Pagan Burma

Heidian Burma

Pagan was the first kingdom to unite the regions that would later form what is now Burma (Myanmar). Burma Pagan, town, Burma's main Myanmar, lies on the southern shore of the Irrawaddy River and about 145 km south-west of Mandalay. Pagan, the site of an old Myanmar capitol, is a pilgrim center and contains old Buddha Schools that have been renovated and renovated and are in use today.

Remains of other christian buildings and couples are covering a large area. All of Buphaya Bay, a symbol for river bargemen for nine hundred years, fell into the Irrawaddy and was taken away from the water. Pagan's significance is more in his legacy than in his presence. Probably constructed in 849, it was the capitol of a vast Myanmar area from the eleventh to the end of the thirteenth cent.

It was overwhelmed by the Mongols during their extensive conquest in 1287, and it never regained its place, although a small, incoherent construction was continuing on Buddhist shrines. In 1287 it was destroyed by the Mongols. The Old Pagan was a fortified town whose west side was on the Irrawaddy River. This was the centre of a web of highways over which its leaders could rule a large area of fruitful plain and rule other large Myanmar dynasty towns such as Pegu.

An important oversea trading with India, Ceylon and other Southeast Asian areas was carried out from the harbour of Thiripyissaya, further downstream. It is probable that the old part of the old part of the village, within which an essential part of the present-day centre is located, probably consisted initially only of kingly, noble, religious as well as administration complex. Thus the enclosed castle, whose ditches were supplied by the Irrawaddy, was a holy dynasty fortification.

A tour of the ramparts and the fa├žade of the rivers is about 2. There are signs that maybe a third of the old town has been swept away by the riverbank. In the east face of the Sarabha Gate, the chests, although later than the border, are also early.

This is a shrine for the protection of nature - the ghost gods of the animistic Burmese. Burmese populations from the northern hemisphere had invaded a territory invaded by other tribes between 500 and 950; these had already been transformed into the Hindu faith, especially the Mahayana Buddhism of Bihar and Bengal.

During King Anawrahta (reigned 1044-77), the Burmese tribes eventually invaded the other tribes of the area, among them a tribe known as Mon, which had previously dominated the North. Transporting the Mon monarchy and its scholarly and artisan community to Pagan, they made it the main city and center of an officially fundamentalistic Hinayana (Theravada) Buddhism that was adopted by Ceylon (Sri Lanka) around 1056.

That was the beginning of Pagan's grandeur, which was initially supported by the Mon artistry. A huge number of convents and castles were constructed and preserved over the next 200 years, made possible both by the great richness of the King's treasury and by the large number of servants, both qualified and untrained, whose working life was devoted to supporting each school.

It became one of the most important centers of Buddhist education. Smaller structures are grouped around the most important couples and churches. Around these are small marquees and houses, some of which were once noble houses and gazebos, which were later converted for monastery use, e.g. as a library and sermon room.

Its main architectonic subject is the Buddha School, a high cupola initially conceived to contain the holy relic of Buddha saint near its crown. In the course of the artist's development, the subjects were often mixed and the combinations opened up into a complicated square room with lateral porticoes, topped by a Stupa or, in some cases, a square-shaped, sweeping ground plan that reminds us of the modern Hindu ship's hermitage in India.

The Pagan website shows a number of different theme variants and combination. Most of the houses, especially those that are no longer used and therefore no longer restored, carry considerable remnants of exterior ornamental plaster and terracotta (which enhance the fine proportions of linear structures) and interior painting and terracotta that capture the legends and histories of Buddhism.

In the vicinity he constructed a natural treasure with pictures. Shwezigon is a giant, terrace-like pyramid, at the bottom and top, round, crowned by a belfry in Mon form and decorated with stairs, doors and ornamental towers. Other examples are the tombstone Mahabodhi from the end of the twelfth centuries, a copy of the Buddhas enlightened sanctuary at Bodh Gaya in India, and the Ananda sanctuary behind the eastern gateway, which was established in 1091 under King Kyanzittha.

In 1144, when Thatpyinnyu was constructed, Mon's influences diminished and Burmese architectural design emerged. It was a synagogue that brought together the function of stupas, temples and monasteries. Burmese design was further refined in the large Sulamanitempple, culminating in the Gawdawpalin, devoted to the ancestors of the aynasty ('late twelfth century), whose outer appearance is adorned with minature parrots, and the inside with very elaborate, colorful ornaments.

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