[62] What appears to be the original form of this ornament is still worn in some Eastern Chang villages. It consists of a long string of white wild Job’s tear seeds, which is made for and given to a man by a girl with whom he is carrying on a flirtation. Further to the west the seeds are sewn in rows on to a cloth wristlet, and among the Aos cowries take the place of the seeds. [63] See p. 91. [64] The Changs say they gave up the use of these daos three generations ago. The Aos probably did so about the same time, but they still keep a few as heirlooms, and the leader of the dance at a big feast holds one in his hand. [65] Some villages seem to regard this particular dao only as yanthang and either do not know, or refuse to admit, the existence of a whole class of daos called by that name.—J. H. H. [66] I was told in Yimbang that though the red embroidered lechapsü was worn originally for taking part in a raid, it may now be worn by “anyone who has ever carried a load for Government,” i.e. by all able-bodied Lhotas.—J. H. H. [67] Col. L. W. Shakespear, History of Upper Assam, Upper Burma and North-Eastern Frontier, p. 202. [68] It may be noticed that while the Lhota word for “morung,” champo, seems allied to the vocabulary of the north-east (e.g. in Chang chăm = house, and some Konyaks use the same word), the word for “house,” oki, is that of the western Naga vocabulary (Sema aki, Angami ki). The Bachelors’ House is an institution common to most of the tribes in Assam, and is also found among the Oraons of Chota Nagpur, a Kolarian (or Mon-Khmêr) tribe. Cf. S. C. Roy, The Oraons of Nagpur (Ranchi, 1915), p. 211.—J. H. H. [69] Konyaks, after rebuilding a “morung,” immediately go into the jungle and try to kill a monkey, the hand of which is tied to the main post. Failing a monkey, anything, even a little bird, will do, but something must be killed, and the hunting party returns home singing as if they had taken a head. [70] The word emung, which corresponds exactly to the Ao term amung, means literally “gathered together.” On an emung day no one may go down to the fields to work, or go farther from the village than is necessary to get water and firewood. [71] In some villages the head and trunk of the dog are tied up on the main post (humtse tachungo) of the “morung” and left there to rot. [72] Lt.-Col. R. G. Woodthorpe’s sketch on Pl. XVIII., Vol. xi., of the Journal of the Anthropological Institute, 1888, shows what the mingetung of Phiro looked like in the old days. [73] The spot where this was done is called Rāmākātī or mān yōnchopfĕ́ the latter meaning the “Burmese iron-foundry.” It is a small outcrop of very shaly coal. Possibly the ancestor of the Thangwe Eni clan caught in the jungle by the Eni who adopted him was a Burman, like the ancestor of the Tephri-Methama sept of the Methama clan in the Angami village of Chichama.—J. H. H.