302
CHAPTER VI
INTRODUCTION OP HYMNS AND TONIC SOLFA
One of the important contribution* of the
Christian ■isslonarie* towards the development of Mlzo
literature was an Introduction of hyena of Wes-tern
composers.
They translated English and Velah hymns
into Mizo and taught the people to sing them with
the same times.
The hyena like *Enge sual tlfai thel ang?*
(What can was Sway ey stain?1) 'Thawnthu hlul ohu win
hrllh rawh* (Tell me the Old, Old story), *Isu, berae
vengtu angin* (Sariour, like a shepherd lead us), etc.
which were found in the first hymn book In Mlzo were
translated from the English hyen book,
'Sacred Songs
and Solos'.1
Besides the translated hymns, the early
missionaries also composed songs for worship which
were harmonised in accordance with the Western eusic.
For example, the tune of the first Mizo Christian song,
*Isu vanah a awe a' (Jesus lives in heaven) Jointly
composed by Revs. J.H. Lorraln and P.W. Savldge
was
taken from an English hymn, "Come, ye sinners, poor
1.
Kristian Hla Bu.
1985,
Synod Publication Board, Aizawl, pp. 150, 342 & 523,
303
and needy* (Sacred swigs and solos No, 376). Another song ’Tlang
thim chhak lam kel ka an ang' (1*11 look to dark hills of the
east) composed by D.E* Jonas was included in the first
hymn
book and its tuna was taken from the Walsh tuna Book No. 116.
2
The swigs composed or translated had bean introduced
and sung in all the churches. The Mizo converts were not allowed
to sing the Mizo traditional songs of various kinds. They
were
taught to sing the new songs of worship which were set to the
rhythm of tonic solfa. In course of time the Mizo Christians
became interested in singing the songs of western tunes and they
changed their original tunes and tones to modern scale and
notation.
6:1
Publication of hymn book in Mizo x
(1)
First publication :
The first hymn book, "HIa Bu" was printed and published
in 1899. It consisted of 18 hymns and five hundred copies
were
printed at the Eureka Press, 81 Chuckerbere Road, Bullgunge,
3
Caltutta.
The hymns were contributed by the Christian missio­
naries as under
2.
Ibid, pp. 123 & 236
3.
Hia Bu (Hymn book published in 1899)
4.
Synod Publication Board, Aizawl Mizoram Presbyterian
Kohhran Department C n a n c n m . 1987. p. i54
304
Name of missionaries*
No. of hymns
contrlbucecTr
J.n.Lorrain & F . W . s a v i d g e ............
7 hymns
D.E.Jones (Welsh missionary)..........
4
Raibhajur (Khasi evangelist) •••••••••
7
"
”
Total* 18
Some of the hymns were translated and some were
original. Of the 18 hymns, nine are incorporated in the exis­
ting hymn hook published by the Synod Publication board in
1989. When the little books of the hymns were ready for sale
the people eagerly bought them.**
By nature the Mizo were fond of singing. It is said
that during one of the military expeditions to Mizoram the
British soldiers were encamped at a certain place having a
Christmas repast accompanied by songs. The Mizo who were
attacking the soldiers stopped shooting when the song began
but fired upon the camp when the singing had ceased. Hymns
introduced by the missionaries had been quickly spread and
were known to many villages even before visited by the mis-
g
sionaries.
Once while Edwin Rowlands was on tour in a strange
5. Edwin Rowlands, Report for 1899.
6. Ibid.
305
village, he was surprised to hear two little boys singing a
7
hymn uhich he had translated,
As the people were very anxious
to learn the hymns, the missionaries had an appmrtunity for
preaching among the people.
8
For knowledge of the position of Christianity in
the year of publication of the first hymn book statistics of
the Christians for the year ending December 31st, 1899 are
given below t-
g
(1)
Communicants (full members)
......
7
(2)
Candidates
......
4
(3)
Children
......
4
(4)
Adults baptised
,,••.•••
4
(5#
Received into communion
«•••••••
2
(6)
Children baptised
1
(7)
Received on trial to the c h u r c h ....
3
(8)
Expelled
1
(9)
Total in the church : Male - 9 i
Female - 6 | •** 15
(10|
Sunday School
(11)
Sunday school teachers
......
••••»•••
1
5
On Every High Hill, 1984 (Reprinted) p, 45
7,
Lloyd, J.M.,
8,
Edwin Rowlands, Report for 1899,
9,
d .e
. Jones, Report for 1899*
306
(12)
Sunday school Scholars
.................41
(13)
Boys in the iay school
......
(14)
Girls in the day school
........
(13)
Collection
(16)
Preacher
1
(17)
Ministers
2
30
6
Rs 81-1-8
According to the statistical record of the Lushai
ehurohea maintained by D.S. Jones, the number of male Chris­
tians in 1899 was 7 and that of female was 3. The native
Christians were Khuma and Khara who were baptised on the 23th
June, 1899.10
>iZ) Second publication of hymn book
The missionaries, D.E. Jones and Edwin Rowlands
and Khasl Christians living in Mizoram were able to produce
more hymns in Mizo language and most of them were translated
mostly from English or VelAh hymns.
Therefore, one thousand copies of a hymn book con­
taining 83 hymns were printed in 1902 at the Allahabad Mission
Press and it was published by the North India Christian Tract
and Book Society.
11
The book sp printed arrived in Mizoram in
10.
Record of baptism. (1899-1922) Synod Office, Aizawl, Mizo­
ram.
11.
