History of Kur Lyngdoh Marshillong ( root Ancestress ( Iawbei Tynrai))

History of Ka Kur Lyngdoh Marshillong

I Story about root Ancestress ( Iawbei Tynrai) There was a girl name “Ka Wirwar”. This girl lived in Mawkynhu village. It was believed that this girl was an orphan, as her parents died of a disastrous plague (khlam bah). After the plague, Wirwar moved away from Mawkynhu to Khohlyngwiar village. She lived there for some years and shifted again to Pyndengjait village, a place in between Lawbah road and Balat road. This girl used in to sell bakery items during Pyndengjahthait market day. When Wirwar grew up, she married Buhjahwir, who was from Pamsanngut village. These two lived a peaceful, harmonious and happy life and got a child. This child was not known whether boy or girl, but it was believed tobe a girl. One day as Wirwar and Buhjahwir were working in the field, they heard the panic cry of the child, whom they have kept in a small hut (iing lyngkha) beside the field. Ka Wirwar ran to see what had happened to the child. Alas !she found out that the child was rolled (kyllain wiat-ly-wiat) by a very big snake. Both of them were panic and heartbroken. When they came to senses, they began to look at each other and said (tim) the following sentences… First : “After leaving me an orphan, without an uncle, without mother or relatives to teach and direct me…,may be their marriage, was an incest and was against the law; they agree that they will settle the matter in peace and will compensate it through incest sacrifices if the snake free the child now.” The snake did not free the child. Second: They again beseech that they have been left orphan without a leader to tell the legend, teacher, uncle, parents or relatives; may be our ancestors have a spirit (U Rynkew u Basa) in which they worship. If the snake frees, the child they promise that they will worship and kept their rituals. Still the snake did not free the child. Third: The third time they requested the snake saying “When we live as orphans (khunswet Khunlung) may be we do not know what to say to you who wrapt (khum) this child. May be you have a plan to bless our family and our clan as we have been left orphan, if it is so we will follow you if you free our child . Free the child then we will follow you where you want us to perform the priestly sacrifices. After saying this big snake freed the child. When the snake freed the child from its snares, the snake moved away towards the forest and Wirwar and Buhjahwir followed that snake. First the snake entered a forest in Twah Lyngwar, here they made sacrifices (la knia la khan) by throwing rice (dot khaw) but the snake stayed there only one night and began to move towards east west, towards the Symper side. It moved from that place upto Mawriat below Rangmaw. From there it turned towards Sakwang and reached upto Pynden-Tangei of Rilang river. Then it climbed towards Shngi-Mawlein and entered a cave in Wahkhra. When the snake stopped, they throw rice (dot khaw) and thought that the snake would reside there and so they would perform the priestly sacrifices but the snake did not stay. The snake stayed there only one night and move out. It is in Wahkhra that the rice bear (kyiad) which they have carried got over and so they kept the pot upside down on a pole and this place till now is known as WAHKHRA. From Wahkhra the snake moved again and entered a jungle known as “Law Lyngdoh Marshillong”. In this place there was a cave the snake entered in it and stayed there and never come out. From then on Wirwar and Buhjahwir performed the priestly sacrifices in the middle of the cave on a stone situated in the middle of the cave. Then they made the house of a priest (Lyngdoh) below the cave. They also lived beside the Rilang river which is not so far from the cave. All around their territory they fenced it and put a huge wall of mud (kharai) to prevent from their enemies. The house of the priest was built by members of the four clans in the month of April-May (ha u phra bnai). They made this house with feasting and dancing. The children of Wirwar multiplied and formed a village in Marshillong. It is from this time this clan is known as jait “Lyngdoh Marshillong” Link with Pdahsiej There is a legend received from “PDAHSIEJ” which indicates that this Ancestress, Wirwar (Iaw Wirwar) is from Pdahsiej village itself. Soon after the incident of the plague and the snake this Wirwar settled in Marshillong and so it become kur “Lyngdoh Marshillong” right from the time when the priest offered sacrifices in Law Lyngdoh Marshillong. Therefore there was a link with the Pdah siej clan. Now some Pdahsiej call themselves Nongsiej and so we do not have any lineage link with the Nonsiej except on the occasion of marriage. II Priestly Sacrifices (Jingknia Lyngdoh) Priestly