Moralistic analysis of Eggon folktales to children and adult

Name: Averson Blessing

Matrix no: 2019/AR/EML/0022

Course code : ENG 324

Course title: Oral Literature Research

Session: 2021/2022

You're such a sweetheart, a cutie, a darling, a beauty! You stole my heart from day one. Your

sweetness is incomparable! I love you so much, baby girl!

Submitted on the 5th December,2023.

 Certification

A collection and analysis of the moralistic analysis of Eggon folktales to children and adult is
submitted to the department of English and Literary Studies, Federal University of Lafia in
fulfilment of the requirements for the course ENG 324: Oral Literature Research.

Dedication

To the almighty God and to my family and love ones who were able to provide me with the data
for carrying out this research.

Acknowledgement

I am grateful to the people that were able to give me the information necessary for this project
and most especially the department of English and Literary Studies who saw it right for our oral
traditions/form to be documented to be able to have a longer span. I acknowledge the course
lecturers of this course in person of Dr Ose- Agbo Chika and Mr Orji Mba Benjamin who were
able to guide us on the kind of data to collect. My appreciation also goes to Jeremiah Ezekiel
who provided me with informant and lastly my appreciation goes to my lovely father and
mother mr/mrs Ayangba Averson who has provided me with finance to be able to fulfill the
requirements for this project.

Abstract

This research is to examine the various folktales that are available in Eggon and the moral
lessons inculcated to children and adult .It is to bring to life that there is/ are existence of the
Eggon people and they are various oral forms in Eggon that are found among the Eggon people.

This research adopted the use of an informant inorder to collect the oral data using the
audio form and the transcription of the data as a requirement for this study. The
documentation and preservation of this people so that the language or culture should not go
into extinction.

Table of contents

Title page -. -. -. -. -. -. -. -I

Certification. -. -. -. -. -. -. -. -ii

Dedication. -. -. -. -. -. -. -iii

Acknowledgement. -. -. -. -. -. -iv

Abstract. -. -. -. -. -. -. -v

Table of contents. -. -. -. -. - vi

Chapter one

1.1. Background of the study

1.2. Brief history of the people

1.3 Statement of the research

1.4. Aim and objectives

1.5 Significance of the study

1.6 Scope of the study

1.7 Research methodology

1.8 Limitation of the study

1.9. Theoritical framework

Chapter two

2.1 literature review

2.2. Overview of folktales

2.3 Types of folktales

2.4 Elements/ characteristics of folktales

2.5Concept of African folktales

Chapter three

3.1introduction

3.2 Data analysis

Chapter four

4.1 Summary/ Conclusion

4.2 Recommendation

Reference
Appendix 1

Appendix 2

Chapter one

Introduction

1.1 Background to the Study

Oral Literature as the name implies oral means something that is hand over from generation to
generation through the word of mouth. Literature is the reflection of life. Oral Literature means
the oral or spoken aspect of literature or Literary form handed over from generation to
generation through the word of mouth. African have rich cultural form that are handed over
from generation to generation through the word of mouth. Africans have a rich oral form which
has been going into extinction as a result of the advert of the written form. People no longer sit
under the moon light to listen to tales from their parents. Tales has been a useful tool to fight
against injustice and some of the social vices. As the result of the advert of Christianity people
believe that folktales is associated with paganism or traditional religion so Christian parents
stop telling their children tales as see in Chinua Achebe's " no longer at ease" where Achebe
said that those that embrace Christianity were forbidden to stop telling tales to their children .
Meanwhile, tales has been a vital tool to tell the children what to do and what not to do
because it mostly have moral lessons gotten in them. The study of this oral form is to tell
people that those our oral form are very vital so it is necessary for we to go back to our root,
get those oral form and document them

This research look at the moralistic analysis of the eggon folktales to adult and children. It
looks at the brief history of the Eggon people, culture and traditions. Folktales is not just a
story that people hear just for entertainment but there are hidden messages gotten in those
folktales and they are moral lessons one can get while listening to the folktales. This study will
examine the moral lessons gotten in the Eggon folktales and how it will be able to make one a
useful member of the society.

1.2. Brief History of the Eggon People

Eggon means " gifted sensitivity" research shows that before the advert of the colonialist, a
rundown on the migration of the people of Eggon shows that; they were inhabitants of the
Ngazargamu, now known as Borno state. They migrated and joined the kwararafa kingdom,
after the dissipation of the kingdom they crossed the Benue river at Ibi . In their journeys they
made several stops in various settlement ( this is the predominant reason for their dispersed
distribution within the middle belt of Nigeria), they findly arrived at the Eggon hill Of Nassarawa
state and were known to be settlers on a hill top before coming down to the grassland towards
urbanisation.

The people of Eggon where governed by traditional religious laws by a caretaker chief priests
Adanashim with strong adherence to their beliefs,they have kept the statute of old and
regarded the position of a ruling clan in each settlement called Tsagbuju . The chieftain title is
called the Aren Eggon( father/ chief of Eggon). The chieftain title is opened to indisputable
Eggon men; basically from the three (3) major clans of the Eggon people Anzo,Eholo, and
Eggon Ero. Twelve (12) kingmakers are selected from clans who serve as scrutiny for the
selection of the first class chief.

The Eggon people inhabitants of Nassarawa state in the mid belt of Nigeria. Predominantly
located in lafia,few more at akwanga , keffi, and Eggon local government area of Nassarawa.
They are also found in little settlement like Kojima, Doma, keana and Wamba.

An exclusive interview of clans head in Aku village Nassarawa state, chief Baba Aku , describes
the Eggon people as the first settlers in Nassarawa. With the advent of colonialist in Nassarawa
province,they saw the need to establish district and local authority headquarters in each
provinces; this development further gave rise to the beginning of urbanization that currently
exist in Nassarawa state. According to chief Baba Aku, the mode of lifestyle of the Nassarawa
people have been passed on from generation to generation such as mode of exchanging
pleasantries Agba (I welcome you). Mi o ma gu ( are you in peace).

1.3 statement of problem

The aim of this research is to identify, collect, analyze, document and preserve this oral form so
that this oral form should not go into extinction. In respect to our divert ethnic groups, it is
difficult to trace our heritage because we have neglected our oral form or traditions and have
adopted the western culture. Nothing has been done on the Eggon folktales. People from
different ethnic groups have looked at animal tale, divert stories but people have not cared to
look at the moral lessons gotten from the Eggon folktales. This oral form is in danger of
extinction because not much has been done on the oral forms.

1.4 Aim and Objective

The aim of this research is to collect and analyze the Eggon folktales in order to tell the world
that Eggon has been in existence but as a result of the younger generation leaving their own
culture to embrace the western culture has made this ethnic group to the background.

