indeed numerically as compared with Thevoma, has been virtually lost sight of, and “Thevoma” includes the whole of the Pezoma. It should be added that according to tradition the Thekrono division was originally the elder, but was cheated of its birthright by the first ancestor of the Thevo division. The word Solhima, used ordinarily by a large part of the Angami tribe for the Thekronoma division, means “alien” or “stranger.” [34] In the Memi group of the Angamis we have again a third division, called Cherhechima in some villages, which is regarded as socially inferior to such an extent that the other Memi will not intermarry with it. This division seems also to be regarded as the source of some unlucky emanation which has an evil influence on any who fall under it, though the neighbouring Tengima, Dzunokehena and Kezami Angamis have no objection at all to intermarrying with the Cherhechima. The Lhotas seem to be divided like the Angami into two phratries using oyo for “mother,” with a third using opfu, and, as in the case of the Angamis, the use of the distinct terms does not extend throughout the whole tribe, but seems to be dying out. [35] Turning to the polity of the village, different tribes have very different customs. Among the Semas a system of hereditary chiefs exists, each chief having an almost feudal position as lord of the manor of his village, a system which seems to have obtained among the Kacharis, as the remnants of it are still perceptible among the remote Kachari villages of the south-west of the Naga Hills. The Changs have a system of chiefs very like that of the Semas, and both may be compared in this respect to the Thado Kukis, though among the latter the system is more elaborately developed. The Konyaks too have hereditary chiefs in the Thendu section of the tribe, though not in the Thenkoh division, but among the Konyaks the priestly side of the chieftainship seems more prominent than among the other Naga tribes with chiefs. [36] On the other hand, the Ao and Tangkhul villages are governed by bodies of elders representing the principal kindreds in the village, while the Angami, Rengma and Lhota and apparently Sangtam villages are run on lines of democracy, a democracy so extreme in the case of the Angami that, in view of his peculiar independence of character, it is difficult to comprehend how his villages held together at all before they were subject to the British Government. The Angami has, however, hereditary priests, office descending in the line of the first founder of the village in question.