^{page 100 note 2} Richards, A. I., ‘A Modern Movement of Witchfinders’, Africa, viii (1935), pp. 448–61.CrossRefGoogle Scholar

^{page 101 note 1} Ibid., p. 451.

^{page 103 note 1} Since there is no evidence that either of these men has at any time accused anyone of witchcraft, one cannot properly refer to them as witchfinders.

^{page 104 note 1} Ce is the Yao equivalent of ‘Mr.’; Bwana is Nyanja for ‘master’.

^{page 104 note 2} The most adequate translation of the much-used Nyanja expression, cabwino.

^{page 104 note 3} These latter two relationships are not commonly regarded as ones in which witchcraft operates. Possibly this is quoted as a wonderful incident.

^{page 106 note 1} mfumba ya cimanga, a practice by which other people's maize is enticed into the sorcerer's garden.

^{page 107 note 1} This is presumably a reference to the Zomba flood of December, 1946, when one European lost his life. There is no record of Bwanali's having been in jail at this time—or at any other. (I am grateful to Mr. T. D. Thomson for this information.)

^{page 108 note 1} Cewa (or even Nyanja in general) seem to have a very strongly developed sense of shame or shyness (manyanzi). The ‘you’ in this statement is a translation of the Cewa u- which, strictly speaking, is in this context equivalent to the English ‘one’.

^{page 108 note 2} People are believed to commit incest with the object of increasing the potency of their medicines. This is regarded as reprehensible and is usually classed as ufiti (witchcraft or sorcery—between which Cewa makes no distinction).