Some of my objectives for carrying out this research are:

1. Collection of the oral Eggon folktales

2. Analysis of the folktales

3. Examination of the folktales

1.5 Scope of the Study

The scope is narrowed to one theory which is moralistic aspect of folktales and I have gotten
about ten (10) folktales. It is possible to use the historical approach or the structuralist
approach or the functionalist approach but for this research I will narrow it to the moralistic
approach to the study of the Eggon folktales to children and adult and the morals one can get.
1.6. Significance of the Study

The benefit of this study is to tell the people that there are moral lessons one get when reading
or listening to folktales. It is not just said to weigh time or to entertain but to correct and
rebuke some of the characters we possess which we think are right. Once you listen to the
folktales it will help to shape the life of both the children and adult and it will make them
behave differently from their peers because of the moral lessons gotten from the tales. It will
make adult to know how to deal with every situations of life that come their way while to the
younger ones it will make them choose virtue, humility and integrity rather than involving
themselves on social vices.

1.7 Research methodology

This looks at the various method a researcher used in carrying out a research. Research is a
step by step activity which includes collection of data, the technique used, the instrument for
the collection and analysis of the data. The practical aspect is done in the field so as to collect
the oral form from the informant.

There are two process involves in the collection of the which are the primary Data and the
secondary data. The primary Data include the pre Field visit and post field visit where the
informant give you the data and you record the data using a recorder or phone. The secondary
data involve the online sources, use of books and library.

1.8 Limitations of research

This examine the challenges faced by the researcher at the course of carrying out the research.
Some of the problems I faced at the course of carrying out this research are: the time frame
allocated for this research or semester is too short to carryout a research like this . The
prominent challenge I faced at the course of carrying out this research is the issue of finance
where I couldn't source money for the printing of the work and also the aspect of making the
CD. Another challenge I faced when carrying out the research is as a result of my deficiency in
my language . However, it did not prevent the conclusion of the work. For time, I was able to
narrow the scope; for the finance I was able to source a little money; for the linguistics
competence, I employ the service of a research assistant. I would have gone far or I would have
done better than this if there was enough time; enough finance and if I had competence in the
language however , the research came out well.

1.9 Theoritical framework

A theoretical framework is a foundational review of existing theories that serves as a roadmap

for developing the argument a researcher will use for his own work.

Theories are developed by researchers to explain phenomena,draw connections and make

predictions. In a theoretical framework a researcher need to explain the existing theories that
support a research , showing that a paper or dissertation topic is relevant and grounded is
established ideas in other words, a theoretical framework justifies and contextualises a later
research and it crucial first step for a research paper thesis; or dissertation. A well rounded
theoretical framework sets a research for success later on his/her research and writing process.

Moralistic analysis

Meaning of moralistic in English is judging people and trying to make them behave according to
standard of right and wrong that never change and maybe too severe or unfair.

Plato has been credited with creating moralist literary criticism circa 360BC Plato stated that
literature had more value when it taught audience better morals. F. R Leavis was a literary critic
who thought literature should improve readers and help them next better people. T. S Elliot
was Christian who judge literary works by their ability to give meaning to life. All what has been
said by this scholars that literature or literally work are no just meant for entertainment but to
instill morals to people.

Stephen Lawrence More(1937) is a literary criticism which will discriminate literature between
the false and true, the deformed and normal; preachers of harmony and proportion and order,
prophet of the religion taste. Furthermore, More (1937) emphasized that it is the critics duty to
determine the moral tendency of literary works and judge the work on that basis. In layman's
term, moralistic approach is concerned with the contents and values of the literary piece. In
using a moralistic approach. It is an approach use to instruct or entertain people on reward
gotten when one chose virtue. This implies that moralistic approach doesn't just look at things
that are good but at the negative aspects .

2.1Literature review

The review of related literature and studies provide a wider spectrum in understanding
individual and societies they create the review reveals the transcendental value of folklore
which has primarily influenced the dynamic of society. Nothing has been done on the folktale of
Eggon. There are quite a number of researches on the folktale of the Hausa, Igbo and Yoruba.
Not much attention has been paid to the area of this research. It has been noted that, the
emerging tales in Eggon are borrow oral tradition appropriately to simplify their work and cover
a wider area often left out by researchers.

Goldstein provides a guide in folkloric studies that indicate the folklore processes and ideas
that must be adopted by field workers in addition may critical problems and issues involved in
field work such as problem formulation, pre field preparation, the establishment of rapport to
informants, observation-collecting method, interview- collecting methods and techniques in
motivating informant are raised and how to analyse those data to a meaningful form.

Doby and Steward recognise the contribution and influence of folklore on liberal arts
education. Hence, workman, Wilson and Baumann say that the dynamic aspects of folklore can
in turn be used to reposition other disciples since many of which are linked to it. They further
assert the folklorist and other scholars need to work together to teach across disciplines
imparting students a better understanding of each discipline Brandy specifically points out that
the growing interest in post modernism , ethics literature and cultural studies make folklore a
vital part of understanding much of what is being taught in literature classes.

Smith (1969) points to this broadly didactic function in his introduction to Skinner‟s Hausa Tales
and Traditions“In a traditional preliterate society, folk education consists mainly in the
transmission and reinforcement of stereotyped folk attitudes values and conceptions rather
than in the transfer of technical „knowledge‟ data or moral maxims....... There are tales of
wells, or fisher man and of hunters”.This shows that the content and function of the stories
centred around social relationship in Hausa society. And it is through the tales that women
transmit and pass on their knowledge to the younger ones.

Ahmad (1989) in his, Tales considers the tale “as an arena of contestation in addition to the
didactic and entertainment functions which have been widely commented upon”. This work
explores the various roles of the tales in the society which goes beyond just entertainment as
pointed out in Melville and Frances (1970).11

Enjoyment of the myth and tales told us, we came to know individuals without their solid
traditional defences against those in authority or the strangers. Only those who know the origin
of folktale can understand it taste”.These meanings of tales help the idea of folktales, though
the authors did not touch anything out of the teaching of tale and the participation of Hausa
women in the tale narration. Similarly, many scholars like Usmas(2013) and Yahaya (1979) have
also identified the meaning of folktale and they have underscored the fundamental role
folktales play as the earliest school for the child in many African communities. Yahaya (1979a)
stated that “Hausa folklore as an educational tool concentrating upon the ability of tale to
inculcate moral values”. Bukar Usman also contributed a lot on the meaning of tale. Thus
Usman (2013) pointed out that “Tale is told for its thrilling entertainment worth and for its
educational value that further enrich the child‟s appreciation of the culture and history of his
community” However, their work is close to this study but the stress on the moral lessons and
how women are considered to be the focus or central in reserving the tales were not touched
at all in their studies as reviewed here.Some scholars have also identified the relevance of the
current modern Hausa tale in society and also in the schools to advance Hausa knowledge and
Western education at the some time. Abdulkadir (1984) in his work defines tale as “part of a
wider cultural movement to revive and strengthen the Hausa language and to rediscover the
value of cultural roots in opposition to the advance of English and Western culture”. However,
the work is useful with regards to the definition of story-telling. Bukar Usman‟ book on (oral
literature in the book of six Hausa folktales) stated that “folktales in Hausa culture are still
considered as an avenue for inculcating, some education, social and moral values in children it
also enriches the children linguistic intuitiveness”. Similarly, this was done by Ibrahim Yaro
Yahaya in his different anthologies of Hausa tales and tradition. In addition his anthologies
facilitate literacy by enhancing reading especially in schools. Rattray (1930) attempt to trace the
origin of Carribean stories through the agency of slave trade to Africa including Hausa land.He
also traces the origin of African stories to their land by means of transforming them to the
written form. He says A tale told in one part of Africa may eventually reach a remote area
remodelled, it is true, and recast again and again in tradition, but always 12.

