On the fifth day a fowl is killed, and as the name selected is pronounced three grains of rice are dropped into a cup of water, and if they sink the name is approved, but if they float another one must be selected and tested in the same manner. The Chiru ceremonies are more elaborate. After ten days the thempu comes to the house, a rakeng tree is planted in front of it, and then the thempu sacrifices a hen on behalf of the mother, and a cock or a hen, according to the sex of the child, on its behalf. The parents eat the flesh of the birds, and the sherh and bones are buried in the house. Two or three pots of zu are consumed by married persons. The thempu, taking some zu in his mouth, goes round inside the house, blowing it out on the walls and muttering charms. The mother can now leave the house, but for three or four days must not leave the village. The "keng-puna" or "ming-puna"--i.e., "name-giving"--takes place almost immediately. Two cocks or hens, according to the sex of the infant, are killed by the thempu, and their blood smeared on the infant's forehead and navel, some of the feathers being tied in its hair. The Kolhen pierce the child's ears and give the name on the tenth day, the ceremony being the same as among the Chiru on that day. The maternal grandfather is expected to give the child a pair of brass earrings, bracelets, leg ornaments, and a string of glass beads, and it is generally named after him--a custom also followed by the Koms, who combine the name-giving and ear-piercing, giving a feast for the purpose, on the expiration of the five days' sherh. The ear-piercing is done by the paternal aunt. The Lamgang ceremonies are the same as those of the Anal, but the father is prohibited from eating the flesh of fowls during the sherh period, while the mother is under no restriction as regards diet. No other animal may be sacrificed during that time, and cohabitation is not allowed for one month. The Purum customs are severely simple. The thempu comes and mutters charms on the day of the birth, and returns on the third day and makes a libation of zu. No sacrifices are allowed. The name is given on the second day by the midwife, and the ears are pierced on the seventh day, but in neither case is there any ceremony. The Tikhup give the name at a feast, to which the elders of the community are invited; a cock is killed and zu dispensed freely. In case of the parents being poor, this feast may be postponed till the child is two years old. The custom of summoning the child's soul reminds one of the Lushai prohibition of labour on the part of the parents for seven days after the child's birth, lest its soul, which hovers around them during that period, be injured. [Ceremonies connected with marriage.] Where marriage is by service, it is only natural that the actual ceremony should be of little importance, for the couple have been living as man and wife during the whole time; but there are exceptions.