Chapter V: Folk-Tales, Traditions and Superstitions (1)

Folk-Tales.

The Khasis possess a considerable amount of folk-lore. The tales which will be found reproduced in the original Khasi have been obtained from a collection which was in the possession of the Rev. Dr. Roberts, of Cherrapunji, who very kindly placed it at my disposal. The translations are by U Nissor Singh, Sub-Inspector of Schools, and the author of a Khasi English Dictionary as well as certain other educational works in that language. Dr. Roberts's collections would fill a book; so I have selected only a few of what I consider typical tales. At the instance of Sir Charles Lyall, I have given the Khasi and English side by side. The stories will speak for themselves, but I add a few explanatory notes. The water-fall of Ka Likai is a magnificent cascade in the rainy season; it can best be viewed from the heights of Laitkynsew. The water-fall is situated close to the village of Nongriat, which is approached by a succession of stone steps from the village of Tyrna, just below the Charrapunji Laitkynsew bridle-path. "Dingiei," which is mentioned in the second tale, is the high hill to be seen on the right-hand side of the Shillong-Cherrapunji road soon after leaving Shillong. The highest point of the range is over 6,000 ft. The third tale contains the well-known story of Ka Pah Syntiew, the fabled ancestress of the Khyrim and Mylliem Siem families. The cave where Ka Pah Syntiew is said to have made her abode is still to be seen in the neighbourhood of Nongkrem. The story of the origin of the Siems of Suhtnga, who afterwards became the Rajas of Jaintiapur, is a well-known tale in the Jaintia Hills. A description of the wonderful mass of granite known by the name of the Kyllang Rock will be found in the section of the monograph which deals with geographical distribution. I have also added a photograph of the rock. The Syntengs have a story that when the strong west wind blows in the spring this is due to the advent of _U Kyllang_, who comes to visit his wife, the river _Umngot_, at that season: amongst the Khasis hills are all of them masculine, but to rivers is usually attributed the feminine gender. U Symper is another isolated rocky eminence rising from the Maharam plain close to the village of K'mawan. The best view of the hill is obtainable from Laitmawsiang on the path to Mawsynram. The village of Mawsmai every traveller from Therria to Cherrapunji knows. It is chiefly remarkable for a fairly large limestone cave, and its fine memorial stones. The Khasi theory to explain how the moon got its spots is, I believe, original, but is no more extraordinary than our own nursery tale about the "man in the moon." The _Sohpet Byneng_ hill is the first hill of any size that the traveller sees on the Gauhati road when journeying to Shillong. It is close to Umsning Dak Bungalow. There are caves in the hill which are tenanted by bears. Strange to say, according to Khasi ideas, this is one of the highest points in the hills; in reality _Sophet Byneng_ is some 2,000 ft. lower than the Shillong Peak. As mentioned elsewhere, the Khasis are very fond of dogs; so I have given their version of how the dog came to live with man. The well-known _thlen_ superstition will be found fully described under the heading of "Human sacrifices." I have, however, thought the tale of sufficient interest to reproduce at length here. The story of the river Rupatylli is a pretty tale, and is just such a one as would appeal to the imagination of mountaineers like the Khasis. The Kopili story is important, in that it indicates the origin of human sacrifices in the Jaintia Hills; it also throws, perhaps, some light on the question of the use to which the flat table memorial stones were put in years gone by. The superstition about the crossing of the Kopili can be vouched for by many, who have taken the journey from the Jaintia Hills to North Cachar by the Kopili route. Mawpunkyrtiang is a small village close to Cherrapunji. The weird tale about the Siem of Malyniang is the pride of the Maskut people, for in olden days their King, i.e. the Siem of Malyniang, is supposed to have been a very powerful monarch amongst the Khasis. The story of Manick Raitong is interesting, in that it explains the origin of the use of the _sharati_, a bamboo flute of special make which is played only at funerals. The pool of water, which was formed after U Manick and the erring queen were burnt, may be connected with the _Umkoi_, or tank, which is dug to cleanse the souls of those who have died violent deaths. The idea of the bamboo, which bore leaves that grew upside-down, springing up from the buried flute, is also to be found in the Synteng tale regarding U Loh Ryndi's fishing rod. Owing to considerations of space, I have had to curtail largely the folk-lore section. I have, however, kept the materials by me, and if at any future time there is reason to believe that the reproduction of more Khasi folk-lore is called for, I shall be glad to try to arrange that some of the other folk-tales be printed.

The Water-Fall of Ka Likai.

The water-fall of Ka Likai is one of the most beautiful water-falls in the Khasi Hills. Its stream flows from a certain river from the village of Rangjirteh and passes by the village of Nongriat. The fall can be seen distinctly from the village of Laitkynsew. What a beautiful fall it is when viewed in the autumn. It is also a very high fall. There was in olden days in the village of Rangjirteh a woman called Ka Likai. She was a poor woman who had a husband. When she had given birth to a child, the husband died. Whilst the child was yet a baby, she experienced much trouble in taking care of it on account of her poverty. After the child was able to walk, what a pleasure it was to her to see it growing, and able to play with other children. Then that woman married another man; but he did not love the little child, and many a time he got angry because she could not take care of him more, on account of that child.

One day when she went to carry iron ore, her husband took the child and killed it. When he had cut up the body into pieces, he prepared curry with it and placed the curry where the mother would come and eat it. When he had finished doing so, he threw the head and the bones of the child far away, but he forgot to throw away the fingers, which he had placed in a basket where the betel-nut was kept. When the mother returned from her journey, she inquired "Where is the child?" "She has just gone somewhere, I don't know where," he said. She remained silent awhile; then she said, "Is there any rice and curry?" He said "Yes, it is ready," and went out at the same time. When she ate, she found the curry very tasty, and she thought that he had got the flesh of a young pig from some one who had performed a sacrifice. When she had finished eating, she took up the betel-nut basket, but found the fingers of her child there. She shrieked and threw herself down, and then ran to the precipice and cast herself down it. All the villagers wondered, but no one ventured to prevent her as she held a _da_ in her hand. From that time the waterfall was called the "Fall of Ka Likai."

