Texts and Contexts in Southeast Asia
Shan-Myanmar
Relations As Found
in
the Hsipaw Chronicle
Sai
Aung Tun
Universities Historical Research
Department
Yangon University, Yangon,
Myanmar
December 12 to 14, 2001
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1
Shan-Myanmar
Relations as Found in the
Hsipaw
Chronicle
SAI
AUNG TUN
As
an introduction to my paper entitled, "Shan-Myanmar Relations as found in
the Hsipaw Chronicle," I would like to briefly give the location of Hsipaw
Hsipaw
is in fact an ancient capital of the northern Shan State where the Shan feudal
Chief kept his Haw, that is his residence. Hsipaw lies between longitude 97o
20" East and 22o 26" North. Its altitude is about 7,750
feet above sea level. It has an area of 4,524 square miles with a population of
100,000. It was sub-divided into four States during the British colonial rule:
Hsipaw proper, Mong Long, Mong Tung and Hsum Hsai. Hsipaw had 91 circles, 1,260
villages and 19,4360 households. These figures were valid up to the end of the
colonial administration of the Shan State. Hsipaw is situated on the right bank
of the Nam Tu river. This river is called Myit Ngé in Myanmar and its classical
name is Dokehtawaddy.
Hsipaw
is bounded by Mong Kut (Ruby Mine District) and Mong Mit in the northwest; by
Tawng Peng Loi Long (Namsan) and north Hsenwi in the north and northeas; by
Hsenwi and Mong Yai in the east; by Mong Kung in the south-east; by Lauk Sauk
in the South and by Mandalay Division in the west. A railway line from Mandalay
to Lashio passes through this town. It is about 135 miles from Mandalay and
about 44 miles from Lashio. Shipway also has a good network of motor-roads to
Tawng Peng Namsan (the tea growing State of the Palaung ethnic group) and Nam
Tu town, where there is a silver mine known as Bawdwin in the north; to Lashio,
Hsenwi, Muse, Namkham and to the Chinese border in the north-east; to Mong Yai
and Naung Hpa in the east; to Keshiman-Sam, Mong Kung, Lai Hka, Pang Long, Loi
Lem and Taunggyi in the south; to Pyin Oo Lwin and Mandalay in the west; to Mong
Long, Mong Kut and Mong Mit in the north-west.
Hsipaw
was called Ong Pawng in the old days. In Myanmar it is called Thi Paw and its
classical name is Kambawza Rahta. Ong Pawng-Hsipaw has a long history of more
than 2000 years of ups and downs as indicated in the Hsipaw Chronicle.
The Chronicle
It
was an ancient tradition for the Shan ruler to keep a chronicle of events in
his Haw or Residence. All important events were compiled in the form of
chronicle by his Chief Minister or local Shan scholar who was assigned by the
Chief of State. As to the reliability of the chronicle it depends upon the
scholarship of the compiler and his general knowledge of the affairs of the
State. Such a scholar would compile according to his own version of events. He
also might make mistake in compiling daily events. Moreover, he may add his own
opinion and interpretation so that sometimes the chronicle may not represent
the truth. Inspite of the criticism mentioned above the chronicle does form the
basis upon which historical data may be considered valuable and useful. The
chronicles were generally written on Shan paper parabaiks using locally made
pen and ink; where paper parabaiks were not available palm leaves were used to
inscribe chronicles. Chronicles were regarded as sacred writings and were kept
on a higher shelf next to the altar where the Buddha image was placed and these
chronicle were inaccessible to anyone except the members of the royal family.
Unlike
Bagyidaw who ordered the chronicles to be re-examined and re-edited by scholars
so as to make them more authentic, the Shan Saohpas failed to carry out a
reassessment and re-editing of the old chronicles.
The
reason for the failure to bring forth an authentic chronicle was due to the
fact that the Shan chiefs had never had the opportunity to unite among
themselves. This explains the failure to re-examine and re-edit the chronicles.
The Shan chiefs were so divided that they could not unite as was the case when
Nan-Chao and Mong Mao Long were strong and united. After the destruction of
these two empires by the Mongols and the Chinese, The Shan ethnic people were
disunited and spread out in the directions of South, South-east Asia, adopting
new local names wherever they established their new settlements. Those who entered
Myanmar at different periods came to be known as Shangyi (Tai Long), Maw Shan
(Tai Mao), Chinese-Shan (Tai Nu), Shan Myanmar (Tai Leng), Hkamti-Shan (Tai
Hkamti), Gon- Shan (Tai Khun), Lu-Shan (Tai Lu), Yun-Shan (Tai Yun). There are
many other ethnic names for the Shans living outside Myanmar, such as those
living in Lao, Thailand, Vietanm and Assam.
The
date or period when these Shans migrated into Myanmar, is uncertain. But some
scholars including Dr. J.N.Cushing pointed out as follows:
…the
migration of the Tai into Burma (Myanmar) probably began about two thousand
years ago although Shan and Burma (Myanmar) tradition place the irruption
several centuries earlier. What we can gather from Chinese history would seem
to point to the same date (J.George Scott, 1900 Vol I. Pt. 9, P 194).
It
is common practice for Shans to establish a Mong or City State in any place
where there is sufficient land for cultivation and where there is forest and
sufficient water as well as wild fruits, vegetables and roots which can be used
as food.
These
Mongs were found scattered in north and eastern Myanmar. Each of these Mongs
was administered by a chief called Saohpa assisted by a crown prince, (Kyem
Mong) second crown prince, (Naw Mong), and high officials like Htaut Mongs, Paw
Mongs, Pu Hmon, Pu Kang, Pu Heng and Pu Kye.
Each
ethnic Shan group possessed its own script and written form. In compiling their
chronicles they also used the Myanmar script. To be able to read and understand
all the Shan chronicles a scholar must be well versed in many types of Shan
scripts. Only a few clerics are now capable of reading all these scripts.
Today
only a few chronicles are available since the majority have been lost and
destroyed due to conflicts among the Saohpas and the outbreak of World War II
while others were destroyed by insects.
When
Sir George Scott wrote his Gazetteer of
Upper Burma and Shan States in 1990, shan chronicles from various parts of
the Shan States were collected and sent to his office for translation and the
writing of the Gazetteer. After the appearance of the Gazetteer no one could
state with certainty the whereabouts of the remaining Shan chronicles. It has
been pointed out that some of these chronicles can be found in the Scott
Collection at Cambridge University. If this is true then it is for a new
generation of scholars to study these chronicles and to write a history of the
Shan State.
Hsipaw Chronicles
Recently
two sets of Hsipaw chronicles were discovered in Hsipaw. One is written in
Shan and in prose form and it is a Shan parabaik chronicle. Its original author
is unknown, but the first writer who copied this chronicle was the late Pu Kham
Leng and the second compiler was the late U Kaleinda, a high school Shan
teacher of Hsipaw. It is now in the possession of Long Lu-Pa Nang Hmwe Sar of Hsipaw.
It is very well preserved and kept on the shelf next to the altar of Buddha.
The owner of the chronicle is very reluctant to allow anyone to look at it.
According to the Hsipaw Chronicle, it was Sao Hkun Hkam Saw who built the city
of Ong Pawng on the day of the full moon of the fourth month (Tabaung) of the
year 485 of the Sasana Era (the Year of Religion) or 37 B.C.
The
Hsipaw Chronicle also states that at the time when Sao Hkun Hkam Saw was the
Chief, Ong Pawng Hsipaw had become the most influential state and its political
power spread far and wide throughout the Shan State. At that time, in central
Myanmar, there was another kingdom called Sriksetra which was inhabited by the
Pyu. Sriksetra was also quite an influential kingdom and its political power
reached the borders of Ong Pawng Hsipaw. Since the border was not clearly
defined, all sort of problems cropped up, like looting, dacoits and murder and
border-crossing by criminals was also frequent. At one time the situation at
the border got so bad than the Ong Pawng ruler had to dispatch his son Sao Hkum
Hkam Pan with a large army to restore peace and order. After the situation
returned to normal, Sao Khun Hkam Pan took measures to demarcate the border.
The country from the foothill of the Shan plateau near Mandalay to eastward the
hilly portions was to be recognized as belonging to the Shans and composed of
99 states. It was the first boundary demarcation ever made by the Ong Pawng
ruler in S.E. 506.
A
second occurrence of the border problem took place during the reign of Sao Hkun
Hkam Kio (A.D 165-201). There was a political upheaval in Sriksetra and many
people fled to the north to take refuge along the Myanmar. Ong Pawng border,
creating all manners of disturbances, making it impossible to live in peace.