Sacrifices take place once in a year. There was a sacrificial stone in the middle of the cave where the priest performed sacrifices. Before the sacrifices there is a meticulous preparation. They collect contributions (U syniang u bynhei) and collect money of Rs.2/- and one container (shitin) of rice from those who settle in the clan land (khyndew kur). When the preparation is completed, they find the cause (wat daw) with the help of a rooster as to whether the goddess of the clan ( Ka ‘lei longkur) is pleased and satisfied with the intention. Rarely do they found that the intention is not satisfied. When they were ready they prepared a Tyngshop (sort of sphere), where after the prayer and sacrifices they took few pieces of the softer part of the meat (dohjem) of the animal like liver, lungs, intestines and heart, then they packed it on leaves (la rew), then put it on tyngshop (sphere) and made it stand close to the huge stone (mawsiang) so that the snake would come and eat. The ‘Niangiong sada’ (fully black pig without any spot) is usually used for the sacrifices. The meat is cooked in the priest’s house in front of the cave. The priest’s house existed till 1965 but it was no longer taken care. After the prayers and sacrifices are completed there is a dance of the Lyngdoh Marshillong youth (shad kynthei shynrang). Mr. Bor Lyngdoh during the time of Mr. Kisonsing Syiem of the Maharam Kingdom, used to organize a joyful dance after this priestly Sacrifices. This Sacrifice is in Mawthungkhlieh village. The clan of Ka Sep holds the sacrifices and the clan of ka Noh used to make the arrangements for the sacrifices. Mr.Bor Lyngdoh registered the land of Rei Jakar also know as Rei Dahknia in the clan of ka Sep, it is meant for the maintenance of the priest, one who perform the sacrifices. 2. Yearly Sacrifices (Knia snem) This sacrifice was performed once a year usually in the month when they got the new grain (raishan thymmai). The yearly sacrifice of Lyngdoh Marshillong is a well know one, which is announce everywhere as Yearly sacrifices of the Maram. Before this sacrifices no one is allow to cut hay (pom skum), grass ( ot traw), japung, carry stone (rahmaw), blow horn, carry cat, pigs, dry fish from one side of the Rilang river to the other side. If they disobey and do those prohibited acts, they will die or there will be a very heavy rain, cyclone that will destroy all their crops. Those who go against the above prohibited actions will be punished because of one person all have to suffer. Once the yearly sacrifice is performed, they will announce in Markasa market, and all the towns and villages that trade and other activities is permitted to move from one side of the Rilang river to the other. When the ripened season arrives and the new grain is ready (raishan) to be sold in market (ka iew ka hat) they prepare rice beer ( iad hiar), buy fish (Ka khapiah, kha skei) caught from a tributary of Kynshi river. When everything is ready, they take a cock (iar ryngkuh) which is fully white and offer sacrifices in the middle of the cave. When the sacrifices is over the priest (Lyngdoh Nongknia) announce from the top of the rock which is beside the sacrificial stone, that it is permitted to travel, trade from one side of the Rilang river to the other. Once the sacrifice (ka knia ka khriam) is done they cook the meat into the priest house (Iing Lyngdoh) below the cave and cook it. Then they eat, drink and have merriment. 3. Ka Jingknia Buhphan Ka Jingknia Buhphan is different from other sacrifices (Knia Lyngdoh or Knia Snem). It is perform as a thanksgiving sacrifices to please God, so that the family and clan may be good and be blessed by the gods. This Jingknia Buhphan is performed not only by the Lyngdoh clan but by other clan also, after their spirits (ki blei) in their sacred grove, are no longer able to free them from all encumbrances in life. It is considered that the spirit of the Lyngdoh Marshillong sacred grove is more powerful spirit than any other spirits. After any sacrifices usually they keep the vessel used for cooking in the Lyngdoh Marshillong sacred grove only. So during the Buhphan sacrifices they use this same vessel for cooking. A plain black pig without any spot is used for the sacrifices. They prepare a sphere type (Tyngshop) in which some soft part of the meat like liver, intestines, lungs etc. Is cooked and then after wrapping it on leaves (la rew) they will fix it on the sphere, keep it standing near the huge stone in front of the cave so as to give food and drink to the Lyngdoh Spirit. The Lyngdoh Marshillong from Nongsangriang village also comes to the same place to offer sacrifices to the Lyngdoh Spirit (lei basa Lyngdoh). In Buhphan sacrifices like any other sacrifices, it is the priest who performs the sacrifices for the clan or other