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died in the mean time, and the bowl with its contents had been buried with her "so that her spirit might not return to look for it."

Not only do thunder-stones drive away the bad things, but they attract the good. An acquaintance once saw a man fishing, who* used, instead of the usual lead weight or common stone, a thunderstone, which he believed attracted the fish to his line. He would not sell the stone, although he was offered a good price for it.

The scarcity of these objects is accounted for by some who say that a person, having found one of these onweri-ston, cannot find another for a period of seven years. Of course, a number are destroyed in preparing powders for medicines, as we have just mentioned; but another factor in the destruction of these relics is the belief that they contain precious metals or gems, and many are destroyed in the vain attempt to secure the treasure. De Booy' found this same notion in the West Indies, and ascribed it to the suspicion the natives have that the white man collects these relics in order to extract from them the precious metals they contain.

This is true in Surinam also. The natives cannot understand why the white man, who is not superstitious, will pay out perfectly good money for these stones unless they contain something of value. Indeed, we have been definitely informed that the treasures for which the white man seeks must have their origin in the celestial nature of these objects.

The collector must be constantly on his guard to distinguish between true popular notions, and the ridiculous, valueless statements made by the vendor with the deliberate intention of deceiving the buyer. For example, one morning a man brought us a very big field-stone which he pretended was a real thunder-stone. The deception was obvious. Putting one hand upon it, we said sarcastically, "This stone is warm, and thunder-stones are always cold, are they not?" Without a moment's hesitation the man answered, "That is true, sir, but this is not an ordinary thunder-stone; in fact, it is a so-called 'sun-stone.' You see, I understood that you bought all kinds of stones that fall from the sky, and, although this particular stone was not thrown down by the lightning, nevertheless it fell out of the sun in the sky. On my way over I carelessly carried the stone in the sun, and it just naturally attracted the sun's rays to itself and became warm, as you now perceive."

Arlington, Mass.,
Oct. 16, 1916.

1 Theodoorde Booy. "Certain West Indian Superstitions pertaining to Celts" (JAFL 28 : 81).

BANTU TALES.

BY R. H. NASSAU.

The following tales correspond to the English tales published in. Volume 28, pp. 32-36, of this Journal. They are given here in the Bantu dialects as told to the author.

ALPHABET.

The consonants are pronounced as in English, except that g is always hard. The vowels are pronounced as in the languages of southern Europe: —

a like a in father (e.g., kalaka, "to speak").

£. "a " law (" dvi, "thou").

* "e " they (" elabe, "a branch").

1 "e " met (" uhlkl, "beach").

4 "i" machine (" ikadu, "a hand").

•u "« " rule (" umb&ka, "one").

Diphthongs: at (e.g., paia, "my father").
Om (e.g., au, "not-he").

Every syllable is closed with a vowel. The accent is on the penult.

When a final vowel is followed by an initial vowel, either the vowels coalesce, or one of them is elided.

In the case of two or more initial consonants, a slight vowel-sound is permitted to precede: e.g., Mpongwe = uMpongwe (ng is nasal).

HO TIMBAKENI O MAKODO ("LET US GO BACK TO THE PLACE THAT

WAS LEFT").1

(Benga Dialect.) Ba diyakindi bamo babale, mbweyi na balongi. Wa umbaka,

There were men two, friends and neighbors. The one,

Ogula, a vaki, na, "Mw£la! mbi ngi te mbi kfike o 'hiki ya

Ogula, he spoke, saying, "Chum! I am I going to a country

yavidfingo o ujopo; na, o ivala jamS, mbi dikanakandi na nave1 of far-off to travel; and, in going my, I leave with you,

ekamu ulega mwamfi mwa sitanye. Tataka mwS bwam', o peT

this barrel my of sitanye. Take care it good, for sake

'ameV' (Sitanye ekang e diyakindi beja ba jakindi o ehe tit.) Mbweyi 'aju, Boloba, a yavwanaki, "E; ndi, yinfi e 'bfi elombo

mine." (Sitanye this it was food they ate in land that.)

1 See JAFL 28 : 32.

Friend his, Boloba, be replied, "Yes; but, that it is not thing

e hakwe1!" Wa mbweyi umbaka, Ogula, a k&kindi, ka ma-a

it to be done." The friend one, Ogula, he went, and him-he

vala o 'he t€ ya yavidfingo. O ulingo mwa a diyakind' omfi, e

travelled to land that of far-away. In while that he was there, it

hamakindi, na, mwada wa mbweyi 'aju Boloba, a 'mbakind' o happened that wife of friend his Boloba, she was about to

jana mwana; ka jemi tg i pangi ma iyombuwa ja beja ka beja, bear a child; and womb that it not cause her longing of any food,

kabo y§ sitinye m6t6 te1. Buhwa bwe, ka ma-a hahalakidi momi

except it sitanye very that. Day open, then her-she begged husband

'aju o p6l6 ya beja t6; nandi, a lingwaki na ma, tina ya na a uwaki her for sake of food that; and, he was angry with her, cause of that she asked

ma, na, a weyaka mohano mwaju. Ndi, e diyaki ya nyanga t£,

him that he destroy promise his. But, it was it same that,

buhwa ka buhwa. O madikanido, ka ma-a va, na: "'Mba, na,

day by day. At last, then him-he said, thus: "Me, thus,

oningfi yS te nonane', mbi ka nyangandi hika; ndi mbi ka nSngandi if it is so, I will lose money; but I will take

pani sitanye ya mbweyi 'amfi. O ma-a ka 'mbak' o timba, at once sitanye of friend my. When him-he will be about to return,

