However, it is interesting to note that the Moirang Chiefdom and the hill tribes continued to maintain their independent status all through despite the fact that they were defeated and subjugated in the 18th and 19th centuries. (Ibid).
The Moirang chiefdom was represented to the Royal Court of Ningthouja which had become Meitei Kingdom by their ‘Ningthou’ or ‘Chief’.
Consolidation of Meitei ‘Seven Salais’ created
Myths for marriage codes and ultimately customary laws :
Having achieved his political objective to occupy the throne at Kangla that have covered the chiefdoms of Mangang, Angom and Luwang clan territories and defeat of the Khaba and Nganba, Nongda Lairen Pakhangba became the recognised legendary head of the Meitei confederation, Khumans and Moirangs still remaining outside the confederacy though they were very much part of social life of the Meitei society.
This was no mean achievement on the part of Ningthouja Salai to bring the seven clans under the Meitei confederacy. (Gangmumei Kabui : History of Manipur Vol. One : Pre-Colonial period, 1991; p. 84)
Here it is expedient to highlight as to how the rites and rituals in regard to an occasion relating to coronation of a kind were performed, commensurately with customary laws thereof.
Having consolidated his position to confederate all the seven ‘Salais’ to constitute into Meitei State after the defeat of Khaba and Poireiton of Khaba Nganba and Khuman Chiefdoms respectively, Puleiromba, the Chief of Angom Chiefdom, Luwang Langmaiba, a priest of Luwang Chiefdom, Ningthem Apanba of Mangang Chiefdom and many other leaders of Chakpa tribe, invited Pakhangba to Kangla, the ancient capital of the Meitei Kingdom (Kh. Yaima : Pakhangba Phambal : P.26-27 ).
To convey the invitation, according to Chakparol, Kansural, a leader of the Chakpa sent four persons, namely, Chakmaringba, Langmaringba, Mungmaringba and Ngangmaringba to Pakhangba (Gangmumei Kabui : Op. Cit.). They guarded Pa-khangba during the coronation ritual proceedings as per customary laws.
Strictly following the rites and rituals as prescribed for the purpose by the Customary Law, Pakhangba performed a march between Heingang hills and Nongmaijing hills located to the northern part of north-east of Imphal along the Iril (Lilwai) river, passing through Lishi, Thangwai, Mucheng, Keihon, Naokel, Haomu, Tangkhul, etc. villagers of which accompanied him upto Kangla.
The three Chiefs who invited him provided arms and weapons, and servants and attendants, as also officials like Pukhren, Nongthon, priest (Amai), poets, singers, torch bearers, swordsmen, umbrella or parasol bearers, gold and silver, precious stones, clothes and food.( Gangmumei Kabui : Op. Cit; p. 84)
At Kangla, Puleiromba, Luwang Langamba and Ningthou Apanba, the three Sorarens, greeted him with all necessary arms and weapons, and coronation robes and costumes. Even for the coronation ceremony all the people were invited when Pakhangba was formally coroneted to the investiture (Ibid; p.85) accompanied by the queens.
Thereafter, the priests and Singers gave the ‘regral’ title of ‘Tubi Yoinungda Nongda Lairen Pakhangba’(Kh. Yaima : Pakhangba Phambal : P.26-27). The coronation took place, according to ‘Sanglen Puba Puya’ (reproduced by Manijao Singh, Shandrembi Chaisra), (Gangmumei Kabui : Op. Cit.; p. 85) on the 1st Saturday of the Meitei Month of Kalen (June/July).
Puleiromba, Chief of Angom, Khunthiba of Luwang, Ponglaben of Moirang and Arong of Khuman Clans drew water from Nongjeng Pond (Pukhri) on the Kangla and poured on the body of the King and the queen in compliance with provisions of the Customary Law. Scholars and priests, singers and poets, and 64 nobles were present in the coronation.
The King and the queen were made to sit under the shade of ‘Parasol’ (light coloured thin umbrella) after having changed their dresses that were drenched with ‘Nongjeng Pond’ water. Puleiromba, the Angom Chief, presented Pakhangba his coronation robes.
He was entitled to perform so, because of his higher ritual status than Pakhangba despite his titular secular position in the court of the latter. This was soon followed by the resounding noise of drum beatings. In the midst of unceasing drum-beat, the king and the queen were lifted to the royal ‘Palanquin’ (Kanglamen) to mark close of coronation investiture (Gangmumei Kabui : Op. Cit; p. 85).
Now, it must be understood that there were good number of ethnic groups and tribes other than the clans of seven chiefdoms that constituted Meitei confederacy who accepted political supremacy of Ningthouja retaining at the same time their status of distinct clans within the greater Meitei societal fold.( Ibid.)
Indeed, consolidation of Meitei confederacy was the greatest political support for Pakhangba and his Ningthouja Salai, which was now on the top hierarchical ladder of political achievement that reigned a Meitei Kingdom.(Ibid.)
