31	Nyamungozwa o vhana. The master of domba has rejected the novices.
32	Vhe' Ndi ngoma khulu ya : They say It is a great and wonderful event:
33	Lidzani ngoma nga ri vhone! Play the bass drum so that we may see!
34	"Nyamungozwa ni na tshengedzo: You are very strict with us, teacher:
35	"Vhamusanda vho ita khole." "The chief does not mean you to be so serious."
36	"A si ndo dia ngoma. "It is not I who beat the bass drum, girls.
37	"Ri vho nga muri wa Thovhela." We are all just like one of the trees of our chief."

In these lines the master of domba makes it clear that he exerts authority by virtue of obedience to a higher authority.

38	vha bva kule! Leave us alone, you who come from afar!
39	Ngoma yashu ri sala nayo. We are keeping our sacred rite.

This warning to foreigners does not necessarily refer only to missionary objections to domba: it may also have been a warning to the ancestors of the present ruling clans, when they came to Vendaland and found the local inhabitants holding domba initiations.

40	(Vhe ri) Domba tshi swa a naka, (They say) that when domba is finished (lit. burnt), it is good.
41	naka Tshilala-ndo-ima. The last night of domba is very nice.
42	(-ha) ni vhone , Come and see the wonders of domba.
43	Vhakololo (khomba) dza Nya--a-swa! You nobles (big girls) from the last domba!
44	Vhakegulu, ni vhone! Old ladies, come and see!
45	Vhasadzi, ibvani nga haya! Married women, come from your homes!
46	Vhakegulu, ibvani ! Old ladies, come out of your homesteads!
47	Mbebo dzi a tambula. Your children are suffering (the rigours of initiation).