Ancestor worship (Phi Dam/Dam Phi) ritual of the Tai Ahoms

 Dr. Birendra Kumar Gohain

(dr.gohain@gmail.com)

 Ancestors’ worship is called Dam Phi or Phi Dam in Tai Ahom society. While the  household Dam Phi ritual is performed by the households or families of the priestly clans, the public ancestors’ worship, which was first observed in the Brahmaputra valley by the first Tai king, Chaolung Siukapha, royally for the ancestors of all Tais who were accompanying him and which continued during the reign of his descendants for 600 years, emerged as a public ceremony amongst the Tai Ahoms and is termed Me Dam Me Phi. There are historical references to the royal celebration of Me Dam Me Phi in the historical documents written in Sanchi leaves, the references to which are given below.

The concept behind the worship of the spirits of the dead in the family or in a household is unique, and there are stratifications of the spirits that are interesting. As the household dam phi (Gharar dam) is supposed to reside in the dam post, which is called pho’kam, which is located in the kitchen of a priestly family, this household ancestor worship is confined to the households of the priestly clans only. This household ritual is not worshipped by general Tai Ahoms.

The Mohans, Deodhais, and Bailungs have a system of propitiating their ancestors through various rituals, which are part and parcel of the process of worship of the ancestors, with the sole objective of emancipating them and their ultimate departure to heaven. As the priestly clans have a positive and vibrant concept that unless their ancestors from recent to 14 generations (in the case of the members of the priestly clans of Mohan and Deodhai) and to 21 generations (in the case of the members of the Bailung clan) are propitiated with great devotion and dedication, the ancestors do not get emancipated and depart to heaven, the main edifice of the ancestor worship stands on the respects shown to them by the living members of the family. If there is no propitiation of the ancestors, the ancestors do not protect them. It is their greatest belief that ‘neither the roof nor the walls nor the gods above can protect them if they are not protected by their household ancestors’ deities. Thus, they conceive that the spirits of the dead ones in the household become gods (phi) after death, protect the members of the household from all mishaps and misfortunes, and bless them to become successful in their activities.

There is a distinctive way of counting 14 generations of the spirits of the dead among the priestly clans. They are as follows:

1. First generation: New spirit (Na dam)—the spirits of the dead parents

2. Second generation: principal spirit (Ghai dam)—the spirits of the paternal grandparents

3. Third generation: Chi Ren Dam—the spirits of the great grandparents

4. Fourth generation: Kha dai chi ren dam—the spirits of the parents of the great-grandparents

5. Fifth generation: Kao chi ren dam—the spirits of the parents of Kha dai chi ren dam.

The nine generations preceding these five generations of the dead spirits are Chou phi dam or na purus (in Assamese), which are those who need to be propitiated compulsorily before the ritual of joining and upgrading the spirits of the dead in the family.

As Po-Phi-So, who is the progenitor of the Bailung clan, came to the middle space called Mungklang much before the first Tai kings, Khunlung and Khunlai, the divine kings and the grandsons of the Lord of Heaven, the Bailung clan counts 21 generations.

It is noteworthy that the priestly clans include among the dam of the family for worship even those of the family who died issueless, as a child or as bachelors or spinsters who had left no offspring to propitiate them and term them Jakorua (collective) dam or Dam lika liki.

The following are the occasions in which propitiation of household dams in the family is held:

1. In the month of Kati-Aghon or in any other month as per the convenience of the household of a priestly clan, the ritual of khen khao is observed. This is observed once a year. Chicken, lao (rice spirit), and cooked rice are offered.

2. In the month of Aghon (the first new month of the Tai lunar calendar), new rice is offered to the household ancestors to celebrate the festivity of Na-Khowa (taking of new rice), which is called poi kin an mou in Tai.

3. The household dam-phi is observed on the occasion of three bihus, which are held in the months of Kati,Magh, and Bohag.

4. On the occasion of (a) the first sowing of seeds, (b) the first transplanting of rice plants, etc., the household dam phi is observed on each occasion. For details, please see ‘Rice Culture’.

5. Birth, purification, marriage, and the tenth day of a person’s death in the household, i.e., the death ritual, are marked by the observance of dam-phi in the house.

6. Limited dam-phi or ju-ngalao offerings are observed when a member of the household goes on a journey or when there are sudden dangers. The concept behind the worship of the spirits of the dead in the family or in a household is unique, and there are stratifications of the spirits that are interesting. As the household dam phi (Gharar dam) is supposed to reside in the dam post, which is called pho’kam, which is located in the kitchen of a priestly family, this household ancestor worship is confined to the households of the priestly clans only. This household ritual is not worshipped by general Tai Ahoms.

