It thus appears that all the four lists in reality agree in a remarkable manner, quite independent as they are in their origin, and that all observers concur in stating that the Mikir people are divided into five (or four) great exogamous groups, whether situated in the Mikir Hills, in North Cachar, or in the Khasi Hills and the hilly country to the south of Nowgong.
General character of popular belief in ghosts and spirits, and a future life--No idols, temples or shrines--Amulets--The Gods and their worship--Divination and magic--Oaths and imprecations--Funeral ceremonies--Festivities--Taboo.
The Mikirs have borrowed from the Hindu Assamese the ideas and the names of Boikuntho (Vaikuntha, Vishnu's Paradise) and Nòròk (Naraka, Hell); but these conceptions do not play much part in their views of a life to come. Better known, and more often mentioned, is Jòm Recho (Jam, Yama Raja), the Lord of Spirits, with whom the dead remain below ground. His abode--the abode of the dead--is Jòm-aròng, [14] and the elaborate ceremonies of the funeral are the means by which the spirit of the dead gains admittance to Jòm's city. Unless they are duly performed he remains outside.
They speak of having seen the shade (image, arjàn) of a dead man (ne la arjàn thèklòk, "I saw his shade"); a sickly man catches such glimpses in the house, on the road, etc. Pharlo, spirit, is used both of living persons and dead. Tove ne-pharlo ne la-abàng thèk-lòng, "Last night in my spirit I saw him"; where pharlo is the spirit of the sleeping man. When such glimpses are experienced, betel and food are set aside in the house, and after a time thrown away.
On a death occurring, the old women of the village wash and lay out the body. Then one composes a chant, setting forth the parentage and life of the dead: "You will now meet your grand-parents, father, deceased brother, etc., and will stay with them and eat with them." Then a separate meal of rice and a boiled egg is placed beside the body, and the dead man is invited to eat. This is done twice a day, the meal being cooked separately from the food of the family. After being offered and placed beside the corpse for a time, the food is thrown away. This goes on day by day until the funeral service is held (see below). After that there are no regular offerings, but occasionally a man or woman puts aside from his or her own share of food a portion for the dead, as, for instance, when another funeral reminds them of those who have died before.
