The propitation of the lightning spirit
Journal name: Acta Orientalia
Original article title: The propitation of the lightning spirit
ACTA ORIENTALIA is a journal focused on the study of Oriental languages, history, archaeology, and religions from ancient times to the present. The journal includes articles reviewed by a senior scholar in the relevant field.
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Anthony R. Walker
Acta Orientalia:
(Founded in 1922 and published annually)
Full text available for: The propitation of the lightning spirit
Year: 1978 | Doi: 10.5617/ao.5126
Copyright (license): CC BY 4.0
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Summary of article contents:
Introduction
This paper presents an ethnographic account of the Lahu Nyi people's propitiation of the Lightning Spirit through four ritual texts in both the original Lahu language and English translation. The author, Anthony R. Walker, conducted fieldwork among the Lahu Nyi, a subgroup of the Lahu ethnic group, in northern Thailand from 1966 to 1970. The Lahu Nyi, like many other indigenous communities, possess a rich oral poetry tradition intertwined with their religious practices. This study aims to preserve and analyze this oral poetry while providing an ethnographic context that enhances the understanding of these rituals and their significance within the Lahu culture.
The Distinction Between the Supreme Divinity and Spirits
One important concept discussed in the paper is the Lahu's distinction between their supreme deity, G'ui sha, and the various spirits that inhabit their world. G'ui sha is viewed as a wholly good, omnipotent, and moral force, while spirits, or ne", are seen as capricious and sometimes malevolent entities. The Lahu believe that while some spirits may provide protection, they are often easily offended and can bring misfortune to humans if not properly propitiated. This understanding shapes the Lahu's approach to rituals, particularly in how they seek to appease spirits like the Lightning Spirit to prevent harm.
The Nature of the Lightning Spirit
The Lightning Spirit, referred to as Myuh htehˆ ne", is closely associated with both metals and thunderstorms. The Lahu people perceive this spirit as having power over iron and copper, often attributing their metal supplies to connections with China, where the spirit is thought to reside. The physical symptoms associated with an attack from the Lightning Spirit include swelling and itchiness, particularly after passing by a tree struck by lightning. Rituals to propitiate this spirit are essential for healing and are an integral part of the community's belief system regarding health and misfortune.
Propitiatory Rites: Minor and Major
Walker outlines two distinct propitiatory rites associated with the Lightning Spirit: the minor rite, Mouh hteh^ ne cai, pe, and the major rite, Mouhˇ hteh ne shaw ve. The minor rite can be performed easily at the foot of a tree, preferably one scarred by lightning or a specific type of chestnut tree known for being struck by lightning. The major rite is more elaborate, requiring the construction of altars and various offerings, including fowl and candles. Through these rituals, specialized practitioners invoke the spirit’s favor, attempting to remove afflictions caused by the Lightning Spirit and restore health to the afflicted person.
The Role of Spirit Specialists
Spirit specialists, known as neˇ te sheh. hpa, play a crucial role within the Lahu Nyi community by performing the necessary rituals to appease various spirits, including the Lightning Spirit. These specialists learn their craft by observing rituals and become adept at the specific prayers and actions required for propitiation. Although they often charge for their services, the belief in their effectiveness remains strong within the community. If initial rituals do not yield results, individuals may seek out different specialists or consult mediums to identify additional spirits that may have caused their affliction, highlighting the complex and interwoven nature of the Lahu's spiritual system.
Conclusion
Walker’s study of the Lahu Nyi's propitiatory rites related to the Lightning Spirit reveals a rich tapestry of cultural and spiritual beliefs that govern their lives. The careful distinctions made by the Lahu between divine entities and spirits reflect their understanding of morality and misfortune, shaping their ritual practices. The obligations of spirit specialists underline the community's reliance on spiritual knowledge and traditions for health and well-being. Through this ethnographic work, the interplay between oral poetry, religious belief, and social structure among the Lahu Nyi is preserved and documented as a vital part of their cultural heritage.
FAQ section (important questions/answers):
What is the main focus of Anthony R. Walker's paper?
Anthony R. Walker's paper presents four texts related to propitiating the Lightning Spirit, capturing the rich oral poetry of the Lahu Nyi community in North Thailand.
What is the Lahu Nyi community in North Thailand?
The Lahu Nyi community, also known as Red Lahu, consists of people who practice unique cultural beliefs and traditions, particularly in their spirituality and oral literature, located in the hillside regions of North Thailand.
How are spirits perceived in Lahu Nyi beliefs?
The Lahu Nyi distinguish between G'ui, sha (the supreme divinity) and various spirits (ne). Spirits can be beneficial, capricious, or malevolent, and they require different forms of propitiation based on their nature.
