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

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

Jaliho chalo jimo jitanagwa ng’wachanjo, Sege ni Bubiki. Abhanhu abhalibhikalaga muchalo jenijo bhagayucha no no. Bhuyubhi bhaliyomba giki, ndubhi ikashokaga munda, gashi bhalogagwa yali iti ndubhi.

Yalitingaga ikalaga munda duhu, bhacha na kucha. Ningi ng’wana Yina akamana giki bhagulogagwa nu ng’wana Lala, nina ong’wa Kadulyu.

Akahaya giki, nibhuli ndubhi ili Bubiki na Ng’wachanjo duhu? (bhakibhuja bhoyi duhu) ung’wana Yina akandya kunkob’a ng’wana Lala anoge nang’hwe ache! (ndogi nayo ndogwa).

Ng’wana Yina ng’hana akamulaga ung’wana Lala, ng’wachanjo ni Bubiki jubhiza sele. Bhanhu bhenabha bhoya ukucha.

Ng’wana Yina akimba lyimbo lya bhutambi (nyakindi) lyakubhamanya giki, yalitindubhi-bhulaya tayulogagwa nu ng’wana Lala.

Lyimbo lya bhukindi Ng’wana Yina nakujimya umoto bhabha nagujimya, uyo goyubhakaga mu Seke jalijapyilaga numba, nagujimya, gosaga moto ngehu duhu bhakadulyu, gasagile makala gajimile.

Bhana ng’wachanjo ni Bubiki bhayuchaga bhanigini bhahaya giki ndubhi, ikashogaga munda, bhalibhatamanile igiki bhalogagwa. Gashinaga niliwe lya ng’wana Lala lya kupulila bhuganga, nakindile ng’wana Yina.

Kiswahili: Wimbo

Kulikuwepo na kijiji kimoja kiliitwa Mwachanjo, Seke na Bubiki. Watu walioishi vijiji hivyo walikuwa wanakufa mno. Wakawa wanasema kwamba ndui inarudi tumboni, (waliamini kuwa walikuwa wanalogwa tu, haikuwa ndui) ilikuwa haitoki inakaa tumboni wanakufa na kufa.

Manju mwana Yina aliamini kwamba wanalogwa na mwana Lala, mama yake na Kadulyu. Akasema kwa nini ndui iko Bubiki na Mwachanjo tu (waliulizana wao tu).

Mwana Yina akaanza kumtafuta mwana Lala amloge afe (mchawi naye hulogwa) mwana Yina kweli akamuua mwana Lala. Mwachanjo na Bubiki vikawa kimya, watu wakaacha kufa. Mwana Yina akaimba wimbo wa ushindi (kishujaa) wa kuwajulisha kwamba ilikuwa siyo ndui ulaya tulikuwa tunalogwa na mwana Lala.

Wimbo wa ushindi

Mwana Yina nimeuzimisha moto baba nimeuzimisha, ule uliokuwa ukiwaka Seke. Ziliungua nyumba nimeuzimisha umebaki moto mdogo tu akina Kadulyu.

Imebaki mikaa iliyozimika. Mwachanjo na Bubiki walikuwa wanakufa watoto wanasema kwamba ndui inarudi tumboni. Hawakujua kwamba walikuwa wanalogwa. Kumbe ni jiwe la mwana Lala la kupondea dawa, nilishinda Mwana  Yina.

ENGLISH: A SONG

There were villages called Mwachanjo, Seke and Bubiki. The people who lived in those villages were dying a lot. They said that smallpox (a disease) was returning to the stomach (they believed they were being bewithed, it was not a disease) was not coming out, it was in the stomach.It caused them to continuously die.

Manju ng’wana Yina (son of Yina) believed that they were being bewitched by Ng’wana Lala, (the daughter of Lala) Kadulyu’s mother. They wondered why smallpox was only found in Bubiki and Mwachanjo (they just asked each other).

Ng’wana Yina started looking for the kille r(Ng’wana Lala). He said let her die (a sorcerer is also bewithed). Ng’wana Yina really killed Ng’wana Lala. Mwachanjo and Bubiki became peaceful.People stopped dying. The son sang a triumphant song to inform them that it was not a lethal giant.It was Ng’wana Lala.

