Finally, the name Mahirel Sena or Senamahi was approved of. The seven beings which had thus been brought into existence each produced twenty-one more, and all these demanded food of their creator, who, to appease them, told them that he was about to create men, and that, if these did not feed them, the Sa-roi-nga-roi might inflict all sorts of troubles on the human race. This story is far from satisfactory, as it fails to account for the name Sa-roi-nga-roi, and I think that, in common with much of the pundits' lore, it is a late invention, probably after the introduction of Hinduism. When any large concourse of people takes place, these troublesome spirits collect in great numbers, and if a person is brought home from a journey ill, the demons follow him. On such occasions, therefore, it is necessary to feed them, and this is also particularly requisite on the two Saturdays preceding the Hindu festival known as the Holî, the spring festival of general license. Old women go round from house to house collecting all sorts of food, and some cotton to represent the clothing of the people, and also puk-yu, wai-yu, yeast cakes used in making rice beer. They then go to each point where a road crosses the village boundary, and there strew the articles in a thin line composed of seven parts, one for each of the original beings whence the Sa-roi-nga-roi are said to have sprung. On the first of these two Saturdays, all sorts of food are offered to Senamahi, and then cooked and eaten by each household, portions being placed on the boundaries of the homestead. On that day the luck of each person for the ensuing year is tested. A ngāmu fish for each is procured, and the maiba, having placed tiny pieces of gold and silver in the mouth of each fish, releases it in a pond, and from the vigour of its movements the health of the person concerned is foretold. These fishes are said to carry off ill-luck. This ceremony is also performed on the night of the Chei-tāba, which is that preceding the Manipuri New Year's Day. On that night