Edwin Rowlands, Report for 1902
Lloyd, J.M., Harvest in the hills (unpublished) p. 147.
307
12
the early part of 1903.
Many of the natives were able to know the
hyms by
heart within a short time. In almost every village
the Christian hyms were being sung alike by Christians and
13
nonchristians•
(3) Third publication of hymn book;
In 1904, the hymn book was re-printed with an
addition of 42 other hymns. The number of hymns thus came to
123. The Composers or translators of the hymns numbered from
19 to 1 2 5 ^jjith numbers of hymns they contributed were as
under »No. of hymns:
1. D.E. Jones
•• ............... .38
2. Edwin Rowlands
38
3* Thanga (Mizo)
••.••••••••.....••11
4. Dala (Mizo)
•••...•..••••..•.• 3
3. Siniboni & Raibhajur (Khasl)...••........... 3
6 . Simon KynJah (khasi).
..... ........... 2
7. D.E. Jones & Omia Nu (khasl)........... ••.•••2
8 . Raja Singh (Anglo Indian) «••.•••••••••..... .2
9. D.E.Jones
&
Thanga
.1
12. Edwin Rowlands & D .u.. Jones, Report for 1903.
13. F.d. Savldge, Report for 1904,
14. Synod Publication Board 9 Aizawl, Op.cit.,pp. 136-159
'08
No. of cyans:
10. Thanga & Raibha;)ur
..................
1
11. Sahon Roy (Khasl)
..................
1
12. Oaia Nu & Raibhajur
..................
1
13. D.b.Jones dt Siniboni
..................
1
14. Vanchhunga (Mizo)
..................
1
13. Phillip Roy (Khasi)
.......
1
16. Unknown
.................
1
Total:
107
Out of the above 107 hymns, the present hymn book
published in 1989 contains 71 of which
31
were contributed
15
by the missionaries, D.E.Jones and Edwin Rowlands. v
At the beginning of the sane year, i.e. in 1904,
the Baptist Missionary Society working in the south Mizoram
published a collection of 29 hymns which had been very much
appreciated by the people.
16
(4) Fourth publication of hymn book:
In 1906, as many as 70 new hymns were printed and
added to the hymn book and the number thus increased to 193.
17
15. Kristian Hla B u . 1989, Synod Publication Board, Aizawl,
pp. 615 - 627.
16. F.W.Savidge, Report for 1904.
17. Information received from Pu Lalchunga of Sihphir,Mizoram.
309
Out of tiie 70 hymns, 39 were contributed, by the missionaries,
Q.E. Jones and Edwin Rowlands and the rest were from the Khasi
is
and native Christians* 9
(5) Fifth publication of hvmn book t
In 1908, another 78 hymns were added to the 193
hymns making a total of 273* Of the 78 hymns, 34 came from the
Baptist missionaries, J.H.Lorrain and F.W. Savi&ge, five others
were also jointly contributed by t.H.Lorrain and other friends
10
and all the rest were from the hands of Mizo Christians. 7 The
hymn book printed in Madras in 1908 was the first edition^aad
Contained 273 hymns.
As the years passed, the missionaries produced
more hymns. The Mizo themselves became educated with sufficient
knowledge of English to translate devotional songs into their
own language. Later on, they also composed many religious songs
mostly during 1920s . The book of hymns which had been in wide
circulation was, therefore, revised and enlarged from time to
time and was printed and published as below *-20
18. Synod Publication Board, Aizawl, Op.cit., p. 160
19. Ibid, pp. 160-161
20. Information received from Pu Lalchunga of Sihphir, Mizoram.
310
Year of Printing and Publication:
No* of hymns:
1910 - Second edition
1
-
322
323 - 401
1913 - Book of new hymns (Part II)
1 - 450
1915 -
3rd edition (Printed in Madras)
1916 -
Book of new hymns (Printed in Aizawl)
451
1919 -
Book of new hymns (Printed in Aizawl)
451 - ?53
1922 -
4th edition (Printed in Madras)
1 - 480
1928 -
5th edition (Printed in Aizawl)
1 - 480
1931 - 6th edition (Printed in Aizawl)
1 - 460
1935 - 7th edition (Printed in Aizawl)
1 - 480
1937 - 8th edition (Printed in Aizawl)
1 - 480
1940 - 9th edition (Printed in Aizawl)
1 - 480
1942 - 10th edition (Printed in Aizawl)
1 - 465
1945 - 11th edition (Printed in Aizawl)
1 - 465
1947 - 12th edition (Printed in Aizawl)
1 - 465
1948 - 13th edition (Printed in Aizawl)
1 - 465
1952 - 14th edition (Printed in Aizawl)
1 - 461
1953 - 15th edition (Printed in Aizawl)
1 - 461
1955 — 1st Tonic solfa edition
1 - 461
-
502
1983 - 2nd Tonic solfa edition (Revised & enlarged)1 - 547
1985
- 3rd
Tonic solfaedition
*•
"
1 - 537
1987
- 5th
Tonicsolfaedition
"
"
1 - 537
1933
- 6th
Tonicsolfaedition
"
"
1 - 537
1989
- 7th
Tonicsolfaedition
"
rt
1 - 537
311
In the 4th edition printed in 1922 as many as 150
hymns v&ich were less popular or infrequently sung were dropped out but 72 new songs were inserted. The hymns thus num­
bered from 1 to 480. From the 4th to the 9th editions all the
hymns and their respective numbers given in the book remained
the same. In the 10th edition printed in 1942 as many as 33
songs were discarded and 18 other new songs were inserted.
