ZAWLAIDI
Rualkhuma Colney
When i first pick-up my pen and sit to start writing on ‘Zawlaidi’, i was reminded of the two jokes which we used to share and laugh together during our school days. First, a question asked by a student to a teacher. Student: “Sir, what is small pox?” Teacher: “ Small pox is not a big pox, it is a small pox”. Second, a question asked by a teacher to the students, Teacher: “John, tell me the name of an animal that can live both on land and water?” John: “A duck, Sir”. The teacher being satisfied with John's answer went on to the next student, Mary and asked: “ Mary, tell me the name of any other animal of that kind. Then Mary stood up and said with full confidence, “another duck, Sir”.
The teacher's explanation of small pox, ‘It is not a big pox’ or Mary’s answer to the teacher, ‘another duck, Sir’ may not be totally wrong answers, but surely not the expected answers. My explanation with regards to the identity of ‘Zawlaidi’ could be similar to these. I mean, my observations or explanations of Zawlaidi could be just as ‘not a big pox’ or ‘another duck’. But i have no hesitation to go ahead with this assignment for it would be my humble expression and explanation of the concept as i understood, and i, rather prefer to express my concepts than keeping my pen down even if i may fail to clarify the doubts with zawlaidi. At the same time, i wish and have a desire that this piece of write-up will provoke the scholars for their drawing a concrete conclusion on the concept. I will, therefore, simply go ahead to share my ideas and beliefs in all about zawlaidi.
` Yes, there is ‘love’ and ‘romanticism’ between man and woman by nature. We fall in love with the opposite sex and get married. Marriages may be arranged depending upon the society and religious practices. But, marriages without love between the parties could be raw. Courting or wooing of the girls by the bachelors may not be a common practice in every society. But, romancing or love plays between male and female is natural not only between human beings but also to other creatures. So, loving and being loved are the best gifts to unite the two opposite sexes. Therefore, i believe that every society is likely to have its own concept or belief of Zawlaidi because it is concerned with the love affairs of the opposite sexes.
In other words, Zawlaidi is a term coined and utilized in the game of romancing between man and woman. Accordingly, i believe that zawlaidi could be as old as mankind and no society is totally free to conceptualise the man-woman relationship in this regard.
No doubt, the world of Mizo literature would also be incomplete without zawlaidi. Though popular as is understood, It may not be possible to tell in its historical perspectives as to when did it germinated, or who first used the word and how did it grew, and the like. Further, i am sure that i will not be able to pin-point at any particular thing or material and say, ‘this is the zawlaidi’. But, still then we will have to scout for the right answer for, ‘what is zawlaidi?’. Before trying to define the concept, let us try to examine how would people understand Zawlaidi.
Understanding Zawlaidi: Zawlaidi is best understood as a material being, a mixture of certain liquid materials, which can be rubbed on the body/clothes/other materials or added to beverage items for consumption. lt is applied or used by man or woman (as the case may be) so as to gain the love of the sweetheart. Zawlaidi need not be applied when the two parties love each other. Zawlaidi is presumed to be applied only when the suitor fails to find the love of the one with whom she or he has fallen in love. In a situation where the lover finds himself/herself being abandoned, disliked, rejected or unwelcome by the sweetheart because of ugly face or any other social, racial, religious and economical inferior qualities, etc. whereas he or she cannot give up loving the other party, then such a wicked and fickle minded lover may go for zawlaidi. lt is believed and also told that whenever zawlaidi is successfully applied, automatically the sweetheart will turn to the lover and madly fallen in love.
The power of zawlaidi is so strong and intolerable that once it starts working on a person, the person would no more be able to hide or control the compelling love that has germinated within himself or herself but would turn to become a mad lover uncontrollably. The person will become love-sick and will always be longing for the lover (the one who applied zawlaidi on him/her) so much so that he/she would need to be with him/her (as the case may be) for all the time. In the Mizo literature, such an incident is told and learned from the story of:
- Sawngkhara and Chawngvungi.
- Neihlaia and His sister.
- adt.
It is true that one of the most unfortunate events in life is to have fallen in love without being loved in return. In Mizo society, normally, the boys or the bachelors use to court the girls seeking for love and friendship. Courting, asking and seeking for the love of the sweetheart, and showing love and cares with best possible manners from the boy side may not necessarily result into unity of the two in love. In spite of the best efforts given by the boy, the girl may still refuse to love but rather shows dislike or hatred. In such a situation, the boy, out of desperation may go for the so called zawlaidi so as to compel the sweetheart to madly fall in love with him, if he at all believes in zawlaidi!