This prompted writers of later chronicles under the direction of rulers to describe Pakhangba as the head of seven clans and King of the Meiteis, though it led to the creation of myths, so as to mystify origin of the clans or ‘Salais’ bringing such mystic beliefs into marriage rules known as ‘Yek Salai system’ that formed clan exogamy, prohibiting marriage within the same ‘Salai’.
This ultimately resulted in drawing up of strict socio-religious codes which were given concrete shape that were incorporated in the common customary laws of the Meiteis.( Ibid. p.87)
Some believed that according to tradition ‘Yek-Salai’ was attributed to have been adopted during the reign of Pakhangba. And, ‘Yek-Salai’ stands for kinship relationship between members of clans, lineages and sub-lineages claiming a common ancestor.
During the course of our research with reference to the sources of history of Manipur which is basically history of Meiteis as is reflected in the Royal Chronicles, the coronation ceremonies of Meitei Kings after that of Pakhangba which had been discussed above in detail, reveals a set of customary laws which are the bases for the formation of Meitei State. It may appear theatrical but these laws have sustained the Meitei society through ages.
The customary laws relating to coronation of the Kings of Meiteis after Pakhangba as discussed hereinabove are crucial to his acceptance by the people. If customary laws had been violated at any stage the ‘priest’ and the ‘Chronicle writers’ are apt to refuse to accept them as genuine Rulers or Kings and therefore they are deprived of their status being mentioned in the royal chronicles, ‘Ningthourel Lambuba’. This itself speaks volumes of importance of not only of coronation in the life of Manipuri Kings but also as part of customary articulation.
Place of Coronation:
One spectacular dimension where importance of or indispensability of Customary Law articulation is the cave of KANGLA, believed to be the naval of ‘Taoroinai’ (Bodyguard and conveyance of Lord Pakhangba (Naoreoibam Indramani : Coronation of Manipuri Kings: Sanathong Monthly Journal; June 2001, Volume VIII No.4; pp 15-18: 8th Anniversary Publication).
It is also believed that the placenta and amniotic covering (Naopham and Naoyom) of the forefathers of the seven clans of the Meiteis are inside the Kangla cave (Naoreoibam Indramani : Op. Cit.). That is why the cave is known as ‘Melkhom Yaikhom’ or ‘Kangla Men’(Ibid).
It is on this Kangla Men that the King sits in the ceremonial proceedings of coronation as per prescribed formalities and rituals of the customary laws pertaining to such solemned occasion. It is believed that as per oracular directive of Lord Pakhangba, incorporated in the formal rituals meant for this purpose in the Customary Law was performed at Kangla only from the time of King Naophangba till the last King Bodhchandra Singh (Ibid).
Shape of Coronation Chair :
Customary laws relating to coronation spelled out that as per oracular instruction the coronation chair of Pakhangba was three legged with round shaped platform made in imitation of the circular shape of the sun and the moon (. Later on, the coronation chair was changed into an angular (four cornered) shaped platform as introduced during the reign of King Khagemba. (Ibid).
The Kings coronated on such shaped coronation chair were Khunjaoba, Paikhomba, Charairongba, Pamheiba, Maramba, Chingthangkhomba, Talemkhomba and Mayangamba. During the reign of King Paikhomba some amendments and alterations were made under the directive of customary laws in respect of ceremonial part of the coronation in a moderate scale (Ibid).
However, the rites and rituals of the coronation were so elaborate and grandeur from the coronation of King Naothingkhong as per direction of Luwang Ningthou Punshiba, the King of Luwang Principality(Ibid).
Under this innovative ceremonial coronation, ten Nobles of the royal court (Ningthou Panba Tara) fetched water from three canals and the Kings take bath with the water. The King sits on a wooden seat made of UNINGTHOU plank. He collects water in a trough made of WANG wood. (Ibid).
Another very significant feature is the indispensable Customary Law element in regard to the parts to be played by each ‘Salai’ and as also to ensure participation by several tribal groups as could be evidenced from different kinds of wood used in the construction of Kangla and of coronation platform, water to be drawn from different water-pools (lakes) belonging to seven different ‘Salais’, use of different designs of clothes both from the seven Salais of Meiteis and also from the tribal groups, such as, practice followed since the reign of Pamheiba for wearing of Tangkhul customary dress by the King during the coronation ceremony. (Ibid).
These are seen as attempts made to depict universal characteristics of the occasion so as to project the King as supreme authority of all the people living both in the Valley and the hills and in expression of solidarity and integration of societies with the blending commonality as the King of Manipur is.
The concept of divine Kingship of the Meiteis has it that the Meitei Kings got their divine power and strength from Supreme Being and as also from the ancestral gods of the clans through certain processes, such as, consecration, sacrifices at the time of coronation and the yearly ceremony of ‘Cheithaba’.
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to be continued ..
* Dr. (Mrs.) Priyadarshni M Gangte wrote this article for The Sangai Express .
This article was webcasted on February 04 , 2008 .
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