What are the symptoms associated with the Lightning Spirit's attack?
Symptoms of an attack by the Lightning Spirit include swelling of the hands and feet, as well as itchiness of the skin, often resulting from proximity to recently struck trees.
What is the purpose of propitiatory rites for the Lightning Spirit?
The propitiatory rites aim to appease the Lightning Spirit and alleviate the afflictions caused during its attacks. These rites involve offerings and specific prayers performed by a spirit specialist.
What materials are used in the propitiatory rites?
The rites use bamboo sticks, colored streamers, beeswax candles, puffed rice, cotton threads, and sometimes fowl, with offerings designed to please the Lightning Spirit and symbolize different aspects related to the culture.
How is the success of a propitiation measured in Lahu Nyi culture?
If the initial propitiatory rite fails, the specialist is summoned to perform a second, major rite. Continued illness may prompt seeking help for other spirits, indicating that ritual importance remains regardless of initial success.
Glossary definitions and references:
Oriental and Historical glossary list for “The propitation of the lightning spirit”. This list explains important keywords that occur in this article and links it to the glossary for a better understanding of that concept in the context of History, Linguistics, Religion, Philosophy, Hinduism, Buddhism, Jainism etc.
1) Lightning:
Lightning is central to the studied ritual, as the propitiation prayers focus on appealing to the Lightning Spirit, or Myuh hteh ne, believed to attack individuals, particularly through striking or 'biting' their souls. Symptoms like swelling and itchiness are attributed to the Lightning Spirit’s attack.
2) Tree:
A specific tree, often a yaw or a tree struck by lightning, serves as the site for the propitiation rites. The yaw tree, also known as the Lord of the Trees, is chosen due to its association with lightning strikes. The rituals are conducted at the tree's foot, with the settings symbolizing a spiritual connection.
3) Sickness:
The visible symptoms of an attack by the Lightning Spirit include swelling of the hands and feet and itchiness. Sickness is the manifestation of the spirit’s displeasure or attack, and propitiatory rites aim to cure the inflicted individual by appeasing the spirit.
4) White:
White is one of the significant colors in the ritual, used in offering items like candles and thread. For instance, white beeswax candles and white thread symbolize purity and are meant to appease the Lightning Spirit during the propitiation rites.
5) Silver:
Silver is repeatedly mentioned in the prayers and offerings, symbolizing valuable and appealing offerings to the Lightning Spirit. Phrases like 'silver altar' and 'silver to the amount of three teuh' exemplify the effort to present valuable gifts to the spirit.
6) Foot (Feet):
Offerings and prayers often involve mentioning the top of the spirit's feet, asking for forgiveness and cure for occurring sickness. The spirit's attack on specific body parts like feet emphasizes its perceived spiritual reach and impact.
7) Iron:
Iron is closely associated with the Lightning Spirit, referred to as Ca li-lon or the 'Great Blacksmith.' Iron objects and symbolic mentions of 'iron wells' are made during the ritual. The spirit’s home is believed to be in a realm full of iron, reflecting its importance.
8) Forgiveness:
Forgiveness is a recurring theme in the prayers. The spirit specialist repeatedly asks the Lightning Spirit for forgiveness for any offense committed by the afflicted person, emphasizing the ritual’s purpose of seeking pardon to cure sickness.
9) Village:
The propitiation rites are carried out by spirit specialists, who might be from the affected person's village or a neighboring one. Rituals are specific to the community's beliefs and practices, highlighting the village's role in maintaining spiritual health.
10) Fowl:
Fowl is one of the primary offerings in the rituals. A hen is given for the spirit to keep, and a cock is sacrificed. The immaterial essence of these offerings is believed to be consumed by the Lightning Spirit, while the material remains might be eaten by the villagers.
11) Copper:
Copper, along with iron, is another metal associated with the Lightning Spirit. Mentioned in prayers as part of the spirit’s domain, offerings of copper (or symbolic references to it) are part of appeasing the spirit, reflecting its perceived importance and power.
12) Prayer:
Prayer is a crucial element of the propitiation rituals. Spirit specialists recite specific prayers to the Lightning Spirit, asking for forgiveness and offering various items. These prayers are intricate and often use poetic language to appeal to the spirit.
13) Gold (Golden):
Golden, often paired with silver, represents valuable offerings made to the Lightning Spirit. In the rituals, altars and symbolic items are described as golden, aiming to honor the spirit with precious and appealing gifts to gain favor.
14) Flag:
Flags, often described by their colors such as white and yellow, are symbolic offerings in the rites. Streamers or flags are attached to pointed bamboo sticks and placed at the ritual site to attract and please the Lightning Spirit.
