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The legend of Khamba and Thoibi
(Meitei: Khamba Thoibi)
National Romantic Legend of Manipur[1]
Khamba and Thoibi (The Capture of the Wild Bull)
Folk tale
NameThe legend of Khamba and Thoibi
(Meitei: Khamba Thoibi)
National Romantic Legend of Manipur[1]
Also known asKhampa Thoipi
Aarne–Thompson groupingno
MythologyMeitei mythology (Manipuri mythology)
Country Ancient Kangleipak (historical)
 India (present)
RegionAncient Moirang, Ancient Kangleipak (early Manipur)
Origin Date11th-12th century CE[2]
Published inKhamba Thoibi Sheireng and many others
RelatedMeitei folklore (Manipuri folklore),
Meitei literature (Manipuri literature)

The ancient legend of Khamba and Thoibi (Meitei: Khamba Thoibi) is a classic,[3] as well as one of the epic cycles of incarnations of Meitei mythology and folklore, that is originated from Ancient Moirang kingdom[a] of Ancient Kangleipak (early Manipur).[4] It is referred to as the "National Romantic Legend of Manipur" by Padma Vibhushan awardee Indian scholar Suniti Kumar Chatterjee.[5]

Among the countless retelling editions of the epic story, the "Khamba Thoibi Sheireng" (Meitei: ꯈꯝꯕ ꯊꯣꯏꯕꯤ ꯁꯩꯔꯦꯡ, lit. 'Poem on Khamba Thoibi'), a Meitei language epic poem, containing 39,000 lines, that is considered as the national epic of the Manipuris, is the magnum opus of its author Hijam Anganghal, the "Bard of Samurou".[6][7][8][9]

The classic tale of Khamba and Thoibi became an Assamese classic as well, after being translated into Assamese language as "Khamba Thoibir Sadhukatha", by Assamese author and anthropologist Rajanikanta Bordoloi (1869-1939).[10]

Background

Moirang was created by the God Thangching (Thangjing). The first King of Moirang at the beginning era of the kingdom was Iwang Fang Fang Ponglenhanba, who was born of Moirang Leima Nangban Chanu Meirapanjenlei. He attacked tribal villages, brought Thanga under his rule, and fixed his boundaries to the north, where the Luwang King bore sway. He brought in captives, and buried the heads of his fallen enemies in the Kangla or Royal enclosure.[11] Then the God Thangching bethought himself that the King and[11] his subjects were so prosperous that they were likely to forget their duties to him, and after taking counsel sent seven Gods, Yakhong Lai, to frighten the King and his people. At night there were mysterious sounds, but the soldiers at first could find no one. Then, when the sounds occurred a second time, they became aware of the Gods, the Yakhong Lai, and reported what they had seen to the King, who took counsel of his ministers. They besought him to call the famous maibi Santhong Mari Mai Langjeng Langmei Thouba. She was in the fields cultivating, but came running, whence (says the historian) all the dwellers of Moirang say apaiba ("to fly"), instead of chenba, ("to run") which is the ordinary Meitei language word.[b] The King begged the maibi "very respectfully to raise the Khuyal Leikhong which the angry storm raised by the Gods had blown down, and by way of showing his respect said, "If you cannot raise the Khuyal Leikhong, I shall kill you." The maibi persuaded the seven Gods to tell her the hymn, and ordered her to convey a message to the King, who was bidden to send all the maibas and maibis of the country to sleep in the temple of Thangching wearing their sacred clothes. When she went to the Khuyal Leikhong she saw Pakhangba there. She raised the edifice by means of the hymn and then gave the message to the King, who bade the maibas and maibis go and sleep in the temple of Thangching in their sacred clothes. There in their dreams they were instructed to divide the people into sections, some for one duty and some for others. Then the village offices were created and their order of precedence fixed. The maibas chant the name of the God and the maibis ring the bell. Then, when they had told the King all the wonderful things communicated to them in their dreams, they were bidden to do as the God had said. Then the King died and was succeeded by his son Telheiba, so called by reason of his skill with the bow. In his, and in the following reigns, there were raids against tribals and various villages.[12] Then we get into complications, for in the reign of King Laifacheng we are told, the Khumans were wroth with[12] Konthounamba Saphaba and compassed his death. They took him into a wood and fastened him to a tree and left him, but by the aid of the Gods he broke the creeper and made his way to Moirang where he married and had a son. He left Moirang, and went to the land of the Meiteis. The King kept the child, who by favour of the God Thangching grew so strong that the folk of Moirang begged the King to rid himself of the lad, for he would supplant the King. So they put the lad in chains for seven years, and all that time there fell no rain in Moirang. Then the God Thangching appeared to the lad and told him to ask the King to take off his chains. Then the King set the lad free, and the rain fell, but many had died of fever and cholera. The King implored the lad to pardon him for his cruelty and promised him, that when he was dead the kingdom should be his for seven years, even as many years as the years of his bondage. So it fell out, and for seven years the lad reigned as King where he had been in chains.[13]

