By H H Mohrmen
Christmas is the day celebrated to mark an event when Christ became flesh, lived, and became part of the worldly realm, but Christ has his origin in the word Messiah. As the season approaches, it might not be out of context to explore and understand a belief within our tradition that some consider similar to the one celebrated this month.
The Redeemer in the Hynñiew Trep tradition!
Earlier, I thought the symbol in the traditional religion that bears similarity to Christ was the rooster. In the etiological story, after the earth was engulfed in complete darkness, it was the rooster, “Syiar Khraw Jutang,” who convinced the sun to return and shine again. The rooster would crow three times to signal the sun’s return to the earth. I thought the tradition of “choh syiar” performed during cremation where a rooster is sacrificed is linked to redemption too.
However, my ignorance of this aspect of the tradition was exposed several months ago when Bah Fabian Lyngdoh posted on his Facebook page about a similar concept in the Khasi tradition. The post said that great thinkers of Khasi society like R.S. Lyngdoh and Fr. Sngi believed that the Khasi idea of a great leader, who would one day visit and deliver the people, bears some resemblance to Christ.
The Khasi tradition speaks of a great leader akin to the Judeo-Christian concept of a saviour or messiah. It is believed that “u Kynrem u Lyndan, u Syntai u Bulot, u Simpah u Simsong” shall one day visit the world. I had heard of this belief earlier, but it was when I met Du Pohsnem, the elder of our clan in Nongtalang, that he confirmed the War-Jaintia community also holds this expectation of a redeemer’s coming.
For the people of Raid Nongtalang, “u Palawai” is believed to be the redeemer who will visit all the ossuaries, cleanse the charred bones preparing them for redemption. Puramon Kynjing, the Daloi of Jowai mentioned about the expectation of the coming of “u Piar u Khai” in the raid Jowai.
The question therefore is – can the Khasi belief in a great leader be compared to Christ? Is the Hynñiew Trep tradition of “u Kynrem u Lyndan, u Syntai u Bulot, u Simpah u Simsong” akin to the concept of a Messiah in the Judeo-Christian tradition?
The Origin of the
Messianic Expectation
The concept of a Messiah originates from Judaism, referring to the belief and anticipation of a divinely anointed figure who would usher in an era of peace, justice, and divine rule.
The key Features of Messianic Expectation in Judaism is in the Hebrew Bible called the Tanakh (Torah, Nevi’im and Ketuvim) which the Christians call the Old Testament. It contains references that are often associated with the Messiah. Isaiah 11:1-9: describes a descendant of King David who will rule with wisdom and justice, and bring universal peace. Jeremiah 23:5-6: promises a righteous branch from David’s line that will restore justice and righteousness. Micah 4:1-5, foretells a time of peace and harmony among nations, often linked to the Messianic age.
Characteristics of the Messiah in Judaism
The Messiah (Hebrew Mashiach, meaning “anointed one”) is typically seen as a mortal being, chosen by God, who will fulfill specific roles, including, restoring the Davidic monarchy, rebuilding the temple. Rabbinic literature further described the Messiah as a human leader who will bring the Jewish people back to the land of Israel, establishing universal peace and knowledge of God.
The coming of the Messiah, it is believed will inaugurate the Messianic Age (Olam HaBa), characterized by Universal peace and justice, an end to suffering and oppression, a renewed closeness between humanity and God.
The Christian Messiah and Jesus’ Jewish Background
Christianity’s identification of Jesus as the Messiah originated within a Jewish context but represented a significant redefinition of the Jewish concept. This process involved interpreting Jewish scriptures in ways that highlighted Jesus’ life, death, and resurrection as the fulfillment of Messianic prophecies, even when they diverged from traditional Jewish expectations. It is however interesting to understand how this transformation occurred.
Jesus was a Rabbi (Jewish Teacher) living in first-century Judea, a time when Messianic expectation was heightened due to Roman occupation and socio-political unrest. Many Jews hoped for a Messiah who would liberate them from foreign rule, restore the Davidic monarchy, and usher in an era of peace and prosperity.
