UAMILIAJI LUGHA

UAMILIAJI LUGHA SARUFI MAJUMUI NA UAMILIAJI LUGHA YA PILI.

 Makala haya yataangalia maana ya sarufi majumui, masuala ya msingi yanayohusu maarifa ya lugha, sifa za sarufi majumui, sarufi majumui na uamiliaji lugha ya pili na mwisho tathmini. Kwa mujibu wa Chomsky (1976:29) kama alivyonukuliwa na Ellis (1996:430) sarufi majumui ni mfumo wa kanuni na sheria ambazo ni msingi wa lugha za binadamu (tafsiri yangu). Muasisi wa nadharia hii ni Noam Chomsky. Msingi wa nadharia hii ni kwamba binadamu anapozaliwa anakuwa na maarifa asilia ambayo humsaidia katika ujifunzaji lugha; mambo ya ndani na nje ambao husaidia katika uamiliaji wa lugha. Maarifa haya hupatikana pale tu binadamu anapozaliwa kwani huwa na kifaa cha uamiliaji lugha ambacho kinakuwa na kanuni majumui na kanuni badilifu ambazo hukutana na tajiriba (uwezo wa jamii katika lugha) na kusababisha uamiliajli lugha kutokea. Waamiliaji wa lugha ya kwanza huwa na maarifa asilia ambayo huwawezesha kuiamili lugha yao kwa kutumia maarifa hayo. Hivyo maarifa hayo yanaamshwa na tajiriba ambayo mjifunzaji anaikuta katika jamii iliyomzunguka na hatimaye kukutana na maarifa asilia katika kifaa cha uamiliaji lugha hatimaye kuzalisha sarufi mahsusi ya lugha husika. Waamiliaji wa lugha ya pili wanakuwa na lugha ya kwanza ambapo sifa za sarufi majumui bado humwezesha kuamili lugha ya pili, kwani kanuni badilifu na kanuni majumui zilizojengwa kwa misingi ya lugha ya kwanza hutumika katika kuamilia lugha ya pili. Hivyo kwa mujibu wa nadharia ya sarufi majumui inamsaidia mjifunzaji katika kuamili lugha ya pili. Wataalam mbalimbali wameweza kujadili juu ya uwezo wa sarufi majumui wa kuwa kifaa weazeshi cha kujifunza lugha ya pili, kuna wataalam wanaokubali na wanaokataa mchango huo. Kama Flyn (1984-1987) anavyoelezea kama alivyonukuliwa na Ellis (1996:453) kifaa cha uamiliaji lugha ya kwanza kitahusika na mchakato  wa ujifunzaji lugha ya pili. Akaendelea kusema kanuni badilifu za lugha ya kwanza na lugha ya pili zikiwa sawa ujifunzaji utakuwa rahisi kwa sababu mjifunzaji wa lugha ya pili ana uwezo wa kuhusisha miundo wakati kanuni hizo zikitofautiana kati ya lugha ya kwanza na lugha ya pili ni vigumu kujifunza. Flyin yeye anaunga mkono juu ya sarufi majumui kuwa kifaa wezeshi katika ujifunzaji wa lugha ya pili. Kwani anaamini bado maarifa ambayo mjifunzaji wa lugha ya kwanza anayoyatumia katika ujifunzaji wa lugha hiyo, ndiyo yale yale anayoyatumia mjifunzaji wa lugha ya pili. Hata hivyo Clahsen na Muysken (1986-1991) kama walivyonukuliwa na Ellis (1996:454) wanasema uamiliaji wa lugha ya pili ni tofauti na uamiliaji lugha ya kwanza muamiliaji lugha ya kwanza huwa na kifaa wezeshi cha uamiliaji lugha wakati wa lugha ya pili hutumia mbinu za lugha ya kwanza katika kujifunza lugha ya pili wanaendelea kusema muamiliaji lugha ya pili huhitaji nadharia ya isimu wakati wajifunzaji lugha ya pili huhitaji naharia tambuzi. Hata hivyo sarufi majumui imeangaliwa katika mitazamo tofautitofauti, hivyo kuonesha ubora lakini pia mapungufu yake katika ufundishaji wa lugha: Kwa kuwa na sarufi majumui tunaona kuwa sifa za lugha huingiliana, hivyo mwingiliano wa lugha ya kwanza na ya pili unaweza kumwezesha muamiliaji lugha ya pili pale miundo ya lugha ya kwanza na lugha ya pili itafanana na hata ikitofautiana mjifunzaji anakuwa na uwezo wa kujiundia miundo yake itakayomsaidia katika ujifunzaji wake kwa kutumia sifa majumui za lugha. Flynn (1984;1987) kama alivyonukuliwa na Ellis(1996;453) anaeleza kuwa “kifaa cha uamiliaji lugha ya kwanza kinaweza kutumika katika uamiliaji wa lugha ya pili. Kama kanuni badilifu za lugha ya kwanza na ya pili zinauhusiano hurahisisha ujifunzaji”. Hivyo yeye anakubali kabisa kuwa sarufi majumui ni kifaa wezeshi katika ujifunzaji wa lugha ya pili, anaamini sifa za mjifunzaji wa lugha ya kwanza ndizo ambazo anakuwa nazo mjifunzaji wa lugha ya pili. Aidha Ellis (1994:461) anaeleza ubora wa sarufi majumui kuwa imetoa msingi wa uibukaji wa nadharia zingine za ujifunzaji lugha baada ya kuegemea kwenye maarifa asilia anayozaliwa nayo binadamu. Pia imeweza kueleza sifa majumui za lugha mbalimbali za ulimwengu kwa ufupi, hivyo kusababisha sifa za lugha kueleweka kwa urahisi kwa wajifunzaji wa lugha ya pili. Kwa mujibu wa Ellis (1994:458) udhaifu huu unajidhihirisha katika maeneo kadhaa, kiini cha sarufi majumui yenyewe, pia mbinu zilizotumika kukusanyia data. Hivyo inaonekana kuwa kuna tatizo katika mbinu za ufundishaji na namna ya ufundishaji wa lugha ya pili. Nadharia ya sarufi majumui haikuonyesha namna gani mjifunzaji anapata ujuzi wa kutumia maarifa asilia aliyozaliwa nayo lakini pia mbinu iliyotumia katika ukusanyaji wa data ni ile mbinu ya kukusanya data isiyo ya vipindi maalum. Hivyo kupelekea data zake kutoweza aminika. Vilevile clahsen na Muysken (1986), Meisel(1991) kama walivyonukuliwa na Ellis (1996;454) muamiliaji wa lugha ya pili atakuwa tofauti na muamiliaji wa lugha ya kwanza kwa sababu kifaa cha uamiliji lugha kipo tu kwa mtu anayejifunza lugha ya kwanza na yule anayejifunza lugha ya pili huweza kusaidiwa na maarifa/mbinu mbalimbali ya ufundishaji na mazingira. Hivyo hawa wanaona kuwa safuri majumui si kifaa wezeshi katika ujifunzaji wa lugha ya pili. Kuibuka kwa nadharia zingine kunaonesha udhaifu wa nadharia ya sarufi majumui, mfano Fabisz, N.[1] Anaelezea nadharia ya uzawa iliyoasisiwa na Andersen ambayo inasisitiza juu ya urithishaji wa lugha, pia nadharia ya utamadunishi iliyoasisiwa na John Schumann (1978)inayosisitiza jinsi utamaduni wa jamii ulivyo na mchango mkubwa katika ujifunzaji lugha kwani lugha huendana na utamaduni mfano ni vigumu kujifunza lugha ya kiingereza kwa mswahili kwasababu tunatofautiana katika utamaduni hata kama utajua kiingereza hautafanana na mwingereza mzawa kwa kuwa yeye atatumia miundo ya lugha hiyo akihusisha na utamaduni wake. Hivyo katika kujifunza lugha sarufi majumui sio kifaa wezeshi pekee cha uamiliaji lugha pekee ambacho hutumika bali kuna vitu kama mazingira, motisha na urudiaji wa mara kwa mara humpelekea muamiliaji lugha ya pili kujifunza lugha ingawa kuna utofauti wa uamiliaji kuna wengine huchukua muda mrefu na wengine muda mfupi, si lazima waamiliaji wa lugha ya pili wawe na sarufi majumui inayofanana, hivyo tofauti zao wakati mwingine haziepukiki. Kama ubora na udhaifu wa sarufi majumui unavyojidhihirisha, hii inaonesha kuwa sarufi majumui peke yake haitoshi kumfanya mjifunzaji wa lugha aweze kuamili lugha ya pili vizuri, hivyo walimu wanashauriwa kutumia nadharia changamani katika ufundishaji wao wa lugha ya pili ili kumwezesha mjifunzaji wa lugha ya pili kuamili lugha hiyo vizuri. Kimsingi sarufi majumui inajidhihirisha kuwa ni kifaa wezeshi katika ujifunzaji wa lugha ya pili licha ya kuwa na udhaifu wake, haipelekei kuiondoa katika hali ya uwezeshi katika ujifunzaji wa lugha ya pili, kwani sifa majumui zinazopatikana katika lugha mbali kwa kiasi kikubwa zinawasaidia wajifunzaji kujifunza lugha ya pili, mfano wajifunzaji wanapogundua miundo ya lugha na uundaji wa misamiati unaolingana itawawia rahisi katika ujifunzaji wao. Lakini hata ikitofautiana sarufi majumui imefafanua namna ambavyo mjifunzaji huyu ataweza kujiundia sarufi yake ambayo itakuwa imejengeka kwa misingi ya lugha ya kwanza. Kuna umuhimu wa kuwa na mazingira bora ya ujifunzaji ambapo mawasiliano yanapewa msisitizo mkubwa katika nadharia mbalimbali, hivyo walimu hawana budi kujenga mazingira hayo kwa wanafunzi wao ili waweze kujifunza lugha ya pili kwa usahihi. Ikiwa ni pamoja na kubadilisha mazingira ya darasa kuwa mazingira rafiki kwa mwanafunzi ambapo mawasiliano ndiyo kiini cha ujifunzaji. Nadharia ya sarufi majumui imeonekana ina mchango mkubwa katika tendo la ujifunzaji, lakini haitoshi kusema ndiyo nadharia pekee ambayo inapaswa kutumiwa na walimu katika ufundishaji wao kwani pia imeonekana kuwa na udhaifu, hivyo nadharia zingine kama za utamadunishi, uzawa na urithishaji ni muhimu kuzipa umuhimu pia ili tendo zima la kujifunza liweze fanyika, lakini pia cha msingi ni kujua wajifunzaji hawawezi kuwa na uwelewa wa aina moja hata kama haya yote yatatimia, hivyo kinachoangaliwa ni kufikia ile hali ya kawaida katika matumizi ya lugha, ambapo kila mjifunzaji anatarajiwa afikie.

MAREJEO

Ellis, R. (1994), Second Language Acquisition, USA: Oxford University Press Fabisz, N. ANALYSIS OF KRASHEN’S THEORY OF SECOND LANGUAGEACQUISITION,http://webspace.webring.com/people/ap/panandrew/sla.html,

ISTILAHI

 Externa approach  - mkabala wa nje

Intuition              - ujuzi

 Internar approach  - mkabala wa ndani

Parameter             - kanuni badilifu

Principles             - kanuni majumui

 Prompted              - Papo hapo

Universal grammar - sarufi majumui 

FONOLOJIA YA KISWAHILI

UTANGULIZI USULI WA TAALUMA YA FONOLOJIA 

Neno fonolojia linatokana na maneno mawili ya Kigiriki phone-sauti za kusemwa na logos- taaluma/mtalaa. Masimulizi yanadai kuwa taaluma hii ilianza zamani sana kati ya mwaka 460 kabla ya Masihia huko India ya kale, ambapo mtu aliyeitwa Panini, na ambaye huaminika kuwa ni baba wa isimu aliandika kuhusu fonolojia ya Kisansikriti katika matini aliyoiita Shiva Sutras. Ni katika andiko hili ndipo alipobainisha kuwepo kwa dhana ambazo leo hii hujulikana kama fonimu, mofimu na mzizi. Baada ya andiko hilo, habari za taaluma ya fonolojia ni kama zilipotea kabisa katika uwanja wa isimu hadi ilipofika karne ya 19 ambapo wanaisimu wengine waliibuka na kuzungumzia upya masuala ya fonolojia. Miongoni mwa wanaisimu wa mwanzo wanaotajwa kujihusisha na fonolojia ni Mpolandi "Jan Baudouin de Courtenay" , (pamoja na mwanafunzi wake wa zamani "Mikołaj Kruszewski" alipobuni neno fonimu mnamo mwaka 1876, na kazi yake, ijapokuwa hairejelewi sana, inachukuliwa kuwa ni mwanzo wa fonolojia mamboleo. Mwanaisimu huyu si tu alishughulikia nadharia ya fonimu, bali pia vighairi vya kifonetiki (ambavyo leo huitwa alofoni na mofofonolojia). Maandishi ya Panini (Sarufi ya Kisanskriti) pamoja na Jan Baudouin de Courtenay yalikuja kuwa na athari kubwa kwa anayeaminika kuwa baba wa nadharia ya Umuundo Mamboleo, Ferdinand de Saussure, ambaye pia alikuwa ni profesa wa Sansikriti. Wanaisimu wote hawa walikuwa wanajaribu kulinganisha sauti za lugha za Asia Mashariki na za Ulaya, lengo lao likiwa ni kujua mizizi ya lugha zilizoitwa India-Ulaya. Kutokana na mkabala huo, katika kipindi hicho isimu ilikuwa Isimu-linganishi tu. Kutokana na tafiti zao hizo waliweza kupata maneno yenye sauti na maana zilizolingana, kufanana au kukaribiana. Utafiti huo uliweza kugundua jamii mbili za lugha ambazo ni jamii ya lugha za Kirumi na jamii ya lugha za Kijerumani. Baadhi ya wanaisimu mahususi kabisa wanaokumbukwa kuchangia katika maendeleo ya fonolojia ni pamoja na: (i) Jan Baudouin de Courtenay (1845-1929) Kama ilivyoelezwa hapo awali, huyu ni mwanaisimu aliyebuni dhana za foni na fonimu. Katika nadharia yake, alidai kuwa sauti za mwanadamu ni za aina mbili—foni na fonimu.  Alisema kuwa foni ni sauti za kutamkwa tu lakini fonimu ni sauti za lugha. Hata hivyo, de Courtenay hakutumia istilahi za foni na fonimu (kama zinavyotajwa sasa) bali alitumia istilahi za anthrophonics—foni na psychophonics—fonimu. Yeye alidai kuwa foni zipo karibu sana na taaluma ya kumuelewa binadamu pamoja na alasauti zake ambazo kwa hakika hutofautiana sana na za wanyama wengine. Na kuhusu fonimu, alidai kuwa zinahusu kumwelewa binadamu pamoja na akili zake na namna anavyofikiri katika akili yake. Alidai kuwa, mara nyingi, binadamu hupokea kinachotamkwa na kufasiliwa. (ii) Ferdinand de Saussure (1887-1913) Ni mwanaisimu wa Kiswisi anayejulikana kama baba wa isimu kutokana na mchango wake alioutoa katika taaluma hii. Yeye anakumbukwa zaidi kutokana na uwezo wake wa kutofautisha dhana alizoziita langue—mfumo wa lugha mahsusi na parole—matamshi ya mzungumzaji wa lugha husika. Langage hufafanuliwa kuwa ni uwezo alionao mzungumzaji wa lugha mahususi wa kuzungumza na kuelewa matamshi ya mzungumzaji mwingine wa lugha hiyohiyo. Ni sehemu ya lugha inayowakilisha maarifa kati ya sauti na alama. Ni mfumo wa alama kwa maana ya kiufundi tu. Dai lake la msingi ni kuwa alama inategemea vitu viwili—kitaja na kitajwa—hivyo ili mawasiliano yafanyike, mfumo wa ishara lazima ufahamike na ukubaliwe na wanajamii wote. Kwa upande wa parole, anadai kuwa ni matendo uneni. Ni namna lugha inavyotamkwa katika hali halisi na mtu mmoja mmoja. Dhana ya parole inalingana na dhana ya performance (utendi) ya Noam Chomsky. Katika lugha, parole ni matamshi tofauti ya sauti moja—alofoni. Wanaisimu wanaonekana kukubaliana na madai ya Saussure kwakuwa inaelekea kuthibitika kuwa hakuna uhusiano wa moja kwa moja kati ya kitaja na kitajwa [alama (lugha) na kinachowakilishwa (masilugha)], bali makubaliano baina ya wazungumzaji wa lugha moja husika ndiyo hutawala. (iii) Nikolai Trubetzkoy (1890-1939) Ni miongoni mwa waanzilishi wa taaluma ya fonolojia akichota mizizi ya taaluma ya isimu kutoka katika Skuli ya Prague. Mwanaisimu huyu aliandika misingi ya fonolojia kwa kutumia maarifa yaliyoibuliwa na Ferdinand de Saussure. Ni mtaalamu wa kwanza kufasili dhana ya fonimu. Aliandika vitabu vingi kwa lugha ya Kijerumani, miongoni mwake ni Grundzüge der Phonologie (Principles of Phonology, 1939), ambapo ni katika kitabu hicho ndimo alimotoa fasili ya fonimu pamoja na kubainisha tofauti baina ya fonetiki na fonolojia. (iv) Noam Chomsky (1928-) Huyu ni mwanaisimu wa Kimarekani anayevuma sana kwa mchango wake katika taaluma ya isimu kwa ujumla. Dhana za competence (umilisi) na perfomance (utendi) zimemfanya awe maarufu ulimwenguni. Dhana hizi zinaelezea tofauti baina ya maarifa na udhihirishaji wa maarifa hayo ya mtumiaji wa lugha. Katika fonolojia, Chomsky anakumbukwa kwa ufafanuzi wake wa dhana ya fonimu kwa mtazamo wa kisaikolojia. Anapochunguza dhana hii, hudai kuwa fonimu ni tukio la kisaikolojia, hivyo fonimu zimo kichwani mwa mzungumzaji wa lugha. (v) Daniel Jones (1881-1967) Ni mwanafonetiki kinara na maarufu kabisa katika nusu ya kwanza ya karne ya ishirini. Ni Mwingereza msomi ambaye alikuwa na shahada ya kwanza ya hisabati na shahada ya mahiri ya sheria, shahada ambazo hata hivyo, hakuwahi kuzitumia. Baadae, alisomea lugha na kuhitimu shahada ya uzamivu. Daniel Jones alifunzwa fonetiki na maprofesa mbalimbali, japokuwa aliathiriwa zaidi na Paul Passy na Henry Sweet. Hamu yake kuu ilikua kwenye nadharia ya fonetiki. Anafahamika zaidi kwa ufafanuzi wa dhana ya fonimu kwa mtazamo wa kifonetiki (ufafanuzi wake tutauchunguza katika sehemu ya mitazamo ya dhana ya fonimu).       FONETIKI NA FONOLOJIA Fasili ya taaluma ya fonolojia haiwezi kukamilika, na pengine kueleweka, iwapo hakuna linalosemwa kuhusiana na taaluma ya fonetiki. Hali hii inatokana na ukweli kuwa kuna uhusiano wa kinasaba kati ya fonolojia na fonetiki. Massamba na wenzake (2004:5) wananeneleza ukweli huu kwamba: …fonetiki na fonolojia ni matawi mawili tofauti ya isimu lakini yenye kuhusiana sana. Uhusiano wa matawi haya unatokana na ukweli kwamba yote mawili yanajihusisha na uchunguzi na uchambuzi unaohusu sauti za lugha za binadamu. Kutokana na ukweli huu, jitihada za kufasili dhana ya fonolojia inaelekea kuwa nyepesi, dhana hizi mbili zinapofasiliwa kwa mlinganyo. Tuanze na fonetiki: FONETIKI NI NINI? Fonetiki ni tawi la isimu linalochunguza sauti za kutamkwa na binadamu ambazo huweza kutumika katika lugha asilia. Massamba na wenzake (kama hapo juu) wanafasili fonetiki kuwa ni tawi la isimu linalohusika na uchunguzi na uchambuzi wa taratibu za utoaji, utamkaji, usafirishaji, usikiaji, na ufasili wa sauti za lugha za binadamu kwa ujumla. Wanasisitiza kwamba, kinachochunguzwa katika fonetiki ni [maumbo] mbalimbali ya sauti zinazoweza kutolewa na alasuti za binadamu (yaani sauti za binadamu zinazotamkwa tu). Kipashio cha msingi cha uchambuzi wa kifonetiki ni foni. Foni ni sauti yoyote inayotamkwa na binadamu na inayoweza kutumika katika lugha fulani. Hivyo basi, foni ni nyingi sana na hazina maana yoyote. Wanafonetiki hudai kuwa foni zimo katika bohari la sauti (dhana dhahania) ambalo kila lugha huchota sauti chache tu ambazo hutumika katika lugha mahususi. Sauti chache zinazoteuliwa na lugha mahususi kutoka katika bohari la sauti huitwa fonimu. Matawi ya Fonetiki: Kuna mitazamo miwili tofauti kuhusiana na matawi ya fonetiki. Mtazamo wa kwanza ni unaodai kuwepo matawi matatu; na mtazamo wa pili ni unaodai kuwepo matawi manne. Mtazamo wa kuwepo matawi matatu unataja fonetiki matamshi, fonetiki akustika, na fonetiki masikizi. Mtazamo wa kuwepo matawi manne (kama Massamba na wenzake (kama hapo juu), pamoja na matawi tuliyokwisha yataja, wanongezea tawi fonetiki tibamatamshi. Fonetiki matamshi huchunguza jinsi sauti za lugha zinavyotamkwa kwa kutumia alasauti. Hususani, huchunguza namna na mahali pa kutamkia sauti husika. Fonetiki akustika huchunguza jinsi mawimbi ya sauti yanavyosafiri kutoka katika kinywa cha mtamkaji hadi kufika katika sikio la msikilizaji. Fonetiki masikizi hujihusisha na mchakato wa ufasili wa sauti za lugha, hususani uhusiano uliopo baina ya neva za sikio na za ubongo. Na fonetiki tibamatamshi ni tawi jipya lililozuka mwanzoni mwa karne hii, ambalo huchunguza matatizo ya utamkaji ambayo binadamu huweza kuzaliwa nayo au kuyapata baada ya kuzaliwa. Ni tawi linalojaribu kutumia mbinu za kitabibu kuchunguza matatizo na kutafuta namna ya kuyatatua. FONOLOJIA NI NINI? Fonolojia ni taaluma ya isimu inayochunguza mifumo ya sauti za kutamkwa zinazotumika katika lugha asilia mahususi za binadamu. Inapolinganishwa na fonetiki, inasisitizwa kuwa fonolojia ni tawi la isimu linalochunguza mifumo ya sauti za lugha mahususi tu, kama vile sauti za Kiswahili, Kiingereza, Kigogo, n.k. Hata hivyo, wapo wanaisimu wanaoelekea kukubaliana kuwa kuna fonetiki ya lugha mahususi pia, na kuna fonolojia ya jumla, na fonetiki ya lugha mahususi. Mathalani, Massamba (1996) licha ya kufasili fonolojia kuwa ni taaluma ya isimu inayochunguza mfumo wa sauti za lugha mahususi, anaenda mbele zaidi na kudai kuwa fonolojia inaweza kuchunguza sauti kwa ujumla wake bila kuzihusisha na lugha mahususi. Akmajian na wenzake (2001), nao wanadokeza msimamo kama wa Massamba wanapodai kwamba fonolojia inaweza kuchunguzwa kwa mitazamo miwili tofauti. Kwanza, fonolojia kama tawi dogo la isimu linalochunguza mfumo na ruwaza za sauti za lugha mahususi ya binadamu; na pili, fonolojia kama sehemu ya nadharia ya jumla ya lugha ya binadamu inayohusika na tabia za jumla za mfumo wa sauti za lugha asilia za binadamu. Katika mhadhara huu, hata hivyo, tutakuwa wafuasi wa mtazamo unaoona kuwa fonolojia ni tawi la isimu linaloshughulikia mfumo wa sauti za lugha mahususi, hivyo tuna, kwa mfano, fonolojia ya Kiswahili, fonolojia ya Kiingereza, fonolojia ya Kiha, fonolojia ya Kihehe, na fonolojia ya Kibena. Kipashio cha msingi cha fonolojia ni fonimu. FONIMU Ni kipashio kidogo kabisa cha kifonolojia kinachoweza kubadili maana ya neno. Hivyo basi, fonimu ina maana, kwakuwa inaweza kubadili maana ya neno inapobadilishwa nafasi katika neno husika. Foni chache zilizoteuliwa kutoka katika bohari la sauti ili zitumike kwenye mfumo wa sauti za lugha mahususi ndiyo fonimu. Hivyo, fonimu ni chache ikilinganishwa na foni. Idadi ya fonimu za lugha hutofautiana kati ya lugha moja na nyingine. Mathalani, Kiarabu kina fonimu ishirini na nane (28), Kiswahili kina fonimu thelathini (30), Kifaransa kina fonimu thelathini na tatu (33), na Kiingereza kina fonimu arobaini na nne (44). Sauti ambayo huweza kubadilishwa nafasi yake katika neno lakini maana ikabaki ileile huitwa alofoni. Alofoni ni kipashio cha kifonolojia kinachotaja hali ambapo fonimu moja hutamkwa na kuandikwa tofautitofauti bila kubadili maana ya neno. Mfano: Fedha na feza Sasa na thatha Heri na kheri Kwa kifupi, alofoni ni matamshi tofautitofauti ya fonimu (sauti) moja. MITAZAMO YA DHANA YA FONIMU Juhudi za kufasili dhana ya fonimu zilizofanywa na wanaisimu mbalimbali zimezua mitazamo mbalimbali ya namna ya kuchambua dhana hii. Hadi sasa, mitazamo mitatu ifuatayo ndiyo hujulikana zaidi. Fonimu ni Tukio la Kisaikolojia Huu ni mtazamo uliokuzwa na kutetewa na wanasarufi geuzi-zalishi, mwanzilishi wake akiwa ni Noam Chomksy. Kwa mujibu wa mtazamo huu, fonimu ni dhana iliyo katika akili ya mzungumzaji wa lugha. Mtazamo huu unadai kuwa kila mzungumzaji wa lugha ana maarifa bubu ya idadi na jinsi ya kutamka fonimu za lugha yake. Chomsky anayaita maarifa haya kuwa ni umilisi (competence). Anadai kuwa maarifa haya ya fonimu hufanana kwa kiasi kikubwa miongoni mwa wazungumzaji wa lugha moja husika. Kinachotofautiana ni jinsi ya kudhihirisha (kutamka)  fonimu hizo, yaani utendi (perfomance). Chomsky anabainisha kuwa kuna uwezekano mkubwa wa kuhitilafiana baina ya umilisi na utendi kutokana na matatizo mbalimbali ambayo mzungumzaji hukabiliana nayo. Matatizo hayo ni kama vile uchovu, ulemavu wa viungo vya matamshi (alasauti za lugha), athari za mazingira, ulevi, na maradhi. Hivyo, kutokana na hali hii, fonimu hubaki kuwa tukio la kiakili, yaani kisaikolojia tu. Fonimu ni Tukio la Kifonetiki Wafuasi wa mtazamo huu wanaongozwa na Daniel Jones. Daniel Jones anaiona fonimu kuwa ni [umbo] halisi. ..........................Inaendelea

MOFOFONEMIKI YA KISWAHILI

Katika mada hii tumeangalia fasili ya mofofonemiki kwa mujibu wa wataalam mbalimbali, kisha tukaangalia kwa ufupi historia ya nadharia ya mofofonemiki na katika kiini cha mada tumejadili sababu zilizopelekea kuibuka kwa nadharia ya mofofonemiki. Kwa kuanza na fasili ya mofofonemiki  kwa mujibu wa mtandao wa Wikipedia wanafafanua mofofonemiki kuwa ni tawi la isimu linalojishughulisha na mwingiliano wa michakato ya kimofolojia na kifonolojia au kifonetiki. Pia hujishughulisha na mabadiliko ya sauti yanayotokea katika mofimu wakati zinapoungana kuunda maneno. (Tafsiri yetu). fasili hii ina mapungufu fulani kwani, mofofonemiki haijishughulishi na michakato yote ya kifonolojia na kimofolojia bali ni baadhi tu ya michakato hiyo ambayo ilishindwa kufafanuliwa kwa kutumia data za kifonolojia au kifonetiki peke yake. The New Oxford American Dictionary inafafanua kwamba, mofofonolojia/mofofonemiki ni tawi la isimu linalojishughulisha na uwakilishi wa kifonolojia wa mofimu. Hivyo basi tunaweza kusema kuwa, mofofonemiki ni tawi la isimu linaloshughulikia matumizi ya kimofolojia katika kueleza baadhi ya tofauti za kifonolojia ambazo isingewezekana kuzielezea kwa kutumia data za kifonetiki au kifonolojia peke yake. Baada ya kuangalia fasili ya neno mofofonemiki ifuatayo ni historia fupi ya nadharia ya mofofonemiki. Kwa mujibu wa Massamba (2010:82) akimrejelea Martnet (1965) anafafanua kwamba, istilahi hii mofofonemiki/mofofonolojia ilipendekezwa kwa mara ya kwanza na N.S. Trubetzkoy (1929). Trubetzkoy alitumia istilahi hii kwa maana ya tawi la isimu ilinaloshughulikia matumizi ya mafolojia katika kuelezea baadhi ya tofauti za kifonolojia ambazo isingewezekana kuzielezea kwa kutumia data za kifonolojia au kifonetiki peke yake. Baada ya kuangalia historia fupi ya mofofonemiki yafuatayo ni mambo yaliyosababisha kuibuka kwa nadharia ya mofofonemiki. Kuchunguza ubadilikaji wa sauti ambao usingeweza kuelezwa kwa kutumia data za kifonolojia peke yake. Baadhi yao wakapendekeza kuwapo kwa kiwango cha kimofofonemiki pamoja na kipashio umbo kiini kama kiwakilishi cha mofimu, kwa hiyo walipendekeza hivyo baada ya kushindwa kujua ipi ni alofoni ya fonimu ipi kwa kutumia kigezo cha kifonetiki pekee  Kwa mfano;  walishindwa kujua /k/ ni alofoni ya /c/ au /c/ ni alofoni ya /k/ Kwa mfano hata katika lugha ya kurusi –                                             ruka = “mkono”                                             ručnoj = “a mkono”                                              Mzizi ni – ruk na ruč Wanamofofonemiki walichunguza wakagundua kuwa katika mazingira fulani /k/ hubadilika kuwa /č/ baada ya kufuatiwa na “noj”. Hivyo wakapendekeza umbo kiini la maneno haya ni ruKa au ruČnoj umbo kiini lake lilitambulika kama {K} au {Č} Katika lugha ya Kiswahili kuna mabadiliko ya sauti yanayotokea katika baadhi ya maneno baada ya sauti fulani kufuatiwa na kiambishi cha unominishaji (i) kwa mfano katika maneno yafuatayo;                    Fuata – fuasi                    Penda – Penzi                    Cheka – Cheshi                    Pika – Pishi Pia wanamofofonemiki walichunguza ubadilishanaji huu wa sauti kwani walishindwa kujua ipi ni alofoni ya fonimu ipi. Ndipo wakagundua kuwa katika mazingira fulani /t/ hubadilika kuwa /s/ baada ya kufuatwa na mofimu ya unominishaji “i” pia sauti /d/ hubadilika na kuwa /z/ baada ya kufuatwa na mofimu ya unominishaji “i” Baada ya kupendekeza umbo kiini maneno haya yakaandikwa kama ifuatavyo: kwa mfano neno {fuaTa} umbo {T} likawa umbo kiini ambalo linawakilisha sauti zote mbili yaani /t/ na /s/, pia neno {piKa} umbo kiini lake ni {K} ambalo linawakilisha sauti /k/ na /ʃ/ Kuchunguza mabadiliko ya sauti yanayotokea mofimu zinapoungana. Kwa mfano; katika lugha ya Kiswahili,             U + ima         –       wima             I + etu            –       yetu             Mu + alimu    –      Mwalimu             U + imbo      –       wimbo             Vi + ake        –      vyake Wanamofofonemiki wakagundua kuwa sauti fulani huweza kuungana na kuunda sauti moja na kubadili umbo la neno. Chunguza muundo wa kifonolojia wa mofimu katika lugha. Kwa mfano katika lugha ya Kiswahili;             Mu + huni – Mhuni             Mu + gonjwa – Mgonjwa             Mu + guu – Mguu             Mu + uguzi – Muuguzi             Mu + tu – Mtu Wanamofofonemiki wakagundua kwamba mofimu fulani huweza kuungana na mofimu nyingine na kuunda umbo la neno. Kuchunguza ubadilishanaji wa sauti ambao una una uamilifu wa kimofolojia lakini husababisha mabadiliko fulani ya kifonetiki. Kwa mfano katika lugha ya kiingereza;             Play + s – [pleiz]             Dog + s – [dogz]             Since – [sins]             Else – [els]             Place – [pleis] Wanamofofonemiki wakachunguza kinachosababisha kuwepo na maumbo tofauti tofauti ya mofimu ya wingi. Kwa mfano; /s/, /iz/, /z/ Wakagundua kuwa kuna mchakato zaidi ya ule wa kifonolojia ambao ni wa kimofolojia unaosababisha umbo ‘s’ kutamkwa /z/ au /iz/ au /s/

                                        MAREJEO:

 The New Oxford American Dictionary. (2005), (2ndEdit), Oxford University Press. New York.

