Arakan Library - Summary of the Work done

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

Publication by Arakan Action Association (AAA.)

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)

Chotana Road , Chaing Mai ( 50301 ), Thailand.

Email : arakanactionassociation@walla.com , +66—089-637-4383, +66—053-409-577

research papers on OLD ARBY - U SAN SHWE BU

Summary of the Work done

by Maung San Shwe Bu,

Honorary Archaeological officer for Arakan for the year 1919 -20.

Conservation of monuments. - On the occasion of His Honour’s visit to Akyab early last year the elders of Myohoung presented a memorial to him praying to undertake the repairs to the Shitthoung temple which was rapidly decaying through excursive rains and neglect. As it was thought inadvisable to affect a complete restoration, measures for its conservation were recommended. And accordingly the Executive Engineer, Akyab, drew up an estimate for over eight thousand rupees.

Meanwhile the elders of Myohoung and the neighbouring villages held several informal meetings which resulted in the formation of a board to look after its affairs. The board has now sent in a written guarantee for four thousand rupees to the Commissioner, Arakan Division, as a contribution towards the expenditure to be incurred on the conservation of the monument. Subscriptions are now being collected throughout the district and at the same time a regular suit has been filed in the District Court, Akyab, praying or the appointment of Trustees to look after the ancient pagodas of Myohoung under a proper scheme to be drawn up by the said Court.

The Commissioner is now thoroughly satisfied with the activites of the people and he has accordingly requested the Local Government to place Rs. 5,000 at his disposal so that repairs may be taken in hand before the rains set in. In this particular case delay is very dangerous and it is quite certain that incalculable harm will be done to the building if it were exposed to the tender mercies of another destructive monsoon.

Mahamuni Temple, Appointment of Trustees. - After a good deal of unavoidable delay trustees have been formally and legally appointed for the control and management of the affairs of the Mahamuni Temple. The following is the scheme formulated by the District Court for the proper upkeep of the temple and the management of the trust property : -

Scheme

Under the provisions of section 92, Civil Procedure Code, and in pursuance of the decree passed in the Civil Regular Suit No. 19 of 1919 of the Court of the District Judge, Akyab, I hereby settle and determine the following scheme for the administration of the trust property vested in the trustees of the Mahamuni shrine, Akyab District.

(1) There shall be eight trustees of the said trust. If it be found that they are unable to cope with the work, the trustees will, with the consent of this court and according to law, appoint one or more trustees.

(2) In the event of any of the trustees disclaiming or dying or being for a continuous period of one year absent from their respective houses or from the Akyab District, or leaving the said places for the purpose of residing elsewhere or being declared pose of residing elsewhere or being declared an insolvent, or desiring to be discharged from the trusts or refusing or becoming in the opinion of this Court unfit to act or incapable of acting in the said trusts a new trustee shall be appointed in his stead in the manner following, that is to say, the trustees for the time being of the said trust shall within six months from the time when such vacancy shall have occurred give public notice of the said vacancy and shall call a meeting of Buddhist inhabitants of Mahamuni and neighbouring villages within a radius of 10 miles of the shrine to be held at the said shrine on a day to be named in such notice, for the purpose of choosing a person to fill such vacancy. Such meeting shall not be held until after the expiry of one month from the first publication of such notice or other notice in Mahamuni, Kyauktaw and Akyab.

(3) At such meeting the trustees shall to be the best of their ability ascertain the whishes of the said inhabitants of the villages as to the person to fill the vacancy and the said trustees or any of them shall apply to this Court to appoint a new trustee to fill such vacancy. The said trustees shall also on such application report to such Court the proceedings of such meeting.

(4) No person who is not Arakanese or Burmese “Upathaka” shall be entitled to at as a trustee.

(5) One or more meetings shall be held at the shrine annually by the trustees. And no meeting in connection with the management of the trust property or of holding pagoda festival shall be held elsewhere than at the Mahamuni shrine.

(6) The trustees shall appoint annually a President, Vice-President and a Secretary. This appointment shall be made in the month of December or January of every year.

