CENSUS OF INDIA 1961

V;OLUME XXII

MANIPUR

PART VII-B FAIRS AND FESTIVALS

R. K. BIRENDRA SINGH oj the Manipur Civil Service

Superintendent of Census Operations7 Manipur 1961 CENSUS PUBLICATIONS OF MANIPUR

(All the Census Publications of Manipur will bear Volume No. XXII)

PART I General Report including Subsidiary Tables

PART II (with sub-parts) · {General Population Tables Economic Tables Cultural and Migration Tables l In one Volume PART III · Household Economic tables j PART IV • Housing Report and Tables 1 PART V • Special Tables for Scheduled Castes and t In one Volume Scheduled Tribes PART VI .. • Village Survey Monographs PART VII-A • Handicraft Survey Reports PART VII-B* • Fairs and Festivals PART VIII-A • Administration Report on Enumeration } Not ror sale PART VIII-B • Administration Report on Tabulation PART IX • • Census Atlas Volume STATE GOVERNMENT PUBLICATION 1 District Census Handbook ItThe Present Volume. CONTENTS I Pages I FOREWORD V-VIII PREFACE , IX MANIPURI CALENDAR X FESTIVALS IN MANIPUR 1 Types of festivals- (a) Seasonal festivals (b) Birth anniversaries (c) Religious festivals (d) New year's·' day (e) National festivals' (f) Domestic festivals (g) Modern attitude towards festivals PART I-FESTIVALS-MEITEI (Hindu Manipuri) Festivals Saraswati Puja YAOSANG (HOD! FESTIVAL) . 4-7' Origin.. of the festival. Mode .of ce.Lebrat.ion . B~UNI . . " 9.>..10 RATH YATRA (K!ANG) .: 11-12 JANMASTAMI (Krishna Janma) 13-14 HElKiRU HITONGBA (Hi yang Tanaba) ls:i6

DURGA PUlA. " " .' " " " . 111-19 . Temple Celebration Household Celebrations Public' Celebrations . Kwakjatra DIWALI-The festival of light 21-22 Origin

I NINGOL CHA~KOUBA , . 23 RAS LEELA. 24-26 Origin l Mode of performance Variations in performance Nipa Pala A. Kunja Ras B. Maha Ras C. Vas ant Ras D. Nitya Ras B. Sanjenba or Gostha F. Udukhol Ras The philosophy of Ras Leelas ii

Pagf!s

LAl HARAOBA 27-29 CHBIRAOBA 31-32 TRIBAL FESTIVALS 33-34 Lom Kivah (A Thadou Festival) Festivals of the TangkhuJ Nagas (1) Luira (2) Yarra (Club or Guild Festival) (3) Mangkhap (4) Ohumpha

~UI NAGA FBSTIFAL-GAN-NGAI 39-40 CHRISTMAS ,I 41 MUSLIM FESTIVALS' ., 42-43 Ramjan, Bakri-Id, Shab-e-Barat RBPUBLIC DAY - A National Festival 44

PART II-FAIRS • fl· 45 Gandhi Mela • 46 , Hill and Plain Festival, 1954 • • 47 Khadi and Village Industries Exhibition . • 48 Manipur' AgribultutaI and Industrial Fair, 1962 • • 49 Other Fairs , • SO

Appendis " , '. '. '. '~ . .. '. • 51-52 Eltrllct- The Pleasing of the god Thangjing by Lieut. Col. J. Shakes pear . • • .53·56 tlST OF PHOTOGRAPHS ALONGWITH CAPTIONS FOR FAIRS AND F~STIVALS

Photo Captions. Name of Festival/Fair No.

Children who are brought by their elders also participate in Holi YAOSANG (HOLl) 2 Astraw hut to be burnt·dowI1 in the evening 'of th~ firs! day 'of Holi " 3 Thabal-chongba dance '. " 4 A band party playing during ThaMl-chOngba'dance " 5 A Holi party of femaleS onl9. '. " 6 Procession of Holi patties towards the temple of Vijay Govind at Sagolband, ImphaJ .' .' .' '.' . . . . " 7 "Jaypatra" -5\ royal award for supreme dedication to the service of Govindji-being carried by one of the recipient parties . " 8 Govindji's temple ",ith a pair of domes " 9 The front view of the temple of Vi jay Govind " 10 Holi performers and spectators " 11 Holi singing inside the mandap of Govindji " 12 The huge rath (kang) of the palace • RATHJATRA(KANG) 13 The royal rath and its devotees " 14 Ordinary rath of the Manipuris. Arti and kirtan being performed in front of a house . " 15 The oarsmen on their ""ay to the canal HEIKRU HITONGBA 16 Hitongba (the chief rider) taking rest before the boat-race starts " 17 Worshippers are busy installing idol of Govindji on boats before the boat-race begins. -. • " 18 The boat-race is in progress " 19 The temple of the Goddess of Hiyangthang ""ho during the post-Hindu period is identified with the goddess Durga DURGA PUJA 20 The huge mandap of the goddess of Hiyangthang " 21 Scene from Kwakjatra festival " 22 Scene from Kwakjatra festival • 23 Scene from Kwakjatra festival • " 24 The beautiful costume of the Gopies in the Ras Lilas of ManipuI • RAS LILA DANCE 25 A child in the role of Krishna in Ras Lila 26 Enactment of Ras Lila dance by professional artistes on the stage " 27 Enactment of Ras Lila dance by professional artistes on the stage • " 28 Two lovely children as they appear in Sansenba-a festival depi~ting the childhood life of Lord Krishna and his co'Wherd companies • " 29 A group of male and feD;1ale participants in the Lai -Haraoba festival LAI HARAOBA 30 Males and females dancing in Lai-Haraoba festival iii IV•

Photo Captions Name of FestivalfFair No. 31 Males and females dancing in Lai-Haraoba festival • LAI HARAOBA 32 If. scene from·Lai-Haraoba dance at Moirang village • " 33 People climbing the Cheiraoching Hill in the afternoon of Cheiraoba • CHEIRAOBA 34 If. beautiful 'Kharakla in her tradi,tional costume stands at her gate to receive her guests . : YARRA 35 A group of Kabui Naga dancers • GAN-NG.j\I 36 Kabui Nagas in their colourful dance costume " 37 Two pairs of Kabui dancers displaying their dance " 38 A group of tribals taking part in the Republic Day procession • REPUBLIC DAY 39 A scene from4:he Republic Day celebration " 40 A group of school girls parading on the Republic nay " 41 The main entrance of the Gandhi Mela GANDHI MELA FOREWORD Although since the beginning of history, foreign travellers and historjans have recorded the 'principal1Ilarts and entrepots of commerce in India and have even mentioned important festivals and fairs and articles of special excellence available in them, no systematic regional inventory was attempted until the time of Dr. Francis Buchanan-Hamilton in the beginning of the nineteenth century. '0ne of the tasks set before him by a resolution of the Governor-General­ in.,Council in 1807 was "to examine with as much accuracy as local circumstances will admit": "an account ,of the various kinds and amount of goods manufactured in each district ...... the ability of the country to ,produce the raw materials used in them ...... how 'the necessary ca- 'Pit&l is procured, the situation of the artists and manufacturers, the mode of -providing their goo,ds...... :commerce; the quantity of goods exported and impor.ted in each district; the manner of conducting sales, especially at fairs and markets ...... ~" .

That he discharged .his duty very thoroughly will appear from his statistical accounts of Mysore and the northern distri~ts of'Bengal and Bihar.

The great Revenue Surveys of the middle 'of the nineteenth ce~tury made no attempt in ,this direction, and accounts of fairs and festivals in districts were neglected until W. W. Hunter took up the com,pilation of statistical accounts again in the.last quarter of last century. For the purpose ,of notifyjng bolidays in the East India Company's offices the Board in Calcutta had since 1799 'been in the habit of '~procuring an accurate Bengalee almanac properly authenticated by 'brahmanical astronomy'" from the Nabad'wip Court (Letter from Secretary of Board to Col­ lector of Nadiya, 5' July 1799, No. 8217, W. W. Hunter's Unpublishe'd Bengalee MSS Records1. Satis Chandra Vidyabhusan in his Histor,y Of Indian Logic wrote that "almanacs were prepared by the Pundit Samaj of Nabadwip which were supplied to the Nawab's Court of Murshidabad as well as to the 'East India Company, the Supreme Court, etc ...... 'the Nabadwip Patljika under the imprimatur of NabadwipddhijJat~ranugya was accepted by all the landlords of Bengal". This Nabadw1P Pcinjika which remained the standard almanac for Bengal continued in.use through­ out the first half of the nineteenth century ana each iss-qe contained a list of important fairs and{estivals in every district. A valuable almanac was that published by the Vernacu1ar Litera­ ture Committee's Almanac published in 1855-6 (1262 BS.). It gave an account of 309 famous fairs of Bengal in its second part. The Gupta Pless Panjik'a or almanac which virtually repiaced Nabadwip .panjika made its first appearance in lS69 and continued to publish a useful tist of important fairs and festivals in the country. But this list was by no means exhaustive, nor were W.W. Hunter's which he published with each Statistical Account. Meanwhile native crafts, industries and objects of artistry decayed rapidly and thoroughly as a result of t-he East Indi~ Company's policy of extinguis:Qing them, and official interest in fairs and festivals declined, although these occasions, divested of much of 'their glorY, still con­ tinued to attract livestock, grain, merchandise and handicrafts fram far and near. The Imperial Gazetteers.published between 1880 and 1910 gave a minor place to these important. seasonal mar­ kets or temporary inland ports. Even the District 'Gazetteers, which still are the fullest and most compact accounts of districts, make but casual mention of fairs and festivals in the country and attach little economic importance to them.

For, indeed, the importance of fairs and festivals-as the meeting ground of livestock and agricultural commodities, of many religions and many cultures, crafts and motifs fwm far and near, of ideas and design, workmanship· excellence and finish of tools and appliances IQf trends of the future and vanishing practices of the past of adaptability and 10'cal variation; of v vI skill and imagination-declined with the punitive ~port policy of the East India Company and the unrestricted import of machine-made goods, so much so that at the close of the last century fairs and festivals were reduced to a matter of concern only for the Public Health Department. They were no longer regarded as important centres of trade and commerce, but were now from the Government point of view merely a collection of human-beings among whom epidemics were to be prevented from breaking out. Fairs and festiv;tls continued to be a matter of law and order and the P-olice Department and the District Board continued to maintain full lists of them in their local offices, a source which has so far remained ul1quarried.

Following the census operations of West Bengal in 1951, a slim volume, containing a list of fairs and festivals arranged according to districts and their Police Statidns, was brought o\ut as part of the West Bengal scheme of Census Publications. This list was mainly made up of information supplied by District Boards and Superintendents of Police of districts: The two lists were collated to make up a comprehensive list containing several columns: the name of the vil­ lage arranged under its district and Police Station, with its Jurisdiction List number, the name of the festival or fair by which it is commonly known in the locality, the English month of the year in which it is held, the duration of the festival or fair, and finally the number of persons attending it. Although merely a list, and not quite complete at that, this volume attracted attention and received the appreciation both of scholars and the general pUblic. Its general value lay in its being a compendium and its particular value lay in presenting a distributio'n throughout the country of particular festive occasions. The Superintendent of Census Operations for West Bengal, who continued in an honorary capacity, was plied from time to time with requests to undertake an extensive s'urvey of the subje'ct which seemed to accord well with the Superintendent's own per­ sonal desire'. For one thing, quite a few of the old and traditional fairs and' festivals of West Bengal are on their way to extinction on account of various forces working against them and a record of these rapidly vaflishing fairs and festivals co'uld be made only now as never again in the future. In the next placep the Census Office considered it its duty to sustain by a more search­ ing survey the interest that the publication had aroused.

A different approach suggested itself as the new task was viewed in terms of collection of extensive first:"hand material on each fair and festival. It was necessary, therefore. in the first place to approach as many individuals as possible in each locality, and not restrict the enquiry only to Government or semi-Government sources, Departments or organisations, In the second place, a satisfactory q)lestionnaire was considered most essential. A number of aims were kept in view in framing the questionnaire. These were : '

(a) The questionnaire should be very simple and precise in language, designed primarily for the understanding of a person of primary education standard. At the same time, the question should be suggestive enough to invite ancillary information. Wen: this objective achieved, it should be possible to obtain exhaustive information \Yithout irrelevant detail. --

(b) It should succeed in obtaining a clear environ'mental~ social and eC,o,nomic background, of the village or place in which a particular fair is held or a festival is obserlyed. (c) It should emphasise those aspects of a festival or worship which would bring dut the details of rituals and religious practices peculiar to the locality.

(d) It should obtain information not only on the more important and better~known festi­ vals or fairs, but also on the less known but otherwise significant fairs and festivals. It was decided to extend the scope of enquiry beyond those fairs and festivals that are approved and licensed by the District Authorities, for the latter would be a small number compared to the total. vii

(e) It should attempt sufficient information on economic activities and patterns in res­ pect of each fair, however big or small. The information so obtained should suggest the scope for studying the movement of local handiwork and local forms and raw materials. The questionnaire should also give a list of local amusements favoured by the public. The questionnaire which was several times pre-tested was finally mailed in 1957 to about 10000 addresses in West Bengal on the Business Reply Scheme. One of the devices which seems to ha~e evinced much responsible reporting was the assurance that each piece of information would be fully acknowledged to the correspondent whose address also would be published for the bene­ fit of future investigators.

The information thus collected was sorted district by district and further sub-sorted by Police Stations. The work of compilatIOn, once the preliminary verification and checking of the answers __ was over, was to be in three sections as follows: (a) The first section was to contain systematic mformation on the village, the villagers, their occupations, communications and other special features, mainly based on Sec­ tion A of the .questionnaire. (b) The second section was to contain all available information on the festival itself, the worship of deities, particularly rituals and forms of worship. This would be based mainly on Section B of the questionnaire. (c) The third section, to be based on Section C of the questionnaire, would contain infor­ mation about the fair and economic activity and amusement connected with the fair.

It will doubtless be a matter of great satisfaction to scholars that the scheme was very en­ thusiastically received by all my colleagues when its outline together with the West Bengal ques­ tionnaire was circulated in February 1960. My colleagues felt that the Census provided a unique opportunity for conducting such a comprehensive survey with thc help of the network of staff placed by the State Governments at their disposal. State Superintendents were quick to recognise that such a survey would be of great help to those who might care to investigate the religious cen­ tres and festivals, inland trade and commerce, art motifs and designs, circuits of trade, ancient trade routes, and special manufactures. It would give the student of toponymy much valu­ able clue and the student of history much valuable insight into the organisation of markets.

The proposal to conduct this survey was accepted in the Second Conference of Census Superintendents held in August 1960. Various aspects of the Survey, then in progress" were dis­ cussed again in the regional meetings of Census Superintendents held in Trivandrum, Darjeeling and Srinagar in May and June 1961. My colleagues were able to report further progress at the Census Social Studies Camp held in December 1961, when several elaborations of the original questionnaire and investigational methodology were also discussed. It was further proposed to undertake more intensive surveys of a small number ·of very important fairs and festivals in each State. At the third Conference of Census Superintendents in February 1962 my coUeagues took t~e further decision to prepare maps of fairs and festivals on the basis of districts and even of tehslls or taluks, some States having already made much progress in this direction,

.The scholar will find in these lists much to excite h1s curiosity. First, they show what an extensl."e net'York of seasonal and perennial markets village fairs still provide to native crafts­ manshIp and lU?Ustry. Secondly, they held to connect economic streams with social and religious moven:ents: Thrrdly, they suggest how a succession of small fairs in a time series culminate in a very bIg fau, almost always in the heart of a particular area, and how this big event gradually 2-4 R. G. Iodia/67 viii subsides through another time series of small fairs, so that an endless cycle of trade, social and religious intercourse is kept in motion. Fourthly, they insinuate a great de<;ll about what Bucha­ nan-Hamilton was charged to investigate a century'and a half ago: "the situation of the artists and manufactures, the mode of providing their goods, the usual rate of their labour, and any particular advantages they m'aY enjoy their comparative affluence with respect to the cultivators of the Jand, their domestic usages, the nature of their sales, and the regulations respecting their markets". Fifthly, they can Vf~ry greatly help in reconstructing ancie-nt and not so ancient trade routes in the country, and, a~ain, what Buchanan-Hamilton was ashd to investigate: "the nature of the conveyance of goods by land and water, and the means by which this may be facilitated, especially by making or repairing roads."

NEW DELHI ASOK MITRA 5th September, 1964 Registrar General, India PREFACE In the present volume an account of the Fairs and Festivals of Manipur has been attempted for the first time in the history of her Census. The main inspiration for this under­ taking came from Shri. A. Mitra, Registrar General who, as the Census Superintendent of West Bengal in 1951, brought out a volume on the Fairs and Festivals of West Bengal as a part of the West Bengal Census Publications of that year. For Manip'ur, the present survey may be regarded.l1;s a pioneer eifort, for, apart f~om stray accou~ts o~ a few fes~ivals written by inquisitive Bntish Officers who had been assocIated wIth Mampur In the pre-mdependence days, there has so far been no systematic accounts of the fairs and festivals. of this !'erritory. It is hoped, therefore, that the present volume, though far from perfect, wIll fill an Important gap in our knowle.dge of the life of the pearle of Man.ipur. For fairs and festivals reflect the socio-cultural lIfe of the people and provIde a peep mto 'the scales of value, codes of conduct and patterns of behaviour' th~t prevail in a distinctive region. For the collection of information and data contained in this volume. we have had to adopt the unorthodox method of going out to t~e field ~nd collectihg the same from know­ ledgeable persons a!1d dependable ~ources of lllformatlOn.. In. the case of some. festivals which were held dunng the preparatIOn of thIS volume venficatlOn of doubtful pomts was also made by actual visits to the festivals themselves. Alongside the Hindu festival~ which are more or less common all over the country, a number of pre-Hindu festivals that have been observed by the Meitheis from time immemorial have also been surveyed. The details or aspects of some festivals have been interpreted variously and we have taken care to see, as far as is consistent with our conscience, that the interpretations given in this volume are the gene­ rally accepted ones. It is far from our claim, therefore, that they are final or infallible. It is a matter of regret that the/large number of festivals that are celebrated, year in and year out, by various tribal communities, in the hills of Manipur could not be adequately sur­ veyed in this volume. Only a small number of important tribal festivals about which we could gather reliable information without going far up to the hill areas have been represented in the survey. This is due not to lack of interest in the numerous tribal festivals but to lack of time and of an adequate machinery to colleet information by. It is, therefore, with a sin­ gular lack of self-satisfaction that we present the part of this volume dealing with the festi­ vals of tribal communities. The first draft of the accounts of the festivals of Saraswati Puja, Yaosang (Holi), Rath Yatra, Janmastami, Durga Puja, Diwali, Ningol Chakkouba, Ras Leelas and Cheiraoba was prepared by Shri Kh. Phulehdra Singh, M. A. Dip. S. S. A. (TISS) while the first draft of the accounts of the remaining festivals and of the fairs was prepared by Dr. Kunj Bihari Singh M. A. Ph. D. and my thanks are due to these two young and energetic gentlemen who had t~ labour a good deal to collect the data and prepare the drafts. The task of cJllecting informa­ tion bearing on the tribal festivals was a little painstaking, especially as we are not very fami­ liar with these festivals. We give below a list of gentlemeh who gave to us, their valuable time generously and their fund of information without reserve or restraint.

1. Prof. K. Gangmumei-For Kabui festival. I 2. Shri. Y. 1(. Shimray-For Tangkhul festivals. 3. Shri Thangkhochon Thomson-For Christmas and Thadou festivals. I am grateful to my chief, Shri A. Mitra, 1. C. S. Registrar General, India, under whose kind guidance and inspiration we took up the task of preparing this small volume and to Dr. B. K. Roy Burman, Officer on Special Duty, Handicrafts and Social Studies, who kindly reviewed the draft and made a number of valuable suggestions. I am also grateful to Shri S. Go­ pendra Sharma, Publicity Officer, Government of Manipur, for lending us a number of photo­ graphs, and to the Handicrafts and Social Studies Unit of the Office of the Registrar General India, for lending eight photos, in respect of Holi festival and related matters, which wer~ taken by Shri K. C. Sharma of that office, during hi~ visit to Manipur. 'And finally to those anonymous elders who agreed to share with us theIr fund of knowledge and information handed down from 'Sire to Son', I must expres3 my gratitude. IMPHAL R. K. BIRENDRA SINGH January 31, 1967. MANIPPRI CALENDAR

The Man~puri calendar follows the lunar month Bengali month of the Panjika, the periodical adjust-, consisting of 30 lunar days beginning on the day of men.t or the Manipuri calendar with that of the Pan-) the new moon. It has been adjusted with the solar jilw is done in the following manner. If malama oc­ year through the formulated Bengali calendar popu­ curs in a particular month, the corresponding Mani­ larly known as P. M. Bagchi's Nutan Directory Pan­ puri month will have 60 days, that is, it will be jika. This Panjika is widely adopted by the Manipuris counled twice. As for example, in the year] 966 Sravan and it has served as the authentic reference book of month was a malam@' month and its corresponding the Manipuri astrologers. This Panjika is referred to in Manipuri month is Thawan. Hence, ~here are two order to find out the dates of all the Hindu festivals Thawan months in 1966. The names of the Manipuri during a year. Since the first day of the first Manipuri months and their corresponding Bengali an.d English month does not coincide with the first day of the first months arc given below:

LIST OF MANIPUR( MONTHS WITH THEIR CORRE3PONDING BENGALI AND ENGLISH MONTHS

Manipuri month~ Bengali months English months

Sajibu Chei tra-Baisakh March-April Kalen Baisakh-Jaishtha April-May I.nga Jaishtha-Asar May-June Ingen Asar-Sravan June-July Tha",an Sravull-Bhadra July-August Langban Bhadr.l-Asv.in August-September Mera Asv. i !I-Kartik September-October

