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MESSRS. A. ROSE AND J. COGGIN BROWN ON 
and sacrifice. Prince Henry gives an interesting account of a thankoffering to the 
spirit of the Earth on behalf of an old woman who had recovered from illness. “ On 
the ground in front of the sufferer’s door had been set up a small wooden frame -work 
model of a house, with a bough stuck at each support. The structure covered some 
saucers of seeds and cakes, and behind it was arranged a measure of rice with two cups 
of wine upon it, and a distaff the thread of which was turned round the frame. A 
coarse paste effigy of the spirit presided over the whole. Before it was a basket con- 
taining a straw and three vertical bits of wood. An old Tongpa (sorcerer) squatted 
beside it uttering incantations. In one hand he grasped a fowl, which he first sprinkled 
with a twig dipped in the libation, while- he recited the names of the spirits invited 
to the feast. Then, having opened the fowl’s throat, he smeared the idol and the 
posts with the blood, and applied feathers to the parts thus anointed. The bird was 
then plucked and thrown into a pot, and the repast was ready for the invisible guests, 
while for his own portion the wizard received the plates of rice.’ ’ 
While speaking of the religious rites of the Eisu it may be well to refer to the 
‘ ‘ Spirit of the Bed ’ ’ to which an altar is erected over the couch in every home, though 
the tribesmen are unable or reluctant to explain its significance. 
The principal Nats of the Eisu are MISI the great jungle Nat, MINA the earth 
Nat, MUHU the lightning demon, MIHI the spirit of the wind, MAKWA the Lord 
of Heaven and CHYI who has the healing power. These are Nats of the first rank 
and take the highest honours of sacrifice, whilst the HINI or ancestral ghost plays the 
most important part in family festivals, such as marriages, births and deaths, or the 
departure of a man on some important expedition. The offerings are in the form of 
fowls, pigs, goats and wine, and they are usually made at the time of sickness or of 
harvest. When the ground is cleared for the new sowing MINA receives the promise 
of a gift, but the actual offering is not made until the in-gathering of the crops, when 
gifts are sacrificed to all. 
There are two methods of consulting the Nats, the first being through the 
prophets, by whose mouth the spirits speak, whilst the second is found in a family 
ceremony. Thirty- three strips of bamboo about a foot in length are taken in the hand 
and counted over, every ninth strip being retained between two fingers. The position of 
the strips then indicates whether any demand is being made by the Nats and the nature 
of the offering which would prove acceptable. In the case of disease great prepara- 
tions are made for consulting CHYI NI, who must be appeased in his capacity of healer. 
On the evening before the sacrifice all who will be expected to assist in the ceremony 
are duly notified and warned to abstain from all food, from betel, tobacco and all 
labour unconnected with the sacrifice. The sacrificial animal is eaten only by those 
who participate in the ceremony , and enough men are therefore chosen to prevent any 
waste, whilst the greatest care is taken in slaying the beast lest blood be drawn from 
Note . — We are indebted for the information regarding the Lisu Nats to the Rev. J. G. Geis of Myitkyina, who has 
made a special study of this subject among the Chingpaw (Kachins) and Yawyin (Lisu) tribes on the Burma side of the 
frontier. 