Raids against Luwangs on the west against tribal villages, which the historian observes still pay tribute to Moirang, are all we have for a brief space covering some hundred years. The God Thangching kept his interest in the fortunes of the kingdom, and visited the King in his dreams and instructed him in many matters. The village grew and spread, so much so that in the reign of King Thanga Ipenthaba, the small hill of Thanga was broken and the water let out. Then at the instance of two Khuman women the King slew the King of the Khumans whom he met by chance hunting. In a later reign, Moirang is invaded by the Khumans who assembled a force in boats. This force was defeated, and in return the Khuman villages were fired. In the reign of King Chingkhu Telheiba (skilful archer of the hill village), a Khuman, Aton Puremba, shot nine tigers with his bow and arrows and brought their skins to the King, who sought a gift worthy of the hunter's prowess. He would not give him clothes or such things. He had no daughter, so he gave him his wife, and by her the bold hunter had two children Khamnu and Khuman Khamba. Both their parents died, and by dint of begging from door to door, Khamnu got food for herself and her baby brother. Day by day the lad grew in strength and courage. So swift was he that none could race against him.[13] So strong was he that he and he alone dared to seize a mad bull that was raging in the land. Then Chingkhuba Akhuba, brother of King Chingkhuba Telhaiba, ordered his men to seize Khamba and have him trampled to death by the elephant. His sin was that Thoibi had made a coat which she gave to Khamba, for she loved him. The God Thangching warned Thoibi of the peril in which her lover was, and she arose and threatened to kill her father so that Khamba escaped. Then it befell a hunting party that a tiger killed a man in full sight of the King, but Khamba killed the tiger single- handed, and as a reward the King gave him the Princess Thoibi in marriage.[14]

Editions

In popular culture

Manmohan Singh, the then prime minister of India, being presented a memento of a painting depicting Khuman Khamba capturing the Kao (bull), by Dr. Shivinder Singh Sidhu, the then Governor of Manipur and Okram Ibobi Singh, the then Chief Minister of Manipur, on the occasion of the foundation stone laying ceremony of three projects, National Academy of Sports, Convention Center and Manipur Institute of Technology, in the Kangla in Manipur on 2 December 2006

See also

Notes

  1. ^ Moirang was an independent kingdom in early times, though later became a province of a unified kingdom, called Manipur Kingdom.
  2. ^ The logic may be deficient, but we may compare this statement with the fact that in the Royal Meitei language vocabulary, the word "to walk", "to go" is "lengba", which in Thadou language means "to fly." The incident proves, firstly, a dialectical variation, and secondly, the imposition of a taboo on the use of the word "chenba" by the people of Moirang.
  3. ^ The time duration of the performance varies based on many factors.

