Culture At A Glance

CONSOLIDATION OF MEETEI STATE UNDER NINGTHOUJA DYNASTY

“Guinness Book of World Records” (1992) states that Sagol Kangjei (Polo) was played in Manipur around 3100 B.C. The ancient manuscript “Kanglei Shanglen Puba” gives the account that a total 163 kings had ruled the kingdom of Manipur before King Nongda Lairen Pakhangba (33-154 AD).
Each of the seven clans- Ningthouja (Mangang), Khuman, Moirang, Angom, Luwang, Kha-Nganba and Sarang-Leisangthem (Chenglei ) that ruled as an independent principality in ancient Manipur gradually merged under the political and administrative supremacy of the Ningthouja Clan to form a ‘consolidated Manipuri Society’ by the early part of the 15th century. The Mangangs evolved as a small group; but through their diplomatic acumen and excellence in war, they grew in power day by day and were able to dominate over all the clans. They bring the other clan groups under a single unit under their political and administrative dominance. The Khabas were the first of the principalities to be annexed to the Ningthouja clan thus expanding their political influence in every field. When Pakhangba ascended the throne at Kangla in (33 AD), he ousted the Khabas from Kangla. But he was attacked and defeated leading to the recapture of Kangla by the Khabas. This defeat at the hands of the Khabas made Pakhangba flee to Moirang to seek their aid. Thus, Pakhangba with the assistance of Chaoba Meleiba and large troops from Moirang killed the Khaba chief, Nongjenba and captured Kangla . Afterwards, the Khabas were weakened in position, unable to defend their principality and sovereignty and hence, absorbed to the Ningthouja clan in the early part of the first century AD. After the merger of Khabas to the Ningthoujas, the sub-clan Nganba merged with the Khabas resulting in the formation of Khaba-Nganba . According to the ancient manuscripts- Panthoibi Khongkul and Chakpa Khunda Khunthok, the territorial expansion of Khaba-Nganba extended upto Langol Hills in the west, Shelloi langmai hills in the East, Khonghampat in the North and Lamdaibung in the South.
It was recorded that the Chengleis existed before King Nongda Lairen Pakhangba but there was not enough evidence to show that they fought any war to defend their identity and principality. The question:- did the Chengleis ever exist  as an independent principality is a difficult one to answer. During the reign of Pakhangba and after him, there was no trace of the Chengleis being independent. The ancient manuscripts recorded that they were scattered over Sallanthong, Langjing, Patsoi, Sagoltongba, Khumbong, Konthoujam, Langthabal, Wangoi, Northern part of Waithou, Keirao and Khongji
The manuscript Angom Ningthourol Yumdhaba, mentions that many Angom Kings ruled in the surrounding areas of Nongmaijing hills, Khurai and Wangkhei with territorial extent from Pukhao to Chalou.The Angoms maintained a good rapport with the Meiteis (Ningthoujas) through the ages through mutual co-operation and matrimonial alliance, even though there were also instances in which they engaged in wars. But during the reign of Meitei King Sameirang (518-568), the Angom King kwakpa Thawanthaba was killed and they were merged to the Meiteis.
The Luwangs were shrewd administrators for they held no grudge and enmity with other clans and engaged in no fierce war with other calns. Instead of maintaining their principality by developing huge armies; they tried to maintain their status quo through shrewd diplomacy. They settled and ruled in the areas of Loijing Koubru and Langol hills in the north of Kangla and Koubru. The most remarkable, among the Luwang Kings, is King Punshiba. During his reign, the principality became a seat of learning and even the Meitei King Naothingkhong learned politics, hunting, philosophy of life and administration from King Punshiba. After his demise, no able and bonafide leader turned up to ascend the throne and the principality fell under incompetent rulers and their administration crumbled, unable to sustain their sovereignty. Thus, during reign of Meitei King Chenglei Ipan lanthaba, they were
absorbed into the Ningthoujas. By the 10th century, many clans and principalities were absorbed into the Ningthouja clan, except the Khumans and Moirangs. They remained independent for a long time and were merged in the later part of the history during 15th century. From the early part of history, the Ningthoujas and Khumans engaged in frequent confrontations with each other. Upto the 6th century, the territorial extent of the Khumans were much larger than the Ningthoujas. According to “ Khuman Kangleirol”, the Khuman shifted their Capital at Thoubal to Tentha-Leikoipung(present Mayang Imphal) during the reign of King Laiphengba. According to ancient manuscript, the kingdom of Khumans spread from Andro, Wanjing, Tentha, khongjom, Kakching, Poirou Khongjil, Yairipok, East Sekmai, Ukhongsang, Thoubal, Pallel, Hiyanglam, Wabagai, Thongjao, Wangoo, Sugnu, Sekmaijing,Uchiwa, Mayang Imphal, Shamurou, Heibok hills, Lilong to Chajing Karam.
Though they maintained friendly relationship with the Ningthoujas through their matrimonial alliance during King Naothingkhong (663-763), it weakened during the reign of King Ayangba (821-910) steering to political animosity between the two principalities. The Khumans were in war with the Ningthoujas during Meitei King Irengba (984-1074) at “Taknakha” and again at ‘Yaorou Tetupan’ during King Iwanthaba (1163-1193). The defeat of Tandu Lanthaba at the hand of Meitei King Thawanthaba (1195-1231) is very significant as it expanded their territory to a great extent and their power. There was disunity and insincerity among the nobles who were in an unviable position to maintain their kingdom. As such, they were completely absorbed into the Ningthouja dynasty during the reign of the Meitei King Kongyamba. The Moirangs were the last of the clans to be annexed to the Ningthouja dynasty. They remained independent till 1435. As the Meeteis were expert in infantry warfare; so were the Moirangs at the naval warfare. Besides they were also favoured by their location. The territorial extent of the erstwhile principality of Moirang extended upto river Acouba in the East; Thanjing hills in the West; Ningthoukong, Thanga and areas surroundings Lotak lake in the North and Matrok river in the Sout. The history of Moirang is the store house of the ancient Manipuri folk culture. So far, no side could exercise supremacy over each other trough these confrontations.
But the killing of the Meetei King Punshiba (1404-1432) by the Moirangs had a far reaching impact in the historical development and annexation the Moirangs to the Ningthouja dynasty. King Ningthoukomba (1432-1469) had made all possible agreement to attack the Moirangs so as to avenge the killing of his father by the Moirangs. But it was very hard as the Moirangs were very powerful at this time. So King Ningthoukhomba sought the aids from the Kabows. With their assistance, he attacked the Moirangs. In this attack, the Moirang King Sanahongba fled his kingdom and thus the kingdom of Moirang were absorbed to the Ningthouja dynasty. Though politically conquered, each clans were granted cultural freedom and this made the Manipuri society a rich storehouse of vast and diversified culture, religion and festivals.

