The Changing Phases of Corpse Disposal in Meitei Society

Dr. Rajkumari Musuksana *

Every culture goes through changes. Changes can be observed in the lingual and social practices and behaviors of any culture. In this regard we have to consider what culture is. Britanica Ready Reference Encyclopedia defines culture as:

Culture thus consists of language, ideas, beliefs, customs, taboos, codes, institutions, tools, techniques, work of art, rituals, ceremonies and symbols.

It can be stated that if there is no change in any language then it can be compared to a dead language. All these are the consequences of globalization. Because of the impact of globalization, Manipur, a state in the North-Eastern part of India, also saw the addition of new words and many of its words also became obsolete.

As time changes new practice evolves in the folklife, which is an integral part of a culture. Time brings a lot of changes in the folk culture and it can be observed from birth to death. Because of globalization one can see an immense change in the corpse disposal methods in Meitei society. These changes have an impact on the tradition and culture of the Meiteis which is one of the major races of Manipur.

According to ancient literature and chronicles like Sakok Lamlen Ahanba, Poireiton Khunthok, Thirel Layat, Cheitharol Kumbaba, etc. there were four methods of corpse disposal in the Meitei society.

They are:

1. Disposal in air (Nungshit Potloi)
2. Disposal in water (Eshing Potloi)
3. Burial into the ground (Leipak Potloi)
4. Cremation (Meigi Potloi)

1. Disposal in air (Nungshit Potloi): In this method the dead body is left in the open field to be fed by the scavengers and the remains are decomposed themselves due to air and sunlight. This type of disposal was used in the ancient times and was particularly meant for unnatural death. The corpse of death by hanging was disposed at places which are rarely visited. In the Manipuri legend "Mainu Pemcha" when Mainu Pemcha hanged herself her mortal remains were disposed at Mangarak Kanbi (a forbidden place on the hill slope of Langol range at Imphal) and were left to perish.

Sometimes, the people performed both the system of disposal in the air and water simultaneously. The dead body was left in the open air for some days and the decomposed body was then thrown into the water.

2. Disposal in water (Eshing Potloi): This is one of the ancient but at present completely abandoned types of dead body disposal. In this type of disposal, the dead body is submerged into the river or lake. The insects and fishes feed upon the body and slowly the body decomposes in the water. It was believed that once the dead body is thrown into the water, the departed soul joins the divine world. This disposal type was used in the early era.

3. Burial into the ground (Leipak Potloi): This is one of the most commonly used forms of corpse disposal in the middle era. In this type a grave is dug into the ground and the dead body is buried with final rites. This form of dead body disposal is still in practice among the Christians and Muslims of Manipur. The Meities however use it at the time of disposing the dead bodies of premature child only.

In the early days, burial was done in two phases as the archeological findings suggest. In the first phase the dead body was kept in a coffin along with all the prestigious belongings of the person and was buried in the burial ground. Then the amaiba (priest) performed mangthong thingba (closing of the door of grave). After the completion of one year the priest performed mangthong hangba (opening of the door of grave) and the then partially decomposed body was dug out of the grave.

The head was separated from the skeleton by a skilled person and the bones were carefully extracted from the mortal remains of the body. The decomposed fleshy parts, the hair, the eyes, the brain and any other remains of the corpse were collected in a particular basket called shakuwalong and were buried again. Some people used separate burial pots instead of the basket for collecting the remains.

The skull and the bones were thoroughly washed three times in a basket and were exposed in the sun for five days. The dried bones were then well decorated with flowers The Meiteis call this part of ritual as saru leitengba (decoration of bone). The decorated bones were then put inside a big earthen jar called kharung. Depending upon the class and clan of the deceased the skull was wrapped in a cloth or decorated by masking with copper, bronze, silver or gold.

The skull was then put into an earthen pot and was covered with an earthen lid. On an auspicious day the skull and the bones were buried again with due rites and much fanfare. A mound called mangpung was raised covering the burial ground spot with earth. Once again the priest (amaiba) performed the ritual of mangthong thingba.

These two forms of primary and secondary burials described in the Meitei Puyas (old Manipuri Manuscripts) are well testified by the recent archaeological findings. In the year 1994, the Manipur State Archaeology Department conducted an excavation at Sekta, a place on the left bank of the Eril River, at a distance of 18 km. north east of Imphal. There the archeologists found eight layers in the burial pit. Both masked and unmasked skulls were also found at the burial site. In one case, the face and part of the skull up to the sagittal suture is covered by a thin copper mask.

