NAGAS.

NAGAS.The south-eastern hills of Assam are the abode of many tribes of Nagas. They are a very uncivilized race, with dark complexions, athletic sinewy frames, hideously wild and ugly visages: their faces and bodies beingtattooedin a most frightful manner by pricking the juice of the bela nut into the skin in a variety of fantastic figures. They are reckless of human life; treacherously murdering their neighbours often without provocation, or at best for a trivialcause of offence. The greater number of the Nagas are supposed to be in a very destitute state, living almost without clothing of any kind. Their poverty renders them remarkably free from any prejudices in respect of diet: they will eat cows, dogs, cats, vermin, and even reptiles, and are very fond of intoxicating liquors.NAGAS.NAGAS.London, Smith Elder & Co. 65, CornhillAmongst a people so thoroughly primitive, and so independent of religious prepossessions, we might reasonably expect missionary zeal would be most successful; for the last eight years, however, two or three American Baptist missionaries have in vain endeavoured to awake in them a sense of the saving virtues of Christianity. For a considerable period the residence of the missionaries was at Suddeah; where their labours, I believe, were unattended by any conversions either of Assamese or Singphoos. On the station being deserted by the troops for Saikwah, in 1839, the missionaries turned their attention more particularly towards the Nagas; they took up their residence on the Boree Dehing river, at Jeypore, established a school, and were indefatigable in endeavouring to gain some correct knowledge of the savage tribes in their vicinity. A few years’ experience here proved the futility of their plans. Instead of wandering amongst the savage tribesscattered over an immense extent of country, in unhealthy, dense jungles, it would have been prudent and politic to have afforded instruction in the first instance to the populous villages in the plains. One or more natives have been baptized at Jeypore, agreeably to the rites of the Baptist persuasion, by immersion in the Boree Dehing river, and this is the sum total of the missionary success. This has, it is understood, induced them to change their abode to Seebsauger and Nowgong, where they seem to think there is a greater chance of their succeeding. The missionaries have a printing press, and many elementary books of instruction in Assamese and English have been printed by them for the use of the natives. Their exemplary conduct and exertions merit the utmost commendation, and it is to be deplored that their well-intentioned labours should not be crowned by felicitous results.To this day little is known either of the country inhabited by the Nagas, or of their habits and customs. Several officers have penetrated a considerable distance into the hills occupied by the Nagas; but always with marked and necessary caution, attended by a military guard. Greater intercourse between the highland Nagas and the people of the plains were much to be wished; but it is doubtful if anyadvantage would accrue to the British Government from extending its sway southward, over immense tracts of unprofitable wastes or dense jungles thinly inhabited.Naga Government.Under the ancient Assam Government some of the tribes may have been more dependent upon the Government than they are now, but the Naga territory was never considered an integral portion of the sovereignty of Assam. It is customary with the Naga tribe to offer trifling presents to the British authorities, as a mark of submission, and something is given in return, in token of amicable feeling; but the Nagas have never been considered subject to our regular jurisdiction, and nothing in the shape of an assessment has ever been imposed upon them.It is very difficult to arrive at anything like a correct understanding of the nature of the feuds between neighbouring tribes; for the Nagas have no written language, and their dialects vary considerably in different parts of the country. No general government exists over the whole tribe: they are divided into innumerable clans, independent of each other, and possessing no power beyond the limits oftheir respective territories. Each tribe seems ever jealous of its neighbour; and cruel hostilities, ending in the most tragical manner—even to the extermination of a tribe and the total destruction of its cattle, stores, and property—are often the result of their mutual animosity. The form of the Naga government is democratical; each clan seems to be ruled by a president and two subordinates or deputies, who form the executive. The president is called Khonbao, and the deputies Sundekae and Khonsae: the one prime minister, and the latter a chief over twenty houses. The chief magistrate or arbitrator, the Khonbao, decides all disputes of a civil or criminal nature, and it is optional with him either to direct or enforce his orders with his own sword; but in all this he is merely the organ or agent of the people, for the decisions are the results of the consultations of the whole Raj, or populace, who discuss all matters of importance in the open Moorung, or hall of justice, to be found in every Naga village. The Khonbao, Sundekae, and Khonsae, on these occasions, summon all the community to attend and assist with their counsel in disposing of any affairs of moment: such as a war to be undertaken against a foe, or in furtherance of revenge; or the punishment of crimes committed byany of the members of the tribe in opposition to their established polity.The dignity of Khonbao is hereditary: the eldest son of the incumbent invariably succeeding to the title and authority. No junior brother can assume the rank, under any pretensions founded on greater ability, personal appearance, or reputation of valour. In the event of the Khonbao leaving no progeny, his wife succeeds to his title and authority; and the deputy Khonbao, Sundekae and Khonsae in council enforce her commands, and report everything to her connected with the welfare of the community.No hospitality is shown to a stranger visiting the Naga country, unless he visits the Khonbao in the first instance: he is unable, even under the greatest distress, to obtain shelter or provision elsewhere. On the arrival of an embassy it is conducted to the residence of the Khonbao, who gives audience immediately, and returns a reply by the messengers on his own responsibility, if the object of the visit is of no great importance. But, on the other hand, should the embassy be for the purpose of obtaining redress of wrongs committed by the clan of the Khonbao, the embassy is retained and entertained hospitably till the Sundekae, Khonsae, and principalelders of the people can be assembled in the moorung; when the grievance is stated and inquiries made, each member stating openly and candidly his opinion on the matter at issue. The Khonbao propounds what is, in his opinion, expedient and best for the public good; but if there appears any irregularity, the people express their disapprobation to the Khonbao, and he is constrained to abide by the will of the community, to give orders to the embassy, and allow its departure to the place whence it came. In this manner all affairs and discussions are regulated amongst the Nagas. Any attempt to travel through their country, unaccompanied by a person acquainted with the roads, villages, and Naga language, would be the height of folly; as the traveller would not be supplied with water, food, or fire, neither would any shelter be afforded him, and his life would be in imminent danger.Omens.The superstition of the Nagas is strikingly exhibited in the great attention paid by them to all signs of good and evil, before they attempt the execution of any project: whether it be to prepare the land to receive the seed, to proceed on hunting or fishing excursions, or to enter upon any warexpedition. On these occasions the Khonbao, Sundekae, and Khonsae, assemble the people, and a grand consultation is held between the chief ruler and the elders of the village, in order to divine the most auspicious moment, and to ascertain whether the affair under consideration will turn out favourably or otherwise. To aid the deliberation, new-laid eggs are procured, which they address in these terms:—“Oh eggs, you are enjoined to speak the truth and not to mislead us by false representations.” The eggs are then perforated and roasted on a fire, and the yolk is minutely examined: if it appears entire, the omen is considered good; if broken, the reverse, and auspicious for their enemies. In this conclusion the senate are likewise confirmed by a peculiar appearance of the white of the egg. Another simple mode of divining the propriety or expediency of carrying out certain plans is by burning the Bujjal bamboo. Should it crackle and fall out of the fire on the left side, it is a good omen; should it fly out on the right, the event is accepted as a warning of failure and disaster. By these simple and strange proceedings are the acts of these people guided.Husbandry.In their agricultural operations, the implements of the Nagas are simple and rude in the extreme; but bullocks and buffaloes are used as in Assam. At the commencement of the season, the Khonbao having assembled the people after the usual ceremonies of consulting the omens, the land is apportioned out to each clan, the jungle is cleared, and sowing commences. Konee dhan, a small grain, and Indian corn, or goom dhan, is sown in January and gathered in about June, when the Behoo is celebrated with great festivities; resembling the old English custom of harvest-home. After the goom dhan and konee dhan is cut, ahoo dhan is sown; and after this crop, kuchoos, a kind of root resembling the arrow root, are planted; so that in the course of the year three crops are raised from the same land. This is done for three successive years; when, the land being impoverished, new land is broken up for the same period, until the usual time of fallow admits of the old land being again resumed. Yet, with all the means of avoiding famine, blessed with a fertile soil and a wonderful rapidity of vegetation, so improvidentare these savages, that in a few months the whole produce of the land is consumed, and they are compelled to subsist on roots and leaves of the forests till the return of harvest.Salt Wells.In different parts of the Naga territory many salt wells exist, and being worked by some of the tribes an immense quantity of salt is produced. This is sold or bartered to the people of Assam for rice, and by this means, doubtless, the miseries attendant on a scanty supply of food are greatly lessened. We have no means of judging of the extent of the salt trade between the Assamese and Nagas, but the commerce might doubtless be increased by greater vigilance, to the mutual advantage of both parties.Preparations for War.When the Nagas purpose taking vengeance on a neighbouring tribe, the Khonbao assembles the elders of the village; and, in accordance with established customs, the omens being consulted and proving propitious, a plan to cut up their enemies by surprise is decided on. Each man provides himself with a spear, sword, bamboo choong, ahollow joint of the bamboo filled with water, and a small basket of rice; and, the party being formed, set out in the day towards the frontier of the enemy who is to be attacked. At night they cross over and occupy a favourable position in ambush, surrounding the enemy’s village. There they take their repast, and when the cock first crows on the following morning, they rush, with great shouting, into the village, and cut up every body they meet with; sparing neither old infirm men, nor helpless women, nor children: even the cows, pigs, and poultry of the foe are slaughtered. Sometimes the victors remain on the spot two or three days, but generally return to their own village on the same day; taking with them the heads, hands, and feet of those they have massacred: these they parade about from house to house, accompanied with drums and gongs, throwing liquor and rice on the heads, and uttering all manner of incantations: saying, “Call your father, mother, and relations to come here and join you in eating rice and drinking spirits, when we will kill them with the same sword.” They then sing, dance, and perform all manner of anticks; pierce and mangle the heads of their enemies, and again with curses enjoin them to summon their whole race to suffer the same ignominious treatment. In themassacre, one of the Nagas may have, perhaps, particularly distinguished himself by evincing great ferocity in cutting off more heads than any of his party; which circumstance he fails not to bring to the notice of his assembled friends. Stalking out before them he challenges them to mark his deeds, and with many songs of boisterous mirth and audacious boasting, he drags the heads of his enemies about in the most contemptuous manner, proclaiming his own triumph somewhat after this fashion:—ANGAMEE NAGA WARRIOR.ANGAMEE NAGA WARRIOR.London Smith Elder & Co65, Cornhill.“In the world I am the most powerful and courageous; there is none equal to me. I am the greatest of all men. No one” (pointing to the skulls of his enemies) “can perform such deeds. Like to the clouds that thunder and hurl down fire-balls into the water to the destruction of the fish,—like to the tiger who leaps out to seize the deer,—like to the hawk who pounces down on the chickens and carries them off, do I cut up every one, and carry off their heads; and with these weapons” (dashing them together, to produce a clashing noise) “I have killed such and such persons: yes, I have killed them. You know my name. The greatest beast of the forest, the elephant, I first destroy, and after that all other animals too insignificantto mention. Such a hero am I, there is no one equal to me,” &c. &c.The same scene is enacted for three or four successive days; when the heads being hacked and sufficiently danced about to satiate Naga revenge, they are suspended from the branches of Nahor trees. After this, the ceremony of tattooing the body is performed, and a most severe operation it is. The burnt ashes of a pot are pricked into the skin with the thorns of the cane: a great quantity of blood exudes, and the body swells to a great size. Being previously thrown into a state of stupid intoxication, the patient is left to welter in the dirt and blood for three days, unconscious of his condition. After this operation, the young sprouts of the Bhat-teeta tree being well pounded, are smeared over the wounds, and in the course of twenty-five days the patient is able to resume his avocations; upon which a number of pigs and fowls are killed, and a great feast is given; the heads of the enemies being brought down from the trees and strewed out upon a platform before the populace in the court, or Raj Moorung. For a whole month from the day of the massacre, the Nagas daily sing the war song quoted above, and dance and manifest the greatest excitement and delight.All villages are not entitled to the honour of retaining the heads of their enemies; they must be kept in the village of the Khonbao.In some Naga villages it is the custom, for a man who has committed murder in cutting off the head of a foreigner, to be joined by ten or a dozen Nagas in submitting to the operation of tattooing; which in such cases is an indispensable ceremony. The tattooing is pricked round the calves of the legs in ten or twelve rings or circles interspersed with dots; the thighs, the breast, the neck, the fingers, the back of the hand, the arms, the forehead, and nose, the vicinity of the eyes and the ears being similarly decorated. The poorest Naga peasant deems it an honour to have his body thus embellished with stripes, figures, and dots; and the omission of the ceremony would entail on him eternal disgrace and censure. Indeed, the tattooing determines the character and consequence of the individual; for by certain marks on one arm it is apparent that he has killed a man; when both arms and body are scarred he is known to have murdered two individuals; and when the face and eye-sockets are indelibly impressed with the tattoo, he stands proclaimed the assassin of three of his fellow-creatures, and is thenceforth esteemed a valiant warrior.On the question being once put to the Nagas whether they would like to become the subjects of the Company, they promptly replied,—“No: we could not then cut off the heads of men and attain renown as warriors, bearing the honourable marks of our valour on our bodies and faces.”If a Naga happens to be suddenly surprised, and cut off by the inhabitants of a neighbouring village, his corpse is quickly taken up by his friends and placed on a platform in the jungles near the road. At the expiration of three or four days they perform some ceremonies, and wait till a favourable opportunity occurs for avenging his death. The purpose is never relinquished, though its execution may unavoidably be tardy: by day and night they lie in ambush in the jungle, or on the plains near the roads, till they can pounce upon some unwary individual of the enemy. His murder is then communicated to his friends in a singular way. Forty or fifty Nagas, armed with wooden clubs, strike a large hollow piece of wood called a tomkhong, from which a loud, terrific sound proceeds, which gives token to the enemy that one of their tribe has died in acquittance of the debt of revenge. To such an extent does this vindictive spirit prevail, that the Nagas will wait for two or three generations devisingplans for decapitating a member of a tribe who has murdered one of their clan; and when the opportunity of vengeance offers, they are sure to take advantage of it, regardless of the personal innocence of the man whom they select as the victim of their fury. The death of the victim is hailed with dance and song, and the liveliest demonstrations of joy: even the old men, women, and children seem in raptures at the announcement of the joyful tidings that their tribe has succeeded in taking revenge.Naga Customs from Childhood until Marriage.Ten days after the birth of a child the hair of the infant is shorn off, and the parents perform several ceremonies, inviting all their friends to a grand feast, on which occasion the child is named. On proceeding to field work the mother ties the child to her back, and whilst at work the infant is placed on the ground. When the child is about a year old it is left at home in the village, and the parents pursue their avocations unattended by their little charge. At the age of five or six years, some of the Nagas wear a lungtee (a small piece of cloth) round the waist. On attaining the age of nine or ten years the boy is called a Moorungea, and fromthat time no longer resides with his parents, but, with all the youths of the village, takes up his abode at the Moorung, a large building set apart for this especial purpose. The parents, however, still continue to provide him with food, and he is obedient to their will, assisting them in cultivating their fields. He carries a sword and spear, and wears the Naga habiliments. At fifteen or sixteen years of age he begins to be dissatisfied with his existence in the Moorung, and makes arrangements for taking a wife; generally selecting a cousin, the daughter of his mother’s brother. On these occasions the parents collect as much rice and liquor, and as many cows and buffaloes, as their means will admit. The girls all live together, like the boys, in a separate Moorung or house allotted for them; sometimes they reside in a house in which a corpse is kept, probably from the greater sanctity such an inmate would confer on their habitation. The youth is not restricted from visiting the damsel of his choice, and he adopts a well understood stratagem to ascertain her sentiments regarding himself. Whilst he is talking to her companion, he carelessly puts down his pipe, and narrowly watches her actions. If the damsel entertains any regard for him she instantly takes up his pipe and smokes it; from that moment theyouth is satisfied of his conquest, and hastens to communicate the result to his parents, who arrange matters with the girl’s relatives. Presents of ornaments are sent for the girl, which she immediately wears; and an offering of liquor and tumbool pan (or betel nut leaf) to chew, being accepted by her parents, the marriage is decided on. After this, cows, buffaloes, rice, and liquor are forwarded to the house of the intended bride, and all her relations and friends are invited to a grand feast. An old Deodhunee (or priestess) accompanies the youth to the party with a basket of ginger, and the youth then addresses the chosen damsel, thus:—“This day I take you to be my wife. I will not desert you, neither will I take another; eat this ginger in pledge thereof—henceforth we are husband and wife.” The woman on this eats a bit of the ginger, and then the youth sits down; whereupon the girl, in the same strain, taking up a piece of ginger, says—“I am your wife, and you are my husband, and I will obey you as such. I will not take another husband, for we are husband and wife; in token of which you will eat this ginger.” The marriage ceremony being thus concluded, the youth, after partaking of the feast, returns home to his parents, and in the evening his wife joins him withbaskets of food for her husband’s parents and his brothers’ wives. She thenceforth resides with her husband. From that day the husband ceases to abide at the Moorung, and after the lapse of two or three days, according to the village roll, takes his tour of guard duty at the Moorung. From the day of his marriage he commences the preparation of a separate house, upon the completion of which, in a few months, he quits the parental roof. Some Nagas will, however, continue to cultivate the land, and share the produce of their labour with those of their parents; but on the birth of a child the families separate.Amongst the Nagas, marriage is contracted with near relatives, such as cousins, in preference to other women. A widow, having no children, cannot marry a stranger, but must marry her late husband’s brother; and if he happens to be a mere boy, she will still live with him as his wife; nor can the boy take another damsel: hemustmarry his brother’s widow. The custom is one of great antiquity, and apparently cannot be infringed. If the widow has one or two children she cannot marry again, but must remain in her own house. No Naga marries more than one wife, and if she dies he is at liberty to marry again.The crimes of adultery and seduction are treatedwith the utmost severity: the offenders are brought before the Khonbao and the people assembled to investigate the offence; on proof of which, the Khonbao, or his Ticklah, decapitates the man in a conspicuous part of the road, between two or three villages; or he is tied with cane cords to a tree and there crucified. In some clans it is the practice to deprive both the seducer and seduced of their lives; in others, the former is placed in a basket, his hands and feet tied together, and he is rolled many times from the summit of a hill until life be extinct.Funeral Ceremonies.The Nagas consider sudden death as particularly unfortunate: even if a person dies after one or two months’ sickness, the period is still deemed too short to be lucky; and his corpse is instantly removed and placed in the jungles on a platform four or five feet high, where it is left to decay. For three or four days after a death, the relatives do not leave the village; neither do other villagers resort to the village in which death has occurred during the same period. If a person dies who has been afflicted with a long illness, a platform is raised within his house, and the corpse being folded in clothes is placed thereon. By night and day the corpse is watched with great care, and as soon as it begins to decompose, largequantities of spirituous liquor are thrown over it; and whatever the deceased was in the habit of eating and drinking in his lifetime (such as rice, vegetables, and liquor) is placed once a month on the ground before the body. The virtues of the deceased are frequently rehearsed; the heirs and relatives throw themselves on the earth, and make great lamentations for many months after the death has occurred. At the expiration of the period of mourning, a great feast of liquor, rice, buffaloes’ and cows’ flesh is prepared by the survivors; and an immense number of people, armed with their swords and spears, and dressed in the most fantastical garb, as if preparing for a war expedition, are assembled to partake of it. They commence the festival by repeating the name of the deceased, singing many kinds of songs, dancing and cursing the deity or spirit in these words: “If to-day we could see you, we would with these swords and spears kill you. Yes, we would eat your flesh! yes, we would drink your blood! yes, we would burn your bones in the fire! You have slain our relative. Where have you fled to? Why did you kill our friend? Show yourself now, and we shall see what your strength is. Come quickly,—to-day, and we shall see you with our eyes, and with our swords cut you in pieces, and eat you raw. Let us seehow sharp your sword is, and with it we will kill you. Look at our spears, see how sharp they are: with them we will spear you. Whither now art thou fled? Than thou, spirit, who destroyest our friends in our absence, we have no greater enemy. Where are you now?—whither hast thou fled?”NAGA MODE OF DISPOSING OF THE DEAD ON A BIER OR PLATFORM.NAGA MODE OF DISPOSING OF THE DEAD ON A BIER OR PLATFORM.With these and similar speeches and songs, they clash their swords and weapons together, dance, and eat and drink throughout the night. On the following day the corpse is folded up in a cloth and placed on a new platform four or five feet high; and the whole of his weapons, swords, spears, panjees choonga (hollow bamboo joint, for holding water), rice-dish,—in fact everything used by the deceased in his lifetime, is now arranged round his bier, which is held sacred: no one would dare to touch a single thing thus consecrated. After this ceremony is concluded, the whole of the party disperse to their respective homes.On the death of the Namsungea Khonbao, who, it is said, was one hundred and twenty years of age, his corpse was removed in December 1843, and according to an ancient custom, a tusk elephant was purchased from the Muttuck Bur Gohain, and killed, with three hundred buffaloes and pigs; when the Nagas enjoyed a magnificent feast. The usualpractice of reviling the deity, while singing and dancing, was kept up with uncommon fervor, and the bacchanalian scene has perhaps seldom been exceeded. The heads of the slaughtered animals were suspended round the platform within a large enclosure, and the corpse was strewed over with an abundant supply of all kinds of forest flowers.Theft is held in great abhorrence amongst the Nagas, and is consequently so rare that they leave everything exposed in the open fields. If any person is detected in committing the offence no mercy is shown: the Khonbao pronounces sentence of decapitation without a moment’s hesitation. The Nagas are remarkable for simplicity, candour, and integrity; even the comparatively small vice of lying, to which the natives of British India are so seriously and universally addicted, is unknown among them, and will probably continue so until they have been corrupted by their more enlightened neighbours, the Assamese, or by the advance of civilization, refined arts, and manners. The Nagas have no names for the days of the week, and know not their own ages. Summer and winter are the only divisions of the year they recognise, distinguishing them as dry and wet seasons of six months’ each. Time is counted by the moon, or by thenumber of crops they can recollect reaping. They believe in a God or Spirit called Rungkuttuck Rung, who created the earth and all things, but they have no hope of future rewards, nor any fear of punishment hereafter; neither do they believe in a future state of existence.For the above information we are indebted to Bhog Chund, who is the son of a West Countryman of the Khetree caste, by an Assamese mother, and having lived many years amongst the Nagas, is thoroughly acquainted with them. He is now a resident and industrious cultivator in the plains. He reads and writes Assamese, and is a most straightforward character. He would be an invaluable companion and guide in travelling through the Naga territory.I do not vouch for the correctness of the list of the Naga tribe inserted in a later page, but in the absence of more authentic details, it may be deemed worthy of consideration. The present account of the tribes is confined to the Nagas of Upper Assam; but it is supposed that very similar customs and habits prevail amongst those of central Assam. The Nagas bordering immediately on the plains are, for the most part, amicably disposed towards the British Government; and those on the Patkoe range have showna desire for our protection against the marauding Singphoos. The Nagas residing on the hills most remote from the valley are said to be fine, stout, athletic men, of fair complexions; and unencumbered with the smallest strip of covering in the shape of clothing for any part of the body.In 1842–43, the Namsangea, Bordoareah, and Borkhoormah Nagas invited a party of the Khetree to visit them as friends, but when they got them into their power they treacherously massacred twenty-four persons. Thageng, one of the Khetree party, being only wounded, fled and communicated the catastrophe to his tribe, who at the sight of his wounds prepared for revenge; and in a short time they were successful against the Nagas. The Khetrees, being ignorant of the Assamese language, were unable to pass through the territory of their enemies to report their grievances to the British authorities at Jeypoor. They accordingly went to Tomkhoomana, and lying in ambush, surprised and cut off the heads of twelve men of the Borkhoormah tribe, in revenge for the murdered of their own tribe. Upon this the civil authorities proceeded to the village of the Khetrees to endeavour to put a stop to these atrocious assassinations, but unfortunately the Namsangea and Bordoareah Nagas, contrary to strictinjunctions, persisted in following in the wake of the British embassy of peace. The Khetrees perceiving the advance of their enemies, placed in the road a small basket of ginger kuchoos and a spear, as a token of submission to the British Government, but loudly protested from the summit of their hills against a visit being made to their village; dreading, as they did, the vengeance of the Namsangea and Bordoareah Nagas. The interpreter, Bhog Chund, who accompanied the party, entreated the Khetrees to remain quiet in their village, and to listen to terms of peace; but they indignantly rejected the offer, and threw down stones, and discharged a volley of spears, upon the advancing embassy. This being returned by a few rounds of musketry in self-defence, the Khetrees fled from their village to the neighbouring inaccessible hill fastnesses. The Namsangea and Bordoareah Nagas perceiving this, instantly rushed into the deserted village, slaughtered all the cows, pigs, and fowls, and burnt every house to the ground. After this untoward event a retreat was necessary, for the Khetrees came upon the party, throwing down stones and spears from their hills. A Sepahee having loitered in the rear, was speared to death, and his head and hands cut off and triumphantly stuck up on bamboos: the head in the village of Najoo, and the hands in Khoekting.After some difficulty the little detachment was extricated from its perilous position, and retreated in safety. Shortly after this lamentable affair, a larger military detachment was sent out; but to the present time an amicable settlement has been impracticable. Almost immediately after the last expedition, the Khetrees cut off the heads of eight men of the village of Bulatin; from which we may infer that their animosity continues unappeased, and that there is little hope of these savages being speedily brought to a sense of the advantages attending a reconciliation. Our intercession might be effectual for a time; but it is more than probable that it would be incompatible with a Naga’s sense of honour to forego his greatest delight—revenge.From the figured statement obtained from native authority, it would appear that there are one hundred and four Naga villages in Upper Assam, containing eleven thousand and ninety-five houses, with a population of forty-eight thousand five hundred and eighty-eight persons; but this estimate is probably erroneous. We shall perhaps be nearer the truth, if, assuming the number of houses to be correctly stated, we allow three persons for every dwelling: this gives a census of thirty-three thousand two hundred and eighty-five souls—a closer approximation to the apparent population.LIST OF THE NAGA TRIBE.No. of Villages.Names of Villages.No. of Houses.No. of Persons.Remarks.1Bur Dovar25010002Namsang1605203Kea Mae1405004Poolung120420Three villages of5Panee Dooar160520this name6Choongpon1405007Khamgin1204208Kokil1004009Gophcha7028010Topee5020011Hungkal8032012Dadum250100013Nerung20080014Bako300120015Kekhyah20080016Nahoah18072017Nahoo22088018Khoncha5020019Lootong5020020Kotong7028021Nokphan8016722Choupcha12048023Choupnon18056724Runow20080025Rucha6014026Changnee22088027Changeha16056728Pokum8016729Loknean8016730Changnoege360134031Changcha12048032Mangnoe12048033Mangcha6016734Picktoo8032035Pickta5522036Nakma7020037Moolong9026338Bhetur Namsang120480Entirely naked39Now Gawn16054040Kangchang10041541Dekahnoe Moong14052042Borachaemoong15054043Chamcha6018044Achuringea7022045Toormoong12048046Jamee10040047Moloo Thopea500400048Akhoea270202049Pocho12048050Bor Langee15055051Soro Langee10040052Bhuga Langee12048053Chenajow15056054Boora Gaea15055055Bur Dorea15054056Kula Barea20080057Soroo Durea120470Nagas east of the Namsang River subject to the Political Agent, Upper Assam.No. of Villages.Names of Villages.No. of Houses.No. of Persons.Remarks.1Khetree Gawn1104402Khena801803Bottin601204Namcha701405Mooktong902406Hakhoom802807Konagaun1505508Khatung401909Jankung6042010Ken Noean5020011Naktung6024012Lalrung6024013Koonum8033014Kootung7034015Mooaloo12048016Moacha8032017Tejhon8028018Chomjoo9032019Somcha6024020Kambao10040021Langchang10040022Sooroomungchang6024023Noanangchang5020024Tikhak5020025Gudie6024026Manbao11044027Eahung11040028Mookkhoop11040029Mookpe12048030Mookcha9036031Loongke10040032Namnie220880On or near the33Namcha130520Patkoe range.34Keme, No. 1120440ditto.35Keme, No. 2120480ditto.36Kintoonie100400ditto.37Mookrung12048038Joopee5020039Doedam7028040Noakhoorma5020041Chobang5020042Chilim4016043Bachowuk5020044Moung6024045Hadoot8026046Kaeah9030047Kaejou110440Total3,00015,398Total of Statement No. 18,09533,190Grand Total11,09548,588

