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About Mandalay Palace - 4
These blocks contained the dwellings of high officers of State and others with, around each, the huts of their retainers and the petty stalls of small bazaar vendors. This bird’s-eye view of the city, however rapid, will, with the help of the plan, give a good idea of the general disposition of the Shwe Myodaw, and make clearer the more precise explanations given lower down.
Foundation of the Palace and City
King Mindôn, the Founder of Mandalay — Mindôn Min, the founder of Mandalay, wasthe 10th king and last, but one, of the Alaungpra dynasty (1752-1885) during which Burma witnessed her greatest military glory as well as her rapid dismemberment under the predecessors of Mindôn and her final downfall under Thibaw, the last king of the dynasty. Much has been written about Mindôn, who has been described as about the best king who ever ruled over Burma. Indeed, the hopes that had been founded on Mindôn Min at the time of his accession were in no small degree realized. European writers have generally, and with justice, drawn a very flattering portrait of him; over-flattering perhaps in some cases, for, notwithstanding his real qualities as a man, ruler, and scholar, he had still some of the defects and of the arrogance of an eastern monarch; and it could not well be otherwise, considering that he wielded an autocratic power and that, in him, centered the influence of the traditions of centuries of despotism and barbaric rule. His chief merit was, I think, that, whether consciously or not — but certainly through his innate honesty, gentleness, and deep piety — he was probably the only Burmese king of modern times who, to some extent, broke through much of the trammels of those traditions and ruled with wisdom and often with good political insight; and whose reign, if compared with others, was singularly free from bloody hecatombs and atrocities. By all the Europeans who had direct dealings with him, he was always found to be reasonable in his views, amiable, and kind. To the end, he managed to be on a footing of good relations and friendliness with the British, his powerful neighbours in Lower Burma, and endeavoured, as much as was consistent with the established form of government, to bring back a certain amount of prosperity in his dominions and to maintain a peace long distracted by frequent wars.
King Mindôn, so designated from his patrimonial grant to the north of Prome, was born in 1814, and it is during his boyhood that the principal events rapidly succeeded one another which culminated, in 1824, in the first Burmese war, which resulted in the Burmese Government waiving all claims to their dominion over the State of Assam, Kachar and Jintya and their relinquishing into British hands the districts of Tenasserim, Tavoy, Mergui and Yè. This was the beginning of the dissolution of a large Empire, which the bad government and pride of its kings accelerated, until it was finally consumed by the annexation of Upper Burma in 1885.
Mindôn was half-brother to Pagan Min (1846-1853), his immediate predecessor, and the son of King Tharrawaddy (1837-1846) of execrable memory. He had a brother, the Kanaung Min, who later became heir—apparent and was massacred in the rebellion at Mandalay; both were united by the ties of a sincere affection, a thing rather rare in the annals of Burma, and for this reason worth mentioned here. It is this brother who, subsequently, did much to establish Mindôn on the throne at Amarapura. At that time, popular feeling was not a little irritated against Pagan Min on account of the annexation of Pegu by the British (1852), and this new loss of a vast territory, added to the disgust caused by his profligate life and his cruelty, had rendered him very unpopular. This unpopularity was probably a potent factor in favour of Mindôn. The latter was much esteemed at the capital for his amiable disposition, his affability and learning in religious lore. King Pagan, under whose protection the two princes were living, could not but perceive this growing esteem and began to feel an unreasoning jealousy originating, doubtless, in a sub-conscious fear. In November 1852, a dacoity took place at the residence of Ma Thè, who was the sister of the nurse of Pagan Min; this was made the occasion-if indeed the dacoity had not been engineered purposely-of a plot on the part of a certain section of high functionaries to try and bring Mindôn and his brother in disgrace with the king. The two brothers soon became aware that they were unsafe at Amarapura; they left it after much anxious consulation, and took refuge at Shwebo which they entered by force (December 1852). There a force of some thousand men, commanded by energetic chiefs, rapidly gathered about them. It was now open rebellion.
The Royal forces vainly endeavoured to oppose the triumphal advance of the small army. Amarapura was taken, Pagan Min abdicated, and Mindôn became king (February 1853). Mindôn treated the fallen king with great consideration and allowed him to live with all his family in a state commensurate with his new position. Pagan Min died in Mandalay of small-pox in 1881.
