BY
ISYAKU BALA IBRAHIM
Ètàn Ebàci
Adi lo cigbanzhi lo cikan na tsoba na ò, na wun è zhin èmì na wun à wò na bici wun à lukpin na, ce duwan gan ko eká tuntun à ni ebona gbako pwarwa wun à kun éló nyi só. Wun ci à jin gbónyi gi danna nìní ò be kara cigban è ta eti ù bo na dìn kpe kongó è be èka è na. Éyé wun è cin enù è, be èwò ù ma da kpamba è ke wun min nuwon min kpe ù na wun fu ènù ge na. etán na wun è wó na wun è jin ke wun foti ù be kara cigbanzhi na. Kara nyá cigban na ù la na ma è ló ù danna hari be èmì ci ya cigban na ù la na. wun kpékpé da kata-tako ù sannyi banbe emisa kendo na ù dayé wunga zhin cigbanzhi na. Na wun lo kata ù na asha hankali tsudo ù wun à tu ù ebo kata ù zheyé zhewú yeko katamba na zhin èmìnin na. Edaga ò wun à emitu ù lo kata.
Kakayé tun kata na, wun à Adi gbingan, “oku! eká tun tun à ni?”
“nnnba aaah,” Adi è zhi ù gan be etánwo nyi.
“Oku, a èta wo cici sannyi” Kakayé gan ù ce ba ù zogun efin ta re.
Wun à le ta zogun ci à egba ù gaya.
“Mi è be dan na,” Kakayé gan ù wun ci lo den.
“Da la swaka be eko bé nyi katatako mi bo ò vannyi,” Kakayé gan Mámù be egunkpo è.
Mámù na ma gansun be etiwuntso è na wun giyédan éyéshé nna ù ke wawa na. Mámù fe sheci da ku zhin. Wunci ki à Mámù tunda eba Nnadzwa, gan wun sanni wun bé. Ke de Adi ci kura ò na. Da kakuna wun à gangan ù zo na wun gu ù gán ni. Wun ya nna ù ya gi bó panti elo be ezhinnyi, wunci da tsun Adi a ci è ka nnagima.
Nnadzwa de sa bici dan kata ò,
“Eti wun è be” Kakayé gan Nnadzwa na ù zheyé dan ù na.
“din efe fi nin, wo ci ò da ù gwa zhin den be edungbin ì be kagbo è” Nnadzwa è gan Adi.
“Nnhhhh! Mamaaaaa ooooo!” Adi zhegan be etánwo è to edungbin Kakayé à egwasun gbannyi. Nnadzwa fe go swaka to eko ci à dan ù wunci gan ù gan wun da ù gwa zhin be, ke de egi è tinya zhin den nyi à ni na. Wunde ma è gan ù acin wunci è jin ù, egi ma fe tinya sannyi. Kakayé fe tagwa go ù dan ede ò egwa Nnadzwa ò. Kakayé ci da wulélé gwa,
“Ay ye ooooooooooooo yi
“A ye oooyi
“A ye ooo yi
“Ay ye ooooooo yiiii……”
E da na ù kpa wulélé zo na, nyizagizhi fe sheci be nbaga.
“Ooh! barika, barika!”
“Ma ke Adi gá magi ò na?” E gbingan.
Kakayé ci zhi à gan, “gbani gá wun è ma ù danna ò.”
“Gawama! barika re, èká Sòkó à tun ù” A ci è be emisa re.
“Ki Sòkó ya yi nyi ò?” A ye egangbin be.
“Bagi ò ni,” Kakayé zhegan.
“To ò, barika, barika,” zení mini à bo ci ke à egwa sun èyè, ci ke à egwa na ke na ba mapa wunci da da wulélé gwa be,
“Ay ye ooooooooo yiiiiii
“A ye oooo yii
“A ye oooo yii
“Ay ye eeeeeeeee yiiiii……” Kakayé ci ki à ye kpà be.
Kura etaci nyá Adi gá danna ò na. Wunga la egima nanatso yibaba ù saranyi à dozhin nyá caba, be ebaci na ù ma na à.
Bagi nbagazhi ma da lati-efako kpátá. Yigidi ma yi ta tita ò. Kakayé ce wa zana wun à tun lo eba à lati ò na. Woye fe ganzhin be eci,
“Nna! Nna! Ya-Ndagi zhin à ni.”
“Sòkó yebojin!, Yi ù be ya mi ványi” kakaye gan ù.
Ndagi zhin èmì zhin ebo dzúkùn na Ndapayi la lotun be nyi na, éfú wun à kpefi gubà. A ci tun ù zhin èmì woro nyi la zhi. Wun de tun èmì wun à kpe gan enya ninma dabe. Na wun è dazan be kata nyá Adi na, wun à le nyizagizhi ye è gun, a ci è támi be dozhi be nyagbanfa è. Wun ce duwan nyana jin nbaga ò nyina na ò. Woye fe tinya ci wúnya yi ù gan,
“Ya-Ndagi, Nna à magi bagi”
“Nna-yé ci gan mi yì wo nyi ò bé.”
“Tooo! Barika,” Ndagi gan.
“Ya-Ndagi, barika! barika! Sòkó à rayi ù gigún,” nyizagi nazhi be emisazhi na è sa ù mi na wun è gogan lo eba nna ù na.
Ndagi ci zhi à gan, “barika yi kpátá, barika yi ganni”
Wunci zheye lo eba Woye ci gbi ù gan,
“Babo nna dan ò?
“Wun gun kata ù bo ò,” Woye ci zhi ù gan be egwa ta tun kata è. Ndagi ci kpébicí da tsun nna ù.