THE VICTORY SONG

Ng’wana Yina I have put out the fire, father, I have put it off, the one that was burning Seke. It burned down the house I had left a small fire at Kadulyu.

It has remained charcoal without fire. Mwachanjo’s and Bubiki’s children were dying.They say that smallpox is going back to the stomach. They did not know that they were being bewitched (as they believed). It is the stone Ng’wana Lala’s for grinding medicine. I conquered Ng’wana Yina.

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

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

Ikale gete muna ngoko na muna ng’hungulume bhali bhati bhana noni bha mukaya. Bhali bhana noni bha mumapolu abho bhigashaga kihamo na noni jingi ija mu mapolu.

Huna lulu, lushiku yutula mbula nhale kwipolu kwenuko. Muna ng’hanga ung’wila umuna ngoko, “Jaga ku makaya ga bhanhu abho bhalitanwa magulu abhili, na makono gabho galabhili, na miso abhili, ukalombe moto twize tupembe twote, nguno ulunyili lwatigwanya.

Muna ngoko uja aho washika kubhanhu, wanukulwa chiza no, bhumuja inguno yakwe. Nang’hwe uyomba, “Unene ndi munhu wa ng’wipolu, nizaga kulomba moto, nguno ukubhise kutiko umoto”.

Aho wayomba giko, bhamagulu abhili bhenabho bhatang’winhile umoto. Bhongeja kung’wanukula chiza, na kung’winha sha kulya. Nang’hwe ubhona giki, magulu abhili alina bhuyegi gete. Wiwila bhangi bhalitobhola tulo niyo ya limi. Magulu abhili atashokile numa ongeja kung’winha shakulya. Muna ngoko aho witilwa giko wib’a nose isho watumagwa.

Bhakwipolu aha bhanoga ukulindila, bhuntuma muna ng’hungulume anondeje. Muna ng’hungulume atalemile uja, aho washika wanukulwa chiza no, kitumo wali witilwa muna ngoko.

Aho wingila mukaya unsanga umuna ngoko aliyuminoga tulo. Kunu atumanaga mhayo gose gose. Muna ngoko umishiwa, aha wamisha muna ng’hungulume umuja, “Ni bhuli icheniki bhageshi, ni bhuli sele duhu?”

Muna ngoko ushosha, “Nene natushokaga hangi ukwipolu, nguno haho nizila magulu abhili alinitila chiza no, ali nashoke kwipolu kwita ki lulu?”

Wakanoga ung’wila hangi giki, “Ni nzu ulye ishiliwa ijo nashijaga bhageshi”. Muna ng’hungulume ulya. Nang’hwe utogwa no, uyomba na kuyornba, “Nunene natujaga ung’wipolu”.

Hi nguno yene muna ngoko ulu aling’wa minzi akalangamilaga ng’wigulya kunumbilija nsumbi uyo akabhenheleja bhiza ng’wa magulu abhili. Aliyo ubhutengeke bho ng’wa magulu abhili bhuliho, aliyo ikanza lingi bhutiho. Bhutina kongeja kubhutongi gete.

Sha lushiku lumo, bhiza bhageni henaho hakaya ya ng’wa magulu abhili. Bhulola bhubhona shiliho ishiliwa, lelo amakubhi nduhu. Huna lulu bhitambuja bhuyomba, “Tutina kukoya koya, nguno isho shikagunanaga munhu shakwe.

Ndimagi umuna ngoko tung’wite ikubhi lya bhageni bhise. Litakulile ikanza muna ngoko uding’wa, nang’hwe ulila, “Natineneee, natinenee”. Kwike atigwilwe usinzwa duhu.

Muna ng’hungulume aho wabhona giko uyoga, “Go go go ligokoo!” Makulu kaho giki, “Muna ngoko wanilemba lemba”. Muna ng’hanga nose unoga ukulindila.

Waganoga wiza hihi na hakaya ya ng’wa magulu abhili. Witanana, “Muna ngoko bhebheee! Nakuwilaga jilaga moto nang’ho uja malali. Aliyo atigwile shilaka isho shilishosha. Witanana hangi. Muna ng’hungulume ushosha, “Yakale itihooo!

