489 
across the sky come from durhoma ; to this the moon returns every 
month. The notion of a future existence occasionally appears to exist. 
It does not however seem to be indigenous. The more intelligent Angami 
if questioned gives a decidedly agnostic reply on this point, usually there 
is not much trace of the conception. There are spirits— niedovt —benefi¬ 
cent and the reverse which take a concern in mundane affairs. Some 
attention is bestowed on these from utilitarian motives. Good spirits, 
naturally favourable, need no homage : the others are propitiated to ward 
off prospective evils ; misfortunes which have happened and are beyond 
remedy provoke however an attitude of defiance—revenge is so axiomatic 
to the Angami that a feud is declared even against the unseen. Obser¬ 
vances of all kinds, compulsory or voluntary, seasonal or incidental have 
one general name, genna. This implies a period of rest, during which 
no food prepared by women can be eaten, and is followed by a feast which 
is great in proportion to the length of the fast. This is imposed on the 
individual who violates communal customs : at the same time a person 
may of his own accord undertake a genna of abstinence or silence. A 
general great genna of three days marks the first full moon of the year, 
which is a lunar one. Great gennas are held when the rice crop is to 
be planted or reaped ; lesser ones mark the sowing and gathering of the 
other crops. The parents of a new born child, the family of a man being 
married, the clan in which a person dies, hold genna : if the deceased be 
a headman the whole village is involved. A genna precedes an expedition ; 
another marks its termination. Stone throwing and fisticuff gennas have 
been already alluded to : others are held if illness or accident befall 
people or cattle. Lastly it is genna to do certain things, that is, genna 
would be imposed on the delinquent as a penalty. Gennas are dis¬ 
tinguished by no special rites, yet they vary in importance, duration, and 
extent. The people involved kill fowls, pigs, or cattle, offer the refuse parts 
to perverse demons, give the less select pieces to outsiders, and use the 
choice portions themselves. The usual hospitality cannot be shown ; 
during general genna strangers may not enter the village; in special genna 
outsiders are excluded from the houses involved. 
No secret rites exist to explain this ; the Angami say that were 
strangers admitted during genna they would have an unfair advan¬ 
tage over men gorged with food and overcome by liquor. But a 
curious code of fictions is observed which enables them to evade 
these restrictions to some extent. Officers and sepoys in the 
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