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General

Habitat.

The Khasis reside in the Khasi and Jaintia Hills district of
Assam. They number 176,614 souls, which total is made up of:

Khasis                                         107,
Syntengs                                       47,
Christian Khasis                            17,
Khasis inhabiting other districts       4,091

                                                    176,614

The Khasi and Jaintia Hills district is situated between 25 deg. 1’ and 26 deg. 5’ North Latitude, and between 90 deg. 47’ and 92 deg. 52’ East Longitude. It contains an area of 6,157 square miles, with a total population at the Census of 1901 of 202,250 souls. In addition to the Khasis there are some members of Bodo tribes inhabiting parts of the district.

The Lynngam tribe appears to have been reckoned in 1901 as Khasi, there being no separate record at the last Census of these people.

The district is split up into two divisions, the Khasi Hills proper and the Jaintia Hills. The Khasi Hills form the western portion of the district and the Jaintia Hills the eastern. The Khasis inhabit the Khasi Hills proper, and the Syntengs, or Pnars, the Jaintia Hills. The latter hills take their name from the Rajas of Jaintia, the former rulers of this part of the country, who had as their capital Jaintiapur, a place situated at the foot of the Jaintia Hills on the southern side, which now falls within the boundaries of the Sylhet district. The Lynngams inhabit the western portion of the Khasi Hills proper. A line drawn north and south through the village of Nongstoin may be said to form their eastern boundary, and the Kamrup and Sylhet districts their northern and southern boundaries, respectively. The people known as Bhois in these hills, who are many of them really Mikirs, live in the low hills to the north and north-east of the district, the term “Bhoi” being a territorial name rather than tribal. The eastern boundary of the Lynngam country may be said to form their north-western boundary. The Wars inhabit the precipitous slopes and deep valleys to the south of the district. Their country extends along the entire southern boundary of the district to the Jadukata, or Kenchi-iong, river where the Lynngam territory may be said to commence towards the south. There are some Hadem colonies in the extreme eastern portions of the Jaintia Hills. It is these colonies which are sometimes referred to by other writers as “Kuki Colonies.” They are settlers from the North Cachar Sub-division of the Cachar district within recent years. It is possible that the title Hadem may have some connection with Hidimba, the ancient name for the North Cachar Hills.

Appearance.

The colour of the Khasi skin may be described as being usually brown, varying from dark to a light yellowish brown, according to locality. The complexion of the people who inhabit the uplands is of a somewhat lighter shade, and many of the women, especially those who live at Nongkrem, Laitlyngkot, Mawphlang, and other villages of the surrounding high plateaux possess that pretty gipsy complexion that is seen in the South of Europe amongst the peasants. The people of Cherrapunji village are specially fair. The Syntengs of the Jaintia Hills are darker than the Khasi uplanders. The Wars who live in the low valleys are frequently more swarthy than the Khasis. The Bhois have the flabby-looking yellow skin of the Mikirs, and the Lynngams are darker than the Khakis. The Lynngams are probably the darkest complexioned people in the hills, and if one met them in the plains one would not be able to distinguish them from the ordinary Kachari or Rabha. The nose in the Khasi is somewhat depressed, the nostrils being often large and prominent. The forehead is broad and the space between the eyes is often considerable. The skull may be said to be almost brachy-cephalic, the average cephalic index of 77 Khasi subjects, measured by Col. Waddell and Major Hare, I.M.S., being as high as 77.3 and 77.9, respectively. According to these data the Khasis are more brachy-cephalic than the Aryans, whose measurements appear in Crooke’s tables, more brachy-cephalic than the 100 Mundas whose measurements appear in Risley’s tables, more brachy-cephalic than the Dravidians, but less brachy-cephalic than the Burmans, whose measurements also appear in Crooke’s tables. It would be interesting to compare some head measurements of Khasis with Japanese, but unfortunately the necessary data are not available in the case of the latter people. The Khasi head may be styled sub-brachy-cephalic. Eyes are of medium size, in colour black or brown. In the Jaintia Hills hazel eyes are not uncommon, especially amongst females. Eyelids are somewhat obliquely set, but not so acutely as in the Chinese and some other Mongols. Jaws frequently are prognathous, mouth large, with sometimes rather thick lips. Hair black, straight, and worn long, the hair of people who adopt the old style being caught up in a knot at the back. Some males cut the hair short with the exception of a single lock at the back, which is called u niuhtrong or u niuh-’ iawbei (i.e. the grandmother’s lock.) The forepart of the head is often shaven. It is quite the exception to see a beard, although the moustache is not infrequently worn. The Lynngams pull out the hairs of the moustache with the exception of a few hairs an either side of the upper lip.