Thus the number of hymns impressed in 1942 came to 465. -in
1945, it was revised with new order of number. From the 11th
to the 13th editions the hymns bore the same order of number.
In 1983, the book was revised and enlarged with new order of
the hymn number. A number of original compositions have also
been incorporated in the hymn book. The present hymn book pub­
lished in 1989 contains 537 hymns out of which 176 were con­
tributed by the missionaries.
It is also worth-mentioning that "Naupang Hla Bu"
tChildren's Hymn Book) was compiled for use in the children
departments of the wizo Sunday school in 1940. The book con­
tained simple hymns suitable for the children of Beginners,
Primary, Junior and Intermediate Departments. The hymns were
21
translated from the book of Children's Hymn.
The children's
hymn book in the Mizo language was reprinted in 1941, 1942,
21. K.nughes, Report for 1940
3 12
1945, 19^8, etc. an d h a s b e e n u s a d till the present day in
the children Departments o f M lzo Sunday school.
6*2 Importance o f h y m n s to development of M lzo
O)
I h t h y m n s e n r i c h e d th e l a n g u a g e i
I n t ranslating o r Composing the h ymns man y words
w h i c h w e r e n o t k n o w n to th e M l z o w e r e u s e d fo r expression of
n e w ideas a n d concepts w h i c h h a d b e e n brou g h t b y the Gospel.
T h e following m e w words a p p e a r e d i n the f i r s t h y m n b o o k w h i c h
con t a i n e d o n l y 1 8 h y m n s *-
22
(1)
Baibul
(Bible )
(2)
Isua
(Jesus)
(3)
Jefeora
(Jjttnrafc)
(4)
Vantirhkoh
(angel)
(5)
Kross
(Cross )
(6)
Setana
(Setan )
(7)
Kri s t a
(Christ )
(a)
Lehkhabu
(Book )
(9)
Bethlehem
(Bethlehem )
T hree o f t h e s e words, Isu a (Jesus) l e h k h a b u (bfcok)
a n d K r i s t a (Christ) are coined, r a n t i r h k o h (angel) is an
a d a p t e d w o r d a n d the res t except B e t h l e h e m are foreign words.
22. H l a B u .Oivmn b o o k p u b l i s h e d i n 1899 )
313
All these words are still in use in the present hymn book.
Further, in the first hymn book some words already
known to Mizo are also used with wider or more meanings in ac­
cordance with Biblical expression. A few of such words are
given below tTldamtu
(Redeemer/Savlour)
Tldam
(To heal/save/redeem)
Thawnthu hlui (Old story )
Sual U f a !
(To wash sin away )
Khehgbet
(To crucify )
Ram nuam
(Heaven)
Ran thlang
(Manger )
Mi fingte
(The magi )
Thisena lei
(Atonment with blodd )
Chanchin Tha
(Gospel )
Tirhkohte
(Apostles )
Thlarau
(Holy Spirit )
The above words have been already in existence in
the Mizo language but their senses as used in the first hymn
book are completely different from that of everyday conversa­
tion.
With the increase of the number of hymns, the number
of coined words, foreign wprds and adapted words have increased,
314
For example, the following foreign words have been Inserted
In the present book of hymns
Uain
(Vine )
Baptis
(Baptise )
Baptlshaa
(Baptism )
Gospel
(Gospel )
Kalvarl
(Calvary )
Grep
(Grep )
Sakramen
(Sacrament )
Juda
(Jew )
Seraf
(Seraph )
Serafim
(Seraphim )
Kraun
(Crown )
Martmr
(Martyr )
Angel
(Angel )
Halelula
(Hallelujah )
Amen
(Amen )
Hosana
(Hosanna )
LIU
(Lily )
Pentlkos
(Pentecost )
Jubili
(Jubilee )
Balbul
(Bible )
23*
Kristian Hla Bu.
(seventh Edition ) 1989
Kros
(Cross)
Paradis
(Paradise)
Messia
(Messiah)
Cherub
(Cherub)
Tempul
(Temple)
Sande sikul
(Sunday school)
Missionary
(Missionary)
Kristian
(Christian)
Besides, s o m proper nouns i&ich had been never
known to Mizo have become quite familiar to than because of
the hymns. Such nouns as Kanan (Canaan), Jerusalem, Eden and
Zion are frequently used in the hymns to signify heavenly
abode or eternal place full of joy and. happiness. Appropriate
adjectives or nouns are often used with them, e.g., beautiful
land of Canaan; Eden, the new and pleasant city; Zion, the
City of Gk»d, etc.
Further,
such nouns as Oethsemane (Gethsemane),
Jordan (Jordan), Zion (Zion), Galili (Galili), Gehena (Gehenna)
Judai (Judea), Sumeona (Sumeon), Heroda (Herod), Davida (David)
Bethlehem (Bethlehem), Nazaret (Nazareth), Marl (Mary), Ebenezar (Ebenezer), Gosen (Gosen), Krista (Christ), Jehova (Jeho­
vah) , Negro (Negro), India (India), Grinland (Greenland), Silon
(Ceylon), Afrika (Africa), Evi (Eve), Adama (Adam), rontia
316
Pilata CPontla Pilate), Mosla (Moses), Danlala (Daniel),
HeDrai (Hebrew), Timothea (Timothy), Lolsl (Lois), Euniki
(Eunice), H&ni (Hannah) and Samuela (Samuel) have appeared
in the hymns.
