By Sainkupar Syngkli
Krem Lambit (Cave of Bats) is situated in the midst of the forest of raid Nonglyngdoh (one of the raids, and in charge of its rituals) under the Hima Khad-Ar Lyngdoh.
Kur Maring (Maring clan) is the Lyngdoh or the head of the raid, but only the elder of the Kur Makri (Makri Clan) can become a priest to complete the rituals, especially in the Krem Lambit.
In the olden days, before the existence of other faiths, people believed in Ryngkow (the God of Soil), who possessed certain supernatural abilities. It is said that the god resided in a huge banyan tree, with the ability to turn himself into a tiger, a human, a cat, and a snake, among others.
His ability to transform himself into such forms reflected his powerful aura.
Ages passed, with most people embracing Christianity, yet he remains an elusive, mythical figure. That said, people also believe that Ryngkow is their caretaker, protecting them from enemies.
The mortal and the unseen worlds are thinly veiled; certain rules separate them from each other. Listening to mythical stories, therefore, makes us acutely aware of where a dividing line is. Interactions between both worlds are not new – tales that are passed down from one generation to the next.
It is no surprise then that he (Ryngkow) had a wife and children… humanlike.
On whether there is an element of truth about the deity’s existence is a matter of debate. What is clear is the sense of reverence. People still respect the area as sacred, believed to be abodes of the god of soil. Some, though, fear the deity.
Rani Maring, one of the elders from the Kur, said, “Pdah Kyndeng is the greatest Ryngkow in the Raid Nonglyngdoh and the raid was given to the Kur Makri for its authority to complete the rituals, with the elder acting as the priest to perform the rituals for the Raid Nonglyngdoh once a year.”
The cave, which lies just below the banyan tree, contains mysterious elements, enough to make people fearful of the space. Below Krem Lambit, are two ponds, one bigger than the other. Whether the ponds are natural or man-made remains a subject of interest. But it is something else that has given this space a magical aura – the water level remains the same across seasons, and the weather seems to have zero effect on the water.
Locals also believe that if one visits the Pdah Kyndeng at night, he/she may even meet the Khla Phuli (men who could transform into tigers) that surround the cave, even now.
Some clan elders (longsan) of the raid shared interesting details.
When the Kur Makri begin the rituals, selected men of the clan venture deep inside the cave to collect the water barrel. In traditional measurements, the distance covered by the men is 5 barow, while in standard measurements the depth is approximately one km deep.
This barrel is said to possess magical abilities. Only after it is taken out that the rituals can be performed. Domestic animals are significant, and used for healing purposes as well.
Once the rituals are complete, the barrel is found inside the cave – it returns to its original place on its own.
People also believe that lymbits (white bats) were found inside the cave once upon a time – their existence is disputed as there’s no evidence. That said, people are scared to enter the cave. Locals regard Krem Lambit to be a seven-floor structure, with the bats occupying the fourth floor. Pdah Kyndeng is said to exist in the form of a huge snake, believed to reside on the seventh floor. Yet again, there is no evidence to back their beliefs.
One could argue these are naïve beliefs, but lores constitute an important aspect of oral traditions. Rituals may undergo changes, but stories remain alive. Culture is preserved through efforts of the people, especially rituals that have been passed down to us by our ancestors.
At present, there has been a negligence toward traditional beliefs. Here in raid Nonglyngdoh, none can perform the rituals at Pdah Kyndeng. The influence of Christianity cannot be disregarded in this context. The introduction and adoption of a new faith has led to people forgetting their roots… the very roots that have shaped the rich culture and identity of the Khasi people.
Rani said, “The embracing of Christianity had led us to forget our identity. But one positive development has been the effort to revive our culture… our dance, dress, food and other activities. It’s the rituals that are hard to be revived.”
Across cultures, both locally and globally, it has been observed how the introduction of new faiths have led to the gradual disappearance of the old ways of life.
For the people of the clan, roots are precious. The locals highlighted this when they added, “Our culture is more precious than any other faiths because our cultural practices are our identity.”
Their perspective makes us question – do we learn to value through the act of preservation, or do we lament until aspects of cultures are lost forever?
One of the elders added, Burom ia Ka Jong Kiwei, Sumar Ia ki Jong la Jong. Translated, it means, “Respect that of others and take care of your own”. Preservation of cultures is a consistent effort to recognise the special gifts passed down over a span of generations. It is also respecting the ancestors who ensured they remain, even with the changing times.
For the present generation, Krem Lambit may just be another story.
What is shrouded in mystery are the magical elements that shape the supernatural beliefs within the cave. It continues to pull people into its fold, with some fearing it and some choosing to revere the god of the soil, ensuring the deity is not angered in any form whatsoever.