dao lays his dao on the ground with the blade away from him. Then six times if the patient is a man, or five times if she is a woman, he drops the two halves of the split “chunga” together onto his dao, asking each time, “Will he live or die?” If both halves come to rest on the same side of the dao the illness will be a long one. If one falls on one side and one on the other the patient will either die or get well soon. Next having tied the chicken’s wings together over its back and fastened a cowrie onto its leg, he tosses it up and catches it six times for a man and five times for a woman, and undoing its wings lets it go into the jungle. He then takes his spear and jabs the butt into the ground a number of times, in order that the tsandhramo may think that a large number of men have come to call back the sick man’s soul and so be more ready to let it go. Finally, he calls out the name of the patient eight times, and says, “O so and so. We have let a chicken go for you. Come back, come back.” On his way back to the village he must keep on calling the sick man by name, and on arrival at the patient’s house he says, “I have called so and so. Has he come?” and one of the inmates will answer, “He has come.” The montsai’s fee for this ceremony is a small basket of rice. This account is of the ceremony as performed by the Northern Lhotas. The only difference the Southern Lhotas make is that instead of sixty pieces of pork they take down either a crab or a jungle rat or squirrel, which they laboriously divide up into sixty tiny pieces. The reason for this is that they regard it as essential that a whole animal, however small, should be offered. This employment of a scapegoat chicken is common to Lhotas, Aos, Semas, Changs and probably most Naga tribes.