| 词条 | Ahom religion | ||||||||||||||||||||||||||||||||||||||||||||||||||
| 释义 |
The Ahom religion is the ethnic religion of the Ahom people in Assam, India. The Ahom people came into Assam in 1228, led by a Tai prince Sukaphaa, and admixed with the local people. The people who came into Assam included two clans of priests, joined later by a third, who brought with them their own religion, rituals, practices and scriptures. The religion is based on ritual-oriented ancestor worship[1] that required animal sacrifice (Ban-Phi),[2] though there was at least one Buddhism influenced ritual in which sacrifice was forbidden (Phuralung).[3] Ancestor worship and the animistic concept of khwan are two elements it shares with other Tai folk religions.[4] There is no idolatry except for the titular god of the Ahom king[5] and though there is a concept of heaven or a heavenly kingdom (Mong Phi, sometimes identified with a part of Yunan[6]), there is no concept of hell.[7] It was the state religion of the Ahom kingdom in the initial period. The Ahom kingdom expanded suddenly in the 16th-century and the Ahoms became a small minority in their own kingdom—though they continued to wield control. Subsequently, they slowly converted and by the early 19th-century, Ahom religion declined to be replaced by Hinduism. In the 1931 survey, all Ahoms returned Hinduism as their religion.[8] Nevertheless, since the 1960s and 1970s due to an Ahom revivalism movement, as well as efforts from scholars, many of the older practices of the Ahom religion are being resurrected. The three priestly clans (Mo'sam, Mo'hung, Mo'Plong) of the Ahom people are the current custodians of the Ahom religion.[9] Dam-Phi (ancestor worship){{main|Me-Dam-Me-Phi}}Dam-Phi (Dam: dead; Phi: god) is the worship of ancestors as gods and it is performed either in individual households (Dam-Phi) or publicly (Me-Dam-Me-Phi). The dead in Ahom society becomes a Dam (literally, 'spirit of the dead').[10] They are held in awe (fear, wonder, and reverence); worshiped and propitiated for protection.[11] After the fourteenth generation a Dam becomes a god (Phi) and is worshiped by the whole community.[12] There are three grades of Dams graded according to the generation (with the highest living generation numbered one) and the circumstances of death, and they progress from one grade to the next. Griha DamThe head of the household and his wife or the parents are called the Na Dam ("new Dam", 2nd generation), the next higher generation the Ghai Dam ("main Dam", 3rd generation) and the next higher generation the Chi rwan Dam (4th generation). Each Dam is complete only when both the husband and wife are dead. These three Dams constitute the Griha Dam. Those who die unnaturally, without children or unmarried are called Jokorua Dam and are not included in the Griha Dam and treated and worshiped differently.[13] The household Dams reside in the North-east pillar of the kitchen, Pho Kam (Assamese: Dam Khuta), which is usually raised first during the construction of the house and is considered most sacred place in the entire house.[14] The Dam Phi rituals are directed at the Pho Kam.[15] The household deity, Sheng Ka Pha, is also worshiped at the Pho Kam.[16] Chang DamThe next nine generations of Dams (5th to 13th) constitute Chang Dam, the Dams who have been let out of the house into the threshold;[17] and are worshiped according to special rites, called na puruxor saul khua (feast for nine generations). Chao Phi DamThis is the final stage for Dams and in this stage, the Dams (14th and above) are considered to have become gods (Phi) and merged with original forefathers of the entire community collectively called Chao Phi Dam. In this class of Dams the two evil deities, Ra Khin and Ba Khin too belong, but they are worshiped with lower status and separately.[18] The Jokorua Dams in the fourteenth generation become Khin and join these two deities.