Arakan King Thiri Thudhamma’s Demise

In Maurice Colis’s book “The Great Image” written in 1941 he discusses the Arakan King Thiri-Thudhamma’s demise he states that the source of his information was translated from an Arakanese palm-leaf manuscript in 1924 and was explained to him by Mr. San Shwe Bu of Akyab, (Akyab the old name for Sittwe), who owned the manuscripts. Despite the strangeness of the story they told, it aligns remarkably well with the narrative that had already been constructed from the Travels of Marco Polo.

King Thu-dhamma (1602 – 1638) was the ruler of the Mrauk-U Dynasty of Arakan reigning between 1622 – 1638, he was also known as Salim Shah II and Min Hari.

Maurice Collis was born in Dublin on the 10th January 1889. In 1907 he attended the University of Oxford where he studied history. In 1911 he joined the Indian Civil Service and was posted to Burma in 1912. During World War I he served in Palestine in 1919 he took leave to travel around Europe, eventually returning to Burma in the early 1920s, where he served as District Commissioner in Rakhine state.

Although he authored around 30 books both fiction and fact many of his books were focused on Burma. Unlike George Orwell author of “Burmese Days”, Colis was a relatively unknown author in Britain, although he lived in Burma much longer than Orwell and Rudyard Kipling whose books are well known.

His last post in Burma was as Excise Commissioner in 1931, a demotion from his prior post as the district magistrate in Rangoon. His demotion to Excise Commissioner was due to his unacceptable views of the colonial establishment; this made him an unpopular figure among the British. Although he was offered positions in remote areas of Burma, he declined and left Burma in 1934 returning only once to write “Lords of the Sunset” – “A tour in the Shan States”. Over the following 17 years, he wrote two books a year, with his first book “Siamese White”, a biography of Samuel White.

During the military rule in Burma, his books were still widely available and were not subject to censorship as were many other books written by foreigners.

Events leading up to the murder of King Thiri Thu-dhamma

After the coronation of Thu-dhamma, in terms of defence, he held a strong position in the real world. Arakan, his homeland, faced little threat from other parts of Burma or the Mughal Empire. The difficult terrain of mountains, jungles, and rivers made it challenging for either power to approach Arakan, especially considering the resistance that its navy and army of mercenaries could offer. The province of Chittagong was more vulnerable to attack, but its defence was adequately supported by a robust fleet stationed there, the control it exerted over numerous rivers, and the superior weaponry of the Portuguese. However, from an offensive standpoint, Arakan could not do more than conduct naval raids on Bengal and Burma. Additionally, the failure of negotiations with Goa left Arakan without any allies. A pragmatic approach would have involved focusing on the steady development of the rice trade, maintaining a strong fleet, and implementing an administration that satisfied the people.

King Thiri Thu-dhamma deviated from the ordinary to embrace the extraordinary. Initially influenced by a Buddhist myth, he envisioned himself as a potential world conqueror and saviour. Delving deeper into his subconscious, he equipped himself with supernatural tools for his ambitious endeavours, in the absence of tangible resources. The elixir he consumed granted him the strength to achieve the seemingly unattainable. His coronation solidified his authority, as he became the Keeper of the Mahamuni and Master of the White Elephant.

Possessing the knowledge of invulnerability and invisibility, he was not only a crowned king but also received the blessings of the Order. However, his ascent to power came at a cost, as he alienated a faction of his subjects through his drastic methods. While they acknowledged his magical abilities, they perceived it not as a source of future glory like he did, but as something that had harmed them in the process. Although Friar Sebastien Manrique (1590 – 1669) briefly mentions this popular discontent, the detailed accounts can be found in the palm-leaf manuscripts. These manuscripts shed light on the roles of two ministers, Lat Rone and Kuthala, and Queen Nat Shin Me, known as the Mistress of Paradise.

Lat Rone served as the Chief Minister; a position his father had held in the previous reign. His family had a long history of holding important positions under the crown, making him a prominent figure in the conservative political landscape. As a devout and faithful statesman, he strongly supported the dynasty and the Order. Additionally, he was known for his scholarly pursuits and advanced age. In contrast, Kuthala possessed a very different personality and background. Not only was he a council member, but he also held the prestigious role of Captain-General of the Household troops. He had even served or currently held one of the governorships.

Kuthala’s birth was of higher status than Lat Rone’s, as he belonged to the blood royal and directly descended from Min Bin’s brother who was young, ambitious, handsome, unscrupulous, and had a reputation for his ruthless nature. Nat Shin Me was a formidable woman, a type that is less commonly known in Asian history. Although she held significant influence over Thiri Thudhamma, she was not content with her position. Her ultimate desire was to become the ruler of Arakan. Recognizing Kuthala’s reckless and impulsive character, she proposed a revolution within the palace with her assistance and the support of his soldiers, Kuthala could overthrow Thiri Thu-dhamma and take his place, both on the throne and in Nat Shin Me’s affections. This proposal captivated Kuthala, as he was already infatuated with her. He eagerly joined the conspiracy. However, Nat Shin Me viewed him merely as a tool. Once she made him king and became his queen, he would be completely under her control and obligated to obey her. She believed her character was far stronger than his, confident in her ability to keep him as her slave and manipulate his every action.