Old Manipur Literature:

The art of writing developed early in the history of manipur. In ancient writings, no time period and manuscript were indicated in any of old literature written before 12th century based on their language, style ,theme and direction. The history of old Manipur Literature first development with poetry rather than prose. A vast canvass of ancient manuscripts dealt with various and diversified subjects  ranging from religion, cosmology, hymns, rituals, incantation, religious teaching; administrative system ,holy places of Manipur, geneological accounts of kings place names and their naming along with tales of heroism, chronicles of clan and dynasty, astrology, dance and song, health and medicine etc.
The following is the chart of manuscripts (Puyas) based on different subject :–
(1)  Manuscripts (puyas) & Books On CosmologyLeithak Leikharol,”Puoin” “Thiren meiram liba “, “Thiren padam”,”Ukak latha”,”Pakhangba tuthek” etc.
(2) Manuscripts & books on religious teachings: Sakok lamlen,Sanamahi laihui,Leirong,”Pakhangba nongsaba sanamahi  ahumgee langon”,Laion laichat,Karthong lamlen, etc.
(3) Manuscripts on place names : Lamitlon,Luwangglon Khongul,Thangmeirol,etc.
(4) Manuscripts on chroniules of clans & clan genealogy. Moiranglon on Moirang clan.
Cheitharol Kumaba on Ningthouja clan. Angomlon on Angom clan. Chengleiron on Chinglei ( Sarang Laisangthem clan ) Khumanlon on Khuman clan. Khabalon on Khaba clan.
(5)  Manuscripts on historical events. Cheitharol Kumbaba ,Ningthourol lambuba moirang ningthourol lambuba,Kangleiron etc.
(6) Manuscripts on trails of heroism. Numit Kappa ,Chainarol,Thawanthaba Hiran nongsamei,etc.
(7) Manuscripts on nature: Yakeiba,Kumdamsei,Uron,Hijan Hirao,Tharon,Laronb,etc.
(8) Manuscripts on Hymms: Lairemma Paosha,Khencho,Khoiju Lamok,Ougri Soubon Lairemma Loutaron,Salai Thounirol,Louta Ishei,Sana Lamok,Foukouron,Hoirou Haya,etc.
(9)Manuscripts on birth and death: Khamoi Yangmoi Sekning,Meepok Hangsoi Meetam, Pombee Lang.
(10)Manuscripts on Gems & Precious Stones: Nunglon,Nunglon Laihui,Nunglon Achouba,Nunglon Thabal,Sating Sakok,Nunglon Lampuba,etc.
(11)Manuscripts on holy Places: Thiren Layat,Khunung Leikoi,Thiren Chindumbi,Yakhanglon,Leikai Marigee Layat,Leisangkhong Thiren,etc.
(12)Manuscripts on hills: Nongmaijing Chingoirol,Chingoirol,Thanga Chingoirol,Chinglon Laihui,etc.
(13)Manuscripts on politics and administrative system: Loyyaba Sinyen ,Khagemba Yumlep,Sang Panabagi Mashil,Puroi Mashil,etc.
(14)Manuscripts on Astrology: Subika,Sibika,Khutlou,Subika Choudit,Subika Loisaba,Meitei Subika, etc.
(15)Manuscripts on dance & songs: Anoirol, Langte, Ponglon,  Laiphou Khuthek, Laiphou Khonglon,Lamyin Isei, etc.
(16)Manuscripts on Architecture: Yumsarol,Yumpham Yengba,Paring Hunba,Yumjao Laipham.
(17)Manuscripts on health & medicine: Ponbiron,Haklon,Ponbiron Sekning,Hidaklon,Thebaron,etc.
(18)Manuscripts on theme & love: Panthoibi Khongbal,Nongpan pompi Luaoba,Naothingkhong PhambalKaba,Khongchom nupi nongkarol,etc.

