The myth of Diengïei recounts a pivotal moment in the relationship between humans, animals, and the natural world. In this tale, the serpent cunningly tempts humans to sever a giant tree, the habitat of the tiger and a symbol of the dense jungle. The tiger, regarded as the forest’s spiritual guardian, endeavors to protect both animal habitats and human settlements from intruders, thus preserving ecological balance.
However, the serpent, dwelling in caves and caverns, is indifferent to the well-being of other creatures on the earth’s surface. Manipulating the birds and enticing them with promises of agricultural bounty, the serpent gains allies for its nefarious plan. The wren ‘Phreit’, lured by the prospect of a rich paddy field, becomes complicit in the scheme.
Meanwhile, the tiger, sensing the danger to its habitat, investigates the cut marks on the giant tree and instinctively tries to restore it. Confusion reigns among humans as they witness these events unfold. It is the wren who eventually reveals the tiger’s efforts to protect the tree and suggests a plan to trap it, thus safeguarding the environment.
As humans execute the wren’s plan, axes and machetes sever the giant tree, causing it to collapse. Simultaneously, the golden vine of the heavenly navel, representing a connection between earth and divine realms, is detached. This rupture marks the beginning of upheaval and confusion.
In succumbing to the serpent’s manipulation, humans weaken the spiritual strength of the tiger and sever their communion with the nine divine souls. The era of righteousness gives way to an age of malevolence and discord, highlighting the delicate balance between humanity, nature, and spiritual forces.
In the Khasi society, chieftains and noblemen are not associated with grand palaces and castles, but rather with responsibilities to care for and protect the community. Land and property are considered communal assets, in collective possession of all citizens, including chieftains and noblemen. Their role is viewed as one of service and stewardship rather than one of power and privilege.
The democratic structure of Khasi society involves representation from every household to the clan council, from every clan group to the territorial council, and from each territorial cluster to the provincial council. This system ensures that power, privilege, and positions are bestowed upon individuals by the people, with the expectation that they will work for the welfare of the community.
According to Khasi myth and reality, the transition to the new era after the fall of the giant Diengïei tree marked a period where humans faced the challenges of temporal life. They learned the importance of settling in proper shelters, providing care and nourishment for clan members, and ensuring reproduction facilitated by nature. Maternal care, clan affinity, and the instinct to protect the young members of the clan became integral aspects of Khasi society.
The origin of matrilineal clan lineage is traced back to this period, with descendants identified through the mother, emphasising the importance of maternal lineage. While there are hypothetical theories suggesting different versions of matriliny, such as women taking up arms in defense of their community while men engaged in territorial conflicts, the prevalent belief in Khasi society is rooted in ancient mythology, particularly the narrative of ‘Sohpetbneng,’ the heavenly umbilical cord.
This narrative is supported by concrete folk narratives and is embraced as the true origin of matrilineal tradition among the Khasi people.
The Sohpetbneng Peak holds a significant position in the Khasi belief system, being located at the center point of the eastern hemisphere of the globe at 25°42” North Latitude and 91 55″ East Longitude. Known as ‘Ri Shongpdeng Pyrthei,’ meaning the nation located in the middle of the earth, it is considered sacred by the Khasi ancestors and is believed to be the place where the mythology related to the genesis of mankind originated.
Scientific excavations and explorations at Sohpetbneng Peak, as documented in Marco B. Mitri’s book “Prehistoric Cultures Through The Lens of Archaeology,” has revealed evidence of ancient human civilisation and settlement within the Khasi territory.
The archaeological site at Lawnongthroh, situated on the northern slope of Sohpetbneng Peak in the Ri-Bhoi District of Khasi Hills, Meghalaya, has yielded significant findings. The excavation area is located between 25° 72.253′ N and 91° 94.2635 E at an altitude of 1185-1200 metres above mean sea level. These include cists and cairns, mounds and cremation pyres, as well as a substantial amount of stone tools, iron implements, iron slags, and various other artifacts. These discoveries provide tangible evidence supporting the ancient belief system of the Khasi people.
In Khasi thought, the Sohpetbneng Peak, along with the Diengïei and Shyllong peaks, is regarded as the hearthstones or “Rympei.” This sacred trinity is considered the cradle of Khasi culture and holds deep spiritual significance in the indigenous animistic faith of the Khasi people. The communication between the temporal and spiritual realms is believed to be facilitated through these sacred peaks, reinforcing their importance in Khasi mythology and culture.
THE MOTHER EARTH:
The concept of maternal and paternal kinship has been deeply ingrained in Khasi society since ancient times, even before the emergence of formalised religious beliefs or institutions. In the earliest family structures, the mother played a central role as the custodian of the domestic segment, nurturing and caring for the young siblings while the father and other adult male members provided for the family’s needs and protected them from external threats.
Anthropological sciences support this traditional family structure, which reflects a universal pattern observed in early human societies. Children, particularly infants and young siblings, are naturally dependent on the mother for nourishment, care, and protection. Meanwhile, adult male members typically take on the role of providers and protectors, ensuring the family’s safety and well-being.
The practice of maternal and paternal kinship among various clans in Khasi society predates the formal institution of marriage and organised religious congregations. It is rooted in the fundamental laws of nature and human instincts, emphasising the importance of familial bonds and collective responsibility for the welfare of the community.
Religious beliefs and spiritual practices in Khasi society are often personal and familial, with individual spiritualism extending to the private realm of family life. In ceremonies and rituals, the mother and maternal uncle often take on prominent roles as primary celebrants, reflecting the reverence and respect accorded to maternal lineage and familial connections.
In the realm of the cosmos, where celestial beings convened and the tapestry of creation was woven with threads of light and darkness, a tale of pride and humility unfolded, echoing through the ages.
Once, under the watchful gaze of eternity, the creatures of the earth, emboldened by intellect yet blinded by arrogance, held a grand festival. This celebration, marked by dance and revelry, was to honour the celestial ballet performed by the cosmos. However, the heart of the festivities harbored a shadow of mockery towards the Mother Sun. She, who illuminated the world with her benevolence and danced gracefully with her brother, the Moon, was scorned for her tardiness and the affection she displayed. The creatures’ jests and jeers, fuelled by ignorance, struck a chord of shame and fury within her luminous heart.
Retreating to the solitude of “Krem Lamet Latang,” a cave deep and forgotten, the Mother Sun sought refuge from the scorn. As she hid, her light, the very essence of life, receded with her, casting the universe into an unfathomable darkness. Realisation dawned upon the creatures; their hubris had invited a shadow over the world.
The Divine Council, a congregation of celestial entities, was hastily reconvened amidst the crisis. It was a gathering that mirrored the cosmos itself — vast, ancient, and imbued with the power to alter the fabric of reality. The arrogance of the Elephant, who boasted of his might, and the conceit of the Hornbill, who flaunted his beauty, found no favour with the Mother Sun. Their self-importance, like a blight upon the earth, only served to deepen the darkness.
Yet, within the shadow that had befallen creation, a glimmer of hope emerged in the form of the humble naked Fowl, devoid of feathers. Unadorned and modest, the Fowl approached Mother Sun with a reverence born of genuine respect for the cosmos and its keepers. With neither arrogance or conceit, but with a heart full of sincerity, the Fowl pleaded for the Mother Sun’s forgiveness, imploring her to shine once more and restore balance to the universe.
With great trepidation, the fowl ventured into the darkness of the cave and pleaded with the sun to come back and grace the world with her light and warmth. After much persuasion and reassurance from the fowl, the sun finally agreed to emerge from hiding and resume her divine duties.
