Fr. Joseph Healey, in their book entitled, “KUENEZA INJILI KWA METHALI” page 21, say that the answer to that riddle is “food.” For example, the howl of a lion will keep some people at bay because of fear. However, when they hear the noise of food, they will all come; no one will be afraid.

The puzzle is compared to hospitable people who, using the riddle, welcome their friends to share their favorite food. They would say, “Howl noise of no coward,” and those in the audience would answer, “food” then proceed to go and eat the food. When they hear the riddle, they realize that the food is ready for eating. child2

Therefore, such riddle imparts in people about being generous enough to share food and other necessities with the hungry. It is good to help those people so that they can also enjoy life. Normally, they would expect to have their needs catered for by the well-to-do.

Furthermore, the puzzle also encourages people to work hard so they can have enough to share with the extremely needy, saying, “Howl noise of no coward.” They should also take good care of what they have. hiring

Luke 22: 17-19.

1 Corinthians 11: 27-32.

Acts 2:46.

Revelation 19: 9.

161. NALIZWALILE NG’HINDA

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

Imbuki ya kahayile kenako ililola munhu uyo alitumamilwa linimo lwakwe aliyo alilibhona giki lilija bhohadohado noi. Umunhu ng’wunuyo aguhaya giko ‘nalizwalile Ng’hinda. Ulu munhu uhaya chiniko, munho amakaga gete ijigugutumama unimo gunuyo bho nguzu jakwe pye.

Akahayile kenako kagalenganijiyagwa nu kulimunhu uyo atogilwe gutumama milimo yakwe chiza, nabho nguzu yakwe pye. Umunhu ng’wunuyo, alinabhukamu bho guyilola chiza imilimo yakwe na gwiyangula gonjeja nguzu ja guitumama chiza na bho wangu wangu aho iligelelwa gwita chene.

Kuyiniyo lulu, akahayile kenako, kalilanga bhanhu higulya ya gub’iza na bhulinguji bho milimo yabho, kugiki bhabhone umo ilijila. Ulu bhubhona giki idujaga chiza imilimo yiniyo, igelelilwe bhiyangule guimakila kugiki idule guja wangu wangu na bho chiza.

Ijinagongeja, akahayile kenako, kalilanga bhanhu higulya ya kub’iza na bhukamu bho gutumama milimo yabho chiza na bho wangu wangu, kugiki bhadule gubheja kaya, jumuiya, na chalo jabho umuwikaji bhobho. Ilichiza ‘bhaizwalile ng’hinda’ imilimo yabho yiniyo.

KISWAHILI: NILIVALIE NJUGA.

Chanzo cha msemo huo kinaangalia mtu anayefanyiwa kazi yake lakini anaona kwamba kazi hiyo inaenda pole pole sana. Mtu huyo, husema kwamba, ‘niivalie njuga, akiwa na maana ya kuongeza bidii kabisa ya kuifanya kazi hiyo kwa nguvu zake zote.

Msemo huo, hulinganishwa kwa mtu apendaye kufanya kazi zake vizuri, kwa bidii na kwa nguvu zake zote. Mtu huyo, ana moyo wa kuzikagua kazi zake na kuamua kuongeza nguvu za kuzifanya kazi hizo vizuri zaidi na kwa haraka iwezekanavyo.

Kwa hiyo basi, msemo huo hufundisha watu juu ya kuwa na muda wa kuzikagua kazi zao ili kuona utekelezaji wake. Endapo watagundua kuwa haziendi vizuri kazi hizo, watakiwa kuamua kuongeza nguvu na bidii katika kuzitekeleza ili ziweze kufanyika vizuri na kwa haraka iwezekanavyo.

Zaidi ya hayo, msemo huo hufundisha watu juu ya kuwa na bidii ya kufanya kazi zao kwa usahihi ili ziweze kuwaletea maendeleo katika familia zao, jumuiya, vijiji na katika Nchi zao.

Ezekieli 34:15-17.

Isaya 6:8.

Luka 14:15-24.

worker

LET ME WEAR BELLS FOR IT

The meaning of the above saying focuses on someone who, while doing his/her work, feels that the progress of the work is too slow. So, to intensify his/her efforts in accomplishing the task, the person would say, ‘let me wear bells for it’. bells

Such saying is likened to a person who loves doing his/her work well; with diligence and with all his/her might. Such an individual has the will to evaluate his/her tasks and to take decisive action to perform them more effectively than before and as fast as possible.

