Archaeological excavation at Nongthroh reveals glorious past
By Sweetymon Rynjah
Ascension to Sohpetbneng Peak was formulated by Seng Khasi (Kmie) Mawkhar, through the Working Committee called Lum Sohpetbneng Committee. It has become possible for Seng Khasi to schedule this programme after the Syiem of Raid Mawbuh and its elders wanted to give the land at the top portion of the Peak to Seng Khasi for custody, care and attention, to retain the sacredness of the Peak and Ka tien-thuh tang ki Khasi meaning ‘the oral consecrated’ saying narration impregnated on it, by our ancestors and on its name ‘Sohpetbneng’.
Seng Khasi (Kmie) and Seng Khasi Mawlai along with the Elders from other branches conducted a physical verification of the place, along with the elders of Raid Mawbuh on December 8, 1989. They found at the top Ka Duwan-Ka Dupat meaning an Altar, wherein Raid Mawbuh used to conduct its rituals and ceremonies, in those bygone of ‘Hima Syiem Mawbuh’. It was on the December 15, 1989, that documents and papers relating to this land transfer came into effect. Raid Mawbuh’s elders also commented that their objective in respect of the land, where the Peak stands, thus gifted, should be preserved and conserved.
Its transaction was signed by both sides at Seng Khasi Hall, Mawkhar. This account found place in ‘Lyngkhuh Snem Ba 100 Ka Seng Khasi Kmie Mawkhar’ meaning, Centenary Celebration of Seng Khasi.
On the above conferment, Seng Khasi elders along with ki Tymmen Longsan and also with U Basan Raid Mawbuh (usually from Rangslan Clan) rescheduled the programme, reviving the rituals at Nongthroh usually done by Raid Mawbuh, at Nongthroh, in a place called Lum Dorbar and at the place wherein, the boulder rock stands called ‘Mei-Mawbuh’ before the ascension day to the Peak. Coincidently also, the maiden ascension day was performed on February 20, 2000, subsequently changed to first Sunday of February till today.
So it appeared that Seng Khasi (Kmie) Mawkhar has been able to be custodian not only of the custom, but to preserve and conserve and to revive the tradition of retaining nature and its permanent objects – coined in Khasi – Ki Ryngkew-Ki basa, which means the natural guardians created by the Universal Ccreator Almighty, on the surface of the universe in our location.
The ascension thus programmed has come, because of our racial trait flowing from our ancestors’ blood to us, wherein the Khasi thought of preservation and reservation of land and nature has been with us, from the inception. In my effort, I have written a Khasi book, entitled Ki Khuifi Mariang: Ka stad-Tip U Khasi meaning – Nature Treasure the Khasi wisdom as to our sacred forests; ‘Law Adong-Forests coming under consecrated prohibitory order sanctified by rituals, ‘Law Lyngdoh, ‘Law Shnong which all stand forth as evidence of the wisdom of our ancestors in preservation and conservation.
With regards to Sohpetbneng Peak, the oral tradition or Ka tien thuh-tang speaks about the deepest Khasi thought enshrining on the name itself as connectivity thread by the Khasi word soh and pet means that which we buy to preserve and save and to be cautioned in spending or neglecting literally, while philosophically find place in moulding of Khasi thought enshrined on Lineage as well as in our traditional faith and belief etc.
The synonym of U Sohpet U Ksai is associated with our matrilineal system, a custom which lives on till today. The qualifying word bneng to the word Sohpet indicates that which had been created by the Supreme Being, the Creator which a Khasi as a creature should strive for attaining perfection till the soul leaves the body to earn for a place in the eternal abode with his/her ancestors.
Sohpetbneng has also been enshrined to connect us with the golden age and peaceful days where in righteousness prevailed in our mind, thought and dealing among ourselves and to all human beings.
It also symbolized the evolution of our race in the khasi word U Pais Khasi Baiar from those Hynniew-trep or ‘Seven Huts’ below on earth having connectivity with those 9 (nine) above.
The Seng Khasi, therefore has been able to conduct such an ascension to Sohpetbneng – as a get-together prayer of thanksgiving to the Universal Creator called Ka Nguh-Blei-Ka Dem Blei, sanctified by ritual and ceremonies at Law Nongthroh at the North part of the Peak to revive the old tradition in our homeland in a Khasi way of life.
Therefore, it is my fervent appeal to one and all that we keep the place a sanctum to enliven the meaning and context enshrined upon and to go with a healthy mind, thought and imprint by our conduct and application, so that our personal Rngiew-Ka Bishi would shine forth in our life and to enhance that Ka shong Rwiang-Ka kiew bok would shine forth in our lives as incarnated by the Divine Covenant of our Creator, Almighty.
May the ascension bring forth an awakening to one and all, the spirit of purity, simplicity and above all honesty, to secure divine blessings on our own and also for our homeland and for all others.
Lastly, let the archeological excavation at Nongthroh portion of this Sacred Peak, further reveal our glorious past in the study and research of our students to enliven our simple but beautiful past painting the wisdom and ingenuity of our forefather and mother.