Utizingila mu bhuluhi ubhu”. Muna ng’hanga aha wigwa giki bhatushokaga hangi uja ng’wipolu mpaga na lelo aliho guko.

Kiswahili: Hadithi Ya Kuku Na Jogoo

Zamani kuku na Jogoo hawakuwa ndege wa majumbani. Walikuwa ndege wa porini waliokaa pamoja na ndege wengine humo kwenye mapori.

Hivyo, siku moja ilinyesha mvua kubwa sana huko porini. Kanga alimwambia kuku, “Nenda kwenye majumba ya watu waitwao wa miguu miwili, na mikono yao miwili, na macho mawili, ukaombe moto tuje tuwashe kwa ajili ya kuota kwa sababu bariki hii inatutesa mno.

Kuku alienda alipofika kwa watu, walimpokea vizuri mno, wakamuuliza sababu yake ya kuwafikia. Naye akasema, “Mimi ni mtu wa porini, nimekuja kuomba moto, kwa sababu kwetu hakuna moto.”

Aliposema hivyo, hao wa miguu miwili hawakumpa ule moto. Waliongeza kumpokea vizuri kwa ukarimu, na kumpa chakula. Naye akaona kwamba, miguu miwili ana furaha kabisa.

Akasema moyoni, wengine wanakula usingizi tena mchana. Miguu miwili hakurudi nyuma, aliongeza chakula. Kuku alipofanyiwa hivyo, akasahau mishowe kile alichotumwa.

 Wale wa porini walipochoka kusubiri, wakamtuma jogoo amfuate. Jogoo hakukataa kwenda, alipofika walimpokea vizuri sana, kama walivyomfanyia kuku.

Alipoingia ndani alimkuta kuku akifurahia usingizi. Akiwa hajui neno lolote. Kuku aliamshwa. Alipoamka jogoo alimuuliza, “Ni kwa nini hivi jamani, kwa nini kimya tu?”

Kuku akajibu, “Mimi sirudi tena huko porini, kwa sababu tangia nije hapa miguu miwili ananifanyia vizuri mno. Nirudi huko porini kufanya nini basi?”

Mwishowe alimwambia tena kwamba, “Hebu njoo ule chakula kile nilichobakisha ndugu yangu.” Jogoo akala. Naye akapenda mno, akasema na kusema, “Na mimi siendi porini.”

Ndiyo sababu kuku anapokunywa maji hutazama juu kumshukuru Muumba aliyewapeleka hadi akafika kwa wa miguu miwili. Lakini wema wa wa miguu miwili upo, wakati mwingine haupo. Hauna kuongeza mbele kabisa.

Siku moja wakaja wageni hapo nyumbani mwa miguu miwili. Wakaangalia na kuona kuwa chakula kipo, lakini mboga hakuna. Ndipo wakashaulina wakasema, “Hatuna haja ya kuhangaika, kwa sababu kile kinachomsaidia mtu ni chake.”

Shikeni kuku tumfanye mboga ya wageni wetu. Haukupita mda mrefu kuku akashikwa, naye akalia, “Siyo mimiiii, siyo mimiiii.” Lakini hakusikilizwa alichinjwa tu.

Jogoo alipoona hivyo, alipiga kelele, “Go go go go Likuku!” Maana yake hivi, “Kuku alinidanganya.” Kanga mwishowe alichoka kusubiri.

Alipochoka kusubiri akaja karibu na nyumbani mwa watu wenye miguu miwili. Akaita, “Kuku wewe! Nimekuambia fuata moto nawe umeenda kimoja.

Lakini hakusikia sauti inayojibu. Akaita tena. Jogoo akajibu, “Ya zamani haipooo! Usiingie kwenye mateso haya.” Kanga aliposikia kwamba hawarudi tena, akaenda porini mpaka leo yupo huko.

ENGLISH: THE STORY OF THE CHICKEN AND THE ROOSTER.

In the past hens and cocks were not domestic birds. They were wild birds living with other birds in the wilderness.

