[120] Compare the Sema song sung by returning warriors, “O Yemusali, O Yemali,” the meaning of which is not known to the Semas. The words are obviously the same as those in the Lhota song; and if, as seems possible, there has been a more intimate connection between the Lhotas and the Southern Sangtams than now appears, then the Semas may have acquired the phrase from the numerous Sangtams whom they have absorbed during the comparatively recent growth and extension of their (the Sema) tribe.—J. H. H. [121] See p. 25. One Lhota from Pangti told me that orrülama were left by the returning warriors at each cross-roads they came to on their way home, the object being to guide the spirit of the slain enemy as it followed the head. The Changs believe that the spirits of dead enemies follow their heads some hours later, whimpering as they go. [122] The Southern Sangtams put them into gourds and place them on the top of bamboo poles outside the “morung,” the head or gourd being transfixed vertically with a bit of wood like a spear.—J. H. H. [123] So too the Sea Dyaks of Sarawak and some African tribes.—J. H. H. [124] The practice of buying slaves or orphans for this purpose is perhaps worst among the unadministered Konyak villages, where it is a matter of common occurrence, and is probably normal when a chief’s son wishes to put on warrior’s dress and marry. His father buys a slave, who is tied up in the village, where the boy kills him in public. —J. H. H. [125] In some Lhota villages—e.g. Lungithang—specially made wooden clubs were kept for use in village rows, and no doubt also fights of this sort, to avoid recourse to edged tools. The Yachungrr tribe does the same, clubs being made for women as well as men in this tribe, and I have known Kacha Nagas (Maruongmai) also to use made clubs, long and flat, for village riots.—J. H. H. [126] = Sema Kungumi, and Chang Müghka.—J. H. H. [127] Potso is commonly used as a form of address to highly respected persons such as sahibs, like the Assamese Deota, which is, or at one time was, employed in the same way, and means a godling of some kind.—J. H. H. [128] This is the translation given me by Lhotas. The word may really mean “water-mother,” opfu being one of the Lhota words for mother. [129] The Sema belief as to Muzamuza, the corresponding Sema deity, is stated in the same terms, but Muzamuza is Echo.—J. H. H. [130] The lizard, in particular the sand-lizard with a very shiny skin, is the subject of some superstitious belief among most Nagas. Thus it is engraved by Tobu (a ? Konyak village east of the Chang country) on the long daos they make, tattooed by Chang warriors on their breasts, painted in black gum on the central white band of the Rengma head-taking cloth, and sometimes, I think, painted or carved in Konyak “morungs.” The Semas seem to associate it somehow with the distinction between the sexes (v. The Sema Nagas), like some Australian tribes. —J. H. H.