Ethnic Belief of the Darlong

Prior to the coming of the Christian among the Darlong tribesmen and women, the tribe had its own ethnic belief surrounding upon its natural surroundings. The belief was particularly manifested in the natural phenomena and interpreted diversely in accordance of their experience and wisdom. This knowledge was crashed and broken down into fragments with the advent of the ideology like Christianity. The damage is to such an extent that the people fear to question the church about its ethnicity. At certain circumstances, "Where the mind is without fear/ And the head is held high" the young generation attempt to question the huge loss suffered aftermath of Christianization. Thus, it is sad to note that the Darlong (as a tribe) is in a state of dilemma to decide which identity should he follow; i) identity endowed by the ancestors (inclusive of the traditions, cultural heritage and the age old practices) or ii) identity given the Christian missionaries that demonstrated a necessity of change in the psychic of the tribesmen and women (which eventually resulted the betrayal of their ethnicity by the people). Some of the many deities appeased in the past are:

            Tarpa is the water god that remains hidden in water body. Hrata Darlong, a residence of Talan-I, claimed to have witnessed the wrath of the particular god during his childhood. He argued that “many years ago while I was yet a young boy, I had an encounter with Tarpa whose wrath till toady I can never forget. The god shouted at me when I was trying to fish in a swampy lake which is kilometres away on foot from my village. The shout is as powerful as cyclone that bends the bushes and bamboos to the ground. The earth, to me, was shaking and I was left in a state of madness for about an hour” (Personal Interview). The tribe believed that the god possessed the power to hypnotize his victim so they till date fear to have bath in a lake, pond or river late in the evening.

             Fapite was the goddess often said to be appeased and pray for harvest. She brings a bond of agricultural bountifulness to the house she guest in a village as narrated in the story of Liandoia Hei Unai. The tradition of Khawpuilamsât and the process of jhuming were particularly associated with the goddess. The term Fapite denote an old aged wretched woman and hence was considered to be the name she takes when in disguise.

            Rihli is a shadow or a ghost. According to the past belief, every creation has a spirit dwelling in them. For instance, shadow of a house was often called upon to offer some food and other edibles to appease the ghost;

“Inrihlȋ aw hong ..aw hong ..aw,

Ȃn lang lang a,

Dȃrbel inthuk fal fal.

Inrihli aw hong ..aw hong ..aw

Ki fanaite ki unaite   

Inrihli aw hong ..aw hong ..aw”

Rihli or shadow was believed to bring woe to a person, family or the village as to incur fear among the victims and can manifest itself in varied form. The story of Khuangthli Rihli delineated the Rihli (shadow) of Khuangthli equally friendly and threatening for the two sisters. Besides, Khuangthli, trees like Zi, tamarind, banyan, April were also offered ritualistic sacrifice in fear of their shadows. In addition, wild forest, Khursia (pits), Tuilȗt and Thingsȃiruakher were other imperative abode of shadows or ghost. In the word of Hrangkhuma Darlong, “Roichua Darlong of Sâibual village once happened to cut the root of the Thingsȃiruakher (trees meeting each other at the top and are far apart at the bottom) while clearing a forest for jhum cultivation. The next day, he felt ill. The illness grew too severe for him to tolerate.  Roichua claimed that the spirits of the trees kept appearing to him in dreams and hallucinations attempting to kill him hanging on the trees” (Personal Interview). The illness was eventually cured after the removal of the trees by the villagers with performance of a rite by the high priest.