Source

 This article incorporates text from a free content work. Licensed under out of copyright (license statement/permission). Text taken from The Meitheis​, TC Hodson, David Nutt.

References

  1. ^ Chatterji, Suniti Kumar (1951). KIRATA-JANA-KRTI THE INDO-MONGOLOIDS : THEIR CONTRIBUTION TO THE HISTORY AND CULTURE OF INDIA (April 1998 ed.). Calcutta: The Asiatic Society; Digital Library of India; Internet Archive. p. 189. The 'National Romantic Legend of Manipur' — the great love story of the hero Khamba and Princess Thoibi, which after a happy union of the two lovers ended in a tragedy, — began to be treated in Old Meithei ballads from the middle of the twelfth century. The lovers lived about 1100 A.D., during the rule of King Loyamba....((cite book)): CS1 maint: date and year (link)
  2. ^ Chatterji, Suniti Kumar (1951). KIRATA-JANA-KRTI THE INDO-MONGOLOIDS : THEIR CONTRIBUTION TO THE HISTORY AND CULTURE OF INDIA (April 1998 ed.). Calcutta: The Asiatic Society, Digital Library of India; Internet Archive. p. 189. The 'National Romantic Legend of Manipur' — the great love story of the hero Khamba and Princess Thoibi, which after a happy union of the two lovers ended in a tragedy, — began to be treated in Old Meithei ballads from the middle of the twelfth century. The lovers lived about 1100 A.D., during the rule of King Loyamba....((cite book)): CS1 maint: date and year (link)
  3. ^ —Delhi, All India Radio (AIR), New (17 March 1968). "Some Classics of Manipur". AKASHVANI: Vol. XXXIII, No.12 ( 17 MARCH, 1968 ). India: All India Radio (AIR), New Delhi. pp. 7, 8.((cite book)): CS1 maint: date and year (link) CS1 maint: multiple names: authors list (link)
    —KanglaOnline (4 April 2011). "The great Meitei Reconciliation Process: Revisiting the classical folklore on "Emoinu Chakhong Ngahongbi" by Late Shri Ningomabam Angouton Meetei – KanglaOnline". Retrieved 12 November 2023. ... The folklore of Emoinu Celebration from the story "Washak Ngakpa" meaning Keeping the Promise, written by Late Shri Ningombam Angouton Meetei and the classical love story "Khamba -Thoibi" are classical examples of successful reconciliation process of the old Meitei factions...
    —Bond, Ruskin (14 October 2000). "The Story of Khamba and Thoibi". The Penguin Book of Classical Indian Love Stories and Lyrics. Penguin UK. pp. 3, 4. ISBN 978-93-5118-814-8.((cite book)): CS1 maint: date and year (link)
    —Dalby, Andrew (28 October 2015). Dictionary of Languages: The definitive reference to more than 400 languages. Bloomsbury Publishing. p. 399. ISBN 978-1-4081-0214-5.
  4. ^ Singh, Ch Manihar (1996). A History of Manipuri Literature. Original from:the University of Michigan. India: Sahitya Akademi. ISBN 978-81-260-0086-9.
  5. ^ Chatterji, Suniti Kumar (1951). KIRATA-JANA-KRTI THE INDO-MONGOLOIDS : THEIR CONTRIBUTION TO THE HISTORY AND CULTURE OF INDIA (April 1998 ed.). Calcutta: The Asiatic Society; Digital Library of India; Internet Archive. p. 189. The 'National Romantic Legend of Manipur' — the great love story of the hero Khamba and Princess Thoibi, which after a happy union of the two lovers ended in a tragedy, — began to be treated in Old Meithei ballads from the middle of the twelfth century. The lovers lived about 1100 A.D., during the rule of King Loyamba....((cite book)): CS1 maint: date and year (link)