NAGAS.The south-eastern hills of Assam are the abode of many tribes of Nagas. They are a very uncivilized race, with dark complexions, athletic sinewy frames, hideously wild and ugly visages: their faces and bodies beingtattooedin a most frightful manner by pricking the juice of the bela nut into the skin in a variety of fantastic figures. They are reckless of human life; treacherously murdering their neighbours often without provocation, or at best for a trivialcause of offence. The greater number of the Nagas are supposed to be in a very destitute state, living almost without clothing of any kind. Their poverty renders them remarkably free from any prejudices in respect of diet: they will eat cows, dogs, cats, vermin, and even reptiles, and are very fond of intoxicating liquors.NAGAS.NAGAS.London, Smith Elder & Co. 65, CornhillAmongst a people so thoroughly primitive, and so independent of religious prepossessions, we might reasonably expect missionary zeal would be most successful; for the last eight years, however, two or three American Baptist missionaries have in vain endeavoured to awake in them a sense of the saving virtues of Christianity. For a considerable period the residence of the missionaries was at Suddeah; where their labours, I believe, were unattended by any conversions either of Assamese or Singphoos. On the station being deserted by the troops for Saikwah, in 1839, the missionaries turned their attention more particularly towards the Nagas; they took up their residence on the Boree Dehing river, at Jeypore, established a school, and were indefatigable in endeavouring to gain some correct knowledge of the savage tribes in their vicinity. A few years’ experience here proved the futility of their plans. Instead of wandering amongst the savage tribesscattered over an immense extent of country, in unhealthy, dense jungles, it would have been prudent and politic to have afforded instruction in the first instance to the populous villages in the plains. One or more natives have been baptized at Jeypore, agreeably to the rites of the Baptist persuasion, by immersion in the Boree Dehing river, and this is the sum total of the missionary success. This has, it is understood, induced them to change their abode to Seebsauger and Nowgong, where they seem to think there is a greater chance of their succeeding. The missionaries have a printing press, and many elementary books of instruction in Assamese and English have been printed by them for the use of the natives. Their exemplary conduct and exertions merit the utmost commendation, and it is to be deplored that their well-intentioned labours should not be crowned by felicitous results.To this day little is known either of the country inhabited by the Nagas, or of their habits and customs. Several officers have penetrated a considerable distance into the hills occupied by the Nagas; but always with marked and necessary caution, attended by a military guard. Greater intercourse between the highland Nagas and the people of the plains were much to be wished; but it is doubtful if anyadvantage would accrue to the British Government from extending its sway southward, over immense tracts of unprofitable wastes or dense jungles thinly inhabited.Naga Government.Under the ancient Assam Government some of the tribes may have been more dependent upon the Government than they are now, but the Naga territory was never considered an integral portion of the sovereignty of Assam. It is customary with the Naga tribe to offer trifling presents to the British authorities, as a mark of submission, and something is given in return, in token of amicable feeling; but the Nagas have never been considered subject to our regular jurisdiction, and nothing in the shape of an assessment has ever been imposed upon them.It is very difficult to arrive at anything like a correct understanding of the nature of the feuds between neighbouring tribes; for the Nagas have no written language, and their dialects vary considerably in different parts of the country. No general government exists over the whole tribe: they are divided into innumerable clans, independent of each other, and possessing no power beyond the limits oftheir respective territories. Each tribe seems ever jealous of its neighbour; and cruel hostilities, ending in the most tragical manner—even to the extermination of a tribe and the total destruction of its cattle, stores, and property—are often the result of their mutual animosity. The form of the Naga government is democratical; each clan seems to be ruled by a president and two subordinates or deputies, who form the executive. The president is called Khonbao, and the deputies Sundekae and Khonsae: the one prime minister, and the latter a chief over twenty houses. The chief magistrate or arbitrator, the Khonbao, decides all disputes of a civil or criminal nature, and it is optional with him either to direct or enforce his orders with his own sword; but in all this he is merely the organ or agent of the people, for the decisions are the results of the consultations of the whole Raj, or populace, who discuss all matters of importance in the open Moorung, or hall of justice, to be found in every Naga village. The Khonbao, Sundekae, and Khonsae, on these occasions, summon all the community to attend and assist with their counsel in disposing of any affairs of moment: such as a war to be undertaken against a foe, or in furtherance of revenge; or the punishment of crimes committed byany of the members of the tribe in opposition to their established polity.The dignity of Khonbao is hereditary: the eldest son of the incumbent invariably succeeding to the title and authority. No junior brother can assume the rank, under any pretensions founded on greater ability, personal appearance, or reputation of valour. In the event of the Khonbao leaving no progeny, his wife succeeds to his title and authority; and the deputy Khonbao, Sundekae and Khonsae in council enforce her commands, and report everything to her connected with the welfare of the community.No hospitality is shown to a stranger visiting the Naga country, unless he visits the Khonbao in the first instance: he is unable, even under the greatest distress, to obtain shelter or provision elsewhere. On the arrival of an embassy it is conducted to the residence of the Khonbao, who gives audience immediately, and returns a reply by the messengers on his own responsibility, if the object of the visit is of no great importance. But, on the other hand, should the embassy be for the purpose of obtaining redress of wrongs committed by the clan of the Khonbao, the embassy is retained and entertained hospitably till the Sundekae, Khonsae, and principalelders of the people can be assembled in the moorung; when the grievance is stated and inquiries made, each member stating openly and candidly his opinion on the matter at issue. The Khonbao propounds what is, in his opinion, expedient and best for the public good; but if there appears any irregularity, the people express their disapprobation to the Khonbao, and he is constrained to abide by the will of the community, to give orders to the embassy, and allow its departure to the place whence it came. In this manner all affairs and discussions are regulated amongst the Nagas. Any attempt to travel through their country, unaccompanied by a person acquainted with the roads, villages, and Naga language, would be the height of folly; as the traveller would not be supplied with water, food, or fire, neither would any shelter be afforded him, and his life would be in imminent danger.Omens.The superstition of the Nagas is strikingly exhibited in the great attention paid by them to all signs of good and evil, before they attempt the execution of any project: whether it be to prepare the land to receive the seed, to proceed on hunting or fishing excursions, or to enter upon any warexpedition. On these occasions the Khonbao, Sundekae, and Khonsae, assemble the people, and a grand consultation is held between the chief ruler and the elders of the village, in order to divine the most auspicious moment, and to ascertain whether the affair under consideration will turn out favourably or otherwise. To aid the deliberation, new-laid eggs are procured, which they address in these terms:—“Oh eggs, you are enjoined to speak the truth and not to mislead us by false representations.” The eggs are then perforated and roasted on a fire, and the yolk is minutely examined: if it appears entire, the omen is considered good; if broken, the reverse, and auspicious for their enemies. In this conclusion the senate are likewise confirmed by a peculiar appearance of the white of the egg. Another simple mode of divining the propriety or expediency of carrying out certain plans is by burning the Bujjal bamboo. Should it crackle and fall out of the fire on the left side, it is a good omen; should it fly out on the right, the event is accepted as a warning of failure and disaster. By these simple and strange proceedings are the acts of these people guided.Husbandry.In their agricultural operations, the implements of the Nagas are simple and rude in the extreme; but bullocks and buffaloes are used as in Assam. At the commencement of the season, the Khonbao having assembled the people after the usual ceremonies of consulting the omens, the land is apportioned out to each clan, the jungle is cleared, and sowing commences. Konee dhan, a small grain, and Indian corn, or goom dhan, is sown in January and gathered in about June, when the Behoo is celebrated with great festivities; resembling the old English custom of harvest-home. After the goom dhan and konee dhan is cut, ahoo dhan is sown; and after this crop, kuchoos, a kind of root resembling the arrow root, are planted; so that in the course of the year three crops are raised from the same land. This is done for three successive years; when, the land being impoverished, new land is broken up for the same period, until the usual time of fallow admits of the old land being again resumed. Yet, with all the means of avoiding famine, blessed with a fertile soil and a wonderful rapidity of vegetation, so improvidentare these savages, that in a few months the whole produce of the land is consumed, and they are compelled to subsist on roots and leaves of the forests till the return of harvest.Salt Wells.In different parts of the Naga territory many salt wells exist, and being worked by some of the tribes an immense quantity of salt is produced. This is sold or bartered to the people of Assam for rice, and by this means, doubtless, the miseries attendant on a scanty supply of food are greatly lessened. We have no means of judging of the extent of the salt trade between the Assamese and Nagas, but the commerce might doubtless be increased by greater vigilance, to the mutual advantage of both parties.Preparations for War.When the Nagas purpose taking vengeance on a neighbouring tribe, the Khonbao assembles the elders of the village; and, in accordance with established customs, the omens being consulted and proving propitious, a plan to cut up their enemies by surprise is decided on. Each man provides himself with a spear, sword, bamboo choong, ahollow joint of the bamboo filled with water, and a small basket of rice; and, the party being formed, set out in the day towards the frontier of the enemy who is to be attacked. At night they cross over and occupy a favourable position in ambush, surrounding the enemy’s village. There they take their repast, and when the cock first crows on the following morning, they rush, with great shouting, into the village, and cut up every body they meet with; sparing neither old infirm men, nor helpless women, nor children: even the cows, pigs, and poultry of the foe are slaughtered. Sometimes the victors remain on the spot two or three days, but generally return to their own village on the same day; taking with them the heads, hands, and feet of those they have massacred: these they parade about from house to house, accompanied with drums and gongs, throwing liquor and rice on the heads, and uttering all manner of incantations: saying, “Call your father, mother, and relations to come here and join you in eating rice and drinking spirits, when we will kill them with the same sword.” They then sing, dance, and perform all manner of anticks; pierce and mangle the heads of their enemies, and again with curses enjoin them to summon their whole race to suffer the same ignominious treatment. In themassacre, one of the Nagas may have, perhaps, particularly distinguished himself by evincing great ferocity in cutting off more heads than any of his party; which circumstance he fails not to bring to the notice of his assembled friends. Stalking out before them he challenges them to mark his deeds, and with many songs of boisterous mirth and audacious boasting, he drags the heads of his enemies about in the most contemptuous manner, proclaiming his own triumph somewhat after this fashion:—ANGAMEE NAGA WARRIOR.ANGAMEE NAGA WARRIOR.London Smith Elder & Co65, Cornhill.“In the world I am the most powerful and courageous; there is none equal to me. I am the greatest of all men. No one” (pointing to the skulls of his enemies) “can perform such deeds. Like to the clouds that thunder and hurl down fire-balls into the water to the destruction of the fish,—like to the tiger who leaps out to seize the deer,—like to the hawk who pounces down on the chickens and carries them off, do I cut up every one, and carry off their heads; and with these weapons” (dashing them together, to produce a clashing noise) “I have killed such and such persons: yes, I have killed them. You know my name. The greatest beast of the forest, the elephant, I first destroy, and after that all other animals too insignificantto mention. Such a hero am I, there is no one equal to me,” &c. &c.The same scene is enacted for three or four successive days; when the heads being hacked and sufficiently danced about to satiate Naga revenge, they are suspended from the branches of Nahor trees. After this, the ceremony of tattooing the body is performed, and a most severe operation it is. The burnt ashes of a pot are pricked into the skin with the thorns of the cane: a great quantity of blood exudes, and the body swells to a great size. Being previously thrown into a state of stupid intoxication, the patient is left to welter in the dirt and blood for three days, unconscious of his condition. After this operation, the young sprouts of the Bhat-teeta tree being well pounded, are smeared over the wounds, and in the course of twenty-five days the patient is able to resume his avocations; upon which a number of pigs and fowls are killed, and a great feast is given; the heads of the enemies being brought down from the trees and strewed out upon a platform before the populace in the court, or Raj Moorung. For a whole month from the day of the massacre, the Nagas daily sing the war song quoted above, and dance and manifest the greatest excitement and delight.All villages are not entitled to the honour of retaining the heads of their enemies; they must be kept in the village of the Khonbao.In some Naga villages it is the custom, for a man who has committed murder in cutting off the head of a foreigner, to be joined by ten or a dozen Nagas in submitting to the operation of tattooing; which in such cases is an indispensable ceremony. The tattooing is pricked round the calves of the legs in ten or twelve rings or circles interspersed with dots; the thighs, the breast, the neck, the fingers, the back of the hand, the arms, the forehead, and nose, the vicinity of the eyes and the ears being similarly decorated. The poorest Naga peasant deems it an honour to have his body thus embellished with stripes, figures, and dots; and the omission of the ceremony would entail on him eternal disgrace and censure. Indeed, the tattooing determines the character and consequence of the individual; for by certain marks on one arm it is apparent that he has killed a man; when both arms and body are scarred he is known to have murdered two individuals; and when the face and eye-sockets are indelibly impressed with the tattoo, he stands proclaimed the assassin of three of his fellow-creatures, and is thenceforth esteemed a valiant warrior.On the question being once put to the Nagas whether they would like to become the subjects of the Company, they promptly replied,—“No: we could not then cut off the heads of men and attain renown as warriors, bearing the honourable marks of our valour on our bodies and faces.”If a Naga happens to be suddenly surprised, and cut off by the inhabitants of a neighbouring village, his corpse is quickly taken up by his friends and placed on a platform in the jungles near the road. At the expiration of three or four days they perform some ceremonies, and wait till a favourable opportunity occurs for avenging his death. The purpose is never relinquished, though its execution may unavoidably be tardy: by day and night they lie in ambush in the jungle, or on the plains near the roads, till they can pounce upon some unwary individual of the enemy. His murder is then communicated to his friends in a singular way. Forty or fifty Nagas, armed with wooden clubs, strike a large hollow piece of wood called a tomkhong, from which a loud, terrific sound proceeds, which gives token to the enemy that one of their tribe has died in acquittance of the debt of revenge. To such an extent does this vindictive spirit prevail, that the Nagas will wait for two or three generations devisingplans for decapitating a member of a tribe who has murdered one of their clan; and when the opportunity of vengeance offers, they are sure to take advantage of it, regardless of the personal innocence of the man whom they select as the victim of their fury. The death of the victim is hailed with dance and song, and the liveliest demonstrations of joy: even the old men, women, and children seem in raptures at the announcement of the joyful tidings that their tribe has succeeded in taking revenge.Naga Customs from Childhood until Marriage.Ten days after the birth of a child the hair of the infant is shorn off, and the parents perform several ceremonies, inviting all their friends to a grand feast, on which occasion the child is named. On proceeding to field work the mother ties the child to her back, and whilst at work the infant is placed on the ground. When the child is about a year old it is left at home in the village, and the parents pursue their avocations unattended by their little charge. At the age of five or six years, some of the Nagas wear a lungtee (a small piece of cloth) round the waist. On attaining the age of nine or ten years the boy is called a Moorungea, and fromthat time no longer resides with his parents, but, with all the youths of the village, takes up his abode at the Moorung, a large building set apart for this especial purpose. The parents, however, still continue to provide him with food, and he is obedient to their will, assisting them in cultivating their fields. He carries a sword and spear, and wears the Naga habiliments. At fifteen or sixteen years of age he begins to be dissatisfied with his existence in the Moorung, and makes arrangements for taking a wife; generally selecting a cousin, the daughter of his mother’s brother. On these occasions the parents collect as much rice and liquor, and as many cows and buffaloes, as their means will admit. The girls all live together, like the boys, in a separate Moorung or house allotted for them; sometimes they reside in a house in which a corpse is kept, probably from the greater sanctity such an inmate would confer on their habitation. The youth is not restricted from visiting the damsel of his choice, and he adopts a well understood stratagem to ascertain her sentiments regarding himself. Whilst he is talking to her companion, he carelessly puts down his pipe, and narrowly watches her actions. If the damsel entertains any regard for him she instantly takes up his pipe and smokes it; from that moment theyouth is satisfied of his conquest, and hastens to communicate the result to his parents, who arrange matters with the girl’s relatives. Presents of ornaments are sent for the girl, which she immediately wears; and an offering of liquor and tumbool pan (or betel nut leaf) to chew, being accepted by her parents, the marriage is decided on. After this, cows, buffaloes, rice, and liquor are forwarded to the house of the intended bride, and all her relations and friends are invited to a grand feast. An old Deodhunee (or priestess) accompanies the youth to the party with a basket of ginger, and the youth then addresses the chosen damsel, thus:—“This day I take you to be my wife. I will not desert you, neither will I take another; eat this ginger in pledge thereof—henceforth we are husband and wife.” The woman on this eats a bit of the ginger, and then the youth sits down; whereupon the girl, in the same strain, taking up a piece of ginger, says—“I am your wife, and you are my husband, and I will obey you as such. I will not take another husband, for we are husband and wife; in token of which you will eat this ginger.” The marriage ceremony being thus concluded, the youth, after partaking of the feast, returns home to his parents, and in the evening his wife joins him withbaskets of food for her husband’s parents and his brothers’ wives. She thenceforth resides with her husband. From that day the husband ceases to abide at the Moorung, and after the lapse of two or three days, according to the village roll, takes his tour of guard duty at the Moorung. From the day of his marriage he commences the preparation of a separate house, upon the completion of which, in a few months, he quits the parental roof. Some Nagas will, however, continue to cultivate the land, and share the produce of their labour with those of their parents; but on the birth of a child the families separate.Amongst the Nagas, marriage is contracted with near relatives, such as cousins, in preference to other women. A widow, having no children, cannot marry a stranger, but must marry her late husband’s brother; and if he happens to be a mere boy, she will still live with him as his wife; nor can the boy take another damsel: hemustmarry his brother’s widow. The custom is one of great antiquity, and apparently cannot be infringed. If the widow has one or two children she cannot marry again, but must remain in her own house. No Naga marries more than one wife, and if she dies he is at liberty to marry again.The crimes of adultery and seduction are treatedwith the utmost severity: the offenders are brought before the Khonbao and the people assembled to investigate the offence; on proof of which, the Khonbao, or his Ticklah, decapitates the man in a conspicuous part of the road, between two or three villages; or he is tied with cane cords to a tree and there crucified. In some clans it is the practice to deprive both the seducer and seduced of their lives; in others, the former is placed in a basket, his hands and feet tied together, and he is rolled many times from the summit of a hill until life be extinct.Funeral Ceremonies.The Nagas consider sudden death as particularly unfortunate: even if a person dies after one or two months’ sickness, the period is still deemed too short to be lucky; and his corpse is instantly removed and placed in the jungles on a platform four or five feet high, where it is left to decay. For three or four days after a death, the relatives do not leave the village; neither do other villagers resort to the village in which death has occurred during the same period. If a person dies who has been afflicted with a long illness, a platform is raised within his house, and the corpse being folded in clothes is placed thereon. By night and day the corpse is watched with great care, and as soon as it begins to decompose, largequantities of spirituous liquor are thrown over it; and whatever the deceased was in the habit of eating and drinking in his lifetime (such as rice, vegetables, and liquor) is placed once a month on the ground before the body. The virtues of the deceased are frequently rehearsed; the heirs and relatives throw themselves on the earth, and make great lamentations for many months after the death has occurred. At the expiration of the period of mourning, a great feast of liquor, rice, buffaloes’ and cows’ flesh is prepared by the survivors; and an immense number of people, armed with their swords and spears, and dressed in the most fantastical garb, as if preparing for a war expedition, are assembled to partake of it. They commence the festival by repeating the name of the deceased, singing many kinds of songs, dancing and cursing the deity or spirit in these words: “If to-day we could see you, we would with these swords and spears kill you. Yes, we would eat your flesh! yes, we would drink your blood! yes, we would burn your bones in the fire! You have slain our relative. Where have you fled to? Why did you kill our friend? Show yourself now, and we shall see what your strength is. Come quickly,—to-day, and we shall see you with our eyes, and with our swords cut you in pieces, and eat you raw. Let us seehow sharp your sword is, and with it we will kill you. Look at our spears, see how sharp they are: with them we will spear you. Whither now art thou fled? Than thou, spirit, who destroyest our friends in our absence, we have no greater enemy. Where are you now?—whither hast thou fled?”NAGA MODE OF DISPOSING OF THE DEAD ON A BIER OR PLATFORM.NAGA MODE OF DISPOSING OF THE DEAD ON A BIER OR PLATFORM.With these and similar speeches and songs, they clash their swords and weapons together, dance, and eat and drink throughout the night. On the following day the corpse is folded up in a cloth and placed on a new platform four or five feet high; and the whole of his weapons, swords, spears, panjees choonga (hollow bamboo joint, for holding water), rice-dish,—in fact everything used by the deceased in his lifetime, is now arranged round his bier, which is held sacred: no one would dare to touch a single thing thus consecrated. After this ceremony is concluded, the whole of the party disperse to their respective homes.On the death of the Namsungea Khonbao, who, it is said, was one hundred and twenty years of age, his corpse was removed in December 1843, and according to an ancient custom, a tusk elephant was purchased from the Muttuck Bur Gohain, and killed, with three hundred buffaloes and pigs; when the Nagas enjoyed a magnificent feast. The usualpractice of reviling the deity, while singing and dancing, was kept up with uncommon fervor, and the bacchanalian scene has perhaps seldom been exceeded. The heads of the slaughtered animals were suspended round the platform within a large enclosure, and the corpse was strewed over with an abundant supply of all kinds of forest flowers.Theft is held in great abhorrence amongst the Nagas, and is consequently so rare that they leave everything exposed in the open fields. If any person is detected in committing the offence no mercy is shown: the Khonbao pronounces sentence of decapitation without a moment’s hesitation. The Nagas are remarkable for simplicity, candour, and integrity; even the comparatively small vice of lying, to which the natives of British India are so seriously and universally addicted, is unknown among them, and will probably continue so until they have been corrupted by their more enlightened neighbours, the Assamese, or by the advance of civilization, refined arts, and manners. The Nagas have no names for the days of the week, and know not their own ages. Summer and winter are the only divisions of the year they recognise, distinguishing them as dry and wet seasons of six months’ each. Time is counted by the moon, or by thenumber of crops they can recollect reaping. They believe in a God or Spirit called Rungkuttuck Rung, who created the earth and all things, but they have no hope of future rewards, nor any fear of punishment hereafter; neither do they believe in a future state of existence.For the above information we are indebted to Bhog Chund, who is the son of a West Countryman of the Khetree caste, by an Assamese mother, and having lived many years amongst the Nagas, is thoroughly acquainted with them. He is now a resident and industrious cultivator in the plains. He reads and writes Assamese, and is a most straightforward character. He would be an invaluable companion and guide in travelling through the Naga territory.I do not vouch for the correctness of the list of the Naga tribe inserted in a later page, but in the absence of more authentic details, it may be deemed worthy of consideration. The present account of the tribes is confined to the Nagas of Upper Assam; but it is supposed that very similar customs and habits prevail amongst those of central Assam. The Nagas bordering immediately on the plains are, for the most part, amicably disposed towards the British Government; and those on the Patkoe range have showna desire for our protection against the marauding Singphoos. The Nagas residing on the hills most remote from the valley are said to be fine, stout, athletic men, of fair complexions; and unencumbered with the smallest strip of covering in the shape of clothing for any part of the body.In 1842–43, the Namsangea, Bordoareah, and Borkhoormah Nagas invited a party of the Khetree to visit them as friends, but when they got them into their power they treacherously massacred twenty-four persons. Thageng, one of the Khetree party, being only wounded, fled and communicated the catastrophe to his tribe, who at the sight of his wounds prepared for revenge; and in a short time they were successful against the Nagas. The Khetrees, being ignorant of the Assamese language, were unable to pass through the territory of their enemies to report their grievances to the British authorities at Jeypoor. They accordingly went to Tomkhoomana, and lying in ambush, surprised and cut off the heads of twelve men of the Borkhoormah tribe, in revenge for the murdered of their own tribe. Upon this the civil authorities proceeded to the village of the Khetrees to endeavour to put a stop to these atrocious assassinations, but unfortunately the Namsangea and Bordoareah Nagas, contrary to strictinjunctions, persisted in following in the wake of the British embassy of peace. The Khetrees perceiving the advance of their enemies, placed in the road a small basket of ginger kuchoos and a spear, as a token of submission to the British Government, but loudly protested from the summit of their hills against a visit being made to their village; dreading, as they did, the vengeance of the Namsangea and Bordoareah Nagas. The interpreter, Bhog Chund, who accompanied the party, entreated the Khetrees to remain quiet in their village, and to listen to terms of peace; but they indignantly rejected the offer, and threw down stones, and discharged a volley of spears, upon the advancing embassy. This being returned by a few rounds of musketry in self-defence, the Khetrees fled from their village to the neighbouring inaccessible hill fastnesses. The Namsangea and Bordoareah Nagas perceiving this, instantly rushed into the deserted village, slaughtered all the cows, pigs, and fowls, and burnt every house to the ground. After this untoward event a retreat was necessary, for the Khetrees came upon the party, throwing down stones and spears from their hills. A Sepahee having loitered in the rear, was speared to death, and his head and hands cut off and triumphantly stuck up on bamboos: the head in the village of Najoo, and the hands in Khoekting.After some difficulty the little detachment was extricated from its perilous position, and retreated in safety. Shortly after this lamentable affair, a larger military detachment was sent out; but to the present time an amicable settlement has been impracticable. Almost immediately after the last expedition, the Khetrees cut off the heads of eight men of the village of Bulatin; from which we may infer that their animosity continues unappeased, and that there is little hope of these savages being speedily brought to a sense of the advantages attending a reconciliation. Our intercession might be effectual for a time; but it is more than probable that it would be incompatible with a Naga’s sense of honour to forego his greatest delight—revenge.From the figured statement obtained from native authority, it would appear that there are one hundred and four Naga villages in Upper Assam, containing eleven thousand and ninety-five houses, with a population of forty-eight thousand five hundred and eighty-eight persons; but this estimate is probably erroneous. We shall perhaps be nearer the truth, if, assuming the number of houses to be correctly stated, we allow three persons for every dwelling: this gives a census of thirty-three thousand two hundred and eighty-five souls—a closer approximation to the apparent population.LIST OF THE NAGA TRIBE.No. of Villages.Names of Villages.No. of Houses.No. of Persons.Remarks.1Bur Dovar25010002Namsang1605203Kea Mae1405004Poolung120420Three villages of5Panee Dooar160520this name6Choongpon1405007Khamgin1204208Kokil1004009Gophcha7028010Topee5020011Hungkal8032012Dadum250100013Nerung20080014Bako300120015Kekhyah20080016Nahoah18072017Nahoo22088018Khoncha5020019Lootong5020020Kotong7028021Nokphan8016722Choupcha12048023Choupnon18056724Runow20080025Rucha6014026Changnee22088027Changeha16056728Pokum8016729Loknean8016730Changnoege360134031Changcha12048032Mangnoe12048033Mangcha6016734Picktoo8032035Pickta5522036Nakma7020037Moolong9026338Bhetur Namsang120480Entirely naked39Now Gawn16054040Kangchang10041541Dekahnoe Moong14052042Borachaemoong15054043Chamcha6018044Achuringea7022045Toormoong12048046Jamee10040047Moloo Thopea500400048Akhoea270202049Pocho12048050Bor Langee15055051Soro Langee10040052Bhuga Langee12048053Chenajow15056054Boora Gaea15055055Bur Dorea15054056Kula Barea20080057Soroo Durea120470Nagas east of the Namsang River subject to the Political Agent, Upper Assam.No. of Villages.Names of Villages.No. of Houses.No. of Persons.Remarks.1Khetree Gawn1104402Khena801803Bottin601204Namcha701405Mooktong902406Hakhoom802807Konagaun1505508Khatung401909Jankung6042010Ken Noean5020011Naktung6024012Lalrung6024013Koonum8033014Kootung7034015Mooaloo12048016Moacha8032017Tejhon8028018Chomjoo9032019Somcha6024020Kambao10040021Langchang10040022Sooroomungchang6024023Noanangchang5020024Tikhak5020025Gudie6024026Manbao11044027Eahung11040028Mookkhoop11040029Mookpe12048030Mookcha9036031Loongke10040032Namnie220880On or near the33Namcha130520Patkoe range.34Keme, No. 1120440ditto.35Keme, No. 2120480ditto.36Kintoonie100400ditto.37Mookrung12048038Joopee5020039Doedam7028040Noakhoorma5020041Chobang5020042Chilim4016043Bachowuk5020044Moung6024045Hadoot8026046Kaeah9030047Kaejou110440Total3,00015,398Total of Statement No. 18,09533,190Grand Total11,09548,588