Physical and General Characteristics

The Khasis are usually short in stature, with bodies well nourished, and the males are extremely muscular. The trunk is long in proportion to the rest of the body, and broad at the waist; calves are very highly developed. The women, when young are comely, of a buxom type, and, like the men, with highly-developed calves, the latter always being considered a beauty. The children are frequently remarkably pretty. Khasis carry very heavy burdens, it being the custom for the coolie of the country to carry a maund, or 82 lbs. weight, or even more occasionally, on his back, the load being fixed by means of a cane band which is worn across the forehead; women carry almost as heavy loads as the men. The coolies, both male and female, commonly do the journey between Cherrapunji and Shillong, or between Shillong and Jowai, in one day, carrying the heavy loads above mentioned. Each of the above journeys is some thirty miles. They carry their great loads of rice and salt from Therria to Cherrapunji, an ascent of about 4,000 feet in some three to four miles, in the day. The Khasis are probably the best porters in the north of India, and have frequently been requisitioned for transport purposes on military expeditions.

The people are cheerful in disposition, and are light-hearted by nature, and, unlike the plains people, seem to thoroughly appreciate a joke. It is pleasant to hear on the road down to Theriaghat from Cherrapunji, in the early morning the whole hillside resounding with the scraps of song and peals of laughter of the coolies, as they run nimbly down the short cuts on their way to market. The women are specially cheerful, and pass the time of day and bandy jokes with passers-by with quite an absence of reserve. The Khasis are certainly more industrious than the Assamese, are generally good-tempered, but are occasionally prone to sudden outbursts of anger, accompanied by violence. They are fond of music, and rapidly learn the hymn tunes which are taught them by the Welsh missionaries. Khasis are devoted to their offspring, and the women make excellent nurses for European children, frequently becoming much attached to their little charges. The people, like the Japanese, are fond of nature. A Khasi loves a day out in the woods, where he thoroughly enjoys himself. If he does not go out shooting or fishing, he is content to sit still and contemplate nature. He has a separate name for each of the commoner birds and flowers. He also has names for many butterflies and moths. These are traits which are not found usually in the people of India. He is not above manual labour, and even the Khasi clerk in the Government offices is quite ready to take his turn at the hoe in his potato garden. The men make excellent stonemasons and carpenters, and are ready to learn fancy carpentry and mechanical work. They are inveterate chewers of supari and the pan leaf (when they can get the latter), both men, women, and children; distances in the interior being often measured by the number of betel-nuts that are usually chewed on a journey. They are not addicted usually to the use of opium or other intoxicating drugs. They are, however, hard drinkers, and consume large quantities of spirit distilled from rice or millet. Rice beer is also manufactured; this is used not only as a beverage, but also for ceremonial purposes. Spirit drinking is confined more to the inhabitants of the high plateaux and to the people of the War country, the Bhois and Lynngams being content to partake of rice beer. The Mikirs who inhabit what is known as the “Bhoi” country, lying to the north of the district, consume a good deal of opium, but it must be remembered that they reside in a malarious terai country, and that the use of opium, or same other prophylactic, is probably beneficial as a preventive of fever. The Khasis, like other people of Indo-Chinese origin, are much addicted to gambling. The people, and especially those who inhabit the War country, are fond of litigation. Col. Bivar remarks, “As regards truthfulness the people do not excel, for they rarely speak the truth unless to suit their own interests.” Col. Bivar might have confined this observation to the people who live in the larger centres of population, or who have been much in contact with the denizens of the plains. The inhabitants of the far interior are, as a rule, simple and straightforward people, and are quite as truthful and honest as peasants one meets in other countries. My impression is that the Khasis are not less truthful certainly than other Indian communities. McCosh, writing in 1837, speaks well of the Khasis. The following is his opinion of them: “They are a powerful, athletic race of men, rather below the middle size, with a manliness of gait and demeanour. They are fond of their mountains, and look down with contempt upon the degenerate race of the plains, jealous of their power, brave in action, and have an aversion to falsehood.”

Khasis of the interior who have adopted Christianity are generally cleaner in their persons than the non-Christians, and their women dress better than the latter and have an air of self-respect about them. The houses in a Christian village are also far superior, especially where there are resident European missionaries. Khasis who have become Christians often take to religion with much earnestness (witness the recent religious revival in these hills, which is estimated by the Welsh missionaries to have added between 4,000 and 5,000 converts to Christianity), and are model Sabbatarians, it being a pleasing sight to see men, women, and children trooping to church on a Sunday dressed in their best, and with quite the Sunday expression on their faces one sees in England. It is a pleasure to hear the sound of the distant church bell on the hill-side on a Sunday evening, soon to be succeeded by the beautiful Welsh hymn tunes which, when wafted across the valleys, carry one’s thoughts far away. The Welsh missionaries have done, and continue to do, an immense amount of good amongst these people. It would be an evil day for the Khasis if anything should occur to arrest the progress of the mission work in the Khasi Hills.

Origin.

