By Raphael Warjri
The interconnection of nature is deeply ingrained with spiritual significance, with energy flowing from the elemental forces shaping and sustaining life. From the radiant warmth of the sun to the tranquil influence of the moon, from the refreshing breezes of the air to the life-giving flow of water, and from the transformative power of fire to the awe-inspiring might of thunder and earthquakes, each element plays a vital role in the tapestry of existence.
Within this vast tapestry, certain natural features are believed to be inhabited by spirits of various dimensions, imbuing these landscapes with sacred significance. Rivers, mountains, forests, caves, and other natural wonders are seen as the abodes of these spirits, each with its own character and influence on the world.
Human society, too, plays a role in shaping the spiritual landscape, with deities being harbored and revered according to the desires and needs of individuals, families, and communities. Landmarks such as Sohpetbneng peak, Diengiei peak, Shyllong peak, and Ka-Meikha peak are believed to be inhabited by Sylvan deities, each associated with different aspects of human life and the natural world.
Rivers like the Kupli, Kynshi, and Umngot are seen as the homes of spirits, both major deities and minor spirits, whose influence can be benevolent or malevolent. In ancient times, it is said that all spirits were revered as bountiful deities, but mischievous spirits were eventually condemned to the subterranean realms.
In this way, the spiritual and natural worlds are intimately intertwined, with each aspect of the environment imbued with meaning and significance, reflecting the rich tapestry of beliefs and traditions that have shaped the cultural landscape of the region.
The mythology surrounding Mawlongsyiem at Sohra is rich with tales of familial relationships and divine retribution. Mawlongsyiem is revered as the major deity of Mawsmai territory, and is believed to be the father of Ka Ngaid, Ka Shwar, and Ka Taro. Ka Ngaid, in turn, is the mother of U Thlen, who famously married the toad ‘Ka Hynroh’.
According to legend, Ka Hynroh gave birth to a creature that was inadvertently devoured by her husband, U Thlen. Upon realizing his mistake, U Thlen was consumed with fury and remorse. He made a solemn vow before the divine council that he would sustain himself by feeding on human blood and amass great wealth. As a result of this pledge, U Thlen was condemned to the subterranean realms.
Ka Shwar and Ka Taro, siblings of U Thlen, are associated with virulent substances known as Ka Lasam and Ka Bih, respectively. These substances are believed to be wielded by the keepers of these spirits, who can infect their victims with their effects. Ka Lasam is said to cause bleeding of the gums and affects the interior portion of the mouth, while Ka Bih leads to swelling of the lips and affects the outer portion of the mouth.
These aspects of Khasi mythology highlight the complex interplay between familial relationships, divine intervention, and the consequences of one’s actions. Further elaboration on these themes may shed light on the cultural significance and symbolic meanings associated with these mythological figures and their attributes.
Thlen, the mammon-serpent, remained dormant for countless ages during the golden age or ‘Aïom Ksiar,’ a time when the earth thrived with vitality and harmony. Despite his occasional curiosity, he held a deep reverence for Ka Meihukum and U Thawkur, the omnipotent and omniscient divine beings. However, as humanity established itself on earth and some neglected their spiritual duties, it created an opening for Thlen to exploit vulnerable beings.
This neglect provided Thlen with the opportunity to emerge onto the surface of the earth, or ‘Ryngkew,’ seeking to satisfy his desires. In the Khasi worldview, humanity is seen as composed of seven clusters of inhabitants, akin to the seven continents of the world in modern interpretation. According to Khasi mythology, humanity descended from heaven at the summit of Sohpetbneng, also known as the Heavenly Umbilical peak.
The mythological narrative of human origins at Sohpetbneng finds archaeological support in the work of scholars like Dr. Marco Mitri, whose excavations have uncovered ancient settlements at sites such as Lawnongthroh and other areas surrounding the Sohpetbneng peak in Meghalaya’s Ri-Bhoi district. These discoveries lend credence to the traditional Khasi beliefs and provide a tangible link between mythology and historical reality.
