village fined him fifteen rupees—a sum he could well afford to pay. Usually, however, a love affair is the cause, and cases of lovers, who for some reason cannot marry, taking poison together are common. Little though he knows or cares of the details of the life hereafter, the Lhota never doubts that there is such a life, and lovers die professing their sure faith that they will be united beyond the grave. PART II DOMESTIC LIFE The Village—The “Morung”—The Head-Tree—The House—The Contents —Manufactures—Trade—Loans—Agriculture and the Ceremonies connected with it—Live-stock—Hunting—Fishing—Food—Drink— Medicine—Drugs—Games—Music. [Position and defences.] With the exception of those situated on spurs running down from the great mass of Wokha Hill, a Lhota village is invariably built on the very top of a ridge. The two essentials of a site are that it must be easily defensible from a Naga point of view, and near a spring. Unlike the Sema, the Lhota rarely calls a village after its founder. An almost unique example is Mangya, which is said to have been founded by Mangyasang. More usually some peculiarity of the site, or incident connected with the village, gives it its name. Seleku is so called because many flying squirrels (selek) were found when the site was cleared. Niroyo is the place of a plant with red berries called niro. Lungsa (olung = stone, osa = platform) is so called from a flat-topped rock near the eastern entrance of the village. Okotso is said to mean the place where the pigs of Pangti were eaten by tigers (woko = pig, tso = eat). Villages captured by the Lhotas from the Aos, such as Yimbang, Akuk, Mekula, still retain their Ao names only slightly corrupted. Often a village retains the name of its parent village, with Yanthamo (“new village”) added, e.g. Are Yanthamo. To defend his village the Lhota used neither masonry walls like the Angami, nor hedges of living cane like the Konyak. The outer defence was a ditch cut across the ridge in a conveniently narrow place. The bottom and edge of this were studded with “panjis,” and it was crossed by a rough-hewn plank which was taken up at night, or in case of attack. The inner defence was a stout fence of sticks and bamboos, also bristling with “panjis.” This was carried right round the village except in places where the steepness of the ground gave adequate protection of itself. The door was of bamboo, studded with “panjis.” A few sticks are still stuck up along the line of the old fence every year at the Pikuchak “genna,” and whenever the village performs the Oyantsoa “genna.” Huge trees stand at the entrance to most Lhota villages. These were preserved to form a wind-screen for the village and to provide convenient look-out posts for sentries. War between Lhota villages was rare, and a powerful village surrounded by friends would regard defences as unnecessary. Similarly nowadays Tuensang, the most powerful village of the Changs, has no village fence. It is