The mystical essence of the divine transcends the limits of the human intellect, where even the most profound human understanding is merely a drop in the vast ocean of divinity. Even atheists, on shaky grounds, instead of seeking the marvels of earthly creation, fail to recognize divine creation. Thus, the sensible pursuit lies in understanding the creation of life and embracing the enigma of death without the assurance of any tangible medium. For the Khasi people, the afterlife finds fulfillment in sharing betelnut at the threshold to the divine habitat or Bam Kwai ha Dwar U Blei. But why betelnut? A myth narrates the tale of a rich merchant, Nik, and his humble friend, Shing. Shing and his wife, Lak, always welcomed guests, treated Nik lavishly whenever they visited. In return, when Shing invited Nik to his native village, the latter struggled to find time. Nik’s unexpected visit to their home revealed a lack of provisions, leading to the couple, Shing and Lak , indulging in immolation. The tragic incident was overwhelmed by the horrific misunderstanding, Nik decided to end his life, mirroring the couple’s fate. This tragedy teaches that honour is cherished with even a piece of betelnut, symbolizing respect and gratitude. In Khasi culture, betel nut holds significance in every rite of passage and social occasion, symbolizing goodwill and camaraderie. It exemplifies the egalitarian nature of society, where a humble offering can bridge social divides. The ultimate aspiration for every Khasi soul is to share betelnut at the entrance to the divine abode.
THE DIVINE VERSUS THE TEMPORAL LAWS
In every culture, there exist traditional customs and practices, some of which remain relevant while others may no longer apply in the present day. It is important to discern which aspects of culture are still pertinent and which need to evolve to suit current circumstances. Often, ancient knowledge and symbolism are interpreted literally, leading to the rigid preservation of traditions by fundamentalists. However, progress should not serve as a pretext to overhaul the foundation of ancient cultures entirely.
In the context of Khasi culture, it is crucial to acknowledge the transition of customs and practices from ancient oral traditions of creation myths to contemporary folklore. The core principles of ancient knowledge must be preserved to safeguard the ethnic identity of the community. Meanwhile, subsequent customs and rituals can be adapted to meet the needs of modern society.
The cultural interpretation of mythology should remain unchanged, while adjustments to customs and rituals can be made in response to contemporary social demands. Traditional customs from the era of the creation myth to the end of the golden age should be upheld with reverence. However, customs and practices that has emerged since significant events, such as the detachment of the golden vine atop the navel of heaven (Ka Jingkieng Ksiar U Sohpetbneng) and the fall of the giant Diengïei tree, can be reviewed for adaptation within the framework of ethnic tradition and free from external influences.
To elaborate on this aspect, we can begin with the cultural interpretation of the creation myth among the Khasi people. According to this myth, the creation of the world involved the emergence of five primary elements: earth, sun, moon, air, water, and fire. Mother Earth, regarded as the matriarch, existed in the vastness of the universe for eons, until a portion of her surface solidified into stone. Feeling isolated, she issued a decree, known as the Meihukum, seeking companionship and creation.
Upon pronouncing this decree, a sound resembling friction between earth and stone reverberated, resulting in the emergence of the sun, moon, air, water, and fire as distinct entities. These primary sources of energy, all feminine in nature, were joined by the moon, representing a supplementary masculine energy. In Khasi culture, reverence for Mother Earth is deeply ingrained, reflecting a universal tendency across cultures to venerate a maternal figure. Notably, the sun, moon, air, water, and fire all pay homage to Mother Earth.
In this mythological framework, the feminine elements—sun, air, water, and fire—are considered the primary sources of energy, while the masculine moon serves as a supplementary source. This understanding aligns with the concept of fecundity attributed to females, who possess the capacity for reproduction, while males are seen as providers of seed. Despite potential contradictions, the myth emphasizes the role of the earth as the progenitor, with all beings originating from her.
This concept extends to the human realm, where beings emerge from the womb of the mother, symbolizing the umbilical connection to Mother Earth. Every individual’s life unfolds as a separate masculine or feminine entity, engaged in the cycle of reproduction with counterparts of the opposite gender. Thus, productive males and females are regarded as parents, while barren individuals are not classified as such.
Matriliny forms the foundation of Khasi kinship, with lineage traced through the mother, particularly the umbilical cord symbolizing ancestral connection. In Khasi culture, the mother is revered as the nucleus of life, with all siblings included within her core, even in death. Descendants, blossoming into independent entities, eventually return to the ancestral mother’s ossuary, symbolizing the cyclical nature of life.
The significance of the umbilical cord in Khasi culture is profound, representing the essence of life itself. Cremation rituals are deemed incomplete until the umbilical cord, the sturdiest component of the human body, is fully extinguished. Additionally, the liver is considered the most vital organ, closely associated with emotional expression. Thus, expressions of affection, such as “love with all my heart,” are articulated as “ieit naduh dohnud,” emphasizing the liver’s centrality in emotional experience.
The myth further narrated that at the demise of mother earth, symbolized as the human body, a sense of duty arose among her offspring to perform the final rites. Each sibling desired to take on the responsibility, and following domestic protocol, the sun, as the first offspring, was given the privilege to conduct the cleansing and disposal ceremony for the departed soul of mother earth. However, the scorching heat of the sun proved ineffective, causing the dead body to bloat and emit a foul odor. The moon, with its supplementary energy, also failed in this task. Subsequently, the air attempted to dispose of the body, but its strong wind only caused it to sway without effect. Then, water rushed in with torrential rain to cleanse, yet the corpse remained bloated and intact, with the stench worsening.
Finally, the last of the offspring, fire, incinerated the body until it turned to cinder, completing the cleansing ceremony for their departed mother earth. Following this, resentment arose towards fire for being considered less significant than the sun, air, and water. Consequently, the other elements sought to extinguish her, forcing fire to hide within various objects on earth. This accounts for how rigorous friction between certain plants and stones can spark and ignite fire. This parable underscores the humility and potential of seemingly trivial entities, shaping the Khasi custom of passing maternal family resources from the mother to the last daughter, a practice that continues to this day.
During the post-colonial era, British officials misunderstood the concept, interpreting the “last daughter” as the youngest daughter who stayed in the family, rather than understanding her role as the custodian of family resources, including the kinfolk within the clan.
According to the myth, the word created energy, which in turn produced sound. Through this sound, life emerged in various forms, moulded from the earth itself. This sound echoed from every creature in the form of cries, becoming the means of communication among all beings. Among all creatures, humans alone possess the ability to communicate through words, which became the covenant bestowed upon mankind by the mother decree—the truth humans are obliged to honour.
Over time, this communication evolved into language, serving as the mother tongue among kinsfolk in society. From this divine covenant emerged the framework for folk adjudication and administration, based on three principles: earning righteousness, acknowledging maternal and paternal kinship, and recognizing humanity and divinity.