KANUNI ZA UUNDAJI WA HOJAJI

Makala haya yanahusu kanuni za uandaaji wa hojaji. Katika kujadili mada hii tumegawa kazi hii katika sehemu tatu muhimu, sehemu ya kwanza fasili ya hojaji kulingana na wataalam mbalimbali, sehemu ya pili ni kiini cha swali ambapo inaelezea kanuni muhimu za uundaji wa hojaji, hatimaye hitimisho. Kwa mujibu wa Kothari C.R, (2004), uk 100, anafasili neno hojaji kuwa ni maswali yanayoandikwa katika karatasi ili yaulizwe kwa mtafitiwa kwa lengo la kupata taarifa za tatizo la utafiti. Nayo Kamusi ya Kiswahili sanifu (2004) TUKI uk 116, inasema kwamba hojaji ni karatasi yenye maswali ya uchunguzi. Ni seti ya maswali mengi apewayo mtu/watu kwa lengo la kupata taarifa juu ya jambo fulani (Macmillan Dictionary) [1] Kutokana na fasili hizo hapo juu tunaweza kusema kuwa, hojaji ni maswali yanayoandaliwa na mtafiti kwa lengo la kukusanya data kutoka kwa watafitiwa. Hojaji hizo mtafiti anaweza kupeleka mwenyewe kwa mtafitiwa kwa njia ya mkono au kwa njia ya posta ikiwa na kimbatanisho cha kumwomba mtafitiwa asome na kuelewa maswali kisha ajibu maswali katika nafasi zilizoachwa wazi kwa matumizi tu ya hojaji kisha kuyarudisha kwa mtafiti. Hojaji zinazopelekwa kwa njia ya mkono husambazwa kwa haraka zaidi, na huwafikia watu wengi hususani wale wanaomzunguka mtafiti. Faida yake ni rahisi kukusanya, pia zinachukua muda mfupi, vilevile gharama zake ni ndogo, Faida ya kutumia njia ya posta ni pamoja na kutumia gharama ndogo na husambazwa katika eneo kubwa kwa muda mfupi. Pia mtafitiwa ana muda wa kutosha wa kuweza kutoa majibu kadri maswali yalivyoulizwa. Pia mtafitiwa ambaye hawezi kuingiliwa kwa urahisi hii inaweza kuwa njia nzuri ya kutumia. Licha ya njia hizo kuwa na faida pia zina hasara kama zifuatazo; kwanza mara nyingi hojaji zinazorudi zikiwa zimejazwa ni chache. Hii ni kutokana na mtafitiwa kutokuona umuhimu wa hojaji au kusongwa na majukumu au maswali kutokueleweka. Pili inabagua maana inahitaji watu wanaojua kusoma na kuandika, hojaji zinaweza kupotea zinapokuwa zinatumwa au kurudishwa. Ni vigumu kuelewa kama majibu yatolewayo ni ya kwa kweli au ya uongo. Hata hivyo njia hii ni ya taratibu mno kuliko njia zingine katika ukusanyaji wa data. Hojaji zimegawanyika katika makundi makubwa mawili; kwanza hojaji funge na hojaji za wazi (zisizo funge). Hojaji funge maswali yake yako wazi na yanaeleweka kwa watafitiwa. Maswali yanayoulizwa yanakuwa sawa kwa watafitiwa wote, yanalenga kutoa jibu moja tu. Mfano ndiyo au hapana, au ya kuchagua a,b,c,d…. hayaruhusu mtafitiwa kuweka hisia zake. Muundo wa maswali waweza kuwa funge. Kwa mfano; ANDIKA “N” KAMA JIBU NI NDIYO NA “H” KAMA JIBU NI HAPANA. AU CHAGUA HERUFI YA JIBU SAHII TU. Hojaji isiyo funge ni hojaji ambayo inamruhusu mtafitiwa kutoa maelezo/kujieleza/au kutoa maoni ya ziada (kutoa ufanuzi zaidi kadri ya uelewa wake kulingana na jinsi alivyoulizwa) Hojaji kama njia ya ukusanyaji data ina kanuni muhimu za kuzingatiwa wakati wa kuiandaaa. Mtafiti hana budi kuzingatia mambo yafuatayo; kwanza; ajue TATIZO LA UTAFITI. Mtafiti akishajua tatizo la utafiti itamsaidia kuandaa hojaji yake katika muundo unaotakiwa. Kwa mfano; atajua ni eneo gani ataenda kufanyia utafiti wake, umri wa watafitiwa, jinsia na kiwango chao cha elimu. Tatu izingatie usuli wa watafitiwa kama vile jina, umri jinsia, kabila na kiwango cha elimu. Hii inasaidia mtatifi katika uchambuzi wa data kujua amehoji watu wa umri gani na amehoji watu wa kiwango gani cha elimu. Pili ni mtiririko mzuri wa maswali; ili kutengeneza/kuandaa hojaji nzuri na kupata majiu sahihi mtafiti lazima azingatie mtiririko mzuri wa uaandaaji wa maswali. Mtiririko mzuri unaondoa uvulivuli/ukakasi kwa mtafitiwa, hivyo basi maswali lazima yawe katika mtiririko ufuatao; Kuanzia maswali mepesi kwenda maswali magumu, hii itampa moyo mtafitiwa au kumvutia na kuonesha ushirikiano lakini pia yatamvutia na kumpa moyo hivyo ataonesha ushirikiano au kupata hamasa ya kutaka kutoa majibu zaidi. Maswali hayo yawe na uhusiano/ muwala. Maswali yafuatayo hayana budi kuekwa; maswali yanayomtaka mtafitiwa kufikiri sana maswali yanayomhusu mtafitiwa, mfano una watoto wangapi, mkewe yuko wapi, kwa nini huna mtoto? Maswali yanayohusiana na mali za mtafitiwa, mfano je una magari mangapi? Au unalipwa kiasi gani kwa siku? Maswali yanayofuata baada ya maswali ambayo hayana budi kuepukwa ni maswali yanayohusiana na mada ya utafiti. Ambayo yanamtaka mtafitiwa kufikiri kiundani ili kuweza kutoa majibu sahihi. Mfano, nafasi ya uchaguzi wa lugha ya Kiswahili kama lugha ya kufundishia elimu ya juu. Maswali yalenge nini kinapelekea Kiswahili kuteuliwa kuwa lugha ya kufundishia elimu ya juu. Au tatizo la utafiti ni watoto wa mtaani. Kwa hiyo maswali yalenge sababu za kuwepo watoto wa mitaani. Maswali magumu yaulizwe mwishoni. Hii ina faida kwa sababu, hata kama mtafitiwa atashindwa kujibu kutokana na sababu mbalimbali maswali yale ya awali yatakuwa yanatosha kutoa taarifa muhimu zinazohusu tatizo la utafiti. Pia mtiririko wa maswali lazima uanze na maswali ya jumla kwenda maswali mahususi. Mtafitiwa hana budi kuelewa kuwa majibu yaliyotolewa ni kwa ajili ya utafiti huo. jinsi/namna ya utungaji wa maswali hayo; kutunga maswali katika mtiririko mzuri kwa kuanza na maswali rahisi kwenda magumu lakini pia kwa kuzingatia maswali ya jumla kwenda maswali mahususi. Maswali magumu yanaulizwa mwishoni. Maswali yanayotungwa yawe wazi, yasiwe na upendeleo wa kijinsia au kisiasa au kidini. Maswali yazingatie vigezo vifuatavyo; Maswali, yawe mafupi, yenye wazo moja, pia yawepo maswali ya majibu mafupi ya ndiyo au hapana, ya kuchagua na yawepo maswali ya kutoa maelezo. maswali yaeleweke/yawe sanifu maswali yaendane na uwezo wa kufikiri wa mtafitiwa, mfano unasuka kwa mwaka mara ngapi? Swali hilo ni gumu kwa maana hiyo lingeweza kuulizwa kuwa, kwa wiki unasuka mara ngapi? Hii itasaidia kufikiria kwa haraka. Kanuni ya pili hojaji isiwe ndefu sana, na kila hojaji iwe na lengo moja tu. Matokeo ya hojaji kuwa ndefu itamchosha mtafitiwa. Muhimu maswali yasidokeze majiu. Kwa mfano Hivi wewe ndo Honest? Hapa hospitali nasikia hakuna huduma nzuri ni kweli? Tatu izingatie usuli wa watafitiwa kama vile jina, umri jinsia, kabila na kiwango cha elimu. Hii inasaidia mtatifi katika uchambuzi wa data kujua amehoji watu wa umri gani na amehoji watu wa kiwango gani cha elimu. ***namna/jinsi ya kutunga maswali, mtafiti lazima atambue kwamba kila swali lazima liwe wazi vinginevyo mtafitiwa hataelewa swali linataka nini. Vilevile maswali yasiwe na upendeleo wa kijinsia kwa mfano*** 4. Maswali yazingatie vigezo vifuatavyo; yawe rahisi, na yenye wazo moja la msingi. Maswali yaeleweke kirahisi. Maswali yaendane na uwezo wa kufikiri wa mtafitiwa mfano unasuka kwa mwaka mara ngapi? Swali hilo ni gumu kwa maana hiyo lingeweza kuulizwa kuwa kwa wiki unasuka mara ngapi? Hii itasaidia kufikiria kwa haraka. Pamoja na hayo kuna miundo ya aina mbili ya utungaji wa maswali; maswali yenye majibu ya kuchagua (funge) maswali yanayomruhusu mtafitiwa kujieleza (si funge) FAIDA YA MASWALI FUNGE Kwanza ni rahisi kujibu, yanaeleweka kwa urahisi, mtafitiwa ana uwezo wa kutofautisha swali moja na jingine HASARA Kwanza maswali hayo yanatoa majibu kwa mtafitiwa. Mfano Wahehe wanakula mbwa? Andika ndiyo au hapana, pia huzuia nafasi ya mtafitiwa kujieleza zaidi kwa jambo analolijua, pia hayako sahihi hasa pale ambapo yanakuwa magumu na hasa mtafiti anahitaji majibu sahihi. Kutokana na udhaifu wa maswali funde, ndipo maswali ya wazi yanapohitajika. Maswali ya wazi yanatungwa kwatika mazingira ambayo yanatoa nafasi kwa mtafitiwa kutoa maelezo zaidi kwa kutumia maneno/maelezo yake binafsi. FAIDA YA MASWALI HURU Huruhusu mtafitiwa kutoa maelezo mengi tena kwa maneno yake binafsi, mtafitiwa huwa huru katika kujieleza,. HASARA Ni vigumu kukabiliana nayo, kwa maana kwamba inaibua ugumu wa kubaini majibu sahihi ya swali lililoulizwa hii ni kwa sababu maelezo yanakuwa mengi. Pia mtafitiwa anaweza akawa na mtizamo hasi kwa hiyo akajibu ndivyo sivyo. Kwa hakika hojaji nzuri haina budi kutumia njia zote mbili yaani njia ya maswali funge na njia ya maswali ya wazi. Kwani kwa kufanya hivyo unaweza kupata majibu ya ndiyo au hapana kadri ya maswali yaliyoulizwa, lakini pia utapata maoni mbalimbali na picha halisi kulingana na mtizamo wa mtafitiwa. Mtafiti lazima awe makini katika maneno anayotumia katika kuaandaa maswali, maneno yawe na maana. Pia mtafiti lazima atumie sentensi rahisi. Maneno ambayo ni magumu ambayo hayaeleweke, istilahi za kitaalumaau na yenye maana zaidi ya moja lazima yaepukwe. Pia maneno ambayo hayaendani na utamaduni wa jamii husika lazima yaepukwe Kimsingi utunzi wa maswali na utumiaji wa maneno ni sanaa ambayo inahitaji mtu kujifunza.

MJENGO WA FASIHI SIMULIZI NA FASIHI ANDISHI MJENGO WA FASIHI SIMULIZI YA KISWAHILI. MJENGO WA FASIHI ANDISHI YA KISWAHILI

MJENGO WA FASIHI SIMULIZI NA FASIHI ANDISHI MJENGO WA FASIHI SIMULIZI YA KISWAHILI. MJENGO WA FASIHI ANDISHI YA KISWAHILI

SINTAKSIA HAIWEZI KUTENGANISHWA NA VITENGO VINGINE VYA LUGHA.

Katika kujadili mada hii, kwanza tutatoa fasili ya sintaksia kwa mujibu wa wataalam mbalimbali, fasili ya lugha, tutafafanua uhusiano uliopo kati ya sintaksia na vitengo vingine vya lugha na mwisho tutatoa hitimisho juu ya mjadala wetu. Kwa mujibu wa Massamba na wenzake (1999) Sintaksia ni utanzu wa sarufi unaojihusishana uchunguzi wa mpangilio wa maneno katika sentensi na uhusiano wa vipashio vyake. Wanaendelea kusema, utanzu huu huchunguza sheria au kanuni zinazofuatwa katika kuyapanga maneno ili yalete maana inayokubalika na kueleweka katika lugha husika. Pia Habwe na Karanja (2004) wanasema Sintaksia ni utanzu wa isimu unaoshughulikia muundo wa sentensi na elementi nyingine zinazounda sentensi kama vile kategoria za maneno, vikundi na vishazi. Kutokana na fasili hizi inaonekana kuwa Massamaba na wenzake wamefafanua zaidi kwa kuonesha kuwa licha ya kuzingatia kanuni na sheria za kupanga maneno lakini pia ni lazima maneno hayo yawe na uhusiano. Kwa upande mwingine Habwe na Karanja wameshindwa kuelezea suala hili, wao wanaona sintaksia inashughulika na muundo wa sentensi na vipashio vyake. Kwa mantiki hii tunakubaliana na fasili ilyotolewa na Massamaba na wenzake kuwa Sintaksia ni utanzu wa sarufi unaojihusisha na uchunguzi wa mpangilio wa maneno katika sentensi na uhusiano wa vipashio vyake, kwa kuzingatia sheria na kanuni za lugha husika ili kuleta mawasiliano. Katika fasili ya lugha, wataalam wengi wanakubaliana kuwa lugha ni mfumo wa sauti nasibu ambazo hutumiwa na jamii kwa madhumuni ya mawasiliano kati yao. Baadhi ya wataalam wanao kubaliana na fasili hii ni Massamba na wenzake (Wameshatajwa). “Kitengo” kwa mujibu wa TUKI (2004) ni mahali pateule palipotengwa kwa shughuli maalum. Tunaporejea katika muktadha wa lugha tunaweza kusema kuwa vitengo vya lugha ni vipengele muhimu vinavyounda maarifa ya lugha kwa ujumla. Kwa fasili hii, vipengele vinavyounda maarifa ya lugha ni fonolojia, mofolojia, sintaksia na semantiki. Kwa hiyo kutokana na kwamba sintaksi pia ni kitengo mojawapo kinachounda maarifa ya lugha, tunakubali kwamba, sintaksia haiwezi kutenganishwa na vitengo vingine vya lugha kutokana na uhusiano mkubwa uliopo baina ya vitengo hivi. Vitengo hivi hutegemena na kuathiriana. Hivyo basi tunaweza kuonesha jinsi sintaksia isivyoweza kutenganishwa na vitengo vingine vya lugha yaani fonolojia, mofolojia na semantiki kama ifuatavyo: Uhusiano baina ya fonolojia na sintaksia. Massamba na wenzake (Wameshatajwa) wanafasili fonolojia kuwa ni uchambuzi wa mfumo wa sauti katika lugha mahususi. Wanaendelea kusema ni jinsi ambavyo vitamkwa au sauti za lugha zinavyoungana ili kujenga maneno yanayokubalika katika lugha. Kwa hiyo tunaweza kusema kuwa kuungana kwa vitamkwa ili kujenga maneno yanayokubalika katika lugha fulani hutegemea mpangilio sahihi wa vitamkwa. Na kwa kuwa neno ni kiwango cha msingi cha uchambuzi katika sintaksia basi fonolojia ina uhusiano wa moja kwa moja na sintaksia. Mifano ifuatayo huthibitisha hoja hii: Mfano 1.“Anapika”. Hili ni neno lakini pia ni sentensi, hivyo huweza kuchanganuliwa kifonolojia kama ifuatavyo: a|n|a|p|i|k|a|, mpangilio wa sauti umeunda neno “anapika”. Mfano 2.a. baba. Limeundwa na (KIKI). b. abab. Limeundwa na (IKIK). Katika mfano 2a tunaona neno “baba” lina maana na limefuata kanuni na mpangilio unaokubalika wakati mfano 2b neno “abab” halina maana katika lugha ya Kiswahili kwa sababu halina mpangilio mzuri wa fonimu. Kwa mifano hii tunaona kwamba hatuwezi kuwa na miundo mikubwa katika sentensi bila kuwa na mpangilio sahihi wa sauti katika lugha. Kwa hiyo sintaksia haiwezi kukamilika bila fonolojia. Uhusiano baina ya mofolojia na sintaksia. Mofolojia ni kitengo kingine cha lugha ambacho kwa mujibu wa Rubanza (1996) ni taaluma inayoshughulikia vipashio vya lugha katika kuunda maneno. Kutokana na fasili hii, kipashio cha msingi katika uchambuzi wa kimofolojia ni neno ambalo ndilo hutumika kuunda darajia ya sintaksia. Vilevile maumbo ya kimofolojia huathiri vipengele vingine vya kisintaksia, kwa mfano, sentensi zifuatazo hufafanua zaidi: 1. Mtoto anacheza. 2. Watoto wanacheza. Katika mifano hii tunaona kwamba mofimu m- na wa- katika upande wa kiima zimeathiri utokeaji wa mofimu a- na wa- katika upande wa kiarifu. Pia kanuni za mfuatano na mpangilio wa mofimu au viambishi zikifuatwa huunda maneno katika miundoya kisintaksia. Mfano: 1. Alicheza = a-li-chez-a 2. Anaimba = a-na-imb-a Kwa ujumla kipengele cha umoja na wingi katika maumbo ya kimofolojia ndicho kinachoathiri umbo linalofuata jina na kuathiri muundo wa sentensi nzima. Mfano: 1. Mwalimu alikuwa anafundisha. 2. Walimu walikuwa wanafundisha. Tunaona katika mifano hii maumbo ya umoja na wingi ya maneno Mwalimu na Walimu yameathiri mpangilio mzima wa sentensi. Uhusiano baina ya semantiki na sintaksia. Habwe na Karanja wakimnukuu Richard na Wenzake (1985) wanasema Semantiki ni stadi ya maana. Semantiki ni utanzu unaochunguza maana katika lugha ya mwandamu. Wanaendelea kusema semantiki hutafiti maana za fonimu, mofimu, maneno na tungo. Kwa hiyo kutokana na fasili hii maana hushughulikiwa katika vitengo au viwango vyote vya lugha ambavyo ni fonolojia, mofolojia na sintaksia. Mfano: a) Paka mweusi amepotea. b) Mweusi paka amepotea. c)Amepotea mweusi paka. Katika mifano hii tunaona kwamba sentensi a) ina maana kutokana na kwamba imefuata mpangilio sahihi wa maneno katika tungo na sentesi zilizobaki hazina maana kutokana na sababu kwamba hazijafuata mpangilio ulio sahihi. Kwa mantiki hii, kwa kuwa semantiki hushughulikia viwango vyote vya lugha, basi hushughulikia pia kiwango cha sintaksia ambapo huangalia maana za tungo. Tungo yoyote ni lazima ilete maana inayokubalika na wazungumzaji au watumiaji wa lugha husika, kama itakuwa kinyume basi haitakuwa tungo bali ni orodha ya maneno tu. Mfano: Mtoto anacheza mpira uwanjani. Mtoto uwanjani mpira anacheza. Tukiangalia mifano hii tutagundua kwamba katika sentensi ya kwanza mpangilio wake wa vipashio unaleta maana lakini sentensi ya pili haina maana kutokana na kuwa na mpangilio mbaya wa maneno. Kwa hiyo tunaweza kuhitimisha kwa kusema kuwa sintaksia haiwezi kutenganishwa na vitengo vingine vya lugha kwa kuwa kuna uhusiano wa moja kwa moja baina ya vipengele hivi vya lugha na kwa hiyo hutegemeana kati ya kipengele kimoja na kingine. Kwa mfano, huwezi kupata mofolojia (neno) bila kupitia ngazi ya fonolojia na pia huwezi kuwa na ngazi ya sintaksia (sentensi/tungo) bila kupitia ngazi ya fonolojia na mofolojia lakini vitengo vyote hivi hutawaliwa na kitengo cha semantika ili kuleta mawasiliano miongoni mwa wazungumzaji. 

                                                                         MAREJEO 

Habwe, J na P. Karanja (2007). Misingi ya Sarufi ya Kiswahili. Nairobi: Phoenix Publishers Ltd. Massamba, D.P.B na wenzake (1999). Sarufi Miundo ya Kiswahili Sanifu: Sekondari na Vyuo. Dar essalaam: TUKI. Rubanza, Y.I (1996). Mofolojia ya Kiswahili. Dar es salaam: Chuo Kikuu Huria cha Tanzania. TUKI (2004).Kamusi ya Kiswahili Sanifu. Dar es salaam: TUKI.

KIAMBISHI TAMATI “NI”

Makala haya yatashughulikia ufupisho wa makala ya Swahili forum iliyohaririwa na rose – marie beck, Thomas gelder na wemer graefner katika uchambuzi wa kiambishi tamati cha mahali –ni, tathmini na mwisho hitimisho. Makala haya yanahusu asili na usambaaji wa kiambishi tamati cha mahali –ni. Karibu lugha zote za kibantu kuna ngeli tatu za mahali zenye viambishi pa, ku, mu, kwa mfano katika lugha ya kisangu viambishi hivi vya mahali hujitokeza pia katika maneno ya mu-khati, pa-khati, na ku-khati. Kwa upande wa lugha ya kiswahili mofimu hizi yaani pa, ku, mu hutumika kama viwakilishi vionyeshi kwa mfano hapa, huku na humu na vilevile hufanya kazi kama viwakilishi vimilikishi. Kwa mfano kwetu, kwao na mwao. Dai hili limetolewa na Beck na wenzake (1994). Swali la msingi, kama viambishi vya mahali vinavyojitokeza katika ngeli hizo, kiambishi –ni- hakipo, kiambishi hiki kimetoka wapi?

NADHARIA YA UDENGUZI NADHARIA YA UDENGUZI KATIKA UJITOKEZAJI WA WAHUSIKA WA TAMTHILIYA ZA KISWAHILI.

 Wahusika ni kitu muhimu katika kazi yoyote ya kifasihi, kwani ndio wanaosukuma mbele kazi ya kifasihi. Wataalamu mbalimbali wamezungumzia kwa namna tofauti maana na ujitokezaji wa wahusika wa kazi ya fasihi. Hii ni taka enzi za Ugiriki ya kale hadi katika fasihi ya kiswahili. Mulokozi (1996) anasema hadithi ya tamthilia husonga mbele kwa njia ya vitendo na mazungumzo ya wahusika. Hivyo anaonesha bila wahusika hata mazungumzo hayatakuwepo. Brecht (1898-1956) aliibua kanuni ya ukengeushi ambayo aliitumia kukengeuka kanuni za Kiaristotle. Moja kati ya ukengeushi wake ulikuwa ni katika kipengele cha wahusika. Ambapo kwa Aristotle mhusika mkuu katika Tanzia alikuwa ni lazima atoke tabaka la juu, lakini kwa Brecht haikuwa lazima kwa mhusika kutoka tabaka la juu. Lengo la Brecht lilikuwa kuonesha kuwa hata tabaka la chini linaweza kuleta mabadiliko katika jamii. Kanuni/dhana hii ya Brecht inalandana na nadharia ya udenguzi/ujenguzi. Udenguzi ni nadharia ya kihakiki iliyoanzishwa na mwanafalsafa wa Kifaransa Jacques Darrida (1973), ambapo anasema ujuzi na maarifa si vitu vinavyoweza kueleweka moja kwa moja, katika matini yoyote ile ujuzi hutumika katika kuunda matini hiyo, kwa kuwa ujuzi si kitu kinachoweza kueleweka moja kwa moja hupelekea kuonekana kwamba ujuzi na maarifa kuwa ni kitu kisichoshikika yaani chenye utelezi. Hivyo hata tafsiri ya matini kwa wahakiki haiwezi kuelezwa kwa namna moja, kila mtu ataieleza kwa namna yake hii ina maana kwamba, maana zinaweza zikaendana au zikapingana. Miller (1976) anasema udenguzi ni juhudi ya kufikia nguvu na uwezo wa matini kama chombo kinachoweza kujifafanua. Rorty (1995) anasema udenguzi ni ukiushi wa kaida wa matini, ukiushi huu utokeapo kwa amara ya kwanza huonekana kama ni usaliti, lakini utokeaji wa ukiushi si ajali bali hukusudia kufikisha ujumbe uliokusudiwa. Maelezo hayo ya Rorty yanatupa picha halisi ya mabadiliko yanayoweza kutokea katika uundaji wa matini. Mfano uundaji wa mashairi ya Kiswahili hapo mwanzo ulikuwa ukifuata urari wa vina na mizani lakini baadaye yakaibuka mashairi ya kisasa ambapo wanajadi waliona kuwa ni usaliti wa ushairi wa Kiswahili. Vilevile maelezo hayo yanatupa mwanga wa kuelewa kuwa katika matini udenguzi utokeapo unakuwa na lengo la kujifafanua zaidi. Kutokana na maelezo hayo ndipo Wafula na Njogu (2007) waliposema kwamba kutokana na udenguzi hakuna toleo la mwisho la kazi ya fasihi. Hii ndio inayofanya wahakiki kutoa fasili tofauti tofauti za jambo moja fasili hizo zaweza kufanana au kutofautiana. Kwa hiyo udenguzi unaweza kuboresha matini au kuumba upya kwa lengo la kukidhi upya mahitaji ya jamii kama ilivyokuwa kwa nadharia ya ukengeushi ya Brecht. Nadharia hii tutaitumia kuhakiki ujiotokezaji wa wahusika katika tamthiliya za Kiswahili. Semzaba (1997) anasema Wahusika ni tabia zinazopambanua mhusika mmoja na mwingine. Wahusika ndio nyenzo muhimu inayosababisha mtiririko wa matukio. Mhusika huonyeshwa na mwandishi kwa maneno pamoja na matendo. Kwa kuwa tamthilia ni utungo ulioandikwa wahusika hutofautiana kwa mambo manne; kwa mujibu wa Semzaba. (i) Maumbile kama vile jinsia, umri, tambo, rangi nk. Pia hutofautiana dini, kiuchumi nk. (ii) Wahusika wasiobadilika (bapa) wanaobadilika (duara) (iii) Wahusika ishara (iv) Wahusika wafaili: Hujenga wahusika wakuu. Mulokozi (1996) Ametaja aina za wahusika wa tamthilia; kuna wahusika wakuu (i) Mbabe /nguli (ii) Mkinzani (iii) Muwi (muovi) Wahusika wadogo (i) Mfoili (ii) Msimamizi (iii) Chizi Wahusika hawa walioorodheshwa ni kutokana na uanishaji wa tamthilia za kimagharibi. Tamthilia kwa upande wa fasihi ya Kiswahili zilifuata baadae, hivyo ujitokezaji wa wahusika ukawa tofauti hasa baada ya kuingiza Uafrika (upya) katika sanaa hizi. Hata kama aina ya mhusika ni ile ya Kimagharibi (Mfano msimulizi wa chizi) lakini ujitokezaji wake ukaanza kuwa wa Kiafrika zaidi hapa ndipo tukaona udenguzi unatokea, udenguzi huu hautokei kama ajali bali umelenga kuboresha na kuhifanya tamthilia iendane na mazingira halisi ya fasihi ya Kiswahili, Katika tamthilia ya Mkutano wa Pili wa Ndege ujitokezaji wa wahusika kiudenguzi ni katika matumizi ya wahusika wa kifasihi simulizi. Mwandishi ametumia wahusika wa kifasihi simulizi ambao ni ndege na wanyama, katika tamthilia. Mfano katika (uk.14–15) mwandishi anasema: Tausi: enyi wa mashariki Poleeni Ogeleeni Chiriku: ko ko likoo! ooooh! Magharibi sisahau Wahusika hawa (ndege na wanyama) hutumiwa sana katika fasihi simulizi, hivyo mwandishi amedengua ujitokezaji wa wahusika si binadamu pekee katika tamthilia za Kiswahili kuna wahusika wasio binadamu. Pia katika tamthilia ya Jogoo Kijijini na Ngano ya Jadi ujitokezaji wa wahusika kiudenguzi ni katika matumizi ya wahusika wa kifasihi simulizi. Mwandishi amemtumia mhusika Joka akaliita sesota, kiishara kuwakilisha ukoloni na jinsi ukoloni huu ulivyokomaa, akalipa joka hilo vichwa sabini, kuonyesha kiasi gani unavyoziathiri nchi za Kiafrika. Mfano: Katika (uk.21) mwandishi anasema Kwani Likuwa tabia makini Killa mwaka ukibaini Joka hushuka kijijini Kuchukua mali na binti mwema mmoja. Matumizi ya joka ni udenguzi. Pia katika tamthilia ya Nguzo Mama, ujitokezaji wa wahusika kiudenguzi ni kupitia mhusika Chizi. Chizi kama inavyoaminika katika jamii ni mtu asiyeweza kuongea neno la maana, lakini katika tamthilia hii mwandishi amemtumia mhusika huyu na kumwonyesha akieleza kitu cha msingi na muhimu. Mwandishi anasema: Chizi: Nani anapendeza? Waoneni watu hawa Hawapendi demokrasia Nikisema yote mie Wananiita mie chizi Chizi mie au nyie (uk. 29 – 31) Pia katika tamthilia hiyo hiyo ya Nguzo Mama ujitokezaji wa wahusika kiudenguzi ni katika majina ya wahusika. Mwandishi amewapa wahusika wake majina kwa kuanzia na Bi Moja – Bi Nane. nk. Majina hayo yote huashiria uhusika na kifasihi simulizi, kwa kuwa katika hadithi nyingi za Kifasihi simulizi, huanza hivi. ”Hapa zamani za kale, palikuwa na baba mmoja na mama mmoja.” Hivyo mwandishi huyu ametumia majina ya kiidadi au kinamba ambayo ni majina pia ya wahusika wa kifasihi simulizi katika tamthiliya ya Heshima Yangu ujitokezaji wa wahusika kiudenguzi umejitokeza kupitia mhusika Mzee Issa. Mhusika huyo anadai heshima ambayo yeye mwenyewe hajailinda heshima hiyo kwa kuzaa nje ya ndoa na kuificha siri hiyo ya kuwa na mtoto nje ya ndoa yake. Mzee Issa alimkataa Salum toka akiwa tumboni mwa mama yake, na kisa kutomjua baba yake hadi ukubwani alipotaka kumuoa Rukia, ndipo anapoambiwa kuwa ni dada yake. Mwandishi anaonyesha kuwa kuheshimiwa si kwa vile una umri mkubwa tu bali pia matendo yako yanaweza kukuvunjia heshima hata kama una umri mkubwa. Mwandishi anasema: Rukia (anasogea mbali na nyumba, anawaza kwa huzuni). “Heshima yangu, heshima yangu” (Kimya kwa muda) Ni heshima gani ipatikanayo katika kumkatalia Salum kijana mzuri, mwenye tabia nzuri na moyo wa imani, eti kwa sababu ni mwana haramu? Ni kosa.....(uk. 10)” Pia katika tamthiliya ya Mashetani ujitokezaji wa wahusika kiudenguzi unajitokeza kupitia wahusika wake Juma na Kitaru. Mwandishi katika tamthilia hii amedengua ujitokezaji wao kutoka kufikia hali ya kuwa na majina yao ya Juma na Kitaru hadi kwenye uhusika wa kishetani na kibinadamu. Mwandishi ameonesha udenguzi wa wahusika kwani si hali ya kawaida kwa wahusika kuchorwa hivyo, Mfano:- Muhusika katika tamthilia akichorwa kama baba, basi atakuwa baba hadi mwisho wa tamthilia hiyo. Pia katika tamthiliya ya Kivuli Kinaishi ujitokezaji wa uhusika kiudenguzi unajitokeza kupitia mhusika Bi Kirembwe, ambaye ni mhusika mwanamke lakini amechorwa kitofauti na wahusika wengine wanawake wanavyochorwa katika baadhi ya kazi za Fasihi. Mhusika huyu amechorwa kama mtawala na mwenye amri na sauti yakuwatisha hadi wanaume. Hii ni tofauti kwa uchoraji wa wahusika wa kike katika tamthilia nyingi, ambazo huwachora katika daraja la chini, duni na kukandamizwa. Mfano Martha katika tamthiliya ya Kwenye Ukingo wa Thim, amechorwa ni mwanamke anayekwenda na wakati lakini anakandamizwa na mfumo mzima wa jamii yake kwa kuonyeshwa akipokonywa mali zote baada ya mume wake kufariki. Pia katika tamthiliya ya Aliyeonja Pepo ujitokezaji wa uhusika kiudenguzi ni katika matumizi ya wahusika wakifikirika au wa kiimani, ijapokuwa suala hili limejitokeza pia katika riwaya za Kusadikika na Kufikirika lakini katika tamthilia hizi mwandishi amekwenda mbali zaidi kwa kutumia usawiri wa pepo na uhusika wa kiimani zaidi kuwakilisha mambo yaliyopo au yanayotendeka duniani na si nchi ya kidhahania kama alivyofanya Shaaban Robert katika riwaya zake za Kufikirika na Kusadikika. Mwandishi wa aliyeonja pepo ametumia wahusika kama malaika Ziraili, Sirafili, Jaburili na wengine ambao huamini ni malaika au pepo kuwakilisha mambo mbalimbali yanayotendeka duniani. Mfano: Mwandishi anasema: Ziraili: Wapi? Jiburili: Huko ambako wewe bado hajajishughulisha nako Huko...........(uk.3). Katika tamthiliya ya Lina Ubani ujitokezaji wa wahusika kiudenguzi ni kupitia mhusika Bibi ambaye anajitokeza mwanzo kabisa mwa tamthilia kwa kuimba. Jambo ambalo ni udenguzi wa kimuundo wa ujenzi wa tamthilia kwa kufuata misingi ya Kiaristotle, ambao kimuundo anasisitiza wimbo katika tamthilia uwe mwishoni na si mwanzoni mwa tamthilia kama alivyofanya mwandishi Penina Mhando katika tamthilia hii katika ukurasa wa kwanza, mwandishi anatuonesha mhusika Bibi amekaa analia kwa kuimba na kuombeleza. Bibi: Ing’oma ili sikuidaha doo ae Woidoo ae ya Nime mwitunda dya mele do Pia katika tamthiliya hiyo hiyo ya Lina Ubani ujitokezaji wa uhusika kiudenguzi unajitokeza kupitia mhusika Mwanahego. Mwandishi amemchora mhusika huyo kama mlevi lakini anaongea na kubishana na sauti mambo yenye maana, tofauti na walevi walivyozoeleka katika jamii, kwamba ni watu wasioweza kuchangia au kuongea mambo ya msingi katika jamii. Mwandishi anasema; Mwanahego: Umoja na mke wamo mnajifunika wote shuka moja Mwanahego na wewe tutakutana wapi ndipo tuwe na umoja....... wewe juu ya kilima, mimi bondeni.....(Uk.46). Pia katika tamthiliya ya Morani ujitokezaji wa wahusika kiudenguzi umejitokeza kupitia mhusika Jalia ambao ni mhusika wa kike ambaye mwandishi amedengua kwa kuonyesha asishiriki bega kwa bega na katika kampeni za kuwakamata wahujumu uchumi Jalia anashirikiana na mwenzake katika kampeni hiyo na kuonyesha msimamo wa hali ya juu, na ushupavu wa wanawake katika ukurasa wa 17 mwandishi anasema: Jalia: Na njia ya kuuzima moto ni kuwasha moto; moto mkali zaidi. Hivyo ndiyo hatua kamili. Kwa kuhitimisha nadharia ya Udenguzi na mawazo ya Brecht katika kuwachora wahusika yanalenga katika kuleta upya wa fikra kwa watazamaji na wasomaji wa tamthilia. 

"HADITHI ZA WASWAHILI KUTOKA UGHAIBUNI"

YALIYOMO. 



Kamba na jiwe ... ... ... ... *.. / 

Kisa cha mwana wa Sultani ... ... ... ... / 

Kisa cha mtu na nduguye ... ... ... ... j 

Mjakazi vttao^a ... ... ... ... ... 5 

Mwivi na kiatu... ... ... ..» ... ... 6 

Kisa cha wasiri na Sultani wake ... ... ... 6 

Kisa cha mtu na mwanawe ... ... ... ... 8 

Paka aliye mtaowa ... ... ... ... ... S 

Kisa cha Beni Hamdan ... ... ... ... p 

Vita y a ngamia ... ... ... ... ... 13 

Hadithi ya mwizi na tajiri ... ... ... ... ig 

Hikaya ya Mtume ... ... ... ... ... ig 

Hadithi y a Abunuwas ... ... ... ... ... 21 

Zamani 0a nabii Baud ... ... ... ... 26 

Kisa cha mtoto na babaye ... ... ... ... 28 

Sadaka ndizo mali ... r.. ... ... ... jo 

jni^rano ... ... ... ... «.• ... ••• 34 

Vitendawili ... ... ... ... ... ... 25 

The rope and the stone,., ... ... ... ... / 

The story of a man and his brother ..• ... ... 4 

The devout slave womafi ... ... ... ... 6 

The thief and the sandal ... ... ... ... 7 

Story of the Vizir and his Sultan ... ... ... 7 

The story of the man and his son ... ... ... g 

The cat that was a devotee ... ... ... ... 10 

The story of the sons of Hamdan ... ... ... 10 

The war of the camel ... ... ... ... ... 75 

The tale of the thief and the merchant ... ... 21 

An anecdote of a prophet ... ... ... ... 22 

The tale of Abunuwas .. . ... ... ... ... 23 

The times of the prophet David ... ... ... 2g 

The story of the son and his father ... ... ... ji 

Alms are true wealth ... ... ... ... ... 33 

Proverbs ... ... ... ... ... ... ... 38 

'*t*0 »•* ••• ■•• ••• •*• «*« «J^J 



HADITHI ZA KIAEABTT. 

KAMBA NA J J WE. 

• 

FALIKUWA na mtu akaeuda, akasoma ilmu 
siku nyisgi, asijue kabisa. Akafanya basira, 
akaenda batta akafika kati ya ujia, akaoaa kisima, 
akaenda kutazama kaaa pana maji an we, akaona 
jiwe la manga, limekatwa na katnba, kwa sababu 
killa siku bupita katika lile jiwe. Akasema, bii 
kamba, imekata jiwe sababu ya killa siku kamba 
kupita juu yake, na mimi 'ntarudi nikasome, mimi 
nikiwa moyo.,wangu na uwe kama jiwe, na ilmu 
iwe kama kamba, ikate moyo wangu. Akarudi 
akasoma, akawa Sbekb mkuu. 

KISA CHA MWANA WA SULTANI. 

PALIKUWA na mwana wa Sultani akadthi 
mail mengi, naye alikuwa karimu sana, yakampotea 
mali yake pia, kwa sababu ya ukarimu wake, aka- 
ona fetheha, akafanya shauri ya kutoka mji. Aka- 
toka akaenda batta akafika mji wa pili, akaona ki- 
sima akacbungulia ndani ya kisima, akaona simba. 
na nyoka, na mwana adamu. Wakamwambia, 
'* Tufae, nasi tuje tukufae." Akamtoa nyoka an 



2 MWANA WA SULTANI. 

simba, wakamvvanibia, " Ewe bin adamu, twakupa 
wasio wetu, mwana adamu hatendewi mema, uki- 
mtenda yeye hukulipa maovu." Akanitoa nayule 
bin adamu. Yulo simba ukamwambia, '* Ningoje, 
ewe mwana adamu." Akaenda yule simba hatta 
karibu na mji, akamwona mwana wa Sultani mwa- 
namke binti wake, akamkamata, watumwa wakaki- 
mbia, akamletea yule kijana ua tuiiza zake, ukniinva- 
mbia, " Twaa hivi vyote, mimi nipe huyu kijana 
nimle.'* Akamwariibi.i, " Kama utanipa, nipe na 
huyu kijana pia." Akampa. Akamjeugea kibanda 
aka'mweka. Na yule nyoka akMmtolca mono yake 
mawili, akamwambia, *' Ukipatikanana shaka, twaa 
jiwe uyagongc insha'allah lakutokea marra." Mle 
mjini watu wanamtafuta mwana wa Sultan i, hatta 
siku moja yule kijana amekwenda kupiga ndege, 
akaja yule mtu aliyetolewa kisimani hatta panapo 
nyumbayayale, akamwona mtoto wa Sultaiii, aka- 
piga mbio akaenda kuwaita watu mjini, wakaja, 
wakamwona mwana wa Sultani na yule kijana. 
Wakamtwaa wakamfunga, wakaenda nayc hatta 
kwa Sultani, akatwaliwa akafungwa pasipo mtu, 
wakampa chakuia. Hatta watumwa wangine wa- 
kimwibia vipande vya mkate wakimpa akila. Ilatta 
siku moja akanena, " Tajaribu nikatwae jiwe nigo- 
nge." 



MrU NA NDUGUYE. ^3 

Akagonga yale meno nn. jiwo, marra akatokea 
nyoka akamwambia, " Mimi leo Sultani akienda 
koga, nilamuma. Hatapona ela kwa meno yangu." 
Akaenda kuUaa jiiu yabirika. Alipokuja Sultani, 
akaiiipiga mdono, akaanguka Sult«ni chini. Wa- 
kaja watu wakarachukua, wakaisha watu kutanya 
dawa asipone kabi-aa. Akanena, " Mtu atakaye- 
^ weza kunifanyia dawa nikapona, nitamwoza rawa- 
. nangu nitaropa upande wa mji." Akaja kizee aka- 
mwambia, " Mimi nimetazamia bapana mtu ataka- 
yeweza kufanya dawa ukapone, ela yule mtu aliye- 
fungwa, kamtoeni aje." Wakaeuda wakamleta. 
Akamwambia, '* Mimi sijui dawa." Akazunguka 
akayasaga yale meno, akampa ynle Sultani, akapa- 
ka. Siku i!c marra alipat-.i usingizi. Akamwuza 
habari ile. Akampa habari toka mwanzo hatta 
mwisho. Akatwaliwa mwana adamu yule akasho- 
newa fumba, akatoswa baharini. Tulekijaila aka- 
pata daraja ])ora, akaozwa mwana wa Sultani, aka- 
kaa kwa raha mustarelie. 

KISA CHA MTU NA NDUGUYE. 

PALIKUWA na Sultani na nduguye, na yule 
nduguye alikuwa raasikini, wakitafuta chakula, 
ehakula hawakipati yeye na rakewo. Hatta siku 
moja akafanya shauri na mkewe, kutoka mji saba- 
bu ya umasikini. Wakatok«k \r»y, ^e^^ ^^^ \ssNfje^'5> 



4 AirU 2JA KDDODYE. 

na waanawe pia, vrakaenda hatta mji wa pili. VVa- 
kafika mahali chini ya mti, wakakaa, wakapumzika. 
Na juu ya ule mti pana jini.' Akawauliza, " Enyi 
waana adarau mwatenderti hapo ?" 