[19] Gods and cosmogonyCreation of heavenAt first, there was nothing besides the water of the ocean. Pha Tu Ching opened his eyes to the void, and thus created from his breast the first deity—Khun Theu Kham. Freshly created, and finding nothing to lean on, Khun Theu Kham dove into the water and then laid on his back, and a lotus plant issued from his navel. This was followed by the creation of a crab, a tortoise and an eight-hooded snake that encircled the tortoise. The eight hoods spread in eight directions. Then a white elephant with long tusks and two mountains in the north and south were created, on which pillars were placed. Then a pair of gold-tinted spiders were created that floated in the air and dropped excrements, from which earth came about. The spiders then placed eight pillars in the eight corners of the wall and spun their web to create heaven. Heaven in Tai-Ahom Religion denotes Tien a part Yunnan In Southwest China [20], known as Mong Phi. Creation of godsPha Tu Ching also created a consort for Khun Theu Kham, and Lon Kām (four golden eggs) were born to them. Phā Tu Chin then created a Thaolung to warm the eggs—but the eggs would not hatch for many years. So he sprinkled ambrosia (nya pulok) on them and four gods emerged: (1) Pha-shang-din-kham-neyeu, (2) Sheng-cha-pha-kham, (3) Sheng-kam-pha, and (4) Ngi-ngao-kham (also called Phu ra). The fourth son, Ngi-ngao-kham stayed back to help create the world. The third son revolted and turned into an evil spirit, though his son Sheng Ka Pha became a household deity. Worshipful godsAccording to Ahom beliefs, the supreme, formless, omnipotent being is Pha Tu Ching, who is the creator, sustainer and destroyer of everything.[21][22] The other gods and the universe are his creation. The Ahom pantheon of gods that generally receive oblations are Lengdon, Khao Kham, Ai Leng Din, Jan Chai Hung, Jashing Pha, Chit Lam Cham, Mut-Kum Tai Kum, Ra-khin, Ba-khin and Chao Phi Dam.[23]
Chumpha: The Chumpha (Chumpha-Rung Seng-Mong, Assamese: Chum-deo), was the titular deity of the Ahom dynasty, represented by a relic and which symbolized the Ahom king's sovereignty. It accompanied Sukaphaa across the Patkai on his journey into Assam.[24] It used to be housed in the royal seat, till Suklenmung (1539–1552) moved it away and it played a prominent role during Singarigharutha ceremony.[25] The relic is said to have been brought down from heaven by Kun Lung and Kun Lai the mythical ancestor of Sukaphaa[26] and could be worshiped and handled only by the king. Other honourable GodsThere are many other Gods including Major Ahom Gods.The Tai-Ahom people and generally had numbers of gods and spirits. They believe that in this world of phenomena visible objects have invisible spirits[27]. Here are some of them[28].
ScripturesThe religious aspects are inscribed in scriptures written in Ahom language. The three priestly clans (Mo'sam, Mo'hung, Mo'Plong) widely use these scripts. Some prayer scripts are known as Ban-Seng were found from Habung. Some of them were brought from Yunnan, China.{{cn|date=February 2019}}
RitualsThe Ahom religion is based on rituals, and there are two types of rituals: Ban-Phi that involve animal sacrifice and Phuralung that forbids animal sacrifice. Rituals could also be performed at the household level or at the communal level. Communal ceremoniesMe-Dam-Me-Phi{{main|Me-Dam-Me-Phi}}Me-Dam-Me-Phi ( Ahom language : Me-worship; Dam-spirit of the dead; Phi-god) is one of the major ceremonies aMōng the Ahom religious rituals that is performed publicly, propitiating the spirits of the dead. In the modern times, this is held annually on 31 January. The rituals begin with the creation of a temporary structure with bamboo and thatch octagonal in shape, called ho phi. In it six raised platters on the main platform are placed for the following divinities: Jashing Pha, Jan Chai Hung, Lengdon, Chit Lam Cham, Mut-Kum Tai-Kum, Chao Phi Dam. To the left of the main platform the raised platforms forKhao Kham and Ai Leng Din are placed; and to the right the raised platters of Ra Khin and Ba Khin.