3. Daibawl. The commonest of these is “Tui-leh-rām” (water and land). This sacrifice has to be performed at the outskirts of the village. It is to appease the demons inhabiting the woods and the streams.
A cock and hen are killed. Three bamboos are brought; of these “theibial” are made, which are pieces of bamboo about four inches long stuck into the ground. A small basket called “maichām” is also made, and some small square mats called “lengleh” made of a thin strip of bamboo bent round and round itself and kept in position by lacings of black and red threads. These are hung from small pieces of bamboo stuck into the theibial. The fowls’ throats are cut and the blood allowed to flow on the maichām and theibial. Then three small stones are brought from the nearest stream and a shallow hole is dug at the place of sacrifice and lined with a wild plantain leaf. In this some water is poured and the stones and the sherh are placed in the water. The fowls’ flesh may be cooked and eaten either on the spot or in the house.
Bawl-pui.—This is a very important sacrifice, which is seldom performed and only after all others have been tried. Two small clay figures are made, one to represent a man and the other a woman. These are called “rām-chawm.”
The female figure has a petticoat of “hnahtial” (a plant which has tough leaves used for wrapping up food to be taken on a journey), and is made to bite the pig’s liver.
The male figure is provided with a pipe and a necklace of the liver of the pig which is sacrificed. A small bamboo platform is made, and on it is put a clay model of a gong and other household utensils, and sometimes of mithan.
The pig’s throat is cut and the blood allowed to flow over the platform, &c.
The pig’s flesh is cooked on the spot. To take it into the house is “thianglo.” Many persons come and eat it with the puithiam. If the patient does not die during the performance of the sacrifice or during the subsequent feast he will undoubtedly recover.
4. Various sacrifices in case of sickness. Kāngpuizām.—This is a very important and efficacious sacrifice, and can only be performed by a certain wise man of the Khawtlang or Vuite clans. It costs Rs. 40/- besides the cost of the animals killed and zu drunk. In front of the house a sort of arbour is made of grass and boughs supported on four sticks. All round this are hung little balls made of split cane rolled up tight. This split cane is said to be much liked by the devils. All round the house strands of cane are stretched, the ends being tied to the arbour. The devils are supposed to be unable to pass these canes, so that the sorcerer has no fear of the devils who are already inside the house being assisted by recruits from the outside. Drinking of zu and reciting of charms goes on during the day, and after dark the sorcerer and his assistants get up on the roof of the sick man’s house and commence marching up and down reciting charms and ordering the devils to leave the man, and offering them asylum in the bodies of a goat, pig, and dog which they carry with them. After some shouting and firing of a gun the party sit down on the roof over the front entrance of the house, and the sorcerer commences a long incantation over each of the animals in turn, beating them and stamping on them. Then some of the party come down and the rest retire to the back of the house, and each of the animals is brought in turn from the far end of the house, being made to walk on its hind legs to the front, and then is thrown down on to the entrance platform. Lastly a big bough is carried from the back of the house along the roof and fixed in a hole through the roof over the entrance. From this bough a cane is stretched to the arbour. Then all the rest of the party come down, and after many incantations and much shouting the animals are sacrificed and eaten by the sorcerer and his assistants, the usual useless portions being hung up in the arbour for the devils, who are supposed to have been driven either into the animal or along the cane into the arbour.
Ui-hring.—A full-grown dog or bitch is killed on the entrance platform and its flesh is cooked in front of the house. Blood is put on the sick man’s wrist, inside his elbow joint, on his forehead, on his chest, at the back of the knee and ankle. Sherh and head are hung up on a post.
Hring-ai-tān.—Similar, but a different charm is muttered and the heart is roasted and eaten. The house is “sherh” for one day, leaves being hung in front of the door to warn outsiders. One day’s hrilh is observed.