As such, the adage teaches people about the need to have enough time to evaluate their work for effective implementation. If they realize that the work is not going on well, they should decide to enhance their efforts to have the work done well and as fast as possible. bells1

In addition, such a saying imparts in people the virtue of being hard workers in whatever they do, in order to bring development in their families, villages, communities, and their countries.

Ezekiel 34: 15-17.

Isaiah 6: 8.

Luke 14: 15-24.

160. NG’WANA NOGU AGALYAGA NA KAB’ISILE

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

Imbuki ya lusumo lunulo ililola ng’wana uyo alinikujo kub’abyaji b’akwe. Ung’wana ng’wunuyo alinogu ugutung’wa na bhabyaji b’akwe bhenabho. Kuyiniyo, abhabyaji b’agamanaga b’ung’winha jisambo ijo bhadab’inhaga abho bhalibhalambu ugutung’wa.

Ulusumo lunulo lugalenganijiyagwa nu kulimunhu uyo alinikujo ukub’atale bhakwe ilya kuzunya ugutung’wa nabho. Umunhu ng’wunuyo aginhiwagwa jisambo nabho ghagantumaga uluoimala ugwiita imilimo yiniyo umobhantumilaga.

Abha Padri Donald Syberts nu Joseph Healey umujitab’o jabho ijihayile ‘KUENEZA INJILI KWA METHALI’ ‘GUTANANHYA NHULU JA NG’WA SEBHA,’ Uk 48, b’alihaya giki, ulusumo lunulo lugatumamilagwa kuli ng’wana uyo agab’atogishaga ab’abhyaji bhakwe. Agab’ayejaga na gub’igwa mubhuli ginhu.

Ung’wana ng’wunuyo agab’izaga winhiwa jisambo na b’abyaji b’akwe, kunguyo ya nhungwa yakwe iyawiza yiniyo. Abhabyaji bhakwe b’agantulilaga ginhu, guti jiliwa, ijo oliadisagiliwe igiki agwinhiwa.

Ulusumo lunulo lulilanga bhanhu higulya ya gub’iza na likujo lyaguzunya ugutung’wa na bhatale bhabho kuja gujuitumama imilimo iya gub’eja kaya, jumuiya, na Lihanga lyose, nulu sii yose.

Ijinagongeja, ulusumo lunulo lulilanga bhanhu higulya ya gub’iza na bhukalalwa bho gwifunya b’inikili guja gujub’ambilija abhanhu abho bhalimukoye, kugiki nabho bhadule ugwinga umumakoe genayo, bhab’ize na bhuyegi, umuwikaji bhobho.

KISWAHILI: MTOTO MTIIFU HULA NA KILE KILICHOFICHWA

Chanzo cha methali hiyo kinaangalia mtoto ambaye ana utii kwa wazazi wake. Mtoto huyo huonesha utiifu huo kwa kukubali kutumwa nao. Kwa sababu hiyo, wazazi hao huwa wanampatia zawadi ambazo hawawapatii wale wasiokubali kutumwa nao.

Methali hiyo, hulinganishwa kwa mtu aliye na utiifu kwa wakubwa wakwe umwezeshao kukubali kutumwa nao. Mtu huyo, hupewa zawadi kutoka kwa wakubwa wake hao baada ya kutekeleza kile walichomtuma kukifanya.

Mapadri Donold Syberts na Joseph Healey, kwenye kitabu chao kisemacho, ‘KUENEZA INJILI KWA METHALI’ Uk 48, wasema kwamba, Methali hiyo hutumika kwa mtoto ambaye anawapendeza wazazi wake, kwa kuwafurahisha na kuwatii katika kila jambo. Huwa anapewa zawadi kwa ajili ya tabia yake hiyo njema. Wazazi wake humwekea kitu fulani kwa mfano, chakula bila ya yeye kutegemea.

Kwa hiyo, methali hiyo hufundisha watu juu ya kuwa na utiifu wa kukubali kutumwa na wakubwa wao kwenda kufanya kazi za kujenga, familia, jumuiya na Taifa lote kwa ujumla.

Zaidi ya hayo, methali hiyo hufundisha watu juu ya kuwa na hamu ya kujitoa wenyewe kwenda kuwasaidia watu wenye matatizo ili waweze kutoka kwenye matatizo hao, kwa ajili ya kuwawezesha kuishi kwa furaha maishani mwao.

mother-and-daughter

AN OBEDIENT CHILD EATS EVEN THAT WHICH IS HIDDEN

The above proverb is about a child who is obedient to his/her parents. For instance, such a child shows obedience through willingness to run errands for his/her parents. As a result, the parents give that child gifts, but effectively snub the disobedient children.