Therefore, zawlaidi, being the compelling tool to enable a lover to win the heart of the sweetheart, is a lovely weapon for the rejected and desperate lovers. Thus, in the Mizo society, it is commonly known that a lover, when fails to gain the heart of the other party may go for zawlaidi so as to compel the dear one to love him/her in response to his/her love.
Definitions:
To define Zawlaidi is not an easy task. First, whether you agree with me or not, I will try to split the word Zawlaidi into pieces and clarify the likely literal meaning of each piece. For a literal translation, the word Zawlaidi in Mizo language could be split up into three meaningful parts, ‘Zawl’, ‘ ai’ and ‘di’.
Zawl means to be possessed (by a spirit, etc). Ramhuai a zawlHe is possessed by an evil spirit. (Pu Buanga 1983, p 562).(Zawlnei means a prophet. A person with God’s spirit), ai means (l) magnetic power; magnetism; the power of fascinating, charming or controlling by mesmeric or other occult influence; (2) the fate or occult influence which urges one to do anything which brings about death or misfortune; (3). the name of a root, supposed to have magic properties, used by sorcerers; the name of a small plant. (Pu Buanga, 1983, p.4). di means a paramour, a mistress, an illicit lover (of either sex), (Pu Buanga, 1983, p113). Thus, on the basis of the above analysis, the literal translation of Zawlaidi may be said as the supernatural power that can be utilised to compel the sweetheart to turn towards the lover and fall madly in love with the user of the zawlaidi. Accordingly, zawlaidi was supposed to be applied by the wicked and fickle lovers.
Pu Buanga (James Herbert Lorrain), the author of the ‘Dictionary of the Lushai Language’ defined zawlaidi as a name of a philtre. (Pu Buanga, 1983,p 563).The word philtre in English means a love potion. A love potion literally means madly in love with the one with whom one is in love or to get crazy in love with the sweetheart and potion means liquid medicine/drug or poisonous or magical power. Therefore, Zawlaidi is a material that can be used to make the sweetheart, who has refused the lover, to fall madly in love and adores the user in return.
According to Pu HKR Biakliana(may his soul rest in peace), Zawlaidi is a kind of witchcraft. Mr Biakliana, a popular Mizo writer, said, "Zawlaidi tih hming awmzia chu, ngaihzawngte di theih ngei ngeina ai tihna a ni”. That means zawlaidi is a tool for compel-ling the sweetheart to fall in love with the lover so much so that the user and the one on whom zawlaidi is applied would be compelled to fall in love and lust to have sexual intercourse. And, it can be used either by man or woman to gain the love of the dear ones in romance.
Mr. Biakliana further said that the zawlaidi of the neighbouring tribes, are applied or added secretly and skilfully in edible items for consumption whereas the Mizo made zawlaidi is said to be applied in different manners such as (I ) rubbing zawlaidi on the girl’s flesh while going by the side on footpaths. (ii)Putting or rubbing zawlaidi on the materials supposed to be touched or used by the girl or (iii) put on a material lying on the way where the girl passes by so that she may unconsciously knock at the material with her legs so that she would be under the influence of zawlaidi.. (Biakliana, 1995,p 370-371). Some 10 verses on zawlaidi composed by different poets are given by Biakliana in his book.
Zawlaidi is a magic or witchcraft or to bewitched. lt is not used for causing harm or killing but to attract and cause to be longing for the lover. lt is not to be eaten but to be rubbed or painted. (K.Zawla, 1984, pp 26-27).
Zawlaidi is a mixture used or employed between unmarried bachelors and maidens. When a person has a sweetheart or has fallen in love with the other and the ‘dear love’ rejects blankly, then zawlaidi is used to compel to fall in love and adore by the other party. (Dokhuma. J., 1992, p256). Zawlaidi may be in the form of edible kind or painting/rubbing material.(Dokhuma J. 1987,p 407).
Then what exactly is zawlaidi? As mentioned earlier, in spite of my eagerness to be able to show zawlaidi either in a liquid or solid material forms, I am convinced and firmly believe that it is not practically possible to do so. So, obviously, the answer for the same old question that, 'what is the so called zawlaidi?’ is still blowing in the wind. Yes, if zawlaidi, as we understand, is a reality and if it can be used/ applied as it is said, it can be presumed that it must be readily available in one form or the other. And if it is available in any material form, either in mixture or in compound nature, there have to be concrete answer to these questions, such as:
(1) What are its components?
(2) How is it prepared?
(3) Who said, “ I have seen Zawlaid?
(4) What is the colour?
(5) Is it in solid form or liquid?
(6) etc.
The right answers to these questions still remain out of expectation. Besides, there may still be some other queries that have no explanation or answer. Thus, in reality, zawlaidi as is understand may be just a legendary.