Hi),anggei Kart i k- Agr aha "y an Octo ber-November Poinu Agruh 1:yan-Pausa November-December Wakching Pausa-Magha December-January Phair en Magha-Phalgun January-February Lamda Phalgun-Cheitra Fe bruary-March

x FESTIVALS. IN MANIPUR

Manipur is a land of an,s::ient traditions. customs (b) Birth anniversaries: It is in the inherent nature and usages which are faithfully respected and zealous­ of man to worship heroes-those who had lived and Iv observed by people in all walks of life and age­ worked for the welfare of humanity. Thus, with a groupS. The saying goes that, in Manipur, as in Bali, view to pay homage to the great deparled souls. peo­ there are thirteen festivals in twelve months. The year ple celebrate with ceremony. the birth anniversaries of in Manipur presents a. cycle of festivals; hardly a mont~ incarnations of god like Rama and Krishna, prophets passes without a festival or two. The numerous festi­ like Buddha, Chaitanya and Mahavir and great per­ vals sprang up on account of the fusion of the ancient sonages like Gandhi and Tagore. and modern cultures of the land. Most of the festivals of Manipur are religious in origin and primarily aim (c) Religious festivals,' Although most of the festi­ at attaining self-realisation and spiritual bliss as the vals celebrated in Manipur have a religious founda­ ultimate goal of life. Contrary to the widespread tion, there are a few religious festivals whioh are of notion that :, festival means merely fasting. and deeper religious significance. The festival of Baruni merry-making, the Indian concept of a festival that which is held after the Holi and which is especially holds good in Manipur is primarily self-purificatory. A dedicated to Lord Shiva is one such festival. festival implies fast or the missing of a nieal, or the avoidance of a particular item of food though this is (d) New year's day: The beginning of the year is invariably followetl by festivities. It may be observed, always celebrated as a grand festival. It is an occa­ therefore, that, although festivals are essentially religi­ sion to enjoy for all people-young and old. male and ous in character, bringing into focus a certain way of female. There are several eras according to the various life, they are not without mass-enjoyment and merry­ calendars. As the Christian and Saka eras are followed making. Usually, a festival in Manipur is associated in Manipur, new year's Days according to these two with some songs and dances. Thus an aesthetic content cras are celebrated. is imparted to an otherwise solemn religious festival. (e) Na~ional festivals: There are some events in To the Manipuris, festivals are the symbols of the history of a nation which are of special signi­ their cultural, social and religious aspirations. which fica.nce to the life of the people that constitute the besides removing the monotony of life by providing nat!on. To cQ_mmemorate these events the days on physical diversion, mental recreation and emotional WhICh they took place are celebrated as national fes­ outlet, help them lead a better and fuller life. While tivals. Thus we ~elebrate every year the Independence preserving aad enriching certain vital aspects of civi­ Day, the RepublIc Day and the Martyr's Day. lization and culture. these festivals provide simple means or collective enjoyment and recreation. They (f) Domestic festivals: In addition to the various also lay emphasis on the moral and spiritual values of types of festivals mentioned above there are also some human existence by inculcating a sense of self-disci­ festiyals which. are of domestic nature being celebra­ pline and austerity. t~d In the .failllly ?r household. The most popular fes­ llval of thIS type IS the Bhatri Dwitiya which is local­ Types of festiva1s ly known as Ningon Chakkouba. All the festivals, traditional or otherwise, that are Modern attitude towards festivals: Popular atti­ observed in Manipur may be broadly divided into a tude towards festivals changes with time. This is due number of categories. The classification given below is to various reasons. Religion which shaped and mould­ based ~n the functional characteristics and timings of ed t~e life of !he people in the days gone by, is now the fesb.vals .. should be noted t·hat the festivals may It ~ d~lDg force if not. altogether .dead. It can no longer ~e c~asslfied III more than one way and that the classi­ lllspire tI_le peopl~ mto acceptlDg and practising the ficatIon adopted here is by no means exhaustive but way o~ li~e. that It preaches, namely, a life dedicated only illustrative. to pJal.n Ilvlllg and high thinking. With the spread of educatIOn and progress of science, the rituals and cere­ (a) Seas(}lnal festivals,' These may be said to be' monials h.ave lost their former ~lamour and charm. the most ancient festivals observed everywhere in the Thus many of ~he festivals which sprang from religion world. There is hardly any primitive society that does do not now SUlt modem conditions of life. not celebrate, seasonally, divinities like the Sun, the Moon, and the fertile Mother Earth. Seasons have In the olden days festivals used to denote fasts. ~heir own. imper~e~tible impact on all living beings Pe?ple used to fast on the days of festivals that had a and exercls.e theIr mfluence on. them. The change in ~'eligl()us ba~kg.round. But with .the passage' of time, the season IS ma~ked by a corresponding change in the I~stead o~ mlsslllg.a meal or fastmg, sweets, fruits and mood and behavlOur of the individual. Nature imparts diet ·heavIer a~d fIcher than normal fO{>d were substi­ to all living beings a part of her pleasant mood as also tuted for f~sllng. People began to eat more on the h~r gloomy aspect. Many of the festivals associated days of fest.lvals than on the o!dinary days. There are, Wlth mer:y-ma~ing and rejoicing like Sankranti, Vasant however, shll some staunch Hllldus and Muslims who P~nchaml, Holl, Dewali, etc., are celebrated during the fast on the days of festivals havirtg spiritual signifi­ faIr weather. can~e. Part I FESTIVALS MEITEI (HINDU MANIPUlU) F.ESTlV ALS SARASWATI PUJA Saraswati £s the Hindu Goddess of learning or them the necessary specificati0!1s regarding the .shape knowledge. The fifth day of the new moon in the Mani­ and size and the style of the Idol they would lIke to puri month of Phairen (January-February) is dedica­ worship. The parties also settle with the idol-~1akers, ted to Her. The Hindus believe that She descends the charges for making, painting and decoratll'g the from ~eaven t.o the earth on this day and favours the idol. In Manipur, the charges for making an idol varies worshIppers .wlth Her blessings. Saraswati puja is the from Rs. 50.00 to R;s. 200.00. Idols are usually mad~ greatest feshvaI for the student community, as the of mud and straw; plaster of Paris is still a new thmg students are devotees in the temple of learning. In a to the artisans. Even so, the finished product lS not sense, every person is a student in this sohool of life l:!cking in beauty and charm. In fact, the Manipuri and as such Saraswati Puja may be regarded as a uni­ idol-makers deserve due recognition for their sklll and versal festival, although the students celebrate it more enth usiastically, artistry.

. According to the Hindu mythology, Brahma, For the students. celebration of this festival is V~shnu and Maheshwar are the trinity of the main compUlsory. They collect SUbscriptions for the festival Hmdu gods, and separate responsibilities are assigned even at the time of admission. Office-bearers are elect­ to each of chern. Brahma is the Creator of the Uni­ ed and separate committees and sub-commi~tees are verse, Vishnu, the Preserver and Maheshwar, the Des­ formed to organise the celebration in a befitt~ng man­ troyer. Correspondingly there are three goddesses who ner. As the day of the fllja draws near, those m charge are supposed to be the manifestations of these god~-­ of the celebration set themselves to work almost round Saraswati, the goddess of learning of Brahma. Lakshmi, the clock. To install the image of the goddess, a small the goddess of wealch of Vishnu and Kali, the des­ hut is constructed at a carefully selected place within troyer of evil of Maheshwar. Idea or knowledge is the the premises of the educational institution. The hut and first requisite in the work of creation. Thus, Saraswati. its immediate surroundings are properly cleaned. Gene­ the goddess of learning becomes an inseparable< consort rally another bigger hut is also construtced at a near­ of Brahma, the Creator of the Universe. by place for the purpose of preparing food to be offered to the goddes~. . The Hindus worship Saraswati in the female form :vIth four arms, and ho~ding a lotus, a book and play- Early in the morning of the Puja day, the stu­ 109 on a vcena. She SIts on swan and is supposed to dents would assemble at their respective schools or col­ have a fair complexion like the colour of a lotus in leges. Generally they come to their inst~tutions after full bloom. She is regarded as a wonderful player of taking bath and putting tilak on thm foreheads. the ~eena who ca~ enthral the whole world by its en­ Particular care is taken to see that the students of chatmg tune. She IS regarded also as a symbol of life. one school or college adopt uniform colours in dress. The girl students app~ar to take greater .care about T~e ,,:orship o~ this gO.ddess at the very approach the smartness of the dress they wear on thIS day. [he of spring IS not WIthout SIgnificance. Spring may be students of one institution would then proceed in one said to be the season of resurrection. At the first sign group to the place where. the ido~ of the godde~s is of the sprj~g season .Nature awakes from her deep made. From there they brmg the Image cere~olllous, slumber dUrIng the wmter. The weather is no longer ly in a palanquin which is nicely decorated wltn gar­ dull and dreary; it becomes bright and sunny. The lands and bouquets. Usually, four students )'Iho carry frozen ice, of cold December and January melts gradu­ the palanquin will go in front. and the ~est .of the stu­ ally intI? transparent streams under the warm rays of dents will follow the palanqUIn marchmg m file. J:. the Spnng Sun. Clothed wit~ great vegetation every­ band party leads the procession in front. Indeed, It where. Nature seems to be alIve once again. Everyone affords a rare sight-the spectacle of young and devo­ becomes active and lively. The spirit and mood ctf the ted students smartly dressed in uniform clothes mar~h­ time is such that no one suffers from mental inertia. ing in file to the tune of the. ~and and c~rryIng Indeed, such a pleasant and cheerful time appears to the image of goddess SaraswatI m a palanqUIn be­ be t~e right one for the w(\l'ship of the goddess of decked with flowers. garlands, bouquets and paper-cut· learnlllg. designs. In between the rhythmic t~es of ~~e ~a~d they would sing devotiQllal songs Ill. Mampun, III . Well ahead of the day of the Puja, groups of wor­ praise of Binapani, the goddess of learnmg. Now and shIppers and representatives of various educational then, they would also shout slogans like, 'Binapani ki institutions contact idol-makers of the locality and give Jai'. 'Saraswati Mata ki Jai", etc. Many people stand on 2, 3 either side of the street or the road to have a darshan of the hut. two banana plants are erected and one of the goddess and to enjoy the sight of the proces­ sugar-cane plant is also fastened to each of them. sion. They offer flowers and small coins to the goddess. Then a Brahmin offers puja to the goddess by chant­ As every educational institution observes this festival ing verses from the holy books. The rituals of the separately. a number of such processions can l::.~ seen ceremony are strictly followed and observed by all, on this day. There is invariably a sense of competition although the social aspect of the festival may be am.:mg the institutions of a locality in observing this fashioned according to t,he sweet will of the students festival with pomp and ceremony. In fact. the streets and the celebration may vary from one institution to of lmphal offer a spactacular sight on the morning of another. All the students join in the worship and this day. And for a few hours, the atmosphere is satu­ prayer. rated with the sound of music and slogans. When the worship and prayer is thus going on Thus after taking the image round in a procession other Brailmins are engaged in preparing sweets and which in itself is an impressive show. the students re­ food. Puris and sweets are the most common items turn to their respective institutions before it is too of the menu. Anot,her popular item of food served on late, for the puja. The image is then installed in the this day is khechri which is nothing but rice prepared hut specially constructed for the purpose. At the centre with dal and salt and coloured' yellow with turmeric. of this hut, a small platform, a couple of inches in In big institutions with a large number of students, a height, is raised with mud, bricks or wooden planks. number of cooks s,tart preparing the food even from The platform is covered with a sheet of red cloth; a the evening of the previous day. smaller sheet of white cloth is then spread over the red sheet. While constructing the hut and raising the Sometimes, the students organise. on this day, pedestal care is taken to see that they face the east or sports, athletic competitions, and cultural activities the south in conformity with the practice prevalent like symposium, extempore speech. debates, recita­ in Manipur that temples and images invariably face tions, etc. They also organise. in the evening, drama­ either 'of these two directions. On the cleansed and tic performances and one-act play~ in which the parti­ purified ground in front of the deity, are laid out all cipants arc chosen from among themselves. Prizes are the essential artIcles of the puja arranged strictly in awarded to the successful competitors. Yatraw{}lis and the order prescribed by the Brahmin who would be groups of professional artistes are also invited for the conducting the puja. Among other things, these arti­ entertainment of the students. cles consist of an earthen pot half-filled with water. A garland of three or seven green mango leaves is After being offered to the deity. the fOOd or the fastened round the neck of this pot. A betel nut, a prasad as it more commonly ~nown is distributed to betel leaf, a banana and a coin' are kept inside the the students, guests and invitees. For the young stu­ pot. On the ground a star pattern is painted with dents, this part of the celebration is one of the biggest flour, at the centre of which a handful of paddy is attractions. In big institutions where hundred~ of per­ spread on a circular plaintain leaf. The earthern pot sons assemble. the distribution of the prasad is a fair­ is placed on this plantain leaf. The goddess is invoked ly strenuous job on the part of the Brahmin cooks. in this pot. Other essentials are betel leaves and nuts, After the food, pans and cigarettes are also offered tc> fruits. flowers. vermillion. rice. black linseeds. leaves the prominent guests and invitees. of sacred basil plant, a kind of needle-like grass with tiny leaves known locally as tingthou, and some coin Puja is again offered to the goddess in the even­ to serve as dakshina-all placed on small separate cir­ ing of the day. It is believed that the cIeity goes cularly cut plantain leaves. There is also a big eart,hern back to heaven, her original home, at night on this cup filled to .the brim with rice. On the surface of day, after bestowing boons on her devotees. Thus, a this rice are placed bunch of bananas having an odd big festival observed with great pomp and ceremony n.umber of b:manas and a cone of betel with a betel­ comes to an end with a touch of pathos, when on nut inside it. A lamp is lighted and incense is burnt the morning of the next day, the image is taken in a in a small earthen cup. In the open square in front procession and immersep in a tank or river. YAOSANG (HOLl FESTIVAL)

This festival is celebrated on the full-moon day know that be would meet his doom at the hands of his of Phalgun (February-March). Like Durga Puja in sister's eighth child who was none other than Shri Bengal, and Diwali in Northern India. HQli is the Krishna. His plan to nip in the bud his fatal enemy biggest festival in Manipur. Well ahead of the time by imprisoning his sister and her husband and destroy­ when the festival actually takes place. t,he Manipuri ing a number of infants born of them was not crowned Hindus start making preparations for it. It is the prac­ with success. He, then. commissioned Putna, a vicious tice to wear new clothes on the first day of the festi­ demoness. to kill Krishna and sent her to Gokul where val, and, as this day draws near, a massive and brisk the child who was only a few days old was growing purchase of new apparel takes place, especially for up. Under the guise of it beautiful lady, Putna took women and children. Every Manipuri Hindu has to up the child at her breast at au unguarded moment be prepared for this major item of expenditure in his and tried to kill him by feeding poison. But the in­ family budget, be he poor or otherwise. Though, fant God suck up her life and she dropped down dead originally a religious f.::slival of the Hindus, the gaiely in her true self. Since then, the festival of Holi has produced by this spring festival is so inkctious that been observed on this day every year. people belonging to other religions as well, take part in it. The enthusiasm for this festival among the Mani­ Connected with the origin of the Holi festival, puri Hindus is such that they celebrate it for six con­ there is; another legend about a demones~ named Holika secutive days. who was immune to all means of destruction. This demoness used to devour children that were supplied Origin of the Festival to her by turns from each family in the places where Holi is a very ancient traditional festival of t·he she held sway. One day a holy mendicant took pity Hindus. It dates from the Vcdic times. Vmious stories on an old woman who was bemoaning her cruel lot and anecdotes of its origin and religious significance as it was then her turn to supply her only grandson are found in the holy books of the Hindus. One popu­ to the giantess. He revealed to the old woman that lar legend is about Hiranyakashipo, a demon king, Holika was doomed to die only when she heard viler and his son, Prahlad, a staunch devotee of Lord and obscene expressions. The people took the holy Vishnu. Nothing was more intolerable to the d,emon man at ,his word, and when Holika came for her prey, king than the worship of Vishnu, his deadly enemy, she was given such a chorus ·of vile and filthy abuse by his own son. All the attempts of the father to dis­ that she collapsed instantly and died. It is said that suade his son from worshipping Vishnu or to poison Hali is observed to con;Jmemorate this event. The ob· his tencb' feelings aeainst Him were of no avail. Even sccI.1e words used by some people on the night pre­ his several designs to kill the unyielding son proved un­ ceding the firSJt day of the festival are believed to have fruitful. At last. Holika. the sister of the demon king oririnated from this legend. The practice of indulging who could not be destroyed by fire by virtue of a boen in these undesirable words and expressions is known granted to her by Lord Shiva. offered to burn the bo) in Manipllri as NOllRiaobl1. All these legends connect­ to death by going into the fire with him. According· cJ with the origin of Holi festival are known to elders, ly she sat on. a heap of dry wood taking Prahlad 0:1 pandits and other learned scholars and not to the gene­ her lap and her brother. the king set it ·cn fire. But ral public of Manipur. as the burning flames gradually dwindled away, Holika was reduced to ashes with the heap and Prahlad was Whatever may be the origin of the Holi festival, discovered like a fresh lotus in the m\ld. Since then. there. is no gainsaying the fact that it is in essence and this event is commemorated by the celebration of Hall spirit a spring festival. It celebrates the advent of the on the full-moon day of Phalgun. spring. The influence of this pleasant season is 'evi­ dent on both ani'1late and inanimate objects. People Another Puranic story bearing on the origin of enjoy with gay abunda'1ce the vital feelings of delight this festival relates to a she-demon named Dhunlla or created by the revival of nature all around. To a com­ Hoda. On account of a boon of Lord Shiva. she Ie'; munity with a predominantly agricultural economy, a charmed life. She would die only at the hands of the successful completion of agricultural operations is children at the conjunctiprophecy Kansa came to Nabadwip, a small town in the Nadia district of West 4 5

Bengal. On that day there was a lunar eclipse. That the evenillg, they gather at an appointed place and decide child came to the world at a time when the atmos­ the activities to be pursued. Usually a boy become~ phere was heavy with chanting of Harl's name all over the leader of each group and he plays the major part Nabadwip on the occasion of the eclipse, was general­ in chalking out the line of action to be taken. Often­ ly interpreted to be the sign t,har he would prove a times, a sense of rivalry develops between two groups, teacher of the cult of Bhakti. Leaving aside the lucky the one challenging the other in wrestling and fight­ signs on his horoscope and Krishna-like antics with ing. They rove in the vicinity {If the village shoutin~ which pious imagination has invested his boyhood, it slogans and challenging others. Sometimes they S!t may be noted that he showed great keenness and pre­ throughout t:he night gossiping at 'a tplace and do not cocity of intellect in mastering all branches {)f Sanskrit return home. learning, especially grammar, logic and ethics. He be­ On the night of the day preceding the festival they came a great scholar even at a tender age. But soon, make a great bonfire. Many grown-up boys of th.e a ~weeping change came over his spirit. His intellec­ locality join them in sitting around the fire. They SIt tual pride had melted; he became a true devotee; and up even late in the night, joking and laughing. In the love of Krishna was the main theme of all his lectures small hours of the morning, when the world is asleep, and discourses. His magical influence {In the people they loudly abuse oth~rs using vile and o~scene word~. was so irresistible that he became a legendary figure This is kno,,holiday mood and in total oblivion of the cares and anxieties of life. Even a wage-earner will not In the late afternoon of the first day of the fes­ attend to his work during the Holi Festival. For he tival as twilight approaches, a Brahmin comes on in­ has already taken care to see that some extra money vitation with an image of Shri Chaitanya Mahaprabhu is res,erved for the festival. As the day of the festival from a nearby temple ,and installs the same in the draws near everyone become& as busy as a bee before small thatched hut which is now dedicated !he rainy season. The Khwairamband Bazar at Imphal to the deity. Pllja is then performed with the chant­ lq crowded almost to capaCity by people coming to ing of hymns by the Brahmin and the singing of devo­ buy new garments ul(d business men and shop-keepers tional songs in praise of Radha and Krishna by all have a hey-day. present. young and old, men and women. They bring small. loosely wlYVen flags and offer them to the diety. Two or three days ahead of the festival young These flngs are fixed on the walls of the hut, and some hov~ start collecting bamboos, straw and other mate­ of them are also raised over the roof. After the per­ rialq for building a small hut known as Yaosang. They formanw of the f)u;a, the image is taken out and the go from house to house to collect these materials and boys set fire to the hut in honour of the deity (Fig, 2). even indul~e in petty pilferings out of sport. They As they do so one shouts Hari bola (say Hari) and the also accumulate firewood and other combustible things others would respond He Hwi, Within a minute or that can be used in making fire. The boys belonging two, the hut is in blaze. (The young boys and ~irls to one lane or a number of neighbouring houses make (ove to see the cheerful flames devouring the hut in a grou p ?r narty, and many such groups or parties the unfurling moonbeams. amidst the chanting of are orga rnsed. As the first day of the festival draws Hari's name]. Soon the whole thing is reduced to near, each group starts functioning as a unit. Every ashes. People collect the half-burnt bamboos and fix 3-4 R. 0. India{67 6 them at their gates. It is believed that these half-burnt on till late at night with short intervals. Thabal bamboos ward off evil spirits. They also put the ash Chongba is a regular feature ()f the Holi fe~tiya1. from the burnt flags on their foreheads. The Vai.shnava Every evening during the festival and even some tlllle elders generally abstain from cooked ~ood till ~1e afterwards the sound of distant drums repcrts the Yaosang (hut) is 1ight~d. Although fish IS a favoUl:lte performan~e of tbe dance at various places of Manipuf. food to the Manipuri Hindus, it is the practice to glVe vegetarian food even to small children on this day. On the second and third days of the festival, bevies of young girls are found standing by the side Soon after the hut is burnt, young boys and girlS. of the road at some intervals. They stop the nale in small groups go from door to door askihg for dona­ passers-by by catching hold of their hands or dothe~ tion. The amounts offered to these small groups of and press for money. They will not allow them to go boys and girls may vary from one rupee to. a few unless their demand is fulfilled. The fer tale passers­ paise. Allhough, usually, the young boy~ and gIrls are by are allowed to go undisturbed. not in the habit of moving out of thelT houses after sunset, the bright moonlight of this. evening and the The practice of going from house to ho';ls~ asking festive atmosphere around, encourage, almost compel for money is confined to small boys and gIrls alone. them to do so. They generally close their mission [Small batches of elderly men and WlJlnCn also g'l around 9 P.M. and return to their respective homes around from door to door asking Eor money. Usually with the hope of taking it up again on the morning these groups of men and women sing devotional songs of the next day. Every household keeps a. sufficient of Holi to the accompaniment of drums, cymbals aIl~ quantity of ooins to offer to the children. On the morn­ other musical instruments (Fig_ 5)~. They ~t qd ('f SIt ing of the following day as well, the children move in a small circle in front of the house a'ld go on sing­ from door to door entreating tbe householders to ing for a few minutes. The occupant of the house, dvnate mone,y. They return late in the morning when then offers a small amount of money in tht rorm of the sun becomes brighter and hotter. One of the Dakshina. The money thus collected is spent for feast children is entrusted with the custody of the amount and amusement. They are received cor,.Jia11y :n every thus collected for a feast or dinrier party to be held house where they are offered the small amounts they ;'lomethne after the festival. want. Thc festive mood created by Ho1i CLlhnccs 111c sense of hospitality of the Manipuris wh') 'njoy in Thaha't Chongba, one of the oldest forms of fol~­ giving, at least for the time being. dance' iOn Manipur is generally associated with The On the third and fourth days of the fe -ivaI, snnll Yaosang' festival (Fig. 3). The expression literally means boys also collect uncooked rice from the neighbouri'lg "jumping in the moonlight." This is a dance in which h'Ouses. Small groups consisting of 2 to 5 boys go from young boys and girls participate and the elders also house to house asking for rice. For this purpose they take part as eager memhers of the audience. The boys take 2 buckets or pails. A small bamboo post. about and girls assel'1bl~, after dusk, in a spacious court­ five or six feet long, is inserted throllg]l the hilndles of yard or in a meadow and perform the dance under the the pails and two boys carry it by resting the two bright moonlit sky. lTsually the girls take the initiative ends of their shoulder~. The rice collected is l:ent in in arranging the dance. At the outset a number of reserve for their feast. girls go out to the courtyard and form a small circle by joining their hands. The circle gradually enlarges People enjoy playing with colour dming the festi­ as tlhe bovs who were waiting for their chance to take val. The colour used is mostly red or jark-red. nart in the dance, offer their hands to the !!irls and Coloured water is thrown into the dress and col'1ured ioin up. each boy getting himself in between two girls. nowder is smeared on the face. In such fun and ffillic Movin~ in an anti-clockwise direction, they dance the boys are generally agile and aagr,~'ssive. S~metimes with "t'loquent. effortless ease." In the centre of the they become a nuisance to others, especiallv to tll" circle there i~ a singer whose songs are repeated by the girls and women. Yet on the whole, people (ccept the rnrticipants. The dance is punctuated by slow, leisure­ situation with the mood of the fest:' al _,nd 'njoy the ly movements round to the circle, when more stress play with colour is laid on the s~mg part of the performance. The tempo of the dance increases when the band is played On the fifth or the sixth day of the fesLiV:lL comes and the panicip:.mts resume dancing to its tune (Fig. off Halan!?ka which is the finale of Yaosang. The most 4). Thabal Chongha is not a s9phisticated form of (,(llourful and perhaps, the longest procession of a re­ dance which demands great skill and patience on the ligious character in Manipur can be seen on th:s Jay. part of tbe participants. The only essential thing is AI about 10 O'clock on the ]1 Jrnif'!, "tbis dav, :} that one's feet are to move in the easy rhythm of the train of about 5,000 devotees belonp;ing to vari'JUs 'Holi band. Anyone is welcome to join the dance which cine or Kirtan parties proceeds from the northern gate of finds more entertaining to, participate in than to wit­ the p:t1ace, led by Shri Visbnu. the royal deity mount­ ness. As the dance gains momentum. one cares little ed on a white horse. fThis procession reaches the 3~ to who comes in and who goes out. Although, in temple of Shri Bijoy Govindaji at Sago}band 'Jia the past, thi~ dance used to be performed only in the Kheairamband Bazar (Fig. 6)1. The di~tflncc covcn:d by moon-light, it is held, these days, in the late after­ the procession is about two miles and a half. The noon before sunset as well as In the night at well­ I mphal Municipal Board takes particular care to clean illuminated lawns and' yards. As it often happens when the whole length of the road and sprinkle water to youth !jnd pleasure meet, the dancing. qt times, goes prev~nt the dust from blowing up as the long 7 proLes~i' ,n passes. fhe costume of the parti<.:ipanls is Gouranga with his devotees provide the running theme basically the same-a dhali, a long sleeved collarless of their songs. The most spectacular part of the show shirt and a turban for the male participants and a is the mock fight between a party of men wearing phanek and a cotton shawl or a sari for the female golden yellow-costumes acting the part of Lord Krishna participants. The dlilerent groups Or parties, however. and his company and a group of females dressed in use different coburs a'1d distinctive head-dresses. t\,ll pink saris which cover them artistically from head to the parties except the Jogi party carry their own dis­ foot and holding sticks, playing the role of Radha and dnct flags of varlOU~ colours, which are carefully de­ her party. The songs are based on suitable 'Brajamai' signed. In adUll;on to the usual flag, a party some­ notes expressing various sentiments of mock-anger, times carrie~ a banner of honour known as 'Jai Palra' mock-criticism and mock-hatred between the con­ which has been conferred on it by the ruler for dIS' tending parties. This mock-fight culminates in peace­ tinguishcd SCI v :e or exceptional merit (Fig. 7). ful reconciliation. It is not surprising that, Yaosang being the The band party of the Manipur Rifles also parti. greatest festival of Manipur with a universal appeal, cipJtes in the procession; It comes next to the royal Halanka, the climax and last day of the festival at­ dClty. The whole ~roces,ion moves smoothly, floi!l­ tracts a big crowd of about 20,000 penons from wilh­ ing, as it were, in the rhythm of the band and the in the Territory as well as from State. thrilling sound of various musical instruments which echo the songs of the numerous Holi parties. Hundreds Many people from outside come to Manipur of people turn up to enjoy the sight and many of during the festival and Imphal, the main town becomes th(;ffi follow the procession as far as the open ground a sort of holiday resort. T±le show put up on Halanka, near the tem ,Ie :Jf Shri Bijoy Govindaji (Figs. 8 & 9). the last day of the festival is one of few occasions which is its GC', cin at; on. Here in this open space tbe which are graced by the presence of important persons kirtan parties put up their show one after another (Fig. in Manipur as. well as from outside. Although the 10). Mention may be made here of the fact that these festival ends on this day, the festivities associated wiJ:h Holi or Kirtan parti (:" had been attending the temple it linger for quite some time after it. In the weeks of Shr. Govlnctaji at the palace to perform Holi songs that follow, there will be a number of parties, feasts and dame, since .he eleventh day of the new moon, and amusements at various places of Manipur. Indeed that IS, four day~ ahead of the Y (JO$ang festival. On Yaosang is to Manipur, what Durga Puja is to Bengal the last day of the festival, they come in a procession and Bihu to Assam. No wonder, therefore, if Mani­ to the temple of Shri Bijoy Govindaji to give n fin­ puris whO' perchance happen to be outside Manipur at ishing touch to the series of performances which they the time of the festival share Browning's sentiment have so long been putting up (Fig. 11). The' Holi plays for England in April, though for different reasons­ of Lord K.rishna with Radha and Gopikas and of Lord , Oh to be in Manipur now that Holi's there! YAOSANG (HOLl) Fig. I.- Children who are brought by their elders also participale in Holi .

