ary deity of the
village, under the spreading roots of a large rubber tree which gives
its name to this village Nongjri. This village worhsip is performed
by a village priest (_lyngdoh_) at stated intervals, or whenever it
is considered necessary. There are numerous other instances of hills
and rivers being regarded as the abode of godlings, but those quoted
above are sufficient for purposes of illustration.

Religious Rites and Sacrifices, Divination.

The Khasis, as has been explained already, worship numerous gods and
goddesses. These gods and goddesses are supposed to exercise good
or evil influence over human beings according to whether they are
propitiated with sacrifice or not. They are even supposed to possess
the power of life and death, over men and women, subject to the control
of _u Blei Nongthaw_, God the Creator. Thus illness, for example, is
thought to be caused by one or more of the spirits on account of some
act or omission and health can only be restored by the due propitiation
of the offended spirits. In order to ascertain which is the offended
spirit, a system of divination by means of cowries, breaking eggs,
or examining the entrails of animals and birds, was instituted. The
Khasi method of obtaining auguries by examining the viscera of animals
and birds may be compared with that of the Roman _haruspex_. Some
description of these modes of divination has been given at the end
of this chapter. The Khasi religion has been described by Bivar as
"demon worship, or a jumble of enchantments muttered by priests who
are sorcerers." But even a religion which is thus unflatteringly
described is based on the cardinal doctrines of sin and sacrifice
for sin. Tradition amongst the Khasis states that in the beginning
(_mynnyngkong ka sngi_) there was no sin, heaven and earth were near
each other, and man had direct intercourse with God. How man fell into
sin is not stated, but it is certain that he did fall. Experts at "egg
healing" never forget to repeat the formula "_nga briew nga la pop_"
(I man have sinned). The cock then appears as a mediator between God
and man. The cook is styled, "_u khun ka blei uba kit ryndang ba shah
ryndang na ka bynta jong nga u briew_," i.e. the son of god who lays
down his neck (life) for me man. The use of the feminine _ka blei_
is no doubt due to matriarchal influences. There is another prayer in
which the Khasis say, "_ap jutang me u blei ieng rangbah me u briew_"
(oh god do n