The origin of the Khasis is a very vexed question. Although it is probable that the Khasis have inhabited their present abode for at any rate a considerable period, there seems to be a fairly general belief amongst them that they originally came from elsewhere. The Rev. H. Roberts, in the introduction to his Khasi Grammar, states that “tradition, such as it is, connects them politically with the Burmese, to whose king they were up to a comparatively recent date rendering homage, by sending him an annual tribute in the shape of an axe, as an emblem merely of submission.” Another tradition points out the north as the direction from which they migrated, and Sylhet as the terminus of their wanderings, from which they were ultimately driven back into their present hill fastnesses by a great flood, after a more or less peaceful occupation of that district. It was on the occasion of this great flood, the legend runs, that the Khasi lost the art of writing, the Khasi losing his book whilst he was swimming at the time of this flood, whereas the Bengali managed to preserve his. Owing to the Khasis having possessed no written character before the advent of the Welsh missionaries there are no histories as is the case with the Ahoms of the Assam Valley, and therefore no record of their journeys. Mr. Shadwell, the oldest living authority we have on the Khasis, and one who has been in close touch with the people for more than half a century, mentions a tradition amongst them that they originally came into Assam from Burma via the Patkoi range, having followed the route of one of the Burmese invasions. Mr. Shadwell has heard them mention the name Patkoi as a hill they met with on their journey. All this sort of thing is, however, inexpressibly vague. In the chapter dealing with “Affinities” have been given some reasons for supposing that the Khasis and other tribes of the Mon-Anam family, originally occupied a large portion of the Indian continent. Where the actual cradle of the Mon-Anam race was, is as impossible to state, as it is to fix upon the exact tract of country from which the Aryans sprang. With reference to the Khasi branch of the Mon-Anam family, it would seem reasonable to suppose that if they are not the autochthons of a portion of the hills on the southern bank of the Brahmaputra, and if they migrated to Assam from some other country, it is not unlikely that they followed the direction of the different irruptions of foreign peoples into Assam of which we have authentic data, i.e. from south-east to north-west, as was the case with the Ahom invaders of Assam who invaded Assam from their settlements in the Shan States via the Patkoi range, the different Burmese invasions, the movements of the Khamtis and, again, the Singphos, from the country to the east of the Hukong Valley. Whether the first cousins of the Khasis, the Mons, moved to their present abode from China, whether they are the aborigines of the portion of Burma they at present occupy, or were one of the races “of Turanian origin” who, as Forbes thinks, originally occupied the valley of the Ganges before the Aryan invasion, must be left to others more qualified than myself to determine. Further, it is difficult to clear up the mystery of the survival, in an isolated position, of people like the Ho-Mundas, whose language and certain customs exhibit points of similarity with those of the Khasis, in close proximity to the Dravidian tribes and at a great distance from the Khasis, there being no people who exhibit similar characteristics inhabiting countries situated in between; but we can, I think, reasonably suppose that the Khasis are an offshoot of the Mon people of Further India in the light of the historical fact I have quoted, i.e. that the movements of races into Assam have usually, although not invariably, taken place from the east, and not from the west. The tendency for outside people to move into Assam from the east still continues.

Affinities.