Among the seven divine families, the democratic imperial deity, U Syiem Lakriah, leads the delegations, while the domestic imperial deity, Ka Lukhimai, oversees the transitory settlement on earth. Ka Lukhimai attends to all domestic matters, while Syiem Lakriah and his sons, Sormoh and Sorphin, supervise affairs beyond the domestic sphere. After completing their divine duties, the seven divine families ascend the golden vines to return to their celestial abode.
During the golden age, temporal and celestial beings coexist harmoniously, and communication is clear and perpetual. Stone and soil understand the language of birds and insects, just as plants and trees comprehend the voices of animals, water, and stars. Tangible and intangible elements interact seamlessly throughout the universe. Truthfulness and compassion prevail among creatures, but enmity and vengeance are embodied in the mammon serpent, known as ‘U Thlen’ in Khasi mythology.
The seven divine families represent esoteric spiritual beings from the celestial orbit, descending upon earth to enlighten temporal attributes. Syiem Lakriah, Lukhimai, Sormoh, Sorphin, and all members of these families were in harmony with the entire universe until the mammon serpent, U Thlen, disrupted the harmonious rhythm on earth.
- Mythic cosmology and the ordering of power
The article opens with a cosmic assembly—creatures receiving attributes, humans arriving late and being given intelligence, a council formed, the serpent and tiger envying humans, the mammon-serpent Thlen punished, etc. This mythic narrative does several things:
It establishes humans as supreme (yet latecomers) in the cosmic order; the paradox of being lesser physically but greater by intelligence.
It uses animal/creature symbolism (elephants, rhinos, tigers, snakes, birds, fish) to map domains of power (strength, defensive spikes, venom, night vision, wings, water).
It encodes moral-ethical norms: humans pledge to live righteously, honor maternal and paternal kinship (“Imsngi ban kamai ïa ka hok, tipbriew tipblei bad tipkur tipkha”).
This narrative resonates with wider tribal mythologies where humans emerge late, receive “gifts” or “attributes” and then are tasked with ethical-social obligations. It also underscores that human superiority is not by brute force but by moral/intellectual capacity.
In the Khasi context, mythic origin narratives are well documented. For example, the paper by Wattanagun on the legend of Ka Pahsyntiew shows how matrilineal ideas are embedded in cosmology:
“Among the Khasis … descent is traced through the female line … the legend portrays Khasi outlooks on female generative power, wifehood/motherhood, and women’s vital roles in the formation of a secured and wholesome society.” (Thai Journal Online)
The article’s invocation of “Dorbar Blei” (divine assembly) and the emphasis on maternal kin (“tipblei”, “tipkur tipkha”) can be seen as articulating a world-view where cosmic, social and moral orders interlock.
Reflection: For your film and folk-inspired work, perhaps this mythic structure can serve as a template: hierarchical gift-bestowal, humans given intelligence rather than physical power, a council of creatures, a pact of conduct, a faltering human act (curiosity) triggering loss or change. The article’s narrative aligns well with that pattern.
- Mortality, human exceptionalism and loss of divine protection
The second part of the article deals with the “golden age” (Aïom Ksiar) when humans were physically immortal (spiritually & physically) under divine protection. Only after the leader Syiem Nongklung’s act of folly is the protection withdrawn, humans become subject to plague, mortality, and suffering.
This is a powerful narrative of fall—from divine favour to human vulnerability. In many mythologies this is a pivot: humans lose a special status because of arrogance or disobedience (think of Eden, Pandora, etc.). Here, the impetus is curiosity (of Syiem Nongklung) and a symbolic effigy turned to stone (in the village of Nongkhrah) as a reminder.
From an anthropological perspective, such narratives often encode social lessons: the need for humility, respect for the divine order, acceptance of suffering as part of life. They also situate human mortality as a consequence of human agency, rather than simply external misfortune.
In Khasi culture, the notion of matriliny is itself intertwined with ideas of continuity, lineage, ritual debt, and the vulnerability of social order in changing times. One scholar writes:
“The Khasis, generally, follow the residential pattern known as matrilocal residence … The mother is regarded as the custodian of family rites and religious performances, besides performing the task of keeping the family property …” (CRVP)