Mindôn thinks of removing his capital — It has been seen that the city of Khan Baliq (Peking) and the palace there in of the great Mongol Emperor Kublai Khan and those of Mandalay were built practically on the same plan; this plan has been called pan-Asiatic, owing to its being found embodying the same general features over a great part of Asia. In the case of Khan Baliq and Mandalay, the resemblance is so very striking that one cannot but come to the conclusion that, besides this pan-Asiatic conception of a Royal residence which was more or less common to a certain number of Asiatic nations, ethnic traditions and usage doubtless played a not little rôle. Certain of these Mongolic customs and usage can still be traced in Burma, and there can be little doubt that careful investigation on this subject would bring to light a few more. A few of these may be mentioned here. Among both the Mongols and the Burmese the left hand was considered to be the side of honour, and officials were designated as being of the right or the left, the latter appointment being more honourable and taking precedence. It was the recognized usage and right for a son, on ascending the throne, to take over his deceased father’s wives, his own mother being not, of course, subjected to this rule; similarly younger brothers took unto themselves their elder brothers’ wives. The cast was the most honourable point of the compass, and the heir-apparent to the throne was designated as the “Eastern Prince”.They had superstitions in common concerning the position of the sun and moon, and regarding certain days. No serious operations were undertaken without first consulting the state of the stars arid of the moon, the waning period being considered not so auspicious as the waxing. Fytche remarked ¹ “there is one remarkable usage amongst the Burmese which is essentially Mongol. There is no distinction between civil and military services. Treasurers and Judges are expected to take the command of armies. The Burmese army comprises the whole population of adult males......... Sometimes they are collected from particular provinces, townships or districts, but on great occasions levies are made of the whole population. The officials then become generals.”
An ancient custom of the nomadic Tartars was, for their princes, frequently to remove their capitals from one place to another. To readers somewhat acquainted with Burmese history, it is well known this also was often the case in Burma; hence, the score or so of capitals scattered all over the country. It must not, however, be thought that — as has sometimes been said — it was the regular custom for every new king to remove his capital. Such a removal, though perhaps on some occasions due to fancy, was generally induced by political expediency and other considerations. King Mindôn, in removing his capital from Amarapura to Mandalay, not only acted on political and private reasons but also, to a certain extent, obeyed the dictates of a deeply seated atavism.
It is in 1856 that he seems to have first thought of this removal. Such shiftings on a large scale much always have been a source of annoyance and of no little hardships to the population settled in the suburbs: petty traders, gardeners, cultivators, etc.; but under the autocratic and despotic government of their kings, when the monarch’s will alone was supreme in the land, they hand no voice in the matter and they had to follow their sovereign to the new site he had pitched upon. Mindôn appears, however, to have desired to mitigate the natural anxiety of the citizens and their no less natural discontent, by asserting that one of the principal motives for this (to them) momentous step was the very insalubrity of the then capital, Amarapura, about six miles to the south of Mandalay. The particular site chosen for the new city had been, he averred, pointed clearly out to him in three dreams given him by powerful nats. These dreams were, as a matter of course, carefully interpreted in exactly the sense the king wanted them to be with, it appears, asingle, and I should say courageous, exception-by the most learned Buddhist bishops court astrologers and high officials. Besides the above, the chief queen and the heir apparent took part in the numerous conferences that were held with reference to this change of capital. The decision was arrived at with great display of scholarship; works in Pali Sanskrit, Bengali, Manipuri and Singhalese were consulted and all, strange to say, were found to designate unmistakably the very ¹ “Burma, Past and Present”, Vol. 1, page 245. site pointed out to the king in his dreams; and this site was definitely chosen as one that would bring great prosperity and wealth to the people, glory to the monarch, and new vigour and splendour to the Buddha’s religion. Plans were subsequently drawn of the city and palace and presented to the king for his approval. Long consulations ensued in the council for the determination of a lucky day on which to begin the construction, and the Royal astrologers agreed that Friday, the 13th of February 1857, was the most auspicious day on which to commence the works, which were carried on with vigour. It was decided that the mapping out and delimitation of the city with the palace within and To be continued ....... With fully respect
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