The effect was felt up to the On Pawng Kingdom. The Ong Pawng chief reflected upon
the situation, consulted his chief ministers and finally came to the conclusion
to create a buffer zone between the Myanmar and Shan kingdoms. He then assigned
his chief minister Sing Kwang to construct a city called Madaya near Mandalay.
The chief minister was to choose 100 Assistant Administrators and each
Assistant Administrator was ordered to take 100 households each with him to
settle in the new city. The new city was established and kept as an outpost
between Myanmar and Shan. The fortified city was called Amat-ta-ya city and
later it came to be known as Madaya, situated on the north-east of Mandalay on
the way to Mong Kut which was the Ruby mine district.
Establishment of Friendship between
Myanmars and Shans
It
was during the reign of Paw Aik Phyao, the 9th ruler of Ong Pawng
Hsipaw that an alliance was formed between Myanmars and Shans.
In
752 S.E. in Sriksetra King Hsu Pyinnya Nagarasinna died and left no heir to the
throne. The Kingdom was then ruled by the minister for 13 years. During this
period the Pyu and Kanyan people continuously caused trouble and brought about
destruction to the kingdom. The people of Sriksetra after consultation among
themselves left Sriksetra to find a place to set up a new kingdom and thereby
to escape from the Pyu and the Kanyan disturbances.
There
were only 19 villages around the region that could be united to establish a new
city. But the threat of the Pyu and Kanyan still remained. The Bagan ruler
began to seek the strong and powerful alliance of the Ong Pawng king. After
consultation with the chief ministers and representatives of the people, a
mission headed by the ministers Baddha Tena and Baddha Wunna, together with
gifts was sent to the Ong Pawng ruler, Paw Aik Phyao to request his assistance
and alliance.
The
Saohpa of Ong Pawng-Hsipaw, Paw Aik Phyao at first refused the request saying
that there never had been any relationship between Shans and Myanmars in the
past and moreover, the languages of the two races were also entirely different
from one another. The Myanmar head of the delegation insisted on forming an
alliance citing many legendry stories about animals of different kinds making
an alliance to assist each other in time of trouble and danger. Therefore, it
was quite possible for human beings like the Myanmars and the Shans to make
friends with each other. If Thamudarit king of Myanmar and Paw Aik Phyao,
SaoHpa of Shan could become allies the two kingdoms would be very strong and be
able to confront any danger or threat.
Paw
Aik Phyao, Saohpa of Ong Pawng Hsipaw said that before an alliance could be
formed Shans and Myanmars must get to know about each other well. So, he
dispatched a delegation headed by his brother Paw Aik Pan to accompany the
Myanmar delegation back to Bagan to study the nature of the Myanmar people and
their sincere desire to form an alliance. On arrival at Bagan Paw Aik Pan and
his delegation were well received by the Bagan ministers and officials with
great pomp and splendour, Paw Aik Pan was greatly impressed by the Myanmar
hospitality and grand treatment given to him. Moreover, gifts such as hundred
silver bars, two hundred male and female buffaloes, one hundred female cattle,
silk, velvet as well as high quality cotton cloth were given to Paw Aik Pan.
The Myanmar King Thamudarit repeatedly requested Paw Aik Pan to inform his
brother, Paw Aik Phyao the desire and sincerity of forming an alliance with Ong
Pawng to defend themselves against the enemies. On reaching Ong Pawng, Paw Aik
Pan presented a full report of his experiences with the Myanmar in Bangan and
their genuine desire for friendship with Ong Pawng. A military alliance between
Bagan and Ong Pawng was formed and Paw Aik Phyao ordered a large army, commanded by his
able Commander Garmani to march down to Bagan and help the Myanmar king to
defeat his enemies. The victorious Ong Pawng army was honoured, the alliance
was further cemented by mutual compliments on the victory and the army then
returned to Ong Pawng. From then onward the Shans and Myanmars became good friends
and there was constant good relations between the two people. It became a
historical landmark of friendship between Ong Pawng and Bagan.
Another
phase of Shan-Myanmar relations came about during the reign of Sao Hso Kawng
Hpa, the 52th of king of Ong Pawng. He was an enlightened ruler who
possessed great courage as well as wisdom. He gave encouragement to all who
showed bravery and courage. He gave to those who served him well monthly wages
and rations as well as grants of paddy lands. In religious matters he gave
assistance to the clergy. He governed the people without prejudice, be they
rich or poor and administered the law in a fair and just manner. As he
administered in accordance with the rule of law his power increased and Ong
Pawng expanded and flourished. From far and near peoples such as Yun, Lu, Hkun
and Thai from Keng Rom and Keng Tung sought his protection and sent him
tributes and gifts as tokens of their homage. Ong Pawng was indeed a kingdom of
properity, influence and power with farsighted advisers to help its ruler in
state affairs. On the other hand, in central Myanmar, the rival kingdom of Inwa
also became prosperous, influential and powerful like Ong Pawng. The king of
Inwa Min Khaung I also had qualifications of kingship like Sao Hso Kawng Hpa of
Ong Pawng and, like Sao Hso Kawng Hpa, was surrounded by farsighted ministers
who were skillful in statecraft. Sao Hso Kawng Hpa and Min Khaung I became
involved in a struggle to dominate upper Myanmar. It was the ruler of Ong Pawng
Sao Hso Kawng Hpa who initiated their struggle. He organized a large army
consisting of eighty elephants, one thousand horsemen and eighty thousand
soldiers. He marched to Inwa on the 12th waxing day of Tabaung, the
fourth month in the year of 776 M.E. As the army left the city of Ong Pawng a
fire broke out behind the army and Sao Hso Kawng Hpa, who was very
superstitious, asked his chief minister, Sing Long U Mong, whether it was a
good sign for the campaign against Inwa. The minister said it was a good omen and
a sign of the arrival of an emissary bearing a great amount of gifts and a
young maiden. He also said that he was very sure everything would go well and
that nothing ill would happen. If the army continued it march only good would
result from such action.
On
hearing this Sao Hso Kawng Hpa was very pleased and he bestowed on his chief
minister Sing U Mong plenty of rewards. Sao Hso Kawng Hpa felt sure that Inwa
would fall into his hands soon. On arrival at Htuntaya Htun Tone near Inwa the
Ong Pawng army made camp, erected defence bulwarks of stone erected and dug
trenches around the camp. Then the Ong Pawng King sent his minister Sing Long U
Mong to deliver a message to the Inwa King, Min Khaung I, asking whether he
would surrender the kingdom peacefully or opt for combat with his army. Min
Khaung sought the advice of his learned minister Po Yar Zar who advised the
king to avoid a combat with the Ong Pawng army because it was too strong and
casualties would be very high even if the battle was won. The best way was to
use peaceful means by sending a peace message with gifts and an offer of Min
Khaung's niece, Princess Min Sandar, as bride to Sao Hso Kawng Hpa. Min Khaung
was pleased with the suggestion and asked Minister Po Yar Zar write to royal
message to the king of Ong Pawng. Po Yar Zar wrote the royal peace message,
choosing the best language of diplomacy which he thought would please Sao Hso
Kawng Hpa.
Sithu
Kyaw Htin, a good royal orator, who would be able to present and explain the
royal message well, was chosen and sent to the king of Ong Pawng. On arrival,
the minister Sithu Kyaw Htin, as instructed, told the Ong Pawng King.
The King of Inwa
Min Khaung I realizes that Inwa is surrounded by the Ong Pawng army against
Inwa, but the king has no desire to fight against your forces, because if there
is a battle there will be trouble and it will be the responsibility of the
king. Both sides suffer enormous casualties even if the battle were won by
either side. Moreover, Your Majesty, summer is approaching. Imagine how the
heat will cause suffering among your elephant force, calvary and soldiers. I
have been sent with royal gifts together with the royal princess, niece of King
Min Khaung, to be offered to you to become your consort or even queen and
thereby to preserve friendship and alliance which would endure for the future.
I entreat you to accept the niece and gifts since you are the future Badhisatta
having splendour associated with power. Also you are a great king who has
consideration for the prosperity and happiness of all people.
The Ong Pawng
king studied the message carefully and finally agreed to the proposal. He then
instructed his minister Sing Long U Mong to prepare all that was necessary to
implement the supplication made by the Inwa minister Sithu Kyaw Htin, without
delay. The Myanmar minister went back to Inwa and reported the royal acceptance
of the Ong Pawng king of the royal proposal of the Myanmar king Min Khaung I
then instructed minister Po Yar Zar to build a great pavilion and to prepare a
wedding ceremony in accordance with royally custom. Princess Min Sandar was
adorned with nine kinds of jewels (Nawarat dressed in a befitting manner and
taken her on elephant back escorted by a royal guard of honour to the pavilion.
She and her entourage was well received by the King of Ong Pawng. A grand
wedding ceremony was performed according to the rites and customs of royalty.