NAGAS.The south-eastern hills of Assam are the abode of many tribes of Nagas. They are a very uncivilized race, with dark complexions, athletic sinewy frames, hideously wild and ugly visages: their faces and bodies beingtattooedin a most frightful manner by pricking the juice of the bela nut into the skin in a variety of fantastic figures. They are reckless of human life; treacherously murdering their neighbours often without provocation, or at best for a trivialcause of offence. The greater number of the Nagas are supposed to be in a very destitute state, living almost without clothing of any kind. Their poverty renders them remarkably free from any prejudices in respect of diet: they will eat cows, dogs, cats, vermin, and even reptiles, and are very fond of intoxicating liquors.NAGAS.NAGAS.London, Smith Elder & Co. 65, CornhillAmongst a people so thoroughly primitive, and so independent of religious prepossessions, we might reasonably expect missionary zeal would be most successful; for the last eight years, however, two or three American Baptist missionaries have in vain endeavoured to awake in them a sense of the saving virtues of Christianity. For a considerable period the residence of the missionaries was at Suddeah; where their labours, I believe, were unattended by any conversions either of Assamese or Singphoos. On the station being deserted by the troops for Saikwah, in 1839, the missionaries turned their attention more particularly towards the Nagas; they took up their residence on the Boree Dehing river, at Jeypore, established a school, and were indefatigable in endeavouring to gain some correct knowledge of the savage tribes in their vicinity. A few years’ experience here proved the futility of their plans. Instead of wandering amongst the savage tribesscattered over an immense extent of country, in unhealthy, dense jungles, it would have been prudent and politic to have afforded instruction in the first instance to the populous villages in the plains. One or more natives have been baptized at Jeypore, agreeably to the rites of the Baptist persuasion, by immersion in the Boree Dehing river, and this is the sum total of the missionary success. This has, it is understood, induced them to change their abode to Seebsauger and Nowgong, where they seem to think there is a greater chance of their succeeding. The missionaries have a printing press, and many elementary books of instruction in Assamese and English have been printed by them for the use of the natives. Their exemplary conduct and exertions merit the utmost commendation, and it is to be deplored that their well-intentioned labours should not be crowned by felicitous results.To this day little is known either of the country inhabited by the Nagas, or of their habits and customs. Several officers have penetrated a considerable distance into the hills occupied by the Nagas; but always with marked and necessary caution, attended by a military guard. Greater intercourse between the highland Nagas and the people of the plains were much to be wished; but it is doubtful if anyadvantage would accrue to the British Government from extending its sway southward, over immense tracts of unprofitable wastes or dense jungles thinly inhabited.Naga Government.Under the ancient Assam Government some of the tribes may have been more dependent upon the Government than they are now, but the Naga territory was never considered an integral portion of the sovereignty of Assam. It is customary with the Naga tribe to offer trifling presents to the British authorities, as a mark of submission, and something is given in return, in token of amicable feeling; but the Nagas have never been considered subject to our regular jurisdiction, and nothing in the shape of an assessment has ever been imposed upon them.It is very difficult to arrive at anything like a correct understanding of the nature of the feuds between neighbouring tribes; for the Nagas have no written language, and their dialects vary considerably in different parts of the country. No general government exists over the whole tribe: they are divided into innumerable clans, independent of each other, and possessing no power beyond the limits oftheir respective territories. Each tribe seems ever jealous of its neighbour; and cruel hostilities, ending in the most tragical manner—even to the extermination of a tribe and the total destruction of its cattle, stores, and property—are often the result of their mutual animosity. The form of the Naga government is democratical; each clan seems to be ruled by a president and two subordinates or deputies, who form the executive. The president is called Khonbao, and the deputies Sundekae and Khonsae: the one prime minister, and the latter a chief over twenty houses. The chief magistrate or arbitrator, the Khonbao, decides all disputes of a civil or criminal nature, and it is optional with him either to direct or enforce his orders with his own sword; but in all this he is merely the organ or agent of the people, for the decisions are the results of the consultations of the whole Raj, or populace, who discuss all matters of importance in the open Moorung, or hall of justice, to be found in every Naga village. The Khonbao, Sundekae, and Khonsae, on these occasions, summon all the community to attend and assist with their counsel in disposing of any affairs of moment: such as a war to be undertaken against a foe, or in furtherance of revenge; or the punishment of crimes committed byany of the members of the tribe in opposition to their established polity.The dignity of Khonbao is hereditary: the eldest son of the incumbent invariably succeeding to the title and authority. No junior brother can assume the rank, under any pretensions founded on greater ability, personal appearance, or reputation of valour. In the event of the Khonbao leaving no progeny, his wife succeeds to his title and authority; and the deputy Khonbao, Sundekae and Khonsae in council enforce her commands, and report everything to her connected with the welfare of the community.No hospitality is shown to a stranger visiting the Naga country, unless he visits the Khonbao in the first instance: he is unable, even under the greatest distress, to obtain shelter or provision elsewhere. On the arrival of an embassy it is conducted to the residence of the Khonbao, who gives audience immediately, and returns a reply by the messengers on his own responsibility, if the object of the visit is of no great importance. But, on the other hand, should the embassy be for the purpose of obtaining redress of wrongs committed by the clan of the Khonbao, the embassy is retained and entertained hospitably till the Sundekae, Khonsae, and principalelders of the people can be assembled in the moorung; when the grievance is stated and inquiries made, each member stating openly and candidly his opinion on the matter at issue. The Khonbao propounds what is, in his opinion, expedient and best for the public good; but if there appears any irregularity, the people express their disapprobation to the Khonbao, and he is constrained to abide by the will of the community, to give orders to the embassy, and allow its departure to the place whence it came. In this manner all affairs and discussions are regulated amongst the Nagas. Any attempt to travel through their country, unaccompanied by a person acquainted with the roads, villages, and Naga language, would be the height of folly; as the traveller would not be supplied with water, food, or fire, neither would any shelter be afforded him, and his life would be in imminent danger.Omens.The superstition of the Nagas is strikingly exhibited in the great attention paid by them to all signs of good and evil, before they attempt the execution of any project: whether it be to prepare the land to receive the seed, to proceed on hunting or fishing excursions, or to enter upon any warexpedition. On these occasions the Khonbao, Sundekae, and Khonsae, assemble the people, and a grand consultation is held between the chief ruler and the elders of the village, in order to divine the most auspicious moment, and to ascertain whether the affair under consideration will turn out favourably or otherwise. To aid the deliberation, new-laid eggs are procured, which they address in these terms:—“Oh eggs, you are enjoined to speak the truth and not to mislead us by false representations.” The eggs are then perforated and roasted on a fire, and the yolk is minutely examined: if it appears entire, the omen is considered good; if broken, the reverse, and auspicious for their enemies. In this conclusion the senate are likewise confirmed by a peculiar appearance of the white of the egg. Another simple mode of divining the propriety or expediency of carrying out certain plans is by burning the Bujjal bamboo. Should it crackle and fall out of the fire on the left side, it is a good omen; should it fly out on the right, the event is accepted as a warning of failure and disaster. By these simple and strange proceedings are the acts of these people guided.Husbandry.In their agricultural operations, the implements of the Nagas are simple and rude in the extreme; but bullocks and buffaloes are used as in Assam. At the commencement of the season, the Khonbao having assembled the people after the usual ceremonies of consulting the omens, the land is apportioned out to each clan, the jungle is cleared, and sowing commences. Konee dhan, a small grain, and Indian corn, or goom dhan, is sown in January and gathered in about June, when the Behoo is celebrated with great festivities; resembling the old English custom of harvest-home. After the goom dhan and konee dhan is cut, ahoo dhan is sown; and after this crop, kuchoos, a kind of root resembling the arrow root, are planted; so that in the course of the year three crops are raised from the same land. This is done for three successive years; when, the land being impoverished, new land is broken up for the same period, until the usual time of fallow admits of the old land being again resumed. Yet, with all the means of avoiding famine, blessed with a fertile soil and a wonderful rapidity of vegetation, so improvidentare these savages, that in a few months the whole produce of the land is consumed, and they are compelled to subsist on roots and leaves of the forests till the return of harvest.Salt Wells.In different parts of the Naga territory many salt wells exist, and being worked by some of the tribes an immense quantity of salt is produced. This is sold or bartered to the people of Assam for rice, and by this means, doubtless, the miseries attendant on a scanty supply of food are greatly lessened. We have no means of judging of the extent of the salt trade between the Assamese and Nagas, but the commerce might doubtless be increased by greater vigilance, to the mutual advantage of both parties.Preparations for War.When the Nagas purpose taking vengeance on a neighbouring tribe, the Khonbao assembles the elders of the village; and, in accordance with established customs, the omens being consulted and proving propitious, a plan to cut up their enemies by surprise is decided on. Each man provides himself with a spear, sword, bamboo choong, ahollow joint of the bamboo filled with water, and a small basket of rice; and, the party being formed, set out in the day towards the frontier of the enemy who is to be attacked. At night they cross over and occupy a favourable position in ambush, surrounding the enemy’s village. There they take their repast, and when the cock first crows on the following morning, they rush, with great shouting, into the village, and cut up every body they meet with; sparing neither old infirm men, nor helpless women, nor children: even the cows, pigs, and poultry of the foe are slaughtered. Sometimes the victors remain on the spot two or three days, but generally return to their own village on the same day; taking with them the heads, hands, and feet of those they have massacred: these they parade about from house to house, accompanied with drums and gongs, throwing liquor and rice on the heads, and uttering all manner of incantations: saying, “Call your father, mother, and relations to come here and join you in eating rice and drinking spirits, when we will kill them with the same sword.” They then sing, dance, and perform all manner of anticks; pierce and mangle the heads of their enemies, and again with curses enjoin them to summon their whole race to suffer the same ignominious treatment. In themassacre, one of the Nagas may have, perhaps, particularly distinguished himself by evincing great ferocity in cutting off more heads than any of his party; which circumstance he fails not to bring to the notice of his assembled friends. Stalking out before them he challenges them to mark his deeds, and with many songs of boisterous mirth and audacious boasting, he drags the heads of his enemies about in the most contemptuous manner, proclaiming his own triumph somewhat after this fashion:—ANGAMEE NAGA WARRIOR.ANGAMEE NAGA WARRIOR.London Smith Elder & Co65, Cornhill.“In the world I am the most powerful and courageous; there is none equal to me. I am the greatest of all men. No one” (pointing to the skulls of his enemies) “can perform such deeds. Like to the clouds that thunder and hurl down fire-balls into the water to the destruction of the fish,—like to the tiger who leaps out to seize the deer,—like to the hawk who pounces down on the chickens and carries them off, do I cut up every one, and carry off their heads; and with these weapons” (dashing them together, to produce a clashing noise) “I have killed such and such persons: yes, I have killed them. You know my name. The greatest beast of the forest, the elephant, I first destroy, and after that all other animals too insignificantto mention. Such a hero am I, there is no one equal to me,” &c. &c.The same scene is enacted for three or four successive days; when the heads being hacked and sufficiently danced about to satiate Naga revenge, they are suspended from the branches of Nahor trees. After this, the ceremony of tattooing the body is performed, and a most severe operation it is. The burnt ashes of a pot are pricked into the skin with the thorns of the cane: a great quantity of blood exudes, and the body swells to a great size. Being previously thrown into a state of stupid intoxication, the patient is left to welter in the dirt and blood for three days, unconscious of his condition. After this operation, the young sprouts of the Bhat-teeta tree being well pounded, are smeared over the wounds, and in the course of twenty-five days the patient is able to resume his avocations; upon which a number of pigs and fowls are killed, and a great feast is given; the heads of the enemies being brought down from the trees and strewed out upon a platform before the populace in the court, or Raj Moorung. For a whole month from the day of the massacre, the Nagas daily sing the war song quoted above, and dance and manifest the greatest excitement and delight.All villages are not entitled to the honour of retaining the heads of their enemies; they must be kept in the village of the Khonbao.In some Naga villages it is the custom, for a man who has committed murder in cutting off the head of a foreigner, to be joined by ten or a dozen Nagas in submitting to the operation of tattooing; which in such cases is an indispensable ceremony. The tattooing is pricked round the calves of the legs in ten or twelve rings or circles interspersed with dots; the thighs, the breast, the neck, the fingers, the back of the hand, the arms, the forehead, and nose, the vicinity of the eyes and the ears being similarly decorated. The poorest Naga peasant deems it an honour to have his body thus embellished with stripes, figures, and dots; and the omission of the ceremony would entail on him eternal disgrace and censure. Indeed, the tattooing determines the character and consequence of the individual; for by certain marks on one arm it is apparent that he has killed a man; when both arms and body are scarred he is known to have murdered two individuals; and when the face and eye-sockets are indelibly impressed with the tattoo, he stands proclaimed the assassin of three of his fellow-creatures, and is thenceforth esteemed a valiant warrior.On the question being once put to the Nagas whether they would like to become the subjects of the Company, they promptly replied,—“No: we could not then cut off the heads of men and attain renown as warriors, bearing the honourable marks of our valour on our bodies and faces.”If a Naga happens to be suddenly surprised, and cut off by the inhabitants of a neighbouring village, his corpse is quickly taken up by his friends and placed on a platform in the jungles near the road. At the expiration of three or four days they perform some ceremonies, and wait till a favourable opportunity occurs for avenging his death. The purpose is never relinquished, though its execution may unavoidably be tardy: by day and night they lie in ambush in the jungle, or on the plains near the roads, till they can pounce upon some unwary individual of the enemy. His murder is then communicated to his friends in a singular way. Forty or fifty Nagas, armed with wooden clubs, strike a large hollow piece of wood called a tomkhong, from which a loud, terrific sound proceeds, which gives token to the enemy that one of their tribe has died in acquittance of the debt of revenge. To such an extent does this vindictive spirit prevail, that the Nagas will wait for two or three generations devisingplans for decapitating a member of a tribe who has murdered one of their clan; and when the opportunity of vengeance offers, they are sure to take advantage of it, regardless of the personal innocence of the man whom they select as the victim of their fury. The death of the victim is hailed with dance and song, and the liveliest demonstrations of joy: even the old men, women, and children seem in raptures at the announcement of the joyful tidings that their tribe has succeeded in taking revenge.Naga Customs from Childhood until Marriage.Ten days after the birth of a child the hair of the infant is shorn off, and the parents perform several ceremonies, inviting all their friends to a grand feast, on which occasion the child is named. On proceeding to field work the mother ties the child to her back, and whilst at work the infant is placed on the ground. When the child is about a year old it is left at home in the village, and the parents pursue their avocations unattended by their little charge. At the age of five or six years, some of the Nagas wear a lungtee (a small piece of cloth) round the waist. On attaining the age of nine or ten years the boy is called a Moorungea, and fromthat time no longer resides with his parents, but, with all the youths of the village, takes up his abode at the Moorung, a large building set apart for this especial purpose. The parents, however, still continue to provide him with food, and he is obedient to their will, assisting them in cultivating their fields. He carries a sword and spear, and wears the Naga habiliments. At fifteen or sixteen years of age he begins to be dissatisfied with his existence in the Moorung, and makes arrangements for taking a wife; generally selecting a cousin, the daughter of his mother’s brother. On these occasions the parents collect as much rice and liquor, and as many cows and buffaloes, as their means will admit. The girls all live together, like the boys, in a separate Moorung or house allotted for them; sometimes they reside in a house in which a corpse is kept, probably from the greater sanctity such an inmate would confer on their habitation. The youth is not restricted from visiting the damsel of his choice, and he adopts a well understood stratagem to ascertain her sentiments regarding himself. Whilst he is talking to her companion, he carelessly puts down his pipe, and narrowly watches her actions. If the damsel entertains any regard for him she instantly takes up his pipe and smokes it; from that moment theyouth is satisfied of his conquest, and hastens to communicate the result to his parents, who arrange matters with the girl’s relatives. Presents of ornaments are sent for the girl, which she immediately wears; and an offering of liquor and tumbool pan (or betel nut leaf) to chew, being accepted by her parents, the marriage is decided on. After this, cows, buffaloes, rice, and liquor are forwarded to the house of the intended bride, and all her relations and friends are invited to a grand feast. An old Deodhunee (or priestess) accompanies the youth to the party with a basket of ginger, and the youth then addresses the chosen damsel, thus:—“This day I take you to be my wife. I will not desert you, neither will I take another; eat this ginger in pledge thereof—henceforth we are husband and wife.” The woman on this eats a bit of the ginger, and then the youth sits down; whereupon the girl, in the same strain, taking up a piece of ginger, says—“I am your wife, and you are my husband, and I will obey you as such. I will not take another husband, for we are husband and wife; in token of which you will eat this ginger.” The marriage ceremony being thus concluded, the youth, after partaking of the feast, returns home to his parents, and in the evening his wife joins him withbaskets of food for her husband’s parents and his brothers’ wives. She thenceforth resides with her husband. From that day the husband ceases to abide at the Moorung, and after the lapse of two or three days, according to the village roll, takes his tour of guard duty at the Moorung. From the day of his marriage he commences the preparation of a separate house, upon the completion of which, in a few months, he quits the parental roof. Some Nagas will, however, continue to cultivate the land, and share the produce of their labour with those of their parents; but on the birth of a child the families separate.Amongst the Nagas, marriage is contracted with near relatives, such as cousins, in preference to other women. A widow, having no children, cannot marry a stranger, but must marry her late husband’s brother; and if he happens to be a mere boy, she will still live with him as his wife; nor can the boy take another damsel: hemustmarry his brother’s widow. The custom is one of great antiquity, and apparently cannot be infringed. If the widow has one or two children she cannot marry again, but must remain in her own house. No Naga marries more than one wife, and if she dies he is at liberty to marry again.The crimes of adultery and seduction are treatedwith the utmost severity: the offenders are brought before the Khonbao and the people assembled to investigate the offence; on proof of which, the Khonbao, or his Ticklah, decapitates the man in a conspicuous part of the road, between two or three villages; or he is tied with cane cords to a tree and there crucified. In some clans it is the practice to deprive both the seducer and seduced of their lives; in others, the former is placed in a basket, his hands and feet tied together, and he is rolled many times from the summit of a hill until life be extinct.Funeral Ceremonies.The Nagas consider sudden death as particularly unfortunate: even if a person dies after one or two months’ sickness, the period is still deemed too short to be lucky; and his corpse is instantly removed and placed in the jungles on a platform four or five feet high, where it is left to decay. For three or four days after a death, the relatives do not leave the village; neither do other villagers resort to the village in which death has occurred during the same period. If a person dies who has been afflicted with a long illness, a platform is raised within his house, and the corpse being folded in clothes is placed thereon. By night and day the corpse is watched with great care, and as soon as it begins to decompose, largequantities of spirituous liquor are thrown over it; and whatever the deceased was in the habit of eating and drinking in his lifetime (such as rice, vegetables, and liquor) is placed once a month on the ground before the body. The virtues of the deceased are frequently rehearsed; the heirs and relatives throw themselves on the earth, and make great lamentations for many months after the death has occurred. At the expiration of the period of mourning, a great feast of liquor, rice, buffaloes’ and cows’ flesh is prepared by the survivors; and an immense number of people, armed with their swords and spears, and dressed in the most fantastical garb, as if preparing for a war expedition, are assembled to partake of it. They commence the festival by repeating the name of the deceased, singing many kinds of songs, dancing and cursing the deity or spirit in these words: “If to-day we could see you, we would with these swords and spears kill you. Yes, we would eat your flesh! yes, we would drink your blood! yes, we would burn your bones in the fire! You have slain our relative. Where have you fled to? Why did you kill our friend? Show yourself now, and we shall see what your strength is. Come quickly,—to-day, and we shall see you with our eyes, and with our swords cut you in pieces, and eat you raw. Let us seehow sharp your sword is, and with it we will kill you. Look at our spears, see how sharp they are: with them we will spear you. Whither now art thou fled? Than thou, spirit, who destroyest our friends in our absence, we have no greater enemy. Where are you now?—whither hast thou fled?”NAGA MODE OF DISPOSING OF THE DEAD ON A BIER OR PLATFORM.NAGA MODE OF DISPOSING OF THE DEAD ON A BIER OR PLATFORM.With these and similar speeches and songs, they clash their swords and weapons together, dance, and eat and drink throughout the night. On the following day the corpse is folded up in a cloth and placed on a new platform four or five feet high; and the whole of his weapons, swords, spears, panjees choonga (hollow bamboo joint, for holding water), rice-dish,—in fact everything used by the deceased in his lifetime, is now arranged round his bier, which is held sacred: no one would dare to touch a single thing thus consecrated. After this ceremony is concluded, the whole of the party disperse to their respective homes.On the death of the Namsungea Khonbao, who, it is said, was one hundred and twenty years of age, his corpse was removed in December 1843, and according to an ancient custom, a tusk elephant was purchased from the Muttuck Bur Gohain, and killed, with three hundred buffaloes and pigs; when the Nagas enjoyed a magnificent feast. The usualpractice of reviling the deity, while singing and dancing, was kept up with uncommon fervor, and the bacchanalian scene has perhaps seldom been exceeded. The heads of the slaughtered animals were suspended round the platform within a large enclosure, and the corpse was strewed over with an abundant supply of all kinds of forest flowers.Theft is held in great abhorrence amongst the Nagas, and is consequently so rare that they leave everything exposed in the open fields. If any person is detected in committing the offence no mercy is shown: the Khonbao pronounces sentence of decapitation without a moment’s hesitation. The Nagas are remarkable for simplicity, candour, and integrity; even the comparatively small vice of lying, to which the natives of British India are so seriously and universally addicted, is unknown among them, and will probably continue so until they have been corrupted by their more enlightened neighbours, the Assamese, or by the advance of civilization, refined arts, and manners. The Nagas have no names for the days of the week, and know not their own ages. Summer and winter are the only divisions of the year they recognise, distinguishing them as dry and wet seasons of six months’ each. Time is counted by the moon, or by thenumber of crops they can recollect reaping. They believe in a God or Spirit called Rungkuttuck Rung, who created the earth and all things, but they have no hope of future rewards, nor any fear of punishment hereafter; neither do they believe in a future state of existence.For the above information we are indebted to Bhog Chund, who is the son of a West Countryman of the Khetree caste, by an Assamese mother, and having lived many years amongst the Nagas, is thoroughly acquainted with them. He is now a resident and industrious cultivator in the plains. He reads and writes Assamese, and is a most straightforward character. He would be an invaluable companion and guide in travelling through the Naga territory.I do not vouch for the correctness of the list of the Naga tribe inserted in a later page, but in the absence of more authentic details, it may be deemed worthy of consideration. The present account of the tribes is confined to the Nagas of Upper Assam; but it is supposed that very similar customs and habits prevail amongst those of central Assam. The Nagas bordering immediately on the plains are, for the most part, amicably disposed towards the British Government; and those on the Patkoe range have showna desire for our protection against the marauding Singphoos. The Nagas residing on the hills most remote from the valley are said to be fine, stout, athletic men, of fair complexions; and unencumbered with the smallest strip of covering in the shape of clothing for any part of the body.In 1842–43, the Namsangea, Bordoareah, and Borkhoormah Nagas invited a party of the Khetree to visit them as friends, but when they got them into their power they treacherously massacred twenty-four persons. Thageng, one of the Khetree party, being only wounded, fled and communicated the catastrophe to his tribe, who at the sight of his wounds prepared for revenge; and in a short time they were successful against the Nagas. The Khetrees, being ignorant of the Assamese language, were unable to pass through the territory of their enemies to report their grievances to the British authorities at Jeypoor. They accordingly went to Tomkhoomana, and lying in ambush, surprised and cut off the heads of twelve men of the Borkhoormah tribe, in revenge for the murdered of their own tribe. Upon this the civil authorities proceeded to the village of the Khetrees to endeavour to put a stop to these atrocious assassinations, but unfortunately the Namsangea and Bordoareah Nagas, contrary to strictinjunctions, persisted in following in the wake of the British embassy of peace. The Khetrees perceiving the advance of their enemies, placed in the road a small basket of ginger kuchoos and a spear, as a token of submission to the British Government, but loudly protested from the summit of their hills against a visit being made to their village; dreading, as they did, the vengeance of the Namsangea and Bordoareah Nagas. The interpreter, Bhog Chund, who accompanied the party, entreated the Khetrees to remain quiet in their village, and to listen to terms of peace; but they indignantly rejected the offer, and threw down stones, and discharged a volley of spears, upon the advancing embassy. This being returned by a few rounds of musketry in self-defence, the Khetrees fled from their village to the neighbouring inaccessible hill fastnesses. The Namsangea and Bordoareah Nagas perceiving this, instantly rushed into the deserted village, slaughtered all the cows, pigs, and fowls, and burnt every house to the ground. After this untoward event a retreat was necessary, for the Khetrees came upon the party, throwing down stones and spears from their hills. A Sepahee having loitered in the rear, was speared to death, and his head and hands cut off and triumphantly stuck up on bamboos: the head in the village of Najoo, and the hands in Khoekting.After some difficulty the little detachment was extricated from its perilous position, and retreated in safety. Shortly after this lamentable affair, a larger military detachment was sent out; but to the present time an amicable settlement has been impracticable. Almost immediately after the last expedition, the Khetrees cut off the heads of eight men of the village of Bulatin; from which we may infer that their animosity continues unappeased, and that there is little hope of these savages being speedily brought to a sense of the advantages attending a reconciliation. Our intercession might be effectual for a time; but it is more than probable that it would be incompatible with a Naga’s sense of honour to forego his greatest delight—revenge.From the figured statement obtained from native authority, it would appear that there are one hundred and four Naga villages in Upper Assam, containing eleven thousand and ninety-five houses, with a population of forty-eight thousand five hundred and eighty-eight persons; but this estimate is probably erroneous. We shall perhaps be nearer the truth, if, assuming the number of houses to be correctly stated, we allow three persons for every dwelling: this gives a census of thirty-three thousand two hundred and eighty-five souls—a closer approximation to the apparent population.LIST OF THE NAGA TRIBE.No. of Villages.Names of Villages.No. of Houses.No. of Persons.Remarks.1Bur Dovar25010002Namsang1605203Kea Mae1405004Poolung120420Three villages of5Panee Dooar160520this name6Choongpon1405007Khamgin1204208Kokil1004009Gophcha7028010Topee5020011Hungkal8032012Dadum250100013Nerung20080014Bako300120015Kekhyah20080016Nahoah18072017Nahoo22088018Khoncha5020019Lootong5020020Kotong7028021Nokphan8016722Choupcha12048023Choupnon18056724Runow20080025Rucha6014026Changnee22088027Changeha16056728Pokum8016729Loknean8016730Changnoege360134031Changcha12048032Mangnoe12048033Mangcha6016734Picktoo8032035Pickta5522036Nakma7020037Moolong9026338Bhetur Namsang120480Entirely naked39Now Gawn16054040Kangchang10041541Dekahnoe Moong14052042Borachaemoong15054043Chamcha6018044Achuringea7022045Toormoong12048046Jamee10040047Moloo Thopea500400048Akhoea270202049Pocho12048050Bor Langee15055051Soro Langee10040052Bhuga Langee12048053Chenajow15056054Boora Gaea15055055Bur Dorea15054056Kula Barea20080057Soroo Durea120470Nagas east of the Namsang River subject to the Political Agent, Upper Assam.No. of Villages.Names of Villages.No. of Houses.No. of Persons.Remarks.1Khetree Gawn1104402Khena801803Bottin601204Namcha701405Mooktong902406Hakhoom802807Konagaun1505508Khatung401909Jankung6042010Ken Noean5020011Naktung6024012Lalrung6024013Koonum8033014Kootung7034015Mooaloo12048016Moacha8032017Tejhon8028018Chomjoo9032019Somcha6024020Kambao10040021Langchang10040022Sooroomungchang6024023Noanangchang5020024Tikhak5020025Gudie6024026Manbao11044027Eahung11040028Mookkhoop11040029Mookpe12048030Mookcha9036031Loongke10040032Namnie220880On or near the33Namcha130520Patkoe range.34Keme, No. 1120440ditto.35Keme, No. 2120480ditto.36Kintoonie100400ditto.37Mookrung12048038Joopee5020039Doedam7028040Noakhoorma5020041Chobang5020042Chilim4016043Bachowuk5020044Moung6024045Hadoot8026046Kaeah9030047Kaejou110440Total3,00015,398Total of Statement No. 18,09533,190Grand Total11,09548,588

