5. Utsutson Mbɔ Uyatsɛrhkũ Nu Undzoo

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5 old woman hare

Utsutson Mbɔ Uyatsɛrhkũ Nu Undzoo The story of Old Woman and Hare
Unuma nukpɔ, ibũ Uyatserhkũ inu izɔta. Uyatsɛrhkũ ayisu Undzoo aɡɛ: “A’Undzoo! Uzĩ unɡawãnuwa ibũ yɛrɛ, nu utsɔkuwa.” Undzoo uzĩ unɡwã ibũ ha umaa, nu uzĩ uwau ayerhi iva na ayerhi irhũwã. Uba, ungwɛ̃. Undzoo uba utsɔki ijwɛɛ, mgbɔ ushipu uɡau ijwɛ kpuku ushikpɔ nu upfupfu, ungwɛ̃ iɡambɡɔ ru ayerhi irhũwã. Mana anyanɡa apfupfupa anɡwɛ̃we uyatsɛrhkũ ra ayerhi iva .Ayerhi iva agwarhe irha, nga agɔr uyatsɛrhkũ ha aɡɛ: “Ngo ugũɔ̃ unɡɡãã uɡau ijwɛ nɡo nɛ?” Mana ashɔyi uɡau ijwɛ ukpunɡa ushikpɔ ru upfupfu, unɡwɛ̃ ra ayerhi irhũwã, ukpɔ unu uku utatata. Uyatsɛrhkũ aba anyã ijwɛ iyinɡa iwu apfupfupa, nga anyanga angwɛ̃dzɛn, na awɔr unɡwɛ̃rhĩ ijwɛ yɛ iki iwe mɔ.

Mana ayata apfupfu ijwɛ ha, atɛ̃rhã, ake akoi, nga anyanga agɔ akɔ̃ɔ̃ ake, aghwirhu ughow aden. Undzoo uba ughɛtu uba unyã uɡhow. Mgbu ukũ itok mɡbɔ, ubangu, urhɛn nu ugɔr uɡɛ: “Itoka inying uniyɛ ukpɛkũ itonga nimi nɛ? Mum ikũ itoka ivaa.” Mgbɔ uba ukũ itoka ivaa, ubanga, urhɛn. Mgbɔ ugɔr uɡɛ: “Itoka ivaa niyɛ itonɡa nimi nɛ? Mum ikũ itoka itaar.” Mgbɔ uba ukũ itoka itaar, ubanga, urhɛn. Mgbɔ ugɔr uɡɛ: “Itoka itaar niyɛ itonɡa nimi nɛ? Mum ikũ itoka inaa.” Mgbɔ uba ukũ itoka inaa, ubanga, urhɛn. Mgbɔ ugɔr uɡɛ: “Itoka inaa niyɛ itonɡa nimi nɛ? Mum ikũ itoka itɔ̃ɔ̃.” Mgbɔ uba ukũ itoka itɔ̃ɔ̃, ubanga, urhɛn. Mgbɔ ugɔr uɡɛ:

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“Itoka itɔ̃ɔ̃ niyɛ itonɡa nimi nɛ?” Nu ukũ ubokumɡbɔ ushɔyi uhwa nu uɡɔr uɡɛ: “Uboka unying nukpi utonga niminɛ? Mum iwuri ikũ anɡwĩ mum.” Mgbɔ uba ukũ anɡwĩ mɡbɔ, ushɔmu itsi mɡbɔ ri inui ha. Uhwa ughopa umaa, itsimgbɔ ikããke ri inui. Mgbɔ uzɔta ufɔr idzidzeka udadamɡbɔ. Uyatsɛrhkũ aba anyã nɡa, nga arhusa nga agɛ: “Awu ngu ngamɔ itsinɡo iwe ri inui, ngo uzɔta nɡɡu inɡɡe?” Undzoo ugɔr uɡɛ: “Umum imba inyã ughow ingimi, mum imbangi inggũ ukpɔ uwu uku utonɡ. Mum ikũ anɡwi, mum ihwa kpɔ, itsi mum ikãã ri inui.” Uyatsɛrhkũ atsũwũka inui ha ni itsi Undzoo.

Uyatsɛrhkũ abvui ayisu Undzoo aɡɛ: “Uba ungwãwa ibũ mum nu utsukuwa ide ivaa.”

