Waken, lords and ladies gay, To the greenwood haste away; We can show you where he lies, Fleet of foot and tall of size; We can show the marks he made When 'gainst the oak his antlers fray'd; You shall see him brought to bay Waken, lords and ladies gay. My interior feeling cool, may I walk. I wish to change myself To the body of that swift bird. Through the flower dew-drops, Coming, coming now, Comes the deer to my singing. We can't go over it. Until this point the family had maintained the alias used by Muchinadzo to hide himself from the murderers of his father, Chikanga.
Being as it used to be long ago, may I walk. Louder, louder chant the lay, Waken, lords and ladies gay! From the top of the great corn-plant the water gurgles, I hear it; Around the roots the water foams, I hear it; Around the roots of the plants it foams, I hear it; From their tops the water foams, I hear it. Far off it has gone. House made of male rain. Comes the deer to my singing. Nichols and are not to be used by anyone else without the author's permission. I rise, I rise, I, whose horns are sharp and curved.
So the cause by; Nearer and its open, While and the world-echoes us: Gentlemen sportsmen, you to live up to us, Lead us, and lift us, and our game to us- We call the off, and no to us- Don't be left alone! I rise, I rise, I, who shakes his mane when angered. Tell them youth and mirth and glee Run a course as well as we; Time, stern huntsman! Restore my mind for me. Chorus: We're going on a bear hunt. In these times, during hunting season, many animals had to hunted, then killed. Coons is a-ramblin' an' 'possums is out; Look at dat dog; you could set on his tail! The poet used anaphora at the beginnings of some neighboring lines.
He watched death go through him, Around him and over him. Clan Praises are addressed not to specific kings, as in the Zulu tradition, but to the whole lineage. He lived in Washington, D. In addition to his work as an author and poet, Holmes also served as a physician, professor, lecturer and inventor and, although he never practiced it, he received formal training in law. From the Mountain Black, From the summit, Down the trail, coming, coming now, Comes the deer to my singing. Birch and cherry balm exhale, Balm exhale, Loud our horns the cliffs assail, Cliffs assail. Your spell remove for me.
To the meadows trip away. May it be beautiful before me May it be beautiful behind me. Clan Praises are addressed not to specific kings as in the Zulu tradition, but to the whole lineage. Shall I cull this fruit of the great corn-plant? Eyes that can see in the dark -- the dark! The lion seems to be universally recognised as a emblem of courage, nobility, ferocity and supremacy in the popular imagination, but what makes the poem particularly vivid is that the Mhari were directly familiar with the lion in its natural habitat. They boiled at one end But a bitch found the scent. At some point estimated to be in the late 18th century, an early ancestor of the clan named Chikanga is murdered on his way home after trying to settle a dispute with the Warozi, a neighbouring ruling family.
The zigzag lightning stands high upon it. We can't go under it. May it be beautiful above me. By fusing together the attributes of the lion and the zebra into one mythical creature the clan creates a sacred totem that personifies the qualities they claim to represent themselves and their ancestors. As they gather up their wounded men the voice of their weeping comes back to me. We can't go over it. Whilst these various dynasties are all referenced in the Shumba Murambwi Praises, the heart of the poem glorifies the Lion Shumba , the totem animal that the Mhari adopt to represent their clan.
He was also an important medical reformer. But Care dare not as yet pursue The hunter's bounding hoof; And if she even takes a view, The view must be aloof. He'll still be a stranger to the merry thrill of danger And the joy of the open air. Cowards and bunglers, heart or eye is slow, Find staring alone. At the heart of the praise, and providing many of its metaphors, is the totem associated with the clan, in this case the Eland antelope, so the poem becomes, in part, the praises of the animal…. Shall you pick it up? On the wings of the wind The merry beagles fly, Dull sorrow lags behind: Ye shrill echoes! Shall you pick it up? Cronyn, The Path on the Rainbow 1918 Song of War Chippewa The Sioux women pass to and fro wailing. Links: --describes how these social songs would be danced or performed.
With lively feeling may I walk. As the dawn was breaking the Sambhur belled Once, twice, and again! Run, Mistah 'Possum, an' run, Mistah Coon, No place is safe fu' yo' ramblin' to-night; Mas' gin' de lantu'n an' God gin de moon, An' a long hunt gins a good appetite. Cronyn, The Path on the Rainbow 1918 The Rising of the Buffalo Men from the Osage Rite of Vigil I rise, I rise, I, whose tread makes the earth to rumble. We've got to go through it! Get to our front door. The clan has tracked, hunted and fought with lions and thus glorify the animal with an intimate familiarity of its behaviours and habits whilst also invoking these qualities to define their tribe. Tongue -- give tongue to it! But he that loves the hills, the hills, Let him come out to-day! This very night, my beloved, To thy dwelling will I walk, will I walk.
Usually the songs were rhythmically chanted or sung in a tribal context to drums or musical accompaniment. A previous Shona clan praise published here was of the , whose totem is the lion. Therefore, over the land I roam. Thank you eland, my dear tawny one… Praises of the Shava clan of the Shona people of Zimbabwe. Down thoo de valleys an' ovah de hills, Into de woods whah de 'simmon-tree grows, Wakin' an' skeerin' de po' whippo'wills, Huntin' fu' coon an' fu' 'possum we goes. Cronyn, The Path on the Rainbow 1918 The precision of tersely worded images like this one can sometimes remind modern readers of imagist poetry or a Japanese haiku, but in a performance context, those lines--repeated over an extended period of time--would have a very different effect as the speaker invoked and anticipated the warmth and fullness of summer after a winter of hardship.