clan (soh kur). Sacrifices are performed in the sacrificial stone (mawknia) in the middle of the cave and then cook the meat in the Lyngdoh's house. III Ka Khana Pateng (Legend) The legend tells that Maharam Kingdom ( Hima Maharam) was not known so much in Meghalaya because the number of people were very less. The most leading clans in the Maharam Kingdom were ki Lyngdoh Marshillong, Lyngdoh Umiong, Lyngdoh Nongsynrih, Lyngdoh Sakwang, and Lyngdoh Nonglang. The members from these five Lyngdoh lineage were the ones who elect the king to take care of them. As time pass by, the number of people increases, more villages and towns appears and so in each village or town, there is a village headman (sordar) and minister (myntri). The village headman and ministers become members in the appointment of the king (Syiem). Eventually the king of the Maharam kingdom is appointed by the Lyngdoh, Basan (elders), Sordar and the Myntri. IV War against the people who live in the east of Shangei hill The legend of the Lyngdoh Marshillong tells that there was a war against the people who lived in the east of Shangei hill, who came from Nongdom Pariong. As per the archeological survey and the piling of stones that is seen, there was a sign that this happened in olden days. The stones that piled up (lumthup), were used during a war to protect from the enemies who come and attack. There was a war between the Lyngdoh Marshillong and the people settled in these areas because of the land boundary, towards the west of Ryngeikseh, that illegally claims by those people who live in Shangei. The Lyngdoh Marshillong won the war and after chopping off the enemies head and hang them on a hill as a sign of glory, on Domthungkhlieh hill (present cemetery of the Catholic church Marshillong). They then wash their sword, spheres and other equipments. After everything is done they eat, drink and make merriment. There was another legend saying that the Lyngdoh Marshillong, participated in the famous Nongshangei war of those areas. In this war Lyngdoh Nonglynkien, were the leaders of the Lyngdoh groups. Lyngdoh Nonglait, Lyngdoh Nongsynrih and Lyngdoh Marshillong helped the Lyngdoh Nonglynkien to fight against the five villages. The reason for this war was because the Myriaw from Nongbah area who arrived toward Myriaw near the Lyngdoh area wanted to join the Myriaw of the east and of the Myriaw from Nongbah area. It was due to this reason that there was a war between the five villages of Myriaw people and the Lyngdoh Nonglynkien, Lyngdoh Nonglait, Lyngdoh Nongsynrih and Lyngdoh Marshillong. This war lasted for a very long time. The enemies from the five villages proceeded right up to Nonlynkien village. However due to the good luck of the Lyngdoh Nonglynkien, the five villages lose the war. The Lyngdoh Nonglynkien trapped their enemies by digging a huge pit (pukri), built a bridge with woods and bamboos that were half cut from underneath. The gods was in favour of the Lyngdoh Nonglynkien and as it was luck of victory, the people from the five villages walked on that bridge and all were trapped on that pit. The Lyngdoh Nonglynkien, Lyngdoh Nonglait, Lyngdoh Nongsynrih and Lyngdoh Marshillong won the war and chop off their enemies head. This place is known as Pukhri till now. This Pukhri is towards the east of Shyllong Market, which is later shifted to Mawkyrwat town. The five villages were not known clearly because they do not exist anymore as they migrated from those places during the war. War of Lyngdoh Marshillong with Nonglait ( Ka Thma U Lyngdoh Marshillong bad ki Nonglait) it is the largest clan from all the other Lyngdoh clans who have the privilege to elect the king of Maharam Kingdom. The legend tells us that there was a war between Lyngdoh Marshillong with Nonglait and it was known as war between Mawiang and Maram. The war was due to illegal acquisition of land in between Ryngeikseh and Sohma, which was in Mawkynrew area. The war could not be solved with dialogue alone so it led to a bloody war. In the fight the Lyngdoh Marshillong got a tough entry (tur tyngeh) and reached above Langlong, which is below Lawbyrtun. The Lyngdoh Marshillong after chasing the Nonglait away they built their tent in a place which is now known as Pynden Maram. The Nonglait escape to the Mawhiang hill, a hill that is towards the east from Nonglait village. The hill was filled with huge rocks that were very steep. The Maram too did not follow them up to the Mawhiang hill. The Nonglait had brave leaders like Mahshynnrang, Mahsngi and others that were very brave but they could do nothing. There was an old lady, ‘Moitbah’, whom the Nonglait told her to shout from the Mawhiang hill to say, “go back home to your own Kingdom and we will have a dialogue with peace and harmony”. The Maram took her words with respect as words of elders (ktien tymmen, ‘tien san) and so they obeyed her and left the place. The land boundary was then later settled. There was a division of boundary from Weilyngkut, Umrilang, Mawkynrew border of Sohma up to Mawthong area. During the kingship of Mr. Atiar of the Mawiang Kingdom and Mr. Bamon of the Maram, there was a renewal of the property boundary of both the clans. However they could not do much because King Atiar with his minister Mr. Sorkha and King Bamon with his minister Mr. Nihon does not know the boundary properly. But it was Kur (clan) Lyngdoh Marshillong and kur Nonglait who knew and kept the boundary as per the right received from their ancestors.  