Girls take Arabic names, as Mamai Khamisi (Mother Thursday), Fatimah, and Arusi, or they borrow from the pagans Magonera, Zawádi and Apewai (a gift), Tímeh, Sítí, Baháti, Tínisí, and Machoyáo (their eyes). The ceremonial address to men is Bwana (pronounced B’áná) master, possibly a corruption of the Arabic ‘Abuna:’ it is prefixed to proper names, especially Arabic, as B’áná Muamádi. The diminutive Kib’áná is the Italian ‘Signorino.’ The feminine form Mwana (M’áná) has equal claims of descent from the Arabic Ummaná, our mother. It means, however, ‘child’ generically in the proverb M’áná uwwá Mze, Mze hawwá M’áná—child slays parent, parent slays not child—the equivalent of the Italian Amor descende non ascende, and the Arab’s ‘My heart is on my son, my son’s is on a stone.’ Amongst certain interior tribes it is still prefixed to the names of chiefs; hence probably the ‘Emperor’ Monomotapa (M’áná Mtápa) which J. de Barros writes Benomotapa: the latter may not be a misprint, but represent ‘B’áná Mtápa.’ Muigni, contracted to Mui’, is applied to Sayyids, Sherifs, and temporal rulers, and Shehe is the equivalent of Shaykh. Mkambi belongs to the sultan or chief, and the Anglo-Arab ‘Seedy’ (Sídi = my lord) is unknown. The marriages (Máowáno) of the Wasawahili are operose, as might be expected amongst a race whose family festivals are, as in the far north of Europe, their only public amusements. I may, perhaps, here remark that in matching, as well as in despatching, even civilization has not thrown off all traces of the old barbarism, and that the visit to M. le Maire and the wedding breakfast, to mention no other troubles and disagreeables, should make us uncommonly lenient to those less advanced than ourselves. The relatives of the bridegroom, as soon as he reaches the mature age of 15, having found for him a fit and proper mate, repair to the parents; propose a Mahr, or settlement, varying according to means from $15 to $25, and obtain the reply ancipital. The women then visit one another; the answer emerges into distinctness, and all fall to cooking. In due time Cœlebs receives, as a token of acceptance, a large Siniyyah, a tray of rice, meat, and confectionery, a ‘treat’ for his friends, forwarded by the future father-in-law. The feast concludes the betrothal;[107] either of the twain most concerned is still at liberty to jilt; but in such a case, as usual throughout the Moslem East, enmity between the families inevitably results.