381	Tshifhireni tsha Vho-Dzhabuli, At Tshifhireni of Dzhabuli,
382	Tsha ra nngu yo hwala ; Where they watched the sheep carry off the branches used for fencing;
383	Yo isa -mmbeni It sent to Tshitavha-mmbe,
384	-mmbeni tsha Vuvha. To Tshitavha-mmbe of Vuvha.

Tshifhireni was the name of a district in chief Makhado's territory. The meaning of these lines is obscure.

385	Tshiwani tsha mulala bai, At Tshiwani, where they sleep with white blankets (once sold by traders),
386	Thenzheni malowa , And at Thenzheni, where they bewitch the paths,
387	Vho lowa mufhiri wa gondo. They bewitch the wayfarer.
388	Vho salaho vha fe sa khuhu! May those who live there die like fowls!

In 1958, Tshiwani Trust and Thenzheni were under headman Katshitanga, under chief Tshivhase. Thenzheni has long been noted for its sorcerers (see milayo Nos. 143 and 146).

389	, luvhani Khangale! Venda people, pay homage to Khangale!
390	Tshikundamalema ndi , Tshikundamalema is his son
391	Khotsi ndi Ragalavhanda. And Ragalavhanda his father.
392	Randau yo lala Gandwani: Randau slept at Gandwani:
393	Ya gandwa a xa. When he went away, the pool dried up.

Tshikundamalema is on the north bank of the Mutale River, east of Thengwe, and is one of the few areas ruled by a member of the Ndalamo clan. Gandwani could mean 'in a pool' in line 392, but it almost certainly refers to the area of that name north of Thengwe. The expression, 'the pool has dried up', refers to the death of a chief.

394	Ndo lora Tshimbupfe tsho diwa: I dreamt that I was struck down at Tshimbupfe:
395	Vha Tshirnbupfe vho via muthu, The people of Tshimbupfe are cannibals,
396	Tsha vuwa tshi tshi duba mutsi. So my body disappeared in a haze of smoke.

Tshimbupfe was a centre for iron-working, and it was believed that human sacrifices were necessary for satisfactory smelting.

397	Tshirundu na Tshirundu and Nemapakoni
398	Vho lwela mufula in doba: Fought about the right to pick 'marula' fruit:
399	Tshi lwela mufula wa vhana. They contested the rights of their sons.
400	Mufula wo fhandula mbwane, The 'marula' were cracked with a round stone for grinding tobacco,
401	Vha tshi lukwa u songo dobiwa. And they were so busy arguing that the `marula were never picked up.

Guardianship of 'marula' trees and the right to control the distribution of the fruit which was used in particular for mukumbi beer (see milayos Nos. 136-141), were important functions of headmanship. Thus the dispute is about boundaries.