V Distribution of Land (Ka Jingbate Khyndew) When there was no more war within and from outside forces the clan felt the need to distribute the land of the clan. So they organized an event to distribute the land of the clan. The lineage of Ka KHAIN, and ka KHIEJ got the Wahkhra and Laitkynja. The lineage of Ka SEP and ka NOH got the Mawthungkhlieh and Mawkawan. The Rei Jakar land was kept aside for the priest (lyngdoh). In the beginning the clan land was so huge but later due to misappropriation and by giving away to the male members (jingai bam syntiew) the land was split and other clan also lives in the land of the Lyngdoh Marshillong. Relationship of Kur Lyngdoh Marshillong with the Wanniang The Lyngdoh and the Wanniang are maternal relatives (kmie kha, kmie khun). Once there was a fight between the Lyngdoh and the Mawlein people due to a very silly reason. One day when there was a clan sacrifices there was one man who unbutton his shirt to get fresh air and at the same time mucous (eitmut) came out from his nose. At that moment all the people present there burst to laughter, including the elders. The man belonging to the Mawlein clan felt so bad that he lodge a complaint that they dishonour him. There was a very hot argument that the man was about to win. When the Lyngdoh Marhsillong found it hard to win the argument, they invited the Wanniang to help them. They promise to share their common land if the Lyngdoh win the argument. So from then onwards the land of Kur Lyngdoh is no longer of the Lyngdoh alone but was belonging to the two clans, i.e., the Lyngdoh and the Wanniang. VI Ki Lyndoh Nongphur Nongsiang (Caretaker priests) Since the time of Mr. Sngap Sing and before him there was no information about these priests (Lyndoh). Mr. Sngap Sing became king during the British invasion and the fall of Maharam Kingdom, that is around the year 1815-1825. The Lyndoh exist before and during this time but we do not know who the priests were. The priests (lyndoh) at those times were of two types, the sacrificial priest (Lyndoh Knia) and Lyngdoh Elector. At present we do not have Lyndoh Knia but the present Lyndoh Elector is Mr. Rowel Lyndoh, MLA, Mawkyrwat constituency, Meghalaya state. Mr. Riang Lyngdoh was the priest during the kingship of Mr. Sib and Mr. Ramsai. Mr. Bor Lyngdoh was the priest during the Kingship of Mr. Kison Sing syiem. After the death of Mr. Bor Lyngdoh there was a contest to become Lyndoh between Mr. Shon Lyngdoh and Mr. Kyrhun Lyngdoh. The contest lasted for a long time till the kingship of Syiem Bamon. In the charge sheet (mokotduma), the then Governor gave the judgment that both of them have the right to the post but they have to be selected by the members of the Kur. When the Kur election was held Mr. Shon Lyngdoh won. He died after becoming a Christian. During the Lyngdohship of Mr.Bor Lyngdoh there was a demand by the kur Wanniang to Syiem Kison Sing to register, in the Dorkhast dated 21.1.1921,t hem as seven lineage and to register the Lyngdoh Marshillong as four lineage. This Dorkhast was kept aside (pyndem) after the Lyndoh (priest) complaint and intervene about it. The Agreement dated 6.7.1922, gave a judgment that Lyngdoh and Wanniang are to get equal share as per the agreement after the fight with the Mawlein. There was an equal share distribution of land between the Lyngdoh and the Wanniang, except for the land that was already distributed to the four lineages they remain the same. The clans, Lyngdoh and wanniang bore all the expenses for clan meeting or any other clan expenses equally. After this event the Kur Lyngdoh had a clan meeting (ia lum kur) to discuss all the expenses incurred in the event. They come to a conclusion that the total expense amounted to Rs.400/- (sawspah tyngka). The lineage (kpoh) of ka Noh remain small (sah kynthei khynnah), except from the family of mother Wan Lyngdoh of Shngimawlein, some families in Kmawan, Mawkynroh, and Sohphoh who do not know anything about this event, for most of these villages migrated to Nongsangriang, Nongstoin were exempted from this expenses when they distributed the share of the expenses at Rs. 