230	Ndi vhana vha Nyaremelani; There are the children of Mrs Chopwood;
231	Ni remele Vhembe miratho: You must make bridges for them to cross the Limpopo:
232	Vhahulu vha sa kande . Chiefs (lit. great ones) are not allowed to step into water.
233	Vhamusanda ndi philiphili; The chief is (like) a river bank;
234	A lengi u . Which can quite quickly collapse.

These two lines mean that a person should not be too familar with the chief and those in his capital, especially with his wives, in case he may land himself in trouble.

235	Musanda a hu yi vhatete; At the chief's place they are not soft;
236	Hu ya vhadenya sa khuni: They are as thick as firewood:
237	Hu iwa nga dzimbilingwane; They are strong and powerful;
238	Vha mafhali nga . They even break the firewood with their heads.

Because there are many visitors at a chief's capital, the women who marry into his family must be strong, so that they can carry out all their duties efficiently.

239	Ndi ya ya-vho, ndi yo vhona-vho; I am going, and I shall see;
240	Ndi vhona khovhele yanu, I shall see what you will give me,
241	Khovhele ya vharwa Thovhela. The gift of the chief's sons.
242	Vha tshi vha ala mikumba; When they eat it, they spread out skins;
243	Vha shavhisa mmbwa in doba. They don't even allow the dogs to pick up the scraps.

These words refer to a chief who is mean. They are especially relevant to the master who sings them, since one of the incentives for his work is the extra supply of beer and eat that he receives while running a chief's domba.

244	U farese thavha Siphuma! Look after your mountain (country) well, Siphuma.
245	Vhalidzi vha ngoma ndi vhanzhi. There are many who would like to play your drums (i.e. be chief).
246	Ni songo (ri) ni tshi ya Makonde, Be sure that when you go to Makonde,
247	Na wana na . You find some 'sour plums' (Ximenia caffra Sond.) and suck them.
248	Na , no Thovhele, If you suck them, you have sucked Thovhele (the chief),
249	Makonde vhura ha bvuma, At Makonde where the bow-string twangs.
250	Hu bwuma hu sala . Where it twangs and there is peace.

Lines 246-250 refer to Ravhura, the son of Thoho-ya-Ndou, who was considered to be outstandingly handsome. The reference to the bow is to the sexual activity of men (see lines 176-180 and mulayo No. 128 ff.). There is a further reference to the 'sour plum' in line 328.