Pawl-kut.--Held at harvest time. Fowls are killed and children, dressed in their finest clothes, are fed with the flesh mixed with rice and eggs. The next day is "hrilh." The correct performance of the Chap-char-kut is thought to go far towards insuring a good crop for the year. Thang-chhuah Feasts.--The feasts which an aspirant for the honours of Thang-chhuah must give are five in number and have to be given in the order named, as they involve considerable expenditure, but not within any specified time. 1. Chong.--The feast lasts four days, the first of which is called "In-chhia-shem-ni," (day for repairing the house). The floor in the house is strengthened to make it safe for the large number of guests. The labourers receive a liberal allowance of zu in payment for their trouble. The second day is called "Zu-pui-ni," from the large amount of zu that is drunk. The next day--"Rawi-ni"--two boars and a sow are killed and there is a great feast. The last day is known as "Chang-do-ni," and on it the remains of the feast are finished up. 2. She-doi.--The feast only lasts three days. The first day is "In-chhia-shem-ni," the second is known as "She-shun-ni" (mithan slaughter day), and a mithan is killed and eaten. The third day, known as "Sa-ru-che-u-ni," is similar to Chong-do-ni. 3. Mi-thi-rawp-lam.--Three months before the day fixed for the feast all the young men and girls of the village start cutting firewood, for cooking the flesh of the animal to be killed. A cane is stretched along from tree to tree beside one of the main approaches to the village for some 500 yards, and against this on alternate sides are rested the billets so that they may be thoroughly dry by the time they are needed. As a reward the young people receive a he-goat and a sow, which they consume with much merry-making, the skulls being placed on posts at each end of the line of billets. This collection of wood is called "sa-thing-zar" (flesh-wood-hangout). The actual feast lasts four days, which are known by the same names as in the "Chong" and are spent in much the same way, but on the Rawi-ni, besides the slaying and eating of mithan, effigies, supposed to represent their deceased relatives, are made and attired in the finest cloths and adorned with the best necklaces. These are strapped on a square bamboo framework, in the centre of which on a tall pole is an effigy supposed to represent the progenitor of the clan. The oldest living member of the clan then comes slowly from his house, bringing with him a gourd of zu, and gives each effigy in turn a little zu, muttering a charm as he does so; he arranges his tour so as to reach his own father's effigy last, and when he has muttered his charm and given it the zu he dashes the gourd down on the ground and, bursting into tears, rushes into his house, whence he must not emerge for a month. The effigies are then carried about the village with much shouting.