7. The Mohans,Deodhais, and Bailungs have the system of propitiating their ancestors through various rituals, which are part and parcel of the process of worship of the ancestors, with the sole objective of emancipating their ancestors and their ultimate departure to heaven. As the priestly clans have a positive and vibrant concept that unless their ancestors from recent to 14 generations (in the case of the members of the priestly clans of Mohan and Deodhai) and to 21 generations (in the case of the members of the Bailung clan) are propitiated with great devotion and dedication, the ancestors do not get emancipated and depart to heaven, the main edifice of the ancestor worship stands on the respects shown to them by the living members of the family. If there is no propitiation of the ancestors, the ancestors do not protect them. It is their greatest belief that ‘neither the roof nor the walls nor the gods above can protect them if they are not protected by their household ancestors’ deities. Thus, they conceive that the spirits of the dead ones in the household become gods (phi) after death, protect the members of the household from all mishaps and misfortunes, and bless them to become successful in their activities.

8. There is a distinctive way of counting 14 generations of the spirits of the dead among the priestly clans. They are as follows:

9. First generation: New spirit (Na dam)—the spirits of the dead parents

10. Second generation: principal spirit (Ghai dam)—the spirits of the paternal grandparents

11. Third generation: Chi Ren Dam—the spirits of the great grandparents

12. Fourth generation: Kha dai chi ren dam—the spirits of the parents of the great-grandparents

13. Fifth generation: Kao Chi Ren Dam—the spirits of the parents of Kha Dai Chi Ren Dam

14. The nine generations preceding these five generations of the dead spirits are Chou phi dam or na purus (in Assamese), which are those who need to be propitiated compulsorily before the ritual of joining and upgrading the spirits of the dead in the family.

15. As Po-Phi-So, who is the progenitor of the Bailung clan, came to the middle space called Mungklang much before the first Tai kings, Khunlung and Khunlai, the divine kings and the grandsons of the Lord of Heaven, the Bailung clan counts 21 generations.

16. It is noteworthy that the priestly clans include among the dam of the family for worship even those of the family who died issueless, as a child or as bachelors or spinsters who had left no offspring to propitiate them and term them Jakorua (collective) dam or Dam lika liki.

17. The following are the occasions in which propitiation of household dams in the family is held:

18. In the month of Kati-Aghon or in any other month as per the convenience of the household of a priestly clan, the ritual of khen khao is observed. This is observed once a year. Chicken, lao (rice spirit), and cooked rice are offered.

19. In the month of Aghon (the first new month of the Tai lunar calendar), new rice is offered to the household ancestors to celebrate the festivity of Na-Khowa (taking of new rice), which is called poi kin an mou in Tai.

20. The household dam-phi is observed on the occasion of three bihus, which are held in the months of Kati, Magh, and Bohag.

21. On the occasion of (a) the first sowing of seeds, (b) the first transplanting of rice plants, etc., the household dam phi is observed on each occasion. For details, please see ‘Rice Culture’.

22. Birth, purification, marriage, and the tenth day of a person’s death in the household, i.e., the death ritual, are marked by the observance of dam-phi in the house.

23. Limited dam-phi or ju-nga-lao offerings are observed when a member of the household goes on journeys or when there are sudden dangers faced. The concept behind the worship of the spirits of the dead in the family or in a household is unique, and there are stratifications of the spirits that are interesting. As the household dam phi (Gharar dam) is supposed to reside in the dam post, which is called pho’kam, which is located in the kitchen of a priestly family, this household ancestor worship is confined to the households of the priestly clans only. This household ritual is not worshipped by general Tai Ahoms.

24. The Mohans, Deodhais, and Bailungs have a system of propitiating their ancestors through various rituals, which are part and parcel of the process of worship of the ancestors, with the sole objective of emancipating their ancestors and their ultimate departure to heaven. As the priestly clans have a positive and vibrant concept that unless their ancestors from recent to 14 generations (in the case of the members of the priestly clans of Mohan and Deodhai) and to 21 generations (in the case of the members of the Bailung clan) are propitiated with great devotion and dedication, the ancestors do not get emancipated and depart to heaven, the main edifice of the ancestor worship stands on the respects shown to them by the living members of the family. If there is no propitiation of the ancestors, the ancestors do not protect them. It is their greatest belief that ‘neither the roof nor the walls nor the gods above can protect them if they are not protected by their household ancestors’ deities. Thus, they conceive that the spirits of the dead ones in the household become gods (phi) after death, protect the members of the household from all mishaps and misfortunes, and bless them to become successful in their activities.

25. There is a distinctive way of counting 14 generations of the spirits of the dead amongst the priestly clans. They are as follows:

26. First generation: new spirit (Na dam)—the spirits of the dead parents.

27. Second generation: principal spirit (Ghai dam) or the spirits of the paternal grandparents

28. Third generation: Chi Ren Dam—the spirits of the great grandparents

29. Fourth generation: Kha dai chi ren dam—the spirits of the parents of the great-grandparents

30. Fifth generation: Kao Chi Ren Dam, the spirits of the parents of Kha Dai Chi Ren Dam

31. The nine generations preceding these five generations of the dead spirits are Chou phi dam or na purus (in Assamese), which are those who need to be propitiated compulsorily before the ritual of joining and upgrading the spirits of the dead in the family.

32. As Po-Phi-So, who is the progenitor of the Bailung clan, came to the middle space called Mungklang much before the first Tai kings, Khunlung and Khunlai, the divine kings and the grandsons of the Lord of Heaven, the Bailung clan counts 21 generations.

