Then about Zomba, which is other two days farther on, we encounter the Machinga, who speak practically the same language as the Wayao, and this language carries us far beyond. Several great chiefs on the east side of Lake Nyassa are Machinga. Again, when we stand on the south side of Mount Zomba and look over Lake Chirwa[3] (Shirwa) towards the rising sun we see mountains that are peopled by the Angulu (or Walolo). The tradition is that the Anyasa first inhabited the land everywhere about Zomba; but that the Angulu, who lived at one time on the other side of the river Lujenda, began to fight the Machinga. The Machinga then went and encountered the Wayao, who, in turn, pressed on and drove from their home at Zomba the Anyasa tribe, many of whom now live under the Magololo on the Lower Shire[3] (Chiri), _i.e._, the Shire below the cataracts. The Anyasa are also called Anyanja, both words in different languages of the district mean river- or lake-people. The word Wayao (or Achawa) suggests a derivation from the personal pronoun. Yao regularly means “their” (_ipanje yao_ means their property). So the Awa of Achawa is identical with the personal pronoun. I am inclined to interpret the name as “The people that hold their own!” until I find something more satisfactory. The Machinga are really the same tribe, and are called the “fighting branch of the Yao”. The derivation of their name is in harmony with this view. It is instructive to note the descriptions that these tribes give of other tribes that live at a distance, and are barely known to them. I had heard such strange particulars about the Makua that I thought they must be a peculiar people; now so they are, but only just as the Wayao are peculiar. It was the old story; every race considers itself perfection, and points to a mote in the eye of a brother race. The language of the Makua is quite similar to Machinga. I travelled to London with a Makua with whom I had little difficulty in conversing.