            Khawbiak, Rikul Khawbawl, and Bungzut Ripui were three of the most worshipped and sought for in the pre-Christian era. Khawbiak, the god of weather was worshipped during the first harvest offering him the best food and drinks at disposal in pursuit of his blessing and favour. The worship was followed by a feast organised by the grandchildren called Tu Rȃi while the young men and women were sanctioned to entertain themselves with wine in their respective neighbourhood around the village. Bungzut Ripui on the other was worshipped in the vicinity of the village praying for the welfare of the concern village. The god was often appeased with animal sacrifice such as goat, chicken, cows, sheep and others. In fact, the god acts as the protector of the village to the people. Rikul Khawbawl however, differed from the previous two. It was worshipped in a forest away from a village, fenced and prescriptively decorated to condemn the past life, bad habits or even unfavourable site. People stay away from the site of Rikul Khawbawl worshipped place in fear of condemnation. According to Roihnengliana Darlong, “when the tribe abandoned a village or a place, the abandoned village or place was generally considered to be proscribed. It was proscribed because of the fact that gods and goddesses wanted new and fresh offerings. Hence, abandonment was related with curse” (Personal Interview). Thus, in the story of Lasiri nih Lasara, Neithangzȃia, the lover failed to met his beloved Lasiri when his village considered the place where the two sisters were waiting for him to be a Rikul Khawbawl. The modern society of the Darlong yet finds hard to dump old and used things. In fact, till today the Darlong tribes yet believes in the existence of shadows and ghosts in their surrounding environment.  

            Hrolsena hei Pafa and Lungtan Pathian were the other two frequently worshipped deities of the past. “Hrolsenahei literally translated means the two (bothers) with red sticks. The people believe that these two brothers had one stick each to discipline their worshippers” (The Darlongs of Tripura pp.126). Lungtan Pathian was the god that abides in the rocks and stones. In the latter years the god was known as Longtarai  when the tribe came into contact  with other tribes such as the Kokborok speaking communities “in the hill between the Kailashahar and Dharmanagar sub-divisions” (The Darlongs of Tripura pp.127). Tara Hei Pafa was worshipped once or twice a year. Tara Hei Pafa meaning the father and son were also addressed as Ramhualpuma. Appeasing to the gods was considered to be a birth right since the fate of an individual was believed to be decided by them. “And during their time of happiness, they called it as Dairawl” (The Darlongs of Tripura pp.127). 

            Khuachultenu according to the Darlong tribe was the mother of all creation and the cosmos. In the story, Khuachultenu, the character was read as distributing the providence of each present natural happenings taking from the formation of day and night to the shaping of individual fate while Ṭȃiȃng, Ramhuai, Damrithla, Khuavâng, Fiangpate, Hriampate, Pîk, Lasi and Zingngawrtenu were never worshipped but believed to possessed the power to bring curse and blessing upon the people. In the words of Hrata Darlong, “some years back from now, Khuavâng, Fiangpate, Hriampate were to be seen in the village” (Personal Interview). Lasi and Zingngawrtenu were supposed to be goodwill messengers. The character of Zingngawrtenu was described and spoken about in the myth of Hrili Dil. Neithangzȃia, Lasiri and Lasara resides among ordinary men and women (as described in the folktale) and do not look for worship and appeasement. They are rather considered to be self-centred god and goddess who hide their identity.

            Zialunga was one among the many feared figures of the past. He manifested his form of theatricality in serpent and may be considered to be the Rihli of Khuangthli. Among the many Darlong clans, the Biate clans were said to practice the worship of serpent in the past. Rȗlhrȇn was the most feared snake of all. The snake was said to have an antenna like structure called Toki. The tribe believed that python can understand the language of mankind. In fact, many of the folktales collected portray the character of serpent – Liandoia Hei Unai, Khuangthli Rihli, Seneirawia, Thaichimi Khua, Dȃrlawn Ṭlȃng, Longlȃii and more.

            Si is a natural phenomenon that attracts the attention of all kind of animals in summer. It is a sudden eruption of pulpy water that has a taste of its own. However, most the time it is said to be salty in taste. Animals go to it to quench their thirst drinking from the Si. There can be different type of Si such as Sȃi (elephant) Si, Sakhi (deer) Si and alike. In fact, the Darlong men and women also fetched the water of Si and used it as salt. According to Biahneliana Darlong, “Si has a shadow that can hypnotize an animal or even cast a spell on a person. The person will automatically lost himself into another world considering the Si to be his heaven” (Personal Interview). Further, legendary hunters and warriors such as Ratha were supposed to have their own Si. When a Si hypnotised a person, the person was carried away with imagination and the place was considered to be his/her Pialrâl. Hence, Si was both feared and used by the tribe. The superstitious beliefs faded away with the advent of Christian.