The late Mr. S. E. Peal, F.R.G.S., in an interesting and suggestive paper published in the Journal of the Asiatic Society of Bengal in 1896, drew attention to certain illustrations of “singular shoulder-headed celts,” found only in the Malay Peninsula till the year 1875, when they were also discovered in Chota Nagpur, and figured in the Journal of the Asiatic Society of Bengal for June of that year. These “celts” are, as the name implies, ancient stone implements. Mr. Peal goes on to state the interesting fact that when he was at Ledo and Tikak, Naga villages, east of Makum, on the south-east frontier of the Lakhimpur district of Assam, in 1895, he found iron implements, miniature hoes, used by the Nagas, of a similar shape to the “shoulder-headed celts” which had been found in the Malay Peninsula and Chota Nagpur. Now the peculiarly shaped Khasi hoe or mo-khiw, a sketch of which is given, with its far projecting shoulders, is merely an enlarged edition of the Naga hoe described by Peal, and may therefore be regarded as a modern representative in iron, although on an enlarged scale, of the “shoulder-headed celts.” Another interesting point is that, according to Forbes, the Burmese name for these stone celts is mo-gyo. Now the Khasi name for the hoe is mo-khiw. The similarity between the two words seems very strong. Forbes says the name mo-gyo in Burmese means “cloud or sky chain,” which he interprets “thunderbolt,” the popular belief there, as in other countries, being that these palaeolithic implements fell from heaven. Although the Khasi name mo-khiw has no connection whatsoever with aérolites, it is a singular coincidence that the name for the Khasi hoe of the present day should almost exactly correspond with the Burmese name for the palaeolithic implement found in Burma and the Malay Peninsula, and when it is remembered that these stone celts are of a different shape from that of the stone implements which have been found in India (with the exception of Chota Nagpur), there would seem to be some grounds for believing that the Khasis are connected with people who inhabited the Malay Peninsula and Chota Nagpur at the time of the Stone Age. That these people were what Logan calls the Mon-Anam, may possibly be the case. Mr. Peal goes on to state, “the discovery is interesting for other reasons, it possibly amounts to a demonstration that Logan (who it is believed was the first to draw attention to the points of resemblance between the languages of the Mon-Anam or Mon-Khmer and those of the Mundas and the Khasis), was correct in assuming that at one time the Mon-Anam races and influence extended from the Vindyas all over the Ganges Basin, even over Assam, the northern border of the Ultra Indian Peninsula.” Mr. Peal then remarks that the Eastern Nagas of the Tirap, Namstik, and Sonkap group “are strikingly like them (i.e. the Mon-Anam races), in many respects, the women being particularly robust, with pale colour and at times rosy cheeks.” The interesting statement follows that the men wear the Khasi-Mikir sleeveless coat. Under the heading of dress this will be found described as a garment which leaves the neck and arms bare, with a fringe at the bottom and with a row of tassels across the chest, the coat being fastened by frogs in front. It is a garment of a distinctive character and cannot be mistaken; it used to be worn largely by the Khasis, and is still used extensively by the Syntengs and Lynngams and by the Mikirs, and that it should have been found amongst these Eastern Nagas is certainly remarkable. It is to be regretted that the investigations of the Ethnographical Survey, as at present conducted, have not extended to these Eastern Nagas, who inhabit tracts either outside British territory or in very remote places on its confines, so that we are at present unable to state whether any of these tribes possess other points of affinity, as regards social customs, with the Khasis, but it will be noticed in the chapter dealing with memorial stones that some of the Naga tribes are in the habit of erecting monoliths somewhat similar in character to those of the Khasis, and that the Mikirs (who wear the Khasi sleeveless coat), erect memorial stones exactly similar to those of the Khasis. The evidence seems to suggest a theory that the Mon-Anam race, including of course the Khasis, occupied at one time a much larger area in the mountainous country to the south of the Brahmaputra in Assam than it does at present. Further references will be found to this point in the section dealing with memorial stones. The fact that the Ho-Mundas of Chota Nagpur also erect memorial stones and that they possess death customs very similar to those of the Khasis, has also been noticed in the same chapter. We have, therefore, the following points of similarity as regards customs between the Khasis on the one hand, certain Eastern Naga tribes, the Mikirs, and the ancient inhabitants of the Malay Peninsula on the other:

(a) Peculiarly shaped hoe, i.e. the hoe with far projecting shoulders

1. Khasis.
2. Certain Eastern Naga tribes.
3. The ancient inhabitants of the Malay Peninsula.
4. The ancient inhabitants of Chota Nagpur (the Ho-Mundas?).

(b) Sleeveless coat

1. Khasis.
2. Mikirs.
3. Certain Eastern Naga tribes.

(c) Memorial stones

1. Khasis.
2. Mikirs.
3. Certain Eastern Naga tribes.
4. Ho-Mundas of Chota Nagpur.

I wish to draw no definite conclusions from the above facts, but they are certainly worth considering with reference to Logan’s theory as stated by Peal; the theory being based on Logan’s philological inquiries. Thanks to the labours of Grierson, Logan, and Kuhn in the linguistic field, we know that the languages of the Mon-Khmer group in Burma and the Malay Peninsula are intimately connected with Khasi. I say, intimately, advisedly, for not only are roots of words seen to be similar, but the order of the words in the sentence is found to be the same, indicating that both these people think in the same order when wishing to express themselves by speech. There are also syntactical agreements. We may take it as finally proved by Dr. Grierson and Professor Kuhn that the Mon-Khmer, Palaung, Wa, and Khasi languages are closely connected. In the section of the Monograph which deals with language some striking similarities between the languages of these tribes will be pointed out. We have not so far been able to discover social customs common to the Palaungs and the Khasis; this is probably due to the conversion of the Palaungs to Buddhism, the change in the religion of the people having possibly caused the abandonment of the primitive customs of the tribe. In a few years’ time, if the progressive rate of conversions of Khasis to Christianity continues, probably the greater number of the Khasi social customs will have disappeared and others will have taken their place, so that it cannot be argued that because no manifest social customs can now be found common to the Khasis and the Palaungs, there is no connection between these two tribes. The strong linguistic affinity between these two peoples and the wild Was of Burma points to an intimate connection between all three in the past. As knowledge of the habits of the wild Was improves, it is quite possible that social customs of this tribe may be found to be held in common with the Khasis. With regard to social affinities it will be interesting to note the Palaung folk-tale of the origin of their Sawbwa, which is reproduced in Sir George Scott’s Upper Burma Gazetteer. The Sawbwa, it is related, is descended from the Naga Princess Thusandi who lived in the Nat tank on the Mongok hills and who laid three eggs, from one of which was born the ancestor of the Palaung Sawbwa. Here we see how the Palaung regards the egg, and it is noteworthy that the Khasis lay great stress on its potency in divination for the purposes of religious sacrifices, and that at death it is placed on the stomach of the deceased and is afterwards broken at the funeral pyre. Amongst some of the tribes of the Malay Archipelago also the Gaji-Guru or medicine-man “can see from the yolk of an egg, broken whilst sacramentally counting from one to seven, from what illness a man is suffering and what has caused it.” Here we have an almost exactly parallel case to the Khasi custom of egg-breaking.

