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Located in the northeast of the country, Shan State covers one-quarter of Burma’s land mass. It was traditionally separated into principalities and is mostly comprised of ethnic Shan, Burman Pa-O, Intha, Taungyo, Danu, Palaung and Kachin peoples.<br/><br/> The ethnic Tai-Shan people are believed to have migrated from Yunnan in China. The Shan are descendants of the oldest branch of the Tai-Shan, known as ‘Tai Long’ (Great Tai) or ‘Thai Yai’ (Big Thai). The Tai-Shan who migrated to the south and now inhabit modern-day Laos and Thailand are known as ‘Tai Noi’ (Little Tai) or ‘Tai Nyai’.<br/><br/> The Shan have inhabited the Shan Plateau and other parts of modern-day Myanmar as far back as the 10th century CE. The Shan kingdom of Mong Mao (Muang Mao) existed as early as the 10th century CE, but became a Burmese vassal state during the reign of King Anawrahta of Pagan (1044-1077).
The <i>Tamra Phichai Songkhram</i> is a divination manual for the prediction of wars and conflicts, including the interpretation of the appearances of sun, moon, planets, comets and clouds.
Nats are spirits worshipped in Burma in conjunction with Buddhism. They are divided between the 37 Great Nats and all the rest (i.e., spirits of trees, water, etc). Almost all of the 37 Great Nats were human beings who met violent deaths.<br/><br/> According to Sir Richard Carnac Temple, who wrote the definitive English language study on The Thirty-Seven Nats in 1906, all Burmese nat—with two exceptions, including Thagya Nat—are the spirits either of former royalty, or of persons connected with royalty. Most lived between the 13th and 17th centuries, and nowadays each is associated with a special cult, that is a specific ceremony or festival, together with an appropriate place and time for performing it.
Palm leaf manuscripts are made out of dried palm leaves. They served as the paper of the ancient world in parts of Asia as far back as the fifteenth century BCE, and possibly much earlier. They were used to record actual and mythical narratives in South Asia and in South East Asia.
Palm leaf manuscripts are made out of dried palm leaves. They served as the paper of the ancient world in parts of Asia as far back as the fifteenth century BCE, and possibly much earlier. They were used to record actual and mythical narratives in South Asia and in South East Asia.<br/><br/> Asgiriya Vihara, the ‘Monastery of the Horse Mountain’, was built by the family of Pilima Talauve in the early 19th century, on a plot adjoining the ancient royal cremation ground. The Asgiriya Vihara is a rather smallish, inconspicuous temple, but as one of the seats of Goyigama religious power, of great significance.<br/><br/> From the early 19th century onwards, during the Esala Perahera, the sacred Tooth Relic would be deposited for the last night of the festival at the Asgiriya Vihara. Together with the Malwatte Vihara, it is also one of the wealthiest temples in Sri Lanka.
Palm leaf manuscripts are made out of dried palm leaves. They served as the paper of the ancient world in parts of Asia as far back as the fifteenth century BCE, and possibly much earlier. They were used to record actual and mythical narratives in South Asia and in South East Asia.<br/><br/> Asgiriya Vihara, the ‘Monastery of the Horse Mountain’, was built by the family of Pilima Talauve in the early 19th century, on a plot adjoining the ancient royal cremation ground. The Asgiriya Vihara is a rather smallish, inconspicuous temple, but as one of the seats of Goyigama religious power, of great significance.<br/><br/> From the early 19th century onwards, during the Esala Perahera, the sacred Tooth Relic would be deposited for the last night of the festival at the Asgiriya Vihara. Together with the Malwatte Vihara, it is also one of the wealthiest temples in Sri Lanka.
Palm leaf manuscripts are made out of dried palm leaves. They served as the paper of the ancient world in parts of Asia as far back as the fifteenth century BCE, and possibly much earlier. They were used to record actual and mythical narratives in South Asia and in South East Asia.<br/><br/> Asgiriya Vihara, the ‘Monastery of the Horse Mountain’, was built by the family of Pilima Talauve in the early 19th century, on a plot adjoining the ancient royal cremation ground. The Asgiriya Vihara is a rather smallish, inconspicuous temple, but as one of the seats of Goyigama religious power, of great significance.<br/><br/> From the early 19th century onwards, during the Esala Perahera, the sacred Tooth Relic would be deposited for the last night of the festival at the Asgiriya Vihara. Together with the Malwatte Vihara, it is also one of the wealthiest temples in Sri Lanka.
Palm leaf manuscripts are made out of dried palm leaves. They served as the paper of the ancient world in parts of Asia as far back as the fifteenth century BCE, and possibly much earlier. They were used to record actual and mythical narratives in South Asia and in South East Asia.<br/><br/> Asgiriya Vihara, the ‘Monastery of the Horse Mountain’, was built by the family of Pilima Talauve in the early 19th century, on a plot adjoining the ancient royal cremation ground. The Asgiriya Vihara is a rather smallish, inconspicuous temple, but as one of the seats of Goyigama religious power, of great significance.<br/><br/> From the early 19th century onwards, during the Esala Perahera, the sacred Tooth Relic would be deposited for the last night of the festival at the Asgiriya Vihara. Together with the Malwatte Vihara, it is also one of the wealthiest temples in Sri Lanka.
