The man that makes an offering regards himself as giving a present (mtuka) to a little village of the departed which is headed by its chief. Those that are best known to the offerer may get a present themselves, but they will be expected to call the attention of the chief when a public present arrives. 11.—LOCAL DEITIES. We have seen that people residing in a village worship their deceased chief, but when their present chief dies he will become the principal god; more distant relatives give place to successors. But a great chief that has been successful in his wars does not pass out of memory so soon. He may become the god of a mountain or a lake, and may receive homage as a local deity long after his own descendants have been driven from the spot. When there is a supplication for rain the inhabitants of the country pray not so much to their own forefathers as to the god of yonder mountain on whose shoulders the great rain clouds repose. (Smaller hills are seldom honoured with a deity.) The god of Mount Sochi is Kangomba. One tradition regarding him is this—When the Wayao were driving the Wanyasa out of the country, Kangomba, a Wanyasa chief, saw that defence was hopeless, and entered a great cave on the mountain side. Out of this cave he never returned; “he died unconquered in his own land”. The Wayao made the old tribe retire before them, but the chief Kangomba kept his place, and the new comers are glad to invoke his aid to this day. Their supplication for rain takes the form (Ku Sochi, kwa Kangomba ula jijise) “Oh, Kangomba of Sochi, send us rain”. The Wayao chief Kapeni often asks some of the Wanyasa tribe that can trace connection with Kangomba to help him in these offerings and supplications (7). 12.—SUPERIOR DEITIES. Beyond and above the spirits of their fathers, and chiefs localised on hills, the Wayao speak of others that they consider superior. Only their home is more associated with the country which the Yao left; so that they too at one time may have been looked upon really as local deities. Among these other beings are Mtanga and Chitowe. _Mtanga_ some distinctly localise as the god of Mangochi, the great hill that the Yao people left. I regret much that I did not see this hill before leaving Africa, as I have heard so much of it. To these people it is all that the many-ridged Olympus was to the Greeks. The voice of Mtanga, some hold, is still audible on Mangochi. Others say that Mtanga was never a man, and that Mtanga is another word for Mulungu. He was concerned in the first introduction of men into the world (13). He gets credit also for supplying people with seeds, and making mountains and rivers. He is intimately associated with a year of plenty. He is called _Mchimwene juene_ (very chief).