stories

28. Nzala Iganwaga Ungokolo (Njaa Humshambulia Mvivu)

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. vintage honey

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.

27. Bhutambi wa Ng`wiyo Utubhuzwalila Jilungu

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

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

Kale ulu munhu akatamba, kwene kuhaya wabhulaga ng’wanishi wa bhanhu, kiti shimba nulu ng’wanishi mu bhulugu kiti masai.

Mhayo gwa kwandya ulu washoka kufumila kubhulugu, ashike kuli Ntemi abhonwe. Bhandya bhanhu kung’winha ng’ombe. Ntemi nulu ng’ombe itano hu kumeng’helwa, kwinhiwa mhela iki bhukali wakwe mu bhulugu.

Huna lulu ntambi uzwikwa jilungu kuntwe. Uyo atatambile, atuzwala jilungu, kushika atambe wei ng’wenikili. Jilungu jene jimanikijo ja ikujo. Ikujo lya ntambi hu kuhaya giki, ali ngosha ati ng’obha. Bhatemi bhazwalaga jilungu ku nkono. Bhatambi bhazwalaga jilungu ku ntwe.

Kale ulu ntambi akabhulaga nulu bhanishi bhabhili, nulu bhatano wadimaga mabhuta ghabo. Udima bhuta ku luge. Bhuta wenubho witanagwa ikongolo, hangi wabhutaga nkono gwa kubhumoso bhanishi abho wabhabhulagaga, uja kaya adimile ikongolo na mashiganza kunu akwimbaga: “Mayi yuhii! Ikongolo kuntinya ng’wiyo bhabha sha bhulambu uyuhi!.

Lyene lyimbo lya bhakali, ulu bhayanda bhaligusija lyimbo lyenilo bhubishiwa ng’ombe bha sabho. Ulu bhegela kushika ntambi kihamo na bhose abhali bhaja ku bhulugu pye bha mayu bhubhasumbila bhalina tubhusiga twape bhubhabhibha (kubhamiza, kubhaponegeja) bhubhafupa na kubhita myoyo yabho ibhize yape na ibhize na bhukali kunu bhakutulaga kalupundu. (Ntambi abhonwe na ntemi kumeng’helwa).

Huna lulu bhita shigukulu. Pye bhanhu bhiza kulya shigukulu jenijo. Ulushiku lwene akubhegejiwa mabhugota atimbye ng’holo. Ongeje kubhiza na nguzu ja kutinda ng`wanishi. Oye kubhogoha bhanishi. Mabhugota gutulwa mu shiliwa na mu nyama bhuhaya lelo bhakali bhalilya ng’hali, bhalya ng’hali abhalibhaja ku bhulugu.

Uyu atajile atulya ng’hali. (nyama ya bhugota atuyegela, ulu nyama itatulilwe bhugota akuphonejiwa kiti ng`wa bhasalami.)

Lyimbo Lelo tukundegelekaga ha kipaganije kakwe, angu muna mbulutu akikalaga ng`wisenge nagaluke nikiya kubha ngelela bhakalisha miso bhana meatu, bhakalisha miso. Mayi yuhi, iohimu lyalumanga lyalya na wa kungongo, pye bhashilaga na bhana.

Ulu akabhulaga shimba wiza na ndili kihamo na mala gayo, bhamane wabhulagaga ng’hana. Iyuhi ikongolo kuntinya ng’wiyo bhabha shabhulambu, iyuhi nafuma mimbi, nikila lyane nakugwesaga. Iyuhi (kulila bhukali) ukugayiwa nhegetela nhendagulila, akupelaga, akupelaga aohimile, hii ukugayiwa nhegetela nhendagulila. Get this song from athanai.

Ikongolo- ikujo lya ntambi- ikongolo lya kulugalila. Wamalaga kutula ikongolo bhanishi bhatizingila (nduhu bhudula nose iki bhamalaga kulugala.)

Kiswahili: Ushindi Wa Mwenzio Hutauvalia Nishani

Zamani kama mtu akiua adui wakati wa vita, kama simba, au adui kwenye vita kama masai, alivikwa Nishani.

Jambo la kwanza anaporudi kutoka vitani, afike kwa Mtemi, (mfalme) aonwe. Watu huanza kumpa Ng’ombe. Mfalme au Mtemi aliweza kumpa hata ng’ombe watano, ambao hueleza hali ya kumpa zawadi, kwa ukali wake kwenye vita.

Ndipo shujaa huyo huvikwa nishani kichwani. Yule ambaye hakuua, havai nishani, mpaka aue yeye mwenyewe. Nishani hiyo, ni kitambulisho cha heshima. Heshima ya ushujaa ndiyo kusema, ni mwanaume, asiye muoga. Watemi walivaa nishani mkononi. Mashujaa vitani walivaa nishani kichwani.