4 R. G . India(67 Y AOSA NG (HOLl) Fig. '2 .- A traw-hut to be burn(down in IJ'.c evening of Ihe fir st dny ot H oli,

-. ~-...,-- ..... : i _- ~- ~-.- ,... • .....i;:; : "(}p . ~~ .. . . .,. "" .-. ,...-----.. -.~:.~. --,....,,_ 1 I , . I i ! I I

"':' ;'::-

YAOSANG (HOLl) Fig, 3.-T habal-ehongba dance. YAOSANG (HOLl) Fig. 4. ~A band party playing during Thab:.d-chongba dance.

YAOSANG (HOLl) Fig. 5. - A Holi party of fcm a l e~ only. YAOSN\G HOLT Fig. G.- Procession of Holi parlie5loW;trds i hc 'cmp1e 01" Vi j8.y Go\ in d ;1) Sago lband . [mphal.

YAOSANCi ,HOLl 'I r ig, x. Gov 'ndJi's Ictllple ",iih a p ~l ir 01 dome "

YAOSANG (HOUI Fig 7. ·"Javpatra" - a Il) ya l :lW,lrd fO l' ,Ujll\: I1l C dcd :­ (,1\ ion to the :;cr\, :cc l)!' <';0\ ;;'Llji k ;ng carried h v (\11,' lOr Illl~ rc (.; inicllt parties. - YAOSANG (HOLT) F ig. 9. - ~Tbc front \'icw of thc templc of Vijay Govind.

Y AOSANG \HOLl) F ig. 10. Holi performer:-- and spectators. i' , I.l ~~ YAOSANG (HOLl) Fig. t t.-Holi singing inside the mandap of Govindji. Among the festivals of the Manipuris Baruni may with chandan paste. Then they put on ciothes and take be regarded as one of the biggest so far as the size other articles theY' may like to carry, into small hand­ of the congregation of people is concerned. Bafl:lni bags. Since the jourrrey· is made during the night, a which is a religious day among other Hindus of India light is necessary. Hence torch-light, or kerosene torch falls on the 13th day of the dark half of Phalgull on or any other combustible articles like rubber which which the 24th star Satabhislw occurs. This day of may be used as a toreh are usually taken. If a person Baruni is also called Madhukrishna Tmyodashi. If does not have any light with him, he does not face the festival falls on Saturday, the festival is called much difficulty in the journey because many others are 'Maha Baruni'-the Great Baruni. In the year 1966, carrying lighted torches and one can just follow them. it was Maha Baruni because the festival fell on Satur­ Since the journey to the hill is made generally after day the 19th of March. taking the evening meal, pedple usually leave their houses between about 8 and 10 p.m. on this night, In other parts of Hindu India, Baruni is a special groups of people consisting of relatives, friends and day for taking holy dip in the Ganges; but in Manipur, ~eighbours leave their lpuses for Nongmaijing hill. As this day is more closely associated with the worsnip 1f "all roads lead to the Nongmaijing hill", people from of Shiva than with taking a sacred bath. The place of different directions come towards the northern route worship where Shiva in His phallic aspect is enshrined of the hill from where they will start climbing up the is on a small table land situated a little below the hill. summit of the Nongmaijing hiU which lies at the eastern fringe of Imphal valley at a distance of some Near .the foot of the hill there is the Chinggoi six miles from the town of Imphal. stream whIch takes a northward course. Every pilgrim is expected to take bath at this stream before pro­ There are two routes to this hill which are not ceeding up on the hill. Every orthodox pilgrim believes . motorable-'lne on the north and the other on the the bath at the Chinggoi stream to be a sacred one . south. The n'brthern route is used for climbing up and After the bath at the Chinggoi stream the journey the southern route for coming down. There is no re­ towards the summit of the hill begins. The entire gular public transport service for lhis festival. Apart journey is a tedious one because the road is rough and from this, people owning vehicles or not, prefer walk­ narrow. At places, steep gradients are also found and ing upto the foot of the hill and then proceed on to any negligence on the part of the pilgrims is iikely the summit of the hill so that they can get the zest to cause accidents. A little further up from the foot and gusto of the festival by walking with several_ fel­ of the hill a~d along ~e route, there is a small temple low pilgrims. But private vehicles are s~en along the of Lo/d ~nshna. ThIs temple was recently built, road leading to the southern route in order to receive sometIme III th~ year 1955 by the late Maharaja and take home tired and exhausted relatives. Bodhchandra SIngh. The pilgrims pay a visit to this temple also before proceeding ahead. Almost all the People from different parts of the valley of Mani­ pilgrims arrive at the temple of Shiva during the early rur perform the journey to Nongmaijing hill in the hou:,rs of th~ next <;lay-that is the day of Baruni evening of the day before the festival. Men, women festival. The space III front of the temple of Shiva is and children who are strong enough to perform the aU crowded by the pilgrims who come close to the journey, make the pilgrimage on foot. The journey to temple, offe~ coins. as dakshina and either prostrate or the hill is usually made after taking the evening meal bow down 1!1 ~belsance before the deity. This being at home. No special dress is necessary for this journey done, the pllgnms take rest for sometime before re­ and men are not particular about their dress. They turning back. It may also be. noted here that there are wear their usual dress whether it may be pants or dhoti. seyeral open-air and shedcd tea-stalls where the mI. Leather shoes are avoided as far as possible as they gnms can get tea, snacks and other eatables on arriv­ are not convenient in climbing a hill, and instead, ing at the Shiva temple. rubber and canvas footwears are used. There is no ritual restrictions in using leather shoes. Women are To ~et a dar~han of Shiva and pay obeisance to a little more particular about dress. Though they do the god IS the mam purpose of the festival of Barnni. not wear the best clothes they have, at least better Not far from the temple of Shiv a and by the side of clothes are worn by them. They also take with them the road there is also a small religious site known as spare clothes and towels for use when required during Saraslyati Kunda. Though comparatively little import. th.e journ.cy. Some amount of money, knives, and an~e IS attached to th.e worship of this goddess, pil. stIcks whIch may be useful during the journey are also gnms, however, bow III reverence and offer coins to her as well. usually taken. Manipuri women, who are usually parti­ cular about their dress while going out to some place, 'Yhen all the pilgrims have arrived at the temple take some time in dressing on this evening before of Shlva, and when some of the pilgrims who arrived making the journey. They apply hair-oil and comb the first haye begun to take the southern route for the hair tidily. They usually put tilak on the fore-head also return Journey, the day has advanced and the sun-

9 10 shine, if the weather is fair, IS anything but pleasing tions of Lord Shiv a and Parvati, and whose abodes because the pilgrims are exhausted as a result of thl!> were located at the Nongmaijing hill. In an ancient journey through the sleepless night. The people are not Manipuri manuscrip~ called "Panthoibi Khonggul", in a hurry in their return journey and they take rest an account of the pre-Hindu divine couple and of here and tuere on the way. Slowly and steadily the how they chose the Nongmaijing hill as their abode, downward journey continues, and by the time the sun is given, A brief summary of the divine couple has is mgh enough in the sky but before noon, almost aU been given in the account of Lai Haraoba festival. It the pilgrims have reached their homes after complet­ is said that under th~ aegis of the above mentioned ing the long and tedious journey. Families having king, one courtier known as Yumnam Keirungba vehicles send the vehicles to take the members home was put in charge of building a shrine of Shiva On the while: returning from the journey. Nongmaijing hill about the year 1850 A.D. so that pilgrims coming to the Chinggoi stream would be The festival of Baruni is not an indigenous event. ab1e to climb up the hm and offer prayer to Lord It is said to have been introduced about a century Shiva. However, it is not exactly. known since when ago, during the time of the Manipuri king Chandrakirti the Manipuris used to take the holy dip in the Chinggoi (1850-1886 A.D.). The festival has a close conrlection stream before the introduction of the festival of with the practice of taking bath at the Chinggoi stream Baruni and how ~he festival synchronised with the so far as its origin is concerned. The bath at the ancient religious practice, Now the majority of the Chinggoi stream was ,considered a sacred one and the Manipuris have forgotten the ancient practice and do Manipuris used to take bath at this stream and prayed not care to know the place where their pr_!!-Hindu to Nongpok Ningthou and Panthoibi~the diviDe couple divine couple lived when they climb up the Nongmai­ of pre-Hindu origin-whom they regard as incarna- jing hill on the day of Baruni festival. RATH YATRA

(KANG) This is another festival that came to Manipur the new moon, she came to Gundicha Mandir and with the introduction of Vaishnavism. The festival is implored Shri Jagannath to come back. However, locally known as Kang. It is believed that this festi­ Shri Jagannath returned only on the tenth day of the val was celebrated for the first time in Manipur new mOOll. This return journey was known as Puma during the reign of Maharaja Gambhir Singh (1825- Yatra. 1834 A.D.). Since then it has been observed regularly as a major festival of Manipur. The festival is dedi­ In Manipur, the festival is observed more or less cated to the worship of Shri Jagannath, the Supreme on the lines of the above legend of Orissa, the original Deity, and is observed for nine continuous days. The home of the car festival of Rath Yatra. It may be .celebration commences on the second day of the new observed that the artistically minded people of M:lni­ moon of Ingen (June-July) and concludes on the tenth pur have given an aesthetic content to an otherwise day. The first and the last days are generally deClared purely religious festival. This will be evident as we public holidays. come to the mode of celebration of this fe3tival. Al­ most every temple of Manipur has an image of Shri As to the origin of this Hindu festival the J agannath and a Hindu village that does not have a legend] goes that king Indradumbana of Orissa re­ temple is rarc. Rath Yatra, which is locally known as quested Vishwakarma, the divine architect to fashion Kang, is, therefore, a very popular festival in Manipur. three images of Krishna, Balaram and Subhadra out of a neem tree that floated down the river. According­ Making or repairing of a chariot somewhere in ly Vishwakarma started carving the images under a a village, nearby a temple is an unfailing indication sacred shed. As Vishwakarma could not complete the of the fact" that the day of Rath Yatra festival is not carving of the images in one day, he left them behind far-off. There is a keen sense of community feeling a closed door, warning that no one should look at amongst the Manipuris. The shrine and the idols them. But the king who was a staunch devotee of enshrined in it are always regarded as an asset to the Shri Krishna could not check the temptation to see village. A Mandav which is the special annexure of the idols of his dream. He opened the door of the a Vaishnava temple is always a favourite rendezvous shed a little, had a peep and then closed it immediate­ of the village elders. It is regard~d as a community ly. The king was awe-struck at the S

lThis legend ! suot ~nown to the mass but to a few pandits and elders only.

11 12 various episodes of Hindu epics and myths are pain­ chamar each (chamar is a tuft of animal hair, artist ted impressively on the cloth or canvas walls of the cally prepared with a handle). Now and then, the girl car. Early in the afternoon, the images of Krishna and wave this clwmar in a regular patterns_ his brother Balaram, dressed in dch costumes and decorated with ornaments and garlands of flowers are At nigbt people assemble at the mandav to witnes placed in the car. Garlands of paddy and pea-nuts are what is known as Khubak isei and to sing devotiona very artistically prepared and offered to Shri J agannath songs themselves. Khubak isei is a kind of performano during the Rath Yatra festival. At some places the in which a group of artists, male or female, dance anI idols of Krishna and Balaram are accompanied by that sing songs which are based on various episodes in thl of their younger sister Subhadra. Arti is offered to lives of Radha and Krishna. One or two drummer them before the procession starts. take part in the performance and the other artist dance and sing by clapping rhythmically. The mos The procession goes round the village or town and recurrent theme of the song is the one from Bhagava( returns to the temple in the evening. The car is drawn Purana when Akrur came to Gokul bringing an invita and pushed by the devotees. People wait at their lion for Krishna and Balaram from Kansa, king 0 gates to offer Arti to the deities mounted on the car Mathura. They went away in a chariot after a louchin~ and the procession goes forward halting at different send-off g~ven by the Gopas and Gopis. Perhaps, it i: places (Fig. 14). They offer fruits and flowers, betel through a mixing up of memory that the above episodt and betel-nuts. dhup (incense) and barti, garlands of is brought to the mind of the Vaishnavas at the sighi flowers, paddy and soaked pea-nuts. Barti is prepared of the chariot of the Rath Yatra festival. The sigh! by wrapping cotton fibre uniformly on pieces of sticks and sobs of the Gopis and Gopas on the eve of the .about six inches long and soaking the same in melted departure of Krishna and Balaram and their sorrow and ghee. They form ess,ential ingredients in many pujas suffering caused by the absence of the two brothers of the Hindus and are to be kept burning during the furnish a suitable theme that is exploited to advantage perfcrmance of the same. It is believed that orrering by the artists. Sometimes many parties of Khubak isel of one hundred and eight bards pleases the deities. are invited to perform at the same venue, one after Snme devotees, therefore, make it a point to offer this another. The professional parties come only on invita­ number of bartis. tion; apart from these, there are amateur parties in every locality who volunteer to perform as a matter of routine during the festival. Khubak isei competitions During the Arti, the devotees Slilg devotional songs are also organised at Imphal during this festival. in praise of Krishna to the musical accompaniment of pung (a kind of drum), jhal (big cymbal), bell and Wben all the performances are over, Khechri is gong. A person blows the conch at the time of arti. served to all the persons present. The same practice is After the arti the Brahmin conducting it distributes the fc5110wed day after day for the duration of the festival. edibles, flowers, garlands and half-burnt barris to all The performance of the fir~t day is repeated on the present. The householder offering the arti takes a share last day of the festival. This day is called Puma Yatm. of the offerings. to his or her house. People put a mark People used to celebrate the first and last days of the on their foreheads with the half-burnt barti and th~n festival enthusiastically .and without restraint, by insert it on their doors. It is believed that this half­ throwing mud, earth, water, etc., on one another. These burnt barti wards off evil spirits. unwholesome practice has, however, been given up now. The roads and streets of lmpbal are overcrowded. Now as the car is drawn along the road one or on these two days, as a large number of cars are drawn two Brahmins sit on it to take care of the idols. Some­ out by groups of devotees-~en, women and children times, two girls also stand on the car one on either Many people come to have a dar~han of the gods and side of t1:e idols, fanning each other and holding a enjoy the sight. L:

• •O . • •.••. {~j~

1

RATH JATRA (KANG) Fig. 12.- Tte huge rath (kang) of 1 he palace. - -- - - ~- - - .,,_..... _------~ ------' ~-...... -- . I

R ATH JATRA (KANG) Fig . 13. The royal r(/t1l and it-; devotees.

RATH JATRA (KANG) Fig. 14. - Ordinary roth of the Manipuris. Arti and kirf(/n being rerformed in front of a hOllse. JANMASTAMI

(KRI~HNA JANMA)

The eighth day of the new moon of Sravan (July­ When. at midnight. Krishna was born, Debaki fell August) is celebrated as Lord Krishna's birthday. asleep immediately after the delivery and. through a The festival is more commonly known as Krishna miracle, a general torpor seized all the guards of the Janma in Manipur. Shri Krishna has a special place prison and the doors were unlocked. Taking advantage in the heart of every Hindu. This is more so to the of the situation, Vasudev took the child in a basket Manipuris who have adopted the Radha-Krishna on his head. slipped out into the darkness. and crossing Bhakti cult of the Vaisnavite religion-the cult of the Yumuna, reached the house of Nanda at Gokul, devotional love and aSi such His birthday is celebrated where also everyone was soundly asleep. The serpent with great enthusiasm throughout the length and king, Vasuki shadowed Vasudev across the Yumana breadth of the valley of Maniput which is peopled pre­ with his hood spread out to protect the infant from dominantly by the Manipuri Hindus. the inclement weather. Vasudev placed the child near Yasoda and brought back her new born baby which Of the ten avatars of Lord Vishnu Shri Krishna 'he put by the side of his sleeping wife. When Kansa is the eighth incarnation. In the Hiqdu chronology, came to know of the delivery, he rushed to the prison there are. four ages, or yugas, namely, Satya. Treta, and snatched the child from the breast of Debaki. He Dwapur and Kali. The Hindus believe that, in all paid no heed to his sister's entreaties to save the life these ages, whenever -the good decline and the evil of the ch1ld, a mere baby which could do no harm to thrive;- an incarnation of Lord Vishnu comes on earth him. and tried to kill the same by dashing it against to save the saints and demolish the siDners. Thus in a stone. But to his surprise. the child slipped from his the evening of the Dwapur Y.uga, the social, religious hands into the sky and after warning him that his and political conditions of the country were beset with destroyer had already taken birth elsewhere. vanished evil. The people were oppressed by the tyranny of into the air. the ruling classes. Religion and justice were thrown As the majority of the Manipuris are Vaishnavites into the backglicmnd; might was right and the law who worship Lord Vishnu in one form or another. of the jungle prevailed. People had a constant fear the worship of Shri Krishna is very popular in Manipur. of the demons who threatened to ruin their lives. His birthday in the month of Sravan is, therefore. The helpless devotees prayed to God to protect good celebrated as a great festival and observed austerely and. eradicate evil. and to rescue religion. Lord Vishnu with fasting and prayers. Early in the morning, people could not tum a deaf ear to their prayer and took from far and near throng at the temple of Shri birth as the son of Devaki. the wife of Vasudev at Govindaji at the palace to offer prayer. As Shri Krishna midnight on the eighth day of the new moon in was born at midnight. the general practice followed by Sravan. the orthodox section of the people is to fast the whole day and take food only after the birth of Shri Krishna According to the Bhagavad Purana, Debaki was at night. People get up early in the morning, take bath the sister of Kansa of Mathura, a tyrant. who at the and proceed to the temple to have a darshan of Shri instigation of his father-in-law Jarasandh. the king of Krishna and to listen to the stories of his life as nar­ Magadha. dethroned and imprisoned his father Ugrasen rated by Brahmin prietsts. and seized the throne. He was a violent arrogant and I proud ruler whose tyranny knew no bounds. He im­ Janmastami is also a gral)d fest,ival for the prisoned his sister Debaki with her husband and kept children. They wear new clothes and come in groups strict vigil over them. He also took a vow to kill all or with their parents and guardians to purchase toys the children born of her because an oracle warned and play-things. In the town and the villages the him that the eighth child of Debaki would be his ,small shops display a large number of toys and play­ destroyer. things on this day. Even the grown ups fO!t'get the humdrum routine of life and enjoy the festival in gay abandon. In some villages people organise games and

Thus Kansa killed all the six infants of Debaki I sports. Wrestling in the traditional Manipuri style is one after another. but the seventh embryo was shifted a popular sport amongst the villagers. Another popular to the womb of Rohini, the second wife of Vasudev game that the villagers organise on this day is what is living at Gokul. Rohini gave birth to a son named known as 'Yubi Lakpi' in Manipur which expression Balaram. Before taking birth as their eighth child Shri means 'snatching the cocoanut'. At an appointed place Vishnu appeared before Debaki and Vasudev one day of the playground a big cocoanut is placed. It is' and said that he would be born as their child but smeared with mustard oil so as to make it slippery advised them to take the ~w-born child to Gokul and and hard to catch hold of. About 10 or 15 competi­ put him near Yasoda. the wife of Nanda and bring tors take part in this game and every competitor tries back her new bom daughter. to snatch this cocoanut from, the others and run to a 13 4-4 R. G. India/67 14 fixed destination for the prize. This is a simple but kind of game with cowries. This game is known in very manly game which puts to the test the strength, Manipuri as Likol Sanaba. For various reasons it is stami~a and skill of the competitors. now losing popularity and being gradually abandoned . At n,ight Wown-up boys and girls sit together in in the urban area, though in the remote areas the game a cIrcle III the verandah of some house and play a is still played by boys and girls. BEIKRU IDTONGBA (HIYANG TANABA) Heikru is the local name of fruit (Emblica offi­ deity Bijoy Govinda in order to offer one piece of cinalis) and Hitongba literally means 'boat-ride'. earthen chillum, and one small piece each of gold and Heikru Hitongba is ,a festival of boat race of the silver. Manipuris. Another name of this festival which has been synonymously used now-a:days . is 'Hiyang Tan­ naba'-which also means a boat race. This festival is On the day of the festival and a few hours before an ancient event observed by the Manipuris since the the boat race begins, the idols of Bijoy Govinda and pre-Hindu period. The antiquity of this festival is not Raseswari are taken out of the temple and consecrated accurately known, but references to this festival can on a fiat deck prepared upon two boats, other than be found in a number of ancient Manipuri puranas. the ones meant for the race, tied together and kept In the Sakok Lamlen, mention was made of this festi­ at one end of the canal. The Brahmin priest offers val during the time of Irengba-a tenth century Mani­ puja and arti to the deities, and when the worship has p'uri King. been completed the ootlch blower will blow the conch ~ , by way of giving signal for starting the race {Fig. 17). A gun, if available, may also be fired instead for giving To-day, the boat race is an annual festival cele­ the signal. brated on the 11th· day of Langban (sometime in September) in the afternoon. The venue of the boat-race For this festival, an invitation is usually sent for is at the canal situated at Bijoy Govinda, a small loca­ Vishnu of the palace, and on this day of the festival lity within Imphal. This place has been named after Vishnu, being accompanied by the king and his rela­ the deity Bijoy Govinda whose temple has been locat­ tives arrives at the site of the festival where special ed there since the year 1776 A.D. The canal is about seating arrangements have been'made for the supreme 30 feet wide and 1,200 feet long. The present day deity of the Vaishnava Manipuris and the royal guests. Hindu-ori~nted festival of Heikru Hitongba is said to have been introduced in 1779 A.D. during the time of king Maharishi Bhagyachandra-a champion of Mani­ Before the race begins, the two competitors per­ puri Vaishnavism and founder of the famous Manipuri form "Heiruk Katpa" that is, offer fruit~ and fiowers Raslila. to Bijoy Govinda and Raseswari. It is also imperative to wear a necklace of heikru fruit by one of the com­ petitors and a necklace of paddy seeds by the other. We are not aware of any myth associated with this The sevaits or the worshippers of Bijoy Govinda practice. If the festival falls on Sunday, Tuesday and are in charge of arranging the festival and from among Saturday, the competitor who uses the right side of the sevaits, there are at present seven elders without the canal will wear the necklace of heikru. On the whose decisions and approval, works connected with remaining days, the competitor using the left s,ide of the festival cannot be carried out. A few days before the canal wears the said necklace. In deciding who will the festival, the canal is cleaned by removing weeds use the right or left side of the canal, the social status and other plants which grow in it. and personal background of the competitors are gene­ rally taken into consideration.

