Culture of Kangleipak
- Part 2 -

Uttam Mangang *

'Malem Paphal Art Exhibition Manipur' at Iboyaima Shumang Leela Shanglen in May2015 :: Pix - Shankar Khangembam

The government of India has included it in the census act 1948 (Act No. 37) and Census Amendment Act 1993, Section 18, Sub-Section 1 in its census records. The 78th amendment of the Indian Constitution was made under Bill No. 142 in 1992 for the inclusion of the Manipuri (kanglei) language in the Eight Schedule of the Indian Constitution. It was passed by both the Lok Sabha and Rajya Sabha on Thursday, 20th August, 1992. Mention can be made that the number of followers of Sanamahism, according to the census record of 2001, is 2,22,348.

It is worth discussing that based on many writings and books, the Meeties, Tangkhul, Kapuis, Mao Marams, Thangals, Purums, Pumeis, Koms, Koirengs, Moyons, Monsangs, Anal Nanphous, Phunals, Marings, Chirus, Chothes, Khoibus etc. belong to the same parental group and blood lineage.

According to Sarang Leisangthem Lon puya the ancestral head, Lamlikshang went to the hills and spread his lineage who became the Kapuis. His younger brother, Thengkoipa, started the clan of Haorok Konthoucham. According to Luwanglon, the wife of Luwang Punshipa, Chingnung Haopa Chanu gave birth to three sons : Lumchenghanpa, Lokhan and Lokkhu. Lumchenghanpa started the clan of Khunchanmayum; Lokhan became Thangal and Makhal. Accordingly the hill people who are settled along the northern hill ranges, the Thangals, Makhals, Kampongs and Lokkhus belong to the Luwang Clan. According to Moiranglon (genealogy) the son of Leima Tanu, Uren Hanpa, gave rise to Moirang Thokchom. His younger brother, Langpa, became Langte. It can be concluded that the Langte Marings belong to the Moirang clan.

Lewa khongnanglon, which is a part of Angomlon (genealogy) mentions that Khongnang along with his wife Nganu gave birth to Lampui (Lambui), Kasom, Toloi and Leishan (Tanrui). The first Nganu is a hill dweller. Khongnang Nganu, the second one became the mother of Senhongpa. There was no further issue. The following surnames – Khomnam, Monsam, Khoipam, Sampantram belong to the fold of Angom. Thus, the inhabitants of these six villages – Lambui, Kasom, Toloi, Leishan, Masem and Konkhu are hill people who belong to the clan of Angom. The settlers of these villages – Lambui, Songbu, Tangkhul Machipa are also believed to belong to the Angom clan.

According to Khapalon, Leishanglen is the son of Leiren Ningthou. They were a part of hill people who can be indentified with Khapa clan. Some of the clans of Khapa migrated crossing Seloi Langmai and became Tangkhul Machipa. It was during the time of Meitingngu Naokhampa who was on the throne of Kangla. Khumanlon says that a younger brother of Khuman Ningthou, Senpa Mimapa became a Maring by settling among them. In this way a particular group of Marings became a part of Khuman clan. There are seven clans among the hill people as a result of these movements. The people of Luwang Heirem, Khuman, Khunchan, Kampong, Lokkhu, Kakla, Hemjenglempi, Sanshen and Makhal Thangal based on Pudin, have the same ancestor.

Those hill villages, that were separated when the Luwang and Khuman clans were together, still exist as a combined clan of Khuman and Luwang. There are groups among the Marings who follow the clans of Moirang and Khuman. There are Tangkhuls who can be grouped as Angoms and Khapa Nganpas. The descendents of Wangbren, the Koms, follow the clan of Khuman. The Koirengs who are the children of Thangching belong to the Moirang clan. The system of clans is present among the hill people. According to the early ancestral accounts of the Kanghuchams, king Kangkhan had two sons. His son Ngampa created these villages – Thanga, Kampong and Urok Usai.

As mentioned by Pudin the family name, Ngampa Khumucham, belongs to both king Mariaphampalcha and the hill settlers – the Songbus. This shows that the clan of the Songbus is Nganpa. There is a mention in Pudin that Ningombam, Laitonjam, Luongcham and Akoijam are within the clan of Angom. Those hill people who are in Nungsangkhong, Lambui, Kasom and Arong also are of the same line of blood as those of mentioned above. In the remote past those who wanted to settle in the hills became hill settlers; there were people also who wanted to settle on the valley. They became valley dwellers. No incident was mentioned in the puyas about the subjugation of both the valley and hill people while they lived together peacefully.