Following the ceremony minister Po Yar Zar addressed the ministers of both
kingdoms and the two kings stating that the kings of the two kingdoms, Min
Khaung I and Sao Hso Kawng Hpa had become royal relatives. It was necessary
that in the future the two kingdoms should be considered as a single kingdom
and that in time of need each kingdom should assist the other. To give help to
each other in times of emergency was something to be remembered by the two
kings for all time. The two kings readily accepted the advice given by Po Yar
Zar.
The minister Po
Yar Zar, by order of Min Khaung I, also proposed a demarcation of the boundary
between the two kingdoms. Sao Hso Kawng Hpa gave his agreement and a boundary
was demarcated. At the place where Ong Pawng troops had encamped a pillar was
erected to mark the boundary between the two kingdoms. Moreover, three pagodas
were also constructed by Sao Hso Kawng Hpa to clearly identify the demarcation
line of the two kingdoms: the first on the peak of Kyauk Mi Taung, the second
on the peak of Okké twin Taung, and the third on the mountain range forming the
boundary of Ong Pawng and Inwa. After that Sao Hso Kawng Hpa returned with his
army to Ong Pawng. His new queen was renamed Nang Kya Yone and elevated to the
status of MahaDevi.
Another
story of Shan-Myanmar relations in the Shipway chronicle relates to the reign
of Sao Loi (Hso) Hsam Hpa, 53rd King of Ong Pawng. At that time His
Ha Hsu or Thihathu was the king of Inwa and spent his time mostly with the
lesser queens ignoring the chief queen. The chief queen hatched a plot to oust
him with the help of Sao Loi Hsam Hpa, the King of Ong Pawng. The chief queen,
Bo-me wrote a letter to Sao Loi Hsam Hpa requesting him to come with his army
to assassinate Thihathu and after that to marry her and jointly rule Inwa. Sao
Loi Hsam Hpa who once was in love with her accepted the request and marched
down to Inwa with his army consisting of 80 elephants, 10,000 horsemen and
80,000 soldiers. He made camp at Tat Gyi and his troops surrounded the city.
Thihathu, on hearing the coming of Ong Pawng troops, requested the ruler of
Kalekyetaungnyo for help and a large contingent was sent to fight against the
Ong Pawng's army. After a fierce battle lasting several days, the Ong Pawng army
was victorious. Thihathu was captured and executed. Queen Bo-me, instead of
marrying Sao Loi Hsam Hpa, played a trick against him. She called upon
Minhlange to help oust Sao Hso Hpa from Inwa and promised again to marry him
after the victory. While Sao Hso Hsam Hpa, sure of gaining the hands of queen
Bo-me, was much intoxicated over his victory, Minhlange with his selected
commandos secretly entered Inwa. He made a surprise attack, and caused the Ong
Pawng army to withdraw in disorder back to Hsipaw. Minhlange married queen
Bo-me and became king of Inwa.
The
ruler of Kalekyetaungnyo, once an ally of Thihathu, was given favour to come in
and out of the palace at his own will. He plotted against Minhlange, because he
was secretly in love with queen Bo-me. After the death of Minhlange he married
queen Bo-me and became king of Inwa. A conciliatory letter was sent to Ong
Pawng to reestablish friendship and an alliance between the two kingdoms.
During
this time another Shan kingdom appeared on the scene, the kingdom of Mong Yang
in the north of Myanmar. Its ruler was Thado Yar Zar who became powerful and
challenged the power of Inwa. He was a bitter rival of Kalekyetaungnyo and
accused the latter of being traitor in the politics of Inwa. He planned to
attack Kalekyetaungnyo, the king of Inwa, but knowing Ong Pawng was behind
Inwa, would not risk invading Inwa. The Mong Yang King realized that should the
Ong Pawng king come to aid Inwa, he would not win the fight against Inwa. He
then sent a message and gifts informing the Ong Pawng king that Kale
kyetaungnyo was a king without conscience and morality and had tricked and
killed Minhla nge. Convinced, the Ong Pawng king withdrew from giving military
assistance to Kalekye taungnyo. The Mong Yang King, Thado Yar Zar easily
conquered Sagaing and crossed over to attack Inwa. Inwa fell and
Kalekyetaungnyo was captured and executed. Thado Yar Zar took Bo-me as his
queen and ruled over Inwa as Mong Yang Mintaragyi. A friendly relationship was
reestablished between Inwa and Ong Pawng and the two kingdoms peacefully
coexisted for some time.
Upper
Myanmar entered a new political phase when Shwenankyawshin Narapati was king of
Inwa. More kingdoms appeared to participate in the struggle to control Inwa
with Mong Kawng, Mong Yang, Sagain, Pyi, Taunggoo and Hanthawaddy as the
principal participants. Ong Pawng did not get much involved in this struggle;
in most of issues it stood by the side of Inwa and in many cases it pursued a
policy of neutrality and played the role of mediator. Mong Yang took an
aggressive stand and came to confront Inwa. A long drawn out struggle took
place between the two kingdoms, in shifting alliance with other kingdoms.
Finally Inwa fell into the hands of the Mong Yang King, and Shwenankyawshin
Narapati was captured and executed. After the victory, the Mong Yang King, put
his son Sao Hso Home Hpa on the throne of Inwa and went back to Mong Yang. Sao
Hso Home Hpa did not prove himself to be a good king in Inwa. He did not
possess the qualifications befitting a good king. He allowed himself to be
influenced by rogues and illiterate advisers and governed the people in rough
and brutal manner. Both laymen and clergy were equally oppressed and tormented.
The people were much alarmed and started to rebel against him. Finally, he was
murdered. The chief minister, Mingyiyanaung was requested to assume the
kingship. But he refused the request saying that he was too old to take on the
duty of the king and, was not of royal blood. Looking around he saw the ruler
of Ong Pawng Sao Hkun Mong who possessed the necessary qualifications befitting
a good ruler and was endowed with wisdom, knowledge of worldly affairs and
courage, and was capable of defending Inwa against the enmity of Mong Yang
Chief Sao Long, who could make another formidable strike against Inwa.
Moreover, he was sure that Sao Hkun Mong would be able to rule the kingdom in a
good and just manner in accordance with the wishes of the people.
A
special delegation was formed as suggested by Mingyiyanaung, composed of
ministers, high ranking officials, elderly men of high integrity and also
astrologyers. All members of this official delegation were dressed in their
official robes according to their rank and status. They were accompanied by
special troops wearing special dress with the five regalia and five musical
instrument and with guards both front and rear followed by skillful drummers. Some
of them bore gifts of all kinds. On arriving at Ong Pawng the whole entourage
was well-received by the king of Ong Pawng. The leader of the delegation then
presented the royal message of request to go to Inwa and assume the kingship of
Kingdom.
At
that time Sao Khun Mong (A.D. 1532-1557), was the king of Ong Pawng. When he
was young he had been trained by his father in statecraft and the art of
administration. In military, he also had experience and once led the Ong Pawng
army to help the Inwa King defeat the combined armies of Pyi and Taunggoo and
capture the Pyi and Taunggoo kings. Hearing how Sao Home Hpa had lost the
throne, Sao Hkun Mong knew very well that he would need both wisdom and courage
to rule not only Myanmar but also the whole of the Shan State. Moreover, it was
quite essential that he secured the strong support of all his relatives in
times of emergency. The first thing he did before leaving for Inwa was to
assign all his sons, nephews and relatives to take charge of different parts of
the Shan State.
He
sent his first son, Sao Hso Kaw Hpa, to Mong Pai, his second son, Sao Hso Pik
Hpa, to Mong Nai, his third son, Sao Hso Kyen Hpa, to Yawnghwe, his fourth son,
Sao Hso Naw Hpa, to Laikha, and his younger brother, Sao Hso Saw Hpa, to
Kengtung to rule on his behalf. They were also briefed to rule over the
respective States in good manner and with justice. They were provided with
white umbrellas and royal regalia as well as suitable titles, advised to
establish courts of justice and offices of public assembly for administration
and judicial purposes, and given power to collect revenues and carry out
administrative duties. Finally Sao Hkun Mong issued a royal order to all
Saohpas under him to come to him in Inwa and pay homage to him twice a year, on
a New Year day and, at the end of the Buddhist lent. The annual obeisance was
to be accompanied with tributes, gifts of gold and silver in the form of stems
of flowers. The annual delegation to Inwa was to be headed by Sao Hom Hpa, the
ruler of Ong Pawng. As Kengtung was too far from Inwa and as communications
were too difficult, the ruler was permitted to carry out this ceremony only
once in every three years. The Hsipaw Chronicle said that the ceremony of
giving homage and presenting gifts resulted from an order issued by Sao Hkun
Mong, the king of Inwa and hence it became a fixed custom for future Myanmar
kings. During the reign of Sao Hkun Mong there was peace and prosperity in Inwa
and in the Shan State. Shan-Myanmar relations were at its peak and inter-state
wars which had been going on for some years came to a temporary stop.
