Bocarro gives us further information concerning the Monomatapa. He enumerates the chief officers of the kingdom, and amongst others he mentions ‘Manguendi’ as the chief wizard, or witch-doctor; he also mentions ‘Makoni, king of Maungo,’ as a vassal of the Monomatapa; and on inquiry at Makoni’s we learnt that his country is still called Unga, and the tribal name is Maunga, just as Mangwendi’s is called Noia and the tribe Manoia. Furthermore, he mentions one Chiburga as the majordomo of a large town where the chief’s wives were kept, probably the lofty hill we visited near the Sabi. [34] Thus Bocarro furnishes us with almost positive proof that the same people dwell here now as dwelt here under the rule of the Monomatapa, the only difference being that the Mocaranga race has split up into numerous branches. Over two of these Mangwendi and Makoni still exercise sway, still retaining their old dynastic names, and still inhabiting what once was the heart of the Monomatapa country. For these reasons I feel pretty confident in asserting that the series of ruined cities amongst which we had now entered is what remains to us of the once powerful chiefdom of Monomatapa. In Mangwendi’s country, as in ’Mtoko’s, the great worship is sacrificing to ancestors, called here Bondoro, a name remarkably like the lion god Mondoro. The Bondoro are supposed to intercede for them with Muali, or God, and to get for them long life and prosperity. In Mangwendi’s country, however, it is the head of each family who performs the sacrifice, with the help of a man called Nanza, the witch-doctor, one of the chief’s family, but by no means having the same power as the Mondoro in ’Mtoko’s country. They go to the ruined town which we had accidentally visited, where probably the tribe lived in former days. Here the bullock or goat is sacrificed, everyone present is sprinkled with the blood, and they put out portions of the meat, together with some beer, for the consumption of the Bondoro, and eat the rest themselves. On the anniversary of the death of the last Mangwendi they assemble from all the country round and hold a great feast in honour of the late chief, at which the present chief conducts the sacrifice. Dos Santos, in his ‘De Asia,’ describes almost the same thing as taking place amongst the Mocarangas in his day: ‘Obsequies are made every year to defunct kings; every year, in the month of September, when the first moon appears, the king makes grand obsequies for his predecessors, who are all buried there on a high rock where he lives, called Zimbaohe.’ This hill-set village, where the people of Mangwendi now sacrifice, is still called by them their Zimbabwe. Dos Santos describes the eating, drinking, and dancing just as it might be done now.