with the approximate translation:—‘Quick sailing, abundant haul.’ In the Gebobo spell (Chapter VII) the expression tutube tubeyama is a play on the root tubwo used as a rule verbally and meaning ‘to be full in the face,’ ‘to be fine looking.’ In the Ta’uya spell (Chapter XIII) there is the reduplication munumweynise of the root mwana or mwayna expressing the ‘itching’ or ‘state of excitement.’ In the ka’ubanai the first key-expression ida dabara is an archaic or dialectical couple (the root is dabara , and ida is only a phonetic addition), which signifies ‘to ebb.’ The other key-expressions ‘ ka’ukwa yaruyaru,’ ‘ka’ukwa mwasara,’ ‘ka’ukwa mwasara baremwasemwasara ’ have all the verbal part irregularly reduplicated and in the last expression repeated and transformed. The last formula of the mwasila (Kula magic) given in Chapter XIV, has a pair of expressions used as key-phrase: ‘ kwoygapani, pani; kwoyga’ulu , ulu.’ The word kwega , a variety of betel plant, is used in a modified form as a prefix and compounded with the verbal roots pani (seduce) and ulu (enmesh).
As to the final parts of this class of spell, I have said before that it is much less variable than the initial and main parts of a formula. Within the same cycle or system, the dogina often varies little and a man will often use the same one with all his spells. The sample