The Meetei king came to known as Kyampa when he annexed a lake in Myanmar, Kabo Kyangkhampat. Another Meetei king took the name of Mungkhong Mungyangampa, later known as Mungyampa, when he conquered Senpi Mungkhong and Kabow Mungyang. The Meetei king who reigned in 1596 killed an extraordinary Chinese warrior and cannibal and for this act he took the title of Khakingampa (Khakempa). Chingshulakpa, the elder brother of the king of Chairen-Chingphulakpa who regined over the Nongmaiching hill ranges, settled at Churachandpur as a Khemte. The Thangals worship Iputhou Pakhangpa inside the cave known as Thangal Surung.

The Chothes still worship Chothe Thawai Pakhangpa. The Koms of Mantak revere Iputhou Thangching and Iputhou Nongsapa. Sanamahi Lainingthou is worshipped by the Purums and Tangkhuls. Moirang Thangching is worshipped by the Koirengs. Sangnu Leima, an Anal was a consort of Iputhou Wangbren. Because of this, Wangbren is venerated by the Anals. Family names like Haobam, Ngangbam, Loubam, Kangabam, Akham etc. of the Meeteis were a part of the surnames of the Thangals and Tangkhuls. The Marings originally worshipped Iputhou Thangching. Some of the Taraos of Waikhong are still known as Taro Meetei.

The language, including dialects, spoken by the hill people and the Meeteis belong to the family of Tibeto-Burman Languages. The hill and valley dwellers are to be taken as 'sons of the soil'. There are so many similarities as regards beliefs, culture etc. among them. In short, we have the same origins out of a village (Khun). The term 'Khun' is synonymous with a cave. It is believed that a baby is born whenever a meteor is seen crossing across the sky. The stars are the origin and the final resting place of the souls of the Kangleis.

Out of this we know that the Kangleis had a deep knowledge of astrology and astronomy. There are accounts of evolution of astrology and astronomy. The abode of Sitapa Mapu (the creator of the universe) was Thawanmichak Nongthou Sitapa (Pole Star). These stars – Taohuileen Sachung Tilheipa, Thawanmichak Pi Malik Sitapa, Okpuloi, Salangka and Khongchom Nupi etc. are believed as to be the personifications of the folks of Kanglei.

There are Meetei terms, in 'Supika' and puyas about the twelve zodiac signs. They are Hameng (Aries), Sa-Tanpa (Taurus), Saphu (Gemini), Waikhu (Cancer), Nongsa (Leo), Nura (Virgo), Papot-Chang (Libra), Tin-Lai-Khumpi (Scorpion), Li-tel (Sagittarius), Chin-lai (Capricorns), Eshingpun (Aquarius) and Nga-Pareng (Pisces). There are 27 other stars that show the location of the 12 Zodiac signs.

The names of these stars are : Sajik Thapa (Beta Arietis); Taba/Thatol (41 Arietis); Khongchom Nupi/Thayai (Eta Tauri/Aleyone); Apak Nga Nongthou Samu (Alpha Tauri/ Aldebaran); Sachung-Telheipa/Samu Apisa (Lambda Orionis); Likal Saphaba/Nongthou Turel (Alpha Orionis); Ching-Charoi (Beta Germanous); Chungsel Nupi/ Wuying Tolkol (Delta-Concri); Ningthou Naka/ Huiroinai (Alpha Careri); Ningthou Turel/ Khapa Leitang (Alpha Leonis); Ningthou Samu/ Luwang Salkol (Theto Leonis); Pamu Picha/Moirang Salkol (Beta Leonis/Denebola); Waphong Ngatu/ Sal Luyangkok (Delta Crovi); Mongka Salka/Khongchomnupi (Alpha Virginis/Spica); Luwang Salka/Wuphong Ngatil (Alpha Bootis); Sangka/Chingchoipi (Alpha Librae); Okpuroi/ Chungsel Nupi (Alpha Scorpii/ Antares); Tahuireng/ Chusel Nupi (Delta Scorpii); Tongcheng Nupi / Haoreima: Yiongthang (Labda Scorpii); thayai/ Mani-Mamon Sintakanbi Ningthou Mani-mamou/ Liktha Saphaba (Alpha Aqulac); Harei Mayi/ Ok Puroi (Alpha-Delphini); Korou Nupi/ Taohuireng (Lambda Aqurii); Khapa Liten/ Tongchenglel (Alpha Pegasi/ markab); Silap Leining/ Arai Leima(Alpha Andromedae); and Waya Khuro/ Wapirel (Zeta Piscium) etc.