(7) For carrying out their work and that of the staff under them the trustees may make by-laws which do not conflict with any rules laid down in this scheme.

(8) The trustees shall not dismantle, remove, alter or add to any structure or part of a structure including walling, etc., of archaeological or historical interest without first obtaining the advice of an archaeologist and architect of approved authority.

(9) The trustees shall not allow new pagodas, structures, etc., erected if such pagodas or structures will interfere in any way with the conservation of structures which are of historical of archaeological importance.

(10)The trustees shall see that nothing is done to impair the pristine value of the structures or premises.

(11)They shall cause true and full accounts to be kept of offerings at the said pagoda and of all other receipts and disbursements on account of the said pagodas and trusts.

(12)They shall publish all such accounts in Burmese on a notice board on the pagoda platform and in a local newspaper once in a year.

(13)All account books and accounts shall at the meetings be open to the inspection of any Burmese or Arakanese Buddhist house-holder residing in the Akyab District desiring to inspect the same.

(14)The iron chest for the receipt of offerings on the pagoda platform or within pagoda precincts shall be securely fastened with three locks, one key of which shall be in the custody of the President, one in that of the Vice-President, and one in that of the Secretary.

(15)No trustees shall have the custody of more than one of such keys at one time.

(16)The chest shall be examined and opened regularly, a list of the contents shall be made and signed by three trustees and put up on a notice board on the pagoda platform. In the case of the absence of any of three key holders the trustees shall appoint one or more of the other trustees to keep his key during his absence provided the rule in paragraph 15 is not infringed.

(17)The trustees shall not lend any of the trust funds to any one whomsoever but they may invest any surplus funds not required for current expenses in securities of the Government of India.

(18)At a meeting of the trustees five shall form a quorum. All questions are to be form a quorum. All questions are to be decided according to the wish of the majority of the trustees present. In the event of the trustees present being equally divided on any matter, the President or in his absence the Vice-President shall have a casting vote.

(19)In the event of any of the trustees resigning or disclaiming he shall give one month’s notice to the President. But until the month has expired he shall be responsible for the performance of his duties.

(20)Meetings of the said trustees may be held at any time after seven day’s notice has been given to all trustees.

(21)A meeting shall be convened at any time by the President or in his absence by the Vice-President on a written requisition signed by three other trustees after notice as specified in the last preceding paragraph.

(22)Minutes of all proceedings held shall be recorded under the signature of the President or in his absence the Vice-President and the names of the other trustees present at the meeting shall be recorded. In case the President and Vice-President being both absent, the members shall elect a Chairman for the meeting shall elect a Chairman for the meeting who shall have the same powers and extra vote for the time being as the President.

(23)The trustees shall have a seal which shall be stamped upon all formal documents and communications made on their behalf. Such seal shall remain in the custody of the President or in his absence the Vice-President.

(24)The records of the proceedings of the trustees and all account books and documents of the trust property shall be kept securely at a place to be provided for the purpose on the platform of the pagoda. The key of such place shall be kept by the President or in his absence by the Vice-President.

Reception of foreign Ambassadors. -

In common with all other countries the Arakanese also observed certain ceremonies in connection with the reception of foreign embassies. The party is always introduced into the city through the western gate over the arch of which and buried in the masonry are the clothes and other objects belonging to a harlot. According to the Arakanese a harlot is looked upon as the living embodiment of all that is evil and they consider that if any object of hers is placed above a person’s head the latter becomes a word though rather difficult to translate may tentatively be rendered as “losing the capacity to perform great and noble deeds” so that, as least, in this life, he can never hope to obtain power and glory. Thus by bringing in the ambassador through this gate it was thought that through him the evil effect would be conveyed to his king and country.

In the city itself he is usually allotted a separate house and entertained at the public expence while awaiting the pleasure of the king. Meanwhile the royal astrologers are asked to determine a propitious day and hour for the reception of the embassy. The day so fixed having arrived the party is conducted by a high official, generally a Sikke, to the palace preceded by a band of soldiers, At each of the gates of the three surrounding walls of the palace troops are lined up and the greatest demonstrations of respect are shown to the illustrious visitor and his suite while on their march towards the king’s apartments.

