Songs

152. NA MHULI IGATUMAGWA

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

Imbuki ya lusumo lunulo ingilile ku mhuli iyo ili ndimu nhale, aliyo nayo igutumagwa. Akajile kaneko kalilola umo bhamanilila abhanhu ab’ingi, igiki, abhobhagatumagwa bhagab’izaga bhanhu bhadoo.

Umukab’ila ya Jisuguma, ‘mhuli’ ilingisilile: Munhu ntale nulu uyo aliwikujo. Giko lulu bhanhu bhalebhe bhagayombaga; “mapuli gagib’uchaga,” ilingisilile giki, ‘amapuli gagiyambilijaga, bho gwitumamila.

Akajile ka bhanhu, umunhu utale adatumagwa sagara sagara, nonono na bhadoo. Aliyo gagigelaga makanza ga makoye agagwifumbukija, aho igelelilwe gumtuma nulu munhu ntale. Ukuli munhu ntale uguzunya kutung’wa bhuli widohya.

Kuyiniyo, abhasuguma bhagatumila jigano ijo jilina bhanhu bha solobho bhadatu, abho pye bhali na bhudula, ikujo na Nguvu ijojilinganilile. Aliyo lulu igigelelwa giki umo obho atung’we gujubhapija bhana abho bhahaga gulib’ila muminzi. Agatung’wa uumo obho. Uja ukabhapija abhana bhenab’o. elephant2

Kuyiniyo lulu, gufumila mujigano jinijo, ulusumo lunulo ulojisuguma, “Na Mhuli igatumagwa,” giki, nu munhu uyo aliosolobho, adulile gutung’wa, lumanyika guti nzila ikujo iyoigatumikaga umumakanza gagumtuma untale.

Ulusumo lwenulo lugalenganijiyagwa nu kuli munhu uyo alintale ijina wikaji, nulu ijina gubhiza na nimo ntale, mubhanhu bhenabho, uyo azunije ugutung’wa na bhiye gujuitumama iyo idulile gwenha solobho yabho aha kaya, umuchalo na nulu umusi yiniyo.

Ijina gubheja kajile, abhasuguma bhagatumila lumeng’ho lo Mhuli iyo ilindimu nhale na iyo ili nanguzu ningi noi, kugiki gubhalanga abhananzengo higulya ya kubhiza nilange lya widohya na bhutumami bho milimo ya gubheja chalo.

Jilihoi jigemelo ja gatumamile ka lusumo lunulu. Lushigu lumo Msenyere (Askofu) o jisuguma umo o Tanzania agasumba lugendo guja ku si ya kule. Ntumami umo agahaya gung’winha mhela ya guchala kuli nwani ng’wiye uyo wikalaga uko alajile umusenyere. Haho adinanomba uwambilijiwa ubho ugufuma kuli Msenyere, agalutumia ulusumo lunulo. Haho na haho umsenyere agazunya uguichala imhela.

Kuyiniyo, ulusumo lwenulo lulilanga bhanhu higulya ya kub’iza na nhungwa ja widohya umuchalo. Inhungwa jinijo judulile gwenha solobho aho bhali, ku nguno, bhuli ng’wene uyo alinajo inhungwa jinijo, azunije ugutungwa na b’iye gujuita iyo idulile gub’eja kaya, nulu chalo na nulu Sii yabho.

Ijinagongeja, ulusumo lunulo hangi, lulilanga bhanhu higulya ya kuwikala na uwidohya bho munhu untale ng’winuyo ijinabhutumami bho milimo ya gwenha mholele na solobho umuchalo.

SWAHILI: HATA TEMBO HUTUMWA

Chanzo cha methali hiyo, ni mnyama mkubwa ambaye ni Tembo anayehusianishwa na kutumwa. Hii ni kutokana na kuwepo kwa mazoea ya watu wengi, kuwa na kawaida ya kuwatuma watu wadogo.

Katika lugha ya Kisukuma, “mhuli”, yaani, Tembo, maana yake ni: Mtu mkubwa au mwenye heshima. Ndivyo baadhi ya watu pia husema; “mapuli gagib’uchaga,” yaani, “tembo hubebana (husaidiana)”, wakiwa na maana ya kusema, watu wakubwa huhudumiana.

Kwa kawaida mtu mkubwa hatumwi ovyo ovyo, hasa na mdogo. Lakini hutokea wakati wa shida ya dharura, ambapo inabidi kutuma hata mtu mkubwa, kwa mtu mkubwa kukubali kutumwa ni kujinyenyekea.