[31]Rik-Khwan Mong KhwanThe Rik-Khwan Mong Khwan ( Ahom language : Rik-to call; Khwan-Life/longevity/Soul; Mōng-Nation) [32] , is a ritual to worship Khwan, to enhance or to call back the prosperity of the state or a person. The Rik Kwan is an important part of the Tai-Ahom Marriage System described in the old Tai script Lai Lit Nang Hoon Pha. In early days Rik-Khwan Mung Khwan was performed by the Tai-Ahom kings on the victory of a war or the installation of the new kings. In the ceremony, devotee propitiates the god Khao Kham (The god of water) and invoke to restore the soul in the original normal place and to grant a long life [33] . Non-communal ritualsDam PhiThe Dam Phi rituals are specific to propitiating the Na Dam, Ghai Dam, Chi rwan Dam and the Jokorua Dam at the Pho Kam pillar inside the house. These rituals are offered on all auspicious occasion in the household—the three Bihus, the Na Khua ceremony (feast following new harvest), new birth in the household, nuai tuloni biya (female puberty ceremony), Chak lang (marriage), and annual death ceremonies.[34] Notes1. ^"The Tai Ahom religion is explained and interpreted by the scholars differently; yet the ancient religion of the Tai Ahoms, is in essence, the religion of ancestor worship. It is a ritual oriented religion and the rituals are primarily based on the cult of ancestor worship " {{harvcol|Gogoi|2011|p=17}} 2. ^"Ban Phi' is the sacrificial process to offer oblations to the gods and ancestors." {{harvcol|Gogoi|2011|p=47}} 3. ^"Although blood sacrifice is a must in the Tai Ahom rituals, yet the 'Phuralung' ceremony needs no shed of blood of any bird and animal." {{harvcol|Gogoi|2011|p=48}} 4. ^Tai Ahom religion is entirely based on the very cult of ancestor worship and Khon (Khwan) belief and these two are the common elements present in all the Tais spreading over the world.{{harvcol|Gogoi|2011|p=XII}} 5. ^"There is no image worship or Idolatry in the Tai Ahom religion except for Chumpha rung sheng mung, commonly known as Chum Deo." {{harvcol|Gogoi|2011|p=21}} 6. ^"Heaven is here Tien a part Yunnan In Southwest China." {{harvcol|Gogoi|1976|p=14}} 7. ^"The concept of 'The Heavenly Kingdom' or 'Mong Phi' is there in the Tai Ahom religion. But there is no concept of hell in this religion" {{harvcol|Gogoi|2011|p=21}} 8. ^"The 1931 Census report of Assam recorded 249,434 Ahoms in Assamspread over in various districts and they all were returned as Hindus." {{harvcol|Gogoi|2011|p=11}} 9. ^{{harvcol|Gogoi|2011|p=70}} 10. ^{{harvcol|Gogoi|2011|p=26}} 11. ^"When his descendants propitiate him with the offerings he comes down to earth and partakes the offerings and keeps an eye upon them as their guardian spirit." {{harvcol|Gogoi|2011|p=42}} 12. ^"A person becomes a Dam after his death, and he gets oblation as a household Dam, when he becomes Phi after crossing the fourteenth generation counting from the living household then he remained no longer a Dam but he is considered to be a god and in no way concerned with the particular family and becomes a national spirit or ancestor god to the whole community." {{harvcol|Gogoi|2011|pp=34–35}} 13. ^{{harvcol|Gogoi|2011|pp=27–28}} 14. ^{{harvcol|Gogoi|2011|p=28}} 15. ^{{harvcol|Gogoi|2011|p=160}} 16. ^{{harvcol|Gogoi|1976|p=13}} 17. ^"(Chi ren Dam) are upgraded to the threshold or jakhala to heaven and are then lifted to Chang Phi Dam." {{harvcol|Gogoi|2011|p=28}} 18. ^"Along with the gods and the Chao Phi Dam, another two evil deities are worshipped namely, ‘Ra-Khiri and ‘Ba-Khiri. Yet they are not given the same status and veneration with the eight gods and Chao Phi Dam. They are worshipped by making a platform on earth far away from the main ground of ritual. A slightly thick wall is made to separate them from the main ritual ground." {{harvcol|Gogoi|2011|p=30}} 19. ^{{harvcol|Gogoi|2011|p=30}} 20. ^{{harvcol|Gogoi|1976|p=14}} 21. ^{{harvcol|Gogoi|1976|p=1}} 22. ^{{harvcol|Gogoi|2011|p=19}} 23. ^{{harvcol|Gogoi|2011|p=20}} 24. ^{{harvcol|Gogoi|1976|p=9}} 25. ^{{harvcol|Gogoi|1976|p=10}} 26. ^{{harvcol|Gogoi|1976|p=9}} 27. ^{{harvcol|Gogoi|1976|p=12}} 28. ^{{harvcol|Gogoi|1976}} 29. ^{{harvcol|Gogoi|1976|p=13}} 30. ^The Tai Ahoms have a number of sacred texts and Lit Lai Pak Peyn Kaka is the most important religious scripture which is called the Bible of the Tai Ahom religion." {{harvcol|Gogoi|2011|pp=18-19}} 31. ^{{harvcol|Gogoi|2011|p=71}} 32. ^{{harvcol|Gogoi|2006|p=43}} 33. ^{{harvcol|Gogoi|2006|p=43}} 34. ^{{harvcol|Gogoi|2011|pp=152-153}} References{{refbegin}}
Further reading
3 : Asian ethnic religion|Religion in Assam|Ahom kingdom |
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