Kakayé gá yi nyimi nusa nyá Ndace ò, wuntso ci yi egi nusa nyá Alhaji Babatakò na mà Ndakpayi, Nma, Ndagi, Mámù, Másin kpedozhi. Adi ma yi yawo woro nyá Ndace. Wuntso ci ma Salla be Woye ci tu egiworo na ù ma gbani na. Adi ya ewan nyi tuyé na à jinfo. Wunci fe ba aduwa ù be Sòkó è hari wun à gun eyá gunni na gá Sòkó wùn ù giyé ya ò. Mima nyá egi nana wúgwa aduwa gò Adi be nyagbanfa ezanbagazhi.
Ndace gá yi egi nusa nyá ndazhitsu, Alhaji Babatako ò. Alhaji Babatako yi be nyimi guba è: Layi be Nnakatsan è. Layi gá yi nyimi nusa ò wunci yi be egi nìní ì. Nnakatsan ci yi nyimi ebaci, wun ma tsu yabaci ci lu egi gubà gwa: Nnakuli be Sanda è.
A jin ezhi Kpatafu ri be edunfe lafiya be ezhitsobagi ù zhi. Daga ebakpákó mungorozhi gá wo à ka nyi leyé ò wo gá ta yeko nyá ezhi nana ò a ci à ma ù goba. Yeko ezhi nana lo nin hari be ezhi na zhi fi nin-nin bo na.
Nnako-Layi ma gi lati è tun èkòzhi. Wun à tun èkò degi, wun lele degi ebo nakan ù sán dozhin panyi à na. Èkò na ù ma de tun daga lazhin ò na la shé akodo na ù bé be nyi na à.
“Oh, èkò ma ge eyá nana ò ge à? Kashin mi kasha-ò-wodi gá tun èkò tun wo be à nyi ò. (wun è leyé le gan wun tsa dinnyi à nyi ò, wun kpaye lo ekuku wun bo à).
“Yigidi à wó mi ma la de èkò tun she akodo nana à.” Wun è duwan.
Na wun è duwan nanazhi nyagban ù bo na gá wun à wo yi yi ù ebakpákó bo.
“Wunjin mi gá mi è wo yi dan ò na à?” wun à gangbin eti ù.
“Eeeehhh! Eeeehhh!!” wun è yé to na wun è dinkun be bere ù nyi na.
“Wunjin Ndagi ma è yi mi dan ò na?” Wun gbingan.
“Ke wo wó na ò,” wun sami.
Ndagi fe tun eba ù. Nnako fe yi
“Ébá mi! Ébá mi, wo gá yi ò?” Wun gbingan vannyi.
“Ébá wo gá yi ò ni,” Ndagi zhi ù gan.
Ndagi ci à cin dòkò ò ci da eba ù kocita ò bana ù kpèdòshì na be sangi-dòkò è sungwa.
“Ezan wo ma yi lafiya?
“Ma ke nbo gá bo wo fe zhin ò na ò? Nnako-Layi è gbin ù.
“Nba! egan bologi ndoci mi gbadza bé be nyi ò, amá mi à ta ù ya wo nyi à sayi yi gá egwa dan dozhi egwa ò bedzo.” Ndagi gan
“Be! Ki jin ò? Efo yawo wo nyi à tuntun?” Nnako kpaye ci gan.
“A’a!” Ndagi zhe ù gan be yima zunye nyi.
“Nna-Adi à magi bagi gbani,” wun gan be ù.
“Oku Sòkó! Oku Sòkó! Ke egi be egimayiwo jin na ò?” Nnako gbingan be enyànyá è.
“A dan bo lafiya, sayi wotso à le egi wuncin yé kponbogi,” Ndagi zhe ù.
“Oku egi, ah, gawama nna,” Nnako be ninma nyi.
Na Nnako-Layi wo egima nyá Adi na edaga ò wun à évó ù zhi kudan dozhi be egwatso è ebo nyagbanfa nyá enyawu na Ndagi wu yi ù na to ebayéle wun à bè. Edaga ò wun fe dzu évó ù zhi ta eti wunci à eti tun yeko èmì. Ndagi ma fe tú dòkò kpékpé lo latiko na wun à da tsun yegi ù zhi na.
Èmì Alhaji Babatako à she be nyizagi nazhi bé emisa egima na. Ndondo à tun wunga gandan ci ga egi to egimayiwo sami. Nnadzwa ci go éyéladan egi dan egwa ò hari be efogutwabà yegboro ò, eká na wun à ku évó ù zhi kpékpé na. Ekándondo na a gá magi be, a ci è wa éyéle ù na eká nana ò na, wunga éyéladan gansan èmì nanazhi hari be eká na efozhi à gun na be ganmi ù zhi. Ezami Alaji Babatako è fanyagban be etun ù zhi gán nyá nnagima nakenazhi. Nnagima guta gá dan ezhi nana bo, na yi be ezakundo na à tuti eza gba bè kpótwabà bè shitsun ì na. Wunde eyá danguruko na wun è la éyédan egima nyá nbabo nana ò na. Be sande nyá nbaga nyi, wun sa nyá èmì ndoci sajin tsuwó, wunde ebandoci à sayi nana gbani bedzo.
Nnadzwa à fedun fe be egi tsò kansan ù bo. Wun ù funuwon be to cigbe gberezhi be finizhi la ya ù. Gbani, ezanyizagi ndocizhi fe gandan, wun fe la egi ba nyagban vannyi. A nna to egi sami to Nnadzwa tso. Adi ci à zhegan wangi be éyélòya nyi, gancin, Nnadzwa zhe à gan kendo na ù gonyi na à. Edaga ò, Adi à kpe wo gan enya nyì. A tagwa gan a go egi egwa ù bo na, Ndadzwa be titànyi wun à gan à,
“wun à lele uunnhhh.
“Egi nana jin na yi à la ci ke ya alibarika na yi à?” mini à bo gbingan.
“Ke eza kan eza egi-woro nyi la na ò, ke wo kpe na, Nupencizhi è gan, ‘egwazhi to aduwazhi na ezazhi jin na gá yi kagbo to tswitswa ya egi to ezamizhi ò,’ amá gbani wun è lele,” Nnadzwa gan à.