Panthoibi Khongkhul:

Panthoibi Khongkhul is a remarkable tale of love set against social hurdles and barriers. Panthoibi, the protagonist of the story, is an extraordinary woman with celestial powers and amazing beauty. The book tells how she leaves her husband and home to be united ultimately with her beloved ‘Nongpok Ningthou’. The book has a rare glow of literary aesthetics compounded with views on gender perspective and cultural and historical events of ancient Manipur.

Numit Kappa:

 
The ancient manuscript ‘Numit Kappa’ is an allegory and also a tale of heroism. Khwai Nongjengbam Piba Yekma Haodangla served two masters: both day and night with no time to rest. Unable to bear the extreme acts of his masters, he hit down Taohuireng Ahanba, elder brother of Numit Sana Khomadon, with arrows to avoid their oppression. In Khwai Nongjengbam Piba, we find the first political rebel of ancient Manipuri literature. Besides the political overtone the cultural and social aspects are also clearly seen in the manuscript.

Khongjom Nupee Nongkarol:

The story of Khongjom Nupee Nongkarol is an orally transmitted story rendered into written test. It was actually sung by Meitei Pena singers at the royal court heralding the rainy season and subsequently the end of the season with the approach of July-August. It is a strange story of love which relates how six Luwang women united in heaven with six tribal lads after failing to unite on earth. The story clearly emphasizes that love cannot be restrained by cultural and social barriers, not by parental bandage and restraints. Besides, the book gives varied facets of ancient society based on legend, place name legend and agriculture.

Tutenglong:

The manuscript Tutenglong is a saga of two princes Taothingmang and his elder brother Yoimongba,. The story tells how the two princes with the help of deity Leimaren Sidabi killed the dreaded giant bird kakyen mingamba. The manuscript also gives us ample sources of geographical details, of cultural and ritual practices of the time.

Naothingkhong Phambal Kaba:

Naothingkhong Phambal Kaba is a story of love founded on historical facts. The story is about the love between King Naothingkhong (1663-763) and daughter of King Wamei Lanthaba due to misunderstanding on the part of Naothingkhong against her unwavering love for him, The book also shows the diplomatic acumen of King Naothingkhong, besides various aspects on ancient culture of the time.

Thangmeirol:

Thangmeirol is a record or document on place names. The book describes how the northern part of Manipur got their place names along with details of the stories associated to the places. The book gives in detail about the naming of places like Sagolmang, Lamfel Loi, Pangei, Heingang, Chingarel, Pourabi etc.

Chainarol:

Chainarol is an account on chainaba (combating) under certain rules and regulations. The then independent clans and sub-clans tried to defend their independence and sovereignty through physical strength and prowess of their kings, nobles, warriors etc. by using sword, spear, bow and arrow, etc. sometimes through the art of chainba. Besides, chainaba was adopted is safeguarding personal honour, settling border dispute and dealing confronting with other clans or principalities. The book also led down certain code of conduct or ethics of war prevalent at the time.

Chada Laihui:

The book is a record of the historical accounts of the various kings of Manipur from King Nongda Lairen Pakhangba of Ningthouja dynasty of the first century AD upto the 19th century. The book gives detailed accounts of the kings their origin and ancestral history, detailed geographical area and expansion along with their remarkable deeds and activities on various fields.

Chengleirol:

Chengleirol a chronological account of the various kings of the chenglei (Sarang Leishangthem) clan, that records in detail certain historical events that look place between king Thangyi Khongjromba and Yoikamu Atomba. Though the book deals on certain dimension as on love and on frailty and jealousy of a mother, it mainly draws on the exceptional qualities and deeds of Chengjel Naral Pangalba, the son of Thangyi Khongjromba

Loiyumba Sinyen:

The book was written during King Loiyumba’s reign (1074-1112) on the division of labour. According to the book, each surname was assigned particular occupation under strict rules. No surname was allowed to cross the division of labour with other/another clan. Furthermore, the book has provision on criminal law, administrative system, code of conduct, etc. that the commoners should show or maintain to king, queen and nobles, conduct to be followed by the king, queen and nobility and that commoners should maintain among themselves.