The institutions of co-operative agriculture by the village lads (p. 11), the bachelors' house or teràng (id.), the former custom of ante-nuptial promiscuity (p. 19), and the traces of village tabu resembling the Naga genna, still characterizing the annual festival of the Ròngker (p. 43), all point to a connection with the Western Naga tribes, rather than to affinity with the Kachari stock. From the Kuki and Chin tribes the Mikirs are distinguished chiefly by their pacific habits, and by the absence of the dependence upon hereditary tribal chiefs which is so strong a feature among the former. The customs of both races as regards the building of houses upon posts, with a hong or open platform in front, are identical; in Major G. E. Fryer's paper "On the Khyeng people of the Sandoway District, Arakan," published in the Journal of the Asiatic Society of Bengal for 1875 (pp. 39, 99), a Khyeng house is figured which bears a striking resemblance to the Mikir house. The institutions of domestic and individual life among the Khyengs (Chins), as described by Major Fryer, especially as regards marriage, funeral ceremonies, the disposal of the dead (after copious feasting of friends and relatives) by cremation, the rules of inheritance (females being wholly excluded from succession), the treatment of disease, the propitiation of spirits, and the annual festivals in honour of the gods who preside over man's welfare, present the closest analogy to those of the Mikirs as set forth in this monograph. Like the Mikirs, the Chins are divided into exogamous groups and follow the rule of male kinship; but, like the Mikirs also in this, the approved marriage is that between a man and his first cousin on the mother's side. It has been noticed already (p. 21) that the word for father-in-law (òng-hai, wife's father) in Mikir is identical with that for maternal uncle, òng, and that son-in-law, osa, also means nephew (sister's son). The story of "the Orphan and his Maternal Uncles" illustrates the obligation which lies on a lad to marry his mother's brother's daughter (see above, p. 53). Similarly, Harata Kunwar, though but a mortal, calls his father-in-law the Bari-the Recho ònghai (p. 147), and is spoken of by him as osa (id.), while the fairy princesses call him cousin, kòrpo (p. 127). The same phenomenon appears in the Kuki-Chin languages. In Shö or Chin (Khyeng) apu means both maternal uncle and father-in-law; so also in Lushei, pu has both meanings. The following list of words indicating relationship in Mikir and Lushei (representing the Central Kuki-Chins) shows how closely the two languages correspond in this important part of their vocabulary:--