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This was the famous Mahamuni (Great Sage)
image, known throughout the Buddhist world and desired by
kings who sought to conquer the country in order to carry
away this powerful prize. The history of
this image is entwined with that of Arakan. After casting
the Great Image Mahamuni, Lord Buddha breathed upon it which
resembled the exact likeness of the Blessed One.
The tradition of the origin of the
Mahamuni image can be interpreted as an allegorical account
of the introduction of Buddhism to Arakan. The first
evidence we have of Buddhism is in the early sculpture of
the Mahamuni shrine at Dhanyawadi.
Arakanese, to show their utmost respect
to King Chandra Suriya who had donated Mahamuni Shrine and
introduced Buddhism into Arakan, have been using the signs
of Sun and Moon as the most sacred symbols throughout the
history until today.
These symbols can be found in all ancient coins of Arakan,
as well as present-day flag and seal of Rakhaing state under
Burma.
Hinduism
There is no doubt that the early kingdoms of Arakan were
Hindu states. Some Hindu deities were found in ancient
cities. However, Hinduism might have been replaced by
Buddhism when the kings and people became Buddhists.
Buddhism
According to the legend of the Maha Muni Image, Arakan was
already a Buddhist Kingdom during the time of Lord Buddha
because Lord Buddha visited Arakan due to the invitation of
King Sanda Thuriya (Chandra Suriya).
U San Shwe Bu3, on the other hand, wrote that King Sanda
Thuriya ascended the throne of Arakan in 146 A.D, six
hundred years after the Pari Nibanna of Lord Buddha.
Contrast to the legend he stated that the statue was casted
in the 2nd century AD.
In any case, it is safe to say that Arakan became a Buddhist
Land at the beginning of Anno Domini, if not earlier. Since
that time Arakan remains a Buddhist land till now and all
Arakanese or Rakhaings are devout Buddhists. Nowadays,
population ratio between Arakanese and Burmese may be 1:10,
however if one compares the number of Buddhist temples,
monasteries, monks and nuns the ratio is only 1:4. It is
proven how religious Arakanese or Rakhaings were and are.
Arakan was well known to be “the Land of Pagodas and
Temples”. There is a famous Arakanese verse: Thazun pan
Khaing ta mraing mraing Rakhaing Phara paung”, which was
nicely translated into English verse by U Tha Hla as: “The
Thazun (a type of orchid) sprigs in sheer clusters, Sum the
total of the pharas grandeur”. According to this verse,
there were 6352755 Pharas (Buddha Statues) in Arakan.
Maurice Collis described the situation of Buddhism in the
year 1630 during the reign of Min Hayi (Man Hari) alias
Thiri Thudhamma (Sri Sudhamma). In his book The Land of the
Great Image, in page 168 where it was written: "The Buddha
had died in 543 B.C. Altogether 2173 years had elapsed since
then, and for that immense period the image of the Founder
of the Religion had remained on Sirigutta, the oldest, most
mysterious, the most holy object in the world. The relics
detailed to the disciples on Selagiri had all been found and
enshrined. Arakan was a sacred country; it was the heart of
Buddhism; and he (King Thiri Thudhamma) as its king, was the
most notable Buddhist ruler in existence. Grave indeed was
his responsibility. He had not only to maintain the state as
the homeland of the Arakanese race, but as the one place on
earth where an authentic shape of the Tathagata was
preserved, a possession of greater potency than the most
precious relics".
Christianity
Many Portuguese mercenaries served under Arakanese kings
since 16th Century A.D4. Later, the Dutch mercenaries did
the same job. So, there is no doubt that there must have
been some Christians in Arakan, but almost all of them were
foreigners with very few Arakanese who converted into
Christianity through marriage.
According to Maurice Collis and U San Shwe Bu5, in 1610
Arakanese King Razagri had appointed his younger son, Min
Mangri, Viceroy of Chittagong. This prince was not in good
terms with his elder brother and the crown prince then Min
Khamaung, the Viceroy of Thandwe. Min Khamaung was a
rebellious Prince towards his father, hence the king wanted
to replace the position of the crown prince from his elder
son to the younger son. However, Min Mangri made friendship
with the Portuguese pirate-king Gonsalves Tibau of Sandwip
Island. The marriage of Min Mangri's daughter with Tibau's
son was agreed and she had to convert into Catholicism. Min
Mangri had three children, two daughters and a son. In the
year 1610 his son was four years old.