In the Palaung folk-tale above referred to the importance of the egg in the eyes of Palaung is demonstrated, and we know how the Khasi regards it. But the folk-tale is also important as suggesting that the ancient people of Pagan were originally serpent-worshippers, i.e. Nagas, and it is interesting to note that the Rumai or Palaung women of the present day “wear a dress which is like the skin of the Naga (snake).” Is it possible that the Khasi superstition of the thlen, or serpent demon, and its worship, an account of which will be found under the heading of “Human Sacrifices” in the Monograph, has anything to do with the ancient snake-worship of the people of Pagan, and also of the ancient inhabitants of Naga-Dwipa, and that amongst the wild Was the custom of head-hunting may have taken the place of the Khasi human sacrifices to the thlen?

Notwithstanding that Sir George Scott says the story has very Burman characteristics, the Palaung folk-tale is further interesting in that it speaks of the Sawbwa of the Palaungs being descended from a princess. This might be a suggestion of the matriarchate.

It can well be imagined how important a matter it is also, in the light of Grierson’s and Kuhn’s linguistic conclusions, to ascertain whether any of the Mon-Khmer people in Anam and Cambodia and neighbouring countries possess social customs in common with the Khasis. In case it may be possible for French and Siamese ethnologists in Further India to follow up these inquiries at some subsequent date, it may be stated that information regarding social customs is required with reference to the people who speak the following languages in Anam and Cambodia and Cochin China which belong to the Mon-Khmer group Suk, Stieng, Bahnar, Anamese, Khamen-Boran, Xong, Samre, Khmu, and Lamet.

Notwithstanding our failure up till now to find any patent and direct social customs in common between the Khasis and the Palaungs, I am in hopes that we may yet discover some such affinities. Mr. Lowis, the Superintendent of Ethnography in Burma, states that there is no vestige of the matriarchal system among the Palaungs; but there is the folk-tale I have quoted above. In matters of succession, inheritance, &c., the Palaungs, Mr. Lowis, says, profess to follow the Shans, whose customs in this regard have a Buddhistic basis. The Palaungs are devout Buddhists, and, like the Burmans and Shans, bury their lay dead, whereas the Khasis invariably burn. There is nothing in the shape of memorial stones amongst the Palaungs. Prima facie these appear to be points of differentiation between the Palaungs and the Khasis; but they should not, as has already been stated, be regarded as proof positive that the tribes are not connected, and it is possible that under the influence of Buddhism the Palaungs may have almost entirely abandoned their ancient customs, like the Christian Khasis.

Having noticed some similarities as regards birth customs, as described in Dr. Frazer’s “Golden Bough,” between the Khasis and certain inhabitants of the Dutch East Indies, I wrote to the Dutch authorities in Batavia requesting certain further information. My application was treated with the greatest courtesy, and I am indebted to the kindness of the President, his secretary, and Mr. C. M. Pleyte, Lecturer of Indonesian Ethnology at the Gymnasium of William III., at Batavia, for some interesting as well as valuable information. With reference to possible Malay influence in the countries inhabited by the people who speak the Mon-Khmer group of languages in Further India, it was thought desirable to ascertain whether any of the people inhabiting the Dutch East Indies possessed anything in common with the Khasis, who also belong to the Mon-Khmer group. There are, according to Mr. Pleyte, pure matriarchal customs to be found amongst the Minangkabe Malays inhabiting the Padang uplands and adjacent countries, in Sumatra, in Agam, the fifty Kotas, and Tanah Datar, more or less mixed with patriarchal institutions; they are equally followed by the tribes inhabiting parts of Korinchi and other places. The apparently strong survival of the matriarchate in parts of the island of Sumatra, as compared with this corresponding most characteristic feature of the Khasis, is a point for consideration. Mr. Pleyte goes on to state “regarding ancestor-worship, it may be said that this is found everywhere throughout the whole Archipelago; even the tribes that have already adopted Islam, venerate the spirits of their departed.” The same might be said of some of the Khasis who have accepted Christianity, and much more of the Japanese. I would here refer the reader to the chapter on “Ancestor-worship.” In the Southern Moluccas the placenta is mixed with ashes, placed in a pot, and hung on a tree; a similar custom is observed in Mandeling, on the west coast of Sumatra. This is a custom universally observed amongst the Khasis at births. Teknonomy to some extent prevails amongst some of these Malay tribes as with the Khasis. It will be seen from the above notes that there are some interesting points of affinity between the Khasis and some of the Malay tribes, and if we add that the Khasis are decidedly Malay in appearance, we cannot but wonder whether the Malays have any connection not only with the Mon-Khmer family, but also with the Khasis, with the Ho-Mundas, and with the Naga tribes mentioned by Mr. Peal in his interesting paper published in the Journal of the Asiatic Society of Bengal, already referred to. We will study the strong linguistic affinities between these peoples in the section which deals with language.