NAGAS.The south-eastern hills of Assam are the abode of many tribes of Nagas. They are a very uncivilized race, with dark complexions, athletic sinewy frames, hideously wild and ugly visages: their faces and bodies beingtattooedin a most frightful manner by pricking the juice of the bela nut into the skin in a variety of fantastic figures. They are reckless of human life; treacherously murdering their neighbours often without provocation, or at best for a trivialcause of offence. The greater number of the Nagas are supposed to be in a very destitute state, living almost without clothing of any kind. Their poverty renders them remarkably free from any prejudices in respect of diet: they will eat cows, dogs, cats, vermin, and even reptiles, and are very fond of intoxicating liquors.NAGAS.NAGAS.London, Smith Elder & Co. 65, CornhillAmongst a people so thoroughly primitive, and so independent of religious prepossessions, we might reasonably expect missionary zeal would be most successful; for the last eight years, however, two or three American Baptist missionaries have in vain endeavoured to awake in them a sense of the saving virtues of Christianity. For a considerable period the residence of the missionaries was at Suddeah; where their labours, I believe, were unattended by any conversions either of Assamese or Singphoos. On the station being deserted by the troops for Saikwah, in 1839, the missionaries turned their attention more particularly towards the Nagas; they took up their residence on the Boree Dehing river, at Jeypore, established a school, and were indefatigable in endeavouring to gain some correct knowledge of the savage tribes in their vicinity. A few years’ experience here proved the futility of their plans. Instead of wandering amongst the savage tribesscattered over an immense extent of country, in unhealthy, dense jungles, it would have been prudent and politic to have afforded instruction in the first instance to the populous villages in the plains. One or more natives have been baptized at Jeypore, agreeably to the rites of the Baptist persuasion, by immersion in the Boree Dehing river, and this is the sum total of the missionary success. This has, it is understood, induced them to change their abode to Seebsauger and Nowgong, where they seem to think there is a greater chance of their succeeding. The missionaries have a printing press, and many elementary books of instruction in Assamese and English have been printed by them for the use of the natives. Their exemplary conduct and exertions merit the utmost commendation, and it is to be deplored that their well-intentioned labours should not be crowned by felicitous results.To this day little is known either of the country inhabited by the Nagas, or of their habits and customs. Several officers have penetrated a considerable distance into the hills occupied by the Nagas; but always with marked and necessary caution, attended by a military guard. Greater intercourse between the highland Nagas and the people of the plains were much to be wished; but it is doubtful if anyadvantage would accrue to the British Government from extending its sway southward, over immense tracts of unprofitable wastes or dense jungles thinly inhabited.Naga Government.Under the ancient Assam Government some of the tribes may have been more dependent upon the Government than they are now, but the Naga territory was never considered an integral portion of the sovereignty of Assam. It is customary with the Naga tribe to offer trifling presents to the British authorities, as a mark of submission, and something is given in return, in token of amicable feeling; but the Nagas have never been considered subject to our regular jurisdiction, and nothing in the shape of an assessment has ever been imposed upon them.It is very difficult to arrive at anything like a correct understanding of the nature of the feuds between neighbouring tribes; for the Nagas have no written language, and their dialects vary considerably in different parts of the country. No general government exists over the whole tribe: they are divided into innumerable clans, independent of each other, and possessing no power beyond the limits oftheir respective territories. Each tribe seems ever jealous of its neighbour; and cruel hostilities, ending in the most tragical manner—even to the extermination of a tribe and the total destruction of its cattle, stores, and property—are often the result of their mutual animosity. The form of the Naga government is democratical; each clan seems to be ruled by a president and two subordinates or deputies, who form the executive. The president is called Khonbao, and the deputies Sundekae and Khonsae: the one prime minister, and the latter a chief over twenty houses. The chief magistrate or arbitrator, the Khonbao, decides all disputes of a civil or criminal nature, and it is optional with him either to direct or enforce his orders with his own sword; but in all this he is merely the organ or agent of the people, for the decisions are the results of the consultations of the whole Raj, or populace, who discuss all matters of importance in the open Moorung, or hall of justice, to be found in every Naga village. The Khonbao, Sundekae, and Khonsae, on these occasions, summon all the community to attend and assist with their counsel in disposing of any affairs of moment: such as a war to be undertaken against a foe, or in furtherance of revenge; or the punishment of crimes committed byany of the members of the tribe in opposition to their established polity.The dignity of Khonbao is hereditary: the eldest son of the incumbent invariably succeeding to the title and authority. No junior brother can assume the rank, under any pretensions founded on greater ability, personal appearance, or reputation of valour. In the event of the Khonbao leaving no progeny, his wife succeeds to his title and authority; and the deputy Khonbao, Sundekae and Khonsae in council enforce her commands, and report everything to her connected with the welfare of the community.No hospitality is shown to a stranger visiting the Naga country, unless he visits the Khonbao in the first instance: he is unable, even under the greatest distress, to obtain shelter or provision elsewhere. On the arrival of an embassy it is conducted to the residence of the Khonbao, who gives audience immediately, and returns a reply by the messengers on his own responsibility, if the object of the visit is of no great importance. But, on the other hand, should the embassy be for the purpose of obtaining redress of wrongs committed by the clan of the Khonbao, the embassy is retained and entertained hospitably till the Sundekae, Khonsae, and principalelders of the people can be assembled in the moorung; when the grievance is stated and inquiries made, each member stating openly and candidly his opinion on the matter at issue. The Khonbao propounds what is, in his opinion, expedient and best for the public good; but if there appears any irregularity, the people express their disapprobation to the Khonbao, and he is constrained to abide by the will of the community, to give orders to the embassy, and allow its departure to the place whence it came. In this manner all affairs and discussions are regulated amongst the Nagas. Any attempt to travel through their country, unaccompanied by a person acquainted with the roads, villages, and Naga language, would be the height of folly; as the traveller would not be supplied with water, food, or fire, neither would any shelter be afforded him, and his life would be in imminent danger.Omens.The superstition of the Nagas is strikingly exhibited in the great attention paid by them to all signs of good and evil, before they attempt the execution of any project: whether it be to prepare the land to receive the seed, to proceed on hunting or fishing excursions, or to enter upon any warexpedition. On these occasions the Khonbao, Sundekae, and Khonsae, assemble the people, and a grand consultation is held between the chief ruler and the elders of the village, in order to divine the most auspicious moment, and to ascertain whether the affair under consideration will turn out favourably or otherwise. To aid the deliberation, new-laid eggs are procured, which they address in these terms:—“Oh eggs, you are enjoined to speak the truth and not to mislead us by false representations.” The eggs are then perforated and roasted on a fire, and the yolk is minutely examined: if it appears entire, the omen is considered good; if broken, the reverse, and auspicious for their enemies. In this conclusion the senate are likewise confirmed by a peculiar appearance of the white of the egg. Another simple mode of divining the propriety or expediency of carrying out certain plans is by burning the Bujjal bamboo. Should it crackle and fall out of the fire on the left side, it is a good omen; should it fly out on the right, the event is accepted as a warning of failure and disaster. By these simple and strange proceedings are the acts of these people guided.Husbandry.In their agricultural operations, the implements of the Nagas are simple and rude in the extreme; but bullocks and buffaloes are used as in Assam. At the commencement of the season, the Khonbao having assembled the people after the usual ceremonies of consulting the omens, the land is apportioned out to each clan, the jungle is cleared, and sowing commences. Konee dhan, a small grain, and Indian corn, or goom dhan, is sown in January and gathered in about June, when the Behoo is celebrated with great festivities; resembling the old English custom of harvest-home. After the goom dhan and konee dhan is cut, ahoo dhan is sown; and after this crop, kuchoos, a kind of root resembling the arrow root, are planted; so that in the course of the year three crops are raised from the same land. This is done for three successive years; when, the land being impoverished, new land is broken up for the same period, until the usual time of fallow admits of the old land being again resumed. Yet, with all the means of avoiding famine, blessed with a fertile soil and a wonderful rapidity of vegetation, so improvidentare these savages, that in a few months the whole produce of the land is consumed, and they are compelled to subsist on roots and leaves of the forests till the return of harvest.Salt Wells.In different parts of the Naga territory many salt wells exist, and being worked by some of the tribes an immense quantity of salt is produced. This is sold or bartered to the people of Assam for rice, and by this means, doubtless, the miseries attendant on a scanty supply of food are greatly lessened. We have no means of judging of the extent of the salt trade between the Assamese and Nagas, but the commerce might doubtless be increased by greater vigilance, to the mutual advantage of both parties.Preparations for War.When the Nagas purpose taking vengeance on a neighbouring tribe, the Khonbao assembles the elders of the village; and, in accordance with established customs, the omens being consulted and proving propitious, a plan to cut up their enemies by surprise is decided on. Each man provides himself with a spear, sword, bamboo choong, ahollow joint of the bamboo filled with water, and a small basket of rice; and, the party being formed, set out in the day towards the frontier of the enemy who is to be attacked. At night they cross over and occupy a favourable position in ambush, surrounding the enemy’s village. There they take their repast, and when the cock first crows on the following morning, they rush, with great shouting, into the village, and cut up every body they meet with; sparing neither old infirm men, nor helpless women, nor children: even the cows, pigs, and poultry of the foe are slaughtered. Sometimes the victors remain on the spot two or three days, but generally return to their own village on the same day; taking with them the heads, hands, and feet of those they have massacred: these they parade about from house to house, accompanied with drums and gongs, throwing liquor and rice on the heads, and uttering all manner of incantations: saying, “Call your father, mother, and relations to come here and join you in eating rice and drinking spirits, when we will kill them with the same sword.” They then sing, dance, and perform all manner of anticks; pierce and mangle the heads of their enemies, and again with curses enjoin them to summon their whole race to suffer the same ignominious treatment. In themassacre, one of the Nagas may have, perhaps, particularly distinguished himself by evincing great ferocity in cutting off more heads than any of his party; which circumstance he fails not to bring to the notice of his assembled friends. Stalking out before them he challenges them to mark his deeds, and with many songs of boisterous mirth and audacious boasting, he drags the heads of his enemies about in the most contemptuous manner, proclaiming his own triumph somewhat after this fashion:—ANGAMEE NAGA WARRIOR.ANGAMEE NAGA WARRIOR.London Smith Elder & Co65, Cornhill.“In the world I am the most powerful and courageous; there is none equal to me. I am the greatest of all men. No one” (pointing to the skulls of his enemies) “can perform such deeds. Like to the clouds that thunder and hurl down fire-balls into the water to the destruction of the fish,—like to the tiger who leaps out to seize the deer,—like to the hawk who pounces down on the chickens and carries them off, do I cut up every one, and carry off their heads; and with these weapons” (dashing them together, to produce a clashing noise) “I have killed such and such persons: yes, I have killed them. You know my name. The greatest beast of the forest, the elephant, I first destroy, and after that all other animals too insignificantto mention. Such a hero am I, there is no one equal to me,” &c. &c.The same scene is enacted for three or four successive days; when the heads being hacked and sufficiently danced about to satiate Naga revenge, they are suspended from the branches of Nahor trees. After this, the ceremony of tattooing the body is performed, and a most severe operation it is. The burnt ashes of a pot are pricked into the skin with the thorns of the cane: a great quantity of blood exudes, and the body swells to a great size. Being previously thrown into a state of stupid intoxication, the patient is left to welter in the dirt and blood for three days, unconscious of his condition. After this operation, the young sprouts of the Bhat-teeta tree being well pounded, are smeared over the wounds, and in the course of twenty-five days the patient is able to resume his avocations; upon which a number of pigs and fowls are killed, and a great feast is given; the heads of the enemies being brought down from the trees and strewed out upon a platform before the populace in the court, or Raj Moorung. For a whole month from the day of the massacre, the Nagas daily sing the war song quoted above, and dance and manifest the greatest excitement and delight.All villages are not entitled to the honour of retaining the heads of their enemies; they must be kept in the village of the Khonbao.In some Naga villages it is the custom, for a man who has committed murder in cutting off the head of a foreigner, to be joined by ten or a dozen Nagas in submitting to the operation of tattooing; which in such cases is an indispensable ceremony. The tattooing is pricked round the calves of the legs in ten or twelve rings or circles interspersed with dots; the thighs, the breast, the neck, the fingers, the back of the hand, the arms, the forehead, and nose, the vicinity of the eyes and the ears being similarly decorated. The poorest Naga peasant deems it an honour to have his body thus embellished with stripes, figures, and dots; and the omission of the ceremony would entail on him eternal disgrace and censure. Indeed, the tattooing determines the character and consequence of the individual; for by certain marks on one arm it is apparent that he has killed a man; when both arms and body are scarred he is known to have murdered two individuals; and when the face and eye-sockets are indelibly impressed with the tattoo, he stands proclaimed the assassin of three of his fellow-creatures, and is thenceforth esteemed a valiant warrior.On the question being once put to the Nagas whether they would like to become the subjects of the Company, they promptly replied,—“No: we could not then cut off the heads of men and attain renown as warriors, bearing the honourable marks of our valour on our bodies and faces.”If a Naga happens to be suddenly surprised, and cut off by the inhabitants of a neighbouring village, his corpse is quickly taken up by his friends and placed on a platform in the jungles near the road. At the expiration of three or four days they perform some ceremonies, and wait till a favourable opportunity occurs for avenging his death. The purpose is never relinquished, though its execution may unavoidably be tardy: by day and night they lie in ambush in the jungle, or on the plains near the roads, till they can pounce upon some unwary individual of the enemy. His murder is then communicated to his friends in a singular way. Forty or fifty Nagas, armed with wooden clubs, strike a large hollow piece of wood called a tomkhong, from which a loud, terrific sound proceeds, which gives token to the enemy that one of their tribe has died in acquittance of the debt of revenge. To such an extent does this vindictive spirit prevail, that the Nagas will wait for two or three generations devisingplans for decapitating a member of a tribe who has murdered one of their clan; and when the opportunity of vengeance offers, they are sure to take advantage of it, regardless of the personal innocence of the man whom they select as the victim of their fury. The death of the victim is hailed with dance and song, and the liveliest demonstrations of joy: even the old men, women, and children seem in raptures at the announcement of the joyful tidings that their tribe has succeeded in taking revenge.Naga Customs from Childhood until Marriage.Ten days after the birth of a child the hair of the infant is shorn off, and the parents perform several ceremonies, inviting all their friends to a grand feast, on which occasion the child is named. On proceeding to field work the mother ties the child to her back, and whilst at work the infant is placed on the ground. When the child is about a year old it is left at home in the village, and the parents pursue their avocations unattended by their little charge. At the age of five or six years, some of the Nagas wear a lungtee (a small piece of cloth) round the waist. On attaining the age of nine or ten years the boy is called a Moorungea, and fromthat time no longer resides with his parents, but, with all the youths of the village, takes up his abode at the Moorung, a large building set apart for this especial purpose. The parents, however, still continue to provide him with food, and he is obedient to their will, assisting them in cultivating their fields. He carries a sword and spear, and wears the Naga habiliments. At fifteen or sixteen years of age he begins to be dissatisfied with his existence in the Moorung, and makes arrangements for taking a wife; generally selecting a cousin, the daughter of his mother’s brother. On these occasions the parents collect as much rice and liquor, and as many cows and buffaloes, as their means will admit. The girls all live together, like the boys, in a separate Moorung or house allotted for them; sometimes they reside in a house in which a corpse is kept, probably from the greater sanctity such an inmate would confer on their habitation. The youth is not restricted from visiting the damsel of his choice, and he adopts a well understood stratagem to ascertain her sentiments regarding himself. Whilst he is talking to her companion, he carelessly puts down his pipe, and narrowly watches her actions. If the damsel entertains any regard for him she instantly takes up his pipe and smokes it; from that moment theyouth is satisfied of his conquest, and hastens to communicate the result to his parents, who arrange matters with the girl’s relatives. Presents of ornaments are sent for the girl, which she immediately wears; and an offering of liquor and tumbool pan (or betel nut leaf) to chew, being accepted by her parents, the marriage is decided on. After this, cows, buffaloes, rice, and liquor are forwarded to the house of the intended bride, and all her relations and friends are invited to a grand feast. An old Deodhunee (or priestess) accompanies the youth to the party with a basket of ginger, and the youth then addresses the chosen damsel, thus:—“This day I take you to be my wife. I will not desert you, neither will I take another; eat this ginger in pledge thereof—henceforth we are husband and wife.” The woman on this eats a bit of the ginger, and then the youth sits down; whereupon the girl, in the same strain, taking up a piece of ginger, says—“I am your wife, and you are my husband, and I will obey you as such. I will not take another husband, for we are husband and wife; in token of which you will eat this ginger.” The marriage ceremony being thus concluded, the youth, after partaking of the feast, returns home to his parents, and in the evening his wife joins him withbaskets of food for her husband’s parents and his brothers’ wives. She thenceforth resides with her husband. From that day the husband ceases to abide at the Moorung, and after the lapse of two or three days, according to the village roll, takes his tour of guard duty at the Moorung. From the day of his marriage he commences the preparation of a separate house, upon the completion of which, in a few months, he quits the parental roof. Some Nagas will, however, continue to cultivate the land, and share the produce of their labour with those of their parents; but on the birth of a child the families separate.Amongst the Nagas, marriage is contracted with near relatives, such as cousins, in preference to other women. A widow, having no children, cannot marry a stranger, but must marry her late husband’s brother; and if he happens to be a mere boy, she will still live with him as his wife; nor can the boy take another damsel: hemustmarry his brother’s widow. The custom is one of great antiquity, and apparently cannot be infringed. If the widow has one or two children she cannot marry again, but must remain in her own house. No Naga marries more than one wife, and if she dies he is at liberty to marry again.The crimes of adultery and seduction are treatedwith the utmost severity: the offenders are brought before the Khonbao and the people assembled to investigate the offence; on proof of which, the Khonbao, or his Ticklah, decapitates the man in a conspicuous part of the road, between two or three villages; or he is tied with cane cords to a tree and there crucified. In some clans it is the practice to deprive both the seducer and seduced of their lives; in others, the former is placed in a basket, his hands and feet tied together, and he is rolled many times from the summit of a hill until life be extinct.Funeral Ceremonies.The Nagas consider sudden death as particularly unfortunate: even if a person dies after one or two months’ sickness, the period is still deemed too short to be lucky; and his corpse is instantly removed and placed in the jungles on a platform four or five feet high, where it is left to decay. For three or four days after a death, the relatives do not leave the village; neither do other villagers resort to the village in which death has occurred during the same period. If a person dies who has been afflicted with a long illness, a platform is raised within his house, and the corpse being folded in clothes is placed thereon. By night and day the corpse is watched with great care, and as soon as it begins to decompose, largequantities of spirituous liquor are thrown over it; and whatever the deceased was in the habit of eating and drinking in his lifetime (such as rice, vegetables, and liquor) is placed once a month on the ground before the body. The virtues of the deceased are frequently rehearsed; the heirs and relatives throw themselves on the earth, and make great lamentations for many months after the death has occurred. At the expiration of the period of mourning, a great feast of liquor, rice, buffaloes’ and cows’ flesh is prepared by the survivors; and an immense number of people, armed with their swords and spears, and dressed in the most fantastical garb, as if preparing for a war expedition, are assembled to partake of it. They commence the festival by repeating the name of the deceased, singing many kinds of songs, dancing and cursing the deity or spirit in these words: “If to-day we could see you, we would with these swords and spears kill you. Yes, we would eat your flesh! yes, we would drink your blood! yes, we would burn your bones in the fire! You have slain our relative. Where have you fled to? Why did you kill our friend? Show yourself now, and we shall see what your strength is. Come quickly,—to-day, and we shall see you with our eyes, and with our swords cut you in pieces, and eat you raw. Let us seehow sharp your sword is, and with it we will kill you. Look at our spears, see how sharp they are: with them we will spear you. Whither now art thou fled? Than thou, spirit, who destroyest our friends in our absence, we have no greater enemy. Where are you now?—whither hast thou fled?”NAGA MODE OF DISPOSING OF THE DEAD ON A BIER OR PLATFORM.NAGA MODE OF DISPOSING OF THE DEAD ON A BIER OR PLATFORM.With these and similar speeches and songs, they clash their swords and weapons together, dance, and eat and drink throughout the night. On the following day the corpse is folded up in a cloth and placed on a new platform four or five feet high; and the whole of his weapons, swords, spears, panjees choonga (hollow bamboo joint, for holding water), rice-dish,—in fact everything used by the deceased in his lifetime, is now arranged round his bier, which is held sacred: no one would dare to touch a single thing thus consecrated. After this ceremony is concluded, the whole of the party disperse to their respective homes.On the death of the Namsungea Khonbao, who, it is said, was one hundred and twenty years of age, his corpse was removed in December 1843, and according to an ancient custom, a tusk elephant was purchased from the Muttuck Bur Gohain, and killed, with three hundred buffaloes and pigs; when the Nagas enjoyed a magnificent feast. The usualpractice of reviling the deity, while singing and dancing, was kept up with uncommon fervor, and the bacchanalian scene has perhaps seldom been exceeded. The heads of the slaughtered animals were suspended round the platform within a large enclosure, and the corpse was strewed over with an abundant supply of all kinds of forest flowers.Theft is held in great abhorrence amongst the Nagas, and is consequently so rare that they leave everything exposed in the open fields. If any person is detected in committing the offence no mercy is shown: the Khonbao pronounces sentence of decapitation without a moment’s hesitation. The Nagas are remarkable for simplicity, candour, and integrity; even the comparatively small vice of lying, to which the natives of British India are so seriously and universally addicted, is unknown among them, and will probably continue so until they have been corrupted by their more enlightened neighbours, the Assamese, or by the advance of civilization, refined arts, and manners. The Nagas have no names for the days of the week, and know not their own ages. Summer and winter are the only divisions of the year they recognise, distinguishing them as dry and wet seasons of six months’ each. Time is counted by the moon, or by thenumber of crops they can recollect reaping. They believe in a God or Spirit called Rungkuttuck Rung, who created the earth and all things, but they have no hope of future rewards, nor any fear of punishment hereafter; neither do they believe in a future state of existence.For the above information we are indebted to Bhog Chund, who is the son of a West Countryman of the Khetree caste, by an Assamese mother, and having lived many years amongst the Nagas, is thoroughly acquainted with them. He is now a resident and industrious cultivator in the plains. He reads and writes Assamese, and is a most straightforward character. He would be an invaluable companion and guide in travelling through the Naga territory.I do not vouch for the correctness of the list of the Naga tribe inserted in a later page, but in the absence of more authentic details, it may be deemed worthy of consideration. The present account of the tribes is confined to the Nagas of Upper Assam; but it is supposed that very similar customs and habits prevail amongst those of central Assam. The Nagas bordering immediately on the plains are, for the most part, amicably disposed towards the British Government; and those on the Patkoe range have showna desire for our protection against the marauding Singphoos. The Nagas residing on the hills most remote from the valley are said to be fine, stout, athletic men, of fair complexions; and unencumbered with the smallest strip of covering in the shape of clothing for any part of the body.In 1842–43, the Namsangea, Bordoareah, and Borkhoormah Nagas invited a party of the Khetree to visit them as friends, but when they got them into their power they treacherously massacred twenty-four persons. Thageng, one of the Khetree party, being only wounded, fled and communicated the catastrophe to his tribe, who at the sight of his wounds prepared for revenge; and in a short time they were successful against the Nagas. The Khetrees, being ignorant of the Assamese language, were unable to pass through the territory of their enemies to report their grievances to the British authorities at Jeypoor. They accordingly went to Tomkhoomana, and lying in ambush, surprised and cut off the heads of twelve men of the Borkhoormah tribe, in revenge for the murdered of their own tribe. Upon this the civil authorities proceeded to the village of the Khetrees to endeavour to put a stop to these atrocious assassinations, but unfortunately the Namsangea and Bordoareah Nagas, contrary to strictinjunctions, persisted in following in the wake of the British embassy of peace. The Khetrees perceiving the advance of their enemies, placed in the road a small basket of ginger kuchoos and a spear, as a token of submission to the British Government, but loudly protested from the summit of their hills against a visit being made to their village; dreading, as they did, the vengeance of the Namsangea and Bordoareah Nagas. The interpreter, Bhog Chund, who accompanied the party, entreated the Khetrees to remain quiet in their village, and to listen to terms of peace; but they indignantly rejected the offer, and threw down stones, and discharged a volley of spears, upon the advancing embassy. This being returned by a few rounds of musketry in self-defence, the Khetrees fled from their village to the neighbouring inaccessible hill fastnesses. The Namsangea and Bordoareah Nagas perceiving this, instantly rushed into the deserted village, slaughtered all the cows, pigs, and fowls, and burnt every house to the ground. After this untoward event a retreat was necessary, for the Khetrees came upon the party, throwing down stones and spears from their hills. A Sepahee having loitered in the rear, was speared to death, and his head and hands cut off and triumphantly stuck up on bamboos: the head in the village of Najoo, and the hands in Khoekting.After some difficulty the little detachment was extricated from its perilous position, and retreated in safety. Shortly after this lamentable affair, a larger military detachment was sent out; but to the present time an amicable settlement has been impracticable. Almost immediately after the last expedition, the Khetrees cut off the heads of eight men of the village of Bulatin; from which we may infer that their animosity continues unappeased, and that there is little hope of these savages being speedily brought to a sense of the advantages attending a reconciliation. Our intercession might be effectual for a time; but it is more than probable that it would be incompatible with a Naga’s sense of honour to forego his greatest delight—revenge.From the figured statement obtained from native authority, it would appear that there are one hundred and four Naga villages in Upper Assam, containing eleven thousand and ninety-five houses, with a population of forty-eight thousand five hundred and eighty-eight persons; but this estimate is probably erroneous. We shall perhaps be nearer the truth, if, assuming the number of houses to be correctly stated, we allow three persons for every dwelling: this gives a census of thirty-three thousand two hundred and eighty-five souls—a closer approximation to the apparent population.LIST OF THE NAGA TRIBE.No. of Villages.Names of Villages.No. of Houses.No. of Persons.Remarks.1Bur Dovar25010002Namsang1605203Kea Mae1405004Poolung120420Three villages of5Panee Dooar160520this name6Choongpon1405007Khamgin1204208Kokil1004009Gophcha7028010Topee5020011Hungkal8032012Dadum250100013Nerung20080014Bako300120015Kekhyah20080016Nahoah18072017Nahoo22088018Khoncha5020019Lootong5020020Kotong7028021Nokphan8016722Choupcha12048023Choupnon18056724Runow20080025Rucha6014026Changnee22088027Changeha16056728Pokum8016729Loknean8016730Changnoege360134031Changcha12048032Mangnoe12048033Mangcha6016734Picktoo8032035Pickta5522036Nakma7020037Moolong9026338Bhetur Namsang120480Entirely naked39Now Gawn16054040Kangchang10041541Dekahnoe Moong14052042Borachaemoong15054043Chamcha6018044Achuringea7022045Toormoong12048046Jamee10040047Moloo Thopea500400048Akhoea270202049Pocho12048050Bor Langee15055051Soro Langee10040052Bhuga Langee12048053Chenajow15056054Boora Gaea15055055Bur Dorea15054056Kula Barea20080057Soroo Durea120470Nagas east of the Namsang River subject to the Political Agent, Upper Assam.No. of Villages.Names of Villages.No. of Houses.No. of Persons.Remarks.1Khetree Gawn1104402Khena801803Bottin601204Namcha701405Mooktong902406Hakhoom802807Konagaun1505508Khatung401909Jankung6042010Ken Noean5020011Naktung6024012Lalrung6024013Koonum8033014Kootung7034015Mooaloo12048016Moacha8032017Tejhon8028018Chomjoo9032019Somcha6024020Kambao10040021Langchang10040022Sooroomungchang6024023Noanangchang5020024Tikhak5020025Gudie6024026Manbao11044027Eahung11040028Mookkhoop11040029Mookpe12048030Mookcha9036031Loongke10040032Namnie220880On or near the33Namcha130520Patkoe range.34Keme, No. 1120440ditto.35Keme, No. 2120480ditto.36Kintoonie100400ditto.37Mookrung12048038Joopee5020039Doedam7028040Noakhoorma5020041Chobang5020042Chilim4016043Bachowuk5020044Moung6024045Hadoot8026046Kaeah9030047Kaejou110440Total3,00015,398Total of Statement No. 18,09533,190Grand Total11,09548,588

NAGAS.