Wakamjibu, " Sisi twakutafuta wewe, mwaka 
WA tano huU) na leoimetimia ajaliyuko. ' 8isi tuna 
njaa, tutakupika." Akawatuma watoto wake, mrao- 
ja akaenda akaleta kamba, na mmoja akaenda aka- 
leta moto. Akamwambia mkewe, " Teleka sufu - 
ria." Akateleka sufuria, wakamwambia, "Leo 
utaona yule shetani." Akawaambia, " Msiniue, 
ball twaeni hii sufuria, kwa killa kitu mkitakacho 
itawa'pa hii sufuria." Akawapa sufuria. 

Wakaenda zao hatta njjini mwao, killa wakitaka 
kitu hupata katika ile sufuria. Wakaonekana 
nyumba yao haifuki moshi. Hatta yule mkewe 
siku moja akaenda kule kwa nduguye mumewe. 
Yule mkewe akamuza, "Enyi kwanza mlikuwa 
mkiomba, sasa kwani ham worn bi ?" Akamweleza 
habari toka mwanzo hatta mwisho. Na yule aka- 
mwambia mumewe, " Bwana, nasi twende tuka- 
tafute." Wakatoka wakaenda hatta wakafika 
palepale. Akawaona akawauza, "Mwatakani?" 
Wakamwambia, "Tunakutafuta wewe." Yule 
sultani akawaambia waanawe. Wakamwambia, 
"Tumeckoka, hatuwezi kwenda kutafuta kuni na 



MJAKAZl M'I'AUWA. .) 

kamba." Akamwambia mkewe, *Teleka sufuria 
mekoni." Akamwambia, "Nimechoka." Yule 
sbetaiii akawaambia, "Ha*mwezi nyie, mwataka 
kufa burre, liatta shauri yciiu si moja, rudini 
inchini mwenu, na killa samli muayofanya mpe- 
lekeeni yeye." Wakarudi mbio hatta mjini niwao, 
hasara ikawajilia ya killa wakifanya samli, bnpele- 
kea nduguye, kwa sababu ya tamaa yao. 

MJAKAZI MTAOWA. 

PALIKUWA NA mtu, akaranunua mjak;i7.i kwa 
asharat alnf dinar, akakaa akamtezamamjnknzi wa- 
ke, akalia sana. Yule mjakazi akamwuliza, 'U- 
nalilia nini bwana wangu ?" Akamwambia, "Ma- 
cho yako mawili, killa nikiyatazama hunishughuli- 
sha, hatta katika ibada ya Mola wangu siwezi ku- 
abudu kwa uzuri wa macho yako." 

Akatoka yule bwana, yule mjakazi akayatoa 
macho yake yote mawili kwa kidole, akayatupa. 
Alipokuja bwana wake akamwoua hali ile na macho 
hana, akamwambia, "Kwa nini ukafanya hivi?" A- 
kamwambia, "Mimi sipendinenoambalolitakushu- 
ghulisha hatta katika ibada ya Mola wako." 

Akamwambia, **Nimekynunua kwa asharat alaf 
dinar, sasa ukiwa hali hii sitapata fetha yangu, 
imetoka thamani yako." Akalia sana yule bvkaxs^'^ 



RIWIVl NA KIATU. 

wake, jikafj.nya liuzuni. Hatta iikawa us^ku aka- 
lala, akamjia lint'f nkaniwambia, **Sasa huyu nmei- 
vunja tlia.nani yake kwako, bassi sisi tujb|iiM"u1iua, 
iitaiona thamani yako cliini ya irto wako." .■ Hatta 
«lipoamka assubui, akafunua mto akaona fetha za- 
ke, akamtazama nijakazi, amekufa. 

MWIVI NA KIATU. 

PALIKUWA iianitu amechukua kondoo wake, 
akacnda, hatta njiaui akaona kiatu cha mguu m- 
moja kizuri Sana. Akasema, "Kiatu hichi kizuri, 
wallakini kimoja tu, hakifai." Akaenda zake. 
Hatta akifika mwendo wa nussu saa akaona kiatu 
cha pili, namna moja na kile, akasema, "Nitufu- 
iiga kondoo wangu hapa, nikatwae kiatu kilenili- 
chokiona kwanza na hichi, nije bapa, nicbukue na 
kondoo wangu niende zangu/' Akamfunga ko- 
ndoo wake pale, akarudi, kwenda kutwaa kile ki- 
atu kule. Akaona kiatu hapana, akarejea mbio 
kunako kondoo wake akaona kondoo hapana, wa- 
la kiatu hapana. Aliyekitia kiatu njiani ndiye 
mwivi, akachukua kiatu na kondoo. 

KISA CHA WAZmi NA SULTANI 

WAKE. 

H APO kale palikuwa na Sultani na waziri wake. 



KISA CHA WAZJRl NA SULTANl WAKE. / 

Wakapendana sana, liatta yule waziri akafanya paa^ 
ya thahabu akampelekea Sultani wake. Yule Sul- 
tani akamtwaa yule paa aka'mwekamiguuni mwa- 
ke. wakakaa veye iia waziri wake. Marra akatokea 
Shekh alim, yule Sultani alipomwona yule Sbekh 
akafathaika, akamsahau yule paa akaondoka. Aka- 
anguka yule paa akavunjika. Yule waziri akafa- 
nya hasira sana, akanena, "Mimi waziri, tena tajiri, 
amekuja liuyu masikiiii, nami niuiefanya liedaya, 
liuyu paa, Sultani amefathaika, ameaiiguka paa 
wangu ainevunjika. Si liii ilmu kitu bora aaua? 
Nitamngojea akioudoka iiimfuate liasome ilmu." 

Alipotoka yule Shekh akamfuata. Akamwambia, 
"Hutawezakusoina." Akamwambia, "Euenda ma- 
hali fullani pana tope, twaa upake ndevuni mwa- 
ko." Akamwambia, "Vema." Akatoka akaenda, 
nayule Shekh akamwambia mtu wake, "Enendamfu- 
ate,ukimwoiia atakakupaka mkataze, mlote huku." 
Akamfuata akamwona ataka kupaka, akamwambia, 
«*Shekh akanena, Bassi." Wakaja hatta kwa Shekh, 
akamsomesha ilmu, akawa Shekh bora, akaitwa 1- 
mam il ghazal, kwa sababu ya paa wake wa thahabu. 

Akaja kwa sultani wake, na mbele ya nyumba 
ya sultani pana jabali kuu, akitaka kutoka shuti 
azunguke. Akamwambia, "Wewe kana Shekh 
kweli nataka uliondoe hili jabali hapa mlangoni 



O KI8A C U A M 1 U iN A hi v\ AN A V/ K . 

pangu, kama hukuweza nitakuua." Akamwa- 
mbia, "Wallakini shuuti usbike mtaimbo inwe- 
nyewe upande juu ya jabali ukalipige kidogo kido- 
go." Akatwaa »rtainibo yule sultani, akapanda 
juu ya jabali akulipiga. na yule shekh akalisomea 
jabali batta likacbezacbeza lile jabali. Akamwa- 
mbia, "Kaa vema katikati." Akakaa yule Sultani 
na yule Shekb akalisomea jabali, likaruka na Sul- 
tani pia, asitambulikane alipokwenda. Watu wa- 
kamuza habari, akawaambia, ^'Sultani yule alitaka 
kuniua, nami nimemua yeye." 

KISA CHA MTU NA MWANAWE. 

PALIKUWA na mtu an mwaiiawe, akamwa- 
mbia babaye, "Pesa zetu hizi tununue kuku tu- 
fuge, wakizaa tuuze, tununue mbuzi, tufuge, waki- 
zaa tuwauze tununue punda. akizaa unipe mimi 
nimpande." Baba yake akamwarabia, "Humpandi, 
nitampanda." "Humpandi." Wakagombana hatta 
akamtia kidolecba macbo, akamtolea jiebo mwana- 
we. I'lawakupata punda, wala kuku. Hasara ika- 
wafikilia, na pesa zao palepale. Wakajuta sana ma- 
juto makuu. 

PAKA ALIYE MTAOWA. 
HAPO ZAMANI palikuwa na paka. Na Bu- 



PAKA ALIYE MTAOWA. 

ndi alikuwa Sultani, na paka akajifanja welii sana, 
hakamati nyama wala kitu kmgiae. Hatta siku 
inoja akaenda panya kushtaki kwa paka, yeye ame- 
kuwa kathi na welii. Paka akanena, '^Sisikii sana> 
njoo karibu." Akasogea panya, moyoni mwakc 
anena, "Hanikamati, mcha Muungu." Akasosjea 
sikioni pake. Akamkamata. Akamwambia, "Gri- 
iisi gani, mzee paka, utaowa wako." Akamwa- 
mbia, *'Sijui." Akamla. 

KISA CHA BENI HAMDAN. 

PALIKTJW A na watu vvatatu, mmoja jina lake 
Salih, na mmoja jina lake Mahmtid, na wa tatu ji- 
na lake Amran. Naye alikuwa na reale miteen, 
na alikuwa na mke. Akaona watu wanafanya kazi, 
akamuuza mkewe, "Hawa wanafanya niai?" A- 
kamwambia, "Wanafanya kazi, wapate fetha." A- 

t 

kamwambia, "Mbona mimi ninayo reale miteeix,. 
nami sikufanya kazi, labuda hizi si fetba, kana fc-. 
tba pana mtu amenunua mtumwa kwa reale mia, 
mimi nitakwendampabizi reale miteen, kana fetba, 
atanipa. Akachukua mkuki wake, na frasi wake, 
na fetba zake ndani ya mfuko, akaenda batta kati 
ya njia akacboka sana, akasema kwa nafsi yake, 
* ^Nitalala bapa kidogo, nipumzike, wallakini nao- 
gopa fetba zangu kuibiwa. Bali nitacbomeka mku. 



12 KISA CHA BE.VI IIAMUAN. 

kata shina, nikajua kana utaanguka." Akatnwa- 
nibia, ^'Mimi sijui haya, utanambia siku ntakayo- 
kufa, kana hunambii nitakupiga shoka nitakuua/' 
xlkamwambia, "Enenda nyumbani kwako ukaso- 
nge mseto, ule, ushibe sana, unywe na maji. Uka- 
isha uje zako hapa ulale, utakufa/' Akaenda, aka- 
fanyiza mseto akala akashiba, akanywa na maji, a- 
kachukua na punda wake, akaenda zake hatta mwi- 
tuni, akamfunga punda wake, akalala. 

Akaamka yeye, anatbania amekwisha kufa- 
Wakapita watu wanauliza njia. Akawaambia, 
"Nilipoknwa hayi, nafabamu njia niyo buko, sa- 
sa nimekufa." Wakamjibu, "Wee bukufa, mzi- 
raa." Akawaambia, ^'Nimekufa." Wakaja wa- 
le, kuja mtazama pale, Wakamwambia, "Kana 
umekufa, sasa umefufuka." Akawaambia, ^'Ka- 
na mimi sikufa, punda wangu yuko wapi?" Na 
yule punda, akapita mwivi akamwiba. Akawaa- 
mbia, "Nambieni punda wangu alikokwenda, wa 
imma, nitawaua. Kana mimi mzima, punda wa- 
ngu akaenda wapi?" Hana babari mwenyewe 
kama amekwibiwa. Wale wakaona watnkufa, 
wakamwambia uongo, kana punda wake amege- 
uka imami na kukbutubu moskitini mwa jumaa. 
Akaloka yule akaja zake, batta njiani akaenda 
hatta akafika katika moskiti, na siku lie siku ya 
jumaa. Akaingia moskitini, akamwona kbatibu 



KISA CHA BENI HAMSAN. 13 

ataka kupanda ndani ya mimbara apate kukhutu- 
bu. Akamkamata, akampiga makonde, akasema^ 
''Hayu punda wangii akanikimbia." Watu' waka- 
mwambia, "Una wazimo nini wee ?" Akawaa- 
mbia, "Huju punda wangu, akanikimbia, nime- 
ambiwa kama ndiye huyu." Watu wanamkama- 
ta, naye ait^mpiga tu, "Ndiye punda wangu 
yee." Akakamatwa, akaenda akafungwa, na sala 
ya jumaa ikavunjika. 

VITA YA NaAMIA. 

IL'AE*AB alikuwa na Sultani mmoja mshujaa, 
hatta katika siku akaondoka akitembea katika bu- 
stani yake, akaenda akamwona ndege katika juu 
ya mti katika bustani yake; ndege yule mzuri mno, 
nayule ndege amejenga katika ule mti. Akamwa- 
mbia akamtolea ushairi, maana yake r— Ndege wa- 
ngu jenga, uaze, uungue, wala usikhofu, usiondoke, 
we we katika bema ya Kuleib il Azari. 

Akaenda zake yule Sultani, batta katika siku 
akaja akamtazama ndege wake, akamwona anakaa 
juu, amejikunyata, na nyumba imeliwa upande. A- 
kamwambia, "Ndege wangu iliyokupata nini ? 
Na wewe nimekutolea usbairi, katika mategemeo 
yangu, balikupati neno." Akawaita watumwa wa- 
ke, akawaambia, "Nyama gani aliyekuja akaHa 



14 VITA VA NO A MIA. 

nyuinba ya udego wangu?" Wale watumwa wa- 
kamwambia, 'Xabuda ngamia wa Sultani yule, hu- 
ja kutembea huku, ndiye aliyekula nyumbaya nde- 
ge wako." Akamtoa mtu kuenda kuwaatnbia we- 
nyi iiganfiia^ "Msiwaache ngamia waje, huja waki- 
la nyumba ya ndege, bwana amenitumu." Hatta 
wakasahau, wakawaachia ngamia wale kule. Wa- 
kaenda wakala nyumba ile marra ya pill. Akaiona 
yule Sultani, akawaambia watumwa wake, "Wa- 
pigeni ngamia hawa." Mmoja akampiga mkuki 
ngamia, wakakimbia ngamiya wale, wakaenda kwao. 
Akamwona ngamia yule mwenyewe mwanamke, a- 
kamwona akapigwa mkuki ngamia wake. Akaa- 
nguka chini, akalia nana yule mwanamke. 

Akalia sana, akasema yule mwanamke, ""Waa- 
rabu wamekufa, hakuna tena, sina mtu mimi, ku- 
pigiwa ngamia wangu na waliopo yakawafurahisha 
haya, kumpifi^ia ngamia wangu, na wao wasiweze 
kunitoxea haki yangu." Akasema, "Bassi, mimi 
nitakwenda kutegemea mahali pangine, anitozee ha- 
ki yangu ya kopigiwa ngamia wangu." Ilatta pa- 
na kijana cha Sultani akafanya hasira akatoka aka- 
panda ngamia wake na upanga wake, akamwambia 
baba wake, "Baba, mimi nitakwenda kwa Sultani 
huyu nikauze kisa hiki cha ngamia." Akaenda, 
na baba yake akapanda juu ya nyumba yake aka- 

tazama mwanawe. Akaenda yule kijana hatta 



lyjAti 



YITA YA XGAMIA. 15 

katika bustani ya yule Sultani mwenyi ndege. A- 
kamwona anatembea katika bustani yake, akamwa- 
mbia, "Zunguka, nimekuja mitni kuja kukuua." 
Akamwambia, " Wangapi nyie waliokuja huku 
nyuina?" Akamwambia, "Mimi mmoja tu peke 
yangu." Akamwambia, "Mimi sizunguki uso 
kukutazama wewe mtu inmoja, ilia watu arobaini, 
ikipuDguka katika watu arobaini, mimi sizunguki 
uso kupigana nao." Na yule Sultani mwenyi nde- 
ge shujaa sana, na maneno yake man'eno ya kweli. 
Akamwambia yule kijanii, "Nitakuua." Akamwa- 
mbia, " Nine, lakini mimi ni fetheha yangu kupi- 
gana na wee mtu mmoja." Naye asizuuguslie uso 
wake, akaja akamwua, akafa yule Sultani mwenyi 
ndege. 

Akakimbia yule kijana anakwenda katika inchi 
yao mbio, na ngamia wake. Baba yake akamwo- 
na kule juu anakuja mbio na ngamia wake, akase- 
ma, "Mwanangu anakuja mbio, batta miguu ya- 
ke inaonekana, nguo yote imemvuka si burre ame- 
fanya jawabu kuu." Hatta alipofika kwa babaye 
pale, akamwuza, "Una nini mwanangu?" Aka- 
mwambia, "Yule sultani mwenyi ndege nimemua." 
Akamwambia, "TJmefanyiza nenokuu, umeua Sul- 
tani mzima kwa sababu ya ngamia ?" 

Wale watu wawili wa Sultani aliyeuawa waka- 
fanya shauri, pana kijana jamaa ^?Jr^ xcvknss^ ^\^^ 



16 VITA TA KGAMIA. 

Sultani mlevi mkubwa, killa kitendo thaifu cha 
maasi kiko kwake. '^Twendeni tukamtaka sliaori 
ya kuuawa nduguye, akitupa jawabujema ndiye 
infalme wetu, kana hakutupa jawabu jema tumw«- 
lie mbali." 

Wakaenda wakamwambia kana, "Nduguyo a- 
ameuawa kwa sababu ya ngamia wa fuUani." 

Akaenda yule kijana hatta uyumbani kwa ndu- 
guye aliyekufa, akawaambia watu wake, '| M&ilie, 
nyamazeni, watu hulia kwa kudra ya Mwenyiezi 
Muungu, ambayo kwamba watu hawawezi kutenda 
neno, walakiui haya twayaweza kulipa kisasi, kwa 
sababu ya huyu aliyeuawa. Msilie bassi ilia nita- 
kaporudi mimi." Akapanda frasi wake yule kija- 
na na upanga wake, akatoka. Na yule kijana jina 
lake Mohelhel. 

Akaenda yule kijana akampiga yule Sultani a- 
liyempiga nduguye. Akamwondolea mbali yule 
Sultani, wakaenda wale waliofukuzwa wakatege- 
mea kwa Sultani mgine. Wakaja kupigana naye 
akawaua wote, akawashinda, naye mmoja pake 
yake yule kijana. Wakaenda kwa Sultani wa pili 
kutegemea, wakaja kupigana na yule kijana, waka- 
shindwa viyyo. Wakaenda kutegemea kwa ma- 
sultani sita, wote wakashindwa na yule kijana. 
Wakachimba cbini wakajizika illi aaehe kupigana, 
asikubaK kabisa. 



VITA YA NGAMI^ 17 

Wakaenda wale hatta kwa Saltani mgine, Sul- 
tani wa saba tena yule, kutegemea kwake. Wa- 
kamwambia, "Wewe Sultani wa saba, kiUa Sulta- 
ni tunaokwenda buuliwa na kijana huyu, na watu 
wake wakafukuzwa." Akawauza, " Sababu nini?" 
Wakamwambia, "Palikuwa na mwanamke aUku- 
wa na ngamia wake, akaenda kwa Sultani huyu, 
akala nyumba ya ndege wake, akampiga mkuki 
ngamia. Akatoka kijana wetu, akaenda akamua 
Sultani yule, kwa sababu ya ngamia.** Akawaa- 
mbia, "Umefanya neno kuu, kuua mtu mzima 
kwa sababu ya ngamia? Wallakini haithuru." 
Akaandika barua yule Sultani, akamtoa na m- 
toto wake anayempenda sana, akawapa wale, aka- 
waambia, '' Mchukueni buyu mwanangu na ba- 
rua bii, kampeni huyu aliyeuliwa nduguye, am- 
ue buyu kwa kisasi cba nduguye, na bawa watu 
waliomua bassi tena." 

Wakaenda wakamwona wakkmpa barua ile, aka- 
soma akaona babarl ile, akasema, '* Huyu bawi fi- 
dia ya gidam cha kiatu cba baba yangu." Aka- 
mtwaa akamulia mbali. Wakaenda wale waka- 
mrejea Sultani yule, wakampa habari ile ya kuua- 
wa yule mtoto. Akagbatbabika sana yule Sul- 
tani, naye shujaa sana. Akasimama, akawaambia, 
''Sogezeni ngamia wangu Naama, kwa kuuawa 
mtoto wangu asiwe fidia ya gidam cba kiatxsL ^\a. 



18 TITA YA XOAMIA 

babft yake." Wakafathaika wale rajia^ wakamle- 
tea ngamia ngine si jale Naama. Alipokaja jvie 
ngamia, akatwaa akamkamata, akamfanga matar 
ndiko yeje mwenyewe Sultani, akimwambia yule 
ngamia, ''Sogea ngamia wangii kwa kuoawa mwa- 
nango, isiwe kwa fidia ya gidam ya kiatu cka 
ndagaye.*' Akamkaza matandiko, akamkata yipa- 
nde yiwili. Akawaambia mara ya pili, ''Nileteeui 
yule Naama." Hatta kiUa ngamia akaja, akamka- 
za matandiko akamkata kwa ghathabu nyingi na 
nguYu nyingi, hatta mabanda saba ya ngamia ya- 
kaisha. Hatta pana mtu mmoja tena, akasema, 
"Hiiyu siye Naama huya, wameuawa burre bawa, 
na Naama yuko katlka banda lile kubwa mmoja tu 
yeye peke yake." 

Wakaenda wakamleta akamtwaa matandiko yu- 
le Sultani asikatike. akampanda akacbukua na u- 
panga wake, akasema, " Sitaki askari kunifaata." 

Akatoka yeye peke yake, akaenda akamwona 
yule kijana akitembea na frasi wake na upanga 
wake mkononi, akamjua kama ndiye yule kijana. 
Akatoka mbio na ngamia wake yule Sultani, aka- 
enda akamtwaa juu ya frasi wake, akamweka juu 
ya ngamia wake. Akasema yule kijana, akamwa- 
mbia yule Sultani, ^* Nataka maamaba kwa Mwe- 
nyiezi Maungu na kwako wewe, asinitendee nd- 
no." Akajuta yule Sultani alipomkamata asimue 



QADITUI TA NeAKIA 19 

raara, hatta akaomba lile neno kirtt Mwenyiezi 
Muungu. Akamwambia, '^ Siwesi kukutenda 
neno sasa, umeokoka wewe kwa sababu umelio- 
inba neno lile kwa Mwenyiezi Muungu, na mimi 
nimekusamebe, bassi wewe enda zako, ukae katikar 
mji wako tena." 

HADITHI YA MWIZI NA TAJIEI. 

Inchi ya Misri, siku moja usiku saa saba aka- 
toka mwizi, akachukua sanduku yake akaenda 
batta nyumba ya tajiri, akabisba. Mlango aka- 
fungua, akaiagia, akamuza, "Nani wewe?" Aka- 
mwambia, "Mimi nalikuwa mwizi mkua, sasa na« 
taka kutubu kwa Mola wangu, twaa bii sanduku 
yangu, nipe asbarat alaf dinar, balipe mali za 
watu nilizokwiba." Akafungua sanduku akaona 
jobari, na yakuti, na feruzi, na almasi, akafurabi yu- 
le tajiri, akatwaa asbarat alaf dinar, akampa akae 
nda zake. Yule tajiri usiku kucba asilalc kwa fu- 
raba ya mall. Hatta assububi akafungua, akata-* 
zama, akaona vigai vitupu. Akalia sana na mwizi 
bamjui, akavitupa vigai. Mali yamepotea, baya- 
pati tena kabisa. 

HIKAY A YA MTUME. 
Palikuwa na mtume akiabudu katik^^ ^^-^Kk 



20 HIKATA YA MTUMX. 

kubwa, na chini jake pana maji yanapita, na 
kati wa mchana, hukaa juu ya jabali, wasipate 
kumuona watu. Uatta siku moja amekaa ana- 
tazama katika mto wa mtfji, akamuona mto ana- 
kuja, akashuka juu ja farasi wake, akaweka mfu- 
ko uliokuwa began! mwake, akastarebe akanwa 
maji, kesha akaenda zake, akawacba mfuko wa 
fetha. Mnrra akuja mtu mgine, akaona mfuko 
akautwaa, akanwa maji akaenda zake na furaha. 
Akaja mtu mgine mcbanja kuni, naye amecbu- 
kua mzigo wa kuni mzito juu ya mgongo wake, 
akakaa mtoni, akanwa maji. Marra yule wa 
kwanza mwenyi fetba akaja mbio, akamwambia 
mcbanja kunI, *^XJko wapi mfuko uliokuwapo ba* 
pa?'* Akancna, " Sijui, wala sikuuona." Yule 
akatwaa upaitga, akampiga mcbanja kun , akamu- 
ua. Akamtazama nguoni mwake, asione kitu. 
Akamwacba, akasbika ndia akaenda zake. Aka- 
nena yule mtume, "Ee Muungu wangu, aliye- 
cbukua fetba mtu mgine, na aliyeuawa mgine, 
ametbu iuiiwa JVIweuiezi Muungu." Akam- 
sbusbia wnMi akamwambia, "Wewe tazama ibada 
yako na ukitaka mambo baya, wala si kazi vako." 
Akamwambia, "Baba yake yule wa kwanza alim- 
iiyang'anya dinari alf katika mali za babaye yule 
kijana, bamleta yule kij na uja twaa mali > a ba- 
baye. Na yule mcbanja ..uni alimua babaye yule 



IIADITHI TA ABUNUWAS. 21 

wa kwanza, haoileta kijana kuja kutoa kisasi cha 
babaye." Akanena yule mtume, *^ Hapana anaye- 
abudiwa kwa haki, ilia Wewe, uliyeepukana na 
maovu, nawe ndiye unayejua ghaib." 

HADITHI YA ABUNUWAS. 

Zamaiii za Abunuwas alichukua kondoo wake 
akaenda, hatta njiani akaonana na wezi saba, kil- 
la mmoja katika wale wezi saba wakakaa mbali- 
mbali, wakaafikana, Akipita Abunuwas tumwa- 
mbie huyu si kondoo, ni nguruwe. Akipita Abu- 
nuwasi, yule mmoja akamwuliza, " Unachukua 
nini ?" Abunuwasi akamwambia, "Nimechukua 
kondoo." Yule mwizi akamwambia, "Huyu si 
kondoo, ni nguruwe." Akaenda wa pili, akamwa- 
mbia maneno yaleyale, hatta wote wezi sab a wake- 
sha. Akaisha akamwacha yule kondoo wake kwa 
maneno ya wale watu sabaa, walionena, akasema, 
"Kweli maneno yao, ni nguruwe huyu." Alipofi- 
ka kwa mkewe akamwambia, " Kondoo yuko wa- 
pi ?" Akamwambia, "Nimekutana na sabaa, wa- 
meniambia si kondoo yule nguruwe, nimemtupa 
mwituni." Mkewe akamwambia, ** Mume wangu, 
hawa wezi wamekukhadaa, ujanja wote huo, wa- 
mekwiba kondoo wako." Akasema, " Kesho nita- 
kwenda knlipa kisasi changu." Akaenda akachu- 



22 HADITHI YA ABUNUWAS. 

kua dinari tatu za tliahabu. Akaenda hatta mwi- 
tuni akaona mbuyu mkubwa, akaupasua, ndani ya- 
ke akatia zile dinari za thahabu. Akaujengea uku- 
ta ule mbuyu, akaweka na asikari na kitanda cha- 
ke, akalala palepale. "Wakaja wale wezi sabaa, 
wakamwambia, "Uniifanya niiii hapo ?** Abunu- 
waa akawaambia, "Nalinda mbuyu wangu, ndio 
asili yetu alioniachiababa, kwa killa nikivuna killa 
buyu moja ndani huona dinari za thahabu." "Waka- 
unvambia wale wezi, ''Utulize sisi." Akawaambia, 
" Siwezi kuza hii, nimeirithi kwa babangu." 'Na. 
wale w^ezi kule wanakotoka wamekwiba ng'ombe 
sabaini elf. Wakamwambia, "Pasua buyu moja, 
tutazame ndani." Akamfundisha mtumwa wake, 
akapjuida juu ya mbuyu, akatwaa mabuyu yale 
yaliyotiwa fetha. Akashuka nayo, wakayapasua 
wakaona kweli maneno ya Abunuwas. Waka- 
mwambia., "Tutakupa ng'ombe asharat alaf, utupe 
sisi huu mbuyu wako." Akawaambia, "Wala- 
kjni sharti mshike miiko msionane na wake wenu 
kama mimi nilivyokuwa hishika mwiko, nikilala 
papa hapa. Mkiharibu hii miiko, nawaambia ha- 
mpati kitu. Akachukua ng'ombe akaenda zake 
hatta kwa mkewe. Akamwambia, "Nimelipa kisa- 
si ehangu cha kondoo wangu." 

Wakakaa wale hatta zamani za kwenda kuvuna 
laabuyu yao, wakawa na furaha kubwa mno, waka- 



HADITHI TA ABUlfUWAS. 23 

enda wakaangua mabuyu asharat alaf, wakayapa- 
sua yote hawakuoua kitu ndani, ilia ubuyu mtupu. 
"W^akajua kama ni khadaa zake na malipo ya ko- 
ndoo wake tuliomwibia. " Walakini na twende aka- 
tupe ng'ombe zetu. "Wainna tumfunge tumpe- 
leke katika sharia." Na yule Abunuwas ni sheik 
mkubwa, akapiga ramli akajua kana wale wezi wa- 
nakuja. 

Akamwambia mkewe, "Nnakwenda kutafuta 
paa." Akaenda akatafuta paa wawili namna mo- 
ja, akaja nao hatta kwa mkewe. Akamwambia, 
"Wale watu niliojilipa kwa kondoo wangu wana- 
kuja leo kwa vita vikubwa, walakini leta ng'ombe 
mmoja tumcbinje." "Wakamchinja ng'ombe mmo- 
ja wakatwaa damu na tnmbo, wakazitia ndani ya 
kibofu cha ng'ombe. Akamwambia mkewe, "Vaa 
kanzu ya chxima ndani, juu ujifunge hichi kibo- 
fu." Akamwambia, " Vaa kanzu. "Wakija hawa 
wezi mimi nnakwenda koondeni, nitachukua paa 
huyu mmoja. Wakija wakiniuliza, waambie, Tu- 
ko koondeni." 

Wakaja wale wezi. Wakauliza, " Bwana yuko 
wapi ?" Akawaambia, ^' Yuko koondeni." Na 
yule Abunuwae alimfundisha mkewe, akamwa- 
mbia, "Nitakapokuja nitakupiga kisu, kikipasuka 
hichi kibofu na tumbo hizi zikitoka, anguka, uwe 
kama uliyekufa, khalafu nitakuchapa kwa ufito, u- 



26 ZA.1LLSI ZA IfABII DAITD. 

Akapiga ramli Abunuwasi, akajua habari yao 
pia, "Na sasa watakuja kuniua." Akamwambia 
mkewe, "Nichimbie kaburi." Akamcbimbia, a- 
kajizika, akatoboa na tundu dogo. Wakaja wale 
wezi kwa gbatbabu, wakamwona yule mwanamke. 
Wakamwambia, "Mumeo yu wapi?" Akawaa- 
mbia, "Rafiki yenu amekufa, leo ya tatu." Wa- 
kanena, **Li wapi kaburi lake ?" Akawaonya. 
Wakatoka mji ule, akatoka Abunuwasi katika 
kaburi. 

ZAMANI ZA NABII DAUD. 

PALIKUWA 'na kizee mwanamke killa Riku 
kazi yake, bufanya mikate akapeleka mosikitini. 
Hatta siku moja akasaga unga wake akaweka; 
ikaja baridi, ikacbukua unga wake wote. Akato- 
ka kwenda kwa nabii Daud kuisbtaki baridi, ime- 
mtwalia unga wake. Hiatta, njiani, akamwona na- 
bii Suleman. Akamwuliza, "XJnakwenda wapi, 
wee kizee ?" Akamwambia, "Nakwenda kuahta- 
ki kwa baba wako, baridi imenicbukulia unga wa- 
ngu." Akamwambia, "Nenda." Akaenda hatta 
kwa nabii Daud, akasbtaki kwa sababu ya baridi. 
Akampa asharat alaf dinari. Akarudi, akamwona 
nabii Suleman, akamwuliza, ''Habari zako ?" A- 
kamwambia, ''Baba yako amenipa asbarat elf di- 



ZAMAJ^I ZA NABII DAUD. 27 

nari ." Akamwambia, "Hii siyo haki yako, ame- 
kupa sadaka, enenda marra ya pili, akakutoze haki 
yako." Akaenda marra ya pili, akampa fetha vile- 
vile. Akarudi akamwona nabii Suleman, akamwa- 
mbia, "Hii fetba siyo haki yako, enenda tena." A- 
kaenda mara ya tatu akampa fetha vilevile. Aka- 
mwona nabii Suleman, akamwambia, '*JNa sasa a- 
menipa fetha." Akamwambia, "Hii siyo haki ya- 
ko, enenda ukamwambie nitozee haki yangu kwa 
baridi, kumwaya unga wangu." Akaenda. Aka- 
mwambia, "Nani huyu anakuleta huko mara kwa 
mara?" Akamwambia, "Mwanao, nabii Suleman." 
Akamwambia, "Nataka haki ya Muungu naishta- 
ki baridi utuhukumu kwa haki," Nabii Daud aka- 
ita baridi, ikaja. Akayuliza, "Kwani ukarawaya 
unga wa huyu maskini ?" Akamwambia, "Si mi- 
mi. nimeturawa na Israfiil." Akamwita Israfiil, a- 
kamwambia, "Kwani ukaamuru baridi kumwaya 
unga wa maskini ?" Akamwambia, *'Mimi nime- 
tumwa Tia Muungu wako, Muungu haharibu neno 
ilia kutengeza neno. Palikuwa na merik«bu, ime- 
pata thelathini elf, ikatoboka, nao wako katika ba- 
hari. Bassi nikaamuru baridi kuchukua unga, 
kwenda nao hatta panapo merikebu pamoja, ukae- 
nda, ukaziba tundu ya merikebu. Ikiwasili hiyo 
merikebu, theluthi ya mali, mpeni huyu maskini 
mwenyi unga," Uipowasili merikebu aka\iew{L 




30 BADAKA NDIZO MALI. 

kwalce, akashika wosia wa babaje. 

8ADAKA NDlZi) MALT. 

PALIKUWA na miu, alikuwa na mali mengi, 
akaaikia shekhi akinena, ''Mwenyi kutoa sadaka, 
hompa intu maskini, Mweiiyiezi Muungu humpa 
mali mengi." 

Akaeadiki neno lile la sbekh, akaenda uyumba- 
lii kwake, killa amwonaye akampa, batta akafilisi- 
ka. Akatoka akamwambia shekh, akambisbia mla- 
II go usiku, akaogopa akamwitlka, akacbuagulia 
mlangoni, akamwona amecbukua gongo kau. A- 
kamwambia, ^'Watakani ?'* Akamjibu ya kwa- 
mba, "We we ulinena, mtu ampaye masikini kid»* 
go, Muungu bumpa kikuu, nami mali jangu yote 
yamenipotea.'* 

Akamwambia, "Kaenda Beit il mukaddas, yuko 
Muungu buko, kamwulize, atakwambia." Na yu- 
le sbekb kumwambia yale kwa sababu ya hofv. 
Akaenda. 

Hatta njiani akamwona mtu amekaa kitako ana- 
lia. x\.kamuuza, "Unani ?" Akamwambia, "Na- 
likuwa na sbamba langu kuu, killa siku bupata 
reale elf, nao wezi bwiba na nyama hula ; hafanyi 
tamaa, bajenga ukuta, illi, kana nyama hawakupa* 
ta ku]a, na wezi hawapati kwibn, nitapata mali me- 



SASAKA NDIZO MALI. 31 

ngi. Hajenga nkuta, hatta ussuboi haona yitu 
Timekauka pia. Bassi nakutuma, kana wewe una- 
kwenda kwa Muungu, mwambie kbabari yango," 

Akaenda yule, batta kati ya njia akamwona mtu 
na ng'ombe wake, bukama maziwa. Akamuuza 
''Wenda wapi?" Akamwambia, "Nnakwenda 
kwa Muungu kusbtaki, mali yangu yamepotea 
pia." Akamwambia, *'Naini nna watoto wangu 
na mke wangu, -nami nimekaa bapa na buyu 
ng'ombe, namkama maziwa usiku namcbana batta 
linip" Akamwambia, "Vema." 

Akaenda batta Beit il Mukaddas, akanena, 
'^Ee Muungu mali zangu zimepotea zote, nalim- 
sikia mtu akinena kwamba Muungu amenena, 
Mtu mwenyi kutoa kicbacbe kumpamasikini, Mu- 
ungu bumruzuku kingi." 

Akasikia sauti, akamwambia, ''Enenda ukatwae 
funguo, ukafungue kasba lako, utaonafetba nyingi, 
na killa siku toa ukiwapa masikini, nazo bazitapu- 
nguka, ukifanya eboyo, zitakwisba pia ; na maneno 
alionena yule sbekb, kweli." 

Akamwambia, 'Tana mtu mkama ng'ombe, ame- 
niambia, batta lini ? I^aye ana watoto wake na 
mkewe." Akamwambia, "Mwambie, acbimbe pa- 
le alipokaa kadiri ya tbiraa, ataona fetba, atumie 
muda wa mwaka zitakwisba, zikiisha naye atakufa. 
I^a ng'ombe amlekeze njia, ampige kofi^ aiak^^- 



\ 



32 SADAKA. KDIZO MALI. 

nda zake." 

I 

Akamwambia, 'Tana na mgine, ana shamba 
kuu, kiila siku akipata reale elf, sasa bapati, kwa- 
ni?" Akamwambia, "Kwanza maskini wakiila, 
^ na wezi wakiiba, na nyama wakiila, akafanya cboyo, 
kutaka kukata riziki za ziumbe, akajengu ukuta : 
alipoje^ga mimi nikakausha miti, sasa mwambie, 
abomoe ule ukuta, atapata riziki yake kama kwa- 
nza." 

Akaja hatta akafika kwa yule anayekama ng'o- 
mbe, akamwambia, ^'Muungu anakwambia^ pima 
bapo ulipokaa kadiri ya tbiraa, ucbimbe, utaona 
fetba, utatumia muda wa mwaka, ukiisba utakufa, 
na huyu ng'ombe, mpige kofi, akaende zake." 

Akacbimba pale, akatoa fetba, akamwelekeza 
ng'ombe njia, akampiga kofi, akaenda zake. Yule 
akatumai moyo wake, ya kwamba naye ataona fe- 
tba. 