Ka Kshaid Ka Likai.

Ka ksháid-ka-Likai ka long kawei ka ksháid ha ri Khasi kaba itynnad shibún eh. Ka wan tuid na kawei ka wah ha ka shnong Rangjirteh kaba wan hap ha ka shnong Nongriat. Ia kane ka ksháid lah ban ioh-i bha na ka shnong Laitkynsew. Katno ka long kaba i-tynnad lada khmih ia ka ha ka por synrái. Ka long ruh kaba jrong shibun eh. La don kawei ka briew ha ka shnong Rangjirteh hyndái kaba kyrteng ka Likai. Kane ka briew ka long kaba duk bad ka la don u tnga, te ynda la kha iwei i khun kynthei uta i tnga u la iap noh. Hamar ka por ha dang lung ita I khun ka la shitom shibún ban sumar ha ka jinglong duk jong ka. Te ynda i la nangiaid katno, ka la sngewbhá ban ioh-i ia la i khun ba i la sháit, bad ba i la nang ba'n leh kái bad ki para khynnah. Te kane ka briew ka la shongkurim bad uwei pat u briew; hynrei uta u'm ieit ia ita i khún, bad katno ba u la jiw sngew bitár ba ka'm lah ban khreh ba'n sumar ia u na ka bynta ita i khún.

Te ha kawei ka sngi ba ka leit kit nongnar, utá u tnga u la shim ia ita i khún bad u la pyniap noh. Bad haba u la ot u la shet jintah ia ka doh jong i, u la buh ruh ha ka jaka ba ka'n wan bam ka kmie; bad ynda u la dep kumta baroh u la leit bred noh ia ka khlih bad ki shyieng sha jngái, hynrei ia ki shimpriahti ba u la buh ha ka shang kwái u'm kynmáw shuh ban leit bred. Haba la wan ka kmie na kata ka jingleit ka la kylli, "hangno ka khun"? "Tip ei, u ong, shano ka leit kái myntan." Ka shu sngap noh bad ka ong "La don ja don jintah ne em" u ong, "la don," bad hamar kata ka por u leit kái noh. Te haba ka la bam ja, ka sngew bang shibun, bad ka la tharai ba u ioh doh khún sniang na kino-kino kiba kñia, bad haba ka la lah bám ja ka la shim ka shang kwái ba'n bam kwái, ka shem pynban da ki shimpriahti ita i khún bad ka la lyniar la lympat ia lade kat ba lah, bad ka la mareh sha katei ka ríat bad ka la pynnoh ia lade. Kumta lyngngoh ki shnong-ki-tháw baroh bad y'm lah ba'n khang mano-mano ruh, ka bat la ka wait ha ka kti. Te nadúh kata ka por ki khot "ka ksháid-noh-ka-Likai."

The Dingiei Hill.

Dingiei Hill is one of the highest peaks in the Khasi country, resembling in height and size the Shillong "Peak" which lies opposite and to the north of it. There are many villages on this hill belonging to the Shillong Siem. In olden days on the top of this hill grew a gigantic tree overshadowing the whole world, the name of that tree was "ka Dingiei." The Khasis came to a determination that if this tree were cut down (lit. destroyed) the world would become good and would have light, for as long as it (the tree) remained standing, the world remained dark and unfruitful. They accordingly came to an unanimous decision to fell it. When they cut (the tree) during the day and went back next morning, they found that the marks of cutting had been obliterated. Thus they cut each day, and next morning they found that the marks had disappeared. This was the case always. Then they marvelled why this thing was thus. They asked questions and they investigated; ka phreid (a very small bird) said "all this has happened because a tiger comes every night to (the foot of) the tree and licks the part of the tree which has been cut." Thereupon the men, having plied their axes and knives the whole day in cutting the tree (instead of carrying them away as usual), tied them to the incisions, with their edges pointing outwards. So when the tiger went as usual at night to lick the incisions, the sharp blades of the axes and knives cut his tongue. Thenceforth the tiger ceased to go to the tree; and as the tiger ceased to lick the incisions, the mark was not obliterated as before. So their work went on progressing every day until ka Dingiei fell. Thus the world received light, and cultivation throve, and there was nothing more to stand in the way of the light of the sun and the moon. It was for that reason that the name of "U Lum Dingiei" was given to the hill. Nobody knows what became of the tree, for since the time it fell its species has died out and there is no seed of it (to be found) anywhere on the earth from which it can be grown.

U Lum Dingiei.