Palm leaf manuscripts are made out of dried palm leaves. They served as the paper of the ancient world in parts of Asia as far back as the fifteenth century BCE, and possibly much earlier. They were used to record actual and mythical narratives in South Asia and in South East Asia.<br/><br/> Asgiriya Vihara, the ‘Monastery of the Horse Mountain’, was built by the family of Pilima Talauve in the early 19th century, on a plot adjoining the ancient royal cremation ground. The Asgiriya Vihara is a rather smallish, inconspicuous temple, but as one of the seats of Goyigama religious power, of great significance.<br/><br/> From the early 19th century onwards, during the Esala Perahera, the sacred Tooth Relic would be deposited for the last night of the festival at the Asgiriya Vihara. Together with the Malwatte Vihara, it is also one of the wealthiest temples in Sri Lanka.
Palm leaf manuscripts are made out of dried palm leaves. They served as the paper of the ancient world in parts of Asia as far back as the fifteenth century BCE, and possibly much earlier. They were used to record actual and mythical narratives in South Asia and in South East Asia.<br/><br/> Asgiriya Vihara, the ‘Monastery of the Horse Mountain’, was built by the family of Pilima Talauve in the early 19th century, on a plot adjoining the ancient royal cremation ground. The Asgiriya Vihara is a rather smallish, inconspicuous temple, but as one of the seats of Goyigama religious power, of great significance.<br/><br/> From the early 19th century onwards, during the Esala Perahera, the sacred Tooth Relic would be deposited for the last night of the festival at the Asgiriya Vihara. Together with the Malwatte Vihara, it is also one of the wealthiest temples in Sri Lanka.
Palm leaf manuscripts are made out of dried palm leaves. They served as the paper of the ancient world in parts of Asia as far back as the fifteenth century BCE, and possibly much earlier. They were used to record actual and mythical narratives in South Asia and in South East Asia.<br/><br/> Asgiriya Vihara, the ‘Monastery of the Horse Mountain’, was built by the family of Pilima Talauve in the early 19th century, on a plot adjoining the ancient royal cremation ground. The Asgiriya Vihara is a rather smallish, inconspicuous temple, but as one of the seats of Goyigama religious power, of great significance.<br/><br/> From the early 19th century onwards, during the Esala Perahera, the sacred Tooth Relic would be deposited for the last night of the festival at the Asgiriya Vihara. Together with the Malwatte Vihara, it is also one of the wealthiest temples in Sri Lanka.
Tabinshwehti ( 16 April 1516 – 30 April 1550) was king of Toungoo Dynasty of Burma (Myanmar) from 1530 to 1550, and the founder of the Toungoo Empire. His military campaigns (1534–1549) created the largest kingdom in Burma since the fall of Pagan Empire in 1287. His administratively fragile kingdom proved to be the impetus for the eventual reunification of the entire country by his successor and brother-in-law Bayinnaung. He is remembered as a popular nat.<br/><br/>Nats are spirits worshipped in Burma in conjunction with Buddhism. They are divided between the 37 Great Nats and all the rest (i.e., spirits of trees, water, etc). Almost all of the 37 Great Nats were human beings who met violent deaths.<br/><br/>According to Sir Richard Carnac Temple, who wrote the definitive English language study on The Thirty-Seven Nats in 1906, all Burmese nat—with two exceptions, including Thagya Nat—are the spirits either of former royalty, or of persons connected with royalty. Most lived between the 13th and 17th centuries, and nowadays each is associated with a special cult, that is a specific ceremony or festival, together with an appropriate place and time for performing it.
Nats are spirits worshipped in Burma in conjunction with Buddhism. They are divided between the 37 Great Nats and all the rest (i.e., spirits of trees, water, etc). Almost all of the 37 Great Nats were human beings who met violent deaths.<br/><br/>According to Sir Richard Carnac Temple, who wrote the definitive English language study on The Thirty-Seven Nats in 1906, all Burmese nat—with two exceptions, including Thagya Nat—are the spirits either of former royalty, or of persons connected with royalty. Most lived between the 13th and 17th centuries, and nowadays each is associated with a special cult, that is a specific ceremony or festival, together with an appropriate place and time for performing it.<br/><br/>The Four Kings of the Zatumaharit Heaven are (left to right): Daddarata Nat Min (Dhatarattha), King of the East [North]; Virulaka Nat Min (Virulhaka), King of the South; Virupekka Nat Min (Virupakkha), King of the West; Kuvera or Wethawun Nat Min (Kuvera or Vessavana), King of the North [East].