With reference to the connection between the different clans, Dr. Grierson writes:—“The terms Old Kuki and New Kuki are apt to convey the idea that the tribes so denoted are closely related to each other. But that is not the case. Not only do their customs and institutions differ considerably, but their languages are separated by a large group of dialects in the Lushai and Chin Hills, and the so-called New Kukis (Thados) are, so far as we can see, a Chin tribe, most closely connected to the inhabitants of the northern Chin Hills, while the Old Kukis are related to tribes more to the south.”

The account of the causes of the Old and New Kuki incursions into Cachar, given in Part I, Chap. I, Section 3, which was written before I had read Dr. Grierson’s book, agrees entirely with his conclusions.

A detailed account has been given in Part I of the Lushai language, and, considering the full manner in which the dialects of all these tribes have been dealt with by Dr. Grierson in the “Linguistic Survey of India,” it seems superfluous to attempt to give outlines of them, and therefore I propose only to draw attention to the many points of similarity between them. The works I have consulted are:—“The Linguistic Survey of India,” Vol. II, Part III, Lorrain and Savidge’s “Grammar and Dictionary of the Lushai Language,” Mr. T. C. Hodson’s “Grammar and Small Vocabulary of Thado,” and the appendix to Lieutenant Stewart’s “Notes on Northern Cachar,” 1855.

In going through Mr. Hodson’s vocabulary of the Thado language, the first thing that struck me was the absence of the letter R. Further examination showed that where R is used in Lushai and certain other languages G or Gh is substituted in Thado. Many instances of this will be found in the following comparative vocabulary.

In many cases F in Lushai, Rhangkhol, and Langrong is replaced by Ch, sometimes softened into S in Thado, Manipuri, and some Old Kuki dialects. I have so far only found the following examples, but the material at my disposal is very insufficient, and I have no doubt that, given complete vocabularies, many more would be found:—

“Fa” in Lushai, “cha” in Manipuri and Thado, meaning “child.”

“Fār-nu” in Lushai and Langrong, “chār-nu” in Aimol, Kolhen and Lamgang, “sār-nu” in Chiru, Kom, and Hallam, meaning “sister.”

“Fāk” in Langrong, “chāk” in Manipuri, “cha” in Aimol, Anal, Kolhen, Lamgang, “shāk” in Chiru, meaning “to eat.” In Lushai we have “chaw-fāk-hun,” “rice-eat-time.” Until I found that “fāk” meant “to eat” in Langrong, the Lushai equivalent for dinner-time had always puzzled me, as the Lushai word for “to eat” is “ei.”

“Fawp” in Lushai, “chop” in Thado, “chup” in Purum, meaning “to kiss.”