U lum Dingiei u long u wei u lúm uba jrong shibún ha ri Khasi. U syrím ha ka jing jrong bad jingkhráw ia u lúm Shillong, bad u long marpyrshah jong u shaphang Shatei. Halor une u lúm don bún ki shnong hapoh u Siem Shillong. Mynhyndái halor une u lúm don kawei ka dieng kaba khráw shibúin eh haduh ba ka la kah dum ia ka pyrthei baroli kawei, ka kyrteng kata ka dieng ki khot ka Dingiei. Ki khún Khasi ki la ia kut jingmut ba lada yn ioh pynduh noh ia kane ka dieng ka'n bha ka'n shái ka pyrthei, namar katba ka dang ieng, ka pyrthei ka dum bad ka'm lah ban seisoh. Kumta ki la ia ieng da kawei ka jingmut ba'n ia khet noh ia ka. Te ynda ki la pom ia ka mynsngí, ki leit pat mynstep ki shem ba la dam noh ka díen pom. Kumta ki pom biang sa ha kawei ka sngi, ynda lashái mynstep ka dam-pa-dam biang. Shu kumta barabor ka long. Hangta ki la lyngngoh, hato balei ka long kumne. Ki ia kylli ki ia tohkit; ong ka phreid (ka sim kaba rit shibun) "kane ka jinglong ha dam kumne haba phi la pom ka long namar u khla mynmiet mynmiet u wan jliah ia ka díen ba phi la pom." Te kumta ki khún bynriew ynda ki la lah pom mynsngi baroh shi sngi, mynmiet ki teh pyn-ang da ki wait ki sdí ka kata ka jaka ba ki la lah pom . Kumta u khla haba u wan mynmiet u jliah phot u thyllied haba kynduh ha kita ki syrti wait syrti sdí. Kumtah naduh kata ka por um wan shúh; bad ynda um ioh shuh ban jliah kata ka dien pom u khun bynriew, ruh kam dam shuh. Shu nangdep ka jingtrei man ka sngi hadúh ba la kyllon ka Díngiei. Kumta sa shái phèr ka pyrthei bad sa manbha ka thung ka tep ka rep ka sei ynda ymdon ba shár shuh ia ka sngi ia u buái. Namarkata ki sa ioh ban khot kyrteng ia une a lúm "u Lúm Díngiei." Ia ka jinglong kane ka Díngiei ym don ba tip ei-ei nadúh kata ka pór hadúh mynta, namar nadúh ba la kyllon ka iapdúh [32] bad ym don symbái ba kan pynmih haei-haei ha ka pyrthei hadúh kane ka sngi.

Concerning the Origin of the Siems of Shillong.

The Siem of Shillong is a very great and powerful chief in the Khasi Hills. He is generally known throughout the Khasi Hills as the "god king". By the term "god king" is meant that God has been pleased to give over to him the largest portion of the Khasi country, i.e. the kingdom of Shillong, to rule. If you seek for the origin of these "god kings," you will find there is great uncertainty about it. At any rate there is a tradition amongst the Khasis to the following effect. In olden days a rumour got abroad that there was a woman in a cave called Marai, which is situated near the present village of Pomlakrai, at the source of the river Umiew or Umiam. She was a young and very beautiful damsel. Of the reality of the damsel's existence there is no question. Many tried to catch her, but they could not, owing to the narrowness of the cave. There came, however, a certain very clever man who went to entice her by showing her a flower called "u tiew-jalyngkteng." The damsel then came (out) near to snatch the flower, but the man went on holding back his hand until she came out into a more open place, when he seized her. He then brought her to his house and carefully tended her, and afterwards he married her. That damsel was called "_Ka Pah Syntiew_, the flower-lured one," because that man caught her by coaxing and enticing her with a flower. That man, who came from the village of Nongjri in the Bhoi country, was called the Nongjri Kongor. After she had given birth to daughters and sons, she returned, to the same place whence she had been captured, and from that time forth she never came out again, however much her husband and children called and implored her. Her children increased in stature and in wisdom and the people hearing of the wonderful origin of their mother, came from all parts of the country to look at them. The children also were very clever at showing their humility and good manners in the presence of the elders. All the people (in return) loved them and considered them to be the children of the gods and did homage to them. It occurred to the nobles and leaders of the Shillong Raj to appoint them Siems, because (they said) the children had been born of a wonderful woman, who, it seemed very clear, was the daughter of the "god Shillong." Therefore they gladly decided to appoint them Siems in the country of Shillong, (i.e., the present Khyrim and Mylliem States). The children thus became Siems, and they were called "Ki Siem-Blei" (the god kings) of Shilong. [33]

Shaphang ba long U Siem Shillong.

U Siem Shillong u long uwei u Siem uba khráw shibún bad uba don bór ruh ha kane ka ri lúm Khasi. Ia une u Siem la jiw bna baroh kawei ka ri ba u long u Siem-Blei. Haba ong Siem-Blei ka mut ba U Blei u la i mon sngewbha ba'n aiti ha u ban synshár ia kawei ka bynta kaba khráw ha ri Khasi. Ha une la ái ba'n synshar ha ri Shillong. Haba wád ia ka jingsdang jong kine ki Siem Blei don shibún ka jingb'ym thikna. La kumno-kumno ka don ka jingiathu-khana kum kane kaba harum ha pydeng ki Khasi hadúh kane ka sngi. Ha kaba nyngkong eh la byna ha don kawei ka bríew ha ka krem Marái, kaba hajan ka shnong Pomlakrái mynta, ha tyllong ka wah Umiew ne Umiám. Kata ka bríew kaba dang met samla kaba bhabríew shibún eh. Ia kaba ka don, ka don hangta barabor, bad bún ki ia pyrshang ban kem ia ka, kim lah namar ka long ka krem kaba khim. Te ynda la mih uwei u bríew uba kham sian u la leit khroh ia ka da kaba pyni da u syntíew uba ki khot u tiéw-ja-lyngkteng. Kumta katno ka bríew ka la wan hajan ba'n kynieh ia uta u syntiew, te uta u bríew u nangring da kaba pynran ia la ka kti khyndiat khyndiat hadúh ka'n da mih ha kaba kham kylluíd ka jaka, u sa kem ia ka. Hangta u la wallam sha la ieng, u ri u sumar bha ia ka, bad hadien-hadien u la shongkurim ia ka. Te la khot kyrteng ia kata ka bríew ka Pah-syntiew, namar ba uta u briew u ioh kem ia ka da kaba khroh ba pah da u syntiew. Uta u bríew u long uba na Nongjri Bhoi, bad ki jiw khot u Kongor Nongjri ia u. Te ynda ka la kha ki khún, kynthei bad shynrang, ka la leit phet sha kajuh ka jaka na kaba u la ioh kem ia ka, bad nadúh kata ka por ka'm wan shuh, la'u tnga ki khún ki leit khot leit pyrta katno-katno ruh. Kita ki khún ki la nangshait nang sian, bad ki bríew ruh, haba ki la bna ia ka jinglong kaba phylla ka jong ku kmie jong ki, ki la wan khnang na kylleng ki jaka ba'n khmih ia kita ki khynnah. Te kita ki khynnah ki la nang shibún ba'n leh rit ba'n leh don akór ha khmat ki tymmen bríew, ki bríew ruh baroh ki a ieit ia ki bad ki tharai ba ki long ki khún Blei. Kumta ki la ia ngúh ki la ia dem ia kita ki khynnah bad hadíen kata ka la jia ha ki dohnúd kiba khráw-batri, ki tymmen-ki-san ha ka ri Shillong ban thung Siem ia ki namar ki khynnah ki long kiba la wan kha da ka briew kaba phylla shibún, kaba imat eh ba ka long ka khún u Blei Shillong. Te kumta ki la ia kut da ka mon snowbha baroh ba'n thung Siem ia ki ha ka hima Shillong, bad kumta la long Siem kita ki khynnah, ki synsháh bad ki khot ruh ia ki Siem-Blei-Siem-Shillong.

