Most other milayo, dzingoma and which are commonly referred to in the lines of the domba song have already been discussed. In such cases, they will simply be given below as lines of domba, with the appropriate cross-references.

In lines which refer to parts of the human body, some masters sing fhasi instead of shango, referring to the underworld, the world of spirits, and suggesting a comparative geography in which the world is seen as one great human body. It is important, too, to remember that shango refers to the bush, as opposed to those parts of the world altered and inhabited by man. Thus the suggestion is that when man dies, he returns to the order of nature.

213	Khuwadzi yo nyela dzivhani. The river bird let its droppings fall into the river pool (see mulayo No. 272).
214	Masie wa Muhovheleli, The deserter of Muhovheleli,
215	0 hovha na zwa kulekule: Who reached out a great distance to the ground:
216	Lufhafha lwo guma Muledzhi. (So that) his wing swallowed Muledzhi.

These lines refer to the lightning bird (: see mulayo No. 274). They may also have historical significance.

217	otsha ; Mr Vulture put his meat on the fire to roast;
218	vho kundwa nga in okhola. But he was unable to withdraw it.

These lines refer to the show (or essential rite) of Nyamudanga.

219	Mamburu a boroda Mamburu is roaring
220	Murahu ha thavha ya Tswime. Behind the mountain of Tswime.
221	Ndi selea nngwe tshivhanda. I wear over my shoulder (the skin of) the leopard, a beast of prey.
222	Mashande wa nguvho ya phale Mashande, with the old ladies' long skirt,
223	Yo shandulwa, vhana vha lila. Died, and her children wept.
224	Mbudzi pfumbu ya u luvhedzwa. (It is) the blue-grey goat for the sacrifice to the dead.

These lines are said during the `lesson' Mbudzi na nngwe, the Goat and the Leopard.

225	Phalana ndo nga mme (mubebi): I was given the impala (skin) by the other who bore me:
226	Vho-mme anga ndi tenda ngozwi; I thank my mother for carrying me on her back;
227	Ndi tenda tsho mbebelaho. I thank her for giving birth to me.
228	Khotsi anga ndi tenda , I thank my father for the axe (i.e. the penis which made conception possible),
229	Ndi tenda tsho mbumba . I thank him for moulding my head (i.e. his part in building up the foetus).

These lines are similar to the praises recited by novices during the show Phalana.