Again in one of the burials, four jars in the sequence of the smaller ones being kept inside bigger ones were found interned inside a big jar. The skulls and other fractured bones and teeth were also found buried separately in different jars. In layer No. II the jar containing the skulls was covered with an earthen lid and the skulls were found buried facing generally south-west. In layer No.III also the skull and limb bones were found buried separately along with grave articles.

Accounts of findings from secondary burial sites were also recorded at page 51 of the Manipuri Royal Chronicle the Cheitharol Kumbaba. The Chronicle says that in the year 1684 A.D. when Maharaja Paikhomba was reigning Manipur, all the secondary burial sites were excavated and the acquired silver and gold were presented to the king. A royal drum called 'Tomal Pungjao' was also cast out of the copper plates found from the burial sites.

Another reference of secondary burial found in the book Thawanthaba Hiran runs thus:
"The dead body of the daughter of king Thawanthaba was placed inside a boat-shaped coffin and buried. Next year the burial was excavated and the skull was separated from the corpse. It was then wrapped first with silver and finally with gold and was buried again."

Although secondary burial was common in the ancient Manipuri tradition, there was no compulsion and no definite period for performing it. It was performed according to the convenience of the family of the deceased.

4. Cremation (Meigi Potloi): In this method, a funeral pyre is arranged and the mortal remain of the deceased is consigned to flames. This practice of cremation began as early as the time of Poireiton who was the elder brother of Laisna, the spouse of Nongda Lairel Pakhangba (33-154A.D.), the first crowned king of the Meiteis. When Poireiton came to settle in Manipur, he saw smoke at a distance. On inquiry about the reason of the smoke to a passerby youth he was told that, it was from the cremation rite of a youth of his locality. This episode was found to be recorded both in Poireiton Khunthok and Ningthourol Lambuba, the old Manipuri manuscripts which were written in Meitei script.

The Royal Chronicle Cheitharol Kumbaba also recorded that in the year 1724 A.D.; king Garibniwaz collected all the bones of his forefathers from the burial sites and were cremated. The ashes were immersed in Ningthi River (Chindwin River in Kabo Valley). From that onwards, cremation became a customary practice of corpse disposal among the Meitei clan. Other forms of corpse disposal were henceforth abolished. The present form of cremation was introduced by one Santidas Gosai who came to Manipur to spread Ramanandi Dharma during the reign of king Garibniwaz. On his advice the king burnt a pile of valuable Meitei manuscripts in front of the Kangla Utra and advised the king that in similar manner the dead should be cremated:

"As instructed by Santidas Gosai the books were piled up from south to north; six posts were erected; seven layers of wood were piled up; three ropes bound the three pairs of post; four posts were erected in the four corners; on the top of the four posts was hung; a canopy made of cloth; he then held a knife and a torch in either hand and went round the pyre followed by the king and his loyal subjects for seven times. While going around the pyre he marked the four posts in the corners with the knife; poured a little water over the four posts and ignited the books."

As a tradition, the meiteis never allow to occur death inside the house since they believe death as an impure event. So when the days of a man are numbered or when he was sure to die an amaiba was engaged to watch and attend to the dying person. The duty of the amaiba is to observe the pulse of the person. By observing the changing pulse rate he predicts the probable time of death and of making the necessary arrangements of the burial rite. These amaibas are well trained and their predictions of the time of death are found mostly accurate.

According to the advice of the amaiba materials required for the funeral function are arranged beforehand. When he anticipates death, a coffin named 'Ku' is prepared and placed in the south-eastern corner of the courtyard in front of the house. In the meantime prayers to God are sung. The body is taken out of the house heading by the foot and is carried around the coffin thrice in clockwise direction and finally put into the coffin with the head facing north. The coffin is then covered with a white cloth and kept inside the hut specially prepared for the dying person at the south-eastern corner of the courtyard. Bathing; dressing of new cloths; offering of flowers and other rituals for the dead body are performed inside this hut. When done the dead body is carried to the funeral ground led by the singers with beating of drums and clashing of cymbals.