Sao
Hkun Mong's reign over Inwa was very short-lived, he died after six years as
king in Inwa. His plan to consolidate Shan and Myanmar as a single kingdom
still incomplete, Inwa was in need of another good king who would be able to
unite Shan and Myanmar as good neighbours. The Myanmar minister Yan Naing Say
and the Shan minister Gone Mong Hpa Hseng in Inwa consulted with their junior
ministers and other officials on the choice of a successor and agreed to refer
to Ong Pawng Saohpa, Sao Hso Home Hpa as to who should be the next king of
Inwa. The Saohpa said that he himself was too old to take the duties in Inwa
and directed the delegation to Mong Pai to ask the Saohpa there to become the
king of Inwa Sao Hso Hpa of Mong Pai consented to the offer and in Inwa he took
the title of Mong Pai Narapati (Mobye Narapati, A.D. 1546-1552) and ruled the
country. Howerver, he did not possess the qualifications of a good king; he
lacked knowledge of state affairs and was unable to choose farsighted advisers
and ministers to assist him in state affairs. He ignored the precedents,
traditions and customs laid down by his predecessor Sao Hkun Mong. He also
forgot to communicate regularly with his brothers, cousins and relatives in the
Shan State who traditionally paid tributes and homage to Inwa. All the Shan
Chiefs in the Shan State took an indifferent attitude toward him and he lost
their moral and military support, even in times of threat and danger. There
were also many other rivals who would like to dethrone him and take his place.
Many faithful Shan guards and followers went back to Shan State. He also lost
interest in administration. Knowing his incapablities and weaknesses, Sithu
Kyaw Htin of Sagaing formed and a alliance with the ruler of Mong Yang and
plotted his downfall. Inwa was attacked by Sithu Kyaw Hin and unable to
withstand the invading force, Mong Pai Narapati fled to Hanthawaddy to take
refuge under the protection of Hsin Phyu Mya Shin, the king of Hanthawaddy. He
appealed to Hsin Phyu Mya Shin to help him regain the throne. Hsin Phyu Mya
Shin promised and kept him in a temporary Haw or residence. Hsin Phyu Mya Shin
marched to Inwa with his army and defeated Sithu Kyaw Htin and put his brother
Thado Min Saw on the throne breaking his promise to Mong Pai Narapati. Narapati
sensing the danger that might befall him fled from Hanthawaddy to Ong Pawng.
The Ong Pawng Sao Hpa sent him back to Mong Pai. Hsin Phyu May Shin led a punitive
expedition against Ong Pawng for helping Mong Pai Narapati. The Ong Pawng
Saohpa, realizing the damage and destruction that threatened the country, sued
for peace and agreed to send annual tributes to Inwa as he had done to Sao Hkun
Mong in the past. Hsin Phyu Mya Shin agreed and returned to Hanthawaddy.
The involvement of Ong Pawng in
Inwa-Hanthawaddy Affairs
Thado
Min Saw of Inwa married his daughter Nat Shin May to Thado Maha U Pa Yaza of
Hanthawaddy. But the Hanthawaddy king did not pay her much attention, instead
his devotion went to Dhatu-Kalyar, sister of the king of Zinmai. No longer an
attraction for the king, Nat Shin May was physically assaulted by him and not
able to bear longer such torture she reported the matter to her father in Inwa.
Thado Min Saw organized an army to attack Hanthawaddy and Ong Pawng was asked
to join. When the Ong Pawng army arrived in Inwa, Thado Min Saw had already
fled and Inwa fell into the hands of U Pa Yaza. U Pa Yaza marched up to fight
Ong Pawng. Ong Pawng sued for peace and agreed to send annual tributes to Inwa.
Ong Pawng in the role of mediator
Hanthawaddy
Thado Mahayaza took the title of Nyaung Yan Min and started his campaigns
against Taunggoo, Rakhine and Shan States. His army plundered Rakhine and
Taunggoo causing them much damage and destruction. At that time, in the
southern Shan State, Saohpa Mong Nai had become powerful and was seeking
revenge for the hurt done by the Hanthawaddy king to his uncle Mong Pai
Narapati. All the Shan Saohpas from the southern Shan States were asked to join
his expedition against the Nyaung Yan king. He assembled all the Shan forces at
Bawrithat Paya near Yawnghwe waiting for the day to march down to Inwa. On
hearing the news Nyaung Yan king immediately dispatched a messager to the Ong
Pawng Saohpa requesting him to step in and prevent the Saohpa of Mong Nai and
his allies from attacking Inwa. Ong Pawng Saohpa asked the Mong Nai Saohpa and
the others to cancel their plan to attack, because such attack would cause the
loss of many lives and properties to the Shans and Myanmars. Mong Nai Saohpa
did not heed the advice and the Ong Pawng Saohpa marched with his army to stop
the Mong Nai Saohpa. Unable to withstand Ong Pawng's assault the Mong Nai
Saohpa fled to Chaing Mai. Ong Pawng Sao Hpa asked the Chaing Mai ruler to
arrest and extradite Mong Nai Saohpa. Mong Nai Saohpa was sent back to Ong
Pawng, and the Ong Pawng king pardoned him and reinstated him as Saohpa of Mong
Nai. The invasion of the Shans into Inwa territories was thus avoided and Ong
Pawng Saohpa received credit for being able to prevent war between the Shans
and the Myanmars.
The Chinese invasion of the Shan-Myanmar
Alliance
The
Chinese invasion up to Aung Pin Le near Inwa caused great concern to Thalun Min
(1629-1648) and to avoid another invasion in the future a firm alliance with
Ong Pawng became a necessity. If Ong Pawng Saohpa and his armed forces stood
firm against the Chinese, the Chinese would not have been able to reach Aung
Pin Le. King Thalun consulted with his minister Sithu Nawrahta as to how an
alliance with Ong Pawng Saohpa should be formed. The minister suggested that an
alliance be made through the royal marriage of the Inwa king with the daughter
of the Saohpa of Ong Pawng. A royal proposal of marriage between king Thalun
and the Shan princess Sao Nang Hsu Tar was made to the Ong Pawng Saohpa, Sao
Hso Wai Hpa( ?). The Saohpa accepted the proposal and the royal princess Sao
Nang Hsu Tar was sent to Inwa for the royal marriage, accompanied by the Ong
Pawng army and her two brothers, Sao Okka Zaya and Sao Hkun Sam Mya. After the
royal marriage ceremony was over, Sao Nang Hsu Tar became the Queen of the Western
Palace. Her elder brother Okka Zaya was appointed chief of Myo Gyi Ywa and
Nyaung Hla Ywa whereas her young Sao Hkun Sam Mya became chief of Ya Naung Myo.
This alliance through a royal marriage as recounted in the Ong Pawng Chronicle
became a security pact between Inwa and Ong Pawng.
The Deterioration of Relations between
Ong Pawng and Inwa
Relations
between Ong Pawng and Inwa were not always cordial but were sometimes troubled,
especially when the two rulers pursued policies of expansion and interference
in each other's internal affairs and lost faith in their common alliance. There
was a deterioration of relationship, when Sao Hkun Neng (A.D 1743-1763), a weak
and incompetent Saohpa, came to power in Ong Pawng and Mahadhammayaza Dipati
became king in Inwa. The latter lost interest in state affairs, imposed heavy
taxes on the people, and was unable to defend against himself the invasion of
the Manipuris from the north-west and the attack of the Mons from the south.
Moreover, he sent troops with aggressive commanders to suppress the Shan chiefs
of Shan state to be invaded by the troops of Mahadhammayaza Dipati. The
invasion adversely affected the relationship between Ong Pawng and Inwa and
Mahadhammyaza Dipa ti lost the effective support of the Ong Pawng ruler when
the Mons launched a formidable attack against Inwa. Inwa was captured and burnt
to the ground and the Inwa king was taken to Bago as a prisoner of war, and
later he was known as the king taken to Hanthawaddy in Myanmar History.
The Renewal of Friendship between Inwa
and Ong Pawng in the Konbaung Period
The
friendship between Inwa and Ong Pawng was renewed when Alaungpaya came to the
throne of Inwa. Alaungpaya in trying to consolidate Inwa needed to clear off
the Gwe rebellion in the north-east in Madaya and drive out the Mons out from
upper Myanmar. The Saohpa of Ong Pawng sent his troops to suppress the Gwe
rebellion and then accompanied Alaungpaya in his campaign against the Mons.