M. Aymonier in “Le Cambodge” mentions the matriarchate as having been prevalent apparently amongst the primitive races of Cambodia, and notes that the ancient Chinese writers spoke of Queens in Fou-nan (Cambodia). If the Khmers were the ancient people of Cambodia, here we have an important landmark in common between them and the Khasis. M. Aymonier goes on to speak of priestesses, and the Cambodian taboo, tam or trenam, which Mr. Lowis, the Superintendent of Ethnography in Burma, suggests may be akin to the Khasi sang.

Dress.

Dress may be divided into two divisions, ancient and modern. It will be convenient to take the former division first. The Khasi males of the interior wear the sleeveless coat or jymphong, which is a garment leaving the neck and arms bare, with a fringe at the bottom, and with a row of tassels across the chest; it is fastened by frogs in front. This coat, however, may be said to be going out of fashion in the Khasi Hills, its place being taken by coats of European pattern in the more civilized centres and by all sorts of nondescript garments in the interior. The sleeveless coat, however, is still worn by many Syntengs in the interior and by the Bhois and Lynngams. The men in the Khasi Hills wear a cap with ear-flaps. The elderly men, or other men when smartness is desired, wear a white turban, which is fairly large and is well tied on the head. Males in the Siemship of Nongstoin and in the North-Western corner of the district wear knitted worsted caps which are often of a red colour. These are sold at Nongstoin market at about 8 or 9 annas each. They are brought to Nongstoin by traders from the Synteng country, and from Shillong, where they are knitted generally by Synteng women. A small cloth is worn round the waist and between the legs, one end of which hangs down in front like a small apron. The Syntengs wear a somewhat differently shaped cap, having no ear-flaps and with a high-peaked crown. Both Khasi and Synteng caps are generally of black cloth, having, as often as not, a thick coating of grease. The old-fashioned Khasi female’s dress, which is that worn by people of the cultivator class of the present day, is the following: Next to the skin is worn a garment called ka jympien, which is a piece of cloth wound round the body and fastened at the loins with a kind of cloth belt, and which hangs down from the waist to the knee or a little above it. Over this is worn a long piece of cloth, sometimes of muga silk, called ka jainsem. This is not worn like the Assamese mekhela or Bengali sari, for it hangs loosely from the shoulders down to a little above the ankles, and is not caught in at the waist in fact, Khasi women have no waist. It is kept in position by knotting it over both the shoulders. Over the jainsem another garment called ka jaïn kup is worn. This is thrown over the shoulders like a cloak, the two ends being knotted in front, it hangs loosely down the back and sides to the ankles. It is frequently of some gay colour, the fashion in Mawkhar and Cherrapunji being some pretty shade of French gray or maroon. Over the head and shoulders is worn a wrapper called ka tap-moh-khlieh. This, again, is frequently of some bright colour, but is often white. There is a fold in the jainsem which serves as a pocket for keeping odds and ends. Khasi women in cold weather wear gaiters which are often long stockings without feet, or, in the case of the poor, pieces of cloth wound round the legs like putties, or cloth gaiters. I have seen women at Nongstoin wearing gaiters of leaves. It was explained to me that these were worn to keep off the leeches. The Khasi women might almost be said to be excessively clothed they wear the cloak in such a way as to hide entirely the graceful contours of the figure. The women are infinitely more decently clothed than Bengali coolie women, for instance; but their dress cannot be described as becoming or graceful, although they show taste as regards the blending of colours in their different garments.

The dress of the Synteng women is a little different. With them the jaïn khrywang takes the place of the Khasi jainsem, and is worn by them in the following manner: One of the two ends is passed under one armpit and its two corners are knotted on the opposite shoulder. The other end is then wound round the body and fastened at the waist, from which it hangs half way down the calf. Over this they wear a sort of apron, generally of muga silk. They have the cloak and the head-wrapper just the same as the Khasi women. The Synteng striped cloth may be observed in the picture of the Synteng girl in the plate. Khasi women on festive occasions, such as the annual Nongkrem puja, do not cover the head. The hair is then decked with jewellery or with flowers; but on all ordinary occasions Khasi women cover the head. War women, however, often have their heads uncovered.