Akatumai yule, akija maskini akampa, ukatimia 
mwaka asife, akataajabu sana, ^'Mimi nimeambi- 
wa, muda wa mwaka utakufa, na sasa zayidi ja 
Hiwaka." Akisikia sauti mbinguni, akaanibiwa, 
'^Muungubakubalikufatbiliwa, yeye alikupa wewe 
peke yako, wewe ukawapa maskini, na Muungu 
ameukuza umri wako." 

Akaenda yule batta kwa yule mwenyi shamba, 
akamwambia, '^Muungu anasema kwanza pia ziu- 



SADAKA JNDiZO MALI, 38 

mbe wakineemeka kwa shamba bill, ukafanya ta- 
maa ukajenga ukuta, kukata riziki ya watu pia, na 
Muungu akalikausba shamba, sasa vunja ukuta 
huu, iwe kama kwanza, utapata kama kwanza na 
zayidi." Akavunja ukuta ule, akapaTta riziki jake 
zayidi ya kwanza, yule akazidi kutumai. 

Akaenda zake akafika nyumbani kwake, akatwaa 
ufunguo, akafungua bweta, akaona imejaa mali te- 
le. Akashukuru, akanena, ^'KweH maneuo ya 
shekh yule." Akachukua fetha usiku ule hatta 
kwa sbckh yule, akambishia mlango. Aliposikia 
sauti ya yule, akanena, "Huyu ataniua sasa, mimi 
nimemdan^anya, Muungu atamwona wapi huyu?" 
Akafanya khofu nyingi. Akamwambia, "Nimeo- 
nana naye Muungu, amenipa fetha, na hii sehemu 
yako." Akazidi hofu yule. 

Akamwambia, "Nitavuiija mlango." Akavunja 
mlango, yule imeingia khofu liatta hawezi kui- 
nuka. Akamwambia, "Twaa mali." Alipoona 
fetha kweli, akapata nguvu, akamwuliza habari. 
Akampa habari. Akamwambia, "Mimi simekwa- 
mbia. Enenda kwa Muungu, ona umepata mali?" 
Naye akamwambia, "Kiila siku insha'allah nita- 
kuletea." Akatoka yule, akaenda zake, akamwa- 
mbia mkewe, "Tutoe fetha tuwape maskini." Wa- 
katoa fetha yeye na mkewe wakiwapa maskini. 
Killa wakitazama, hazipunguki, vilenle kamili, 



34 MIFANO. 

wakashukuru shukuru ja miiele. 

MIFANO. 

Tulingane sawasawa, kama sabani na kawa. 

Mtoto umleavyo, ndivyo akuavyo. 

Mjumbe bauawi. 

Akutendaye mtende, usimcbe akutendaje. 

Fat bill za nyuki ni moto. - 

Heri kukwaa kidole, kuliko kukwaa ulimi. 

Kinga na kinga, ndipo moto uwakapo. 

Njia ya uwongo fupi. 

Ujinga wa kuza, si ubaratbuli wa kununua. 

Cbema cbajiuza, kibaja cbajitembeza. 

Mti bauendi ilia kwa nvenzo. 

Kawaida kaoa sheria. 

Mpanda ovyo, kula ovyo. 

Kufaa hakutburu. 

Siucbezei mubogo mcbungu. 

Samaki mmoja akioza, wameoza wote. 

Mtungi baukuvuajika, maji bayakumwagika, 

Wa kuume baukati wa kusboto. 

Mtaka cba mvunguni buinama. 



YrTKXDAWTLr. 35 

Saburi yavuta heri. 

Mtaka yote kwa pupa, hukosa yote. 

Mpanda frasi wawili, hujishuka miguu miwili. 

Paka akiondoka, panya butawala. 

VITENDAWILI. 

Gumugumu huzaa teketeke, teketeke huzaa 
gumugumu. mahindi. 

Mtoto wangu killa mwaka hulala chini. boga. 
Ubwabwa wa mtoto mtamu. usingizi. 

Baki bandika, baki bandua. mguu ukienda. 

Nimemtuma mjumbe, amekwenda, aliokwenda 
kwita amekwisha kuja, na yule mjumbe ha- 
jaja. NAZT. 

Njia ya sikuzote haina alama. bahabj. 

Nalikwenda iijiani basikia, Wifi, mwenyi kuniita 
sikumwona. baazi kavu ziltzo mtint. 

"Watu wangu wannpigana, wangino wanakufa. 

MBISI. 

Nyumba yangu kubwa, makuti tele, ikinya 
mvua kuvujar. mwimbt. 

Sbungi ya Mwarabu inapepea. taa. 

Nyumba yangu kubwa baina taa. KAT^m. 



36 VITEADAWILI. 

Para hatta nyika. kuteleza. 

Kibibi kikongwe chapepeta mafuta. kope. 

Ukumbau wa baba mrefu. njia. 

Nimetupa mshale wangu, mchaDa kwenda mbali 
nikitupa usiku hauendi mbali. macho. 

Kwenda zako endako, ukirudi kukikuta yile?ile. 

JAA. 

Waana watatu^akiondoka mmoja, wawili hawafai. 

MAPIGA. 

Nnao watoto bamsini, sitini, nimewapa visibau 
vyeupe wote. kungubu. 

Nyumba yangu kubwa, kiguzo kimoja. uyoga. 

Marra cbako, marra cbangu. mali. 

Watu tbeneen u asbarini wakaenda njiani, wa- 
wili wakaona cbimgwa moja, wakapanda wote the- 
neen u asbirini wakaenda juu ya mcbungwa, watu 
watano wakalicbuma chungwa, wakashuka wote, 
wakaja cbini, watu kumi wakamenja cbungwa lile 
moja, watu watano wakampa mtu moja akala, wote 
wakawa wa ratbi. yibole va. macho. 



ARAB TALES. 



THE ROPE AND THE STONE. 

THERE was a man who went and studied learn- 
ing for a long time, without learning anything 
at all. And he Avas vexed, and went his way 
until in the midst of his journey he saw a well, 
and he went to look whether there was water 
there, that he might drink. And he saw a piece of 
free stone cut by the rope, because it passed every 
day over that stone. And he said, "This rope has 
cut the stone because it passes over it every day. 
1 will go back then and study, that if my heart bo 
even like a stone and learning like a rope, it may 
wear into my heart." 80 he went back and stu- 
died, and became a great Sheikk. 

THE STORY OV THE SULTAN'S SOX. 

Thebe was a Sultan's son Avho inherited great 
wealth and he was very liberal, and all his wealth 
passed from him, because of his liberality, and he 
became ashamed and made a plan to leave the 



'I TUE STOllY or A MAN AM) HIS BliOTIIER. 

to the Sultan and he laid them on. That some 
day immediately he got some sleep. A.nd he en- 
quired about the juatter. »And he gave him news 
of it from the beginning to the end. And that man 
was taken and sewn in a mat and drowned in the 
sea. The youth acquired Jiigh rank, and was 
married to the Sultan's daughter, and dwelt in 
rest and prosperity. 

THE STOR\^ OF A MAX AND HIS 

BROTH EE. 

There was a Sultan and his brother, and th(»^ 
brother was poor and sought for food. He and his 
wife they found no food. Till one day he took 
counsel with his wife to leave the town because of 
poverty. And they left the town, he and his wife 
and his children all of them, and they went to ano- 
ther town. They reached a place under a tree and 
sat down and rested. And above in the tree there 
was a Jin. And lie aiskeil. "You people, I say, 
what are you doing here r" And they answered, 
"We are looking for you, tliits is the fifth year, and 
now your fate i« completed. We are hungry and 
we will cook you." And he sent his children, one 
went and brought a rope, and one went and brought 
fire. And he told liis wile, "Put on the pot." And 
fcilie put on the put. and they eaid. "To-dav we fiihall 



THE STOEY OF A MAN AND HIS BBOTHEB. 5 

see the devil.'* And he said, "Don't kill me, but 
take this pot, for everything that you wish this 
pot will give." And he gave them the pot. 

And they went their way to their own town, as 
often as they wanted anything they got it out ot* 
that pot. And it was seen that no smoke ever came 
out of their house. At last one day his wife went 
to her husband's brother's. And his wife asked 
her, "You there foruiorly used to beg, why do you 
not beg now ?" And she explained the matter 
from the beginning to the end: And she said to 
her husband, "Hasten, let us too go and search." 
And they set out and they went till they arrived 
at the same place. And he saw them and asked, 
"What do you want ? ' And they said, "We are look- 
ing for you." And the Sultan spoke to his chil- 
dren. And they said to him, '*We are tired, we 
cannot go and look for firewood and a rope." And 
he said to his wife, "Put the pot on the hearth," 
and she said, "I am tired." And the devil said to 
them, "You can do nothing you there, do you 
want to die for nothing, you are not even of one 
mind, go back to your country, and every time you 
are making ghee send him some." And they ran 
back to their town, and there came upon them this 
loss, that every time they made ghee, they sent 
some to his brother, because of their greediness- 



6 TFB DEVOUT SLAVEWOMAN. 

THE DEVOUT SLAVEWOMAN. 

There was a man who hought a slavewoman 
for twenty thousand dinars, and he sat and looked 
at this slavewoman and wept much. The slave- 
woman asked him, *What are you weeping for, 
my master ?" And he said, "Your two eyes, when- 
ever I look they occupy all my thoughts, even in 
the worship of my Lord, I cannot worship be- 
cause of the beaut of your eyes." 

The master went put, and the slavewoman took 
out both her eyes with her finger, and threw them 
awav. "When her master came b . K and saw her 
in that state, without eyes, he said to her, "Why 
have you done this ?" And she said, "I would 
not have it anything should occupy your thoughts 
even during the worship of your Lord." 

And he said, "I bought you for twenty thou- 
sand dinars, now you are in that state, I shall 
never get my money, our value is gone." And 
her master wept much and was sad. Till at night 
he slept, and an angel came to him and said, "Now 
she has destroyed her value with you, but we will 
buy her, you will find her price under your pillow." 
So when be awoke in the morning he took up the 
pillow and saw his money, and he looked at the 
slavewoman, she was dead, 



i 



STOBY OF THE VIZIE AND HIS SULTAN. 7 

THE THIEF AND THE SANDAL. 

There was a man who took his sheep and went 
on his way till he saw on a road a sandal for one 
foot, a very fine one. And he said, "This is a fine 
sandal but it is only one, it's of no use." And he 
went on. When he had gone half an hour's walk 
further on, he saw another sandal of the same pat- 
tern, and he said, " 1 will tie my sheep here and take 
that other sandal which I saw first and this, and 
come here and take my sheep and go on ray way." 
So he tied his sheep there and went back to go and 
get that sandal there. And he found no sandal 
there, and came back running to where his sheep 
was, and found no sheep and no saikdal. It was a 
thief who had put the sandal in the road, and he 
carried off both the sheep and the sandal. 

STORY OF THE VIZIR AND HIS SULTAN. 

In old times there was a Sultan and his vizir. 
They were very much attached to one another, till 
the Vizir made a gazelle of gold and set it at his 
feet, and they sat, he and his vizir. All at once 
there appeared a learned Sheikh, and when the 
Sultan saw the Sheikh he became confused and 
forgot the gazelle and rose up. And the gazelle fell 
and was broken. The vizir was very angry and said. 



b THE STORi' OJb' THE VIZIR AM) HIS SLLTaX, 

''I am the vizir, I am rich too, and it is a poor 
man that has come, I made a choice thing too, this 
gazelle, and the Sultan was confused, and my ga- 
zelle felL and is broken. Is not this learning a 
very great thing ? I will wait for him when lio 
leaves, and follow him and study learning." 

When the Sheikh came out he followed him. 
And he said to him, **You will not be able to 
«tudy." And he said, "Go to such a place where 
there is mud, take and smear it upon your beard." 
And he said, "Very well." And he set out and 
went, and the Sheikh said to his man, "Go and 
follow him, if you see him going to smear it on, tell 
him not to, and bring him here." And he foUeAv- 
od him and saw him going to smoar it on, and saiil 
to him, "The Sheikh says, that will do.' And they 
•:ame to the Sheikh, Hud he taught him learning 
and he became a great Sheikh and was called, the 
Imam il Ghazal (the sheikh of the gazelle) because 
of his gazelle of gold. 

And he came to his Sultan, and before the 
house of the Sultan there was a great rock, wheti 
he wanted to go out he had to go round it. And 
he said to him, "If you are really a Sheikh I want 
you to take away this rock here at my door, if you 
cannot I will kill you." And he said to him, "But 
70U mujt take an iron bnr yoiireelf nnd mount on 



tllE STOKV Oh' THK AlA.N AND UlS SOX. 9 

to the top of the rock and strike it gently." And 
the Sultan took the iron bar and climbed up upon 
the^rock and struck it, and the Sheikh read to the 
rock till it began to dance about. And he said, 
'^Stand well in the middle." And the Sultan stood, 
and the Sheikh read to the rock, and it flew with 
the Sultan and all, it could not be known whither 
it went. And the people asked him of the matter, 
jind he told them, "The Sultan wanted to kill me 
and I have killed him." 




THE STORY OF THE MAN AND HIS SON. 

Thei'o \va55 ;i man, and his son v<aid to his father, 
"Let us buy fowls with these pice of ours, and keep 
^em, and when they lay let us buy goats and 
kefe;gj;liem, and when they breed let us sell them 
and oiiy a donkey, and when it breeds give it to 
me that I may ride it." And his father said to him, 
"You shall not ride it, I will ride it, you shall not 
ride it." And they disputed until he put his finger 
in his eye and took out his son's eye. They got no 
donkey, nor yet a fowl. Loss had come to them, 
and their pice were there still, and they were sorry 
for it with grcnt regrets. 



10 THE STORY OF THE SONS OF HAMDAX. 

THE CAT THAT WAS A DEVOTEE. 

Once upon a time there was a cat. And the 
owl was kfng, tmd the cat made himself a great 
saint, he caught neither rats nor anything else. Till 
one day the rat went to make a compiaint to the 
cat, he had become the kathi and a saint. And 
the cat said, "I don't hear well, come nearer. " 
And the rat drew near, saying within himself, **He 
will not seize me, he fears God." And he drew 
near to his ear. And he laid hold of him. And he 
said, "How is this, venerable cat, what of your de- 
voutness?" And he said, '4 don't know." And ate 
him up. 

THE STOET OF THE SONS OF HAMDAiV. 

There were three men, the name of the one was 
Salih, and the name of the one was Mahmoud, and 
the name of the tliird Amran. And he had two 
hundred dollars, he had also a wife. And he saw 
people working and asked his wife, "What are 
they doing?" And she said, "They are working, 
that they may get money." And he said, "How- 
is it that I have two hundred dollars, and I have 
never worked, perhaps they are not money, if 
they are, there is a man who has bought a slave 
for a hundred dollars, I will go and give him 



THE STORY OP THE SONS OF HAMDAN. 1 1 

these two hundred dollars, if they are money he 
will give (him) to me." And he took his spear, 
and his horse, and his money in a bag, and went 
on, till in the road he got very tired and said to 
himself, "I will sleep here a little, and rest, [but 
I fear my money will be stolen. However, I will 
stick my spear in the ground. 1 will take the m<i- 
ney and hang it on the spear, so then the thief will 
not get to steal it." And when he had hung it so, 
and tied up his horse, he went to sleep. And 
a thief came and carried off the money, and the 
spear, and the horse, and went away. So when he 
woke he saw there was no spear and there was no 
money, nor yet a horse, and he said, "Ain't I Am- 
ran r Amran had two hundred dollars and' I 
have none. Amran had a spear and 1 have none, 
Amran had a horse and I have none. If I am Am- 
ran, I will go and knock at Amran's house, and 
if I am he 1 shall know," And he went to his 
house and knocked, ' Hodi!" And they answered 
him. And he asked, "Is master Amran here ?" 
And they answered him, "No." And he said, "I 
am not Amran, if I am he, I wil! go again." And 
he went and knocked and asked again, "Is master 
Amran here?" And his wife answered him, "You 
are master Amran yourself." And he ran away. 
And his wife called to the people, "Catch me my 



12 TIIK STOllV OK TIIK SONS oK 1IAMDAN\ 

'uisiband, lie is gouo mad.'' And the people weut 
and caught hiin. And ho said to them, ^'I am nofc 
Amran." And they said, "You are." And he 
said, ''A mrau had money, I have none, he had a 
spear, I have none, ho had a horee, I have none." 
And they caught him and bound him, and his uuv 
ncy was lost and his things were lost. 

And Mahmoud married a wife and she cooked 
some meat. When it was done, the wife went out- 
side and licr husband snatched up the meat, and 
put it in his mouth. And his wife was new as yet 
1o him, she aj)pcared at once and saw her hus- 
band with his mouth very full and asked him, 
'•What is the matter, my husband ?' He did not 
answer. And she asked him the second time, 
"What ail's you, my husband ?" And he did not 
answer. And the young wife called out, and 
lamented for her husband, and said, "My husband 
is taken with some sickness, so that he cannot 
speak." And people came and spoke to him, but 
he never m v<*red at all. And they said, he is 
taken with some sickness. And they took a nail 
and put it in the fire, and thrust it into him. And 
the meat came out. And he got wounds for his 
folly. 

And Salih, the third, was cutting firewood in the 
forest, and he sat upon the end of the branch, and 



THE STORY OF THE SONS OF RAMDAN. 13 

held his axe and cut the beginning of the branch, 
and a man passing hj saw him cutting the root of 
the branch and sitting on the end. And he said, 
to him, "That's the wrong way to cut, you will 
fall, you are sitting on the end and cutting the 
root end, when it parts you will fall." And he 
said, "I shan't." And the man went on. And he 
cut the branch, and when it parted the branch fell, 
and he and his axe fell too. And he ran until he 
caught the man who had told him he would fall, 
and said to him, "Tell me when I shall die." And 
he said, "I know not, God knows." And he said, 
"flow is it you told me 1 should fall, and it was true, 
I did fall ?" And he said, **Tou sat the wrong way 
on the end and cut the root, and I knew you would 
fall." And he said, "I know nothing about all that, 
tell me what day I shall die, if you don't tell me 
I Avill strike you with this axe and kill you." And 
he said, "Go and mix up mseto (a mixture of grain 
and beans) eat it, till you can eat no more, then 
drink some water. Afterwards come away and lie 
dojni and you will die." And he went and pre- 
pared mseto, and eat till he was full and drank wa- 
ter, and took his ass and went away into the forest, 
and tied up his ass and lay down. 

And he awoke thinking that he was dead. And 
Homo people pnissed asking the way. And he said, 



14 Tin: STOKY of tiik sons op uamdak. 

"When I was alive, 1 remember there was a road 
here, but now I am dead." And they said, "Yo i 
are not dead, you are alive." And he said, "I am 
dead." And they said, "If you have died, you have 
come to life ajrain." And he said, "If I am not 
dead, where is my donkey ?" Now as to the don- 
key, a thief had passed and stolen it. And he said, 
"Tell me where my donkey is gone to, or I will kill 
you for a certainty. If 1 am alive, where has my 
donkey goner" And he did not know himself 
that he had been robbed. They saw they were in 
danger, so they told him falsely, that his donkey 
had become an Imam, and was preaching in the 
Friday Mosque. He set oft' and went his way, and 
along the road he went till he came to the Mosque, 
and that day was Friday. And he went into the 
Mosque and saw the preacher about to go into the 
pulpit to preach. And he laid hold of him and 
struck him with his list, and said, **This is my don- 
key, and he ran away from me." And the people 
said, **What mad fancy have you got ?" And he 
said, "This is my donkey, and he ran away from 
me, and I am told that this is really it." And the 
people laid hold of him, and he did nothing but 
beat him» "He is my donkey, he is." And he was 
fceized and bound, and the prayers of the congrega- 
tion were broken up. 



THE WAR OF THE CAMEL. 15 

THE WAR OF THE CAMKL. 

In Arabia there was a very valiant Sultan and 
one day he arose and walked in his garden, and as 
he went he saw a bird sitting upon a tree in his 
garden, the bird was very beautiful indeed, and it 
had built upon the tree. And he spoke to it and 
made a verse to it, and its meaning was, "Build, 
O my bird, sit and hatch, and fear not, neither go 
away, thou art beneath the tent of Kuleib the A- 
zari." 

And the Sultan went his way, and after some 
days he came and looked at his bird, and saw it 
sitting above, crumpled together and one side of its 
nest was eaten. And be said, "My bird, what has 
happened to thee''' And I had given thee a verse 
that under my protection nothing should touch 
thee." And he called his slaves and said to them, 
"What beast has come and eaten the nest of my 
bird?" And the slaves said, "Perhaps one of the 
camels of yonder Sultan, they come and walk here, 
it was one no doubt which ate the nest of your 
bird." And he picked out a man to go and tell 
the owner of the camels, *'Do not let your camels 
come, they come and have eaten the bird's nest, 
the master has sent me." But after a while they 



U' 'I Hi: \\Ai: »•]■ 1 lij-: i;\mj-j.. 

forgot and allowed ihi? Cd'aeK to com * jind o:it 
there. And they vv-ent ivA ate the nest the .^ecoinJ 
t'lae. And the Sultan saw it and told his slaves. 
"Beat these caraels." And one struck a camel 
vitii a spef.r, f.nd the caraels ran away and went 
home. And a woman who owned it saw her ca- 
ir.el had been struck with a spear, and the woman 
fell on the ground and wept much. 

And the woman wept much and said, "The 
Arabs are dead, there are none any more, there 
is no one to care for me. Mv camel is wounded, 
and those who were thero Avere glad of it, nay 
camel is wounded and they cannot get me justice.'* 
And she said, *'I Avill go then and seek protection 
rlsewhero, that he may get me justice for the 
w oiinding of my cftmcl." Sn tho son of the Sultan 
])ocame indignant and sot out and mounted his 
ramel, with his sword, and said to his father, **Pa- 
thor T am going to this Sultan thai T may enquire 
into this story of the camel." .\nd he went, and 
his father went up to Iho lop of tlio house and 
looked after his son. And Iho youth went as far 
as the garden of the Sultan, whose tho bird was. 
And ho saw him walking in his garden, and said 
1o him, "Turn you, 1 am oomo moaning to slav 
you." And he said, "How many are you thero 
who aro coming behind ?'* And be said, **I only 



THE WAE OF THE CA.MEL. 17 

one myself." And he said, "I will not turn my 
face to look at you one man. unless there are forty 
men, if there are less than forty men [ will not 
turn my face to fight with them." And the Sul- 
tan whoso the bird was, was a great hero and his 
words were true. And the youth said to him, "I 
shall slay." And he said, "Slay me, for it would 
be a reproach to me to fight you a single man." 
And without his turning his face he came and slew 
him, and the Sultan whose the bird was died. 

And the youth fled, running to their country 
with his camel. And his father saw him from up 
above coming running with his camel, and he said, 
"My son comes running, his legs are to be seen, 
his clothes are off him, it is not for nothing, he has 
done some great thing." So when he came where 
his father was, he asked him, "What ails thee, my 
son ?" And he said, "That Sultan whose the bird 
was, I have slain him." And he said, "You have 
done a great thing, you have killed a living Sultan 
for the sake of a camel." 

And tyro of the Sultan's people, who was slain, 
consulted together. There was a youth, one of the 
Sultan's kinsmen, a great drunkard, and every un- 
worthy and disorderly action had been his. "Let 
us go and ask advice about the slaying of his bro- 
ther, if he answers us well he is our king, if he 



i S THi: WjkB OF THE CAMEL. 

*i<ji:*i fiot ;;lrfr u* a o:ood Hn&wer we will kill him out 
of thc: wa-.V' 

And thev we lit aii<l lold iiim that, ''Your bra- 

ther hab been eluiii because of the camel of such a 

^ . * »» 
oue. 

And the vouth went to the house of his brother 
who wa« dea^J, and said to his people, "Weep not, 
h'i Htill, pe^iple wtep for what belongs to Almighty 
O'/fi, aK to which men can do nothing, but this we 
can avenge, for the sake of him that is slain. Weep 
not tiJI I return." And the vouth mounted his 
horise with hin sword, and went forth. And the 
name of the youth was Mohelhel. 

And the youth went and smote the Sulcan who 
had smote his brother, and those who were chaadd 
away, went and sought protection with another 
Sultan. And they came to fight with him and he 
slew them dl, : nd overcame them, and that youth 
was alone. And they went to seek protection 
with another Sultan, and they came to light with 
tliiit ynuLli Hfid were beaten as before. And they 
wtjtit to seek protection with six Sultans, and all 
wcnj overcome by that youth. And they dug in 
ili<; ground and bufied themselves, that he might 
(;r«H(? flighting with them, but he would not. 

Ami lliry wont to another Sultan, he was thie 
.sc\fijtli Siilian, to sook j)rotocti()n ^vith him. And 



THE WAE OF THE CA.MEL. 19 

they said to him, "Thou art the seventh Sultan, 
every Sultan we have gone to has been slain by 
this youth and his people put to flight." And he 
asked, **ror what cause ?" And they said, "There 
was a woman who had a camel, and it went to this 
Sultan's and ate the nest of a bird of his, and he 
struck the camel with a spear. And there went 
out a youth of ours, and went and slew that Sul- 
tan, because of the camel." And he said, "You have 
doue a great thing, to slay a living man for the 
sake of a camel, however it matters not." And 
the Sultan wrote a letter, and chose out a child of 
his whom he loved and gave them, and said, "Take 
this my son and this letter, and give it to him 
whose brother was slain, that he may slay him in 
revenge for his brother, and as to these people who 
slew him, let it suffice." 

And they went and found him and gave him the 
letter, and he read it and saw the matter, and said, 
"He is not the ransom of the strap of ray father's 
sandal," And he took him and slew him then and 
there. And they went and returned to the Sultan, 
and gave him the news of the child's being slain. 
And the Sultan was very an^ry, and he was very 
valiant. And he stood up and said, " Bring here 
my camel Naama, because my son has been slain 
without being the ransom of the strap of his father's 



i 



20 THE WAB OF THE CAMEL. 

uandal.'' And the subjects were confused and 
brought him another camel and not Naama. When 
the camel came, he took it and laid hold of it, and 
the Sultan its master fastened its saddle, saying to 
the camel, "Bring hither my camel, for the slaying 
of my son not to be the ransom of the strap of his 
his father's sandal." And he tightened the harness 
and cut it in two pieces. And he said again, 
"JJring me Naaroa," till each camel had come 
and he tightened the harness Jind cut it through 
in his great anger and great strength, till seven 
stables of camels were ended. Then there was a 
man who said, "This is not Naama, these have 
been killed for nothing, and Naama is in that 
great stable alone by itself." 

And they went and brought it, and the Sultan 
took it by the harness and cut it not, and he 
mounted and took his sword and said, ** I wish no 
soldier to follow me. " 

And he went out alone, acd went and found 
the youth moving about with his horse and his 
sword in his hand, and knew that it was indeed 
that youth. And the Sultan set out with speed 
with his camel, and went and took him from off 
his horse and put hifh upon his camel. And the 
youth spoke and said to the Sultan, " I ask par- 
don of Almighty God and of you, do me no 




THE TALE OF TDE THIEF AND THE MEECHANT. 2 1 

harm. " And the Sultan regretted that he had 
taken him, and had not killed him at once, till he 
had prayed for that thing from Almighty Grod. 
And he said to him, "I cannot do anything to 
you now, you have prayed that thing from 
Almighty God, and I have pardoned you, now 
go your way, and stay for the future in your own 
town." 

THE TALE OF THE THIEF AND THE 

MERCHANT. 

In the land of Egypt one night about one 
o'clock, a thief went out carrying a box, and went 
to the house of a merchant and knocked. And 
he opened the door and he went in, and he asked, 
"Who are you ? " And he said, " I have been a 
great thief, now I mean to repent to iny Lord, 
take this box and give me twenty thousand 
dinars, and let me pay for people's goods which 
I have stolen." And he opened the box, and saw 
jewels, and emeralds, and turquoises, and dinmonds, 
And the merchant was glad, and ho took the 
twenty thousand dinars and gave to him, and ho 
went his way. The merchant slept not that whole 
night for joy of the wealth. So in tlie morning 
he opened it and looked, and saw nothing but bits 
of glass. And he wept mucii, and as for the 



1 



2i JI5F AytC-DOTM 0¥ A F»0-pfflT. 

thi«f he knev nnx who be W39. ami be ftkrev 

«way the bm ^f a^^^*- K^ prt^pertj wa» loat 
Af^ could he get it again at all. 

Ay .AXFXDOTE OF A PROPHET. 

There wai^ a prophet who used to worship upon 
a great mooiitam, and below it water flowed, and 
in the dav he i^^ed to sit on the top of the moun- 
tain, AO that no one :^aw him. Till one dxr he 
ha/1 i^at down, and looking into the stream of 
water, he »aw a man coming, who got down from 
his horjie and laid bjr a bag which he had on his 
iihoiilder, and restted and drank of the water and 
thfm went on his way and left his bag of money. 
Immediately there came another man, and saw the 
ba^ and took it, and drank of the water and went 
hii* way rejoicing. And another man came up, a 
Wifod outt<}r, carrying a heavy load of firewood 
<m hiM back, and he sat by the stream and drank of 
the water. All at once the first man, the owner 
of the? treaHure came running, and said to the wood 
(•uf/f/(!r, **Where is the bag that was here?" And 
]w »ni(I, " 1 know not, nor have 1 seen it." 
Atu\ \w took a Hword and struck the wood cutter 
iinH hIpw him. And he examined his clothes and 
lomnl nothin;^. Ho he left him and took his way and 
wrni. AihI ilic prophet rtjiid, "O my God, he who 



THE TALE OF ABUNUWAS. 23 

carried away the treasure was one, and he who was 
slain another, God the Almighty has been wronged." 
And there came down to him an angel, and said, 
"Do thou attend to thy devotion, if thou enquirest 
after things like these, this is not your calling." 
And he told him, "The father of the first man 
robbed the father of that young man of a thousand 
dinars belonging to him, and I brought the young 
man to come and take his father's property. And 
that wood cutter slew the father of the first man, 
and T brought the young man to come and avenge 
his father." And the prophet said, " There is 
none that ought to be worshipped save Thee, whom 
evil cannot approach, and Thou art He that knowest 
the right." 

THE TALE OE ABUNUWAS. 

Iri the times of Abunuwas he took a sheep of 
his and went on until in the way he was met by 
seven thieves. Each of those seven thieves sat apart 
and they had agreed, "When Abunuwas comes by 
we will tell him that this is not a sheep, it is a pig," 
And Abunuwas came by, and the first asked him, 
"What are you taking with you?" And Abunu- 
was said, "I am taking a sheep." And the thief 
said to him, "That is not a sheep, it's a pig." And 



"4 



2 J TH£ TALE OF ABU^rWAS. 

he went up to the second, and he said the same 
irord«, till all seven were fioished. At last he let the 
nhecrp go, because of the words of those seven which 
they upoke, and he said, ''Their words are true, 
this most be a pig." When he came to his wife 
she said to him, ''Where is the sheep f And he 
said, "1 met seven people and thev told me it was 
not a sheep, it was a pig, and 1 cast it away in the 
forest." And his wife said to him, '* These thieves 
have cheated you, my husband, this is all deceit 
they have robbed you of your sheep." And he 
said, "To-inorrow I will go and revenge myself." 
And he went and took three dinars of gold. And 
ho went till he found in the forest a great calabash 
true, and h(5 split [calabashes] and put in those 
dinars of gold. And he built a wall round the ca- 
labasli tree, and set a guard, and [took] his fcitanda 
and slept there. And those seven thieves came and 
said to him, "What are you doing here ?" And 
Ahunuwas said to them, * 1 watch my calabash tree, 
this is what has made us, which my father left to 
nu% every time I reap it one finds inside each cala- 
bash a gold dinar." And the thieves said, ''Sell it 
to us." And he said, "1 cannot sell this, it is my 
inheritance from my father." And those thieves 
were coniijig froin where they had stolen seventy 
thouHUud oxcji. And they said, 'SSplit one of the 



THE TALE OF ABUNUWAS. 25 

calabashes that we may see what is inside." And 
he told his servant what to do, and he climbed up 
the tree, and took those in which the money was. 
And he came down with them, and they split them 
and found that Abunuwas' words were true. And 
they said, *'"We will give you twenty thousand oxen, 
give us this calabash tree of yours." And he said, 
"But you must live in abstinence, do not come near 
your wives, as I have been living in abstinence and 
sleep in this place. If you break your abstinence, 
I tell you you will get nothing." And be took the 
oxen, and went his way to his wife. And be said., 
"1 hav^ tuken my revenge for my sheep." 

And they waited till it was time to go and reap 
their calabashes, and they rejoiced exceedingly and 
went and threw down twenty thousand calabashes, 
and split then: all and saw nothing inside except 
pulp. Aud they knew that it was a fraud of his 
and the payment for the sheep they had robbed 
him of. "However let us go, and he shall give us 
our oxen, in very truth let us bind him and carry 
him to the law." Now Abunuwas was a great 
sheikh and he divined and knew that the thieves 
were coming. 

And he said to his wife, "I am going to look for 
a gazelle." Aud he went aud looked for two ga- 
zelles ol the same form, and came with them to his 



26 THE TALE OP ABUNUWA8. 

wife. And be said, 'iThe people whom I paid off 
for my sheep are coming to-day for a great fight, 
however brin«r <in ox and let us slaughter it." And 
they slaughtered an ox and took its blood and en- 
trails and put them into the ox's bladder. And he 
ssid to wife, "Put on an iron dress inside and over 
it tie on this bladder." And he said, "Put on your 
Icartzu. If these thieves come, I am going into the 
field, and shall take this gazelle. When they come 
and ask for me, tell them, he is in the field." 

And the thieves came. And they asked, ** Where 
is the master ?" And she said, *'Ke is in the field." 
And Abunuwas had instructed his wife, and said, 
"When T come, I shall strike you with a knife, 
and when the bladder is split and these entrails 
come out, fall down, and be as though you had died, 
afterwards I will tap you with a switch, arise and 
fall down at my feet." And those thieves went 
yonder to the field, and said to him, "How is it 
that you our friend came to play us this trick ? 
Now we want our oxen." And he said to them, 
"You have not kept abstinence as I told you. Still 
never mind, wait till we get to the house." And 
he said to the gazelle, "Go to the house, and tell 
your mistress that she get food quickly, and I am 
coming with guests." And he let the gazelle go, 

d it run uff and went into the forest. And they 



^^i( 



THE TALE OF ABUNUWA8. 27 

Stayed there till he said, "Let us go, my friends, 
to the house, and rest yourselves a little." And 
they went to his house, nnd he said to his w ife, 
"Why havt^ you not got food ready and the gazelle 
came to tell vou ? You women have no manners." 
And he drew a knife and struck his wife in the sto- 
mach, and the bladder burst, and she fell down as 
if she were dead. And they thought, "It is true, 
she is dead." Afterwards he took a switch and 
tapped her, and said cheating words that they 
might believe them, and immediately his wife arose, 
and fell at the feet of the husband. 

And they went and begged pardon for her from 
her husband. And he said, "Go then and get food 
ready quickly for the guests, it is only your idle- 
ness." And she got ready food, and they ate all 
seven, and afterwards they said to him, "Sell us this 
gazelle, and that switch, and this knife, that we may 
teach our wives how to behave." And Abunuwds 
said to them, "I shall net sell my gazelle, you 
wanted my calabash tree before, and I sold it to you, 
and now you want this gazelle, I cannot sell to you, 
go to my w^ife for the gazelle is hers." And he 
and his wife had told one another what to do. And 
they went to Abunuwas' wife and said to her, "We 
want the gazelle, sell it to us, and his switch and 
his knife. We will give you each man a thousand 



28 TI[K TALE OF ABU>'UWAS. 

dollars." And she saul, "Bring them." And they 
took out seven thousand dollars, and gave them to 
the woman, and took the gazelle, arid went their 
way. 

And so they went on till one day they were go- 
ing about their business of stealing. And they 
went and stole, until as the}' were returning they 
had got half way, and they said, "Let us send our 
gazelle to the house, and tell them to have the food 
ready for us." And they told the gazelle. And 
they unfastened it, and the gazelle went off into 
the forest. So when they arrived at their houses, 
they found their wives sitting down, and they ask- 
ed, "Why have you not got the food ready, did not 
the gazelle come to tell you V" And they said, 
"We have not seen it." And they said, "You are 
all liars, the gazelle has come and told you and then 
went back to come with us, but we have missed one 
another on the way, and as for you it is nothing bat 
great idleness." And each man took hold of his 
wife and struck her with his knife, and thev fell 
down and died. And they took the stick and struck 
them and they did not get up, and they knew that 
it was a trick of Abunuwas. " Xow let us bury 
our wives first." And they buried them, then they 
went after Abunuwas with the design of killing 
him. 



THE TIMES OF THE PROPHET DAYTT). 29 

And Abunuwas made a magic figure, and knew 
all about them, "And now they will come to kill me." 
And he told his wife, "Dig me a grave." And she 
dug for him, and he buried himself and pierced 
through a small hole. And the thieves came in a 
rage and found the woman. And they said to her, 
"Where is your husband?" And she said, "Your 
friend has died, three days ago." And they said, 
"Where is his grave?" And she showed them. 
And they left the town, and Abunuwas came out 
from the grave. 

THE TIMES OF THE PROPHET DAVID. 

There was an old woman whose business it was 
every day to mal^e cakes and take them to the 
mosque. Till one day she ground the flour and laid 
it aside, and the wind came <\nd carried away all 
her flour. And she set out to go to the prophet 
David to complain against the wind which had car- 
ried away her flour. So on the road she met the 
prophet Solomon, and he asked her, "Where are 
you going, you old woman ?" And she said, "I am 
going to complain to your father against the wind, 
which has carried away my flour." And he said, 
"G-o." And she went to the prophet David, and 
made her complaint because of the wind. And 



30 TTTE TTVF.S OF THE PBOPIIET DAVID. 

he gave her twenty thousand dinars. And she re- 
turned, and saw the prophet Solomon, and he asked 
her, "What is your news?" And she said, "Tour 
father has given me twenty thousand dinars." And 
he said, "This is not your right, he has given an 
alms, go again and let him get your right for you." 
And she went a second time, and he gave her mo- 
ney as before. And she returned and saw the pro- 
phet Solomon, and he said to her, "This is not 
your right, go and say to him, get me my right 
against the wind for stealing my flour." And she 
went. And he said, "Who is sending you here time 
after time ?" And she said, "1 our son, the pro- 
phet Solomon." And she said, "I ask justice from 
God, I accuse the wind, judge between us justly." 
And the prophet David called the wind, and it 
came. And he asked it, 'Why have you stolen 
the flour of this poor person ?" And it said, "It 
was not I, I was sent by Israfiil." And he called 
Israfiil, and said to him, "Why did you order the 
wind to steal the poor woman's flour P" And he 
said, "I was sent by your God, God destroys no- 
thing except to form something. There was a ship, 
worth thirty thousand, and it was pierced, and they 
were there in the sea. 80 1 ordered the wind to 
take the flour and go with it to where the ship was, 
and it went and stopped the hole in the ship. 



