[30] In Ahom kái = fowl, chán = beautiful, mung = country. Therefore Kái-chán-mung = fowl of a beautiful country (heaven).
[31] A spirit which is supposed to have the power of causing a disease of the navel of a child.
[32] Iapduh is the regular word used for a clan, and in this case a species dying out.
[33] The Shillong Peak is thought to be the seat of a powerful blei or god who has his abode in the wood close to the top of the "Peak." Another folk-tale will be found concerning this god.
[34] another version is that it was U Kyrphei, another hill in Nongspung territory, who fought with U Symper.
[35] For further details regarding the Khasi superstition of the "thlen," the reader is referred to the portion of the monograph dealing with human sacrifices. It may be mentioned that the "thlen's" cave is at a place called Pom Doloi in the territory of the Siem of Cherra, where there is also a rock called "Dain Thlen" (the cutting of the "thlen"). Another version of the story explaining why there are still "thlens" in the Khasi Hills is that there was an old woman who lived at a placed called Mawphu, a village in a valley to the west of Cherrapunji. This old woman forgot to eat her share of the "thlen's" flesh, the result being that the species became repropagated.
[36] Both rivers, Umngot and Umiew, or Umiam, have their sources in or close to the Shillong Peak. The word "Rupatylli" signifies in Khasi a solid silver necklace of a peculiar shape. In order to appreciate this pretty tale thoroughly, the reader ought to view the river "Rupatylli" from the heights of the Laitkynsew, or Mahadeo, whence it is to be seen glistening in the sun like a veritable rupatylli or silver necklace.
[37] Those mountains are the high hills which lie to the east of the Jowai Sub-Division, and which form part of the boundary line between the Khasi and Jaintia Hills District and North Cachar.
[38] The word Hadem is possibly a corruption of "Hidimba," the old name for North Cachar.
[39] A Kongngor is one who has married a Khasi princess.