U Loh Ryndi and Ka Lim Dohkha.

The Syntengs give the following explanation of the origin of Siems of Suhtnga. There was a man from Wár Umwi named U Loh Ryndi. He went one day to fish in the Umwi stream. When he had caught only one fish, he returned home. He roasted the fish and placed it on the _tyngir_ (a swinging shelf above the hearth). He forgot that it was there, and did not remember to eat it. The next morning he went out for a walk to the hill. When he returned home in the evening, he found his house had been swept and looked after, and that the rice had been cooked. He was much surprised at this. The next day the same thing happened. When this state of things continued to occur, he made a pretence of going for a walk to the hill and he called his dog. But he concealed himself the whole day outside the village, and when it was time for cooking rice (evening), he returned home. When he saw that smoke was rising from the house, he crept up stealthily in order that he might suddenly enter the house. Finding a woman there, he said, "Who art thou?" She replied, "I am Ka Lih Dohkha. I am the fish whom thou didst catch and forget to eat. She forthwith added, "Thou must not let any one know. I have many relatives. Come, let us go and fetch them to come here." So Ka Loh Ryndi bade his mother take care of the house until his return from his journey. They went together and arrived at the place where he had caught her, and she jumped into the water and he remained on the dry land. After a while she returned, bringing with her her relatives, but how many of them there were is not known. They all went to the house of U Loh Ryndi. When Ka Lih Dohkha began to enter the house, and was about to cross the threshold, she saw a broom which his mother had placed on the threshold. She therefore abruptly turned back with all her relatives to the river. After that U Loh Ryndi saw in a dream that Ka Lih Dohkha had gone by the river Umwai Khyrwi to a village called Suhtnga. (Since that time all the fish have left the river up to the present day.) He accordingly went to angle for her in that stream, and when he had caught her, he found that she looked after him just the same as before. After that he married Ka Lih Dohkha and she bore him twelve daughters and a son. When the children of U Loh Ryndi and Ka Lih Dohkha grew up, both of them returned to the stream Umwai Khyrwi. It is said that from the fishing rod of U Loh Ryndi, which he left on the bank of the stream, there grew up bamboos, the joints and leaves of which grow upside down to the present day.

U Loh Ryndi bad Ka Lim Dohkha.

Ki Synteng ki batai ia ka jinglong tynrai ki Siem Suhtnga kumne. La don u wei U Wár Umwi, uba kyrteng U Loh Ryndi, uba la leit khwái dohkha na ka Wah Umwi; te ynda la ngat tang kata kawai u la wan noh sba la ieng. Ynda u la syang u la buh noh halor tyngír ha ka ruh. Hangta u la klet bad um kynmáw shuh ban bám ia ka. Kumta ynda la-shái mynstep u la leit kái pat sha lum, te haba u la wan noh la jan miet u la shem ia ka iing jong u ba la sár la sumar bad ka ja ba la ih. Mynkata u la lyngngeh shibán ba ka long kumne. Te kum la-shái ka la long kumjuh. Ynda ka shu dem iailong kumne-pa-kumne la bán sín eh, ynda kumta u la leh ia lade kum u ban sa leit lúm, u da ting ia u ksew. Hinrei u la rih noh baroh shi sngi harud nong, bad ynda la poi ka por shet ja u la wan noh sha iing. Te mynba u la ioh-i ba la tydem ding ha ieng u la syntiat bha biang ba un ioh rung kynsan bluit hapoh. Hynda kumta u la shem ia ka kynthei hangta. U la ong ia ka, "Pha kaei"? Ka la ong ia u, "nga long Ka Lih-dohkha, ma nga, nga long kata ka dohkha ba me la ngat bad me la klet ban bam." Ynda kumta ka la ong ia u "me wat pyntip iano iano ruh, nga don ki kur shibún eh, ngin ia leit sháw ia ki ban wan noh shane." Kumta U Loh Ryndi u la buh ia la ka kmie ban sumar ia ka iing tad ynda un wan na ka jingleit jong u. Ynda ki la ia leit ki la poi ha kata ka jaka ba u la ngat ia ka. Ynda kumta ka la sid ha ka um, u te u nang sah ha ka ryngkew. Te la shibit ka la wan pat sha u bad ka wallam lem bad ka ia ki kur, hinrei ki long katno ngut ym lah banong, bad ki la leit baroh sha ka iing U Loh Ryndi. Te mynba Ka Lih Dohkha ka la sydang rung ha iing, hamar be kan sa jám ia ka shahksew ka la ioh-i ia u synsar ba la buh ka kmie jong u hapoh kata ka shahksew; namarkata ka la kylla dín bak bad ki kur jong ka sha kata ka wah. Hadin kata U Loh Ryndi u la phohsníw, u la ioh-i ha kata ka jingphohsniw ia Ka Lih Dohkha ba ka la leit noh sha ka shnong ba ki khot ka Suhtnga ha ka Umwai-khyrwi (naduh kata la jah noh ki dohkha ha ka wah Umwi haduh mynta). Te u ruh u la leit sha kata ka wah ban khwai ia ka, bad ynda u la ngat u la shem ba ka sumar ia u kumjuh. Ynda nangta u la shongkurim bad Ka Lih Dohkha, bad u la ioh khún khadar ngut ki kynthei uwei u shynrang. Ynda la rangbah kita ki khún u Loh Ryndi bad Ka Lih Dohkha ki la leit noh baroh ar ngut ha kata ka Umwai Khyrwi. Te ki ong ba na u ryngwiang khwai jong U Loh Ryndi, harud um ba u la ieh noh, la long ki shken kiba ka mat ka long khongpong bad ka sla de kumjuh jen haduh mynta.

