Ay koro, Abel, nd'ay goono ga dira ka fun eskol zaari fo waati kaŋ iri na kuro nooyaŋ fo di kaŋ i goono ga te iri kɔminote santr lokal ra.

Iri kulu na jiiri 17, kaŋ iri mana kuro no abada.

Iri na dabari ka kay ka di ifo no a ga ti.

Kuro nooyaŋ prosesi na te waasu gumo korakoray.

Iri kulu na kestyɔner fo toonandi ka jaabi te ceeci-ceeci fooyaŋ se iri laafiya istwar boŋ.

Waato din, i na iri tansiyon guna ka iri damar guna k'a tabbat i ga beeri ka wasa.

Waati kaŋ i n'iri yadda iri ma no, iri kulu na goro sez boŋ ka piki fo daŋ iri kambey ra.

Kuro i n'a margu saaku ra, kaŋ prosesi kulu na sambu minit 15.

A na te boori ka bay kaŋ iri goono ga gaa ka fundi gaay.

Iri no banda, i n'iri no jus bwat da biskit fo k'iri gaa iri ma yeeti.

Iri na saabu kart fo du mo kuro bank ra.

Ay ga farhã kaŋ Abel nd'ay na dabari ka kuro no.

A ga ti fondo kaŋ ga waasu ka fay-fayyaŋ te dunnya ra.

Ay ga herandi boro kulu ma laakal daŋ kuro nooyaŋ d'i ga hin.

A ga ti gomni goy kayna fo kaŋ ga hin ka gaa ka fundi gaay.

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.


Koyyaŋ fo hinne i n'a du da laafiya a na cin hinka te ka daray Suis Alp yaŋ ra.

Wayboro jiiri 25, kaŋ i mana nga maa ci, na te randonne tondi yaŋ ra waati kaŋ a na fay nda nga kulu.

I n'a bangandi kaŋ a daray Talata, kaŋ ceeci-ceeci ekip yaŋ i n'i donton k'a ceeci.

Waybora i n'a du bananta ra Alkamisa, mil 10 nangu kaŋ a na te randonne.

A na fundi ka dehidrate, amma baa woodin a go alhaali boori ra.

A na ci gaaykaw se kaŋ nga goono ga fondo fo gana waati kaŋ a na barmay.

A na cin te guusu ra, kaŋ a na funa da nej haŋyaŋ da hari haŋyaŋ isa ra.

Waybora tecrube ga ti fonguyaŋ himandiyaŋ kaŋ ga ti ka soobay waati kaŋ boro ga te randonne tondi yaŋ ra.

Randonneur yaŋ ga hima ka kart, busol, da lamp jare waati kulu, kaŋ i ga hima ka boro fo ci nangu kaŋ i ga koy da waati kaŋ i ga miila i ga yeeti.

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.


Waati kaŋ ay ga ti ize, ay ga jirbi boobo te ka magazin yaŋ guna.

Ay ga artikl kulu janti, ka foto kulu guna, ka kaŋ ay ga ba pati ka daŋ ay skrapbuk ra.

Ay na ba mate kaŋ magazin yaŋ ga hin k'ay kondi dunnya fooyaŋ ra ka naŋ ay ma laakal daŋ hayey boŋ fonda taaga yaŋ ra.

Zaari fo, ay goono ga artikl fo janti laakal sayans boŋ magazin fo ra.

Artikl nafa gumo, kaŋ a n'ay naŋ ay ma laakal daŋ mate kaŋ ay laakalo ga goy.

Ay na faham kaŋ ay ga hin ka ay laakalo goyandi ka haya kulu kaŋ ay ga ba dondonandi, kaŋ woodin na te duɲe kaŋ ga dambarandi.

Ay goono ga magazin janti za waato din, kaŋ ay ga ba hala mate kaŋ i ga hin ka ay laakalo filla miila taaga yaŋ se.

When I was a kid, I would spend hours poring 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.


Fɛɛw kaŋ ga ti wala almaney ga farhã ka bisa saaji ra wala zoo ra ga ti fo kaŋ ga komplike kaŋ sindi jaabi kaŋ ga waasu.

Faktɛr boobo go no ka laakal daŋ, i ra go alman sahsi muraadey, zoo tipa, da swen kalite kaŋ i no.