The south-eastern hills of Assam are the abode of many tribes of Nagas. They are a very uncivilized race, with dark complexions, athletic sinewy frames, hideously wild and ugly visages: their faces and bodies beingtattooedin a most frightful manner by pricking the juice of the bela nut into the skin in a variety of fantastic figures. They are reckless of human life; treacherously murdering their neighbours often without provocation, or at best for a trivialcause of offence. The greater number of the Nagas are supposed to be in a very destitute state, living almost without clothing of any kind. Their poverty renders them remarkably free from any prejudices in respect of diet: they will eat cows, dogs, cats, vermin, and even reptiles, and are very fond of intoxicating liquors.NAGAS.NAGAS.London, Smith Elder & Co. 65, CornhillAmongst a people so thoroughly primitive, and so independent of religious prepossessions, we might reasonably expect missionary zeal would be most successful; for the last eight years, however, two or three American Baptist missionaries have in vain endeavoured to awake in them a sense of the saving virtues of Christianity. For a considerable period the residence of the missionaries was at Suddeah; where their labours, I believe, were unattended by any conversions either of Assamese or Singphoos. On the station being deserted by the troops for Saikwah, in 1839, the missionaries turned their attention more particularly towards the Nagas; they took up their residence on the Boree Dehing river, at Jeypore, established a school, and were indefatigable in endeavouring to gain some correct knowledge of the savage tribes in their vicinity. A few years’ experience here proved the futility of their plans. Instead of wandering amongst the savage tribesscattered over an immense extent of country, in unhealthy, dense jungles, it would have been prudent and politic to have afforded instruction in the first instance to the populous villages in the plains. One or more natives have been baptized at Jeypore, agreeably to the rites of the Baptist persuasion, by immersion in the Boree Dehing river, and this is the sum total of the missionary success. This has, it is understood, induced them to change their abode to Seebsauger and Nowgong, where they seem to think there is a greater chance of their succeeding. The missionaries have a printing press, and many elementary books of instruction in Assamese and English have been printed by them for the use of the natives. Their exemplary conduct and exertions merit the utmost commendation, and it is to be deplored that their well-intentioned labours should not be crowned by felicitous results.To this day little is known either of the country inhabited by the Nagas, or of their habits and customs. Several officers have penetrated a considerable distance into the hills occupied by the Nagas; but always with marked and necessary caution, attended by a military guard. Greater intercourse between the highland Nagas and the people of the plains were much to be wished; but it is doubtful if anyadvantage would accrue to the British Government from extending its sway southward, over immense tracts of unprofitable wastes or dense jungles thinly inhabited.Naga Government.Under the ancient Assam Government some of the tribes may have been more dependent upon the Government than they are now, but the Naga territory was never considered an integral portion of the sovereignty of Assam. It is customary with the Naga tribe to offer trifling presents to the British authorities, as a mark of submission, and something is given in return, in token of amicable feeling; but the Nagas have never been considered subject to our regular jurisdiction, and nothing in the shape of an assessment has ever been imposed upon them.It is very difficult to arrive at anything like a correct understanding of the nature of the feuds between neighbouring tribes; for the Nagas have no written language, and their dialects vary considerably in different parts of the country. No general government exists over the whole tribe: they are divided into innumerable clans, independent of each other, and possessing no power beyond the limits oftheir respective territories. Each tribe seems ever jealous of its neighbour; and cruel hostilities, ending in the most tragical manner—even to the extermination of a tribe and the total destruction of its cattle, stores, and property—are often the result of their mutual animosity. The form of the Naga government is democratical; each clan seems to be ruled by a president and two subordinates or deputies, who form the executive. The president is called Khonbao, and the deputies Sundekae and Khonsae: the one prime minister, and the latter a chief over twenty houses. The chief magistrate or arbitrator, the Khonbao, decides all disputes of a civil or criminal nature, and it is optional with him either to direct or enforce his orders with his own sword; but in all this he is merely the organ or agent of the people, for the decisions are the results of the consultations of the whole Raj, or populace, who discuss all matters of importance in the open Moorung, or hall of justice, to be found in every Naga village. The Khonbao, Sundekae, and Khonsae, on these occasions, summon all the community to attend and assist with their counsel in disposing of any affairs of moment: such as a war to be undertaken against a foe, or in furtherance of revenge; or the punishment of crimes committed byany of the members of the tribe in opposition to their established polity.The dignity of Khonbao is hereditary: the eldest son of the incumbent invariably succeeding to the title and authority. No junior brother can assume the rank, under any pretensions founded on greater ability, personal appearance, or reputation of valour. In the event of the Khonbao leaving no progeny, his wife succeeds to his title and authority; and the deputy Khonbao, Sundekae and Khonsae in council enforce her commands, and report everything to her connected with the welfare of the community.No hospitality is shown to a stranger visiting the Naga country, unless he visits the Khonbao in the first instance: he is unable, even under the greatest distress, to obtain shelter or provision elsewhere. On the arrival of an embassy it is conducted to the residence of the Khonbao, who gives audience immediately, and returns a reply by the messengers on his own responsibility, if the object of the visit is of no great importance. But, on the other hand, should the embassy be for the purpose of obtaining redress of wrongs committed by the clan of the Khonbao, the embassy is retained and entertained hospitably till the Sundekae, Khonsae, and principalelders of the people can be assembled in the moorung; when the grievance is stated and inquiries made, each member stating openly and candidly his opinion on the matter at issue. The Khonbao propounds what is, in his opinion, expedient and best for the public good; but if there appears any irregularity, the people express their disapprobation to the Khonbao, and he is constrained to abide by the will of the community, to give orders to the embassy, and allow its departure to the place whence it came. In this manner all affairs and discussions are regulated amongst the Nagas. Any attempt to travel through their country, unaccompanied by a person acquainted with the roads, villages, and Naga language, would be the height of folly; as the traveller would not be supplied with water, food, or fire, neither would any shelter be afforded him, and his life would be in imminent danger.Omens.The superstition of the Nagas is strikingly exhibited in the great attention paid by them to all signs of good and evil, before they attempt the execution of any project: whether it be to prepare the land to receive the seed, to proceed on hunting or fishing excursions, or to enter upon any warexpedition. On these occasions the Khonbao, Sundekae, and Khonsae, assemble the people, and a grand consultation is held between the chief ruler and the elders of the village, in order to divine the most auspicious moment, and to ascertain whether the affair under consideration will turn out favourably or otherwise. To aid the deliberation, new-laid eggs are procured, which they address in these terms:—“Oh eggs, you are enjoined to speak the truth and not to mislead us by false representations.” The eggs are then perforated and roasted on a fire, and the yolk is minutely examined: if it appears entire, the omen is considered good; if broken, the reverse, and auspicious for their enemies. In this conclusion the senate are likewise confirmed by a peculiar appearance of the white of the egg. Another simple mode of divining the propriety or expediency of carrying out certain plans is by burning the Bujjal bamboo. Should it crackle and fall out of the fire on the left side, it is a good omen; should it fly out on the right, the event is accepted as a warning of failure and disaster. By these simple and strange proceedings are the acts of these people guided.Husbandry.In their agricultural operations, the implements of the Nagas are simple and rude in the extreme; but bullocks and buffaloes are used as in Assam. At the commencement of the season, the Khonbao having assembled the people after the usual ceremonies of consulting the omens, the land is apportioned out to each clan, the jungle is cleared, and sowing commences. Konee dhan, a small grain, and Indian corn, or goom dhan, is sown in January and gathered in about June, when the Behoo is celebrated with great festivities; resembling the old English custom of harvest-home. After the goom dhan and konee dhan is cut, ahoo dhan is sown; and after this crop, kuchoos, a kind of root resembling the arrow root, are planted; so that in the course of the year three crops are raised from the same land. This is done for three successive years; when, the land being impoverished, new land is broken up for the same period, until the usual time of fallow admits of the old land being again resumed. Yet, with all the means of avoiding famine, blessed with a fertile soil and a wonderful rapidity of vegetation, so improvidentare these savages, that in a few months the whole produce of the land is consumed, and they are compelled to subsist on roots and leaves of the forests till the return of harvest.Salt Wells.In different parts of the Naga territory many salt wells exist, and being worked by some of the tribes an immense quantity of salt is produced. This is sold or bartered to the people of Assam for rice, and by this means, doubtless, the miseries attendant on a scanty supply of food are greatly lessened. We have no means of judging of the extent of the salt trade between the Assamese and Nagas, but the commerce might doubtless be increased by greater vigilance, to the mutual advantage of both parties.Preparations for War.When the Nagas purpose taking vengeance on a neighbouring tribe, the Khonbao assembles the elders of the village; and, in accordance with established customs, the omens being consulted and proving propitious, a plan to cut up their enemies by surprise is decided on. Each man provides himself with a spear, sword, bamboo choong, ahollow joint of the bamboo filled with water, and a small basket of rice; and, the party being formed, set out in the day towards the frontier of the enemy who is to be attacked. At night they cross over and occupy a favourable position in ambush, surrounding the enemy’s village. There they take their repast, and when the cock first crows on the following morning, they rush, with great shouting, into the village, and cut up every body they meet with; sparing neither old infirm men, nor helpless women, nor children: even the cows, pigs, and poultry of the foe are slaughtered. Sometimes the victors remain on the spot two or three days, but generally return to their own village on the same day; taking with them the heads, hands, and feet of those they have massacred: these they parade about from house to house, accompanied with drums and gongs, throwing liquor and rice on the heads, and uttering all manner of incantations: saying, “Call your father, mother, and relations to come here and join you in eating rice and drinking spirits, when we will kill them with the same sword.” They then sing, dance, and perform all manner of anticks; pierce and mangle the heads of their enemies, and again with curses enjoin them to summon their whole race to suffer the same ignominious treatment. In themassacre, one of the Nagas may have, perhaps, particularly distinguished himself by evincing great ferocity in cutting off more heads than any of his party; which circumstance he fails not to bring to the notice of his assembled friends. Stalking out before them he challenges them to mark his deeds, and with many songs of boisterous mirth and audacious boasting, he drags the heads of his enemies about in the most contemptuous manner, proclaiming his own triumph somewhat after this fashion:—ANGAMEE NAGA WARRIOR.ANGAMEE NAGA WARRIOR.London Smith Elder & Co65, Cornhill.“In the world I am the most powerful and courageous; there is none equal to me. I am the greatest of all men. No one” (pointing to the skulls of his enemies) “can perform such deeds. Like to the clouds that thunder and hurl down fire-balls into the water to the destruction of the fish,—like to the tiger who leaps out to seize the deer,—like to the hawk who pounces down on the chickens and carries them off, do I cut up every one, and carry off their heads; and with these weapons” (dashing them together, to produce a clashing noise) “I have killed such and such persons: yes, I have killed them. You know my name. The greatest beast of the forest, the elephant, I first destroy, and after that all other animals too insignificantto mention. Such a hero am I, there is no one equal to me,” &c. &c.The same scene is enacted for three or four successive days; when the heads being hacked and sufficiently danced about to satiate Naga revenge, they are suspended from the branches of Nahor trees. After this, the ceremony of tattooing the body is performed, and a most severe operation it is. The burnt ashes of a pot are pricked into the skin with the thorns of the cane: a great quantity of blood exudes, and the body swells to a great size. Being previously thrown into a state of stupid intoxication, the patient is left to welter in the dirt and blood for three days, unconscious of his condition. After this operation, the young sprouts of the Bhat-teeta tree being well pounded, are smeared over the wounds, and in the course of twenty-five days the patient is able to resume his avocations; upon which a number of pigs and fowls are killed, and a great feast is given; the heads of the enemies being brought down from the trees and strewed out upon a platform before the populace in the court, or Raj Moorung. For a whole month from the day of the massacre, the Nagas daily sing the war song quoted above, and dance and manifest the greatest excitement and delight.All villages are not entitled to the honour of retaining the heads of their enemies; they must be kept in the village of the Khonbao.In some Naga villages it is the custom, for a man who has committed murder in cutting off the head of a foreigner, to be joined by ten or a dozen Nagas in submitting to the operation of tattooing; which in such cases is an indispensable ceremony. The tattooing is pricked round the calves of the legs in ten or twelve rings or circles interspersed with dots; the thighs, the breast, the neck, the fingers, the back of the hand, the arms, the forehead, and nose, the vicinity of the eyes and the ears being similarly decorated. The poorest Naga peasant deems it an honour to have his body thus embellished with stripes, figures, and dots; and the omission of the ceremony would entail on him eternal disgrace and censure. Indeed, the tattooing determines the character and consequence of the individual; for by certain marks on one arm it is apparent that he has killed a man; when both arms and body are scarred he is known to have murdered two individuals; and when the face and eye-sockets are indelibly impressed with the tattoo, he stands proclaimed the assassin of three of his fellow-creatures, and is thenceforth esteemed a valiant warrior.On the question being once put to the Nagas whether they would like to become the subjects of the Company, they promptly replied,—“No: we could not then cut off the heads of men and attain renown as warriors, bearing the honourable marks of our valour on our bodies and faces.”If a Naga happens to be suddenly surprised, and cut off by the inhabitants of a neighbouring village, his corpse is quickly taken up by his friends and placed on a platform in the jungles near the road. At the expiration of three or four days they perform some ceremonies, and wait till a favourable opportunity occurs for avenging his death. The purpose is never relinquished, though its execution may unavoidably be tardy: by day and night they lie in ambush in the jungle, or on the plains near the roads, till they can pounce upon some unwary individual of the enemy. His murder is then communicated to his friends in a singular way. Forty or fifty Nagas, armed with wooden clubs, strike a large hollow piece of wood called a tomkhong, from which a loud, terrific sound proceeds, which gives token to the enemy that one of their tribe has died in acquittance of the debt of revenge. To such an extent does this vindictive spirit prevail, that the Nagas will wait for two or three generations devisingplans for decapitating a member of a tribe who has murdered one of their clan; and when the opportunity of vengeance offers, they are sure to take advantage of it, regardless of the personal innocence of the man whom they select as the victim of their fury. The death of the victim is hailed with dance and song, and the liveliest demonstrations of joy: even the old men, women, and children seem in raptures at the announcement of the joyful tidings that their tribe has succeeded in taking revenge.Naga Customs from Childhood until Marriage.Ten days after the birth of a child the hair of the infant is shorn off, and the parents perform several ceremonies, inviting all their friends to a grand feast, on which occasion the child is named. On proceeding to field work the mother ties the child to her back, and whilst at work the infant is placed on the ground. When the child is about a year old it is left at home in the village, and the parents pursue their avocations unattended by their little charge. At the age of five or six years, some of the Nagas wear a lungtee (a small piece of cloth) round the waist. On attaining the age of nine or ten years the boy is called a Moorungea, and fromthat time no longer resides with his parents, but, with all the youths of the village, takes up his abode at the Moorung, a large building set apart for this especial purpose. The parents, however, still continue to provide him with food, and he is obedient to their will, assisting them in cultivating their fields. He carries a sword and spear, and wears the Naga habiliments. At fifteen or sixteen years of age he begins to be dissatisfied with his existence in the Moorung, and makes arrangements for taking a wife; generally selecting a cousin, the daughter of his mother’s brother. On these occasions the parents collect as much rice and liquor, and as many cows and buffaloes, as their means will admit. The girls all live together, like the boys, in a separate Moorung or house allotted for them; sometimes they reside in a house in which a corpse is kept, probably from the greater sanctity such an inmate would confer on their habitation. The youth is not restricted from visiting the damsel of his choice, and he adopts a well understood stratagem to ascertain her sentiments regarding himself. Whilst he is talking to her companion, he carelessly puts down his pipe, and narrowly watches her actions. If the damsel entertains any regard for him she instantly takes up his pipe and smokes it; from that moment theyouth is satisfied of his conquest, and hastens to communicate the result to his parents, who arrange matters with the girl’s relatives. Presents of ornaments are sent for the girl, which she immediately wears; and an offering of liquor and tumbool pan (or betel nut leaf) to chew, being accepted by her parents, the marriage is decided on. After this, cows, buffaloes, rice, and liquor are forwarded to the house of the intended bride, and all her relations and friends are invited to a grand feast. An old Deodhunee (or priestess) accompanies the youth to the party with a basket of ginger, and the youth then addresses the chosen damsel, thus:—“This day I take you to be my wife. I will not desert you, neither will I take another; eat this ginger in pledge thereof—henceforth we are husband and wife.” The woman on this eats a bit of the ginger, and then the youth sits down; whereupon the girl, in the same strain, taking up a piece of ginger, says—“I am your wife, and you are my husband, and I will obey you as such. I will not take another husband, for we are husband and wife; in token of which you will eat this ginger.” The marriage ceremony being thus concluded, the youth, after partaking of the feast, returns home to his parents, and in the evening his wife joins him withbaskets of food for her husband’s parents and his brothers’ wives. She thenceforth resides with her husband. From that day the husband ceases to abide at the Moorung, and after the lapse of two or three days, according to the village roll, takes his tour of guard duty at the Moorung. From the day of his marriage he commences the preparation of a separate house, upon the completion of which, in a few months, he quits the parental roof. Some Nagas will, however, continue to cultivate the land, and share the produce of their labour with those of their parents; but on the birth of a child the families separate.Amongst the Nagas, marriage is contracted with near relatives, such as cousins, in preference to other women. A widow, having no children, cannot marry a stranger, but must marry her late husband’s brother; and if he happens to be a mere boy, she will still live with him as his wife; nor can the boy take another damsel: hemustmarry his brother’s widow. The custom is one of great antiquity, and apparently cannot be infringed. If the widow has one or two children she cannot marry again, but must remain in her own house. No Naga marries more than one wife, and if she dies he is at liberty to marry again.The crimes of adultery and seduction are treatedwith the utmost severity: the offenders are brought before the Khonbao and the people assembled to investigate the offence; on proof of which, the Khonbao, or his Ticklah, decapitates the man in a conspicuous part of the road, between two or three villages; or he is tied with cane cords to a tree and there crucified. In some clans it is the practice to deprive both the seducer and seduced of their lives; in others, the former is placed in a basket, his hands and feet tied together, and he is rolled many times from the summit of a hill until life be extinct.Funeral Ceremonies.The Nagas consider sudden death as particularly unfortunate: even if a person dies after one or two months’ sickness, the period is still deemed too short to be lucky; and his corpse is instantly removed and placed in the jungles on a platform four or five feet high, where it is left to decay. For three or four days after a death, the relatives do not leave the village; neither do other villagers resort to the village in which death has occurred during the same period. If a person dies who has been afflicted with a long illness, a platform is raised within his house, and the corpse being folded in clothes is placed thereon. By night and day the corpse is watched with great care, and as soon as it begins to decompose, largequantities of spirituous liquor are thrown over it; and whatever the deceased was in the habit of eating and drinking in his lifetime (such as rice, vegetables, and liquor) is placed once a month on the ground before the body. The virtues of the deceased are frequently rehearsed; the heirs and relatives throw themselves on the earth, and make great lamentations for many months after the death has occurred. At the expiration of the period of mourning, a great feast of liquor, rice, buffaloes’ and cows’ flesh is prepared by the survivors; and an immense number of people, armed with their swords and spears, and dressed in the most fantastical garb, as if preparing for a war expedition, are assembled to partake of it. They commence the festival by repeating the name of the deceased, singing many kinds of songs, dancing and cursing the deity or spirit in these words: “If to-day we could see you, we would with these swords and spears kill you. Yes, we would eat your flesh! yes, we would drink your blood! yes, we would burn your bones in the fire! You have slain our relative. Where have you fled to? Why did you kill our friend? Show yourself now, and we shall see what your strength is. Come quickly,—to-day, and we shall see you with our eyes, and with our swords cut you in pieces, and eat you raw. Let us seehow sharp your sword is, and with it we will kill you. Look at our spears, see how sharp they are: with them we will spear you. Whither now art thou fled? Than thou, spirit, who destroyest our friends in our absence, we have no greater enemy. Where are you now?—whither hast thou fled?”NAGA MODE OF DISPOSING OF THE DEAD ON A BIER OR PLATFORM.NAGA MODE OF DISPOSING OF THE DEAD ON A BIER OR PLATFORM.With these and similar speeches and songs, they clash their swords and weapons together, dance, and eat and drink throughout the night. On the following day the corpse is folded up in a cloth and placed on a new platform four or five feet high; and the whole of his weapons, swords, spears, panjees choonga (hollow bamboo joint, for holding water), rice-dish,—in fact everything used by the deceased in his lifetime, is now arranged round his bier, which is held sacred: no one would dare to touch a single thing thus consecrated. After this ceremony is concluded, the whole of the party disperse to their respective homes.On the death of the Namsungea Khonbao, who, it is said, was one hundred and twenty years of age, his corpse was removed in December 1843, and according to an ancient custom, a tusk elephant was purchased from the Muttuck Bur Gohain, and killed, with three hundred buffaloes and pigs; when the Nagas enjoyed a magnificent feast. The usualpractice of reviling the deity, while singing and dancing, was kept up with uncommon fervor, and the bacchanalian scene has perhaps seldom been exceeded. The heads of the slaughtered animals were suspended round the platform within a large enclosure, and the corpse was strewed over with an abundant supply of all kinds of forest flowers.Theft is held in great abhorrence amongst the Nagas, and is consequently so rare that they leave everything exposed in the open fields. If any person is detected in committing the offence no mercy is shown: the Khonbao pronounces sentence of decapitation without a moment’s hesitation. The Nagas are remarkable for simplicity, candour, and integrity; even the comparatively small vice of lying, to which the natives of British India are so seriously and universally addicted, is unknown among them, and will probably continue so until they have been corrupted by their more enlightened neighbours, the Assamese, or by the advance of civilization, refined arts, and manners. The Nagas have no names for the days of the week, and know not their own ages. Summer and winter are the only divisions of the year they recognise, distinguishing them as dry and wet seasons of six months’ each. Time is counted by the moon, or by thenumber of crops they can recollect reaping. They believe in a God or Spirit called Rungkuttuck Rung, who created the earth and all things, but they have no hope of future rewards, nor any fear of punishment hereafter; neither do they believe in a future state of existence.For the above information we are indebted to Bhog Chund, who is the son of a West Countryman of the Khetree caste, by an Assamese mother, and having lived many years amongst the Nagas, is thoroughly acquainted with them. He is now a resident and industrious cultivator in the plains. He reads and writes Assamese, and is a most straightforward character. He would be an invaluable companion and guide in travelling through the Naga territory.I do not vouch for the correctness of the list of the Naga tribe inserted in a later page, but in the absence of more authentic details, it may be deemed worthy of consideration. The present account of the tribes is confined to the Nagas of Upper Assam; but it is supposed that very similar customs and habits prevail amongst those of central Assam. The Nagas bordering immediately on the plains are, for the most part, amicably disposed towards the British Government; and those on the Patkoe range have showna desire for our protection against the marauding Singphoos. The Nagas residing on the hills most remote from the valley are said to be fine, stout, athletic men, of fair complexions; and unencumbered with the smallest strip of covering in the shape of clothing for any part of the body.In 1842–43, the Namsangea, Bordoareah, and Borkhoormah Nagas invited a party of the Khetree to visit them as friends, but when they got them into their power they treacherously massacred twenty-four persons. Thageng, one of the Khetree party, being only wounded, fled and communicated the catastrophe to his tribe, who at the sight of his wounds prepared for revenge; and in a short time they were successful against the Nagas. The Khetrees, being ignorant of the Assamese language, were unable to pass through the territory of their enemies to report their grievances to the British authorities at Jeypoor. They accordingly went to Tomkhoomana, and lying in ambush, surprised and cut off the heads of twelve men of the Borkhoormah tribe, in revenge for the murdered of their own tribe. Upon this the civil authorities proceeded to the village of the Khetrees to endeavour to put a stop to these atrocious assassinations, but unfortunately the Namsangea and Bordoareah Nagas, contrary to strictinjunctions, persisted in following in the wake of the British embassy of peace. The Khetrees perceiving the advance of their enemies, placed in the road a small basket of ginger kuchoos and a spear, as a token of submission to the British Government, but loudly protested from the summit of their hills against a visit being made to their village; dreading, as they did, the vengeance of the Namsangea and Bordoareah Nagas. The interpreter, Bhog Chund, who accompanied the party, entreated the Khetrees to remain quiet in their village, and to listen to terms of peace; but they indignantly rejected the offer, and threw down stones, and discharged a volley of spears, upon the advancing embassy. This being returned by a few rounds of musketry in self-defence, the Khetrees fled from their village to the neighbouring inaccessible hill fastnesses. The Namsangea and Bordoareah Nagas perceiving this, instantly rushed into the deserted village, slaughtered all the cows, pigs, and fowls, and burnt every house to the ground. After this untoward event a retreat was necessary, for the Khetrees came upon the party, throwing down stones and spears from their hills. A Sepahee having loitered in the rear, was speared to death, and his head and hands cut off and triumphantly stuck up on bamboos: the head in the village of Najoo, and the hands in Khoekting.After some difficulty the little detachment was extricated from its perilous position, and retreated in safety. Shortly after this lamentable affair, a larger military detachment was sent out; but to the present time an amicable settlement has been impracticable. Almost immediately after the last expedition, the Khetrees cut off the heads of eight men of the village of Bulatin; from which we may infer that their animosity continues unappeased, and that there is little hope of these savages being speedily brought to a sense of the advantages attending a reconciliation. Our intercession might be effectual for a time; but it is more than probable that it would be incompatible with a Naga’s sense of honour to forego his greatest delight—revenge.From the figured statement obtained from native authority, it would appear that there are one hundred and four Naga villages in Upper Assam, containing eleven thousand and ninety-five houses, with a population of forty-eight thousand five hundred and eighty-eight persons; but this estimate is probably erroneous. We shall perhaps be nearer the truth, if, assuming the number of houses to be correctly stated, we allow three persons for every dwelling: this gives a census of thirty-three thousand two hundred and eighty-five souls—a closer approximation to the apparent population.LIST OF THE NAGA TRIBE.No. of Villages.Names of Villages.No. of Houses.No. of Persons.Remarks.1Bur Dovar25010002Namsang1605203Kea Mae1405004Poolung120420Three villages of5Panee Dooar160520this name6Choongpon1405007Khamgin1204208Kokil1004009Gophcha7028010Topee5020011Hungkal8032012Dadum250100013Nerung20080014Bako300120015Kekhyah20080016Nahoah18072017Nahoo22088018Khoncha5020019Lootong5020020Kotong7028021Nokphan8016722Choupcha12048023Choupnon18056724Runow20080025Rucha6014026Changnee22088027Changeha16056728Pokum8016729Loknean8016730Changnoege360134031Changcha12048032Mangnoe12048033Mangcha6016734Picktoo8032035Pickta5522036Nakma7020037Moolong9026338Bhetur Namsang120480Entirely naked39Now Gawn16054040Kangchang10041541Dekahnoe Moong14052042Borachaemoong15054043Chamcha6018044Achuringea7022045Toormoong12048046Jamee10040047Moloo Thopea500400048Akhoea270202049Pocho12048050Bor Langee15055051Soro Langee10040052Bhuga Langee12048053Chenajow15056054Boora Gaea15055055Bur Dorea15054056Kula Barea20080057Soroo Durea120470Nagas east of the Namsang River subject to the Political Agent, Upper Assam.No. of Villages.Names of Villages.No. of Houses.No. of Persons.Remarks.1Khetree Gawn1104402Khena801803Bottin601204Namcha701405Mooktong902406Hakhoom802807Konagaun1505508Khatung401909Jankung6042010Ken Noean5020011Naktung6024012Lalrung6024013Koonum8033014Kootung7034015Mooaloo12048016Moacha8032017Tejhon8028018Chomjoo9032019Somcha6024020Kambao10040021Langchang10040022Sooroomungchang6024023Noanangchang5020024Tikhak5020025Gudie6024026Manbao11044027Eahung11040028Mookkhoop11040029Mookpe12048030Mookcha9036031Loongke10040032Namnie220880On or near the33Namcha130520Patkoe range.34Keme, No. 1120440ditto.35Keme, No. 2120480ditto.36Kintoonie100400ditto.37Mookrung12048038Joopee5020039Doedam7028040Noakhoorma5020041Chobang5020042Chilim4016043Bachowuk5020044Moung6024045Hadoot8026046Kaeah9030047Kaejou110440Total3,00015,398Total of Statement No. 18,09533,190Grand Total11,09548,588

The south-eastern hills of Assam are the abode of many tribes of Nagas. They are a very uncivilized race, with dark complexions, athletic sinewy frames, hideously wild and ugly visages: their faces and bodies beingtattooedin a most frightful manner by pricking the juice of the bela nut into the skin in a variety of fantastic figures. They are reckless of human life; treacherously murdering their neighbours often without provocation, or at best for a trivialcause of offence. The greater number of the Nagas are supposed to be in a very destitute state, living almost without clothing of any kind. Their poverty renders them remarkably free from any prejudices in respect of diet: they will eat cows, dogs, cats, vermin, and even reptiles, and are very fond of intoxicating liquors.