Zamani kama shujaa wa vita akiua maadui wawili, au watano, alishika pinde zao. Alishika upinde kwenye kamba ya kurushia mshale. Upinde huo uliitwa Ikongolo. Tena alikata mkono wa kushoto wa maadui aliowaua. Alienda nyumbani akiwa ameshikilia ikongolo na viganja huku akiimba: “Mama yii! Ikongolo kumvamia mwenzako baba ni vigumu hivi!”

Huo ni wimbo wa wakali, kama vijana wakionekana wanachezea wimbo huo hupewa adhabu wale baba zao ya kutoa ng’ombe. Kama wakikaribia kufika nyumbani wale mashujaa na wote walioenda vitani, akina mama huwapokea wakiwa na mtama mweupe na kuanza kuwatupia, hiyo ikiwa ni ishara ya kuwapa moyo ili mioyo yao iwe mieupe na mikali huku wakipiga kigelele. (Hali hiyo huwa ni ishara ya kumtambulisha shujaa kwa Mtemi ili shujaa huyo apewe ng’ombe.)

Ndipo wanafanya sherehe. Watu wote huja kula sikukuu hiyo. Siku hiyo shujaa wa vita hutengenezewa dawa ili moyo wake utulie. Aongeze kuwa na nguvu za kuwashinda maadui.

Aache kuwaogopa maadui. Madawa hayo huwekwa kwenye chakula na kwenye nyama, wakisema, “leo wakali wanakula kali, wala kali walioenda kwenye vita.

Yule ambaye hakuenda kwenye vita hatakula hiyo kali. (nyama ya dawa hataisogelea, kama nyama ambayo haikuwekewa dawa, atatupiwa kama wanavyofanya kwenye jeshi la sungusungu.).

“Wimbo leo tutamsikiliza kujipenyeza kwake, eti ni wa mbulutu huwa kwenye mapaa, nigeuke na mashariki, kwa kinangelela waliangalia watu wa meatu, waliyalisha macho yao. Mama yii, hivyo ndivyo lilivyowafundisha, limekula na wa mgongoni, wote waliisha na watoto.”

Kama shujaa huyo aliua Simba huja na ngozi na kucha za yule Simba, ili watu waone kwamba kweli ameua. Ikawa ikongolo kumvamia mwenzio, baba ni vigumu, natoka jioni, na mkia wangu nauvuta. “Iyuhi (kulia ukali) utakosa bahati, kidogo nilie, akikimbia, akikimbia, hii hutakosa bahati kidogo nilie.”

Ikongolo ni hekima au heshima ya shujaa- Ikongolo huwa ni gongo la kufungia. Amemaliza kuweka ikongolo maadui wasiingie (hakuna uwezo wa kuingia mwishowe kwa vile wamemaliza kufunga).

ENGLISH: YOU WILL NOT PUT ON A SIGN OF TRIUMPH FOR YOUR FELLOW’S VICTORY

Long time ago if anyone killed the enemy during war, like a lion, or an enemy in battle, was dressed a sign of triumph. lion-and man

The first thing when he comes back from the battle, he goes to Emperor, (king) to be seen. People begin to give him cows. The King or the Emperor could even give him five cows, which describe the condition of giving gifts to him in his fierce anger during war.

Then the warrior was wrapped up a victorial sign in his head. He who did not kill, does wear it, until he kills it by himself. That triumph sign, is a decent identification. The honor of courage is to say, he is a man who is not a coward. The kings wore triumph sign on his hand. The warriors in the warfare wore such victorial sign in wars, on their heads.

A long time ago if a warrior kills two, or five enemies, he took his bows. He held the bow on the arrows roller. The bow was called the “Ikongolo.” He also cut the left hand of the enemies whom he killed. He went home holding the Ikongolo and arms while singing: “Mama yii! Ikongolo kumvamia mwenzako baba ni vigumu hivi!” It means oh!! Mother to attack your fellow, dad is so difficult!”

That is a song of rage, as young people appearing to play such song their parents were punished by being asked to give a cow. As the heroes come home and all who went to war, mothers receive them by spittling white millets on them as a sign of giving them courage in their hearts so that they should not be frightened instead, they become strong in wars. (This is a symbol of identifying a hero to the king for the warrior to be given a cow.)

Then they celebrate. All people come to eat that feast. On that day a warrior is given medicine for making his heart calm. He will increase power for conquering enemies.