Alman afooyaŋ, sanda gulla, ga ti sosiyal gumo kaŋ i ga hima ka alhaali te nda gulla fooyaŋ ka tonton se.

Saaji ra, gulla ga funa kulu kaŋ ga toonandi hal boro 100.

I ga ngey zaarey te haŋyaŋ ceeciyaŋ, ceeciyaŋ, da sosiyalizasyon ra.

Zoo ra, gulla si hin ka du saabi himandiyan ka alhaali te nda gulla fooyaŋ, kaŋ ga hin ka kande farga da frustrasyon.

Alman fooyaŋ, sanda musu, ga ti cawkaw fo hinne.

Saaji ra, musu ga funa prid kaŋ ga toonandi hal boro 15.

Amma, musu kulu prid ra ga bara nda nga teritwar kaŋ a si alhaali te nda musu fooyaŋ sorro-sorro.

Zoo ra, musu ga hin ka funa ansint kaŋ ga beeri ka bisa ra kaŋ ga bara nda espas kaŋ ga beeri ka bisa ka dira, kaŋ ga hin k'i no oportunite kaŋ ga beeri ka bisa ka ɛgzɛrsis te ka ceeci.

Zoo tipa mo ga rol te a almaney laafiya ra.

Zoo afooyaŋ ga beeri gumo ka ngey almaney no ansint kaŋ ga espas, kaŋ afooyaŋ ga kayna ka si hin ka du espas boobo.

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.


Waati kaŋ ay goono ga dira fonda boŋ, ay na hincin fo di kaŋ goono ga hayyaŋ median ra.

A goono ga kani nga kambe gaa kaŋ a cey jine hinka goono ga salle a jine.

Hincin ize goono ga fatta a kambe ɲaŋo gaa kaŋ a boŋo ga bangay kaŋ i te.

Hincin nyaŋo na guna ay se kaŋ ay ga hin ka di humburkum a mo-izey ra.

A ga hin ka laakal daŋ wala ay g'a hasarandi wala a ize.

Ay na a boŋo ham da nani ka ci a se kaŋ hay kulu ga te boori.

Hincin ize na sintin ka fatta kaŋ ay ga hin ka di kaŋ a ga ti ize wayboro kayna.

A goono ga hẽ kaŋ a nyaŋo g'a malfa ka laabu.

Ay ga guna waati kaŋ hincin nyaŋo da ize ga haw kaŋ ay ga laakal kanay du.

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.


Gallo na te metropol beero, kaŋ ga herandi, ka toonandi nda fundi da enerji.

A ga ti nangu kaŋ haya kulu ga hin ka te, kaŋ miila yaŋ ga hin ka te korakora.

Amma boro kulu se kaŋ na duɲe du gallo ra, boro boobo ka bisa go no kaŋ na tangam ka ban ka toonandi.

Borey wey na funa slum yaŋ ra, apartman kayna yaŋ ra kaŋ sorro-sorro ga fafu ka te alhaali laala ra.

I na goy jirbi kaŋ ga zunbu pey kayna se, kaŋ sorro-sorro i na tilas i ma funa kaŋ sindi haya kaŋ ga hima sanda haŋyaŋ da laafiya swen.

Boro yaadin fo ga ti wayboro ize fo kaŋ maa ga ti Amelia.

A na kaa gallo nda miila beerey, amma a na di da waasi kaŋ korakoray na bambata gumo nda mate kaŋ a miila.

A na goy sanda sɛrvɛz restoran kayna fo ra, kaŋ a si hin ka nooru te ka nga loye bana da gaabi.

A ga kani sorro-sorro da haray, kaŋ a ga bine farrati waati kulu a futuro se.

Zaari fo, Amelia goono ga dira ka fun goy waati kaŋ a na alboro fo di kaŋ goono ga goro bangi boŋ.

A ga ti fu-kaŋay-koy, kaŋ a goono ga pankart fo jare kaŋ ga ne, "Ay ga goy haŋyaŋ se." Amelia na yurme te alboro se, kaŋ a na dabari ka nga no sandwic fo neesi.

Waati kaŋ a goono ga sanni te nda alboro, a na dondonandi kaŋ a maa ga ti 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.


