Nne ni n terikɛ Abel, an tun be tagamana ka bɔ lakɔli la ka taga soo loon dɔ la an ye joli bɔli ye an ka sigida gɛrɛfɛ.

An fila bɛɛ sanjida tun ye 17, an si ma deli ka joli di ban.

An y’a latigɛ ka lɔ ka don a kɔnɔ k’a lajɛ.

Joli dicogo tun ka nɔgɔn kosɛbɛ tiɲɛ na.

An fila bɛɛ ye ɲiningalisɛbɛn dɔ dafa ka ɲiningali dɔw jaabi an ka kɛnɛyako kan.

O kɔfɛ, an ye an ka tansiyɔn lajɛ ani ka an jolisiraw lajɛ walisa k’a lɔn ni o ka bon kosɛbɛ.

An ye latigɛ gwɛnin ta tuma min ka joli di, an kelen-kelen bɛɛ sigila sigilan dɔ kan ka pikirijikɛlan dɔ don an bolo la.

Joli tun be lajɛn bɔrɔlaman dɔ kɔnɔ, o baara bɛɛ kɛra miniti 15 ɲɔgɔn kɔnɔ.

A diyara an ye k’a lɔn ko an b'a ra ka dɛmɛ don walisa ka mɔgɔw kisi.

An ka joli dili kɔfɛ, o ye jibɔlan ni kukisɛ dɔ di an ma walisa k’an dɛmɛ ka kɛnɛya.

An ye waliɲumalɔn kariti dɔ fana sɔrɔ jolibɔso ra.

N nisɔn ka di Abel ni nne sɔnna minkɛ k'an ka joli di.

O tun ye fɛɛrɛ teliman ni nɔgɔman ye walisa ka fɛɛn caman kɛ duniɲa kɔnɔ.

N be dusu don bɛɛ ra o ka jateminɛ kɛ jolidi la k'a di ni o be se.

O ye ɲumanya wale nɔgɔman ye min be se ka dɛmɛ don ka mɔgɔw kisi.

My friend, Abel, and I were walking home from school one day when we saw a blood drive being held at our local community center.

We were both 17 years old, and we had never donated blood before.

We decided to stop in and see what it was all about.

The process of donating blood was actually pretty simple.

We both filled out a questionnaire and answered some questions about our health history.

Then, we had our blood pressure checked and our veins were checked to make sure they were big enough.

Once we were cleared to donate, we each sat down in a chair and had a needle inserted into our arms.

The blood was collected in a bag, and the whole process took about 15 minutes.

It felt good to know that we were helping to save lives.

After we donated, we were given a juice box and a cookie to help us recover.

We also received a thank-you card from the blood bank.

I'm glad that Abel and I decided to donate blood.

It was a quick and easy way to make a difference in the world.

I encourage everyone to consider donating blood if they are eligible.

It's a simple act of kindness that can help save lives.


Tagamakɛla kelen sɔrɔla lakana la a kɛnin kɔ ka suu fila kɛ Suwisi Alipi kuluw la a tununin le tun.

Muso min sii be saan 25 la, n'a tɔgɔ ma fɔ, o tun be tagama kɛ kuruw kan tuma min na a faranna ka bɔ a ka kulu kɔ.

A tununa talatalon, ɲininikɛlaw bilala ka tag'a ɲini.

Muso nin labanna ka sɔrɔ jumalon, kilomɛtɛrɛ 10 ɲɔgɔn ka bɔ a ka jumalon tagama yɔrɔ ra.

Nɛnɛ tun b’a la ani farigolojidɛsɛ tun b’a la nga n’o tɛ, a tun be cogo ɲuman na.

A y’a fɔ kisibagaw ye ko ale tun be tugura sira dɔ kɔ a sinna ka sira wɛrɛ ta sagobali la.

A ye suu kɛ kɔdingɛ kɔnɔ, a ye a yɛrɛ kisi nɛnɛ dumuni fɛ ani ka minni kɛ baji dɔ la.

Muso nin ka koo ye hakilijigi ye min b’a yira ko a nafa ka bon ka i labɛn ni i be tagama kuluw kan.

Tagamakɛlaw ka kan ka kariti, busɔli, ani lanpan bila o kun tuman bɛɛ, wa o ka kan k’a fɔ mɔgɔw ye o be taga yɔrɔ min na ka o segi wagati fana fɔ.