They should not be afraid of enemies. Those medicines are put on food and meat, saying, “Today the fierce ones are eating what makes them strong fighter.” Those who eat it are the worriors who went to the war.

The one who did not go to war would not eat that severe. (He will not come close to the meat of medicine, as meat that is not prescribed, will be given to him as they do in the sungusungu army.).

“The song today we will listen to his self-indulgence, that he is of mbulutu who is in the roofs, crawling on the east, to kinangelela who watched meatu people, they fed their eyes. The mother yii, so that is what I taught them, I have eaten even those what are on the back, all were finished with the children.”

If that warrior killed a lion, he comes with the skin and neills of that Lion, so that people can see that he really has killed. When Ikonkolo to attack your fellow, Daddy is hard, I went out in the evening, and my tail smoked. “Iyuhi (to cry fury) you will miss luck, slightly I cry, while running, running, this will not be a little luck I little cry.”

Ikongolo is wise or respectful sign to the worriar- The Ikongolo is a wood for closing. He has just put the Ikongolo enemies should not enter. (There is no ability to enter in as soon as they have finished closing).

26. Ntemi Bhudoshi na Manyanda

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

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

Waliho ngosha umo lina lyakwe Manyanda. Agading’wa bhusese ugagulwa hikulu, hali Ntemi Bhudoshi. Umu milimo yakwe wali nkomezu no.

Ntemi nang’hwe akantogwa no ung’winha na cheo (bhutale), nose ubhiza ntale o bhasese. Uitanwa nkujiwa wa ntale nsese manyanda (mheshimiwa wa mkuu, mtumwa manyanda).

Kushika nose bhiza bhabyaji bhakwe kunkomola (kung`winja mu bhusese). Aliyo iki cheyo jakwe ijo winhwa akalema. Ubhawila bhabyaji bhakwe giki. “Bhabyaji bhane nalina bhulumbi bhutale no iki ng`wizaga kunikomola, aliyo natajile, na manila no ukunu.” (kulemela mu shibhi)

Huna lulu bhabyaji bhakwe bhandya kulila, nu Nina ung’wila giki ulu walemaga tutibhona nu bhebhe hangi (izumo. Kumb 30:19) Kuhayimanila Ntemi Bhudoshi uzumalika. Mu shiku jene kaliho kajile, ulu ucha Ntemi akujikwa na nganji wakwe (mpaga kuja na nsago).

Lushiku lwene lwa kucha Ntemi, bhanamhala bhakang’witana Manyanda nang’hwe akayega no uhaya, “Lelo nagubhiza Ntemi.” Aho washika bhanamhala bhung’wila, “Lelo ugujikwa uli mpanga, iki kajile kise kali chene, uyo bhitogilwe nu Ntemi akujikwa nang’hwe mpanga.”

Aho Manyanda wigwa agasunduhala no, ugema na kupela aliyo uding’wa utungwa utulwa ng’wichongo.

Ntemi Bhudoshi nang’hwe utulwa higulya, bhandya gufugila, ukunu Manyanda akulilaga mugati. “Ulu ninazunije ya bhabyaji bhane,

ninatapandikile makoye.”

Kiswahili: Mtemi/Mfalme Bhudoshi Na Manyanda

Alikuwepo mwanaume mmoja jina lake Manyanda. Alikamatwa na kupelekwa utumwani akanunuliwa kwenye ikulu, kwa mfalme/mtemi Bhudoshi. Katika kazi zake alikuwa hodari yaani, alikuwa mchapa kazi mno.

Naye Mfalme alimpenda mno, akampa cheo cha ukubwa, mwishowe akawa mkubwa wa watumwa. Akawa anaitwa mheshimiwa wa mkuu mtumwa Manyanda.

Kufika mwishowe wakaja wazazi wake kumkomboa, (kumuondoa kwenye utumwa). Lakini alikataa kwa sababu ya cheo chake alichopewa. Aliwaambia wazazi wake, kwamba, “Wazazi wangu nina shukrani kubwa mno kwa vile mmekuja kunikomboa, lakini siendi, nimezoea mno huku.” (Alikatalia kwenye dhambi).

Ndipo wazazi wake wakaanza kulia, na mama yake alimwambia kwamba, kama umekataa hatutaonana na wewe tena (laana. Kumb. 30:19).

Kushitukia, Mfalme Bhudoshi alifariki. Kulikuwepo na desturi katika siku hizo, ya kwamba, kama akifa mfalme, atazikwa na mto wa kulalia kichwani (mpaka aende na mto wake).