Yattara Bell, Sorcery and Magic

The prediction that Thiri Thu-dhamma would meet his demise following his coronation likely sparked the initial ambition in her effort to overthrow him. Her belief in this prediction became for her a certainty that her plan to cause his demise would succeed. The delay in the coronation ceremony must have been a source of ongoing frustration, and it is possible that Kuthala ultimately set a date due in part to pressure her. The creation of the elixir had a twofold impact on her strategy. The anger it incited, and the resulting threats of rebellion worked in her favor. She could now rely on the support of at least a portion of the populace. The assassination of the King would not provoke such widespread condemnation. However, there was another aspect to consider. How could she succeed if he was now impervious to harm? Poison might prove ineffective. It would be useless if the elixir had indeed been properly concocted. To assume that she did not believe in such elixirs would be an anachronism. Her unwavering faith in its ability to protect him from physical harm is evident in the measures she took to overcome it. Since he was now shielded by magic, only magic could bring about his downfall. She would need to employ a form of sorcery that the elixir could not withstand to eliminate him.

A method readily available to her was through an established system of state magic that had been utilized by the crown for centuries. This system has been previously mentioned in this text. Referring to the Yattara bell, which was currently displayed in the Mahamuni shrine as a replica of the seventeenth-century bell, we mentioned the intricate diagrams covering it. It was believed that when the bell was struck by the mathematical calculations represented by the diagrams, a powerful force would be generated capable of repelling any invading enemy. This Yattara science likely originated from Hindu India, the source of many occult practices, but it appeared more prevalent in Arakan during this period. The crown relied on this method so frequently that even Fr. Manrique a visiting Portuguese missionary during his second visit to the capital witnessed its implementation. He recounted an incident where he was interrupted while conducting a Mass due to shouts of ‘Fire!’ and had to inquire about the source of the commotion.

Upon being informed that the fire was nearby in their neighbourhood and that elephants were demolishing houses adjacent to the burning ones, the individual promptly began removing the religious garments. With the assistance of fellow Christians, the vessels and altar cloths were successfully salvaged from the building. The fire was eventually put out after five houses had been destroyed. Interestingly, it was revealed that two men, who were later apprehended by a crowd upon being identified by some women, were responsible for starting the fire. These men were not ordinary arsonists but were employees of the Board of Astrology. Further investigation revealed that they had been instructed to ignite the fire at that specific location and time.

He failed to comprehend the exact reason behind the issuance of such an unusual order by the Board of Astrology but inferred that it was related to magic. The ritual required a specific location and time, as it was a mystical practice designed to safeguard the monarchy from perceived threats originating from that direction. Similar to the sound of the Yattara bell, struck at a calculated angle and moment, possessed a potency far beyond a randomly struck bell, a potency that resided within an astrological realm and disrupted the astrological forces it was aimed at, the deliberate setting of fires at specific locations and times produced hidden energy. Those involved in these acts of arson could not justify their actions as being in service of the crown. Manrique witnessed the immediate execution of the two individuals responsible for starting a particular fire. He also mentioned that this fire was not the sole incident of its kind during his time there.

The Queen chose to employ this art against Thiri Thu-dhamma. Kuthala was well-versed in it himself or had skilled individuals in his employ. It is possible that some specialists on the Board of Astrology were influenced by bribes and agreed to provide their services. The palm-leaf manuscripts outline Kuthala’s process, which began with calculations to determine the astrological connection between his horoscope and the King’s. This revealed where he lacked power compared to the King astrologically. Yattara provided the means to rectify these unfavourable measurements in his favour. Consequently, he had the necessary calculations inscribed on stone squares to transform his chart into one superior to the King’s. Burying these squares at a specific moment in a designated location would grant him control over the cyphers representing Thiri Thu-dhamma astrologically.

The palace city was encircled by the correct spots where the squares were discreetly placed according to the prescribed ritual. It matters little to us that Yattara may seem nonsensical. The people of Mrauk-u firmly believed in the power of the art. Being targeted by it was as terrifying as it would have been in Europe during that time for a man to discover that a witch was secretly casting spells on him.

Manrique himself did not doubt its effectiveness. He attributed the practice to the Devil and was just as certain of its malevolent power as the Archbishop of Goa was that a devil resided in the so-called Kandy tooth.

Apart from burying the squares, Kuthala crafted specific incantatory poems, written in a rhythmic pattern, and composed of symbolic letters. When recited at the correct time and angle, these poems would amplify the harmful effects of the squares. One of these poems known as Nga-swe was found in the manuscripts. Upon translation, it seems to lack any coherent meaning, suggesting that its power lay not in its content but in its sound, resonating like the toll of a bell from a specific direction. Boys were hired to chant these poems at designated locations outside the palace city.

