J. P. Mills

“ If a man dreams that he is carrying a child along the Road of the Dead the child will die, and the dreamer may die too. But to dream that he is driven back by dead men means that he will have long life, for the souls of those gone before are not yet ready to receive him.58 If in his dream a man go to another village he will not live long, for the other village is really that in the Land of the Dead, to which his soul has gone on ahead. Similarly, to kill a chicken in a dream is bad, for the chicken seen is the soul of that which will be killed at the dreamer’s death not long after. ”

“ The standard of morals varies in a curious way from village to village, but the Lhota husband does not imitate the habitual unfaithfulness of the Ao, nor does he, like the Sema, boast of his immoralities and decorate the grave of a deceased Don Juan with a tally of his liaisons.
Children as they grow up and marry leave their old parents to fend for themselves in what seems to us rather a heartless way, but at a pinch they are usually ready to help to support them. ”

“ Often for the slightest of causes, or even for no ascertainable reason at all, a woman simply refuses to live with her husband. She will shed floods of tears over her own supposed grievances and pay not the slightest attention to his earnest entreaties. It is comparatively rare for a man to divorce his wife without very good cause, partly because he will not get his marriage price back if he does. Among the Aos, on the other hand, where there is no marriage price, a man will divorce his wife in the most heartless manner when he gets tired of her. ”

“ At the beginning of time what is now the sun was the moon, and what is now the moon was the sun. In those days when what is now the moon was the sun it was very hot, so that all the leaves and the trees in the jungle shrivelled up and died, and men suffered torments from the heat. ”

“ He then spears the live pig, praying to Rangsi, the deity of the crops, that they may be good. The pig is singed over the fire and cut up, the stomach and entrails being cooked in the new pot and eaten by the Puthi. The rest of the meat is divided up, one piece for every man in the village who has dragged a stone. The Puthi then strangles the chicken between the finger and thumb of his right hand and watches how the excreta fall as it struggles. If they are dry there will not be much rain and the crops will ripen well. If they are watery, storms will cause the crops to rot. ”

“ In cases where the accusation is of stealing thread or some such thing, a skein of thread being said by one side to be stolen, and by the other side to be his own, a little of the thread is put with the hair and the earth. A very solemn oath which entails a day’s emung for the village is that on a leaf of the mingetung. The heaviest of all is on a bonne bouche consisting of a little earth from the place used by the boys of the “morung” as a latrine, a piece of wood from the house of a man who has died “apotia,” a little earth from a grave and a few hairs from the swearer’s head. ”

“ The religion of the Lhota teaches no moral code. The blessings it offers him are material, not spiritual. Yet many, many Lhotas lead clean, straight, honest lives and are ever ready to help a lame dog over a stile. It is true that virtue in this world is vaguely believed to be rewarded with happiness in the next, but this belief weighs little with a Naga, who rarely turns his thoughts to what is in store for him after he dies. ”

“ There are very rarely definite boundaries between the lands of different villages. In the case of villages situated close to one another the lands of individuals of either village are inextricably mixed up. The writer once asked a Lhota why they had no village boundary disputes like Semas and Angamis, to which he replied, “It would be a shameful thing. Every man knows where his own land is, so how could there be a quarrel?” The fact that the Lhotas do not suffer from shortage of land as the Semas and Angamis do also helps to produce this peaceful state of affairs. ”

“ A clear distinction is drawn between adultery by a man of the husband’s clan and adultery by a man of another clan. The former offence is often condoned on the guilty party promising not to repeat it, but a fine is invariably demanded for the latter offence. A thief had to return the goods in full, or their equivalent, to the owner, and pay a large pig or a cow to his clan. If he could not pay up he was sold as a slave. No punishments other than fining or selling into slavery or expulsion from the village were inflicted on fellow-villagers. ”

“ The procession of warriors went round the village, and halting in front of the house of each man who had taken part in the expedition sang for a few minutes. Then all the men went to the “morung,” where the old men brought them food and “madhu,” and sat and listened to their account of their exploits. Every man who had taken a head or jabbed his spear into one had to pour a little “madhu” on the ground and throw away a little rice before he could eat or drink anything. This was an offering to the spirits of the slain enemies. ”

