International Journal of Trend in Scientific

Research and Development (IJTSRD)

International Open Access Journal
ISSN No: 2456 - 6470 | www.ijtsrd.com | Volume - 2 | Issue – 3

Understanding the Institution of Syiemship(Kingship)

in the Khasi Hills of Meghalaya Through Oral Traditions

Ms Ibetlin Kharumnuid
Assistant Professor, Department of History
History, Seng Khasi College, Shillong, Meghalaya,
Meghalaya India

ABSTRACT

The origin of the Khasis and how they came to settled later increases over time with large and small
in these regions is shrouded in mystery. While social Syiemships. Syiemships having mythological origin
scientists believed that the Khasi settlers had like those of Khyrim, Malngaing and even the Sutnga
connections or a close resemblance with the Chinese Syiem were considered divine.
and had migrated to the present lands and therefore
had Austric links, legends had it that the original The institution of the Khyrim Syiemship dates back to
seven families or Hynniewtrep ep descended by a golden the legend of Ka-Pah-Syntiew
Syntiew. Oral traditions stated
ladder from the heavens and decided to stay back on that the Hima Shyllong as being of divine origin, and
earth and start their settlements. that the ancestress of the clan is a fairy (Puriblei) that
Since the beginning the people were very sure about lived in a cave called Krem Marai.
Marai
making these hills their permanent home. They
decided upon an elderly person to become some sort Keywords:: Khasis, Basan, Lyngdoh, U Syiem(The
of a priest (Lyngdoh Knia) to look after the well well- King), Ka-Pah-Syntiew,
Syntiew, Puriblei
being of the people inhabiting the region. For this
selection,
tion, the ritual of egg breaking (shat pylleng) was INTRODUCTION
considered to be the best way by which they could
find the right person. The origin of the Khasis and how they came to settled
in these regions is shrouded in mystery. While social
In the beginning, there was no instituti institution of scientists believed that the Khasi settlers had
Syiemship (Kingship), but people comprehended connections or a close resemblance with the Chinese
about the need to have at least one leader
eader to look after and had migrated to the present lands and therefore
their welfare. Basan and a Lyngdoh were chosen as had Austric links, legends had it that the original
leaders to administer the village community and seven families or Hynniewtrep descended by a golden
attempted to bring the different villages together. ladder from the heavens and decided to stay back on
After the Khasis had made their settlements, they nd start their settlements1,2.
earth and
decided they would choose among th themselves the
Initially, at the beginning of State formation, though
eldest male member to be their ruler and
few in number, the people were very sure about
administrator, the emergence of such States or
making that settlement their permanent home. They
settlements led to the origin of the institution of
then decided upon an elderly person to become some
Syiemship(Kingship), thus originated the concept of
sort of a priest (Lyngdoh
doh Knia) to look after the well-
well
U Syiem (The King).
being of the people inhabiting the region. For this
selection, the ritual of egg breaking (shat pylleng) was
The origin of the Khasi Syiem shows that initially
considered to be the best way by which they could
there were three large Syiemships(Kingship) which
find the right person3. Thus in the beginning of Khasi

