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.

Nbore, Abel, anun n Ntan nu na kelife ekɔl lɔxɛnde moxo lan nɛ mixee ma e na wuli malan fe moxo centre komunotɛr lokal bɛ.

Moxo firin birin ɲɛ 17 nan nu na a ra, kɔnɔ moxo mu mo wuli fa nalɛri.

Moxo natɛ tongonɛ a xarati moxo xa amato munse nu na abirin na.

Moxo firin birin maxɔrinnɛ anun man yabiraba santeya xa taruxi ma.

Nakui, moxo naxa mo xa tension mato a nun moxo fasee ala ko moxo xa lara a gbera.

A na fixɛ ibɛ i nɔma wuli fide,moxo keren keren ma birin naxa dɔxɔ gonxima sɛmbɛ ra moxo bɛlɛxee kui.

Wulie nu ra gataxi gbunfuɛ nan kui, a fe birin arabanɛ xan miniti 15.

A kolon fe nu fan barima moxo nu mixee nan ni ra tangafe.

Moxo to gɛwuli fide, e naxa ji so moxo yi anun donse nde alako moxo xa gbilen moxo yɛtɛ.

Ɛ moxo man mara wali karte sɔtɔxi nɛ wuli bank ra.

N ɲaxalenxi Ntan nun Abel natɛ tongofe moxo xa wuli fi.

A nu mafura a man bɔrɔxɔ mixee xa dunia ma sarafe.

Nbirin na gbatama wuli fifema xa e sa nɔma.

Fanɲi gbansan na ra naxan nɔma mixee xa dunia ra tangade.


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.

Biyasila keren toxi nɛ sesemu a toxi fo ato lɔɛxɛ xi firin Suise Alps kui.

Ginɛ ɲɛ 25, naaxanmu nɔxi yibɛde, a nuna amagnɛrɛ fe giya fari a toba a xa gurupu ya ma.

Marakolon ɲi rabaxinɛ lɔɛ fema alaxamusɛ, a fenme minixinɛ a fenxili ma.

Ginɛdi toxinɛ na alaxamusɛ lɔxɛ, a nuna mɛtre 10 tun a nuna a ma ɲɛrɛfe dɛndɛxɛn.

Xinbeli nan nu na ama anun ye xɔli, kɔnɔ sesemu nu a toxi.

A naxɛ a fenmee bɛ a nu biraxi kira nde an fɔxɔra a togbilen.

A kɔɛ radangi giya nde nan kui, a ni ra tanga nɛge nan don fe kui a nunman a nu ye min ma xure nan kui.

Fe naxan ginɛdi sɔtɔ xi tide fanɲi nama a ma senxi nɛ a mixi lan ma ayilan lɔɛ fe ma giyae fari.

Lɔɛ mixee lan manɛ e nu ɲɛrɛ karte ra e yi, busɔl anun siɲal, e man lan ma e fala mixi bɛ e sigafe dɛndɛxɛn ala ko e keli gbilen de.


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.

N lanma ra, N a ra banɛ xan lɛri keren n produit yi baganfe magazine ma.

N artiklee birin xaran ma nɛ, n fotoe birin mato, a nun man nkeren bolon nwama n ma karnɛ safe na xan ma.

A nu rafan n ma magazinee nun n xanin ma ki na xɛ duniee ma a nun a nu a niɛ manɛ n nu dunia maɲɔxun kii nde.

Lɔxɛ keren, N nu na artikle nde xaran fe xaxili xa science ma magazine kui.

Na artikle tide nu na a ma yati, anun fan a n mali nɛ n xa a kolon nxaxili walima di.

N naxa a faxamu n nɔma nxaxili uside nse xaran n nu wanaxan xɔn, anun fan na nu mayele n bɛ.

Kafi nɛ n magazine xaranma, a unman a rafan nma e nxaxili rabi ma kiya nɛxɛ xaxili nɛnɛ ma.


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.

Wɔyɛnɲi nu na naxan ma akolon fera xa dalisee nan ɲɛlɛnxixi dunia ma xana mu wula a yaba xɔnɔ yabi fe mu sɔnɔya.

Fee gbegbe nan tongofe na a ra, dalise keren keren ma wa xɔnɲi tongo fe, wula mɔli, a nun e masuxuki kiya.