!he competitors may come from any part of Nearby thl' \)lace of worship mentioned above Manlpur but they should belong to the Manipuri there is the gO~l line which is marked by a long rope community. Only two competitors are selected and if across the canal. The ftarting point of the race is at more than two competitors come the persons who the opposite end of t11e canal. People from far and near come first are selected. If competitors do not come, begin to pour in on both sides of the canal in the the sevaits will find out competitors from their own afternoon and in order to have a good view of the families, relatives or neighbours. The sevaits will race, they either sit or stand near the bank of the supply the boats required for the race, while the com­ canal. There is no seating arrangement for all the on­ petitors will bring men to ride with them in the lookers. The spectators in this festival are so large in race. There is no fixed number of oarsmen (hlhonba) number that it has become proverbia,l while describing and their number may be five or six or more (Fig. 15). the strength of a huge congregation. But, apart from having an equal number of hihonbas in each boat, every competitor, who is locally called At the first blowing of the conch or shot of the Hitongba (Fig. 16), should also be accompanied by one gun, the two boats start and take up a quick speed body-guard called Chang, two leading front-oarsmen racing along the canal (Fig. 18). The tempo of enthu­ called nourungba two rear-oarsmen called noumang, siasm among the onlookers also increases and they and one hinaosaba who guides the course of the boat begin to shout in order to instil the spirit of competi­ by sitting on the stern. On the day before the boat­ tion among the oarsmen. The boat which touches the race, the two competitors must visit the temple ..f the finishing line first is adjudged the winner of the race. 15 \ 16

After the first race both the competitors perform, considered the winner of this boat race. The second as before, 'heiruk kalpa' before the deities and return race is not taken into consideration. Most of the time to the place of starting where they take rest and re­ of. this festival is taken not by the race itself but by freshment. Then begins the second'race. The race is tlie pre-race functions viz., 'heiruk katpd and rest and held twice only, and the winner of the first race is refreshment of the competitors. HErKRU HITONGBA Fig. IS.- The oarsmen on their way to the canal.

HETKRU HITONGBA Fig. 16- Hitongba (the chief rider) laking rest be­ fore the boat-lace starts. -4 R .G. India/67 HEJKRU HITONGBA Fig , 17.-Worsh ippe rs are busy installing idol of Gov indji on boats before the boat·race be gins. HEIKRU HlTONGBA Fig. 18. -Tne bOl l-race is ill progress. DURGA PUJA

Like Yaosang (Holi festival), Durga Puja is a And the image of th'e Mother, as worshipped by Her great socio-religious festival of Manipur. Very appro­ devotees, is the symbol of this onuiipotence and of the priately, the~ two festivals are celebrated in March and source of all we desire-earthly happiness and heaven­ October-by far the two most pleasant months of the ly bliss. year in Manipur. While .the former is in essence and spirit a Spring Festival the latter is an Autumn Festival. The lofty idea underlying Goddess--worsbip is a Durga Puja harmonises wi'th the advent of autumn genuine display of man's gratitude for his mother. A when Nature wears a serene look, casting off the person is more free with his mother than anyone else, gloomy veils of the rains and brings joy and hope all father being no exception. He is the flesh of her flesh around with undulating cornfields, murmuring brooks and the bone of he;r bone. To a mother nothing is too and extensive greenery smiling under the mellow golden precious to sacrifice for her child. To the child she is sun-beam. The vivacious sights and sounds of the a friend, philosopher and guide. She is the very image benign Nature refresh the care-worn minds. The far­ of benevolence. So it is true and necessary for him to mers too have a well-earned respects from the rigours approach the mother first, so thilt she may introduce of hard work during the monsoon. The background is her child to the father for spiritual illumination and thus eminently suited for the invocation of the Mother self-realisation. of the Universe out of whose grace flow the abounding plenty and the all-pervasive joy and She C01lleS from Legend in Manipur has it that in the Tretayuga. Her celestial home on the sixth day of the new moon Rama worshipped Goddessi Durga in the bright half in Asvin, for a· three day sojourn in this mundane of Aswin (October) tQ defeat Ravana. When Rama world. came lo know that his wife Sita had been stolen by Ravana from the Panchavati forest and was being kept The origin of the festival, like that of other such festivals, is buried deep in the recess of antiquity. imprisoned under the Asoka tree in Lanka (Ceylon) According to some sociologists it is linked with a he collected his army and started out to rescue her. festival of revelry of the primitive Savaras and, K;iratas; Rama sensing that chances of defeating the Demon others have unearthed in it the relic of the ancient King are very slim as the latter was a staunch! devotee autumn festival with a religious garb thrown around it of Goddess Durga, started to worship the Goddess 'to later on. Of course, the worship of Mother Goddess is win Her from Ravana. Since that tjme Durga Puja is older than the dawn of history. Man first started celebrated as a religious festival in the first half of worshipping the elements of Nature. Gradually, his Mem (Aswin). scanning of them convinced him that an unknown Durga Puja is celebrated in Manipur in three power must be operating behind them. Nature, a different ways, viz., (i) at the temple of the Goddess, manifestation of this power, is herself a fond mother (ii) in individual households, ana (iii) at public places who nurtures her children with care and caress. Thus, in every street and locality by groups of people-men, Mother Goddess comes to represent the all-prevading women and children. The ritualistic aspect predomi­ power that annihilates evil and protects good. Man, nates in the first, the social and cultural aspect, in the therefore, worships her in her manifold forms. l~st, while household celebratiqns are simple and Scholars and chronic1ers trace the origin of Durga smcere. Puja back to the Rigveda in which occurs a mantra (Divi Sukta) describing the emergence of the Goddess _ The rituals commence from the first day of Aswin and the form in which She appeared. Mention of Devi a,nd last upto the tenth day. The first day is locally Durga is also found in the Mahabharata, the Ramayana known as Chaorenhouba. From this day upto the end and in some other puranas. Durga Puja, in its present of the puja married daughters· are not allowed to,enter form is largely based on these pumnas. According to the houses of their parents. Cutting of the nails and Puranas, a demon, Mahisasura was threatening the hair is also forbidden. Heirukhagok or Sliri Brikha is gods. Durga, the embodiment of Divine power, took believed to be a sacred plant dear to the Goddess the form of a woman and bearing weapons in her Durga as tulsi or holy basil plant is to Shri Vishnu. ten hands slew the demon. She also promised to the According to the Puranas the shade of this tree is a gods to help them whenever required. Hence the fOTm favourite resort to die Goddess. Thus it forms an in which the Goddess is worshipped is that of a war­ essential ingredient of Durga Puja. On the sixth day of like figure having ten arms and riding astride a lion. the month the Goddess descends from Heaven and rests at the foot of this tree on Her way to the place The conception of the Puja and of the image of of worship. On the next day She enters into the house the Goddess has undergone a good deal of transforma­ or temple. The climax of the Puja comes on the tion since the worship started. Despite all these changes, eighth day when sacrifices are made to the Goddess however, the basic concept of Durga as the premordial and the worshippers ask for boons from Her. On tke force-Mother of the Universe Who creates, sustains ninth day, the immersion ceremony takes place and the and destroys whenever necessary-remains unchanged. image of the Goddess is consigned to the water. In 17 18

some places ten Kumarikas or unmarried gids are sizeable sheds or mandaps are erected and decorated wOTshipped along with the Goddess as the symbol of with leaves, flowers and curtains. They are sometimes dash matrikas or dash mahavidyas, called Kumari, electrified and loud-speakers also installed. Trimurti. Kalyani, Rohini, Kali, Chan<;lika. Shambhavi, Durga, Bhadra and Lalita. In other places nine maidens, In these places beautifuI idols are. worshipped. representing the first nine Goddesses who arC called Sometimes the images are of life-size and bedecked navdurga are also worshipped. They are the ~mbodi­ with costly costumes, ornaments, shining weapons and ments of the energy of gods who helped the Goddess flower garlands. Worship starts from the first day of when She was engaged with the demons in a mortal the month and continues upto the tenth day. Services cOijloat. They are worshipped with Vedic hymns and of Brahmins are requisitioned in the wOTship and they are offered clothes, garlands, etc., and vermilion is put guide the devotees in all details of the puja. on their foreheads. 111ey are then feasted and given dakslzina. Sometimes horses and elephants are also Everyday in the afternoon a priest or a knowledge­ worshipped. able person narrates the stories of the Ramayana or Mahabharata or other puranas dealing with the life Temple Celebration and activities of the Goddess Durga Herself. Narration of puranic stories is a great traditional art of Manipur. About six miles to the south of Imphal, there is There are a number of professional narrators. Some a village called Hiyangthang~ On a small hillock in of them are very m~ch sought after and well paid. the village among picturesque surroundings there is a People-young and old, men and women enjoy the shrine of Hiyangtlzang Lairembi (goddess Hiyangthang). story. Listening to such stories is a 'part of their reli­ This local goddess is identified with the Goddess Durga gious life. It also makes. a lJealthy pastime fOT those of the Hindus. This is one of the most important who are in the mellow evening of their life. places of worship in Manipur. The temple is found heavily crowded with people longlDg for a darshan of In the above case the narration is done by one the deity on the eighth day of the bright half of Mera man, obviously in the Manipuri language. But there (Aswin). (Fig. 19). On this day hundreds of devotees is one more way of telling the story. In this case one from all over Manipur come to this place of worship. man reads the original lines in sanskrit or old Bengali They offer flowers and small coins to the Divi!le sonorously in a certain tune anti rhythm of itsl own Mother, the symbol of power and prowess, saying "Oh and another man interprets it into the local language. Mother. Thou art merciful. Be grac.:ious to forgive our The understanding between the reader and the inter­ sins. Drive away the passions and desires that destroy preter is such that people easily .follow the line of the purity and calmness of our heart. Through Thy story without feeling any difficulty. The musical reading profuse grace may we live in peace and bliss." breaks the monotony of an otherwise flat narration. At some places chandipath is also recited and the cOn­ In the Mandap (Fig. 20) the Brahmins or priests tinuous chanting of the name of mantra of the Godd~ss read excerpts from the Puranas, explaining in glowing is arranged. At night groups of artistes-male or female, terms how goddess Durga annihilated the demops -sing- songs dealing with the lives of Radha and Mahishasura and his lords and saved the gods from Krishna or of the life of Chaitanya. Sometimes the the' ·demons wrath. For some time the whole atmos­ entertainment and celebration goes on till late into the 'phere is resonant with the rousing notes of the prayer, night. This is the regular feature of the celebration for describing the Mother's valour and benignity. the duration of the Puja.

HouSehold CelebratioIllS Worship is daily offered twice-in the illO'flling and in the evening. A Brahmin performs the puja by The Goddess is worshipped in every househOld, tinkling a little bell and burning bard. Other devotees specially on the seventh day of the month. This day is also join in the worship. On the morning of the eighth locally known as Yumclzangba (entering the house). day a gourd (torboJ) is cut before the Goddess, by a Th'e worship is done at the twilight, at a selected spot stroke of the sword and this symbolises a sacrifice in of the house near the front door. The place is. well Her honour. It is said that the original practice was' cleaned and washed with water. Fruits, flowers, betels to saqifice animals on this day. It came to be given and betelnuts vermilion, dakshilla, etc., are placed on up with the passage of time, and the practice of pieces of circularly cut banana leaf. They are offered 10 offering a gourd instead as! a symbol of animal sacrifice the deity by burning incense and lighting a lamp. There has now been adopted. are ~wo flowers, locally known as Kangmapal and Amurei, that are said to be the favourites. of the Durga Puja is also a festival of the children. Goddess. People make a point to offer these two Many of them celebrate it in groups in their own way. flowers to the deity without fail. It is rather surprising In a separate room of the house or an out-house they to note that these two flowers are offered to Goddess worship an image of the Goddess. Children like fire­ Durga only and not to any other gods or goddesses. works and crackers more than anything else. and during the day, and far into the night, the air is full Public Celebrations wjth the boom of crackers. Durga Puja festival is celebrated in Manipur Durga being the Goddess of War, officers and collectively by groups of associations either near the men of the Assam Rifles and the Manipur Rifles cele­ junctions or roads or in othe.r public places. Usually brate Durga Puja with great pomp and pageantry at 19 their two camps, situated in the heart of the Imphal the olden times, the Kings chose this day to march town. Public are allowed to witness the celebration. against their enemies. Some day ahead of the festival the idol of the Goddess' is taken around the town either in an open truck, In the days gone by, wars and disputes were very decorated with leaves, flowers, garlands and paper-cut frequent in the Kingdom of Manipur. The King of designs, or in a float specially constructed and decorat­ Manipur had to face anytime challenge either from a ed for the purpose. A number of armed mounted men chief of his own kingdom or from the King of a guard the image. The procession is led by the band­ neighbouring State. Thus he should always be ready party of the company. Many people wait on both sides and fully prepared for a war. So once for the year he of the street to have a darshan of the Goddess and see started for war on this day. The direction he had to the parade that follows. Again on the eighth day of face at the time of his yatra (start) was given by the the festival (the day of sacrifice) people in their hun­ scholars after reading the flight of the birds. For this dreds turn up to the place of worship to see the animal purpose at a particular place, near the palace, foods sacrifice which is still in vogue in their celebrations. were thrown out for the birds, to come and eat since They sacrifice goats and .buffaloes, ducks and pigeons. a few days' before. The all-pervading Pu;a spirit has its magic effect On the afternoon of this day a loud noise would on people's mind and behaviour and man>: of th~m be produced by shooting a rifle, just to -disperse the divert themselves from the humdrum routine of hfe. Every evening jovial crowds of gorgeously dressed birds. As crows are very common in Manipur the men, women and children throng the community wo[­ majority of the birds coming to pick up the food are ship centres, and after offering their homage to the crows. The direction in which the first crow flies away would be carefully observed. The King is to start Mother Goddess, enjoy the cultural performances. facing thi's direction. Then the king comes to the KwakjatraJ ground where an effigy of Ravana, made by mud and straw, is kept. He will, then, shoot at the ten":headed The last day of the festival is locally known as effigy and thus make his mission a sucress. On this Kwakjatra (Figs. 21, 22 and 23). The tradition says that day every happening is very meaningful and scholars on this day Sltri Ramchandra started out to :t;escue prenict the future of the King and the kingdom after his wife Sita and gained victory over Ravana, the Demon observing minlltes details of the happening like the king of Lanka (Ceylon). Since then, people regard it direction in which the crow flies, the points where the as an auspicious day to start work. It, is said that in bullet of the King hits at the effigy, etc. D URGA!PUJA Fig. 19. - The temple of the Goddess of Hiyangthang who during the por.;r- Hindu period is identified with the goddess Durga. DURGA PUJA Fig. 20. - The huge mandap of the goddess of Hiyangthang. KWAKJATRA FESTIVAL Fig. 2t.- Scene from Kwakjatra festival. KWAKJATRJ\ fESTIVAL Fig. 22.-Sccnc i'rom Kwakjatra rcstival.

KW AKJATRA FESTI VAL Fig. 23.- Scenc from Kwakjatra festival. DIWALI-THE FESTIVAl_, OF LIGHT

Diwali is celebrated on the new moon day in the dropped the necklace and flew away with the carcass. month of Aswin. Aswin corresponds to the Manipur The sister of the boy took the necklace down and month of Mera (October-November). It is essentially knowing that it be19nged to the royal family, retuq1ed a festival of light celebrated by men, women and the same to the king. At this the king was very children of all castes and creeds all over Manipur with pleased and promised her a boon. The girl requested great eclat. This festival with its array of colourful the king 'to black out that night all the houses in the lights and noisy crackers symbolises the joyous spirit country except her house. The king at once issued of the people. It is indeed a festival of joy and orders to this eITect. jubilation which overflows with the exuberance of life. While Goddess Lakshmi visited the country that The feeling of joy and the sense of rejoicing creat­ night, which was the night of a new moon day, she ed by this festival are so infectious that we see not found the whole country enveloped in darkness except only the Manipuri Hindus but also the Muslims, the one house where many lamps were lighted setting the Christians and people professing other religions parti­ dark night aglow. The Goddess came to the house of cipate in the festivities. In booming crackers, playing the orphans and offered to grant them a boon. The with fire-works and kindling lights until late in the girl said that she would ask for the boon after taking evening, the non-Hind,us celebrate the festival with as bath and requested the Goddess to wait for her in much gusto as their Hipdu brethren. By its very the house. Lakshmi promised to do so. A strange nature, Diwali is truly a national festival. jdea developed into the mind of the girl. If she did not return at all, the Goddess of wealth would always Origin remain at the house of her brother who would, there­ fore, prosper without fail. She committed suicide by There are several legends about the origin of this jumping into the river. festival. It is an old traditional festival of the Hindus and as such many legends had gathered around it. In In order to commemorate this occasi'on the fact, the mention of Diwali' is found in the Puranas as Amavasya of Aswin is celebrated as Diwali. On this well. According to Kalkipurana, the festival is cele­ day, the Goddess of wealth is worshipped in almost brated as an occasion for the appeasement of Goddess l:very Manipuri household. It is a common belief that Kali by Lord Shiva. Diwali appears to be the autumnal Goddess Lakshmi descends from the heaven to the worship of Mother Goddess. The annual worship of the earth at night on this day. 'f.he day is, thereJiore, dedicat­ Goddess begins in Autumn with the worship of Lakshmi ed to the worship of Lakshmi, the Goddess of wealth symbolising wealth during Diwali. This Lakshmi puja but with the passage of time a certain amount of fun forms an essential part of the festival throughout Mani­ and frolics has been introduced into the observance 01 pur. According to another puranic story, Laksltmi the festival. was born on the new-moon day of Aswin when she sprang up from the depth of the ocean and married Preparation for the: Diwali starts from the early Vishnu. People celebrate Her birthday by illuminating morning. Houses are cleaned, and floors are swept their houses. Leafy banana plants are erected at proper places at the gates and house-fronts, Garlands of flowers and Another popular legend prevalent in Manipur coloured papers decorate the house and the gates. In relates to two orphans, a girl and a boy. The girL asked the evening and at night a large number of lights are her younger brother to bring a piece of firewood or a put up everywhere on the gates, doors and windows, stick or anything that can be used in making fire when­ balconies and roofs., and at every nook and corner of ever he returns home in the evening after his walk or the house. Candle lights are the most popular. Some play. The obedient young boy did so accordingly people use earthen lamps while the more fashionable and as time went on, a huge load was collected. One decorate their houses with coloured electric bulbs. For evening, however, the boy was returning with nothing some time, the dark l,1ight of the new moon is lit up to take home. As he was dragging a log, he suddenly by the numerous lights displayed in every house. The trod upon something. He brought this thing home and atmosphere is filled with the noise of crackers and gave it to his sister. On discovering that it was a fireworks. For its display of lights and fireworks. the dead snake. and not a piece of firewood, she threw it Imphal bazar which attracts a large crowd on this night on the roof of their house. She, however, appreciated is a sight to see. the sincere effort of the boy to obey her command. Though Diwali is generally associated wit~ uni­ qne day, while the princess of the kingdom was versal jubilation, the festival has its own relIgious bathing, a crow snatched her gold necklace and flew aspect. Without this the celebration is never complete. away with it. As the crow flew in the sky with the At a properly cleaned and washed place of t~e house necklace in its mouth, it saw the carcass of a snake puja is offered to the Goddess of weaI.th .wIth g~eat lying on the roof of the house of the orphan~. It sanctity and all the decorum of worshIpping a God 21 5-4 R.G. India/67 22 in· the traditional Manipuri way. The things usually the Goddess of wealth is going to favour them in the offered are fruits, flowers, arecanut and betel, vermi­ coming year. This is a form of gambling in which lion, basil leaves (ocimum sanctum) and dakshina and considerable amounts of money a~ at times lost or all these are laid out on separate circularly-cut plain· gained. One unwholesome effect produced by this tain leaves. These essential articles required for tne practice is that young men indulge in gambling for puja are prepared and arranged usually by a woman some time after the festival. after taking bath, wearing freshly laundered clothes and putting tilak on her forehead. The lamp is kept lighted Diwali is a festival in which the whole family par­ throughout the night. It may be observed, in passing ticipates. All the members of the family-young and that compared with the mood of pleasure and jubilation old. men arid women can forget, on this occasion, the created by the festival, its religious aspect recedes into cares and anxieties of daily life and be in a festive the background. mood. The fun and frolics of Diwali and the spirit it creates among the people have made it the truly One peculiar practice prevalent in Manipur is that great national festival that it is. Symbolically it is the on this day the menfolk play a dice-like game or festival of all that light stands for-brightness, know­ chance known locally as 'Diwali' in order to test how ledge and happiness. NlNGOL CHAKKOUBA

Ningol Chakkouba which means a fe~st given to visit Yamuna to stay and dine with her. Since then, sisters and daughters, especially the married ones, is this day is observed by all the Hindus to strengthen perhaps the greatest domestic festival of Manipur. It the affectionate bond 'between brother and sister. is observed on the second day of the new moon in the Mauipuri month of Hiyangei (October-November). Invitations are generally sent on the day preced­ Especially for the womenfolk, the festival is a very ing the festival. The invitation is extended not in happy occasion. It is also essentially a festival of the the form of a printed card, but -in the traditional family and every member who is out from home wishes Manipuri style, with betel and betelnut. A plantain to return and spend the day with his family. In fact, leaf, about six inches- in diameter is cut circularly; it is a festiva\ of great rejoicing and family re-union. two other circular plantain leaves smaller in size, one than the other. are put on this plantain leaf. On the This festival corresponds to the 'Bhayya Dooj' of topmcyst plantain leaf is placed another leaf cut in northern India, the 'Bhai Bij" of western India. and the shape of a semicircle and under this semi-circular the 'Bhatridwitiya' of eastern India. Whereas, in other leaf are laid out 2 or 3 small betel-leaves and on parts of India, the HiIJ,du housewife invites her brother it are placed 3 pieces of betel nut shapely cut like to her house. and hosts and serves him with her own the sections of an orange. Such a preparation of the hands, in Maniput the parents and the brothers invite betel and betel-nuts forms an indispensable item for their married daughters and si~ters to their houses all the pujas and oblations. Alongside the sister or and feed them. It is believed that it was Maharaja the daughter, her children are also usually invited. Chandra Kirti who asked the people of Mauipur. in the lat~r half of the 19th century, to exchange the roles 'The day before, and the morning of the day of of the host and the guest the brother becoming the the festLval are a very busy and profitable time for host instead of the guest. Because he 'felt that it would the fish-wives. They have long been waiting for this be some strain on the part of his sister, who had married festival to make a thriving business. Because every a layman, to arrange feast with the pomp and cerc­ 'Mauipuri household prepares a very costly meal on many befitting a king. Thus he became the enter­ this day and fish is the choicest de:licacy for all. tainer inst.ead of the invitee and the people followed Many scrupulous businessmen start rearing fish in suit. Socially. this_ change has been a change for the private ponds and lakes long before the festival with ' better. For, if a sister is to play the host to her a view to sell them on this occasion. Some of the brother who has more than one sister, the brother will fish which are sought after by one and all in the be on the horns of a dilemma as~ to whose wish he bazars and at private sources are Pengba (Rohtu is to comply with. This problem does not arise if a alfridiana), Khabak (Labeo bata), and Sareng (Wal­ sister is invited by her brother. Even though. she has agonia Attu) the last named one being a costly more than one brother, there is no difficulty as most favourite among the Manipuris. of the Indian families are still joint families, or if they are not joint families, the brothers live in close In the latter part of the morning the ladies start geographical proximity. The problem dq_es not arise for their fathers' or brothers' houses. They are very_ at all in the case of daughters. careful about their dress and appearance. There is an implicit sense of competition among the ladies. Just as the rose smells sweet, -whatever name it especially among those belonging to the higher strata is given, the essence of the festival remains the same, of society in wearing exwnsive garments and orna­ no matter who plays the host or the guest. It is a ments. ~very woman puts on her best attire ap.d day on which the, ideal love existing between brother ornaments on th.is occasion. and sister and father and daughter is brought to the fore. In the Hindu Puranas, this love is immortalised When the m~l is over, those wh() can afford in the story of Yama and Yami, the celestial twins. give some present to their sisters and daughters. The Yami's grief at the death of her brother Yama was whole day is passed in merriinent and also in exchang­ beyond measure. The condolences of the gods' could ing notes on life. They also take the ladies to the not wipe the tears from her eyes. Death is the only pictures and dramatic performanc-es which are healer of all. sufferings. But even change of birth generally over-crowded pn this day. After that they could not erase tlie love between the brother and the return to their respective houses. There is an old sister. In the next birth, Yami was born as the river adage that it is bad for a married woman to stay Yamuna and Yama, as the God of death. They still at the house of her parents, instead of returning to recollected their previous birth together and cherished her husband's house on this day. Thus. every ,·marri­ the same intimate relationship. It is believed that on ed woman makes it a point to return to her husband's this day of the festival every year, Yama used to house without fail, though it may be far off.