Before entering the Hall of Audience the strangers are first met by some one usually with a coarse and repulsive appearance who immediately begins to speak in terms of the most unpleasant description and sometimes even bordering on insult. Then a little while after he retires a young girl bedecked in all the finery of the prevailing custom comes out to bid them welcome in language at once winning and seductive. This is done with the object of greatly enhancing the warmth of the welcome after the discouraging effects of the first encounter. After entering the Audience Hall they are made to sit upon splendid carpets while waiting for the king. As soon as it is announced that His Majesty was about to enter everybody bends forward, the face almost touching the floor, in token of awe and respect. Presents are then exchanged through the medium of officials appointed for the occasion. Then last of all by means of an interpreter the object of the mission is made known to the king.

In 1629 A.D. portions of Eastern Bengal were under Arakan. The Portuguese who largely settled there were commanded to guard the frontier and to send in regular reports regarding the affairs in Bengal proper. The Arakanese Governor of Chittagong bearing a personal grudge against these people informed Thiri-thudhamma raza, the then king of Arakan, that his servants the Portuguese were secretly plotting with the king of Bengal to lead an army of invasion into Arakan. An Arakanese fleet was sent out with orders to proceed to the island of Sandwip and other Portuguese settlements within his kingdom and to punish them severely for their treachery.

Being greatly alarmed at the news, in July of the year 1630 A.D. Padre Maestro Fray Sebastian Manrique was deputed by his compatriots to go to Arakan and to intercede with the king. When he arrived after a perilous journey he was informed that the king was not at the capital but was fasting at Pharagri now identified with the great image at Wesali some 12 miles to the north of Mrauk-U city. Of the interview with the king it is best to allow Father Manrique to speak for himself for he also had to go through the various formalities attached to such visits.

“When the fast was over, the king, before coming out to give audience, consulted first of all the Raulines, who are his priests. Such is the custom on many occasions; for these Pagan nations are so much given to superstitions and omens that they see a meaning in everything: so that, if, when leaving or entering their houses and rooms, some animal passes in front, or somebody happens to sing, shout or make any noise on that occasion, they at once consult their priests or snoothsayers, about these accidents, and the latter put into their heads any fiction they think best. So they told the king that it was necessary to wait for the following day, till the hour at which he used to send food to the idol, and that after sending the food, he should order nine birds to be released, in order that these might go first to present his fast to the Pora, and that after these pious works he was free to do anything he liked.

“These silly pious works of the devil being over, by the virtue of which he though himself preserved from what he though himself preserved from what he had been told, the news spread quickly through the city, on the following day, that the king was going to visit the Pagoda, or idol. There was, therefore, a great gathering of Lords and Courtiers to accompany him. After his visit to the idol he gave much alms to the Raulines, and, returing home, he gave orders to the Puchique, to bring us to his presence after his meal. The Puchique did so with much diligence. With a large suite he came where we were to take us, and brought, instead of trunked elephants, very neatly adorned ciriones ( palanquin or salin), in which we went to the royal palace (temporary building). We entered and went on till we reached a hall, where was the Yeguan Guard, which came at once to receive the Puchique or chief of justice and master of the household, accompanying him to the second hall, where was the guard of the Mogores (Moghul). From the second hall, we passed on to the third, where were some of the chief Lords, to whom the Puchique made great reverences, in which we followed him. Then we reached a middle sized door, which the Puchiques struck three times at measured intervals. At the last knock, a shutter, which was on the door was opened, and there emerged an old hunch-backed eunuch, who with his ugly face could quiet the most sulky child. This monster asked us with much anger and greater pride what we wanted at that hour at the door of the Master of our heads. The Puchique answered this arrogants question with subdued voice and much humility, saying that by the command of the Lord of his head he had brought those Portuguese foreigners, and that one was a Father. At this reply the semi-man closed the shutter with such force that one might have thought he wanted to fling it at our faces.