15) Yellow:
Yellow is one of the colors used in the ritual offerings, including beeswax candles and thread. These colored items are meant to please the Lightning Spirit and are part of the intricate propitiatory rites seeking to cure the afflicted person.
16) Colour (Color):
Colour plays a symbolic role in the rituals, with specific colors like white, red, black, and yellow used in offerings such as candles and thread. These colors are believed to appeal to the Lightning Spirit and form an integral part of the ceremonies.
17) Metal:
Metal, especially iron and copper, is closely associated with the Lightning Spirit. Rituals include references to these metals, symbolically offering them in prayers to gain the spirit’s favor and cure the sickness believed to be caused by its attack.
18) Shan (San):
Shan is a term used in the text, possibly reflecting linguistic or cultural influences among the Lahu people. It might be part of the spirit's title, indicating the blending of cultural elements in the prayer texts and practices.
19) Cotton:
Cotton, particularly in the form of thread in colors like red, white, and black, is used in the rituals. These threads are part of the offerings, symbolizing purity and continuity, and aim to appeal to the Lightning Spirit’s favor.
20) Stream:
Streams, along with hills, are believed to have resident spirits. Specific spirits of hill and stream must be propitiated during rituals to avoid misfortune, showing the Lahu people's belief in the spiritual occupation of natural features.
21) Black:
Black is one of the significant colors used in the offerings to the Lightning Spirit. Items like black candles and thread are meant to appeal to the spirit, symbolizing protection and the absorption of negative energy during the rituals.
22) Needle:
Needle, particularly silver and iron ones, is used metaphorically in prayers representing the spirit's attacks. The removal of these needles symbolizes the alleviation of pain and sickness inflicted by the Lightning Spirit.
23) Earth:
The earth is often mentioned in the prayers as being separated from the sky by the Lightning Spirit's strikes. This symbolic separation highlights the spirit’s power and role in maintaining cosmic order, integral to the propitiatory rites.
24) Woman (Women):
[see source text or glossary: Women]
25) Sound:
[see source text or glossary: Sound]
26) Food:
Food, particularly in the form of fowl and other offerings, is presented to the spirit during the rituals. Symbolic food items like rice are part of the propitiation, aiming to please the Lightning Spirit and gain its favor.
27) Rice (Rce):
Rice grains are part of the ritual offerings, often placed in bamboo tubes or leaf cups. Rice symbolizes sustenance and prosperity, presented to appease the Lightning Spirit as part of the propitiatory ceremony.
28) Cock:
The cock, as opposed to the hen, is specifically sacrificed in the ritual. Its blood is smeared on altars, and the cock is prepared and offered to the Lightning Spirit, with its essence consumed by the spirit and material remains eaten by the villagers.
29) Blacksmith:
The Lightning Spirit is associated with blacksmithing, known as the 'Great Blacksmith.' During rituals, symbolic blacksmith's tools crafted from bamboo and banana root are offered, emphasizing the spirit's connection with metals.
30) Language:
Language plays an essential role in the rituals, with specific texts and prayers recited in the Lahu language. Some words and terms might include influences from other languages like Shan, showing cultural and linguistic integration.
31) China:
China is mentioned as a possible home for the Lightning Spirit, reflecting cultural connections or historical trade relations. The spirit's association with metals like iron and copper may trace back to Chinese influences on the Lahu people.
32) New Year:
[see source text or glossary: New Year]
33) Poetry (Poetic, Poetical):
The recorded Lahu texts are ritual poetry, used for ceremonial purposes during propitiatory rites. The language is complex and poetic, often utilizing couplets for a rhythmic and appealing sound to the spirits.
34) House:
The house spirits, or yeh ne, are compassionate but capricious protectors, part of the broader belief system involving various helpful or harmful spirits. These spirits need regular propitiation to maintain a harmonious household.
35) Drink:
[see source text or glossary: Drink]
36) Sleeping (Sleep):
In the prayers, the inability to sleep soundly symbolizes the distress caused by the Lightning Spirit’s attack. Improving sleep through propitiation signifies the spirit's appeasement and the restoration of health.
37) Tai:
The Lahu Nyi community studied resides in Northern Thailand, and interactions with the Thai or Shan people influence their rituals. The names of topographical spirits often use Thai, reflecting geographical and cultural integration.
38) Iron needle:
Iron needle symbolizes the Lightning Spirit's attack, metaphorically mentioned in prayers seeking the removal of these 'needles' to alleviate inflicted sickness. It links the spirit's association with metal and its perceived harm.