Furthermore, many Mizo words are used in symbo­
lic senses in the hymns and this enhanced the meanings of the
existing words of the Mizo. Examples are as follows
Beram No (Lamb) means Jesus, Thlaler (desert/wilderness) means
the world, Lungpui ( a rock) means Christ, Rawngbawl (to cook
for meal) means to serve for God, Zawlnei (tc be possessed by
evil spirits) means a prophet, Luipui kam (bank of a big river)
means Heaven, Kohhran (to call one apart or one called apart)
means the Christian church, and so on. The usual meanings in
the Mizo language are bracketed. Thus the hymns have enhanced
the meanings of existing words.
(2) The hvmns changed the node of thinking and
imagination of the Mizo:
The hymns reveal the Biblical truths which are
quite different from traditional belief of the Mizo. Their
views on life after death and world of life, mode of thinking
and imagination in various ways of life were completely
changed in the new religion.
As already mentioned in the Introduction the Mizo
believed in the existence of an abode of the spirit of the
dead* On the way to the village of the departed, the spirit
of the dead had to pass through the following
O ) rlihdil {Rih lake),
(2) ^ringlang tlang (Hringlang mountain)
from which the departed spirit looked book with longing
the world of men,
(3) Lungloh tui, a spring water which, after drinking,
extinguished longings for the living and
(4) Hawilo par, a flower that extinguished a desire to look
back upon the earth when worn on the head*
These myths had permanently occupied a prominent
place in the minds of the H i m * The Christian hymns have
replaced these old myths. Instead of the mythical Hringlang
mountain there is Mt. Zion in the hymns and now it has become
very prominent in their heart. In the hymns the word 'Zion'
signifies heavenly home and is often used with adjectives, etc.
as undersClimb up the Mt. Zion, the beautiful City and march on top of
Zion, the beautiful City of God. (Hymn No. 287)
Mt. Zion, the peaceful existence.(Hymn No. 421)
Ift. Zion and the beautiful heavenly star.(Hymn No. 453)
318
In the Zion where the Saviour reigns. (Hyan No, 454)
Sometimes the Christians call themselves *Children of Zion'.
(Hymn Nos. 327 & 438) Thus Mt. Zion is a peaceful, beautiful
and pleasant abode in their imagination.
In place of Rihdil and Lungloh tui there appears
Jordan river in the hymns. It has to be crossed to reach Ca­
naan, the heavenly abode. It has also flowed into the heart
of Christians. Now they stand on the bank of the river Jordan.
(Hymn No. 436) They will meet the ransomed
beyond Jordan
river. (Hymn No. 433) They will not fear the wave of Jordan.
(Hymn No. 449) and will safely cross the rolling waves of
Jordan. (Hyan No. 436)
In place of the Hawilo par (a mythical flower; a
fragrant flower of joy forever blooms. (Hyan No. 422) There
is a beautiful land where the Lily blooms. (Hymn No, 434)
They live together enjoying the blossom of Sharon. (Hyan No.93)
There is a royal land of flowers. (Hyan No. 462 ) In the hymns
the flower signifies beauty, happiness, pleasure, loveliness,
etc., that exist in the eternal home.
The main concept of life after death which the
hyans have brought is that human lives on earth may come to an
end but there is heavenly abode where they have to live fore­
ver with the lord. This world is transitory full of wooiness.
319
troubles, groan
and weeping for sorrow. Man's permanent
bone is in beaven where the redeemed has to meet bis beloved
with immense joy and happiness.
The composers of hynns greatly eaphasize the great­
ness and pleasure of heaven, the eternal hone of the believers.
They often compare the heaven with the greatest possible plea­
sure or with the nost lovely things on earth which they see
or experience. Sometimes they express that the life in heavenly
hone is full of joy and happiness ihieh cannot be expressed in
hunan tongues or words and the loveliness and pleasantness is
beyond comparison with that of the world, (hi the other hand,
the mundane life is very short and is full of suffering, grief,
hatred, misery* etc.
As a whole the hymns are mainly the expression of
the love of God for men, sins against God* the suffering and
death of Jesus for salvation of men* the works of the Holy
Spirit* the Christian life* the Second Coming of Christ* the
life to come* the Gospel message* etc.* which are based on
the contents of the Bible. Under the influence of the messages
'
>
of the Bible and of the hymns the Mizo completely changed their;
outlook on life.
32-J
(3) The hymns have brought social changes:
The hymns replaced the traditional songs o f different
kinds which h a d been composed at different times or ages and
which h ad been sung on various occasions. The converts sang
only the new religious songs giving up their o w n folk-songs
o f lilting tunes and they did not participate in the commu­
nity festivals and other traditional amusements connected with
folk-songs, in course of time they were greatly interested in
the Western jstyle-of singing. They composed their own religious
songs and other community songs to be sung in accordance with
the Western tunes. Gradually the indigenous amusements which
were ooniaoctod 'witfai siiagiiig, feastizxg and drixdclng <had been
abandoned. They began to adopt the Western mode of life and
sing the hymns and other songs imitating the Westerners. The
n e w society thus came into existence under the Christian!ty.
The messages and words of the songs as well as musical
Instruments became different from that of the heathen days,
thus the time, place and way of singing, the favourite songs
and the programmes of social gatherings were completely dif­
ferent from that of the past owing to the introduction of
hymns.
The introduction of hymn-singing by the missionaries
321
not only increased the number of sacred songs but also developed
the minds of the people with aspirations and made them skilled
in composing religious or other community songs with the Wes­
tern tunes. During and after 1930* the M izo produced many beau­
tiful love songs which had been popularly sung particularly by
the youths of the society. Community songs like the songs on
nature, songs of inspiration or patriotism and other songs
des­
cribing traditional values, social life, loveliness of their
own land, enjoyment of Christmas, etc., have cone up at the
same period. It is, therefore, worth-mentioning that the Mizo
could compose these songs following the Western style and sing
them in the Western tunes as a result of the introduction of
hymns.
