Arakan Library - THE GRAND DOWAGAR

Arakan: - One Who Preserves and Takes Care of Their Own Nationality.

Publication by Arakan Action Association (AAA.)

By Maurice Gollis

THE LAND OF THE GREAT IMAGE

THE GRAND DOWAGAR

The Arakanese invasion of Burma in 1599 during the reign of Bayin-naung's successor, Nandabayin, ruined that country for the time being. It broke up into petty states. All Bayin-naung's glory passed to Razagri. Possessing the White Elephant and the Mahamuni he had a right to call himself the champion of Buddhism. Arakan, not Burma, became the centre of the Buddhist world. It is true that the Arakanese did not get the Tooth. They overlooked it in the sack of Pegu and it remained in the country, to be enshrined a few years later in the Kaung-hmu-daw pagoda at Sagaing. But as it was a spurious relic, we must suppose that was no matter.

Burma's recovery was slow, but by 1610 Bayin-naung's grandson, Anauk-petlun, had again united the greater part of the country. He was most asnxious to get back the White Elephant, and in 1616 proposed to the Viceroy of Goa a joint attack on Mrauk-U, declaring that if the secured the animal the Portuguese could take the rest of the loot. But the proposal came to nothing. Arakan was too strong. Yet the Government of Arakan had reason to take note of Burma's returning strength, since this coincided with the growing power of the Mogul. This latter threat in part explains Manrique's good reception. As we shall see, Thiri-thu-dhamma hoped by an arrangement with Goa not only to ward off the Mogul, but to be strong enough himself to threaten both India and Burma.

The friar's visits to the sights in Mrauk-U, which have allowed us this informative digression into current history, were made despite his preoccupations as a religious. The church had been consecrated on the 20th October 1630. During November and December he was busy organizing and instructing the congregation. One of his problems concerned the local people who had been converted by previous missionaries. Living often with Buddhist women and scattered among the Buddhist population, they had become careless. For peace's sake, and out of easy good-fellowship, they would attend Buddhist festivals, give charity to Buddhist monks, and show respect to Buddhist shrines. To know how to stop this was not easy. When he returned to Dianga, as he must do very shortly, these people would forget his exhortations. He had frightened them now with threats of excommunication and by detailing what that meant in the life to come. They were contrite for the moment, but would their contrition last? He had enough experience of native converts to know that it would not. Something more was required and come to live in Daingri-pet, among the Portuguese and Eurasian Catholics, then the vicinity of the Church, the influence of their co-religionists, and the absence of pagan distractions would keep them more straitly in the fold.

But this course, he was aware, could only be taken with the concurrence of the Government. For him to call in without sanction and seem to concentrate all the Catholics in one place would arouse suspicions. He would be credited with other motives. It might be said that some sort of a rising was contemplated. Like all kings who employ foreign mercenaries to protect them, Thiri-thu-dhamma was obliged to be careful. Well armed as his Portuguese guardsmen were, and with their superior knowledge of artillery, there was always a possibility that they might attempt a coup d'etat, if not on their own motion, then at the instigation of some rebel prince or disgruntled minister. The captains knew well they were under close observation. They would strongly object, for the sake of a few local converts, to being brought under suspicion. Man-rique was therefore careful not to mention his project to the Captain-General, Manoel Tigre. If the men were to be moved, it would not seem to him a sufficient reason. A reason which he would deem sufficient must be discovered.

'In the midst of these perplexities,' writes Manrique, 'I remembered the friendliness of the Japanese captain, Leon Donno.' When the problem was put to him, the Samuri was able to make a practical suggestion. It may be recalled that along with the White Elephant, the Arakanese carried back from Burma King Nandabayin's daughter. Razagri married her. On his death thirteen years later, in 1612, she became Queen-Dowager. She was not the mother of Thiri-thu-dhamma's father, Min Kha Maung, but as Queen-Dowager. She was not the mother of Thiri-thu-dhammae's accession in 1622 she became Grand Dowager. By 1630 she was probably about fifty-five years of age. Her name was the Lady Htwe Naung. Now, it so happened that the Japanese captain's wife was Burmese, and that before her marriage to him she had been the Grand Dowager's lady-in-waiting. In virtue of that appointment, she still had the entrée to Court, and had remained on close terms with her former mistress. What therefore Capatain Donno proposed was this: he would ask his wife to mention to the Grand Dowager the Friar's predicament. It was quite possible that the old lady would be sympathetic, for in her youth at Pegu she had been attracted by the Catholic faith and was known to have encouraged the priests who ministered to the Portuguese mercenaries in the employ of her father. That, of course, was long ago, went on the captain, but wife had informed him that Her Majesty had not forgotten and sometimes referred to what the priests had told her. In any event, it was worth trying to obtain her ear, for if she chose to exert herself her influence could be very great.

