Finger-Marked Bricks: A Mysterious Archaeological Evidence of Period

Kyaw Myo Satt

Department of Archaeology, University of

The ancient Pyu founded the city states in since 2nd century BCE. They founded their cities along the Ayeyarwady Valley and the famous Pyu cities are , Halin, Sri Ksetra and (Maing-maw). During the founding of their cities brick was a most important material for their structures; city wall, palace and religious (or) ritual buildings. But, they might be used wood and bamboo for the residential buildings of commoners. It was existed that an unusual fact _ the ancient Pyu used finger-marked bricks for their structures abundantly. These bricks were found during the Pyu period in Myanmar abundantly. Therefore, former archaeologists of Myanmar expressed finger-marked bricks were a characteristic of Pyu culture. During the Pyu period the making of brick technology was derived from ancient India. Myanmar archaeologist, Major Ba Shin mentioned his suggestion on advancing of making of brick such as ‘the practice of making of brick might be reached to Southeast Asia with the diffusion of religion from India’. Moreover, he also going expressed that the history of name of brick such as ‘in Myanmar, the word ‘Oak (brick)’ was derived from Pali language “ithakạ̄ (£|um)” (Pyinnyarpadathar Booklet 1966, p.196). The ancient Pyu drew the lines on a surface of bricks by their fingers before dried under the sunshine. But some signs were portrayed with stamps. In size, the length, width and thickness of the larger bricks is 43-50 cm x 19-25 cm x 6-9 cm (17-20" x 7 1/2-10" x 2 1/2-3 1/2"). The smaller bricks are 41-43 cm x 18-19 cm x 6-7 cm (Aung Myint & Moore 1991, p.83). The ancient Pyu not only made finger-marked bricks but also other bricks with numbers, symbols, letters, emblems and figures etc. Moreover, it could be found the accidental marks on the bricks’ surface. These kinds of marks are footprints of man and animals and prints of leaf. These might be appeared on the surface of brick as marks before dried under the sunshine accidentally. The brick makers usually used middle three fingers while drawing the lines on the surface of brick without thumb and little finger.

Figure 1. Drawings of finger-marked bricks. Taken from: Aung Myint & Moore 1991

In Myanmar, the finger-marked bricks were found all over the country. The sites which were found the finger-marked brick are; Beikthano, Halin, Sri Ksetra, Maingmaw (Pinle), Beinnaka, , Kyaikkatha, Waddi, Thegon, Dhannyawadi, Vesali, Alakappa, Bagan, Hmawbi (Sanpannago), Tagaung, , Thagara (Tavoy/Dawai), Pinle, Zothok, Winka, Taikkala, Paan, Waw (Kyontu), Mudon (Kawparan), Muthin, Kawtgun (cave), Pawrisat (Kosambi) and Hlegu(Aung Myint & Moore 1991. Win Yee Hla 2017,p.5. Thu Thu Aung 2015). Finger-marked bricks, unless re-used, are not found at sites dating beyond the 12th or early 13th century AD (Moore 2004,p.3). Moreover, finger-marked bricks were also found at India and Thailand. Although ancient India may be a primary source for finger-marked bricks of Southeast Asia countries including Myanmar, it did not have elaborated records of those archaeological materials. Indian archaeologists ignored these bricks as an unimportant material to record for their cultural history. In India, the earliest usual bricks were discovered from site number 19 of Bhita ancient city and it was a residential building. These bricks were uncovered at the depth of 17 feet and the date is 4th or 5th BCE. The average size of these bricks is 17"×16"× 4¾" (Annual Report of Archaeological Survey of India 1915, p. 36) and that is not very different in brick size of ancient Myanmar Pyu sites. But, U Win Maung (Tampawady) (a keen observer of history and archaeology) took a preliminary survey of sites in India and Nepal recorded finger-marked bricks in Bihar (Varanasi (Sarnath), Kosambi, Rajagriha, Vaishali), Uttar Pradesh (Kusinara, Saravasti) and at Kapilavastu (Moore, Interpreting, 2004,p.3). In 1994, Myanmar researcher U San Win took a field trip to India. Fortunately, he found a part of finger-marked brick at the site museum of a palace site of Maurya period. The three lines were portrayed on the surface of that brick and the size is 12"×10"×5". Moreover, he also knew that the finger-marked bricks were also found at other ancient sites of Maurya period by the informed of an Indian archaeologist from that site museum (San Win 2010,p.20). Another country which discovered the finger-marked bricks was Thailand situated on the east of Myanmar. In 1996, Japanese professor Toshikats Ito took a field trip to ancient Dvarawadi sites of Thailand for the study of finger-marked bricks as a fulfill of wish of Myanmar historian U Mg Mg Tin who was a very enthusiastic person on finger-marked brick. The total number of Toshikats Ito visited sites was 26. The sites which were discovered the finger- marked bricks are Si Thep, Wangdeng, Si Maha Sok, Tha Kae, Ku Muang and Mok Kha Laan (Nakon Si Thammarat). These sites are situated at the central and southern parts of Thailand but those were not found at northern part. Later, finger-marked bricks were discovered from U Thong and Nakonpahton ancient cities (San Win 2010, p.19). There were four kinds of opinion on making of finger-marked bricks among the scholars; (a) made for attachment the cement during the lay of bricks (b) used for decoration (c) used for the marks of fulfilling quotas of bricks to be made in the context of large-scale constructions such as city walls and (d) to express the names of brick makers or places of brick production (Aung Myint 1994, p.52). The first suggestion on finger-marked brick is not reasonable one, because every bricks of Pyu period did not have the marks on the surface. If that suggestion is true every bricks should have finger-marks to attach the cement. But, this suggestion may be true for the bricks of Phayagyi stupa at Sri Ksetra. Because, it can easily realize that the lines of these bricks were made for the attachment of cement intentionally.