6*3 Difference between the hymns of the first
and last editions*
The hymns of the first hymn book published in 1899
were of simple words which had been rarely used by the Mizo
in composing their own songs. They expressed some of the hible
truths in common words which could be easily understood. Some
words of the hymns had been altered and replaced with more
suitable words in the subsequent publications of hymn books.
Each of the first verse of three hymns published in 1899 and
in 1989 are shown below for comparison.
322
(1) Hymn Np, 4 as published in 1899*
Enge sual tifai thei ang ?
Ka Xsua thlshen chaovin;
Eng ain tidaa lab ang ?
Ka Xsua thlshan chaovin.
In 1989, it was as under
Engnge sual tifai thai ang ?
Xsua Krista thisen chauhvin;
Engnga ain tidaa lah ang ?
Isua Krista thisan chauhvin.
(What can wash away ay stain ?
Nothing but tha blood of Jesus;
What can sake ae whole again ?
Nothing but tha blood of Jesus.)
The difference between tha first and the a o d e m pub­
lications of this hymn Terse is that tha words "Ka Isuau (My
Jesus) in the second line ware replaced by "Xsua Krista"
(Jtsus Christ) in the modern publication and it was done so
algo in the fourth line. Moreover, the spallings of words are
also different, viz."tnge" (what) becane "engage" and "chaovin"
(only) became "chauhvin" in the m o d e m publication.
(2) Hymn No. 5 as published in 1899i
Thonthu hlui ain hril roh,
Van chunga chanchin thu;
Engtinnge ain tidaa zia,
Xsua khawngai thu.
Xn 1989, it was as below*Thawnthu hlui chu min hrllh rawh,
Van chunga chanchin thu;
Engtinnge aixx chixandam zia,
Lai Xsua khawngaih thu i
323
iTell me the Old, Old Story,
Of unseen things above|
Of Jesus and His glory.
Of Jesus and His love)
In the above verse the difference is that 'chu* (the)
is added to the first line in the last publication and it has
one more syllable. In the third line 'tidam* (to heal)
was
also changed to 'chhandam' (to save) in the last publication.
Spellings of the words 'thonthu', 'roh' and 'kh&wngai' became
'thawnthu', *rawh' and 'khawngaih' respectively.
(3) Hymn No. 7 as published in 1899>
Isua Tidama fchawvela a haw,
Mi rethei angin bawng ina a om;
Ava mak em Ye I ka lawn em em e,
Keima min zong turin.
In 1989, it was as follows»Chhandamtu Isua leian a lo chhuk,
Mi rethei angin bawng inah a piang;
A va mak em ve, ka lawm em ea e 1
Keimah min zawng turin.
(Jesus, ay Saviour, to Bethlehem came,
Born in a manger to sorrow and shame)
Oh, it was wonderful-blest be His name !
Seeking for me, for me 1)
In the first line of this hymn the word 'Tidama'
(Healer) was used and in the latter publication it vas re­
placed by 'Chhandamtu* (Redeemer/Saviour)• The literal meaning
of the first line of the old publication is 'Jesus, the Healer,
524
went home to the world' and in the la t t e r publication i t
means 'Je su s, the Saviour, came down to the earth*• In the
second lin e the la s t word *om* (to stay/remain) was replaced
by 'piang* (be born) and th is sp ellin g 'om' has not been used
in the modern writing* I t is written as *awa'• S im ilarly, the
sp ellin g o f the word *zong* has now become 'zawng'* Further,
a circumflex accent is placed over the vowels to indicate the
long sound in the la s t publication*
AccordI ng to tlie d iffe r ence in sn^FlrooflBsnts and
experiences, the imagination or visu alisatio n o f natural
beauty or objects is d ifferen t from country to country. For
instance, an English a r t is t often draws a picture o f a ship
on the vast sea or ocean with in d istin ct clouds at a fa r place
while an Indian a r t is t liv in g in the plain draws a picture of
a pond with two or three ducks on the water and nut trees on
i t s bank. The Mizo liv in g in the h i l l s usually draws a pic­
ture o f h illy land with a flowing riv e r and the risin g sun
may also appear on the h illy .lan d *
Likewise, the Western hymns translated into Mizo
contain some sim iles or fig u rativ e words which the Mi2o had
never used before in th eir songs and in course o f time the
Mizo, too, have used such words in composing th e ir own r e l i ­
gious songs. Examples are as fo llo w sj-
Ocean, Sea, Snow,
Crown, Harbour, Gold, Pearl, etc.
These are veil known to the English people and
are well suited for use In symbolic sense or simile in the
hymns. L ater, the Mizo also imitated the usage of these type
of words in the hymns composed by them. But it should be noted
that the suitability of using these words from the view point
of clarity of meaning is much greater to the English writer
than the Mizo. However, these words have enriched the stock
of the Mizo vocabularies used in poetry. It may also be stated
that the Mizo have had the new imagination or visualization
as a result of the use of such words in the hymns.
6«4
Criticisms from the nativest
The natives criticised the inappropriate use of
words in the hymns. In 1964, one of the best Mizo writers
criticised hymns translated by Edwin Rowlands. The main cri­
ticism was that the words of hymns were not proper nor appro­
priate and hence, they were contrary to further progress of
Mizo literature. His criticism was published in the local
newspaper.