Mr. Biakliana claimed that zawlaidi exists and was used by our ancestors in rear cases. He said that zawlaidi could be prepared (with certain mixtures/ components) from the following materials such as: Safia, Choak thlarang, Rulpui siak, Tlangsam \huamli and hnim chi sarih chawhpawlh.
(Safia - the name of a small animal resembling a marten; Choak thlarang - a crow with spotted wings/feathers; Rulpui siak - the spur of a serpent; Tlangsam \huamli - a shrub (Eupatorium odoratum? ) with four leaves / branches branching out from a node; Hnim chi sarih chawhpawlh - mixture of seven varieties of grasses or shrubs (the name of the seven shrubs are not mentioned).
Here, the author not only failed to name the grasses but also to tell the detail process and combinations for manufacturing zawlaidi with the raw materials. It is not known as to whether all the five items have to be mixed or any two or three will do. In short, a clear and concrete formula for manufacturing, including the volume or proportion of the items for manufacturing zawlaidi is never mentioned. The author, Mr. Biakliana simply said that one will have to change the materials from the original form to the new form.(Biakliana, 1995, pp 370-371.
Padmashri James Dokhuma (RIP) said that the zawlaidi of Sawngkhara was Choak thlarang êk (the dung of a crow with spotted feather. (Dokhuma J 1992,p 257). James Dokhuma told that the dung of a crow with spotted feather is just a minor component of Zawlaidi, and the second item is the oil of a tiger's fat. The third item, which he claimed to be the prime item among the three, he failed to mention or tell its name. Further, James Dokhuma said that he himself has seen a crow with spotted feathers. (He told me these when I visited him at his resident in Kulikawn, Aizawl on the 31st December, 2005).
James Dokhuma also talked about a zawlaidi of other neighbouring tribes which seems to be a legend. He told me that they catch a bee alive and then wrap it and bury alive in the southern and northern ends/entrances of the village. After the bodies of the bees become completely rotten or dried up, they took it out again and grind it into powder and mix with other components,(he did not name other components) which is used as zawlaidi.
Mr. K.Zawl also said that Sawngkhara's zawlaidi was Choak thlarang êk. K.Zawla said that Sawngkhara was advised by the village elders to search for zawlaidi. Then Sawngkhara went to the jungle in search of that particular bird and fortunately found a nest of the bird and collected the dung from the nest which he used as zawlaidi. K.Zawla did not write about any other components required for preparation of zawlaidi.(Zawla K. 1986,pl 56).
The writer, K.Zawla, also talked about zawlaidi used by a widower which was said to be obtained by the man from a monk (vai puithiam). K. Zawla further said that the zawlaidi was made of only two materials. One component was available only in the plain areas (vai ram) and that is also available only in rear cases. The other component, the stronger one, was easier to find it in Mizoram, and that is also not abundantly available in comparison to the past. (Zawla K.1984,p 26). But, he did not say or failed to name those materials.
Mr. Lal Rinawma, (who become the Principal of Govt. Hrangbana College), also told me one kind of zawlaidi, which may also be regarded as a tradition. He said that by watching serpents while making love and after they have satisfied each other, go on watching what happens to the female after the intercourse. If the female dies, then take the sperms with a dry leaf and rub on its body, from head to tail, again and again. Then slowly and ultimately the serpent may recover and become alive. If so, the very leaf by which you have done the job will become zawlaidi or can be used as zawlaidi. (Lal Rinawma told me on the 31st Dec, 2005 at Hrangbana College, Aizawl).
William Shakespeare also talked about Zawlaidi(Love Potion) in his Play, ‘A Midsummer Night’s Dream’. In this drama, zawlaidi was said to be the juice of a red flower, a very rear and peculiar type of flower. In the play, it was mentioned that Cupid, the God of love, fully armed with bow and arrow, was flying between the chaste moon and the earth. Cupid then took a sure aim at a beautiful virgin, seated on a throne in a western country and released his love inspiring arrow with a tremendous force, as if it was meant to pierce a thousand hearts.
But, Cupid’s arrow extinguished in the cold rays of the moist moon and the virgin queen was unaffected, innocent and free from the power of love. Then the arrow of Cupid fell upon a little flower blooming in the west. Originally this flower was as white as milk but by being pierced with Cupid's arrow, it became deep-red in colour. This flower was called by maidens the pansy or love-in-idleness. This was the very flower whose juice was used as zawlaidi in the play. If the juice of the flower is poured or applied on the eyes of a sleeping person, it will make him or her to fall madly in love with the first living creature that he or she sees on waking. (Sastri & Lahiri, ‘A Midsummer Night’s Dream’ (Paraphrase), p33-34.)