A solo traveler was found safe after spending two nights lost in the Swiss Alps.

The 25-year-old woman, who has not been identified, was hiking in the mountains when she became separated from her group.

She was reported missing on Tuesday, and search teams were dispatched to find her.

The woman was eventually found on Thursday, about 10 miles from where she had been hiking.

She was cold and dehydrated, but otherwise in good condition.

She told rescuers that she had been following a trail when she got turned around.

She spent the night in a cave, and she survived by eating snow and drinking from a stream.

The woman's experience is a reminder of the importance of being prepared when hiking in the mountains.

Hikers should always bring a map, compass, and a flashlight, and they should tell someone where they are going and when they expect to return.


Tuma min na nne denmisɛnman, nne tun be lɛɛri caman kɛ ka to ka zurunaliw bɔn.

N tun be barokun kelen-kelen bɛɛ kalan, ka jaa bɛɛ lajɛ, minw diyara n ye k'a tigɛ n ka sɛbɛnfura kɔnɔ n tun b'o tigɛ.

Zurunali be se ka n layaala duniɲa suguya caaman na cogo min na minkɛ ani ka n bila ka miiri fɛɛnw na cogo kura la minkɛ o diyara n ye kosɛbɛ.

Loon dɔ ra, n tun bi zurunali kalanna min tun bi kumana kunsɛmɛ lɔnni kan.

O zurunali sɛbɛn diyara n ye kosɔbɛ, a kanma n y'a lɔn n ka kunsɛmɛ bi baara kɛ cogoya min.

Nne y'a lɔn ko n bi se ka n ka kunsɛmɛ ta ka fɛɛn caaman kalan, min ka n diya kosɔbɛ.

Kabi o wagati, nne be zurunali kalan, o be se ka nne hakili dayɛlɛ cogo min na hakilina kuraw ra o ka di nne ye hali bii.

When I was a kid, I would spend hours pouring over magazines.

I would read every article, look at every picture, and cut out the ones I liked to put in my scrapbook.

I loved the way magazines could transport me to different worlds and make me think about things in new ways.

One day, I was reading an article about brain science in a magazine.

The article was really interesting, and it made me think about how my brain works.

I realized that I could use my brain to learn anything I wanted, and that was an amazing feeling.

I've been reading magazines ever since, and I still love the way they can open my mind to new ideas.


Sɔsɔli min be kɛ bɛgɛnw nisɔndiyanin lo kongo kɔnɔ walima bɛgɛnmarayɔrɔw la o ye sɔsɔli gɛlɛn ye min te o jaabi.

Fɛɛn caman be yen minw ka kan ka jateminɛ, i n’a fɔ bɛgɛnw makow, zoo suguya ani ladonni ɲuman min be kɛ.

Bɛgɛn dɔw, i n’a fɔ samaw, o be ɲɔgɔn fɛ kosɛbɛ walisa ka jɛɲɔgɔnya kɛ ni sama tɔw ye walisa ka ɲɛtaga sɔrɔ.

Kongo kɔnɔ, samaw be balo kuluw la o hakɛda be se o 100 ma.

O b’o ka tile kɛ dumuni ɲini na, ka tulon kɛ, ani ka ɲɔgɔn sɔrɔ.

Zoo kɔnɔ, a be se ka kɛ ko sama te cogo kelen sɔrɔ ka jɛɲɔgɔnya kɛ ni sama tɔw ye, o be se ka kɛ sababu ye ka sɛgɛn ni dusukasi bila o la.

Bɛgɛn wɛrɛw, i n'a fɔ jaraw, ye kelen-kelen ɲininikɛlaw ye.

Kongo kɔnɔ, jaraw be balo sɛrɛ la fo ka se o 15 ma.

Nga, jara o jara min be sɛrɛ kɔnɔ, bɛɛ n'a ka mara lo wa a te jɛɲɔgɔnya kɛ ni jara tɔw ye tuma caman.

Zoo kɔnɔ, jaraw be se ka sigi yɔrɔbaw kɔnɔ yɔrɔ caman be minw na ka yaala yaala, o be se ka sababu caman di o ma ka farigoloɲɛnajɛ kɛ ani ka sɛgɛsɛgɛli kɛ.