From the year 1978, some critics pointed out wrong
words and false expression of the idea ndxich they found in
the Christian hymns. Some of these hymns were recently com­
posed by the Mizo with simple conversational words and the
326
other hymns which faced criticism were translated by mis­
sionaries and by the Mizo as well. The criticisms were pub­
lished in the "Thu leh Hla", a monthly literary Journal of
the Mizo Academy of Letters.
In i960, many criticisms appeared in the monthly
literary Journal in different issues. The critics pointed out
some words which were wrongly used in the hymns. Such words
are nouns, possessive pronoun*, adjectives and verbs which
are inappropriately used in the hymns, The critics also showed
false expression of the idea and misuse of similes in other
hymns composed by the natives.
6*5 Misinterpretation of the river Jordan *
In the Christian hymns the river Jordan is often
used as a symbol of death or sorrow but this seems to be in­
correct on the following grounds s(a) Jordan is a sacred river for the Christians
(b) The people of Israel led by Joshua were going
to cross the river Jordan. As soon as the priests carrying
Hie Covenant Box of the Lord stepped into the river, the
water stopped flowing and piled up. The flow down stream to
the Dead Sea was completely cut off and the people walked
327
across the river on the dry ground* (Joshua 3* 13-17)
(c)
Elijah rolled up his cloak and struck the water
of Jordan with it. The water divided and he and Elisha crossed
to the other side on dry ground. (II Kings 2:8 )
After Elijah had been taken up to heaven Elisha
also struck the water with Elijah's cloak. The water divided
and he walked over to the other side. (IX Kings 2: 13-14)
(d) Naaman, the Commander of the Syrian army dipped
himself seven times in the river Jordan as instructed by
Elijah and he was completely cured of his dreaded skin disease.
(II Kings 3:1-14)
(e) John the Baptist baptised many people in the
river of Jordan. Jesus also got baptism there. The Spirit of
God descended like a dove upon him and a voice also came from
heaven. (St. Matthew 3 : 5 -
17)
For the above reasons Jordan is a sacred river
where God's miracles had appeared before the people of diffe­
rent ages. It is, therefore, absolutely improper to use Jor­
dan as a symbol of death or sorrow in the hymns.
6:6 New songs of Mizo Christians:
After Spiritual Revival of 1919 the Mizo began to
*
328
compose religious songs which made a striking impression on
the minds of the Christians* These songs had been popularly
sung and were very dear to the people* As the number of such
songs was on the increase, a song book namely ”Mizo Kristian
Hla Thar Bu" (which means a book of new songs of Mizo Chris­
tians) containing 201 songs was published by the Welsh Mis­
sion Bookroom in November, 1930* A few of them were translated
24
from the English hymns*
Since then it was reprinted from
time to time with a few changes in some years and has been in
use in addition to the existing hymn book*
After the first publication in 1930 this song
book went through editions in the following years*2^
1932 (with 212 songs), 1936, 1939» 1940 (with 221 songs),
1943, 1949 (with addition of 77 new songs), 1953 (with 261
songs), 1960, 1963* etc*
This new type of religious songs are sung with a
native drum accompaniment• The drum is quickly beaten with a
drum stick to support the voice and inspire the singers* In
24* Mizo Kristian Hla Thar B u . 1930, Published by the Welsh
Mission Bookroom, Aijal.
23* Information received from Pu fcalchunga of Sihphir, Mizoram.
Mizo Kristian Hla Thar B u . printed in 1949 & 1953.
3*29
singing of this type of songs with quick heating of drum they
move the heart to ecstatic fervour accompanied often by waving
and clapping of hands which further arouses a great desire for
dancing and they dance to the rhythm of the tune. The liizo
Christians love these songs so much that they sing them with
gusto repeating the song again and again with dancing for quite
a long time. While singing, one of the singers or dancers calls
out the first few words of every other line of the song and
this arouses greater interest in the singing. They really enjoy
singing of this kind of songs with dancing and those who never
dance equally take pleasure in it.
These new songs were composed with indigenous poeti­
cal words which have smooth flow of sound when sung or recited.
In nature they are rapturous, sentimental, emotional and devo­
tional
consisting of sweet words with smooth sound suitable
to be sung. They became more popular and powerful than the
hymns already in existence. The style, the profundity and the
contents of these songs appeal to the hearts. J.H.Lorrain said,
"They are the outpouring of Lushai hearts Inspired by the holy
Spirit".
26
The songs mainly express the transience earthly life,
the life hereafter, the heavenly abode, the suffering of Christ,
and the love of God for men. They have a new original time
26. J.H.Lorrain, Report for 1930
530
basing partly on tonic solfa but in consonant with indigenous
ethos. They are almost modulated to the traditional tunes.
These songs kindle greater interests in singing and they are
sung with ecstatic fervour for the following reasons
The tune has cone out of the combination of tonic
solfa and the traditional way of singing and this tune has
become a great favourite of the Mizo. It can easily arouse
sentiments when sung.
Secondly9 the words of the songs are convincing,
impressive, precise, expressive and easily understandable.
Every line and verse are of smooth sound and rhyme with one
another to a certain extent. It is, -therefore, pleasant to
sing such type of songs.
Thirdly, they are inspired by the Holy Spirit and
thus became powerful to win the hearts of the heathens espe­
cially when a revival broke out.
Lastly, all the Mizo are not fully familiar with
the English tunes which are foreign to them and therefore, the
new tune
could attract them easily.