So one day it rained very heavily in the wilderness.

The Guinea fowl said to the hen, “Go to the two-legged people, with their two hands, and two eyes, and ask for fire so that we can set it and warm ourselves because this cold is torturing us.

The hen went to the people, who received her very well.Then they asked her why she had visited them. And she said, “I am a person from the wilderness. I have come to ask for fire, because there is no fire at our place.”

When she said this, the two legged people did not give her the fire. They gave her a warm welcome, and gave her food. She saw that the two legged people were very happy.

She said in her heart, others eat and some even sleep during the day. The two legged people did not let her go back. Instead, gave her more food. When the hen saw that she was kindly treated, she forgot about what she was sent.

 When the birds in the wilderness got tired of waiting, they sent a cock after her. The cock did not refuse to go.When he arrived they received him very well, as they did for the hen.

When he go tin, he found the hen enjoying the sleep. When she woke up, the cock asked her, “What happened?Why are you just silent?”

The hen replied, “I am not going back to the wilderness anymore.This is because I am comfortable here.The two legged people are treating me very well. What could make me go back to the wilderness?”

Finally,she said to him again, “Come, eat what I have left,my brother.” The cock ate. And he liked it very much, and said, “And I won’t go out into the wilderness.”

That is why when the hen drinks water looks up to thank the Creator who sent her the two legged animals. But it is important to note the two legged are sometimes good and sometimes they are not.

One day, the visitors came to the house of the two legged. They looked and saw that food was available, but no vegetables. Then they adivised each other and said, “We do not need to worry, because what helps a person is his.”

Catch a hen to make her a side dish for our guests. Without much ado, the hen was caught, and she cried, “It’s not me, it’s not me.” But she was just  slaughtered.

When the cock saw it, he screamed, “Go go go go Likuku!” This means, “The hen deceived me.”

Finally,Guinea fowl got tired of waiting. It came closer to the house of the two legged people. It said, “Hen! I have asked you to go and ask for fire and you have gone to stay.”

But he did not hear the answer. He called again. The cock answered, “Old is gone! Do not enter into this persecution.”When Guinea fowl heard that, she went back to the wilderness where she is until today..

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

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

Kale ya kale waliho ngosha umo. Ngosha ng’wenuyo wali na kaya nhale gete niyo yalinfula no. Aha kiya ya numba jakwe waliwasimba choo. Choo yeniyo yali yokala, niyo hangi lidugu Iyaho yalilyagwa yushikila shenisho duhu.

Ngosha ng’wenuyo aha wabhona giki Choo yakwe yasaga giko, akasola madete ubheja lwigi wikumbija. Wakamala kwita giko ubhigisha ha shikome abhana bhakwe ubhawila giki.

“Bhana bhane, yaya ukwigusija aha lichoo lyenilo, mukugwila”. Bhayanda bhuhaya, “Twigwaga bhabha”. Sha lushiku lumo, abhana bhakwe abhaniginigi bhandya kwigusha bhalitula mpila.

Aha gwatulwa umpila umo wabho gumita, aliyo gulolile uko ili ichoo. Nanghwe upela alimubhuyegi walishinya. Na oli atilalangijaga. Wakisanga alipanda ili lwigi lyenilo likundika ugwila ulibhila. Aha wagwila kasumba kamo kupela kuja mukaya kung’wila uninago.

Ngikulu aho wigwa giko, ufuma alilila kwiza halichoo. Ugasanga mashi agufudilaga kiti ludefu lwa milaga munhu. Wandya kulila, bhanhub’iza bhokala pa, aliyo bhuli ng’wene ulu aliza wakumya no yiii!. Aliyo gwa kwita nduhu.

Bhanhu bhakokala no. Wakanoga wiza nkuluye lya nsumba uyo wagwilaga mu mashi ubhuja, “Ahenaha kinehe nayi?” Bhung’wila, “Nzunayo wagwilaga mu choo”.

Aho wigwa giko ulomba Iuguta. Uzula pye imyenda imisoga usaja ja mugati, witunga luguta munkimbili. Ubhawila, “Ludimagi ulugoye naje nanjile unyanda, ulu numona nakusunga nkono, ulu mugubhona mudute lugoye.