@ IJTSRD | Available Online @ www.ijtsrd.com | Volume – 2 | Issue – 3 | Mar-Apr

Apr 2018 Page: 2590
 International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456-6470
settlements, there was no institution of Syiemship administration and also to look into the welfare of the
(Kingship), though people had by then comprehend Hima (State). It was in this order that the formative
about the need to have at least one leader with the sole phase in Syiemship had to undergo many challenges
responsibility of looking and deciding about their and changes. The institution of Syiemship meant that
welfare. the earlier Khasi polity had to be done away with and
so also to some extent the administration of the Basan
EVOLUTION OF SYIEMSHIP (KINGSHIP) and the Lyngdoh.
Khasi polity has had an age along evolution. The The institution of Syiemship (Kingship) was
political organizations had developed right from the symbolized by the unions of clans, villages and
time of the earliest settlements to the period prior to communes which had made up a community in the
the formation of Syiemship (Kingship). Basan and a settlements. The word Syiem is derived from the
Lyngdoh were chosen as leaders to administer the word mynsiem literally meaning spirit, a rallying
village community and attempted to bring the point of spiritual fellowship of people called Ki-
different village’s together4. When the Khasis had Khun Ki-Hajar which means children. This would
made their settlements, they decided they would lead us to believe that the Syiem (King) was someone
choose among themselves the eldest male member to whom everyone would turn to when they fell into
be their ruler and administrator so that, the society and trouble. According to tradition, a Syiem should be
state could get the respect from other inhabitants. proficient enough to carry out the administration in
the interests of the people and he was to receive
Religion was always a part of the daily life of a Khasi.
adequate training in the art of administration. In
For every activity or work to be done, the Khasi
course of time the Syiems had to also be proficient in
offered their prayers first. Having been settled in a
the art of warfare.
particular place, the inhabitant thought of having a
person who would be entrusted with the affairs of the
Tradition says that more often than not, a person
people both administrative and sacerdotal and this
would refrain from being Conferred the title of Syiem,
necessity led to the establishment of the Lyngdoh or
as the leadership pattern in the form of Syiem was
priest. In case of any misunderstanding among the
taken to be a despised one. This may be due to the
people the Lyngdoh intervene by resorting to religious
unusual duties which U Syiem had to perform, he was
rights and rituals. On the other hand, the people were
to clear and cremate the death bodies of strangers or
always ready to accept whatever decisions which
wanderers in his dominions; he was to suppress the
were being made for fear that may displease the gods,
practice of witchcraft and magic and to drive away
if they go against the decisions of the Lyngdoh and
infectious evils. Not being allowed to carry on any
thus calamity may be fall upon them. The Lyngdohs
profession the Syiem would have to maintain himself
were thus the actual rulers as well as the sacerdotal
only from the paltry sum of revenue which was
heads and were aided by a council of Basans
collected from markets. Strangely enough, in the
consisting of the representatives of respective clans in
beginning, few accepted this position and status7.
executive function and other related activities for the
general welfare of the community5.
A study of the origin of the Khasi Syiems shows that
there were various classifications of Syiems.
ESTABLISHMENTS OF SYIEMSHIP
Syiemship (Kingship) having mythological origin
(KINGSHIP)
were considered to be Syiem Blei (Syiem means
The emergence of such States or settlements led to the
King and Blei means God) or Syiem of Divine
origin of the institution of Syiemship. Thus they sat
Origin. There was also the Syiem Mraw (Syiem
together and decided that they should nominate a
means King and Mraw means slave) or Slave Kings
person who would be a custodian of the people and to
who were kidnapped from the plains and anointed as
give him due honour and respect and thus originated
Syiems like the Syiem of Hima Mawiang. Syiems of
the concept of U Syiem (The King).6 Inorder that the
the more recent date are called Syiem-briew (Syiem
institution of Syiemship should gather in strength and
means King and Briew means human) or man-
popularity, it was thought desirable that some ways
made Syiems. As the Syiem of Mylliem was not
should be devised by which such a leader or ruler
required to perform many of the rites and ceremonies,
administrator be found. The office of Syiem thus
emanated as an institution to centralize the

@ IJTSRD | Available Online @ www.ijtsrd.com | Volume – 2 | Issue – 3 | Mar-Apr 2018 Page: 2591
 International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456-6470
which, one can say, the Syiem of Khyrim, had to and the family of U Mylliemngap took care of her
perform, they are known as Syiem-briew8,9. like a daughter. They called her “Ka Pah Syntiew”(
Pah means lure and Syntiew means flowers)
A study of the origin of the Khasi Syiem(Khasi because she was lured out of her cave by a bunch of
Kings) shows that initially there were three large flowers. Ka Pah Syntiew grew up to be a very
Syiemships (Kingship) which later increases as beautiful, kind-hearted lady and everyone loved and
developments took place over time with large and adored her. When the time came for Ka Pah Syntiew
small Syiemships. Syiemships having mythological to get married, the Mylliemngap clan arranged her
origin like those of Khyrim, Malngaing and even the marriage with a young man called “U Kongor
Sutnga Syiem were considered divine. Nongjri”10.