Modern dress. The up-to-date Khasi male wears knickerbockers made by a tailor, stockings, and boots; also a tailor-made coat and waistcoat, a collar without a tie, and a cloth peaked cap. The young lady of fashion dons a chemise, also often a short coat of cloth or velvet, stockings, and smart shoes. Of course she wears the jainsem and cloak, but occasionally she may be seen without the latter when the weather is warm. It should be mentioned that the Khasi males are seldom seen without a haversack in which betel-nut, lime, and other odds and ends are kept; and the female has her purse, which, however, is not visible, being concealed within the folds of her lower garment. The haversack of the men is of cloth in the high plateau and in the Bhoi country, but it is of knitted fibre in the War country. The Syntengs have a cloth bag, which they call ka muna.

The War men dress very much the same as the neighbouring Sylheti Hindus. The War women, especially the Shella women, wear very pretty yellow and red checked and striped cloths. The cloak is not so frequently worn as amongst Khasis, except in cold weather. The Lynngam dress is very similar to that of the neighbouring Garos. The males wear the sleeveless coat, or phong marong, of cotton striped red and blue, red and white, or blue and white, fastened in the same manner as the Khasi coat and with tassels. A small cloth, generally red or blue, is tied between the legs, one end of it being allowed to hang down, as with the Khasis, like an apron in front. A round cap is commonly worn; but the elderly men and people of importance wear turbans. The females wear short cloths of cotton striped red and blue, the cloth reaching just above the knee, like the Garos; married women wear no upper clothing, except in winter, when a red or blue cotton cloth is thrown loosely across the shoulders. The women wear a profusion of blue bead necklaces and brass earrings like the Garos. Unmarried girls wear a cloth tightly tied round the figure, similar to that worn by the Kacharis. A bag of cloth for odds and ends is carried by the men slung across the shoulder. It should be mentioned that even in ancient times great people amongst the Khasis, like Siems, wore waist-cloths, and people of lees consequence on great occasions, such as dances. The use of waist-cloths among the Khasis is on the increase, especially among those who live in Shillong and the neighbouring villages and in Jowai and Cherrapunji.

Tattooing.

None of the Khasis tattoo; the only people in the hills who tattoo are certain tribes of the Bhoi country which are really Mikir. These tattoo females on the forehead when they attain the age of puberty, a straight horizontal line being drawn from the parting of the hair down the forehead and nose. The line is one-eighth to one-quarter of an inch broad. The Lynngams occasionally tattoo a ring round the wrist of females.

Jewellery.

The Khasis, as a people, may be said to be fond of jewellery. The women are specially partial to gold and coral bead necklaces. The beads are round and large, and are usually unornamented with filigree or other work. The coral is imported from Calcutta. The gold bead is not solid, but a hollow sphere filled with lac. These necklaces are worn by men as well as women, especially on gala occasions. Some of the necklaces are comparatively valuable, e.g. that in the possession of the Mylliem Siem family. The gold and coral beads are prepared locally by Khasi as well as by foreign goldsmiths. The latter derive considerable profits from the trade. The Assam Census Report of 1901 shows 133 goldsmiths in the Khasi and Jaintia Hills district, but does not distinguish between Khasis and foreigners. There are Khasi goldsmiths to be found in Mawkhar, Cherrapunji, Mawlai, and other villages. Sylheti goldsmiths are, however, more largely employed than Khasi in Mawsynram and certain other places on the south side of the hills. In Mr. Henniker’s monograph on “gold and silver wares of Assam” it is stated that the goldsmiths of Karimganj in Sylhet make specially for Khasis certain articles of jewellery, such as men’s and women’s earrings, &c. An article of jewellery which is believed to be peculiar to the Khasis is the silver or gold crown. This crown is worn by the young women at dances, such as the annual Nongkrem dance. An illustration of one will be seen by referring to the plate. These crowns are circlets of silver or gold ornamented with filigree work. There is a peak or, strictly speaking, a spike at the back, called u’tiew-lasubon, which stands up some six inches above the crown. There are long ropes or tassels of silver hanging from the crown down the back. Earrings are worn both by men and women. The former affect a pattern peculiar to themselves, viz. large gold pendants of a circular or oval shape. Women wear different patterns of earrings, according to locality. An ornament which I believe is also peculiar to the Khasis is the rupa-tylli, or silver collar. This is a broad flat silver collar which is allowed to hang down over the neck in front, and which is secured by a fastening behind. Silver chains are worn by men as well as by women. The men wear them round the waist like a belt, and the women hang them round their necks, the chains being allowed to depend as low as the waist. Bracelets are worn by women; these are either of gold or of silver. The Lynngam males wear bead necklaces, the beads being sometimes of cornelian gathered from the beds of the local hill streams, and sometimes of glass obtained from the plains markets of Damra and Moiskhola. The cornelian necklaces are much prized by the Lynngams, and are called by them ’pieng blei, or gods’ necklaces. Like the Garos, the Lynngams wear as many brass earrings as possible, the lobes of the ears of the females being frequently greatly distended by their weight. These earrings are made out of brass wire obtained from the plains markets. The Lynngams wear silver armlets above the elbow and also on the wrists. It is only a man who has given a great feast who can wear silver armlets above the elbows. These armlets are taken off as a sign of mourning, but never on ordinary occasions. The Lynngams do not wear Khasi jewellery, but jewellery of a pattern to be seen in the Garo Hills. A distinctive feature of the Lynngam women is the very large number of blue bead necklaces they wear. They put on such a large number as to give them almost the appearance of wearing horse collars. These beads are obtained from the plains markets, and are of glass. Further detailed information regarding this subject can be obtained from Mr. Henniker’s monograph, which contains a good plate illustrating the different articles of jewellery.