Siku hiyo ya kufa mfalme, wazee walimwita Manyanda naye alifurahi mno akisema, “Leo nitakuwa mfalme.” Alipofika wazee walimwambia, “Leo utazikwa ukiwa mzima, kwa vile desturi yetu iko hivyo, yule anayependana na mfalme atazikwa naye mzima.”

Manyanda aliposikia hivyo, alihudhunika mno, akajaribu na kukimbia, akashikwa akafungwa na kuwekwa shimoni.

Naye mfalme Bhudoshi akawekwa juu yake, wakaanza kufukia, huku Manyanda akilia ndani. “Kama ningekubali ya wazazi wangu, nisingepata matatizo haya.”

ENGLISH: EMPEROR/KING BHUDOSHI AND MANYANDA

There was a man named Manyanda. He was arrested and sent to slavery purchased at the palace, of the king / governor Bhudoshi. In his work he was brave ie, he was a hard worker. egyptian-slaves

And the king loved him so much, and gave him a great position. He finally became the greatest of the slaves. He was called the master of slaves honorable Manyanda.

At last his parents came to redeem him, (to get rid of slavery). But he refused because of his assigned position. He told his parents, that, “My parents I am very thankful that you came to redeem me, but I do not go, I am very familiar here.” (He remained in sin).

Then his parents began to weep, and his mother told him that, “if you have refused, we would never see you again” (curse Deutronomy 30:19).

Suddenly, King Bhudoshi died. There was a custom in those days that, as the king died, he would be buried by the pillar of the head (until he went with his pillar).

At that time the king died, the elders called Manyanda. He was very happy, saying, “Today I will be the king.” When he came to the elders, they said to him, “Today you are going to be buried alive, as our custom is, the one who was loved by the king will be buried with him.”

When Manyanda heard of it, he was so overwhelmed. He tried and to escape, without succeeding. He was arrested and they restrained him. king

The King Bhugoshi was put on him, and they began to put soils covering the tomb, while Manyanda went in crying. “If I had agreed with my parents, I would have not got these problems.”

25. Ndikumaja Ng`wana Geni

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

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

Waliho ngosha wali wogoha mihayo ya muchalo. Hamo na gupandika mihayo mitale. Ubhabhona bhanhu bhalicha. Huna lulu usamila ng’wipolu. Wigasha shiku ningi moyi. Myenda yushila, nzwili juliha no.

Lushiku lumo bhayanda, bhakaja gujuyela ung’wipolu bhugamona, bhuhaya isaji. Bhogoha na bhandya gupela. Umo wabho ugwa lyunchima linti ucha. Bhangi bhupela mpaga kaya. Bhugabhawila bhabyaji. “Dabhonaga isaji, bhiza bhunsanga ng’wipolu. Bhumona uhaya, “Lufu ludapelagwa.”

Kiswahili: Ntakumalizia Mtoto Wa Geni

Alikuwepo mwanaume aliyeogopa maneno ya kijijini kwake. “Labda nitapata shida kubwa. Akawaona watu wanakufa. Ndipo sasa alihamia porini. Alikaa humo siku nyingi. Nguo zake zikaisha, nywere zake zilirefuka mno.

Siku moja vijana walienda kutembea porini wakamuona, wakadhani ni kichaa. Waliogopa na wakaanza kukimbia. Mmoja wao alianguka akachomwa na mti akafa.

Wengine walikimbia mpaka nyumbani. Wakaenda kuwaambia wazazi. “Tumeona kichaa, walikuja wakamkuta porini.” Wakamuona wakasema, “Kifo huwa hakikimbiwi.”

ENGLISH: I WILL FINISH YOU SON OF GENI

There was a man who was afraid of words of people in his village. He said, “May be I will get a lot of trouble.” He saw people dying. He moved to the wild. He stayed there many days. His clothes were gone, and his hairs were too long. depression-man

One day the youngsters went to the wild and saw him. They thought he was crazy. They were afraid of him to the point of beginning to run away. One of them fell and was chopped by a tree to death.

Others ran home. They went to tell their parents. “We have seen a crazy person, they came and found him in the wild.” They saw him and said, “One cannot run away from Death.”

24. Bhulangwa Wa ng`wa Shetani: Nduhu Wangu Wangu

Sukuma3

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

With special thanks to Rev Joe Healey <a href=”http://www.afriprov.org/”(African proverbs,Sayings and stories)

Bhalangwa bhadatu bhang’wa shetani ntale. Bhali na lubhanza lobhulingisilo na nimo gwabho, gwagubhahubya bhanhu bha musi.

Aho bhamala jigasho jabho jenijo, aha bhatali kubhuka lugendo lwabho lwa kwiza musi kubhakoya bhanhu. Ntale wa bhashetani agabhitana abhalangwa bhakwe na gubhabhuja higulya ya milimo yabho ya gubhalemba lemba bhanhu na gubhajimija umusi.