What this scholars has been able to put down is that folktales are gotten from the oral form of
literature and there are lessons inculcated through this folktales.

2.2 overview of folktales

A folktale is a fictional story that has been orally passed down over hundreds sometimes
thousands of years. The word folk comes from the German word Volk, which means people
folktales are thus stories for people ( all people). They are usually simple, easily understood
stories told in straight forward language. They often teach a lesson or explain why things (such
as sun, moon and stars) exist as they do. Many folktales have animal as characters and have
magical elements. Every country in the world has a version of folktales and folktales have
existed as long as human is concern. Folktales simply refers to traditional stories.

2.3 Types of folktales

1. Folktales consist of comedy,fools, tricksters,pourquoi stories, explanation or warning

2 . Fairy tales consist of magic, royalty rags-to- riches. It usually have happy ending

3 Fables consists of short tale about animals acting, humans, moral lessons and allegory

4. Myths explaining the universe (creation, natural phenomena,life after death etc)

5. Legend consist of inspirational tale rooted in( local) history

6 . Tall tale consist of entertaining stories, everything greatly exaggerated local history.

7. Ghost story consist of scary stories,not always with ghost.

2.4 . Characteristics/ elements of folktales

Folktales seek to entertain for children,they were intended for an audience of adult and
children. Some of the stories have gruesome murders and torture. Folktales are often magical,
with humans and animals what have powers. Many folktales also teach a lesson. Some of the
characteristics of folktales include

1. Character

Characters in folktales can be human, animal or imaginary

2 Setting

Folktales were originally part of an oral tradition and were told by and for people who were
often illiterate. They are often said in villages or the country side, where less educated and less
sophisticated people live. Depending on a country's geography a folktale are often set in
families that are struggling to make ends meet, which is frequently the impetus for y folktales
itself.

3. Plot

The plot of folktales, fairytale and fables frequently have magical elements. They also often
have characters both human and imagery,who are good and must overcome some form of evil.
In addition, fables usually teach a lesson. Folktales can also explain why elements of the world
are as they are.

4 . Theme and conflict

Folktales, fairy tales and fables have entertainment as their main theme. Often, the conflict is
good versus evil. They also amaze and teach, often in brutal ways
5 . Style

Because folktales come from oral tradition, they often have familiar, repeated element. To
unlock this lesson .

2.5 . African Folktales

For several generations, stories from African have traditionally been passed down by word of
mouth. Often, after a hard day's works the adult would gather the children together by
moonlight around a village fire and tell stories. This was traditionally called' Tales by moonlight.
Usually, the stories are meant to prepare Young people for life and so each story taught a
lesson or moral.

In African folktales, the stories reflect the culture where diverse types of animals abound. The
animals and birds are often accorded human attributes so it is not uncommon to find animals
talking, singing or demonstrating other human characteristics such as greed, jealousy,honesty
etc . The setting in many stories exposes the reader to the land form and climate within that
region of African. References are often made to different seasons such as the'dry' or ',rainy'
season and their various effects on the surrounding vegetation and animal life.

Chapter three

3.0 introduction

Before the coming of the colonialist, the Eggon have an oral form ( folktales) this folktales is
narrated to children under the moonlight. This Eggon folktales is use to inculcate morals to
children and to adult to turn from their evil ways.

3.1 Data analysis : MORAL FOLKTALES

They demonstrate consequence or reward for choices made, proper conducts is rewarded and
evil and improper conduct are punished. Most folktales are didactic.Moral folktales are tales
which focus mainly on instilling moral behavior. They point to attitudes and effects of behavior.
They assert that good behavior is positively rewarded while bad behavior is punishes, truth
prevails over falsehood and honesty over dishonesty

Paul (1992:13) observe moral tales to be.“Tales told to show that good must be rewarded while
evil does not and can not go undetected and unpunished. They teach on why it is not good to
be disobedient greedy, lazy and so on”.Children are encouraged to imbibe good attitudes such
as honesty, sincerity, love, generosity, kindness, faithfulness, helpfulness and the like. Some
events in the tale highlights good characters, which demonstrates such attitudes and which is
clearly rewarded. Such as “tales from the Arabian nights, the story of Aladdin and his magic
lamp teaches a15moral that even a child understands” the message becomes a
concrete15reality when his nation finally accepted that money was a problem (From an article
in the Lagos, by Fitus Owolabi).The Eggon folktales can therefore direct the mind of children
which should educate them to shun societal vices. Adeyemi (1997:114) refes to moral tales
as“The tale in this category have their main theme the exhibition of some vice or wickedness
such as treachery, theft, greed, cruelty, ingratitude envy, lust and drunkenness. The purpose of
the tale in each case is to show a character guilty of this vice”.It is through tales that children
and adult known their responsibilities in their society that we should be disciplined, obey rules,
allow for criticisms change our bad ways of life adhere to our religious tenets, respect to
constituted authority and obedient to values and regulations. Listening to the stories and being
guided in the narrative process to learn direct their minds to absorb the moral taught in the
lesson.

Eggon Folktales

1.La yagá maré la abugó haha

Ada'nmu kye sgi gha tsi ya klo embie ampki, agha ya kle odna anda ba usku moa bzi Agwade.
Anda helo yagah a`la abgo ha'ha A`shi injugu a kor di'aA`shi algo`ri la dee`a ombomba Ashe
anmu lo la moawhen bor klo a zenzeAnmu lo klo oshgken utmu a di ya Ambo ambla iyi la ugbu,
awyen Ada helo lashe akpo onye.Ayi di a onya? Eyakubu adi Otsla... Eyakubu a tso okpan ya bla
gah akpu akla ba`ya sgilo ba.
LESSON:

O tna` amgo la fa algo aho'wo anyu bo.

Translation of the Eggon folktale

Generosity
There is a man name James,he went out to look for job or handwork,He went and stayed with
an elder in the village called Agwade.This elderly man received and welcome James generously
to his house and gave him a room to stay.He feed him all the time,his wife and kids care for
James(stranger).The man looked for good work for James.But after a year and a half,The man's
female daughter got pregnant.who impregnate her? It's James. Abomination....James took
himself and his belongings back to where he came from.

Moralistic analysis of this folktales

Do not bit the finger that fed you and always be generous to people you don't know (strangers).
Both the young and the old are scared to welcome visitors in our mist because he is a stranger.
Generosity is from heart and as kids, they are supposed to carry that attributes till they grow up
because they never can tell who will help them tomorrow and being generous will attract so
many blessings. As adults, they also need to imbibe the spirit of generosity in them. As you
visitor being you a child or adult, you should learn to behave well when someone is being
generous to you rather than stabbing him on the back.

2.Um'pgi, abu la akorkor moa vu chwazbor. Moa wo ma'ma, abu la akorkor ba kpo oye. Omba
tse nga moa ba bwre moawyen.

