“Sing(h) Title” in the Meitei name of Manipur

Dr Okram Kumar Singh
The present State of Manipur locates at one of the Asian routes connecting the Southeast Asia and borders to the east by the Myanmar. Her ancient history had several references of relations, cordial as well as conflicting, with her neighboring States of Tripura, Assam and the Myanmar (Burma).
Matrimonial alliances were frequently done to tighten the good relationships; however such relations did not operate as permanent cordial tie amongst these neighbors. The Meiteis belong physically to the Mongoloid racial group of people and speak a language linguistically belonging to the Tibeto-Burman family.  
The present archaeological researches reveal that Manipur was populated since the prehistoric Stone Age that had cultural affinity with those of East and Southeast Asian culture.
However, it is difficult to say whether the Meiteis are the descendents of those prehistoric Stone Age people. George van Driem (1999), a well known linguist, stated that a group of Western Titebo-Burmans came to North East India during the Neolithic culture. During the proto and early historic period also there were immigrations of people from both the east and west of the State. The earlier hypothesis of Aryan descendent of the Meiteis is now become obscure.
Naming system of the Meitei
The existence of a naming system among the people of Manipur is evident since very ancient time (Naoroibam Indramani 2015:220-224). The ‘Poireiton Khunthok’, a manuscript record on the migration of Poireiton sometime in the early first century CE, mentions about the naming system of the newly born ones.
Among the Meiteis names one can identify the sex on seeing the last syllable, for example Chaoba for male and Chaobi for female. But there are names called to both the sexes, like Tombi, Khomdon, etc.
There is also tradition that if the couple gave birth to female babies only successively the last female child is named as of the male, like ‘Chaoba’, believing of giving birth to male child next and vice-versa in case of giving birth to the male child only. If the newly born child to a couple dies prematurely one after another, the baby is generally named as Mangki/Mangi or Manglem to prevent from the premature death; the word ‘Mang’ denotes the place of disposing the death in the Meitei language, hence the name.
There is also naming after the flower, like Thambal, Urilei/Urirei, Kaboklei, Thamchet, Thambou, etc. and naming after the month like Mera (Mera is one of the Meitei lunar months). To note the sequence of the siblings the first son is called Ebungoahal or Achou(ba), the second Yaima or Ebungoyaima and the last Atonba or Tomba, and the first daughter is called Ebemhal(Ebema-ahal), the second Yaimabi or Ebeyaima and the last Tombi.
Naming after the physical character of the baby is also practiced among the Meiteis. If the child is fair in complexion named as Angou (for male) and Angoubi (for female), if black or dark-brown as Amu or Amuba (for male) and Tamubi (for female), if curly head hair as Lukhoi, etc. Another quite interesting (re)naming system, particularly among the Royal family, is named after certain events. Meidingu Ayangba Sharichongba was renamed as  Meidingu Thawanthaba after the event of defeating Thawa Langchengpoi Apoiba, Khamlang Atonba was renamed as Meidingu Yanglou Keiphaba after the capturing of a tiger at Yanglou, Meidingu Kyamba was renamed as  Meidingu Mungyamba after defeating Mungkhong Mungyang, Sana Hihonhn was renamed as Meidingu Khagemba after the defeat of the Choupha Hongdei of Khagi, etc.
The above are some of the naming systems of the Meitei during the pre-Hindu period. After the 18th century CE many Hinduised names had appeared, though the traditional names are also continued till date. In writing the family surnames always preceded the actual names, like Thongbam Tomba, Okram Manglem, Lourembam Khongnagthaba, etc. Such writing was evident in the entry of names of Cheithaba since 1490 CE in the Royal Chronicle. The suffixing of the Sing(h) title in the Meitei names seems to be a later introduction.
Sing(h) Title in the Meitei names
In the record of Cheitharol Kumpaba (Royal Chronicle) it is noticed that Bheighychandra, the king of Manipur, was the first person who renamed as Jay Singh. Manipur Etihas Meitei Puran Bijoy Panchali edited by Shri Laishram Mangi Sing and Shri Longjam Mani Sing (1967: 125-26) recorded the declaration as ‘Bheighychandra na Joy Oire’ by Shargyodeva, the king of Tekhao (Assam), on the occasion of successful capturing of wild elephant by Bheighychandra. After this event the king of Tekhao named Bheighychandra as Jay Singh.
Thereafter the Sing(h) title was used in the names of royal family as well as nobles of the royal court. As per the record in the royal chronicle some individual names with the ‘Sing(h) title’ are Maharaj Jay Singh, Khunbongmayum macha Muniram Singh, Bhagbanta Sing, Ebungshi Yaishkul Lakpa Bhadra Singh, Oinam Keirungba Birsing, Yubraj Wangkeirakpa Labeinachandra Singh, Laishram Tamra Singh (Cheithaba), Meidingu Gambhir Singh, Meidingu Jadu Singh, Meidingu Raghab Singh, Meidingu Nongpok Lamgayngamba Bhadra Sing, Meidingu Chadrakriti Singh, Meiyengbam Dhrama Sing, Ahongshangbam Prem Singh (Chethaba) and Meidingu NarSingh.
Subsequently the ‘Sing(h) title’ was used after the name of almost all the Meitei males.  The present social significance of the Sing(h) title is to denote the follower of Hindu faith, other than the Brahmin whose names are suffixed with the title ‘Sharma’, in the Meitei society.
Interestingly there is no difference in the title of the Hindu ladies. ‘Devi’ is used for both the Brahmin and non-Brahmin Meitei ladies in Manipur. In this case we may recall the fact that early immigrant Brahmins did not come to Manipur with their families but spoused with the local Meitei ladies. Now we see the discouraging of using the Sing(h) title by the younger generations.