Dalisee nde, alo silee, nee na ɲama fe anun man e xa fe masarɛ e nun sili boree yaremasigɛ ma.

Burunɲi kui, silee sabati ma yire keren nɛ i nɔma a kontide xan 100.

Ɛ xa yanyi birin na dangima nɛ e baloe fenfe, bere fe, kerenxi ra.

Burunɲi kui, silee nɔma sabu sɔtɔma e nun sili gbɛtee xanɔ bere, na nan fama bɔɲɛma ɲaxuira.a nunnimisɛ.

Dalise gbɛtee, alo bartee, malanɲi koɲinɲi na ne yira.

Wula kui, bartee sabatima yire keren nɛ a siga xan gundi 15.

Nakui, bartɛ yo bartɛ birin nun a xa lingira anun man e mu sunbu a gbera bartɛ gbɛtee ra tɛmui birin.

Wula kui, bartɛ nɔma sabatide tɛtɛ belebel kui kɛnɛ dandɛxɛn, yire naxan nɔma sabui gbegbe fide a ma ala ko a xanɔ koɲin de.

Wula ndee na na e mu nɔma role xungbe ra de katarabi e xa dalisee sabati kima.

Wula ndee xungbo anun e xa daliseena tɛtɛ rawasaxi kui, na tɛmui ande xurue mu nɔma kɛnɛ gbegbe sɔtɔde.


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.

N nunawoto ragife gorofe labera, N si tonɛ a di barife medianian kui.

A saxi a sɛti ma anun man a sɛngni firinɲi yi talaxi a yara.

Si yɔrɛ nabarife ya kɔsiya anufan a xunɲi baramini kɛnɛma i nɔa a tode.

Si ndɛ naxa n mato anuman i nɔma gaui tode a yama.

A luxi nbɛ a yɛtɛ maxɔrinfe xa nfe xɔnɛ niyɛma a ra xanamu axadi yɔrɛ.

N naxa siga n ma ɲɛrɛra si mabiriki anun man n na nyigoro a fɛtima.

N naxa a xunɲi yi xɔlin anun fan n fa a falabɛ a naxa xanmɛ fe birin dangimanɛ a fanɲi.

Si yɔrɛdi naxa a yikeli fɔlɔ anun N nɔma a tode siginɛdi.

N naxa amato alo si ngɛ anun siyɔrɛdi naxa tugan alo bɔɲɛsa nalu naxan bɛ.


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.

Ta nu xungbo, metroplis tankuniɛre, a nurafexi sɛxɛra aun sɛmbɛ.

Yire nan nun a ra fe birin nɔma rabade dɛndɛxɛ, aun man xiye nɔma findide nɔndi ra dɛndɛxɛn.

Kɔnɔ mixi birin nɔma yaremasigɛ sɔtɔde a tan ta,nexee nu gere maso ala ko e xaxixa fan.

Na ɲamae na bidonvile nan kui, banxi lanmae kuier fexi e man tikie munu fan.

Ɛ walimanɛ waxati gbegbe e sare xurun, e man sigamanɛ xali se xudidi alo donse xana mu santeya magagɛ.

Na mixi keren nu na sungutunɲi nan a ra a xilinɛ Amelia.

A fanɛ takui a tan nun xiye gbegbe, kɔnɔ mafurenɲira a naxa a kolon a nɔndi ma kuya nara dangife a naxan ma ɲɔxun.

A nu na nɛ alo saremati dine lanma kui, a nun tɔrɔmanɛ yati kɔbirife ra ala ko a xa banxi sarefi.

Tɛmui ndee a somanɛ a sade kamɛ a ma, a nun man lɔxɛ yo lɔxɔ a kɔntɔfilixi a xa tina ra.

Lɔxɛ keren, Amelia nu kelife walide a naxa xamɛ nde to a dɔxi wuri salenɲi fari.

Lude yo mu a yi, a nu yire keren nan suxuxi naxan xili, "A walimanɛ donɲibɛ." Amelia naxa nimisaa xamɛ bɛ, a fa a natɛ a sandwich sara a bɛɛ.

Xali a tonu na wɔyɛnfe xamɛ ra, a naxa a kolon a xilinɛ nu Charlie.


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.

Kɔbiri bafera ɲamanɛ kui fe fanɲi lanxi nan a ra.