Kyllang and Symper.

Kyllang is a hill which is near the village of Mawnai in Khadsawphra, and Symper is a hill which is situated in the Siemship of Maharam. The old folks say that there are gods which inhabit these hills, which are called U Kyllang and U Symper. These gods had a quarrel for some reason that we mortals do not know. They fought by throwing mud at one another. After they had fought, once or twice, U Kyllang proved victorious. So U Symper, having been humiliated, sits quietly in his own place to this day, and U Kyllang sits very proudly because be was victorious in the fight. The holes which are like tanks in U Symper's sides remain to this day; it is said that U Kyllang made those holes during the battle.

U Kyllang [34] bad U Symper.

U Kyllang u long u lúm uba hajan ka shnong Mawnái ha Khadsawphra bad U Symper u dei u lúm uba long ha ri Maharam. Ha kine ki lúm ki tymmen ki jiw tharai ba don ki blei kiba shong hangto kiba kyrteng U Kyllang bad U Symper. Kine ki blei baroh ar ngut ki la ia kajia namar kano kano ka dáw kaba ngi u bynríw ngim lah ban tip. Te ki la ialeh baroh ar ngut da kaba ia khawoh ktih. Ynda ki la ialeh shi por ar por jop U Kyllang. Kumta U Symper u shong pynrit ia lade ha la ka jaka jar-jar haduh mynta, bad U Kyllang u shong da kaba sngew khráw sngew sarong shibún ba u la jop ha ka jingialeh. Ki thlíw kiba long kum ki pukri kiba don ha ki krung u lúm Symper ki sah haduh mynta; ki ong ba la pynlong ia kito ki thlíw da U Kyllang ha ka por ialeh.

The Siem creating stone at Mawsmai.

On the outskirts of Mawsmai village, and to the west of it, stands a hill; it is a very beautiful hill. From a distance it looks like the hump of a bull. It has big trees growing on it, as people are afraid to cut them because they believe that the god "Ryngkew" is there, who takes care of and protects the country. This hill has two names, U Mawlong Siem and U Lyngkrem. U Mawlong Siem is the smaller (peak) on the southern side, and U Lyngkrem the taller one, in which there is a cave. The Mawsmai people sacrifice once or twice a year according to the god's demand. The Mawsmai people have, besides U Mawlong Siem, other village gods (called "Ryngkew"). The name of the one is "U Rangjadong," and the name of the other "U Ramsong." Sacrifices are offered to these two also. U Mawlong Siem is a very great and stern god. The other gods dare not engage in battle with him. He has a daughter called "Ka Khmat Kharai" (i.e. the mouth of the abyss). The god of the Umwai people fell in love with this daughter, but he was unable to obtain her in marrage, as U Mawlong Siem did not like him. It is not possible to know the exact reason why the name of U Mawlong Siem was given to him, but at any rate it appears that the name arose from the fact that in olden days before the death of a Siem there used to be heard at "Mawlong Siem" a great noise of beating of drums. The Mawsmai and the Mawmluh people used to hear it, and they attributed it to the god "Mawlong Siem," who beat the drum for his children to dance to. At any rate, when this sound is heard, it never fails to portend the death of a Siem. It appears that this hill was called "Mawlong Siem" for that reason.

U Mawlong Siem ha Mawsmai.

Harúd 'nong Máwsmái don u wei u lúm uba shaphang sepngi na ka shnong. Une u lúm uba i-tynnad shibún. Ban khymih na sha jingngái u long kum u syntai masi kyrtong. U don ki dieng kiba khráw ki bým jiw don ba núd ban thoh ban daiñ namar ba ki ñiew ba u long U Ryngkew u blei uba sumar uba da ia ka muluk ka jaka. Ia une u lúm ki khot ar kyrteng, U Mawlong Siem bad U Lyngkrem, U Máwlong Siem u long uta uba kham lyngkot shaphang shathi, bad U Lyngkrem u long uta uba jerong eh bad uba don ka krem Pubon hapoh. Ia une U Mawlong Siem ki Máwsmái ki jiw ai jingknia da u blang shisin shi snem ne shi sin ar snem katba u pan. Ki Mawmluh ruh ki leh kumjuh na la shnong. Nalor une U Mawlong Siem ki Máwsmái ki don shuh ki Ryngkew hajan shgong, uwei U Rangjadong bad uwei pat U Ramsong. Ia kine ki kñia. Une U Mawlong Siem u long u blei uba khráw shibún bad uba eh. Ki para blei kim núd ban ia leh thyma ia ki. U don kawai ka khún kaba kyrteng "Ka Khymat Kharái," u blei ki Umwái u i-bha ia ka, hinrei um lah poi namar U Máwlong Siem úm sngewbha ia u. Ban tip thikna ia ka dáw balei ba khot kyrteng Máwlong Siem ia u ym lah ban tip; hinrei la kumno kumno i-mat ba kane ka kyrteng ka la mih namar ba mynhyndái haba yn sa iap Siem la jiw ioh sngew hangta ha U Máwlong Siem ba don ka jingsawa tem ksing kaba khraw shibun. Ki Mawsmai bad ki Mawmluh ki jiw ioh sngew, bad ki jiw tharai ba u blei Mawlong Siem u tem ksing ban pynshád khún. Lei lei haba la ioh sngew kum kata ka jingsawa ym jiw pep ia ka ban iap Siem, bad i-mat ba na kata ka daw la khot kyrteng ia une u lum Máwlong Siem.