Weapons.

The weapons of the Khasis are swords, spears, bows and arrows, and a circular shield which was used formerly for purposes of defence. The swords are usually of wrought iron, occasionally of steel, and are forged in the local smithies. The Khasi sword is of considerable length, and possesses the peculiarity of not having a handle of different material from that which is used for the blade. In the Khasi sword the handle is never made of wood or bone, or of anything except iron or steel, the result being that the sword is most awkward to hold, and could never have been of much use as a weapon of offence.

The same spear is used for thrusting and casting. The spear is not decorated with wool or hair like the spears of the Naga tribes, but it is nevertheless a serviceable weapon, and would be formidable in the hand of a resolute man at close quarters. The length of the spear is about 6 1/2 feet. The shaft is generally of bamboo, although sometimes of ordinary wood. The spear heads are forged in the local smithies.

The Khasi weapon par excellence is the bow. Although no “Robin Hoods,” the Khasis are very fair archers, and they use the bow largely for hunting. The Khasi bow (ka ryntieh) is of bamboo, and is about 5 feet in height. The longest bow in use is said to be about the height of a man, the average height amongst the Khasis being about about 5 feet 2 inches to 5 feet 4 inches. The bowstring is of split bamboo, the bamboos that are used being u spit, u shken, and u siej-lieh.

The arrows (ki khnam) are of two kinds: (a) the barbed-headed (ki pliang), and (b) the plain-headed (sop). Both are made out of bamboo. The first kind is used for hunting, the latter for archery matches only. Archery may be styled the Khasi national game. A description of Khasi archery will be found under the heading “Games.” The feathers of the following birds are used for arrows: Vultures, geese, cranes, cormorants, and hornbills. Arrow-heads are made of iron or steel, and are forged locally. The distance a Khasi arrow will carry, shot from the ordinary bow by a man of medium strength, is 150 to 180 yards. The Khasi shield is circular in shape, of hide, and studded with brass or silver. In former days shields of rhinoceros hide are said to have been used, but nowadays buffalo skin is used. The shields would stop an arrow or turn aside a spear or sword thrust. The present-day shield is used merely for purposes of display.

Before the advent of the British into the hills the Khasis are said to have been acquainted with the art of manufacturing gunpowder, which was prepared in the neighbourhood of Mawsanram, Kynchi, and Cherra. The gunpowder used to be manufactured of saltpetre, sulphur, and charcoal, the three ingredients being pounded together in a mortar. The Jaintia Rajas possessed cannon, two specimens of which are still to be seen at Jaintiapur. Their dimensions are as follows:

Length, 9 feet; circumference in the middle, 3 feet 2 inches; diameter of the bore 3 inches. There are some old cannon also at Lyngkyrdem and at Kyndiar in the Khyrim State, of the same description as above. These cannons were captured from the Jaintia Raja by the Siem of Nongkrem. No specimens of the cannon ball used are unfortunately available. There are also small mortars, specimens of which are to be seen in the house of the Siem of Mylliem.

The weapons of the Syntengs are the same as those of the Khasis, although some of them are called by different names. At Nartiang I saw an old Khasi gun, which the people say was fired from the shoulder. I also saw a mortar of the same pattern as the one described amongst the Khasi weapons.

The War and Lynngam weapons are also the same, but with different names. The only weapons used by the Bhois (Mikirs) are the spear and bill-hook for cutting down jungle. Butler, writing of the Mikirs 1854, says, “Unlike any other hill tribes of whom we have any knowledge, the Mikirs seem devoid of anything approaching to a martial spirit. They are a quiet, industrious, race of cultivators, and the only weapons used by them are the spear and da hand-bill for cutting down jungle. It is said, after an attempt to revolt from the Assamese rule, they were made to forswear the use of arms, which is the cause of the present generation having no predilection for war.”