Practical :
The use of zawlaidi in the then Mizo society was not common. Moreover, it may be presumed that with the advent of Christianity in Mizo society, the name as well as its use has begun to fade away. At the same time, it appeared that even in the past, the frequency of its application seems to be very rear, it was used only in rarest of the rare case. Let us take a look at some of the Mizo legendary tales where zawlaidi is said to be seen being applied.
Sawngkhara and Chawngvungi:
The story of Sawngkhara and Chawngvungi is a very popular story among the Mizos. The popularity of the story could be attributed to the role played by zawlaidi. Sawngkhara was a son of Hauchema, a famous Chief of Chawngtleng, near Kei\um.(Kei\um is on the Aizawl-Lunglei Road, near Serchhip). His father belonged to the Pautu clan and his mother was of Bawmzo clan. Chawngvungi was a beautiful girl and her village was also proud of her beauty and popularity whereas Sawngkhara was apparently an ugly boy.
Chawngvungi was so popular in those days that Sawngkhara also wanted to see her and he then went to Chawngvungi's village to meet her. After meeting Chawngvungi, Sawngkhara begun to fall in love at the very first sight and could not give up loving her. But, Chawngvungi totally rejected him that she tried to avoid him to see even. Ultimately, Sawngkhara, as advised by his own village elders, searched for zawlaidi and, as mentioned earlier, ultimately applied it to Chawngvungi.
There are different ideas or sayings among the Mizo writers with regards to the manner how did Sawngkhara used/ applied his zawlaidi to Chawngvungi. K.Zawla said that Sawngkhara asked Chawngvung for the broom stick telling that he wanted to clean his toes. Then Chawngvungi gave the broom stick and said, "After use, you may put it in the corner of the room". Thus, Sawngkhara, taking advantage, rubbed his zawlaidi on the handle of the broom and put it back to the corner.
After all her suitors on that very night gone home, Chawngvungi picked-up the broom stick and started sweeping the floor as usual. Chawngvungi surely touched the zawlaidi and as a result, before she could finish sweeping, her heart was beaten up with the name of Sawngkhara and she started crying as she was longing for the man all of a sadden.
Very soon, Chawngvungi's parents believed that Sawngkhara could have used zawlaidi on their daughter and they started controlling her not to cry as but to conceal it as far as she could. Then, cleverly, her parents started to confine Chawngvungi at home, locked the door inside and did not allow any suitor for the time being. Sawngkhara also could not enter their house the next night when he tried to enquire about what had happened to her.
In spite of her parents efforts to put her in confinement, Chawngvungi could not control herself. She could neither work nor do anything but went on crying for Sawngkhara. Her thirst/ longing for Sawngkhara increased day by day intolerably.
In the mean time, as Sawngkhara could not hear anything from Chawngvungi, Sawngkhara was very much helpless. He wanted to see Chawngvungi, he was longing for her and his thirst for Chawngvungi increased day by day. In short, as the circumstances revealed that Chawngvungi could have become mad or mentally broken if she was never allowed to meet her sweetheart, Sawngkhara, Chawngvungi's parents were compelled to change their idea in favour of Sawngkhara. As a result, Chawngvungi and Sawngkhara got married.
The Pangzawl village people said that when Chawngvungi's parents allowed their daughter to meet and accept Sawngkhara, the two were very happy and overjoyed. They were said to be the happiest pair to be in love with each other that the Pangzawl village could ever known.
Mr. K. Zawla further said that while Sawngkhara was not allowed to meet Chawngvungi, he was totally annoyed and despaired, suspecting his zawlaidi as if not serving the purpose. So, he wanted to test the power or the quality of his zawlaidi on other human being. Then, he rubbed on the neck of an old man whereby the power of the zawlaidi was proved to be very powerful. With the experiment, Sawngkhara was satisfied and confident to believe that his zawlaidi must have surely won the heart of Chawngvungi and that he could firmly believe that he would gain the heart of Chawngvungi,sooner or later.(K.Zawla, 1986,pp 156-162).
Mr. B.Lalthangliana, (a retired Asso. Professor in Mizo Department, Govt. Hrangbana College), also reflected the story of Chawngvungi and Sawngkhara in his book, 'Chhuahtlang'. In this book, B.Lalthanglian said that Sawngkhara rubbed the zawlaidi on her Kawngvawn. (Kawng vawn is the leather strap which is attached at either end to the extremities of the tainam or themkawl bar in a loom and passes round the weaver's waist so that by leaning back on it she may keep the warp taut. (Pu Buanga, 1983,p 239). A beautiful film based on this story has been made and acted by the MC & DC(Mizo Cultural & Drama Club), Republic Veng, Aizawl. In that Film, it was indicated that zawlaidi was applied by Sawngkhara on the Kawngvawn of Chawngvungi.