THE STOET OF TUE SON AND HIS FATHER. 31 

When the ship arrives a third of the goods give to 
the poor woman forh^r flour." When the ship 
arrived the poor woman wns given her right, a third 
of the goods. 

THE STOEY OF THE SON AND HIS 

FATHEE. 

There was a son and his father dwelling toge- 
ther. His father was taken with a great sickness, 
and he called his son and said to hirn, ' I shall noD 
recover from this sickness, but 1 give you my advice 
in two matters. T)ie first is, never sleep in a tor- 
rent bed, tliat is a place where water sometimes 
flt)ws. The second, never tell a secret to your wife.'* 
And he answered, ''Very good." And his father 
died. 

And the youth lived on, till one day he went to 
a distance and reached a torrent bed and slept on 
a rising ground. But in tlie night there fell such 
a rain that all the date trees were washed away. 
And he said, **My father's words were true, if I 
had slept in the torrent bed, I should have died." 

And he said, "I will try that other matter now." 
Tliere was a sheep of the Sultan's own, and he was 
very fond of it. And he stole it, and went and 
bought another sheep, and killed it, and said to 



32 T1T>: STORY OF Til K RON AM) 11 IS FATHER. 

his wife, "This sheep of the Sultaii's I stole, if you 
say aAvord we shall be killed." And she said, "I 
won't sav anything/* Till in the evening thej 
came to visit her. And she said to them, "There 
was a choice animal, the Snltan's sheep, and ray 
hnshand stole it and killed it, and don't you tell 
anybody." And they went out, and this one told 
another and that told another, till the news reached 
the Sultan, and he said to his soldiers, "Go and 
take him." And the soldiers went. W^hen he saw 
them, he rose up and invited them in, and gave 
them much honour, and brought out food for. them, 
and they ate. When they had eaten, they could 
not say anything to him. And they thought of his 
goodness and his kindness, and went their way to 
the Sultan and told him, "We did not find him.'^ 
And others went and he did them honour in the same 
way, and they went and answered, "He is not 
there." All that went he received them in the 
same way. Until at last he went to the Sultan. 
And he said, "Kill him, as he killed my sheep." 

And he said, "Let me tell you something first." 
And the people said, "Let him speak." And he 
said, "When my father was sick he told me two 
matters. The one I found, but not yet the second. 
The first was not to sleep in a torrent bed, and I 
went and slept on high ground, and then in the 



ALMS ARE TBUE WEALTH. 33 

night there came rain and washed away all the 
date trees. The second was not to tell your secret 
to your wife. And I said, 1 will try it, and I stole 
your sheep and bought another and killed it, and 
told my wife, This is the Sultan's sheep, he will 
kill me, that I might find out what my father told 
me, and now I have found it all. Tour sheep is in 
such a place." And he sent a man, and he went 
and took it, and came with it. And he said, "Is 
not this it?*' And he said, "It is." And he went 
his way and kept his father's saying. 

ALMS ABE TRUE WEALTH. 

There was a man and he was very rich ; and he 
heard a sheikh say, "He that gives alms, gives to 
the poor man, Almighty G-od will give him great 
wealth." 

And he believed what the sheikh said, and went 
home, every one he saw he gave to him, till his goods 
were all gone. And he went out to tell the sheikh, 
and knocked at his door at night, and he was afraid 
and replied to him, and peeped at the door and saw 
that he carried a great stick. And he said, "What 
do you want V" And he said that, '*You said, 
whosoever gives a little to the poor, God will give 
him much, iind all my goods are gone from me." 
And he said to him, * Go to Jerusalem, God is there^ 



34 ALU:ft ARE TSCE WEALTH. 

and ask Him, he will tell joa/^ And the sheikh 
told him this through fear. And he went. 

On the road he saw a man sitting down weep- 
ing. And he asked him, **What is the matter 
with yon ?" And he said, ^I had a large planta- 
tion, each daj I got a thousand dollars, and the 
thie>'es stole, and the animals fed. and 1 became 
greedy, and built a wall, that the animab could not 
feed, nor thieves steal, and I should get much 
wealth. And I built a wall, but in the morning I 
saw that everything was dried up. So I give you 
the charge, that as you are going to God, you tell 
Him about me." 

And he went on until in the road he saw a man 
with his cow, milking. And he asked him, "Where 
are you going ?'* And he said, "I am going to 
God to make my complaint, all my goods are lost." 
And he said, " I have my children and my wife, 
and I sit here with this cow, I milk day and night, 
how long ?" And he said, **Very well." 

And he went to Jerusalem and said, **0 God, all 
my goods are lost, and I heard a man saying that 
God said, "He who gives a little to bestow it on 
the poor, God will supply him abundantly." 

And he heard a voice saying to him, "Go and 
lako a key, and unlock your chest, and you will 
lind ninch nionoy, and every day tnke out and give 



ALMS ARE TRUE WEALTH. 35 

to the poor, and it will not be diminished, if you 
are avaricious, they will all end, and the words 
which that sheikh said, were true." 

And he said, "There was a man milking a cow, 
and he said to me, How long ? And he has his 
children and his wife." And he said, "Tell him to 
dig about a cubit from where he sits, he will find 
money, let him use it till a year is finished and then 
he will die. And his cow let him turn it to the road, 
and strike it with his hand and it will go away." 

And he said, **Thero was another, he had a large 
plantation, every day getting a thousand dollars, 
now he gets them not. Why?" And he said to 
him, "Formerly the poor ate, and thieves stole, 
and animals fed, and he was greedy and desired to 
cut off the provisions of the creatures and built a 
wall ; when he built it I dried up the plants, now 
tell him that he throw down that wall, he will get 
his supplies as at the first." 

He came till he reached the man milking the cow 
and told him, "God says to you, measure from 
where you sit about a cubit, and dig, you will find 
money, use it for a year, and then you will die, and 
as for the cow strike it with your hand, it will go." 

And he dug there, and took out money, and he 
put the cow to face the road, and struck it with 
his band, and it went away. And he hoped in his 



i 



33 ALMS ABE TIIUE WEALTIf, 

heart that he too should fiod money. 

And lie trusted, when a poor man came he gave 
to him, and a year was ended, he did not die, and 
wondered much, "I was told, in a year you shall 
die, and now it is more than a year." And he 
heard a voice from Heaven, and he was told, "God 
does not consent to be put under an obligation, he 
gave you for yourself, and you gave to the poor, 
and God has added to your age." 

And he went on to the man with the plantation, 
and told him, "God says, all creatures were bene- 
fitted by this plantation, and you became greedy 
and built a wall to stop the supplies of all other peo- 
ple, and God dried up the pbmtation, now break 
down this wall, and let it be as it was, you will 
get as at first and yet more." And he broke down 
that wall and got supplies greater than at first. 
And he hoped still more. 

And he went on, and arrived at his house, and 
took a key and unlocked the box, and saw that it 
was full of abundant wealth. And he gave thanks, 
and said, "True were the words of that sheikh." 
And he took money in the night to the sheikh, and 
knocked at his door. When he heard his voice he 
said, "This man will kill me now, I have deceived 
him, where would this man find God ?" And he 
had great fear. And he said to him, "I have met 



ALMS ARE TEUE WEALTK. 37 

with God, he has given me nioaey, and this is your 
share." And his fear increased. 

And he said, "1 shall break the door." And he 
broke the door, and the other wa*^ so full of fear that 
he could not lift himself up. And he said, "Take 
the goods." When he saw that it was really money, 
he gained strength, and asked about the matter. 
And he told him. And be said, **Did I not tell 
you to go to God, see you have got wealth." And 
he said, "Every day if God will, I will bring to 
you." And he went out, and went his way and 
tohi his wife, "Let us take out money and give to 
the poor." And they took out money, he and his 
wife, and gave to tke poor. Every time they looked, 
it had not diminished, it was complete, just as be- 
fore, and they were thankful with never ending 
thanks. 



38 PROVERBS. 

PEO VERBS. 

We match together, like a dish and a cover. 

As you bring up a child, so he grows. 

A herald is never killed. 

As he does to you, do to him, fear not him who 
does ought to you. 

A bee's thanks are the fire. 

It is better to stumble with the toe, than with 
the tongue. 

A brand to a brand, that is how the fire bums 
up. 

A lie goes but a little way. 

Folly to sell, is not silliness to buy. 

A good thing sells itself, a bad one offers itself 
about. 

A log will not go without rollers. 

Custom is as good as law. 

Plant rubbish, eat rubbish. 

Profit is no harm. 

Don't play with poisonous cassava. 

If one fish is bad, they are all bad. 

If the jar is not broken, the water is not spilt. 

The right hand does not cut the left. 

K you want what is under the bed, you nmst 
Btoop. 



ENIGMAS. 39 

Patience brings luck. 

He who wants all for greediness, misses all. 
He who rides on two horses comes down on two 
feet. 

When the cat goes away, the rat is king. 

ENIGMAS. 

The hard is the parent of the soft, and the soft 
of the hard. Maize. 

My child each year lies on the ground. 

A Pumpkin. 
The child's pap is sweet. Sleep. 

Now the skin's on, now the skin's off. 

A FOOT IX WALKIIS tf. 

I sent a messenger, he went, the one he went to 
call has come already, but the messenger has not 
come back yet. A Cocoaitut, 

(Because the man who climbs for it throws it down). 

An every day road, there is no mark. The sea. 

I went on the road and heard, ''Sister in law," 
but I could not see who called me. 

Dbt Baazi on the teee. 

My people are fighting, some are dying. 

Paeched Coen. 

My house is large with plenty of thatch, when 
the rain falls it leaks. Mwimbi [a kind of grain]. 



10 EMOMAS. 

The Arab's crest waves about. A Lamp. 

My <rreat house ha-^ no lamp. The Gra.ve. 

A slide to the wilderuess. Slippotg, 

The old old ladv is beatins; oil. The EYE-LtB. 
Father's girdle is lou^. A Road. 

I cast my arrow iu the day time, it went far 
off, it I catjt it jit night it does not go far. 

The Eyes. 

Going where you go, if you return you find it 
just the same. A Dust Heap. 

Three children, if one is gone, the two are no 
good. JStoxes to set a pot on oveb a pibe. 

1 have fifty or sixty children, I have given 
them all white waistcoats. 

KuNouRU [a black and white crow]. 

My house is large, it has one post. A Mushboom. 

Now yours, now n?ine. Pbopebty. 

Twenty-two people went along the road, two 
saw one orange, all two and twenty climbed up the 
orange tree, five people picked the orange, they all 
descended and came down, ten people peeled that 
one orange, five people gave it to one man and he 
ate it, and all were content. 

FiNGEKs, Toes, and Byes. 



/ . . .' V 



( 

/ 



/ 



Y-:^ ^- .- - ■• ^ 



NABII MUSA NA MTU MASIKINI. 

Mtu mmoja alikawa masikim^ hatta pesa 
moja liapati. Akienda akiomba^ hnpata cha- 
kala tu bas8^ katta akapita miaka arobaini ha- 
knpata robo moja^ licha reale. Akaenda aka- 
kaa njiani knngoja nabii Masa akipita. Nabii 
Musa akamwona. Akamwambia, " Eh ! Mtnme 
wangu, tafatkali unapokwenda kwa Bwana weta 
Mnungn^ nisalimie Bwana wangu. Mwambiej 
'Kwani kntaki kamroznka mtamwa wakoj 
amekosa nini f ' Nabii Musa akamwambia 
''Marahaba.'' Akaenda Musa^ akapanda katika 
jabali^ akajizumgamzift na Bwana wake^ hatta 
alipokwisba knznmgamza^ akataka knshnka. 
Mwenyezi Mannga akamwambia Mnsa^ '' Kwa 
nini wewe, kupewa amana^ nsimpe m wenyewe V^ 
Akanena nabii Masa^ akamwambia Maungiu 
'' Wewe ndiye usiosahau; mimi nilipewa salaa- 
mu kukuletea na mtnmwa wako* Akwambia^ 
kwa nini hntaki kamroznka T '^ Maanga aka- 
mwambia nabii Masa^ ya kwamba '' Kanisali- 



"1 



z sum ifvsA JUL MTV wiwgnrr. 

mie, umwBtnbie, mmrtmknkabimJ* Alramdi 
luibii MtuM katika jabaH^ akamwona yule mtn 
alkmitoina. Tale mtn akamwunbiaiiabiiMiiflay 
akamwtiza^ ^^ Je f amekojilmje ? '* Nalxii Mnaa 
akamwambia^ ^^ Salaama Bwana wako. Baada 
aakamo^ aaaoa ja kwamba hakapi, katia pesa 
iBoga.^' Tola akalia^ akarodi^ akaenda ssake. 
Stka ja pill akaenda akamkalia nabii Musa ka- 
tika DJia ileile^ batta akamwona anakoja nabii 
Htiaa^ akamwambia, ^^ Ewe I Mtame wa Mnn- 
Bgn^ tabtbali nkienda msaliniie Bwana wanga ; 
nmwambie ta&thali mmzakn mtomwa wako." 
Akalia jrole mtn kwa nabii Musa. Akamwa- 
mbia ya kwamba^ *'^ Tamwambia Bwana wcta.'' 
Ku0a akapanda katika jabali akaenda knsema 
na Bwana wake^ batta alipokwisha kajizamga- 
mza na Bwana wake^ alipotaka kasbnka akasa- 
baumaagizoaliyoambiwana yule mtn. Munngn 
akamwambia nabii Masa^ ^^ Ewa nini wewe ku- 
pewa amana usimpe mwenyewef Akanena 
nabii Musai ya kwamba, " Wewe Muungu ndiye 
QBiosahau mambo yote. Mtumwa wako ameni. 
pa salaam/^ Akamwambia, ^' Hali yake tbaifoi 
ataka umruzuka.'' Muungu akamwambia na- 
Maea ya kwamba, ^^ Kimi eipendi kumpa 



NABII MUSA NA MTU HASIKIKI. 3 

mali^ wallakini sasa^ 'tamruzaku reale moja ta 
ynle. '* Masa yako kulekale juu ya jabali. 

Yule mtu akapata reale moja. Alipopata re- 
ale^ akanena yule mta^ " Eleale hii nitakwenda 
kuniiniia npanga/' Akaenda sokoni akaenda 
knona upanga. Akaona upanga iinatembezwa 
kwa reale. Akamwoliza^ '^ Kabsi gani apanga 
huu f '' Akamwambia^ " Reale/' 

Akampa reale, akatwaa upanga, akaufuta. 
Alipof uta akanena ya kwamba, ^^ Upanga hUa 
mtu kumpigana mtu, hivi | '* Akampiga mtu 
akafa, naye akaaawa. Mwenyezi Mnungu aka- 
mwambia nabii Musa, '' Shuka ukaangalie mto 
wako/' Akaenda, akamwpna amekufa, Ikf uungu 
akamwambia nabii Musa ya kwamba, '' Mimi 
sikupenda kumf anyia kumpa mali ; mimi nali- 
penda awe masikini, lakini leo umemtakia mali, 
na mali jana matkara yake. Sasa ameknfa/^ 



SUNGUEA NA MWEWE. 

SuNGUBA alikawa chioi ya mti^ na juu ya mti 
amekaa hua^ ndio mahala pake^ na pale ndipo 
anapozaa hua. Akiislia kuzaa hua yule^ bado 
kntimia sikn zao za karaka, snzigura akamwa- 
mbia hua^ ** Lete mtoto Tumoja, ada yanga^ na 
kamahuknletea^ 'tapandajnuniknle.'' Hua ha- 
£Emya hofa^ humpa, killa mwezi. Akapata mia- 
ka mitatu kali hiyo. Hatta siku moja a!kapita 
mwewe^ akamwona hna yu katika hnzuni. A- 
kamwuza^ ^' Una nini ? umekonda.'^ Akamwa* 
mbia mwewe, ^' 'Nna balaa kabwa mimi^ kulla 
mwezi natwaa mtoto nikimpa sungara^ akila, 
Nisipompa naogopa kunila mimi/' Akamwa- 
mbia^ *^ 'Takapa dawa mimi/' Akamwambia^ 
''Nipe ; utapata thawabn^ nduga yangu/' Aka- 
mMrambia^ '' Je! watoto wameknwa wakati wa- 
kiroka bado ? '^ Akamwambia, ** Ada yake^ 'ta- 
toakesho/'Akamwambia^'^'Takupadawa. Ke- 
slio akikwambia 'Lete ada yanga,' usitoe kabi- 
sa, nyamae kimya.'^ Akamwambia^ '' Atanithu- 



SCJNGDRA NA MWEWE. 5 

ru^ atanipandia hiiku niliko/' Akamwambia^ 
'^ Hawezi kupanda sungnra ; akili zake zote^ sn- 
ngura hawezi kupanda mti/' Akamwambia^ 
" Si nitie kisimani^ akitaka kanichongea/' A- 
kamwambia, '' Hapana kbofu/' Akaenda zake 
mwewe. Assubai sangora .akamwambia hua, 
'' Lete amana yanga/' Akanyamaa kimya hua^ 
asijiba. Akanena teua sungura, *' 'Takupandia 
'takula hukuhuka : busikii, ninyi^ wewe na wa- 
anao ? '^ Akasnbiri bna sikn tatu, akaona mane- 
no ya mwewe kweU, hawezi kupanda sungnra. 
Akamwambia hua. ^' Nimekwisha kuina mtu 

Ofndoka sunguraj akaenda akalala jaani^ akaf a^ 
illi makusudi amngojee mwewe^ aje amue za- 
mani za kumchukua. Sungura akafa kabisa^ 
mainzi wakaingia hukn na hnku na wadudu, «A- 
kaja mwewej akaja akamwona sungura ameku- 
fa juu ya jaa. Akanena^ ^' Hii nyama hii^ sungu* 
ra ameku&u 'Tamchukua sasa/' Akasimama 
akamtazama. Akamtulia akimtazama sana su- 
ngura, akaenda zake mwewe, kiisha akarudi. 
Mwewe akamtazama tena, akamwona inzi wa- 
naingia kinwani na puani. Mwewe akamwa- 
ngalia sana tena, akanena mwewe, ^kaxs^-^^^ 



6 SUKGURA NA MWEWB. 

mbia^ " Sangura pale alipokufa, wazee wa- 
meneaa^ 'Sungora akifa halisi, hapigapiga 
mkia wake. ' '^ Akapigapiga mkia pale. Mwe- 
we akamwambia^ '^ u-u-u-u-e^^^ akarakia mbali^ 
akaeoda zake, aeimpate. 



Natamani kutia nanga^ 
Bali naclia knhiziwa ; 
Tama wali wa mpanga^ 
Na kitoweo maziwa. 
Mvavi nataka voa^ 
Wenyi bandari waambaje ? 

Mvuvi wataka yna. 
Huna mshipi na cbambo^ 
Huna invata kasia, 
Wala msukuma pondo. 
Viwi baramba na vyombo, 
Na vema vikala mbwani. 



CROSS PURPOSES. 

Mtu mmoja zamani za kale alikawa mustarifa^ 
liali ana kinnga chake^ na nynmba yake mjini^ na 
vitomwa vyake viwili. Bassi wakaingia frasi 
katika mji^ killa mtu akanunua. Ilia yeye asi- 
nnnue hatta mara ya piU. Naye akananua 
{rasi kwa reale khatiisi a asliarini. Katika nya- 
inba yake liana lijamu wala tandiko la kumta- 
Bdikia Na mke wake na mwanawe na mkwe- 
we wako eliamba. Alioko mjini yeye bwana. 
Akaingia nyambani, akatwaa godoro lake aka- 
mtandikia frasi^ akatwaa shapatu akamfnnga 
nalo kinwani frasi^ akampanda. Alikwenda 
kwa mke wake kiungani. Watu njiani zamani 
ya kwenda^ wakimwamkia^ " Sabalkheri Bwa- 
na ! " " Si wa kiiza ! '' na " Shikamo Bwana ! '' 
'' Si wa koza frasi wangu ! '' " Sabalkheri, 
Bwana ! '' ^' Hatta kwa reale mia siuzi frasi 
wangu ! '* Na, *' Shikamo Bwana ! '' Akawaa- 
mbia, ^'Eoyi watnmwa, hamnaadabu; hatta 

kwa reale mia siuzi I '' 

i 



8 CROSS PD EPOSES. 

Hafcta alipowasili kwa kiungani kwa mke- 
woj akashuka. Akaja tnkewe^ akamwambia^ ya 
kwamba, '' Mke wangu^ mambo makau haya ! 
Nalipokuwa nikija huko, watu wakinializa kassi 
gani f rasi buyu^ nikiwaambia^ si kuza frasi ha- 
yu ! " Mkewe akamjiba^ '^ Sijui ; mtoto wake 
amepika wali^ ao hakupika/' 

Akaendamwanamke akamwuliza mtoto wake^ 
'^ Wall nmepika ? Baba yako ana njaa.^^ Mtoto 
akasema^ " Mimi nina nathari gani ? Mnme a- 
kiwa mtumwa ao mngwana, mimi sina natkari/' 

Yule kijana mwanamke akaenda kwa bibi ya- 
ke> akamwambia ya kwamba^ '' Baba na mama 
wameknja kuniuliza^ ' Wataka mume ? ' Mimi 
nikajibu, ^Ah ! sijui/'* Yule bibi naye akajibn^ 
" Vikiwa vibichi ao vikiwa vimepikwa, mimi 
hula tu^ mkinipa 'taknla^ sina nathari/' 



MAHOMED SEYID DIR. 

Palikuwa Sultani na waziri wake^ wakakaa 
siku nyingi. Pa«a masikini na mtoto wake. 
Mtoto wa masikini akaenda mwituni kukata 
kuni, akapata ndege mmoja mzuri sana, akaja 
naye mjini, akamwonyesha mama wake^ aka- 
mwambia^ '^Nimepata ndege mzuri sana; nita* 
mpelekea kwa Sultani/' Mamaye akamwa- 
mbia^ '^ Haya^ pelekee/' Akampelekea Sulta- 
ni yule ndege. Sultani akampenda sana ndege 
yule^ akampa reale thelathini, tunza zake. A- 
karadi yule mtoto^ waziri akamfuata akamwa- 
mbia^ '^ Nipe reale hamstaskara/' Mtoto a- 
kakataa. Akamwambia^ ''Utaona/' Akanidi 
waziri^ akaenda kwa Sultani^ akamwambia^ 
'^dege huyu anataka na mwenziwe^ ndipo ata* 
kapoUa sana yizuri/' Sultani akanena^ ^' Ka- 
mwita mtoto masikini aje/' Wakaenda wa- 
kamwita^ akaja. Alipokuja^ Sultani akamwa- 
mbia^ ^'Nataka ndege kama huyu/' Mtoto 
akasema^ '' 'Tampata wapij ndege kamma bu- 



10 ICAHOMKD BETID DIB. 

yn f Akamwambia^ '^ Kamtafate^ usipompa- 
ta nitakacliinja/' Mtoto akatoka akaenda 
kwa mamaye^ akalia. Mama akamwuliza, 
^' Mwanango^ nnalia nini f '' Akamwambiaj 
^'Nalia yule ndege akanichongea. Nimeambi- 
wa nikatafate mgine^ kama sikiunpata' nta- 
ciimjwa/' Matnaye akalia, " Nimekwambia, 
ttwananga/' Akashnknra Mnonga. Mtoto a- 
ikasema, '' Nifanyizie mikate, nende nikatafate 
nSege.'^ Mama akamfanyizia mikate saba, aka- 
mpa kiriba oka maji, akampa na zile fetka ali- 
zopewa na Snltam. Akatoka mtoto^ akaenenda 
mkn ya kwatiza, sika ya pili, sikn ya tatu, aka- 
Ona kizee kimoja kifnpi sana. Akamwaliza m- 
toto, '' Wenda wapi f ^' Akamwambia, ^'Maee 
ifangn, Bijni niiiakokwenda^ wala ninakotoka : 
ninakwenda kntafata ndege/' Akamwnliza, 
^^mechnkna nini mf akoni m wako f '' Akamwa- 
mbia, '^ Nimeckakna mikate na maji/' Aka- 
mwombia, '^ Niletee/' Akampa, akaila mika- 
te yote na maji yote, akatwaa na zile fetha, aka- 
mwambia, '' Tazama jnn/' Akaona ndege. A- 
kamwnliza, '^ Ndege hayn, kama kayn f ** A- 
kamwambia, ^'Ejima kayn.'' Akamwambia, 
'^Kamate/' Akakamata. Eajana akaf orahiwa 



ICiLHOMBD SSYID DIJ^ 11 

Sana. Na yule kizee shetani^ akatwaa nyele zake 
akampayiile mtoto; akamwambia^ ''Chakui^ 
nyele zanga^ enenda zako : ukimtaka na neno 
Ijngine, Ida nyele zangu katUca moto^ marra. 
mimi utaknja. Haya tonafanya vingine/' 

Akaradi, kwao na ndege wake^ akamwo- 
nyealia mamaye^ akamwambia^ ^'Al baQid il 
!(llahi.'' Akamchukaa ndege^ akampeleka kwa 
Snjitam. Saltan! akaforahiwa sana^ akampa 
reale mia. Akaondoka mtoto. Waziri akamfo- 
ata^ akamwambia^ " Nipe reale bamsini ; katna 
bmknnipa^v utaona/' Akakataa mtoto. Waziri 
akaenda kwa Snltani, akamwambia^ '^ Kama xk- 
ngalipata tnndu lake ndege^ wangekwimba Sa- 
na," *' Ntapata wapi tundu ?^' 'fMwambie mijo- 
to ynle kama bokupata tunda nitakachinja/^ 
Tena Sijiltfkni akatuma mtu, akaenda kumwita 
mtoto i^asikini, akaja. Alipokuja^ Sultani aka* 
mwambia> '^ Nataka tundu la ndege.^' ^^ Bwana^ 
tundbi mimi nitalipata wapi ? " Akamwambia, 
''Kama bukupata nitakuchinja/' Akaondoka 
mtoto wa masikini, akaenda kwa mamaye^ akilia* 
Mama wake akamwuliza> '^ Mwanangu, unalia 
nini ? ^' Akamwambia^ " Kimeambiwa na Sul« 
tani, kama sharuti nimpelekee tunda 1& ^^^^ 



12 «l|^OHED SXTID PIB. 

ndege/' Na mamaye akalia. Halafa mtoto aka- 
ingia chumbani kwake^ akafanga mlango wake^ 
akamwambia mama wake, " Akija mtu akinin- 
liza, mwambie nimekwenda kutembea/' Bassi 
akatwaa zile nyele za kizee cbake akazitia mo- 
toni. Marra akaona kiambaza kikapasuka, 
akaja'yale kizee shetani, masikio yake ndiyo 
ngao. Yule mtoto akaogopa sana, kizee 
akamwambia, " Nimeknja. Una jambo nini, 
ulitakalo, una neno gani, liliokupata ? '^ Aka- 
mwambia, '' Nipe chaknla changa nile/' Aka- 
mwambia, '' Chaknla gani wataka ? '' Eizee 
akanena, '' Nataka knkn mweknndn mknbwa, 
na mikate ya knsonga na mayayi/' Mtoto aka- 
itika, ^' Marahaba/^ Akaondoka, akaenda aka- 
leta vyaknla vya kizee. Kizee akala ; aUpokwi- 
sha kola, akamwambia, '' Sema maneno jeko" 
Akamwambia, '' Nimeambiwa sasa kupata tu- 
ndu la ndege/' Eizee akamjibn, ** Mwanangn, 
hawa wanataka knknpoteza; wallakini baitlm- 
ra. Tandu lile halipatikani ela inchi moja, 
Inwenyewe mzee Sinsin, na hnko kuna masbe- 
tani mengi sana, asikai!! wake. Sasa wewe, 
mwanangn, nikamate mwongoni mwangn, sa- 
sa miye ntaruks, nende juu sana, nikisbnka 



MAHOMED SETID DIB. 13 

polepole hatta none mji ; mji huo nna nynmba 
knbwa sana katikati. Bassi^ fnnua macho yako 
ntazame nynmba hijo, ntaona matnndn mengi. 
Bassi^ wewe ntazamie tnndn lisio kitn^ nniambie 
npande wenyewe nipite. Nikipita^ maira uli- 
twae." Bassi mtoto akaitikia^ ^' Inshallah/' 
Kizee akaondoka^ akaenda jnn kabisa, akarudi 
polepole^ polepole^ polepole^ hatta mtoto aka« 
mwambia, '' Naona majnmba mengi madogo- 
dogo.'' Wakashnka, wakashnka^ hatta mtoto 
akamwambia, " Naona jnmba moja knbwa sana^ 
Una vitn vidogodogo jnn yake/' Akashnka^ mto- 
to akamwambia^ '^ Naona vitn vile kama matn- 
ndn yandege.^' Eazee akamwambia, ^'Unaliona 
tunduMo ndege ndani?" Kijana akamjibu 
'' Naliona/' Akamwambia^ ^' Liko npande ga- 
ni?^' Kijana akamwambia, ''Liko npande 
mkono wa knshoto/' Kizee akashnka hatta 
mtoto akalipata tnndn^ akalitwaa. Alipokwi- 
aha knlitwaa^ majini wakamwona^ akapigiwa 
nkelele^ mashetani wa mjini wakamfnknza^ 
wacdmpate. Akafika mjini knle kwa mamaye. 
Alipofika^ kizee akamwambia^ '' Miye nakwe- 
nda zangn^ na wewe likikntokea neno lingine, 
niitOj ntaknja/' Kizee akaenda zake. Akapele- 



14 HAHOMED S£YID DIB. 

ka tunda kwa Saltani. Alipopeleka^ Sultani a- 
kafurahiwa sana, akampa reale miteen. Aka- 
cliukua^ akaenda zake. Waziri akamfaata^ aka- 
mwambia^ ^' Nipe reale mia ; kama hakunipa u- 
taona/^ Mtoto akakataa^ akaneua ^' La ! La ! '' 
Akaradi waziri^ akaenda kwa Sultani^ akamwa- 
mbia^ '^ Umepata ndege^ nmepata tandu^ sasa 
ungepata mwenyewe ndege hawa, Saltani^ a- 
kamwoa^ ungeradi ukawa kijana/^ Sultani 
akanena^ ^^Atampata wapi yule ? " Waziri aka- 
mwambia, '^Anamjua yole kijana/' Saltani 
akamtnma mta^ akaenda knmwita mtoto masi- 
kini^ akaja. Alipokuja akamwambia, '' Nataka 
mwenyewe ndege kawa/^ Mtoto aliroka^ aka- 
mwambia, ^^Bwana, mwenyewe ndege hawa, ni. 
tampata wapi ? '^ Akamwambia^ ^' Sijoi^ pata 
mwenyewe ndege hawa^ usipopata ntakaaa/' 
Akatoka mtoto akaenda kwa mamaye^ akalia 
Sana. Mamaye akamwoliza^ '' Mwanangn^ nna- 
lia nini T " Akamwambia^ " Nitaf ate mwenye- 
we ndege; nitampata wapi?'' Na mamaye 
akaangaka akalia sana. Mtoto analia, na mama 
analia^ nkelele mwingi sana. Tena yule mtottt 
akashokara Maungu, akanyamaza^ akaenda a* 
kananaa clzakola cha kizee. Akaisba akaingia 



MAHOMED 8ETID DIB. 15 

chnmbani kwake ; akamwambia mama wake^ 
'' Akija mtn mwambie nimekwenda kutembea/' 
Akafaoga mlango^ akatwaa nyele zake akazitia 
motoni. Marra akaona kiambaza kikapasuka^ 
akaona kizee sbetani^ masikio ndiyo nguo zake. 
Mtoto ameogopa sana. Akamwambia^ ^' Unao- 
gopa nini ? Mta ananijua siku zote/' Akaisha 
mtoto akaitikia^ ^' Siogopi kita : nakujua kama 
baba wanga/' Akaisha kijana akamkaribisha 
babaye akae kitako. Akamwambia^ " Una nin 
mwananga V* Akamwambia^ " Baba^ sasa anata- 
kamwenyewe ndege Binti Sinsin/^ Kizee aka* 
nena^ ^'Niletee chakula changa^ iiile/^ Akamwa- 
mbia^ '^Marahaba/^ Akaondoka mtoto akaenda 
akatwaa cbakala^ akamletea kizee^ akala. Alipo- 
kwisha knla^ akamwambia^ " Mwanangu^ nenda 
kamwambia Snltani^ ^Maneno yako mazuri sanaj 
w^akini nataka meiikebn ya thahabu^ milingo- 
te ya fetha, matanga ya italassi, kamba Hariri, 
na babaria waanawake watu thelatha mia vija- 
na bikira, nao watoto wa waziri, na merikebu 
iundwekwa mali ya waziri/ '^ ^'Bassi tutapata 
nashehenagani?'' ^^Boni iliyotwangwa/' Aka. 
ondoka mtoto akaenda kwa Snltani^ akamnena 
babari kama hizi alizoambiwa na babaye. Sol- 



16 MAHOMED SEYID DIB. 

tani akamtuma mtn^ akaenda akamwita waziri^ 
akaja. Akamwambia^ '^Mtoto wa masikini 
alikuja^ ataka merikeba ya tbahabu^ milingote 
ya fetha^ matanga italassi^ kamba hariri^ ifa< 
nyiwe kwa maK yako/^ Waziri akaruka^ aka- 
nena^ ^'Mwongo huyu mtoto/' Sultani akanena^ 
'' Haifai wewe 1 ndio ulioniambia^ kama mtoto 
huyu atapata mwanamke.^' Waziri akaruka te- 
na^ akamwambia, " Ynle mtoto atampata mwa. 
namke huyu ? '* Mtoto akajibu^ '' ISIi&bnyizie hi- 
vyo vita nilivyotaka^ nitampata.'^ Waziri aka- 
mwambia Sultani^ '^ Usimsadiki mtoto buyn/^ 
Snltani akamwambia^ ^' Mtoto baya ananena 
kweli knlla sika ; maneno yako hayafai/' Snlta- 
ni akaamum wata^ wakamsbika waziri waka- 
mfanga, wakaenda naye kwake^ wakatwaa mali 
yake yote. Akalia waziri, wakaja nao mali kwa 
Snltani. Sultani akawaita wahnnzi wa cbn- 
ma, wakaja wakaiponda thahabn, waka£anyizia 
mbao. Ikaisba fetba ya waziri ; wakanza maju- 
mba yake, wakanza masbamba yake, wakanza 
watnmwa pia wote, isitoshe. Snltani akaf nngua 
bazina yake, isitosbe i akauza nnssn ya mnlki ya- 
ke, akamaliza merikebn ya tbahahn, milingote 
jra iethaj matanga italassi, kamba bariri, na ma- 



MAHOMED SBYID DIR. 1 7 

shua zake thahabu. Saltan! akamwambia mtoto 
wa masikini^ "Merikebu imekwisha/' Mtoto a- 
kamwambia^ '^ Snltani^ nataka shehena ya buni 
iliyotwangwa^ nataka waanawake vijana bikira 
watu thelatha mia.^' Saltan! akawakasanya 
watoto waanawake wote mji mzima^ watoto wa 
tajiri na masikini pia. Watu wote mji mzima 
wakalia na kumwapiza. Akaisha Sultani, 
akamwambia yule mtoto wa masikini^ " Nime- 
kwisha kupata vijana aliowataka; wamekwi- 
slia kofondishwa mambo yote^ sasa tayari^ hu- 
ngoje wewe" Mtoto akamwambia Saltani^ 
'^ Marahaba/' Akaondoka mtoto wa masikini^ 
akaenda kwa yale kizee chake^ akamwambia^ 
" Merikeba imekwislia^ na watu wamepatikana^ 
na shehena tayari/' Kizee akamwambia^ '^Ue- 
nde kamwambia Sultani afanyize sandaku ku- 
>bwa, zurisana ; uje unitie miye ndani. Akupe na 
watu waje wachukue sanduku polepole waende. 
Ukimpata kizee ndani ya chumba chako, ufu- 
nge mlango^ asiingie mtu/^ Akaondoka mtoto 
akaenda kwa Sultani^ akamwambia^ ^'Nataka 
unifanyizie sanduku/' Sultani akamfanyizia 
SMiduku^ akampa ; akaichukua akaenda nayo 
hatta kwake, akaenda akamtia kizee ckake. ^- 



18 MAHOKED SEYID DIR. 

karudi kwa Saltan!^ akamw^ambiaj ^^Nataka 
watu wachukae sanduka yangu/' Saltani aka- 
mpa watu, Wakaenda kaicliakua sanduka. 
MweuyewOj ''Ichukaeni vizori, msigonge maka- 
IW Wakaichukua w^kaenda na^o liatta pwa- 
ni ; ikaja mashaa^ akaipakiza sandnku, na mwe- 
nyewe akaingia akaenda merikebuni^ akaingiat, 
akatia sanduku chumbani kwake^ akafaiiga 
lolaDgOj akachukua funguo akasbtrka pwani 
akaja akamwambia Sultani, '^Nipe chaknla 
changu cha kizee, na watu wangu : nimekuWa 
tayari/^ Sultani akapakiza chakdla ; mtoto aka^ 
agJBk watu mjini. Akamwambia Sultani^ *' Ma- 
ma wangu mtazama sana.^' Saltani akaitikia a- 
kamwambia, '^ InshaUah/' Akaenda zake me*- 
rikebani^ akapiga mizinga^ akaisha akatweka^ 
akaenda siku ya kwanza, siku ya pili^ aiku ya 
tatu^ siku ya nne; ikabimia siku kumi, akafika 
katika mji ule kwa inwanamke. Watu xDJini 
walipoona merikeba ya thahabu, wakastaiyabu 
Sana ; killa mtu akakimbilia kwenda kutazama 
merikebu. Bassi tena akashusha mashua^ a- 
kawaatnbia watu wake^ ^'Jipambeni sana/' 
Wakajipamba^ wakaisha wakaingia ma^uani. 
Yule mboto akasbuka^ akaenda pwani^ akafika 



MAHOMKD 8EYID I^lfi. 19 

kwa Sultani kwake. Akauliza^ " Sultani ame- 
kwenda wapi ? *' Wakamjibu watu, '' Sultani 
amekwenda moskitini ya Jama. Naye mtoto 
akaenda moskitini^ akaaali na watu pamoja. 
yakaishi^ kni^U wakatoka. wakakwenda kwa 
Sult;ani wakakaft. Sultani akamwuliza^ ^' Kwa» 
ni merikebu ing'are sana ? ^^ Akajibu^ '^Meri- 
kebu ilfi.imaandwa ya thahabu*^' Sultani aka^ 
staajabu^ akfiniwuli2sa; '^ Milingote kitu gaui 7^' 
Akamjibu, '^ MiUugiota ya f etha^ kamba hariri^ 
ua matanga italassi/' Akamwambiaj ^^Waba- 
haria wote, na nakbotha, waanawake; bakuua 
mwanamume isipokuwa mimi/' Sultani aka- 
sidi kuataajabu^ akamwuliza^ ^^ Uzaepakiza ni- 
ui?^' j^kamwambia^ ^^Nimepakiza buni/^ Sul- 
tani akafurahiwa sana^ akamwambia^ ^^Utashu* 
aha lini V* Akamwambia^ ^^ Utakapo wewe^ Sul- 
tani/^ Na iiiclii ile buni gbali sana^ kipimo kwa 
kipimo almasi. Sultani akatuma watu w&kaenda 
merikebuni^ wakasbusha buni yote^ wakaisha 
wakapakiza suff uf^ wakashebeni merikebu, wa* 
kaisba. Yule mtoto wa Sultani akamwambia 
baba wake^ ^^ Baba^ miye nataka kwenda kuta- 
zama menkebu ile ; wallakini nataka waanamaji 
Wangu kana wale/' Babaye akamwambva* '^'^- 



20 MAHOMED SEYID DIB. 

ziri wake, '' M wanangu ataka kwenda merikebn- 
ni, bassi ataka waanao waje kumpelekea/^ Wa- 
ziri aitikia, '^ Inshallah/' Akaenda iSultani a- 
kamwita yule mtoto mwenyi merikeba, akaja; 
akamwambia, ^' Mwananga ataka kaja kuanga- 
lia merikeba yako/^ Akaitikia, ^*Ee Wallah/' 
Akaraka akaondoka akaenda Dibio, akaenda 
merikebuni akaingia ndani, akamwambia kizee 
ohake, ^'Yule mwanamke atakuja kutazama 
merikeba I ^' Kizee akamjiba^ ^^ Ndio vema^ 
enende okawaambie watn wako wote wawe ta- 
yarij wavate nanga^ watie moto tayari. Ataka- 
pokuja yale mtoto^ waambie watn wako^ wa- 
mpitisbe chini atazame merikebo, na wata wa- 
ke waende peke yao. flatta halaf a mpige ki- 
fihindo, mfungolie matanga, tia na moto^ wafa- 
kaze wata wake waingie mashoani : wakiingia 
mashaani^ sisitatakimbia/' Akaondoka mtoto^ 
akawaambia wata wake kana haya. Akaisha, 
mtoto yale akatwaa mashaa kabwa^ akachagna 
watoto wazari sana akawatia mashaani, akawa- 
ambia, '^ Kendani pwani, mkamtwaa binti Sal- 
tani/' Wakaondoka wakaenda pwani ; walipo- 
fika pwani, wakamkata binti Soltani ameingia 
katika maehaa jake, anakoja. Wallakini wata 



MAHOMED SfiYID DIR. 21 

wake hawajai kuvutaj wanavata vibaya sana. 
Watu wale wa merikebu wakamwambia^ ^^Bi- 
bi^ njoo^ ingia buku tupate kwenda upesi/' Bi- 
bi akakataa^ wakamfuata nyama nyuma. Ha- 
l&fa watu wake wakachoka^ wakamwambia, 
" Bibi, kana hutaki kuingia huku, njoo tu- 
kuf ungase/^ Akakabali knfangaswa. Bassi wa- 
kaisha wale wata wa merikeba wakamfanga* 
sa wakavuta kwa nzuri sana^ wakafika meri- 
kebnni^ wakapiga mizsinga ya salaamu mingi. 
Akaisha akaondoka mwalimn mkubwa^ akam- 
chukiaa bibi^ waalimn wadogo wakachakua wa- 
tu wake^ wakazangukazuDguka^ hatta halafu 
ukapigwa ukelele kusafiri, watu mbio mbio. 

