Folk-Tales of the Khasis Part 4

XI

U BISKUROM

In the beginning of time mankind were very ignorant and did their work with great trouble and labour, for they had no tools and did not understand the way to make them. The Great G.o.d saw their difficulty from heaven, and He sent one of the heavenly beings down to the earth, in the likeness of a young man, to teach them. The name of this young man was U Biskurom. He was very n.o.ble to look at, and none of the sons of mankind could compare with him; he was also very gentle and good.

He taught mankind many useful crafts. From him they learned to know the value of metals and the way to smelt iron and to make tools, but mankind were very slow to learn, and liked better to muddle in their own old way than to follow the directions given them by U Biskurom, so he had to stay such a long time on the earth that he forgot the way back to heaven. He was, however, so patient and painstaking that at last they learned to make good tools and to use them.

Seeing that U Biskurom excelled them in finis.h.i.+ng his instruments, and that he could do double their work in a day, mankind took advantage of his gentleness. They used him to save trouble to themselves, and often demanded work from him that it was impossible for him to do, and when he failed to satisfy them they grew angry and abusive.

One day they made a clay image and called upon U Biskurom to make it alive; when he told them that he had not learnt how to produce life, they abused him and threatened to imprison him until he complied with their request. When U Biskurom saw that they would not listen to reason, he told them that if they wanted him to impart life to their images they must let him go back to heaven to gain the necessary knowledge. Upon this mankind took counsel together what to do. Some feared that if they let him go away he would never return. Others (the majority, however) thought that as the knowledge of how to impart life would be so valuable, it was worth risking a good deal to obtain it; so mankind decided to release U Biskurom.

As he had forgotten the road along which he came to the earth, it was necessary for U Biskurom to invent some means whereby he could go up to heaven; so he told mankind to twine a long piece of string and to make a strong kite on which he could ascend to the sky. So mankind twined a long string and made a strong kite, and U Biskurom rode upon it to the sky. When they said, "Perhaps if we let you go you will not come back," he told them not to let go of the string, so that if he was not allowed to come back, he could write the knowledge on the kite and send it down to them. This satisfied them and they let him go.

When U Biskurom reached heaven the Great G.o.d told him that he could not go back to the earth because He had seen how mankind had ill-treated him, and because of their ingrat.i.tude and their unholy ambition to impart life. So U Biskurom wrote upon the kite and sent it down to the earth.

When mankind saw the kite descending a great throng came together to read the directions for imparting life, but to their chagrin there was not one among them able to decipher the writing. They consulted together what to do, for they were very angry with U Biskurom, and they decided to send a great shout to heaven, which would cause such a volley that the concussion would kill U Biskurom.

U Biskurom laughed when he saw their folly, and in order to make them still more foolish, he caused some drops of blood to fall down from heaven, and when mankind saw these drops of blood they concluded that he had been killed by the force of their great shout.

Because of their ingrat.i.tude and their uplifted pride mankind have remained in great ignorance, and all the knowledge they possess is very imperfect and gained at great labour and expense.

XII

U THLEN, THE SNAKE-VAMPIRE

U Thlen is one of the legendary Khasi G.o.ds, whose wors.h.i.+p is limited to a few clans and families. From partic.i.p.ation in it all right-thinking Khasis recoil with loathing and horror, inasmuch as it involves the perpetration of crimes, for this G.o.d can only be propitiated by offerings of human sacrifices, with many revolting and barbaric rites.

The clans who are reputed to be the devotees and wors.h.i.+ppers of the Thlen are regarded with aversion and fear throughout the country, and to them are attributed many kinds of atrocities, such as the kidnapping of children, murders and attempted murders, and many are the tales of hair-breadth escapes from the clutches of these miscreants, who are known as Nongshohnohs. Within quite recent times murders have been committed which are still shrouded in mystery, but which are said to have indications that the victims were killed for the purpose of Thlen sacrifice.

The following folk-tale purports to give an account of the origin and propagation of U Thlen, the most remorseless and cruel of all the Khasi deities.

According to tradition the Hima (state) of Cherra was, in olden times, the haunt of many famous Bleis (G.o.ds) who dominated the lives of men. These deities were said to dwell in certain localities, which in consequence came to be recognised as sacred places, and frequently to be called after the names of the Bleis. Foremost among these G.o.ds was U Mawlong Siem, and the hill where he was supposed to dwell is called after his name to the present day, and the inhabitants of certain villages still offer sacrifices to him.

In common with mankind, U Mawlong Siem is described as having a family, who, also in common with mankind, took pleasure in dancing and festivity. It is said that people sometimes hear the sound of revelry and the beating of drums within the mountain, supposed to be the drums of U Mawlong Siem beaten to the accompaniment of the dancing of his children, the sound of which invariably portends the death of a Siem or some great personage.

The only one of his family whose name and history have been transmitted was a daughter called Ka Kma Kharai, which signifies one that roams about in trenches or hidden nooks. She was well known in the Blei-world, and she possessed the power of a.s.suming whatever form she pleased. She often a.s.sumed the form of a woman and mingled with mankind without anybody suspecting her ident.i.ty. Many of the Bleis sought her in marriage, but U Mawlong Siem, her father, would never give his consent, lest his prestige be lowered among the Bleis.

