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An image of a Rulpui by the Mizos (AI ART) |
- Ruata LungchuangMizo folk religion is unique in that it lacks antagonists or gods with nemeses similar to the Satan figure in Abrahamic faiths or the Asuras in Hinduism. Although many Huais, or spirits, are believed to cause harm, they are not inherently hostile. Their malevolent actions are often seen as responses to human transgressions, such as stepping beyond their boundaries, entering their domains without permission, or failing to show proper respect when encroaching upon and taming the land they protect. To appease these spirits, animal sacrifices were occasionally performed.
In addition to Huais, there exist entities that can be more accurately described as demons, such as the Phungs. These beings are feared and despised, and unlike the Huais, they are not appeased. However, it is important to understand Phungs as creatures acting upon their own nature, similar to animals.
Mizo religion and philosophy do not adhere to the dichotomies of darkness and light found in Western religions, or the yin and yang of Eastern traditions. Despite this, there is one particularly reviled character that comes closest to a devil figure: the Rulpui, or more precisely, the "Rulpui Fep Nei." This entity frequently appears in Mizo folk literature, causing harm and occasionally interfering with religious practices.
In Mizo tradition, Rulpui, also known as "Rul fep nei," means "the great feathered serpent." This mythical aquatic creature belongs to the same class as the Chinese Dragon (Long) and the Naga of Southeast Asia, and it is believed to have control over weather phenomena, particularly rain and water bodies.
A well-known story in Mizo folklore involving the Rulpui is that of Ngaiteii. According to the tale, Ngaiteii's father drowned in a river and transformed into a Rulpui. In his quest to reunite with his orphaned daughter, he caused the "Tui Sang Lian" incident, the Mizo version of the "great flood."
According to Mizo oral tradition and the few surviving writings, the Rulpui is described as a gigantic serpent covered with long, dark green feather plumage. The term "fep" in "rul fep nei" refers to the tail feathers, similar to those of a Junglefowl. The Rulpui is also said to have a sharp bird-like beak and a red comb on top of its head, resembling a male Junglefowl. While it has a serpentine body, its avian features make it distinctive.
In Mizo tradition, merely seeing a Rulpui is considered a bad omen and a great curse. Those who glimpse this creature must undergo ritual cleansing, yet they often die shortly afterwards. Mizo mythology is rich with stories about the Rulpui. Not only is it said to have caused the great flood that covered the entire world, but it is also associated with all forms of drowning and is believed to be a spirit residing in water bodies. Additionally, Mizo tales describe the Rulpui as having a voracious appetite for humans. In ancient times, it was believed that human sacrifices were necessary to appease this fearsome creature.
Although the Rulpui is not part of the current Mizo pantheon, its significance in Mizo culture and mythology is substantial, suggesting it might have been an older deity abandoned by the Middle Ages. Mizo folktales involving the Rulpui often feature human sacrifice, which can be seen as a primitive form of religion. This practice was common in many ancient cultures, such as the Chinese during the Shang Dynasty and the ancient Canaanites in Palestine. Similarly, the Mesoamerican Winged Serpent, which shares many characteristics with the Mizo Rulpui, was also appeased through human sacrifice.
It is plausible that the Rulpui was once a central deity for the Mizo people during a more ancient time when human sacrifice was still practised. Evidence of the Rulpui's past significance can be found in the names of several towns and villages in Mizoram, such as Rulkual, Rulpuilim, and Rulchawm. The name "Rulchawm," which literally means "feeding the snake" or "fed by the snake," has an interesting oral history. It tells of villagers who once appeased the great Rulpui with human sacrifices. This enduring legacy highlights the Rulpui's once-prominent role in Mizo spiritual life.