Watu wale wa bibi wakachukoliwaj *' Haya 
upesi ! baya npesi ! bibi kenda zake ; '' na 
wale wakatoka mbio^ wakafika ngazini^ waka- 
ingia mashuani, wakauliza^ ^' Bibi wapi ? '' 
Marra wakaona merikebu inakwenda^ tu-tu-tu- 
ta^ mbio mbio^ wakapiga kelele ngine^ ^' Haya, 
bibi anakwenda/^ Zikafunguliwa merikel^ju 
zote zilioko bandarini^ zikaifuata. Na ile meri- 
kebu inakwenda kana mshale, wakamfuknza 
mchana kucbwa, na usiku kucha, wasimpaite, 
wakarudi. Yule bibi akalia sanandaxLVxsL^rk!^- 



22 MAHOMED SEYID DIB. 

bttiii. Yule mtoto akambembeleza^ hatta yule 
bibi akanjamaza. Akamwuliza^ ^^ Kwa nini 
ukanichukua ? ^' Yule kijana akamwelessea vi- 
fia^ vyake vyote^ vilivyompata. Akam^wambia 
mtoto wa Sultani^ ^^Naaasa tutafikakwa Stil- 
tati wangu^ ataknoa, nami nitakuwa mtamiw>a 
wako/^ Mwanarake akajibu^ akamwambia^ 
" Miye sitaki kuolewa na mtu ye yote, isipoku- 
wa wewe, uliyenichukua kwefeu/* Akajibu 
mtoto wa masikini^ akamwambia^ '^ Akiji ujoik^o 
mwenyi bibi ? '^ Marra aka^oa barra, w^akwi, 
hatta alfajiri wakafika mjini kwao. 

Watu pia mjini wakajshukia pwani w>enyi 
watoto wao^ wamekuja kuwatazama.wao wakipi* 
ga miisinga na kacheza. Akaisba akatia nanga 
akasbuka kijana cha masikini. Alipofika pwa- 
ni^ akamkuta Sultani. Sultani akaruka^ aka- 
mbusn yule mtoto sana^ " Stahili salaam^ sta- 
bili salaam 9 Bwana/^ Sultani akanena^ " Kile 
kitu umekipata f '^ Akamjibu, '^ Nimepata/^ 
Sultani akaf urabi sana^ akamwambia> '' Nenda 
kamBhusbe/' Akaitikia^ akamwambia^ ^'Walla- 
kini anafanya sbaruti akifika pwani umohinje 
waziri/^ Akaruka Sultani^ akaitikia, 'Mnshal- 
lab/^ ^i/aita akaendajahazini. Alipokwenda, 



MAHOMED SEYID DIR. 2-J 

aksrmwambia^ ''Bibi, nimekuja kukushusha/' 
Akaitikia, akaondoka akavaa nguo zake^ akai- 
slis> akatoka, akaingia mashuani. Alipoingia 
luasbuani ikapigwa mizinga wahid a isbreen^ 
wakaviita mashoai ikaja batta pwani. Ilipofika 
prwani waziri akaangasbwa cbini, bibi aliposbu- 
ka^ wasiri akuchiajwa. Akag^aka^ akaeada 
ssake batta kwa Saltani, akaingia ndani^ tena 
Stiltani akamkaribisba^ akamwonyesba uyu* 
mbaj akakaa batta usiku. Sultani akaenda kn* 
inwita mtu mwalimu^ kuja kumwoa yule mwa- 
xiamke. 

Mwanamke dcamwambia . Sultani, ^'Mimi 
fiikatai^ iirallakini biyi si vema. Kama wataka 
kunioa mimi na kwetu, nkafanya aafiri, kwe- 
ndalcwetu, kwa baba yangu na inama yangu^ 
ukaniolee bnko, ndipo utakapokuwa ra^/' 
fiultani akakubali, akaenda akamwita mtoto .wa 
•masikini, akaja. Akamiii^ambia^ '^Katengene- 
^sa merikebu sasa bivi, assnbui tayari kosofifi.^ 
^kanha^ akapewa na Tyakula palepale foaiiai, 
akacbnkua mtoto vyakuk^ na watu wake usiku 
loittxpn, akaenda merikebuni, akatengeneea^.faat- 
ta alfajiri akaisha kusbuka^ akaja^ iJcamwa- 
mbia Sultani, ^' Merikebu tayari/' 



24 MAHOMEL 8EYID DIR. 

Saltan! akaaga watu marra, akapakia yitu 
yyake, na yule mwanamke^ wakasafiri wakafd- 
dia kwa yule mwanatnke. Wakaenda siku ya 
kwanza^ sika ya pili, sika ya tata^ ilipoiimia 
siku ya kami^ wakafika. Watu mjini waliku- 
wa na msiba. Walipoiona merikebn, Icilla 
tnta akaforahiwa sana^ ^' He merikebu inarudi. 
Merikeba aliyeingia bibi inarudi?'^ Ikatwe- 
kwa bandera^ ikatiwa nanga ; marra ikapandi- 
wa na asikari^ wakaja wakamchnkoa bibi^ na 
yule mtoto wa masikini wakasbuka nao pwani. 
Alipofika pwani^ Soltani wakamkata, ameka- 
sarika sana^ alitaka kamchinja yule mtoto wa 
masikini. AkamwambiaBdltani, ''Usinicliinje; 
mwulbie mwana wako visa vyangu/' Snltani 
akamwuliza mwanawe^ '' Nieleze. visa vya hnyu 
mtoto/' Mwanawe akamwelezea Snltani. A^- 
flikitika Sana, akamwambia, " Yukp wapi liay^ 
Snltani^ anayetaka kumwoa mwananga V^ Ta- 
le kijanaakamjibu, '^ Yuko merikebuhi/^ Aka- 
mwambia^ '^ Nenda kamshadie.'' Akaondoka 
kijana akaenda merikebnni akamwambia^ 
^'Bwana^ unakwitwa pwani.^' Snltani akaondoka 
akajipamba sana^ akashnka pwani. Ikapigwa 
mizmgtL merikebuni kwake^ na pwani ^ akaji- 



lUHOXXD SXTID SIR. 25 

bii, Akathuka^ akafika pwani^ akat nda akito- 
naiia babaye yule mwanamke. AkamwambiSj 
'' NieWse habari zako tanga mwanzo hatta m wi- 
aho/' Ynle Snltani akaanzaknmwelezababari 
lake, akamirelezea mambo kana yale yaliyopita. 

Snltani (aliye baba wa binti) akamwambia, 
'' Weye mtu mzima, buna akili, hana adabn, 
hnwesiknfikm,buoni,hu8ikukwambiwa/' A- 
kamwambia, '' Stahili yako kucbinjwa. " A- 
kawaamnra ynAn ¥rake^ wakamoa ynle Snltani. 
AW^a>M^ yule mtoto wa masikini akaozwa ynle 
mwanandce, akawa mtu mkubwa, mfalme kwa 
benbitna, akakaa. Akataka kwenda knmtaza* 
wm mama wake ; akasafiri, akaenda knle incbi- 
ni kwao akafika. 

Alqpofika, watn wote walipomwona wakafti- 
nildwa wakaaema, ''Snltani wetu ameknwa 
ktjana.'' Wakamnliaay ''Mtoto wa masikini 
ynkowapir' Akawaambia, "Mtoto wa masiki- 
siameknia.'' Baasi akaahnka pwani akatawala, 
akawa ndiye mwenyi inohi ile. Akatwaa mama 
wake, akaingia nynmba kubwa sana, akakaa 
akaatarebe. Mke wake akamwambia, "Bwana, 
kana nnataka rathi yangn, watwaa watoto wa 
waavinwaoe/' Akaitikia, ''InsbaS^ab.!' V2a^ 



26 



HAHOHSD SETID !6n^. 



isha akawaoa. Akaweka nynmba moja binti 
Sinsin^ makasudi kawalipa yaliyompatA ba- 
bayao. 



I. .( 



I 



■ i . 



■ "J 



I J 



• .•» 



-J 



• • 'I r ^ 

. ' ■ .. • 

lubuH' *^ y^w^tkgff Bxiipwpd mtoi^y ataki&o lo^lcjfee^ 
nitantriiiMs^' Na waadti akaweka natihiriiaka^ 
Mbiij'^'MiMitigb anipapomiotojhatoki !QJ6iii eW 
bitl^/^ Mimii^ aikajali Saltani akajpato 
]IU?ifibiteiftMe; lia; wazM' akt^eWuibto^itiwa^ 
naifaaiiie. SiUtaaf^ tittoto wake atlik^o k) tot^ 
adblintUif aa'ihWafitt wia-WAziri h^^ki^jMf." 

itttbtiii^Sttltaid amekaa sika«»te-k^^^ 
t^Wa do aaokocho ckote babaye knmfliimtdiay 
atalkttft.- Sika' mqja akimena; na WatdlntlW 
ismki}/^-' Tiko. mtoto alioaaliwia sawa sawali^ 
ittf^t^' Wajnu&wW wake wideamjifeu^ ktra kn^ 
WW f^akG^ WstOiokana wewe, wa twanssW tttdtd 
wa^ wii2iri> walk^ni mtoto wa waziri hAffoM 
nj^V. AkaoM^mtoto waSiilta]ii> ^' Haffcoki rge 
kWnibi'f '^^'Wafeajibdy kwa ktiwa '' Babiaye a^^ 
Uirektt ^Mthm/t Mt(dtd%ar-^ akaieftda 
kwa babaye akamwambia ** Baba^nataka neno 







kaBngiGk kuw koinki* 




«l 



■Irnrg^ jm-hamm ^ 

no gMU, InraiM 7 " 
Mrtaka mtoto ifmitoiie iia 
tasbM*'^ Mwaiuunke akandoi^ ^ Be BuHmi^^ 
HMO alijiialo koiuijiift aitliiiMdi^ Bp AUfadi^ 
mpeMce/' Wadri ftkachinja iBgombe irateaosi^ 
oa ngtmift wateno, akatos aadaka, akaiaha ak»< 
mtoa mwaimfre akampeleka kwa Stdtaoi^ akae- 
ada knf oatana na mtoto wa Snltaiii, wakaeadft 
kutMDb^a. Halafa mtoto wa Snltaiii akamt«p» 



KIB41UKA. 29 

Mtoto wa waziri liajni kning^i akapotea- 
akaaenda orika kachai hatto asBabni akaonana 
Mkiaeb rimwi. Akaaichakiia, akMndanajra, 
baMa ii;^iiiba kwake, jiimba kabwa sanai aka« 
nlta'iidaiiii akamwambia, '' W^ya mwanaiigai 
kM hapa.*' Akaisha akamwoi^lFedia'l^mba 
y¥Bbt dtamiDngidia vyonba vyote. Akamwi^ 
tttriai ^ Ifimi nakwandia katembea. Vyauiba 
yfo^ fimgtia, eU kimoja QsifimgQa/' Akaondo* 
kaklaee; akaenda sake, sika ya kwaaxa, sika 
ja jaB^'Bikii ya tata, aika ya nne, na yida kiaee 
MMkireiida kowaita wenaii^j knja kala iqraibab 

41a yide kijaoa aflca ya kwanaa aKflfUgw 
tiMaib% akaiidrata diiri ; kijanaakaogopiidadt^ 
Cbii akMDWaiabia^ ^ Heri kaningiliaj kaaija ka* 
khnbia/' Mtoto akamgia ndani. Alipoingia, 
chai akamwambia^ '' Nina njaa.'^ Krjana'^aki* 
toka^ akaenda akaAmgoa gfaala^ akatwaa vyaka* 
1% akamtetea bbm^ akala akashiba^ okamita- 
mUai ^^ Wdwe bin Adamn^ utaona mengi knliko 
baya/' 

Kijaaa akashnknra, akaenda akafnsgoa ohn* 
mba kii^fiiie akamkala dmbaj amef ongwa mi- 
agforcffo) kijana akaogopa 8ana« Sunb^^k^- 



30 KIliABAKA. 

mbia/^ Kijana anatetemeka^ akaenda. Simba 
akamwambiaj *' Ee bin Adamu> nina njaa*'' Ki* 
j,aoa akaondoka akatoka, akaenda akafozigaa' 
g}^]A vyaknla, akatoa< yyakala akampelekea^ 
i;ifiibf^> ,. akavipokea^ akala ak^pshiba ; . aka»r 
Q^wambia^ '^ Utaona mengi kuliko nlijoana/'' 
Akftfcuoga mlangOj akaenda zidce* 

AUpokwenda akafungoa ehumha Mng^ 
ajcfjsata npanga, nnapigana mwenyewej Hj^ 
Qai;akapom0ka. Uponga ukamwambia^ ^^- Wa^ 
oba alionayo utaaame ajaonayo/' Eijanafaka-^ 
amkaf ' akashnkani Mnooga. Akawead^le^ 
x^fpofxg^s &lipokweDda;i upangn ukaiawaQdnaj 
'^Nisbike onitazam^ki^aart^mekiraM^.V 'Kgfh 
D»-4kiaoshika akakha kiiBcha^. akjiMiluBa np&ngPi 
7i.fibaknllb chdko nini I " UpangHi u1 
'.^Obakttla cbatigahafibtt kwa mkono 
mntnov ' AkafturaMwa kijana, abEifatigMOAaBg^it 
.tAkaotidokb/aklienda aka£ias|gna ohtiaibb; kn 
ngbsbe^i akaktttAr jambia linapligaaik JrayeWB^j 
kijana akapomoka. Jambia likamwambii^/yf| 
ka)#fk '^JBeBi^ Adamo, yapxte uycfpnayo/iia- 
ck» uUyp^ atttyo/' Kijana akaamka, jEJudJieod^f^ 
j^iTAbia.' " Jambia likamwambiaj^^ Nibbik^ .-fmi^ 
baliyaoga oniam^e/': AJi^alifihiliaj^ 



KIBABAKA. 31 

mbia^ akaisha akaliweka^ akaliambia^ '' fiali la- 
kojema^ chakala ohako nini ? '^ Gambia li&a- 
BQJibn^ Ukamwambia^ ^' Chakula cliangti hariba 
-kwa mkono mwanamnme/^ Kijana akafumhi- 
Wa Bema, akaafanga mkkngo^ akaenda zake. 

A^kaa^ akai^iri ya ka wa^ nimeam biwa ohu- 
i&ba kile nsifoxigae. Akaondoka akaenda kiija- 
ribOf id^aesda hatta mlango^ akafanya mashaari, 
iialaftL>aka]ieBa^ '' H^ri nifm^e^ mtasame Hli« 
-ko.^ Akafongoa. AlJpodiDgaa^ akamkata fra- 
Tsti .cnkabwa mno. Yiuikjaabii kijana^ akaog€^ 
'OSDO fikaanguka^ akasaga miguu kana anaku^; 
fVasi akamwambia^ '' Usiangiike^ mpambofo/^ 
iKiJana fJcaeikilusa^ akaondc^a akapigiwa^ " Sa^ 
ham <al6k^ ya bin Adamu/^ Akaitikia '^Ale* 
kiim isalaam frasi/^ Akamaliza^ ^'Je >frasi^ tita- 
i^i'' Fraeiakamjibn, akamwambia, '^Mknte 
-w^ye^ ndiye otokayenila/^ Kijana lai^v&iwiitiiHiF; 
^ttfaekayenikb ni nani ?'^ Frafii akam jibu^ ^^ AiUBS^ 
ieayeknla alieknleta buko/' Kijana akate^ 
•^fatunHU sana^ Fraei akamwnUsa^ ''Ba!ba yakb 
^bwenda wapi V* -.Kijana akamjibn^ '^Baba-fcire- 
-»&■ toinbea/^ • Frasi akamwnlieay ^' Alikaagasstt 
-nini ? " Ejjana akamjibn^ '' Aliniambia^ ^ Ja- 
mbift yote iEangua ela hiki/ '*• "pT%j&\^^KaaBs?5Rv«^sk- 



92 KnJLRkKk. 



/ 



A, " Mbona nmekifangaa ? '* Kijanaakamjibo^ 
'*' Moyo baukanipa kutokakifangua/' Frasi a* 
kamwambia, *' Eanipe chakala nile^ nikwambie 
nililo nalo" Kijana akaondoka, akaenda kutwaa 
ehakala^ ngano^ tende^ zabiba^ akamletea frasi* 
Frasi akala^ akamleta na maji akanywa^ akaisba 
akamwambia^ ''Wanijoa baba yako> kwamba 
shetani yule ? '^ Kijana akamjibu, '' Sijui/' 
Prasi akamwambia,, '' Mimi bwaaa wanga she- 
tarn; tnlitoka kweta kucangaka^ kutasama 
boldaiu, tukafika bapa, kizee huyu^ m wenyi nya- 
mba bii^ akatakamata, Bwana wanga ameliwa^ 
nami nikawekwa, kangojewa knnenepaj miaka 
aahariBi sasa. Bassi^ sasa amekapata wewe^ 
ndiye amekwenda kawaita wensiwe waje, wata- 
twaa mimi na wewe, na simba, na ohni, na pa* 
nda^ na killa kitu kilicho ndani ya nyomba hii 
chenyi roho^ watakila/^ Kijana akafimya hnarop 
ni na simanzi nyingi. Frasi akamnlusa, '^ Leo 
ngapi tanga amekoaga kwenda kataaama we- 
nzi wake f '' Kijana akamjibn, " Leo sika ya 
ttaxo" Frasi akamwambia^ '^ Imebaki sika 
mbili ataradi, bassi &nya sbaari/' Kijana ak^ 
mwulisa, '' Ni&nye shaori gani f '' Frasi aka- 
lawmmbia, ^^ Nitvatguidt anitoe nje." Kijana 



KIB4BAKA. 33 

abxmfquglis, akamtoia, nje. Fraai akamwa* 
lAbiaj. '^ Nonda^chumbani kula onlikoliJa^.aka* 
tai^me mtQ ule wa. baba yako, akaletooj ncUlo 
tlndiko- laogu*'' KijiUMi akaidtida akalittivM 
tandibo, akajainak). Frasi akamwambia^ ** Ni- 
twdik^/' Kijauat akamtcuadika^ akamwumbia^ 
" Nifaoge sana/' Eijaaa akaoif (inga> fraai^^ 
akaitiwambia,. '^ Nipande nikataaame;^' Ki* 
jaoj^: akariopandia- fragd, FrasI akapiWjambia[> 
'' Nipigo uikutazame^^' Kijanai akampiga ; fran 
8ii akeudaisbotoi Kijaaa akatoliajs kaiij^: oko 
vHJii'i Frasi. akaaimama^ akamwatabin^ '^ Bm 
dfir- tbttfna. hodar/' I^aaa akii^ak»» akar 
mwita^fraaii fra^i akamwambiay '^Kafungaa 
njtama: aiQte> uyalete mali yotie^^' Eijaita'a-' 
kModa, akamf ungulla simba^ sa chiUj akamav 
too; pnada^ iig^6mbe, ua killa kita ndani^. a- 
kaivH^ nje. Fraisi akamwambia;^/* Kafangnui 
kaaba kabw&> yiobapa saba:yilet6^ kimojfu olte 
babarii c}ia>pili:cha:iDlufcop6> cba^tata chamoto) 
cha nne miiba^ cha tano cha mawe^ cha sita 
cbaandaoo, cha saba.cka mbigUi/' Kij^na 
akayileta^ .akaviw^eka tisti. Fraai ak^mwambii^ 
^n^akatii naakwiska waalika wanakuja/' El^ft^ 
Daakamjibti akamwambia^ ^^Madiaariyote!:^ii.vL 



34 KlfiARAKA. 

jakoJ* Frari akamwambia^ '* Niletee simba/' 
Kijana akamletea^ na chui^ na punda, na mail 
yote. Frasi akavimeza vyote^ akaoHTanibia, 
" Jifunge jambiay uchiikae upanga^ ngao na vi- 
chapa, wewemwenyewe/' Kijana akaitikia aka- 
mwambia^ " Haya I wakati umekawako/' Ki- 
jana akaondoka, akamtandika frasi akampanda, 
wakashika njia. Wanakwenda wakafika ka(i« 
kati ya njia. wakaona kivambi, Kijana aka* 
mJ.J, "Uiu«,n. kivombi kingiCo ch* 
i^rintf Frasi akamjiba, akamwambia, ya 
kawa " Kizee kinamdi na wenzi wake, tasima« 
me niwataamme/' Eajana akaitikia. Frasi a« 
kamwambia, ''Watakapokaja^wakituonawata- 
tnf akaza ; bassi wewe tazama wakinikaribia, 
vunja kichupa cha mbigili/' Bassi wakafika 
wale maanmwi, walipofika wakawaona, waka- 
piga makalele, ^'Nyama yeta inakwenda/' 
Wangle wakanliza, ''Iko wapif Wakao- 
nyeshwa, ''Ile-e-e/' Wakafakmu^ '^Nyama 
yetn i nyama yetu I '* 

Frasi akaenda mbio, akaenda mbio, waka- 

mkaribia^ kijana akamwambia, ^'Wamekawa 

kariba.'' Frasi akamjiba, " Vonja kichupa cha 

lobigiliJ' Kijana akakivunja, wakija zikiwa- 



EEBARAKA. 35 

choma^ wangine wakaadla^ wangine wakifa, war 
kairiiflha wakawafakgga tena. Eijana akamwia- 
mbia frasi, '' Wamekuwa kariba.'^ Frasi aka- 
mwambia, '^ Vanja kichupa cbasindano/' Wa- 
kawachoma^ wangine wanakafa^ wangine waai- 
okota, wakiisha^ wakamfakoza tena. Eijana 
ak^mwambia^ ** Wamekawa kariba/' Frasi a- 
kattijibOy ^'Vonja kichapa kingine." Akakiva- 
9Ja ki^hiipa cha miiba^ wakamfiikaza, wang^de 
wianailitaj wangine wanakofa^ wangine wanao- 
kota» wangine wimaila^ wakaisha wakamfnkuaa 
tena. Kijana akamwambia^ ^'Wamekowa kac- 
ribu/' Frasi akamjibn, "^anja kiohnpa dia 
matope/'. Akavanja, wangine wanaangaka, wli- 
ngihe wanaaaiwa pnmnzi, wangine wanaku& 
wvtng^e wanasama, wakaisha, wakamfakoza te» 
na* Kijana akamwambia frasi ^'Wameknwaka^ 
libn/' Frasi akamjibn, ''Vunja kichapa dta 
mawe/' AJaiynnja, wangine wanaangoka, wa- 
ngine wanajikata, wangine wanaknf a, wakaiahaj 
wakamfokuzatena. Kijana akamwambia, ''Wa- 
mekawa kariba/' Frasi akamjiba, ''Vonja- 
kiehapa eha moto/' Wakawafakaza, wangme 
wanateketea, wangine wanaokota, wangine wa- 
naka&, wakaisha^ wakamfakaza tena. WslI^ 



36 KlBAB^iBA. 

^Mlioadiwa wakaixtfak^za 'fMii£a. EijanaiAa- 
-ttlMttnlm frasi, '^ Wamektiwa kariba/' Frasi 
Kkamjiba, ''Tatijakichiipa cha b&h&ri/' Aka- 
tetiinja. Widca^dtoa^ '^wikn&k pia wote^ frasi 



Wn^aenda asao waln^lm wakaiikoribia'Bfifi 
-W«kaj^nga nytniiba'fei^^ ktffcikaimritlii 
uttfkakaa. Aka(»id<lka<M|aiia, akamwaittbiarfra. 
(fli/'^^imi natekakweiida'teiiibeattfnii.^' I*M(A 
ukamwambia^ '^Mia, waUakini ioefende kitaji* 
^, ^ttdtida Mttiadkiiii/' £i jana^adttix^a' nda^ 
•iftiaokoto ivitaoibaa vibovoi '^dbo^, fl^tflfEata 
4ci^pak»olia, akatia kwapaau dkata&tta mpanga 
•AaohiikDai ekaimS^ aake h^bta tn^m. AUpo^ 
tlkA, akipita^ddottba^yfiam^^iia kuokeaa aika* 
v^mAiorioBiijBke. fi^ttto w«ta wote waka^- 
«jua^kailaka ttiji; abakaa. Akakaaka^to^aiaa^ 
xdr)i]K)gaiSiiltai|i akanena^ '' Nalaka kirfanya1ia-> 
vm ytk :waaTia wai^/^ Akaonddka akamto- 
(Bia naiiXL, aka{)iga mkm, 4fi]i ^iHsifaia^alali^ 
^ ^Isio ^aana aeleike jnveiiivi^ keeliotiiakalittifo 
<^wa /Suliaai^ atuka knoza Waanawe/' Eiibda 
«bi 41e bafcia okartiA nirakaamka^ fWdipoattdDa 
-wakakutfloa watn wale kwafinltaai. Suham 
dksioa adimn ^aaba^ akawapa waanawe. Aka- 



KIBABAKA. 37 

Aa, "Endani mkasimame mcliuiigQliei 
mtu ^ttmtnpe ndima mume amtakaye/' 
Wakaondoka/ wakaeada, wakasimama. Mto* 
(awa kwanaa akatupa ndima^ ikantipig^ mtoto 
wa wasm. Babaye akafurahi sana, lakapiga 
ndaiiiga mia. Wa pili akatnpa ndima yake^ 
akampiga imtoto npra •wa2siri wa ipili. Babayit 
akifnfahi Sana. Wakasntendeakamajale^'Wa* 
te/watatQ •rilenley wote eht wa saba. Wa; saiba 
aMpdtapa ndima jake» akampiga Eifaarakay 
waibaii^ga xnftteke akakinrbia. IkatWaliwa 
odiiMi akapdekewa mtoto wa Sbltani kujalriba 
Biamyapili. Alipqjariba akampiga Eabaraha 
teiia. Wata wakaiiaka kampiga KibamABiii 
Adtoni akakirtaaa^ akanena, " Nitemoasa jreye 
knyn/'iakaBikiiiikaswia. fiay^l Sultani akaAi^ 
ayiaa>liataiBi >kabwa watoto ;wake aita* JBabal«* 
ka ' ffebLcvWa faarasi yake ^kama 'inttimw«|ilJBa» 
penia^|Mliali ))adogo^ akakaa. Akakaa Kiba^ 
faka. 

' ilhatokaa iinehi'iia Jkoingia vite^ "SnlttitB iaka- 
*#aaBibia wakwewe wote eht &ibavakaj akawa- 
iNnbia^ ^'Indhi ineiiigiwa vita» Bimawnaii msatiltt 
jifakiimi/' £illa mta akaitikia, '' Marahaba;'' 
Wakaingia tty nidb&m jeilta mtu/ likatwaa aekha 



38 KIBARAKA. 

apendayo^ an fraai apendaye^ wakaisha waka« 
zatiti vita. Wakaisha, hatta sika ya pili, wana- 
kwenaa vitani. Kibaraka wakampa.panda moja 
mbovu, wakampa na upaaga mbova, na mata- 
ndiko mabova na hatama mbovn. Wakaazimn 
kwenda vitani ; wakatoka watn wote wakaenda. 
Kibaraka na kipnnda chake anakwenda^ waka* 
msakoma anaangaka analia. Hatta halaf a Ki* 
baraka akaingia mwitnni^ akamf nnga pnnda 
jiAe, akakimbia mbio, akaenda nyambani kwa^ 
ke, akamwuliza frasi mambo yale, Frasi aka* 
mjiba^ '^Nenda koga^ uvne ngao zako bizi nli- 
OBazo^ nvae libassi njema ; utwae choi, nmta* 
ndike^ wende hatta ritani, nsiache mtn kaka# 
jna." Kijana akaitikia^ akaondoka, akampanda 
ohni wake, akatoa shote akaenda hatta vitani. 
Alipofika watn wa hnkn, na watn wa hukn pia 
walifanya khofa. A.kaja hatta karibn'jra wa- 
ta akapiga^ '^ Salaam alek/' Wakamwitikia^ 
'' Waleknm salaam/' AkanKza, '' Hawa watn 
gaiiif Wakamjiba wakamwambia^ ''Watn 
wale wa barra Yemen, na sisi watn Maskat/' 
Marra kijana akaingia akapigana, akawashinda^ 
akawana wote. akasaza mtn mmoja, akamkata 
pda aJbimwambia^ '* E!amwambia Snltani wako. 



