1. Historical Aspects of the Cetiya and the Buddha Images in Myeik
Dr Khin Thidar♣
Abstract
Myeik is geographically situated on north latitude 12˚ 16' and east longitude 98˚ 26'. The total area of
Myeik is 54744.8 square miles. Myeik chronicle claims the founding date of Myeik to be Myanmar Era 895 (AD
1533) and at that time it was called Mareik (Thai Language). From 1593 to 1759, Myeik was under Myanmar and
Thailand suzerainty alternately. Alonman:tarā: (1752-1760) captured Myeik and Taninthayi while he marching on
to Ayuthia in 1759. His successor Nontoaukri: Man: (1760-1763) appointed Udinkyoau as Taninthayi Myowun in
1762. To fulfill Alonman:tarā: wish, he reconstructed Mareik and renamed it as Myeik. Nobility and people of
Myeik founded many religious edifices where the Buddha images were kept. Many Cetiya were built and many
images were carved. An attempt has been made here to examine the historical aspects of the Cetiya and the Buddha
images in Myeik. It also analyzes the art and architecture of the Cetiya and model and style of the Buddha images.
The study is made to find out new outlook and opinion on the development of the Cetiya and the Buddha images.
Introduction
Myeik is geographically situated on north latitude 12˚ 16' and east longitude 98˚ 26'. The total
area of Myeik is 54744.8 square miles. Myeik chronicle claims that Byaramasvantissa Man:
occupied Taninthayi in 1531 when Taninthayi was ruled by Kyoubwamyasawsan. At that time,
Sinhtok Myo (now Thadutaw, Nyaunghla village), a port city of Taninthayi in 1277, was unable
the ship to berth there because of the sedimentation of the river. So Byaramasvantissa Man:
built a new port city at the foot of Khe hill and later it became to be known as Mareik (Myeik).
Mareik comes from Thai language (mar means horse and reik means tether). Because of
the frontier incidents, Mareik was under Myanmar and Thailand suzerainty alternately. From
1592 to 1759 Mareik was a port city under Thai. In 1759 Alon:mantara: captured Taninthayi
and Myeik while he marching on to Ayuthia. From that time onwards till 1826 Mareik was
under Myanmar rule. His successor Depeyin Man: appointed Udinkyou as Myowun of Mareik.
Udinkyou reconstructed Mareik in 1762 and renamed it as Myeik. Myeik was ruled by
successive Myanmar Myowun until 1824. The First Anglo-Myanmar War was fought from 1824
to 1826. At the end of the war, as a defeated nation, Myanmar had to cede Yakhine and
Thaninthayi to the British by the Treaty of Yandabo concluded in 1826. Being Buddhists,
nobilities and inhabitants of Myeik founded many religious establishments where the Buddha
images were kept. Many Cetiya were built and many images were carved.
♣
Assistant Lecturer, Department of History, Myeik University
Journal of MAAS, Vol. V. No.6 B, 2007 (Best Paper Award Winner in History, 2006)
2. 2
The Cetiya in Myeik
The most important cetiya is Laykyunseme @ Great Sima Cetiya. This cetiya is situated
at Seiknge quarter, on Khe hill at two hundred feet above sea level. Former cetiya was built in
1731 by Meik Myowun Arammani and people of Mareik under the supervision of Sayadaw U
Jagara. Then it was named as Khe Taung Cetiya. It was 47.99 feet (14.63 meter) high. During
the reign of Naymyo Nawrahta, people reconstructed this cetiya on 5 December 1785. From the
time onward, this cetiya is called Laykyunseme cetiya on the basis of Buddhist cosmological
concept of the world including four island viz. Pubbavideha (East Island), Aparagoyana (West),
Jambudipa (South) and Uttarakuru (North).1
The cetiya is bell-shape and solid type. The relics
of the Buddha are enshrined in a sealed-up chamber. It has pan:tankum – plinth of a stupa at the
base, sapitmhok or anda (egg) or dome – upper portion of a pagoda which resembles a monk's
bowl turned up side down. It is then topped with phon:rac – chhatravali, ovolo moulding above
the bell, which was in fact the dome of the stupa. Then there is kramhok – withering lotus and
kralan – blooming lotus. It is then graded with finial, ornamental pennon called the diamond
bulb.2
The high of this cetiya is 82 feet 9 inches at present. These parts of this cetiya form the
characteristic feature of Myanmar architecture. (see photo 1) It can be said that this cetiya was
built by Myanmar and Thai people of Myeik during the reign of Thai Myowun. It seems that
whether Myeik under Myanmar or Thai rule, with regard to the Teachings of the Buddha, there
was cordial relations between Myanmar and Thailand and they both established religious
monuments.