When King Razagri heard of this marriage and realized that
this younger son was now allied with the ruffian who had
treacherously seized his fleet, in 1612 Razagri sent an army
under the Crown Prince Min Khamaung. Min Khamaung took this
duty willingly, because his own right to become the future
king was threatened. In the battle Min Mangri was shot dead
and finally Gonsalves Tibau surrendered. The King of Arakan,
decided to pardon Gonsalves Tibau and invited him to
contrive some way of saving the young prince and his sister,
who were his own grand children.
Meanwhile Min Khamaung had entered Chittagong without
opposition and after attending his brother's funeral
immediately called for his nephew and niece. When they were
not forthcoming, he suspected Tibau, but it was not until
afterwards that he learnt they had escaped to the Moghul
Empire. Foiled in this, he finished his business and
returned to Mrauk-U, where later in the year he succeeded
his father when his father died.
Later these two children of Min Mangri were baptized by the
Catholic priests. This son of Min Mangri afterwards became
known as Dom Martin, a Catholic and the first Arakanese who
went to Europe.
The term ‘Phalaung’:
Phalaung is the Arakanese term for the Portuguese. It is a
corrupted word from Persian Farangi or Firingi, i.e. a
Frank, meaning European. This term for European is very old
in Asia. Till now, in Thailand all Whites are called "Phalang".
The Burmese used to call Portuguese as Ba-yin-gi (Barangi),
a corruption of Farangi. However, a modern Burmese meaning
of Ba-yin-gi is for Roman Catholic Christians.
This Arakanese king, Min Phalaung's real name was Chit
Hnaung (Shite Hnaung) meaning the latest beloved (son). He
was the youngest son of Min Bargyi (Man Bargri) and was born
on that day when Arakanese armed forces destroyed the
Portuguese fleet and conquered the Portuguese Fort of Dianga.
That's why his father named him Min Phalaung (Man Phalaung)
which can be roughly translated as "King or Ruler of the
Portuguese".
Here, I would like to cite Maurice Collis, “The appeal of
the Portuguese”: "We (the Portuguese) have come to assure
His Majesty that the Portuguese of Dianga are His Majesty‟s
devoted humble servants, as they have ever been in the past,
having served him and his father and grandfather of the
glorious memory, not only by harrying the Mogul in Bengal,
but fighting his enemy, the king of Pegu. If God grants me
the fortune of being admitted to the royal presence, my
endeavour will be to convince His Majesty of my nation‟s
continued desire to serve him". 6
The first chapel, however, was built only after 1630 A.D.,
because the Catholic Missionary of Augustinian Order, Father
Sebastien Manrique arrived Arakan from Goa in 1630 and asked
permission to build a chapel from the Arakanese king. King
Thri Thudhamma was so kind by not only allowing the
Portuguese priest to build a chapel near the royal palace,
but also he lent him money. In the opening ceremony of the
church the Arakanese king lent him golden flower vases
decorated with various jewels. Father Manrique recorded this
in his memoirs by praising King Thri Thudhamma that the
Buddhist king was so generous and helped him what even
monarchs of other Christian sects would not have done
although they share the same god and follow the principles
of Jesus Christ.7
Father Manrique also recorded that though Arakan had a
common border with India, particularly with Bengal, there
was nothing common between Arakanese and Bengalis or Indians
regarding race, features, language, religion, characters,
mentality, culture, traditions and civilization. He also
recorded that he had never seen a single Arakanese (Rakhaing)
who became a Muslim.
Here, I would like to cite some words of Father Manrique:
"The city of Arracan according to general opinion must have
contained one hundred and sixty thousand inhabitants,
excluding foreign merchants. There were also a great number
of foreign merchants, as there were many ships trading with
this port from Bangala, Masulipatan, Tenasserim, Martaban,
Achen und Jacatra. There were other foreigners also, some
being merchants and some soldiers, the latter being enlisted
on salaries; these soldiers were Portuguese, Pegus (i.e.
Mons) Burmese and Mogors (Moguhls) in nationality. Besides
these, there were many Christians of Japanese, Bengali and
other nationalities".8
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