Customs in Connection with Deaths by Violence or Accident.
These customs are interesting enough to deserve a separate description; they are as follows:—
If a man dies by the sword, before his body can be burnt, a sacrifice of a black hen must be offered to Ka Tyrut, the goddess of death. The bones are then placed in a stone cairn. Again they are removed, and, after eggs have been broken, are taken to a river bank and there washed. If there is no river at hand, a tank is dug for the purpose, which is called umkoi. There are various such umkois in different parts of the district, e.g. near Raliang and Nartiang. A sacrifice of a goat is offered to the god U Syngkai Bamon, and a sow to Ka Ramshandi, both of whom are evil deities. Another sow is sacrificed to Ka Tyrut. After this the bones are placed in another newly-built cairn. The ceremony of placing the bones in one and then removing them to another cairn is usually performed three times; but unless the auspices, as deduced from the eggs, are favourable, the relatives must go on sacrificing and removing the bones until they are so. These ceremonies having been completed, they erect a flat table-stone, or mawkynthei, for the ghost of the departed to sit upon, and return home, where they propitiate their ancestors with offerings of food. In the case of the murdered victims of the thlen superstition the same ceremonies are observed. For people who have died by drowning, or been killed by wild animals, and for women who have died in childbirth, similar pujas are offered, except that a sacrifice to U Syngkai Bamon does not take place. In the case of one who has died at a distance from his home, e.g. in a foreign country, whose body has not been burnt in accordance with custom, and whose bones have not been collected, the members of his clan, or his children, take three or five seeds or cowries (sbai) to a place where three roads meet. Here they summon the spirit of the departed in a loud voice, and throw up the seeds or cowries into the air, and when they fall to the ground they say, "to alle noh ba ngin sa lum sa kynshew noh ia phi," come now we will collect you (the idea being that the seeds represent the bones of the deceased). Having collected the seeds, they place them on a bier and perform the service for the dead just in the same way as if a real dead body were to hand. If possible a portion of the dead person's clothes should be burnt with the seeds in the bier, and it is with this view that the coats or cloths of Khasi coolies, who die when employed as porters on military expeditions at a distance from their homes, are brought back by their friends to give to the relatives. If a person, dies of cholera, small-pox, or other such infectious or contagious disease, the body is buried, but is dug up again and burnt with all the customary rites when fear of infection or contagion is over. In parts of the district upright stones called maw-umkoi are erected along the line of route when the remains of a person who has met with an accidental death are brought home. This is stated to be the case in the Rambrai Siemship.
Miscellaneous Customs in Connection with Death.
In Nongjri, a large village in the Wár Country, the dead body is placed on a bier near the door of the house, a turban being tied about the head, the face being left bare and turned towards the door. In some of the Shella villages a second cremation is performed, in which a bamboo frame-work represents the corpse. This second cremation takes place when the body has been disposed of without the requisite ceremonies. The bones and ashes of the dead in Shella are in some cases kept in a cavity hollowed out of a post erected for the purpose. The bones and ashes find a temporary resting-place here, but are afterwards removed to a cromlech.
At Nartiang, in the Jaintia Hills, the head of the corpse is shaved, but a tuft of hair in the middle of the head is left; this is called (u'niuh Iawbei), the great grandmother's lock. At Nartiang betel-nut, which has been chewed by one of the mourners is put into the mouth of the corpse, also cooked rice. There is a similar custom prevalent amongst the Khyrwangs. The Nongtungs, in the Jaintia Hills, keep dead bodies sometimes as long as a month, until the phur or ceremonial dance has been performed. Hence they are called Nong-tung, or "stinkers." Amongst the Lynngams the dead body is kept for sometimes three or four months, or up to the time when a bull can be procured for a feast to the villagers. This feast is an essential, and, cattle being scarce in the Lynngam country, there is often great delay in disposing of the body. Lynngam villages at such a time are best avoided. The Lynngams of Nongsohbar bury the unburnt bones of the deceased within the village, and in front of the house occupied by the deceased when alive; the bones being placed in a hole in the ground, over which is laid a stone, a bamboo mat being nailed over the stone. A bamboo fence three or four feet high is erected round the grave. Other Lynngams bury the uncalcined bones and ashes in a gourd in the jungle near the burning-place. On their way home, the members of the clan of the deceased who have come from other villages to witness the funeral obsequies, put up a stone on the path in honour of the deceased, a turban being tied round the top of the stone. The Garos or Dkos, who live at the foot of the hills on the Kamrup border, and are called by the Assamese Hana (spear-men), erect memorial stones in honour of the deceased, the lower jaw-bones of sacrificial animals and other articles being hung on the stones. The stones are also swathed in cloths, and turbans are tied round the tops. The death customs of the Lynngams, and, indeed, other customs also, are partly Khasi and partly Garo, it being difficult to say that the Lynngams are more Khasi than Garo, or more Garo than Khasi in this respect; their language, however; has been found by Dr. Grierson to be a corruption of Khasi. In Nongstoin, Mawlih, and Mariaw villages, the inhabitants of which profess to be Khasis, the bones and ashes of the deceased are not collected and placed in