“Wun à ge re! yi de bé bé gan ya sa nna to egi mi, yi kpaye gan egan nana ma fi ezandoci à, ebwacin ò, yi nyi à jin ebó egá,” ndoci à gan na a nákin gan a nyi è dà na.
“Mi jinyebo ye saranyi be bibé ye nyi, ye kube etun lada è,” Adi dajin.
A fe kpékpé. Adi fe sannin da tsun Nnadzwa wun wó nyana jin na. Nnadzwa ma wa wun gan gan nyana danbo na à ebona wun kpe ko wun à cinmi ya ezandoci eti egan nana bo à, ebona wun jin egan na a la za na ya à. Adi ke wú gan na wun à wondan yi to to na wunyi eti egi wun na, wun à ba ù na wun ga ù tswa ka Nnadzwa tsoba à na.
“Ezadèdèzhi à lagba ebandondo, nyizagi wuncinzhi wuyé. A bé bé na a jin egi we egun na ebo wun à kperi na,” Nnadzwa kpé eganyé.
“Ki wo kpa na wo gan wun à kperi na ò?” Adi gbingan be yedin nyi.
“Wun zo na è magi yiri nana kimi yi bo na efonanazhi ò na zhe tsúkún robo ya gaci to eshecizhi na,” Nnadzwa gan be bo.
“Zhe tsukún robo ya gaci to eshecizhi, ki we lili gan ò de?” Adi gan be nakankun nyi.
“Be emi gasikiya è yizhele egi wo yegboro wunjin kpedin à, wun yi enyasóci. Nyana la mi ci gan gan wun à kperi na dan ò na,” Nnadzwa kpe eganri.
“Amá, ke wo kpe egan na yekpa ma ù kezhe wo à na ò de?
“kashin gaci gá wotso yi ma ò?
“Amá fa be mi nyi nna be egangbin wun gá tán we na,” Adi gbinganzhi be dansunnyi.
Nnadzwa ci yima, ci la egwa tun ù ekpa ò ci gan ù gan wunga fushigban ma eti egan nazhi wun wó eti egi ù bo na ma, ke de wun de enya nazhi gonyi wun kpe na dokun. Ci ke gan ù gan kabo wun dan ezan bo à, a de gaci na à gomi gan wun yi gaci na à sayi de eba ga yiba ù saranyi. Ke de kutila nyá emiwon wun dan mini nyana a la gboka na.
Kakayé tun kata na, wun à Adi gbingan, “oku! eká tun tun à ni?”
“nnnba aaah,” Adi è zhi ù gan be etánwo nyi.
“Oku, a èta wo cici sannyi” Kakayé gan ù ce ba ù zogun efin ta re.
Wun à le ta zogun ci à egba ù gaya.
“Mi è be dan na,” Kakayé gan ù wun ci lo den.
“Da la swaka be eko bé nyi katatako mi bo ò vannyi,” Kakayé gan Mámù be egunkpo è.
Mámù na ma gansun be etiwuntso è na wun giyédan éyéshé nna ù ke wawa na. Mámù fe sheci da ku zhin. Wunci ki à Mámù tunda eba Nnadzwa, gan wun sanni wun bé. Ke de Adi ci kura ò na. Da kakuna wun à gangan ù zo na wun gu ù gán ni. Wun ya nna ù ya gi bó panti elo be ezhinnyi, wunci da tsun Adi a ci è ka nnagima.
Nnadzwa de sa bici dan kata ò,
“Eti wun è be” Kakayé gan Nnadzwa na ù zheyé dan ù na.
“din efe fi nin, wo ci ò da ù gwa zhin den be edungbin ì be kagbo è” Nnadzwa è gan Adi.
“Nnhhhh! Mamaaaaa ooooo!” Adi zhegan be etánwo è to edungbin Kakayé à egwasun gbannyi. Nnadzwa fe go swaka to eko ci à dan ù wunci gan ù gan wun da ù gwa zhin be, ke de egi è tinya zhin den nyi à ni na. Wunde ma è gan ù acin wunci è jin ù, egi ma fe tinya sannyi. Kakayé fe tagwa go ù dan ede ò egwa Nnadzwa ò. Kakayé ci da wulélé gwa,
“Ay ye ooooooooooooo yi
“A ye oooyi
“A ye ooo yi
“Ay ye ooooooo yiiii……”
E da na ù kpa wulélé zo na, nyizagizhi fe sheci be nbaga.
“Ooh! barika, barika!”
“Ma ke Adi gá magi ò na?” E gbingan.
Kakayé ci zhi à gan, “gbani gá wun è ma ù danna ò.”
“Gawama! barika re, èká Sòkó à tun ù” A ci è be emisa re.
“Ki Sòkó ya yi nyi ò?” A ye egangbin be.
“Bagi ò ni,” Kakayé zhegan.
“To ò, barika, barika,” zení mini à bo ci ke à egwa sun èyè, ci ke à egwa na ke na ba mapa wunci da da wulélé gwa be,
“Ay ye ooooooooo yiiiiii
“A ye oooo yii
“A ye oooo yii
“Ay ye eeeeeeeee yiiiii……” Kakayé ci ki à ye kpà be.
Kura etaci nyá Adi gá danna ò na. Wunga la egima nanatso yibaba ù saranyi à dozhin nyá caba, be ebaci na ù ma na à.
Bagi nbagazhi ma da lati-efako kpátá. Yigidi ma yi ta tita ò. Kakayé ce wa zana wun à tun lo eba à lati ò na. Woye fe ganzhin be eci,
“Nna! Nna! Ya-Ndagi zhin à ni.”
“Sòkó yebojin!, Yi ù be ya mi ványi” kakaye gan ù.