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Undzoo uzĩ unɡwãwe ibũ Uyatsɛrhkũ nu uɡau ijwɛ, umanu unyanɡu apfupfupa iɡambɡɔ. Mgbɔ uba ukũ apfupfu ijwɛ ha ukũ uzĩ ri iya. Ugɔr uɡɛ mɡbɔ uwuri ukũ uɡhwirhu uɡhow ru unyaku Uyatsɛrhkũ ha, bɔr ufɔr udaamɡbɔ.

Ngge, ubɛn ubinkpi unera aka abee ikorhuwe undɔka, nga anɡwɛ̃dzɛn. Utsur, nga adakuka igũ ibɛn nɡa ni ibikanɡa.

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Ana Yam awɛ arhi awɛ arhi,

ake asi ikaruke Igoradũ.
Ana Gɔng awɛ arhi awɛ arhi,
ake asi ikaruke Igoradũ.
Ana Nyɛkpã awɛ arhi awɛ arhi,
ake asi ikaruke Igoradũ.
Ana Tɔɔr awɛ arhi awɛ arhi,
ake asi ikaruke Igoradũ.
Ana Dũ akpo ungwɛ̃rhĩ ishi arhi kunjiir awɛ arhi awɛ arhi, ake akari Igoradũ na abora wapa.
Uboisa ra afum, udzapa ra aghwɔ̃.

Tsuton udzur Igoradũ dĩrhĩĩ.

 

One day, the goat of an old woman was struggling. The old woman called Hare: “Hare! Go and slaughter this goat for me, and cut it into pieces.” When Hare went and finished slaughtering the goat, he went to pluck Iva leaves and carob leaves. He came and kept them. When Hare had cut the meat, he lifted the part of meat without bones, and kept it for himself in the carob leaves. Then he took its bones and kept it for the old woman in the Iva leaves. The Iva-leaves rustled, and he told the old woman: “Do you hear your big part of meat?” Then he fetched his own part of meat without bones, he kept it in the carob leaves, it was lying there silent. When the old woman saw that her own meat consisted of bones (only), she took it carefully, and scraped off the little meat that was (left) on it.

Then she broke the bones of that meat, she spread them for drying, they dried, and she took them and grinded them to be powder. She prepared porridge (with the grinded bones) and kept it. When Hare was strolling, he saw the porridge. He used his finger, he touched and licked and said: “One finger only and it is sweet like this? I will use two fingers.” He then used two fingers, touched and licked. He said:

“Two fingers are sweet like this? I will use three fingers.” He used three fingers, touched and licked. He said: “Three fingers are sweet like this? I will use four fingers.” He used four fingers, he touched and licked. He said: “Four fingers are sweet like this? I will use five fingers.” He used five fingers, he touched and licked. He said:

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“Five fingers are sweet like this?” And he used his hand and fetched and drank and said: “One hand is sweet like this? I will use my mouth.” He used his mouth, and put his head into the pot. When he had finished drinking the porridge, his head was trapped inside the pot. He struggled to free himself (but) he was unable to come out. When the old women saw him, she asked him: “Who are you with your head inside the pot. You are struggling with it? Hare said: “I came to see the porridge here, I tasted it and it was sweet. I used my mouth and drank it, my head is trapped in the pot.” The old woman removed the pot from Hare’s head.

The old woman called Hare again: “Come and slaughter my goat for me and cut it into pieces for a second time.”

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Hare went and slaughtered the woman’s goat and he shared the meat and took the bones for himself. Then he took the bones of the meat and he brought them home. He said that he would use them to prepare porridge like the old woman, but he was unable.
So, everything that a man wants to do for his neighbor, he should be careful. So that he will not spoil his own joy.

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Hyam daughters weaved a rope,
it did not surround Igoradũ.
Gɔng daughters weaved a rope,
it did not surround Igoradũ.
Nyankpa daughters weaved a rope,
it did not surround Igoradũ.
Koro daughters weaved a rope,
it did not surround Igoradũ.
Dũya daughters found a small piece of rope, they weaved a rope and it surrounded Igoradũ even leaving a rest. The food is on the “Pfum”- tree, the soup is on the slippery ground.

The story catches Igoradũ. Leveling it.

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