23 RAS LEELA

The Ras Leela is the most widely known festival of every Vaishnava temple in Manipur for holding the of Manipur. It is original in composition and Ras Leela festivals. sophisticated in presentation. All the Ras Leelas of Manipur are danee-dramas which have the Vaishna­ As has been pointed out above, Bhagyachanctra vite religious theme of the life and love-story of is credited with having created Maharas, Kunjras and Radha and Krishna as their central and one continu­ Vasantras. During the reign of Maharaja Gambhir ous subject-matter. They are based on the various Singh (1825-1834 A.D.) Gostha or Goparas was com­ episodes in the life of child Krisbna. There are six posed, and during Maharaja Chandra Kirti Singh's important Ras Leelas and almost every one of them rule Nitya Ras was performed. Since then the tradi­ is celebrated s.easonally on a particular day of a ~ional flora is raised the king went to this hill, located the tree and an in the mandav and stuffed birds am kept there to image resembling Lord Krishna who appeared in rus create a sense of reality. Petals of multi-coloured dream was carved out of the wood under his keen flowers with or without vermilion are showered, off supervision. This image was then installed With due and on, on the participants from above during the ceremony, III the specially erected temple of Gavin­ performance of the Ras Leela. There are traditional daji at his palace at Imphal. On the day of the texts laying down specific rules with regard to dimen­ consecration ceremony, Shri Krishna again appeared sion of the stage, auditorium, decor anc;J.. arrangement before the king in a vision when he was in a trance of seats. and asked him to institute the Ras dance as a ritual offering to His honour; the Lord then divulged the The classical music that pl'ovides the ground work secret of the mystic art by demonstrating it before of the dance-drama has a subtle melody of its own. the king. Thus, the famous Ras dance of Manipur Devotional songs written in Sanskrit, Maithili, Braja­ took shape. It may, however, be mentioned here that bali, ~nd Bengali bX y~ishnava poets of Bengal are the Ras dance is not an altogether new form of dance. beautifully set to tradltIOnal tunes and incorporated It is believed that, at th~ instance of the king, some in the sequences of the Ras Leela. As these songs are Gurus of Manipur merely recomposed and rechoreo­ not understood, word for word, by the majority of graphed a new dance-form from the then existing the people, modern public opinion is in favour of traditional dance-forms of Manipur. In the first Ras adopting the Manipuri version of these sensitive lyries Lcela performed in 1769 A.D., princess Lairoibi, There are two vocalists, who are usually women, t~ daughter of king Bhagyachandra, acted the part of do the playback singing during the performance of Shrimati Radhika. Since that time, a special annex­ the Ras Leela. The instruments used are, Mridanga ture known as Ras Mandav, has been erected in front flute. conch, esraj ,and cymbals. ' 24 25

It is mainly the superb costumes that lend a and Manipuri are sung in a number of ragas. Pung dream-like atmosphere and a world of fantasy and (drum) and Kartal (cymbal) are the two musical ac­ illusion to the Ras Leela of Manipur. They are companiments of this performance. The skilful play-· elegant and dignified. The costume of Radha and the ing of the drum with the finger tips creates a sense of Gopis consists of a stiff satin petticoat decorated with harmony and grandeur. The synchronisation of poetic glass and silver sequences all over the body and expressions and melodious notes and the harmony embroidery of floral designs on the lower border, and created by the drums and cymbals give rise to an a velvet blouse (Fig. 24) Krishna and the Copas exquisite background for the siI).ging of devotional wear dhoti:es of goldell( orange co.llour and richly songs. Inspired by the rhythm of the drums and the decorated crowns. (Fig. 25). These costumes and cymbals the artistes dance as they sing. In fact the ornaments have been described in some detail in a Nipa Pala serves as a decent prologue to the perform­ separate report on "Traditional Costumes of Mani­ ance of a Ras Leela. pur". These costumes and ornaments help in cr~ating an ethereal atmosphere that is in keeping with this The costume of the artistes consists of a white mystic dance. dhoti, and a big white turban. Sometimes they have a long folded piece of white cloth which hangs down Variations in Periormance their shoulders. The turban of the drummer is smaller in size than that of the cymbal player. Generally. the sequences of the story of a Ras Leela are strictly observed (Figs. 26 & 27). There is however, room for one to interpret the emotional con­ A. Kutu RAS tent of the story in one's own way by varying the com­ poSition of dance and music pieces. Thus with the It is the first Ras Leela pedormed in Manipur at passage of time minor. variations have been introduced the newly constructed Ras Mandav of the palace on in the performance of a Ras Leela according to the the day of the consecration ceremony of Shri different schools of Gurus. Apart from this kind of Govindaji. Kunj means a bower. On the night of variation, there exists a disparity of another nature the full-moon of Mera (Aswin) Krishna, who longed between the Ras Leelas performed at the palace and to revel all night in the company of Radha and Gopis, outside the palace. In the Ras Leela performed at came to the heart of a bower of Vrindaban and played the palace there are no persons taking the parts of on his flute making a clarion call. Enchanted by the Radha and Krishna, for, the images of Radha and magic of his flute, Radha and the Gopis left their Kl'ishna are taken out from the temple and they are houses to meet him. They came to the bower with deemed to be the characters participating in the an eager and impatient mind. Their joy knew no Ras Leela. But in all the Ras Leelas performed at bounds when they found Krishna in the bower and venues other than the Ras Mandav of Shri Govindaji danced merrily with him. at the palace the parts of Radha and Krishna are played, respectively. by a girl and a boy or by two In the case of a performance at the Mandav of girls. Thus in any event, the vaishnav audience avail Shri Govindaji at the palace there is no Krishna themselves of the opportunity of witnessing the dance Abhisar, i.e., coming of Krishna to meet Radha and of' these two deities. It may be pointed out. in pass­ the Gopis, as there is no character: of Krishna. This ing, that in the first Ras Leela instituted by Bhagya­ holds good in the case of other Ras Leelas as well. chandra at the mandav of Shri Govtndaji, his own which are performed at the palace. daughter acted the part of Radha, because at that time the image of Radha had not yet been carved. The image' of Radha which is now in the temple of Shri B. MAHA RAS Govindaji was a later addition. Other distinctions in the sequences of the Ras Leelas will be described in On the occasion of Vastraharan, i.e .• \~ealing of the succeeding paragraphs. garments of the Gopis by Shri Krishna, Krishna pro­ \ mised to give' th~ Gopis the pleasure of his company Nipa Pala on a certain full-moon night. In order to fulfil this promise. Shri Krishna went to Vrindaban and played Same in the case of Rakhal Ras, a Ras Leela on his flute on the full-moon night of Hiyangei performance iI\ Manipur is invariably preceded by what (Kartika). Being spellbound by the enchanting tune is known as Nipa Pala which expression means a of the flute, Radha and the Gopis quit their work group of male dancers. It is the Manipuri counter­ and set out to meet Krishna. Their mental thirst was part, or rather adaptation of Bengal's Sankirtan. It is quenched only when they saw Krishna and out of joy performed by way of a community prayer or invocation they performed ras with him. When the Gopis became to God. Nipa Pala is an involved and exquisite San­ too self-conscious and thought themselves to be much kirlan which has been evolved by incorporating in it more fortunate than oth(!r women, Krishna disappear­ a number of Manipur's traditional dance forms such ed with Radha in order to curb the pride of the Gopis. as Kartal chalom (cymbal dance) and Pung cholom ( drum dance). Next, it was the turn of Radha to suffer the pang

,.. ~" ,,';:;_ql' of separation. Krishna deserted her too, because she Tn the Nipa Pala devotional !tp!}.gs--m priiSC'ot . 'Considered herself to be more fortunate than the Gopis. Radha and Krishna and bearing oJYthe various episo­ The Gopis became restless and enquired, in vain, of the des of their lives. written in S~nskrit. Meitllilh B~ngaly w'hereabouts of Krishna. to the trees, the birds and 26 the animals. Instead they found Radha in agony and to their respective homes with the cattle. The festival searching for her Lord. The tears of sorrow washed is celebrated to commemorate this occasion. away their pride and Krishna reappeared on the scene no~ as one person but as many. There were as many Knshna~ a~ Radha and the. Gopis. Thereafter they F. UDUKHOL RAS danced III JOy and performed ras in cosmic harmony Krishna, then bid them good-bye. • This festival is performed in the Manipuri month of Mera corresponding to October-November. It shows a small slice of the life of child Krishna. Krishna C. VASANT RAS grew up as an uncontrolable child full of mischief. He and his friends stole butter and curd and ate them up. . On the full-moon night of Sajibu (Baishak), They also teased the Gopis who came and complain­ Knshna, Radha and the Gopis assembled to celebrate ed to mother Yasoda. The mother tied her child to Holi, the spring festival of colours. During the cele­ the !1~ukhol, a wooden mortar for poul1ding rice as a bration of the festival, Chandra bali managed to steel pUlllhve measure. But the unruly Krishna escaped by away into the heart of Krishna with the result that dragging away the udukhol. He broke the rope that he began to pay exclusive attention to her. To Radha bound him to the udukhol by passing between two who had long dedicated herself to Krishna, this wa!> trees and exerting his weight. Thus he set himself free. an unpardonable offence. She cast away the blue veil Udukhol ras is performed to commemorate this that was a token of her love for Krishna. Out of occasion. umbrage and jealousy, she left the scene and took refuge sullenly in a bower with a few close friends. The Philosophy of Ras Leela But the lovelorn Radha could not erase the memory of Krishna ·from her mind, although he was out of Man is generally pleasure-seeking and pain-avoid. her sight. ing. This quest for pleasure appears to be the main· spring of all. other feelings and emotions. The feelings When Krishna found Radha without her veil and emotions take various forms according to the he realised his mistake and left Chandra bali for Radha. nature of the object to which they- are directed. If He implored, in vain, the trees, the birds and. ,the they are directed to the Supreme Being without any animals to find out Radha. When at last he approach­ selfishness or self-interest, they becom~ 'love'. If one ed her, she refused to see him. But her anger ebbed cannot forget the 'self' or sacrifice the pleasure of the away gradually at the sincere and repeated apology senses, one cannot attain 'love'. Positive self-denial of Krishna. Thus she was reconciled with him and and absolute dedication to a cause or a Person may they performed ras together with the Gopis. be said to be another name of love. The Gopis par­ tidpating in the Ras leelas transformed their sense of D. NrrYA RAs pleasure into 'love' and could thus dedicate themselves absolutely to God. It has been observed already that all the Ras Leelas other than Nitya Ras are performed on specific In the conjugal relationship, there is more friend­ days of specific seasons. Nitya Ras has no such speci­ ship than love, because there is, in this relationship, fied time for its performance; it can be perform.ed on a sense of giye-and-take and of mutual help and any day of the year. The theme of this Ras is com­ dependence. But if a woman can dedicate herself to paratively simple. In this Ras Leela, there is no separa­ her husband completely· without selfishness or self­ tion, no senSe of anger and fear; and the stream of interest, it becomes Platonic love. If one 'can- re­ happiness flows ceaselessly through its coursc. Radha nounce conjugal love for God and dedicate oneself and the Gopis secretly set out to meet Krishna. They absolutely to the Supreme Being, one's love comes to find him and dance in ecstasy and perform ras. be of the highest order. It was in this way that the Gopis could attain salvation.

E. SANJENBA OR GOSTHA The word 'Krishna' is derived from 'Krish' which means attraction or allurement. Living beings are This festival is performed on the eighth day of attracted towards happiness and prosperity by God. He Kartika which corresponds to the Manipuri month of allures all His creations to Him through love. Radhika Hiyangei (Fig. 28). Narad visited the palace of Nanda is the very embodiment of this love. The innate de­ and taught Balram and Krishna how to milk the cow sires of the creatures become love when they are puri­ and also how to br.eed the cattle. The two princes fied by being directed towards the Supreme Being. worshipped the saint who gave them blessings, and left When one realises love, God makes one's life fruitful the palace. At the request of the shepherd boys the by accepting the love, that is by uniting, with the king and the queen sent Balaram and Krishna with 'Radha' in one. The word 'Radha' is derived from them to tend the cattle. In the grazing ground, they 'Radh' which means meditation. Thus Srimati joyfully danced and ,played, with a small ball,. a kind Radhika, the incarnation of love, has shown to the of game known in Manipuri as Phibun Habi. When human beings" the way of meditation to attain salva­ demons Dhenukasur and Bakasur came and frightened tion. In fact, the Vaishnavas of Manipur regard the the boys Balaram and Krishna killed them respec­ Ras Leela as the beacon light in the darkness that tively. After destroying the evil spirits, they returned envelopes the way to Heaven. RAS LlLA DAi'\CE Fig. 2 .. L - The bea ul iful coq lunc 0 1" [he G opje~ in I he Ras Lilas of Manipur.

4 R. G. India/67 RAS LILA DANCE Fig. 2S.- A child in the role of Krishna in Ras Lila. RAS ULA DANCE Fig. 26.- Enactment of Ras Lila dance by professional artistes on the stage.

RAS LlLA DANCE Fig. 28.-Two lovely children as [hey appear in Sanscnb1-a fes tival depict ing the childhood life of Lord Krishna and his cowherd compan ies . LAI HARAOBA

Among the festiv~ls of the inhabitants of Manipur, some of the items are repeatedly performed, that is, Lai Haraoba is a very significant one for the reason an item performed on one day is performed on the that, first, it is one of the oldest festivals of the Mani­ next day and may also be performed on the following puris and secondly, it is more than a festival­ day. When the festival is performed for a longer it is a religious observance wherein from the most period, various musical interludes and performances ancient period to this day the ancient Manipuri con­ like sword-play and displaying individual skills which cept of cosmology has been aptly shown through the have no direct bearing on the festival are also added stylized dance of the worshippers of the pre-Hingu in order to prolong the festival and to present a few Manipuri gods and goddesses. Thirdly, in spite of varieties of entertainment to the onlooker (Fig. 29). the pre-Hindu origin of the festival, the Hindu Manipuris, regardless of their religious affiliation, cele­ The festival actually begins from the early part brate Lai Haraoba festival every year in different parts of the evening an~ continues till night. Electric lights of Manipur, especially in the valley, in honour of or patromax lamps are used during the night. Use of their pre-Hindu gods and goddesses. loudspeaker is also very common. In the morning, the female maibi (priestess) performs what is known The festival is observed in honour of the gods and as the "Laimang phamba". which literally means goddesses locally known as Umanglai,-meaning "deity "sitting before the deity". For nearly one hour or so, of the woods" and held in the wide open space in she sits in front of the umanglai and cihanting the pro­ front of the Umanglai (umang=forest; lai-deity). fessional verses and ringing a small bell in her hand There are about 400 umanglais in different pa,rts of all the while, she begins to sooth the umanglai; and Manipur.l Many of these forest deities are amorphous while doing so her body begins to quiver and sweat, and their abodes are represented by a huge pipaJ Or and her voice becomes tremulous. She has now fallen big tree, or by a thicket of trees or by a small hut. into a trance. She now speaks in a different manner. The deities in whose honour Lai Haraoba festival is Her words become sometimes unintelligible and they performed every year are generally represented by a are mostly warnings to the villagers and predictions of brass-mask resembling human face fixed on a block future events affecting the lots of the villagers. of wood, Before the festival begins, a ceremonial observance It will not be possible to give the mythical stories called Lai [kouba, i.e., invocation of the divine soul of all the umanglais in whose honour the annual festi­ from the water, is performed by the female maibi val of Lai Haraoba is celebrated. Besides, the (priestess), male maibi (priest) pena-khongba (fiddle details of the festival are so intricate and numerous player) and other male and female attendants that the description of each and every aspect of the including the persons carrying the unmangiai on details will run into several hundred pages. The details a litter. A person who marries a widow Or a of the festival are briefly described in the following divorcee or one in violation of the rule of paragraphs. They are representative of the general gotra-exogamy and children born out of such type of characteristic of the festival observed in different parts marriage cannot carry the litter. The above mentioned of Manipur today. group of persons go to any nearby pond or river from where the soul of the umangiai is invoked by the Time and duration of the festival: Usually the male and female maibis by citing lengthy invocatory festival is celebrated during the Manipuri month of sentences. Here the maibi performs ;:1. qance dedicated Kalen (April-May). Now-a-days, in different parts of to the four guardians of the countryside-Thangjing Manipur the villagers observe the festival for a little (deity of South-west), Wangbren (deity of the south­ more than one week. The exact number of days of east), Koubru (deity of the north-west) and Marjina the festival is decided by the villagers themselves ac­ (deity of the north-east). After this the party return~ cording to their convenience. Out of the 30 days of and the umanglai is consecrated inside its hut. The the month, there are "good" and "bad" days. The villagers bring sweets and fruits to be offered to the festival is usually started on such a "good" day and deity. Offering of these articles is performed by the it must conclude on one of the "good" days. Even male maibi by citing invocatory sentences in front of though the festival is started on a "bad" day, it must the umanglai. be concluded on a "good" day. The number of "good" days are as follows: 1st, 2nd, 3rd, 5th, 8th, 11th, The male maibi will now perform what is called 12th, 13th, 15th, 18th, 21st, 22nd, 23rd, 25th, and 28th 'Hoi laoba' (uttering the sound of Hoi) facing the days of the month. The remaining 15 days of the ~o_u~-.west. He speaks out long narratives by way of month are considered to be "bad" days. Since the lllltiatmg the festIval. After the completion of Hoi items of performances covered by the festival are not Laoba. the female m~ibi, who is the chief choreogra­ long enough to cover the number of days of the festival pher of the festIval, perfoflllls Laibou which

1See Ng. Kulachandra Singh. Meitei Lai Haraoba, (Imphal, 1963) Appendix. 27 28 constitutes ono of the major parts of the festival. It Safj.i ine macha pamuba is a dance in different poses depicting the birth of the Chingnunggi sana IOktagi umanglai. Here the female maibi dances showing how each and every part of the body is built. And finally Paibiraklo-ne! the dance-pose signifying infusion of life into the body is shown. RendeTed free}y into English the above song would read somewhat like the following: After the completion of the phase relating to the making of the human body and infusing life into it "The female-bird came one day to her nest. through various dance poses. the next stage of the To find iher spouse gone; dance depicting the post-natal care and building of Confused and heart-broken was she, a house is performed by the female maibi ac<:ompanied by others. As she knew not his whereabouts, Helpless she sang : 'Dear one ! Another major feature of the festiv;l is the song­ and-dance presentation of the romantic episode of the Son of my mother-in-law, divine couple Nongpok Ningthou and Panthoibi who Won't' you come to me, won't you? are regarded as incarnations of Shiva and Parvati res­ pectively. While the female maiM dances. the pefUl­ From your golden abode in the hill." khongba or the fiddle player sings the lore of the divine . In continuance of the d~ncing performance depict­ couple. The enactments of the various scenes depiet­ lllg the sto~ of Nongpok Nlllgthou and Panthoibi, the ing the encounter between the umanglais-Nongpok femaII( malbi shows various dance techniques depicting Ningthou and Panthoibi are performed. The folk lore the stages of agricultural practices and of using fishing woven around the lives of these two umanglais as trap. There are interludes of songs and dialogues. current among the Manipuris is described below: The accounts of Nongpok Ningthou and Panthoibi Another important group dance in which the 'male in the folk lore of the Manipuris are beautiful exam­ '!laibi and all. other male and female participants join ples of the romantic episode woven around the lives of IS ca~led "La1~~n Mathek." (Figs. 30 & 31). Literally divine Characters of the pre-Hindu Manipuri society. mea~lllg . the c1!fVCs of a python". the performers, Nongpok Ningthou was a king of the eastern region fornnng mto a smgle file. and led by the male maibi and his capital was on top of the present Nongmaijing begin to move slowly within the open courtyard of hill. Panthoibi was also a princess -whose father ruled the umanglai in a curved and circuitous pattern. No over the western hilly region known as the Loipi-ching. performer should leave the file until the movement- has The accidental meeting of Nongpok Ningthou and been completed. It is believed that if the file is Panthoibi took place when the former roamed west­ broken. misfortune will befall on the village and the ward and saw Panthoibi helping her father in jhum people (Fig. 32). cultivation. It was love at first sight though, as the story goes, no exchange of words took place between When the festival is about to come to a dose the two. another item known as Ougri HangeJ is performed: He~e" ~he. male maibi sings a lengthy song and while However. as time passed. Panthoibi had been he IS smgmg the other performers stand around him in married off to one Khaba by her father. With a heavy ~ big circle holding long ropes in their hands. What is heart she left for her new home, and none knew her Important in this part of the festival is that those hold­ suffering from the pang of separation. One day Ning­ ing the ropes should not move their hands and feet pok Ningthou went out in search of Panthoibi while ~mti1 the. male maibi fi~ishes the song. This Ougri song the latter too left iher house with a similar intentic:m. l~ sung m order to bnng wealth and happiness to the Both met at a place now believed to be within the VIllagers. When the male maiM has completed the compound of the old palace at Impbal. Khaba pur­ Ougri song. the performers can move their hands and sued hel" but was unsuccessful. Nongpok Ningthou and feet b~t should not leave the ropeg. The male maibi Panthoibi roamed all around Manipur and finally re­ now smgs another lengthy song intermittently for every turned to Nongmaijing hill where they stayed for good. two or three words while the others repeat those words in echo and begin to perform thabal chongba dance The enactment of the story of Nongpok Ningthou by swinJ?ing tfue legs one after another rhythmically_ and pilllthoibi constitutes a major part of the festival Mter thIS song and dance performance, the male maibi of Lai Haraoba. There are a number of folk songs wiIl coil up the ropes and place them in front of the and. a speci~en ?f s_uch songs ,,:"h~ch was sung by an umanglai. anCIent Mampun mlllstrel descrlbmg the sorrow of Panthoibi at the separation from her beloved is given The finale of the festival is made up of the cere­ below : .monious fun.ctions described below. All the perfor­ mers stand m front of the umanglai while the male Chekla paikharabana maibi and t~e female maibi e?ter inside th~ temple of Pombi hanjanlakpada the ~manglaz. The female mazbi chants ringmg a small bell m her hand while the male maibi sings nongkarol­ Cheklagi kaidon~pham khangdabana the song for sending the deity off to heaven. Outside the Pombi kongao-naklfare temple. the fiddle-player plays on the fiddle while the 29 other performers clap and echo the song of the male the male maibi, the female maibi and the fiddle-player. maibi. After the song the male maibi and the female Every performer can now return home, but the female maibi will tidy up things like clothes, rice, fruits, maibi, before she leaves the place performs saroi­ flowers, etc., placed inside the temple of the Umanglai khangba by offering a mixture of rice. flour. sweets, and these are distributed among the performers. There leaves ?f.langtly'ei and heibi (local .plants) to the malig­ are detailed regulations as to what articles should be nant Splf1ts belIeved to have been wItnessmg th'e festival given to whom. However, the larger share goes to and loitering near the courtyard of the umanglai.

