It is mainly a repetition of the initial _genna_ and, just as the first seed was sown by the _gennabura_, the religious head of the village, so he is obliged to cut the first ear of rice before any one else may begin.” On such occasions among the Kabuis, in spite of the licence accorded to the people generally, the strictest chastity is required of the religious head of the village who initiates the sowing and the reaping, and his diet is extremely limited; for example, he may not eat dogs or tomatoes. See T. C. Hodson, “The Native Tribes of Manipur,” _Journal of the Anthropological Institute_, xxxi. (1901) pp. 306 _sq._; and for more details, _id._, _The Naga Tribes of Manipur_ (London, 1911), pp. 168 _sqq._ The resemblance of some of these customs to those of the Kayans of Borneo is obvious. We may conjecture that the “tug of war” which takes place between the sexes on several of these Sabbaths was originally a magical ceremony to ensure good crops rather than merely a mode of divination to forecast the coming harvest. Magic regularly dwindles into divination before it degenerates into a simple game. At one of these taboo periods the men set up an effigy of a man and throw pointed bamboos at it. He who hits the figure in the head will kill an enemy; he who hits it in the belly will have plenty of food. See T. C. Hodson, in _Journal of the Anthropological Institute_, xxxvi. (1906) p. 95; _id._, _The Naga Tribes of Manipur_, p. 171. Here also we probably have an old magical ceremony passing through a phase of divination before it reaches the last stage of decay. On Sabbaths observed in connexion with agriculture in Borneo and Assam, see further Hutton Webster, _Rest Days, a Sociological Study_, pp. 11 _sqq._ (_University Studies_, Lincoln, Nebraska, vol. xi. Nos. 1-2, January-April, 1911). M82 The connexion of the Eleusinian games with agriculture, attested by the ancients, is confirmed by modern savage analogies. 348 See above, p. 71. 349 See above, p. 71 note 5. 350 See _The Magic Art and the Evolution of Kings_, i. 137-139.