While we may now say that the Rulpui is not part of the modern Mizo religious pantheon, evidence from both oral tales and archaeological findings indicates that certain Mizo tribes once worshipped or venerated the Rulpui. This worship may have continued into the 17th century, around the time the Sailo arrived in Mizoram. For example, the Biate tribe was known for their association with snake worship or veneration. The tribe's name, Biate, literally means "worshippers" and is believed by some to originate from "Rul biate," meaning "snake worshippers." This label and description, given by other Mizo tribes, suggest that the practice of Rulpui worship or appeasement had ceased among other Mizo tribes by that time.
However, the Biate's association with snake worship is debatable. It is more plausible that their rituals aimed to appease the mythical Rulpui rather than worship it in a traditional sense. Nevertheless, in Biate town, one of the earliest Biate settlements in Mizoram, there exists a rare Mizo ouroboros. This indicates that, whether or not it qualifies as a subject of worship, the Rulpui or a similar serpentine deity held significant importance to the people who lived there.
One thing that remains evident in the world is the evolving nature of religion, and Mizo spirituality is no exception. Within this context, the stories of Rulpui in Mizo mythology may stem from a collective memory of a distant past when practices like human sacrifice were prevalent and viewed as oppressive by subsequent generations. As Mizo religious beliefs evolved towards the worship of singular deities like the abstract Pathian and family gods known as Khuas, it's plausible that Rulpui's role shifted to that of a minor character within the pantheon, eventually becoming associated with negative attributes. This transformation could reflect a symbolic demotion, perhaps mirroring the societal rejection of practices deemed oppressive from an earlier era.
This hypothesis, however, remains speculative and would benefit from deeper exploration by historians and scholars. It prompts questions about how religious practices and narratives evolve over time, influenced by changing societal norms and values. Understanding the transition of Rulpui from a potentially central figure to a marginalized entity in Mizo mythology could shed light on broader themes of cultural continuity and transformation in spiritual beliefs.
Regardless of how one interprets the Rulpui—whether as a primordial deity of old or a malevolent serpent bringing harm—it remains a captivating figure in the hearts and minds of the Mizo people, occupying a central place in their myths and daily conversations. As modernity advances, some have even classified Rulpui as a cryptid, speculating on its potential existence as a real, undiscovered animal rather than a purely mythical creature.
Among the most famous manifestations of Rulpui are those of Rih Lake and the paddy fields of Vanlaiphai, locations where numerous individuals throughout history have claimed to have encountered it, often meeting an untimely demise soon after. The significance of Rih Dil's Rulpui especially is highlighted by the Burmese government's decision to erect a statue of a Burmese Naga near the heart-shaped lake, honouring the Rulpui believed to inhabit its waters, Rih lake although now located in Myanmar being of profound cultural importance to the Mizo people.
The enduring presence of Rulpui in Mizo mythology is further contextualized by the existence of similar serpent tales in neighbouring communities. Among the Khasis, there's the UnThlen; the Meiteis have Pakhangba; the Kuki-Zo speak of Gulpi; and in Burma, there are the Naga—each culture attributing great significance to their own version of these serpentine beings. This widespread motif suggests a shared cultural memory across diverse regions, echoing tales of serpentine creatures found in world mythology, such as the Leviathan of the Bible, the Dragons of Europe, the Long of China, and the Naga of Southeast Asia.
While the exact origins of Rulpui myths remain shrouded in time, it's compelling to consider the possibility of a common ancestral origin for these diverse serpent legends, reflecting humanity's enduring fascination with these enigmatic and often fearsome creatures throughout history. Such views not only enrich cultural heritage but also invite deeper exploration into the universal themes and symbols that transcend geographical boundaries and periods, shaping our collective imagination across civilizations, especially in this partisan age, where every community is in dire need of finding commonalities with one another.
For further reading: The Lushei Kuki Clans J. Shakespeare Page 105-107
For Mizo Readers, further listening: https://www.youtube.com/watch?v=t3-arneQirw&ab_channel=RamaChhangteCCBengtitlaitu
https://www.youtube.com/watch?v=4Z5SwS6z5iE&ab_channel=RamaChhangteCCBengtitlaitu
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