On the left of Khe hill, there is a Watteik Monastery. A cetiya was built on the hill of
Watteik monastery. This cetiya is called Bu Cetiya because its shape is like a half of gourd.
Although it also has the characteristic feature of cetiya, its shape is oval. (see photo 2) It is 60
feet high and 75 feet wide. It was built by Myanmar Myowun U Myat Lay (1819-1824) in 1819.
Kalwin village lies north of Myeik. At Kalwin village, one of the hills was called Pho
Aim Hill. In 1895 the remnant of stupa (1.82 m high) was discovered when villagers cleared the
clump of bushes and creepers on the hill. Therefore this hill is now called Pawdawmu Hill.
Tawya monastery Sayadaw U Nemindara and people of Myeik rebuilt this remnant of stupa. It
was enshrined in the rectangle basement and three cetiya were built on this basement. Two
satellites cetiya were gradient with finial at that time. (see photo 3) but the main cetiya was
1
Gunavannanā, 1990, 38-41
2
Khin Thida, 2002, 2
3. 3
unable to be grade with finial as it lies in the area struck by lightening. Nevertheless, in 1949,
the main cetiya could be graded with finial.
Taungthaya Shwe Cetiya was constructed by people of Myeik on 15 May 1950.1
The
structure of Cetiya looks like a relic chamber. It has four satellite cetiya. (see photo 4) It may be
said that most of the cetiya in Myeik were built on the range of hills.
Sum Cetiya has become prominent recently. (see photo 5) Together with these cetiya the
sculptures of hermit, nat(deva), king and Sakkya were also sculpted. So these cetiya are called
Sum Cetiya. Sum Cetiya are four in mumber viz. Phanum: Sum, Bhut Sum, Palap Sum and Mani
Sum, built by Saywinkaba Sayadaw U Suriya. Phanum: Sum is built on 13 March 1951 at
Sandawat Village. on 7 December 1951, Bhut Sum is built at Boatchaung Village. Palap Sum is
constructed at Shanchaung Village on 28 January 1953. Mani Sum also built at Kalwin Village
at the same time. These four Sum cetiya have the same feature and cylindrical shape. the initial
name of these cetiya are Pa, Pha, Bha, Ma. Pa means flourishment, Pha means Phala - the
resultant of Magga, Bha means Beik or Myeik and Ma means Magga- path way to Nivvāna. It
can be asSumed that these cetiya were built to dedicate the flourishment of Buddha Sāsanā in
Myeik and the attainment of Nivvāna.
Buddha Images in Sima
Myeik East Sima (Ashe Sima) was consecrated in 1373.2
Inside Sima, there is a huge
sitting cross-legged Buddha image. The face of the image is circle and two cheeks are bulging;
two eye brows are prominently raised. It has very thick lips. The lines of neck were sculpted
clearly. The style of the robe depicted with plain line. The edge of the robe was hanging on the
left shoulder. The attitude of hand (mudra) is Bhumiphassa Mudra - touching earth after the
Enlightenment and feet – Asana is Paryankasana – sitting cross –legged the left leg above the
right, it signifies serenity. (see photo 6) It seems that this image was carved in 1847. 3
It can not
be asSumed that this image was whether carved or renovated. Among small Buddha images, two
images are relatively strange. Thai arts influenced one of small Buddha images. (see photo 7)
Some thorns like those of a jackfruit were placed closely on the head. Lips were thick and the
face is long and oval shape. Body structure of this image is thin and long. The robe is shown on
left shoulder only and exposing the right breast. It can probably be certain that Thai arts has
influenced on its style. We find that besides the indigenous styles sculptors also made use of
1
According to the inscription inscribed at the front of Shwe Cetiya
2
According to the inscription at the front of Sima
3
The script of an inscription on the left side of pedestal shows the period
4. 4
Thai arts. The rest one has sitting cross-legged position with Bhumiphassa mudra. The Usnisa is
the flame-top signifies – omniscience of the Buddha. The robe style was made distinct with
wavy pattern. (see photo 8) It can be assumed that the images form the arts of the latter part of
18th century and early 19th century.