The documents indicate that the King was not persuaded of his peril. Thiri Thu-dhamma dismissed his accusations, refusing to accept that the Queen whom he adored, could entertain such malicious intentions. Her forceful personality had always overshadowed him. Lat Rone’s tale appeared entirely implausible. Furthermore, like other individuals with abnormal and misguided beliefs, he felt exceedingly confident. The elixir, along with the other signs of power and glory he possessed had instilled in him a sense of invulnerability. In the absence of concrete evidence, Lat Rone proposed that the veracity of his claims could be verified through omens. Various methods were employed to interpret omens at the court of Mrauk-u, but in this instance, the method chosen was known as ‘hearing taran’. According to the principles of taran, if a significant event was on the horizon, its echoes would first reach those least governed by logic. These individuals would sense it before it entered their conscious minds and might inadvertently reveal its presence and nature. To capture such spontaneous remarks, a person would be dispatched to wander through the streets. It was observed that children, women, and artists, such as actors or poets, were most likely to make such remarks.

The King consented to this examination and a confidential operative was dispatched. Upon his return, he informed Lat Rone that he had come across remarks that seemed significant to him. One of these statements was as follows: ‘King Hari has made foolish mistakes, he will meet his demise and the kingdom will be engulfed in ruin’. Another individual proclaimed: ‘If an iguana transforms into a crocodile, rivers cannot withstand it; if a subordinate becomes superior, the nation cannot thrive.’ When these utterances were relayed to Lat Rone, he was deeply unsettled. His suspicions transformed into certainties. Thiri Thu-dhamma’s life was in grave peril. He hurried to inform him about what he had heard. ‘Your Majesty, during your infancy, you were known as Hari,’ he reminded him, ‘Who can doubt that the subordinate referred to is Kuthala? Not only is Your Majesty’s own life in jeopardy but the very existence of the kingdom is threatened with annihilation. During this instance, Thiri Thu-dhamma listened with greater patience and attentiveness, yet he was not yet fully convinced to issue orders for the apprehension of the conspirators. Instead, he chose to summon the Queen and confront her with the accusations that had been made. However, Nat Shin Md had no difficulty in alleviating his concerns.

The queen possessed a deep understanding of how to manipulate his unwavering belief in his invincibility. In confrontations, he had always been outmatched by her. There are indications that she may have started to erode his willpower by administering doses of datura, a potent narcotic used by Portuguese women in Goa to blind and subjugate their husbands. This could imply that she harboured doubts about the efficacy of the elixir. However, women of her nature tend to vacillate between belief and disbelief fleetingly. The Dowager-Empress Tzu Hsi, for instance, would assert and then refute the existence of an elixir that bestowed invulnerability upon the Boxers. Upon realizing that the Queen’s position remained unassailable, Lat Rone’s courage faltered, and he resolved to secure his safety before the impending catastrophe engulfed both him and the King. In their final audience, he humbly requested permission to don the yellow robe and retreat to a monastery. His plea was granted, and with a heavy heart, he bid farewell to his master, filled with sorrow and reverence. According to the ancient palm-leaf manuscripts, it is recorded that several months later, the King met his demise due to the actions of the Yattara squares.

Considering the possibility that his death was caused by witchcraft, similar to that of Philip IV of Spain who died the following year after discovering cursed images among his relics, we must infer that concrete evidence convinced him that Yattara was being used against him. Believing in such practices, and given his involvement in them, the shock would have been severe and potentially fatal. If not lethal, it likely left him in a state close to idiocy. Subsequently, a fatal dose of datura or another poison may have been administered as a final blow. It was appropriate that he perished under the influence of drugs, in a state of frenzy, hallucination, and enchantment. A Buddhist ruler who, forsaking the compassion and wisdom of the Eightfold Path, succumbed to the dark influence of a sorcerer, committed atrocities in pursuit of supernatural abilities and aligned himself with malevolent forces by delving into darkness, thus inviting darkness upon himself.

The demise of King Thiri Thu-dhamma in 1658 is regarded by the Arakanese as the catalyst for the downfall of their nation. Among his offspring, one of the two recipients of Manrique’s gifts survived, while the other perished during the intervening period. Naturally, this surviving child was proclaimed the rightful heir, although Nat Shin Me’s machinations had accounted for this eventuality. The circumstances presented an opportunity for Empress-Dowager Tzu Hsi to handpick successors for the throne and retain the Regency for herself. However, Nat Shin Me’s situation was markedly different. To overthrow the ruling regime, she had no choice but to conspire with Kuthala. The price of Kuthala’s involvement was the throne and Nat Shin Me’s hand in marriage. Despite the potential appeal of assuming the role of Regent, she understood that such a course of action was unfeasible. Consequently, she had to crown Kuthala as king and wed him. In this complex scenario, there was no place for Thiri-Thu-dhamma’s son. Tragically, within a month of his father’s demise, he succumbed to a condition officially diagnosed as smallpox.

Reference and information source:

‘The Land of The Great Image’ Written by Maurice Collis.