            Sacrifices and applauses were also made to the ancestors called Pupui. The Pupui was believed to have the power to hypnotise its descendents, bring bond, blessings, curse and protect them in the after death. Pupui is the ghost or shadow of the deceased ancestors. The tribe also believed that the Pupui could bring about severe torture and punishment upon its descendents who walked away from the discipline of the past. Negation and negligence of the sacrificial performance to the Pupui would bring curse and misfortune in a family. In many circumstances, the consequence would amount to the death of the head of family. In the year 2016, Hnamkunga Darlong of Sâibual Village was said to be possessed by his Pupui. The man would often go out to a jungle at night without the knowledge of his family members. The strange thing about his actions was that the man do not realise his actions. Soon, it was discovered that the man was under the spell of his Pupui. His great grandfather was said to be a high priest. However, Hnamkunga Darlong escaped the curse and lived till date. The present Darlong tribesmen and women believed in the Christ Jesus whose blood brought about salvation among his believer.

After the arrival of the Christian missions, fellowship and social gathering with one another were taught, “a new commandment I give unto you, that you love one another even as I have loved you, you also love one another. By this all men will know that you are my disciple” (John 13: 34-35, Holy Bible). Thus, head hunting and other cruel practices are forgotten. With it dies the practice of Indon, Salu-ai etc. The present Darlong villages have the church building as the gathering place substituting chieftain house and Bȗkpui. In fact, the traditional institute, Bȗkpui has been overthrown by the churches. In short, the lost of Bȗkpui is a metaphorical death of the tribe’s orature and tradition.

             The concept of life after death too has gone under change. In accordance to the traditional belief, the spirit of a deceased was said to remain for a week or so with the family. At certain circumstances, the spirit was said to be disturbing. Hence, offering was made during the week. On the seventh day from the death, Thi Ni or better known as Ramdȃl was observed where the spirit was to be finally farewell and freed from obligations to his or her family. The deceased spirit then would head towards Hrili Dil, considered to be the passage to the abode of death. Hrili Dil is located in the present Myanmar on the left bank of Tyao River one mile from the place where Aizawl-Falam road crosses the river. The lake has many lures and legend assimilated with it. In the word of some elders, the lake acted as a mirror to the abode of death where people beneath the lake could be seen despite of them unaware of the fact happening above the lake. Having entered the Hrili Dil, the spirit reaches Pialtlâng where he or she finds a waterfall known as Hringdam. At the bottom of the fall blooms a flower called Sawlpuipâr. On drinking the Hringdam water, the human emotions were drained out while the Sawlpuipâr, on bearing eliminates all the worldly desires and longings. The spirit then continues the journey and reached the gate of the abode of death called Thikhuakhȃl. In the Thikhuakhȃl, the spirit had to catch a parasite creeping all over the gatekeeper. The parasites happened to be a Lamkhâr. After killing the parasites of the gatekeeper, the spirit was then allowed to enter the abode of death.

            Beyond the Thikhua, there was another world called Pialrâl that was claimed to be ascended by few privileged individuals. The myth behind Pialrâl was that, when the Darlong tribesmen and women came out of the Sinlung, Pu Pawlmawia popularly known as Pu Pawla was the first man to stepped out of the cave and thus died earlier to all others who came out after him. The man ascended Pialrâl where he acted as the master of the abode and only one he chooses could reach the abode safely. However, no women were allowed to cross the Zingvânzâwl, a bridge connecting another two immortal worlds. The privilege few were;

i. Person who had attained the title of Ratha in the mortal world. Ratha are the legendary hunters who were said to have command over the ghost of their slaughtered.

ii. Person who had performed a life time achievement rite called Khuangchawi and alike.

iii. Lâiru and Ramte may also be considered to be privilege if their fathers were proficient hunters. Lairu were babies who died before their birth and Ramte were babies who died before having teeth.

iv. Person who had slept with three virgins or seven women of different tribe during his life time.