Satain Sayadaw U Jagara and twenty-two monks consecrated Taw Kyaung Sima in
1741.1
Like other Sima, the images in different postures are inside it. The robe style of sitting
cross-legged image shows the arts of image seemed to be the arts of late Konbaung Period as the
robe was made distinctly with curls. (see photo 9) But the style of small Buddha image is similar
to the style of late 18th century. Moreover, three out of twenty-eight Buddha images were of
ancient style. (see photo 10) The hairs of these images is decorated with jackfruit thorns and
similar to the feature of the latter part of the 18th century and early 19th century.
The most prominent Sima is Great Sima. It is situated on the hill of Khe where
Laykyunseme cetiya is built. It is consecrated under the supervision of Sayadaw U Jagara and
Dawei Sayadaw Panyasaradhajamahaguru in 1778.2
We can observe a huge Buddha image
with the flame-top Usnisa. It is strange that nails are made of oyster shell. (see photo 11) At the
front of this Sima, a huge image in sitting posture can be seen. The attitude of feet – Asana is
Bhadrasana – sitting with both legs pendant. The right palm is spread upwards and the left hand
with the palm spread downward was placed on the lap. (see photo 12) Most of the people
believe that one who venerate this image fulfills wishes he wants. It can be said that the arts is
the feature of the latter part of 18th century.
Kusinarum Sima lies in the eastern part of Myeiktaung. It was consecrated by
Narasamankyoou (1791-1792). The image of Parinibbana – passing away is sculptured there.
However, Parinibbana image of this Sima was carved in position supine (sleeping on his back).
Moreover, the sculptures of weeping Agasavaka were also found there. (see photo 13) No one
can say definitely whether this image and sculptures are carved before or at present. Although
some scripts were inscribed it can not be read, due to lack of knowledge of renovators.
Furthermore, we find a crowned Buddha image dated 9 September 1946.
Buddha images in Bhura Watt (or) Buddha Sima
Shwe Yin Taung is situated on the left side of Myeik-Taninthayi road. We find a sitting
cross-legged Buddha image. It was discovered while villager cut were clearing the forest. The
body structure of image is tall and thin. The lines of ear are depicted obviously. The robe was
1
Ponnyettaung inscription in front of Taw Kyaung Sima
2
History of Laykyunseme
5. 5
sculptured with leaving bare right breast but a piece of robe was covered on the right shoulder.
The hanging robe on the left shoulder decorated with wavy line. Mudra is Bhumiphassa mudra
but holding a pill in left hand. The Usnisa looks like conical shape. (see photo 14) There is no
record that who and when it was carved. It can be said that style of the image is the arts of
Amarapura Period (1782-1819).
Although it is called Sima, no stump of consecration was found. It lies at Pin O village
on the road of Myeik-Yangon. It became known as Shwe Htan Taung Sima because it was built
on Htan Pin Taung. A native of Pin O village said that this hill was covered with clump of
bushes and creepers and everyone was afraid of going there. Sometimes, the villagers saw the
reflection of light on the hill. When they reached there, they saw this Bhura Watt and renovated
it. One can be seen the images in different postures –standing position, sitting position, sitting
cross-legged position and recumbent position. The image is carved in sitting position at the fore
front of Bhura Watt. The face is long and oval and the lip is thin. The right palm spread upwards
was placed on the lap. The left palm is spread downward. The Usnisa is like a bulb with sharp
tip. (see photo 15) And then, we find the sitting cross-legged Buddha image with Bhumiphassa
mudra. The image style is the same with others except the wavy line of the robe. (see photo 16)
At the back, the standing Buddha image is sculptured with Karuna Mudra. (see photo 17) And
we can see the image in recumbent position with the right hand supporting the head. (see photo
18) Among small Buddha images, one of the images is extraordinary. This image is placed near
the head of reclining Buddha image. This image has eleven fingers; the left has six and the right
has five. (see photo 19) it seems that the donators carved this image to escape eleven marks of ill
(eleven Dukkhās)1
. In other words, it might have eleven fingers because of the mason's
carelessness.