The overhead proverb is likened to a person who is humble to his/her elders and who is willing to perform tasks for them. Such a person gets rewarded with gifts from those in authority after undertaking specified tasks as delegated.

Fr. Donald Syberts and Fr. Joseph Healey, in their book, “KUENEZA INJILI KWA METHALI” on page 48, say that such a proverb is used to refer to a child who loves his/her parents, and who pleases and obeys them in every aspect. Because of his/her good behavior, the child would earn a gift from them, for example a meal, often without expecting it.

Therefore, the proverb imparts in people the virtue of humility and readiness to serve under older ones in building the family, the community and the nation as a whole.

Furthermore, the proverb instills in people the need to volunteer or sacrifice and help those in distress to enable them overcome their problems and live happily.

159. NZILA YA LEKANYA B’ITOGILWE

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

Imbuki ya lusumo lunulo ililola nzila iyo igusimizilagwa na bhanhu bhabhili abho b’itogilwe. Inzila yiniyo igab’alekanya abhanhu bhenabho, kunguno b’uling’wene igigelelwa giki ab’itila inzila iyo idulile ugumshisha uko olajile.

Abhasuguma b’ilomelaga giki, ikale bhalihoi bhanhu bhabhili abho bhalib’itogilwe. Bhahoyaga ukunu b’agusiminzaga umulugendo lob’o.

B’ahayushika hanhu inzila jigab’iza ib’ili aho igigelelwa giki bhuli ng’wene aib’itile inzila iyo idulile gunshisha uko olajile. Iki abhanhu bhenabho b’alib’itogilwe, aho bhahaya gulekana b’agayomba giki, ‘inzila yalekenya b’itogilwe, huna bhulekana.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu bhose abho bhagabhulanghanaga chiza ub’utogwa bhobho ahikanza lya gulekana na b’itogwi bhabho, kugiki bhuli ng’wene adule ugujuitumama imilimo yakwe chiza.

Kuyiniyo lulu, ulusumo lunulo lulilanga bhanhu higulya ya kujideb’a inzila ja gubhulab’ila chiza uwitogwi bhobho kub’ichab’o. Igab’inhaga ikujo lya gwikala na bhutogwa na mholele na b’ichabho.

KISWAHILI: NJIA ILIACHANISHA WAPENDANAO

Chanzo cha methali hiyo kinaangalia njia iliyokuwa inatumiwa na watu wawili wapendanao. Njia hiyo iliwachanisha watu hao kwa sababu ya kila mmoja wao kulazimika kupitia njia ile iliyoweza kumfikisha kule alikokuwa akienda.

Wasukuma walisimuliana kwamba, hapo zamani walikuwepo watu wawili waliokuwa wakipendana ambao walizoea kuwa pamoja. Watu hayo walikuwa wakiongea pamoja huku wakiwa wanatembea katika safari yao.

Walipofika sehemu fulani, njia zikawa mbili hali ambayo iliwabidi kila mmoja afuate njia yake, itakayomwezesha kufika kule alikotarajia kwenda. Kwa vile watu hao walipendana, walipotaka kuachana waliambiana kwamba, ‘njia iliachanisha wapendanao,’ ndipo wakaachana.

Kwa hiyo, methali hiyo hulinganishwa kwa watu wale wautunzao upendo wao hasa wakati wa kuachana kwao, ili kila mmoja aweze kwenda kuyatekeleza majukumu ya kazi zake.

Kwa hiyo, methali hiyo hufundisha watu juu ya kuzielewa njia za kuwasaidia katika kuutunza vizuri upendo wao kwa wenzao. Huwawezesha watu kupata hekima ya kuishi kwa upendo na amani na wenzao maishani.

aways

THE WAY SEPARATED THOSE IN LOVE

The above proverb is about a path used by two lovers. It is said that the pair eventually separated because each of them was compelled to pick the path that would take him/her to his/her destination.

The Sukuma people narrated to each other that in the past there were two lovers who liked each other’s company a lot. They would enjoy conversing as they made their journey.

At some point along the way, the road diverged into two; a situation which required that the two friends go their different ways to get to their expected destinations. And since these people loved each other, they would say, as they parted ways: ‘The way separated those who love each other.’

Such proverb is likened to those who care for their love especially as they separate to go and undertake their various duties and responsibilities.

Thus, the proverb imparts in people the knowledge of maintaining the love for each other. It enables them to acquire the wisdom necessary for a loving and peaceful co-existence with others in their lives.