Ndagi zhin èmì zhin ebo dzúkùn na Ndapayi la lotun be nyi na, éfú wun à kpefi gubà. A ci tun ù zhin èmì woro nyi la zhi. Wun de tun èmì wun à kpe gan enya ninma dabe. Na wun è dazan be kata nyá Adi na, wun à le nyizagizhi ye è gun, a ci è támi be dozhi be nyagbanfa è. Wun ce duwan nyana jin nbaga ò nyina na ò. Woye fe tinya ci wúnya yi ù gan,
“Ya-Ndagi, Nna à magi bagi”
“Nna-yé ci gan mi yì wo nyi ò bé.”
“Tooo! Barika,” Ndagi gan.
“Ya-Ndagi, barika! barika! Sòkó à rayi ù gigún,” nyizagi nazhi be emisazhi na è sa ù mi na wun è gogan lo eba nna ù na.
Ndagi ci zhi à gan, “barika yi kpátá, barika yi ganni”
Wunci zheye lo eba Woye ci gbi ù gan,
“Babo nna dan ò?
“Wun gun kata ù bo ò,” Woye ci zhi ù gan be egwa ta tun kata è. Ndagi ci kpébicí da tsun nna ù.
Kakayé gá yi nyimi nusa nyá Ndace ò, wuntso ci yi egi nusa nyá Alhaji Babatakò na mà Ndakpayi, Nma, Ndagi, Mámù, Másin kpedozhi. Adi ma yi yawo woro nyá Ndace. Wuntso ci ma Salla be Woye ci tu egiworo na ù ma gbani na. Adi ya ewan nyi tuyé na à jinfo. Wunci fe ba aduwa ù be Sòkó è hari wun à gun eyá gunni na gá Sòkó wùn ù giyé ya ò. Mima nyá egi nana wúgwa aduwa gò Adi be nyagbanfa ezanbagazhi.
Ndace gá yi egi nusa nyá ndazhitsu, Alhaji Babatako ò. Alhaji Babatako yi be nyimi guba è: Layi be Nnakatsan è. Layi gá yi nyimi nusa ò wunci yi be egi nìní ì. Nnakatsan ci yi nyimi ebaci, wun ma tsu yabaci ci lu egi gubà gwa: Nnakuli be Sanda è.
A jin ezhi Kpatafu ri be edunfe lafiya be ezhitsobagi ù zhi. Daga ebakpákó mungorozhi gá wo à ka nyi leyé ò wo gá ta yeko nyá ezhi nana ò a ci à ma ù goba. Yeko ezhi nana lo nin hari be ezhi na zhi fi nin-nin bo na.
Nnako-Layi ma gi lati è tun èkòzhi. Wun à tun èkò degi, wun lele degi ebo nakan ù sán dozhin panyi à na. Èkò na ù ma de tun daga lazhin ò na la shé akodo na ù bé be nyi na à.
“Oh, èkò ma ge eyá nana ò ge à? Kashin mi kasha-ò-wodi gá tun èkò tun wo be à nyi ò. (wun è leyé le gan wun tsa dinnyi à nyi ò, wun kpaye lo ekuku wun bo à).
“Yigidi à wó mi ma la de èkò tun she akodo nana à.” Wun è duwan.
Na wun è duwan nanazhi nyagban ù bo na gá wun à wo yi yi ù ebakpákó bo.
“Wunjin mi gá mi è wo yi dan ò na à?” wun à gangbin eti ù.
“Eeeehhh! Eeeehhh!!” wun è yé to na wun è dinkun be bere ù nyi na.
“Wunjin Ndagi ma è yi mi dan ò na?” Wun gbingan.
“Ke wo wó na ò,” wun sami.
Ndagi fe tun eba ù. Nnako fe yi
“Ébá mi! Ébá mi, wo gá yi ò?” Wun gbingan vannyi.
“Ébá wo gá yi ò ni,” Ndagi zhi ù gan.
Ndagi ci à cin dòkò ò ci da eba ù kocita ò bana ù kpèdòshì na be sangi-dòkò è sungwa.
“Ezan wo ma yi lafiya?
“Ma ke nbo gá bo wo fe zhin ò na ò? Nnako-Layi è gbin ù.
“Nba! egan bologi ndoci mi gbadza bé be nyi ò, amá mi à ta ù ya wo nyi à sayi yi gá egwa dan dozhi egwa ò bedzo.” Ndagi gan
“Be! Ki jin ò? Efo yawo wo nyi à tuntun?” Nnako kpaye ci gan.
“A’a!” Ndagi zhe ù gan be yima zunye nyi.
“Nna-Adi à magi bagi gbani,” wun gan be ù.
“Oku Sòkó! Oku Sòkó! Ke egi be egimayiwo jin na ò?” Nnako gbingan be enyànyá è.
“A dan bo lafiya, sayi wotso à le egi wuncin yé kponbogi,” Ndagi zhe ù.
“Oku egi, ah, gawama nna,” Nnako be ninma nyi.
Na Nnako-Layi wo egima nyá Adi na edaga ò wun à évó ù zhi kudan dozhi be egwatso è ebo nyagbanfa nyá enyawu na Ndagi wu yi ù na to ebayéle wun à bè. Edaga ò wun fe dzu évó ù zhi ta eti wunci à eti tun yeko èmì. Ndagi ma fe tú dòkò kpékpé lo latiko na wun à da tsun yegi ù zhi na.
Èmì Alhaji Babatako à she be nyizagi nazhi bé emisa egima na. Ndondo à tun wunga gandan ci ga egi to egimayiwo sami. Nnadzwa ci go éyéladan egi dan egwa ò hari be efogutwabà yegboro ò, eká na wun à ku évó ù zhi kpékpé na. Ekándondo na a gá magi be, a ci è wa éyéle ù na eká nana ò na, wunga éyéladan gansan èmì nanazhi hari be eká na efozhi à gun na be ganmi ù zhi. Ezami Alaji Babatako è fanyagban be etun ù zhi gán nyá nnagima nakenazhi. Nnagima guta gá dan ezhi nana bo, na yi be ezakundo na à tuti eza gba bè kpótwabà bè shitsun ì na. Wunde eyá danguruko na wun è la éyédan egima nyá nbabo nana ò na. Be sande nyá nbaga nyi, wun sa nyá èmì ndoci sajin tsuwó, wunde ebandoci à sayi nana gbani bedzo.