Why There Are Spots On The Moon.

In olden days there was a woman who had four children, three girls and one boy. Their names were these, Ka Sngi (sun), Ka Um (water), Ka Ding (fire), and U Bynai (moon). These four children belonged to rich gentle folk. The Moon was a wicked young man, for he began to make love to his elder sister, Ka Sngi. In the beginning the Moon was as bright as the Sun. When the Sun became aware of his bad intentions, she was very angry. She took some ashes in her hand and said to him, "do you harbour such an incestuous and wicked intention against me, your elder sister, who has taken care of you and held you in her arms, and carried you on her back like a mother does; now I will cover your brow with ashes, you wicked and shameless one; begone from the house." Then the Moon felt very much ashamed, and from that time he gave out a white light because the Sun had covered him with ashes. What we see like a cloud (on the Moon) when it is full, are the ashes which adhered from the time the Sun covered him with them. The three daughters, however, remained at home to take care of their mother, until she grow old and died.

Kumno ba la Thoh dak U Bynai.

La don kawei ka briew mynhyndái kaba don saw ngut ki khún, lai ngut ki kynthei bad u wei u shynrang. Ki kyrteng jong ki ki long kine, Ka Sngi, Ka Um, Ka Ding, bad U Bynái. Kine baroh saw ngut ki la long ki khún ríwbba khún don burom shisha shisha. Te une U Bynái u la long u bríew uba riwnar, u sydang ban i-bha ia la ka hynmen, Ka Sngi. Une U Bynái ruh ha kaba mynnyngkong u long uba phyrnái hi ryngkat Ka Sngi. Te ynda ka Sngi ka la sngewthuh ia ka jingmut riwnar jong u ka la sngew bittar shibún bad ka la shim u dypei ha la ka kti bad ka la ong ia u, "da kum kane ka kam kaba sang kaba sníw phi thew ia nga ka hynmen kaba la thum la bah, la sumar sukher kum ka kymie ryngkat; mynta ngan tep da u dypei ia ka shyllang-mat jong me u riwnar u khlem raiñ,--khie phet noh na iing." Te U Bynái u la sngew rem sngew raiñ shibún eh. Bad naduh kata ka por U Bynái u kylla da ka jinghái kaba líh namar ba tep Ka Sngi da u dypei. Bad uta uba ngi ioh-i ha U Bynái kum u l'oh ha ka por ba u pyllun u long u dypei keiñ uba sah naduh ba tep Ka Sngi. Te ki sah lai ngut ki para kynthei kiba sumar ia la ka kmie ba la sydot la tymmen haduh ba kan da iap.

"Sohpet Byneng" Hill.

In olden days, when the earth was very young, they say that heaven and earth were very near to one another, because the navel-string of heaven drew the earth very close to it. This navel-string of heaven, resembling flesh, linked a hill near Sumer with heaven. At that time all the subjects of the Siem of Mylliem throughout his kingdom came to one decision, i.e. to sever the navel-string from that hill. After they had cut it, the navel-string became short; and, as soon as it shortened, heaven then ascended high. It was since that time that heaven became so high, and it is for that reason that they call that hill which is near Sumer "U Sohpet Byneng."

U Lúm Sohpet Byneng.

Mynhyndái mynba dang lung ka pyrthei ki ong ba ka byneng bad ka khyndew ki ia jan sbibún namar ba U Sohpet Byneng u ring ia ka byneng ba'n wan kham hajan. Une U Sohpet Byneng u long kum ka doh kaba snoh na u wei u lum uba hajan Sumer bad ka snoh ruh ia ka byneng. Te mynkata ka pór ki khún ki raiot U Siem Mylliem baroh kawei ka hima ki ia ryntieh kawei ka buit ban ia ieng ba'n khet noh ia uta U Sohpet Byneng na uta u lum. Te ynda ki la ialeh ba'n khet ia u u la dykut, bad tang u shu dykut ka byneng ka la kiw theng sha jerong. Kumta ka shu jngái kumne ka byneng nadúh kata ka pór ba dykut U Sohpet Byneng nalór uta u lúm. Kane ruh ka long ka dáw namar balei ba la khot ia uta u lúm uba don hajan Sumer "U Lúm Sohpet Byneng."

How the Dog came to live with Man.

In olden days, when the world was young, all the beasts lived happily together, and they bought and sold together, and they jointly built markets. The largest market where all the beasts used to take their articles for sale was "Luri-Lura," in the Bhoi country. To that market the dog came to sell rotten peas. No animal would buy that stinking stuff. Whenever any beast passed by his stall, he used to say "Please buy this stuff." When they looked at it and smelt it, it gave out a bad odour. When many animals had collected together near the stall of the dog, they took offence at him, and they said to him, "Why have you come to sell this evil smelling, dirty stuff?" They then kicked his ware and trampled it under foot. The dog then complained to the principal beasts and also to the tiger, who was at that time the priest of the market. But they condemned him, saying, "You will be fined for coming to sell such dirty stuff in the market." So they acted despitefully towards him by kicking and trampling upon his wares. When the dog perceived that there was no one to give ear to his complaint, he went to man, who said, "Come and live with me, and I will arise with you to seek revenge on all the animals who have wronged you." The dog agreed and went to live with man from that time. Then man began to hunt with the assistance of the dog. The dog knows well also how to follow the tracks of the animals, because he can scent in their footprints the smell of the rotten pea stuff which they trod under foot at Luri-Lura market.

