killed it is laughed at, told he is no warrior, but a boaster and a wind-bag. The head is then thrown away by the old man who attended at the killing. [71] In the evening a mock fight takes place between the young men and women of the village, both married and unmarried. The women pretend to try to push their way into the champo, while the young men keep them out. This mock fight is believed to increase the fertility of the women who take part in it. On the third day the slow dance round the village is repeated while the yanungshari is again sung. Most of the day is spent in feasting and drinking. On the fourth day the dance and chant are again repeated, but very few men put in an appearance, presumably because most of them have bad headaches after two days’ heavy drinking. The chief performers are a few hard-headed bucks and irrepressible small boys. On the fifth day, the last emung day, everyone rests. [The Head-tree.] Perhaps the most conspicuous object in a Lhota village is the head-tree, mingetung, generally a magnificent specimen of ningetung (a tree of the Ficus family). It is usually situated on a mound well in the middle of the village. Against its branches were leant the long bamboos from which were hung the heads of enemies taken in war, and at its roots are kept the mysterious oha stones. These are counted and a fence is put round the tree whenever the oyantsoa “genna” is performed. The fortune of the village is regarded as in a way dependent on the mingetung. So sacred is it that in some villages it cannot be photographed. To break a twig off it would entail the performance of the oyantsoa “genna” (village renewing “genna”), which must also be performed if the mingetung dies or a branch falls. The place of the mingetung can never be changed. That at Lungla has been blown down. A small tree close by is being used instead till a new mingetung can be induced to grow on the old site, a vain hope, as the old site is a mound of shale without so much as a blade of grass on it. When a new village is founded a site is always selected on which there is a tree suitable for use as a mingetung. Under the new tree must be put a twig stolen from the mingetung of the parent village, though the parent village makes every effort to prevent this theft, as it entails the performance of the oyantsoa “genna” and is very likely to bring bad luck to the parent village. A curious belief is prevalent in Phiro. Skulls which had fallen from their strings were often picked up and jammed into interstices in the bole of the head-tree. At Phiro the mingetung is growing round and gradually covering these old skulls. This is regarded as a sign that the days of head-hunting are gone, never to return. [72]