Nnadzwa à fedun fe be egi tsò kansan ù bo. Wun ù funuwon be to cigbe gberezhi be finizhi la ya ù. Gbani, ezanyizagi ndocizhi fe gandan, wun fe la egi ba nyagban vannyi. A nna to egi sami to Nnadzwa tso. Adi ci à zhegan wangi be éyélòya nyi, gancin, Nnadzwa zhe à gan kendo na ù gonyi na à. Edaga ò, Adi à kpe wo gan enya nyì. A tagwa gan a go egi egwa ù bo na, Ndadzwa be titànyi wun à gan à,
“wun à lele uunnhhh.
“Egi nana jin na yi à la ci ke ya alibarika na yi à?” mini à bo gbingan.
“Ke eza kan eza egi-woro nyi la na ò, ke wo kpe na, Nupencizhi è gan, ‘egwazhi to aduwazhi na ezazhi jin na gá yi kagbo to tswitswa ya egi to ezamizhi ò,’ amá gbani wun è lele,” Nnadzwa gan à.
“Wun à ge re! yi de bé bé gan ya sa nna to egi mi, yi kpaye gan egan nana ma fi ezandoci à, ebwacin ò, yi nyi à jin ebó egá,” ndoci à gan na a nákin gan a nyi è dà na.
“Mi jinyebo ye saranyi be bibé ye nyi, ye kube etun lada è,” Adi dajin.
A fe kpékpé. Adi fe sannin da tsun Nnadzwa wun wó nyana jin na. Nnadzwa ma wa wun gan gan nyana danbo na à ebona wun kpe ko wun à cinmi ya ezandoci eti egan nana bo à, ebona wun jin egan na a la za na ya à. Adi ke wú gan na wun à wondan yi to to na wunyi eti egi wun na, wun à ba ù na wun ga ù tswa ka Nnadzwa tsoba à na.
“Ezadèdèzhi à lagba ebandondo, nyizagi wuncinzhi wuyé. A bé bé na a jin egi we egun na ebo wun à kperi na,” Nnadzwa kpé eganyé.
“Ki wo kpa na wo gan wun à kperi na ò?” Adi gbingan be yedin nyi.
“Wun zo na è magi yiri nana kimi yi bo na efonanazhi ò na zhe tsúkún robo ya gaci to eshecizhi na,” Nnadzwa gan be bo.
“Zhe tsukún robo ya gaci to eshecizhi, ki we lili gan ò de?” Adi gan be nakankun nyi.
“Be emi gasikiya è yizhele egi wo yegboro wunjin kpedin à, wun yi enyasóci. Nyana la mi ci gan gan wun à kperi na dan ò na,” Nnadzwa kpe eganri.
“Amá, ke wo kpe egan na yekpa ma ù kezhe wo à na ò de?
“kashin gaci gá wotso yi ma ò?
“Amá fa be mi nyi nna be egangbin wun gá tán we na,” Adi gbinganzhi be dansunnyi.
Nnadzwa ci yima, ci la egwa tun ù ekpa ò ci gan ù gan wunga fushigban ma eti egan nazhi wun wó eti egi ù bo na ma, ke de wun de enya nazhi gonyi wun kpe na dokun. Ci ke gan ù gan kabo wun dan ezan bo à, a de gaci na à gomi gan wun yi gaci na à sayi de eba ga yiba ù saranyi. Ke de kutila nyá emiwon wun dan mini nyana a la gboka na.
Wun yi nyana à lagba kin bagazhi ò na ke gacizhi to ebasancizhi è le eba yé na, to yizhele yegboro egimamangi ndondo na. Egimamangi sashi yi be yegboro wangi, sashi ma swakwa wun yi ò. Ndocizhi ma yegboro yizhele à tàtàcin bo a fi ò. Nazhi lagba saranyi à ci zo nyi de na gá yi nazhi yizhele à yegboro wun è ye dzatin à na. Nanazhi ga è sun gacizhi to èshècizhi dan ò.
ENGLISH TRANSLATION
Adi had gone to fetch firewood from a nearby bush; on her way back, she all of a sudden felt she could not left her legs properly. She started thinking, ‘has the time come,’ it seems her heavy and protracted stomach is ready to bury the umbilical cord. She suddenly stood still with the firewood well arranged on a kóngó resting comfortably on her head with the help of èka. Her face wet with the sweat running down from her head, her local blouse was damped from the back and armpit as if she sprinkles water on it. The inner pains took-over as if she should free herself from one of the burden by doing away with the firewood. She then summed up courage and managed to walk home amidst pains. As she got home, she dropped the load carelessly and head straight to her room gently. Her partner and co-wife, whose hut is facing the entrance to the compound through katamba, noticed Adi’s going into her room restlessly without the usual greetings announcing her presence. She followed immediately.
When Kakayé got inside, she asked Adi, “sorry! Is it time?”
“Yessss oooh! Adi answered painfully.
“Sorry keep your legs calmly” as Kakayé helped her spread a stalk mat on the floor. She met her on the bare floor though it was tiled with broken terracotta. She moved to the mat and partly spread her legs.
“Give me some time,” as Kakayé moved out of the hut.
“Go and get me some swaka and dark soap in my hut quickly,” Kakayé spoke loudly to Mámù who look slightly worried herself as she gazed at her mother’s cloudy face stupidly. Mámù hurriedly went and brought the items. She then sent Mámù to go and fetch Nnadzwa, the local nurse that she should hastily come, her attention is needed, and that Adi is in labour. Before she should end her last statement, Mámù had fled. The mother just shook her head and went back to meet Adi as they wait anxiously for the midwife's arrival.
As Nnadzwa stepped into the hut,
“The head is coming out” Kakayé alarmed turning to Nnadzwa.
