Read Ebook: The Warfare of the Soul: Practical Studies in the Life of Temptation by Hughson Shirley Carter

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Only the terms which occur often are given.

Ai.--A ceremony performed to propitiate the spirit of an animal killed in the chase, or of a human being killed in war. The performer's spirit will own the spirit of person or animal killed in the next world. The term is also used for a ceremony performed to celebrate a particularly good crop--Buh-Ai, or Buh-za-ai.

Boi.--Persons who have taken refuge in the chief's house.

Dai-bawl.--A series of sacrifices to the demons of the hills, &c.

Hlam-zuih.--Lushai. A first-born child that dies within a year of its birth and is buried without any ceremony.

Hrilh.--A period during which no work must be done, after a sacrifice, closely resembling the Naga genna.

Huai.--Lushai. Demons who cause sickness.

Jhum.--A piece of land on which the jungle has been felled and burnt for cultivation.

Kawhring.--A person whose spirit takes possession of another's body, the spirit of such a person.

Khal.--A series of sacrifices to the demons of the village site, only performed by Lushais.

Khuavang.--Lushai. A powerful spirit, sometimes used for "luck."

Kum-ai.--Children's sleeping platform.

Kum-pui.--Parent's sleeping platform.

Kut.--Lushai. Festivals connected with the crops.

Lal.--Lushai. Chief.

Lashi.--Lushai. Mythical beings who control wild animals. Known also to Aimol and Vaiphei.

Mi-thi-khua.--"Dead men's village." Expression used by all clans for the place of departed souls.

Mi-thi-rawp-lam.--A feast in honour of the dead.

Palal.--A man who receives part of the bride-price, and acts as trustee to the bride.

Pathian.--Lushai. The Creator. Very similar names are used by all the clans dealt with.

Pial-ral.--Lushai. The land beyond the Pial river, in the abode of the dead, to which the spirits of those who have acquired merit pass.

Pu.--A word used in most dialects, meaning grandfather, maternal uncle, and other relations on mother's or wife's side. It is also used for a person specially chosen as a protector or guardian.

Pui-thiam.--Lushai. Sorcerer, priest and medicine man.

Ramhual.--Lushai. Chief's adviser as to distribution of jhums.

Rem-Ar.--The cock killed on occasion of a marriage.

Rotchem.--Mouth organ made of a gourd and reeds.

Sakhua.--Lushai. The guardian spirit of the household and the sacrifice performed to him.

Sawn-man.--Compensation payable to a father for seduction of an unmarried girl.

Sherh.--Lushai. The portions of the sacrificed animal which are offered to the demon. Also the state of a house for a period after the performing of certain sacrifices, during which the entrance of outsiders is prohibited.

Thangchhuah.--Lushai. A man who has given a series of feasts to his village. The expression is also used for the series of feasts. Honour in this world and comfort in the next are the reward of the Thangchhuah.

Thian.--A woman who receives part of the bride-price, and acts as friend or trustee to the bride.

Thir-deng.--Lushai. Blacksmith.

Tlangau.--Lushai. Chief's crier.

Upa.--Lushai. Chief's minister.

Zawlbuk.--Bachelor's hall and guest house.

THE LUSHEI KUKI CLANS

THE LUSHEI CLANS

PART I

GENERAL

The Lushei chiefs now rule over the country between the Kurnaphuli river and its main tributary, the Tuilianpui on the west, and the Tyao and Koladyne river on the east, while their southern boundary is roughly a line drawn east and west through the junction of the Mat and Koladyne rivers and their most northerly villages are found on the borders of the Silchar district. Within this area, roughly 7,500 square miles, there are only a few villages ruled over by chiefs of other clans, and outside it there are but few true Lushei villages, though I am told that there are villages of people very closely connected with the Lusheis, on the southern borders of Sylhet, in Tipperah and in the North Cachar Hills, and there are a few in the Chittagong Hill tracts.

All the Lushai Kuki clans resemble each other very closely in appearance and the Mongolian type of countenance prevails. One meets, however, many exceptions, which may be due to the foreign blood introduced by the many captives taken from the plains and from neighbouring tribes; but these are not worth considering, and the description of the Kuki written by Lt. Stewart close on 80 years ago cannot be improved on. "The Kukis are a short, sturdy race of men with a goodly development of muscle. Their legs are, generally speaking, short in comparison with the length of their bodies, and their arms long. The face is nearly as broad as it is long and is generally round or square, the cheek bones high, broad and prominent, eyes small and almond-shaped, the nose short and flat, with wide nostrils. The women appear more squat than the men even, but are strong and lusty." In Lushai clans both sexes are as a rule rather slighter made than among the Thado and cognate clans, whom Lt. Stewart was describing. Adopting the scale given in the handbook of the Anthropological Institute, the colour of the skin varies between dark yellow-brown, dark olive, copper-coloured and yellow olive. Beards and whiskers are almost unknown, and a Lushai, even when able to grow a moustache, which is not often, pulls out all the hairs except those at the corners of his mouth. The few persons with hairy faces may, I think, be safely said to be of impure blood.

The hair is worn, by both sexes, in a knot over the nape of the neck, and carefully parted in the middle. The young folk of about the marrying age devote much care to their hair, dressing it daily with much pigs' fat. Later in life they grow careless, and widows allow their hair to hang as it chooses. Children's hair is left to grow as it likes till it is long enough to tie up. Curly hair or hair with a pronounced wave in it is uncommon, and is much objected to.

The women are prolific, five to seven children being about the average, but the mortality among the children is so great that few parents can boast of more than two or three grown up children.