100 per lineage (kpoh ka Khain, Shiej, Noh and Sep). However when they had meeting they decided that the lineage of Ka Noh as it is small in number and have migrated everywhere need not bear the expenses and also will lose all the income from the land that the three lineage get. When they got the land from PWD in the year 1956 the Lyngdoh and the Wanniang distributed the land equally. However when the Lyngdoh distributed among themselves they did not give to the lineage of Ka Noh. They wanted to merge these four clans into one as in the olden days. Ka JingSaphriang (Migration) The Kur Lyngdoh grew up in number (nangroi parum pareh) and due to some reason like marriage, poverty, lack of cultivation, the Lyngdoh clan members began to migrate everywhere, to the east, west, Bhoi, Jaintia and War area. From the four lineages, the lineage of ka Khain had more members and so the villages around Marshillong village like Mawlangwir, Mawlein, Mawthawiang, Wahsiej, Mawthawpdah and some other are occupy mostly by the members from their members. Kpoh ka Shiej was in Mawthawiang, Jakhong and a few villages here and there. Kpoh ka Noh most of them migrated to Nongsangriang, Nongstoin, except the family of Meiwan Lyngdoh who settled in Shngimawlein, in Kmawan, Mawkyroh,Sohphoh and few here and there. The brother of Meiwan became the Nongphur Nongsiang (priest) of the Lyngdoh clan and so most of Nongphur nongsiang were from this lineage. Kpoh ka Sep settled in Marshillong and some few here and there. Kpoh ka Sep is diminishing in number drastically. There was a legend that Ka Noh was chase away to the Khar Sapnar in the Nongsangriang village. However there was a man, Mr. Reijlang, who protected them and so they were safe. There were some who migrated to Mairang and they were known as Lyngdoh Maram. However their original lineage is most lightly from kpoh ka Khain because they migrated to Mairang from Mawlangwir. There were Some Lyngdoh Marshillong who migrated toward Nongspung and now they offer the priestly sacrifices or/and other sacrifices (jingknia) in Mawdikhap. The circumstances made some members of Lyngdoh Marshillong to make their sacred grove (Law Lyngdoh) in some other places like the Lyngdoh Lyngkhoi Thangmyrsiang who offer the Knia Lyngdoh in the Law Lyngdoh Wahsiej, whose original root were Lyngdoh Nonglait. VII Ka jingpyniaid Kur (Kur Administration) Since the time that Lyngdoh and Wanning share the property, the administration is done by the two clans together. Any work to be discussed is done in a meeting of the two clans. They have their own chairman and secretary to write any agreement made during the meeting. In recent past, Mr. Nihon Lyngdoh was the Secretary of the meeting (Dorbar) and use to keep all the record. In the year 1956 there was an appointment of secretary of the two clans to write the story of Clan Administration. The elders (rangbah) of both the clans were responsible for this work. The most prominent elders were Mr.Shon Lyngdoh and Mr. Bidon Lyngdoh from the Lyngdoh Marshillong clan and Mr. Mahari Myntri and Mr. Lin Myntri of the Wanniang clan. In the year 1956 the clan got a Grant Land Compensation for the government L.M Road. The money was equally shared among the two clans after their mutual agreement. In the year 1963-64, they sold some of the land near Jashiar market in order to have the Jashair Market place. In the year 1966-67, after the land which was beside the sacred grove, and the priest house were sold, some of the places of the sacred grove were converted into paddy field and the huge wall of stone, that was built to protect from enemies, were destroyed. Now there is no more sacrificial priest or caretaker of the Sacred grove of the Lyngdoh. The Sacrificial priest (Nongknia) quit the job after they become Christian. Mr. Rowel Lyngdoh is appointed as the present Lyndoh Elector of the Lyngdoh clan he was also approved by the Khasi Hills Autonomous District Council. Jashair Market and Lyngdoh Wanniang M.E School. In the year 1965 the Lyngdoh Wanning M.E School Jashair was started. In the same year the Jashair market was started under the care of the two clans, Lyngdoh and Wanniang. In the year 1975 the school was shifted to Marshillong village. For the administration of the clan property, Jashair market and other works the Dorbar Arkur (meeting of the two clans) is called from time to time as per the need. The Kur Lyngdoh also have special Dorbar Kur to look after the work within the clan. As per the Survey (Sorjamin) of the two clans, dated 15.3.1988, the Mawbri (property indicator) property of the clan was altogether 64 stones.    