6--4 R.G. lndia/67

LAIHARAOBA Fig. 29. ~ A group of male and female participants in the Lai-Haraoba fe stival.

LAIHARAOBA F ig. 30.-Males and females dancing in Lai-Haraoba fes tival. LAIHARAODA F ig. ~J. -I\Tales and fema les dancing in Lai-H araoba festival.

LATHARAOBA F ig , 32 .- A SCe ne f("om Lai-Haraoba dance at Moi("ang vi ll age . CHEIRAOBA All the Hindu Manipuris celebrate a festival on are usually included by one and all. though they are the last day of the year. This day comes off on the not indispensable. last day of Cheitra month of the Bengali calendar. The festival is known in Maniputi as Cheiraoba' which Despite the fact that this festival is entirely social literally means announcing or heralding with a stick. and domestic in its nature and mode of celebration. The term is derived from the incident, believed to have it is not without religious significance. In this respect taken place in the past, that a herald of the king used it may be said to have some affinity with other Hindu to proclaim the passing of the old and the coming festival. In the early morning. a woman of the house of the new year to every nook and comer of the king­ takes bath' and puts on freshly washed clothes. She dom by ringing a bell tied to the top of a stick of then offers unboiled rice, green vegetables and a few pole that he carried. This day is declared to be a public live Ngamu fish (ocephalus punctatus) to the domestic holiday. There is an old saying in Manipuri which deities-Sanamahi and Leimaren. The abode of runs-"Poverty is no excuse for not celebrating Chei. Sanamahi i~ in the south·western corner of the house raobd'. Thus it is a universal festival which even the while that of Leimaran is near the wall to the north pocrest cf. the poor celebrates with the ostentation he of the fire-place. These two places are reserved as can afford. There is geniality and happiness in every sacred places in every Manipuri house. The offerings house. made to these deities are sometimes preserved for use in preparing dinner at night. It is the practice to Preparaticn for the festival starts generally frcm predict the shape of things to come in the new year the previous day or even befcre. The morning of the for the family by reading the posture of the live· fish day is marked by intense activity in every household. offered to the deities. The fish offered is confined to On this day everybody tries to' make his house look one type namely acephalus punctatus which cannot be neat and clean, smug and tidy. Even in the lowliest substituted by otller types. If, in the course of the cottage situated in a remote· out-of-the-way place, floors offering the fish remaiI1 calm and composed it is believ· and walls are freshly plastered with mud ,and cow-dung ed that the new year will be a good one for the family. or neatly washed with water. Houses are also white. If on the other hand they fret, the year will not be a washed or painted by some. All the bell·metal uten­ happy one. sils and vessels in the house are washed or scrubbed When the preparation of the day-time meal is bright. The old earthenwares are thrown away and over, it is offered to the gods before any member of new ones purohased. Curtfllns, table-clothes, bed­ the family takes it. A small space at the gate is sheets, napkins, etc. are washed clean. The yards and cleaned and washed. The cooked rice, curries and the lanes are also given a face-lift. Particular atten· other preparations are dished out on circularly cut tion is paid to cleanliness not only of the articles, banana leaves and offered to the supreme God at this houses and liheir surroundings but also of the personal place at tthe gate. Similar offers are also made to dress and appearance, because it is the preparation for other deities. All the members of the family take the coming year which would be well begun. In this bath. wear clean clothes, put ti/ak on the forehead and way, everyone tries to put up a good show. There is pray for their well·being during the coming new year. a strong belief that this day's happenings forebode or For a few moments, the atmosphere is changed with colour the course of events in the entire year ahead. religious fervour. the end of the old year and the People naturally like pleasant things to happen to them - beginning of the new one is naturally a time when on this day so that they may be happy throughout the people look both bacl~.ward and forward. They look coming year. Hence they take care to keep themselves back to the yester·year with thanks giving to god for and others in a happy mood. the joy and successes they have experienced and with penitence for the sins they have committed. They also The evening preceding the festival is the' busiest look forward to the future, asking for god's guidance. day of the fish and vegetable markets of Manipur. help and protection, and resolving to live a better life The rush in these bazars asstlmes proverbial propor· than they have lived so far. After the prayer all the tions. This is because every household buys in this members of the family sit down together and enjoy evening certain items of food, considered to be indis· the meal. This marks t!he end of the domestic aspect pensable, for consumption on the day of the festival. of the festival. The shop-keepers and vendors vie with one another to cash in on the occasion. The social aspect of the festival begins after lunch or the :mid·day meal. At the northern fringe of Imphal On the morning of the festival, a comparatively town there is a hillock called Cheiraoching (hill of costly meal, with a number of delicacies, is prepared. Cheiraoba festival). There is a small temple of Shiva Generally the menu consists of vegetarian items only. on the top of this hill. although in a few cases there are also fish prepara· tions. Fresh vegetables are usually preferred. In the A large number of men and women and boys and menu, there are some items like thangjiyel (a kind of girls come to have a darshan of this deity in the after­ mushroom that grows on the bark of big trees) that noon. 31 32

Indeed. it is a rare sight to see the unending more than religious significance. (Fig. 33). Symboli­ stream of human beings climb up and down the hill cally, to ascend a slope or a place at a higher altitude from about 1 P.M. upto dusk. People also climb in means progress. Thus the climbing of the hill on this the afternoon of this day, small hillocks like the Ching a day signifies the ambition and determination of the hill in the southern side of Imphal, but no place at­ people to live a better and brighter life in the year tracts as large a crowd as the Cheiraoching. ahead. From the physical point of view as well. the climbing of a hill after an unusually heavy meal is to Climbing of the hill on this auspicious day has be welcomed as a good exercise. CHE1RAOBA Fig. 33.--Peop le climbing the Cheiraoching Hillin Ihe afternoon of Ckiraoba.

4 R. G. India l67 TRIBAL FESTIVAL LOM-KIVAH

(A Thadou Festival)

Several festivals were performed by the Thadou­ the leaders of the Lom will meet the headman of the Kukis to show courage in battle, skill in archery, and village and discuss matters connected with the cele­ rejoicing after the harvest is over. Among all the bration of the festival. Since the festival involves ex­ festivals of the Thadou Lorn Kivah may be said to penditure, the leaders select four or five rioh families be the most significant and is very popular among of the village to bear the expenses of the festival and the non.--Christian Thadous. In Thadou the word these families are contacted for obtaining their consent. Lorn means Labour Co-operative organisation of the The headman of the village will announce the proposed youths and Kivah means Festival. festival whioh is usually held during the period from December to February and the festival continues for A brief introductory note on the n¥ure of Lom at least one full month. In the month of June or July will be pertinent here. Lom is an organisation of the a function known as Klwngchoi which acts as a pre­ youths for performing works with the approval of lude to Lom Kivah festival is performed by the villa­ Rausa (the headman of the village). The basic prin­ gers. Khongchoi is performed in the following manner. ciple was that, under the guidance of the village elders, the youths should learn to perform many duties con­ A drum is prepared first, and in the morning the nected with the welfare of the village. The Lom is village priest, Thempu, consecrates the drum. The more or less responsible for carrying out the orders lom-hausa carries the drum and goes to the field of of the elderly persons and of the headman. The one of the families selected for bearing the expenses members of the Lorn were in charge of all manual of the festival. While the lom-hausa goes to the field, labour and minor affairs of the village. In the past, the the lorn-members should go behind the lom-hausa in youths in the Lom were like soldiers whose task was a single file, and the Thempu should go last carrying to protect the village against intel~al crimes and ex­ a dao. The file should not be broken until they reach ternal aggressions. the field. When they reach the field they begin to work there in such a manner that the members make Generally, the LOrn consisted of all youths in the a big circle in the field. Until this circle is formed, village. There should be a leader (Lorn Rausf1) ap­ none should utter even a single word. As soon as the pointed by the elders with the approval of the head­ circle is formed, a boy and a virgin girl should come man (Rausa). The leader should unite all the youths out and perform a dance and the silence may be and form one Lom. He should also appoint one Lorn broken then. The members will sing in a chorus a Lamkai (assistant leader) and 4 or 5 Lom-Tangvcs song called Lom-Ia (song of the dance). While the (subordinate leaders) and the appointments should be members are busy in the field the drum mentioned approved by the members in the Lorn. They should above is kept on the ground at a secure place. As undertake all the labours for cultivation, construction evening approaches, the members stop working, and of houses and measures for the 'welfare of the' village, they return back to the village in the manner they etc. went to the field. The drum is kept inside the house of the headman hanging down from the roof with a In the past, the youths in a Lom used to work in rope. the fields of the villagers in rotation. They were serv­ ed with food by the owners of the fields. If the owner Similar function is repeated on the following days of a field was poor enough to offer food to the youths, also at the fields of the selected members responsible they themselves prepared and brought the food to the for bearing the expenditure of the festival. The mem­ field. In this manner, all villagers rich or poor, strong bers should work for one day only at the field of every or weak could manage their fields to be cultivated and selected member. as a result, starvation and beggary were unknown among the Thadous. The releasing or taking down of the drum from the roof of the house of the hausa or headman and The origin of this festival is not known but its the functions following it constitute tfue festival of antiquity is undisputed. Many Thadous explain that Lorn Kivah. The releasing of the drum is done in the festival might have originated from the considerate the month of December, January or February when thought of the village elders who were in favour of the harvest is over. It is a religious function and it granting a few days at the disposal of the youths for is beli~ved that f~ilure to re}ease the drum displeases making fun and merriment so that they might forget the deIty and mIsfortune wIll descend upon the vil­ the hard toil they performed for the welfare of their lagers .. !he release of the drum .is supposed to be a village. competItIon between human belDgs and devils. So, str~ng and well-built youths will join hands while Every year, before the celebration of the festival, taking down the drum. Meanwhile the Thempu will 33 34 sing a song called khong-la (song of th~ drum). What honour of the boys. The wine served on this occa­ is important here is that before the Thempu finishes sion is called "Sel-ju ah-ju" (wine of the mhHun and the song the release of the drum should be completed. wine of the chicken). It denotes that on this occasion This is an important ceremony, and for performing wille is served to all and not even a single individual this function, the leaders of the Lom should consult is neglected. After tL.\'I the boys (married persons may the headman and fix the day and time for the func­ also be included) go out of the village with dao, spear. tion. Messengers are also sent to neighbouring villages etc .• in search of birds, fish or animals 'to be offered for coming as guests and for participating in the festi­ to the girls (or wives in the case of married males). val if they desire. Just after the releasS} of the drum. They Should not return empty handed. The boy gives the din of rejoicing within the village can be heard. whatever article he brings to the girl he likes. and the Several sports and competitions likS} foot-race, high­ girl will cook it and both will eat together. jump, long-jump. shotput, wrestling, spear-throw, tug­ of-war, etc., take place and a strong sense of sports­ The next part of the festival is concerned with the manship prevails leaving no room for jealousy and making of a wooden pole. All the boys of the Lom enmity. gO out of the village in search of a suitable tree for the pole which should have three prongs at one spot. Since the celebration continues for about a month, When they bring the pole they are welcomed by the expenditure of the festival is a heavy burden upon elders with wine and drinking water at the outskirts those selected rich families. In order to give a help­ of the village. ing hand in this matter and by WflY of showing res­ ponsibility and co-operation, all the families begin to The Thempu offers wine and a piece of meat to store daily some small quantities of household goods the deity so that the pole may safely be erected within like rice-beer, rice, fuel, etc., beginning from the day the spot of the festival. On the next morning the on which the drum was hung. Thus the donation mithun is brought and tied to the pole. If the mithun of the villagers goes a long way in meeting the ex­ is not a tamed one it is beaten or tied so that it may penditure of the festival. Storing fuel, husking paddy, stand still. The TJiempu sprinkles wine over the mithun etc., are the duties of the youths of the Lom while and jumps over it. If he is unable to jump. o}Ving to brewing of rice-beer. is entrusted to the old women­ old age or ill health, two strong persons will lift him folk of the village. In this manner, the expenditure up bodily and make him pass over the mithun. It is involved is estimated in terms not of cash but of then the turn of the boys to compete among them­ kind. selves by jumping over the mithun. For this occasion two judges are appointed and they will go on putting After the release of the drum dancing of boys and thick cloths !ayer after layer on the back of the girls begins. Virgin girls serve wine three or four mithun so that the level becomes higher and higher. times to all present starting from the respectable The boy or boys who can jump over the cloth-laden elders .of the village and guests. The wine served thus mitHun are awarded various prizes consisting of thick is called "Nu.ng-ah-ju" (wine of the girls). Pregnant cloth (phoipl). jars of wine (jubel). meat (hatsa) or women are gIVen two cups at a time. On this night spear. Boys from other villages may also participate of rejoicing the lom-hausa should arrange pair~ of in this competition. boys and girls. Usually a big boy and a small girl and vice versa compose pairs. This method, instead of After this, competition in other fields of sports pairing off a boy and a girl of the same age, is very mentioned earlier follows. In the evening, the girls suitable for avoiding any ill feeling among the -boys and elderly women serve wine to all present. It is and the girls. A strong boy should be appointed to considered indecent to accept the drink before the look after the function and see that no untoward inci­ same has been accepted by the winners of the coin­ dent takes place. petitions. The fqllowing day is exclusively meant for the old folks. Old men and women will wear the best clothes and ornaments they have. The young folk On t:he morning of the next day, llome strong boys are simply observers while the old folk signs and will be selected and they are sent out to catch a 10m­ dances and make a lot of rejoicing. At the request of sel (mithim for the festival). While the boys go out the old folks, the boys and girls may get themselves hunting for a mithun, the rest of the people will con­ busy by moving here and there and serving wine and ti~lUe singing and dancing as th~y did the previous meat to the old folks. Several pigs are killed and boys mght. When the boys. return Wlt:h the mithun, they and girls will ck them. This part of the festival con­ are welcomed by the girls and the mit hun is taken stitutes the concluding part and is called Lom-op (Ob­ around the village and in front of all the houses. No servance in conclusion of the festival). time is fixed for catching the mithun. It may take one day or a number of days according to circums­ Just after the festival, every person is in a happy tances. The mithun is tied temporarily at the house mood though the departure of the hosts from the of the headman while the girls bring two bottles of neighbouring villages causes some unhappiness to both wine each. and serve it to all the participants in the parties. FESTIVALS OF THE TANGKHUL NAGAS

The Tangkhuls represent one of the major tribes While the girls are dancing in this manner, the of Manipur. They inhabit almost the entire hill area boys on the other hand are engaged in different sports of eastern Manipur. They have a number of festivals and acts of heroism. The strong men or champions which are characterized by features exclusively of of the ~vil1age demonstrate to the boys how to run, Tangkhul origin. We describe below four important jump, throw the spear, handle the shield, move for­ festiyals of the Tangkhuls. ward or backward, etc., when they go to. the battle field. The art of fighting is also shown by these cham­ pions. This item is called raizak (warfare). Closely I. LUIRA allied to the item of raizak is sport which item is call­ It means 'beginning of sowing' and this festival ed khaurareo. Running, jumping, and wrestling are heralds the coming of a new year. The festival falls the; highlithts of this part of the festival. Another sometime in the middle of February though no exact significant item i'sl the tug-of-war which is known as date cantA;e fixed. Dates depend very much on the thingneira. Thingneira is a special name for a rope cycle of Nature, and this is marked by the appearance used for this purpose which has a social significance. of early flowers and fruits like rasberries, pears, elc. It is an inter-hamlet game and everybody, irrespec­ The exact dates of the festivals are announced by the tive of age and sex must join in. This rope is the village Chief. The period of first four days prior to tp.e symbol of the tail of a bull which represents an abun­ festival is called khasit (out of bound), and no out­ dant bunch of grains. It is believed that participa­ siders are al10wed to enter the village. It is believed tion in this tug-of-war or at least touching the rope that the purpose of this practice is to prevent distur­ will bring one a good harvest for the year. bances which might be caused by the presence of un­ known or wicked ·persons at the time of the sacrifices The next item ·of the festival is called Yorla-sa and religious performances. which means 'gifts to si~ter'. Here the men will send animal legs to their married sisters, who, in return, The first day of the festival is: not associated with present clothes, cows, buffaloes or 'any other valuabk. any- merry-making or fun .. It is a day of preparation articles to their brothers. The day on which Yoria-sa of foodstuffs to be consumed during the entire period is performed is considered great day of happiness and of the festival. Men and women, boys and girls are rejoicing. busy preparing the food consisting mostly of. meat, and wine. This day is known as Sakarhi (killing ~f animals). On the second day the headman of the VIl­ The fifth day of the festival is a great day again, lage will perform religious rites, for bringing good because from this day outsiders are permitted to enter harvest and for protection against diseases and ene­ the village. Visitors from the neighbouring villages mies. On the third day heads of the households offer bring several articles for exhibition during the festival. prayer to the domestic god Sanamahi at their respective They call on their friends and relatives who will feed homes for good harvest and freedom from diseases. them day and night and make them as comfortable as After this rejoicing and merry-making ~ontinue for possible. From the next day to the eighth day whioh four full days and the festivities consist of dancing is the last day of the festival, the villagers and the singing, sports, exhibition, etc. visitors spend the days in merrymaking, singing, dan­ cing, eating and drinking, and they keep themselves The first item of the festival after the prayer is busy in this manner thr"ughout the day and late into called Laakhanganui which means "dance of the vir­ the night. On these days there will be an exhibition gin girls". It is more a beauty contest than dancing. of the articles brought by the visitors. These articles All unmarried girls wear their traditional costume and are mainly arts and crafts products, and they consist each one of them turns out in such a way as to ex­ mostly of lOOIlf-clothes, daos, spears, traditional cos­ pose her physical beauty and charm, and to outdo tumes, earthenwares, wooden plates, baskets, and other the others. They dance in an open ground selected agricultural products. by the village elders. They also sing traditional songs of heroism of the tribe, and in this part of the festi­ val. married women and menfolk cannot participate. The eighth or-the last day of the festival is de­ Girls below the age of 12 years are not included in void of much merriment as on the previous days. On the dance because they are considered min!)r. A girl this day, the visitors are busy meeting old friends and above the age of 12 years must participate in this dance relatives and saying goodbye to them. After the visi­ or she will be fined with one pig and her character tors' departure the members of each yarnao (i.e. will be suspected. If a girl of bad morality joins the club or guild; there are at least four yarnaos each of dance, the general belief is that misfortune will be­ the girls, boys, married males, and married 'females), fall on her. This is one of the reasons why virginity will sit together and finalise any other programmes among tftle girls is highly prized by the Tangkhuls. (or the current year.

35 ll.YARRA (Club or Guild Festival) It is a spring festival which is celebrated for four popular and beautiful girl. Eating. drinking. dancing days generally though the young folks who feel the and singing take place, and they have a break during period too short, may extend the same for one or the day time. For financing the festival, subs(riptions two days more depending upon the amount of fund are collected from both boys and girls but the amounts they have' for the festival. The festival usually takes differ. According to differences in economic stand­ place during the middle of April when trees and plants ing which has nothing to do with social status, boys begin to have new leaves and fresh flowers, and when and girls are classified into two categories each, viz .• the seasonal birds like koktui (cuckoo) and samphei­ well-to-do and ordinary. A well-to-do girl and an ordi­ rok (smaller cuckoo) begin to return to their abodes nary boy will subscribe half tbe amount subscribed in the hills. by a well-to-do boy, while an ordinary girl will subs­ cribe a quarter of that of a well-to-do boy. The classi­ Yarra is a special festival of the young folks. fications are known as KharakMO (well-to-do boy), Boys and girls will feast together at places selected Vahongnao (ordinary boy), Kharakla (well-to-do girl) for each year (Fig. 34). Such feasting cannot take place and Vahongla (ordinary girl). Married males, who are at the h.ouse of any boy. It must be held at the enthusiastic about the festival may also have a feast house of a girl, preferably at the house of the most (called Yarra-kashak) to the exclusion of their wives.

36' III. ~ANGKHAP

Mangkhap literally means the 'last drink'. It is On .this day elol'ery household will icil1 a fowl and its observed for four days during the early part of July feathers are used as flags both in the cultivated fields when_ the villagers have completed soWing in the field and the house. This denotes a prayer to the corn and when the good grains of the previous year are spirit for a bumper harvest. While returning home almost exhausted. This festival signifies the end of a{ter flagging the feathers in the field villagers will heavy work in the field and the coming of lean season collect a kind of a hard and flexible creeper called for all. Hence all must enjoy themselves drinking in neirung, and this creeper is fixed at a corner of each abundance and forgetting the morrow. hou-se. It is believed .that it will protect the inmates of the house from epidemics. The first day is a special day for killing pigs and other animals and for preparing foodstuffs. Every The third and fourth days are the days of eating. household will kill at least one pig for feasting them­ drinking and rejoicing. On these two days people, old selves and ~uests if any. If a household does not and young, leave their jobs and participate in the possess a 'Ilg or cannot purchase one, such two or festivities. The man who have married sist6'l"s will three households will join hands and purchase one pig. send animal's legs to their sisters as a token if their The second day of the festival is called harkuikashun. affection and as a last. gift for the year,

31 IV. CHUMPHA

Chlllnpha m.::ans 'opening of granary' anJ this da;.w:hter~in-Iav,. Chllln.lill-Stl is no~ uhfgat,lr) ~i:1ce festival is ht.:ld jJst after the harvest. i.e .. early Decem­ onl.>' the well-to-dv familit:s cun afford to l)f.cr a [CdSl ber. [lIe fcs:i\dl i~ ceIehrateu for seven days and th2 to a!l the VIllagers. last ',re!! dn}~ :..ft: dc\oted to a ~ocial gntherm~ culleu ll)n~ra. of the hoys :.t;lLl girls. Unlike in other f~,ti· Nasut m~a,,~ borin[! the ear-hhe~ of chilJ:.:n. A \'al~. W,llnen phl\ d 'lJX 1i:11 ruk ill Chumplzll festi\:.!!. fea,t is u~ua:l) gi ,'e:l by :"1e parenb of the ..:l!ilc1re'l Prcraration l)f fOl)dstulI~ by kIllirg aninals. etc., is whose ear-Job\.·~ arc boreJ. Puor r\'r~o lS \\h,' Jnnot done in the mo:ning 0f the tirst day. nen all the offer a feast will bring th':lr chilJrc~ to tr.e h,1u~e of \i1lagers ""ill fO out to clean water tanks or spr':J?~ ri(h per,om f,)r boriig theIr ear-lobe~, ChLiJI1Si '-sa by em p'.) ing t:l.::m tint and allowing fresh \\ ater to and J\'LlI'Ut :..:e gr~at functior.s became :.Ill the vilragers corne in. :\ft.=f dcaning the tanks or 5prings. the men h~1\e :.t t:me t,) eJt together and e"jny t:l.:mseh ,'So will find llUt crabs for their wives. Crabs are kept jn~ide the granaries in order to ward off ms~ct~ and L con!>idered unlucky nlltnri, s, one for the "!.loys and the other for the girls. for men to remain at hl)mc on this niRht, fh(}Ui!h they "a ~ e sl!paratc dormitories. they ,Ire united Jnd \\,l1~k together in all social fU'1ctions. On Very early in the next morning. every housewife th~ fint da} bo)s nud girls go out to collect Meira will take O'lt h~lOdfuls of puddy from the granary to (dry brnllches of pine tree) to be used as light or torches be cook.ed for th.: famil) for the first time. They will dwing the whole period of the year in the dormitory. go to the tank to bring fre~h water wil\ which they During the old days when kerosene lallips ,,,ere nut will cook the food. Cooking must be p.:rformed before avaiL.lble, pille-wood or any other dry logs of wood the mt:nfolk return home. E\ ery village has got a were kept burning in the dormitories, Though now-a­ principal tank and the v.oman who draws water first llays kerosene lamps and battery torche~ are available, from it must be one with the highest dignitj and th.: ancient practice is neither forgotten nor neglected. receiving the highest r~~pect from all. There i~ no strict regulation regarding the appointment or selec­ On tlje ~emnd uay, bo)s and girlS of the uormi­ tion l\f this tYJA: of woman. It IS more or less volun­ tl)ries ha\'e a joint fcast consisting of several prepara­ tary in nat Llre. Tf the W..lter is drawn tlrst by a tions of rice. meat, bread, sachuo or hanshirai (pre­ wl.~man r,f ill fate I.'r 'Jnrleasant nat:m.~, the <;~neral be­ paration of ,esame). Cooking of meat is done by the lief i~ tnat th..: \ illager~ v, ill fact' harush ~s ' durircg the buy~, while the girls will prepare s(lchao or hallshirai. year, an.J the hlame goes to such a Wl)man. The third Baking of bread j~ jointl} d,me by both. Invitations :Ind t\)1)~th days are day~ of feasting and H.'jl)icing all :.tnLl reciprocal iO\ itJ1Jons are sent to the dormit,1ries tl)gether. On thc~e two 'lays feasting is performed of differer.t hamlet~ ,0 that all may be able to know usually at thl.' expense of the rich pcrsom \\h0 per­ "ho can prepare the food bes~, and also get an oppor­ fJrm two rites called chwnsill-sa and nasut. tunity of showing off the best dress they have.

