whom the animal is ‘Ju-ju,’ or sacred. Generally, the Msawahili Alim or literato, though capable of reading the Koran, cannot write a common Arabic letter. Some, however, attain high proficiency: I may quote as an instance the Kazi Muhiyy el Din. These negroids begin arithmetic early, a practice which, perhaps, they have learned from the Banyans. They excel in memory and in quickness of apprehension from early childhood to the age of puberty: the same has been remarked about the Arabs, and Anglo-Indians observe it in the natives of Hindostan. Whether at the virile epoch there is an arrest of development, or the brain suffers from exclusive, excessive obedience to the natural law, ‘increase and multiply’ and its consequent affections, is a question still to be settled. Boys are sent to school when aged seven, and finish their Khitmah (perlection of the Koran) in one to three years; after this they are usually removed to assist their fathers in the business of life. Upon the Island the Msawahili child receives some corrupted Moslem name, as Taufiki (Taufik) Muamádi (Mohammed), Tani (Usman), Shibu (Nasib), Muhina (Muhinna), Usy (Ali), or Hadi. Upon the coast the appellations are mostly heathen: I may quote the following from the Benu Kendi tribe— Bori, Chumi, Kambi, Kangaya, Kirwasha, Mareka, Mkame, Mkhokho, Mombe, or Mwambe, Mwere, Nungu, Shangora, Shenkambi, Zingaji. The wilder Wasawahili communities adopt very characteristic compounds: such are Machuzi wa Shimha (fish-soup), Mrima-khonde (mountain plantation),[106] Mkata-Moyyo (cutter-out of heart), Khiro-kota (treasure trove), Mchupio wa Keti (leaper upon a chair), Mshindo-Mamba (conqueror of crocodile), Khombe la Simba (lion’s claw), Mguru Mfupi (short-legs), Mui’ Mvua (Mister rain), Mkia ya Nyani (monkey’s tail), Masimbi (cowries), and Ugali (stirabout).