Probably one of the first objects which strikes the eye of a visitor to the Khasi Hills is the very large number of monoliths, table-stones, and cromlechs that are to be met with almost everywhere in that country. Yule, Dalton, and other writers have incidentally referred to them, but, as far as is known at present, no attempt has been made to explain in any detail what is the peculiar significance of these objects to the Khasis. These stones are rightly styled memorial stones; kynmaw, literally, "to mark with a stone," is the word in the Khasi language for "to remember" The memorial stone, in the ordinary sense of the word, is a memorial to the dead; but we have such names of places in these hills as Maomluh, the salt stone (the eating of salt off the blade of a sword being one of the Khasi forms of oath), Maosmai, the oath stone, Maophlang, the grassy stone, and others. To commemorate with a stone an important event has been a constant custom amongst many people in many places, and the erection of grave-stones, to mark the spot where the remains of the dead are buried, is an almost universal practice amongst the Western nations, as indeed amongst some of the Eastern also. But the Khasi menhirs are no more gravestones, in the sense of marking the place where the remains of the dead lie, than some of the memorials of Westminster Abbey and other fanes; the Khasi stones are cenotaphs, the remains of the dead being carefully preserved in stone sepulchres, which are often some distance apart from the memorial stones. It is proposed to treat this subject under the following heading:—
(1) A general description of the memorial stones in the Khasi Hills, showing, that they are very similar in shape to monoliths, table-stones, or cromlechs in other parts of the world and of India.
(2) A comparison between Khasi memorial stones and those of the Ho-Mundas, the stones near Belgaum, those of the Mikirs, the monoliths at Willong in the Manipur Hills, and the Dimapur monoliths.
(3) The meaning of the stones.
(4) The method of their erection.
With regard to the first heading, the stones may be divided, into (a) menhirs, or vertical stones; (b) table-stones, or dolmens, and (c) stone cromlechs, or cairns, which serve the purpose of cineraria. Taking the different stones in order, the menhirs are large upright stones varying in height from 2 or 3 ft. to 12 or 14 ft., but in exceptional instances rising to a more considerable elevation, the great monolith at Nartiang, in the Jaintia Hills, being 27 ft. high, and 2 1/2 ft. thick. A photograph of this stone has been included. These menhirs are erected all in one line which nearly always consists of an uneven number of stones. Three is the commonest number of menhirs, but five together are frequently to be found, and there are some instances of seven stones; at Laitkor nine stones are standing, an illustration of which will be found in this book. The stones are of hewn gneiss granite, or sandstone, to be met with in many places in these hills. They are rough hewn, and generally taper gradually to their tops, which are sometimes neatly rounded off. The tallest stone is usually in the middle, and is occasionally ornamented with a small stone, through the middle of which a hole has beam drilled so that it may fit on the top of the other. At Nongkrem there is a centre stone with a regularly carved top, evidently intended to represent the head of a man. At Umstow, some two miles from Cherrapunji by the cart road, stood two rows of fine monoliths, each row five in number, and standing on either side of the old bridle road. All of these stones except one were thrown down by the earthquake shock of June, 1897. The centre stone, or mawkni, of one of these rows was surmounted by a carved stone covering shaped like a hat, but having a rim with indented edges, the intention being evidently to represent a crown. This stone crown was riveted to the top of the large centre stone. All the stones, including the mawkynthei, or dolmen, have been very neatly hewn. They appear to be of granite. Stones with top coverings or carved heads are however rare. In front of the line of menhirs is a large flat table-stone resting on stone supports, the top of the uppermost plane being some 2 to 2 1/2 ft. from the ground; this flat stone is sometimes as much as a foot or more thick. The largest table-stones are to be seen at Nartiang, in the Jaintia Hills, and Laitlyngkot in the Khasi Hills. The Laitlyngkot stone measures 28 1/2 by 13 3/4 ft., and that at Nartiang 16 1/2 by 14 3/4 ft. The Laitlyngkot stone is 1 ft. 8 in. thick. Sometimes two table-stones are found parallel to one another. The table-stones are always placed towards the centre of the group, generally in front of the great central menhir. These groups of stones are usually situated alongside roads, or close to well-known lines of route, where they readily attract the attention of passers-by. They do not necessarily face in any particular direction, but are to be found fronting all points of the compass. There is nothing therefore to show that they were erected so as to face the direction of the sun-rise, or of any particular planet's. We will now pass on to the numerous stone cromlechs which are to be found, frequently in proximity to the menhirs and table-stones. These stone cromlechs contain the bones of the dead, and the menhirs and table-stones are intimately connected with them, inasmuch as memorial stones to deceased ancestors are erected when the ceremony of depositing bones in the cineraria has been completed. The cineraria are built of blocks of stone, sometimes on stone platforms, and sometimes resting on the ground. They are frequently of considerable size. The cromlech is opened by removing one of the heavy stone slabs in front. There are no windows such as are to be seen in some of the illustrations of dolmens or cromlechs in France and Circassia in Waring's book of "Stone Monuments, Tumuli, and Ornaments of Remote Ages," probably because the Khasi idea was to confine the spirits and not allow them to escape from the tomb and haunt the living. The cromlechs are generally square or oblong, but are sometimes circular in shape also. Let us now compare the Khasi menhirs with some to be found in other parts of the world. In Lord Avebury's "Prehistoric Times" Fergusson's work, and Waring's collection of plates of stone monuments, there are numerous illustrations of menhirs and dolmens to be found in other parts of the world, which may be said to resemble those of the Khasis in appearance, but this is by no means a matter for surprise, for, given like conditions, amongst primitive peoples, totally unconnected with one another as regards race, and