NAGAS.NAGAS.London, Smith Elder & Co. 65, Cornhill

NAGAS.

London, Smith Elder & Co. 65, Cornhill

Amongst a people so thoroughly primitive, and so independent of religious prepossessions, we might reasonably expect missionary zeal would be most successful; for the last eight years, however, two or three American Baptist missionaries have in vain endeavoured to awake in them a sense of the saving virtues of Christianity. For a considerable period the residence of the missionaries was at Suddeah; where their labours, I believe, were unattended by any conversions either of Assamese or Singphoos. On the station being deserted by the troops for Saikwah, in 1839, the missionaries turned their attention more particularly towards the Nagas; they took up their residence on the Boree Dehing river, at Jeypore, established a school, and were indefatigable in endeavouring to gain some correct knowledge of the savage tribes in their vicinity. A few years’ experience here proved the futility of their plans. Instead of wandering amongst the savage tribesscattered over an immense extent of country, in unhealthy, dense jungles, it would have been prudent and politic to have afforded instruction in the first instance to the populous villages in the plains. One or more natives have been baptized at Jeypore, agreeably to the rites of the Baptist persuasion, by immersion in the Boree Dehing river, and this is the sum total of the missionary success. This has, it is understood, induced them to change their abode to Seebsauger and Nowgong, where they seem to think there is a greater chance of their succeeding. The missionaries have a printing press, and many elementary books of instruction in Assamese and English have been printed by them for the use of the natives. Their exemplary conduct and exertions merit the utmost commendation, and it is to be deplored that their well-intentioned labours should not be crowned by felicitous results.

To this day little is known either of the country inhabited by the Nagas, or of their habits and customs. Several officers have penetrated a considerable distance into the hills occupied by the Nagas; but always with marked and necessary caution, attended by a military guard. Greater intercourse between the highland Nagas and the people of the plains were much to be wished; but it is doubtful if anyadvantage would accrue to the British Government from extending its sway southward, over immense tracts of unprofitable wastes or dense jungles thinly inhabited.

Naga Government.Under the ancient Assam Government some of the tribes may have been more dependent upon the Government than they are now, but the Naga territory was never considered an integral portion of the sovereignty of Assam. It is customary with the Naga tribe to offer trifling presents to the British authorities, as a mark of submission, and something is given in return, in token of amicable feeling; but the Nagas have never been considered subject to our regular jurisdiction, and nothing in the shape of an assessment has ever been imposed upon them.It is very difficult to arrive at anything like a correct understanding of the nature of the feuds between neighbouring tribes; for the Nagas have no written language, and their dialects vary considerably in different parts of the country. No general government exists over the whole tribe: they are divided into innumerable clans, independent of each other, and possessing no power beyond the limits oftheir respective territories. Each tribe seems ever jealous of its neighbour; and cruel hostilities, ending in the most tragical manner—even to the extermination of a tribe and the total destruction of its cattle, stores, and property—are often the result of their mutual animosity. The form of the Naga government is democratical; each clan seems to be ruled by a president and two subordinates or deputies, who form the executive. The president is called Khonbao, and the deputies Sundekae and Khonsae: the one prime minister, and the latter a chief over twenty houses. The chief magistrate or arbitrator, the Khonbao, decides all disputes of a civil or criminal nature, and it is optional with him either to direct or enforce his orders with his own sword; but in all this he is merely the organ or agent of the people, for the decisions are the results of the consultations of the whole Raj, or populace, who discuss all matters of importance in the open Moorung, or hall of justice, to be found in every Naga village. The Khonbao, Sundekae, and Khonsae, on these occasions, summon all the community to attend and assist with their counsel in disposing of any affairs of moment: such as a war to be undertaken against a foe, or in furtherance of revenge; or the punishment of crimes committed byany of the members of the tribe in opposition to their established polity.The dignity of Khonbao is hereditary: the eldest son of the incumbent invariably succeeding to the title and authority. No junior brother can assume the rank, under any pretensions founded on greater ability, personal appearance, or reputation of valour. In the event of the Khonbao leaving no progeny, his wife succeeds to his title and authority; and the deputy Khonbao, Sundekae and Khonsae in council enforce her commands, and report everything to her connected with the welfare of the community.No hospitality is shown to a stranger visiting the Naga country, unless he visits the Khonbao in the first instance: he is unable, even under the greatest distress, to obtain shelter or provision elsewhere. On the arrival of an embassy it is conducted to the residence of the Khonbao, who gives audience immediately, and returns a reply by the messengers on his own responsibility, if the object of the visit is of no great importance. But, on the other hand, should the embassy be for the purpose of obtaining redress of wrongs committed by the clan of the Khonbao, the embassy is retained and entertained hospitably till the Sundekae, Khonsae, and principalelders of the people can be assembled in the moorung; when the grievance is stated and inquiries made, each member stating openly and candidly his opinion on the matter at issue. The Khonbao propounds what is, in his opinion, expedient and best for the public good; but if there appears any irregularity, the people express their disapprobation to the Khonbao, and he is constrained to abide by the will of the community, to give orders to the embassy, and allow its departure to the place whence it came. In this manner all affairs and discussions are regulated amongst the Nagas. Any attempt to travel through their country, unaccompanied by a person acquainted with the roads, villages, and Naga language, would be the height of folly; as the traveller would not be supplied with water, food, or fire, neither would any shelter be afforded him, and his life would be in imminent danger.

Naga Government.

Under the ancient Assam Government some of the tribes may have been more dependent upon the Government than they are now, but the Naga territory was never considered an integral portion of the sovereignty of Assam. It is customary with the Naga tribe to offer trifling presents to the British authorities, as a mark of submission, and something is given in return, in token of amicable feeling; but the Nagas have never been considered subject to our regular jurisdiction, and nothing in the shape of an assessment has ever been imposed upon them.It is very difficult to arrive at anything like a correct understanding of the nature of the feuds between neighbouring tribes; for the Nagas have no written language, and their dialects vary considerably in different parts of the country. No general government exists over the whole tribe: they are divided into innumerable clans, independent of each other, and possessing no power beyond the limits oftheir respective territories. Each tribe seems ever jealous of its neighbour; and cruel hostilities, ending in the most tragical manner—even to the extermination of a tribe and the total destruction of its cattle, stores, and property—are often the result of their mutual animosity. The form of the Naga government is democratical; each clan seems to be ruled by a president and two subordinates or deputies, who form the executive. The president is called Khonbao, and the deputies Sundekae and Khonsae: the one prime minister, and the latter a chief over twenty houses. The chief magistrate or arbitrator, the Khonbao, decides all disputes of a civil or criminal nature, and it is optional with him either to direct or enforce his orders with his own sword; but in all this he is merely the organ or agent of the people, for the decisions are the results of the consultations of the whole Raj, or populace, who discuss all matters of importance in the open Moorung, or hall of justice, to be found in every Naga village. The Khonbao, Sundekae, and Khonsae, on these occasions, summon all the community to attend and assist with their counsel in disposing of any affairs of moment: such as a war to be undertaken against a foe, or in furtherance of revenge; or the punishment of crimes committed byany of the members of the tribe in opposition to their established polity.The dignity of Khonbao is hereditary: the eldest son of the incumbent invariably succeeding to the title and authority. No junior brother can assume the rank, under any pretensions founded on greater ability, personal appearance, or reputation of valour. In the event of the Khonbao leaving no progeny, his wife succeeds to his title and authority; and the deputy Khonbao, Sundekae and Khonsae in council enforce her commands, and report everything to her connected with the welfare of the community.No hospitality is shown to a stranger visiting the Naga country, unless he visits the Khonbao in the first instance: he is unable, even under the greatest distress, to obtain shelter or provision elsewhere. On the arrival of an embassy it is conducted to the residence of the Khonbao, who gives audience immediately, and returns a reply by the messengers on his own responsibility, if the object of the visit is of no great importance. But, on the other hand, should the embassy be for the purpose of obtaining redress of wrongs committed by the clan of the Khonbao, the embassy is retained and entertained hospitably till the Sundekae, Khonsae, and principalelders of the people can be assembled in the moorung; when the grievance is stated and inquiries made, each member stating openly and candidly his opinion on the matter at issue. The Khonbao propounds what is, in his opinion, expedient and best for the public good; but if there appears any irregularity, the people express their disapprobation to the Khonbao, and he is constrained to abide by the will of the community, to give orders to the embassy, and allow its departure to the place whence it came. In this manner all affairs and discussions are regulated amongst the Nagas. Any attempt to travel through their country, unaccompanied by a person acquainted with the roads, villages, and Naga language, would be the height of folly; as the traveller would not be supplied with water, food, or fire, neither would any shelter be afforded him, and his life would be in imminent danger.

Under the ancient Assam Government some of the tribes may have been more dependent upon the Government than they are now, but the Naga territory was never considered an integral portion of the sovereignty of Assam. It is customary with the Naga tribe to offer trifling presents to the British authorities, as a mark of submission, and something is given in return, in token of amicable feeling; but the Nagas have never been considered subject to our regular jurisdiction, and nothing in the shape of an assessment has ever been imposed upon them.

It is very difficult to arrive at anything like a correct understanding of the nature of the feuds between neighbouring tribes; for the Nagas have no written language, and their dialects vary considerably in different parts of the country. No general government exists over the whole tribe: they are divided into innumerable clans, independent of each other, and possessing no power beyond the limits oftheir respective territories. Each tribe seems ever jealous of its neighbour; and cruel hostilities, ending in the most tragical manner—even to the extermination of a tribe and the total destruction of its cattle, stores, and property—are often the result of their mutual animosity. The form of the Naga government is democratical; each clan seems to be ruled by a president and two subordinates or deputies, who form the executive. The president is called Khonbao, and the deputies Sundekae and Khonsae: the one prime minister, and the latter a chief over twenty houses. The chief magistrate or arbitrator, the Khonbao, decides all disputes of a civil or criminal nature, and it is optional with him either to direct or enforce his orders with his own sword; but in all this he is merely the organ or agent of the people, for the decisions are the results of the consultations of the whole Raj, or populace, who discuss all matters of importance in the open Moorung, or hall of justice, to be found in every Naga village. The Khonbao, Sundekae, and Khonsae, on these occasions, summon all the community to attend and assist with their counsel in disposing of any affairs of moment: such as a war to be undertaken against a foe, or in furtherance of revenge; or the punishment of crimes committed byany of the members of the tribe in opposition to their established polity.

The dignity of Khonbao is hereditary: the eldest son of the incumbent invariably succeeding to the title and authority. No junior brother can assume the rank, under any pretensions founded on greater ability, personal appearance, or reputation of valour. In the event of the Khonbao leaving no progeny, his wife succeeds to his title and authority; and the deputy Khonbao, Sundekae and Khonsae in council enforce her commands, and report everything to her connected with the welfare of the community.

No hospitality is shown to a stranger visiting the Naga country, unless he visits the Khonbao in the first instance: he is unable, even under the greatest distress, to obtain shelter or provision elsewhere. On the arrival of an embassy it is conducted to the residence of the Khonbao, who gives audience immediately, and returns a reply by the messengers on his own responsibility, if the object of the visit is of no great importance. But, on the other hand, should the embassy be for the purpose of obtaining redress of wrongs committed by the clan of the Khonbao, the embassy is retained and entertained hospitably till the Sundekae, Khonsae, and principalelders of the people can be assembled in the moorung; when the grievance is stated and inquiries made, each member stating openly and candidly his opinion on the matter at issue. The Khonbao propounds what is, in his opinion, expedient and best for the public good; but if there appears any irregularity, the people express their disapprobation to the Khonbao, and he is constrained to abide by the will of the community, to give orders to the embassy, and allow its departure to the place whence it came. In this manner all affairs and discussions are regulated amongst the Nagas. Any attempt to travel through their country, unaccompanied by a person acquainted with the roads, villages, and Naga language, would be the height of folly; as the traveller would not be supplied with water, food, or fire, neither would any shelter be afforded him, and his life would be in imminent danger.

Omens.The superstition of the Nagas is strikingly exhibited in the great attention paid by them to all signs of good and evil, before they attempt the execution of any project: whether it be to prepare the land to receive the seed, to proceed on hunting or fishing excursions, or to enter upon any warexpedition. On these occasions the Khonbao, Sundekae, and Khonsae, assemble the people, and a grand consultation is held between the chief ruler and the elders of the village, in order to divine the most auspicious moment, and to ascertain whether the affair under consideration will turn out favourably or otherwise. To aid the deliberation, new-laid eggs are procured, which they address in these terms:—“Oh eggs, you are enjoined to speak the truth and not to mislead us by false representations.” The eggs are then perforated and roasted on a fire, and the yolk is minutely examined: if it appears entire, the omen is considered good; if broken, the reverse, and auspicious for their enemies. In this conclusion the senate are likewise confirmed by a peculiar appearance of the white of the egg. Another simple mode of divining the propriety or expediency of carrying out certain plans is by burning the Bujjal bamboo. Should it crackle and fall out of the fire on the left side, it is a good omen; should it fly out on the right, the event is accepted as a warning of failure and disaster. By these simple and strange proceedings are the acts of these people guided.

Omens.

The superstition of the Nagas is strikingly exhibited in the great attention paid by them to all signs of good and evil, before they attempt the execution of any project: whether it be to prepare the land to receive the seed, to proceed on hunting or fishing excursions, or to enter upon any warexpedition. On these occasions the Khonbao, Sundekae, and Khonsae, assemble the people, and a grand consultation is held between the chief ruler and the elders of the village, in order to divine the most auspicious moment, and to ascertain whether the affair under consideration will turn out favourably or otherwise. To aid the deliberation, new-laid eggs are procured, which they address in these terms:—“Oh eggs, you are enjoined to speak the truth and not to mislead us by false representations.” The eggs are then perforated and roasted on a fire, and the yolk is minutely examined: if it appears entire, the omen is considered good; if broken, the reverse, and auspicious for their enemies. In this conclusion the senate are likewise confirmed by a peculiar appearance of the white of the egg. Another simple mode of divining the propriety or expediency of carrying out certain plans is by burning the Bujjal bamboo. Should it crackle and fall out of the fire on the left side, it is a good omen; should it fly out on the right, the event is accepted as a warning of failure and disaster. By these simple and strange proceedings are the acts of these people guided.

The superstition of the Nagas is strikingly exhibited in the great attention paid by them to all signs of good and evil, before they attempt the execution of any project: whether it be to prepare the land to receive the seed, to proceed on hunting or fishing excursions, or to enter upon any warexpedition. On these occasions the Khonbao, Sundekae, and Khonsae, assemble the people, and a grand consultation is held between the chief ruler and the elders of the village, in order to divine the most auspicious moment, and to ascertain whether the affair under consideration will turn out favourably or otherwise. To aid the deliberation, new-laid eggs are procured, which they address in these terms:—“Oh eggs, you are enjoined to speak the truth and not to mislead us by false representations.” The eggs are then perforated and roasted on a fire, and the yolk is minutely examined: if it appears entire, the omen is considered good; if broken, the reverse, and auspicious for their enemies. In this conclusion the senate are likewise confirmed by a peculiar appearance of the white of the egg. Another simple mode of divining the propriety or expediency of carrying out certain plans is by burning the Bujjal bamboo. Should it crackle and fall out of the fire on the left side, it is a good omen; should it fly out on the right, the event is accepted as a warning of failure and disaster. By these simple and strange proceedings are the acts of these people guided.

Husbandry.In their agricultural operations, the implements of the Nagas are simple and rude in the extreme; but bullocks and buffaloes are used as in Assam. At the commencement of the season, the Khonbao having assembled the people after the usual ceremonies of consulting the omens, the land is apportioned out to each clan, the jungle is cleared, and sowing commences. Konee dhan, a small grain, and Indian corn, or goom dhan, is sown in January and gathered in about June, when the Behoo is celebrated with great festivities; resembling the old English custom of harvest-home. After the goom dhan and konee dhan is cut, ahoo dhan is sown; and after this crop, kuchoos, a kind of root resembling the arrow root, are planted; so that in the course of the year three crops are raised from the same land. This is done for three successive years; when, the land being impoverished, new land is broken up for the same period, until the usual time of fallow admits of the old land being again resumed. Yet, with all the means of avoiding famine, blessed with a fertile soil and a wonderful rapidity of vegetation, so improvidentare these savages, that in a few months the whole produce of the land is consumed, and they are compelled to subsist on roots and leaves of the forests till the return of harvest.

Husbandry.

In their agricultural operations, the implements of the Nagas are simple and rude in the extreme; but bullocks and buffaloes are used as in Assam. At the commencement of the season, the Khonbao having assembled the people after the usual ceremonies of consulting the omens, the land is apportioned out to each clan, the jungle is cleared, and sowing commences. Konee dhan, a small grain, and Indian corn, or goom dhan, is sown in January and gathered in about June, when the Behoo is celebrated with great festivities; resembling the old English custom of harvest-home. After the goom dhan and konee dhan is cut, ahoo dhan is sown; and after this crop, kuchoos, a kind of root resembling the arrow root, are planted; so that in the course of the year three crops are raised from the same land. This is done for three successive years; when, the land being impoverished, new land is broken up for the same period, until the usual time of fallow admits of the old land being again resumed. Yet, with all the means of avoiding famine, blessed with a fertile soil and a wonderful rapidity of vegetation, so improvidentare these savages, that in a few months the whole produce of the land is consumed, and they are compelled to subsist on roots and leaves of the forests till the return of harvest.

In their agricultural operations, the implements of the Nagas are simple and rude in the extreme; but bullocks and buffaloes are used as in Assam. At the commencement of the season, the Khonbao having assembled the people after the usual ceremonies of consulting the omens, the land is apportioned out to each clan, the jungle is cleared, and sowing commences. Konee dhan, a small grain, and Indian corn, or goom dhan, is sown in January and gathered in about June, when the Behoo is celebrated with great festivities; resembling the old English custom of harvest-home. After the goom dhan and konee dhan is cut, ahoo dhan is sown; and after this crop, kuchoos, a kind of root resembling the arrow root, are planted; so that in the course of the year three crops are raised from the same land. This is done for three successive years; when, the land being impoverished, new land is broken up for the same period, until the usual time of fallow admits of the old land being again resumed. Yet, with all the means of avoiding famine, blessed with a fertile soil and a wonderful rapidity of vegetation, so improvidentare these savages, that in a few months the whole produce of the land is consumed, and they are compelled to subsist on roots and leaves of the forests till the return of harvest.

Salt Wells.In different parts of the Naga territory many salt wells exist, and being worked by some of the tribes an immense quantity of salt is produced. This is sold or bartered to the people of Assam for rice, and by this means, doubtless, the miseries attendant on a scanty supply of food are greatly lessened. We have no means of judging of the extent of the salt trade between the Assamese and Nagas, but the commerce might doubtless be increased by greater vigilance, to the mutual advantage of both parties.

Salt Wells.

In different parts of the Naga territory many salt wells exist, and being worked by some of the tribes an immense quantity of salt is produced. This is sold or bartered to the people of Assam for rice, and by this means, doubtless, the miseries attendant on a scanty supply of food are greatly lessened. We have no means of judging of the extent of the salt trade between the Assamese and Nagas, but the commerce might doubtless be increased by greater vigilance, to the mutual advantage of both parties.

In different parts of the Naga territory many salt wells exist, and being worked by some of the tribes an immense quantity of salt is produced. This is sold or bartered to the people of Assam for rice, and by this means, doubtless, the miseries attendant on a scanty supply of food are greatly lessened. We have no means of judging of the extent of the salt trade between the Assamese and Nagas, but the commerce might doubtless be increased by greater vigilance, to the mutual advantage of both parties.

Preparations for War.When the Nagas purpose taking vengeance on a neighbouring tribe, the Khonbao assembles the elders of the village; and, in accordance with established customs, the omens being consulted and proving propitious, a plan to cut up their enemies by surprise is decided on. Each man provides himself with a spear, sword, bamboo choong, ahollow joint of the bamboo filled with water, and a small basket of rice; and, the party being formed, set out in the day towards the frontier of the enemy who is to be attacked. At night they cross over and occupy a favourable position in ambush, surrounding the enemy’s village. There they take their repast, and when the cock first crows on the following morning, they rush, with great shouting, into the village, and cut up every body they meet with; sparing neither old infirm men, nor helpless women, nor children: even the cows, pigs, and poultry of the foe are slaughtered. Sometimes the victors remain on the spot two or three days, but generally return to their own village on the same day; taking with them the heads, hands, and feet of those they have massacred: these they parade about from house to house, accompanied with drums and gongs, throwing liquor and rice on the heads, and uttering all manner of incantations: saying, “Call your father, mother, and relations to come here and join you in eating rice and drinking spirits, when we will kill them with the same sword.” They then sing, dance, and perform all manner of anticks; pierce and mangle the heads of their enemies, and again with curses enjoin them to summon their whole race to suffer the same ignominious treatment. In themassacre, one of the Nagas may have, perhaps, particularly distinguished himself by evincing great ferocity in cutting off more heads than any of his party; which circumstance he fails not to bring to the notice of his assembled friends. Stalking out before them he challenges them to mark his deeds, and with many songs of boisterous mirth and audacious boasting, he drags the heads of his enemies about in the most contemptuous manner, proclaiming his own triumph somewhat after this fashion:—ANGAMEE NAGA WARRIOR.ANGAMEE NAGA WARRIOR.London Smith Elder & Co65, Cornhill.“In the world I am the most powerful and courageous; there is none equal to me. I am the greatest of all men. No one” (pointing to the skulls of his enemies) “can perform such deeds. Like to the clouds that thunder and hurl down fire-balls into the water to the destruction of the fish,—like to the tiger who leaps out to seize the deer,—like to the hawk who pounces down on the chickens and carries them off, do I cut up every one, and carry off their heads; and with these weapons” (dashing them together, to produce a clashing noise) “I have killed such and such persons: yes, I have killed them. You know my name. The greatest beast of the forest, the elephant, I first destroy, and after that all other animals too insignificantto mention. Such a hero am I, there is no one equal to me,” &c. &c.The same scene is enacted for three or four successive days; when the heads being hacked and sufficiently danced about to satiate Naga revenge, they are suspended from the branches of Nahor trees. After this, the ceremony of tattooing the body is performed, and a most severe operation it is. The burnt ashes of a pot are pricked into the skin with the thorns of the cane: a great quantity of blood exudes, and the body swells to a great size. Being previously thrown into a state of stupid intoxication, the patient is left to welter in the dirt and blood for three days, unconscious of his condition. After this operation, the young sprouts of the Bhat-teeta tree being well pounded, are smeared over the wounds, and in the course of twenty-five days the patient is able to resume his avocations; upon which a number of pigs and fowls are killed, and a great feast is given; the heads of the enemies being brought down from the trees and strewed out upon a platform before the populace in the court, or Raj Moorung. For a whole month from the day of the massacre, the Nagas daily sing the war song quoted above, and dance and manifest the greatest excitement and delight.All villages are not entitled to the honour of retaining the heads of their enemies; they must be kept in the village of the Khonbao.In some Naga villages it is the custom, for a man who has committed murder in cutting off the head of a foreigner, to be joined by ten or a dozen Nagas in submitting to the operation of tattooing; which in such cases is an indispensable ceremony. The tattooing is pricked round the calves of the legs in ten or twelve rings or circles interspersed with dots; the thighs, the breast, the neck, the fingers, the back of the hand, the arms, the forehead, and nose, the vicinity of the eyes and the ears being similarly decorated. The poorest Naga peasant deems it an honour to have his body thus embellished with stripes, figures, and dots; and the omission of the ceremony would entail on him eternal disgrace and censure. Indeed, the tattooing determines the character and consequence of the individual; for by certain marks on one arm it is apparent that he has killed a man; when both arms and body are scarred he is known to have murdered two individuals; and when the face and eye-sockets are indelibly impressed with the tattoo, he stands proclaimed the assassin of three of his fellow-creatures, and is thenceforth esteemed a valiant warrior.On the question being once put to the Nagas whether they would like to become the subjects of the Company, they promptly replied,—“No: we could not then cut off the heads of men and attain renown as warriors, bearing the honourable marks of our valour on our bodies and faces.”If a Naga happens to be suddenly surprised, and cut off by the inhabitants of a neighbouring village, his corpse is quickly taken up by his friends and placed on a platform in the jungles near the road. At the expiration of three or four days they perform some ceremonies, and wait till a favourable opportunity occurs for avenging his death. The purpose is never relinquished, though its execution may unavoidably be tardy: by day and night they lie in ambush in the jungle, or on the plains near the roads, till they can pounce upon some unwary individual of the enemy. His murder is then communicated to his friends in a singular way. Forty or fifty Nagas, armed with wooden clubs, strike a large hollow piece of wood called a tomkhong, from which a loud, terrific sound proceeds, which gives token to the enemy that one of their tribe has died in acquittance of the debt of revenge. To such an extent does this vindictive spirit prevail, that the Nagas will wait for two or three generations devisingplans for decapitating a member of a tribe who has murdered one of their clan; and when the opportunity of vengeance offers, they are sure to take advantage of it, regardless of the personal innocence of the man whom they select as the victim of their fury. The death of the victim is hailed with dance and song, and the liveliest demonstrations of joy: even the old men, women, and children seem in raptures at the announcement of the joyful tidings that their tribe has succeeded in taking revenge.

