In the eschatology of the different tribes there is, on the one hand, a belief apparently universally accepted which regards the souls of the dead as inhabiting butterflies or other insects after death. Concurrently with this we find a belief in an existence in a future world in which the shades of the dead go on living just as they did in this world. Most tribes place this world underground and indicate some mountain [37]—usually one formed as it were in a succession of rises vaguely suggesting steps from a distance—as the path by which this under-world is approached. The Angamis, however, believe that the souls of the dead who have conformed to the best (Angami) standard of life spend their future existence in the sky in the company of the ancestress or creatrix of all life. Other tribes, though believing in the existence of a sky world, or at any rate of sky spirits, do not locate the home of the dead there. Along with these a third belief is also to be found, as among the Semas, according to which the spirits of the good dead go to the East and those of the unsatisfactory dead to the West. Among other points worth notice are the fact that lycanthropy practised by the Semas and other tribes to the north of the Angami country is never resorted to by Angamis, though they know of the existence in the belief and even believe in the common origin of the tiger and man. [38] Similarly the Khasis seem to have heard the theory from the Garos, but do not claim ever to practise it themselves. In folk-lore some stories seem common to nearly all tribes and to the Kacharis too, while the story of the girl who comes out of an orange and the stories of fighting stones and the belief that the human race is becoming gradually smaller and will so continue till it is small enough to climb up a chili plant, are common both to Nagas and to the Khasis. [39] On the other hand, there seem to be certain groups of stories which are not common to the Angamis in the south and to the Changs and their neighbours in the north. Linguistic considerations are notoriously dangerous in their application to ethnography, but even here it is impossible to pass over without remark the very decided cleavage between the vocabularies and numerals of the languages classified by Sir George Grierson as Western and Central Naga, and the vocabularies and numerals of the Konyaks and Changs to the north-east, though the Aos have words characteristic of both groups. This north-eastern group seems in fact to approach quite appreciably nearer to the Kuki and Bodo languages of the southern tribes than to the languages of the Central Naga tribes in between the two.