  6. ^ George, K. M. (1992). Modern Indian Literature, an Anthology: Surveys and poems. India: Sahitya Akademi. p. 258. ISBN 978-81-7201-324-0. H. Anganghal Singh's Khamba Thoibi Sheireng (Poem on Khamba Thoibi, 1940) is a national epic of the Manipuris based on the story of Khamba and Thoibi of Moirang. The poet composes the whole epic in the Pena Saisak style of folk ballads sung by minstrels or bards popular in Manipur.
  7. ^ Das, Sisir Kumar (2005). A History of Indian Literature: 1911-1956, struggle for freedom: triumph and tragedy. Sahitya Akademi. p. 190. ISBN 978-81-7201-798-9. His epic Singel Indu was published in 1938 which was followed by his magnum opus Khamba Thoibi Sheireng (1940), a poem of 39000 lines, considered to be the 'national' epic of the Manipuris, written in the Pena Saisak style of folk ballads.
  8. ^ Datta, Amaresh (1988). Encyclopaedia of Indian Literature: Devraj to Jyoti. India: Sahitya Akademi. p. 1573. ISBN 978-81-260-1194-0. His best work, Khamba Thoibi sheireng, in 39,000 lines on the story of 'Khamba and Thoibi' was started in 1939 and the composition was completed in 1940.
  9. ^ Delhi, All India Radio (AIR), New (1975). AKASHVANI: Vol. XL. No. 35 ( 31 AUGUST, 1975 ). All India Radio (AIR),New Delhi. p. 1582. Hijam Anganghal Singh (1892-1943) composed his Khamba and Thoibi Seireng-his magnum opus in eight volumes, 39000 lines, celebrating the immortal love of the two lovers.((cite book)): CS1 maint: multiple names: authors list (link)
  10. ^ —Dalby, Andrew (28 October 2015). Dictionary of Languages: The definitive reference to more than 400 languages. Bloomsbury Publishing. p. 399. ISBN 978-1-4081-0214-5. The classic Manipuri tale of Khamba and Thoibi became an Assamese classic as Khamba Thoibir sadhukatha, translated by Rajanikanta Bordoloi (1869-1939), author and anthropologist.
    —Bardoloi Nirmalprabhya (1995). Rajani Kanta Bardoloi. Internet Archive; Digital Library of India. India: Sahitya Akademi. p. 14. His tale of Khamba and Thoibi entitled Khamba-Thoibir sadhukatha, a love story of a Manipuri youth named Khamba and a Manipuri maiden named Thoibi, appeared in 1932.((cite book)): CS1 maint: date and year (link)
    —Bardoloi Nirmalprabhya (1995). Rajani Kanta Bardoloi. Internet Archive; Digital Library of India. India: Sahitya Akademi. pp. 32, 33, 34. Bardoloi's novel Khamba-Thoibir Sadhukatha (The tale of Khamba and Thoibi) is an adaptation of a Manipuri legend entitled 'Khamba-Thoibi-Givari'.((cite book)): CS1 maint: date and year (link)
  11. ^ a b T.C. Hodson (1908). The Meitheis. London: David Nutt. p. 130.
  12. ^ a b T.C. Hodson (1908). The Meitheis. London: David Nutt. p. 131.
  13. ^ a b T.C. Hodson (1908). The Meitheis. London: David Nutt. p. 132.
  14. ^ T.C. Hodson (1908). The Meitheis. London: David Nutt. p. 133.
  15. ^ Bond, Ruskin (2000). The Penguin Book of Classical Indian Love Stories and Lyrics. Penguin UK. ISBN 978-93-5118-814-8.