Demonetizasyon ga ti prosesi kaŋ ga ti legal tender kaayaŋ sirkulasyon ra.

Indiya ra, Minis Jine Narendra Modi na bangandi Nuvambr 8, 2016, kaŋ ₹500 da ₹1000 biyey kulu ga fay ka te legal tender za cin jirbi.

Ceeciyo wo i n'a te ka korupsiyon da kontrefason gaay, amma a na kande mo disturbans da taabi kaŋ ga hima boro boobo se.

Sabab boobo go no ka sikansimi demonetizasyon se.

Sintina, a mana kaarandi wala a ga te nafa korupsiyon ye kaŋayyaŋ ra.

Korupsiyon ga ti problem komplike kaŋ i si hin k'a saajaw da kas kaayaŋ sirkulasyon ra hinne.

Korakoray, seeda fooyaŋ go no kaŋ demonetizasyon ga hin ka korupsiyon tonton korakoray, zama a g'a naŋ a ma gasi ka bisa boro se i ma ngey nooru ceeci ka guna.

Hinkantey, demonetizasyon ga hin ka impak negatif te talakey boŋ.

Talaka boobo Indiya ra ga kas boŋ ka ngey zaari tranzaksiyon yaŋ te.

Biye kaŋ ga denominasyon beeri kaa da waasi naŋ a ma gasi i se i ma haŋyaŋ neesi, ka ngey faktir bana, da ka servis esansiyel fooyaŋ du.

Hinzantey, demonetizasyon na kande disturbans kaŋ ga hima ekonomi se.

Bizines yaŋ na tilas i ma daabu zaari boobo wala hala habar boobo kaŋ i goono ga barmay nda deviz taaga.

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.


Haŋyaŋo i ne a fun Filipin, kaŋ i g'a bay sanda lecon.

A ga jama mo Azi d'Sid-Est jare fooyaŋ ra, sanda Indonezi, Malezi, da Tayland.

Ka lecon te, i ga alledi timmante fo gunde kaa k'a laabu, waato din i g'a toonandi nda tafannuwa, zinziber, sitronel, da tuuri fooyaŋ barmay.

Waato din i ga alledi rost nungu wala bundu danji boŋ jirbi boobo.

Rezulta ga ti ham kaŋ ga nyun, kaŋ ga savo kaŋ ga timme batu espesyal se.

Lecon i g'a haŋ sorro-sorro nda mo da legim.

I ga hin k'a haŋ mo sanda haŋyaŋ beero wala sanda aperitif.

D'ni na anfaani du abada ka lecon carmay, ni si bine sar.

A ga ti korakoray haŋyaŋ kaŋ ga ti nga hinne ka kaanandi.

Ka tonton lecon teeyaŋ fonda alhaali, modern varyasyon boobo go no mo.

Sef afooyaŋ ga alledi ton guusu furno ra, kaŋ afooyaŋ ga rotiseri goyandi.

Reset fooyaŋ go no mo lecon teeyaŋ se mijotɛz wala furno ra.

Baa mate kaŋ i n'a ton, lecon ga ti jama-kaanandi waati kulu.

A ga ti haŋyaŋ kaŋ ga gaabi ka savo kaŋ ga timme okazyon kulu se.

Yaadin gaa d'ni goono ga ceeci haŋyaŋ taaga kaŋ ga dambarandi ka carmay, lecon tabbatante ga hima ka guna.

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.


Ay: Ifo no ga te ni oto se? A goono ga jinde kaŋ ga tiŋay te sahãadin.

Baaba-ize: Ayyo, ay bay. Ay g'a kondi mekanisiyen do suba.

Baaba-ize: A ga hin ka te. Oto na zeena, kaŋ parça yaŋ ga gasi ka du. Amma ay ga beeje kaŋ a ga ti isyɔŋ kayna hinne.

Ay: To, anfaani boori. Ma naŋ ay ma bay haya kaŋ mekanisiyen ga ci.

Ay: Hey, baa sanda yaadin, ni na bay kaŋ oto nukleyer ga ti haya fo no?

Baaba-ize: Ayyo, ay mana. Woodin ga nafa.