b£ng£ mbi ka hamband' epakwfi o peT 'aju." A nangindi ulega tfe;

then I will buy another for sake hia." He took barrel that;

o ma-a diyaki a dubuwa mwa, hika i kwakind' o ndeV. A

when him-he was he opening it, money it fell on floor. He

vSki, na: "Nonane1! Ekamu u ndi ulega mwa mbweyi 'am€ a said, thus: "So thenl This it is barrel which friend my he

vaki, na, u diyaki mua sitanye; ekamu mua hika? BwamM nandi,

said, that, it was of sitanye; this of money? Well! then,

mbi to nanga hika, na mbi timbake mS sitanye; ikabojana, mi

I let take money, and I return him sitanye; for, him,

ndi a tubaki'sitanye.'" O ulingo mwa jomu jamepumau tombidi, is he named 'sitanye.'" When space of ten of years it passed,

ka mbweyi 'aju Ogula a pakindi. Ka momo tSkanfi Ogula a vS then friend his Ogula he arrived. And man this Ogula he said

na wa mbweyi Boloba, "Bweyakidfi 'mba ulega muame' uatnfi u

to the friend Boloba, "Hand me barrel my which-I it

dikanidi na naveV' Mbweyi 'aju Boloba a bweyakidi o ma ajadi

left with you." Friend his Boloba he handed to him unto

pani, ulega mwa sitanye. O Ogula a dubwaki mua, a duwaki

promptly, barrel of sitanye. When Ogula he opened it, he found

ulega ti na sitanye ya kya, na e ha be bango. Ka ma-a mama,

barrel full with sitanye of new, and it not is rotten. Then him-he wondered,

na: "Mbi dikanindi na mbweyi 'amfe Boloba ulega mwa hika, na

thus: "I left with friend my Boloba barrel of money, and

ma-a ka-timbaka 'mba, ulega mwa sitanye?" Ogula a ndakiyi mbweyi 'aju, na: "Mbweyi 'ame! O haka le 'mba nde? Umba

him-he gives back me barrel of sitanye?" Ogula he called

friend his, thus: "Friend myl You do ? me what. Me

ndi moto a dikanidi na navg ulega mwa hika; na, o ka timbaka

am person he left with you barrel of money; and you do return

'mba ulega mwa sitanye?" Mbweyi 'aju Boloba a yavwanaki, me barrel of sitanye?" Friend his Boloba he replied.

"Yanee 'be nonane; o dikanaki'mba sitanye; k'umba'mba timba "That it is not so; you left with me sitanye; and me- me return

ave tepe sitanye. E! Mwera! ave-o yejekend' o iba hika oviya

you also sitanye. O Chum I you-thou trying to steal money from

umba-mbi jadi!" Upakwe mane Ogula ma, na: "Ave ndi wa jadi

me-I unto!" Other one Ogula him, thus: "You are who is

a yejeke o iba oviya umba hika 'amg. Ndi, nyanga 've-o vaki he trying to steal from me money my. But, since you-thou say

nonane, o 'ka, na nave-wa saja o boho bwa batodu." Upakwe

so, you come, and you-thou enter complaint to face of elders." Other

Boloba a vaki, na: "Njambo eyamu! ho to vala ka saja."

Boloba he said, thus: "Affair good I we let go to make complaint."

Ba valindi, kwanga na o ba-ba pakindi o batodu ba jadi. They went, until that when them-they came to elders they unto.

Mbweyi wa boho; Ogula, de, na upako mwaju, na: "Ho

Friend the first, Ogula, standing, with statement his, thus: "We

hamindi, o mbi lenakidi o-pele ya ekenda o 'he te ya yavidengo, happened, when I decided about of journey to land that of far,

benge mbi dikaki na mbweyi 'ame ulega mwame mwa hika, na-na

then I left with friend my barrel my of money, that

a ka bandamakide mwa o-pel' 'ame. Tepe, mbi haki ehaliya o

he should take care it for sake my. And, I pretended to

ma-a jadi, na, u diyaki sitanye, obanga ma yowengo na u diyaki

him-he unto, that, it was sitanye, lest, him, knowing that it was

hika, vendetwa a ka dubuwa mwa." Mbweyi'aju Boloba a vaki,

money, perhaps he would open it." Friend his Boloba he said,

na: "Mbweyi'ame a dikaki n' umba ulega mwa sitanye; o ma-a

thus: "Friend my he left with me barrel of sitanye; when him-he

pakidi, k' umba-mbi timbidi ma tepe ulega mwa sitanye. Ka okava

arrived, then me-I returned him also barrel of sitanye. And here

a pandi na iyabana, na, nana u diyaki mwa hika. Ndi, mbi vaka,

he comes with deception, thus, that it was of money. But, I say.

na, mbu yeneke hika." Ba batodu ba vaki, na: "Nonane! upako

thus, I-not see money," The elders they said, thus: "Sol matter

nd' ekamu! Ave, Ogula, wa moto wa pele ya bohoboho, o lemakandi;

is this I You, Ogula, the person of side of first, you err;

o dikanindi na Boloba, wa pele epakwg, sitanye, ka ma-a timbaki

you left with Boloba the side other, sitanye, and him-he returns

ave tepe sitanye. Nandi, o vahaka le o ibakiya ma hika nde?" you also sitanye. Now, you wish ?to steal from him money why?"

O Ogula a yokaki, na jeku, a senjaki upako te, na: "E diyake! When Ogula he heard, in wrath, he abandoned affair that, thus: "Let it be!

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