repositories, as at Cherrapunji. At Mariaw and Nongstoin a large wooden coffin is used, painted white, with ornamentations on the outside, and standing on four legs. This coffin is not burnt on the funeral pyre. In the family of the chiefs of Cherra, the body of a deceased Siem is subjected to the following process:—It is wrapped in a cloth and placed in the hollowed-out trunk of a tree, ka-shyngoid, there being a small hole with a plug at the bottom of this receptacle. Spirit is then poured into the shyngoid until the whole body is immersed, the liquor being allowed to stand for three days. After the body has been thus steeped, the liquor is allowed to run out, and the body is washed with warm water, after which it is allowed to dry for a day. Then a quantity of lime-juice is poured in, the latter being obtained from the fresh fruit of the lime (u soh jew). The body is thus exposed to a process of pickling, which continues until the whole is thoroughly dry and becomes like that of a mummy. It is then placed in a coffin, which is kept in the house of the Siem family until it is time to perform the funeral obsequies. These ceremonies entail a very large amount of expense, and it sometimes happens that they cannot be completed for some years after the death of a Siem. The body of a deceased Siem according to the Cherra custom should be burnt by his successor otherwise the latter is not Siem according to the Khasi religion. The last Siem of Cherra, U Hajon Manik, did not perform the funeral obsequies of his predecessor U Ram Singh, and it is stated that many of his subjects did not regard him as Siem, according to the Khasi religion, in consequence. There are at the present time the corpses of two Siems of Cherra which have been preserved in the manner described above, awaiting cremation. The first Siem, U Ram Singh, died as far back as 1875, and the second, U Hajon Manik, died in 1901.
Sir Joseph Hooker and other authorities have stated that the bodies of deceased Siems of Cherra used to be embalmed in honey, and an amusing story is told regarding the necessity of exercising caution in purchasing honey from Cherra (honey being plentiful in this neighbourhood), except in the comb, for fear of honey which has been used for embalming purposes being passed off on the unwary purchaser. But the members of the Siem family and the old residents deny that honey is used for this purpose nowadays, possibly in the interests of the trade. It is, however, not unlikely that honey was so utilized in days gone by, as it is a well-known agent for embalming. The bodies of priests in Burmah are said to be embalmed in honey, vide Yule's "Embassy to Ava."
The Disposal of the Dead.
The collection of the uncalcined bones and ashes of the deceased members of the clan and their bestowal in the mawbah, or great cinerarium of the clan, is without doubt the most important religious ceremony that the Khasis perform. That this ceremony is now but seldom celebrated, is due partly to the difficulty that exists in obtaining general agreement amongst the members of the clans, and partly to the considerable expense it entails. The information I have obtained regarding the ceremony, although differing to some extent in detail from that recorded by the late U Jeebon Roy, agrees with the latter's account as regards the main facts. The information may now be set down as follows. By way of premise it may be stated that the bones and ashes of the deceased are kept after cremation in small stone cairns, or mawshieng. From these small cairns the bones and ashes are removed to larger bone repositories called mawphew, each branch of a clan possessing a repository of its own. The ceremony attending the removal of the bones and ashes from the small cairns to the larger repository, or mawphew, and the ceremony attached to the removal of these remains from the mawphew to the sepulchre of the clan are practically the same, except that when the bones are removed to the mawphew, no female dancing takes place. First of all, the members of the various branches of the clan collect the bones from the different subsidiary repositories, when a ceremony called "khot ia u lor u kap," which it is not necessary to describe here, is performed. The bones of the deceased males and females are kept separately, and preparations are made to bring them to the sepulchre of the clan. Before, however, anything further can be done, it must be ascertained that the members of the clan are at peace with one another and no differences exist. If all differences are settled, a sacrificer offers up a prayer that the sins of the clans-folk may be forgiven, and then breaks eggs and sacrifices a cock to ascertain which will be a propitious day for depositing the bones in the sepulchre. A lucky day having been thus ascertained, the bones and ashes are brought to the iing seng, or clan puja-house, the bones of males and females being kept in separate bundles wrapped in white cloth, two women of the clan reverently carrying them in their arms, bidding the bundles of hones to their breasts. One female carries the bones of the males and the other those of the females. In front of these women walks an old man who scatters along the way leaves of the dieng-shit tree and grains of rice, and when it is necessary to cross any stream or river, he ties a thread from one side of the bank to the other, this is for the spirit of the departed to cross the water. Sometimes u'nam tohrih, a kind of long grass, is used instead of thread for the above purpose. On arrival at the clan puja-house, the bones of the males are laid on one bed and those of the females on another, the beds being bedecked with rich hangings. A cock, u'iar kradlynti (lit.: "the cock which scratches the way"), is sacrificed, this sacrifice being considered by the Khasis to be of peculiar significance. A pig, a cock, and a bull are then sacrificed, and portions of the above are offered to the spirits of the deceased. These offerings are known by the name of ai-bam, and are placed in a basket which is hung up in the house, together with the left thigh of the fowl and the lower