Mr. B.Lalthangliana further said that Chawngvungi's mother was very angry on Sawngkhara and never welcome him to their home. One night, while Chawngvungi's mother was sweeping the floor as usual, Sawngkhara snatched the broom stick from Chawngvungi's mother and said, "Let me sweep this corner". Then, Sawngkhara secretly rubbed the zawlaidi on the handle of the broom. Since then, it was urgued, Chawngvungi's mother become kind and good to Sawngkhara.
Mr. B. Lalthangliana added that even while the two families were negotiating for their marriage, Chawngvungi's mother, (as she also fallen in love with Sawngkhara), got jealous of her daughter and intentionally insisted for the 'Dar huai' (Gong) of Sawngkhara's father as Chawngvungi’s Man ,(whereas asking for such material as Man was regarded as unlawful or supposed to be a taboo), with an intension that Sawngkhara's father may cancel the marriage.(B.Lalthangliana,1997,pp 332-335).(Man is that money to be paid to the bride’s family for consideration of the marriage contract. R.Colney).
Prof. Laltluangliana Khiangte also wrote about the same story in his book, Mizo Fork lore-1 'Folk Tales of Mizoram'. There he said that Sawngkhara asked Chawngvungi for the broom stick and when given, spread the zawlaidi on the stick. (Tluangliana,1997, ppl61-164). Prof.Tluangliana Khiangte did not mention whether Sawngkhara used his zawlaidi on the old man, as mentioned by Pu K.Zawla or on Chawngvungi's mother as said by Pu B.Lalthangliana. However, the story of Sawngkhara and Chawngvungi is a popular legendary tale among the Mizos.
Neihlaia and his sister:
Another popularly known story is the case of Neihlaia and his Sister. Neihlaia was one of the greatest chiefs of the Hmar clan. He was the Chief of Lungpho. He seemed to be living in and around 1850. (Dr.R.Doliana (1988),p 121). The story of Neihlaia and his zawlaidi was mentioned by different writers. All the writers said that Neihlaia's zawlaidi unintentionally trapped his own sister and that his sister had fallen in love with him abruptly.
Mr. D. Sailo said that Neihlaia rubbed his zawlaidi on a thread and tied up crossing the footpath in the jungle so that by chance his sweetheart may touch it while fetching fire-wood from the forest. But, unfortunately, his own sister happened to be the first lady to rich the thread and as a result his sister happened to have fallen in love with him. Many verses were composed by his sister which are popularly known as Neihlaia Zai. (D.Sailo, 198 l,pp53-56).
Dr. Doliana also wrote similar story that Neihlaia rubbed his zawlaidi on a thread and tied it up crossing the footpath in the jungle which his sister touched unintentionally. Then, Nihlaia's sister felt madly in love with her own brother. On the night of Neihlaia's wedding day, his sister spent the night in the forest as she could not tolerate her brother marrying to another girl. Ultimately, his sister started to compose many verses. lt is said that among the verses of Neihlaia zai, verses composed by his sister are more than those actually composed by Neihlaia himself. (Doliana, 1988, pp 121-123).
Mr. HKR Biakliana also wrote about Neihlaia and his zawlaidi being used against his own siter. According to Mr. Biakliana, Neihlaia rubbed his zawlaidi on a thread and tied it up on the way to the village fountain so that any passerby will touch it and he will observe the result. Neihlaia put his zawlaidi without aiming at any particular girl. Unfortunately, his own sister happened to be the first lady to rich the thread.
After reaching the spot and touched the thread with zawlaidi by her legs, she was influenced by her brother's zawlaidi, as a result, Neihlaia's sister was madly ion love with her brother. She composed many verses and these verses become popularly known as Neihlaia zai, the youngest of the Mizo Chai Hla. The verses were composed during the 1794 AD-1796.
Other stories:
Another case of zawlaidi application was told by both Padmashri James Dokhuma and Mr. K.Zawla. Mr. K.Zawla said that a Mizo bachelor obtained zawlaidi from a vai puithiam(a monk/priest? of a non-Mizo) .The zawlaidi was made of only two items. This man used the zawlaidi to a widow.The man was not in love with the woman but well acquainted to each other. The man jokingly said to the woman, "Whether my zawlaidi is good or bad, let me test on you". The woman, thinking that the man was joking laughed away and did not take it seriously. But, the zawlaidi was proved to be true resulting that the woman was in love with the man. But, as the man was not serious at all, ultimately escaped her. Later on, the man threw away all the remaining. (K.Zawla, 1984,pp26-27)
James Dokhuma talked about the same story in his book, ' Hmanlai Mizo Kalphung'. Dokhuma said that the story was told to him by a reliable person while he was writing the book. “The man said”, Dokhuma told , “the one who was having the zawlaidi was a widower and belonged to the same village. He obtained the zawlaidi from the plain man and that he was not sure about the reality/quality of his zawlaidi. In those days, there was a widow in the village to whose house they used to drop-in very often”. (Dokhuma claimed that the man informed him the names of the widow and the widower).
