The traditions of the race point to the Eastern portion of the Khasi and Jaintia Hills, bordering on the Kopili (or Kupli) river (where many still remain), as their original abode. They speak of this as Nihàng, in contradistinction to Nilip, the Duar Baguri or Nowgong region which they now inhabit. Being harassed by warfare between Khasi (or Synteng) chiefs, they resolved to move into Ahom territory, and sent emissaries to claim protection from the Ahom governor of Raha (Nowgong District). These unfortunate persons, being unable to make themselves understood, were straightway buried alive in the embankment of a tank which the governor was excavating. The hostilities which ensued were concluded by an embassage to the king himself in Sibsagar, and the Mikirs have ever since been living peacefully in the territory assigned to them. They have dim traditions of a king of their own in the good old days, whom they call Sòt Recho, and are said by Mr. Stack to expect his return to earth. His seat is said to have been in Ròng-khàng (or Ròng-hàng), perhaps connected with Ni-hàng (Ròng, village). They had fights with the Dimasa or Hill Kacharis, and were led by Thòng Nòkbe and other captains, who established a fort at Diyaung-mukh (the junction of the Diyaung and Kopili rivers), the ruins of which are still to be seen. Along the northern skirts of the Mikir Hills there are remains of old brick buildings and sculptures, which are now ascribed to the Gods. Old men tell historical legends to the young ones, and there are also legendary songs, sung at festivals; but there is no class specially set apart for the preservation of such traditions, and the memory of the race is short. They are a mild and unwarlike people, and are said to have given up the use of arms when they placed themselves under the protection of the Ahom kings.
They claim kinship with no other tribe in Assam, and are, in fact, difficult to group with other branches of the great Tibeto-Burman stock to which they undoubtedly belong. The conclusions as to their affinities which it seems legitimate to draw from their institutions, culture, and language, will be found stated in Section VII. of this Monograph.
In dress the Mikir man imitates the Khasi, to whom he seems to have lived in subjection in former times. On his head he now wears a turban (pohu, poho), but formerly the Khasi cap (phu-tup), of black or red cloth, was more usually worn. On his loins he wears a dhoti (rikòng) of cotton cloth, and sometimes, if wealthy, of silk. His coat is a sleeveless striped jacket (choi), with a long fringe covering the buttocks and coming round in front (choi-apre). In cold weather he wears a thick wrapper (called in Assamese bor kapor) of eri silk (pe-inki). The legs are uncovered, and shoes are not worn.