Nyanda ng’wenuyo wiponeja mugati ya Choo, ikanza lidakulile ukabhona akazunaye ukatula hibhega usunga unkono. Aho bhamona bhuduta kihamo ufuma, aliyo wajimaga mashi kibhi no.

Nyanda ng’wenuyo ukapyagula ukumiso, bhanhu bhenha minzi ukalaba. Na kayanda bhukoja. Aha lyakula ikanza kufulwa mbeho kandya gweshema.

Nkulu wago woga uzwala myenda misoga, ukabhucha akazunaye ukachala kaya, ukagalaja ha mbeho ha linti, kufulwa mbeho kuluja kubhiza gapanga.

Kiswahili: Hadithi Ya Mwanamume Mkarimu

Zamani za kale alikuwepo Mwanamume mmoja. Mwanamume huyo alikuwa na familia kubwa kweli na ilikuwa karimu sana. Mashariki ya nyumba yake walikuwa wamechimba choo. Choo hicho kilikuwa imejaa. Tena ukuta wake ulikuwa umeanguka mpaka chini.

Mwanamume huyo alipoona kwamba choo yake imebaki hivyo, alichukua matete akatengeneza kimlango akaifunika. Alipomaliza kufanya hivyo, aliwakalisha kitako watoto wake akawaambia hivi.

“Watoto wangu, msichezee kwenye choo hicho mtatumbukia.” Wavulana walisema, “Tumesikia baba.” Siku moja, watoto wake wadogo walianza kucheza wakipiga mpira.

Ulipopigwa huo mpira wao ukapita, ukielekea kule iliko ile choo. Naye kijana alikimbilia huko akiwa katika furaha ya kucheza. Hakuwa na uangalifu. Alijikuta akikanyaga ule mlango ukajifunika akaangukia na kudidimia. Alipotumbukia, kijana kamoja alikimbia kwenda nyumbani kumwambia mama yake.

Bibi kizee aliposikia hivyo, alitoka akilia kuja kule iliko choo. Akakuta kinyesi kimekuwa kama matope yenye kina kilefu. Akaanza kulia, watu wakaja wakafulika hapo, lakini kila mmoja wao alipofika alishangaa tu yiii! Bila kuwa na la kufanya.

Watu walijaa mno. Mwishowe alikuja kaka yake yule kijana aliyetumbukia humo kwenye kinyesi, akauliza, “Hapa vipi?” Wakamwambia, “Mdogo wako ametumbukia chooni.”

Aliposikia hivyo, aliomba kamba ndefu. Akavua nguo zote zilizokuwa nzuri, akabakiza za ndani. Kijana akajifunga ile kamba kiunoni. Akawaambia, “Shikilieni kamba hii, niende nimfuate kijana, nikimuona nitainua mkono. Mkiuona mvute kamba.

Mvulana huyo alijitupa ndani ya choo. Haukupita muda akamuona mdogo wake akamuweka begani akainua mkono. Walipouona walivuta ile kamba kwa pamoja akatoka, lakini wamelowana kinyesi vibaya.

Mvulana huyo, alimpangusa mdogo wake machoni, watu wakaleta maji wakanawa. Na kijana wakamwosha. Ulipopita muda akapulizwa upepo akaanza kupumua.

Kaka wa hako kijana, akaoga, akavaa nguo nzuri, akambeba mdogo wake na kumpeleka nyumbani. Akamlaza kwenye kivuli cha mti. Akapulizwa baridi akapata nafuu, akawa kazima.

ENGLISH: THE STORY OF  A KIND MAN

In the past, there was one man who had a big family a great deal. In the East of his house he had dug up the toilet. The toilet was now full. Its wall had fallen to the bottom.

When the man realized that his toilet was in that state, he took some reeds and made from them a door which he used for covering such a toilet. When he had finished doing this, he gathered his children and told them this.

“My children, don’t play near that toilet, you will fall into it.” The boys said, “We have heard, dad.” One day, his little children started playing the ball.