One day, the widower plainly said to the woman ,"I am keeping zawlaidi and I am going to apply on you'' .The woman, thinking that it was not a true zawlaidi, laughed away and did not refuse to it. Then the man rubbed the zawlaidi on her neck, and further said, "let me pour on your head". The woman said “I do not want, it smells very bad.” Then the man did not pour it. But, the zawlaidi proved to be effective that both of them were in great trouble later on. As the man was not loving her, in spite of the efforts of the woman, he escaped her . Ultimately, the man threw even the remaining portion of the zawlaidi.(Dokhuma,1992,pp256-257).
Hrangchhawni’s zawlaidi:
Another story of zawlaidi is told by Mr. Lalhmuaka of Mc Donald Hill, Aizawl. The story told by Mr. Hmuaka, 'Hrangchhawni leh Zawlaidi'(Hrangchhawni and Zawlaidi) is a more recent one. Mr. Lalhmuaka said that Hrangchhawni was very popular among the Mizos during 1910-1920 as she was extra-ordinarily good in dancing, composing and flirting. Mr. Lalhmuaka compared her with the famous Hollywood actress, Marilyn Monroe. Mr. Lalhmuaka said that Hrangchhawni was expelled by her step-mother from home and then she went to Aizawl, possibly before 1910 or in the year itself.
Mr. Lalhmuaka said that Hrangchhawni never stay on for long in any village but moved from village to village. From Aizawl, she went to Buhban, from Buhban to Khawruhlian and then moved to Ratu and Vanbawng, from Vanbawng to Khawlian, Parvachawm, Senvawn, etc. Mr. Lalhmuaka further told that when he himself visited Lamka in 1969, he was informed by the people there that Hrangchhawni became a good believer and that she never fail to attend the Church services.
Mr. Lalhmuaka said that he saw (peeping through the door) Hrangchhawni while she was dancing, probably in the year 1917.
According to Mr. Lalhmuaka, wherever she goes, Hrangchhawni used to draw the attention of the man-folks. As she was a good dancer, composer and singer, she could always cheer-up and entertain the man-folk. One strange thing about her was that she used to flirt with those who did not admire or despised her. One clear example was the case of Vailova of Ratu village who very much despised her and publicly asked, "Mi hur in rim ang maw?"( Are you courting such a lecherous or a public girl?) . But when Hrangchhawni, intentionally started flirting with him, Vailova ultimately divorced his wife and married to Hrangchhawni. This man actually happened to be given a tender care by Hrangchhawni as if he were her baby!. That man, Vailova, exclaimed, "Hrangchhawnin a zawlaidi min tat"(Hrangchhawni rubbed her zawlaidi on me).(Souvenir, 1989,pp 114-119) It seemed that no one proved whether Hrangchhhawni was having zawlaidi or not. Perhaps Hrangchhawni was accused to have used zawlaidi only after Vailova accused her of having used zawlaidi on him.
More recently, in and around 1982, one beautiful song on zawlaidi was composed by Lalhriata. I talked to Mr. Lalhriata over Telephone on the 21st December, 2005. Mr. Lalhriata was kind enough to tell me the story behind the song he composed. Mr. Lalhriata told me that while he was a College student, he loved one girl of the same College. The girl was very beautiful whereas he found himself to be ugly. He considered himself unfit for the girl or in other words, he thought that he did not deserve her.
So, in spite of his strong love for her, he dared not even confess to her but simply became love-sick. He therefore composed the song,' Zawlaidi' where he expressed his feelings and dreams. When I ask the man, whether he believed in zawlaidi or not believed in it, Mr. Lalhriata told me that he did not believe in zawlaidi but simply called for it in vein. He said, "Even if I was able to get zawlaidi, still I did not expect to win the heart of that girl with the so called zawlaidi because I believed that zawlaidi was just a tradition". The song was recorded by Lalrimawii at the AIR, Aizawl Station, broadcast frequently and was very popular during the early part of 1980s.
As zawlaidi is a popular tradition concerned with the romanticism, the concept or term is being used by poets and writers for the expression of romantic dreams, feelings, and passions between the boys and girls. It is apparently believed that any lover would like to be loved in return by the sweetheart. Love is the right answer for love reciprocally. So, when you love a boy or a girl, as the case may be, you always go on searching for the love of your dear one, and when you missed the heart of that very person, it is really painful and intolerable!