Chumsin-sa literally means "harding or taking The third or the last day of the festival is a over". When a boy marries and the n~w bride arrives ~lllemn function devoid of fun and merriment. 0'1 this at his hou~.:. the young wife is to take C.Ift; of her day, all the memhers vf all the dormitoriec; go out in new home and [,Ike the h;rd~n of manrrging the house­ a procession v.ithin the village. This procession stops hold chores upon her shoulder~ ar.d make her tired in front of every house wher.:' death has taken place and ageJ mother-in-law happy. So, a big feast is during the past one year, and they, by way (1f paying given to the villallers to declare the "banding over" homage to the depar!eJ soul, sing in a chorus their of the householJ chores from the mother-in-law to the Ir.lditional song kno'''D as khamahol1

1R - -~ ~ - -C- - ] . i ~ ")

YARRA FESTIVAL Fig. 34.- A beautiful Kharakla in her traditional Costume stands at her gale to receive her guests. KABUl NAGA FESnV AL

GAN-NGAI

The KabUls who represent one of the major will feast over it. Some share is given to the owner Scheduled Tribes of Manipur are found in different of the bachelors' hall (Khangchu pou) and the owner parts of Manipur both in the hills and the valley. How­ of the girls' hall (Luchu pei). The meat with the ever, the western portion of Manipur which is extcIl­ blood is usually cooked at the bachelors' hall and all sively covered by the Sub-division of Tamenglong. is males will feast over it. The eating of the meat there the ancient home of the Kabuis of Manipur. is called jei tumei which literally means.. blood-eating. The Kabuis are fond of festivities and they have After the feast, the youths will prepare; a ground practically a festival for each month of the year. But at an open and wide space within the village where now-a-days, unlike in: the daiys of the past, much sports like jumping, wrestling, stone-throwing are to importance is not attached to tbe celebration of all be held. ne sport is preceded oy one function called the festivals probably because, festivals are always Hoi Gammei. In this function, held in the afternoon, expensive and the people have already experienced there will be a procession of the males with rhythmic economic d.ifficulties in almost all the villages especial­ shouting of 'Ho'. This 'Ho moing' procession will ly in the hill areas. However, every village celebrates, start from the northern gate and after proceeding up­ at any cost, Gan-Ngai which is considered to be the to the southern gate, will return to the sports ground. biggest festival of the Kabuis (Figs. 35, 36 & 37). The procession is broken there and the males and females will assemble at the sports-ground to see the Gan-Ngai is celebrated for five days in the Maui­ sports competition. The intet:esting part of sports com­ puri month of Wakching (December-January). The first petition is that the winners do not reccive any rewards. day of the festival starts with the omen-taking cere­ On the contrary, each winner has to give a small mony called Dwzjaomei. This ceremony is performed amount of money (say Rs. 2 or 3) to the village elder by village elders because the Kabuis do not have for his pleasure and blessings. After the sports, the priests as such. The ceremony is performed in the men-folk will return to the main venue of the festival, following manner. viz., bachelors' hall, shouting 'Hoi' as before. -

In the early part of the morning, at the place of In the evening the youths will prepare sacred fire Kaipi Bambu, the' residing deity at the northern gate by putting wood and bamboo-split into friction. 1 his of this village, a pIece of plantain leaf is placed and fire is taken for preserving fire in the dormitory. In the old man sits beside the leaf. Holding a knife in a similar manner, fire is prepared in the girls' dor­ hand he cuts a piece of ginger into two and places mitory and then in every house. The woman of every one piece on the plantain leaf while the other half is house takes this fire in a little quantity of bamboo kept on the blade of the knife and he jerks the knife shreds al is called Tuna-Gan a$sembled there. At 'this plaoe, appointments and Ngai which literally mt:ans the festival of the boys retirements of persons, hunding over of charges, etc .• and girls. On this day, the senior members of the in COTI:1cctlOn wlth rellgio-l.:ultuI..tl matters cOllcerning bachelors' hall will bring their tamcha (share of con­ the \Iilage are announcl!d. Su..::h ann,)ur:.:ell'enls tribution) in the form of vegetables. chickt::J, ar.d other which dre believed to be n'ude in front of the gOllS eatables. Each member wm try to outdo the rest and have strong customary sanctions behind tt'::1!. Af:t":r try to bring the best cOJ?tribution. After this, I.n t~le this, old m..:n a'1d v.omen will dine at this place thou[1 evening, the boys and girls from the two dormltl)ne~ cooked rice is brought from thm resp.:ctivt: house~. will go to all the houses where death of any dornu­ tory member had taken place during the previous year. from the northern gate, the men-folk will go tl) Dance of the boys and girls will take place in fror.t Peikui (office of the village authorit» and BII kat! wei of the house in honour of the deceased. As a recI­ or sacritice of a cock is performed and Gud h in­ procal gesture, the family of the deceased will give \llkeu for gi\ mg peac:e and ,b kssings to the wuls light entertainment to the boys and the girls and offers of the villager:. and pro~perity to the villagc as a small amounts of money to each and e\ery performer. whole The cooked meat of the !.:lcrificed cock is to If, due to bad weather or any other circumstance~, the b-: ta,ted by all persons of the village. dance could not be held on this day, it must pe per­ I formed on an appointed day after the festival. On this da), begicning from the time of the com­ mencement of sacrifice at the northern gate to tl:e The fourth day of the festival is called Lung t.lsting of the ~acrilked cock by all the inhauita_nts, Luimei which literally means walking across the hlll the village i~ cbsed to outsiders. None. can eAller Illto range. In the afternoon. boys and girls of the dormi­ or go out of the village. WIlen the tastmg of tnc ccck tories will make an outing at some distance from the is over, the vil!age-gate is openeJ; the l!:l'llllU (t:!bvo) villdge.* AU will assemble at some (;onvenient place is then lifted. and among them two boys and Itwo girls will be chosen to be 'kings and queens'. Each of them wear In the evening. boys and girls of the dormitories. a crov.n made of leaves of jak (a local plant) All th.: and every fa'11ily will pt:rform a ceremony called four are called fak gungs (monarchs of tuk.) The boyS SupClzllnml'i. In this ceremony, a cock or a hen i5 and girls will dance there and when they return back sacriticed and God is praised (or glVlng good harvest to the village. aU of them will dance and sing in front and prJyef is offered to him for .ghing good !lanest of the houses of the four jak gungs who in return :\bo in future. 1 he \\ cme:l-fo:k \\ III stay .it home and entertain all with drink and eatables. This 1S all so offer rice. liver of chicke!1, salt, ginger and rice-beer far as the merriments of the boys and girls on this to the God of hearth to whom prayer is offered for day are concerned. Coming to the ceremonial part, bountifulness. At night, after di!lner, there is a com­ there is a practice called Chong-damnei, which is per­ petitIOn .of sonrs ~etween the hays and gir~s of the formed in the following manner. A crude female form dormitones. The gIrls are led b) two men 1ll charg.: is made of plantain tree and this figure is kept out­ of the girls called tllllu-mu:;illmci. This song compe­ side the village gate. The village elder will shoot an tition \\ill continue thfLlughout the night and no ~ong arrow at this figure. According to the place of its hit­ will be repeated by any singer. Some boys, on thi: ting. prediction for the coming year is made. For other hand. wiII go around the village singing songs instance, if the arrow hits the breast there will be in prai

·As fot' K"bui settlements Within Imphal such outings are usually avoided for want of space and other ir.convellicncrs. The­ function is observed near the village gate OIll). ~ , .",::.r;."-. - ~

GA~ - l\;(JA [ f ig ..15. - 1\ group (If Kabui . aga dancer,.

GJ\ GAl fi g. 36 .- Ka bui Nagas in the ir colourful dance Cll- l !111JV. ~- .-..- .. r~' ~ . " ~..". _._ _. __ .. _.. _ , l ,i ~ ~ ' I'

I.J u ~ co:: "0... ..c~

I:>J) c; '>-, ~ C. .,. . .

~ Il-o

f ," l

b>, ,. ' __", _ , CHIH5-TMAS Christmas is the most important festival for all next day, All will again sing a song and the meeting the Christians of Manipur whether they belong to the is concluded with a prayer. Catholic or the Protestant group. The mode of cele­ bration of the festival among both the groups does After the I service is over. the villagers observe not differ very much, and the following accounts of what is called 'gathering night' by assembling at the the festival refer to that celebrated by the Protestant hall. Here they sing a number of songs from their Christians of Manipur. hymn book. Now-a-days all the major tribal commu­ nities have their own hymn books published ,and those Normally, the festival is observed for two days, hymns are composed in tribal dialects. These hymns viz., 24th and 25th December. In some big villages, are translations from English. While the singing of if the inhabitants are well-off, the celebration some­ hymns goes on. some three or four girls will serve times continues till the 1st of January on which the tea to all l:J1;embling there more than once. At this 'New Year's Day' is als'o celebrated. 'gathering 'ifight' children can show short dramas in order to entertain their elders. In this manner, the 24th December :-'-The whole day is occupied with gathering continues till about midnight. several functions ,conneoted with the celiebratioo of the festival. The menfolk will construct a big hall 25th December : ~On this day, there will be three at a suitable place within the village. This hall should "services". The first service will be held in the morn­ be big enough to accommodate all the inhabitants of ing, the second _at noon, an'd the third in the evening the village. after sunset. and after th,e evening meal. The m'?Jesus Christ. val a committee of the villagers is always formed consisting .of a Chairman, a Secretary, a Treasurer, and another office-bearer in charge of arrangements. In the morning, carol singing by boys and girls The main function at this. service is to give a narra­ will start, and they will go from door to door receI­ tive of the predictions of the pro}Jhets regardihg the ving alms from every house. After covering all the birth of Jesus. h is a short and solemn function. households they return with the alms at the church Feasting on this day is not very popular among the hall where the services are to be conducted. If the Christians of Imphal town. But in villages in the hills. service is held at the church the articles received as before the service begins, eating is done inside th() hall alms are placed on the pulpit, or near the Chairman and the food is pooked by the elders. The service if the service is held at the hall. After the comple­ may be held either at the church or inside the hall. tion of service, meal _is served to all and they spend If the service is conducted inside the hall, a small the day and night singing songs, performing dramas place is reserved for this and eating musf not be done and participating in sports like high-jump, short-put, at this place. The service is held in the following etc. In order to make the celebration a success and manner. a lively one, every person is expected to remain at the place of the festival and participate in all sorts of At the first sound of the church-bell, all the vil­ sports or entertainments. lagers will go inside the church or the reserved place inside the hall and take their seats. On hearing the Since the festival involves expenditure for fet:d­ second bell, all will stand up and sing a song in chor)1s ing the villagers and other miscellaneous items, the and then sit down. The chairman (will then offe1r villagers contribute their mite in order to meet the prayer and conduct the service. The lecture 'of the expenses to be incurred in such festivals. Every year, service may also be given by any other person entrust­ every household contributes one-tenth of its income ed by the Christmas Committee. After the end of and the contributIon may be both in cash and kind. the service. the Secretary of the Committee will On-the-spot collection by the carol party also meets a announ,;e the programme of the festival to be held part of the expendiJure of the festival. M\JSLIM: FESDV ALS RAMJAN The Muslims of Manipur celebrate at least three s~eets and money from them. People unable to visit festivals and they are (a) Ramjan Id, (b) Bakri Id friends and relatives personally, send greeting cards and (c) Shab-e-Barat. Of these three significant festi­ containing Id felicitations and good wishes. On this vals ot the Muslims, Ramjan Id is the most popular day of happiness and rejoicing all take delicious dist~s throughout Manipur. Ramjan is the ninth month of and a fast on this day is unthinkable. the Hijri year since the time of Prophet Mohammad and during this month the Manipuri Muslims prac­ tise self-denial by avoiding any food. drink and smoke Bakri-ld :-Bakri-Id which is also known as Id­ from before dawn till sunset. During this full month uz-Zuha. is a special festival of sacrifice in order 10 day time fasting, the day's meal is taken before dawn please God. The festival is celebrated on the 10th day and the evening meal after the sunset. In every vil­ of the last month of Hijri year. The traditional story lage no special person is appointed in order to wake with regard to the origin of this festival which ~s pr~­ up the villagers before dawn. The villagers themselves valent in Manipur is similar to that of Muslims ill wake up before dawn, and what is usually practised _in other parts of India. Prophet Ibrahim got a son when the Manipuri Muslim villages is that any persoll who )1e att~ined a very old .age, This son was named wakes up first will wake up all the other members of Ismail. Both father and son were devout worshippers his family and they will call out loudly the names of of God. God appeared in the dream of Prophet their neighbours to wake them up. In this way Ibrahim and asked him to sacrifice one dearest to him. a chain of neighbourhood calling goes on and within Ismail was the one dearest to Ibrahim, and when the a very short period of time all the villagers are out father told his son about the w~sh of God, Ismail ask­ IO~ their beds. DWin,g Ramjan month, there is no ed his father to fulfil His wish. With both eyes closed. change in the usual routine works of the Muslims Ibrahim, holding a knife in his hand, cut the throat of Manipur. Office workers. businessmen, labourers, of his son, but to his great wonder and joy, he saw, ~ cultivatrus and the rest perform their 'usual daily when he opened his eyes. his son Ismail standing be­ works, but as night approaches all leave for their side him alive and uninjured, while a sheep was lying houses to take meal. Every night, during this month dead before him. This occasion is celebrated by Mus­ prayers are offered at the mosque in addition to the lims throughout the world as Bakri.-l d, and they sac­ usual daily prayers. The night of the '27th day of rifice goat, sheep, or other apimals and offer the same Ramjan is considered to be a special night and they to God. call it Laylat-ul-Qadr a night of power. The prayer offered on this day is considered to be a thousand In Manipur, on this day of [d, the Muslims go times more efficacious than that offered during other to the mosques to oITer prayer to God. This prayer days. For this reason all the Muslims keep awake is performed at about 8 or 9 AM. after the usual ihrouglhout the night and offer prayer. Since the daily morning prayer. Though fasting is not strictly mosque for any reason, prayer may be offered at enjoined on this day, the majority of the people ob­ the mosque, but if a person is unable to go to-the serve fast in the morning and meal is usually taken mo~que for any reason, prayer may be offCj:ed at after the sacrifice is over. Bulls and goats are sac­ home itself. After the month of Ramjan is over, the rificed on this day in .order to please God and the day time fast continues till the 1st day. i.e., the new animals to be sacrificed must be chosen in such a way moon day of Shawwal, the tenth month of tbe Hijri that they should be free from diseases and other bodily year. On the new moon day, the moon is practically defects. Care is also taken to see that they are well fed invisible, and since the fast can be broken only on and taken care of from about a week before the ld. seeing the moon or on learning that it has been seen, Sacrifice of the animal is usually performed by the it is on the 2nd day of Shawwal that the Manipuri nwulavis who are well versed ill. sacrificial prayers. Muslims customarily break their fast. The breaking After the sacrifice is over the meat is distributed of the fast and the rejoicing thereafter is also called among friends and neighbours and only a small por­ Id-ul-Fitr. Fitr means breaking the fast while [d tion is kept for domestic consumption. In practice means happiness. On this day, all the Muslims are in ~very hous:ehold cannot afford to sacrifice an animal a mood of gay abandon. They are now free to eat the on this day for economic reasons. Only the rich fami­ best dish they cherish. Dressed in new and best clothes lies sacrifice an animal each and the meat is distri­ they have, they go to the mosque to offer prayer. This buted among all friends and relatives. A few persons prayer takes place at about 8 or 9 o'clock in the morn­ may combine together by sharing the cost equaIIy. ing and continues for nearly half an hour. After At least six persons, who are unable to sacrifice an this all disperse and call on friends and relatives and animal singly, combine and sacrifice in the name of greet one another. Offering of sweet dishes is a com­ seven persons-the name of the seventh person being mon phenomenon among friends and relatives. Poor Mohammad's. The sacrifice is usually performed by persons go to the houses of rich persons and receive the moulavis who are well-versed in the Quran. After 42: 43 the sacrifice, every household prepares the best dish tives distribute sweets and snacks among themselves within its means and all the members enjoy sump­ and the poor also receive eatables from the rich. If tuous meals and sweets. In the afternoon and even­ the food is distributed during the day-time it is kept ing, visiting friends and relatives and conveying good aside to be consumed at night. wishes are the usual activities of the people. They also ~nd greeting cards to dilltant friends and relatives. After the daily prayer at sunset is over, additional prayer is to be performed on this day. This prayer Shab-e-Barat :-This festival which falls on the is offered for bringing good health, long life and 15th day of Shaaban, the 8th month of Hijri year, wealth to every person. Though it is desirable that the is observed by the Muslims of Manipur. On this day, prayer be performed at the mosque, those unable to fast is observed during the day time and meal is taken go to the mosque may offer the prayer to God at after the sunset. Shab-e-Barat is not as big a festival home. When this additional prayer is oyer, the fast as the Jd, and the day is spent mainly in prayer. is broken and the inmates of every house will take People VIsit graveyards and pray for the peace of the food including sweets, etc., which they prepare as well departed kith and kin on this day. Friends and rela- as receive from friends and relatives. REPUBLIC DAY--A NATIONAL FESTIVAL

The 26th of January is a very significant day in the Manipur Rifles, and .people from different parts of the life of the 'people of India. It is on this day that the town and villages also arrive at this place. At India, became a so.vereign democratic republic. Over the centre of the function a platform is prepared in forty crares of Indians living in this vast sub-continent front of which several chairs which are meant for express their jubilation over thi~great event on the high officials and guests, are put in rows. The Chief 26th day of January ~very year. Commissioner will unfurl the national flag while all will stand up as a mark of respect. The parades of the In Manipur also, people celebrate the day as a army and the police personnel and the students are very significant day. All the offices and institutions are tbe special attraction of this day. Besides, floats are closed on this day, and to make the celebration a also taken out along the roads and they represent success, a place near the PologrouncL which is situated varions themes ot planning, development and unity. in the heart of Imphal town, is chosen as the main Several big and small flags are flown at' all the offi­ venue for oQserving the day. Colourful gates are cial buildings and commercial houses. At about 9 constructed across the main roads, and in the morn­ a.m. the function comes to an end. In the evening ing groups of boys and girls from vario\ls educational public and private buildings are illuminated. In the institutions come to this place. It is a colourful sight afternoon of this day, the Chief Commissioner invites to see the boys and girls in their uniforms or tradi­ dignitories, high-ranking officials and important per­ tional costumes march past along the roads, each sons to a garden-party in the lawn in front of his group being led by two students who walk in front house. Variety shows are also organised in the even­ holding the banner of their respective institutions (Figs. ing of the 29th January, at the open air theatrQ hall 3&, 39 &. 40). They all assemble at the ground of near the Palace.

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REPU BLIC DAY Fig. 40. A group of school girl:, parading on lhe: Republic Day.

REPUBLIC DAY F ig . 38.-A group of t ribal<; tak ing par! in [he Republ ic D:lY procession. Part n FAIRS Few communities have a better idea of \lmusing Manipuri amus,ement revived in the above mentioned themselves tha.n the i1nhabitants of Manipur. This mela was throwing arrows from horse-back at a pur­ little Territory situated between Assam and Burma suing enemy. The sheaves_containing the arrOW.s are is generally known as the original home of Polo; but placed under the flaps on both sides of the saddle. in addition to Polo. the Manipuris have many other These arrows are heavy and tipped with iron and the national amusements. Among theg'e are wrestling, performance of the exponent of this 8rt is calculated hockey, boat-racing. foot-racing, sword play and various not to frighten the pursuing enemy with the sight of kind of dances. these parthian darts.

After the unfortunate disturbances in Manipur in The above account of the melas of 1906 and 1907, the year 1891 the administration of Mani pur passed have been collected from a few eye-witnesses and from into the hands of the British Government, and for some sporadic and fragmentary records, and as such a de­ years the national Manipur games tended to become tailed account of these events cannot be given. forgotten, but in April, 1906 at the suggestion of the The country's attainment of independence and then Political Agent a large Meta or Fair was held at subsequent plans and schemes towards the construe­ Impbal at which many of the games were revived. In tioI1' and development of free India have brought the year 1907 another Mela was held with great suc­ about, in no small measure, a new spirit of endeavour cess. A particular interest was attached to this year!s and way of life among the people of Manipur. To Mela as, from May 15th, the first day of the Mela, different fields of)arts and crafts the Mani~uris have the Government made over the administration of paid more attentiOn than before. By way of en­ Manipur to the Raja and his Darbar. The Manipuri' 'couraging the people engaged in different professions muslims were renowned for their acrobatics and they and vXjltions, the Government of Manipur have either took part in these melas. Their programme included organised or sponsored about a dozen melas in Mani· such items as tightrope-walking', tumbling and jumpipg pur during the post-independence years. through a row of swords suspended from a baI\At their most unique feat shown in the mela was re­ There has so far been no religious fair in Mani­ clining on the points of bayonets. The stocks of six pur. The fairs of which accounts are given below are guns are securely buried in the ground So that the cultural, industrial and agricultural fairs, Within the bayonets may bear the weight of a man's body. The heart of Imphal town there is a big maidan known performer was wrapped up in a long sheet and placed locaUy as Kang;eibung. It is also known as the Polo­ by his followers on his back on the points of the ground because the game of Polo used to be play­ bayonets. After some minutes he was taken down ed here during the British days. Even to-day the and though the marks of the points could be discern­ game is played in this ground off and on. This maidan ed on his back the skin was not affected. i~ bounded on the east by Johnstone Higher Secondary School. on the north by Tikendrajit Road, on the wes~ Wrestling and the Manipuri style of hockey were by Paona Bazar which constitutes a part of the main also displayed in the mela. The Manipuri wrestling is marketing centre, and on the south by the compound different from that practised in other parts of India of the Chief Commissioner's residence which was or!· as it is not necessary to throw one's opponent on ginally the home of the Political Agent during the his back, but it is sufficient that any part of his body British days. Close to this maidan to the north-east from the knee upwards should touch the ground for across the'road, lies the compound of the Manipur a defeat. Closely allied to wrestling is the form of State Congress. The office building of the Congress hockey played by the Manipuris. Each player on one Party is located within this compoutid. The remaining side marks a player on the other side and even if area of the compound which is called Gandhi Maidan, the other man is nowhere near the ball, he can grap­ was chosen as the venue of one of the fairs to be ple with him and throw him on the ground. The spec­ described below. The north-eaiitern portion of the tator at a Manipuri game of hockey will often see all f)o1oground mentioned above has some historical sig­ the players standing in pairs at close grips or rolling nificance because at this place the Manipuri Prince on the ground except for the two men, one of whom Tikendrajit and General Thangal were hanged in 1891 is running vigorously with the ball, pursued by the by the British. This place is now known as Tikendrajit opponent who is supposed to mark him. One peculiar Park. At this park small fairs are also held.