Lyngdoh Marshillong and Lyngdoh Sangriang The Lyngdoh Sangriang was part of the Lyngdoh Marshillong who have descended from the lineage of ka Noh and migrated later to Nongsangriang village near Nongstoin. There are two reasons why are they called Lyngdoh Sangriang. The first one is that there was a legend that there was a Lyngdoh Marshillong women who had two children, a boy (around eight years old) and a girl (whom she was still breast feed). One day the mother went for washing clothes at around 12.00 noon, she took the boy with her. When all the clothes were washed, gave bath to the boy, she began to take bath and at that moment there was a sudden force in the river and one of her shirts was carried away. When she tried to catch, the shirt moves a little farther and when she moves ahead suddenly she disappeared. It was told that she was consumed (nguid) by the river god (Sangriang). When the mother disappeared the boy shouted and called her but there was no response. He wept bitterly, took the clothes and went home. Now the boy was responsible to look after his sister. The whole night the girl was crying for milk because she was hungry and the boy too could not eat nor sleep. Early in the morning the boy went to the river and cried again he said, “Mummy please comes back my sister hungry and crying for milk”. After crying for sometime suddenly in horror the boy saw the hand of his mother near a huge stone beside the river and he heard her saying, “My son I cannot come out of this river because the Sangriang has consumed me. However do not be afraid, go home take a knife (wait bnoh) go and cut a bamboo (‘tang siej) and bring it to me. I will give you milk so that you can feed your sister and so that both of you can live”. The boy obeyed his mother. He took a knife from the house and cut the bamboo. In the first bamboo that he cut there was a scorpion, so the boy threw it away. In the second bamboo there was a snake, the boy cried and was frightened for such a bad luck; however he did not give up. He cut the third bamboo (ktang siej) and he found that it was clean and do not leak. He took the bamboo and gives it to his mother. His mother fills the bamboo with milk and sends the boy away. This went on for a long time till the girl was grown up and the mother told the boy not to come again because she cannot appear any longer because the Sangriang has completely consuming her. In spite of all the difficulties that they face the boy took care of his sister so well. She was so pretty that all the boys of the neighboring villages were after her. One day when the boy was at home, a snake came to the house. The boy was wondering as to what cause (wat daw aiu) the snake came. The boy killed the snake and threw it a little far away from the house. However one day when his sister went to collect firewood from the jungle she saw a beautiful flower blooming, she didn’t know that it was a place where the snake was thrown, she pluck the flower and brought home for decoration. As soon as she plucks the flower she felt as if thorns were pricking her and she saw wounds began to appear on her hands. After one day her whole body was covered with sores. The boy desperately ran from one village to the other to find medicine but he found none. The girl was about to die and in that sorrowful moment the boy went again to different places to search medicine and he announced that if anyone could cure her he would give her in marriage to that person. It was their luck (ki dang don ka daw), because suddenly came a young man towards evening with his herbal medicine. He applied on the girl’s body and she got well. The man married the girl and from that girl the generation continued. So those generation that come out of the lineage of that girl call themselves Lyngdoh Sangriang. The second reason as to why the Lyngdoh Sangriang got their title was that people migrated from Lyngdoh Marshillong villages, due to various reasons, to Nongsangriang village near Nongstoin. So they latter called themselves as Lyngdoh Sangriang by adding the name of their village. The Change The General Meeting of the Clan Kur Lyngdoh Marshilong (Meeting Kur Marshilong) which was held at Mawkyrwat have unanimously decided to correct the second part of the title from 'MARSHILLONG' to 'MARSHILONG' and have advised that clan members should write their full n title in their documents like "Lyngdoh Marshilong' or at least write 'L. Marshilong' and should not only write Lyngdoh as this will create confusion with other Lyngdoh from different clans.  Note: The history is a collection by Late Pastor L.Glancey Lyngdoh who was appointed by the Dorbar Kur to write the history of Ka Kur Lyngdoh Marshillong. This source of information is through legends that is handed down by ancestors, archeological things that are seen, story that the other clans tell about Lyngdoh Marshillong and from some books that were written about this clan. Translated, further researched and modified by Shaining Lyngdoh Marshillong