It may not be an exaggerating to say that when people fall in true romantic love, they want to get married and dare to face any problem or enemy that comes on the way; but when their dear one do not response as they wish, then what the love-sick are bound to suffer is so painful, so much so that they do not feel like eating, sleeping, or doing anything as love is always associated with spirits, thoughts, dreams, tears, physical, desires, emotions, etc. If the problem is not solved or removed in one way or the other, then they may even die of hunger.
In such a state of love-sick, there must still be one resort or just another hope to substitute dead, which is the zawlaidi because if any person is completely in desperate with no hope, no love, no dream, no care, etc, dead is always the last hope and the ultimate answer. But, can we rely on zawlaidi? Is it really avail-able in material form?
Conclusion:
It may not be possible to draw a conclusion on the matter so easily, but to attempt with utmost sincerity. There may still be many other things that have to be concerned and considered before drawing conclusion. Attempts would still be made here.
First, let us presume that Zawlaidi as we understand is not a reality because it is not readily available in material form or as a solid material. Whenever people talked about its components, or the materials required for its preparations, they used to stop at half way to tell the full components or items required for its manufacturing. That is, they always tell the items incomplete or missing the vital item(s), i.e. one component or the main component will always be missing.
If it is a solid material which can be prepared and used as is believed or said to be, it should not be just a tradition. Instead, it must have been manufactured and marketed with the modern sciences or technology, whatsoever. what I mean to say is that, if zawlaidi is a purely material being which can be manufactured or prepared with the available raw materials, then it must have proper literature and no more ends within the tradition, but seen and being used in material forms, with wide market scope.
Moreover, If zawlaidi is made available and it can be used for the purpose it is told, then there will be immense of chaos among mankind and there will be no society free from its devilish influences. There will be no religious boundary, racial boundary or social boundary, etc. If at all, one can get zawlaidi in his hand and he is freely or secretly using it, the whole world will be in real trouble or turmoil. We have seen this kind of chaos or confusing and troublesome results in the Midsummer Night's Dream when the love juice was wrongly used between true lovers. In fact, as we have seen in the play, A Midsummer Night's Dream ,the so called Red flower juice, used as zawlaidi, was an apple of discord.
Even in the story of Sawngkhara, Mr. K.Zawla said that the zawlaidi was tested to an old man, and as it did not fail to influence the old man, Sawngkhara could guest the result on Chawngvungi. Moreover, Sawngkhara was said to apply the same zawlaidi on Chawngvungi's mother as revenge and the zawlaidi equally worked on her that she became the trouble maker as she got jealous of her own daughter. Also in the story retold by Dr. James Dokhuma, the widower applied zawlaidi on the widow without any guilty intention, but still the zawlaidi did not fail to influence.
By carefully considering from the lights of the above discussions, we can see that there were many unnatural things and unbelievable incidents in the stories of zawlaidi. At the same time, it may also be argued that if the stories of Zawlaidi were true and facts , these should have been told many folds as are known. Therefore, it appears that zawlaidi is not a tangible which can be made or manufactured.
Obviously, if we are asked to name anything that is not in existence on earth, we will surely fail to name such a material for there cannot be anything which is not existing but being named. Therefore, it may be presumed that zawlaidi is a reality and it is existing in both man and woman by nature or as God’s creation.
In other words, zawlaidi is the intrinsic value and natural quality of mankind in the world of romance. lt is said that if zawlaidi was applied to a person, the person madly falls in love and being compelled to fall in love with the person who used it. But let us look into the lover who loves the person so much so that he or she is ready to do anything that will bring the heart of the person with whom he or she has fallen in love. In short, people always dare to die for love. Out of thirst for love sought for, the question of fear, shame, prestige, status, etc, can hardly be taken care of. This could be a true state of mental condition that when a person has fallen in love with the sweet -heart and the love being from the bottom of the heart, full sacrifice is always called for. This condition is said to be the same with being influenced by zawlaidi. The zawlaidi within himself / herself being aroused first and then the heart flies to the sweet heart to be being loved in the same state of mind where only zawlaidi can help!
What I mean to say is that we all have zawlaidi by nature. This is the innermost and the intrinsic quality for romancing with which one can love his/her opposite sex. This zawlaidi can be aroused by the beauty and charms or any other qualities of the sweet-hearts. Once this zawlaidi, which was in dormant state in your heart, is aroused, your heart flies to the service of the dear love. If this really happened, people always dare to die for it. We may be able to give many examples who gave their lives to their dear ones without the so called zawlaidi but with the real ZAWLAIDI. So, romancing between man and woman or loving and uniting the two in sex is universal and unique, and this very state of mind and body is the facts behind thousands of love story and love play.
