Writers in the past have, as a rule, either ignored or maligned the Lhota. Captain Butler speaks of “the surly Lhota,” and Colonel Shakespear dismisses them as “uninteresting people with dirty persons and villages.”[21] They are reserved and do not readily open their hearts to a stranger, but they are not surly. Their sense of humour is well developed and they are always ready with a laugh, but, like all Nagas, they hate being laughed at and believe that misfortune or sickness is likely to fall upon anyone who is the object of derision. Though the tribe contains a few habitual criminals they are, on the whole, very honest. 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. For an expedition they will supply carriers unequalled for steadiness and discipline by any other tribe. 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. In this the Lhota stands midway between the [[20]]Konyak, who regards it as one of his chief duties in life to live with and help his aged parents, and the Ao, who usually never thinks of supporting his old father or mother, and even if he does so turns him out at last to end his days in a miserable little hut, “lest he should defile the house by dying in it.” Towards animals the Lhota, like all Nagas, adopts a curiously inconsistent attitude. At times he will punish them cruelly as if expecting them to understand the difference between right and wrong. For instance, I heard of a Lhota who climbed a tree after a badly wounded monkey. The monkey clutched his hair, so he tore it loose and cut its hands off while it was still alive—“as a punishment,” he said. At other times animals are treated as if they were incapable of feeling pain. Frogs are often kept overnight with their legs broken to prevent their getting away, and old men look back with regret to the good old days when mithan at a sacrifice were beaten to death with sticks and the valuable hair of goats and dogs was plucked from the living animals. A remarkable trait in the Lhota character, wherein they differ from all other Nagas with whom I am acquainted, is the extraordinary readiness with which they commit suicide. Often the reason is trivial in the extreme. I have known a man hang himself because the elders of his 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. [[21]]
[1] Gait’s History of Assam, p. 162. [↑]
[2] The Lhota villagers on the outer range relate that the Burmese visited them in a horde which moved on from village to village, looting everything they could find and eating all the food supplies and defiling the houses in a very Prussian way before leaving, the Lhota inhabitants having fled to the jungle on the approach of the Burmese. One Lhota, who related this to me, said that the Burmese (mān) must, in his opinion, have been some sort of spirit or godling, but another contradicted him, saying that he knew well that the mān were men like themselves.—J. H. H. [↑]
[3] Journal of the Asiatic Society of Bengal, No. 110, 1841, p. 162. [↑]
[4] Selection of Papers regarding Hill Tracts between Assam and Burmah and on the Upper Brahmaputra. Bengal Secretariat Press, 1873, pp. 295 sqq. [↑]
[5] Lhotas living left of the Doyang are known as Ndrung, and those on the right bank as Liye. The division of the tribe into two sections by a river which is unfordable for a great part of the year has led to slight diversity of dialect and custom. [↑]
[6] The following is the Lhota version of how the miraculous properties of the Kezakenoma stone were destroyed: In order to put an end to the quarrels of the brothers as to whose turn it was to dry, and double, his paddy, an old woman, who had no husband, and an old man who had no wife, were selected and these two had connection lying on the stone. This [[4]]destroyed its miraculous properties. Possibly the idea was that the sexual act between these old people was bound to be sterile and that this sterility should be communicated to the highly prolific stone. The Rengmas have this story as well as the Lhotas. In The Angami Nagas (pp. 19 and 362) I have recorded other accounts, both Rengma and Angami, of the manner in which the stone was rendered unfruitful, and suggested that the methods aimed rather at offending or hurting the spirit in the stone, an explanation perhaps equally applicable to the Lhota version.—J. H. H. [↑]
[7] The languages of the Lhotas and Southern Sangtams are very closely akin. [↑]