Inde kui, Premie ministre Naranda Modi amasen nɛ Novembre kike 8, ɲɛ 2016, a naxa 500 anun 1000 kɔbiri birin famanɛ bade ɲamanɛ kui kɔɛ tangi.

Na natɛ birin tongoxinɛ ala ko korupsion xa gere a nun kobiri yalanfe, kɔnɔ fe gbegbe yayisomanɛ a man fan fe gbegbe ra xɔrɔxɔ mixi gbegbe ma.

A ra kelixi fe gbegbe nan ma kɔbiri masafe ra bɔxi kui.

Asinge, na mu a falaxi teku a korupsion nan na xurunma ɲamanɛ kui.

Korupsion kontɔfili kiɲa gbo a falafera a xa ba ɲamanɛ kui kɔbiri fixɛ gbansan bafera ɲamanɛ kui.

Na xanbi, fe gbɛtee na nakɔbiri bafe ɲamanɛ kui nɔma korupsion na gbode, na nan a xɔrɔxɔxi mixee bɛe suufe xanamu birafera e xa nafuli kira fɔlɔra.

A firinde, kɔribiri masarafe ɲamanɛ kui fe ɲaxi bara manɛ setaree ra.

Setare gbegbe Inde kui baloma kɔbiri fixɛ nan na e xa kɔbiri masarɛkui.

Kɔbiri kɛdi xungbe masarefe kerenɲira xɔrɔxɔɛ nan fama donse sarafera, fakture fifera, anun xayifanse nde.

A sanxande, kɔbiri masarɛ fe wuyaxi nan ma maxama bɔxi xa ekonomi ma.

Afɛri ndee balan manɛ lɔxɛ ndee xanamu lɔxundeealako kɔbiri nɛnɛ xanɔ asoki sotɔde.


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.

Gi plat krli Philine nɛ, a kolon xi mɛninɛ alo lechon.

A nun man a kolon xi Asi sogete biriki fan, alon Indonesi, Malɛsi, anun Tailand.

I ni wama lechon yayilanfe, i xɔsɛ sube gundi nan sama, i ya a ma sumbu laile ra, ɲɔxɔmi, muluxun funɲi, and ayi see nde.

Nakui sɔsɛ nax magan kolofɔti tige tɛra anun yege xan waxati gbegbe.

A yabi jus daxi nan a ra, a ɲɔxun nara gataxi waxati fanɲee nan bɛ.

Tɛmui wuyaxi lechon tan donma e tan male anun bɔrɛ see.

A man nɔma donde alo plat xungbe xana mu dɛ ma donse.

Xa sa li i xun nafan a gbera lechon maniɛde, i mu fama nimisade.

Nɔndi ra a keren nan a ra a xa ɲɔxunɲi ma.

Ande safe lechon ɲin kirabakima a namunkima, a rabaki nɛnɛ wuyaxi fan na.

Kuri soee nde xɔsɛ ɲinma fura nan kui, a lima bore tan a ɲin ma rotisoire kui.

Se gbɛtɛe nana lechon ɲin ma naxee ra xanamu four.

A fa ɲin kioki, lechon tan kɛnɛnɲi nan a ra ɲamabɛ.

Plat ɲɔxumɛ fanɲi a man ɲɔxun, a fan mlanɲi biri.

Nakui xa i fana a nɛnɛ nan fenfe anun donse gbɛtɛ i niyafe, lechon mato a tan fan.


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.

Ntan: Munse rabaxi nma karte ra? Gi lɛrima a na sonxɛ ra tefe.

Sɔxɔ: Iyo, n na akolon. N na a xanin manɛ mekanisien xɔɲi tina.

Sɔxɔ; A lanma axa lu. Woto bara fori, a piɛsee sɔtɔfe xɔrɔxɔ. Kɔnɔ nlaxi ara kike gbansan nara.

Ntan: Afan, i bone sance. Afalan nbɛ nxa a kolon mekanisiɛn naxan falaxi.

Ntan: Hei, a falu kioki, iya a kolon woto nuklear tan se gbɛtɛ nan e ra?

Sɔxɔ: Ade, N ɲɔxɔ nama nun. I xayi na ama.

Ntan: Iyo, e xinbeli afanɲira. Ɛ nuklear nan mali ma a xa kurant sɔtɔ, xan sɛmbɛ woto mɔtɛri ra kelima.

