Da U Collin Wanñiang
Haw da ïapeit hai da ïasngap bha ko Khun Khasi shikhrum ka bneng shisnieh ka pyrthei kumno ki Padot Meidot, ki Pabah Meibah, ki Pakoh ki Chjaw ki la hikai ki la bthah haba wan ngat ka dum ka lyngngoh ha ka imlang sahlang ne ha la ïing la sem. Ym ju la don koit kiba ong ba ka shu jia ryngkhat. Ha ka jingshisha ka Saïans ruh ka kubur ba ym don kaei kaei kaba shu jia ryngkhat. Lada nga ong: “Oh ka shu jia ryngkhat ba katba nga dang ïaid, uwei u sohphie u la hap ha khlieh jongnga”, Ka Saïans pat kan batai ba ka la dei ka por ïa uta u sohphie ban hap. Ki Tymmen ki Kro ki la ong: “Wat leit theh dpei por miet ïoh phi kylla matlah”. Hato ka dei shisha seh? Ban sngewthuh ïa kane ka jingkyntu donkam ban khongoid sha ka phangdien jong ka Rympei Khasi.
Ha ka ïing tynrai Khasi ka jingïalum lang baroh shi ïing ban ïabam ïadih, ban ïakren ïapyrthew ïa ki kam baroh ka dei sawdong ka lyngwiar dpei kaba don hapdeng jong ka ïing. Ki ïing ha ki thaiñ Ri Maram hyndai ki shait kynthup ïa ka “Kurchadep” kaba dei kum ka Shyngkup; nangta tang mar synrung shapoh ka don ka “Pylli” ha kaba ïa ki kam baroh la pyndep hangne. Ka dpei ka don hapdeng bad ha kynjang jong ka dpei ki wah ïa ka “Chynir” ha kaba ki pyndonkam ban thad kba ne pynrkhiang ïa ki dieng-thang ha ka por slap; sawdong ka Pylli ki don ki jaka buh ba la sah-prek ha kynroh ïa kiba ki khot “Tynrin” ban buh ïa ki jingdonkam baroh. Ha kum kine ki jait ïing Khasi, ki sar ki pad na Pylli bad ki sa lum sha rud dpei. Kumne lada leit theh ïa ka dpei ha ka por miet, ka lah ban long ba ïa ki tum ki tam kiba kordor ruh lah ban ïoh leit bret lang ha ka jingbymshai bha ka sharak mynmiet. Lada ki tymmen kin jyn da la ong beit “wat leit theh ñiut mynmiet namar ïoh phin leit theh lang ïa kiba kordor”, ka lah ban long ba ki khynnah kin ym shim khia; hynrei lada ong “Phin sa matlah”, ka jingtieng ïa kata ka jingmatlah kan pynlong ïa ki khynnah ban ym leh kumta. Ñiuma, ka dei ka buit stad jong ki tymmen jongngi ha kata ka por kaba la treikam ha kata ka juk hyndai.
Ki don bun kiei kiei kiba la wan hap wan jia lyngba ka jingleh jingkam ha ka Jaitbynriew kum ka jingshimti ïa ka Khet longsyiem tang da ki katto katne ki Kur ki Jait. Ban batai balei ba ym baroh ki Kur ha ka it ka hima ki lah ban shim pateng ïa ka jinglong syiem, ki Khasi ki batai lyngba ki puriskam purinam. Ki Jait long-syiem ba mih na u Woh Ryndi bad ka Li-dohkha! Na U Kongor bad ka Pahsyntiew! Kumne, don bun kiwei kiwei ruh. Balei mo ba ki Khasi ki sngewtynnad bad stad buit ban thaw ban shna kum kine ki jingïathuhkhana? Hato kam dei mo ka buit thawnang jong ki Bakhraw Batri ban ym shah ïa baroh ki khun ki raïot ban tur jan sha ka khet longsyiem? Ñiuma, kumba ka paw, imat ym baroh ki Kur ki Jait ki kwah shisha ban kit ïa ka lyngkor longsyiem namar don bun la ki jingdawa kiba ktah ïa ka imlang sahlang bad ka niam ka rukom kiba ki hap ban pyndep, ban bah ryndang ban bah khala.
