The Dawn Of Cultivation.

The Legend of Anii Donii and Abba Liibo”

In the beginning, when the world was young and humans wandered the earth in search of food, there were two pioneers named Anii Donii and Abba Liibo. These two figures changed the course of human life forever. Anii Donii became the first to settle, and Abba Liibo became the first to cultivate the fertile lands of IIpyo Supuñ.

Armed with the first spades, known as Turú dipe, and the first machetes, called Tiigyó ilyo’, they cleared the dense bushes and vegetation. They called upon the winds from the north and south to aid them, and the leavings were burned, making the soil ready for sowing.

But alas, the land was prepared, yet there were no seeds to plant. Anii Donii and Abba Liibo embarked on a great quest for seeds. They traveled far and wide, reaching Murtú Lembyañ, where they discovered the seeds of pyapiñ and pyare varieties of paddy. They continued to Murtú Yariñ and found seeds of cucumbers and corn. Still, something essential was missing.

Their journey led them to observe the wild creatures. The stomachs of wild rats were filled with grasses and herbs, and those of wild boars contained salyó and sankhe’. Yet it was in the belly of the field rat, dilyañ kubu, that they found the seeds of empu and elañ varieties of paddy. Guided by a faithful dog, they followed the field rat to Hirii Lyandiñ, where high in the branches of the Hirii Tanguñ tree, they found the precious seeds, along with tayú and tagyá, varieties of bees. Thus, the empu and elañ seeds were obtained from Hirii Anii.

With all the paddy varieties—pyapiñ and pyare from Murtú, and empu and elañ from Hirii—originating from Hintii Anii, Anii Donii and Abba Liibo returned to IIpyo Supuñ to sow the seeds. However, their endeavors were not without challenges. Rains and storms tried to hinder their progress, but they persevered, using baskets of taser and rain guards of tarpì.

Yet, their trials were far from over. A terrible demon, Pyokuñ Pembò Pyoyi Tadù, sought to ruin their efforts. With great determination, they defeated the demon, but from its stomach emerged swarms of insects, pests, and rice-eating birds. These new threats attacked the crops, leading to poor harvests, hunger, and famine.

To combat these menaces and alleviate the impending famine, a series of rituals were performed in the month of Dree. Achí Kharii, also known as Dulu Talañ Myama Pwkha, was the first priest. He was supported by the Dree Pontañ committee, which included the village council Huli Gorì Hula Gora, the wise village elders Huní Mitur Huna Mikiñ, the high priests Kharii Khatii, and the general public Gwtú Gwra. They gathered voluntary donations from every household to support the Dree rituals.

Pyodu Au and Dree Yarii were believed to be forces that caused food scarcity and suffering. The damage caused by insects and pests, combined with the hunger brought by Pyodu Au and Dree Yarii, led to famine. Thus, the Dree rituals were observed in June–July, corresponding to Dree Pwlo of the Apatanis, to ward off these forces. During the subsequent taboo period, a celebration of victory over these evil forces took place, and thus, the Dree festival was born.

The Dree rituals included Tamù, Metii, Meder, and Mepiñ. Tamù was invoked to ward off insects and pests. Metii was called upon to prevent epidemics and ailments among humans. Meder was a purification ritual to cleanse the fields of unfavorable elements. Finally, Mepiñ was performed to seek blessings for healthy crops and the well-being of humanity. In modern times, Danyi was also propitiated for soil fertility, abundant aquatic life in the rice fields, healthy cattle, and the prosperity of all humans.

In ancient times, each village performed Dree rites separately, each choosing their own dates. But in 1967, senior students of the Apatani society, led by Shri Lod Kojee, organized the first central Dree celebration at Siilañ Ditiñ. Since then, the central celebration during the taboo period has been filled with joy and festivity. Youths compete in iisañ (high jump) and giibii (traditional wrestling), ladies participate in damiñda (folk dance competitions), and elders showcase their knowledge in ayú and bwsi competitions.

Though the modes of celebration have evolved over time, the original rituals started by the ancestors in IIpyó Supuñ are still meticulously followed. The festival’s purpose remains steadfast: to ensure healthy crops, a bountiful harvest, and overall prosperity for humankind.

During the Dree festival, five main deities are appeased:

Tamù: To ward off insects and pests.

Metii: To prevent epidemics and ailments.

Meder: A purification ritual for the agricultural fields.

Mepiñ: To seek blessings for healthy crops and human well-being.

Danyi: For soil fertility, abundant aquatic life, healthy cattle, and human prosperity. Danyi was first introduced in 1967, when a Mithun was sacrificed, donated by the late Millo Kacho.

And so, the story of Anii Donii and Abba Liibo, the first cultivators, and the origins of the Dree festival, continues to be told, ensuring that the traditions and rituals of the past are preserved and honored by future generations.