[The Third Social “Genna.”] The third social “genna” is called Etha. Nowadays the tendency is to combine it with the fourth social “genna” at which a mithan is killed, or even omit it altogether. The procedure is much the same as that of the Shishang “genna,” except that Humtso, Chami, Kikung, Pathong and Nguli clans claim that they alone have the right to sacrifice a bull, other clans being content with pigs. The performance of this “genna” confers the right of wearing the cloth called ethasü. After Etha and all subsequent social “gennas” a ceremony called osoni-woala is performed at the granary of the man who has done the sacrifice. The two Wokchungs sacrifice two pigs outside the granary, and kill two fowls by knocking their heads against the door. The meat is then divided up and the fowls’ feathers are tied to bamboos outside the granary as a sign that the ceremony has been performed there. [The Fourth Social “Genna.”] The fourth social “genna” is that at which a mithan is killed (Tsirotsoala). The man who proposes to perform this “genna” tells the two Wokchungs of his intention. The Wokchungs tell the husbands of married women born in the sacrificer’s clan, and they (the husbands) in turn give public notice in the village and are called Wothang (“announcers”). Rice is pounded, with much singing, and “madhu” prepared. On the day of the sacrifice the mithan, which must be a bull without blemish, is tied up in front of the sacrificer’s house, with its horns decked with rezüyo leaves. It is given a drink of water and allowed to lick salt out of the hand of the sacrificer’s wife. The Wokchung touches it on the head with a stick and recites dranda. It is thrown, and a spear thrust into its heart by an old man, not necessarily of the sacrificer’s clan, who at once runs away while all present pelt him with lumps of earth. After the mithan is dead its nose is pierced by the Wokchung and a string of kuro bark passed through and tied to a post in front of the house. The man performing the “genna” then takes his dao in his left hand and draws it across the flanks and neck of the animal as if he were cutting up the meat. He then cuts the string and walks widdershins round the mithan up to the door of his house, which he enters after washing his hands and his dao. The meat is divided up as follows: the chest to the clan of the performer of the sacrifice, the hindquarters to his wife’s clan, the fore-legs to the husbands of women of his clan (echantyoi), the meat of the head to the Wothangs, the tongue to the man who helped to buy the mithan, and the lower part of the stomach to the old man who killed it. The performer must on no account eat any of this meat. Probably he will avoid mithan meat altogether for a year, in case an enemy should give him some of his own mithan to eat. The skull and horns must be kept in the “morung” till the sacrificer has dragged a stone, when he is allowed to put them up in his house.