Zoo suguya fana lɔyɔrɔ ka bon a ka bɛgɛnw ɲɛtaga ra.

Zoo dɔw ka bon kosɛbɛ wa o be daa laminibaw di o ka bɛgɛnw ma, dɔw fana ka dɔgɔ, wa a be se ka kɛ ko yɔrɔ caman te o ra.

The debate about whether animals are happier in the wild or in zoos is a complex one with no easy answers.

There are many factors to consider, including the individual animal's needs, the type of zoo, and the quality of care provided.

Some animals, such as elephants, are highly social and need to interact with other elephants in order to thrive.

In the wild, elephants live in herds of up to 100 individuals.

They spend their days foraging for food, playing, and socializing.

In a zoo, elephants may not have the same opportunities to interact with other elephants, which can lead to boredom and frustration.

Other animals, such as lions, are solitary hunters.

In the wild, lions live in prides of up to 15 individuals.

However, each lion within the pride has its own territory and does not interact with other lions very often.

In a zoo, lions may be able to live in larger enclosures with more space to roam, which can provide them with more opportunities to exercise and explore.

The type of zoo also plays a role in the welfare of its animals.

Some zoos are very large and provide their animals with spacious enclosures, while others are smaller and may not have as much space.


N be bolifɛn boli sira kan tuma min na, n be bakɔrɔn dɔ ye min be deen bangera yɔrɔ biin fanin nin kɔnɔ.

A lanin be a kɛrɛfɛla kan ani k'a ɲɛfɛ seen filaw foni a ɲɛfɛ.

Bakɔrɔnden tun bi bɔra a kinin fɛ a kungolo tun be ye ka ban.

Bakɔrɔninmuso y'a ɲaa la nne kan nne ye siranya ye a ɲaan na.

A bi sɔrɔ a tun bi jɔrɔla n kana juguman se ale n'a deen ma.

Nne y'a kuun mɔmɔ k'a fɔ a ma k'a kana jɔrɔ foyi la.

Bakɔrɔnden y'a daminɛ ka bɔ kɛnɛ kan ani i be se k’a ye ko denmusonin lo.

A be kasira a baa b'a ra k'a mugan mugan ka nɔgɔ bɔ a ra.

N y'a ye bakɔrɔn baa n'a deen b'a ra ka jɛɲɔgɔnya kɛ o y'a kɛ n ye hɛɛrɛ sɔrɔ n nin na.

As I'm driving down the road, I see a goat giving birth in the median.

She's lying on her side and her two front legs are extended in front of her.

The baby goat is coming out of her right side and it's head is already visible.

The mother goat looks up at me and I can see the fear in her eyes.

She's probably wondering if I'm going to hurt her or her baby.

I walk over to the goat and kneel down next to her.

I gently stroke her head and tell her that everything is going to be okay.

The baby goat starts to emerge and I can see that it's a little girl.

She's crying and her mother licks her clean.

I watch as the mother goat and baby bond and I feel a sense of peace.


Dugu tun ye Metropolis belebeleba ye, min tun fanin be ɲɛnamaya, ni fanga ra.

O tun ye yɔrɔ ye, fɛɛn bɛɛ tun be se ka kɛ yɔrɔ min na, ani siko tun be se ka tiɲɛtigiya yɔrɔ min na.

Nga mɔgɔ o mɔgɔ tun ye nafolo sɔrɔ dugu kɔnɔ, mɔgɔ caman wɛrɛ tun be yen minw tun be kɛlɛ kɛ walisa ka balo sɔrɔ.

O mɔgɔw tun bi si fantan cinw kɔnɔ, boon misɛnninw kɔnɔ minw tun be fa tuma dɔw ra ani minw tun ka teli ka tiɲɛ.

O tun be baara kɛ lɛɛri caman na sara dɔgɔman na, wa tuma caman na o tun ka kan ka taga ni makoɲɛfɛn jɔnjɔnw i n’a fɔ dumuni ni kɛnɛyako.

O dɔ la kelen ye musomanin dɔ min tɔgɔ ko Ameliya.

A tun nana dugu kɔnɔ ni nataba ye, nga a y’a ye joona ko a tun be miiri min na ni tiɲɛ hakika te kelen ye.