Onda kye, akorkor lu la` abu malle'

Akorkor: achwazbor me' abu...

Abu: e`ka me'lla

Akorkor: me' klo` da gye kpo ayakplo kyen

Abu: eshi mado, lu da me' gnuo

Akorkor: me' klo` da gye da ek'ba

Abu: aba eshi?

Akorkor: Anye gye tna awyen gno kyen, aki gye tna ame.

Abu: eka'he? Awo ba won bimi le, da gye tna moawyen b`mo b`she ayga gye tna moawyen me.

Akorkor: me' bimi

Ayi a khe, akorkor ashi awye kye aba moa tna tsotse tala abu, unmu irri, o'ha, o'chia, unyi,
o'tno....

Moawyen akorkor aho`

Ek'ba agbu aba abu amogha, as'hkan tso moawyen he`

Chuku eshi? A'klo moawyen gna la ami ngbu.

LESSON :

Tsu la edda bmo omba ya bor

(Be wise all the time)

Translation

Be wise

Fox,dog and pig were friends,they were friends for a very long time, the dog and pig got
pregnant.As time goes on they both gave birth to their own offsprings.

So one fateful day,the pig said to the "dog my friend, "when the dog responded he then said" I
want us to do something at least to survive from the hunger and strive since we are quite
friends for a long time now we can't watch ourselves die" then the dog said Okay.

Then the pig made a suggestion that to survive the have to feed on their offspring,he further
said... today we will eat one of my offspring and tomorrow we will eat yours.Then the dog said;
since it is so,we should first of all eat all your offspring before mine so the pig agreed to that.

So they ate all the pig's offsprings within the year,as the pig got to the dogs House he saw no
one there,the dog left with his puppies,why? Because he care and love his offsprings .

Moralistic analysis in the second folktale

It is important for both adults and children to be wise and they should be careful on the
decisions they make and try not to be deceived without having a second choice or rethink on
the decisions they make in life because it can be harmful. It is not all friends we call that are
really our friends.

3. Da mhé ñyemé eñshō cheñye da bmi, mhé ga engala mhé eyi engala estí mbo,aré la Nye mhé
engala a tña mhé onzu,Ayala mhé,awhó mhé,moa whó mhé,(3x)chuku mhé èyi engala estí
mbo,mhé boà odné ga yakpala asmayí,ba yakpala asmayín ga, mhé edzú, mhé Ka aka yakpala
akpo èyi,la kpo aga ñvénga, mhé whú ukwú, mhé whú ukwú (3x)ehonga ,ahogbré abmi,esi aga
la ada mhé,awyi esi mhé,embilo ba mbubi esi mhé okpu mbó?ba esi mhé okpu ñga, mhé ba nyè
engala, mhé zu odné ba nyè eshi mhé ñga mhé Ka aka yakpala akpo èyi,embi ayaga moa lō aka
engala akpo èyi mhé èyi mbó,moa ñyu mhé alo kpo mhé èyi mbó,omba aba ñga, mhé whú eshi
olu ñga mhé bla nyè eshi mhé, mhé la kpo kpo kpo ñga, ahogbré abmi ñga mhé ba èyi estí,ba
mhé èyi estí ehon ñga, arela la estí mhé engala ombamí,Aba estí mhé engala Kala mhé èyi lo
gambó, ahogbré la okpoho gña ñga aha da aremi estilo mhé sñye èyi lo gu, ahogbré asñe awye
esi mhé,awyé eshi mhé ñga duk yakpola da aremi kla ñye lo mhé èyi lon vye,la ba wo kama mhé
mbó ba èyi engala ega ñya, mhé èyi engala ega ñya ga abmi mbó,abmi ga monga,la ba wo aka
ñya ke na,toh, Ka yakpala la akpo owuyi,ondakyen ga ghe ba dzú,ghe ta añyme'oso Ka
añya ,ghw ñyme osó ghe ahon ñga,amoa ba esi anvuñya ané ,da mhé bla nyè me oso cheñye ta
moa moa,chuku ishi mbó moa ogñu orañya amhé aga agña,ekeka mi lo,ghe ega ata
ambagakōka,ghe ta ambagakōka aho ñga moa dzú obzu mhé la amhé engi eri lo , chuku ishi
mbó mhé ri lo dzú dzi akala rñya ogé,anumu lo alula ahh!! Omba mhi alo whú mhé,la añya la
kpo ehi la kpo emé la añya ka la mhé whú aka ñya awhú mbó,toh mhé shñye ta ñya yenzi
ambo,?! Aka mbi la kwu ehi la aho ñga, mbi la nye ishi ama?,arela èyi engala añye la arela èyi
engala mbó,mbi la ñwu arikyen mbo,da ghi ñye marela èyi mbó ga da edzú tsotse,unñwu mhé
akwú mbó aba oshen,eka la wo ke na.mhé evye

Translation from eggon to English

Let me tell u something.I went to school but can't read,the person who taught me
(teacher)flogged me,he laughed at me,they laughed at me because I can't read.After that I
came back home and things fall apart,as things fall apart for me then I stayed..., seeing how
things (life) is going on with me for several years. I cried and cried and cryed after that God
accepted and gave me the thought and open my brain . I was dull, as I came back home I
trained myself and started reading and work on myself to see how things will go. if they asked
me anything I don't know the answer,even though they give the answer I still don't know. As
time goes on,I dedicated myself to working for God and prayers and I taught myself also, after
that God open way for me then I started reading, now that I can read ,the person that do teach
me then thought I cannot read . God with his miracles of reading .I already knew it,God has
already open my head,as that happens, everything the teacher is about to teach I already know
it all and it's seems like I am brilliant than him so as time goes he didn't believe it so one day as
we stay and we're arguing (debate)as we are done with the argument,they gave me a chance to
speak again because I gots points than him,in the same vain we were doing quiz,as we were
done with the quiz,they called me and said I answered the questions correctly,then the man
(my teacher) shouted what!! and laughed at me and thought am not up to his standard. As that
happens I have already disgraced him. So as u all have heard this what did you learn from it.

Moralistic analysis of the third folktales

if there is a person among you that is not intelligent (dull) in your mist, don't laugh at him
because the person you laugh at today might be the one to help you tomorrow. We should
endeavour to teach those that don't know and stay in unity. If you laugh at me same way
people will laugh at you that's how it is. As adults if you have the habit of laughing at people
rather than puting effort to help that person become a better person tomorrow. If might be
better than you tomorrow, you never can tell.

3.AWHYEN UT'MU LA ASGAH YAN

Ada'nmu kye ari Amose`

Awo la akpi a'ma

Nga a sko awhyen ut'mu la`ri E`joshu

Awhyen ut'mu he'llo a kolo ut'mu lo zenze

Amgba Ada'nmu Amose` a`he yan bo atse ma. Uchuku e'kahe E`joshu a shi agha la oshe yan adi
ut'mu lo.

Ada'nmu Amose` a shi as`gah adi awhyen ut'mu yan E`joshu nga tsa yan akpi la ba aya'ngah.