39) Practice:
[see source text or glossary: Practice]
40) Farmer:
[see source text or glossary: Farmer]
41) Indian:
[see source text or glossary: Indian]
42) Power:
Spiritual power is central to the text, with rituals aiming to harness or appease the Lightning Spirit's power to cure sickness. The spirit's omnipresence and might necessitate detailed prayers seeking favor and forgiveness.
43) Green:
Green (interchangeable with blue in the Lahu language) is another of the colors used in the ritual paraphernalia. It is meant to attract the spiritual favor of the Lightning Spirit effectively.
44) Blue:
Blue (interchangeable with green in the Lahu language) is one of the colors used to decorate ritual paraphernalia such as ca, ca- sticks. It is part of the offerings to the Lightning Spirit.
45) Possession:
[see source text or glossary: Possession]
46) Swelling:
Swelling of the hands and feet is a key symptom attributed to an attack by the Lightning Spirit. Such physical manifestations prompt individuals to seek ritual intervention for relief.
47) Release:
Releasing the hen after the major propitiation rite symbolizes a symbolic offering to the Lightning Spirit. The hen is believed to now belong to the spirit, representing a symbolic surrender to appease the deity.
48) Yunnan:
Yunnan is part of the distribution area of the Lahu people, including the Lahu Nyi community. The geographical mention links the cultural roots and connections of the Lahu to their practices in Northern Thailand.
49) Rupee:
Rupee, specifically Indian silver rupees, are mentioned in the context of offerings, indicating the historical use of such coins by the Lahu people in trade and ritualistic contexts.
50) Cloth:
Cloth, in various colors, is tied onto bamboo sticks used in the rituals. These cloth streamers, or ca, ca-, are symbolic offerings to please the Lightning Spirit, part of the embellished ceremonial paraphernalia.
51) Death:
[see source text or glossary: Death]
52) River:
River spirits are among the topographical spirits the Lahu propitiate, although not directly mentioned in the context of the Lightning Spirit. These spirits highlight the extensive spiritual landscape in Lahu beliefs.
53) Truth:
Truth is attributed to the spirit, often mentioned in prayers as 'Lord, the all-true,' despite a pragmatic acknowledgment of deceit as part of the ritual flattery to extract the spirit's favor.
54) Taste:
Taste, or the lack thereof, is a symptom attributed to an attack by the Lightning Spirit. Improving taste or appetite signifies the alleviation of distress caused by the spirit.
55) Soul:
Soul, or aw ha, is the spiritual counterpart attacked by spirits like the Lightning Spirit. Rituals aim to heal the soul, indicating its importance in Lahu health and spiritual beliefs.
56) Wind:
Wind is indirectly mentioned as a significant element in faith. Fear of the wind extinguishing opium flames illustrates the spirit specialists' dependency on opium, symbolizing their fearlessness toward spiritual matters.
57) Rock:
[see source text or glossary: Rock]
58) Three baskets (Three pitakas, Three collections):
[see source text or glossary: Three baskets]
59) Four texts:
Four texts refers to the four propitiatory prayers presented in both Lahu and English translations within the study. These texts detail the rituals, their significance, and the spiritual invocations used.
60) Celebration:
[see source text or glossary: Celebration]
61) Spiritual:
[see source text or glossary: Spiritual]
62) Marriage:
[see source text or glossary: Marriage]
63) Confusion (Confused):
[see source text or glossary: Confused]
64) Festival:
[see source text or glossary: Festival]
65) Identity:
[see source text or glossary: Identity]
66) Animism:
[see source text or glossary: Animism]
67) Dialect:
Dialect variations are acknowledged among Lahu sub-divisions, affecting their rituals and practices. The text uses a specific Lahu Nyi dialect, demonstrating the cultural diversity and richness within the Lahu ethnicity.
68) Rainbow:
[see source text or glossary: Rainbow]
69) Trance:
[see source text or glossary: Trance]
70) Peking:
Peking (modern-day Beijing) is mentioned as a reputed home of the Lightning Spirit and the Spirit of Iron and Copper, reflecting a cultural attribution of spiritual geography to China by the Lahu.
71) Wealth:
[see source text or glossary: Wealth]
72) Family:
[see source text or glossary: Family]
73) Throat:
The throat is specifically mentioned when the specialist sacrifices a cock by cutting its throat. This act is part of the ritual offerings made to the Lightning Spirit to appease and gain favor.
74) Valley:
[see source text or glossary: Valley]
75) India:
India is associated with the rupee currency, historically significant in trade. The inclusion of Indian rupees in rituals indicates the geographical and economic influences on the Lahu's ceremonial practices.
[Note: The above list is limited to 75. Total glossary definitions available: 92]