[111] I have always heard the relationship stated as between the Sema Wotsami and the Lhota Shetri. In any case I am inclined to think the relationship between respective clans of different tribes an artificial growth no doubt derived from the considerable diffusion of common blood among the Naga tribes. If it were genuine the Wotsami clan of Semas should be associated with the Othui rather than the Nguli or Shetri clans. Vide infra, Part V.: Story of “How men were turned into Gibbons.” Up to a certain point there is no doubt a real connection, as the Ao Pongen or Pongrr, like the Sema Chishilimi, claim a patrician descent distinct from that of other clans, while the corresponding Ang clan among the Konyaks still retains its distinct patrician position. I believe the Changs’ refusal to intermarry with a corresponding Ao clan is probably no older than the absorption by the Changs of a number of Ao villages at a comparatively recent date, when they also adopted the practice of exposure of the dead. At the present time they expose or bury as they feel inclined, but Colonel Woods, who toured in their country in 1900, states specifically that they bury their dead and makes no mention at all of exposure, though this was certainly practised at that time by the neighbouring Ao, Phom and Konyak villages also visited by Colonel Woods.—J. H. H. [112] Cf. The Angami Nagas, Part III., “The Exogamous System,” and Appendix III. under “Lhota.”—J. H. H. [113] The Semas, who do the same, regard such marriages with favour rather than disfavour, I think.—J. H. H. [114] Cf. Sema chochomi.—J. H. H. [115] This is what is normally done by the Semas.—J. H. H. [116] A serious quarrel between villages resulting in bloodshed entails a similar prohibition. For instance, Pungkitung once killed a number of Lungsa men, and Lungsa retaliated in kind. To this day members of the two villages cannot eat together, and a Lhota of another village who has accepted hospitality in either Lungsa or Pungkitung cannot on the same day take food from the hands of a man of the other village. This bar does not, however, prevent the inhabitants of the two villages from intermarrying freely. [117] One “khel” of Rephyim is supposed to have died out because the head-taking ceremony was once performed there with a Lhota head. [118] So too the Kachins (Gazetteer of Upper Burma and the Shan States, I. i. p. 432) and the Northern Brè (ibid. p. 533).—J. H. H. [119] Yampongo of Phiro, a man of great note in his time. He died of a burst blood-vessel when leading home a mithan captured in the operations against the Kukis in 1918, and he was over sixty at the time.—J. H. H.