Both men and women are good walkers and hill-climbers, which is only natural, but for a race which lives exclusively on the hilltops the number of good swimmers is very large. Most men are not afraid of the water, and manage rafts very skilfully, making long journeys on them in the rains.

Abortion is not infrequently resorted to when a widow who is living in her late husband's house, and therefore, as described later, expected to remain chaste, finds herself enceinte. Suicide is also rather common, poison being the usual means chosen. The cause is generally some painful and incurable disease, but very old persons with no one to support them sometimes prefer the unknown future to the miserable present.

The existing Lushei Chiefs all claim descent from a certain Thang-ura, who is sometimes said to have sprung from the union of a Burman with a Paihte woman, but, according to the Paihtes, the Lusheis are descended from Boklua, an illegitimate son of the Paihte Chief Ngehguka. The Thados say that some hunters tracking a serao noticed the foot-marks of a child following those of the animal, and on surrounding the doe serao they found it suckling a child, who became the great Chief Thang-ura, or, as they call him, "Thangul." From Thang-ura the pedigree of all the living chiefs is fairly accurately established. The Lusheis, in common with the Thados and other Kuki tribes, attach great importance to their genealogies; and pedigrees, given at an interval of many years, and by persons living far apart, have been found to agree in a wonderful manner. From comparison of these genealogies and from careful enquiries lasting over many years, I estimate that Thang-ura must have lived early in the eighteenth century. His first village is said to have been at Tlangkua, north of Falam. It is probable that he personally ruled over only a small area. From him sprang six lines of Thang-ur chiefs:-- Rokum, Zadeng, Thangluah, Pallian, Rivung, and Sailo. To the north the country was occupied by the Sukte, Paihte, and Thado clans. These appear to have been firmly established under regular chiefs; but to the west the hills appear to have been inhabited by small communities formed largely of blood relations and probably each at feud with its neighbours. Therefore when want of good jhuming land and the aggressions of the eastern clans made it necessary for the Thang-ur to move, they naturally went westward. The Rokum, the eldest branch, are said to have passed through the hills now occupied by the Lushais, and some of their descendants are said to be found on the Tipperah-Sylhet border. The Zadeng followed the Rokum, and, passing through Champhai, moved westwards and about 1830 ruled some 1,000 houses divided into four villages situated near the banks of the Tlong or Dallesari river, round the Darlung peak. In alliance with Sailo chiefs of Lalul's family, they attacked and defeated successively the Hualgno and the Pallian, who were their allies against the Hualgno. Subsequently the Zadeng quarrelled with Mangpura, then the most powerful Sailo chief, who, dying about that time, bequeathed the feud to his relatives, one of whom, Vutaia, prosecuted it with such vigour that the Zadeng, in spite of an alliance with the Manipur Rajah--who, however, proved but a broken reed--had to flee southwards, and their last independent village, numbering only 100 houses, broke up on the death of the chief, which occurred at Chengpui, near Lungleh, about 1857. The Zadeng chiefs are reputed to have been cruel and arbitrary rulers, whose defeat was not regretted even by their own followers. Their descendants have retained these qualities, and, in spite of much assistance, have failed to regain their position in the world.

The Thangluah and Rivung took a more southerly course. The latter penetrated into what is now the Chittagong Hill tracts, and a chief named Vanhnuai-Thanga had a very large village on the Longteroi hill, between the Chengri and Kassalong rivers. He died about 1850, and shortly after his death the village was destroyed by Vutaia. The remnant of the Rivungs fled to Hill Tipperah, where Liantlura, a great-grandson of Vanhnuai-Thanga, had a village up till a few years ago, and there is one small hamlet under a Rivung chief in the Aijal sub-division of the Lushai Hills.

The Thangluah penetrated as far as Demagri and Barkhul, where Rothangpuia became known to us, first as a foe, and then as a faithful ally. Rothangpuia's son Lalchheva, fretting at our control, moved his village across our boundary, in spite of a warning that Government could on no account protect him if he did so. Very shortly after this move he was attacked by Hausata, a Chin chief, and his village totally destroyed, many persons being killed and more taken captive. All the mithan were driven off and the chief escaped with little more than the one cloth he was wearing, and now the once prosperous Thangluah clan is represented by only a few poverty-stricken hamlets round Demagri.

Lalsuktla , captured by Captain Blackwood in 1841, was a great-grandson of Sibuta's. Purbura is said to have been a very powerful Pallian chief and at one time to have received tribute from almost all his contemporary Thangur chiefs. He had a large village, said to contain 3,000 houses, on the Dungtlang, whence he moved as far westwards as Pukzing, where his village was destroyed by a combined force of Zadeng, Sailo, and Chuckmahs. This attack took place somewhere about 1830. Purbura rebuilt his village, but died soon after, and his descendants were attacked frequently by the chiefs of the Rolura branch of the Sailo family, and now only two small hamlets, close to Aijal, remain to remind us of this once powerful clan.

The Sailo.--These chiefs are descended from Sailova, a great-grandson of Thang-ura's. They came into prominence last, but have crushed all their rivals, and have developed such a talent for governing that they hold undisputed sway over representatives of all sorts of clans, over nearly the whole of the area now known as the Lushai Hills.

This great family has often come in contact with the British Government, but from the fact that our dealings with them have generally been through illiterate interpreters, they appear in our records under various names. The Howlongs, who caused much anxiety on the Chittagong frontier from 1860 to 1890, Lalul's descendants, whose doings fill the records of Silchar for nearly a century, Vonolel, Savunga, and Sangvunga, against whom the two columns of the Lushai Expedition of 1871-72 were directed--all these were Sailos.

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