Redefinition of the Messiah in Early Christianity
After Jesus’ death, early Christians, many of whom were Jews, reinterpreted the concept of the Messiah in light of Jesus’ life and death. For them it is more about a Spiritual Kingdom and instead of a political or military leader, emphasizing repentance, love, and salvation. It is also about a Suffering Messiah as they turned to passages like Isaiah 53, which speaks of the “suffering servant,” to argue that the Messiah would suffer and die for humanity’s sins. It is a departure from traditional Jewish views of a victorious Messiah. Resurrection of Jesus is another proof of a suffering Messiah; it is in fact central to Christian interpretation which is a divine validation that Jesus was the Messiah and Son of God.
Using Jewish Scriptures to Prove Jesus is the Messiah
The early Christian movement relied heavily on the Hebrew Bible which they later called the Old Testament to argue Jesus’ Messianic role. Early Christians continue with the tradition of reading the Holy Scriptures which, during Jesus’s time and even immediately after his death means the Hebrew Bible. It was later after Jesus died and as the movement progressed that Christians scriptures started to develop. The Gospel of Mark, the first gospel, is believed to have been written between 65–70 CE, and the Gospel of John, considered to be the last gospel, was written between 90–110 CE. These scriptures later become the second part of the Christian Bible called the New Testament.
Early Christians used some of the text in the Hebrew Bible to assert that Jesus is the Messiah which was prophesised. Maintaining the same characteristic of the Jewish Messiah, early Christian also believe the Messiah will come to restore the Davidic monarchy. Hence it is important to trace his lineage to King David, and the Genealogy of Jesus becomes an important aspect of the belief. Passages like Isaiah 11:1 and Jeremiah 23:5 were therefore used to link Jesus to King David’s lineage.
Christians have succeeded in maintaining that Jesus is the fulfillment of the Prophecies. Events in Jesus’ life, such as his birth in Bethlehem (Micah 5:2) and his entry into Jerusalem on a donkey (Zechariah 9:9), were seen as fulfilling Messianic prophecies in the Hebrew Bible. To justify the Suffering and Death Messiah, early Christian’s use Isaiah 53 and Psalm 22 to interpret as it has been foretelling about Jesus’ crucifixion and suffering.
Key Theological Innovations
Early Christians have also succeeded in reinventing the Messiah as a universal salvation. They extended the Jewish idea of the Messiah beyond Israel, presenting Jesus as a saviour for all humanity, including Gentiles. The second aspect which differentiates the two Messiahs is the Divine Messiah. While Judaism traditionally saw the Messiah as a human figure, Christianity declared Jesus both fully human and fully divine, making his role unique in salvation history. The last but not the least is the Christian belief that Jesus’ death and resurrection established a “New Covenant” with God, fulfilling and superseding the Mosaic Covenant.
As Christianity spread beyond Jewish communities, the concept of the Messiah was adapted to resonate with Greco-Roman audiences and Messiah became Christ. The Greek term “Christos” became synonymous with “Messiah” which focuses more on Salvation.
Two divergent views of Messiah
Christianity’s adaptation of the Jewish concept of the Messiah involved a radical reinterpretation of Jewish scriptures and expectations. By emphasizing Jesus’ role as a suffering servant and his resurrection, and universal mission, early Christians created a Messianic vision that could transcend its Jewish roots and appeal to diverse populations, ultimately shaping a global religion. This divergence also marked a critical point of separation between Judaism and Christianity, each maintaining distinct Messianic expectations to this day.
While Jewish communities continue to wait for the Messiah who would fulfill traditional expectations, the Christians are awaiting the second coming of Christ.
The Christ and u Kynrem u Lyndan
Returning to the question of whether the Khasi concept of “u Kynrem u Lyndan or u Palawai” aligns with the concept of the Messiah, it is evident that the two ideas are fundamentally different. Even the Messianic beliefs of Judaism and Christianity, which share the same roots, differ significantly. Attempting to equate the Khasi concept which originates from distinct cultures, and of different worldviews, with the Messiah of Judeo-Christian tradition is stretching the idea too far.
Let the Messiah of the Jews or the Christ of Christians continue to be so, and let u Kynrem u Lyndan remain a part of Khasi tradition and never the twain shall meet. Season’s greetings to all!