33. It is noteworthy that the priestly clans include among the dam of the family for worship even those of the family who died issueless, as a child or as bachelors or spinsters who had left no offspring to propitiate them and term them Jakorua (collective) dam or Dam lika liki.

34. The following are the occasions in which propitiation of household dams in the family is held:

35. In the month of Kati-Aghon or in any other month as per the convenience of the household of a priestly clan, the ritual of khen khao is observed. This is observed once a year. Chicken, lao (rice spirit), and cooked rice are offered.

36. In the month of Aghon (in the first new month of the Tai lunar calendar), new rice is offered to the household ancestors to celebrate the festivity of Na-Khowa (taking of new rice), which is called poi kin an mou in Tai.

37. The household dam-phi is observed on the occasion of three bihus, which are held in the months of Kati, Magh, and Bohag.

38. On the occasion of (a) the first sowing of seeds, (b) the first transplanting of rice plants, etc., the household dam phi is observed on each occasion. For details, please see ‘Rice Culture’.

39. Birth, purification, marriage, and the tenth day of a person’s death in the household, i.e., the death ritual, are marked by the observance of dam-phi in the house.

40. Limited dam-phi or ju-nga-lao offerings are observed when a member of the household goes on journeys or when there are sudden dangers. The concept behind the worship of the spirits of the dead in the family or in a household is unique, and there are stratifications of the spirits that are interesting. As the household dam phi (Gharar dam) is supposed to reside in the dam post, which is called pho’kam, which is located in the kitchen of a priestly family, this household ancestor worship is confined to the households of the priestly clans only. This household ritual is not worshipped by general Tai Ahoms.

41. The Mohans, Deodhais, and Bailungs have a system of propitiating their ancestors through various rituals, which are part and parcel of the process of worship of the ancestors, with the sole objective of emancipating their ancestors and their ultimate departure to heaven. As the priestly clans have a positive and vibrant concept that unless their ancestors from recent to 14 generations (in the case of the members of the priestly clans of Mohan and Deodhai) and to 21 generations (in the case of the memers of the Bailung clan) are propitiated with great devotion and dedication, the ancestors do not get emancipated and depart to heaven, the main edifice of the ancestor worship stands on the respects shown to them by the living members of the family. If there is no propitiation of the ancestors, the ancestors do not protect them. It is their greatest belief that ‘neither the roof nor the walls nor the gods above can protect them if they are not protected by their household ancestors’ deities. Thus, they conceive that the spirits of the dead ones in the household become gods (phi) after death, protect the members of the household from all mishaps and misfortunes, and bless them to become successful in their activities.

42. There is a distinctive way of counting 14 generations of the spirits of the dead amongst the priestly clans. They are as follows:

43. Firstgeneration:- New spirit(Naa damor)—thee spirits of the dead parents

44. Second generation: principal spirit (Ghai dam or)—the spirits of the paternal grandparents

45. Third generation: Chi Ren Dam—the spirits of the great grandparents

46. Fourth generation: Kha dai chi ren dam—the spirits of the parents of the great-grandparents

47. Fifth generation: Kao Chi Ren Dam—the spirits of the parents of Kha Dai Chi Ren Dam

48. The nine generations preceding these five generations of the dead spirits are Chou phi dam or na purus (in Assamese), which are those who need to be propitiated compulsorily before the ritual of joining and upgrading the spirits of the dead in the family.

49. As Po-Phi-So, who is the progenitor of the Bailung clan, came to the middle space called Mungklang much before the first Tai kings, Khunlung and Khunlai, the divine kings and the grandsons of the Lord of Heaven, the Bailung clan counts 21 generations.

50. It is noteworthy that the priestly clans include among the dam of the family for worship even those of the family who died issueless, as a child or as bachelors or/ spinsters who had left no offspring to propitiate them and term them Jakorua (collective) dam or Dam lika liki.

51. The following are the occasions in which propitiation of household dams in the family is held:

52. In the month of Kati-Aghon or in any other month as per the convenience of the household of a priestly clan, the ritual of khen khao is observed. This is observed once a year. Chicken, lao (rice spirit), and cooked rice are offered.

53. In the month of Aghon (in the first new month of the Tai lunar calendar), new rice is offered to the household ancestors to celebrate the festivity of Na-Khowa (taking of new rice), which is called poi kin an mou in Tai.

54. The household dam-phi is observed on the occasion of three bihus, which are held in the months of Kati, Magh, and Bohag.

55. On the occasion of (a) the first sowing of seeds, (b) the first transplanting of rice plants, etc., the household dam phi is observed on each occasion. For details, please see ‘Rice Culture’.

56. Birth, purification, marriage, and the tenth day of a person’s death in the household, i.e., the death ritual, are marked by the observance of dam-phi in the house.

57. Limited

58. Dam-phi, or ju-nga-lao, is observed when a member of the household goes on journeys, when there are sudden dangers faced by the household, and when one goes on business or other enterprises.

59. Performed by the household and when one goes on business or other enterprises

60. By the household and when one goes on business or other enterprises

61. Performed by the household and when one goes on business or other enterprises.