Kumno u Kseq u la wan Shong bad u Briew.

Mynhyndái, mynba dang lung ka pyrthei shibit, ki mrád ki mreng lái phew jaid ki ia suk ki ia lok para mrád, bad ki ju ia-die-ia-thied, ia tháw iew tháw hat ryngkat. Te ka iew kaba khráw tam eh kaba poi baroh ki lái phew mrád ba'n wallam la ki jingkhaii pateng ka long ka Iew "Luri-Lura" ba ri Bhoi. Ha kata ka iew u ksew u wan die 'tung rymbái, te ym man don ba pán thied satia ia kata ka ktung. La iaid kawei ka mrád u tyrwa, "To thied kane ka ktung." Haba ka la khmih bad ka la íw, kaba iwtung pynban, la iaid kawei pat ruh shu shem ba ka long kumta, kaba sniew bad kaba íwtung ka jingdie jong u ksew. Te haba ki la ialang kham bún ha ka basa jong u ki la phoi ia u ksew, ki ong "balei me wan die ia ka ktung kaba íw jakhlia?" bad ki la kynjat ia ka jingdie jong u bad ki la iúh hapoh slajat. Te u ksew u la mudui ha ki para mrád kiba kham rangbah bad ha u khla uba long lyngdoh, ha kata ka iew. Pynban ki la pynrem ia u, bad ki la ong, "yn dain kuna ia me uba wan die ia ka jakhlia ha ka iew ka hat." Kumta ki la leh bein ia u da kaba iuh kaba kynjat ia kata ka ktung. Te u ksew haba u ioh-i b'ym don ba sngap ia ka jingmudui jong u, u la wan sha u bynriew, bad u bynriew u la ong "To wan shong noh bad nga nga'n ieng ryngkat bad me ba'n wád kyput ia ki lái phew mrád kiba leh bein ia me." Te kumta u ksew u la kohnguh bad u la wan shong bad u bynriew nadúh kata ka pór. Nangta sa long ka beh mrád u bynriew ryngkat bad ka jingiarap u ksew. U ksew ruh u tip ba'n búd dien ia ki mrád, namar u sngewthúh ba ka dien ka khnap ka mrád baroh ka don ka jingíw-khong ba la sah ka jingíw nadúh kata ka pór ba ki iúh ia ka ktung rymbái jong u ha ka Iew Luri-Lura.

The "Thlen."

In olden days there was a market in the village of Langhiang Kongkhen, and there was a bridge sacred to the gods there. All the children of men used to frequent that heavenly market. They used to pass by Rangjirteh, where there is a cave which was tenanted by a gigantic "thlen." When they went to that market, as soon as they arrived at Rangjirteh they were swallowed up by the "thlen." The "thlen" did this in obedience to an order he had received. If ten people went there, five of them were swallowed up; half of them he devoured, and half of them he let go. But any one who went alone was not touched by the "thlen," for it was necessary for him to leave untouched half (of the number of those who went). When many people had been devoured, and when they saw that all the children of men would be destroyed, whether they were Khasis or plains people, they held a great durbar at Sunnai market to which both Khasis and plains people went. They considered together as to how to devise a means by which they could slay the "thlen" which had devoured the children of men. After they had deliberated for a long time they decided to adopt the following plan. In the grove that is close to Laitryngew, which is called "the grove of U Suidnoh," there was a man called "U Suidnoh." They counselled together to get "U Suidnoh" to make friends with the "thlen." This Suidnoh was a courageous man who did not care for any one. He used always to walk alone; so when he went to the "thlen," the latter did not eat him because there was no one else with him who could be let go. The people advised U Suidnoh that he should go and give the "thlen" flesh every day, either goats, or pigs, or cattle. After he had done this for a long time, the "thlen" became tame, and was great friends with U Suidnoh. When both of them became very intimate thus, the children of men advised U Suidnoh to build a smelting house. So he built a smelting house and made the iron red-hot, and, holding it with a pair of tongs, took it to the "thlen." When he arrived he said to the "thlen," "Open your mouth, open your mouth, brother-in-law, here is some flesh." As soon as he opened his mouth, he threw the red-hot iron down his throat. The monster then struggled and wriggled so violently in its death agony that the earth shook as if there had been an earthquake. When U Suidnoh saw the death struggle of the "thlen," he fainted (from excitement). The quaking of the earth startled all the children of men, and they thought that something had happened. When U Suidnoh did not return home his family went to look for him, for they knew that he had gone to feed the "thlen" with red-hot iron. They found him there lying in a faint. When they had revived him, they asked him why he had fainted thus. He replied, "When I was feeding the 'thlen' with red-hot iron, he struggled and wriggled and I fainted. Come, let us go and see what has become of him." They then went and found that the "thlen" was dead. They then published abroad all over the world that the "thlen" was dead, and they convened a durbar to decide about eating him. In the durbar they came to the following understanding, i.e. that the Khasis should eat half, and the plains people half (of the body). After they had come to this decision in the durbar, they then went to take him out of the cave, and they lifted him on to a rock. They there cut into pieces the "thlen's" carcase. The plains people from the East, being more numerous, ate up their share entirely, not leaving anything--for this reason there are no "thlens" in the plains; but the Khasis from the West, being fewer in numbers, could not eat up the whole of their share; they left a little of it. Thus, because they did not eat it all, the "thlen" has remained with them. U Suidnoh gained for himself fame and honour, which he enjoys up to the present day. The Khasis, therefore, when they find that the hair or the clothes of any one belonging to them have been cut, refer the matter to U Suidnoh, and they sacrifice to him. The Syntengs also have their "thlen," but he differs much from the Khasi "thlen." The Syntengs also believe he is a kind of serpent, and there are some families and clans who keep him and worship him like a god. They sacrifice to him a pig only; they do not propitiate him with human blood as the Khasis do. [35]

Shaphang U Thlen.

