(The Great Epidemic of 1905)
Introduction
In the peaceful
hill village of Khandaih, now known as Phullen, life in 1905 was simple and
content. Nestled amid Mizoram’s lush slopes, the villagers lived under the wise
leadership of Chief Vanphunga Sailo, sustaining themselves through jhum
cultivation, hunting, and traditional handicrafts. People were happy and
united, yet beneath this harmony, changes were quietly taking root.
Christianity had entered the village a few years earlier, bringing both hope
and tension—a new faith that would soon intersect with one of the darkest
chapters in Khandaih’s history.
Background
of Khandaih Village
Founded in 1901 by
Chief Vanphunga Sailo, son of Pawihbawiha Sailo, Khandaih was blessed with
fertile hills, dense forests, and abundant natural resources. The village
quickly became one of Mizoram’s prominent settlements during the early British
period. Its people were industrious and resilient, thriving on jhum
cultivation, hunting, and handicrafts under the guidance of their Chief.
A major turning
point came in 1903, when missionaries and local preachers introduced
Christianity and established the first mission school on August 1. The school
also served as the village’s first church, where students learned basic
education alongside Bible teachings. The new faith spread quickly, inspiring
many but also unsettling the traditional social order.
In 1904, Rev. D.E.
Jones (Zosaphluia) visited Khandaih from Aizawl and baptized numerous new
believers on November 2 at Mualveng Zawlbuk. The ceremony, led by Teacher
Hrangsaipuia and assisted by Apostle Vanchhunga, marked a milestone in the
consolidation of Christianity in the village.
As more villagers
embraced the new faith—refusing to work on Sundays and rejecting traditional
sacrifices—the Chief and his elders grew concerned. They feared Christianity
threatened the Mizo way of life and the authority of the Chief. By the end of
1904, Khandaih was divided between old beliefs and new faith—a fragile balance
soon tested by the tragic outbreak of 1905, later remembered as Khandaih
Hripui.
Beginning
of the Tragedy
In October 1905, a
group of villagers, including a man named Rochhunga, traveled to Kawl ram (now
in Myanmar) to purchase domestic supplies. The journey took several days across
forests and hills. Life was simple, with limited development, poor sanitation,
and scarce food. When they returned to Khandaih, they were exhausted and
hungry.
That evening, they
prepared chicken and ate heartily. Within hours, Rochhunga began suffering
severe stomach pain, followed by vomiting and diarrhea. Traditional healers
applied Inthawi, a Mizo herbal remedy, and performed small rituals, believing
it to be a temporary stomach illness. However, his condition worsened rapidly.
After three days of suffering, on 24 October 1905, Rochhunga died—the first
known victim of what would soon devastate the village.
At first, people
believed it was an isolated case. Yet within days, several others developed the
same symptoms: severe dehydration, vomiting, diarrhea, and unbearable pain. No
medicine could stop it, and by the first week of November, more lives were
lost. Fear and confusion gripped the village, as no one knew the cause or how
to cure the disease.
On 16 November
1905, children from one household died, followed by the father on the same day.
This family had recently hosted a visitor, a Ralleng (Naga) man from Aizawl,
which fueled suspicions about the disease’s origin.
On 18 November, a
couple—the husband and wife—fell seriously ill, suffering from severe diarrhea,
vomiting, and intense body pain. After two days of suffering, the husband died
first, followed shortly by his wife. Both were buried together in the same
tomb, and even their slave later died from the same sickness.
On 24 November,
another family succumbed to the same symptoms—men and women alike. One of the
men believed his illness was caused by drinking wine, but other family members
also fell sick and died, showing that the disease affected everyone, regardless
of such assumptions.
How
the Sickness Spread
Rumors about the
source of the epidemic spread quickly. Some believed it was brought by the
visiting Ralleng man, who allegedly carried the head of a deceased friend—a
traditional practice—from Aizawl, where people believed his friend had died of
Tuihri (cholera). Others thought that the villagers who had traveled to Kawl
ram brought the disease back. Some suspected travelers returning from Reng ram
(Tripura), where an epidemic had been reported. However, none of these theories
were ever proven.