Preparations for War.

When the Nagas purpose taking vengeance on a neighbouring tribe, the Khonbao assembles the elders of the village; and, in accordance with established customs, the omens being consulted and proving propitious, a plan to cut up their enemies by surprise is decided on. Each man provides himself with a spear, sword, bamboo choong, ahollow joint of the bamboo filled with water, and a small basket of rice; and, the party being formed, set out in the day towards the frontier of the enemy who is to be attacked. At night they cross over and occupy a favourable position in ambush, surrounding the enemy’s village. There they take their repast, and when the cock first crows on the following morning, they rush, with great shouting, into the village, and cut up every body they meet with; sparing neither old infirm men, nor helpless women, nor children: even the cows, pigs, and poultry of the foe are slaughtered. Sometimes the victors remain on the spot two or three days, but generally return to their own village on the same day; taking with them the heads, hands, and feet of those they have massacred: these they parade about from house to house, accompanied with drums and gongs, throwing liquor and rice on the heads, and uttering all manner of incantations: saying, “Call your father, mother, and relations to come here and join you in eating rice and drinking spirits, when we will kill them with the same sword.” They then sing, dance, and perform all manner of anticks; pierce and mangle the heads of their enemies, and again with curses enjoin them to summon their whole race to suffer the same ignominious treatment. In themassacre, one of the Nagas may have, perhaps, particularly distinguished himself by evincing great ferocity in cutting off more heads than any of his party; which circumstance he fails not to bring to the notice of his assembled friends. Stalking out before them he challenges them to mark his deeds, and with many songs of boisterous mirth and audacious boasting, he drags the heads of his enemies about in the most contemptuous manner, proclaiming his own triumph somewhat after this fashion:—ANGAMEE NAGA WARRIOR.ANGAMEE NAGA WARRIOR.London Smith Elder & Co65, Cornhill.“In the world I am the most powerful and courageous; there is none equal to me. I am the greatest of all men. No one” (pointing to the skulls of his enemies) “can perform such deeds. Like to the clouds that thunder and hurl down fire-balls into the water to the destruction of the fish,—like to the tiger who leaps out to seize the deer,—like to the hawk who pounces down on the chickens and carries them off, do I cut up every one, and carry off their heads; and with these weapons” (dashing them together, to produce a clashing noise) “I have killed such and such persons: yes, I have killed them. You know my name. The greatest beast of the forest, the elephant, I first destroy, and after that all other animals too insignificantto mention. Such a hero am I, there is no one equal to me,” &c. &c.The same scene is enacted for three or four successive days; when the heads being hacked and sufficiently danced about to satiate Naga revenge, they are suspended from the branches of Nahor trees. After this, the ceremony of tattooing the body is performed, and a most severe operation it is. The burnt ashes of a pot are pricked into the skin with the thorns of the cane: a great quantity of blood exudes, and the body swells to a great size. Being previously thrown into a state of stupid intoxication, the patient is left to welter in the dirt and blood for three days, unconscious of his condition. After this operation, the young sprouts of the Bhat-teeta tree being well pounded, are smeared over the wounds, and in the course of twenty-five days the patient is able to resume his avocations; upon which a number of pigs and fowls are killed, and a great feast is given; the heads of the enemies being brought down from the trees and strewed out upon a platform before the populace in the court, or Raj Moorung. For a whole month from the day of the massacre, the Nagas daily sing the war song quoted above, and dance and manifest the greatest excitement and delight.All villages are not entitled to the honour of retaining the heads of their enemies; they must be kept in the village of the Khonbao.In some Naga villages it is the custom, for a man who has committed murder in cutting off the head of a foreigner, to be joined by ten or a dozen Nagas in submitting to the operation of tattooing; which in such cases is an indispensable ceremony. The tattooing is pricked round the calves of the legs in ten or twelve rings or circles interspersed with dots; the thighs, the breast, the neck, the fingers, the back of the hand, the arms, the forehead, and nose, the vicinity of the eyes and the ears being similarly decorated. The poorest Naga peasant deems it an honour to have his body thus embellished with stripes, figures, and dots; and the omission of the ceremony would entail on him eternal disgrace and censure. Indeed, the tattooing determines the character and consequence of the individual; for by certain marks on one arm it is apparent that he has killed a man; when both arms and body are scarred he is known to have murdered two individuals; and when the face and eye-sockets are indelibly impressed with the tattoo, he stands proclaimed the assassin of three of his fellow-creatures, and is thenceforth esteemed a valiant warrior.On the question being once put to the Nagas whether they would like to become the subjects of the Company, they promptly replied,—“No: we could not then cut off the heads of men and attain renown as warriors, bearing the honourable marks of our valour on our bodies and faces.”If a Naga happens to be suddenly surprised, and cut off by the inhabitants of a neighbouring village, his corpse is quickly taken up by his friends and placed on a platform in the jungles near the road. At the expiration of three or four days they perform some ceremonies, and wait till a favourable opportunity occurs for avenging his death. The purpose is never relinquished, though its execution may unavoidably be tardy: by day and night they lie in ambush in the jungle, or on the plains near the roads, till they can pounce upon some unwary individual of the enemy. His murder is then communicated to his friends in a singular way. Forty or fifty Nagas, armed with wooden clubs, strike a large hollow piece of wood called a tomkhong, from which a loud, terrific sound proceeds, which gives token to the enemy that one of their tribe has died in acquittance of the debt of revenge. To such an extent does this vindictive spirit prevail, that the Nagas will wait for two or three generations devisingplans for decapitating a member of a tribe who has murdered one of their clan; and when the opportunity of vengeance offers, they are sure to take advantage of it, regardless of the personal innocence of the man whom they select as the victim of their fury. The death of the victim is hailed with dance and song, and the liveliest demonstrations of joy: even the old men, women, and children seem in raptures at the announcement of the joyful tidings that their tribe has succeeded in taking revenge.

When the Nagas purpose taking vengeance on a neighbouring tribe, the Khonbao assembles the elders of the village; and, in accordance with established customs, the omens being consulted and proving propitious, a plan to cut up their enemies by surprise is decided on. Each man provides himself with a spear, sword, bamboo choong, ahollow joint of the bamboo filled with water, and a small basket of rice; and, the party being formed, set out in the day towards the frontier of the enemy who is to be attacked. At night they cross over and occupy a favourable position in ambush, surrounding the enemy’s village. There they take their repast, and when the cock first crows on the following morning, they rush, with great shouting, into the village, and cut up every body they meet with; sparing neither old infirm men, nor helpless women, nor children: even the cows, pigs, and poultry of the foe are slaughtered. Sometimes the victors remain on the spot two or three days, but generally return to their own village on the same day; taking with them the heads, hands, and feet of those they have massacred: these they parade about from house to house, accompanied with drums and gongs, throwing liquor and rice on the heads, and uttering all manner of incantations: saying, “Call your father, mother, and relations to come here and join you in eating rice and drinking spirits, when we will kill them with the same sword.” They then sing, dance, and perform all manner of anticks; pierce and mangle the heads of their enemies, and again with curses enjoin them to summon their whole race to suffer the same ignominious treatment. In themassacre, one of the Nagas may have, perhaps, particularly distinguished himself by evincing great ferocity in cutting off more heads than any of his party; which circumstance he fails not to bring to the notice of his assembled friends. Stalking out before them he challenges them to mark his deeds, and with many songs of boisterous mirth and audacious boasting, he drags the heads of his enemies about in the most contemptuous manner, proclaiming his own triumph somewhat after this fashion:—

ANGAMEE NAGA WARRIOR.ANGAMEE NAGA WARRIOR.London Smith Elder & Co65, Cornhill.

ANGAMEE NAGA WARRIOR.

London Smith Elder & Co65, Cornhill.

“In the world I am the most powerful and courageous; there is none equal to me. I am the greatest of all men. No one” (pointing to the skulls of his enemies) “can perform such deeds. Like to the clouds that thunder and hurl down fire-balls into the water to the destruction of the fish,—like to the tiger who leaps out to seize the deer,—like to the hawk who pounces down on the chickens and carries them off, do I cut up every one, and carry off their heads; and with these weapons” (dashing them together, to produce a clashing noise) “I have killed such and such persons: yes, I have killed them. You know my name. The greatest beast of the forest, the elephant, I first destroy, and after that all other animals too insignificantto mention. Such a hero am I, there is no one equal to me,” &c. &c.

The same scene is enacted for three or four successive days; when the heads being hacked and sufficiently danced about to satiate Naga revenge, they are suspended from the branches of Nahor trees. After this, the ceremony of tattooing the body is performed, and a most severe operation it is. The burnt ashes of a pot are pricked into the skin with the thorns of the cane: a great quantity of blood exudes, and the body swells to a great size. Being previously thrown into a state of stupid intoxication, the patient is left to welter in the dirt and blood for three days, unconscious of his condition. After this operation, the young sprouts of the Bhat-teeta tree being well pounded, are smeared over the wounds, and in the course of twenty-five days the patient is able to resume his avocations; upon which a number of pigs and fowls are killed, and a great feast is given; the heads of the enemies being brought down from the trees and strewed out upon a platform before the populace in the court, or Raj Moorung. For a whole month from the day of the massacre, the Nagas daily sing the war song quoted above, and dance and manifest the greatest excitement and delight.

All villages are not entitled to the honour of retaining the heads of their enemies; they must be kept in the village of the Khonbao.

In some Naga villages it is the custom, for a man who has committed murder in cutting off the head of a foreigner, to be joined by ten or a dozen Nagas in submitting to the operation of tattooing; which in such cases is an indispensable ceremony. The tattooing is pricked round the calves of the legs in ten or twelve rings or circles interspersed with dots; the thighs, the breast, the neck, the fingers, the back of the hand, the arms, the forehead, and nose, the vicinity of the eyes and the ears being similarly decorated. The poorest Naga peasant deems it an honour to have his body thus embellished with stripes, figures, and dots; and the omission of the ceremony would entail on him eternal disgrace and censure. Indeed, the tattooing determines the character and consequence of the individual; for by certain marks on one arm it is apparent that he has killed a man; when both arms and body are scarred he is known to have murdered two individuals; and when the face and eye-sockets are indelibly impressed with the tattoo, he stands proclaimed the assassin of three of his fellow-creatures, and is thenceforth esteemed a valiant warrior.

On the question being once put to the Nagas whether they would like to become the subjects of the Company, they promptly replied,—“No: we could not then cut off the heads of men and attain renown as warriors, bearing the honourable marks of our valour on our bodies and faces.”

If a Naga happens to be suddenly surprised, and cut off by the inhabitants of a neighbouring village, his corpse is quickly taken up by his friends and placed on a platform in the jungles near the road. At the expiration of three or four days they perform some ceremonies, and wait till a favourable opportunity occurs for avenging his death. The purpose is never relinquished, though its execution may unavoidably be tardy: by day and night they lie in ambush in the jungle, or on the plains near the roads, till they can pounce upon some unwary individual of the enemy. His murder is then communicated to his friends in a singular way. Forty or fifty Nagas, armed with wooden clubs, strike a large hollow piece of wood called a tomkhong, from which a loud, terrific sound proceeds, which gives token to the enemy that one of their tribe has died in acquittance of the debt of revenge. To such an extent does this vindictive spirit prevail, that the Nagas will wait for two or three generations devisingplans for decapitating a member of a tribe who has murdered one of their clan; and when the opportunity of vengeance offers, they are sure to take advantage of it, regardless of the personal innocence of the man whom they select as the victim of their fury. The death of the victim is hailed with dance and song, and the liveliest demonstrations of joy: even the old men, women, and children seem in raptures at the announcement of the joyful tidings that their tribe has succeeded in taking revenge.

Naga Customs from Childhood until Marriage.Ten days after the birth of a child the hair of the infant is shorn off, and the parents perform several ceremonies, inviting all their friends to a grand feast, on which occasion the child is named. On proceeding to field work the mother ties the child to her back, and whilst at work the infant is placed on the ground. When the child is about a year old it is left at home in the village, and the parents pursue their avocations unattended by their little charge. At the age of five or six years, some of the Nagas wear a lungtee (a small piece of cloth) round the waist. On attaining the age of nine or ten years the boy is called a Moorungea, and fromthat time no longer resides with his parents, but, with all the youths of the village, takes up his abode at the Moorung, a large building set apart for this especial purpose. The parents, however, still continue to provide him with food, and he is obedient to their will, assisting them in cultivating their fields. He carries a sword and spear, and wears the Naga habiliments. At fifteen or sixteen years of age he begins to be dissatisfied with his existence in the Moorung, and makes arrangements for taking a wife; generally selecting a cousin, the daughter of his mother’s brother. On these occasions the parents collect as much rice and liquor, and as many cows and buffaloes, as their means will admit. The girls all live together, like the boys, in a separate Moorung or house allotted for them; sometimes they reside in a house in which a corpse is kept, probably from the greater sanctity such an inmate would confer on their habitation. The youth is not restricted from visiting the damsel of his choice, and he adopts a well understood stratagem to ascertain her sentiments regarding himself. Whilst he is talking to her companion, he carelessly puts down his pipe, and narrowly watches her actions. If the damsel entertains any regard for him she instantly takes up his pipe and smokes it; from that moment theyouth is satisfied of his conquest, and hastens to communicate the result to his parents, who arrange matters with the girl’s relatives. Presents of ornaments are sent for the girl, which she immediately wears; and an offering of liquor and tumbool pan (or betel nut leaf) to chew, being accepted by her parents, the marriage is decided on. After this, cows, buffaloes, rice, and liquor are forwarded to the house of the intended bride, and all her relations and friends are invited to a grand feast. An old Deodhunee (or priestess) accompanies the youth to the party with a basket of ginger, and the youth then addresses the chosen damsel, thus:—“This day I take you to be my wife. I will not desert you, neither will I take another; eat this ginger in pledge thereof—henceforth we are husband and wife.” The woman on this eats a bit of the ginger, and then the youth sits down; whereupon the girl, in the same strain, taking up a piece of ginger, says—“I am your wife, and you are my husband, and I will obey you as such. I will not take another husband, for we are husband and wife; in token of which you will eat this ginger.” The marriage ceremony being thus concluded, the youth, after partaking of the feast, returns home to his parents, and in the evening his wife joins him withbaskets of food for her husband’s parents and his brothers’ wives. She thenceforth resides with her husband. From that day the husband ceases to abide at the Moorung, and after the lapse of two or three days, according to the village roll, takes his tour of guard duty at the Moorung. From the day of his marriage he commences the preparation of a separate house, upon the completion of which, in a few months, he quits the parental roof. Some Nagas will, however, continue to cultivate the land, and share the produce of their labour with those of their parents; but on the birth of a child the families separate.Amongst the Nagas, marriage is contracted with near relatives, such as cousins, in preference to other women. A widow, having no children, cannot marry a stranger, but must marry her late husband’s brother; and if he happens to be a mere boy, she will still live with him as his wife; nor can the boy take another damsel: hemustmarry his brother’s widow. The custom is one of great antiquity, and apparently cannot be infringed. If the widow has one or two children she cannot marry again, but must remain in her own house. No Naga marries more than one wife, and if she dies he is at liberty to marry again.The crimes of adultery and seduction are treatedwith the utmost severity: the offenders are brought before the Khonbao and the people assembled to investigate the offence; on proof of which, the Khonbao, or his Ticklah, decapitates the man in a conspicuous part of the road, between two or three villages; or he is tied with cane cords to a tree and there crucified. In some clans it is the practice to deprive both the seducer and seduced of their lives; in others, the former is placed in a basket, his hands and feet tied together, and he is rolled many times from the summit of a hill until life be extinct.

Naga Customs from Childhood until Marriage.

Ten days after the birth of a child the hair of the infant is shorn off, and the parents perform several ceremonies, inviting all their friends to a grand feast, on which occasion the child is named. On proceeding to field work the mother ties the child to her back, and whilst at work the infant is placed on the ground. When the child is about a year old it is left at home in the village, and the parents pursue their avocations unattended by their little charge. At the age of five or six years, some of the Nagas wear a lungtee (a small piece of cloth) round the waist. On attaining the age of nine or ten years the boy is called a Moorungea, and fromthat time no longer resides with his parents, but, with all the youths of the village, takes up his abode at the Moorung, a large building set apart for this especial purpose. The parents, however, still continue to provide him with food, and he is obedient to their will, assisting them in cultivating their fields. He carries a sword and spear, and wears the Naga habiliments. At fifteen or sixteen years of age he begins to be dissatisfied with his existence in the Moorung, and makes arrangements for taking a wife; generally selecting a cousin, the daughter of his mother’s brother. On these occasions the parents collect as much rice and liquor, and as many cows and buffaloes, as their means will admit. The girls all live together, like the boys, in a separate Moorung or house allotted for them; sometimes they reside in a house in which a corpse is kept, probably from the greater sanctity such an inmate would confer on their habitation. The youth is not restricted from visiting the damsel of his choice, and he adopts a well understood stratagem to ascertain her sentiments regarding himself. Whilst he is talking to her companion, he carelessly puts down his pipe, and narrowly watches her actions. If the damsel entertains any regard for him she instantly takes up his pipe and smokes it; from that moment theyouth is satisfied of his conquest, and hastens to communicate the result to his parents, who arrange matters with the girl’s relatives. Presents of ornaments are sent for the girl, which she immediately wears; and an offering of liquor and tumbool pan (or betel nut leaf) to chew, being accepted by her parents, the marriage is decided on. After this, cows, buffaloes, rice, and liquor are forwarded to the house of the intended bride, and all her relations and friends are invited to a grand feast. An old Deodhunee (or priestess) accompanies the youth to the party with a basket of ginger, and the youth then addresses the chosen damsel, thus:—“This day I take you to be my wife. I will not desert you, neither will I take another; eat this ginger in pledge thereof—henceforth we are husband and wife.” The woman on this eats a bit of the ginger, and then the youth sits down; whereupon the girl, in the same strain, taking up a piece of ginger, says—“I am your wife, and you are my husband, and I will obey you as such. I will not take another husband, for we are husband and wife; in token of which you will eat this ginger.” The marriage ceremony being thus concluded, the youth, after partaking of the feast, returns home to his parents, and in the evening his wife joins him withbaskets of food for her husband’s parents and his brothers’ wives. She thenceforth resides with her husband. From that day the husband ceases to abide at the Moorung, and after the lapse of two or three days, according to the village roll, takes his tour of guard duty at the Moorung. From the day of his marriage he commences the preparation of a separate house, upon the completion of which, in a few months, he quits the parental roof. Some Nagas will, however, continue to cultivate the land, and share the produce of their labour with those of their parents; but on the birth of a child the families separate.Amongst the Nagas, marriage is contracted with near relatives, such as cousins, in preference to other women. A widow, having no children, cannot marry a stranger, but must marry her late husband’s brother; and if he happens to be a mere boy, she will still live with him as his wife; nor can the boy take another damsel: hemustmarry his brother’s widow. The custom is one of great antiquity, and apparently cannot be infringed. If the widow has one or two children she cannot marry again, but must remain in her own house. No Naga marries more than one wife, and if she dies he is at liberty to marry again.The crimes of adultery and seduction are treatedwith the utmost severity: the offenders are brought before the Khonbao and the people assembled to investigate the offence; on proof of which, the Khonbao, or his Ticklah, decapitates the man in a conspicuous part of the road, between two or three villages; or he is tied with cane cords to a tree and there crucified. In some clans it is the practice to deprive both the seducer and seduced of their lives; in others, the former is placed in a basket, his hands and feet tied together, and he is rolled many times from the summit of a hill until life be extinct.

Ten days after the birth of a child the hair of the infant is shorn off, and the parents perform several ceremonies, inviting all their friends to a grand feast, on which occasion the child is named. On proceeding to field work the mother ties the child to her back, and whilst at work the infant is placed on the ground. When the child is about a year old it is left at home in the village, and the parents pursue their avocations unattended by their little charge. At the age of five or six years, some of the Nagas wear a lungtee (a small piece of cloth) round the waist. On attaining the age of nine or ten years the boy is called a Moorungea, and fromthat time no longer resides with his parents, but, with all the youths of the village, takes up his abode at the Moorung, a large building set apart for this especial purpose. The parents, however, still continue to provide him with food, and he is obedient to their will, assisting them in cultivating their fields. He carries a sword and spear, and wears the Naga habiliments. At fifteen or sixteen years of age he begins to be dissatisfied with his existence in the Moorung, and makes arrangements for taking a wife; generally selecting a cousin, the daughter of his mother’s brother. On these occasions the parents collect as much rice and liquor, and as many cows and buffaloes, as their means will admit. The girls all live together, like the boys, in a separate Moorung or house allotted for them; sometimes they reside in a house in which a corpse is kept, probably from the greater sanctity such an inmate would confer on their habitation. The youth is not restricted from visiting the damsel of his choice, and he adopts a well understood stratagem to ascertain her sentiments regarding himself. Whilst he is talking to her companion, he carelessly puts down his pipe, and narrowly watches her actions. If the damsel entertains any regard for him she instantly takes up his pipe and smokes it; from that moment theyouth is satisfied of his conquest, and hastens to communicate the result to his parents, who arrange matters with the girl’s relatives. Presents of ornaments are sent for the girl, which she immediately wears; and an offering of liquor and tumbool pan (or betel nut leaf) to chew, being accepted by her parents, the marriage is decided on. After this, cows, buffaloes, rice, and liquor are forwarded to the house of the intended bride, and all her relations and friends are invited to a grand feast. An old Deodhunee (or priestess) accompanies the youth to the party with a basket of ginger, and the youth then addresses the chosen damsel, thus:—“This day I take you to be my wife. I will not desert you, neither will I take another; eat this ginger in pledge thereof—henceforth we are husband and wife.” The woman on this eats a bit of the ginger, and then the youth sits down; whereupon the girl, in the same strain, taking up a piece of ginger, says—“I am your wife, and you are my husband, and I will obey you as such. I will not take another husband, for we are husband and wife; in token of which you will eat this ginger.” The marriage ceremony being thus concluded, the youth, after partaking of the feast, returns home to his parents, and in the evening his wife joins him withbaskets of food for her husband’s parents and his brothers’ wives. She thenceforth resides with her husband. From that day the husband ceases to abide at the Moorung, and after the lapse of two or three days, according to the village roll, takes his tour of guard duty at the Moorung. From the day of his marriage he commences the preparation of a separate house, upon the completion of which, in a few months, he quits the parental roof. Some Nagas will, however, continue to cultivate the land, and share the produce of their labour with those of their parents; but on the birth of a child the families separate.

Amongst the Nagas, marriage is contracted with near relatives, such as cousins, in preference to other women. A widow, having no children, cannot marry a stranger, but must marry her late husband’s brother; and if he happens to be a mere boy, she will still live with him as his wife; nor can the boy take another damsel: hemustmarry his brother’s widow. The custom is one of great antiquity, and apparently cannot be infringed. If the widow has one or two children she cannot marry again, but must remain in her own house. No Naga marries more than one wife, and if she dies he is at liberty to marry again.

The crimes of adultery and seduction are treatedwith the utmost severity: the offenders are brought before the Khonbao and the people assembled to investigate the offence; on proof of which, the Khonbao, or his Ticklah, decapitates the man in a conspicuous part of the road, between two or three villages; or he is tied with cane cords to a tree and there crucified. In some clans it is the practice to deprive both the seducer and seduced of their lives; in others, the former is placed in a basket, his hands and feet tied together, and he is rolled many times from the summit of a hill until life be extinct.