A tun be dumuni tilanni baara la dumunikɛyɔrɔ fitinin dɔ la, wa a tun te se ka wari sɔrɔ kosɛbɛ walisa k’a ka sibon sara.

Tuma caman na, a tun be taga la a kongotɔ, wa a tun be hami a ka siniɲɛsigi la tuma bɛɛ.

Loon dɔ la, Ameliya tun be tagamana ka bɔ baara la ka taga soo a ye cɛɛ dɔ ye min tun siginin be sigilan jan dɔ kan.

Soo tun t'a fɛ, wa tagamasiyɛn dɔ tun b'a kan min sɛbɛnna, ''N bina baara kɛ dumuni kanma.'' Ameliya hinɛra cɛɛ nin ma, a ye sandisi san a ye.

A tun be kumana cɛɛ fɛ tuma min na, a y’a lɔn ko a tɔgɔ ko Charlie.

The city was a vast, sprawling metropolis, full of life and energy.

It was a place where anything was possible, and where dreams could come true.

But for every person who found success in the city, there were many more who struggled to make ends meet.

These people lived in the slums, in tiny apartments that were often overcrowded and in disrepair.

They worked long hours for low pay, and they often had to go without basic necessities like food and healthcare.

One such person was a young woman named Amelia.

She had come to the city with big dreams, but she quickly found that reality was much different than she had imagined.

She worked as a waitress in a small diner, and she could barely make enough money to pay her rent.

She often went to bed hungry, and she was always worried about her future.

One day, Amelia was walking home from work when she saw a man sitting on a bench.

He was homeless, and he was holding a sign that said, "Will work for food." Amelia felt sorry for the man, and she decided to buy him a sandwich.

As she was talking to the man, she learned that his name was Charlie.


Ni biyewari ti dumu tuguni o b'a weele ko waribiyedumubanni.

Ɛndujamana na, minisiriɲɛmɔgɔ Narendra Modi y’a yira ka bɛn Nowanburukalo tile 8, saan 2016 la, ko waribiye ₹500 ni ₹1000 ti na se ka dumu k'a daminɛ suu tilancɛ.

O wale nin tun laɲini ye ka surafɛndi ni galonbiye dilanni kɛlɛ, nga a ye tiɲɛni ni gɛlɛyabaw fana lase mɔgɔ caman ma.

Kuma damadɔ be yen minw b’a to an be sigasiga waribiyedumubanni na.

A fɔlɔ, a ma gwɛya ko a bena nɔɔ bɔ surafɛndi dɔgɔyali la.

Sɔrɔfɛndi ye kunkoba ye min te se ka ban ni waribiyedumubanni ye.

Tiɲɛ na, dalilu dɔw be yen minw b’a yira ko waribiyedumubanni be se ka dɔ fara sɔrɔfɛndi kan tiɲɛ na, bawo o be se ka gɛlɛya don mɔgɔw ma k’u ka wari nɔfɛtagama ani k’a ɲɛtaga.

A filanan, waribiyedumubanni be se ka kɔlɔ jugu lase fantanw ma.

Fantan caman be ɛndi jamana na o b'o ka jigi la wari kan o ka lon o lon baara kanma.

Wari warijɛba minw bɔra yɔrɔnin kelen, o y’a to a gwɛlɛyara o ma ka dumuni san k’o ka fakitiriwari sara, ani ka baara nafaman wɛrɛw sɔrɔ.

A sabanan, waribiyedumubanni ye tiɲɛniba lase sɔrɔko ma.

Jagokɛlaw tun ka kan ka datugu tile caman walima lɔgɔkun caman yɛrɛ kɔnɔ k’a sɔrɔ o tun be o yɛrɛ degera wari kura la.

Demonetization is the process of removing legal tender from circulation.

In India, Prime Minister Narendra Modi announced on November 8, 2016, that all ₹500 and ₹1000 banknotes would cease to be legal tender from midnight.

This move was intended to crack down on corruption and counterfeiting, but it also caused significant disruption and hardship for many people.

There are several reasons to be skeptical of demonetization.

First, it is not clear that it will be effective in reducing corruption.

Corruption is a complex problem that cannot be solved simply by removing cash from circulation.

In fact, there is some evidence that demonetization may actually increase corruption, as it makes it more difficult for people to track and trace their money.