“Breathe in some air, then push with great energy,” Nnadzwa instructed Adi as she tap on her.
“Nnhhhh! Mother-ooooo!” Adi helplessly answered with a good push as Kakayé held her tight. Nnadzwa then asked for swaka and soap and then used it and gave another instruction as the baby almost out. Adi gave the final push; suddenly the baby arrives. Kakayé received it from Nnadzwa full of excitement. She then gave a loud and inviting yell.
“Ayyye ooooooooooooo yiiiiii
“A ye oooyiiii
“A ye ooo yiiii
“Ayy ye ooooooo yiiii……”
As she finished yelling, women from all angles trooped into the compound.
“Ooh congratulations! Congratulations!” they said as they got to Adi’s hut.
“Is it Adi that gave birth?” they enquired.
Kakayé replied, “She just delivered the baby.”
“Well - done! And congratulations, God’s time has come,” they said.
“What did God reward us with?” they asked again.
“It’s a baby boy,” Kakayé answered.
“Okay, congratulations! Congratulations!” they said as one of them held her nose immediately with one hand and use the other hand to cover her left ear and gave the loudest congratulatory yell,
“Ay ye ooooooooooo yiiiii
“A ye oooo yiiii
“A ye oooo yiiii
“Ay ye eeeeeeeee yiiiii……”
As she pauses, Kakayé gave another one too.
This is Adi third delivery that could be the reason why she did not have much trouble in her labour as she had with her first, and second child.
The men of the compound had gone to the farm. The sun is just at the centre. Kakayé is thinking of who to send to the farm to deliver the message on the new development. Then Woye hurriedly entered saying,
“Mother! Mother!! Ya-Ndagi is here.”
“Thank God! Kakayé praised and felt relieved.
“Call him for me quickly,” she instructed.
Ndagi returned home to pick another ridger from the farm tools’ store as the one Ndakpayi uses broke while ridging in the farm. When he entered the compound he knew something exciting had happened. And as he approaches Adi’s hut crowded with women exchanging pleasantries. He struggles to gather his thoughts in an attempt to decode what had happened, then Woye came out of her mother’s hut and move towards him fast and said,
“Brother, Nna-Adi just gave birth to a baby boy.”
“And mum said I should call you quickly.”
“Okay, congrats!” Ndagi said.
“Congratulations! Congratulations! Ya-Ndagi, may Allah let his soul live to inherit.” Women greeted as he walked pass them to meet her.
Ndagi replied, “congratulations to you all, congratulations to us altogether.”
He turned to Woye and asked,
“Where is mother?”
“She is in her hut,” Woye answered pointing toward the direction of the hut. Ndagi then walked towards it quickly to meet her.
Kakayé is the senior wife of Ndace, the eldest son of Alhaji Babatako who gave birth to Ndakpayi, Nma, Ndagi, Mámù, and Másin. Adi is the new wife of Ndace. She gave birth to Woye and Salla, and then followed by the new baby. It took Adi four good years before God wiped-off her tears. The arrival of the new baby is a source of relieve to Adi and happiness to the whole family.
Ndace is the eldest son of the village head, Alhaji Babatako. Alhaji had two wives: Layi and Nnakatsan. Layi is the senior wife with only one child, Ndace. While Nnakatsan is the second wife and she died last year leaving behind Nnakuli and Sanda.
Nnako-Layi has been in the farm since morning picking shea nuts. She does the picking and resting at intervals as she cannot endure as in the past. And the nuts she was able to gather could not fill the wide-bowl container she came with lots of thoughts in her mind.
“Oh, is it that shea nuts did not do well this year? Or I kasha-ò-wodi is not good at picking again.” (She could not come to terms with her age, so she sees her low output as her share laziness).
“It’s already noon and I have not fill this container,” she queried.
As these occupied her thoughts, she suddenly remained calmer as she heard the chanting of her name from afar. “Is it not me that that voice is calling?” She asked, as the voice become clearer as it advanced towards her.
“Eeeehhh! Eeeehhh!” she answers as she struggles to make her voice as audible as possible.
“Is it not Ndagi that is calling me?” she asked.
“How are you?” she greeted.
Ndagi approached with his horse almost to her position.
“My husband, my husband; are you the one?” She asked impatiently
“Yes! I’m the one,” Ndagi responded.
He immediately got down from the horse, and he heads towards where she stationed her things beside a shea tree where she stood with the horse-whip in his hand.
“Is everything well at all?”
“Were you coming from home?” Nnako-Layi asked fervently
“Yes! I’m here with good news, but I will not reveal it to you until we exchange hands,” Ndagi challenged.
“Again! What happened? Is your marriage date fixed?” she guessed.
“No!” Ndagi answered with a shy smile.
“Nna-Adi has just given birth to a baby now,” he added.
“Thank you God! Thank you God! How are the baby and the mother doing?” she asked with some dance steps.
“They are doing just fine, in fact you need to see the new baby, he is very big,” he answered with emphasis.
“Good girl, ah, well done woman,” she says cheerfully.
She quickly put together her things as the joy in her has brightens her sight for hearing this wonderful message from Ndagi. She lifted it gradually onto to her head, and heads straight home. Ndagi then mounted his horse and move towards the family farm miles away to meet the guys.
Alhaji Babatako’s compound is filled with women each coming in to offer their congratulatory greetings for safe delivery. They will enter and greet the mother and the baby. While Nnadzwa is exclusively in charge of the baby for the first seven days after which she packs her belongings. In the event that there are two or more births at the same period, or in between, she shares the seating period among her patients alternating among the families with her strict instructions. This particular family is more comfortable with her services. There are three midwives in the moderate sized community with over three thousand five hundred people in all. All these years she has been in charge of the midwife of the women in the compound. Luckily also for the compound, she just finished with another family yesterday and she has none except this for now.