Kwa hiyo wasukuma walitumia hadithi ilihusisha watu muhimu watatu ambao wote ni wenye heshima, uwezo, nguvu zilizosawa. Lakini ilitakiwa mmoja wao atumwe kwenda kuwaokoa watoto waliotaka kuzama majini. Akatumwa mmoja wao. Akaenda kuwaokoa watoto hao.

Kwa hiyo, kutokana na hadithi hiyo, methali hiyo ya kisukuma isemayo, “Hata tembo hutumwa,” yaani, hata mtu muhimu, anaweza kutumwa, ikajulikana kama njia ya hekima utumikayo wakati wa kumtuma mkubwa.

Methali hiyo hulinganishwa kwa mtu mkubwa kiumri, au mwenye cheo kikubwa, katika jamii hiyo, ambaye hukubali kutumwa na wengine kwenda kufanya kazi za kuleta maendeleo yao katika familia, jamii, na Taifa kwa ujumla.

Katika kujenga mtindo huo, wasukuma walitumia ishara ya tembo ambaye ni mnyama mkubwa na mwenye nguvu zaidi, ili kuwafundisha wanajamii juu ya kuwa na maadili ya unyenyekevu wa kuwawezesha watu kutoa huduma katika jamii.

Kuna mfano mzuri wa matumizi ya methali hii. Siku moja Askofu Msukuma wa Tanzania alifunga safari kwenda mbali. Mtumishi mmoja alitaka kutuma zawadi kwa rafiki aliyeishi mahali askofu alikokuwa anaenda. Kabla ya kuomba msaada kutoka kwa askofu alitumia methali hii kuhusu tembo. Mara moja askofu alikubali kupeleka zawadi.

Kwa hiyo, methali hiyo huwafundisha watu juu ya kuwa na maadili ya unyenyekevu katika jamii. Maadili hayo huweza kuleta maendeleo kati yao, kwa vile kila mwenye maadili hayo huwa tayari kukubali kutumwa na wenzake kwenda kufanya kazi za ujenzi wa familia, jamii na Taifa kwa ujumla.

Zaidi ya hayo, methali hiyo pia hufundisha watu namna ya kuiga unyenyekevu wa mtu huyo mkubwa katika kutekeleza huduma za kuleta amani na maendeleo katika jamii.

ENGLISH: EVEN AN ELEPHANT, THAT IS, AN IMPORTANT PERSON, CAN BE SENT.

The foundation of the overhead proverb, is the elephant which is the largest animal that, however, can be sent. This is due to the existence of habits among many people who have the tendency to send small people.

In the sukuma language, “Mhuli”, that is, elephant, meaning: great or reverent man. So some people also say; “The elephants carry one other,” that is, “elephants are interconnected (help one another)”, meaningful to say, older people work together.

Usually it is not right at all, especially for small persons to send the big person. But it happens during an emergency, where you have to send even a bigger one, for the greatest person to accept such an assignment is to be humble.

So the sukuma people used the story that consisted of three key people who are all respected, capable, and powerful. But one of them had to be sent to rescue the children who wanted to sink into the water. He was sent one of them. He went to rescue those children.

Therefore, thanks to the story, which led to the spread of the artificial proverb that says, “Even an elephant is sent,” that is, even an important person, can be sent. Such proverb became known as the wise way to use while sending a great person.

This proverb is likened to a great, prominent member of the community, who agrees to be sent by others to work towards their development in the family, community, and the nation as a whole.

In creating this proverb, the Sukuma people used the symbol of the elephant, the largest and strongest animal, to teach the values of humility that is required for giving services to their societies.

There is a good example of the usage of this proverb. One day a Tanzanian bishop started a trip away. One servant wanted to send a gift to a friend who lived at where the bishop was going. Before asking for help from the bishop he used this proverb about elephant. Immediately the bishop agreed to send a gift.

In some ways this Sukuma proverb and its teaching is countercultural. Some African men consider it a near taboo to be sent by a woman.

Furthermore, this proverb also teaches people on how to imitate the humility of such great person in fulfilling their service for their developments.

151. NAGUSUMAGA MIGEKA ALIYO UB’ULILO HASI

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

Mbuki ya kahayile kenako ililola munhu uyo agasumaga migeka aliyo ub’ulilo bhokwe hasi, kulwa nguno oimala pye migeka guyijinja, usaga nuwei aligasha hasi duhu.