Mynhyndái la don ka iew ha Langhiang Kongkhen, ba don ka jingkieng blei hangta. Baroh ki khún bynriw ki ia wan ha kane ka iew blei. Ki iáid lynti na Rangjirteh, kaba don ka krem u thlen uba khráw eh. Te katba ki leit sha kane ka iew blei tang shu poi ha Rangjirteh la ngúid noh u thlen. U ieh kum ha kane ka rukom kat kum ka hukum ba u la ioh. Lada iáid shiphaw ngut, san ngut la ngúid noh; shiteng shiteng la bám, shiteng shiteng la pyllait noh. Hinrei ia uba iáid wei briew ym bit ba'n bám. Ka dei ba'n da pyllait shiteng shiteng. Te ynda la lut than eh ki briew, ki i ruh kum ba'n sa dúh ki khún bynriew baroh, bad Khasi bad Dykhar, hangta ki la sydang ba'n lum ka dorbar bah ha ka iew Sunnai, u Dykhar u hangta u Khasi ruh hangta. Ki ia pyrkhat ba'n ioh ka buit ka lád da kumno ki lah ba'n pyniap noh ia u thlen uba la bam dúh ia u khún bynriew. Ynda ki la dorbar kham slem ki la ioh ka lád kaba biang kumne. Ha kata ka khláw hajan Laitryngew kaba ki khot 'làw Suidnoh la don uwei uba kyrteng "U Suidnoh" ki la ong ba'n pynialok ia U Suidnoh bad U Thlen. Une U Suidnoh u long uba riwnar u b'ym jiw iáid ryngkat briew. Wei briw, wei briw, u iáid. Kumte haba u leit sha U Thlen ruh u'm bám satia namar ba U Thlen hi ruh u'm jiw bám ha b'ym don jingpyllait. Ki briew ki la sylla ia U Suidnoh ba un leit ai doh ia u hala ka sngi; u ai da ki blang, ki sniang, ki massi. Haba la leh kumta kham slem U Thlen u la júh, u la ia lok bha bad "U Suidnoh." Te ynda kine ki la ia juh bha, u khún bynriew u la bythah pat ia U Suidnoh ba u'n shna shlem, bad u la shna shlem ba'n pyrsut nar-wah. Ynda u la pyrsut ia u nar hadúh ba u la sáw bha hâin u la khap na ka lawar ding bak bad katba u dang sáw dang khluid bha u la leit lam ha U Thlen. Tang shu poi u ong "Ko kynum ang, ang, kane ka doh," bad iang u shu ang u la thep jluk ha u pydot. Hangta U Thlen u la khih u la lympat u la kyrhtat u la ksaid iap badúh ba la win ka khyndew kumba khih u jumái. Hangta U Suidnoh, haba u ioh-i ia ka jingksáid iap U Thlen, u ruh u la iaplér b'ym tip briew shúh. Te kata ka jingwin ka khyndew ka la pynkyndit ia u khún bynriew baroh ha ka pyrthei, bad ki la pyrkhat ba la jia ei ei. U Suidnoh u'm poi shúh sha la iing, te kiba ha iing jong u ki la leit wád, namar ki la tip ba u la leit ai jingbám ha U Thlen da u nar sáw: hangta ki la shem ba u la iap lér, bad ki la pynkyndit ia u bad ki la kylli ia u "Balei me iaplér kumne?" U ong, "Hamar ba nga dang ai jingbam ia U Thlen da u nar sáw ba la pyrsut bha, u la kyrthat, khih lympat U Thlen bad nga la iap lér. "Ia, ia leit khymih kumno u la long." Ynda ki la ia leit khymih ki shem ba la iap U Thlen. Hangta la pynbyna hàw ia ka pyrthei baroh be la lah iap U Thlen, bad u lùm ka dorbar ba'n bám noh ia u. Hangta ha ka dorbar ki la ia kut kumne: ki Khasi ki'n bám shiteng bad ki Dykhar ki'n bam shiteng. Ynda la ia kut kumta ha ka dorbar ki la ieng ba'n leit sei noh na ka krem, bad ki la rah halor u máwsiang. Hangta ki la ia shain ia dain ia ka doh U Thlen lyngkhot lyngkhot. Ki Dykhar na mih-ngi, namar ba ki kham bún briew ki la bám lut ia la ka bynta, kim shym pynaah ei ei, kumta ym don Thlen shúh ha pyddeng ki Dylhar. Hinrei ki Khasi, na sepngi namar ba ki kham duna briew ki'm shym lah ba'n bam lut ia la ka bynta, ki la pynsah katto katne. Kumta namar ba ki'm shym bám lut, U Thlen u dang sah. U Suidnoh u la ioh la ka nám la ka burom hadúh mynta. Namar haba ki Khasi ki shem ba la ot shniuh ne ot jáin ki pynkit halor U Suidnoh bad ki ái jingknia ia u. Ki Synteng ruh ki don la U Thlen hinrei u phér shibun na U Thlen Khasi. Ki Synteng ruh ki ngeit ba u long u kynja bysein, bad don ki iing bad ki jaid kiba jiw ri ia u bad ki mane kum u blei. Ki ai jingknia ia u tang da u sniang, hinrei kim ái da ka snám briew kumba ái ki Khasi kiba ri ia u.

About the River "Rupatylli" at Duwara.