There was one suitor whom Ka Kma Kharai specially favoured. He was the G.o.d of Umwai, but her father forbade the union so sternly as to dispel all the hopes of the lovers. This so angered the young G.o.ddess that henceforth she rebelled openly against her father, and by way of retaliation she encouraged the attentions of strange and undesirable lovers.

When it was discovered that she was with child, she fled from her home, fearing the wrath of her father, and put herself under the protection of her maternal uncle, who lived in the Pomdoloi cave, and was one of the famous dragons, or Yak Jakors of the country. In this cave a son was born to her, who proved to be a monster of hideous aspect, having the form of a snake and the characteristics of a vampire, who could be appeased only when fed with human blood. This monster they called U Thlen.

Unlike his mother, U Thlen could not transform himself into any likeness but that of a snake, but he had power to diminish or to enlarge his size at will. Sometimes he appeared so small as to be no bigger than a string of fine thread, at other times he expanded himself to such dimensions that he could swallow a man bodily.

In those days there was much intercourse between the Bleis and mankind. The latter were privileged to attend the Iew-blei--the fair of the Bleis--at Lynghingkhongkhen, the way to which pa.s.sed the Pomdoloi cave, and many unwary and unprotected travellers fell a prey to the greed of U Thlen and his a.s.sociates.

The commonest mode by which these poor unfortunates were lured to their doom was through the blandishments of Ka Kma Kharai, who approached them in the form of a woman merchant, and dazzled them with the brilliancy of the jewelry she offered for sale. She refrained from killing her captives on occasions, but induced them by promises of riches and immunity to pledge themselves to the services of U Thlen, her son. To such as these she gave a magic ring, known in ancient lore as the Yngkuid Ring (Sati Yngkuid) which was believed to possess magic that enabled the owners of the ring to obtain all the desires of their hearts, but this magic was dormant until the owners fulfilled their obligations to U Thlen and brought him human victims to feed upon.

The method by which U Yak Jakor captured his victims was to waylay lonely travellers and to club them to death. U Thlen himself, when he grew old enough, also hunted men to death, so that between the three murderers the ravages made upon mankind were becoming grievous and intolerable.

Mankind sought divinations and offered sacrifices to the G.o.ds for the cessation of these atrocities, upon which a Durbar of the Bleis was called. U Mawlong Siem, who was a powerful Blei and a blood-relation of the murderers, overruled the Durbar, declaring that no authority could deprive the Bleis, or the demons, of any power they possessed, be it for good or for evil; but to mitigate the distress of mankind a decree was issued, restricting the number of people to be devoured to half the number of captives. If U Thlen captured two victims, one was to be released, if he captured ten, five were to be released. It transpired, however, that this decree helped but little to allay the sufferings of mankind, for murders continued at an appalling rate.

Mankind again sought divination and took counsel together, and it was made evident that the only one who could successfully help them was U Suidnoh (the fleeting demon), an erratic and insignificant being who haunted the forest of Lait-rngew to the north of Cherra. The Khasis. .h.i.therto had never recognised him as worthy of homage, but they went to offer him sacrifices then, according to the divinations. U Suidnoh volunteered to rescue them, but affirmed that the Snake could never be overcome without the sanction of a Blei, and inasmuch as the Bleis of the Cherra Hima had already refused their aid, he urged them to go and sacrifice to U 'Lei s.h.i.+llong--the G.o.d of the s.h.i.+llong mountain--and to invoke his aid and win his favour. So mankind offered sacrifices to U 'Lei s.h.i.+llong, and received his sanction to wage war against U Thlen.

U Suidnoh, equipped in all his strength, went forth to Pomdoloi and ordered the Khasis to bring to him many fat pigs and goats. These he killed and carried regularly to feed the Thlen in the cave, and this was the manner in which he made his offering. He bored a large hole in a rock roofing the cave, so that the carcases might be pa.s.sed down without being seen by U Thlen, and so he would not discover that they were not human bodies. He a.s.sumed the voice and manner of a Thlen wors.h.i.+pper and called out: "My uncle, I have brought my tribute, open your mouth that I may feed you." U Thlen is described as being slothful and sleepy, never rousing himself except to seek food. When he heard the call from above he would shake himself and expand to a great size, and open wide his jaws, into which the meat offering was thrust. In this way mankind had respite for a time, and the hunting of men ceased.

