By H H Mohrmen
They call the beginning of time ‘myndang lung ka pyrthei’ (when the Earth was still very young). Later, some called it ‘ka Soti juk’ or the virgin age, which some inferred to be the influence of Hindu thoughts on the Khasi Jaiñtia culture. They argue that it is simply the translation of ‘Kali yug’ from the neighboring culture. Nevertheless, it is believed in our culture that there was once a time when the Earth was young, and humans, animals, and celestial beings spoke to each other. In fact, most of our folk tales are stories of humans interacting with animals or even with celestial bodies. If one looks carefully, one would realize that for those who live close to nature, the interaction between humans and nature has not stopped; it continues, and they continue to communicate with each other till today.
They are etiological stories
Our folk stories, like all the ancient stories in the world, are not mere myths that elders tell the younger generation around the fireplace. They are not just myths with no evidence to prove they are true. In fact, they do not have to be proven true because these stories have their own reasons for being told. So, what are etiological stories?
Etiological stories are narratives that explain the origins or causes of natural phenomena, cultural practices, names, or other aspects of human life and the world. The term “etiology” comes from the Greek word ‘aitiologia,’ meaning “giving a reason for.” These stories often serve to provide a mythical or symbolic explanation for things whose true origins may be unknown or obscure. They address “why” or “how” questions about the world. For instance, “Why does the sun rise and set?” or “How did a particular custom begin?” Many are rooted in myths or religious traditions, linking the explanation to divine or supernatural actions. They often reflect the values, beliefs, and worldview of the culture that tells them. These stories are often passed down through oral traditions and maintain relevance within their cultures even if their literal interpretations are no longer believed.
Examples of etiological stories include Greek mythology, like the myth of Persephone, which explains the changing seasons—her descent into the underworld causes winter, and her return brings spring. Similarly, the story of the Tower of Babel in Genesis explains the origin of different languages; in fact all creation stories are etiological stories. Many Native American tribes have stories about how specific animals gained their traits, like the coyote being clever or the bear being strong.
Examples of some of our etiological stories
Etiological stories are a universal feature of human cultures, serving to make sense of the world and deepen the connection between communities and their environment. It is no surprise that our ancestors, like all humans, struggled with these same fundamental questions.
If one studies these stories carefully, one will find they are not just myths but evidence of how our ancestors sought to understand the world around them. These stories were their way of trying to answer the profound questions of life, the why, what, where and how of life. They are not just stories; in fact, they used these stories to answer these important questions.
The story of the sixteen huts and the seven that came down while the nine remained with the creator is one that attempts to answer the question, “Where do we come from?” Like any tribe or race, in the beginning, there was always a divine connection, and the story of the seven huts has all the factors to be described as an etiological story.
The story of the Sun and the Moon and “Krem Lamet Krem Latang” is not only a tale reflecting our ancestors’ understanding of celestial bodies but also one that answers the question of why the rooster crows three times before the sun rises every morning. The story of “u Pyrthad bad ka waitlam u Kui” the Thunder and the Civet’s Sword explains the connection between people and thunder, why the phenomenon is worshipped as a deity, and what causes the lightning that always accompanies a thunder strike. It also answers why the civet collects its feces in one place.
The story of the Market of Chaos “ïew luri lura” explains how dogs developed their sense of smell to track humans and animals. The story of the Sun and the Peacock explains how the peacock got its beautiful feathers. This is also a story which explains why the hornbill’s beak is shaped as it is. There are many more such etiological stories in our traditions, but sadly, space will not permit us to mention them all here.
When nature, humans, and animals continue to talk
Nature has not stopped speaking to humans. To those who have the patience and knack to listen and try to understand it, Mother Nature continues to communicate. Here are a few examples of cases where I found nature still talks to human.
One such story occurred in Jarain village as we walked down to the Umngot River. I call this incident ‘When the Insect Tells the Time.’ A local woman from the Pamthied clan guided us through the steep gorge to see the spot where certain birds migrate every year, staying there from spring until autumn. We were trying to understand what attracts the bird to the place? Is there some kind of fruits or nuts found in this place which attract the birds to the place? After studying carefully, we found that there is a small hole which secretes droplets of water, where the birds went to drink the water from, every now and again. It looks like the water from the small opening has some special taste which attracts the birds to the place. While we were enjoying the sight of hundreds of birds roosting atop the trees and then dropping to drink the water, the woman suddenly said we needed to start our journey back to the village.
When I asked her why, since I was still enjoying the sight, she replied that it would take time to climb up the steep gorge, and if we wanted to reach the village before dark, we had to start immediately. It was an unplanned trip; we were unprepared and hadn’t brought torchlight. She was very confident in her assessment, and I couldn’t help but ask how she knew the time since she didn’t have a watch.
She said, “Do you hear the sound of the insect? When this insect makes its sound, every farmer in the village knows it’s time to collect our tools, pack our “khoh chot”, our machete, and head back to the village. She also added, “There is another insect and it sounds a signal that it’s time to have our lunch.”
He smells the wind and predicts the weather
Along with my friend, Dr. Raj Kamal Goswami, a wildlife scientist, and a few others, we visited the sacred grove at Tuber. I remember we had to remove our shoes and anything made of leather before entering the sanctum sanctorum of the forest.
As we walked through the forest to reach the valley by the Myntdu River, the elderly guide sniffed the air and said it was going to rain. I was surprised because the sun was shining brightly, yet later, we experienced the usual rain on a sunny day.
The herbs and shrubs of Sohmynting
Sohmynting is another interesting village regarding the conservation of sacred forests. Although the entire village has converted to Christianity, the community still maintains the sacred forest and the “Khloo Tangbru” of the different clans.
In 2012, before the Pyrtuh clan decided to register the sacred forest with the Wildlife Department under the Community Reserve Project, Mynjur Pyrtuh and William Pyrtuh took us around the sacred grove. As we walked, William enthusiastically identified various herbs, shrubs, trees, and flowers, explaining their benefits. With excitement, he pointed out a grass species, named it, and described how another plant was consumed. He shared the medicinal properties of numerous plants found in the forest.
The mushrooms’ lesson
On two trips accompanying my daughter for her Master’s dissertation on wild edible mushrooms, I witnessed another instance of humans learning from animals. On one trip we found the family that just returned from the forest where they collected mushrooms. We asked them how they differentiated the edible from the toxic; they said we have learned from our mothers.
During one trip with Ma Realsing Muksor of Moosakhia village, we noticed an unusual mushroom in a pine plantation. My daughter asked how he knew it was not toxic. He replied, “From the cows. As cow herders we used to watch what the cows eat and whatever the cows eat is safe for human consumption.”
When we say humans and celestial bodies still communicate, it does not mean they literally talk. In the past, humans could read and understand the signs of nature. Sadly, we have lost this ability today and what a great loss this is !