Ay: Ayyo, i ga boori gumo. I ga enerji nukleyer goyandi ka elektrisite te, kaŋ g'oto motɛr gaabi.

Baaba-ize: Woodin ga hima sanda a ga te darza gumo.

Ay: A ga hin ka te, amma a ga ti mo efikasan ka bisa oto alhaali. Oto nukleyer ga hin ka koy mil zangu tank gaz folloku boŋ.

Baaba-ize: Hmm, ay ga hima ka woodin guna.

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.


Alboro fo furo komedi klub ra ka file minyon komand te.

Sɛrvɛr na nga no biftek kaŋ a na sintin k'a haŋ.

Haŋyaŋ kayna banda, a na kay ka ne, "Biftek wo ga laala! A ga gaabi ka sindi savo."

Sɛrvɛr na jaabi, "To, misyɔ, ni na file minyon komand te."

"Ayyo, amma ay mana file minyon kogo komand te!"

"Misyɔ, iri biftek kulu i g'i haŋ kogo. Iri ga ceeci iri kliyan yaŋ ma ngey boŋ ton."

"Woodin mana ti iri problem. Iri ga ti komedi klub, manti restoran."

Alboro na tun da futay ka fatta klub ra.

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 hayray, kaŋ goono ga dira waati kaŋ kaza te, na zuru ka koy a gaa.

Paramedik yaŋ kaa ka arwaso daŋ anbilans ra.

A hayray na gana i oto ra, i biney goono ga kar da humburkum.

Lopital ra, dotor yaŋ na arwaso guna ka dabari kaŋ a ga bara nda konmosyon da ce kaŋ kafa.

Arwaso hayray na kay a gaa, ka si nga naŋ nga hinne abada.

I n'a guna waati kaŋ a goono ga kani, i biney toonandi nda baani da beeje.

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.


"Bonkooniyaŋ," Forjeron ne, "ga ti haya kaŋ ga kuryozite. A ga ti sanda majik fo, korakoray.

Borey ga bine korna gumo a se, kaŋ i si bay hala ifo se.

Manti sanda bonkoono da bonkoino ga bara nda gaabi korakoray, zaari wey. I ga ti himandiyan hinne.

I ga hima ka boro fo kaŋ i ga guna jine, boro fo kaŋ ga nasyon miila cabe." Forjeron na kay.

"Ay ga miila kaŋ a ga ti sanda konfor fo," a na soobay.

"Ka bay kaŋ boro fo go noodin kaŋ ga ni bisa.

Boro fo kaŋ ga hin ka dunnya te nangu kaŋ ga boori ka bisa.

Tabbatante, a kulu ga ti ilizyon. Amma woodin si naŋ a ma si hima ka bisa.

Borey ga ngey ilizyon hima. I ga hima ka haya fo cimbeeri.

Kaŋ d'a haya din ga ti bonkoono wala bonkoino, yaadin gaa ma te yaadin."

Forjeron na kay waati fo, waato din a na haari.

"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, Kuban hano-teekaw zeena fo, na te jirbi wahakku cindi nay kaŋ mana hano fo di.

Nga no ga ti alboro kaŋ zeena ka bisa kwaara ra, kaŋ kaŋ ga kayna ka bisa, Manolin, si ba sahãadin ka hano te a banda zama alboro zeena sindi anfaani.

Zaari fo, Santiago na fatta nga skif ra ka marlin beero fo di.

Marlin na beeri gumo hal a na skif candi ka koy teeku ra da mooru.

Santiago na tangam nda marlin jirbi hinka da cin hinka, amma a si hin k'a kande.

Marlin na tiŋay gumo, kaŋ alboro zeena na farga gumo.

Santiago na hin ka harpon fo daŋ marlin ra, kaŋ a n'a wi.

Amma marlin na beeri gumo hal Santiago si hin k'a kande kooro ra.

A na marlin haw kooro gaa ka sintin ka yeeti ka koy daŋji.

Sark kulu fo na kooro gana, kaŋ i na sintin ka marlin haŋ.

Santiago na sark yaŋ gaay, amma a si hin k'i kulu naŋ.

Waati kaŋ a toonandi daŋji, marlin boŋo da biyo hinne no ka cindi.

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.