household sacrifices are always performed by women. [75] An incantation used in addressing this god begins: “O Father, _Thaulang_, who hast enabled me to be born, who hast given me my stature and my life.” This is very certain proof that the maternal system among the Khasis has no connection with uncertainty of paternity. Consider what this placing of their goddesses rather than their gods--of the priestess rather than priest--in the forefront of their worship signifies! Very plainly it reflects honour on the sex to which the supreme deities belong. We need no clearer proof of the high status of women among this people. Such customs are certainly survivals[76] from the time of a more primitive matriarchate, when the priestess was the agent for the performance of all religious ceremonies. In one state a priestess still performs the sacrifices on the appointment of a new Siem, or ruler. Another such survival is the High Priestess of Nongkrem, in the Synteng district, who “combines in her person sacerdotal and regal functions.” In this state the tradition runs that the first High Priestess was _Ka Pah Synten_, “the flower-lured one.” She was a beautiful maiden, who had her abode in a cave at Marai, near Nongkrem whence she was enticed by means of a flower. She was taken by her lover to be his bride, and she became not only the first High Priestess of Nongkrem, but also the mother of the Siems of Nongkrem. [76] This is the opinion of Sir Charles Lyell and Mr. Gurdon. We may compare the remark of Prof. Karl Pearson: “According to the evidence not only the seers but the sacrificers among the early Teutons were women.”