When it was hit the ball moved towards that toilet. And the young man ran there in the joy of playing. He was not careful. He found himself trampling on the door of the toilet  falling nto the toilet. When he fell, the other young child ran home to tell his mother.

When the old woman heard about it, she came out crying and walked towards the toilet. She found the faeces had turned muddy. What she could do is cry. As a result,people kept coming.They could do nothing. They could be heard saying,“Yiii!”.

People came in multitudes. Finally, the elder brother of that boy who had fallen into the toilet came and asked, “How is it?” They said to him, “Your younger brother has fallen into the toilet pit.”

When he heard this, he asked for a long rope. He stripped all the fine clothes, and he remained with underwear. The boy fastened the rope around his waist. He said to them, “Take this rope, and let me go after him. If I see him, I will raise my hand when you see it, pull the rope.

The boy threw himself into the toilet. After a short while, he saw his little brother.He raised his hand . When the people  saw it, they pulled the rope together.The two brothers were brought out. They were covered with faeces all over their bodies.

The brother washed his younger brother the faceas the people brought water.The brother,took a bath, put on the best clothes and then he carried his little brother home. He laid him in the shade of the tree. After some time,  he got better and he became well.

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

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

Waliho munhu umo akenhelwa shiloti uwilwa giki, “Yiyi ng’ombe yizaga niyo yiyaho yimaga hisaka.

Shilaka ijo jiliyomba wajigwagwa aliyo u munhu uyo aliyomba alatamonaga. Aha wela, makanza ga diyu bhiza bhanhu aha ng’wakwe wandya kubhasombolela. Wakanoga ubhuka ajile lugendo lwa kulingula migunda.

Aha washika hisaka hihi nikuwa itale lya mondoka wibhona ing’ombe wandya ukubholekeja abhanhu niyo bhukwila no aliyo ukwibhona nduhu. Bhandya kwibhuja, “Ili hali lulumayu?” nang’hwe uyomba yiyo aho.

Bhanhu bhakakwila no, kuhayimanila yudula gari (mondoka) yukila ulonga ulo kubhita ulu ufumile gimagi uliza Ndoleleji. Ng’ombe yeniyo nayo yugogomoka yushika ikuwa lya mondoka yifuka yokala, bhabha yubhi igekemaja na bhanhu bhibhona pye gashi nzoka bhabha.

Bhanhu bhandya kung’wila umpeja wa loli, “Mpandage, mpandage”. Wakiza deleva wihenda uja atagemile kwima nulu hado. Aha wiliga nayo yumola yuja ng’wisaka yukifuka hangi. Bhanhu bhuholeka kuja ho bhakitule b’igaiwa hangi. Lelo uwa shiloti aliyibhona.

Aha lyakula ikanza wiza munhu umo ubhabhuja, “Kinehe, mulitaki ahenaha?” bhuyomba, “Yadijimijaga nzoka ahenaha isaka ili”. Ngosha ng’wenuyo ulola wibhona na bhangi bhibhona pye yutulwa yucha.
Ndoto ya kweli.

Kiswahili: Hadhithi Ya Ndoto

Alikuwepo mtu mmoja aliyeletewa ndoto akiambiwa hivi, “Huyu ng’ombe amekuja tena huyo amesimama kwenye kichaka.”

Sauti hiyo ilisikika lakini mtu aliyeongea hakuwa anaonkana. Kulipokucha kesho yake asubuhi, walikuja watu nyumbani kwake, akaanza kuwasimulia. Mwishowe alianza safari ya kuangalia mashamba.

Akipofika kwenye kichaka karibu na njia ya gari akamuona yule ng’ombe akaanza kuwaonesha watu tena, watu wakawa wengi mno, lakini wale watu wakawa hawamuoni. Wakaanza kuuliza, “Yuko wapi basi mama?” Naye alisema huyo hapo.

Watu wakawa wengi mno. Kushitukia likaja gari likavuka kolongo lile la kuvuka ukiwa unatoka Gimagi, kuja Ndoleleji. Ng’ombe huyo naye akainuka akija akiwa kwenye njia ya gari akaja kujimwaga akajaa. Basi, akawa ametulia na watu wakamuona wote. Kumbe ni nyoka.