Shwe Kyaung was built in 1791. We can observe the crowned Buddha image in standing
position. It is made of alloy and decorated with gold. It is adorned with royal dress, royal crown,
ornamental earflaps attached to crested headdress and sash. Foot-wear was also put on. It is 29.6
inches high. (including pedestal thirty-five inches) Mudara is Abaya mudra – have no fear. (see
photo 20) Title of this image is Abayamuni. Shwe Kyaung Sayadaw said that though there was
on fire in Myeik in 1986, this monastery was left unburnt because of having this image. The arts
of the image seemed to be the arts of Bagan Period. Moreover, there is a image of early 19th
century. The Usnisa is like flame-top. (see photo 21)
1
Eleven Dukkhās: Jāti- ill of birth, Jarā - ill of decay, Marana - ill of death, Soka - ill of sorrow, Parideva - ill of
lamentation, Kāyika - bodily ill, Cetasika - mental ill, Upāyāsa - ill of despair, Apīyasampayogo - ill due to
association with enemies, Piyavippayogo - ill due to seperation from loved ones, Lcchāvighata - ill due to
nonfulfilment of wishes (Buddhism Handbook, Yangon, Tetlan Sarpay, 1997)
6. 6
Min Kyaung is built by Pethonsa: Man: (1813-1816). Bronze Buddha image with sitting
cross-legged position can be seen in the main building. The Usnisa is a knob covered with full-
lotus bud. The fingers are not equal in length. There are some scripts at the basement of image
but it has faded away because of rubbing and it cannot be read. Min Kyaung Sayadaw said that
Pethonsa: Man: venerated this image. (see photo 22) And then, we can find two Mam Bhurā:
lacquered image of the Buddha. The styles of these images are likely to be the feature of early
Konbaung Period. (see photo 23) There are images in different positions inside Min Kyaung
Sima. The arts of these images are similar to the arts of latter part of the 18th century. Some of
twenty-eight Buddha images are renovated to keep ancient style and some are reformed into
present style.
We can also find a huge standing Buddha image in Kalwin Quarter in Myeik. Its height
is eighteen half yard (twenty-seven feet). Therefore this Buddha image is called 18 Ton Standing
Buddha Image. It was carved in June 1952 according to the inscription inscribed on the lotus
pedestal. The attitude of the right hand is pointing out position and the left hand holds the robe.
The robe worn by the image is lotus robe and the sculptor made it decoratively. (see photo 24)
Atulamahālokamarajin Image is donated by a Nun, Daw Nyunt Hpyu. It is situated at
Tatpyin Auarter, Myeik, near Petonman: cetiya. This Bronze Buddha Image with sitting cross-
legged position was casted in 1870 and it is twenty seven feet high. (see photo 25) Mudra is
Bhumiphassa Mudra and Asana is Paryankasana. The style of the robe is depicted in wavy line.
The edge of the robe on the left shoulder is hanging in the front. The right shoulder is covered
with a piece of robe. The Usnisa is like a knob covered with full-lotus bud. This Buddha image
shows charity and generosity of the donor.
Mandalay Kyaung is situated Myintnge Quarter. Fortunately, I found a standing Buddha
image in this monastery. It has a distinctive characteristic feature compared with other images.
(see photo 26) The style of the image is seemed to be in the process of having a bath. It has no
robe on upper portion of the body. It can be assumed that both the hands of the Buddha are
holding the robe, which is filled with water. It is said that the founder Sayadaw of this monastery
carved this image about one hundred and forty years ago. The present Sayadaw of the
monastery, U Acchariya, is also uncertain of the date when this image was cast. It is not sure
why and with which opinon the founder Sayadaw casted this image.
Conclusion
Most of the Cetiya in Myeik are solid structures like those of present day. In constructing
the cetiya, the base was built first. Then the three preceding terraces and the bell were made.
7. 7
And then the ringed spire tapering upwards was cemented and the finial was fixed. For the
construction material, brick was the most common one. We can examine the development of the
Buddha images in Myeik. Some style seemed to be the arts of late 18th century and early 19th
century. Moreover, the arts of late Period are also found there. Some images are accompanied
and related with Thai style. Unfortunately, we do not find the records of the Buddha image.
Most of the people and Sayadaw do not know when were carve these image and when and who
built these Cetiya. Because of the lack of preservation and knowledge of historical value, the
records are ruined, scripts were lost, some faded and not clear. I suggests that from the historical
point of view, we should renovate ancient images and cetiya keeping and retaining their
historical documents and styles. Anyway, by studying these images, we can guess the arts of that
period and we can evaluate charity and merit of the people to preserve and perpetuate the
Buddha Sāsana.