Onda ba uri, E`joshu a ng'ah ukphi akpi anyi. Ada'nmu Amose` a kpo yan eshko "agba ut'mu"
won fa kpo.

Awhyen ut'mu lo a kpo ovey zenze ba Ada'nmu ngha a shko yan.

Ambo onda ba oha, a ng'ah ukphi akpi achia sha.

Onda ba achia, a shi oshe yan adi ut'mu lo gyagi ambo ukphi aha sha a ng'ah.

Ayi ambla eka he'llo ombomba. Awhyen ut'mu lo a tna agah ma'lle "oshe me a fa rora"

A`ghe ya wyeh Ada'nmu ya ma` amme a gbu ble la yan, ma` a'yan ayi ayakplo la kpo tala ya bo.

Ada'nmu allu ma...

Onda yan won yen asgah ut'mu gno a`mab'gor?

E`joshu allu... "Me wo omba me yen asgah ut'mu bo" uchuku shi? Me shi ut'mu sha sgah agyeyi
me`.

OYONYE:

Gye sko omba vye kpo ut'mu sha bo. Omba tsu dum awo ma, omba ba ruri awo ma, omba ba
tna agah la kpo ahor awo ma, omba e`kolo awo ma.

Gye sko omba vye kpo ut'mu sha, gyi le ba yi am'bla ombomba.

Translation
The servant and his hoe.

There is a man name Amose,he had a farmland and he take a servant (Joshua) to help him on
his farmland .

The servant is so dedicated to the work,and the price allocated for the work is okay.so the
servant gave his strength and mind to the work.His master Amose gave his servant Joshua a
hoe and show him a portion of land for him to cultivate.

On the first day,his servant Joshua cultivated four portion of the land.His master came and
greeted him"well done u try enough'.the servant was very happy because his master greet him
and compliment his hardwork.But,the second day he only completed three portion of the land.

On the third day,he dedicated hisself to the work and was able to finish two portion of the
farm, as he went on, he began to backslide.The servant then have a thought,that his strength
reduces daily,so he went to see his master with a peaceful thought because he didn't know
what might have happened to him.

Then his master said, which day are you finishing up the farm work?, Then his servant Joshua
said...I don't have time to finish up the farm work,why? should I only put work ahead of
everything I do.

Moral lessons:

We shouldn't use all our time only on work.There is time to work,there is time to eat, there is
time to think of better things, there is also time to love and rest.

We shouldn't use all our time only on work,we will always be backsliding When we do that.
Hardwork pays but as human being we need to do other things rather than working everyday
besides all work without play make jack a full boy. As an adults and as children you mustn't kill
yourself on work before you make it in life. There should be time to work and think for a better
life ahead.

Chapter four
4.0 summary
In summary, folktales have the power to shape our lives and to correct all social vices and if
this folktales are told to children, it will make them useful member of the society. Folktales
helps in shaping, regulate our lives on what is good or bad.

4.1 conclusion
In conclusion, this research give us a glimpse on the divert oral folktales of the Eggon people,
the types and characteristics of those folktales and some of the morals inculcated to children
and adults from the folktale. It is important to note that some of our oral form are dying and
will continue to die as a result of Christianity and westernization . It is important for those oral
forms to be documented as much as possible.

4.1 Recommendation
It is important for those oral forms be documented if not it will lead this oral form to go to its
early grave. Inorder for us not to indanger our oral tradition it is important for people who
know this oral forms or folktales to compile and document this form inorder to give it a wider
life span. The oral artist should try as much as possible not just to document it but to also
transcribe it and bring out the moral lessons gotten from those tale. It is believed that when an
oral artist dies, a whole body of literature is burnt down so inorder not this oral form die
together with them, it is necessary for it to be documented.

Works cited
Christopher, Odey. Leadership.ng/eggon people lifestyle. 2020.

Https://en.m.wikipedia.org.wiki

Study.com/learn//

Smith (1969)"foreword in A. Neil skinner (ed) hausa tales and tradition". An English
translation of tatsumiyoyi na Hausa originally compiled by Frank Edgar vol.2 vii-xxi london.

Ahmed S. B(1998) " Narrator as interpreter " stability and variation in Hausa tales koln: Rudiger
koppe verlag cologne Germany.

Yahaya (1979) oral arts and the socio-folktale perspective of imitation from childhood to adult
Hausa community life vol 1 phd thesis Zaria Ahmadu Bello university.

Burcar Usman (2013)"folklore and history" the twin.rivers of world heritage klamidas
communication LTD. Abuja, Nigeria.

Melville J. and Frances S.(1970)"Dahomean narration" . Heiskovits North. Western university

press Evanston.

Paul (1992) notes on bassa folktale. Abuja council for arts and culture.

Adeyemi (1997) Nigeria folktales and it's contribution to early child care development and
education center point. Ilorin university.

Appendix A
Name of informant: Jeremiah Ezekiel

Occupation: farmer

Age: 30
Venue: garage beidi around command secondary school lafia

Date: 15 October, 2023

Appendix B
Collected data
1. Owó aré la kpo otmu ombomba
Oskú kyen, onmu kyen awo alo kpo oryna ghehé.Alo klo ahyen alghó Oka añya lby mbo.

Onda kyen la dikyen nga azgi aga ESI angyu nga ahi agbun. Omba nya gblē akpa eblé agyu ,anmu agbi
aka nya,nga a chku nya ,nga Akpo oryan hē lo a kpo ewili nga aso akyen aga akla nga ayhe .

Omba azi akla hé lo,.Aka atnyo gbaga la adaga aha goho.Gbaga hē lo akyen agbu mbo nga aklo arogo
ade ehi nya Abu mbo ,nga ebi akla aze la kpo ashga awo akla hē lo.ambo gbaga hē lo aklu ukyun la ovye.

Obubehelo aka emzi akla aba ozhe gbaga hē lo la ebi onyu bñya. Akpo orya onmu hē lo a kyen nga avhe
aki dnya agho, ambo gbaga he lo akyen agbu mbo.Nga onmu hē lo adzu la Ka, Aka emzi akla hē lo ahi ebi
la awo unyu bñya ata gbaga la wo la adaga aha obyu da nya tñya.

Akpo orya onmu hē lo adzu ankyen aki la Ka ekpo ahogbré.nga adzu la tnu agha la ahogbré awo la ezhé
Akpo aho moa ayhen ñga.

Onyhonye;

1.gi tnyu aga la ahogbré awo la ezhé Akpo aho moa ayhen ñga

2.ahogbré awo la ekpo moa.

3.gi kpo aho moa alo awo alo ama mbo

4.gyi esisi mbo

5gyi kpo oryna mbo

Translation to English

Be hardworking
There was a very lazy man name kwasta in a village.He would keep trying to get
food without doing any hard work.

One morning, while wondering around the countryside,he decided to steal some
yam and sell.As soon as he tried to dig a heap of yam,a farmer saw him and
started coming at him,the lazy man got scared and ran into the forest nearby to
hide.

While walking through the forest.he saw an old wolf with only two legs.The man
wonder how that wolf was surviving with only two legs. The wolf couldn't run or
feed himself and there was treat from other animals.but he was happily crowling
around.