45 8-4 R G India/67 GANDffi MELA The Manipur State Congress organised a mela 14. Demonstration of salt manufacturing. within their compound, i.e.. Gandhi Maidan, in the year 1951. The mela lasted for nearly a fortnight 15. Exhibition of carpentry products. commencing from lst April and coming to an end on 16. Demonstration of traditional charkha in ope­ 13th April. The main aim and object of this mda ration. were to show to the people the traditional arts and crafts of the Manipuris and to encourage the skilled 17. Exhibition of local made wooden slates. artisans in their professions (Fig. 41). 18. Exhibition of indigenous medicines prepared from herbs. There were no decorations and embellishments of the stalls and the gate. A statue of Mahatma Gandhi 19. Exhibition of booklets and literature on Na­ (bust-si7e) was installed opposite to the entrance ture cure. aod behind this statue a large portrait of Gandhiji was 20. ExhibItion of Egyptian cotton plant. put. The exhibitions of different articles and rare goods and demonstration of various processes p~rform­ 21. Demonstration of processes of extracting es· ed in the manufacture of indigenous artifacts were the lience frorn Heimanf.( fruit (Rhus semialata). highlights of the exhibition. The following items were shown in this mpla to the great satisfaction of the 22. Exhibition of rubber products. visitors. 23. Demonstration of mat-making with Kouna (an aquatic plant having long and slender Classes of items exhibited:- cylindrical stems). ]. Exhibitil}o of Rastrabhasha literatures. 24. Exhibition of bouquets made of chounggang (cork). 2. Exhibition of Manipuri handloom cloths. 25. Demonstration of handloom weaving at fiy­ 3. Exhibition of old Manipuri manuscripts and shuttle loom and loin-loom. puranas. 26. Demonstration of hand made paper-making 4. Demonstration of earthenware manufactur­ processes. ing. 27. DemonstratIOn of soap making processes. 5. Exhibition and demonstration of toys and sta­ tioneries. 28. Demonstration of making ukabi-Iang (fishing net). 6. Exhibition of iron and steel implements. 29. Demonstration of twisting yarn in easy me· 7. Demonstration of dyeing silk yarns with in­ thod digenous dyes. 30. Demonstration of making of cycle parts with ~. Demonstration of spinning cotton and silk electrical machine. yarns. 31. Demonstration of Embroidery works 9. Demonstration of gildmg process. 32. Exhibition of relics from Moirang Village. 10. Exhibition of ivory products. In addition to the demonstration and exhibition 11. Exhibition of tyre-macte sandals. of the above mentioned items which attracted attention 12. Demonstration of casting of bronze utensils. and earned appreciation of the daily visitors, there were several other performances of which special men­ 13. pemonstration of iron making process from tion may be made of the dramas, jatras. skits and Iron ore obtained from Kakching Village. other shows like spear dance, sword dance, etr:.

46 GANDHI MELA Fig. 41.-The main entrance of the Gandhi Mela. HttL AND ~tA1N PESttVAL. 1954 !n the year 1954. a big exhibition was held un· The game of football and theatrical penormances der the auspices of the Manipur Administration !it were also shown at this festival. Besides these per­ the pologround. The exhibition continued for one formances and itefus of amusements, several stalls full week, i.e., from 24th January to 30th January, were also opened where numerous articles represent· and a major highlight of this festival was the various ing the arts abd crafts of the various communities in­ habiting Manipur were sold and displayed. The daily performances of dance by different communities in­ congregation is estimated at about ten thousand per­ habiting th,e hills and plains of Manipur. The delight­ sons. From the noon to about 2 p.m. when the tem­ ful dances and colourful costumes of the hill tribes perature is high, visitors t9 the exhibition are thin and of Manipur revealed the rich heritage of tribal cuI· sparse. But from about 3 p.m. till the later part of ture of Manipur. In this festival different tribal com· the evening a large number of visitors pour into the munities participated and presented their dances. site of the exhibition. KHADi AND VILLAGE INmjsTRlES EXHffilfION

this exhibition was organised by the Manipur 11. Pisciculture. khadi and Village Industries Association in the year 1,960. This exhibition was held at Tikendrajit Park 12. Family planning. from 31st March to 10th April. In this exhibition the 13. Ambar Charkha. existing village industries of Manipur were 'shown and demonstrations of several items were also given. The 14. Embroidery works. daily congregation is estimated to be five thousand 15. Animal husbandry. visitors. 16. Jute-carpet-making., The following were the various items shown:- 17. Cane and bamboo works. 1. Khadi products. 18. Brass and metal works. 2. Oil crushing. 3. Hand pounding (paddy). 19. Doll majdng. 4. Carpentry. 20. Soap making. 5. Black smithy. 21. Non-edible Oil for soap making. 6. Hand made paper making. 22. Yam twisting. 7. Bee-keeping. 23. Paddy dehusking machine. 8. Pottery. The special attractions of this exhibition were the 9. Tyre and saddle. demonstrations of pisciculture. non-edible oil for soap making. paddy dehusking machine. plank grinder for 10. Jewellery works. paddy. and tyre and saddle-making.

48 MANIPUR AGRICULtuRAL AND INDUSTRIAL FAIR. 1961

Of all the post-independence fairs of Manipur, The special attraction of the festival was the this fair may be said to be the biggest. Under the holding of the First Convention of Manipur Farmers aegis of the Manipur Krishak Samaj, this agricultural and its inauguration by Dr. P. S. Deshmukh, the then Union Minister for Agriculture. In this convention, and industrial fair was held at the Pologround and over one thousand farmer delegates from all corners the 'I'ikendrajit Park which adjoins the Pologround. of Manipur participated. Dr. P. S. Deshm'ukh and The fair began from the 24th of January and lasted Mr. John H. Wibb, Farm Organisation manager of upto \h,e 10th of February. In this fair various items the American Embassy in India, who visited the site connected with agriculture and industry had been of the fair spoke highly of this fair. This fair occu­ shown. Among the variegated fields covered by the pied an area of 4,12,500 sq. feet and 44 pavillions and items of the exhibition, mention may be made of 115 stalls in the industrial sector were erected. Agriculture. Animal husbandry. Forestry. State Trans­ The main objective of this fair was to show the trends port. Publicity, Projects taken up by the Bharat Sevak of advancement and achievements in the fields of Samaj. Education. Jail, Excise. Development, Fish­ agriculture and industry in India. The size of cong­ ery, Health Services, Public Works Department, regation during the whole period of the fair is estimated Tribal Welfare. Co-operation, Horticulture, Seri­ at about four lakhs which is nearly half of the popu­ culture and other small scale industries. lation of Manipur. During, the past few years a nUlllber of small Handloom Week was held at the premises of the exhibitions hatl been organised by the Department of Johnstone High School. lmphal. This schobl i& Indushies, Government of Manipur. These exhibi­ situated jilst to the east of Tikendrajit Park. Several tions were held by way l)f celebrating "Ali It1tlia artistic handloom products were put on display arid Handl()om Week" and "An India Handicrafts Week" at the State revel. In ljoth the exhibitions, this exhibition was highly appreciaU:d by the public; viz., the Mmdldom exhibition and the handicrafts. exhi­ In the next year, i.e., 1956, handicrafts exhiBition was bition, products of both indtJstries were shown. That held at the premises of the above mentioned school. is, in all the handioom exhibitions, apart fro'tn display­ At this exhibition both handicrafts and handloom ing hahdloom clothes. handicrafts ilrticles were also products were exhibited and the special benefit bf this shown. Similarly. in the handictafts exhibition. one exhibition was that the craftsmen had a good oppdt­ often finds stalls of handloom clothes. These exhihi­ tunity of exch

Name of eXhibition Place of exhibition Year of Estimated Items shown Special attractioJJ exhibition daily . congrega- tion

2 3 4 5 6 - .. -- Handloom Exhibition. Tikendrajit Park- 19S7 2000 Handloom and hand~ Prizes are awarded to · crafts products. the best producers and designers by way of popularising handlQom products. Handloom Bshibition • Wangbal village 19S8 1000 Handloom and handi- · craft products. Handloom Bxhibition • Thongjao village 1959 2000 Handloom and handj- Demonstration ot · craft products. sericulture industry. Handloom Bxhibition Tikendrajit Park: 1960 1500 Handloom and handi- · craft products. Handloom Exhibition • Tikendtajit Park 1961 2500 Handloom and handi- · craft products. Handicrafts Exhibition • Tikendrajit Park Ian •• 1957 2000 Handloom and Handi- Several neW desilDS craft products. were shown. Handicrafts Exhibition • Tikendrajit Park Dec .• 1957 3000 Handloom and Ilandi- craft products. Handicrafts EMibition Tikendrajit Park 1958 2500 Handloom Handi- · craft' p,oduct5. Handicrafts Exhibition • . Tikendrajit Park 1959 2000 Handloom and Handi- craft products. Handicrafts Exhibition • Tikendrajit Park 1960 2000 Handloom and Handi. crafts products. Small Scale Industries Bxhibition Thoubal village 1960 1500 Handloom, Handicraft. Kbadi and vil- lage industries. products. ~l

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LIEUT-CoL, J. SHAKESPEAR.

(Published in MAN Vol. XIII. 1913)

The inhabitants of Moirang are divided Into The female Maibi then comes forward and enters fifteen families, each of which has its particular god the water a short way. carrying a parcel made of or goddess. but over an is the god Thangjing, there­ leaves. which contains some rice. a duck's egg, a little fore all the lesser divinities join in his Haraoba. or gold' and silver, and a lime. She first flips' the surface "Pleasing", About four e)'clock little processions of the water three times-, then immerses the parcel emerge from the different Leikais or quarters inhabit­ in the water, and after withdrawing it she throws. it ed by the different families, Each consists of a gaudy into the stream and again flips the surface. This litter surmounted by a canopy :in. which are some of operation is repeated with a second parcel and then the sacred clothes of the god or goddess, for except with two parcels at the same time. The first two par­ in the case of Nongshaba1 the divinities do not come cels are said ,to be an offering to the Lam-lai' (country in person. With each litter is a drummer, one .or two god) of .the w,ater; the two which are thrown in to­ umbrella bearers, and a few followers. Nongshaba gether are for Thangjing. The male Maibi now and his wife Sarunglaima come in per&on. two by no takes the earthen pots from the Ningthou and the means beautiful figures. The rea~on of this is that Leima;' and dances a measure on the bank accom­ they ,are the parents of the Thangjing. Nongshaba I panied by the female Maibi, who holds a bunch of is the greatest of the umang-lai or forest gods. but green leaves called Langterei in one hand while she he made his only son, Thangjing the chief god of Moi­ tinkles a little bell with the other. The Pennas or rang. These processions all converge on the Lai-sang fiddles play the while. Then the female Maibi takes of Thangjing and the" gods and goddesses or thetr the earthen pots, and entering the water moves them emblems are taken from the litters and carr,ied inside gently about in the water, taking care that no water the Lai-sang (god's house) and placed beside Thang­ passes on the upright leaves. The' pots are then re­ jingo Prior to the arrival of the gods the Moirang turned to the Ningthou and Leima who stand beside Ningthou (king of Moirang) and his wife the Moirang the water with the pots in their slings. The bobbins Leima have taken their seats in specially prepared are removed and the threads unwound; the female sheds on the right and left of the Lai-sang,' As soon Maibi holds the bobbins in her hand, while the other as the last of the gods has been installed some five ends of the threads are tied inside the pots. The fe­ or six men take up th~ir positions before the Laisang male Maibi, holding the> bunch of Langterei leaves and commense a chorus of "0 ho! 0 ho, Oha, He, He. and the bobbin in ner right hand, and tinkling a Hi, Hi" repeated over and over again, reminding small bell wIth her left, stoops down and moves the one of the shouts of the Nagas. Then a procession is Langterei leaves about in the water. The male Maibi formed. Thangjing's sacred Dahs carried by two men holds up the middle of the threads to keep them lead the way, followed by women bearing his ves­ out of the water. The female Maibi intones a sels, men with his umbrellas. then a drummer and long incantation interspersed with extempore prayers some Penna' players, followed by the litter of the to Thangjing to manifest himself and bless the country. Moirang Leima, behind which comes that of her She gets more and more excited and sings quicker spouse. The Ningtholl and the Leima each wear a and quicker and then suddenly stops; Thangjing has silken sling round the neck which reaches to the waist. come. .rusing up she passes her left hand up the and' in which reposes a small, earthen pot contain­ threads, moistening them up to the earthen pots. The ing twenty sel, a betel nut, and a. pan leaf. The top strings are then disentangled and the Ningthou and of each pot is covered with green leaves surmounted Leima resume their seats in their litters, holding the by a white flower. Be:side this, there i.s a bobbin round pots in their laps while the Maibis hold the ends of which a cotton thread is wound. The procession balts the threads and walk on ahead, several women walk­ beside a stream which passes through the village: ing be4ind them supporting the threads. the litters are placed side by side a few feet from the water's edge. The Maibis, i.e., priestesses, one of whom The procession returns to the Lai-sang. It passes is a man dressed in a woman's clothes. sprinkle the round the end of the shed' on the left of th~ Lai-sang water with flonr and roasted dhan called "puk yu, wai and advances up the centre of the court yard, passing yu", out of which a mildly intoxicating drink is made. over some rice placed on - a leaf and some burning Seven short lengths of bamboo are stuck in the \feeds', and halts before the god's house. The earthen mud beside the water and these are sprinkled with pots are taken into the house and placed before Thang­ rice, etc., and with water. This is done to appease jingo The Ningthou and Leima get out of their litters the seven evil spirits, saroi and naro'" who are ever and having prostrated themselves before Thangjing. ()n the look out fo iniure mankind. . they go to their proper seats. A Maiba now comes 53 54 forward and stands facing the Lai-sang, holding up to-the drum and cymbal a. band of men and boys stand in front of his chest a small log of Rei-it'· wood, near and clap hand. and makes a lengthy address to Thangjing invoking (iii) A dance of women most of whom are wiyes his aid. This concluded, several assistants come to of the title holders, but as some are too old to dance, his aid, and fire is made by drawing a piece of cane recruits from the commons are welcome. quickly backwards and forwards under the log, (iv) The men dance again. The hand clappers are WhICh is pressed down on to it with the foot, the hot dust being caught on some trider. With the "clean" more numerous and emit discordant shrieks. which I fire thus obtained some weeds are ignited and over am told was the song that was sung when Mahadev this some fish is cooked. While the fire is being took Parvati to;3rindaban. This introduction of Hindu­ made the Maibi dances before the god accompanied ism into a purely animistic festival is interesting. by two Penna players. The dance is slow, the feet (v) The married women dance again in greater being lifted high in tum and the hands waved about, numbers; after a short time they group themselves to much play being made with the fingers; at every the left of the Laisang, and the Moirang LeIma, ac­ third or fourth step the dancer turns round. After companied by the wife of the Khadrakpa, take up the Maibi has withdrawn, three Maibas advance and their position opposite to them, and after bowing pro­ perform a dance three times before the Lai-sang. ceed to dance before the god. In this dance the Moi­ Their dance is like that of the Maibi, but a little more rang Ningthou should really join, but he is too old lively, and the bands are thrown over each· shoulder for such things. The Moirang Leima wears over her in turn with a smart jerk. At the end of each dance ordinary skirt a highly ornamented over-skirt, looking the hands are clasped before the face and an obeisance glasses about two inches square alternate with squares made. of embroidery of the same size. The Penna players This. dance is followed by one by three married are assisted by the drummer who plays in honour of women who also dance three times, the steps being the absent Ningthou. the same as those of the Maibi; they also dance to (vi) The men dallce again. the music of the Pennas, whereas the Maibas had a (vii) The three Maibis dance (one of them being a drum and a cymbal or orchestra. In these two dan­ man in women's clothes"). The Maibis gradually get ceS the performers must be three in number and they excited and end their dance by skipping about briskly. must dance three times, not more or less. By They thereby invite Thangjing to take possession of this time the fish is ready and pieces are distributed them but to day he did not respond. to everyone present. The eating of this fish is sup­ (viii) A procession is now formed; first come two posed to bring good luck. A white cloth is now spread men carrying Thangjing's sacred Dahs; next two mai­ on the steps of the Lai-sang and the women who are going to join in to-morrow's dance come for­ dens in dancing costume carrying fans and vessels; then two married women with similar utensils; these' ward and lay on it the clothes they intend to w~ar are fonowed by ten" married women in single rank and then reverently sit down in two. rows at right each wearing round her bead a red sash which has angles to the steps, while Maiba wrapped in a large white sheet stands between the rows facing the Lai­ been laid before one of the goddesses. Two umbrella sang and invokes the blessing of Thangjing on the bearers walk one on each side of the first woman. clothes and all concerned in the festival. The invoca­ After the cloth bearers come a number of women tion finished, all bow to the ground, and the women followers, behind whom comes .an umbrella bearer then remove their clothes from the steps and the cere­ followed by nine men, each wearing on his head a monies are over for the day. red cloth which has been placed before one of the nine gods: those are followed by male followers in dancing Second Day, 8th May~The Moirang Ningthou costume. The procession is formed up with its proceeds to the Lai-sang mounted On an elephant, head opposite the Lai-sang. A few feet away on the and preceded by the Moirang Leima, on another ele­ inner side a Ma~ba, in ~ancing costume, with a penna phant, they are escorted by Penna players and the player on each SIde of hIm and drummer behind, takes Official Bard who sings the doings of Thangjing. The his place. The Maiba reads a long invocation Phanmaibas, i.e., title holders, are already dancing from an ancient writing. and then the procession moves before the Lai-sang. As the Ningthou dismounts they off round the courtyard, going the oppOsite way to all prostrate themselves. The Ningthou and Leima the hands of a clock. The Maiba continues reading prostrate themselves before t1ie Lai and then take their while a master o~ the. ceremonies instr~cts the per-· places. ' formers as to thelI actlons from an anClent writing (i) Some twenty married women dance before the which he carries. It is most important that no mistake Lai-sang in four lines; the step is the same as that of should be made, hence the reference to the manus­ dance ;hich took place in the former day. The dress is cripts. The actions refer to the story read by the the ordinary dancing dress of married women. In addi­ Maiba, which tells of how Thangjing created man-­ tion to her own hair each wears a long tress, which kind, commencing from the feet. Having gone round reaches below her waist, of false hair. These tresses several times in smgJe rank. double rank lS form­ are generally imported from Burma. The orchestra. ed, the pairs holding hands, after two or three rounds consists of three Penna players and a flute player. in'this formation the lines separate and form UP oppo­ Oi) The next dance is performed by men most of site each other, one facing, and one with its back to whom are title holders. The step is the same as the Lai-sang; they then advance and pass through yesterday's, the party dances in lines, and in addition eac~ other's ranks, tum round. return passing through' 55 again; this is repeated several times. and then t!1e sickness and therefore they now gave up this cloth. double rank formation is resumed and several more This is interesting as supporting the theory that these circumambulations are completed. and again the two ceremonies are necessary for the renewal of the vitality ranks separate, this time forming up on opposite sides of the Lai. The cloth, to my incredulous gaze, looked of the ground and advancing across the front of suspiciously modern. It was plain khaki colour save the Lai-sang, passing through each other's ranks back­ for a border soine eight inches wide on which were wards and forwards sevel.'al times; finally they form worked in black a row of strange birds.• up fout abreast and march round once or twice and I was unable to stay to witness the end of the then down the centre and halt before the Lai-sang Haraoba but I am informed that on the fourth day and the day's performance is over. During the latter Thangjing and all the other Lais are carried in their part lof the marching the Maibis get somewhat frisky, litters to a place about two miles distant near the pirouetting and exchanging banter, but the ribald jocu­ foot of the hills, and there "clean" fire is made as on larity which was conspicuous at Kakching was absent. the first day, fish cooked, and the usual dances fol­ It is noticeable that the maidens and young men take low, the party returning before dark. The fifth and but little part in Thangjing's Lai-harouba. The march­ sixth days are similar to the second and third. On the ing hither and thither was said to demonstrate the last day the contents of the earthen pots which figured search for Thangjing. who having finished the work so prominently on the first day are divided among the of creation. hid himself. The gathering in front of the Maibas and Maibis. Lai-sang singnified that the god had been found. Divination is practised thus, the enquirer takes a 'Third Day, 9th May.-This day's performance very small piece of gold and silver and gives them was practically the same as yesterdayls, except that to the Maiba. who saying the appropriate charm places several low comedy interludes were inserted, but I was them in the palm of his hand and then invests assured that they had nothing to do with the "Pleasing it over a circular piece of plantain leaf. If the of the G()d{', but were simply put into make people two pieces rest between the two middle ribs of the laugh. I therefore omit them. leaf the decision is favourab~~ to the enquirer, and jf The Moirang Ningthou showed me today an the silver is behind the gold it is extremely favourable. ancient cloth which he asserts was made by Thoibi for Should the pieces rest elsewhere on. the leaf misfortune the wife of Thangjing. In the troublous tlmes of the may 6e expected. Burmese invasions this cloth was lost, but last year The Maibis may be consulted as to who has com· it was brought to him by the people of Marring mitted a crime, but they will not commit themselves Khundi, who said that since the Lai-haraoba of Thang­ further than a general description. of the criminal such jing had been resumed and celebrated with their as that he is a dark man who comes from Wangu, or former pomp the god had troubled them much with a t11in woman who deals in fish.

1. Nongshaba-The head Maiba of Moirang informed me that when the universe was in the making and all was dark this powerful 'Lai' produced light. Nongshaba may mean maker ofthe sun. • 2. Laisang-This is a prosaic looking building with a corrugated iron roof. It consists of an open room in front and an inner holy or holies, with a passage round it. On the extension of the walls of this inner chambers are frescoes illustrating the story of Khamba and Thoibi, which can be seen througb the windows in the outer wall. 3. The penna is a fiddle, the head of which is a coconut covered with thin leather, and the strings are horse hair stretched over a little wooden bridge resting on the leather. The bow has a Wooden handle and a curved iron head ornamented with little bells, the string is horse hair. 4. Saroi and Naroi-These spirits are said to have no special names and I have so far been unable to find out much about them but they are said to be very mischievouj. Sa=wild animals' nga=nsh; roi=along with, accompanying. I have not found out much about these spirits. They are much dredded. On the two Saturdays preceding the--Holy festival they are appeased by offerings of every sort offood and some cotton collected from everY house in each village. Old women place these offerings ac_ross.every road where it crosses the village boundary. A portion containing a .1i~tIe of each article and some Puk-Yu Wal-Yu IS placed for each of the seven spirits. The old women then call on the spmts of the last person who has died in the village to keep the Saroi Naroi from entering the village, as these offerings have been placed for ttem. On thc Saturday next but one before the Holi all sorts of food are offered to Sanamahi, the household god, and then cook

7. This is theimpDrtant part of the ceremDny. It WaS explained to me that all the Umanglai come from the water, and the ceremony is intended to renew the vitality of the Lai and to bring him into action. The threads are roads by which he can proceed to the pots. The Langterei leaves are placed in the Ningthou's pot and are kept in the Laisang till the next lai·Haraoba. I waS told that iEthe H~raoba were not celebrated sickness and -scarcity would prevail, partly on account of the god's. anger and partly because of his failing strength. S. In front of the Laisang is a wide open space, down each side of which runS a long shed in that on the right sit the notabilities of' Moirang, the Ningthon nearest the Laisang, the others in due gradation. Opposite them sit-their spouses also in proper order~ 9. Weed-wild herb growing where it isnot wanted. 10. The wood is selected because it is soft and ignites easily. This method of making ,fire is still used by Nagas in

GIPN-S8-4 R. G. Indial67-27-9-69-750.