[17] The blade of a dao is ground on one side of its edge only, giving a plano-convex cutting edge, so that blows can be made to cut only by a downward stroke from the right, or an upward stroke from the left, or, in the case of a dao made on purpose for a left-handed man, vice versa.—J. H. H. [↑]
[18] The Kalyo-Kengyu preserve the bodies of the dead in coffins in their houses during the year, and on a fixed day at the “genna” for sowing throw away all the bodies collected during the year, together with their coffins, belongings, etc. The bodies, however, are broken up first and the bones collected out of them and put in an earthen pot and kept at the back of the granary, where they are left to decompose of themselves.—J. H. H. [↑]
[19] Formerly it was the custom for a man who had performed the whole series to give a final feast, to which even birds and beasts were invited. Rice and food were scattered on the ground for the village pigs and chickens, and a special share of meat and rice was taken down to the performer’s fields and left there for the crows. There is no one alive now who has dispensed hospitality on this lavish scale. [↑]
[20] Among the defects which disqualify a mithan in the view of Ao Nagas is any defect in the position, etc., of the whorls of hair on the animal’s throat and muzzle, about which the Aos are very particular.—J. H. H. [↑]
[21] The ceremonies described below are those performed in Pangti. The details vary considerably from village to village. [↑]
[22] All Nagas put up green stuff over their doors when observing household “gennas,” apparently as a signal to strangers not to interfere. There may be some other idea beneath it. A Lhota who passes the corpse of a man who has met with a violent end waves a bit of green stuff to and fro across his face. Mr. Mills tells me that this is to ward off the evil fate (nyok) which has attached to the dead man and may infect the passerby. Nyok possibly = Angami ropfü (v. The Angami Nagas, Part IV.).—J. H. H. [↑]
[23] The Northern Lhotas carry the stone, but the Southern Lhotas drag it up on a rough sledge made of a forked branch, small branches being repeatedly laid in front of it to act as rollers. [↑]
[24] Mr. C. R. Pawsey tells me that the stone set up at Pembvo’s grave (on the same ridge as Changsung and Ralung but to the south of them, a long-deserted village site) bears a rough incision believed by the local [[144]]Lhotas, who greatly cherish Pembvo’s memory, to represent the hornbill feathers he used to wear. The incision is in the form of an arc, the convex side upmost, with six lines proceeding from it like rays. I have once seen a stone ornamented with designs in pig’s fat; the village was, as far as I remember, Changsung.—J. H. H. [↑]
[25] These Y-shaped posts are used as an emblem of prosperity by the Garos, Naked Rengmas, Sangtams, Semas, and by the Hankip clan of Thado Kukis, and were clearly used by the Kachari kings of Dimapur, who have left them in stone instead of wood at Dimapur. Originally they doubtless represent the female organ of generation, in which capacity they are still made and carried in Kohima village at the Lisü “genna,” and, preceded by an emblem of the male organ, are dragged through the village by chaste boys. Kohima, however, seems to be the only genuine Angami village which either uses the Y-shaped post or performs the Lisü “genna” in this way. Possibly the Y-shaped post is to be definitely connected with the Bodo immigration into Assam.—J. H. H. [↑]
[26] Lhotas believe that a man who kills a pangolin will die if a scale falls from the skin of the animal. The Phoms of Hukpang have the same belief.—J. H. H. [↑]