KI6ARAKA. 39 

' Umeleta tambuu haina yifaa. ' ^' Akamwacha 
naye mwenyewe^ akarodi mbio, akawakimbia, 
akaenda 2sake kwake. Aka&hnka jau ya ehoi, 
akamiandua upesi upesi, akaisba akafim^a 8e« 
kha zake sote akaweka, akavaa Dgoo sake mba* 
ya mbaya, akatoka mbio akaenda hatta paloj 
ameficha panda wake. Akamfnngoa, akampa* 
nda akaenda zakej hatta njiani wakamkuta wa« 
ta waUotoka vitanij wakamstikama Kibaraka, 
wakamtnkana, '* Nyoo I kunaye haya f '' Ku 
baraka akawajibo, " Nifanyeje bassi, na panda 
wanga baendi.'' Wata wanapita na faraha na 
nyimbo, na bandoki zinalia na vigelegeloj wa« 
kafika mjinij kiUa mta anajisifii kwa abora wake, 
wakamchekaj '* Nyoo-oo*oo I '' Eibaraka aka« 
nena, ** Ni&nyeje bassi, na miye siwezi, panda 
mbaya, ndio maana sikiifika/' Wakamwambiai 
"Wewe ndiye wa kapigana halisi, kwa 8a* 
baba ameoa mtoto wa miaime" Kibaraka a* 
kanena, " Mimi sikatai kapigana, wallakini mta 
mmoja masikini sina ngava, ndio maana nisi* 
ende apesi/' Wakamcheka tena» wakanusomea. 
Sika ya pili vita tena, wata wakatoka vilerile. 
Kibaraka akatoka vilevile, hatta pale katika 
mwitn. Akakimbia akaenda nyambani kwa- 



40 KJBARAILA. 

ke, akamwambia fraai wake habarL Frasi a- 
katnjibO; '' Jifange selaiia zako, avae ngno za« 
ko> umpande simba^wako^ wende nkajionyeahe.'' 
Kijaiia]|akacmdoka; i^mba akamtandika, selaba 
zake akaxishikii, akamrakia simba wake, aka. 
mtoa shote hatta.akafika;yitaai. Alipofika^.wa* 
tufwote wamta8am% wale wa kwao wakalam* 
biwa sana^ na yale. aliokatw^ paa^.aUppiiiliroiia, 
'/Ah^hrb/' akawaonyeaha wenzdwe, akaiiena# 
''l^ale-eanakaji^aJioAikaJiiapiia/' AM^mhm 
.A^k^lfika akapiga^. " S«llaam aMcam/' ' "V^aknr 
xpinritilijai '' Alekmii fif^aam/' Sy^li.ile aaioli^f 
ZQ neiio^ akapig^na, ak»pig^nmiakawaqa:W€ttet# 
akaM^a< mmoja^ ak^mkato sikio^aki^v^ambifM 
" Kskumtdnhifk mfi^lio^ wako. ya kdwA^ kutoto 
tmnbau, na.pppopi: Iwafr tambak^H^ Imnsk.ck^ 
kaai/' Yule mtu aka^iid^ mUo^ .akaaudaalisa* 
xowap^bia ^ultam wake> j^kuwa- ''Hapanmhiya 
y^ kup^kjaa w^tu^ mt^ a»aQpig<aiafb«kQ!quaft04 
jf^iPi.biMsiaiiafiya^sliauri/^ Sultamaka'mTvamlHK 
wai^ri wake, alike vita^ vikub wa^ ; '' Kesbo ' Qtor 
kwenda mwenyewe/' 

. l!iFaiwaleiwa;kale wakae^da^zaQ^ .Nj^cyide kijjat 
M Akakimbiai aki^nd94aHike> halafo^ akav^ingiOO 
^ak^ akamtandua simba wake, akamfanga^.a* 



KIBABAKA. 41 

kaisha akakimbia^ akaenda pahali pake> akatwaa 
kipunda chake, akapanda na upanga mbovu^ 
^kakaa njiani. Wakatokea wale wenziwe ; wa- 
lipomwona, wakaanza kazomea, Eeugh-ngh^ 
na kamBokama nakumtukana. £ibaraka aka* 
wajiba majiba kana yale^ na wao wakamwambia 
xnaneiio kama yale. Walipofika mjini^ Waara-* 
bn wanatamba, wakajisifa^ wakapiga bundu- 
ki na vigele^rele mjini. Wakaingia, wakakaa 
kitako. Wakanliswa na Soltani, '^ Habari ya 
vita f " Akaisha, pana mta mmoja akamwa- 
mbia, "Sultani, wanakudanganya ; wanapokwe- 
nda vitanii hawatendi neno. Yoko Mwarabu 
anaopigana, na sisi tnkamtazama burre/' Sal* 
tani akaneqa^ ''Kesbo nikijaliwa nitakwenda 
vitani mwenyewe/' Wakaamka assabui^ waka- 
£Emya yita vikabwa sana. Hapana kusalia mtu 
mjinij wakaenda wakafika yitani^ wakakusanyi- 
ka watn wote wa huko na huko. Soltani akau- 
liza, *' Ynko w^i huyn Mwarabn ? ^' Watu 
wakamjibn^ " Hajaja bado^ akija utamwona.'^ 
Wakakaa. Mara wakaona kivnmbi kikabwa 
nino kinaknja^ wakatazama, wakaona Mwarabu 
]ua ya frasi, frasi yule mkubwa mno waajabu. 
Akafika beina ya safu mbili^ akatoa ^' Salaamu 



42 KIBARAKA. 

alek/' Wakamjibu, '^Alekum salaam/' Aka- 
chezesha frasi wake^ akaisha akapigana akashi^ 
nda. Pana mtu mmoja akampiga yule Mwarabu 
ya mkono. Sultani akaondoka akatv^aa kilo- 
mba chake akamfunga. Mwaraba akaaga^ 
Snltani akamwambia^ '' Af athali karibn kwa- 
ngu/' Mwarabu akamwambia^ ''Asant, 'na 
haraka ya kwenda zangu/' Akaondoka Mwa* 
rabu^ akaenda zake. Na Sultani na jeslii lake 
kwenda zao na furaba nyingi ya ajabu. Wa- 
kafika mjini^ wakarandit wakacHeza sana, Te- 
na yule Eabaraka akafika kwake^ akageuza 
nguo zake^ akarudi akapauda kipnnda cba- 
ke^ akaja akafika nyumbani mwake^ akaingia 
ndani akalala. Sultani akatuma asikari mii- 
xn. wakatazan,a majnmba yote wasimwone. 
Halafu Sultani akaondoka akauliza^ ''Huyu 
bwana Kibaraka^ yuko wapi f " Watu wa- 
kamjibu^ ya kuwa, ''Siku bizi batnmwoni/' 
Wakaondoka asikarij wakaenda kumtazama^ 
wakamkuta bawezi^ wakamwuliza^ ''Huwezi 
nini ? '' Mkewe akawajibu^ '' Hawezi mkono/' 
Wakamwita kuja nje^ akakataa. Wakaenda 
wakamwambia Sultani. Sultani akaondoka 
mwenyewe, akaenda kumtazama^ akamknta 



KIBABAKA. 43 

huko ndani. Akamwita uje^ akatoka nje. Sul- 
tani akamwuliza, " Una nini ? '^ Akamjibu, "Si- 
wezi^ mmejikata kidole/' Sultani akatazama^ 
akao^a kipande cha kilemba chake, akamwuli- 
za "TJmekipata wapi ?'' Akamwambia, ^' Nime- 
kiokotanjiani/^ Akamwambia^ '^ Nambie kweli, 
Imna haja kanificha/' Akanyamaza. Akamwa- 
mbia, '' Tafathali halafu njoo nyumbani^ nina 
maneno ntakwambia/' Sultani akaenda zake^ na 
Eibaraka akamfnata nyuma^ hatta kwake^ aka- 
ingia ndani ya sebnle ya Sultani. Sultani aka- 
shnka chini^ a&aja akaonana na Kibaraka. Sul- 
tani akamwambia, " Tafathal ukawacbe ulio na- 
yo, ukanambiekv^eli.^' Kibaraka akamwambia, 
'^ Hiki kitambaa nimekiokota kwa yakini/' Sul- 
tani akanyamaa, na Kibaraka akaenda zake^ a- 
kakaa kadiri siku mbili^ tatn. Sultani akawa 
bawezi^ wakaja waganga kuuifanyizia dawa^ 
Sultani kabisa asipone. Akaondoka mganga m- 
zee, akanena kama^ '^Sultani haponi ela yapati- 
kanamaziwaya chui/' Sultani akatuma mtu kwa 
wakwezi^ kwenda kuwaambia maneno yale. 
Wakaitikia. Kibaraka wakamwambia^ ya kuwa 
" Mia raha na utungu hula/' Kibaraka akauliza, 
'' Kuna nini ? " Wakamcheka sana, wakamwa- 



4lr EIBABIKA. 

mbia^ kama '^ Mkwe wetu hawezi^ naye haponi 
ela kwa maziwa ya chtii/' Eibaraka akaitikia, 
** Inshallah/' Wakamcheka tena. Wakaondo- 
ka wakaenda zao^ na Kibaraka akatoka akaenda 
njumbani kwake mwitani. Alipofika aka- 
mhadithia f rasi wake ya kawa^ " Tonatafata 
maziwa ya chai, dawa ya mkwe wetn Sultani^ 
hawezi/^ Frasi akamjibu, akamwambia ^'Mtoe 
clmi wako, acbezecheze njiani^ watakapokaja 
wenzi wako wakija knona, watataka maziwa^ 
baasi usiwape maziwa ela wapiga chapa. Marra 
Heile wamekaa^ wasikia^ flodi I -wata wanakn- 
ja. Walewale wakwe wa Sultani^ wakaja hatta 
barazani. Wakaaliza ''Bwana mwenyewe nyn- 
mba bii, yuko wapi?'' Wakajibiwa^ "Yuko 
ndani/' Wakatama mta kamwita^ wakamwona 
Mwarabu mzari kijana anawatokea. Wakao- 
ndoka^ wakamamkia^ akaitikia^ akawakaribisha 
kwa heshiroa. Akawauliza na habari ganif 
Wakamjibu^ " Tumekuja twataka ntapatie ma- 
ziwa ya chui/' Kijana akaitikia ^'Maraha- 
ba. Wallakini maziwa ya chni yana sharti 
moja/' Wakamaliza, " Sharti gani ? '^ Aka- 
waambiaj '' Sharti killa mtn aknbali nimpige 
chapa,, Ndipo nimpe maziwa ya chui/' Wa- 



kibaraka. 45 

kaknbali. Bassi akawatwaa mmoja mmoja 
akampiga chapa akawaisha w^ote. Akaisha 
akaenda^ akakama maziwa ya cKui^ akayatia 
maji^ akawapa^ na mwenyewe akakama yake 
mema^ akaweka. Wale Waaraba wakaenda 
zao^ wakapdleka maziwa. Na Kibaraka naye 
akachukua maziwa ndani ya kalasia Dznri mno 
ajaaba. Akaichukaa akaenda hatta nyumbani 
kwake^ akampa mkewe, akamwambia, '' Twaa 
maziwa hayo mpelekee baba yako^ kwani hawe- 
zi/^ Kijana akachukna maziwa; anakwenda 
nayo, nduguze wakamcheka^ wakasema " Watu 
wanatafata maziwa ya cbuij yeye labuda kaleta 
ya ng^ombe/' Alipopelekwa maziwa yote ya- 
katazamwa yote ya kawa mabaya^ ya Kibaraka 
ndiyo mazuri. Wakarndishwa maziwa yao, ka- 
ambiwa '' Maziwa yenu mabaya^ ya Kibaraka 
ndiyo yatakayofaa." 

Sultani akapona^ akakaa^ akaugua tena^ aka* 
ambiwa na waganga, " ffuponi ela upate maziwa 
ya simba/' Akawaita wakwowe, akawaambia 
kama, '' Siwezi, na miye dawa ya^gu ma?iwa 
ya simba." Wakwewe wakaondoka, wakaenda 
knyataf ata ; wakafika nyamba kabwa mno ya 
ajaabu; wakamknta Mwarabu amekaa barazani. 



46 KUABAKA. 

Wakampigia salaama, akawaitikia. Wi^mwn- 
liza habari. Naye akawajibn akawaoliza habvri 
zao. Wakamwambia, " Tameknja katafata ma- 
ziwa ja simba/' Akawaambia, '' Habari xanga 
zilezile/^ Tena wakakabali akawaclmkiia;, aka- 
wapiga killa mta cbapa na mikono. • Akawaka- 
mia maziwa^ akawapa akayatia maji. Wakao- 
ndoka wakaenda zao. Halafu akakama yake 
mwenyewe mazari sana^ akachakoa, akajigea- 
ka^ akaenda zake akafika mjini nynmbani kwa* 
kej akampa mkewe maziwa apelekee mkwewe. 
Akachukaa maziwa akaenda nayo, ndagnze wa- 
namcheka, '^ Mtazameni mke wa Kibaraka, ana- 
kaja na maziwa yake. AfathaU maziwayale ya 
mbuzi/' Wanamcbeka sana. Yakatwaliwa ma- 
ziwa yote yakatazamwa^ ya Kibaraka ya kuwa 
mazari. Tale yote hayafai^ aka&inyiziwa dawa 
Sultani akapona^ akatoka nje. Akakaa siku zi- 
mepita, akamwita Kibaraka^ akamtwaa faragba 
akamwuliza^ ^' Nataka neno kwako^ unipe wa- 
hadi ya kuwa nitalipata/' Kibaraka akajiba^ 
Inshallah, nitaknpa/^ Sultani akamwambia, 
Niapie kama hataniambia uwongo/' Kibaraka 
akaapa^ tena Saltani akamwaliza^ " Weye mto- 
to wa nanif Kibaraka akaogopa kasema 



it 



k> 



KIBAKAKA. 47 

uwoBgo, akamwambia, " Miye mwana wa wazi- 
ri katikainchiya Bassorah^ waziri Mkarraba/' 
Akamwambia^ ^'Kwa nini ukaja hapa, ukafanyi- 
za liivi ? '' Akamwambia^ " Nilikuwa nikitaka 
kufayidi ulimwengu/' Akamwambia, '^Na sasa 
nataka watumwa wangu.f ' Sultani akamwuliza^ 
" Watumwa wako ni nani f '* Kibaraka akam- 
jibu, wa kuwa ''Wakweo wote watumwa wa- 
ngn.'^ Sultani akastaajabu. Akamwambia^ ^'Na 
la pi]i mimi ndiye niliokuwa uikipigana,/' Sul* 
taui akafurahiwa mno yaajaabu, akatoka akaa- 
mru watn^ wakapiga mizinga ya furaha mingi 
mno. Akawaita watu akawaambia^ '^ Nataka 
knfanya harrusi ya mwanangu vingine, pale 
nimemtlinlumu/' Ikafanyizwa harrusi kubwa 
mno ya ajaabu katika mji, watu pia wakaja. 
Kibaraka akaenda zake akaingia kwake^ aka- 
panda frasi wake^ akajipamba akaja pale pana- 
po watu^ akapiga kelele^ akaita jina lake^ 
'' Ana Hamed bin Waziri fi biladi Bussorah^ 
mimi si Kibaraka." Watu wote wakiratazama^ 
Kibaraka akaruka^ akaisba akashuka juu ya 
frasi, akakaa kitako barazaTii. Watu pia waka- 
ja knmwambia, akadai watumwa wake^ wale 
watu wakakataa. Walipokataa, KibQjc^kA.^>!s^- 



48 KIBARAKA. 

sema, '^ Watazamani karaa hawana chapa cha- 
nga/^ Wakaenda wakatazama kama chapa 
cha Kibaraka. Wakaja wakatahayari sana. Te- 
na Sultani akatwaa nyumba yake anaokaaj a- 
kampa Kibaraka^ na Usaltani. Saltan! akakaa 
kitako mzee wa mji ; kazi yote jau ya Kibara- 
ka. Bassi mkewe Kibaraka anawacheka nda- 
gu zake ; anawaambia^ '^ Waume wenu wata- 
mwa wa mume wangu ; na sasa ndiye Snltani/' 



MASIKINI NA SULTANI. 

Alikuwa Soltaoi na mii wake, akawa na masi- 
iM h.k» „^g»i. 'sd-ni ^le ^jiri »».. 

ana watn wengi sana^ ana mke mzuri sana, wa- 
kakaa. .Saltan! killa aingiapo ndani, mkewo 
amekonda kwa maneno maovu ; killa siku mke. 
we kusddi knnywea. Akaondoka kizee mwana- 
mke^ akaenda kutembea^ akapita nyumbani 
kwa masikini^ akamkuta masikini ; ndiye kwa- 
nza amemdi knomba^ amekaja na wali kaiika 
kitambaa^ anampa mkewe anakula. Kizee alipo- 
mwona mke wa masikini^ ginsi alivyowanda na 
ginsi alivyo mzuri, akakimbia akaenda kwa 
Snltani, akamjiba akamwambia Sultani, '^ Ni- 
meona mke wa masikini jisi alivyo mzuri alivyo- 
wanda minjiza/' Sultani akamjibu, '' Ajuza m- 
wongo/' Kizee akaapa, ya ku wa ^^ lapo wongo 
kamma mke wa masikini si mzuri kuliko mkeo, 
nikate kichwa cbangu/' Sultani akatuma watn 
wakaenda kumwita masikini, akaja. Alipokuja 
Sultani akamwambia, " Nenda kamlete mkft<i/' 



52 MASIKINI NA SDLTANI. 

Iiamli. Masikini akamcliukua mkewe. Mwana- 
mke akafurahiwa mno na furaha sana. Mke 
wa Sultani ameingiwa na huzani sana. Ma- 
sikini alipofika kwake akatosha kula^ aka- 
mpa mkewe akila na tambuiza^ mwanamke ha- 
mu ikampungaa^ sika ya kwanza, sikn ya pili^ 
siku ya tatu^ amerudi hali kama asili ao zayidi. 
Na mke wa Sultani sikn mbili^ tatn^ amekonda 
zayidi ya kwanza. Soltam' akamwita masiki- 
ni akamwambia^ " Nambie unachomlisha mkeo^ 
ao ntakukata kitwa chako" Masikini akamji- 

isi^W ™ t™»W « .A li^.'; si 

tani akamwambia^ '^ Mwongo/^ Masikini aka- 
apa^ ya kuwa '^Haya nikoambiayo yakini/' 
Snltani akatuma asikari^ wakaenda wakaka- 
mata wale wachinjao ng^ombe^ na wachinjao 
mbozi^ wakaletwa wakatiwa gerezani. Wakau- 
liza^ '^ Maalana^ sababa ya kutuf unga nini ? '' 
Sultani akawajibu^ ya kuwa '^ Nalikwambiani 
mchinjapo ng'ombe, na mbuzi, na kondoo, uKmi 
asinunue mtu isipokuwa mimi^ nani mmezinza 
ndimi zote kwa masikini/' Walio gerezani wa- 
mpiga masikini. Masikini akauliza^ ^' Mwani- 
nini ? " Wakamwambia, ^' Kwa uwongo 




MASIKINI NA SULTANI. 53 

wako^ aliomwambia Sultani, kwa kuwa unanu* 
nua ulimi katika madaka yetu/' Masikini aka- 
wajibu, ya kawa " Ndinyi na Sultani wenu pia 
wapambafa; miye mapesaya kunanaa ndimi 
nimepata wapi ? '^ Wale watu wakampelekea 
habari Saltan!^ ya knwa '' Tuf ungulie^ amwulisBe 
masikini mbele yetu^ bassi^ ikiwa kwamba tu- 
memliza atanena ; na ikiwa hatukumliza atane- 
na," Sultani akawafungua^ wakaja wakasima* 
ma mlangoni; na Sultani akashuka^ akaja, aka- 
wauliza^ ^' Mwonaje masikini anenapo kama a- 
kanunu&ndimi katika madnka yenu^ niwatenda- 
ni ? ^' Wakamjibu, " Utufunge maisha yetn." 
Sultani akamwita masikini^ akamwambia^ " Leo 
nena kweli, usiponenakweli ntakuf unga wewe/' 
Masikini akamwambia^ '^ Sultani kweli yu chu* 
ngu na kwamba sina chungu, niamuru nikna- 
mbie/^ Sultani akamjibu '' Nambie/' Masiki- 
ni akamwambia^ '^ Sultani^ wewe^ bakuna mtu 
mjinga kama wewe/' Sultani akamuliza^ ''Kwa 
nini ? ^' Akamwambia^ ya kuwa " Nyama ya 
ulimi niliokwambia mimij si ulimi wa ng'ombe, 
wala si wa mbuzi^ wala si wa kondoo ; ulimi 
niliokwambia^ maneno mema/' Sultani aka- 
tahayari sana^ akatoa fetba nyingi^ akampa 



54 MASlKlNr NA SULTANI. 

masikini^ akamtaka rathi sana^ akawafangnza 
wale watu. M^sikini akaenda kwake^ akatwaa 
fetha yake^ akananaa nyamba njemaj na sha- 
mba jema ; akananaa ng^o zake^ Qa za mke 
wake^ akastarehe. 



MLA NAWB HAPI NAWB EL A KUWA 

MZAWA NAWE. 

Paiiicuwa Sultaxu xia ndugi^e?. Ndagaye 
azif^ rafiki yake, anampenda sana zajidi nclii* 
guye. Wakakaa siko nyingi, kwa ndiiga- 
y^ ImhoLjikk, wala liana fijhAQii nayei HatU aa» 
lyiani mojaj ikamwuigilia yita j ilipomwiBgUili, 
akf^pigana^ zikAwa ng^Vu zake ob£uxbe^ akatai- 
xoa watm kwa rafiki yake kataka aum> rafiki 
aB]iEBlet#f^< Akafagmia mwenyewe akaskiiidwarj 
ilK>hi yake iki^twiiliwaj na vitu vyake vikaiwa^ 
liwa* Akasalia poke yake^ akakimbia akaenda 
kwa rafik\ yakoj i^mweleza habari iliyowpat^ 
ta« Bafiki yake akamjibo^ " Sasa ni&nyeje ? *' 
Akamwambiaj nataka anni^ nende niki^agaQe 
Zkip^taiiiohi yanga.'^ Bafiki yake aka(6uiyia» 
maiMsno yajce^nponzi, akamwambia^i " Ngqje^xiU 
meiBihaiiTi wata wangu/' Akawashaari, waka^ 
mjibn, '' XTpendavyo.'' Akawaambia^ '' Mimixia- 
taka iDJe mbele ya rafikiyang^i mkatii.-^ Aka* 
ja akamwambia rafiki yake, ya knwa '^ WafeA tAf 
mewaambia, nao. wamenena waliakiija konijibD. 



56 MLA NAWE HAPI NAWE. 

Bassi wakija utasikia majibu yao/^ 
' Sika ya pili wata wake wakakusanyika aka- 
wauliza^ ^^ Maneno niliyowaambiani nataka ma- 
jibu kwenu." Wakainjibu, ^^ Maneno yako 
mazuri sana. Wallakini kupigana hatuwezi/^ 
Snltani akalilia kagon&bana na watu Wake^ kwa 
Uwongo. Halafu akakaa^ akaisha akaf anga 
B^ri akaenda kwa ndngaye^ na kwenda kwa- 
k^ anaona haya, wallakini hana lakutenda. A- 
kafika kwa ndaguye. Nduguye ynko ndani. A- 
kapelekwa habari, ya kawa '' Mwambiani Sal- 
tan!^ ' Ndugayo yuko chini^ ataka kuonana na- 
«we/' Saltani aliposikia^ akashnka upesi upesi> 
ktija kuonana na ndaguye^ alipofika akamwdna 
ijdugu yake hali aKvyothili. Sultani akaangua 
kilio^ akalia. Ndugaye akalia^ YFetn waka- 
mnasihi Sultani. Sultani akanyamaa. Ali- 
ponyamaa akamwuL'zaj '^Ndugn yangu^ neno 
jgani liliokiipata^ hatta kupata hivi ? Nduguye 
akaona haya nyingi sana^ maclibzi yakatoka. 
Nduguye akampangusa machozi akamwambia> 

Hatta leadiri ijulikcknayo na sisi tumekadin tu 
. ' / Tieema yd wenyi kukadiri. . . . • i 



MLi^ NAWJB RAVI N^WIB. 57 

Texia uliposikia tpaj^e^o }kajB^ Akamwe]ie^> 
aki^mvamliAa, " l9i^Mj«a|ra wa«ny»ag'anywa, 

V^n, mfgkw^^k wim na mtan^wa w^gu miftQ- 
jm'' N49gU70 ajcaondplsa, alramlniLribishfr n^- 
ni, Inrn imkew^, AkiawaajipbiA, " l^i^ff^gi y ^- 
lui Imyii/' W^Qwo wa^iaforaliiw^ ^aBi^. M^irft 
akoapelokiri^ (dpooni^ ak^nda akaogik. j^p^f). 
]6«wa l)aluilm ya iigooj pa selaba oying^. 4,. 
l]{M>toka qhoonij Q4agay^ aka^hokoai Mp§ft- 
luia naye oj9. Akapiga mli>ia, " Wafeu pv^ ]mj,- 
aa»yik«afti njf> 'mmwwi^U^ ndaga j^ugffL^' 
Wata wakalmsiaiyika, mji jD^u^^a ^^aja |c$i- 
mwamkia. 

Akawaamb^# ''Hay a n49ga yang^^^jim lap- 
ja» loama mpja/' W^lba wa mjini waki^urahiiji^ 
aaiMi<, wakamwambiai ya kuwa ''Tamefnrabhiia 
^Mmana kumwona ]i49guyo/' Soltani <Jca^- 
njisa karamu kubwa mno ya lya^bn^ alf:;^)^^^ 
akaelebd vita yya £araga. Wata ^^e wi^- 
kuaanyikay akatoa bunduki nyixigi, ^ riai^i ^ 
bamU. AUpokwisha akamwaoibi^ vA^fg^fft 
ya kuvra '' Wewe k^a kiiako badili yanga |i;4* 
mi, na xaimi nakwenda kokusaaya idta/' JSi^-- 
gaye akaitikia, ^' Miprahaba/' Solt^sikuya 



58 MLA NAWE HAFI KAWE. 

pili akatoka yeye na watu wake wote katika 
mji. Wakaenda hatta katika mji nliokuwa wa 
ndagaye. Wakapigana^ Mnnnga akamjalia ma- 
knsudi^ akashinda. Akaipata inchi ya nduga- 
ye, akapigana na mji wa yiile Sultani aliyempi- 
ga ndngnye^ akamsMnda. Akapata inchi mbili 
akafnnga safari akamdi. Na ndagaye hana ha- 
bari. Alipokoja akakaa sika mbili^ tata. Aka- 
mwambia ndnguye, « Sa«a nimekwisha kufa- 
nga vita, twende tnkatarazie inchi yeta/' Nda- 
gaye akamjiba, ^^ Ee Wallah/' Wakaondoka, 
wakaenda wakafika njiani, akamwambia ya ka- 
wa, " Mimi nimekwisha pigana, na incW yako 
nimeipata, na inchi ya adai wako nimeipata, 
naye nimemoa/' Ndagaye akaf arahiwa vikaa 
mno. Wakaenda wakafika katika inchi, wa- 
kawakata T^ata wake wote^ na wangine ambao 
na kuwaacha katika inchi yake, na wote wa- 
metii. Akafarahiwa sana, Ndagaye akamtwa- 
lisha akampa na ile inchi nyingine, zikawa 
mbili. Akamwambia, "Wewe mdogo, mimi 
mkabwa, sasa inchi hizi zote katika amri yako 
na mimi nawe mshaari wako ; naswi tapatane 
tasiwekama talivyokawa,kwani Mla nawe ha- 

FT NAWE J BLA KTJWA MZAWA NAWE. 



MTU ALIYEKUFA MARRA TATU. 

EiswA hila alikufa mtu marra tatu akalufakir* 
Siamani moja aliondokea Saltani^ na tajiri, na 
kafchi^ na amiri^ na watu. Mjini pana mtu mmpja 
akazaa mtoto. Naye masikini yule^ akamlea 
mtoto wake hatta akawa mkubwa. Baada ya- 
ke^ yule babaye akafa. Akani^acha mali^ reale 
thelatha mia^ bass. 

Yu1p> kijana akatazama feiJia hizi^. ''Natha^ii 
ni heri niende na;9o kw^ jnwana cbuoni. Nar 
t^a elimu/' Akaendar hatta kwa mwana chuo* 
n|, akamwambia, ^^ Nataka wosia/^ Akamwa* 
mbia^ ^' Wosia wangu mmcja kwa reale mia^V 
Ak^n^wambia atakubali. Akampa reale mia. 
Akamwambia^ ^^ Wosia wangu nnaokupa^ Sha^ 
ri ya incM, Muungii asinegeslw/^ Akampa rgpJe 
mia. Wapilij '^Ahikaribiskwa maUcdi ji)e^na> 
mtu huhaa JuwndokiJ^ Akampa resale jzni^f. 
Wa tatu, " Mtu hamfanyi wwenziwe ManaJ\.^ 

Petlia zake zimekwisha^ liana nyumba^^ ^fiua 
kita. Akatafakari. Akanena '^ Ni heri^nitoke 



60 MTU AUTHKUfA MABBA TATU^ 

mji/' Akatoka mii. akaenda na barra. akato- 
kia mji mgine. AW watu wengi k;a mU- 
lij na watu wakamwona. Nao wale watu alio- 
waona^ wako nde ya mji waBgi. Akiwajonge- 
lea wale waki^ akawaambia, ^' Salaam aleikam/' 

^h*h^M diydfflca fuie kiji^tta^ imhi Jle 4ittU 
^JlMIe^ Bl^t^ya ktewa. Httina -ditto, %iJa 'l4>. 
g&to^i&kisittEafeuiibjattt. Ma]i4a!fta(^tzabatl], 
a^kiikilaW«ftl»,%tt«iamtdld'ki8^^ K^ 
Bft kile akaliwa xia iiyoka li^aiii ya Iki&^ifiia. 
NaSj[k>%iftpatel|x) ^H ya ttWilka. Bb(w '^lateji 
itfa&na ^#titiiep6leka Waikylo llf<ad kdtika feiidma 
kite. H^fdcklitK) lilfittiwa iHten ya ktfietelm 
SiiHWm binti Wake. %I^ IcWeti^ kw«k Idmlia 
iia'^i^iAi^^iigi^aiiDiji, kttiiit>dekatt^ kttm- 
^nibikfetiiate^jl^bti. ^M^iaOiaeiijAft naye la^. 
ta^ld^mMaj t^iid^ dtatdk^ ytde^^^ Sti- 
t^ i^mwoxia ytife'kijiiuiik, tdNtmw«mbia.^ 
iMvMiba, ^^VtM^m i<N»Dr^ kt&iTj^ toasri, kti^te- 
Ita'ttu^i killa8&fii ? ^kui^i^iNsak^theifttba^ia.'' 
l^iji^na ^to iftkAtaatottia taiali m^til^/lakiBiaka. 
kdM^^kdMkte niaji mbod/ilaiitg'otkibe/iia lira- 
to. iSajm liabaH iliyo ndani ya kiiima kile. 



MTU ALIYEKUFA ICAREA TATU. 61 

Akaohakna ndoo akaitia ndani ya kisima 
kabla hajatia mta. Akasikia ndani ya kisima 
kile santi kubwa^ ikatetemeka^ mbingu na inchi 
ikatetemeka, na watn wote wakatetemeka kwa 
santi iliotoka katika kisima^ aJdnena nyoka ka- 
tika 'idsima, '' Shari ya incbi I Sliari ya inchi ! 
Shari ya indu I'' Tale krjana aliotia nda» ka- 
tika kisima akamjiba, wosia wake wa kwanssa^ 
''Mttcffliga aaioeiBfeiAej aayo shari ya indhi/' 
Yule nyoka Mnimga akamvimjavunja, akampe- 
leka inchi 'ya saba. Akateka maji, akawapa wa- 
ta. Siku 7a Icwanza kutwa, na siku ya pili ku- 
twa tokia, waicateka maji. 

Snllani akanena, *^ Sasa 'tamtwaa hpya ki<r 
jana mgeni huyo, nimwoze hnyu bind yangn/^ 
Akamditikiiayiile kijaiia, akatnweka nyamba- 
ni. Akaiapa Bcm^o zanyamba sote^ na masha* 
mba yake yole. Akamngojea kamwosa bisAi 
wake. Snltoni akampenda nana kijana ynle^ na 
w»ta wa mji pia wakampenda sana. Mkewe 
Snltani akamtaka yide kijana n&kwewe, ytde 
kijana akakataa killa sikn. Akamwambia, ya 
kwasnba '' Mta haoi&nyizii hiana mta asio- 
mwamini, fakefa^aUomwamini/' Ndiyo mane- 
no yake, killa siku yole kijana ham¥rambia' 



62 MTQ ALTYEKUPA MARRA TATU. 

mwanamke yule wa Sultani; na killasika hu- 
mtaka na kijana hakubali. Mane no yake ni 
hayahaya. 

Hatta siku moja Saltan! amekwenda mosiki- 
tini kusali. Akatazama amesabaii tasibihi yake 
nyumbani. Akamwita yule kijana, akamwa- 
mbiaj '' Enenda nyumbani ukanitwalie tasibihi 
yangu/^ Akaenenda ynle kijana^ akaingia glio. 
ro&ni ya Sultani. Yule mwanamke alipomwo- 
na kijana ynle^ akaingia ghorofani^ yule mke 
wa Sultani. Akamkamata yule kijana, akapiga- 
na naye, akataka kufanya mambo ya Sbetani. 
Yule kijana akakataa, akapigana hatta akatoka. 
Akaanguslia yule mwanamke chini, akaohu* 
kua tasibihi, akaenda zake mbio. 

Akafanya hofu yule mwamamke, akauena ya 
kwamba '^ Hana buddi atamwambia mume wa- 
ngu, akimwambia itakuwa fetheha/' 

Bassi yule mwanamke akatwaa fimbo, akayur 
nja vyombo vya nyumbani vyote, vilivyo katika 
ghorofa, na vitanda, na yeye akajikatakata na 
Yieu. 

. : Na yule kijana hakumwambia Sultani. Hatt^i 

alipofika nyumbani Sultani, akaingia ghorofani 

akaona Ffombo vimevunjika vyote, na mkewe 



MTU ALIYKKUPA MARRA TATU. 63 

analia^ amekatikakatika katika mwili wake. A- 
kamwuliza^ " Habari gani ? Mambo gani haya ? 
Una nini ? '' Akamwambia mwanamke, aka- 
nena^ ^' Si huyu mwana baramu wako uliomwe- 
ka katika nynmba ? Killa sikii ananitaka bayu 
na mimi nakataa/^ 

Bassi akakasirika katika moyo wake. Aka- 
mwita nokoa wa kiangani kwake^ akamwambia^ 
'' Kachimba shimo knbwa. Atakaokuia knku- 
nli^ ^ Kazi ya bwana imekwisbaT ' mtie ndani 
ya shimo, mue/' 

Bassi hatta usikn, akamwita yule kijana, 
akamwambia, ya kwamba ^' Kesbo tnkijaliwa, 
enenda kiangani ukamwolize nokoa, ' Kazi ya 
bwana imekwisha ? ' Atakuonya, uje, nnijibu/' 

Akaja, akalala hatta assabni. Akaondoka, 
alikwenda alikotumwa na mfalme. Akaenenda 
hatta akakoma kariba ya kianga. Akaona wata 
wengi vijana wa katika karamu, na wangine 
wa katika kucheza, na wangine wa katika ka- 
soma. Walipomwona wakamkaribisha, ^^ Ful- 
lani kariba 1 Taf athal kariba I Sisi jamii ya 
wata, ya vijana wafalume na mawaziri, na vi- 
jana vya masikini, tumefanya leo karama, kuja 
kastarehe.*' Wakamwambia, "Njoo^tule/* 



^ 



64 MTU ALlTifiKUFA MABEA TATQ. 

Na kijana apendeza katika mji. Akawaa- 
mbia, " Siwezi kukaa> nimetumwa na bwaua 
kweuda kutazama kazi yake/' Mtoto wa m£al- 
mo akamwambia^ ^^ Hnna rukia ja kuondoka ; 
kama kazi ya bwana imekwishaj 'takwenda mi- 
mi katazama^ mimi nimekula hapa, na wee kaftj 
nle/' Kijana akafikiri wosia wake aliopewa na 
m?nina chnoni^ katika reale thelatha mia sake^ 
*' Mabali pema ukikaribisbwa a* mta, kaa.'^ A- 
kakaa. 

Mtoto wa Saltani akaenda kutazama k^i a* 
Uotumwft yole kijana. Hatta alipofika kia- 
ngani kule^ akamwita nokoa, akamwoliza, ''Ki^ 
n ya bwana imekwisba 7 Ta wapi ? '^ Akamwa- 
mbia, " Bwana^ iwende> nkatazame/' Hatta a- 
Upokwenda akifika^ akamtia sbimoni^ akamoa. 

AkakaA yule kijana mfreni, aliotumwa na 
Snltani^ kusha akaenda kiungani, akamwuliva 
nokoa^ '' Kazi ya bwana imekwisha f " AffB- 
mwambia^ ''Twende, nkatazame/' Akaenda 
akatazama, akamwona ynle mwenziwe^ wame- 
mwoa. Yule kijana akafikiri, akalia. Akanena 
katika moyo wake, '' Ningaliknfa mimi bapa, 
lakini, Allah ta^ala/^ Akamwambia, " Mcboku- 
enj/^ Wakamchnkua, wakaenda naye batta 



HTU ALITBKUFA MABBA TATd. 65 

njumbani kwa baba yake. Hatta alipomwona 
baba yake, akamwuliza, "Nini T " Akaambiwa, 
"Mwanao amekufa/' Akajua mfalme, aka- 
mwita kijana yale, akwamwambia, " Ewe kija- 
na, niatubie kweli tangu mwanzo hatta mwisbo. 
Watoka wapi ? Uniambie na ginsi yako/' 

Akaambiwa na yule kijana tanga mwanzo, 
alikotoka, hatta alifika pale. Akamwambia ki- 
Bwa cha mke wake, na chake alikotoka kule 
jatnii. 

Sultani akamwambia mkewe, ya kwamba 
'' Uthalimu umefanya wewe, umeupata mwe- 
nyewe/' 

Sultani akamtwaa kijana, akamwoza binti. 
Akamtwalisha iifahne, na Sultani akakaa mzee 
wa mji tn. Akahukumu. Akakaa raha mu- 
starehe. 



KUZIKWA KWA PISI. 

F18I alikuwa na mkewOj akazaa naye watoto 
wawili. Akakaa baada yake^ akafa mke, aka- 
baki yee na watoto wake. 

Bassi killa sika assaboi huwaambia watoto 
wake, '^Nakwenda kaziira katika kaburi ya 
mama yenu/^ Bassi huenenda kwenda kazurn, 
afikapo katika kaburi humf ukaa mkewe akimla* 
Eilla siku kazi yake hiyohiyo. 

Wale watoto wakitaajaba, '' Gissi gani hayu 
mzee wetu hunena, nukwenda kuzuru T Bassi 
kuznru huko gissi gani f ^' Hatta sika moja 
alipoaga, '^Makwenda kazoru,^' wakamfuata 
nyama, wakaenda, wakamwona anamfakua 
mke wake, mama yao, akimla. Wakarudi wa» 
le vijana, wakanena wale yijana, " Kuzuru kwa 
baba anapomzuru mama yizori 1 '^ 

Bassi akakaa. Alipokuwa mzee akawansia 
waanawe, akawaambia, ^' Enyi waananga, 'ta- 
wansia: nikifa nizikeni sana, mnifanye kulla 
jema.^^ Wale watoto wakamjiba babayao, *' Ku- 
zikwa kwa fisi si viwiliwili tu? '^ 



MTU ALIYESHIKA RATHl 
YA BABAKE. 

AuKOWAKo mtu mmoja. Akazaa mtoto mwa- 
namnme. Naye ana mali mengi. Hatta kari- 
bn ya kafci yule baba akamwusia mtoto wake. 
Akamwambia^ " Usiape kwa kweli wala kwa 
nwongo/' Akafa yule mzee. 

Akakaa yule kijana ila siku nyingi. Watu 
wakasikia ya kuwa baba yake amemwambiaj 
" Usiape kwa kweli wala kwa uwongo/' Wa- 
kaenda wakamwambia^ ya kuwa '' Sisi tnna- 
mnwia baba yako/^ Akawalipa. Ikawa kulla 
mtu huenda akamwambia kama liaya^ naye 
mtoto buwalipa. Hatta mali yote yakaisha. A- 
kawa hana kitu tena. Akamwambia mkewe^ 
'' Ni heri tutoke katika mji huu, kwani sasa 
batuna kitu/' 

Akasafiri yeye na mkewe na watoto wake 
wawili waanaume. Hatta baharini wakapi- 
gwa na tufani^ ile jahaasi waliyoingia ikavxinja. 
Yule mtn akapata kisiwa kimoja^ na mkewe 
akaenda mahali pangine na wale watoto^ killa 
mtn akawa mahali mbali. Pale kisiwani haku-^ 



68 MTU ALITESHIKA BATHI TA BABAEE. 

na mtu ilia yee. Hatta siku moja akalala, aka- 
ota^ akaambiwa, ^' Nenda mahali fullani, uf a- 
kue> utapata riziki yako kwa rathi ya kufuata 
wosia wa baba yako/' Akaenda akafukua^ aka- 
pata mali mengi. 

Tena akakaa pale kisiwani^ watn wakapita 
wasafiri^ wakaona nyumba^ wakasema, *^ Laba- 
da pana watn bapa/' Bassi ikiwa^ killa mtu 
akipita haenda pale^ hatta akawa mji mkubwa* 
Wale watn wa katika mji wakamfanya yeye 
ndiye mkubwa wao. 

Wale watoto wake, mmoja akasikia incbi 
ile (alioko baba ya ce ) ina neema nyingi. Akae* 
nda, naye bajui ya kawa baba yake yule mfal- 
me. Lakini akampa nyumba kukaa, sababa 
mgeniy akamfanya asikari. 

Akaenda yule wa pili akasikia kama yale, 
yule ndugu yake aliosikia yale, kuna neema 
nyingi, akaenda naye katika ule mji. Naye 
hajui ya kuwa yule ndiye baba yake, yule Snl- 
tani. Naye akampa nyumba kukaa, akamfanya 
naye asikari, kama yule mwenzi wake. Na yule 
hajui kama yule ndugu yake, wala yule baba 
yao Saltani. 

Satba siku moja akaenda mtu mmoja kati- 



HTQ ALITSSHIEA BATH! TA BABAEE. 69 

ka ule mji^ yale akashuka pwani, akaenda hat- 
ta kwa Sultani^ kumtazama Sultani. Akamwa* 
mbia yule mtu^ ^^ Leo lala hapa^ hatta kesho 
safiri^ sababu mgeni kuondoka jioni hapana 
haja/' Akamwambia, ya kuwa " Mimi sikatai 
kama walioniambia, lakini nina mke wangu^ 
yn jahaziDi, siwezi mimi kulala pwani/^ Sulta- 
ni akamjibu, ya kuwa " Wewe lala hapa pwa- 
ni^ na mkeo tutapeleka watn vvawili chombo* 
ni wakarangoje/' Sultani akawaambia wale 
wageni wawili, aliowapa nyumba, '^Nendeni 
hatta jahazini mkangoje mke wa huyu mgeni, 
asithurike na mtu yo yote.'* 

Wale wakaingia mashuani wote wawili hatta 
jahazini^ wakakaa illi kungoja yule mwanamke. 
Wakakaa hatta usiku tena wukafanya usingizi. 
Mmoja akamwambia mwenziwe, " Na tufanye 
hadithi^ tusipate kulala/' 

Mmoja akasema, ''Nalikuwa mimi na nduga 
yangn, jina lake kama lako wewe^ na mama 
yetu na baba yetn, tukaingia jahazini kusafiri. 
Hatta baharini jahazi ikavunja, kuUa akaenda 
mbali/' 

Na yule mwanamke anasikia yale maneno 
yao. Hatta assubni yule mwanamume, aliyelala 



70 MTO AUTSSfliKA SATHI TA BASAKE. 

kwa Sultani, akapanda jaliaziQi, akamwona ta- 
ke wake amekasarika sana. AkauJiza, ^' Saba- 
ba nini kukasirika V Akasema^ *' Hawa watu 
waliokaja kuniHgojea ndio walionitia hasira/' 

Wakashuka wote pwani. Yule mume aka- 
mwambia yale mfaltne habari iliopita jahazini. 
Akamwita yule mwanamke^ akamwaliza^ '^Na- 
mbie waliokafanya hawa asikari yanga/' A- 
kamweleza mfalme. ^ Tena mfalme udipo alipo- 
tambua. Akakmnbaka mambo yaliyowapitia. 
Akajna yule mke na wale watoto wake. Aka- 
mtwaa yule mkewe na watoto wake, akakaa 
nao, raha mustarehe. 