Funeral Ceremonies.The Nagas consider sudden death as particularly unfortunate: even if a person dies after one or two months’ sickness, the period is still deemed too short to be lucky; and his corpse is instantly removed and placed in the jungles on a platform four or five feet high, where it is left to decay. For three or four days after a death, the relatives do not leave the village; neither do other villagers resort to the village in which death has occurred during the same period. If a person dies who has been afflicted with a long illness, a platform is raised within his house, and the corpse being folded in clothes is placed thereon. By night and day the corpse is watched with great care, and as soon as it begins to decompose, largequantities of spirituous liquor are thrown over it; and whatever the deceased was in the habit of eating and drinking in his lifetime (such as rice, vegetables, and liquor) is placed once a month on the ground before the body. The virtues of the deceased are frequently rehearsed; the heirs and relatives throw themselves on the earth, and make great lamentations for many months after the death has occurred. At the expiration of the period of mourning, a great feast of liquor, rice, buffaloes’ and cows’ flesh is prepared by the survivors; and an immense number of people, armed with their swords and spears, and dressed in the most fantastical garb, as if preparing for a war expedition, are assembled to partake of it. They commence the festival by repeating the name of the deceased, singing many kinds of songs, dancing and cursing the deity or spirit in these words: “If to-day we could see you, we would with these swords and spears kill you. Yes, we would eat your flesh! yes, we would drink your blood! yes, we would burn your bones in the fire! You have slain our relative. Where have you fled to? Why did you kill our friend? Show yourself now, and we shall see what your strength is. Come quickly,—to-day, and we shall see you with our eyes, and with our swords cut you in pieces, and eat you raw. Let us seehow sharp your sword is, and with it we will kill you. Look at our spears, see how sharp they are: with them we will spear you. Whither now art thou fled? Than thou, spirit, who destroyest our friends in our absence, we have no greater enemy. Where are you now?—whither hast thou fled?”NAGA MODE OF DISPOSING OF THE DEAD ON A BIER OR PLATFORM.NAGA MODE OF DISPOSING OF THE DEAD ON A BIER OR PLATFORM.With these and similar speeches and songs, they clash their swords and weapons together, dance, and eat and drink throughout the night. On the following day the corpse is folded up in a cloth and placed on a new platform four or five feet high; and the whole of his weapons, swords, spears, panjees choonga (hollow bamboo joint, for holding water), rice-dish,—in fact everything used by the deceased in his lifetime, is now arranged round his bier, which is held sacred: no one would dare to touch a single thing thus consecrated. After this ceremony is concluded, the whole of the party disperse to their respective homes.On the death of the Namsungea Khonbao, who, it is said, was one hundred and twenty years of age, his corpse was removed in December 1843, and according to an ancient custom, a tusk elephant was purchased from the Muttuck Bur Gohain, and killed, with three hundred buffaloes and pigs; when the Nagas enjoyed a magnificent feast. The usualpractice of reviling the deity, while singing and dancing, was kept up with uncommon fervor, and the bacchanalian scene has perhaps seldom been exceeded. The heads of the slaughtered animals were suspended round the platform within a large enclosure, and the corpse was strewed over with an abundant supply of all kinds of forest flowers.Theft is held in great abhorrence amongst the Nagas, and is consequently so rare that they leave everything exposed in the open fields. If any person is detected in committing the offence no mercy is shown: the Khonbao pronounces sentence of decapitation without a moment’s hesitation. The Nagas are remarkable for simplicity, candour, and integrity; even the comparatively small vice of lying, to which the natives of British India are so seriously and universally addicted, is unknown among them, and will probably continue so until they have been corrupted by their more enlightened neighbours, the Assamese, or by the advance of civilization, refined arts, and manners. The Nagas have no names for the days of the week, and know not their own ages. Summer and winter are the only divisions of the year they recognise, distinguishing them as dry and wet seasons of six months’ each. Time is counted by the moon, or by thenumber of crops they can recollect reaping. They believe in a God or Spirit called Rungkuttuck Rung, who created the earth and all things, but they have no hope of future rewards, nor any fear of punishment hereafter; neither do they believe in a future state of existence.For the above information we are indebted to Bhog Chund, who is the son of a West Countryman of the Khetree caste, by an Assamese mother, and having lived many years amongst the Nagas, is thoroughly acquainted with them. He is now a resident and industrious cultivator in the plains. He reads and writes Assamese, and is a most straightforward character. He would be an invaluable companion and guide in travelling through the Naga territory.I do not vouch for the correctness of the list of the Naga tribe inserted in a later page, but in the absence of more authentic details, it may be deemed worthy of consideration. The present account of the tribes is confined to the Nagas of Upper Assam; but it is supposed that very similar customs and habits prevail amongst those of central Assam. The Nagas bordering immediately on the plains are, for the most part, amicably disposed towards the British Government; and those on the Patkoe range have showna desire for our protection against the marauding Singphoos. The Nagas residing on the hills most remote from the valley are said to be fine, stout, athletic men, of fair complexions; and unencumbered with the smallest strip of covering in the shape of clothing for any part of the body.In 1842–43, the Namsangea, Bordoareah, and Borkhoormah Nagas invited a party of the Khetree to visit them as friends, but when they got them into their power they treacherously massacred twenty-four persons. Thageng, one of the Khetree party, being only wounded, fled and communicated the catastrophe to his tribe, who at the sight of his wounds prepared for revenge; and in a short time they were successful against the Nagas. The Khetrees, being ignorant of the Assamese language, were unable to pass through the territory of their enemies to report their grievances to the British authorities at Jeypoor. They accordingly went to Tomkhoomana, and lying in ambush, surprised and cut off the heads of twelve men of the Borkhoormah tribe, in revenge for the murdered of their own tribe. Upon this the civil authorities proceeded to the village of the Khetrees to endeavour to put a stop to these atrocious assassinations, but unfortunately the Namsangea and Bordoareah Nagas, contrary to strictinjunctions, persisted in following in the wake of the British embassy of peace. The Khetrees perceiving the advance of their enemies, placed in the road a small basket of ginger kuchoos and a spear, as a token of submission to the British Government, but loudly protested from the summit of their hills against a visit being made to their village; dreading, as they did, the vengeance of the Namsangea and Bordoareah Nagas. The interpreter, Bhog Chund, who accompanied the party, entreated the Khetrees to remain quiet in their village, and to listen to terms of peace; but they indignantly rejected the offer, and threw down stones, and discharged a volley of spears, upon the advancing embassy. This being returned by a few rounds of musketry in self-defence, the Khetrees fled from their village to the neighbouring inaccessible hill fastnesses. The Namsangea and Bordoareah Nagas perceiving this, instantly rushed into the deserted village, slaughtered all the cows, pigs, and fowls, and burnt every house to the ground. After this untoward event a retreat was necessary, for the Khetrees came upon the party, throwing down stones and spears from their hills. A Sepahee having loitered in the rear, was speared to death, and his head and hands cut off and triumphantly stuck up on bamboos: the head in the village of Najoo, and the hands in Khoekting.After some difficulty the little detachment was extricated from its perilous position, and retreated in safety. Shortly after this lamentable affair, a larger military detachment was sent out; but to the present time an amicable settlement has been impracticable. Almost immediately after the last expedition, the Khetrees cut off the heads of eight men of the village of Bulatin; from which we may infer that their animosity continues unappeased, and that there is little hope of these savages being speedily brought to a sense of the advantages attending a reconciliation. Our intercession might be effectual for a time; but it is more than probable that it would be incompatible with a Naga’s sense of honour to forego his greatest delight—revenge.From the figured statement obtained from native authority, it would appear that there are one hundred and four Naga villages in Upper Assam, containing eleven thousand and ninety-five houses, with a population of forty-eight thousand five hundred and eighty-eight persons; but this estimate is probably erroneous. We shall perhaps be nearer the truth, if, assuming the number of houses to be correctly stated, we allow three persons for every dwelling: this gives a census of thirty-three thousand two hundred and eighty-five souls—a closer approximation to the apparent population.LIST OF THE NAGA TRIBE.No. of Villages.Names of Villages.No. of Houses.No. of Persons.Remarks.1Bur Dovar25010002Namsang1605203Kea Mae1405004Poolung120420Three villages of5Panee Dooar160520this name6Choongpon1405007Khamgin1204208Kokil1004009Gophcha7028010Topee5020011Hungkal8032012Dadum250100013Nerung20080014Bako300120015Kekhyah20080016Nahoah18072017Nahoo22088018Khoncha5020019Lootong5020020Kotong7028021Nokphan8016722Choupcha12048023Choupnon18056724Runow20080025Rucha6014026Changnee22088027Changeha16056728Pokum8016729Loknean8016730Changnoege360134031Changcha12048032Mangnoe12048033Mangcha6016734Picktoo8032035Pickta5522036Nakma7020037Moolong9026338Bhetur Namsang120480Entirely naked39Now Gawn16054040Kangchang10041541Dekahnoe Moong14052042Borachaemoong15054043Chamcha6018044Achuringea7022045Toormoong12048046Jamee10040047Moloo Thopea500400048Akhoea270202049Pocho12048050Bor Langee15055051Soro Langee10040052Bhuga Langee12048053Chenajow15056054Boora Gaea15055055Bur Dorea15054056Kula Barea20080057Soroo Durea120470Nagas east of the Namsang River subject to the Political Agent, Upper Assam.No. of Villages.Names of Villages.No. of Houses.No. of Persons.Remarks.1Khetree Gawn1104402Khena801803Bottin601204Namcha701405Mooktong902406Hakhoom802807Konagaun1505508Khatung401909Jankung6042010Ken Noean5020011Naktung6024012Lalrung6024013Koonum8033014Kootung7034015Mooaloo12048016Moacha8032017Tejhon8028018Chomjoo9032019Somcha6024020Kambao10040021Langchang10040022Sooroomungchang6024023Noanangchang5020024Tikhak5020025Gudie6024026Manbao11044027Eahung11040028Mookkhoop11040029Mookpe12048030Mookcha9036031Loongke10040032Namnie220880On or near the33Namcha130520Patkoe range.34Keme, No. 1120440ditto.35Keme, No. 2120480ditto.36Kintoonie100400ditto.37Mookrung12048038Joopee5020039Doedam7028040Noakhoorma5020041Chobang5020042Chilim4016043Bachowuk5020044Moung6024045Hadoot8026046Kaeah9030047Kaejou110440Total3,00015,398Total of Statement No. 18,09533,190Grand Total11,09548,588

Funeral Ceremonies.

The Nagas consider sudden death as particularly unfortunate: even if a person dies after one or two months’ sickness, the period is still deemed too short to be lucky; and his corpse is instantly removed and placed in the jungles on a platform four or five feet high, where it is left to decay. For three or four days after a death, the relatives do not leave the village; neither do other villagers resort to the village in which death has occurred during the same period. If a person dies who has been afflicted with a long illness, a platform is raised within his house, and the corpse being folded in clothes is placed thereon. By night and day the corpse is watched with great care, and as soon as it begins to decompose, largequantities of spirituous liquor are thrown over it; and whatever the deceased was in the habit of eating and drinking in his lifetime (such as rice, vegetables, and liquor) is placed once a month on the ground before the body. The virtues of the deceased are frequently rehearsed; the heirs and relatives throw themselves on the earth, and make great lamentations for many months after the death has occurred. At the expiration of the period of mourning, a great feast of liquor, rice, buffaloes’ and cows’ flesh is prepared by the survivors; and an immense number of people, armed with their swords and spears, and dressed in the most fantastical garb, as if preparing for a war expedition, are assembled to partake of it. They commence the festival by repeating the name of the deceased, singing many kinds of songs, dancing and cursing the deity or spirit in these words: “If to-day we could see you, we would with these swords and spears kill you. Yes, we would eat your flesh! yes, we would drink your blood! yes, we would burn your bones in the fire! You have slain our relative. Where have you fled to? Why did you kill our friend? Show yourself now, and we shall see what your strength is. Come quickly,—to-day, and we shall see you with our eyes, and with our swords cut you in pieces, and eat you raw. Let us seehow sharp your sword is, and with it we will kill you. Look at our spears, see how sharp they are: with them we will spear you. Whither now art thou fled? Than thou, spirit, who destroyest our friends in our absence, we have no greater enemy. Where are you now?—whither hast thou fled?”NAGA MODE OF DISPOSING OF THE DEAD ON A BIER OR PLATFORM.NAGA MODE OF DISPOSING OF THE DEAD ON A BIER OR PLATFORM.With these and similar speeches and songs, they clash their swords and weapons together, dance, and eat and drink throughout the night. On the following day the corpse is folded up in a cloth and placed on a new platform four or five feet high; and the whole of his weapons, swords, spears, panjees choonga (hollow bamboo joint, for holding water), rice-dish,—in fact everything used by the deceased in his lifetime, is now arranged round his bier, which is held sacred: no one would dare to touch a single thing thus consecrated. After this ceremony is concluded, the whole of the party disperse to their respective homes.On the death of the Namsungea Khonbao, who, it is said, was one hundred and twenty years of age, his corpse was removed in December 1843, and according to an ancient custom, a tusk elephant was purchased from the Muttuck Bur Gohain, and killed, with three hundred buffaloes and pigs; when the Nagas enjoyed a magnificent feast. The usualpractice of reviling the deity, while singing and dancing, was kept up with uncommon fervor, and the bacchanalian scene has perhaps seldom been exceeded. The heads of the slaughtered animals were suspended round the platform within a large enclosure, and the corpse was strewed over with an abundant supply of all kinds of forest flowers.Theft is held in great abhorrence amongst the Nagas, and is consequently so rare that they leave everything exposed in the open fields. If any person is detected in committing the offence no mercy is shown: the Khonbao pronounces sentence of decapitation without a moment’s hesitation. The Nagas are remarkable for simplicity, candour, and integrity; even the comparatively small vice of lying, to which the natives of British India are so seriously and universally addicted, is unknown among them, and will probably continue so until they have been corrupted by their more enlightened neighbours, the Assamese, or by the advance of civilization, refined arts, and manners. The Nagas have no names for the days of the week, and know not their own ages. Summer and winter are the only divisions of the year they recognise, distinguishing them as dry and wet seasons of six months’ each. Time is counted by the moon, or by thenumber of crops they can recollect reaping. They believe in a God or Spirit called Rungkuttuck Rung, who created the earth and all things, but they have no hope of future rewards, nor any fear of punishment hereafter; neither do they believe in a future state of existence.For the above information we are indebted to Bhog Chund, who is the son of a West Countryman of the Khetree caste, by an Assamese mother, and having lived many years amongst the Nagas, is thoroughly acquainted with them. He is now a resident and industrious cultivator in the plains. He reads and writes Assamese, and is a most straightforward character. He would be an invaluable companion and guide in travelling through the Naga territory.I do not vouch for the correctness of the list of the Naga tribe inserted in a later page, but in the absence of more authentic details, it may be deemed worthy of consideration. The present account of the tribes is confined to the Nagas of Upper Assam; but it is supposed that very similar customs and habits prevail amongst those of central Assam. The Nagas bordering immediately on the plains are, for the most part, amicably disposed towards the British Government; and those on the Patkoe range have showna desire for our protection against the marauding Singphoos. The Nagas residing on the hills most remote from the valley are said to be fine, stout, athletic men, of fair complexions; and unencumbered with the smallest strip of covering in the shape of clothing for any part of the body.In 1842–43, the Namsangea, Bordoareah, and Borkhoormah Nagas invited a party of the Khetree to visit them as friends, but when they got them into their power they treacherously massacred twenty-four persons. Thageng, one of the Khetree party, being only wounded, fled and communicated the catastrophe to his tribe, who at the sight of his wounds prepared for revenge; and in a short time they were successful against the Nagas. The Khetrees, being ignorant of the Assamese language, were unable to pass through the territory of their enemies to report their grievances to the British authorities at Jeypoor. They accordingly went to Tomkhoomana, and lying in ambush, surprised and cut off the heads of twelve men of the Borkhoormah tribe, in revenge for the murdered of their own tribe. Upon this the civil authorities proceeded to the village of the Khetrees to endeavour to put a stop to these atrocious assassinations, but unfortunately the Namsangea and Bordoareah Nagas, contrary to strictinjunctions, persisted in following in the wake of the British embassy of peace. The Khetrees perceiving the advance of their enemies, placed in the road a small basket of ginger kuchoos and a spear, as a token of submission to the British Government, but loudly protested from the summit of their hills against a visit being made to their village; dreading, as they did, the vengeance of the Namsangea and Bordoareah Nagas. The interpreter, Bhog Chund, who accompanied the party, entreated the Khetrees to remain quiet in their village, and to listen to terms of peace; but they indignantly rejected the offer, and threw down stones, and discharged a volley of spears, upon the advancing embassy. This being returned by a few rounds of musketry in self-defence, the Khetrees fled from their village to the neighbouring inaccessible hill fastnesses. The Namsangea and Bordoareah Nagas perceiving this, instantly rushed into the deserted village, slaughtered all the cows, pigs, and fowls, and burnt every house to the ground. After this untoward event a retreat was necessary, for the Khetrees came upon the party, throwing down stones and spears from their hills. A Sepahee having loitered in the rear, was speared to death, and his head and hands cut off and triumphantly stuck up on bamboos: the head in the village of Najoo, and the hands in Khoekting.After some difficulty the little detachment was extricated from its perilous position, and retreated in safety. Shortly after this lamentable affair, a larger military detachment was sent out; but to the present time an amicable settlement has been impracticable. Almost immediately after the last expedition, the Khetrees cut off the heads of eight men of the village of Bulatin; from which we may infer that their animosity continues unappeased, and that there is little hope of these savages being speedily brought to a sense of the advantages attending a reconciliation. Our intercession might be effectual for a time; but it is more than probable that it would be incompatible with a Naga’s sense of honour to forego his greatest delight—revenge.From the figured statement obtained from native authority, it would appear that there are one hundred and four Naga villages in Upper Assam, containing eleven thousand and ninety-five houses, with a population of forty-eight thousand five hundred and eighty-eight persons; but this estimate is probably erroneous. We shall perhaps be nearer the truth, if, assuming the number of houses to be correctly stated, we allow three persons for every dwelling: this gives a census of thirty-three thousand two hundred and eighty-five souls—a closer approximation to the apparent population.LIST OF THE NAGA TRIBE.No. of Villages.Names of Villages.No. of Houses.No. of Persons.Remarks.1Bur Dovar25010002Namsang1605203Kea Mae1405004Poolung120420Three villages of5Panee Dooar160520this name6Choongpon1405007Khamgin1204208Kokil1004009Gophcha7028010Topee5020011Hungkal8032012Dadum250100013Nerung20080014Bako300120015Kekhyah20080016Nahoah18072017Nahoo22088018Khoncha5020019Lootong5020020Kotong7028021Nokphan8016722Choupcha12048023Choupnon18056724Runow20080025Rucha6014026Changnee22088027Changeha16056728Pokum8016729Loknean8016730Changnoege360134031Changcha12048032Mangnoe12048033Mangcha6016734Picktoo8032035Pickta5522036Nakma7020037Moolong9026338Bhetur Namsang120480Entirely naked39Now Gawn16054040Kangchang10041541Dekahnoe Moong14052042Borachaemoong15054043Chamcha6018044Achuringea7022045Toormoong12048046Jamee10040047Moloo Thopea500400048Akhoea270202049Pocho12048050Bor Langee15055051Soro Langee10040052Bhuga Langee12048053Chenajow15056054Boora Gaea15055055Bur Dorea15054056Kula Barea20080057Soroo Durea120470Nagas east of the Namsang River subject to the Political Agent, Upper Assam.No. of Villages.Names of Villages.No. of Houses.No. of Persons.Remarks.1Khetree Gawn1104402Khena801803Bottin601204Namcha701405Mooktong902406Hakhoom802807Konagaun1505508Khatung401909Jankung6042010Ken Noean5020011Naktung6024012Lalrung6024013Koonum8033014Kootung7034015Mooaloo12048016Moacha8032017Tejhon8028018Chomjoo9032019Somcha6024020Kambao10040021Langchang10040022Sooroomungchang6024023Noanangchang5020024Tikhak5020025Gudie6024026Manbao11044027Eahung11040028Mookkhoop11040029Mookpe12048030Mookcha9036031Loongke10040032Namnie220880On or near the33Namcha130520Patkoe range.34Keme, No. 1120440ditto.35Keme, No. 2120480ditto.36Kintoonie100400ditto.37Mookrung12048038Joopee5020039Doedam7028040Noakhoorma5020041Chobang5020042Chilim4016043Bachowuk5020044Moung6024045Hadoot8026046Kaeah9030047Kaejou110440Total3,00015,398Total of Statement No. 18,09533,190Grand Total11,09548,588

The Nagas consider sudden death as particularly unfortunate: even if a person dies after one or two months’ sickness, the period is still deemed too short to be lucky; and his corpse is instantly removed and placed in the jungles on a platform four or five feet high, where it is left to decay. For three or four days after a death, the relatives do not leave the village; neither do other villagers resort to the village in which death has occurred during the same period. If a person dies who has been afflicted with a long illness, a platform is raised within his house, and the corpse being folded in clothes is placed thereon. By night and day the corpse is watched with great care, and as soon as it begins to decompose, largequantities of spirituous liquor are thrown over it; and whatever the deceased was in the habit of eating and drinking in his lifetime (such as rice, vegetables, and liquor) is placed once a month on the ground before the body. The virtues of the deceased are frequently rehearsed; the heirs and relatives throw themselves on the earth, and make great lamentations for many months after the death has occurred. At the expiration of the period of mourning, a great feast of liquor, rice, buffaloes’ and cows’ flesh is prepared by the survivors; and an immense number of people, armed with their swords and spears, and dressed in the most fantastical garb, as if preparing for a war expedition, are assembled to partake of it. They commence the festival by repeating the name of the deceased, singing many kinds of songs, dancing and cursing the deity or spirit in these words: “If to-day we could see you, we would with these swords and spears kill you. Yes, we would eat your flesh! yes, we would drink your blood! yes, we would burn your bones in the fire! You have slain our relative. Where have you fled to? Why did you kill our friend? Show yourself now, and we shall see what your strength is. Come quickly,—to-day, and we shall see you with our eyes, and with our swords cut you in pieces, and eat you raw. Let us seehow sharp your sword is, and with it we will kill you. Look at our spears, see how sharp they are: with them we will spear you. Whither now art thou fled? Than thou, spirit, who destroyest our friends in our absence, we have no greater enemy. Where are you now?—whither hast thou fled?”

NAGA MODE OF DISPOSING OF THE DEAD ON A BIER OR PLATFORM.NAGA MODE OF DISPOSING OF THE DEAD ON A BIER OR PLATFORM.

NAGA MODE OF DISPOSING OF THE DEAD ON A BIER OR PLATFORM.

With these and similar speeches and songs, they clash their swords and weapons together, dance, and eat and drink throughout the night. On the following day the corpse is folded up in a cloth and placed on a new platform four or five feet high; and the whole of his weapons, swords, spears, panjees choonga (hollow bamboo joint, for holding water), rice-dish,—in fact everything used by the deceased in his lifetime, is now arranged round his bier, which is held sacred: no one would dare to touch a single thing thus consecrated. After this ceremony is concluded, the whole of the party disperse to their respective homes.

On the death of the Namsungea Khonbao, who, it is said, was one hundred and twenty years of age, his corpse was removed in December 1843, and according to an ancient custom, a tusk elephant was purchased from the Muttuck Bur Gohain, and killed, with three hundred buffaloes and pigs; when the Nagas enjoyed a magnificent feast. The usualpractice of reviling the deity, while singing and dancing, was kept up with uncommon fervor, and the bacchanalian scene has perhaps seldom been exceeded. The heads of the slaughtered animals were suspended round the platform within a large enclosure, and the corpse was strewed over with an abundant supply of all kinds of forest flowers.

Theft is held in great abhorrence amongst the Nagas, and is consequently so rare that they leave everything exposed in the open fields. If any person is detected in committing the offence no mercy is shown: the Khonbao pronounces sentence of decapitation without a moment’s hesitation. The Nagas are remarkable for simplicity, candour, and integrity; even the comparatively small vice of lying, to which the natives of British India are so seriously and universally addicted, is unknown among them, and will probably continue so until they have been corrupted by their more enlightened neighbours, the Assamese, or by the advance of civilization, refined arts, and manners. The Nagas have no names for the days of the week, and know not their own ages. Summer and winter are the only divisions of the year they recognise, distinguishing them as dry and wet seasons of six months’ each. Time is counted by the moon, or by thenumber of crops they can recollect reaping. They believe in a God or Spirit called Rungkuttuck Rung, who created the earth and all things, but they have no hope of future rewards, nor any fear of punishment hereafter; neither do they believe in a future state of existence.

For the above information we are indebted to Bhog Chund, who is the son of a West Countryman of the Khetree caste, by an Assamese mother, and having lived many years amongst the Nagas, is thoroughly acquainted with them. He is now a resident and industrious cultivator in the plains. He reads and writes Assamese, and is a most straightforward character. He would be an invaluable companion and guide in travelling through the Naga territory.

I do not vouch for the correctness of the list of the Naga tribe inserted in a later page, but in the absence of more authentic details, it may be deemed worthy of consideration. The present account of the tribes is confined to the Nagas of Upper Assam; but it is supposed that very similar customs and habits prevail amongst those of central Assam. The Nagas bordering immediately on the plains are, for the most part, amicably disposed towards the British Government; and those on the Patkoe range have showna desire for our protection against the marauding Singphoos. The Nagas residing on the hills most remote from the valley are said to be fine, stout, athletic men, of fair complexions; and unencumbered with the smallest strip of covering in the shape of clothing for any part of the body.

In 1842–43, the Namsangea, Bordoareah, and Borkhoormah Nagas invited a party of the Khetree to visit them as friends, but when they got them into their power they treacherously massacred twenty-four persons. Thageng, one of the Khetree party, being only wounded, fled and communicated the catastrophe to his tribe, who at the sight of his wounds prepared for revenge; and in a short time they were successful against the Nagas. The Khetrees, being ignorant of the Assamese language, were unable to pass through the territory of their enemies to report their grievances to the British authorities at Jeypoor. They accordingly went to Tomkhoomana, and lying in ambush, surprised and cut off the heads of twelve men of the Borkhoormah tribe, in revenge for the murdered of their own tribe. Upon this the civil authorities proceeded to the village of the Khetrees to endeavour to put a stop to these atrocious assassinations, but unfortunately the Namsangea and Bordoareah Nagas, contrary to strictinjunctions, persisted in following in the wake of the British embassy of peace. The Khetrees perceiving the advance of their enemies, placed in the road a small basket of ginger kuchoos and a spear, as a token of submission to the British Government, but loudly protested from the summit of their hills against a visit being made to their village; dreading, as they did, the vengeance of the Namsangea and Bordoareah Nagas. The interpreter, Bhog Chund, who accompanied the party, entreated the Khetrees to remain quiet in their village, and to listen to terms of peace; but they indignantly rejected the offer, and threw down stones, and discharged a volley of spears, upon the advancing embassy. This being returned by a few rounds of musketry in self-defence, the Khetrees fled from their village to the neighbouring inaccessible hill fastnesses. The Namsangea and Bordoareah Nagas perceiving this, instantly rushed into the deserted village, slaughtered all the cows, pigs, and fowls, and burnt every house to the ground. After this untoward event a retreat was necessary, for the Khetrees came upon the party, throwing down stones and spears from their hills. A Sepahee having loitered in the rear, was speared to death, and his head and hands cut off and triumphantly stuck up on bamboos: the head in the village of Najoo, and the hands in Khoekting.After some difficulty the little detachment was extricated from its perilous position, and retreated in safety. Shortly after this lamentable affair, a larger military detachment was sent out; but to the present time an amicable settlement has been impracticable. Almost immediately after the last expedition, the Khetrees cut off the heads of eight men of the village of Bulatin; from which we may infer that their animosity continues unappeased, and that there is little hope of these savages being speedily brought to a sense of the advantages attending a reconciliation. Our intercession might be effectual for a time; but it is more than probable that it would be incompatible with a Naga’s sense of honour to forego his greatest delight—revenge.

From the figured statement obtained from native authority, it would appear that there are one hundred and four Naga villages in Upper Assam, containing eleven thousand and ninety-five houses, with a population of forty-eight thousand five hundred and eighty-eight persons; but this estimate is probably erroneous. We shall perhaps be nearer the truth, if, assuming the number of houses to be correctly stated, we allow three persons for every dwelling: this gives a census of thirty-three thousand two hundred and eighty-five souls—a closer approximation to the apparent population.

LIST OF THE NAGA TRIBE.

No. of Villages.Names of Villages.No. of Houses.No. of Persons.Remarks.1Bur Dovar25010002Namsang1605203Kea Mae1405004Poolung120420Three villages of5Panee Dooar160520this name6Choongpon1405007Khamgin1204208Kokil1004009Gophcha7028010Topee5020011Hungkal8032012Dadum250100013Nerung20080014Bako300120015Kekhyah20080016Nahoah18072017Nahoo22088018Khoncha5020019Lootong5020020Kotong7028021Nokphan8016722Choupcha12048023Choupnon18056724Runow20080025Rucha6014026Changnee22088027Changeha16056728Pokum8016729Loknean8016730Changnoege360134031Changcha12048032Mangnoe12048033Mangcha6016734Picktoo8032035Pickta5522036Nakma7020037Moolong9026338Bhetur Namsang120480Entirely naked39Now Gawn16054040Kangchang10041541Dekahnoe Moong14052042Borachaemoong15054043Chamcha6018044Achuringea7022045Toormoong12048046Jamee10040047Moloo Thopea500400048Akhoea270202049Pocho12048050Bor Langee15055051Soro Langee10040052Bhuga Langee12048053Chenajow15056054Boora Gaea15055055Bur Dorea15054056Kula Barea20080057Soroo Durea120470

Nagas east of the Namsang River subject to the Political Agent, Upper Assam.

No. of Villages.Names of Villages.No. of Houses.No. of Persons.Remarks.1Khetree Gawn1104402Khena801803Bottin601204Namcha701405Mooktong902406Hakhoom802807Konagaun1505508Khatung401909Jankung6042010Ken Noean5020011Naktung6024012Lalrung6024013Koonum8033014Kootung7034015Mooaloo12048016Moacha8032017Tejhon8028018Chomjoo9032019Somcha6024020Kambao10040021Langchang10040022Sooroomungchang6024023Noanangchang5020024Tikhak5020025Gudie6024026Manbao11044027Eahung11040028Mookkhoop11040029Mookpe12048030Mookcha9036031Loongke10040032Namnie220880On or near the33Namcha130520Patkoe range.34Keme, No. 1120440ditto.35Keme, No. 2120480ditto.36Kintoonie100400ditto.37Mookrung12048038Joopee5020039Doedam7028040Noakhoorma5020041Chobang5020042Chilim4016043Bachowuk5020044Moung6024045Hadoot8026046Kaeah9030047Kaejou110440Total3,00015,398Total of Statement No. 18,09533,190Grand Total11,09548,588

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