Having learnt that the Mizo loved these songs and
sang than with gusto, J.H.Lorrain said,
X foresee the day when English and Welsh tunes and
the hymns so many thousands have sung to them since the Gospel
came to these hills will he regarded as an interesting curio­
sity of the early Lushai church. 27
The printed hymns were mostly sung to the English and
Welsh tunes throughout the land hut many of them could he
sung like the new type of songs with the native drum and dan­
cing. The Mizo Christians loved the new tune and felt at home
in such kind of singing suitable for dancing. During 1930-*31
a revival in the Holy Spirit broke out in some places of the
north and south Mizoram. The people sang the songs dancing to
the rhythm of the tune. As a result, many of the heathens were
converted to Christianity and many more backsliders were res­
tored. Till today, whenever there is a revival the Mizo sing
the hymns
in accordance with the new tune with the accompani­
ment of the drum and dancing.
Some of the religious songs composed by the Mizo have
been inserted in the hymn book of the church since 1985. One
of them which has been very frequently sung is "Tunah a thar
hmangaihna eng nuamah" composed by R.L.Kamlala, one of the
well known composers of inspiring religious songs among the
natives. The idea of the song may be translated as followst-
27.
Ibid.
The land of light and love is ever new.
The glorious hone of Lord}
A fragrant flower of Joy ever blooms there,
And it will never fade.
In joy we shall meet there by and by,
With all white robed angels in glory}
The earthly sorrows and groans will turn,
Into joyful singing to the Lord,
Clouds of sorrow surround me all the time.
Until my life’s sun sets}
The earthly life I shall long for no more,
Vhen I reach the home-land.
And ever nearing the heavenly home,
My worldly days decrease}
I foretaste ev’n now the heaven divine.
How great the bliss will be !
My saviour with lovely face, the wounded,
From His celestial throne}
Shall reign for endless joy of the redeemed.
Hallelujah, Amen l
333
6:7
Tonic Solfa:
Tonic
by
syllables.
correct
Savidge,
tonic
from
of
tune
solfa is a m e t h o d o f sh o w i n g m u s i c a l notes
H e who knows
tonic
if the tonic solfa
solfa can sing any
for the
s o n g is
song in
given.
one of the pioneer missionaries* first introduced
solfa in Mizoram.
1 8 9 4 to
During the pioneering days
1 8 9 7 h e u s e d to t e a c h t h e M i z o
We s t e r n tunes.
to
at Aizawl
sing the songs
28
From the beginning the Welsh missionaries
d u c e d tonic solfa in the L o w e r Primary school.
to
the Scripture lessons
29
The
h a d been not a little taught at
a n d the teachers were also
the
intro­
Injaddition
all the pupils le a r n e d tonic
w h i c h they l i k e d very much.
in
F.W.
solfa
solfa system of notation
title A i z a w l M i s s i o n s c h o o l
e x p e c t e d to m a k e
some use
of it
village schools.
In 1905»
w h i c h h a d to b e
roll-call*
Edwin Howlands
followed by
all
set a school
the schools.
time
table
In the time
table
singing and learning of tonic solfa were put together
28.
Chanchln B u . September*
1939*
pp.
141-142.
29.
Edwin Howlands,
30.
Unpublished note on Education in North Lushai Hills
H e p o r t f o r 1900.
by Edwin Howlands.
(Manuscript)
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336
stood the tonic solfa systeai and already four or five had
passed the Junior Certificate Course*
vr
"Solfa Bu" , a hook on tonic solfa by Robert Evans
was published by the Welsh Mission in 1910.**® It was also
published in 1914 and was sold for eight annas o n l y . ^ The
book was revised and reprinted in 1923 and was called "Mizo
solfa bu*. This book was very useful for learning the systea
of tonic solfa. In the same year, l.e. in 1923 "Lusei Hla bu
solfa nen", a selection of Christian songs with tonic solfa
was published and was sold for two annas only.
UO
The book was
reprinted in 1926.
The Welsh Mission was able to produce several useful
books of tonic solfa from tine to tiae. In 1927 and 1928, "Hla
sak zir dan" (a book of tonic solfa) was printed and published
41
and was sold for three annas only.
The book was re-published
and was printed at the Loch Printing Press, Aijal in 1933. A
small song book "Hla leh solfa" (Songs and solfal, a selection
37.
Robert Evans, Report for 1908
38.
D.E. Jones, Report for 1910
39.
Kristian Tiangau. February, 1914, p. 42
40.
Kristian Tlanaau. June, 1923* p. 97
41.
Kristian Tlanaau. Septeaber, 1927 & October, 1928
337
of songs with tonic solfa was brought out in the sane year*
In 1937, a book of selected songs called "Hla
lawrkhawn a solfa nan," which contained 21 songs with tonic
v
solfa was published and was printed at the Loch Printing Press,
Aijal. In the following year the first edition of "Solfa zlraa
bu 1-na," a book for learning solfa, book I was printed in
June and the first edition of "Solfa zlraa bu 2-na," a book
for learning solfa, book II was printed in December, 1938.
Another book, "Hla leh Solfa" (songs and solfa) prepared for
the coning Synod of the churches was brought out in the sane
year.
"Solfa zlraa bu 1-na" was reprinted in 1940 and
1945. "Solfa zlraa bu 2-na" was also reprinted in 1940. These
two books were combined and were pointed in one volume in 1948.