  16. ^ a b Datta, Amaresh (1988). Encyclopaedia of Indian Literature: Devraj to Jyoti. Sahitya Akademi. p. 1302. ISBN 978-81-260-1194-0. T.C. Hodson's book The Meitheis (published in 1908) contains six folk-tales of Manipur along with a version of Numit kappa (Shooting the sun). G.A. Grierson's Linguistic Survey of India, Vol III, Part III, published in 1904, includes a sample of a folk-tale of the Manipuris. G.H. Damant published a few folk-tales of Manipur in Indian Antiquary. Vol. IV, 1875 and "The story of Khamba and Thoibi: A Manipur Tale' in Indian Antiquary, Vol. VI, 1877.
  17. ^ Sanajaoba, Naorem (1988). Manipur, Past and Present: The Heritage and Ordeals of a Civilization. Mittal Publications. p. 14. ISBN 978-81-7099-853-2.
  18. ^ "Khamba Thoibi and Poems on Manipur Book Review By James Oinam". e-pao.net. Retrieved 1 January 2023.
  19. ^ Wouters, Jelle J. P.; Subba, Tanka B. (30 September 2022). The Routledge Companion to Northeast India. Taylor & Francis. ISBN 978-1-000-63699-4.
  20. ^ Singh, Rajkumar Mani (2002). Khwairakpam Chaoba Singh. Sahitya Akademi. ISBN 978-81-260-1519-1.
  21. ^ Syllabus for Civil Services Exam. India: Upkar Prakashan. p. 88. Kh. Chaoba Singh—Khamba-Thoibigi Wari Amasung Mahakavya
  22. ^ Board, Editorial. UPSC Civil Services (IAS) Syllabus (Pre & Mains Exam). India: Kalinjar Publications. p. 88. ISBN 978-93-5172-061-4.
  23. ^ "Kao Faba displayed". e-pao.net.
  24. ^ "Kao Faba displayed". www.thesangaiexpress.com.
  25. ^ "Kao Faba displayed". thesangaiexpress.com.
  26. ^ "KAO - A Glimpse of Manipuri Opera". e-pao.net.
  27. ^ ""Kao - the sacred bull" by Laihui on 6 March 2011". e-pao.net.
  28. ^ "IGRMS News (July-September 2019)" (PDF). Indira Gandhi Rashtriya Manav Sangrahalaya.
  29. ^ Pioneer, The. "'Khambana Kao Phaba' on display at IGRMS". The Pioneer.
  30. ^ "'Khambana Kao Phaba' Manipuri Traditional painting on display". thenortheasttoday.com. 24 July 2019.
  31. ^ Jha, Shuchita (20 July 2019). "Traditional Manipuri painting 'Khambana Kao Phaba' on display". The Times of India.
  32. ^ "Manipuri Feature Films 1972 1997 - E-rang Classic :: E-pao Movie Channel". 16 March 2016. Archived from the original on 16 March 2016. Retrieved 31 December 2022.
  33. ^ "খম্বা খমনু" (PDF). hueiyenlanpao.com (in Manipuri).
  34. ^ Khamba Khamnu (1995) - KLMDb, retrieved 31 December 2022
  35. ^ "Manipuri Feature Films 1972 1997 - E-rang Classic :: E-pao Movie Channel". 16 March 2016. Archived from the original on 16 March 2016. Retrieved 31 December 2022.
  36. ^ Khamba Thoibi (1997) - IMDb, retrieved 1 January 2023
  37. ^ "Mangka sings Moirang Sai with Laihui Ensemble – Manipur's Traditional Folk Music & Dance". Retrieved 29 December 2022.
  38. ^ Shukla, Vandana (15 December 2017). "Fighting all odds and jeers, a 21-year-old woman is reviving nearly-extinct Manipuri folk songs". Scroll.in. Retrieved 29 December 2022.
  39. ^ "Glimpses of dying art form earn kudos". www.telegraphindia.com. Retrieved 29 December 2022.
  40. ^ "Festival of Moirang Shai: 22nd apr18 ~ E-Pao! Headlines". e-pao.net.
  41. ^ "Moirang Shai Festival 2022 begins: 24th dec22 ~ E-Pao! Headlines". e-pao.net.
  42. ^ "Seminar / festival on Moirang Shai begins: 24th dec22 ~ E-Pao! Headlines". e-pao.net.

External links

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