jaw-bone of the bullock. A dance is performed that night, first in the house by two women, one belonging to the clan and the other an outsider, and afterwards in a specially prepared place outside the house called "lympung." The sharati, or flute, which is played at funerals is sounded, drums are beaten, and bombs are exploded. This dancing lasts from one to nine days, the limit being always an uneven number of days. At Cherra two effigies called Ka Puron and U Tyngshop are prepared and dressed up; the former is intended to represent Ka Iawbei, the first ancestress, and the other U Suidnia, the first maternal uncle of the clan. These effigies are held in the hands of the dancers. In the meantime two lines of upright stones consisting of three each, with a table-stone in front of each line, have been set up. These are called mawkjat or mawlynti, and are intended to serve as resting-places for the spirits of the dead on their way to the tomb of the clan. These stones are generally not more than three feet in height, and must not be confounded with the larger stones or mawbynna. On the night before it is proposed to deposit the bones, a ceremony called "Beh-tympew" is performed, which consists of driving out the devils from the house, so that they may not interfere with the peace of the spirits of the departed whilst they rest in the house, and on their journey to the tomb. All the men after they have performed this ceremony are given a drink of rice-beer known as 'iad nonglieh. Another cock is sacrificed, and a small bamboo ladder of three rungs is prepared for the use of the spirits when climbing into the tomb. Rice is then thrown outside the door. The next morning they perform further sacrifices, which need not be detailed here, and let loose a bull whose horns have been cased in silver. They dig two shallow tanks called umkoi, into which is poured water supposed to possess the virtue of purifying the bones of any deceased clansmen who have died violent or unnatural deaths, or at places far away from their homes, where it was not possible to perform their funeral ceremonies according to custom. Three vertical stones are also erected, called maw umkoi. A bamboo with a white flag, and a plantain tree are set up; to the bamboo are attached three bamboo rings (kyrwoh), which are supposed to act as summonses to the spirits of the departed who have not received the benefits of a proper funeral ceremony. It may be explained that this ring of bamboo or cane is the form of summons used by the Khasi chiefs to their subjects when they wish to call them before them. Then a cock, u'iar umkoi, is sacrificed as a vicarious victim to bear the sins of the departed. When the procession reaches the mawkjat or mawlynti (the upright stones which have been erected), a goat called u'lang mawlynti is sacrificed. Then a bamboo is fixed to the centre one of the three upright stones, to which is attached the lower jaw-bone of one of the cattle sacrificed in the puja-house; this is called u masi mawlynti. A special ceremony called ka-lyngka-pongrei is then performed for those of the clan who have died childless. We now come to the actual ceremony of placing the bones in the tomb of the clan. Having arrived at the tomb, the bones are washed three times in a dish (this is a Cherra custom). In Mawshai, the bones are exposed to the heat of a fire kindled on a small jingthang, or burning-platform. The stone door of the cinerarium is then opened, and the bones of the females are placed in an earthen pot inside the tomb close to the wall which is farthest away from the door, the bones of the males being deposited in a pot inside the tomb nearest the door. Some clans keep the pot containing the bones of the males on the right, and the vessel containing those of the females on the left hand. Then offerings of food and libations of liquor are offered to the ancestors on a stone in front of the tomb. The males them perform a ceremonial dance with swords and shields, three times, and the door of the sepulchre is closed, a flag being fixed to the tomb. All the clansfolk then depart except three men. One of these sacrifices a cock (iar-tanding) in front of the tomb, a second sits behind the sacrificer, holding three firebrands, and a third sits behind the tomb. The man with the firebrands shakes them about, and then crows like a cock three times. The man behind the tomb listens attentively for any fancied noise within it, the superstition being that if the ceremonies detailed above have not been properly performed, the whole tomb will quake. If the three watchers are satisfied that there is no commotion within the tomb, then all is well, and they return and report the result to the clanspeople. This ceremony is called tanding, or the fire test. Next morning the woman who is the head of the iing-seng, or puja-house, distributes to all those who have taken part in these sacrifices the hinder portions of the sacrificial animals. She then blesses one by one the assembled clansfolk. The latter are not permitted by custom to go to work until after three days from the time of the ceremony; the third day being called ka sngi lait ia. The ceremony described above is a symbolical one. The massive stone sepulchre is regarded as a symbol of a secure place of rest for the departed spirits. If the spirits of the dead are not, however, appeased by the due performance of the ceremonies attending the bestowal of the remains in the clan cinerarium, it is believed that they roam about and haunt their relations on earth, and plague them with various misfortunes. It may be interesting to note here, that Mr. Moberly, the Superintendent of Ethnography in Bengal, reports that the ashes of deceased Hos, after being sprinkled with water by means of peepul branches, we collected, dried, and placed in a new earthen pot, and kept in the house until the day of burial, which may take place, as with the Khasis, long afterwards. The bones are buried in the village under a large slab of stone (cf. the Khasi stone cinerarium), and a monolith is erected outside the village to commemorate the deceased.
Khasi Memorial Stones.