When Alaungpaya marched to attack Ayuthia, Ong Pawng Saohpa Sao Sawra Yawta
also sent his troops along with Alaungpaya.
The Combined Shan-Myanmar Forces against
the Chinese
When
Sao Myat Thande (A.D. 1777-1800) the 77th ruler became Saohpa of
Shipway, he was confronted with the invasion of the Chinese forces led by Gyi
Tar Law Wan. All the chiefs of the other States came to assist Ong Pawng Saohpa
in his against the Chinese. The Chinese were unable to break through the Shan
forces to invade Inwa. The Ong Pawng ruler sent to message of the invasion to
the king of Inwa and Myanmar troops led by Mingyi Maha thihathu were dispatched
to help the Shans. The combined Sha-Myanmar forces applied "The Strategy
like Pincer Movement" in fighting against the Chinese. The Chinese forces
suffered heavy casualties, a peace settlement was made and the Chinese returned
to China in M.E. 1140. This victory was achieved through cooperation between
Shans and Myanmars.
Further Consolidation of Shan-Myanmar
Friendship through more Marriage
To
further consolidate the friendship and alliance between Shan and Myanmar
another marriage was arranged between the daughter of Sao Myat Thande (Hsante)
the Sao Hpa of Ong Pawng and the king of Amarapura, Badon Min. The Shan princess
Sao Nang Sri Ang Bon was beautiful, literate and possessed every qualification
befitting a good queen. She was sent to Amarapura for the royal marriage
accompanied by a Shan army headed by commander Sing Gom Mong. After the royal
marriage she was promoted to be the chief queen by Badon Min. A son named Htait
Tin Hpe was born to them.
Not
long after this royal marriage, another royal marriage was arranged in M.E.
1144 between the crown prince of Amarapura and Sao Nang Myat Sanda, second
daughter of Sao Myat Thande (Hsante), the Ong Pawng Saohpa. She was also sent
to Amarapura for the royal marriage with a large troop of escorts. A grand
marriage ceremony was held and Sao Nang Myat Sanda became the royal princess of
the crown prince and a son, named Htaik Tin Hmwe was born to them.
The First Anglo-Myanmar War and the
Participation of Ong Pawng Troops
Shan-Myanmar
relations became closer as common enemies appeared Border conflicts occurred
between Myanmar and the British during the reign of Sagaing Min called
Bagyidaw. Being made closer relatives by marriages the Ong Pawng king felt
obliged to assist the Myanmar in time of troubles. When the first Anglo-Myanmar
war broke out and at the request of Bagyidaw, Ong Pawng Saohpa Sao Hkun Shwe
Kya sent a large army commanded by his son Sao Hkun Kwe to join the Myanmar
fight against the British.
Some
time after the Anglo-Myanmar war, Shwe Bo Min, brother of Bagyidaw organized a
rebellion in Inwa and Bagyidaw sent a request to help him quell the uprising of
his brother. Ong Pawng Saohpa Sao Hkun Kwe sent troops commanded by his two
sons Hkun Myat Hpone and Hkun Kwe Phyu to the aid of Bagyidaw.
Again
when Shwe Bo Min became king of Amarapura, he sent a message to the Sao Hpa of
Ong Pawng Sao Hkun Paw to uphold the tradition of friendly and close alliance
between the two States. Another royal marriage between Shwe Bo Min and princess
Sao Nang Hseng Kye, daughter of the Ong Pawng Saohpa, Sao Hkun Paw was
proposed. The proposal was accepted and princess Sao Nang Hseng Kye was sent to
Amarapura with a troop of escorts for a grand royal marriage ceremony to cement
the existing friendship.
When
prince Mindon rebelled against his brother, Bagan Min, who was the king of
Inwa, the Ong Pawng ruler Maharaja Sao Hkun Paw sided with prince Mindon. He
sent a large army commanded by his son Sao Kya Htun to help prince Mindon.
Bagan Min was dethroned and prince Mindon took his place. From then on king
Mindon took a great liking towards the young general Sao Kya Htun who became
Mindon's favourite. He kept the young general near him and regarded him on his
own Kitt and Kin.
When
his uncle Maharaja Sao Hkun Paw passed away Sao Hkun Kya Htun was sent back to
Ong Pawng to become Saohpa (1219 M.E.). Mindon and Sao Kya Htun became really
good friends and whenever assistance was needed Hkun Kya Htun always hurried to
help Mindon. Sao Hkun Kya Htun also sent his son Sao Kya Hkaing and later known
as Hkun Hseng to be educated in Mandalay. He learned all the details of civil
administration as conducted at Mandalay as well as statecraft.
In
1866, the Myingun prince, the eldest son of king Mindon, dissatisfied over the
question of succession, rebelled against his own father. In the uprising the
crown prince Einshemin was killed. King Mindon urgently sent a message to his
loyal friend Sao Kya Htun, Saohpa of Ong Pawng, for help Sao Kya Htun, without
hesitation, quickly sent rein-forcements to help Mindon restore his authority.
After
the death of king Mindon, Sao Hkun Hseng who became Saohpa of Ong Pawng after
the death of his father, did not receive the same favour from King Thibaw that
he has received from King Mindon. The relationship between him and king Thipaw
did not improve and in 1882 Sao Hkun Hseng incurred the displeasure of king
Thibaw and fled to escape from his vengeance. He went to Thailand and then came
back to lower Myanmar and settled down in Yangon under the British rule. He was
haunted by fear of being assassinated by Thibaw's agents, and doubting the
fidelity of his two followers he shot them dead. He was arrested and tried for
murder before the Recorder of Yangon and condemned to death. His death sentence
was later commuted and he was jailed as political prisoner. He was finally
released and expelled from the British territory. He then went to Kayah State
and lived under the protection of the Kayah Chief Sao Lawpaw. At that time the
whole of the Shan State was in a chaotic situation. The Myinzaing Prince who
was imprisoned by king Thibaw was released on the British occupation of Mandalay.
He escaped to the Shan State and endeavoured to organize some Saohpas to oppose
the British. A confederacy was formed among the Shan Chiefs to help the
Myinzaing Prince. The plan was to attack those who opposed the confederacy. Ong
Pawng Hsipaw was the first to be attacked by the Myinzaing group and the town
was completely wrecked. Such was the condition when Sao Hkun Hseng made his way
back to Hsipaw from Kayah. On arrival at Hsipaw, he collected a few of his
faithful followers and after some opposition made himself master of Hsipaw in
July, 1886. He allied with the Chief of Hsenwi, Hkun Sang Ton Hung and opposed
the Myinzaing group. Hearing the news of the British occupation of Mandalay,
and seeing no possibility of opposing the British in a chaotic situation, he
went down to Mandalay to acknowledge the supremacy of the British in 1887. The
long link of Shan-Myanmar relationship that had existed for a long time between
Inwa and Ong Pawng came to an end with the British occupation of upper Myanmar.
Conclusion
Most
of the facts of the events recorded in the Hsipaw Chronicles can be found in
the Hmannan Yazawin, but there are a lot of other historical information which
does not appear in the Hmannan Yazawin. The names of all the Ong Pawng rulers
from the first founder to the last Saohpas were chronologically listed and
dates of their ascendency were given in Sasana Era in the early part and in
Myanmar Era in the later part. The names of their children were also mentioned.
Some of the Shan princes and princesses intermarried with the Myanmar's; some
Shan princesses became Myanmar queens and some Myanmar princesses became the
Mahadevi of the Saohpas. The rulers of Ong Pawng kept prominent advisers to
assist them in their civil and military affairs as did the Myanmar kings. Shan
and Myanmars often fought each other, this being a feature of the feudal age.
But when they faced common foes they were united as they did during their wars
with the Manipuris, the Chinese, the Thais and the British. Both Shans and Myanamrs
sacrified many lives in the wars with the foreign enemies. In all the wars with
foreign enemies Ong Pawng's participation was quite important, because it
possessed a rather well-organized feudal army, with elephants with
war-experience and skillful horse-men. In other words, Ong Pawng was a resource
centre with an accumulation of soldiers, elephants, horses and horse-men to be
employed in internal conflicts as well as for external wars against foreign
invaders.
A
series of alliances was formed off and on with Hsare-Hkettara (Sriksetra),
Bagan and Inwa. Ong Pawng was prominent state which always tried to establish
closer and firmer Shan-Myanmar relations throughout the long course of its
history of more then two thousand years.
This
paper is based upon available data from the Hsipaw chronicle but there may be
other chronicles which may be discovered by future scholars. It is to be hoped
that more information can be gained from other chronicles discovered in the
future.
Bibliography
1. Cochrane,
W.W., The Shans, Vol. I. Yangon, Superintendent Government Printing,
1915.