So, a true love is always with the zawlaidi or zawlaidi symbolises romanticism. If your zawlaidi and your sweetheart's zawlaidi meet and united to go together, then the racial boundary, religious boundary, social boundary, blood relationship,etc. are no more strong enough to became barriers between the lovers. Therefore, Zawlaidi is the strength, refuge, elixir, justice and binding force for the lovers to unite them in love. lt is this zawlaidi which always differentiates the sweethearts from the rest.
The true nature and reality of zawlaidi as is understood would best be identified by romancing with twin sisters / brothers. Supposing that, there are identical twin sisters who are apparently looking similar so much so that people always find it difficult to differentiate them even in day light. Not to talk about the general public, even their own parents used to get confused when they meet anyone of them separately or even when living together. But, any boy or man who has fallen in love with either of them will never get confused as to who is who. This is due to the intrinsic quality and identity for romancing, existing in every human being or in the opposite sex. When this quality and personality of an individual is concerned with love, zawlaidi is said to be aroused. The zawlaidi in a person seeks for the zawlaidi in another.
It is amazing and interesting to interact with the twin brothers or sisters in this regard. To be frank, since my attention is drawn to write a paper on the matter, I begun to meet and enquire the love affairs of twin sisters and brothers and I have interacted with a good number of such twins and I am confident about what I am talking about mainly because of their humble confessions.
One fine day, I happened to meet with one triplets, (three identical sisters), Alpha and her sisters, who are of above 20 years, together in my own car. I asked them many questions regarding their love affairs and relationship with the other sisters. I firmly believe in what they said and they also mean what they told. They said,
- They never fall in love with a single boy together, i.e. If one has fallen in love with a boy, she will be singled out by the boy and non of the other two sisters will also love the boy, the question does not arise.
- If any boy has fallen in love with anyone of them, that boy will never get confused who is who i.e. the boy will recognise or can identify his chosen one even in the dark.
- If any boy has fallen in love with anyone of them, that boy would go only for the chosen one and would always stick to her alone.
Same is the case with boys. I talked to a relative identical twin brothers Puia and his brother, who have married. The twin brothers are so identical that I myself always find it difficult to identify who is who. I asked them many questions. I believe in what they said and they also mean what they told. They said:
- Their wives never will get confused between them, either in day light or at night. They said, ‘it is not just possible for their wives to get confused between her own husband and husband’s brother’
- None of them will be able to impersonate his brother even under complete darkness at night pretending to be her husband.
This very secret code of an individual which unites, binds, identifies, recognises and forces to sacrifice one for another in romancing is God’s gift, the intrinsic value for the opposite sex. This can be in dormant stage and it can be aroused. This very quality or state of mind and spirit, whatever you may call is nothing but what I presumed to be known as ‘ZAWLAIDI’.
I also believe in the saying that, each and every one of us is having the ‘smelling’ which is different from the rest and this fact differentiate every individual, and this could be attributable to zawlaidi. Similarly, no thumb impression of a person is identical to another. So, these unique personality of an individual vis-a-vis Zawlaidi makes the person perfect in romancing.
So, the cause of love from the bottom of the heart or love without any reservation but whole heartedly, spiritually, and with sacrifice is the function of zawlaidi. If you love any person in such manner, you always insist for the heart of the sweetheart and you are always ready to pay for the same.
So, zawlaidi is within oneself. It is the inner quality for loving and uniting with the opposit sex in marriage and intercourse. It is not a material being but spiritual. It is not meant only for one in life. If you are a boy, your zawlaidi would be applicable to, say, all the girls whom you fine lovely and vice versa. So, take care of your zawlaidi. If you only know how to take care, control and tame your zawlaidi, it will make you humble and trustworthy but you lost it, means you are already spoiled.
The ‘Zawlaidi’ of a person can be awaken by many means. Therefore, how does a boy fallen in love with a girl and vice versa have many answers. In fact, how and why do people find their love ones in the romantic world could be attributed to many factors. Constant or frequent meeting, maintaining relationship or close contacts through any means, working together, meeting in a party or get together, travelling together, giving a beautiful flower or a small gift, your smile, an eye-cut / staring, massages, sweet voice, your perfume or natural smell, your dress, physical and manners, or any other similar events or situations could be the burners or triggers to activate zawlaidi of one’s in dormant state and apparently people may also fall in love at the first sight only after zawlaidi.
Points to ponder:
1. Zawlaidi is not a tangible that can be seen, touched or smelt. lt is just an excuse to justify the state of love affairs for people who have fallen in love in unique cases like a beautiful girl with an ugly boy or a poor boy with a rich girl, of the same parents or closely related persons, etc.
2. Zawlaidi is a tangible that can be used as it is told. It can compel any person to fall in love with the user and it can also arouse the sexual urge.
3. Zawlaidi is nothing but the intrinsic natural quality of human beings with which men and woman are united in marriage and it helps to identify and differentiate the lover from others.
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