1.1.Religious
Beliefs
The Maras had an animistic belief in
monotheism. Very often, but not always their worldview transcends the
secular-sacred distinction, which is so much a part of modern philosophy. It
may be at one and the same time sacred and secular. It is pre-occupied with
God, spirits and ghosts, but it is patently anthropocentric in most cases. It
cements this world and the other world together in a single system.
They live in a world in which supernatural beings
and powers are very near. Often, however, there is some recognition of a high
god who is far away and also concerned about Humankind. The past is very
important to the animist where as the future tends to be of shorter duration
and less important. Nature’s spirits are to be found anywhere, in rivers, in
trees, in hills, in rocks and other natural phenomena.[1]
The forefathers of the Maras believed that there is
a God called (‘Khazohpa’ or ‘Pachhahpa’ or ‘Khazohlythâpa’) who created the heaven, the earth, human beings and
all creatures. This God was believed to be humble, compassionate, who loves
good but hate evils, sin, and pride. They thought that this God is possessed of all
human attributes: he had wife and
children like human had, he eats food and drinks beer like any human being. Khazohpa is a just and benevolent being,
who is believed to deal with men according to their works. They believed that this Khazohpa had full of powers
over all things, He had right to bless and curse over human beings as He will.
The
Mara forefathers believed that there are evil spirits called ‘Lyurâhripa’ or ‘demons’, live in high
mountains, steep cliffs, deep pools, precipices or ponds. And the whole world,
however, is full of lesser lyuraâhripa,
who came into content with man in all his doings. The lyurâhripa are generally evil, and like to seize men and kill them,
and all sickness is believed to be caused by this lyurahripa, and for this reason they have to be propitiated with
frequent sacrifice. They are jealous of men’s possessions, and have a habit of
making men ill in order to force them to sacrifice their animals in hope of
cure. The Maras therefore spend much of their income in bringing the lyuraâhripa with sacrifice to leave them
in peace.
The
Maras believed that a man’s soul resembles his body in appearance and size, but
is invisible. During the day the soul lives inside the body, but at night,
during sleeping, the soul sometimes leaves its body through mouth and wanders
about, however a link called Hu (breath) in the shape of an invisible cord
remains, however, between the soul and the body, and on the sleeper awakening
the soul returns. It is because souls roam about in this way that dreams arise,
and as souls in their wanderings are able to foresee future events, dreams
after come true. There are two kinds of souls, namely, Thlahpha (good spirit), is the ordinary
soul and Thlahchhie (evil spirit) is
the mischievous soul. Thlahchhi
(evil spirit) called the mischievous soul wanders around when its owner is
asleep, and maltreat and go out of their way to annoy others. Thlahchhie called mischievous souls had power and ability to cause
difficult-sickness over human and animals. Thlahchhie
have the power, after their bodies have died, of returning from abode of the
dead and making a nuisance of themselves whenever they like and there is no way
of preventing this.
1.2.Sacrifices
to God
Means
of sacrifice here is not worshiping Satan or demons rather it is in order that
by making this, there would be chances to escape from various sicknesses. In
the other sense, it was done to make fun or to please or to get favor. Sacrifice
might be known as request or asking pardon as this was made due to fear of
demons. This was especially for sick person for his/her recovery.
This
sacrifice was practiced by the Mara forefathers from their birth till death; it
frequently required animals like pig, hen-cock, bull-cow, dog and goat, etc.
and they used to spend their times meaninglessly for it. In the times of
trouble, difficult, grief, sick, sorrow and pain; they used to make various
sacrifices. It shows that they had no trust in any medicines made by the
government except all in sacrifices. The author will discuss the main
sacrifices in the following.
[1]
Joseph Mara Zalei: The Impact of
Christianity upon the Mara tribe (Unpublished Thesis, SAIACS, 1988), pp.
6-8.
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