Nnadzwa is seated with the baby by her side. She did all the washing and applied all the medicine of roots and herbs on the new born. At this moment, some group of women enters the hut and she quickly grabbed the baby tight to herself. Then they greeted both Adi and Nnadzwa, Adi nicely replied with cheers, while Nnadzwa refused to respond pleasantly. Adi immediately suspected something is wrong. When they offered to collect the baby, Nnadzwa cunningly said,
“He is sleeping uunnhhh.”
“Is this one not for us to carry and bless?” One of them asked.
“How can one deny another a baby, as you know our people do say, ‘the hands and prayers of people are source of strength and protection to the baby and the family,’ but for now he is sleeping,” Nnadzwa calmly said.
“Okay ohh! We just came to greet, the mother and her baby, but it seems someone is not happy with our presence, so we are on our way,” another one said as they rose on their feet to go.
“Thank you very much for your rewarding visit,” Adi thanked.
They left. Adi hurriedly went back to meet Nnadzwa to inquire about what had just happened. Nnadzwa was reluctant in telling her because she wasn’t sure if Adi could hold the information to herself, because it is a taboo to spread it. Adi persuaded that she should trust her in as much as the information is about her baby and so as to be extra careful when Nnadzwa is not around.
“There are treacherous people everywhere, those women are dangerous. They were here to inflect something on your child because he is different,” Nnadzwa clarified.
“What do you mean he is different?” Adi asked impatiently.
“It is rare occurrence in our society these days to get such kind of children who the witches and wizards considered dangerous to their existence,” Nnadzwa added.
“Dangerous to witches and wizards, what did he do? How do you mean?” Adi says nervously.
“Frankly your baby’s future is shrouded in mystery, very unpredictable. That is what I meant by he is different,” Nnadzwa emphasized.
“But, how do you know all these unimaginable things,
“Are you a witch too?
“But forgive me if my questions upset you madam,” Adi asked fearfully.
Nnadzwa smiled, and tapped her on the shoulder assuring her that she should not worry about what she heard about her baby, that she still has a lot to learn on this. She added that even if she is not one of them, no witch or wizard agrees that she or he is one in whatever circumstance except if pushed to the wall. The secrecy oath is part of their lives.
It is widely believed in the communities that witches and soothsayers can foresee the future of any new baby. Some new born babies have a promising future while others bad. There is other category of new born that has moderate existence throughout their lives. In few occasions some new babies are born without clear future.These are the ones that threaten the people of the underworld.
Kpatafu village is known for its peaceful co-existence with its neighbours until recently. Mango trees are what one sees as it approaches the village through the only road that connected it with other settlements before and after it.
When Kakayé got inside, she asked Adi, “sorry! Is it time?”
“Yessss oooh! Adi answered painfully.
“Sorry keep your legs calmly” as Kakayé helped her spread a stalk mat on the floor. She met her on the bare floor though it was tiled with broken terracotta. She moved to the mat and partly spread her legs.
“Give me some time,” as Kakayé moved out of the hut.
“Go and get me some swaka and dark soap in my hut quickly,” Kakayé spoke loudly to Mámù who look slightly worried herself as she gazed at her mother’s cloudy face stupidly. Mámù hurriedly went and brought the items. She then sent Mámù to go and fetch Nnadzwa, the local nurse that she should hastily come, her attention is needed, and that Adi is in labour. Before she should end her last statement, Mámù had fled. The mother just shook her head and went back to meet Adi as they wait anxiously for the midwife's arrival.
As Nnadzwa stepped into the hut,
“The head is coming out” Kakayé alarmed turning to Nnadzwa.
“Breathe in some air, then push with great energy,” Nnadzwa instructed Adi as she tap on her.
“Nnhhhh! Mother-ooooo!” Adi helplessly answered with a good push as Kakayé held her tight. Nnadzwa then asked for swaka and soap and then used it and gave another instruction as the baby almost out. Adi gave the final push; suddenly the baby arrives. Kakayé received it from Nnadzwa full of excitement. She then gave a loud and inviting yell.
“Ayyye ooooooooooooo yiiiiii
“A ye oooyiiii
“A ye ooo yiiii
“Ayy ye ooooooo yiiii……”
As she finished yelling, women from all angles trooped into the compound.
“Ooh congratulations! Congratulations!” they said as they got to Adi’s hut.
“Is it Adi that gave birth?” they enquired.
Kakayé replied, “She just delivered the baby.”
“Well - done! And congratulations, God’s time has come,” they said.
“What did God reward us with?” they asked again.
“It’s a baby boy,” Kakayé answered.
“Okay, congratulations! Congratulations!” they said as one of them held her nose immediately with one hand and use the other hand to cover her left ear and gave the loudest congratulatory yell,
“Ay ye ooooooooooo yiiiii
“A ye oooo yiiii
“A ye oooo yiiii
“Ay ye eeeeeeeee yiiiii……”
As she pauses, Kakayé gave another one too.
This is Adi third delivery that could be the reason why she did not have much trouble in her labour as she had with her first, and second child.
The men of the compound had gone to the farm. The sun is just at the centre. Kakayé is thinking of who to send to the farm to deliver the message on the new development. Then Woye hurriedly entered saying,
“Mother! Mother!! Ya-Ndagi is here.”
“Thank God! Kakayé praised and felt relieved.
“Call him for me quickly,” she instructed.
Ndagi returned home to pick another ridger from the farm tools’ store as the one Ndakpayi uses broke while ridging in the farm. When he entered the compound he knew something exciting had happened. And as he approaches Adi’s hut crowded with women exchanging pleasantries. He struggles to gather his thoughts in an attempt to decode what had happened, then Woye came out of her mother’s hut and move towards him fast and said,
“Brother, Nna-Adi just gave birth to a baby boy.”
“And mum said I should call you quickly.”
“Okay, congrats!” Ndagi said.
“Congratulations! Congratulations! Ya-Ndagi, may Allah let his soul live to inherit.” Women greeted as he walked pass them to meet her.
Ndagi replied, “congratulations to you all, congratulations to us altogether.”
