Meitei royal etiquette is the traditional system of conduct and ceremonial protocol observed in the royal court of the Meitei people (also known as Manipuris) of Kangleipak (Manipur Kingdom). It encompasses prescribed forms of speech, dress, posture, and behavior appropriate to interactions within the court. The etiquette reflects a hierarchical social structure and plays a role in maintaining order, respect, and continuity of Meitei cultural practices. It has been transmitted through generations as part of the broader framework of Meitei court traditions, notably documented in the Loiyumpa Silyel. [1] [2] [3] [4]
In Meitei royal tradition, the duties and conduct of the sovereign are characterized by restraint and formality. Public audiences granted by the crown are infrequent, and official addresses are delivered rarely, typically no more than once or twice per month. These addresses are issued only after deliberate consideration. [1] [2] [3] [4]
The reception of a royal address is marked by ceremonial protocol. A body of high state dignitaries, traditionally numbering sixty-four, stands in ovation with folded hands to receive the pronouncement. If the address is deemed appropriate and just, it is publicly acclaimed. Conversely, if the address is considered prejudicial or inappropriate, the dignitaries may issue a formal and modest beseechment—a rare and symbolic act of disapproval. [1] [2] [3] [4]
Access to the sovereign by high-ranking officials is limited and generally occurs only upon the monarch's summons. On occasions when the sovereign intends to participate in cultural or recreational activities, such as Kangjei (a traditional form of hockey), or other official movements, the protocol for communication follows a structured route. The first queen (Ningthemnupi), situated within the palace, conveys the information to the Lakton, a chamber adjacent to the royal quarters. From there, the Pheida Shanggaiselba—a eunuch and palace official with direct access to the royal household, also functioning in a judicial or executive capacity—receives the communication. Subsequently, the Yairekshang issues orders to the Shangpalba, the officers responsible for individual departments, instructing them to ensure their duties are performed without failure. [1] [2] [3] [4]
In Meitei royal protocol, specific codes of conduct govern the daily life and domestic arrangements of the sovereign and the royal household. These rules delineate the proper behavior to be maintained when the king, the queen, and the royal offspring are together. [1] [2] [3] [4]
According to custom, the king resides with the queen during the night. During the daytime, the king may spend time with his other consorts. Any deviation from these established practices is subject to formal scrutiny. [1] [2] [3] [4]
Matters concerning breaches of this domestic protocol are adjudicated by a council comprising nine designated officials: the Lakhong-hanjabi, Hirushanghanjabi, Leikhomshanghanjabi, Yendrel-hanbi, Keikralhanbi, Phirunghanbi, Phourunghanbi, Ngarunghanbi, and Thumjaorungbee. These individuals collectively assess the case and impose fines if any violations are found. [1] [2] [3] [4]
The king, like all members of the royal household, is subject to these regulations. The observance of this regal conduct is considered mandatory and inviolable within the structure of Meitei royal governance. [1] [2] [3] [4]
In the context of Meitei royal etiquette, specific guidelines govern the conduct and positioning of nobility and their attendants during formal occasions. These regulations pertain particularly to the ceremonial halting points for horses (sagol) and palanquins (dollai) during royal processions or gatherings involving the Phamthou Ningthou (a noble or royal dignitary, also referred to as Angam Athou). [1] [2] [3] [4]
According to the established ordinance:
These halting points are fixed and carry ceremonial significance. Transgressing or violating the designated areas is considered a breach of royal decorum and is not permitted under the established court protocol. [1] [2] [3] [4]
In Meitei court tradition, strict guidelines govern the attire of royalty and high-ranking individuals, reflecting hierarchical distinctions and ceremonial roles. These regulations include specifications for color, fabric, accessories, and how items are to be carried or presented within the royal premises. [1] [2] [3] [4]
For the Angoupalba (also referred to as the Angom Ningthou), the prescribed attire and accessories are as follows:
Upon entering the palace, the Angoupalba’s personal guard carries his seat on the head and transports his Kwasen (betel nut container) and Khudong (smoking apparatus). [1] [2] [3] [4]
At the Laakhong (the first chamber of the royal guard), the seat is carried in the arms, and the Kwasen and Hidakphu are stored in the Laaton. These items—shoes, seat, and Kwasen—are carried up to the royal courtyard. [1] [2] [3] [4]
For the Meidingu Apanba (sovereign or ruling monarch), the ceremonial costume includes:
A critical directive under this etiquette states that princes, princesses, and state dignitaries must not replicate or mirror the sovereign in attire, mannerisms, or personal behaviors—including movement, speech, or emotional expression—underscoring the distinct and sacrosanct status of the monarch. [1] [2] [3] [4]
In the Meitei royal system, a structured protocol governs the granting of rewards for valor and achievement, particularly in the context of military success and acts of bravery. [1] [2] [3] [4]
When an individual—whether a subject, a village, or a gallant warrior—achieves a decisive victory in a significant battle witnessed by the sovereign (Meidingu Apanba), the following honors may be conferred:
In the event of a tiger hunt involving ten participants, only three are selected to receive formal recognition:
1. First Recipient: Awarded one pari (unit of land) of paddy field and Thum Nama (equivalent to one hundred plates of common salt). [1] [2] [3] [4]
2. Second Recipient: Granted Phimakhai phi (ceremonial cloth) and Thum Nama. [1] [2] [3] [4]
3. Third Recipient: Receives a shared portion of Thum Nama and clothing. [1] [2] [3] [4]
These reward protocols illustrate the hierarchical and merit-based nature of honors within the Meitei court, emphasizing valor, contribution, and royal discretion. [1] [2] [3] [4]
A formal edict attributed to Lairel Meidingu Naophangba outlines foundational principles for the administration of justice within the Poyrei Kanglei Meitei Sanaleibak. The king, having received authority from the principal figures of Mangang Luwang Khuman, is tasked with ensuring just governance and public welfare. [1] [2] [3] [4]
According to the edict:
This directive reflects the Meitei emphasis on coherent leadership and equitable justice as essential components of governance. [1] [2] [3] [4]
In the traditional governance system of Meitei society, the role of moral and ethical oversight was vested in religious leaders, scholars, and high-ranking dignitaries. These individuals functioned as the conscience keepers of the nation, tasked with the responsibility of alerting the monarch to omens and moral portents—both positive and negative—that they perceived through spiritual or learned insight. This advisory role was deemed essential to the stability and longevity of the ruling sovereign and their consort, with the belief that failure in such counsel could result in the untimely demise of the royal figures. [1] [2] [3] [4]
The legal framework associated with this system prescribed strict punishments for various crimes, reflecting a code that emphasized deterrence and moral rectitude:
Additionally, the social and marital customs were governed by strict clan-based rules. Marriages between individuals of the same yek (clan) or of common ancestry were strictly prohibited, emphasizing the maintenance of social and genealogical boundaries within the community. [1] [2] [3] [4]
These practices collectively underscore a socio-political system where moral vigilance, social order, and royal sanctity were upheld through a combination of spiritual advisement and rigid legal codes. [1] [2] [3] [4]