c goddess Brigit, the tribal
mother of the Brigantes. Later on, like _Ka Iawbei_, she was canonized,
and became St. Bridget. [28]

The greater number of the flat table-stones we see in front of
the standing monoliths in these hills are erected in honour of _Ka
Iawbei_. In former times, it was the custom to offer food to her on
these stones. In cases of family quarrels, or dissensions amongst the
members of the same clan, which it is desired to bring to a peaceful
settlement, it is customary to perform a sacrifice to the first mother,
"_Ka Iawbei_." They first of all take an augury by breaking eggs,
and if it appears from the broken egg-shells that _Ka Iawbei_ is
offended, they offer to her a cotton cloth, and sacrifice a hen. On
these occasions incantations are muttered, and a small drum, called,
"_Ka 'sing ding dong_," is beaten. It is not unlikely that the Khasi
household deities, _Ka lei iing_ and _Ka ksaw ka jirngam_, to whom
pujas are offered for the welfare of the house, are also _Ka Iawbei_
in disguise. Notwithstanding the strong influence of the matriarchate,
we find that _U Thawlang_, the first father and the husband of _Ka
Iawbei_, is also revered. To him on occasions of domestic trouble
a cock is sacrificed, and a _jymphong_, or sleeveless coat is
offered. This puja is called _kaba tap Thawlang_, i.e. covering
the grandfather. The following incantation to _U Thawlang_ is then
chanted:--"Oh, father Thawlang, who hast enabled me to be born, who
hast given me my stature and my life, I have wronged thee, oh father,
be not offended, for I have given thee a pledge and a sign, i.e. a red
and white sleeveless coat. Do not deliver me into the power of (the
goddess of) illness, I have offered thee the propitiatory cock that
thou mayest carry me in thine arms, and that I may be aware of thee,
my father, Thawlang." We see clearly from the above prayer that the
Khasi idea is that the spirit of the deceased male ancestor is capable
of being in a position to help his descendant in times of trouble. The
same thought underlies the extreme reverence with which _Ka Iawbei_
is regarded. Thus we see a striking point of resemblance between
the Khasi ancestor-worship and the ancient Shinto cult of Japan, as
described by Mr. Lafcadio Hearn. _U Suid-Nia_, or _u Kni Rangbah_, the
first maternal uncle, i.e. the elder brother of _Ka Iawbei_, is also
much revered. It will also be noticed under the heading of memorial
stones that the gre