He turned to Woye and asked,
“Where is mother?”
“She is in her hut,” Woye answered pointing toward the direction of the hut. Ndagi then walked towards it quickly to meet her.
Kakayé is the senior wife of Ndace, the eldest son of Alhaji Babatako who gave birth to Ndakpayi, Nma, Ndagi, Mámù, and Másin. Adi is the new wife of Ndace. She gave birth to Woye and Salla, and then followed by the new baby. It took Adi four good years before God wiped-off her tears. The arrival of the new baby is a source of relieve to Adi and happiness to the whole family.
Ndace is the eldest son of the village head, Alhaji Babatako. Alhaji had two wives: Layi and Nnakatsan. Layi is the senior wife with only one child, Ndace. While Nnakatsan is the second wife and she died last year leaving behind Nnakuli and Sanda.
Nnako-Layi has been in the farm since morning picking shea nuts. She does the picking and resting at intervals as she cannot endure as in the past. And the nuts she was able to gather could not fill the wide-bowl container she came with lots of thoughts in her mind.
“Oh, is it that shea nuts did not do well this year? Or I kasha-ò-wodi is not good at picking again.” (She could not come to terms with her age, so she sees her low output as her share laziness).
“It’s already noon and I have not fill this container,” she queried.
As these occupied her thoughts, she suddenly remained calmer as she heard the chanting of her name from afar. “Is it not me that that voice is calling?” She asked, as the voice become clearer as it advanced towards her.
“Eeeehhh! Eeeehhh!” she answers as she struggles to make her voice as audible as possible.
“Is it not Ndagi that is calling me?” she asked.
“How are you?” she greeted.
Ndagi approached with his horse almost to her position.
“My husband, my husband; are you the one?” She asked impatiently
“Yes! I’m the one,” Ndagi responded.
He immediately got down from the horse, and he heads towards where she stationed her things beside a shea tree where she stood with the horse-whip in his hand.
“Is everything well at all?”
“Were you coming from home?” Nnako-Layi asked fervently
“Yes! I’m here with good news, but I will not reveal it to you until we exchange hands,” Ndagi challenged.
“Again! What happened? Is your marriage date fixed?” she guessed.
“No!” Ndagi answered with a shy smile.
“Nna-Adi has just given birth to a baby now,” he added.
“Thank you God! Thank you God! How are the baby and the mother doing?” she asked with some dance steps.
“They are doing just fine, in fact you need to see the new baby, he is very big,” he answered with emphasis.
“Good girl, ah, well done woman,” she says cheerfully.
She quickly put together her things as the joy in her has brightens her sight for hearing this wonderful message from Ndagi. She lifted it gradually onto to her head, and heads straight home. Ndagi then mounted his horse and move towards the family farm miles away to meet the guys.
Alhaji Babatako’s compound is filled with women each coming in to offer their congratulatory greetings for safe delivery. They will enter and greet the mother and the baby. While Nnadzwa is exclusively in charge of the baby for the first seven days after which she packs her belongings. In the event that there are two or more births at the same period, or in between, she shares the seating period among her patients alternating among the families with her strict instructions. This particular family is more comfortable with her services. There are three midwives in the moderate sized community with over three thousand five hundred people in all. All these years she has been in charge of the midwife of the women in the compound. Luckily also for the compound, she just finished with another family yesterday and she has none except this for now.
Nnadzwa is seated with the baby by her side. She did all the washing and applied all the medicine of roots and herbs on the new born. At this moment, some group of women enters the hut and she quickly grabbed the baby tight to herself. Then they greeted both Adi and Nnadzwa, Adi nicely replied with cheers, while Nnadzwa refused to respond pleasantly. Adi immediately suspected something is wrong. When they offered to collect the baby, Nnadzwa cunningly said,
“He is sleeping uunnhhh.”
“Is this one not for us to carry and bless?” One of them asked.
“How can one deny another a baby, as you know our people do say, ‘the hands and prayers of people are source of strength and protection to the baby and the family,’ but for now he is sleeping,” Nnadzwa calmly said.
“Okay ohh! We just came to greet, the mother and her baby, but it seems someone is not happy with our presence, so we are on our way,” another one said as they rose on their feet to go.
“Thank you very much for your rewarding visit,” Adi thanked.
They left. Adi hurriedly went back to meet Nnadzwa to inquire about what had just happened. Nnadzwa was reluctant in telling her because she wasn’t sure if Adi could hold the information to herself, because it is a taboo to spread it. Adi persuaded that she should trust her in as much as the information is about her baby and so as to be extra careful when Nnadzwa is not around.
“There are treacherous people everywhere, those women are dangerous. They were here to inflect something on your child because he is different,” Nnadzwa clarified.
“What do you mean he is different?” Adi asked impatiently.
“It is rare occurrence in our society these days to get such kind of children who the witches and wizards considered dangerous to their existence,” Nnadzwa added.
“Dangerous to witches and wizards, what did he do? How do you mean?” Adi says nervously.
“Frankly your baby’s future is shrouded in mystery, very unpredictable. That is what I meant by he is different,” Nnadzwa emphasized.
“But, how do you know all these unimaginable things,
“Are you a witch too?
“But forgive me if my questions upset you madam,” Adi asked fearfully.
Nnadzwa smiled, and tapped her on the shoulder assuring her that she should not worry about what she heard about her baby, that she still has a lot to learn on this. She added that even if she is not one of them, no witch or wizard agrees that she or he is one in whatever circumstance except if pushed to the wall. The secrecy oath is part of their lives.
It is widely believed in the communities that witches and soothsayers can foresee the future of any new baby. Some new born babies have a promising future while others bad. There is other category of new born that has moderate existence throughout their lives. In few occasions some new babies are born without clear future.These are the ones that threaten the people of the underworld.
Kpatafu village is known for its peaceful co-existence with its neighbours until recently. Mango trees are what one sees as it approaches the village through the only road that connected it with other settlements before and after it.
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