Before the arrival of the dead body, at the cremation ground, a few persons go in advance and prepare the ground for the funeral. A coin is thrown on the cremation spot to purchase the place for the dead person. The place is made neat and clean. Six bamboo poles, three on the east and three on the west facing each other will be fixed on the ground in parallel position. Seven layers of firewood are piled up one above the other. The six bamboo poles paralelling on the east and west will be bound together with bamboo strips (payas). A fan with a long bamboo handle is made out of the winnowing basket used by the family of the deceased. Four long poles of bamboo are erected in the four corners of the cremation ground on which a white canopy will be hung with strong thread.

The coffin is carried once or thrice or five or seven times around the pyre in clockwise direction and is placed in three steps onto the pyre. For the three steps the coffin is put to rest for a while first above the first two posts, secondly above the middle two posts and finally above the last two posts. As the next step Meikoiba (going round the fire), is performed as a form of prayer to Fire God.

The eldest son or the nearest relative of the deceased, carrying a water pitcher on the left shoulder and the right hand holding a piece of burning torch or firewood, will lead the party while the other members holding pieces of burning torch will follow him. Starting from the south -eastern corner of the pyre, the party will go around the pyre for three or five or seven times in clockwise direction. While making rounds the leader will touch the four corners of the pyre with the torch in his hand in order to ignite the pyre and at the same time pouring some water at the corners from the pitcher on his shoulder. Other members will follow the ignition with their burning torches.

After making the required number of rounds every member of the party will bow to the pyre to offer their final respect to the departed soul. After this, the care takers will look after the fire, position of the dead body, etc. When the burning of fire starts well and the limbs start to disintegrate the four poles in four corners of the pyre along with the canopy (thakal) will be pulled down and thrown into the fire. When the body is almost burnt, in some cases, a bone from the forehead is taken and hidden at a safe place near the cremation spot.

But generally, some bone-ashes are collected in a small container and hidden near the cremation spot. On the fifth or sixth day there is another ceremony known as asthi shanchoy (collection of bones). For this ceremony the bone or the ash will be taken out from its hiding place and after purifying by the priest it will be wrapped in a new cloth and brought back to the house for essential rites to follow.

All the persons who have joined the cremation will hold the fan of the winnowing basket and will fan the pyre at least once before leaving the cremation ground if they want to leave before the completion of the cremation. Then everyone will have a bath at a nearby pond or river and at the gate of their houses they will then be purified with fire and sprinkled with the water of tulasi leaf or tairel. They will then change their clothes.

When the body is completely consumed into the flames the amaiba or elderly person will recite some ritual sayings from the scriptures and pray to God to give peace to the departed soul, and make the soul live happily at the feet of the Almighty. Then the amaiba or the elderly person will perform Mang Thong-Thingba (closing of the door of death) by drawing seven lines with a knife counting in an ascending manner from the day of death of the person and the dead person will be entrusted to the last person who has died before him in the locality. Thus concludes the cremation.

Disposal of the dead body of premature child: A child whose ear-piercing ceremony is not performed is termed by the Meiteis as Meichangdriba Angang (child not to be put into fire) and the dead body of such a child cannot be disposed by cremation. Generally the Meiteis perform the ear-piercing ceremony of their child at the age of three or five or seven according to their convenience. If a child is dead before ear-piercing the body is to be buried into the ground.

The body is first wrapped with cloth and again with the flesh of banana stem. A ditch is dug out at a place allocated for such premature deaths and seven layers of bamboo strips are placed at the bottom of the ditch. The baby is placed on the bamboo strips and again another seven layers of bamboo strips are placed above the corpse. The ditch is carefully covered with earth and several bamboo pieces are struck on the ground to mark the place of burial or to drive away the animals. Such practice still exists among the Meitei community.

A foetus expelled prematurely from the womb or a still birth is termed as Apumbi in Manipuri whereas an infant died at birth; died after a few days of birth; died within three months after birth is termed as Soiren. In the case of disposing the Apumbi or Soiren; the body is wrapped in cloth and put in an earthen pot and is buried in a meadow or by the side of river bank.

Conclusion: So, in Meitei society the method of corpse disposal are of various kinds. Changes in time bring new developments. With the rising population and shrinking spaces, people with their busy work-schedules prefer a less time-consuming ceremony. Now-a-days in every locality scientific crematoriums are built for the convenience of the people. Hence, new changes are observed in old traditional practices and this change will continue to evolve.

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