Suddenly he saw a lion coming towards the wolf with a piece of meat in his
mouth.The lazy man climp up a tree to save himself but the wolf stayed because
he couldn't run away.But the man's eyes were on stalks,as he saw the lion left the
piece of meat for the wolf to eat. The lazy man felt happy seeing God's play.He
started to think that God always has a plan to take care of his creations.

Moral lessons

1.we should always recall that God always has plans to take care of his creations.

2.God is powerful and mighty

3.we should always help those in need

4.we should avoid habits of stealing

5.we should be hardworking not

2. La yagá maré la abugó haha

Ada'nmu kye sgi gha tsi ya klo embie ampki, agha ya kle odna anda ba usku moa
bzi Agwade.

Anda hèlo yagah a`la abgo ha'ha,A`shi injugu a kor di'a. A`shi algo`ri la dee`a
ombomba,Ashe anmu lo la moawhen bor klo a zenze, Anmu lo klo oshgken utmu
a di ya.Ambo ambla iyi la ugbu, awyen Ada helo lashe akpo onye.Ayi di a onya?
Eyakubu adi, Otsla...
Eyakubu a tso okpan ya bla gah akpu akla ba`ya sgilo ba.

LESSON:

O tna` amgo la fa algo aho'wo anyu bo.

Generosity
There is a man name James,he went out to look for job or handwork,He went and
stayed with an elder in the village called Agwade.

This elderly man received and welcome James generously to his house and gave
him a room to stay.He feed him all the time,his wife and kids car e for
James(stranger).The man looked for good work for James.

But after a year and a half,The man's female daughter got pregnant.who impregnate her? It's
James. Abomination....

James took himself and his belongings back to where he came from.

Lessons:

Do not bit the finger that fed u,and always be generous to who u don't know (strangers).

3. AWHYEN UT'MU LA ASGAH YAN

Ada'nmu kye ari Amose`,Awo la akpi a'ma Nga a sko awhyen ut'mu la`ri E`joshu.

Awhyen ut'mu he'llo a kolo ut'mu lo zenze,Amgba Ada'nmu Amose` a`he yan bo atse ma.
Uchuku e'kahe E`joshu a shi agha la oshe yan adi ut'mu lo, Ada'nmu Amose` a shi as`gah adi
awhyen ut'mu yan E`joshu nga tsa yan akpi la ba aya'ngah.

Onda ba uri, E`joshu a ng'ah ukphi akpi anyi. Ada'nmu Amose` a kpo yan eshko "agba ut'mu"
won fa kpo. Awhyen ut'mu lo a kpo ovey zenze ba Ada'nmu ngha a shko yan.

Ambo onda ba oha, a ng'ah ukphi akpi achia sha.

Onda ba achia, a shi oshe yan adi ut'mu lo gyagi ambo ukphi aha sha a ng'ah. Ayi ambla eka
he'llo ombomba. Awhyen ut'mu lo a tna agah ma'lle "oshe me a fa rora" A`ghe ya wyeh
Ada'nmu ya ma` amme a gbu ble la yan, ma` a'yan ayi ayakplo la kpo tala ya bo.

Ada'nmu allu ma... Onda yan won yen asgah ut'mu gno a`mab'gor? E`joshu allu... "Me wo omba
me yen asgah ut'mu bo" uchuku shi? Me shi ut'mu sha sgah agyeyi me`.
OYONYE:

Gye sko omba vye kpo ut'mu sha bo. Omba tsu dum awo ma, omba ba ruri awo ma, omba ba
tna agah la kpo ahor awo ma, omba e`kolo awo ma.

Gye sko omba vye kpo ut'mu sha, gyi le ba yi am'bla ombomba.

The servant and his hoe.

There is a man name Amose,he had a farmland and he take a servant to help him on his
farmland name Joshua.

The servant is so dedicated to the work,and the price allocated for the work is okay.so the
servant gave his strength and mind to the work.His master Amose gave his servant Joshua a
hoe and show him a portion of land for him to cultivate.

On the first day,his servant Joshua cultivated four portion of the land.His master came and
greeted him"well done u try enough'.the servant was very happy because his master greet him
and compliment his hardwork.

But,the second day he only completed three portion of the land.

On the third day,he dedicated herself to the work and able to finish two portion of the farm,he
do backslide as he go on.The servant then have a thought,that his strength reduces daily,so He
went to see his master with a peaceful thought because he didn't know what might have
happened to him.

Then his master said, which day are you finishing up the farm work?, Then his servant Joshua
said...I don't have time to finish up the farm work,why? should I only put work ahead of
everything I do.

Moral lessons:

We shouldn't use all our time only on work.There is time to work,there is time to eat, there is
time to think of better things, there is also time to love and rest.

We shouldn't use all our time only on work,we will always be backsliding Wen we do that.

4. Ónye Eda
Um'pgi, abu la akorkor moa vu chwazbor. Moa wo ma'ma, abu la akorkor ba kpo oye. Omba
tse nga moa ba bwre moawyen.Onda kye, akorkor lu la` abu malle' Akorkor olúla achwazbor
me' abu... e`ka me'lla abu atyun ma,nga Akorkor alula me' klo` da gye kpo ayakplo kyen,nga
Abu ashin,eshi mado, lu da me' gnuo Akorkor,nga Akorkor alula me' klo` da gye da ek'ba
maawyen gyi amblye awo.nga Abu atyun nya ma. Akorkor alula Anye gye tna awyen gno kyen,
aki gye tna ame. Abu atyun ma eka'he? Awo ba won bimi le, da gye tna moawyen b`mo b`she
ayga gye tna moawyen me. Akorkor a' bimi Ayi a khe, akorkor ashi awye kye aba moa tna tsotse
tala abu, unmu irri, o'ha, o'chia, unyi, o'tno.... Moawyen akorkor aho` Ek'ba agbu aba abu
amogha, as'hkan tso moawyen he`Chuku eshi? A'klo moawyen gna la ami ngbu.

LESSON :Tsu la edda bmo omba ya bor

(Be wise all the time)

Be wise

Fox,dog and pig were friends,they were friends for a very long time, the dog and pig got
pregnant.As time goes on they both have birth to their own offsprings.

So one faithful day,the pig said,dog my friend, when the dog responded he then said,I want us
to do something Atleast to survive from the hunger and strive since we are quite friends for a
long time now we can't watch ourselves die,then the dog said Okay.

Then the pig made a suggestion that to survive the have to feed on their offspring,he further
said... today we will eat one of my offspring and tomorrow we will eat yours.Then the dog said;
since it is so,we should first of all eat all your offspring before mine so the pig agreed to that.

So they ate all the pig's offsprings within the year,as the pig got to the dogs House he saw no
one there,the dog left with his puppies,why? Because he care and love his offsprings sincerely.

Moral lessons:

Be wise all the time and we should not allow others discission affect our daily lives.