No one knew the
true source, but the disease spread rapidly. Recognizing the severity, Chief
Vanphunga called a meeting with the village elders. On 28 November 1905, they
decided to send all the sick and their families to Thlam (farm huts) outside
the village. This traditional method of quarantine aimed to prevent further
transmission. Everyone in the village was terrified. Most stayed inside their
homes or at farm huts; no one dared walk around or visit others.
In a desperate
effort, villagers performed their traditional cleansing rituals. They carried
green leaves and sticks, waving and striking the air to chase the sickness
away, just as their ancestors had done. But these efforts proved ineffective.
Meanwhile, Christian villagers prayed, placing their trust in Jesus Christ for
healing and protection. Their calm faith contrasted sharply with the fearful
rituals of others, highlighting the growing divide between old beliefs and new
faith.
The
Return of Fear
After several days
without new deaths, the Chief and elders believed the danger had passed. On 3
December 1905, they gathered to share rice wine, as was their custom before an
epidemic, to give thanks. But their hope was short-lived. That day, one of the
elders who attended the gathering suddenly fell ill with vomiting, diarrhea,
and severe stomach pain. His diarrhea was so severe that he could not return
home alone. The epidemic filled the village with fear, and most people were too
scared to touch anyone, especially the sick. Only their own family members
dared to help those who were ill. However, Phunga and Hminga, though unrelated
to him, bravely carried the sick elder home. The villagers praised their
courage. Despite all efforts, the elder died before dawn.
The next day, 4
December 1905, the epidemic returned with full force. Villagers fell sick one
after another, often dying within an hour of showing symptoms. Panic spread
quickly. Some tried to escape, but the elders forbade anyone from going out in
the evening. Families locked themselves inside, and the once-lively village
became silent, broken only by the cries of the sick and mourning.
On that day, five
men died, and several others who had gone to stay in farm huts also passed
away, though exact numbers were unknown. Within four days, 24 villagers were
confirmed dead in the village; many more may have died in fields or farms.
Help
from Aizawl
Hearing of the
outbreak, the British administration sent a Babu (medical assistant) from
Aizawl with medicines and disinfectants. He began treating the sick and
disinfecting the main water source, suspecting cholera. Some villagers followed
his advice, boiling water and cleaning surroundings, but others remained
suspicious. Many non-Christian villagers distrusted the foreign medicine and
believed only spirits could stop the disease.
Beliefs
and Interpretations
For many, the
epidemic was spiritual punishment. Non-Christian villagers believed it was the
anger of Sahmula, the demon-king of Mawmrang Mountain, upset that missionaries
had introduced Christianity. Christians, however, saw it as a test of faith,
encouraging prayer and trust in God. The epidemic became both a fight for survival
and a conflict of faith.
Death
and Sorrow
By December, the
death toll was unbearable. Entire families perished within days, and survivors
struggled to bury their loved ones quickly. Traditional ceremonies were
abandoned, and fear replaced custom.
The Chief and
elders tried their best, and the Babu offered medicine and disinfectants, but
deaths continued. Many non-Christians ignored the Babu’s advice, relying on
traditional rituals, while Christian villagers rejected old practices. This
clash of beliefs made controlling the epidemic difficult.
Over three months,
many lives were lost, though records were scarce. Reports suggest around 53
deaths, though it was unclear how many were directly caused by the disease. By
late December, the sickness began to fade. Survivors were weak, traumatized,
and heartbroken. The once-thriving village of Khandaih had become a place of
sorrow and emptiness.
After
the Epidemic
When the epidemic
ended, life slowly returned, but Khandaih was never the same. Many houses were
empty, fields abandoned, and families broken. Yet amid the tragedy, faith and
hope grew.
Christian
believers, strengthened by prayer, held a community fishing event in April 1906
at Tuivai River, marking the first Christian revival in Mizoram, beginning with
Hnuneka Pawite of Khandaih on 8 April 1906. The revival brought joy to
Christians, though it further worried the Chief and elders who feared the
disappearance of traditional culture.
Khandaih Hripui
became the foundation for a new chapter of revival, persecution, and faith.
Legacy
The epidemic was
more than a tragedy; it was a turning point. It revealed the vulnerability of
human life, the conflict between old beliefs and new faith, and the courage of
a community facing disease and division.
Even today, elders
in Phullen recall Khandaih Hripui — a story of fear, faith, and survival that
shaped the spiritual journey of the people and remains a key part of Mizoram’s
history.
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