Nangwa wa kwandya agabhujiwa nilishetani ilitale, “Ee alu bhebhe wina nzila ki?” Agashosha, “Unene nina nzila ja gubhawila abhanhu uko Welelo giki, uMulungu atiho.”

Ushetani ntale ushosha, “Uko nzila yako yeniyo ugubhapandika bhanhu bhagehu duhu, kulwa nguno amaganiko gabhanhu gakubhamanyikijaga giki uMu1ungu aliho ng’hana.”

Agamuja uwa kabhili, “Alu bhebhe wina nzila ki?” Agashosha, “Nagubhawila giki, umoto gwa welelo na welelo nduhu, ili mihayo ya bhulomolomo gete.”

Untale wakwe aganshogeja. “Ku nzila iyi ugubhalemba lemba bhagehu duhu. Kulwa nguno hihi pye abhanhu umukwiganika gwabho, bhamanile giki, bhanhu bhagulamulwa gulenganila na shitwa shabho.”

Ha ng`halikijo, agabhujiwa nu nangwa wa kadatu. “Alu bhebhe ginehe?” “Unene nagubhawila abhanhu giki, Wangu wangu nduhu. Iti hadi ukulumva lelo, nulu ikanza linili, nulu ntondo bhungi, nulu ng’waka uyo guliza.

Nduhu Wangu Wangu.” Ntale wa mashetani akayejiwa no nilishosho lyakwe, uyomba, “Ijigasho jeniji jingilaga muntwe gwako ng’hana, ukunzila yeniyi ugubhapandika bhalangwa bhingi no.

Swahili: Mafundisho Ya Shetani – Hakuna haraka

Wanafunzi watatu wa shetani mkubwa. Hao walikuwa na kikao cha kupanga mikakati ya kutekeleza lengo lao, la kuwakosesha watu wa duniani.

Walipomaliza kikao chao hicho, wakiwa bado hawajaanza safari yao ya kuja duniani kuwasumbua watu. Mkuu wa mashetani aliwaita wanafunzi wake na kuwauliza juu ya kazi yao ya kuwadanganya watu na kuwapoteza duniani.

Mwanafunzi wa kwanza aliulizwa na shetani mkubwa, “Wewe una njia ipi?” Alijibu, “Mimi nina njia ya kuwaambia watu hivi ulimwenguni, Mungu hayupo.”

Shetani mkubwa alijibu, “Kwa njia yako hiyo utawapata watu wachache tu, kwa sababu mawazo ya watu yanawajulisha hivi, Mungu yupo kweli.”

Akamuuliza wa pili, “Na wewe una njia ipi?” Alijibu, “Nitawaambia kwamba, moto wa milele haupo, ni maneno ya uongo kabisa.”

Mkubwa wake alimjibu, “Kwa njia hii utawadanganya wachache tu. Kwa sababu karibu watu wote katika kufikiri kwao, wanajua hivi, watu watahukumiwa kulingana na matendo yao.”

Mwishoni, alimuuliza na yule wa tatu, “Na wewe una njia ipi?” Alijibu, “Mimi nitawaambia watu hivi, hakuna haraka. Siyo lazima kuungama leo, au muda huu, au kesho kutwa, au mwaka ujao. Hakuna haraka.”

Mkuu wa mashetani alifurahishwa mno na jibu lake, alisema, “Kikao hiki kimeingia kichwani mwako kweli, kwa njia hii, utawapata wanafunzi wengi mno.”

THE ENGLISH TITLE OF THIS SUKUMA STORY IS “THE HEAD DEVIL TEACHES HIS DISCIPLES”

Nduhu wangu wangu. (Sukuma)
Hakuna haraka. (Swahili)
Pas besoin de courir, prens-le modément. (French)
There is no rush. Take it easy. (English)

There is a Sukuma story called The Head Devil Teaches His Disciples. The original Sukuma is Bulang’wa wa Ng’wa Shetani and can be found on their teachings.

The teaching of this Sukuma story is that there are three different ways by which a false teacher can deceive and confuse people regarding the urgency of salvation. The first way is to say that there is no God. The second way is to say that there is no hell.

The third way, and most effective, is the advice that includes the saying Nduhu wangu wangu (There is no rush. Take it easy). This is the devil’s way of deceiving us into delaying to make necessary changes in our lives, to put off repentance, not to take care of our spiritual life and to forget about God.

This saying is stated in the negative – an example of the elusiveness and paradox of African proverbs and sayings that often teach through opposites.