Second, demonetization is likely to have a negative impact on the poor.

Many poor people in India rely on cash for their daily transactions.

The sudden withdrawal of large-denomination banknotes made it difficult for them to buy food, pay their bills, and access other essential services.

Third, demonetization has caused significant disruption to the economy.

Businesses had to close for days or even weeks while they adjusted to the new currency.


A fɔra ko o dumuni nin bɔra Filipini jamana na, a be fɔ yɔrɔ min ma ko lechon.

A ka ca fana Azi saheli-kɔrɔnfan wɛrɛw la, i n’a fɔ Ɛndonezi, Malasi ani Tayilandi.

Ka lechon tobi, lɛɛ nuguden be bɔ ka a saniya, ka sɔrɔ k'a fa ni jinajaba ɲagaminin, ɲamaku, sitronɛli, ani kɛfɛn wɛrɛw.

O bi tila ka kɔkɔti sogo yiran saribɔn taa walima lɔgɔ taa kɔnɔ lɛɛri damadɔ.

O bi sogo jilaman bɔ, min kasa ka di min dafanin lo tuma kɛrɛnkɛrɛnnin dɔ ra.

O bi lechon dumu tuma dɔ ɲɔgɔnfɛ ni malo ni nankɔfɛnw ye.

A be se ka dumu fana i n’a fɔ dumuniba walima i n’a fɔ dumuni misɛn.

N'i nana a sɔrɔ tuma dɔ la ka lechon nɛnɛ ka filɛ, i ti na nisɔngoya.

Ka fara lechon tobili kɛcogo laadalata kan, bii ta caman fana be yen.

Tobilikɛla dɔw be lɛsogo tobi dingɛ taa kɔnɔ, dɔw be yiranlan ta.

Koɲayirafɛn dɔw fana be yen, o min kɔnɔ lesɔni be se ka dilan dɔɔni dɔɔni tobifɛn dɔ kɔnɔ walima taa kan.

A tobili mana kɛ cogo o cogo, lechon ka di caman ye hali bii.

Dumuni lo min bi dusu kadiya kasadiman min dafanin lo tuma bɛɛ.

N'i bi dumuni kura diman yaalala k'a nɛnɛ k'a fila, kana lechon dumuni to yen.

The dish is said to have originated in the Philippines, where it is known as lechon.

It is also popular in other parts of Southeast Asia, such as Indonesia, Malaysia, and Thailand.

To make lechon, a whole pig is gutted and cleaned, then stuffed with a mixture of garlic, ginger, lemongrass, and other spices.

The pig is then roasted over a fire of charcoal or wood for several hours.

The result is a juicy, flavorful meat that is perfect for a special occasion.

Lechon is often served with rice and vegetables.

It can also be eaten as a main course or as an appetizer.

If you are ever lucky enough to try lechon, you will not be disappointed.

It is truly a unique and delicious dish.

In addition to the traditional method of cooking lechon, there are also several modern variations.

Some chefs cook the pig in a pit oven, while others use a rotisserie.

There are also recipes for making lechon in a slow cooker or in the oven.

No matter how it is cooked, lechon is always a crowd-pleaser.

It is a hearty and flavorful dish that is perfect for any occasion.

So if you are looking for a new and exciting dish to try, lechon is definitely worth a look.


Nne: Mun y'i ka mɔbili sɔrɔ? A bi mankan suguya dɔ kɛra sisan.

Belence: Ɔnhɔn, n b'a kalama, n bin'a ta ka taga mɔbilidilanyɔrɔ ra sini.

Belence: A bi sɔrɔ. Sabula mobili kɔrɔnin lo, wa a minɛnw dɔ sɔrɔli ka gwɛlɛn. Nga n jigi b'a kan ko a ye koo fitinin dɔrɔn le ye.

Nne: Ayiwa, k'i kunnadiya. A to n b'a lɔn mɛkɛnɛsɛn bina min fɔ.

Nne: Hee, o tuma na, i b’a lɔn ko nukeleyɛri mɔbili nafa b'o ra wa?

Belence: Ɔn ɔn, n tun m'a lɔn. O ka di kɔsɔbɛ.

Nne: Ayiwa, o kan ɲi do. O be baara kɛ ni nukeleyɛri fanga ye walisa ka kuran labɔ, o min be fanga di mobili motɛriw ma.