Akahayile kenako, kagayombagwa kuli munhu uyo agatumamaga nimo uyo gudabhab’ejaga uwikaji bhokwe, nulu ikaya yakwe. Abhanhu bhagayombaga, ‘Ugusumaga migeka aliyo ubhulilo hasi.’

Akahayile kenako kagalenganijiyagwa nu kuli munhu uyo alinsuluja o ginhu kudi mawalwa, nulu jingi, ijojidadule gung’wenhela solob’o ahakaya yakwe. Uwalwa bhudenhaga solobho aha kaya ya njinja nguno, unjinga owalwa, nulu unsizi agabhujinjaga pye ubhose bhoshila. Uwei agasagaga alimakoye duhu.

Akahayile kenako kakomile gulenganijiwa nu kuli munhu uyo adatumilaga chiza ijikolo ijo alijipandika ijinaguyibheja ikaya yakwe. Umunhu ng’wunuyo agajikenagulaga ijikolo ijo alijipandika ku mihayo ya sagala.

Akahayile kenako kagalangaga bhanhu higulya ya gwiyangalila ulu bhajipandika ijikolo. Bhaleke ugujikenagula sagala. Bhalondeje imihayo iyo igudula gub’ambilija mgikalile kabho.

Ijinagongeja, akahayile kenako kalanga bhanhu higulya ya kulondeja kajiile kawiza ako kadulile gub’ambilija umuwikaji b’ob’o. Uwikaji bhunub’o hubho bhudulile gub’enhela bhub’eja wiza bho kaya jab’o.

KISWAHILI: NASUKA MIKEKA LAKINI NILIAPO CHAKULA NI SAKAFUNI

Chanzo cha msemo huo kinaangalia mtu ambaye huwa anasuka mikeka, lakini anapomaliza kusuka anaiuza mikeka yote anabaki yeye anakaa chini tu. Msemo huo hutumika pale ambapo mtu anafanya kazi fulani ambayo haijengi maisha yake. Watu hao humuonya kwa kusewa, ‘Unasuka mikeka lakini uliapo chakula ni sakafuni.’

Msemo huo hulinganishwa kwa mtu anayeuza pombe au kitu kingine ambacho hakiwezi kumletea faida maishani mwake. Muuza pombe au mpika pombe huyo huuza bila kubakisha kitu. Hii ni kutokana na uzoefu kwamba, pombe mara nyingi huwa haimletei faida muuzaji pale nyumbani. Mtu huyo mara nyingi hubaki na matatizo yake tu.

Msemo huo pia hulinganishwa kwa mtu ambaye hatumii vizuri mali azipatazo katika kujiletea maendeleo kwenye familia yake. Mtu huyo hutumia mali hizo hovyo kwenye mambo yasiyofaa.

Msemo huo hufundisha watu juu ya kuwa makini katika matumizi ya mali zao maishani kwa maana ya kuacha matumizi yasiyo na maana. Badala yake, watu watumie mali zao katika kuleta maendeleo kwenye familia zao.

Zaidi ya hayo, msemo huo hufundisha watu juu ya kufuata mienendo mizuri inayoweza kuwasaidia katika maisha yao. Maisha hayo huweza kuwaletea maendeleo kwenye familia zao.

bamboo mat

ENGLISH: I MAKE MATS BUT I EAT FOOD ON THE FLOOR

Literal meaning

The above saying refers to someone who makes mats, then sells them all, thereby ending up having his/her food while sitting on the bare ground.

Deeper meaning

The above saying is used to refer to someone who does something that does not bring any benefit to their life. People will castigate such a fellow thus: ‘You make mats but you eat food on the floor.’

For instance, it is believed that people who sell or consume alcohol do not add any value into their lives. Such people suffer the severe consequences of alcoholism.

Such proverbial saying can also be used to refer to a person who misappropriates his/her resources, resulting to failure to provide for his/her household’s basic needs.

Therefore, the proverb is used to advise people to use their resources with care, for example by avoiding unnecessary expenditure. Rather, people should use their resources wisely to raise successful families.

ANOTHER ENGLISH VERSION: I MAKE MATS BUT I EAT FOOD ON THE FLOOR

The source of the above saying looks at the person who makes mats, but when he/she has finished making them he/she sells all of them. He/she continues staying down while eating.