Later on, it was re-published in 1951• 1955, I960, etc. 42
The introduction of tonic solfa in the school as
well as in the church and the frequent publications of the
book of solfa gradually spread the knowledge of tonic solfa
system in the whole of Mizoram. It had become quite familiar
with the Mizo Christians especially with the church leaders.
42.
Welsh Mission Bookroom & Press stock Register.
338
The advent of Miss K. Hughes made rapid progress
in singing and considerably increased knowledge of tonic solfa
among the people. Most of the books of tonic solfa mentioned
above were prepared by her with the assistance of the natives.
She had a good knowledge of tonic solfa and was deeply inte­
rested in music. She was very good especially in the teaching
of singing, she used to teach the Mizo to sing hymns in accordance with the system of tonic solfa. as she was a gifted musi­
cian and was fond of singing9 the Mizo called her "Pi Zaii"
which means "Madam Singer*• She organised a music class which
rapidly made progress in the knowledge of tonic solfa in va­
rious parts of Mizoram. As she was a very good singer, the Mizo
women also greatly improved in singing under her leadership.
Tonic Solfa Examinations
Miss K.Hughes introduced an examination in tonic
solfa. Thejfirst examination to earn a Junior Certificate was
conducted among the school children in 1927. It was also noti­
fied that the same examination for adults was going to be held
in rural areas. The syllabus for elementary certificate exami­
nation in tonic solfa was published in the Kristian Tlangau
(Christian Herald) for information to those who intended to sit
A *
for the examination.
In 1926, the Education Committee of the
43. Kristian Tlangau. June( 1927* pp. 129-130.
339
Baptist Mission decided to establish an annual examination In
tonic solfa so that the students, after leaving the school,
AJa
would be able to help In the singing in the village churches.
Singing and knowledge of tonic solfa, therefore, became an
examination subject In the schools in the south Mizoram for
the first time in 1 9 2 7 . ^ In the north Mizoram about 80 young
people sat for the tonic Solfa College Examination in 1939 and
they all succeeded in having a certificate.
The solfa exami­
nation had been conducted at different times and this gave
much incentive to the people to learn tonic solfa. Through the
efforts of the missionaries the church was able to publish a
hymn book with tonic solfa for the first time in 1939*
6x3
Choir t
A Choir is a singing group consisting of male and
female members. Miss K.Hughes formed a Mizo choir which attract­
ed the young people. The choir had been already organised before
her arrival in Mizoram but the newly formed choir under her
leadership grew much better than the choir of the previous years.
44.
Misses M.Clark and E.M. Chapman, Report for 1926
#3*
Mr. tf.J.L. Wenger, Report for 1927
46.
K.Hughes, Report for 1939
340
U n d e r t h e leadership of K.Hughes a Miz o C hoir of
40 aeab e r s atten d e d the S y n o d (now c a l l e d Assembly) of the
w h o l e m i s s i o n field o f A s s a m w h i c h was h e l d at s y l h e t i n March,
1929 (The S y n o d was h e l d o nce i n every t h r e e years a n d was
a t t e n d e d b y representatives o f every par t o f t h e m i s s i o n field)
O n this o c c a s i o n t h e greatest attr a c t i o n o f t h e S y n o d wa s the
M i z o choir* Th e S y n o d w a s p r e s i d e d o v e r b y t h e Rev* J*W* Ro­
berts*^
T h e M i z o c h o i r s ang gloriously Choruses froa the
M e s s i a h - W o r t h y is t h e Laab, F o r U n t o U s a C h i l d is Born, an d
the Glory o f t h e Lord, L i f t
19
y o u r heads, the H a l l e l u j a h Cho­
rus and t h e A a e n Chorus* T h e pe o p l e present wer e a l l surprised
a n d completely capt i v a t e d t o h e a r t h e i r singing* T h e Rev* Rails
Ran, a delegate froa th e U n i t e d Church o f N o r t h I n d i a was so
m u c h i m p r e s s e d b y t h e sing i n g o f th e c hoir t h a t h e w r o t e a n
article i n " The I n d i a n Standard" expre s s i n g h i s great adairaLa
t i o n o f th e M i z o C h o i r ’s performance.
T h e choir a a d e a remark­
able i m p r e s s i o n i n t h e Synod*
O n the i n v i t a t i o n of t h e Rev* R a i l s Ran, o n e o f
th e l e a d e r s o f t h e P r e s b y t e r i a n C h u r c h i n India, t h e M i z o choir
47*
W e l s h Foreign M i s s i o n Report for 1929, p. 13
48*
M i s s 5*M* Lloyd, Report f o r 1 9 2 9
341
of
50 nombers led b y Miss
cities
of North India i n
a nd from 12 to
sung to
land.
The
and many
About 40
concerts were given
from the M e ssiah and the H o l y City
solos and Mizo hymns,
the aecoapaniaent of
the latter
a dru m as i n their home­
singing produced a great impression o n the audience
encores w e r e g iven to the choir*
converts many
ments.
1933*
15 choruses
w e r e sung i n addition to
being
K. H u g h e s m a d e a t o u r o f t h e p r i n c i p a l
At the end of the
expr e s s e d t h e i r a d m i r a t i o n o f t h e choir* s attain-
T h e y v i s i t e d 1 6 c i t i e s o f i^ortfctem Ix&dis sx^d izi e^Fory
city they were given a warm welcome end the most kindly hos­
pitality*49
Knowledge
of tonic selfa kindled a great
interest
in hymns
and music of all kinds among the Mizo
and the
could be
formed and organised i n every church i n the whole of
Mizoram*
49*
Welsh Foreign Mission Report
for 1933,
pp*
24,
2 5*
choir