5. Da mhé ñyemé eñshō cheñye da bmi, mhé ga engala mhé eyi engala estí mbo,aré la Nye mhé
engala a tña mhé onzu,Ayala mhé,awhó mhé,moa whó mhé,(3x)chuku mhé èyi engala estí
mbo,mhé boà odné ga yakpala asmayí,ba yakpala asmayín ga, mhé edzú, mhé Ka aka yakpala
akpo èyi,la kpo aga ñvénga, mhé whú ukwú, mhé whú ukwú (3x)ehonga ,ahogbré abmi,esi aga
la ada mhé,awyi esi mhé,embilo ba mbubi esi mhé okpu mbó?ba esi mhé okpu ñga, mhé ba nyè
engala, mhé zu odné ba nyè eshi mhé ñga mhé Ka aka yakpala akpo èyi,embi ayaga moa lō aka
engala akpo èyi mhé èyi mbó,moa ñyu mhé alo kpo mhé èyi mbó,omba aba ñga, mhé whú eshi
olu ñga mhé bla nyè eshi mhé, mhé la kpo kpo kpo ñga, ahogbré abmi ñga mhé ba èyi estí,ba
mhé èyi estí ehon ñga, arela la estí mhé engala ombamí,Aba estí mhé engala Kala mhé èyi lo
gambó, ahogbré la okpoho gña ñga aha da aremi estilo mhé sñye èyi lo gu, ahogbré asñe awye
esi mhé,awyé eshi mhé ñga duk yakpola da aremi kla ñye lo mhé èyi lon vye,la ba wo kama mhé
mbó ba èyi engala ega ñya, mhé èyi engala ega ñya ga abmi mbó,abmi ga monga,la ba wo aka
ñya ke na,toh, Ka yakpala la akpo owuyi,ondakyen ga ghe ba dzú,ghe ta añyme'oso Ka
añya ,ghw ñyme osó ghe ahon ñga,amoa ba esi anvuñya ané ,da mhé bla nyè me oso cheñye ta
moa moa,chuku ishi mbó moa ogñu orañya amhé aga agña,ekeka mi lo,ghe ega ata
ambagakōka,ghe ta ambagakōka aho ñga moa dzú obzu mhé la amhé engi eri lo , chuku ishi
mbó mhé ri lo dzú dzi akala rñya ogé,anumu lo alula ahh!! Omba mhi alo whú mhé,la añya la
kpo ehi la kpo emé la añya ka la mhé whú aka ñya awhú mbó,toh mhé shñye ta ñya yenzi
ambo,?! Aka mbi la kwu ehi la aho ñga, mbi la nye ishi ama?,arela èyi engala añye la arela èyi
engala mbó,mbi la ñwu arikyen mbo,da ghi ñye marela èyi mbó ga da edzú tsotse,unñwu mhé
akwú mbó aba oshen,eka la wo ke na.mhé evye

Translation from eggon to English

Let me tell u something.I went to school but can't read,the person who taught me
(teacher)flogged me,he laughed at me,they laughed at me because I can't read.After that I
came back home and things fall apart,as things fall apart for me then I stayed..., seeing how
things (life) is going on with me for several years. I cried and cried and cryed after that God
accepted and gave me the thought and open my brain . I was dull, as I came back home I
trained myself and started reading and work on myself to see how things will go. if they asked
me anything I don't know the answer,even though they give the answer I still don't know. As
time goes on,I dedicated myself to working for God and prayers and I taught myself also, after
that God open way for me then I started reading, now that I can read ,the person that do teach
me then thought I cannot read . God with his miracles of reading .I already knew it,God has
already open my head,as that happens, everything the teacher is about to teach I already know
it all and it's seems like I am brilliant than him so as time goes he didn't believe it so one day as
we stay and we're arguing (debate)as we are done with the argument,they gave me a chance to
speak again because I gots points than him,in the same vain we were doing quiz,as we were
done with the quiz,they called me and said I answered the questions correctly,then the man
(my teacher) shouted what!! and laughed at me and thought am not up to his standard. As that
happens I have already disgraced him. So as u all have heard this what did you learn from it.

-------- ONZHO---------

- ------ STORY-------

6 . EMGBZE LA E NÓ

THE SICK LION

Emgbze ekyeñ e gbú á amom-abgo ba esõ o-biñ hī. A num okokom a-nyu enzhe bañ. A ña a
sheñ ayañ adga. Ébyi la e wo moawahrē bañ e ba okro bañ nga mo a kye a ba osusku ta la a ña a
atamama eka bañ a gbu ogro atamama. Omba mo a ka bañ a wó a-nyueku nga, mo a nyuñ emo
a lu mi le, ohuhuhi angyiñ o wo omba ba agi e hré Emgbze okñre ayakploabi bañ a kpo gi. Okyku
ekahe enyi e zgi e ba e pre ña angyiñ adga e pli. Nga andu alanom a zhiñ azo bañ a fu ña, nga
ashrishri a hre ahpye bañ atra ña a-yi. Nga Emgbze e ta okū anyu a lu mi le, Éku engyi eha
angyiñ e we. Moadro sha a la shrañ areñ la a wo a-nyu eku.

-----------ENGLISH---------

A lion had come to the end of his days. He lay very sick at the mouth of his den. He was gasping
for breath. The animals, his subject, cama round him and Drew nearer as he grew more and
more helpless. When they saw him at the point of death, they thought to themselves. Now is
the time to pay back the bad things the lion did to us. So, the elephant came up and drove at
him with his tusks. Then the bull hits him with his horns, and the ass kicked him in the face with
his horns heels. This is double death, growled the lion. Only cowards insult a dying king.

7. Agbre Akpyki, Laagbrèamgboñ, Laagbrè-Eshri, ta-la Atsetseadga

Mr/mrs. Big stomach, big chin,big head and tiny legs

Ombakyen o-gbyigbyi mi a-mo, Agbrèakpyki, la Agbrèamgbo ñ, la Agbre-eshri ta-la Atsetseadga

a wò à oskokye ñ ba amo a bzi lo mā ombaowombo o-bi ñ Eg ño. Eka mo awo-awo nga,
ondakye ñ Agbrèakpyi, la Agbrèamgbo ñ, la Agbre-eshri ta-la Atsetseadga lo a so mā amo a yi a
kplà ezhba a ri. Eka mo a GRE ezhba lol nga, mo a lu mā Agbre-eshri are ezhba o-ri.

Agbrè-eshri a vre' ezhba lo a yi nga, eshri ba ñ e hrè a-mblu ezhba. Nga mo a da agrèamgbo ñ
a vre'. Agbrèamgbo ñ a vre' . Agbrèamgbo ñ a vre' nga a wò o-tum o tslo ezhba o ghwò a-mgbo
ñ, nga a-mgbo ñ ba ñ a nzu kphi! Nga agbrèakpyi a sa a vre'. A ñ a a vre' ayiayi nga, Akpyki ba ñ
a hrè e-zhba nga lol a gma kpu!

Atsetseadga a la ekahe nga,a lot mā a ñ a a knye a yi a lù o-dne. Nga eka ba ñ a wò à I ñ re a

knye a yi ekamilo nga, adga ba ñ mvye a bu ñ a shki o-bi ñ o-zhé. Nga onzho lol efyemvye!

