n appeal to the
people. Mention has been made above of States over which _lyngdohs_
possess temporal as well as spiritual powers. The States of Sobiong,
Mawphlang, and Lyniong may be quoted as examples. Here the _lyngdoh_
is elected from the _lyngdoh_ clan by all the adult males of the
state. Some small States, such as Maodon and Pomsanngut, are presided
over by Sirdars, a name which has probably been introduced during the
British era of supremacy in these hills. The Sirdar is elected by the
adult males of the State. In Mawlong there are a Sirdar, a _lyngdoh_,
and a _doloi_ who govern the State. These two latter officials
are elected by the people as in the case of Sirdars. In the Shella
Confederacy there are four officials who are styled _Wahadadars_, the
name being probably a corruption of the Persian _'uhda-dar_. [22] These
officials are elected for periods of three years each by the people.

The Jaintia Hills, which are British territory, are divided up into
twenty doloiships, the doloi being an officer elected by the people,
the Government reserving the right of approval or the reverse to the
doloi's appointment. The dolois, under the rules for the administration
of justice in the Khasi and Jaintia Hills, as well as the Sirdars
of the British villages in the Khasi Hills, possess certain judicial
powers. They are assisted by officials known as _pators, basans_, and
_sangots_ in the performance of their duties. This administration,
on the whole, works well, and its success shows the wisdom of the
Government in having made use of the indigenous agency it found to
hand when the Jaintia territory was annexed. In the Jaintia Hills
there are also three Sirdarships, the office being filled by election
as in the case of dolois.

In conclusion it should be stated that it has been attempted here to
give but a brief _resume_ of the Khasi political system as it exists
at the present time. The above account of the procedure at elections is
based on existing usage. The procedure should not, however, be regarded
as stereotyped, for it will no doubt be open to such revision as may
on occasion be suggested by the legitimate evolution of tribal customs.

Marriage.

It is proposed in this section to consider marriage from its social
side, the religious aspect thereof being reserved for another
paragraph. The most remarkable feature of the Khasi marriage
is that it is usual for the husband to live with his wife in his
mother-i