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In Hunza there is a feminine mythical creature that is a common household name called Shei’shol-kisc’h. Little description is available about the looks of this creature. However, there are ample folk stories and anecdotes about Shei’shol-kisc’h that provide cues to her nature. Form these sorces, it can be surmised that she is an invisible creature whose presence can be felt without being seen normal humans. Among humans, very few shamans (Bitan/daa’yal)or seers (passhu) have the ability to see her. Passhu in local languages who can see future or invisible.
From the songs of sung of shamans or monologues uttered in delirium, it appears that Shei’shol-kisc’h does not have any head. She has eyes on both shoulders. In Shina head is called Shish. The reason for the rare ability among both shaman and seer (pashuu) to see Shei’shol-kisc’h is that to witness her need special courage, which is endowed by special spirits among the fairies. This courage in shama and seer are only endowed by the fairies who have enough experience of dealing with evil spirits. If a shaman or seer with weak goddess or fairies, he or she will not bear the sight of Shei’shol-kisc’h . There is a strong possibility of her/him dying from the horror s/he witnesses. There are anecdotes, when a shaman or seer with weak fairies try to summon the Shei’shol-kisc’h and died subsequently or lost his or her mind.
A typical Shei’shol-kisc’h inhabits human habitations which includes houses, shepherd hut, barn, cattle shed and fodder stores. This is the creature that is deemed as vile spirit whose presence in home or any human habitation does not bode well. That is why when there are domestic differences between wife and husband, sons and parents, and other kinds of family discords, it is attributed to the nefarious presence of Shei’shol-kisc’h. There is an idiom in vernacular languages to describe a household whose members always argue, quarrel, squabble and hate each other. It says “gutairo Shei’shol-kisc’h achitini in Shina and “halay shisholkish gibo” (Shei’shol-kisc’h has penetrated the house). According to local social ethos, by robing the house of harmony and sowing seeds of discord, Shei’shol-kisc’h deprives the household of its wealth, well-being and happiness.
Shei’shol-kisc’h seems to inhabit the corners of the house or cattle sheds which are deemed dirty and not suitable for humans to sit. For example, vestibule or entryway. Owing to its invisibility, Shei’shol-kisc’h’s presence is felt from the swishing sound and noises she creates, especially when in the nighttime when pin drop silence pervades the house and pitchblack darkness envelops the environment. The swishing sound indicates that she has whip like hair. Her presence at cattle sheds perturbs domestic animals. It may be because she hits animal with the whip.
As per folklores, cats have the uncanny ability to see Shei’shol-kisc’h. This ability in cat is attributed to the cat because both creatures (Shei’shol-kisc’h and cat) share evil spirits. It is owning to this evil spirit that witch embodies herself in the shape of cat to enter any house. Shei’shol-kisc’h appears to be a creature that spies for witches to inform them about the internal affairs of household. Since the gender of Shei’shol-kisc’h is feminine, the society of Hunza and Nagar attributes certain qualities among girls and women to her. For example, a coy girl who appears to hold grudge against her siblings and friends is seen as the one in whom Shei’shol-kisc’h has entered under her skin. Similarly, a girl who tries to remain invisible from the gaze of people, act coy or silently or suddenly appears before people is called Shei’shol-kisc’h.
From the oral accounts, it can be assumed that Shei’shol-kisc’h is not a creature of big size. Rather she is of diminutive size. Some attribute her birth to the mating between another mythical creatures called Dit Musa (A man with the size of hand) and the cat. Dit Musa use cat for ridding purpose. Shei’shol-kisc’h is not as totally evil as the witch. Rather, she is the spirit that has failed to become witch as well as human. Hence, she combines evil influence of witches, and coy and recluse nature of humans. Shei’shol-kisc’h is considered as a evil spirit because she is deemed to be jealous of the patterns of life that humans live and envy social fabric. For example, the presence of mother, father, wife and husband, children, sisters, and brothers and love and belonging among them sets on fire. She is said to lack fecundity. Because of this a sight of beautiful children ignites fire of jealousy in her. For this reason, she tries to do harm by bringing discord and creating discomfort for children and members of households.
There used to be rituals in the society of Gilgit-Baltistan to exorcise the dirty and evil spirit of Shei’shol-kisc’h from houses and shepherd herds. It is done through fuming the house with the incense with juniper leaves. It is said that cleanliness makes Shei’shol-kisc’h sick. That is why she prefers to stay in the squalid spaces of the house and human habitation. For example, hen coop, water of shower, or tradition pit toilet. Unlike the creature Shei’shol-kisc’h, fairies visit and inhabit places that are pristine and clean. Owing to the antithetical nature of both spirits, shaman does not visit the house inhabited by Shei’shol-kisc’h, whereas the witch frequents the house where Shei’shol-kisc’h has found a niche for herself.
Also read, Murkum: A Deity from the Old Gilgit Pantheon by Aziz Ali Dad