The three gods were created out of the supreme God. Seven Laipungthous and seven Lainuras were created. And with the inclusion of 365 sylvan deities the calculation of days was formed. Seven weeks are formed out of the three parts of a day. One year comes out of the seven weeks, and then 365 days materialise. This is found in our Khenchanglon (astronomy). There are clear accounts of the calculations of days and months in our traditional games like Sagol Kangjei (Polo), Marum Konbi and the folk narrative of Soubom Lairempi and in the Kanglei festival, Lai Haraoba. As 365 does not make a complete year, nung-kang (Leap year) comes with a break in February. One month (thasu) is the number of days calculated from one new moon to the next new moon; it is not based on full moon (thanil).

From time immemorial Meetei kings maintained Tanyeishang (department of time keepers) to calculate and measure time accurately. One day was calculated using 64 punglups (hour). While others start counting from 'zero' to 'trillion' the Kangleis started counting from 'Phul' (zero), having its origin out of the infinitum and the following terms of calculation like ama, tara, cha, lising, lising tara, licha, licha tara, lipun, lipun tara, lipot, lipot tara, likei, likei tara (Billion/Trillion) and one pu. There is no such a method of calculation among other peoples. Calculation of days is done using such terms as nahan, ngarang, ngasi, hayeng, hangchit, masem, marou, makap, masit etc. There are no equivalents of these terms with those of other peoples. The following will show a minute calculation of time. This practice was in use upto 1828 during the time of Maharaj Gambhir Singh, as recorded in Cheitharol Kumpapa.

Time Division : 1 mingsha is made out of 8 pukning; 8 mingsha equals 1 konggai; 1 konggai equals 1 nahum; 8 nahum equals 1 mitkup; 8 mitkup equals 1 khendong; 8 khendong equals 1 chang or 1 mihun.

Time Equation :
1 pukning = 1 second
1 ningsha = 1 second
1 konggai = 1 second
1 nahum = 1 second
1 mitkup = 1 second
1 khendong = 1 second
1 mihun = 1 second

The break of five days in the calculation of months in a year is used in prayer starting from Cheiraoba (Kanglei New Year) or in a cultural activity like playing Kang which is a form of silhenpa (absence from daily activities). Seven days after the observance of Cheiraoba, a ritual known as Kongba Leithong Phatpa, is performed so as to observe the future events of Kangleipak. Along with that, a sun – dial was set up at Nongmeipung to calculate time. In terse, a Kanglei house also was a form of sun – dial.

As an example, it can be found that a Kanglei house is always constructed facing the east. It functions as a sun-dial. Examples are : time determined based on the shadow that falls on the fronal wall of the house in the morning; shadow that falls on the half portion of mangol (verandah); shadow on the rim of the foundation of the house; shadow on the face of the foundation; shadow on the half portion of the courtyard and a time in the evening when 'yumchi' is seen.

Besides destroying the cultural practices, the following written accounts were burnt and destroyed in the morning of Thursday, the 23rd of Wakching (January), 1729 during the reign of King Pamheiba. It was led by the Hindu Guru Santidas Gosai and King Pamheiba after a mass and forced collection of puyas both from the hill and valley subjects. Some of them are Imoinu Imagi Tungnapham (Ethics), Sakei puyas (clan chronology), Hilel Thilel, Subika, Wangngulon, Wakoklon (Philosophy), Yumsarol (Architecture), Maibalon (occult science and medicine), Hakchang Kanglon or Chingkheilon, Thawainmichak Khenchanglon (Astrology and Astronomy), Puwari, Kumpapa, Leingaklon (Political Science), Leisemlon/ Lammit Lon, Leisem Tusemlon (Geography), Paphal (map), Nat-pu, Jagoi esei, Laining Lambi (culture and religion) Meesemlon-Pongsemlon (Anthropology), Huyen Lalong (martial arts) and other books on loinasinlon (literature).

The practice of observing the funerary rituals of Hindus such as Shradha and Phiroi came into use after the mass burning. Originally the Meeteis had the tradition of burying a dead body placing it on Changbi larak (banana leaves) with the head resting on a heap of rice and placing khuyasen and lukhumsen (coins). It was known as Lanna Thouram. Chuksa Moithem was observed for unnatural deaths. An annual ritual was performed, before Hinduism, known as Kumon. Hindu Guru Santidas Gosai advised that in the future the Meeteis are to observe the funeral process in which the dead body is to be placed on seven divisions of log and an overhead canopy is to be hung supported by four uchiwas (bamboo poles) at the four corners. A member of the deceased is to pour water and mark the four corners of the pyre with a dao while circling it seven times. After a royal decree by king Pamheiba under the advice of Santidas Gosai, the Meeteis started the funeral practice of Potloiba.

To be continued...