Na yule akasafiri peke yake. 

Na yote haya kwa sababu kushika rathi na 
wosia wa baba yake. 



CHUNGU ZA THAHABU. 

IsA alitoka sika moja kwenda mnaja. Akaenda 
hatta njiani akam wona mta^ akamwuliza^ *' Una* 
kwenda wapi T '' Akamjibu^ '' Nakwenda mna- 
ja/^ Akamwambia^ ''Tufuatane mimi na wewe." 
Akamwambia^ *' Hataweza kufuatana na mimi." 
Akamwambia, " Taweza.^' Isa akajibu^ '* Twe- 
nde zetu/' Wakaenda hatta karibu ya mji Isa 
akatoa mapesa^ akamwambia yule mtu, *' Ne* 
nda katika mji ukanunue mikate mitatn^ mmo- 
ja wako^ mmoja wangu^ mmoja taweke akiba/' 
Akaenda akanunaa mikate, akaleta. Wakala 
pale^ kulla mtu wake^ akasalia mmoja. Aka- 
mwambia^ ^* Huo chukua, tukipata maji tupate 
kola." 

Wakaenda zao, hatta sikn ya pili wakapata 
maji. Isa akamwambia yule mtUj ** Lete mka* 
te tnpate knla.'' Akamjibn^ " Ule mkate ume* 
ibiwa." Isa akaona ajabu sana, lakini akasema^ 
"Haithuro/' kwa moyoni mwake. Akamwa* 
mbia, '' Twende aetn/' Wakaenda, hatta n^ianv 



72 CHUNGU ZA THAHABU. 

wamechoka. Wakaona mahali pana mchanga 
mwingi. Akamwambia^ "Na tapumzike hapa/' 
Wakakaa kitako. Isa akakusanya mchanga 
akafanya chunga tata^ akaomba Muungu^ nio 
mclianga ukageuka thahabu. Akatnwambia^ 
'' Ee rafiki, twaa f ungu moja yako ile tbahabu^ 
na fungu moja yangu mimi, na moja ya yule 
aliokwiba mkate.^' Akamwarabia, ^' Aliokwiba 
mkate mimi hapa/^ Akamwambia^ ** Twaa, na 
hii yangu, twaa wewe/' 

Isa akaenda zake^ akamwacha yeye> na ile 
thafaabu. Tule mtu kuondoka kuiacha thahabu 
hawezi, na kuichukua hawezi^ akakaa palepale 
hatta mari*a wakatoka watu watatu^ wamepanda 
frasi, wakamkamata yule mtu, wakamua. Kwa 
ajili ya ile thahabu, ndiyo iliyomua. 

Wale watu watatn wakamwambia mmoja 
wao, " Twaa fetha, enenJa hatta mjini, ukann- 
nue mikate, ulete, tule." 

Yule akapanda frasi wake akaenda hatta mji- 
ni, akanunua mikate^ akafanya shauri na moyo 
wake kunnnaa sumu kuwatilia wenziwe katika 
ile mikate, apate yeye kupata mali ya wenza- 
ke^ wafe, apate wale frasi wawili, awapakie ile 
tbahabn. Na wale watu wawili, wale wenzafce 



CHUNGU ZA THAHABU. 73 



wakafanya mashauri, akija yule mwenzao, wa- 
twae mikate, naye wamue, wapate wao peke 
yao^ yule mwenzao asipat© kitu. 

Yule mtu akatia sumu katika mikate^ aka- 
rudi kwa wenziwe. Alipofika wakamwuliza, '^ I- 
ko wapi mikate ? '^ Akatoa, akawapa. Waka- 
mtwaa wakamua mwenzi wao . Wale watu wa- 
wili, mmoja akamwambia mweuziwe^ ^^ Na tule 
mikato, tupakie thahabu, twende zetu/^ Wa- 
kala mikate, na wale wawili, walipokwisha kula 
mikate, wakafa. 

Watu wanne wakafa wote, kwa sababu ya 
ulo mchanga aliogeuza Isa thahabu, illi apato 
kujua yule mtu aliomwibia mkate. 

Hatta Isa aliporudi kule alikokwenda, aka- 
pita njia ileile. Naye amefuatana na watu. 
Hatta wakifika pale mahali pa mchaoga, waka> 
ona chungu tatu za thahabu, na watu wanno wa- 
mekufa. Wale watu wakamwuliza Isa, '^ Hii 
habari gani ? hapa pana thahabu, na watu wa- 
nne wamekufa/^ Akawaeleza hadithi aliokuwa, 
toka mwanzo hatta mwisho. Akawaambia, 
'^ Na huu ni mchanga, si thahabu, na kama wa- 
taka nirudishe mchanga 'taurudisha/^ Wale 
watu wakamwambia, ^^ Urudishe/^ Akaomba 



74 CHUNaU ZATHAHABU. 

Mannga^ nkaradi kama oliyyokawa asili yake^ 
thahabu ikawa mchanga. 



MTOTO ALIOKULA. NGUEUE. 

Alikuwaso mtu mmoja masikuii. Bassi akazaa 
mtoto mmoja mwanamke. 

Wakakaa siku nyingi, na kulla siku nmasa- 
kini wao nnazidi. Mkewe akamwambia mome- 
we '' Ni heri tuhame inohi hn" Akamwambia^ 
'' Vema/' 

Wakahama. Wakaenda njiani sika nyiqgi. 
Chakala kikawiahia. Wakaja wakamwona nga- 
rae njiani. Mkewe akamwambia mnme^ '' M« 
kamate nguroe tumchinje, tupate kula/' Wa- 
kamkamata^ wakamchinja. Yule mtoto aka- 
mwuliza baba yake, " Ngurue si karamu ? ^' A- 
kamwambia, '^ Haramu^ lakini mta akithiiki- 
ka, hatta mtu kama jeje, humla. Na saaa 
tumethiikika^ leo ya tata hatuna cbaknla, na 
twendako hatujui^ kariba^ mbali.^' Wakala 
Bgurue na yule mtoto. 

Wakaenda zao hatta njiani baba yake aka£a 
kwa njaa. Wakamzika. 

W^aenda hatta siku ya tata, kariba ya m\i 



76 MTOTO ALIOKDLA NGURUE. 

na mama yake akafa. Akasalia mtoto rawana- 
mke peke yake. Akazika mama yake, akae- 
nda^ sika ya pili akapata mji. Akapata nyn- 
mba moja ya kizee. Akakaa^ akapumzika. 
Kizee akamkaribisha^ akamwambia^ '^ Mjuga 
wangu/^ Akamfvulizahabari anakotoka. A- 
kamwambia^ " Sijai nitokako wala nendako/^ 
Akamwambia, '' Kae kitako, mimi sina mtoto^ 
sina mtu yo yote^ na tukae mimi nawe^ tukipa- 
ta tule, takikosa tashuktira Muungu/' Wa- 
kakaa. 

Yule kizee akafa^ akamzika. Yule kijana 
akakaa kitako pale nyumbani peke yake. Usi- 
ka akiingia hutoka. Akazunguka mjini huta- 
futa chakala. Akirudi kwake akalala. 

Hatta sika moja^ akatoka mtoto wa Sultani 
kwenda kupiga ndege. Wakati wa kurudi a- 
kapita katika nyumba ya yule mtoto, na yeye 
kiu ikamshika sana. Akamwambia mtamwa 
wake, *^Ingiandani humo ukatake maji ni- 
nwe.'^ Akaingia yule mtumwa wake kutaka 
maji. Akamwona yule mtoto. Akamtaka maji. 
Akampa. Akampelekea bwana wake, akanwa. 
Akamwambia, ** Bwana, humo ndani, yumo 
mivnriamke mzun sana/' Akaendaknmchungu- 



MIOTO ALIOKULA NQURUE. 77 

lia^ akamwona. Akamwambia, *^Mimi nataka 
nikuoe/' Akamjibu^ ^' Nimekubali/' 

Akaenda kijana^ hatta kwa baba yake. A. 
kamweleleza, ya kuwa " Mimi nimemwona roto- 
to mwanamke, nataka unioze.'^ Akamwambia 
*'Marahaba/' Akamwambia na mahali alioko 
yule mwanamke. Sultani^ akapeleka watii na 
nguo. Wakamwosha^ wnkamvika nguo. Wa- 
kampa na chakula^ akala. Wakakaa hatta 
jioni^ wakamchukua hatta katika nyumba ya 
Saltani. Akamwoza. Akakaa raha mnstarehe. 

Na yule mtoto wa Saltani anampenda sana. 
Na yule kijana akapewa nguo njema, na thaha- 
bu nyingi huvaa. Yule kijana hukaa akanena 
^' Ah-h ! ^* Siku zote ndio kazi yake. Hatta 
mtoto wa Sultani akauthika sana^ akamwambia^ 
" Maana yake nini, wewe husema Ah-h ? Tha- 
rau ao wewe bora kuliko mimi ? Mimi si kifa- 
no chako kuoa wewe ? '^ Akamwambia, '^ Na- 
kumbaka inchi yangu na wazee wangu.'' 
Akamwuliza, " Kwenu wapi ? '^ Akamwambia 
" Mbali Sana, mwendo wa siku nyingi, na inchi 
yetu yote pia thahabu, hakuna mti kwa kuje- 
nga nyumba wala kuunda merikebu ilia kwa 
thahabu. Ndipo nikakumbukauikisQmft. ^K-\^ \ 



78 MTOTO ALIOKUJJL NGURUE. 

Na mi mi mtoto wa Sultani naliibiwa na jini^ 
akanileta huko/^ Na moyoni mwake maana 
ya kusema, *^ Ah-h ! '^ ile nyamaya ngarue alio- 
kula. AJtoto wa Sultani akamwambia, *^ Twe- 
nde kwenu/' Akamwambia, " Marahaba.'^ Mo- 
yoni mwake akasema^ '' Ni heri kupotea^ nikafa 
kama kawa hayi nikikambuka nyama ya nga- 
rue nilioknla/' 

Mtoto wa Sultani akamwambia baba yake. 
Akamfanyia safari^ akamfanyiza marikebu ka- 
mi. Akampakilia vyakula na wata. 

Akasafiii^ akaenda zake« Akamwambia ma- 
nahoda, " Shika njia kusini/' Wakaenda siku 
nyingi. Na yule kijana mwanamke hajui ma- 
hali po pote^ amesema tu^ bass. Wakaenda 
wakaona kisiwa. Akawaambia^ '^ Twendeni pa- 
le kisiwani^ tukatie nanga^ nishuke niende ni- 
katwae majira ya kwenda kwetu. Watu wote 
wanaokwenda kwetu husliuka hapa wakatwaa 
majira.^' Mtoto wa Sultani akamwambia, '* Ma- 
rahaba/^ Akawaambia manahoda, " Twendeni 
kisiwani/' Wakaenda wakatia nanga. Akawa- 
ambia^ ^^ Nataka mashua iiiingie peke yangu 
niende pwani, na ninyi msishuke pwani^ ningo- 
je hatta niradi/^ Mtoto wa Sultani akamwa- 



MTOTO ALIOKUL\ NGLRUE. 79 

mbia, " Marahaba/^ 

Akaiugia mashuani^ mwanamke na iiitu 
mmoja knvuta mashua. Akafika pwani, aka- 
shuka. Akamwumbia yule aliomo mashaani, 
'^Nenda zako marikebuni, nikija ^tafanya ala- 
ma uniletoe mashua/^ Akaenda z<ike yule rna- 
rikebuni^ na yule akasema na moyo wake " ^Ta- 
kwenda zangu nipotee nisionekane/^ Akaingia 
mwituni. Naye hakuchukua chakula, haku- 
chakna maji, apate kufa haraka. Akaenda ka- 
tikati ya mwitn. Akamwona nyoka, akamwa- 
mbia, '^Mwana Adama ukitaka umekufa, usita- 
ke umekufa/^ Akaenda asimjibu neno. Nyoka 
akamwambia^ '^ Njoo, nikule/' Akamwambia, 
"Marahaba/^ Akaenda hatta karibu naye, nyo- 
ka akamwambia, '* Mwana Adamu, kwa nini 
wewe hnsema nwongo sana ? Na wewe buna 
mbele hnna nyuma nkajifanya mtoto wa Sul- 
tani ? '^ Akamwambia " Kweli, ndipo nikataka 
nijiue/' Akamwambia, " Wasemaje ? Mimi ni- 
kikn&nyizia kama ulionena, utanipa kitu ga- 
ni ? '' Akamwambia, " Utakacho ^takupa/' A- 
kamwambia, '' Iko inchi ya thahabn tnpa, ha- 
kima mti, wala jiwe,'^ kama vile alivyosema 
yule mwanamke kurawambia mtoto wa Sultani. 



to MTOTO AUOEUIA XGCBCE. 

Tena ajoka akanawambia, ** Na mtoto wa 
Sultani wa inchi bijo akapotea sika njringi, na 
wewe 'takafanjizn kama mtoto bajo, akikaona 
Soltarii, aseme mtoto wake/' Akamwambia^ 
'^ Absent ! '* ^^ Xami 'takapeleka batta incbi 
biyo afike/' Akarowambia^ " Marababa/' T'ina 
akamwambia, ^M^kini mimi kwako, nataka 
nkipata mtoto wa kwanza ukipita bapa^ anile- 
tee nimle, aniletee na mitangi ya asali mia^ na 
kapo mia ya bisi/' Akamwambia^ '' Marababa/^ 
Akamwambia, '' Nenda marikebani kaleta ka- 
ratasi na wino nikaandikie majira ya kwenda 
bnko/' Akamwambia^ " Marababa/' Akaenda 
pwani^ aka&nya alama^ ikaja mashna^ akamwa- 
mbia mtamwa^ '^ Nenda kaleta karatasi na wi- 
no/' ^kaenda akiitwaa akamletea. Akamwa- 
mbia, '* Nikiradi 'taweka alama aniletee ma- 
sbua twende zetu/' Masbaa ikaradi marikeba- 
ni, na yeye akaenda kule kwa nyoka. Aka- 
mwambia majira ya inchi ile anayoitaka kwe- 
nda, na jina la yule mtoto aliyepotea kwa inclii 
ile anayokwenda. 

Akarndi pwani, akafanya alama, ikaenda ma- 
fibua kamtwaa. Akaingia katika mashua, a- 
kapanda marikebani, akawaambia, "Tusafiri 



MTOTO ALIOKULA NaURUB. 81 

twende zeta^ na majira nimekwiaha yapata^ 
angalia katika karatasi^ msiniutliie kuniuliza 
marra kwa niarra/* Wakamwambia, " Mara- 
haba/' Wakaenda hatta siku ya hamsini, wa. 
kaoDa kama moto mwingi huko mbali sana 
Wakamwita yule mwanamke wakamwonyesha. 
Akawaambia^ ^' Tumekwisha fika inchi yetu/^ 
Wakaenda hatta siku ya tatu, na kulla siku ule 
mwanga wa inchi nkazidi kung^ara^ hatta siku 
ya tano wamekuwa karibu sana ya inchi^ aka- 
waambia^ '' Pigeni mizinga apate habari baba 
yangu kama mimi nimekuja/^ Wakapiga mizi- 
nga sana. 

Mfalme aliposikia mizinga akakasirika sana^ 
akasema^ '' Nani anaokuja katika inchi yangu 
anapiga mizinga^ na mimi na msiba kwa mtoto 
wangu aliopotea siku nyingi ? '^ Wakamwam- 
bia, '^ Hatuna habari yahao wanaokuja.'^ Sul- 
tani akamwambia waziri wake, akamwambia, 
" Ingia katika mashua uende uangalie watu ga- 
nihawa/' Akamwambia, " Marahaba/^ Akai- 
ngia mashuani akaenda, akifika marikebuni a- 
kataka mksa ya kupania. Wakamwambia, 
"Karibu." Akanliza habari ya mtu aliokuja, 
aliopiga mizinga. Wakamwambia, '* Nex^^ia^ka.- 



82 MTOTO ALIOKULA NGURUE. 

mwambia Sultani, aliokaja mtoto wake aliopo- 
tea/^ Akarudi, akaenda akamwambia Sultani. 
Akawa na f uraha sana akampa mali mengi. A- 
kawaambia^ '^ Mtengeneze sana mji, mfagie, 
mwupambe^ mwiitie maua mengi katika njia ; 
kesbo mtoto wangu atakuja. ^' Hatta assnbui 
mfalme akaingia katika marikebu ndogo kwe- 
nda kumwangalia mtoto wake. Akawaambia na 
watu, '* Pigeni mizinga hatta nirudi/' Akaenda 
marikebuni kuonana na mtoto wake^ akipanda 
wakapigia mizinga ya salaam^ na yale Sultani 
akataajabu kuona marikebu ya mti^ na wale wa 
marikebu wakataajabu kuona marikebu ya tba- 
habu. Yule mtoto wa Sultani akamkaribisha 
mkwewe akamheshima sana. Mfalme akamwa. 
mbia '^Tutweke tweiide bandarini.'^ Wa- 
katweka wakaenda bandarini, ma mizinga ika- 
lia katika inchi na marikebuni pia, kwa fu- 
raha ya mtoto wa Sultani kumwona babaye. 

Wakifika bandarini, akamwambia mwanawe^ 
" Na tushuke.^^ Na Sultani akamwambia wa- 
ziri wake kutandika thahabu toka pwani hatta 
katika nyumba yake Sultani. Wakashuka. 
Yule mtoto wake Sultani akaona ajabu sana 
kukanyaga thahabu, na mle wanamopita ile 



MTOTO ALIOKULA NQUBUE. 83 

thahabu wanatwaa masikini hatta wakafika 
nyumbani. 

Akapewa nyumba yule mtoto wa Sultani ye- 
ye na watu wake aliokuja nao. Yule Sultani 
akawaambia kumfanyizia harusi. Wakafanya 
harusi kubwa sana, akamwoza yingine. Aka- 
mwambia^ *^ Na we we kaa kitako hapa, na nf al- 
ine nitakupa." Yule mtoto wa Sultani akamwa- 
mbia^ '' Siwezi/' Akamwambia, " Kae kitako 
siku nyingi, kwani ukisafiri hunabuddi mkewo 
utamchukua, na mimi siku nyingi sikumwona/^ 

Akakaa kijana inchi ile hatta Muungu aka- 
mpa mtoto mwanamume. Yule mtoto aka- 
mwambia mumewe, ^' Tusafiri, twende zetu/^ 
Na moyoni mwake kutekeleza ahadi yeye na 
yule nyoka. 

Wakafistnya safari. Na yule baba yake aka- 
mfanyizia mali mengi^ akampa. Akamwambia 
mtoto wa Sultani, " Nataka marikebu mojaya- 
ko ya mti unipe, na mimi n^takupa marikebu 
ya thahabu." Yule mtoto wa Sultani akataaja- 
bu Sana. Akampa. Na yule mwanamke, aka- 
zidi kumpenda Sana, akaona yale aliyoambi- 
wa yote pia kweli. 

Wakasafiri, wakarudi kwao, hatta wakipata 



84 MTOTO ALIOKULA NGUBUE. 

kisiwani akawaambia^ '^ Tia nanga nishuke pwa- 
ni nimchukue na mtoto wanga^ nikamwombee 
Munngu. Ndio desturi ya kweto/' Akamwa^ 
mbia^ '^ Marahaba/^ Akamwambia, '' Nataka 
mitongi mia ya asali niende pwaiii^ na vikapo 
mia vya bisi/' Akamwambia, '* Marahaba/' 
Wakavishuslia pwani. Na yeye akasbiika na 
mtoto wake^ akafika pwani^ akawaambia^ " Chn- 
kaeni bisi na asali^ nif uate hatta hapa mwitoni, 
mrudi/^ Wakachukua^ wakaradi wale hatta 
pwani. Akawaambia^ " Nendeni zenu marike- 
buni^ na nikirudi 'taweka alama mje nitwae/' 
Wakamwambia^ '' Marahaba/' Wakaenda zao. 
Mwanamke akaingia mwitnni kwendakumta- 
futa nyoka. Akaenda akamwona. Akamwa- 
mbia '^ Oh ! Mwana Adamu^ nmekuja ! '' Aka« 
mwambia^ '^Na'am^ nimekuja/' Akamwambia 
'^ Vitu vyangu umeleta V Akamwambia^ "Na'- 
am, nimekuletea. Twende nitakapa.'' Wpkae- 
nda hatta alipoweka asali na bisi. Akamwam- 
bia« " Hivi.^^ Akatwaa na mtoto akampa^ akam- 
wambia, ^' Huyo mtoto.'' Akamwambia^ " JSita- 
kalo nitafanya^ kwani Ditamtowelea chakala m- 
toto wako na mwenyewe ukiangalia.'' Akamjibu 
wwanumkej "Toka nilipokoletea nalijoa uta- 



MTOTO ALLOKUUL NGU&US. 85 

mla, wala mimi sina majnto kwa liajra niliyopa* 
ta/' Nyoka akamtwaa mtoto akamtia kinwani 
akamtoa puani. Na mwenyewe mwaoamke ana- 
mwangalia. Akamtia teiia kinwani akamtoa 
puani apande wa pili, na mwanamke amenya. 
maa kimya. Tnle nyoka alipumwona mwana 
Adamn kule kusubiri kwake, akamfanyia hurn- 
ma^ akamwambia, '^ Twaa mwenyewe mtoto wa- 
kOj naye atatamdlak inch! nyingi wala yeo hata- 
knfa kwa npanga wala kwa selaha yo yote, na 
wee nenda zako mchukne na mwanao.'^ 

Akamchukaa mtoto wake akaenda zake pwa- 
Bii na uyoka akala zile bisi na asali^ akaenda 
zake mwitnni. Yule mwanamke akifika pwa* 
ni akaweka alama, ikaenda mashua, ikamtwaa. 
Akapanda marikebuni na mtoto wake> wakasa- 
firi wakaenda zao hatta walipofika katika inchi 
yao wakapiga mizinga nungi sana. Baba yake 
akajua anakuja mtoto wake^ akaenda akamlaki 
kwa f uraha sana. Akapanda marikebuni akao- 
nana naye mwanawe. 

Mwanawe akamwambia^ ''Baba^ yale aliyo- 
niambia mke wangu^ nimeyaona vilevile na ka- 
zidi/' Akamwonya na maU aliokuja nayo» a- 
kamwonyesha na marikebn ya tbahB^sa ^Jc^Sqa^- 



80 MTOTO ALlOKUIxA. ^OUBUE. 

dili kwa tnarikebu ya mti. Wakashuka pwa- 
ni kwa furaha nyingi, na mji umefanywa mzori 
Sana. Yule Sultani akamwambia mwanawe^ 
" Ufalme nimempa huyo mtoto wako, na mimi 
sitaki kitu^ nimekuwa mtu mzima/^ 

Akakaa kitako yule mtoto katika ufalme. 
Na yule mfalme mwenyi inchi ya thahabu^ na 
yee akampa yule mtoto ufalme. Akatawala 
inchi zote mbili. Akakaa raha mustarehe. 



KIJANA ALIYBWEKA NATHIRI 
NA VIPOFU VITATU. 

Paliondokea kijana, akaweka nathiri, '^ Pindi 
Muungu akiniriziki reale tatu, moja n^tampa 
masikini akaaye mosikiti ya Juma/' 

Na Muungu akampa zile reale tatu kama ali- 
vyoomba, Na yule kijana akatimiza ahadi ya 
Muungu, akaenda mosikiti ya Juma, akainwo- 
na masikini kipofu, akampa ile reale. Aka- 
mwambia, '^ Dnani bwana wangu V Akamjibu 
" Naliomba kwa Bwana haweka nathiri, ^kipa- 
ta reale tatu, moja ^tampa masikini akaaye mo- 
sikiti ya Juma/^ Yule masikini akasema, ^^ Zi 
wapi bizo nyingine f '' Yule vijana hajui, aka- 
i^wambia, " Hizi hapa ninazo/^ Akamwambia 
^'Ngapi r '' Akasema, '' Reale mbili/' Yule 
masikini kipofu akamkamata yule kijana, aka* 
piga kelele, " Ee, bapana mtu ? Hapa mosiki- 
tini nalikuwa na reale tatu, moja ninayo, mbili. 
'kaniuyang^anya huyu kijana nilv^^xsAL-Ma!!!^" 



/ 



88 KUANA ALITEW^KA NATHIBI. 

Marra ile wakaja wata wengi, wakamwambia 
ynle kijana, '' Ginsi gani wamthulamu huyu 
kipofa, kaisha masikini ya Muunga f ** Yule 
kijana akawaambia, " Huyo mwongo ! '' Wa- 
simsadiki^ wakamnyang'anya zile reale mbili^ 
wakampa yule masikini. Na yule kijana aka- 
shuknru Muungu^ akaenda zake^ akanena na 
nafsi jake^ '' Inshallah 'tamlipa kipofn huyu V* 
Na yule kipof u ana rafiki sake vrawili, nao 
wote kipofu, na yee ndiye wa tatu. Na yule 
kijana anajua wanapokaa katika mazumgumso 
yao alasiri hatta alasiri. Akakaa hatta alasiri 
akaenda akawakuta. Yule aliyemwona mosiki- 
tini^ akanena^ '^ Mimi leo alikuja kijana mosiki- 
tini, akanipa reale ya fetha^ hamwiiza^ 'Yatoka 
wapi r ' Akaniambia '' Naliweka nathiri Muu- 
ngu anipapo reale tatu, moja 'tampa masikini 
kipofu wa mosikiti ya Juma. Hamwambia^ ' Ha- 
po unazo ngapi T ' Akanena, ' Mbili/ Hamka- 
mata, hapiga kelele, wakaja watu hawaambia^ 
' Mimi masikini fakiri, nalikuwa na reale ta- 
tu, mbili akaninyang'anya huyu kijana, kwan£ 
mimi sioni/* Wale watu walipoona moja ninaycy 
mimi masikini kipofu na mbili anazo yule kijana 
wasimsadiki, wakanyang'anya, wakanipa mimi. 



KIJ^^A AfclTEWSKA NATHIBI. 89 

Basai sasa nimetimiia reale mia^ nazo li katika 
kichunga^ nimeweka chini ya tendega la kita-. 
nda changtt. Bassi mwiyi afeazipataje T *' 

Na yule kijana awaaikia^ nao hawatia habari. 
Akawangoja batta magbrebbi wakeondoka ku- 
Ia« Mmoja akaenda zake mbali^ yule kijana 
akamfuata yule kipofu aliyemtbuluma batta 
nyumbani mwake. Akafungua mlango, na yu- 
le kijana akaingia^ kwani amesikia mabali zi* 
lipo f etba^ akaenda batta cbini ya kitanda aka- 
twaa kile kicbungu kinacbo reale mia^ akaenda 
zake yule kijana. 

Na yule masikini akitazama fetba yake ba- 
pana wala kile kicbungu bakiko^ akapiga kelele 
yule masikini, '' Be waana adamu I Nimeibiwa 
fetba yangu^ reale mia ndani ya kicbungu^ 
naliweka chini ya kitanda cbangu/' Watu 
pia wakamwambia, " Wewe, upate \Tapi reale 
fnia ? '' 

Hatta siku ya pili yule kijana akaenda tena 
batta makutanoyo. Akawaona. Yule akane- 
na, '* Mimi jana nimeibiwa reale zangu mia, 
ndani ya kicbungu, nazo naliziweka cbini ya 
tendegu langu/^ Akaondoka yule masikini 
^a pili, na yee kipofu, akamwambia, " Wewe 



90 KUANA ALITEW£KA NATHIia. 

mjinga ! Knna mtu akitia fetha katika kicliD- 
ngn mbona ? Mimi ninazo reale miteen^ nime- 
ritia ndani ya hii fimbo yanga ya mwanzi mbo- 
na mwiyi hapati kwiba/' Yale kijana awasi- 
kia maneno yao. Akapiga mbio, akakata go- 
ngo la mwanzi^ akalitoboa^ akalijaza kombe. 
Akajaakawangoja hattawalipoondoka, akamfa- 
ata yale mwenyi fetha katika gongo^ katta ali- 
pofika nayo Dynmbani kwake. Yule kipofa 
akasimamisha gongo lake mlangoni. Yule ki- 
jana akamwekea gongo lake^ lile alilolitia ko- 
mbe, akatwaa lile lenyi fetha^ akaenda zake 
mbio. 

Yule masikini alipokwisha knftmgua mlaugo 
akashika lile gongo lake^ akaliona jepesi saua, 
akaJBa kama silo gongo hike, akajaribn kuliti- 
kisa^ hasikii santi ya fetha^ akalipiga chini^ li- 
kapasuka^ akapapasa^ akaona kombe. Akapi- 
ga kelele^ '^ Mimi masikini nimeibiwa ! '' Wa- 
kaja watu wengi^ wakamuza^ ^^ Onani^ ee masi- 
kini ? *' Akanena^ " Nimeibiwa gongo langn^ 
ndani mna reale miteen/' Wakamwambia^ 
'^ Hili silo gongo lako ? ^' Akanena, '' Silo/' 
Wale watu wakamwambia^ " Ninyi ! Atbani 
nHpefanyiKk wazimu tanga jana ! Hili silo go- 



KUANA ALITSWIKA NATHIBI. 94 

ngo lako ? Wewe lUa maaikini mno npate wa- 
pi reale miteen ? Tena nzitie ndani ya gon- 
go ! *' Wakaenda zao wale watu. 

Hatta siku ya tatu yule kijana akaenda ka- 
wasikiliza. Yule mwenyi gongo akanena, " Mi- 
mi jana gongo langa limeibiwa hawekewa 
gongo jingine ndani Una kombe/^ Akaondoka 
yule wa tatu, akanena^ ^^ Bnyi wapumbaru kil- 
la mtu^ kutia f etha ndani ya kichungn ao ka- 
tika gongo ! Mimi ninazo reale thelatha mia^ 
nimeziahonea ndani ya hichi kisibau changu^ 
na mitni nalala mosikiti ya Juma. Mwivi ata* 
pata wapi 7 Hafcta aje mosikitini na milango 
yote hufungwa, na mimi kisibau kimo mwilini 
mwangfu/' 

Yule kijana aliposikia akaenda mbio hatta 
nyumbani kwake, akamwambia mkewe^ '' Leo 
nataka utwae kibaba cha tangawizi, na kibaba 
cha pilipili manga^ na kibaba cha mchele^ ufu- 
nde pamoja^ ufanye mkate^ uje nao mosikiti ya 
Juma saa ya sita. Upige hodi^ akikuuliza ^Wa- 
takani ? * sema^ ' Mimi naliweka nathiri^ mu- 
me wangu alisafiri, haweka nathiri arudipo 
salama ^tafanya sadaka ya mkate nipeleke mosi- 
kiti ya Juma/' Yule mwanamke aka£ua^^ 



92 EIJANA ALITIWEKA NATHIKI. 

kama alivyoamnra mnmewe. Na ynle kijana 
akangoja hatta ilipopita saa moja ya nsiku aka- 
enda hatta kariba ya mosikiti. Akapiga kelele, 
''Jamaa! Hapana atakaye thawaba kwa 
Muanga ? Mimi mgeni masikini kipofu, na- 
toka Sham. Akanionye mosikiti haingie, ha- 
lale hou usika mmoja ta/^ Wato wakampi* 
gia kelele ynle masikini aliye mle mosikitini^ 
'' Mfnngnlie huyu mwenzio masikini kipo- 
fu^ na yee mgeni aje alale/' Akafongaa mla- 
ngo, akamwnza^ ^' Jina lakp nani ? ^' Aka- 
mjibuj ^' Jina hinga Hadji AhtniBd/* Akamwa- 
tnbia^ " Pita/' Akapita. '^ Kaa hapa wee/' 
Akajifanya a na na ynle kijana aonaye aka- 
mfanyia kipofu. Wakakaa hatta ilipopata saa 
ya sita ya nsiku akaja ytile mkewe kijana 
akamwita^ ^' Ee I Masikini uliyo humo mosiki- 
tini ! '' Akamjibu, "Nani we we, nsiku huu?'' 
Akamjibu, " Mimi hapa, fungna mlango/' 
*' Watakani ? '' Akamwambia, "Naliweka na- 
thiri mnme wangu aliposafiri arudipo salama 
nifanye mkate nilete mosikitini ya Juma waka- 
ti huu/' Ynle kipofu akamwambia, " Hadji 
Ahmed, ondoka nfungue mlango, upokee mka- 
^^'^ Akamjihu, ''Mimi kipofu mgeBi, sijtii 



MTOTO ALIYEWEKA NATHIRI. 93 

mlango." Akaondoka, akamfanya yule kijana 
ndiye kipofu, yeye ndiye aonaye. Akafungua 
xnlango akapokea mkate mwenyewe, " Kidogo 
tu/^ Yule kijana akamwambia, " Hii ndiyo rizi- 
ki yetn aliyotupa Muungu, wajibu tushukuru/^ 
Akamwambia^ ^^ Wewe mtaowa, kwani wato- 
ka Makka/' Akampa kipande kidogo. Ytde 
kijana anajua kwamba nle mkate^ akautupa. 
Yule maBikini aliye mosikitini akafanya roho. 
Akala. Akaona hari sana sababa ile tangawi- 
zi na zile pilipili manga. Akavua kile kisibao 
chake kwa sababn ya jasbo. Ataka knoga sa- 
babu jasho, akamwita yule kijana, '* Hadji Ah- 
med ! Hadji Ahmed ! *' Akamjibn, " T^fathali 
uniache ailale, kwani natoka mbali, nimeclio- 
ka.^' Akaondoka akaenda akaoga. 

Yule kijana akaenda taratibu akatwaa kile 
kisibao cba yule masikini akatoka mbio. Yule 
maskini akapiga kelele, wakaja watu wakamwa- 
mbia, " Unani ? ^* Akawaambia, " Nimeibiwa 
fetba yangu, nayo yalikuwa katika kisibao cba- 
ngu.*' Watu pia wakanena, " Hawa wamefo- 
nya wazimu sasa.^' 

Hatta assubui ilipopata alasiri yule kijana 
akaenda akawaona. Na yuleakaafii\\a»^*'^'^^s^- 



94 MTOTO ALI7EWEKA NATHiBl. 

ye jana nimeibiwa kile kisibao changu chenyi 
fetha js.ngii, Bassi sasa twende tuibe katika bo- 
hari ya Sultani/^ Na yule kijada awasikia ma- 
shauri yao akawangoja hatta magherebbi^ aka- 
wafaata hatta katika bohari ya Sultani. Wa- 
kaingia. Wakaiba mifuko saba ya fetha. Na 
yale kijana akawaf uata hatta mahali pao. Wa- 
kaweka ile mifuko saba waliyokwiba kwa Sul- 
tani^ wakasema^ '^ Haya ! sasa tugawe/' Aka- 
twaa yule kijana yote ile mifuko saba ya fetha. 
Na wale masikini kuUa mmoja humwambia 
mwenziwe^ " Haya^ gawa I '' Bassi kulla mmoja 
humwambia mwenziwe, killa mmoja hunena 
'' Mimi sinayo/^ Wakapigana wenyewe kwa 
wenyewe hatta wawili wakafa. Yule kijana a- 
kamkamata yule mmoja aliyesalia^ akamf unga 
akampeleka kwa Sultani^ '^ Bwana^ huyu kipof u 
ndiye mwivi. Jana ameiba kwako/' Sultani 
akamfunga hatta aknfa^ 

Nayule kijana akapata mali kwa sababu yule 
masikini aliyemnyang'anya fetha yake. Aka- 
starehe na mkewe wala hawakuwa masikini 
tena. 



AYARI NA MTOTO. 

Palikuwa mtu ramoja, ayari, kudanganya wa- 
tu. Bassi akamwambia mtoto mmoja, ^'Njoo, 
fanya kazi kwangu, inwezi 'takupa reale mi- 
teen, lakini mwezi ukiisha ^takutuma, letea vitu 
viwili, ukiletea, bassi reale miteen 'takapa. 
Baknna kuleta, hakuna kupa/' Bassi yuleaka- 
sema, ^' Ee Wallah V^ akakubali. 

Bassi akakaa kwake hatta kutimia mwezi^ 
akamwambia^ '' Umekwisha mwezi, nitume ni- 
kuletee vita viwili, nipate fetha yangu/' A- 
kamwambia, ^' Kaletee Ha- a ! Hi-i I Bassi nki- 
leta Ila-a ! Hi-i I ^takopa reale miteen. Nenda 
zako/' 

Bassi yule akafikiri, '' Ha-a ! Hi-i ! nini f '' 
Akaen da akataf uta taanda . Akakamata taanda 
kabwa, akaitia ndani ya chupa nyeusi. Akata* 
futa tena nge kubwa, akaitia ndani ya chupa. 
Akafung8i ngema. Bassi akampelekea. Aka- 
mwambia, '' Hii Ha-a ! Hi-i ! '' Yule akata- 
zama chupa. Akasema, '^ Nini ndani yake ? " 



00 



ATARI NA MTOTO. 



iVkamwarabia^ " Tia kidole/^ Bassi yule akatia 
kidole. Akamuma kidoleni ile taandn. All- 
pomama akasema^ ^'Ha-a-a-a! Ha-a-a-a ! ^^ 
Akasema^ ^^ Ee^ umeiona Ha-a ? Hi-i imo ndani 
ya chapa ! '' Bassi akatoa reale miteen.