This bit of backstairs diplomacy appealed to the Friar. As we have seen, he had a way with women. Three days later Captain Donno called to say that his wife had found an opportunity of raising the question with the Dowager. As she had hoped, Her Majesty had shown interest. Indeed, she had been very gracious, saying she would mention the matter to the King, and advising his Reverence thereafter to seek a favourable opportunity of petitioning him. But he should not ask for the Christians directly. That would complicate what might otherwise be effected without difficulty. No, he should take advantage of the existing pagoda-slave system. No doubt his Reverence was aware that when a pagoda was dedicated, slave were dedicated along with it to act as servants, gardeners, and watchmen. She understood that a church had been recently dedicated. The appropriate course would therefore be to ask for a grant of slaves. She would suggest that his Reverence should make a point of stating that he was not petitioning for Arakanese, but only for foreign slaves. When permission was given, he could get inserted into the grant what names he desired. Twenty was a very usual number, but with the wives and families, and whatever relations or alleged relation he might add, no doubt that number could be increased ten times, when perhaps the greater part of the converts he had in mind would be provided for. The later stages of the negotiations could be greatly smoothed by tips, but she was sure his Reverence hardly required such a hint.

Such was the substance of the Grand Dowager's message. It is extremely characteristic of a Burmese woman of the world. Indeed, anyone acquainted with the Mongolian courts of Further India and of the Far East will declare it to be precisely what a woman of character and position would send.

When he had repeated it, the Japanese captain added: 'I think your Reverence would now be well advised to seek audience with Her Majesty and thank her in person for her kind interest'.

Manrique agreed. But there was a difficulty. What he calls the 'curiosities' he had brought with him, and his stock of fine Indian cottons and Chinese silks, were exhausted, for he had had to make more presents than was anticipated. Clearly he could not appear empty-handed. However, by taking some of the richer Catholics partially into his confidence, he secured enough to buy an adequate gift. Sending this ahead , 'to light the way for him,' as he says, he was shown without delay into the presence.

Her Majesty was seated on a dais eight inches high, on which was a splendid silk Persian carpet and cushions of purple velvet embroidered with seed pearls. Six ladies-in-waiting were kneeling by her, some holding betel-boxes and others fans. At the side of the hall stood twenty gentlemen, of ancient and venerable appearance, dressed in long coats of purple damask. After Manrique and made the dowager the shi-ko, which she acknowledged with a slight lowering of the head, two of these gentlemen came forward and conducted him in courtly manner to a second dais, lower in height than the first, and furnished with a carpet of ordinary make and two plain velvet cushions.

On receiving permission to speak, the Friar in his best manner-and we should remember that the Portuguese had elaborate manners-protested the extraordinary obligation under which Her Majesty had placed him by her great condescension. He would never forget it and hoped that he should always know how to repay it, as, he was sure, would the Christians whose good fortune it was to live under so munificent a protection as Her Majesty's. He continued in this strain for some little time, improving the occasion after his wont by dwelling, though with more tact, it would seem, than usual, upon the excellencies of the Catholic Church. His manner, and perhaps his appearance, certainly his words, impressed her. She became less stiff, laid aside her grand air, and began to speak of her girlhood in Pegu, how the good Fathers used to come to see her and how they told her of the Blessed Virgin. As she chatted on, her own memories began to move her. 'I often went to the Catholic Church at Pegu', she told him. 'I even learnt to say the Ave Maria, but alas! can remember little of it now.' Becoming more emotional, she said with a sigh: 'Those happy days came to an end. There was the invasion. I was carried away. My home was destroyed. My father was killed. I have never seen dear Burma since. I was the invasion. I was carried away. My home was destroyed. My father was killed. I have never seen dear Burma since. I was married here, but my lord died young. It was another tragedy, for I had god to love him.' Her tears were flowing now as she continued: 'Even then my misfortunes were not ended. Both my sons were foully murdered. Little wonder I have forgotten it, the Ave Maria which used to comfort me so much.'

No longer able to restrain her grief, she broke down utterly and was supported to an inner apartment in a state of collapse.

Manrique, who had come to pay a state call and do a little business, found that he had intruded upon a woman's heart. He felt himself at a loss, nor was sure that the event was favourable to his plans. Should he retire at once or a await her permission? In this uncertainty one of the lords-in-waiting came up to him. In the low tone one should use on such an occasion, and with the well-bred desire to put the Friar at his ease, he said: 'Father, do not let yourself be upset became the Mistress of Life has left so abruptly. No one who had suffered such misfortunes could recall them without giving way to tears.'

At this moment a lady of high rank accompanied by two maids came out of the room to which the Dowager had retired. Going up to the Friar, she apologized on behalf of Her Majestry, who had desired her to say how much she regretted not having been able to take a cheerful leave of him, but he might go in confidence that, God aiding, she would have opportunity of giving him the help he desired. Manrique thanked her for so gracious a message and expressed deep concern for Her Majesty's grief. But in grief there was One to whom all could turn. 'If Her Majesty addresses herself to the Sainted Mother, great will be the consolation which she will obtain.'

The lady withdrew and the twenty ancient lords-in-waiting attended by ushers carrying silver wands, conducted him softly to the outer door.

Arakan Library was founded by a group of Arakan Action Association (AAA) in exile in Thailand from Burma in 2007 doing to voice for the knowledge, the people democratic and human rights.

Arakan Action Association (AAA)

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