Kum ka nuksa, ïa ka khyndew ka shyiap jong kito kiba la ïap-khet khlem Kur khlem Kha ne ïa kajong kito kiba la leit bret noh na ka jingri thlen, ri taro, tang ka Hima kaba lah ban shimti ïa kum kita. Ñiar eh kin don kiba shlan ban shimti ïa ki khyndew ki shyiap jong kito kiba la khlad noh jyndat khlem Kur khlem Kha, ne ban shimti ïa ki jingdon jingem jong kito kiba la leit bret na ka jingri thlen ri taro namar ka jingkordit bad jingtim jingtla ka lah ban wan bud wan ksoh ha ka Kur ka Jait jong ki. Kumta tang kata ka Kur ka Jait kaba la hiar pateng na ka Ïawbei phylla-maïan, ka bym don jingïadei ei ei bad ka longbriew-manbriew kaba lah ban ïaidlait na kita ki tyrut ki smer, ki shwar, ki thlen, ki taro, ki sabuit, ki skhai kiba lah ban wan lynshop pynjot ïa ka Kur ka Jait. Kumne ka purinam jong u Woh Ryndi bad ka Li-dohkha ne jong u Kongor bad ka Pahsyntiew ki long ban pynsngew pynsngap ha u Paidbah Paidkar ba kine ki Kur ki Jait kiba mih na ki, ki lah ban teh lakam ïa kita baroh namar ka Ïawbei ka dei ka kynja puri blei.
Ha ka kot “Principles of Khasi Culture” ba la kynthup ha ka Thup-bah “Folklore”, Vol. 47, No. 4 (Dec., 1936), pp. 375-393, u David Roy u la kynthoh kumne: “Such a conception can be easily explained in the present day as an ingenious explanation to get people to give the woman the idea of mysterious descent and hence to be a fit ancestress of a family of chiefs; and secondly, it also explains the fact that unless some such woman is brought from somewhere and some such explanation of her origin given, there is no woman of any known family who would agree to become a Syiem or ancestress of Syiems as no Khasi family would perform such duties as the receiving of certain property. These duties must be performed by a family which is interpreted to be above all such contamination and consequent misfortunes.”
Kaba mut ba kane ka rukom ïathuh Purinam ki Khasi shaphang ka jingwan jong ka Kur ka Jait na ka Li-dohkha ne na ka puri blei Pahsyntiew ka dei ka buit pyrkhat ban ong ba kham ñiar eh ban don ka kynthei briew jong kano kano ka Kur kaban mynjur ban long ka kmie jong ki syiem kiba hap ban shimti wat ïa ki khyndew ki shyiap shong-ksuid shong-khrei ruh. Kumta, lymda kata ka kynthei briew ka dei na ka thymmei kynja puri, ki khun ki ksiew jong ka kiban long syiem ha ka Hima, kin ym lah ban loit ban law ïa ki bor bamaïan.
Ïa kum kane ka jingngeit ba ka Kur ka Jait ka mih na ki kynja puri ne mrad ne jynthung la khot ha ka ktien Phareng “Totemism”. Ha ka jingshisha ka Ktien Phareng ka la shim kylliang na ka kyntien “odoodem” jong ki Jaitbynriew “Ojibwa” kiba dei ki trai muluk jong ka dewbah Amerika. Kane ka kyntien ka mut “shi para lane shi kur” bad ka tynrai jong kane, ka dei “ote” kaba mut ka jingïadei hapdeng shi hynmen shi para kiba don ïa kajuh ka kmie bad ki bym lah ban ïashongkurim para maki. La ong ba ïa kum kane ka jingngeit ym dei tang ki Khasi kiba la bud hynrei nalor ki Jaitbynriew trai muluk ka dewbah Amerika bad Afrika, don ruh shibun hapoh Asia bad Europe. Ha ri India jongngi hi, ka Jait ka Kur kaba thoh hadien ka Kyrteng ka ïathuh shai shaphang kata ka jingleh jingkam ha ki por mynhyndai. Haduh mynta mynne, ki Jait kiba da paw shai ba ki don ïa ki kyrteng jong ki mrad ne jynthung ki dei ki Jait jong ki Adivasi kiba shong ha ki Jylla Jharkhand, Chattisgarh, Bihar, Madhya Pradesh, W.Bengal, Assam, tt. Ki Jait kum “Minj”, “Bilung”, Kullu”, “Kerketta”, “Tete”, “Tirkey”, tt. ki kdew sha kata ka jingshim ïa ki Jait jong ki na ki mrad ne jynthung.
Kane ka jingthoh ka long tang ban kynmaw tympang ïa ka Mynnor ha kaba ki tymmen jongngi hyndai ki la leh ha ka buit stad ka jong ki. Ha ka Mynta, kham ñiar eh ban shem ïa u Khasi u ban dang ngeit tylli tyllan ba ka Kur jong u ka la mih shisha na ka kynja mrad kynja jynthung. U David Roy hi, ha ka kot “Principles of Khasi Culture” kaba kynthup ha ka Thup-bah: Folklore, Vol. 47, No. 4 (Dec., 1936), pp. 375-393, u la kynthoh ba ki Khasi mynta ki la shim ïa kane “totemism” lane kata ka jingwanhiar pateng lyngba ki kynja mrad kynja jynthung tang kum ka kyrteng jong ka Kur ka Jait.
Phi don ban ong eiei?