Poireiton Khunthok

Meitei scriptures
Laihuis
Nongkalols


The Poireiton Khunthok or the Poireiton Khunthokpa (literally, immigration by Poireiton)[1] is an ancient Meitei literary narrative work (puya), describing about the immigration of a band of colonies, led by a man, Poireiton, the prince and younger brother of Thongaren, the god of the underworld kingdom,[2] in the plains of the Kangleipak kingdom (present day Manipur).[1][3][4][5] It is partially an allegorical work, which includes mythical elements as the integral parts of the saga.[1][6] It also mentions that the knowledge of the usage of fire was also introduced to the people of Kangleipak by Poireiton.[7]

Overview

Poireiton Khunthok is a rare literary work in the Meitei tradition. It is different from most other writings of its time because it is written in prose and uses an unusual style and theme.[7]

Structure and themes

The story can be divided into two main parts. The first part is allegorical. It tries to show how a natural force becomes the seed of life inside a mother's womb, even when facing many difficulties.[7] The author uses animal symbols to tell this story:

  • Waba or Waaba (a pheasant bird) represents the soul that keeps moving.[7]
  • Tokpa (a wild cat) shows the destructive force always chasing the soul.[7]
  • Sabi or Shabi (an underground rodent) stands for the passion that stirs within humans.[7]

However, this allegory is not fully clear and does not connect directly to the second and larger part of the story. The only link is the transformation of the pheasant into a human being, who is sent to find out about human life on Earth and other planets.[7]

Journey to Earth

The second part tells how Thongalen (Thongaren), the King of Terrors who lives in the underworld, sends his younger brother Poireiton and his youngest wife Leinaotabi to explore the Earth. In the story, "Earth" mostly refers to the valley and hills of Manipur and the nearby regions of Burma (now Myanmar).[7]

Leinaotabi joins her brother-in-law on this journey as his consort, which shows a practice similar to levirate marriage, where a woman lives with or marries her husband's brother.[7]

Thongaren and Poireiton are shown as members of a higher civilization, and their journey is also a mission to spread this civilization to new lands.[7] They bring with them:

  • Two types of edible plants, one eaten raw and the other cooked, in sets of one hundred each[7]
  • Weavers, craftsmen, physicians, singers, and many followers[7]
  • Domestic animals, birds, rice varieties, and tools for farming and wood-cutting[7]

Symbolism and obstacles

When they leave the underworld, they face many obstacles. These are cleared by the horns of a bull tipped with gold and silver. This part of the story has been interpreted as a symbol of the pain and struggle during childbirth.[7]

The story includes many fantastic and unbelievable events, but some parts are linked to known historical incidents. One such event is Poireiton crossing a river that had been dredged by Meitei Prince Yoimongba of the Ningthouja dynasty.[7]

Diaspora and settlements

Poireiton's followers separate and settle in different places. These groups later become known as:[7]

  • Cacharis (Mayangs)
  • Tripuris
  • Tangkhul Nagas

Other tribes like Taring, Tarao, Maring, Khoibu, Lamsang, and Chakpa Tangba.[7]

Even though they face many hardships, including the death of their children, Poireiton and Leinaotabi continue to travel. They go to places in Burma, the nearby hills, and the valley of Manipur. Along the way, they give names to many places, and some of these names are still in modern use.[7]

Cultural insights

Poireiton's visit brings a new culture to the region. The text also shows that the people already living there had the custom of burning their dead.[7]

In one part of the journey, Poireiton meets the chief of Sachung, a powerful tribe. The chief is working on a hill with many boys and girls. When Poireiton learns they are all the chief’s children, he is surprised because none of his own children have survived.[7]

The chief asks for the names of Poireiton’s children and says that their names were not suitable, which caused their short lives. He also says the names of the physician and nurse were not good for the children’s well-being. After changing the physician and nurse, Poireiton carefully names his surviving son Tapung Simingnaba. Because of this, the son even gains the power to return from the world of the dead.[7]

Language and style

The text sometimes uses a catechetical style, which means it includes questions and answers. This helps make the prose more lively. Many of the words used in the text are very old, and some are not found in later writings.[7]

Sources

References

  1. ↑ 1.0 1.1 1.2 Singh, R.K. Jhalajit (1965). A Short History of Manipur. O.K. Store.
  2. ↑ North East India History Association. Session (1988). Proceedings of North East India History Association. The Association.
  3. ↑ Singh, R.K. Jhalajit (1975). Manipur. Publications Division, Ministry of Information and Broadcasting, Government of India.
  4. ↑ Singh, R.K. Nimai (2017). neScholar Magazine Vol 03 Issue 03. NE Brothers Pvt. Limited. p. 63.
  5. ↑ Sen, Sipra (1992). Tribes and Castes of Manipur: Description and Select Bibliography. Mittal Publications. ISBN 978-81-7099-310-0.
  6. ↑ Singh, Wahengbam Ibohal (1986). The History of Manipur: An early period. Manipur Commercial Company.
  7. ↑ 7.00 7.01 7.02 7.03 7.04 7.05 7.06 7.07 7.08 7.09 7.10 7.11 7.12 7.13 7.14 7.15 7.16 7.17 7.18 7.19 7.20 7.21 Singh, Ch Manihar (1996). A History of Manipuri Literature. Sahitya Akademi. pp. 85–87. ISBN 978-81-260-0086-9.
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