In other words he prays to all Rangsis belonging to men who are busy fishing or snaring birds by the pools or are hurt (i.e. all men who do no cultivation and so have no need of Rangsis), together will all the Rangsis of the hillside to come and help him. The “madhu” is then sprinkled along the threshold from end to end and the ceremony is at an end and reaping begins. At midday the owner and his helpers come back to the field house for a meal. The owner first undoes the pig’s head and puts salt on it. This can be eaten only by him and old people. If he happens to have an oha (luck-stone) in his house, no one but he can eat the pig’s head, or they will have a bad cough. The crop is reaped with a small iron sickle (vekhuo) with a saw edge. Several stalks are grasped together with the left hand and cut a few inches below the ears. The unthreshed rice is stored in the field-house till everyone in the village has reaped his crop. Each man on the day when he first goes down to thresh again performs the Liritang ceremony as before, except that a fowl—either cock or hen—takes the place of the pig’s head. To thresh the grain the ears are heaped on mats outside the field-house, and after being well trampled are flicked against the right shin. [84] To winnow the grain one man pours it slowly from a basket held with both hands above his head while another fans it vigorously with a winnowing fan (saveng)—a bamboo mat with the two corners of one end drawn together, resulting in a thing rather like a sugar scoop in shape. All that remains now is to carry up the grain as fast as possible. If the fields are a long way from the village, small temporary granaries (echengrangki) are built half-way in which the crop can be stored till the field-house, where wild pig and elephants are likely to do most damage, has been emptied. The grain is carried up in baskets (otyak), and every man, woman and child in the village helps, going down to the fields with torches in their hands long before dawn and coming up with the last load long after sunset. When the harvest is safely in each man goes down and rolls up the mats in his field-house, and takes them home, uttering as he does so a prayer to Phuri Rangsi (Mister Rangsi) to be favourable to him next year. Ahead of him lie a few weeks of well-earned rest till the time comes to cut the jungle for the next year’s crop. [Varieties of rice.] Many varieties of rice, both white and red-grained, are sown by the Lhotas. For example, the principal kinds in Okotso are as follows:—White, amorü (very coarse), otsi emhuho (coarse), laza (medium), motiro (fine), wochio (with black husk), tambaktsok (with red husk): Red, oriepyo (coarse), kamtiya (fine), santungo (fine), moyo (fine), changkiu (fine), and mhumyandhro (very fine). No variety is used exclusively either for eating or for “madhu,” but the best kinds for “madhu” are santungo, otsi emhuho, oriepyo, kamtiya and moyo.