The above saying is used when a person does something that does not bring benefit his/her life. The people warn him/her saying, ‘You make mats but you eat some food on the floor.’

It is compared to a person who sells alcohol or something else that can not bring benefits to his or her life. An alcoholic drinker or an alcoholic seller sells all of it. This is due to an experience that, alcohol routinely does not bring advantage to the homemade of the seller. Such person is regularly left with his/her own problems.

The proverbial saying is also compared to a person who does not use the resources he or she has in providing his or her household with basic needs. He/she uses his/her goods in an improper way.

Therefore, the above saying instills people to be careful about the use of their assets in life in the sense of putting aside an unnecessary expenditure. Rather, people should use their resources for bringing progress to their families.

Additionally, it imparts people on following positive ways which are good enough to support them in bringing progress to their lives. Such a life-style conveys success to their kinfolks.

150. KALAGU – KIZE ULULULIYOMBA BHULI MUNHU AGAMANYICHAGA – LUKUBHA NA JILUNDUMO

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

Mbuki ya jigano jinijo ililola lukubha lo mbula. Ulukubha lugang’wekaga yakanuka ulugiki yandya gutula mbula. Giko lulu bhuli munhu agwigwa, na bhuli ng’wene agukomanya chiza igiki lolunduma lukubha.

Ijigano jenijo jigalenganijiyagwa nu kuli munhu uyo akilalaga amanyikile ukubhanhu abhangi mukikalile kakwe. Umunhu ng’wunuyo aliyeegela nu lukubha, kulwa nguno ya kumanyika gokwe.

Ukubhanhu ijigano jinijo jililanga higulya ya bhuli munhu gub’iza amanyikile akajile kakwe na mukayombele kamihayo iyo aliyihaya. Ilichiza abhanhu gwikala bhamanyikile inhungwa jabho jinamugikalile kabho.

Kuyiniyo, ijigano jinijo, jakomeleja bhanhu gwikala chiza umuwitanywa bhobho, kulwa nguno, bhuli ng’wene agamanyikilaga ku miito gakwe aga bhuli lushigu. Iyiniyo igubhatongela abhanhu, ugumana imhungwa ja bhichab’o ku miito gabho.

KISWAHILI: KITENDAWILI – TEGA

KILA AZUNGUMUZAPO HUJULIKANA KWA KILA MTU – RADI NA NGURUMO YAKE

Chanzo cha kitendawili hicho huangalia Radi ya mvua. Radi huuguluma na kutoa mwanga wakati mbua inanyesha. Hutoa mlio mkali. Hivyo basi, kila mtu aisikiaye ikiunguluma, hutambua ya kuwa hiyo ni radi. Hahitaji kuambiwa na ng’wingine, kuwa hiyo ni radi.

Kitendawili hicho, hulinganishwa kwa mtu yule mbaye huwa amejulikana kwa watu wengine kwa namna anavyoishi. Mtu huyo hukaribiana na Radi, kwa sababu ya kujulikana kwake.

Kwa watu, kitendawili hicho hufundisha juu ya kila mtu kuwa amejulikana kwa namna anavyoishi. Huwa ni vizuri watu kuwa wamejulikana kupitia tabia na matendo yao.

Kwa hiyo, kitendawili hicho, huhimiza watu kuuishi vizuri wito wao wa maisha. Hii ni kutokana na ukweli kwamba, kila mtu hujulikana kwa matendo yake ya kila siku. Hiyo, huwaongoza watu katika kufahamu tabia za wenzao kwa kuangalia matendo yao.

thunder

ENGLISH: I HAVE A RIDDLE – LET IT COME

WHEN IT SPEAKS EVERYONE KNOWS IT – LIGHTNING AND THUNDER

Literal meaning

Sometimes rain is known to come with lightning and thunder, creating a thunder storm phenomenon.

The thunder storm is usually heavy and loud, and the lightning comes with intense brightness; one need not be told by another about the incidence.

Deeper meaning

Just like in life, people are known by their individual characteristics. They become famous for one thing or the other.

Let your character and actions speak for themselves. Be known by your deeds.

In essence, the riddle encourages people to live up to their call in life, and to do their best while at it, in accordance with their capabilities and what is required of them.