“ Into the hands of a son the father puts a miniature “madhu chunga” and wooden dao and says, “If I go on the warpath, if I go hunting, if I go fishing, I will take you with me. Grow up a strong, famous man.” He then places the child for a moment in a carrying cloth on the back of the first “carrier” (Ngaromuchung) , who must be a boy for a male child and a girl for a female child, but may be of any clan. For a daughter the father puts into her hands a miniature weaving sword and belt and says, “If I go to the fields, if I go to pick leaves in the jungle, I will take you with me. ”

“ Like all Nagas, the Lhotas regard certain forms of death with horror, as being manifestations of supernatural displeasure.42 Thus it is that when anyone dies by drowning, or by falling from a tree, or by fire, or by accidentally falling on his own spear, or in childbirth, or is killed by a wild animal, very strict purificatory rites have to be performed, and great care is taken to burn or cut down a tree from which a man has fallen and been killed. Except in the case of a man killed by a tiger or leopard the corpse is buried near the place of death, whether inside or outside the village. ”

“ By putting a stop to head-hunting the British Government has profoundly changed the mode of life of all the tribes in the administered area of the Naga Hills. In the old days war was the normal and peace the exceptional state of affairs. War between Lhota villages was rare, and it was absolutely forbidden for one Lhota to take another Lhota’s head.10 But unless peace had been definitely arranged, any village of another tribe was regarded as hostile and fair game. This never-ending state of war affected every man, woman and child in their daily lives. ”

“ Whatever it be which causes so many Lhotas to lead virtuous lives it is not their religion. His religion presents itself to a Lhota as a series of ceremonies and observances laid down by custom, any one of which it would be dangerous to omit. Mingled with this idea is the belief in the to the Lhota self-evident maxim that like produces like. If children squirt water from their mouths rain will fall. To pretend that you are carrying a heavy load of rice up to the village will ensure good crops! ”

“ A man called Mhomo is said to have been caught by the leg by a ghost and died as a result. If the sound of cutting is heard from a bamboo clump, and it is found that there is no one there, the owner of the bamboos will die in the course of the year. To hear at night the sound of someone stamping down the earth on a grave means that there will be a death in the village shortly. The only ghostly animal I have heard of is a serow said to exist near Okotso. ”

“ During those days no stranger from another village can enter his house and he must not eat meat from a tiger’s kill. This “genna” is observed for the calves of all cattle. In the case of mithan a necklace of six seeds of the sword-bean (khuro) is put on the neck of a bull calf, and one of five seeds on the neck of a cow calf, and after being worn for a few hours is taken off and hung up in the owner’s house.20 A curious custom which appears to be common to all Nagas and applies to cattle of all kinds and often to pigs, is that by which a man will own half or one leg of an animal. ”

“ 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 [29] 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. ”

“ It is very unlucky if he leaves the house. Ngazo is another jungle spirit, practically identical with Sityingo. To every village and every man is attached a Rangsi, by whose favour the crops are good. No one has ever seen one or knows what one is like to look at. Just as crops and wild game have their genii, so have the rivers and streams in Tchhüpfu (“water-master”3) , a being like a man with hair of enormous length, who lives at the bottom of deep pools and uses human skulls as hearth-stones. Small offerings are made to him by some villages after doing the oyantsoa ceremony. ”

“ Were Lhotas strictly logical they would prohibit the eating of meat from a tiger’s or leopard’s kill. As it is, it is regarded as unclean and meat is prohibited for anyone who has to remain ceremonially clean. Ordinarily, however, it may be eaten, for to forbid it entirely would be a great hardship in a country where such large numbers of live-stock come to this untimely end. Lightning, as is only natural, is looked upon as an instrument of supernatural vengeance. Even if no one be killed, a house struck by lightning is abandoned with all it contains. ”

“ The Lhota is above all an agriculturist. Rarely does his ambition extend beyond a bumper crop. Service under Government has few attractions for him. Even if he takes a post he often throws it up after a year or two and says he would rather go back and live in his village and cultivate his land. Rice is the staple food of the tribe and is far and away the most important crop grown. ”

