[35]. The old custom of the Yaos (at any rate in the case of a chief) is to bury the dead man inside his hut (or where he has several, in that of his principal wife), which is then closed, and allowed to decay. Lengths of calico (the quantity being proportioned to the wealth of the deceased) are draped over the roof and left there. Perhaps the building of a house over the grave, which appears to be done sometimes near Lake Nyasa, is a later modification of this custom.—[Tr.]
[36]. Die Herabkunft des Feuers und des Göttertrankes. Ein Beitrag zur vergleichenden Mythologie der Indo-Germanen. Berlin, 1859.
[37]. To prevent complications, this prohibition applies to friendly tribes as well as to the late rebels.
[38]. See Last Journals, vol. i, chapters i-iii.—[Tr.]
[39]. Query “a hoe”? The shovel is not a native implement.—[Tr.]
[40]. More correctly in Yao, Jua Michila = “(he) of the tails.” The Rev. Duff Macdonald says that he is called “the rattler of the tails,” juakuchimula michila. Tails of animals are supposed to have great efficacy in magic, and usually belong to a witch-doctor’s outfit, either forming part of his costume or carried in his hand.—[Tr.]
[41]. The Makua word corresponding to ngoma.—[Tr.]
[42]. This Nyanja word, here used for convenience sake, means the “village green,” or “forum,” where the affairs of the community are discussed, and all public transactions take place.—[Tr.]
[43]. This action is called ku luluta both in Yao and in Nyanja. The Rev. H. B. Barnes explains the word, in the latter language, as “to say lu-lu-lu-lu indefinitely. The women do this as a sign of rejoicing; the sound is produced by moving the tongue quickly from side to side with the mouth a little open, and very often the hand is alternately clapped to the lips and taken away rapidly.” The cry itself is called in Nyanja ntungululu. It seems to be universal (under various names) among African women.—[Tr.]
[44]. Surely this name, if not the figure itself, must be of Muslim origin?—[Tr.]