Belence: N'o le n ɲaa b'a ra k'a sɔngɔ bina gwɛlɛya.

Nne: O ka ca a ra. Nga ale le ka ɲi fana ka tɛmɛ laadataw kan. Nukeleyɛri mɔbiliw be se ka kilomɛtɛrɛ kɛmɛ caman kɛ ni taji gongo kelen ye.

Me: What's up with your car? It's been making a weird noise lately.

Uncle: Yeah, I know. I'm taking it to the mechanic tomorrow.

Uncle: It might be. The car is old, and parts are hard to come by. But I'm hoping it's just a minor issue.

Me: Well, good luck. Let me know what the mechanic says.

Me: Hey, by the way, did you know that nuclear cars are a thing?

Uncle: No, I didn't. That's interesting.

Me: Yeah, they're pretty cool. They use nuclear power to generate electricity, which powers the car's motor.

Uncle: That sounds like it would be really expensive.

Me: It can be, but it's also a lot more efficient than traditional cars. Nuclear cars can go for hundreds of miles on a single tank of fuel.

Uncle: Hmm, I'll have to look into that.


Cɛɛ dɔ donna komedi kulu dɔ kɔnɔ ka file miyɔn komandi.

Dumuni tilannan nana ni sitiki ye a sinna a b'a dumuna.

A boloɲa damadɔ kɔ, a y'i lalɔ k'a fɔ, ''Nin sitɛki ma ɲi!'' A ka kolo fana man di.''

Dumuni tilannan ko, "Ayiwa, setigi, e lo ye file miyɔn le komandi."

"Setigi, an ka sitiki bɛɛ bi tobi tan le. An bi to k'an ka sannikɛlaw ladi o k'a tobi o yɛrɛ ye."

An mako t'o ra. Yan ye komedi kulu ye, dumunikɛyɔrɔ tɛ.''

A man walks into a comedy club and orders a filet mignon.

The waiter brings him the steak and he starts to eat it.

After a few bites, he stops and says, "This steak is terrible! It's tough and tasteless."

The waiter replies, "Well, sir, you did order a filet mignon."

"Yes, but I didn't order a raw filet mignon!"

"Sir, all of our steaks are served raw. We require our customers to cook them themselves."

"That's not our problem. We're a comedy club, not a restaurant."

The man angrily gets up and storms out of the club.


A tun ye mobili kasaara sɔrɔ, a tun te a yɛrɛ ra.

A ka bangebagaw, minw tun bi mɔbili bolila kasaara kɛra wagati ni yɔrɔ min, o tun girinna ka taga a fɛ.

Dɔgɔtɔrɔmɔbili tigiw nana ka deen cɛmanin ta ka do dɔgɔtɔrɔmɔbili kɔnɔ.

A ka bangebaw tun tugura o kɔ n'o ka mɔbili ye, o ka dusu tun fanin bi siranya ra kojugu.

Dɔgɔtɔrɔso ra, dɔgɔtɔrɔw ye cɛmanin sɛgɛsɛgɛ ka yira k'a kungolo mandimina wa seen fana karila.

O y'a don dɔgɔtɔrɔso kɔnɔ ka furakɛli daminɛ.

Cɛmanin ka bangebagaw tora a gɛrɛfɛ, ka ban k'a to a kelen ye.

O tun b'a filɛra wagati min a tun bi sinɔgɔra, o ka dusuw tun fara ni kanu ni jigi ye.

He had been in a car accident, and he was unconscious.

His parents, who had been driving by when the accident happened, rushed to his side.

The paramedics arrived and loaded the boy into an ambulance.

His parents followed in their car, their hearts pounding with fear.

At the hospital, the doctors examined the boy and determined that he had a concussion and a broken leg.

They admitted him to the hospital and began treatment.

The boy's parents stayed by his side, never leaving him alone.

They watched over him as he slept, their hearts filled with love and hope.


"Masaya," Numu ko tan, "o ye koɲaɲini ye tiɲɛ na, a kɛra jinamoriya dɔ ye.

Mɔgɔw b’o yɛrɛ bila kɛwali bɛɛ ra, k’a sɔrɔ o yɛrɛ m’a lɔn mun na.