“ They are often heavier than a man and require all a man’s strength to drag to the top. Indeed it is by no means uncommon for a Lhota to struggle with one of these enormous fish at the bottom till he is exhausted and drowned. When anyone has landed a cat-fish he cuts it with his dao in such a way that he will be able to recognize it and claim his share when the catch is divided up. Small fish he strings on a slip of bamboo at his waist. Every man who lands a cat-fish gets a specially big cut from it, but the fish found in their stomachs are only eaten by old people. ”

“ The chieftainship was hereditary in the family of the man who originally founded the village, but did not at all necessarily pass from father to son. The most suitable man became chief by force of character. His main function was that of a leader in war, and his perquisite all the spoils brought home from raids. In some villages he is said to have had the privilege of the free labour of the village for his field two or three times a year, but this right has not been exercised anywhere within living memory and apparently lapsed before the Hills were taken over, if indeed it ever existed. ”

“ Petty theft is rare, and a man can leave his spear and cloth by the side of a village path knowing that he will find his property untouched when he comes to pick it up on his way home. In warfare they were probably no more cowardly than their neighbours, and when hunting tigers and other dangerous game they show extraordinary pluck. ”

“ The priest of the village who takes the leading part in all ceremonies concerned with the welfare of the whole community is called by the Northern Lhotas Puthi and by the Southern Puki. Formerly every village had two Puthis, the one first elected performing the ceremonial acts, while his partner acted as his assistant and repeated the prayers after him. Nowadays in many places there is only one Puthi, the chief reason being that few men are eager to accept the post, which is a risky one, for verbal mistakes in the ceremonies may call down divine displeasure on the officiant. ”

“ Two men become friends (okam) by exchanging gifts, consisting of half a pig, and a spear or dao or some such present, a piece of iron invariably forming part of the gift. It is usual for the sons of “friends” to become friends in turn. A man will often possess friends of this kind belonging to different villages, and frequently to a different tribe. When travelling a man will stay in his okam’s house in each village he reaches. He in turn will entertain any of his okams who come to his village. A man may not kill his okam even if he belongs to a hostile village. ”

“ The world of the Potsos in turn has a sky which supports yet another Potso world, and so on for an unknown number of layers. The only Potsos who affect us are those in the world immediately above our sky. They resemble men in appearance and have hosts of attendants who are sometimes regarded as their servants and sometimes as their relations. It is believed that just as the Lhotas have their Potsos, so the Semas, Aos and other tribes have theirs. The language of Potsos is different from that of men. Some members of the Tsoboi clan are said to claim to know it. ”

“ Almost every one of them entitles the doer to wear a distinctive cloth. The wealth and consequently the importance of a man is gauged by the number of these social “gennas” he has done, for the Lhota, like all Nagas and members of not a few other races, is a great respecter of wealth. It is therefore the ambition of every man to perform the full series if he possibly can. At the first stone-dragging ceremony one stone is dragged, and at the second, third and so on two stones are dragged. ”

“ The montsai and a relation of the patient go to the spot where the soul is said to be, taking with them a carrying basket containing two “chungas” of “madhu,” sixty pieces of plantain stem blackened with soot, twelve pieces of burnt wood, sixty little bits of pork, a small chicken, a cowrie, some ginger, some taro, some heads of a species of wild mint called rarakham, which is believed to be an infallible antidote against evil spirits, and a burning brand. Throughout the ceremony the patient’s relation is a mere spectator. ”

“ A meal is prepared in the house, great care being taken that no stranger touches it, and put wrapped up in leaves in a carrying basket with a new cloth and the patient’s ornaments. This is taken to the montsai’s house, who that night meets the patient’s soul in his dreams and tries to persuade it to return by pointing out that food and new clothes and ornaments are all ready for it if only it will come back. If it cannot be persuaded to return by these inducements the patient is doomed. ”

“ Warrior: “I will kill it quickly.” At these words the old man uncovers the dog and moves aside. The warrior then attempts to split its skull exactly in two with one blow of his dao. When the dog falls about a dozen bucks and boys dance round and round it chanting, “He has killed it, he has killed it.” The head is cut off and brought to the champo, where it is carefully examined to see if it has been well and truly split. If the blow is found to have been a crooked one, the man who killed it is laughed at, told he is no warrior, but a boaster and a wind-bag. ”