Watu wakaanza kumwambia dreva wa gari, “Mkanyage, mkanyage.” Alipokuja dreva akapisha akaenda hakujaribu kusimama hata kidogo. Alipokwepa naye akaenda kwenye kichaka akajimwaga tena. Watu wakajaa kwenda hapo kumpiga wakamkosa tena. Lakini yule wa ndoto alikuwa anamuona.

Ulipopita muda akaja mtu mmoja akawaambia, “Vipi, mnafanya nini hapa?” Wakasema, “Nyoka ametupotea hapa kwenye kichaka hiki.”  Mwanaume huyo, akaangalia akamuona na wengine wakamuona wote, wakampigwa akafa.

Ndoto ya kweli.

ENGLISH: A DREAM LEGEND

There was a woman who had dreamed and told that, “This cow has come back. See it in the bush.”

The voice was heard but the person who spoke was not seen. When it was morning, the people came to his house, and he began to tell them. Finally she began a tour in the fields.

When he got to the bush next to the car way and she saw a cow. She started to show the people.Those people came in multitudes. But they  did not see the cow. And they began to ask, “Madam,where it is then?” She said ‘It is there.’

More and more people came. It happened that the car crossed that valley from Gimagi, coming to Ndoleleji. The cow also came up and moved towards the car. It came so close that it could stop the car. The cow was silent.All the people saw it. Oh!It is a snake.

Then the people began to tell the driver of the car, “Crush it, crush it.” But the driver avoided it. He did not stop at all. When the driver avoided it, the snake went into the bush. The people wanted to beat it again. They could not see it. But the dreamer saw it.

After a while, someone came to them and said, “Well, what are you doing here?” They said, “The snake has just disappeared from from us here in this bush.” The man, looked and saw it.When the man saw it, others also saw it.Then they beat it to death.

That was a true dream.

 

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

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

Gwaliho nzengo gwali na bhanhu bhingi gete. Igahaya kutanduka nyanza ibhamile. Wigela munhu wa kujubhagunanha bhazidulib`ila. Bhuwilwa giki, aliyo umu nzila galiho majigulu na miswa, mtizubhulaga unswa nulu gumo, nulu dubhisu.

Bhuyomba giki, “Dutubhulaga nulu dubhisu nulu miswa, dugupala inzila. Ng’hana bhubhiza bhadabhulagile nswa, nulu dubhisu. Lishosho lyaho lili giki, Bulangwa.

Abhanhu dalimshibhi na makanza malihu dali giti mamiswa na mabhisu mu myobho. Ishi lulu Yesu akiza kutinja mu majigulu, aho dugahaya gudub’ukila mu nyanza.

Kiswahili: Kijiji Cha Watu Wengi

Kulikuwepo na kijiji chenye watu wengi kabisa. Ilitaka kupasuka bahari pale iwameze. Akatokea mtu wa kwenda kuwasaidia wasije wakadidimia. Waliambiwa hivi, “Lakini njiani kuna miamba na miiba, msiue hata mchwa mmoja, wala mdudu.

Walisema hivi, “Hatutaua hata mdudu wala michwa, tutakwaa njia. Kweli wakawa hawajaua hata mchwa wala wadudu. Jibu lake, ni kwamba, Mafundisho au semina vinatakiwa kufuatwa vizuri.

Watu tulikuwa katika dhambi, kwa muda mrefu tulikuwa kama kwenye miiba na wadudu mashimoni. Hivyo, Yesu alikuja kutuondoa kwenye miamba, tulipotaka kutumbukia kwenye bahari.

English: The Village of Many People.

There was a village where there were many people. The ocean wanted to burst and swallow them up. The people in it found someone to help them. Such a person said to them, “On the way, there are rocks and thorns; do not pick up one.” The people said, “We will not kill even painful pain, even ants.” They did not kill ants, nor painful pain. This story teaches people that following good teachings is good in their lives. Spiritually, people were in sin. We were for long time like thorns and painful pits in holes. Jesus came to take us out of the rocks when we wanted to be swallowed up by the sea.