2. Crosthwaile,
Sir Chatles, The Purification of Burma, London, Frank Cass & Co.,Ltd,
1965.
3. Cushing,
J.N., A Shan and English Dictionary, Yangon, American Baptist Mission
Press, 1914.
4. Mangrai,
Sao Sai Mong, The Shan States and the British Annexation, New York, Cornell
University, 1965.
5. Milne,
Leslie, Shans at home, London, John Murray, 1910.
6. Scott,
J.G., Gazetteer of Upper Burma and the Shan States, Yangon, Superintendent
Government Printing, 1900.
Chronicles
1. Hsipaw
Chronicles in Myanmar and in Shan.
2. Hsenwi
Chronicle in Shan.
3. Mong
Mit Chronicle in Myanmar.
4. Mong
Kung Chronicle in Shan.
5. Keng
Tung Chronicle in Khun.
Appendix: List of Rulers of Hsipaw
Name
|
Sasana
Era
|
Sasana
Era
|
Myanmar
Era
|
Myanmar
Era
|
B.C
|
B.C
|
A.D
|
A.D
|
Years
|
Lienage
|
|
1
|
Sao Hkun Hkam Saw(Naw)
|
485
|
520
|
-
|
-
|
59
|
24
|
-
|
-
|
35
|
|
2
|
Sao Hkun Hkam Kaw
|
520
|
553
|
-
|
-
|
-
|
24
|
-
|
9
|
33
|
Son
|
3
|
Sao Hkun Hkam Kawt
|
553
|
579
|
-
|
-
|
-
|
-
|
9
|
35
|
26
|
Son
|
4
|
Sao Hkun Hkam Htawt
|
579
|
615
|
-
|
-
|
-
|
-
|
35
|
71
|
36
|
Brother
|
5
|
Sao Hkun Hkam Hmon
|
615
|
648
|
-
|
-
|
-
|
-
|
71
|
104
|
33
|
Son
|
6
|
Sao Hkun Hkam Ung
|
648
|
665
|
-
|
-
|
-
|
-
|
104
|
121
|
17
|
Brother
|
7
|
Sao Hkun Hkam Sung
|
665
|
709
|
-
|
-
|
-
|
-
|
121
|
165
|
44
|
Brother
|
8
|
Sao Hkun Hkam Kio
|
709
|
745
|
-
|
-
|
-
|
-
|
165
|
201
|
36
|
Son
|
9
|
Paw Aik Pyao
|
745
|
775
|
-
|
-
|
-
|
-
|
201
|
231
|
30
|
Chief
Minister
|
10
|
Paw Yung
|
775
|
801
|
-
|
-
|
-
|
-
|
231
|
257
|
26
|
Chief
Minister
|
11
|
Paw Pan
|
801
|
805
|
-
|
-
|
-
|
-
|
257
|
261
|
4
|
Son
of Sao Hso Home Hpa of Mong Mao
|
12
|
Sao Hso Pan Hpa
|
805
|
857
|
-
|
-
|
-
|
-
|
261
|
313
|
52
|
Son
|
13
|
Sao Hso Wai Hpa
|
857
|
895
|
-
|
-
|
-
|
-
|
313
|
351
|
38
|
Uncle
|
14
|
Sao Hso Nge Hpa
|
895
|
929
|
-
|
-
|
-
|
-
|
351
|
385
|
34
|
Son
|
15
|
Sao Hso Kyem Hpa
|
929
|
968
|
-
|
-
|
-
|
-
|
385
|
424
|
39
|
Brother
|
16
|
Sao Hso Home Hpa
|
968
|
1013
|
-
|
-
|
-
|
-
|
424
|
469
|
45
|
Brother
|
17
|
Sao Hso Pat Hpa
|
1013
|
1048
|
-
|
-
|
-
|
-
|
469
|
504
|
35
|
Brother
|
18
|
Sao Hso Pik Hpa
|
1048
|
1065
|
-
|
-
|
-
|
-
|
504
|
521
|
17
|
Son
|
19
|
Sao Hso Paw Hpa
|
1065
|
1100
|
-
|
-
|
-
|
-
|
521
|
556
|
35
|
Brother
|
20
|
Sao Hso Kaw Hpa
|
1100
|
1122
|
-
|
-
|
-
|
-
|
556
|
578
|
22
|
Nephew
|
21
|
Sao Hso Peing Hpa
|
1122
|
1156
|
-
|
-
|
-
|
-
|
578
|
612
|
34
|
Brother
|
22
|
Sao Hso Kyem Hpa
|
1156
|
1181
|
-
|
-
|
-
|
-
|
612
|
637
|
25
|
Son
|
23
|
Sao Hso Harn Hpa
|
1181
|
1203
|
-
|
21
|
-
|
-
|
637
|
659
|
22
|
Son
|
24
|
Sao Hso Peim Hpa
|
1203
|
1236
|
21
|
54
|
-
|
-
|
659
|
692
|
33
|
Brother
|
25
|
Sao Hso Haep(Hip)Hpa
|
1236
|
1260
|
54
|
78
|
-
|
-
|
692
|
716
|
24
|
Son
|
26
|
Sao Hso Saw Hpa
|
1260
|
1287
|
78
|
105
|
-
|
-
|
716
|
743
|
27
|
Brother
|
27
|
Sao Hso Haw Hpa
|
1287
|
1309
|
105
|
127
|
-
|
-
|
743
|
765
|
22
|
Son
|
28
|
Sao Hso Hom Hpa
|
1309
|
1345
|
127
|
163
|
-
|
-
|
765
|
801
|
36
|
Son
|
29
|
Sao Hso Oom Hpa
|
1345
|
1363
|
163
|
181
|
-
|
-
|
801
|
819
|
18
|
Brother
|
30
|
Sao Hso Hurt Hpa
|
1363
|
1409
|
181
|
227
|
-
|
-
|
819
|
865
|
46
|
Son
|
31
|
Sao Hso Kat Hpa
|
1409
|
1446
|
227
|
264
|
-
|
-
|
865
|
902
|
37
|
Brother
|
32
|
Sao Hso Htam Hpa
|
1446
|
1461
|
264
|
279
|
-
|
-
|
902
|
917
|
15
|
Son
|
33
|
Sao Hso Wai Hpa
|
1461
|
1496
|
279
|
314
|
-
|
-
|
917
|
952
|
35
|
Brother
|
34
|
Sao Hso Hkan Hpa
|
1496
|
1513
|
314
|
331
|
-
|
-
|
952
|
969
|
17
|
Son
|
35
|
Sao Hso Mauk Hpa
|
1513
|
1527
|
331
|
345
|
-
|
-
|
969
|
983
|
14
|
Brother
|
36
|
Sao Hso Som Hpa
|
1527
|
1555
|
345
|
373
|
-
|
-
|
983
|
1011
|
28
|
Son
|
37
|
Sao Hso Zoom Hpa
|
1555
|
1587
|
373
|
405
|
-
|
-
|
1011
|
1043
|
32
|
Son
|
38
|
Sao Hso Oom Hpa
|
1587
|
1623
|
405
|
441
|
-
|
-
|
1043
|
1079
|
36
|
Son
|
39
|
Sao Hso Yeap Hpa
|
1623
|
1645
|
441
|
463
|
-
|
-
|
1079
|
1101
|
22
|
Nephew
|
40
|
Sao Hso Hom Hpa
|
1645
|
1678
|
463
|
496
|
-
|
-
|
1101
|
1134
|
33
|
Son
|
41
|
Sao Hso Sam Hpa
|
1678
|
1696
|
496
|
514
|
-
|
-
|
1134
|
1152
|
18
|
Son
|
42
|
Sao Hso Hsaung Hpa
|
1696
|
1722
|
514
|
540
|
-
|
-
|
1152
|
1178
|
26
|
Brother
|
43
|
Sao Hkun Hso
|
1722
|
1754
|
540
|
572
|
-
|
-
|
1178
|
1210
|
32
|
Son
|
44
|
Sao Maha Gok Sar
|
1754
|
1777
|
572
|
595
|
-
|
-
|
1210
|
1233
|
23
|
Brother
|
45
|
Sao Maha Hso Hom Hpa
|
1777
|
1809
|
595
|
627
|
-
|
-
|
1233
|
1265
|
32
|
Son
|
46
|
Sao Hkun Hkam Kot
|
1809
|
1818
|
627
|
636
|
-
|
-
|
1265
|
1274
|
9
|
Uncle
|
47
|
Sao Hkun Hpé
|
1818
|
1836
|
636
|
654
|
-
|
-
|
1274
|
1292
|
18
|
Son
|
48
|
Sao Hkun Hkam Kyaw
|
1836
|
1869
|
654
|
687
|
-
|
-
|
1292
|
1325
|
33
|
Son
|
49
|