Ratha was said to be a title conferred upon the legendary hunters who had earned recognition or a mark of approval from the tribesmen during the mortal days. It was a lifetime achievement. In the word of C. Thuamdinga Darlong, “the Darlong manhood was marked by eating the heart of the man whose head he first hunted” (Personal interview). After the assassination, the assassin cries out his own name for three times so as to enable the slain to remember his master in the Thikhua. The number of heads one hunted accolades one’s fame. In a nutshell, every worthy warriors and hunters were ordained by making a blood sacrifice to the ancestors thereby becoming Ratha. Every man aspired to become Ratha for they believed that only such worthy men were entitled to enter the shrine of Pialrâl.       

            The third and final immortal world was known as Lungṭlalȇng or Lungsiaṭlâng. Lovers who could not unite in the mortal world were destined to ascend to Lungṭlalȇng or Lungsiaṭlâng which Pangama with Ṭhuiṭlingi and Zawlpala with Tualvungi had ascended in the stories bearing the same name. The passage to Lungṭlalȇng or Lungsiaṭlâng remained the same.  However, they need not used the Zingvânzâwl bridge but Luivamit, a small brook to reach their romantic world. No doubt, the consent of Pu Pawla was required for he stands right at the conjuncture of the three bridges. 

         The Darlong life, in fact, was closely marked with the oral documentation in every minute deed or act. The music, the rituals, riddles, chanting, folksongs and the tales were all but verbal documents sustaining their identity and ethnicity. In the present Darlong, myths, legends and tales no longer plays important part in moulding the philosophies and values of the people. Every activity, practice, custom and behaviour are dictated by the Bible and church in accordance to the lives of saints, Jesus and the moral stories as described in the Bible. The conference, assembly and other gatherings organised by the churches brought about a new culture, discipline and manner in the tribesmen and women. Hymn books, translation of Bible, biblical reference books and alike published and distributed to the people encompasses the literature of the tribe while the orature and oral tradition are forced to remain astray. Funeral rites and rituals were defined as evil and replaced by Christian prayers and chants. Worship of sacred groves of the primitive religion was considered primitive and illogical hence prohibited since Christianity summoned its subject to believe in one god namely Jehovah⁸⁵. The inflexible nature of Christianity made biblical parables replaced the age old stories, myths and legends of the tribe. Morning and evening are reserved for worshipped time making the tradition of storytelling among the common masses hard to survive. The Christian’s culture and fashion were adopted and admired blindly leaving the age old ways of life. 

Names of the god and goddess of the past Darlong tribe.

Name of the god/goddess	Identity
Tuitarpa	God of water
Fapite	Goddess of agricultural bountifulness
Hrolsena	God of health
Tara Hei Pafa	God of joy and woe
Khawbiak	God of weather
Lungtan Pathian	God of rocks and stones
Bungzut Ripui	Village god
Rihli	Shadow or Ghostly spirit
Damrithla	Ghost of the living
Rikul Khawbawl	God of condemnation
Khuachultenu	Goddess of creation
Zingngawrtenu	Goddess of dawn
Neithangzȃia	God of wine
Lasiri and Lasara	Goddess of richness.
Pupui	Spirits of ancestor
Si	A spring fountain
Rȗlhrȇn (Rȗl Pathian)	Serpent God
Zialunga	Dragon Lord
Ramhuai	Furies or spirits of forest.
Ṭȃiȃng	God of greed
Lasi	Goddess of graveyard
Fiangpate	Petty ghost
Khuavâng	Petty ghost
Hriampate	Petty ghost
Pîk	Spirit of the dark or night