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a-li a-ti akazi animal antu arrow bamboo basket beat beer break bush bwino canoe Chikunda child chimanga cloth comes dance drum dzuwa edwa etsa fire fish fodia fowl grain grass hair head hole i-ri idwa itsa kantu kuti leaves lero lomwe m'nyumba madzi maize Mang'anja manga mangawa manja mapira masamba mbalame mbali mbalu mbeu mbuzi mbvula means meat mfumu mimba mirandu mnzache moto mpanda mpeni mpepo mpika mtengo mtima mudzi muntu mwana ndiko ndimo ndiwo ngati ngwa njira nkondo nkuku noun nsaru nsima nyama nyanga nyengo nyumba one's pansi person plural porridge rain root round skin soft sound species stick string thing thread tree tupi udwa udzu utsa verb village wa-a wa-ya wache walk wina wood words ya-za class
Page 613 - Good old plan, That he should take who has the power, And he should keep who can,'
Page xix - belong to the language ' ; and indeed we might add that even of the others, some (such as um-fundisi) have been found so useful that they are by this time fully naturalized. And the late Dr. Scott, in the Preface to his Cyclopedic Dictionary of the Mang'anja Language, says: ' Yet no word can be formed at pleasure: it must bow to usage and wont. However clear the formation. ... is ... one must serve the language, not create it.
Page 339 - DRAUGHTS ; played with four rows of holes in the ground, and seeds or stones for men ; the game consists in distributing one's ' men ' along the rows of holes on one's own side, and again moving them up one hole at a time, until those in any one hole surpass in number those in the enemy's holes opposite, when they are appropriated and placed out of the game ; the game is won when one is able to appropriate the last remaining on his opponent's side ; wa - ya ; also chombwa, macho nibwu, la class.
Page 199 - Cyclopedic Dictionary of the Mang'anja Language, "The chief of the village goes out with his younger brethren (ie, his people) and his wives, who bring 'nsima,' and fowls, and perhaps a goat to go to the thicket to the temple-hut there where there is a little house builded long ago; the people stay there and clean away the grass (from the sacred place— lambulira), and the chief answers, saying: 'God give us rain, and harden not thy heart against us,' and makes many prayers, while all those clap...
Page 199 - ... nsima' in their hands (lapata !) ; and as the elder people, some of whom eat from the 'nsengwa' baskets, when they have eaten they put the baskets all together and they are carried away: other women sing the hymn and surround the thicket hedge, saying — 'May there come sweeping rain,— sweeping down. The rain here has been restricted, Sweeping rain!
Page 416 - ... (p. 87.) The Anyanja have a similar belief as to a spirit-hill (piri la mizimu) : — "They hear the sound as of people answering, the baboons lift the pots from their head, Lo...
Page 403 - Spirits are supposed to be with Mulungu.' God made the world and man. Our author says ' when the chief or people sacrifice it is to God,' but he also says that they sacrifice to ancestral spirits.
Page 199 - God give us rain, and harden not thy heart against us,' and makes many prayers, while all those clap their hands 'wu! wu! wu!' and he prays again and again, they clap their hands; then they eat the 'nsima...
Page 315 - Chibisa, who stood firm upon his ant-heap, while his men fell round him, shouting his war-song, until one who knew the secret, of a sand-bullet brought him down.
Page 140 - ... consciousness, seems to have particular relevance for Nyasaland. A long journey always appears to have had some special significance for the peoples of the Nyasa regions, even before the coming of the Europeans. As Scott noted in his 1892 Mang'anja dictionary, "A journey to a great distance may so impress a person's life that he comes back with a name taken from the limits of his travel."32 Perhaps because of the unsettling influence of the Arab slave trade, Ngoni incursions from the south and...