[22] The native good-bye is managed thus: The person that goes away from his friend says “Stay,” while his friend replies “Go”. In their intercourse this is not always a mere form. If a party with goods have rested at a village whose chief is powerful, and covets their goods, they are much relieved when he says “Go!” [23] There are little huts in the fields where people stay to drive away such animals as would destroy the crops. [24] In this simple nursery tale Perspective is ignored, but this will be excused by one who has observed how strikingly the moon rising over a hill resembles a distant grass-fire. [25] His name implies that he was clever. The 3rd story reminds one of the Indian widow who refuses to survive her husband. [26] Here the sky is likened to a great lake, and the stars are the “golden sands” of “Afric’s sunny fountains”. [27] V. and VI. seem pointless, except that the etymology and the form of the native words are made to support the simple theories. [28] Rain, lightning and thunder seem to be almost inseparably associated in the minds of the native. If a peal of thunder is heard, when we ask what it is, the reply is “rain”. [29] Chitowe is generally represented as inferior in power to Mtanga. This passage would lead us, therefore, to understand that Chitowe called in Mtanga because he could not put the country right himself. The Yao as they contrast their hilly district with the flat burning plains around may well thank Mtanga. [30] Native philosophers accept the existence of the world as an ultimate fact. [31] Does this point to the use of ‘the pot-stone’? The native values his present methods as an advance on something more primitive. [32] Compare the hoeing of the Hottentots. [33] _i.e._, to form the sides of the native hut. [34] This tale exists among both the Kafirs and the Hottentots, and is one of the most noteworthy. [35] The offering of ‘first fruits’ had not been presented. [36] Described as staying in the north. The word also means craftsman. Most of these names are mere adaptations for the story. [37] _i.e._, Man-eater. [38] A breach of etiquette. (67.) [39] The narrative shews how. [40] They have a custom of putting charms round their crops this way (see K). [41] All the African races seem to have similar stories about the origin of monkeys. [42] She would be expected to make herself bald in mourning for her two sons. [43] Compare the ancient expression, “Who can stay the bottles of heaven.”—Job xxxvii. 38. [44] Man is the only animal that can make fire. It is common to set fire to the bush with the view of catching game. [45] Mulungu is here said to have lived once on the earth, and to have left it because of men. The Chameleon is introduced here as well as in tale No. xv. [46] Such metamorphoses are very common in native tales. [47] The narrator pronounces sometimes Mlungu, sometimes Mulungu.