Sao Hkun Hkam Shwe
|
1869
|
1887
|
687
|
705
|
-
|
-
|
1325
|
1343
|
18
|
Brother
|
50
|
Sao Hkun Kyaw Awng
|
1887
|
1920
|
705
|
738
|
-
|
-
|
1343
|
1376
|
33
|
Son
|
51
|
Sao Hkun Kyaw Hmwe
|
1920
|
1950
|
738
|
768
|
-
|
-
|
1376
|
1406
|
30
|
Brother
|
52
|
Sao Hso Kawng Hpa
|
1950
|
1972
|
768
|
790
|
-
|
-
|
1406
|
1428
|
22
|
Son
|
53
|
Sao Hso Hsam Hpa
|
1972
|
1997
|
790
|
815
|
-
|
-
|
1428
|
1453
|
25
|
Brother
|
54
|
Sao Hso Wai Hpa
|
1997
|
2007
|
815
|
825
|
-
|
-
|
1453
|
1463
|
10
|
Son
|
55
|
Sao Hso Hom Hpa
|
2007
|
2013
|
825
|
831
|
-
|
-
|
1463
|
1469
|
6
|
Son
|
56
|
Sao Hso Harn Hpa
|
2013
|
2020
|
831
|
838
|
-
|
-
|
1469
|
1476
|
7
|
Brother
|
57
|
Sao Hso Peim Hpa
|
2020
|
2030
|
838
|
848
|
-
|
-
|
1476
|
1486
|
10
|
Brother
|
58
|
Sao Hso Pik Hpa
|
2030
|
2038
|
848
|
856
|
-
|
-
|
1486
|
1494
|
8
|
Son
|
59
|
Sao Hso Naw Hpa
|
2038
|
2046
|
856
|
864
|
-
|
-
|
1494
|
1502
|
8
|
Brother
|
60
|
Sao Hso Som Hpa
|
2046
|
2076
|
864
|
894
|
-
|
-
|
1502
|
1532
|
30
|
Brother
|
61
|
Sao Hkun Mong
|
2076
|
2101
|
894
|
919
|
-
|
-
|
1532
|
1557
|
25
|
Son
|
62
|
Sao Hso Hom Hpa
|
2101
|
2107
|
919
|
925
|
-
|
-
|
1557
|
1563
|
6
|
Brother
|
63
|
Sao Hso Paw Hpa
|
2107
|
2116
|
925
|
934
|
-
|
-
|
1563
|
1572
|
9
|
Brother
|
64
|
Sao Hso Saw Hpa
|
2116
|
2126
|
934
|
944
|
-
|
-
|
1572
|
1582
|
10
|
Brother
|
65
|
Sao Hso Home Hpa
|
2126
|
2141
|
944
|
959
|
-
|
-
|
1582
|
1597
|
15
|
Son
|
66
|
Sao Hso Hkai Hpa
|
2141
|
2154
|
959
|
972
|
-
|
-
|
1597
|
1610
|
13
|
Brother
|
67
|
Sao Hkun Hkam Leng
|
2154
|
2193
|
972
|
1011
|
-
|
-
|
1610
|
1649
|
39
|
Brother
|
68
|
Sao Shwe Hkaing
|
2193
|
2212
|
1011
|
1030
|
-
|
-
|
1649
|
1668
|
19
|
Brother
|
69
|
Sao Hso Sam Hpa
|
2212
|
2218
|
1030
|
1036
|
-
|
-
|
1668
|
1674
|
6
|
Son
|
70
|
Sao Hso Wai Hpa
|
2218
|
2256
|
1036
|
1074
|
-
|
-
|
1674
|
1712
|
38
|
Son
|
71
|
Sao Okka Wara
|
2256
|
2279
|
1074
|
1097
|
-
|
-
|
1712
|
1735
|
23
|
Son
|
72
|
Sao Okka Seya
|
2279
|
2283
|
1097
|
1101
|
-
|
-
|
1735
|
1739
|
4
|
Brother
|
73
|
Sao Sam Mya
|
2283
|
2287
|
1101
|
1105
|
-
|
-
|
1739
|
1743
|
4
|
Brother
|
74
|
Sao Hkun Neng
|
2287
|
2307
|
1105
|
1125
|
-
|
-
|
1743
|
1763
|
20
|
Brother
|
75
|
Amat Long
|
2307
|
2308
|
1125
|
1126
|
-
|
-
|
1764
|
1764
|
1
|
Chief
Minister
|
76
|
Sao Sawra Yawta
|
2308
|
2321
|
1126
|
1139
|
-
|
-
|
1764
|
1777
|
13
|
Uncle,
Son of Okka Wara
|
77
|
Sao Myat HsanTe
|
2321
|
2344
|
1139
|
1162
|
-
|
-
|
1777
|
1800
|
23
|
Son
|
78
|
Sao Hkun Shwe Kya
|
2344
|
2350
|
1162
|
1168
|
-
|
-
|
1800
|
1806
|
6
|
Son
|
79
|
Sao Hkun Kway Phyu
|
2350
|
2356
|
1168
|
1124
|
-
|
-
|
1806
|
1812
|
6
|
Brother
|
80
|
Sao Htaik Tin Hmwe
|
2356
|
2373
|
1124
|
1191
|
-
|
-
|
1812
|
1829
|
17
|
From
Amarapura
|
81
|
Sao Shwe Kya
|
2373
|
2378
|
1191
|
1196
|
-
|
-
|
1829
|
1834
|
5
|
Uncle
|
82
|
Sao Hkun Khway
|
2378
|
2382
|
1196
|
1200
|
-
|
-
|
1834
|
1838
|
4
|
Son
|
83
|
Sao Hkun Myat Hpone
|
2382
|
2387
|
1200
|
1205
|
-
|
-
|
1838
|
1843
|
5
|
Son
|
84
|
Sao Hkun Hpaw
|
2387
|
2401
|
1205
|
1219
|
-
|
-
|
1843
|
1857
|
14
|
Uncle
|
85
|
Sao Hkun Kya Htun
|
2401
|
2410
|
1219
|
1228
|
-
|
-
|
1857
|
1866
|
9
|
Son
|
86
|
Sao Kya Khaing (or)
Sao Hkun Hseng
|
2410
|
2446
|
1228
|
1264
|
-
|
-
|
1866
|
1902
|
36
|
Son
|
87
|
Sao Hkun Che
|
2446
|
2472
|
1264
|
1290
|
-
|
-
|
1902
|
1928
|
26
|
Son
|
88
|
Sao Ohn Kya
|
2472
|
2482
|
1290
|
1300
|
-
|
-
|
1928
|
1938
|
10
|
Son
|
89
|
Mr. Bazett
|
2482
|
2486
|
1300
|
1304
|
-
|
-
|
1938
|
1942
|
4
|
British
officer
|
90
|
Sao Oh
|
2486
|
2489
|
1304
|
1307
|
-
|
-
|
1942
|
1945
|
3
|
Uncle
|
91
|
Mr. Tur Bull
Mr. Simpsin
|
2489
|
2490
|
1307
|
1308
|
-
|
-
|
1945
|
1946
|
1
|
British
Officer
|
92
|
Sao Hkun Mong
|
2490
|
2491
|
1308
|
1309
|
-
|
-
|
1946
|
1947
|
1
|
Chief
Minister
|
93
|
Hkun Kya Pu
|
2491
|
2492
|
1309
|
1310
|
-
|
-
|
1947
|
1948
|
1
|
Chief
Minister
|
94
|
Hkun Leik
|
2492
|
2496
|
1310
|
1314
|
-
|
-
|
1948
|
1952
|
4
|
Chief
Minster
|
95
|
Sao Kya Seng
|
2496
|
2504
|
1314
|
1322
|
-
|
-
|
1952
|
1960
|
8
|
Son
of Sao Oh
|
Appendix II
List of
Childrens of the Ong Pawng Saohpas
1. Sao
Hkun Lu, Saohpa of Mong Mao Long had four sons
1.Sao
Hkun Lai
2.Sao
Hkun Htun
3.Sao
Hkam Pong
4.Sao
Hkam Naw (Saw)
2. Sao
Hkun Hkam Naw(Saw), Saohpa of Ong Pawng Hsipaw had two sons.(1st
Saohpa)
1.Sao
Hkun Hkam Kaw
2.Sao
Hkam Pan
3. Sao
Hkun Hkam Kaw had two sons.(2nd Saohpa)
1.Sao
Hkun Hkam Kawt
2.Sao
Hkun Hkam Htawt
4. Sao
Hkun Hkam Htawt had three sons.(4th Saohpa)
1.Sao
Hkun Hkam Hmon
2.Sao
Hkun Hkam Ong
3.Sao
Hkun Hkam Sung
5. Sao
Hkun Hkam Sung had two sons (7th)
1.Sao
Hkun Hkam Kio
2.Sao
Hkun Hkam Sung
6. Sao
Hso Pan Hpa had one son (12th)