The institution of the Khyrim Syiemship dates back to Ka Pah Syntiew gave birth to two sons and a
the legend of Ka-Pah-Syntiew. Homiwell Lyngdoh daughter, and after they had grown up a bit, she left
in his book “Ki Syiem Khasi bad Synteng” mentions her family and returned back to her cave “Ka Krem
about oral traditions which stated that the Hima Marai” never to come out again. The children of Ka
Shyllong as being of divine origin, and that the Pah Syntiew and U Kongor Nongjri, were
ancestress of the clan is a fairy (Puriblei) that lived in considered to be the children of the Gods (Khun-blei)
a cave called Krem Marai (Krem means cave and as Ka Pah Syntiew herself was considered the
Marai is the name of the cave). daughter of the mountain God –U Lei Shillong( Lei
means God and Shillong is the name of the
Legends have it that before the beginning of Ka Hima mountain). In course of time, the story of courage,
Shyllong, the lands surrounding U Lum Shyllong wisdom and humility of the two sons of Ka Pah
were under the administration of leaders who Syntiew spread around, the leaders of the settlements
belonged to the founding clans (jait Bakhraw). In in and around U Lum Shillong, held a Durbar and
those days, as legends goes, there were cowherds who decided that they would unite together to form one
would go to the river valley of Wah Umiew( River Him(State) and that they would elect the Children of
Umiew) to tend to their herds and cattle’s. The young Ka Pah Syntiew to be their “Syiem”(King) because
boys narrated that they would often see a young of their Divine Origin. Thus came about Ka Hima
maiden who would sit on a huge rock, and that she Shyllong(State of Shillong).
was so beautiful. Whenever they try to go near her,
she would climb down the boulder and go back to her Another version of the legend stated that she was the
cave which is below the boulder. When more and daughter of a Bhoi Nongsohbar who lived in Bisi.
more peoples heard about the beauty of this When this man came to know that his wife committed
mysterious maiden, person would visit the place, but adultery, he sent her out of her home. This young girl
none would dare venture into the cave. Then one day followed her mother who travelled towards Wah
a young man from the Mylliemngap clan decided to Umiam/Umiew( River Umiammiew). On reaching
visit the place and thought of a plan to lure her out of there, she placed her daughter on the rock and she
the cave. (Another version holds that it was a young herself went to bathe in the river. The strong current
man from the Bhoi area, called Nongjri Kongor). The of the river swept her away. In the evening when her
young man collected a bunch of flowers named mother did not return, the little girl came down the
jalyngkteng (tiew jalyngkteng) and held it at the rock and stayed in the cave till she was rescued by the
mouth of the cave. The young maiden was attracted man from the Mylliemngap clan11.
by the bunch of flowers and came to the mouth of the
cave but when she tried to reach out for the flowers, Still another version of the legend stated that she was
the young man would move his hand back a little. The one of the two young maidens who were seen on top
young maiden would again try to reach for the flowers of a boulder near the cave. Many people requested
and again the Mylliemngap man would recede them to come down but they refused. Finally a woman
backwards. The process would repeat again and again from the Mylliemngap clan lured them with a bunch
till finally the young maiden was out of the cave and of beautiful flowers, where one of the maiden agreed
into the open. At this moment the man took his to come down and went and lived with her in Bisi 12.
chance and caught hold of the maiden and took her Whatever the legends goes, it shows that there was a
home to his mother. Rites and rituals were performed young maiden who was lured out of the cave (Ka

@ IJTSRD | Available Online @ www.ijtsrd.com | Volume – 2 | Issue – 3 | Mar-Apr 2018 Page: 2592
 International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456-6470
Krem Marai) by a bunch of flowers and was called REFERENCES
Ka Pah Syntiew.
1. H. Lyngdoh, Ka Niam Khasi: 2-4
Legends do not say the names of the sons of Ka Pah
2. JN Choudhury, Ki Khun Khasi Khara (The Khasi
Syntiew who became the first Syiems of Hima
people): 28
Shyllong. But over the years, there started
3. G. Costa, Ka Riti jong ka Ri Laiphew Syiem I:
misunderstandings and conflicts within the Syiemship
103
which eventually would lead to a division in the
4. G. Costa, Ka Riti jong ka Ri Laiphew Syiem I:
Syiemship and the formation of Ka Hima
109
Khyrim(State of Khyrim) and Ka Hima 5. G. Costa, Ka Riti jong ka Ri Laiphew Syiem I: 11
Mylliem(State of Mylliem) in the year 1853. The
6. G. Costa, Ka Riti jong ka Ri Laiphew Syiem I:109
Syiems of Ka Hima Khyrim till date performs the
7. H.Bareh, History and culture of the Khasi people:
religious rites and ceremonies which gives credence
42
to their being of divine origin according to legends
8. L.S. Gassah. Lest We Forget: 13
and folklore13.
9. D.R. syiemlieh, British Administration in
Meghalaya policy and pattern: 66
CONCLUSION 10. U Homiwell Lyngdoh, Ki Syiem Khasi bad
In understanding the institution of Syiemship Synteng: 84
(Kingship) of the Khasi States, oral traditions through 11. U Homiwell Lyngdoh, Ki Syiem Khasi bad
myths, legends and folklore form the main source of Synteng: 86
information. The interpretation of these oral sources 12. U Homiwell Lyngdoh, Ki Syiem Khasi bad
may vary from one to another. However they Synteng: 86
provided sufficient legitimation to the origin of 13. U Homiwell Lyngdoh, Ki Syiem Khasi bad
Syiemship. Synteng: 89

@ IJTSRD | Available Online @ www.ijtsrd.com | Volume – 2 | Issue – 3 | Mar-Apr 2018 Page: 2593