Translated folktale

Mr/mrs big stomach, big chin, big head and tiny legs

Once upon a time,many years ago in a city called ombaowombo in Eg ñ o(Eggon) land, there
lived mr. Big stomach, Mr. Big chin, Mr. Big head and Mr. Tiny legs. As they were living
together,one day, they all decided to go and pluck some mangoes. When they got to the mango
tree, they decided that Mr. Big head should climb up the mango tree first.

Mr. Big head was climbing up the mango when his head got stuck in a hole on the mango tree.
Then they asked Mr. Big chin to climb. As he was climbing up the tree, he was busy munching
mangoes and suddenly his chin bursted "kphi!"
 Then Mr. Big stomach also climbed up. While climbing up, his stomach stuck on the mango
tree and it bursted. It sounded"buss!" Having seen this, Mr. Tiny legs said he was going to
report what happened at home. While running home for the report, his two legs broke down
on the road. And that ends the story.

Moral lesson: we shouldn't conceive evil for those that have fallen because yours might be
worst

8 Asheñ at'ro, la adañ,la adañ, la ashe bañ ta-la moakyiñ azba ba

Onzho he o wò e-shri ñ at'ro, la Ada ñ,la Ana ñ, la Ashe ba ñ ta-la moakyiñ azba ba ñ. Ela no a
wò nga, Ana ñ Ashe ñ at'ro a lu mā a a se Ashe ñ at'ro a sku o-dne. Mā ami a yi a ri algo ta-la
moakyi ñ azba ami dne. Nga Ashe ñ at'ro a zgi a la a yi a ri algo ta-la moakyi ñ azba ba ñ e-dzi
ekahelo.

Ondakye ñ nga,Ana ñ Ashe ñ at'ro a tsa ñ a otumkye ñ ba a kpó. Ambo Ashe ñ at'ro a lu mā owo
ba ñ a yi a kpó o-tum lo nga, mā a ñ a a ri a sku ba akpukplu a tra ñ a à ega. Nga a GRE a ya a dzú
o-zhé amati ekahelo nga akpukplu a tra ñ a. Okyku okay hilo àngyi ñ omba ñ a ambo owo ba
Ashe ñ at'ro a wò o-zhé nga ba emakye ñ eka amablu ,ombole amati, ombole akpukplukye ñ a
bà ambo, Ashe ñ at'ro a knyé a gbú mbo. O kpó nga akpukplu a tra ñ a a ta, nga a ñ a a kpu. Nga
onzho me efyemvye.

Translation : millipede, his father, wife and friends

This story is about millipede and it's family members. As they were living together, it came to a
time when the mother of millipede said she would remove millipede from the house saying that
millipede did not want to work whenever he was given a task to perform. That he could only
eat from his friends henceforth. Then the millipede left and was eating with his friends outside
the house.

One day,his mother gave him something to do but millipede said he would rather prefer for a
truck to crush him on the road than to do the work. Then he went and stood on a road and was
crushed by a vehicle. It was for this reason that whenever millipede is on the road and
somethings such as motorcycle, or car or any other vehicle is coming, millipede would not run
away for his life. So, the vehicle would run into him and crush it to death. That is the end of the
story.

9. Aklungu ta-la ahwye (dove and he-goat)

Aklungu alumile," Aba alo a ri ta ekyum". Ati àngyi ñ a wò aba alo eka ba aklungu a lu hi o-bi ñ
ba Anasarawa byu hi? Etneaga oslo help.

Ahwye a sa a lu mi mā," Amen la ema me; mo a shri og'ba me a ne e ri". Oda ñ ba o ta emvye o
lu mā moarehwi la a wò endzendzeñ a ri ek'po. Moa-Eg ñ o a wò endzendze o-bi ñ ba
Anasarawa a gre moahwõ a-mo, mo a ri emvye mbo eshi? Lè, agi e la e shri àndu e la e nyu ñ
èbme àngyi ñ? Owo ba alo o wò ekahelo àngyi ñ Le, oslo ba Ahogbre a lu o wò odlodzi ta-la
adlidzi ma. A ñ a a lu a-kpa ba ñ ba esesla alumile.
" Moabze a tpi emo ba alo ayi a khwo ñ ga , no a nyu me Ahogbre a hré ba otitno".

Nga Le, enzho b moa-Eg ñ o a lu ambo e gre mbo. Alo alumile,' ototno o ri Eneajgi à obi Eg ñ o.
'Eba ototno helo sha ami e la e ri hi Eg ñ o algo a-tku! Ekplo ayiek ñ re!

Anom ok ñ re akye ñ a lu mā,' Ekplo ebibi ba moare à ya à g ñ o lo Le;o kpo lol mbo.

Translation: Dove and he-goat

Dove said," the owner should eat to the full". Who is the owner as supposed by the dove in our
Nassarawa state? Think about this word! He-goat also said" I with my property should be given
my portion for me to eat".

The rule of the game is that majority should carry the vote. If Eggon is the majority in
Nassarawa state, why are they not winning their elected offices ? Or have we been exchanging
cow with goat? If it is so then the word of God is trustworthy and true. God said in his holy
scripture that "some people destroy themselves and yet blame me for nothing.

And then even an eggon adage proves to be true. It says( Awlaro at kagbu in olden days..). This,
only worthlessness is eating into the fabric of our people in Eggon land. What a pity! One ok ñ
re man once remarked that the evil thing that people will hear about it, do not do it.

Moral lesson: we shouldn't sell our conscious because of money. It is an advice for both the
young and the old not to sell their future for the sake of money.

10. Ototko ba aklungu ( the crowning of dove)

1. Ame e kro ehré anwye me fifyi sha. Ambo mo a tslo àngongo a ba ku-ku-ku;(a ñ o o kpó gbú
no ñ lú lo engyi oshushku).

2. O kpó anti and e wò alo ma fifyi sha

Nga Amasí Ekiogbu a wò alo ma ku-ku-ku...

Edgy abi aga helo a GRE a ba esó arehwi eshye nga ,ehpu,la esóekpóewu,lap esõehwî, la aga
embga, la o kpó obubi, la o k'pu moarehwi o-zhé, ta-la o so moarehwi ayayi, ta-la ambgu sha a
ra o-dzudzu ba arehwi a-mo.

3 . Aklungu a lu mi mā,abàlo a ri ta ekyum. Agi Eg ñ o e la e ri ambyi Le, algori àngyi ñ e tà

ekyum à obi ñ ba Anasarawa? Ahogbre, o la ayiekñ re bit!

Translation 0: The crowning of the Dove

1. I cooked only a small food for my child. But people brought plenty dishes for it;( you may
recite this several times).

2 . How come I have a few things. But Masin kigbu has it bountifully...?
Once this evil thought overtook the heart of man, his heart was full of hatred,envy,anger,
malice, witchcraft wickedness, murder, kidnapping and fight will manifest in the world of man.

3 . Dove once said, the owner should eat to his/her satisfaction. We , the Eggon people, are we
eating faeces or food to satisfaction in Nassarawa state? May God have mercy upon us!.

Moral lesson: As a child or adult, we shouldn't conceive something evil when others are
progressing.