1.Sao
Hso Wai Hpa
7. Sao
Hso Nge Hpa had three sons (14th)
1.Sao
Hso Kyem Hpa
2.Sao
Hso Hom Hpa
3.Sao
Hso Pat Hpa
8. Sao
Hso Pat Hpa had two sons (17th)
1.Sao
Hso Pik Hpa
2.Sao
Hso Paw Hpa
9. Sao
Hso Pik Hpa had two sons(18th)
1.Sao
Hso Kaw Hpa
2.Sao
Hso Peim Hpa
10. Sao
Hso Peim Hpa had one son (21st)
1.Sao
Hso Kyem Hpa
11. Sao
Hso Kyem Hpa had two sons(22nd)
1.Sao
Hso Harm Hpa
2.Sao
Hso Peng Hpa
12. Sao
Hso Peim Hpa had two sons (24th)
1.Sao
Hso Hit Hpa
2.Sao
Hso Saw Hpa
13. Sao
Hso Saw Hpa had one son (26th)
1.Sao
Hso Haw Hpa
14. Sao
Hso Haw Hpa had two sons (27th)
1.Sao
Hso Hom Hpa
2.Sao
Hso Oom Hpa
15. Sao
Hso Hpa had two sons (29th)
1.Sao
Hso Hart Hpa
2.Sao
Hso Kat Hpa
16. Sao
Hso Kat Hpa had two sons (31th)
1.Sao
Hso Htam Hpa
2.Sao
Hso Wai Hpa
17. Sao
Hso Wai Hpa had two sons (33rd)
1.Sao
Hso Kan Hpa
2.Sao
Hso Mauk Hpa
18. Sao
Hso Mauk Hpa had one son (35th)
1.Sao
Hso Som Hpa
19. Sao
Hso Som Hpa had one son (36th)
1.Sao
Hso Zoom Hpa
20 Sao
Hso Zoom Hpa had one son (37th)
1.Sao
Hso Oom Hpa
21. Sao
Hso Yeap Hpa had one son (39th)
1.Sao
Hso Hom Hpa
22. Sao
Hso Hom Hpa had two sons (40th)
1.Sao
Hso Hsam Hpa
2.Sao
Hso Hsaung Hpa
23. Sao
Hso Hsaung Hpa had three sons (42nd)
1.Sao
Hkun Hso
2.Sao
Maha Gok Sar
3.Sao
Hkam Kot
24. Maha
Gok Sar had one son (44th)
1.Maha
Sao Home Hpa
25. Sao
Hkun Hkam Kot had one son (46th)
1.Sao
Hkun Hpè
26. Sao
Hkun Hpè had two sons (47th)
1.Sao
Hkun Hkam Kyaw
2.Sao
Hkun Hkam Shwe
27. Sao
Hkun Hkam Shwe had two sons (49th)
1.Sao
Hkun Kyaw Awang
2.Sao
Hkun Kyaw Hmwe
28. Sao
Hkun Kyaw Hmwe had two sons (51st)
1.Sao
Hso Kwang Hpa
2.Sao
Hso Hsam Hpa
29. Sao
Hso Wai Hpa had three sons (54th)
1.Sao
Hso Hom Hpa
2.Sao
Hso Harn Hpa
3.Sao
Hso Peim Hpa
31. Sao
Hso Peim Hpa had three sons (57th)
1.Sao
Hso Pik Hpa
2.Sao
Hso Haw Hpa
3.Sao
Hso Som Hpa
32. Sao
Hso Som Hpa had three sons (60th)
1.Sao
Hkun Mong
2.Sao
Hso Hom Hpa
3.Sao
Hso Paw Hpa
33. Sao
Hkun Mong had four sons (61st)
1.Sao
Hso Kaw Hpa
2.Sao
Hso Peik Hpa
3.Sao
Hso Saw Hpa
4.Sao
Hso Naw Hpa
34. Sao
Hso Saw Hpa had four sons (64th)
1.Sao
Hso Home Hpa
2.Sao
Hso Hkai Hpa
3.Sao
Hkun Hkam Leng
4.Sao
Hso Shwe Khaing
35. Sao
Hso Shwe Hkaing had one son (68th)
1.Sao
Hso Sam Hpa
36. Sao
Hso Sam Hpa had one son (69th)
1.Sao
Hso Wai Hpa
37. Sao
Hso Wai Hpa had seven children (70th)
1.Nang
Hsu Sar (daughter)
2.Okka
Wara (son)
3.Okka
Zeya (son)
4.Sao
Sam Mya(son)
5.Sao
Sam Myé(son)
6.Sao
Hsu Deva(son)
7.Sao
Hkun Neng(son)
38. Sao
Okka Wara had one son (71st)
1.Sawra
Yawta
39. Sawra
Yawta had one son (76th)
1.Sao
Myat Thande (Hsante)
40. Sao
Myat Thande (Hsante) had ten children with the first wife Nang Gam Kaw(77th)
1.Sao
Hkun Shwe Kya (son)
2.Sao
Hkun Awang Got (son)
3.Sao
Hkun Pang (son)
4.Sao
Hkun Kway Phyu (son)
5.Sao
Hkun Hpaw
6.Nang
Sri Ang Sung (daughter)
7.Nang
Hseng Myat Nu (daughter)
8.Nang
Hseng Mon (daughter)
9.Nang
Hseng Awng (daughter)
10.Nang
Hseng Htwe (daughter)
By the second wife with Nang Mya Sanda,
he had eleven children
1.Sao
Hkun Naw Hpa (son)
2.Sao
Hkun Sam Htun(son)
3.Sao
Hkun Kyaung (son)
4.Soa
Hkun Sam U (son)
5.Sao
Hkun Shwe Khaing (son)
6.Sao
Hkun Kyaw Waing (son)
7.Nang
Hmwe Hkam (daughter)
8.Nang
Hseng Mong (daughter)
9.Nang
Hseng Sam (daughter)
10.Nang
Hseng U (daughter)
11.Nang
Hseng Gon (daughter)
41. Badon
Min and Sri Ang Sung had one son
1.Sao
Hkun Hpé
42. Sao
Hkun Hpé had one son
1.Sao
Yan Pyi
43. Sao
Hkun Shwe Kya had seven sons (78th)
1.Sao
Hkun Awe (aka) Sao Htaik Tin Hmwe
2.Sao
Hkun Myat (aka) Sao Hkun Shwe kya
3.Sao
Hkun Kway (aka) Sao Myat Awang
4.Sao
Myat Hpone (aka) Sao Myat Waing
5.Sao
Hkun Hmon (aka) Sao Hkun Hpaw
6.Sao
Hkun Htun
7.Sao
Kya Htun
44. Sao
Hkun Kway Phyu had three sons (79th)
1.Sao
Hkun Myat Hpone
2.Sao
Hkun Myat Ne
3.Nang
Hseng Pao
45. Sao
Hkun Paw had seven children (84th)
1.Sao
Hkun Sar Ti (son)
2.Sao
Hkun Hpone (son)
3.Nang
Hseng Hsu Sar (daughter)
4.Nang
Hseng Kye Hsar (daughter)
5.Nang
Hseng Nilar (daughter)
6.Nang
Hseng Mying Aung (daughter)
7.Nang
Hseng Htwe (daughter)
46. Sao
Kya Htun had one son (85th)
1.Sao
Kya Khaing (aka) Sao Hkun Hseng
47. Sao
Kya Khaing (aka) Sao Hkun Hseng had six children (86th)
1.Sao
Kala (son)
2.
Sao Che (son)
3.Sao
Li (son)
4.Sao
Oh (son)
5.Sao
Hkam Leng (daughter)
6.Nang
Sao Yone (daughter)
48. Sao
Che had four children (87th)
1.Sao
Ohn Kya (son)
2.Sao
Kya Nyunt (daughter)
3.Sao
Sri Ohnmar (daughter)
4.Sao
Sri Malar (daughter)
49. Sao
Oh had five children (90th)
1.Sao
Kya Zone (son)
2.Sao
Kya Seng (son)
3.Sao
Einda Ma Ma (Sao Wunna) (daughter)
4.Sao
Kyi Su (daughter)
5.Sao
Yin Nu (daughter)
50. Sao
Kya Hseng had two daughters (95th)
1.Mayari
(daughter)
2.Kennari
(daughter)
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