living in countries far remote from one another, the results, i.e. the erection of stones as memorials of important persons, or events, are probably the same all the world over. Waring in his book gives an illustration of several lines of stone monuments with two table-stones, either in front or in rear according to the position of the photographer or draftsman in taking the picture, which would appear to be very similar to the lines of menhirs we find in the Khasi Hills. In plate XLII, fig. 6, of Waring's book, are the lines of stones to which I refer. They may be said to be almost exactly similar to the lines of Khasi memorial stones, except that the stones depicted by Waring have circles or ovals painted on them, which are said to signify that certain sacrifices of animals have been performed. Now the Khasis perform such sacrifices; but they do not mark their performance thus on the stones. Fergusson on page 447 of his "Rude Stone Monuments" apparently refers to these stones, which are near Belgaum in the Bombay Presidency, and he is of opinion that "they were dedicated or vowed to the spirits of deceased ancestors"; further it is stated that these stones are always in uneven numbers, a striking point of similarity to the Khasi stones. We know, for a fact, that the Khasi memorial stones were dedicated to the same objects as those of the Belgaum stones, i.e. to the worship of ancestors; so that we have not only similarity in appearance, in confirmation, and invariable unevenness of number, but identity of purpose, if Fergusson's conclusion is correct. It is, however, a far cry from Shillong to Belgaum, and it may, perhaps, be thought more reasonable if we look for stones nearer at hand. Bradley Birt in his interesting book on Chota Nagpur has given a photograph of certain Ho memorial stones, which would appear to resemble greatly the Khasi menhirs, and if his photograph is carefully examined, it will be seen that there are in rear of the stones what would seem to be stone cairns, very similar in appearance to the Khasi cineraria. The funeral ceremonies of the Hos as described by Bradley Birt, viz. the cremation of the body, the collection of the ashes, their consignment to a grave, and the offering of food to the spirit of the deceased, are similar to those of the Khasis. Although not wishing to lay too much stress on what may be merely a coincidence, I think that the above similarity in death customs is well worth considering with regard to the view, based on linguistic affinity, that the Khasis and the Ho-Mundas were originally descended from a common stock, i.e. the Mon-Khmêr or Mon-Anam family, as has been postulated by Logan.
But there are other tribes in Assam which erect memorial stones, e.g. the Mikirs and certain Naga tribes. The Mikirs erect memorial stones in a line, the taller stone being sometimes in the centre, as in the case of the Khasi memorial stones. Such stones are set up by the Mikirs only in memory of important personages, such as mauzadars or leading gaonburas (village headmen). Besides the standing stones (long-chong), a flat stone (long pak) is also erected in honour of the deceased. I understand that the Mikir stones, like the Khasi, are mere cenotaphs, the ashes of deceased Mikirs being left at the burning places which are generally by the sides of rivers, and the memorial stones not being necessarily anywhere near the burning grounds. Unlike the Khasis, the Mikirs do not collect and carefully keep the bones in stone cairns. Before erecting memorial stones, they dig a small tank, cf. the Khasi custom of digging similar tanks (um-koi), before erecting memorial stones (maw umkoi), to those of the clan who have died unnatural deaths. As with the Khasis, feasts and entertainments are given when the stones of the Mikirs are erected: but they need not necessarily consist of uneven numbers, it appears. It is possible that the Mikirs may have obtained the custom of erecting memorial stones from their near neighbours, the Khasis.
Then there is the interesting collection of stones at Willong in the Manipur Naga Hills, for a description of which I am indebted to the kindness of Colonel Maxwell, the late Political Agent and Superintendent of the State. It is said that about 300 or 400 years ago these stones were erected by the rich men of the village as memorials (probably to deceased ancestors). It is the custom of the Willong village that any person who wishes to erect such a stone should, with the members of his family, abstain from food; but liquor and ginger are allowed to them. Having chosen what he thinks is a suitable stone, the Naga cuts off a flake of it, returns home, and sleeps on it with a view to dreaming of the stone. If his dreams are favourable, he brings it in, otherwise not. From the day of the selection of the stone, until it is brought in and erected, he must fast. Women are taboo to him for the space of one year from the date of its erection. The custom of erecting memorial stones is not therefore peculiar to the Khasis amongst the hill tribes in Assam. An incidental reference should, I think, be made to the interesting carved monoliths at Dimapur, regarding the meaning of which there has been so much doubt. These Dimapur stones are remarkably similar in shape to the carved wooden kima posts of the Garos, another hill tribe speaking a language which is undoubtedly connected with the great Boro group of languages in North Eastern India. The Garo kima posts, like the Khasi stones, are erected to commemorate deceased ancestors. Some of the other Naga tribes, besides the Willong Nagas, are in the habit of erecting what are called genna stones, a description of which will, we hope, be given in a subsequent Naga monograph. The object of the erection of such stones is certainly to show reverence to the memories of deceased ancestors amongst the Khasis, and Garos, and not improbably among the Nagas also.
It is only with the very greatest difficulty that it has been possible to obtain any intelligible information regarding the Khasi monoliths. Whether through feelings of delicacy in revealing the secrets of their religious system to a foreigner, or through ignorance or apathy (there being but few Khasis nowadays who observe the ancient ritual), it has been no easy task to extract information from people about these stones. As far as my information goes at present, I am inclined to classify the stones as follows:—
(a) Mawlynti, or mawkjat, the stones which are erected to serve as seats for the spirits of departed clansfolk on their way to the tomb of the clan, i.e. when their remains are carried by their relations to the clan cromlech (see the section entitled "The Disposal of the Dead").