Ntan: A nɔma, kɔnɔ aman tide na alo woto foree. Nuklear woto nɔma sigade xan kilo kɛmɛ resɛrvoir esence keren ma.


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.

Xamɛ nde na a ɲɛrɛ fe mixi ta yele pɛsɛ banxi kui afa filɛ fanɲi xili.

Sare mati naxa fa stik ra a fa a don fɔlɔ.

Tɛmui di todangi dondoroti, a a dan aman fa a fala, "Gi stik magaxu! A xɔrɔxɔ aman mu ɲɔxun."

Sare mati naxa a yabi, "Nabara fan, i lan ma i xa sube fanɲi xili."

"Karamɔxɔ, moxo xa stik famanɛ a xinde. Moxo a masen manɛ moxo xa kliyanyee e xa a ɲin."

"Moxo xa kɔntɔfili mu naki. Mixi ra yele pɛsɛ gurupu nan moxora, rɛstoran mu a ra."

Xamɛdi naxa xɔnɔxi naxa keli a naxa mini klub banxi kui.


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.

A luxinɛ woto masiboe kui, a fan gan a xaxili ra.

A xa foree, na xan woto ragife masiboe tɛmui, a yidinxinɛ a ma biri ra.

Paramedike fanɛ e fa sagatala yite e ra so ambulace woto kui.

A xa foree naxa bira woto fɔxɔra, e bɔɲɛ ka naxi gaxui bɛ.

Labitani, dɔktɛree xa sagatala mato e naxa ama sen a a xaxili na a sɛnɲi nan giraxi.

Ɛ naxa ara so labitani kui e fa a dandan fɔlɔ.

Sagatala xa mixee naxa lu a sɛtima, e mu arabolo a keren muk.

Ɛ ɲɔxɔ sanɛ a xɔn xali a tonu xima, e bɔɲɛ ra fann e ma anun lanlanteya.


"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.

"Xɔrɔya," xabi xuima, "kunfɛfe nan naki. Naluxialo mazi, yati.

Mixee e bɔɲɛ ra tema feema, kɔnɔ e mu a kolon munsema.

A muluxi alo mangee anun maga ginee sɛmbɛ mu nexee yira, na lɔxee. Ɛ findi yatagee an na.

Ɛ xayibiraxi mixee matofe ma, mixee xali na ɲamanɛ ma kɛnɛn fe ma." Xabiee xa ma labui.

"A kolon fera xa mixee na tande naxan fan i bɛ.

Mixi nde naxan e birinma yegetima tande.

Mixi nde naxan nɔma dunia findide yire fanɲira.

Iyo xɛ, a birin magnɔxunɲi na ra. Kɔnɔ a tide gbegbe muna.

Mixee xayi biraxi maɲɔxunɲima. Ɛ lanma e xa sendendera.

Xa sendende magɛ xanamu mangɛ ginɛ nan ara, awa nakui lunayi."


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.

Santiago, Cuba yɛxɛ suxuma fori, sigaxi xi loxoi solomasaxan-nani amu yɛxɛ suxu.

Daxa xɛmɛ fori na a ta nan na, anun sagatala, Manolin, mu wama yɛxɛ suxufe e nun atan barima sabui nu na xɛmɔxi bɛ.

Lɔxɛ keren, Santiago naxa siga e nu axa eskif a naxa marlin xungbe suxu.

Na Marlin nu xungbo naxan a xa eskif ba kui pon.

Santiago nunmarlin gerenɛ xi firin anun kɔɛ, kɔnɔ a munu nɔma a xaninde.

Marlin nun binɲa agbera, anun man xɛmɔxi nu bara tagan.

Santiago naxa nɔ harpon na marlin kui, a naxa a faxa.

Kɔnɔ marlin nu xungboagbera na nan a niyɛ Santiago mu nɔ a xaninde kunkui kui.

A marlin na tagannɛ kunkui fɛtima a fa ama sofɔlɔ xarema.

Rɛkinyee fa bira kunkui fɔxɔra, e fa marlin don fɔlɔ.

Santiago naxa rekinyee gere, kɔnɔ a mu nɔma e birin na.

Xan benu e xa xareli, marlin xunɲi nun a xuli nan luxi sɔnɔ.