ANOTHER ENGLISH VERSION: I HAVE A RIDDLE – LET IT COME

WHEN IT SPEAKS EVERYONE KNOWS IT – LIGHTNING AND THUNDER

The source of the above riddle looks at the lighting and thunder when it rains or it is about to rain. The lighting and thunder swells and gives light when it is about to rain or when it rains. It gives thunder storm.

So, everybody who hears the sound, recognizes that it is the lighting and thunder. One does not need to be told by another that it is the lighting.

The above riddle, is compared to someone who is known by other people according to the way one lives. Such person bears a resemblance to the thunder and lighting, because of his/her being famous in that area.

For people, the above riddle imparts everyone about being known in the way one lives. A person has do his/her best in living according to the requirements of his/her life. It is good for people to be known by others through their behaviors and actions.

Therefore, the above riddle, encourages people to live up to their call of life. This is due to the fact that, everyone is known by others through his daily actions. Thus, it leads people to recognize their peers’ behavior by looking at their actions.

149. KALAGU – KIZE B’INZAGA ILYAPE UKUNGE NA LYA NJANO – IGI LWA NGOKO

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

Mbuki ya jigano jinijo ililola igi lya ngoko. Iligi ligab’izaga lyape ahahanje yalyo. Aliyo ulu giki ulimega umugati yalyo ligab’izaga lyanjano. Huna gwene abhanhu b’agiwilaga giki b’inzaga ilyape ukunge na lyanjano.

Ijigano jinijo jigalenganijiyagwa ku bhanhu abho bhagab’izaga b’ab’isile kajile kab’ub’i umuwikaji b’ob’o. Akajile akab’ub’i kenako kagigelaga kumakanza malebhe ayo akomile umunhu ng’wunuyo gukuumiwa na ng’wiye. Abhanhu bhenab’o bhagab’izaga bhali na nhungwa ib’ili.

Kuyiniyo lulu, Ijigano jinijo jab’alanga abhanhu higulya ya gub’iza na nhungwa imo iyo iliyawiza. Iyeniyo hiyo, idulile gub’ambilija ugwikala bho mholele na b’ichab’o umusi ng’wenumu. Akikalile kenako hakajile akawiza umuwikaji na bhanhu.

KITENDAWILI – TEGA

VUNJA JEUPE UPATE NA LA NJANO – YAI LA KUKU

Chanzo cha kitendawili hicho kinaangalia yai la kuku. Yai hilo huwa jeupe kwa nje. Lakini ukilivunja kwa ndani huwa la njano. Ndiyo maana watu huambiana kwamba, ‘vunja jeupe upate na la njano.’

Kitendawili hicho hulinganishwa kwa watu ambao huwa na mwenendo wenye tabia mbaya maishani mwao. Watu hao huonesha tabia mbili tofauti. Ile mbaya huwa wanaificha, ambayo hujitokeza wakati fulani tu wanapoguswa na wenzao.

Kwa hiyo, Kitendawili hicho hufundisha watu juu ya kuacha kuwa na tabia mbili maishani. Watu hao, watakiwa kuachana na tabia mbaya, badala yake wawe na tabia moja tu ambayo ni njema iwezayo kuwaletea maendeleo ya kuishi kwa amani na wenzao.

egg

ENGLISH: I HAVE A RIDDLE – LET IT COME

BREAK THE WHITE ONE YOU GET YELLOW ONE – CHICKEN EGG

The chicken egg is white on the outside and yellow inside. If you break the egg, you actually come across the yellow part inside. This is the literal meaning of the riddle ‘Break the white one you get the yellow one.’

The riddle assesses how people exhibit a double life in their relationships with others. Usually, they would appear quite good and with likeable demeanor, only for their hidden, wicked or immoral side to reveal itself at certain moments.

This riddle cautions against leading a double life, or having a pretentious character. It encourages a genuine, honest and decent conduct among people for a peaceful co-existence.

ANOTHER ENGLISH VERSION: I HAVE A RIDDLE – LET IT COME

BREAK THE WHITE ONE YOU GET YELLOW ONE – CHICKEN EGG

The source of the above riddle looks at the chicken egg. The egg is white on the outside. But if you break it inward it is yellow. That is why people say to one another, ‘break the white one you get the yellow one.’

Such riddle is likened to people whose behaviors are immoral in their lives. These people show two different behaviors. The worst one is hidden, which occurs only when they are touched by their peers.

Therefore, the overhead riddle instills people about giving up having two aspects in their lives. Those people, should abandon ruthless habits. They have to choose only one decent conduct that can pass to them peaceable growth with their peers.

