To return to the Lhotas, this tribe is divided into three phratries—the Tompyaktserre, the Izumontserre and the Mipongsandre, meaning respectively “Forehead-clearing men,” [44] “Scattered men” and “Fire-smoke-conquering men.” The expression “Forehead-clearing men” I do not attempt to explain, [45] but the phratry corresponds to the Angami Kepepfüma, which I have taken to represent the weaker but more civilized section of the southern immigrants. Among the Lhotas it is to be noticed that this phratry is the superior. Among the Angamis it is the inferior, with the tradition, however, that it was once the elder. Its women are addressed by their children as Apfü (Angami) or Apfu (Lhota). The Lhotas, however, have no terraced cultivation. The clans of the “Scattered-men” phratry use oyo for mother in some cases, opfu in others, but oyo predominating on the whole; but the name suggests a tribe of very different habits to the community-loving Naga, and would better suit a people like the Kacharis or Garos, living in small moving settlements and perpetually shifting from one place to another, a few houses at a time. In the “Fire-smoke-conquering-men,” so called from the villages they burnt in warfare, one may see the influence of the more barbarous element of the (? southern) invaders, and the bulk of this phratry uses ayo for “mother” like the Kepezoma of the Angamis. [46] I therefore conclude that in most if not all Naga tribes traces are to be found of the Mon-Khmêr and Bodo races, the Tai race, and a fourth race of southern origin akin to some of the inhabitants of the Philippines and Borneo and other parts of Indonesia. For the history of this corner of the earth is yet to be written, and, if ever it is done, it is to studies such as Mr. Mills has given us that future investigators will turn, for the tribes themselves will have vanished past all recognition. Has not the very mingetung of Phiro hidden its grim fruit in the folds of its own bark, lest the village forget that the days of the head-hunter are gone? Education and Litigation, doubtful apparitions, are usurping his place; the old beliefs wither under the shrivelling touch of Civilization, and the voice of the Missionary is heard in the land. The axe is laid to the root of Igdrasil; the Jötunn are climbing into Asgerd. J. H. H. Khoro, April, 1921. THE LHOTA NAGAS PART I GENERAL Introductory—Origin and Migrations—Appearance—Dress—Ornaments —Weapons—Character.