“At this place we remained kneeling for over half an hour in deep silence: and what astonished me most was that, on examining and re-examining every side of that large hall, I noticed the same silence was kept by all. So I fancied that, perchance, there had been a revival of the incantations of those happy knights-errant, the Palmerins and Esplandians and the like and that there could have been none more ugly than he in face and build. From this thought we were awakened by a beautiful and most graceful maiden, who, opening the shutter a second time, presented herself to our gaze, dressed in a snow-white dress adorned with artificial flowers of various colours, from the ends of which hung a profusion of rich pearls. As an ornament to her black hair, she carried white natural flowers. Encouraging then our hope, the lovely Annunciatrix, a presage of our coming success, said to us with a smiling and merry countenance: ‘Happy strangers, be you as welcome as the longed for rains, when they are necessary to our fields, for you will participate in the smile from the mouth of the Master of our heads.

“Immediately after this brief address, the door was opened by some venerable matrons, who led to present ourselves before His Mogo (Mug) Majesty. And as soon as the Puchique sighted the latter, he prostrated himself thrice, a ceremony in which we imitated him. His Majesty was seated at a window, which faced a hall where were some princes. A matron led me to a seat near them, Captain Tibao being seated a little further back, while the Puchique was on his knees in the middle of the hall.

“While we were in this position, our idea, or present, arrived. It was carried by some eunuchs, who after showing and presenting it in our name to the Mogo Monarch, took it back. When this function of offering our present was over, the Ramallu, or Interpreter of the Portuguese, approached me and ask me in the name of his king what it was I desired, and how I had dared to set out at such a time from Dianga. At this question, as I came well prepared, I stood up promptly, and bowed profoundly in token of my gratitude for the mercy the king bestowed on me, by deigning to speak to me. This is a ceremony which this nation observes towards it s king, for they deem it a great boon to be interrogated by that Highess. After this ceremory of thanks according to the Mogo etiquette, they made me resume my seat, and the interpreter asked me in a low voice in the Portuguese tongue occasion. So turning my eyes reverentially to the Royal Majesty” said to him: -

Here follows a long speech by the worthy Padre in defence of Portuguese loyalty and devotion to the Crown. Then when he had resumed his seat the king, casting his eyes on him said, “Father, I am quite certain of all you have said. I also know the loyalty with which the Portuguese serve me. And that you may see that my mouth speaks what my heart desires, I shall order at once the return of the Corangri (the chief of the Bodyguards sent with the fleet to punish the Portuguese)”. Saying this and showing the desire to rise, “they lowered a curtain, not however, before all present had prostrated themselves. With this all were dismissed, and were free to leave when they liked”.

Fat-bellied Buddha. - According to Grunwedel the fat-bellied Buddha or HoShang is supposed to be a common form of art expression in China. This Ho-Shang together with the four protectors of the world formed a pentad and was considered to have been a representative of the Mahayana system. In Arakan too there is a widespread belief in the existence of fat-bellied Buddha’s; but here each figure is supposed to be found by itself and not surrounded by children as in China. Moreover it is believed to occasionally vivify and roam about the jungle in search of more secure hiding places. During this process if any one had the good fortune to meet and kill it the treasure believed to exit in the belly would become his.

The Arakanese are firmly of opinion that in the olden days when life and property were insecure owing to the weakness of the central Government, rich and wealthy men widely resorted to the practice of hiding their treasure. The commonest method was burial underground; but there were a few who adopted other tactics. They made images of Buddha and in the belly the treasure was put in and cleverly concealed by a covering of the original substance of which the image was made. For it was then thought that the people in coming across such an image would rather think of worshipping than desecrating it. But the secret having been out in a subsequent age, the people began to regard all such images that have a fat belly as being unworthy of their respect and veneration. Hence the practice in Arakan of laying open the belly of any Buddha image that has the least suspicion of abdominal protrube-rance. Unfortunately the ignorant people do not altogether confine their operations to the genuine articles but they very often break up other images also whenever they think that vandalism might be practiced with impunity.