148. KALAGU – KIZE NG’OMBE JA NG’WISE JA MALA KUB’USHU – WILULI

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

Imbuki ya jigano jinijo ililola linti ilo ligitanagwa wiluli. Ilinti lyenilo ligabyalaga bhana b’ape ukwitindigishi. Giko lulu igalenganijiyagwa na ng’ombe ya mala kub’ushu.

Ijigano jinijo jigalenganijiyagwa nu umukikalile kabhanhu nu mkalangile ka bhabyaji b’ab’o. Ung’wana atiko uguikilila iyo agalangagwa na nhungwa ja bhabyaji bhakwe. Ilichiza abhabyaji bhabhize na nhungwa ja wiza ijikomile gub’alanga chiza abhana. Ilenganilile na lusumo ulo luhayile, “ng’homba yalondela igokola.”

Ijigano jinijo jab’alanga abhanhu higulya ya kub’iza na nhungwa jawiza ijiikomile gub’alanga abhana bhabho bho gub’inha jigemelo jawiza. Giko lulu, ijigano jinijo jab’alanga abhabyaji kub’alela chiza ab’ana b’ab’o na kub’atongela chiza kugiki nab’o bhadule gub’iza na nhungwa jawiza umukikalile kab’o na bhanhu.

KISWAHILI: KITENDAWILI – TEGA

NG’OMBE ZA KWETU ZINA RANGI USONI – MTI.

Chanzo cha kitendawili hicho kinauangalia mti unaoitwa ‘wiluli” (mti wenye rangi mbalimbali). Mti huo hutoa mbegu nyeupe chini kwenye shina lake. Hivyo basi, mtu huo hulinganishwa na ng’ombe mwenye mabaka meupe usoni.

Kitendawili hicho hulinganishwa kwa watu hasa wazazi wanavyoishi na kuwafundisha watoto wao. Mtoto hawezi kuwa tofauti na yale afundishwayo na tabia za wazazi wake.

Wazazi wanatakiwa kuwa na tabia njema za kuweza kuwafundisha watoto wao kwa kuiga maisha yao ili waweze nao kuishi vizuri na watu wengine. Kitendawili hicho hufanana na methali isemayo ‘Uji hufuata kiwiko.’

Kitendawili hicho, hufundisha watu juu ya kuwa na tabia njema iwezayo kuwakuza vyema watoto wao na kuwalea kwa kuwapatia mifano ya kuiga ili waweze kujijengea tabia njema iwezayo kuwaletea maendeleo maishani mwao.

cow1

ENGLISH: I HAVE A RIDDLE – LET IT COME

CATTLE OF OUR HOME HAVE MARKS ON THEIR FACES – A WHITE COLORFUL TREE

“Blue”, a white colorful tree that produces white seeds on its stem, is like domestic cattle with their dotted faces.

That riddle relates to the way people have influence over others, especially parents over their children: A child cannot exhibit different characteristics from those of his/her parents.

Parents should possess enough accurate assertiveness to instill values in their children. This would in turn enable the young ones to live in harmony with other people.

And in general, the riddle teaches that people should have a constructive outlook by nurturing exemplary values and cultivating assertive confidence in children, which qualities guarantee progress in their lives.

The above puzzle is similar to the proverbial saying: ‘Some porridge follows joint of the hand.’

ANOTHER ENGLISH VERSION: I HAVE A RIDDLE – LET IT COME

CATTLE OF OUR HOME HAVE MARKS ON THEIR FACES – A WHITE COLORFUL TREE

The source of the overhead puzzle looks at a tree called “blue” (a white colorful tree). Such tree produces white seeds on its stem.

Thus, the above riddle is likened to the person who marks whenever he/her goes like cattle which have white colors on their faces, by way he/she relates with others.

Such enigma is compared to people especially parents who live and impart their children by ways their lives. A child can not be different from what he/her is taught by deeds of his/her parentages.

Parents should have the accurate assertiveness enough to instill their children by imitating their lives so that they can peacefully live with them as well as with other people. The overhead puzzle is similar to the proverbial saying ‘Someporige follows joint of the hand.’

Therefore, the above riddle, imparts people about having a constructive outlook that can enhance their children and nurture them with exemplary models so that they can cultivate a confident assertiveness enough to bring progress to their lives.

ice-cream-