It was evident, however, that they must resort to some other measures, for it was impossible to continue to keep up the supply of fat animals. The Khasis began to grumble at the extravagant proceedings of U Suidnoh, but he always replied to their complaints with the words, "Koit, koit," signifying that all was well. After a time he told them to hire the services of U Ramhah, the giant, to a.s.sist him in his final struggle against the vampire. When U Ramhah came he bade him build a smelting-house near the cave, and to make a pair of giant tongs, and such was the strength of U Ramhah that it only took him one day to build the smelting-house and to make the giant tongs. Next day U Suidnoh told him to heat a large piece of iron, and to bring it when it was red-hot in the big tongs to the rock on the top of the cave. When this was done U Suidnoh called out according to his custom: "My uncle, I have brought my tribute, open your mouth that I may feed you"; so the Thlen shook himself and expanded his body to a gigantic size, and opened his jaws for the offering, whereupon the red-hot iron was thrust in. Upon this there followed the most terrible contortions of the Thlen's body, as he tossed about, writhing in his death agony, till the earth shook so violently that U Suidnoh and U Ramhah swooned from the concussion. When the disturbance subsided, and they had revived, they looked into the cave and found U Thlen lying dead.

U Suidnoh sounded a big drum to summon the people together, and great jubilation and dancing took place when it was announced that their enemy was dead. From that time the Khasis have offered sacrifices to U Suidnoh, and he is held in great honour.

The people held a council to consider how to dispose of the body of the Thlen, and it was decided that to make their triumph complete it was better to prepare a feast and to eat the body of U Thlen, so the carcase was dragged out of the cave and was divided on a flat rock into two portions. One portion was given to the people of the plains from the East, to be cooked after their manner, the other was given to the Khasis from the hills and the West to be cooked after their manner. The marks of the axe are said to be seen on the rock to this day, and the place is called Dain Thlen (the cutting of the Thlen). The hole which was bored by U Suidnoh in the top of the cave is also said to be visible to this day.

It happened that more people came to the feast from the plains than from the hills; moreover, they were accustomed to eat eels and snakes, so they considered the Thlen meat very palatable and savoury. They ate the whole of their portion and departed to their villages happily, and they were never afterwards troubled by Thlens. On the other hand the Khasis were unused to the flesh of reptiles, and they found the Thlen meat very unsavoury and strange-flavoured, so that when their feasting was done, a great portion of the meat remained uneaten.

This caused no little perplexity, for it was deemed possible for the Thlen to come and reanimate the unconsumed portions of his body, so they kindled a big fire to burn all the fragments of meat to ashes, after which they gave a glad shout, believing themselves for ever safe from the ravages of U Thlen.

A certain woman, whose son had neglected his duties and stayed away from the feast, was sorely troubled in her mind, fearing that some ill luck might befall him, and a curse come on the family, because her son had wilfully disregarded the feast of conquest. While helping to gather the fragments of meat for burning, she surrept.i.tiously hid a piece in the fold of her dress to take home to her son. When she reached her house she put the meat away in a covered vessel pending her son's arrival. When the son returned he brought news of many misfortunes which he had met that day, and particularly of the loss of much money, which loss he attributed to his neglect of the important feast; but when his mother told him how she had contrived to bring him a little of the Thlen meat, he was somewhat cheered, hoping that by this partic.i.p.ation he might be helped to retrieve his fallen fortunes. To their dismay, when they uncovered the vessel, there was no meat left, only a tiny live snake wriggling about. They were preparing to destroy it when the little snake began to speak to them in their own tongue, beseeching them not to kill him. He said he was U Thlen come back to life, and that he was there by the decrees of the Bleis to bring them good fortune for as long as they gave him harbour and tribute.

It was a great temptation, coming as it did, when they had met with great losses, so, without thinking much of the consequences, they allowed the Thlen to live, harbouring it in secret without the knowledge of outsiders.

When U Thlen had fully regained his vitality, he demanded human sacrifices from them, which made them shudder with horror. But U Thlen was relentless, and threatened to devour them as a family, if they did not comply with his request, and when they saw one member of the family after another beginning to languish, fear for their lives drove them to hunt their fellow-men and to murder them, to propitiate U Thlen and to keep his good favour. Gradually U Thlen cast his sway over other families also, and won them to give him tribute. As his devotees increased he reproduced himself mysteriously, so that in place of one Thlen living in a cave where everybody knew him to be, there arose many Thlens, living concealed in the houses of the Nongshohnohs who, to preserve their own safety and the goodwill of U Thlen, have become men-hunters and murderers, of whom the Khasis live in deadly fear to this day.

XIII

HOW THE DOG CAME TO LIVE WITH MAN

In the happy olden days, when the animals lived together at peace in the forest, they used to hold fairs and markets after the manner of mankind. The most important fair of all was called "Ka Iew Luri Lura"

(the Fair of Luri Lura), which was held at stated intervals in the Bhoi (forest) country. Thither gathered all the animals, each one bringing some article of merchandise, according to the decree which demanded that every animal that came to the fair should bring something to sell. No matter whether he was young or old, rich or poor, no one was to come empty-handed, for they wanted to enhance the popularity of the market. U Khla, the tiger, was appointed governor of the fair.

Man was excluded from these fairs as he was looked upon as an enemy. He used to hunt the animals with his bow and arrows, so they had ceased to fraternise with him and kept out of his way. But one day the dog left his own kindred in the jungle, and became the attendant of Man. The following story tells how that came to pa.s.s.