A ti i n'a fɔ masakɛw ni masamusow bi ni fanga lakika ye, bii bii nin na. O ye fɛnɲɛnɛmanw dɔrɔn lo ye.

O mako bi mɔgɔ la o bi min ɲɛɛ kɔrɔta, mɔgɔ min bi jamana hakilina yira." Numu ye kuma dabila dɔɔni.

"Nne hakili la o ye dususaalo sugu dɔ ye," a y'o fɔ ka tɛmɛ ni kuma ye.

"K'a lɔn ko mɔgɔ dɔ be yen min ka fisa n’i ye.

Mɔgɔ min bi se ka dunuɲa kɛ yɔrɔ ɲuman ye.

Tiɲɛ lo, nin bɛɛ ye namara ye. Nga o ti nafa bɔ a la.

Mɔgɔw mako b'o ka jinaji ra. O ka kan ka la fɛɛn dɔ la.

Ni o fɛɛn ye masakɛ walima masamuso ye, a ka kɛ ten."

Numu ye kuma dabila dɔɔni, o kɔfɛ, a yɛlɛra.

"Royalty," said the Blacksmith, "is a curious thing. It's a kind of magic, really.

People get all worked up about it, and they don't even know why.

It's not as if kings and queens have any real power, these days. They're just figureheads.

They need someone to look up to, someone to represent the idea of the nation." The Blacksmith paused.

"I suppose it's a kind of comfort," he continued.

"To know that there's someone out there who's better than you.

Someone who can make the world a better place.

Of course, it's all an illusion. But that doesn't make it any less important.

People need their illusions. They need to believe in something.

And if that something is a king or a queen, then so be it."

The Blacksmith paused for a moment, then smiled.


Santiago, Kuba jɛgɛminɛla kɔrɔ dɔ, ye tile biwɔɔrɔ ni naani kɛ k’a sɔrɔ a ma jɛgɛ minɛ.

Ale lo ye dugu cɛkɔrɔba ye ka tɛmɛ o bɛɛ kan, ani o dɔgɔcɛ, Manolin, t’a fɛ ka mɔni kɛ n’a ye tugu barisa cɛkɔrɔba garisigɛgo ye.

Loon dɔ la, Santiago tagara n’a ka kurun ye ka marlin jigɛ belebeleba dɔ minɛ.

Marlin jɛgɛ ka bon fo a be kurun saman ka taga yɔrɔ jan na baji kɔnɔ.

Santiago ye marlin kɛlɛ tile fila ni suu fila kɔnɔ, nga a ti se k'a ta ka bila kurun kɔnɔ.

Marlin jɛgɛ guliyara kosɔbɔ, ani cɛkɔrɔba sɛgɛnin lo kosɔbɔ.

A laban na, marlin jɛgɛ daminɛna ka sɛgɛ.

Santiago sera ka sɔgɔlan dɔ don marlin jɛgɛ kɔnɔ k'a faga.

Nga marlin jɛgɛ ka bon fo Santiago ti se k'a don kurun kɔnɔ.

A be marlin jigɛ siri kurun gɛrɛfɛ ka kurun boli daminɛ ka taga baji daa ra.

Rekɛn marlin jɛgɛ kulu dɔ be tugu kurun kɔ, ka daminɛ ka marlin jɛgɛ dumu.

Santiago bi rekɛn jɛgɛw kɛlɛ, nga a te se k’u bɛɛ gwɛn.

Tuman min na a sera baji daa ra, marlin jigɛ kungolo ni a kukala dɔrɔn lo tora.

Santiago, an old Cuban fisherman, has gone eighty-four days without catching a fish.

He is the oldest man in the village, and the youngest, Manolin, no longer wants to fish with him because the old man is unlucky.

One day, Santiago sets out in his skiff and hooks a giant marlin.

The marlin is so big that it pulls the skiff far out to sea.

Santiago fights the marlin for two days and nights, but he cannot bring it in.

The marlin is too heavy, and the old man is too tired.

Santiago is able to get a harpoon into the marlin, and he kills it.

But the marlin is so big that Santiago cannot bring it into the boat.

He ties the marlin to the side of the boat and begins to row back to shore.

A school of sharks follows the boat, and they begin to eat the marlin.

Santiago fights the sharks off, but he cannot stop them all.

By the time he reaches shore, only the head and the tail of the marlin are left.