Figures 2,3 Photos of Phayagyi Stupa and its surface lines to attach the cement. Taken from Man Thit Nyein (2018)

The second opinion, for decoration was not also certain, because if laid finger-marked bricks one and other it could not be seen the surface designs. Therefore, the opinion for decoration was not also convenient for the answer of making of finger-marked bricks. The third fact: those were used as the mark of quota was not also authentic suggestion. Although this suggestion may be true for large-scale constructions such as city wall it may not be right for the small-scale buildings. It was no needs to produce large number of finger-marked bricks for the small-scale buildings. But, it could be found most of finger-marked bricks at the site number MM-13 of Pinle (Maingmaw) Old City and it was a very small building.

Figure 4. A photo of small scale structure (site number MM-13) of Pinle (Maingmaw) Old City. Taken from: Report of Department of Archaeology, Ministry of Culture (2008)

Among the opinions, the last one _ to express the names of brick makers or places of brick production is most reasonable suggestion for finger-marked bricks. Because, finger-marked bricks which expressed the names of brick producing places were discovered from ancient Bagan city. But, this suggestion could not be identified for the Pyu period to be true. Therefore, finger-marked bricks were being existed as mysterious archaeological evidences. U Aung Myint and Dr Elizabeth Moore also said that ‘this leaves the mystery of why they are so similar from one place to another, and in places such a distance apart’(Aung Myint and Moore 1991,p.101). However, it is need to consider the political situation of Pyu period for the suggestion of using of finger-marked bricks. The ancient Pyu usually set up their prominent cities not far from Ayeyarwady River but they could connect with that river by its tributaries for their trade. The reason of why they did not set up their cities beside the Ayeyarwady was to avoid the attacking with multitude enemies. Moreover, they selected the places which were rounded by natural barriers; ranges and streams for their cities’ security. It could also be seen brick walls at every Pyu cities and some were enclosed by double or triple walls. Myanmar chronicle usually expressed that most of Pyu cities were destroyed by enemies’ attacking. The battle of King Dwuttabaung (Sri Ksetra) and Princess Panhtwa (Beikthano) was a well-known legend. At the end of that legend, Princess Panhtwa was taken by King Dwuttabaung and she became a royal consort. Some archaeological evidences are being supported to above expression. A cemetery of queen Beikthano was discovered on the southeast of Sri Ksetra Old City. Janice Stargardt expressed in her “Ancient Pyu of Burma” the about of battle of Beikthano and Sri Ksetra (Stargardt 1990,p.170). During these time (early in the 3rd century AD) Fan Shih Wan(Man), king of Fu-nan on the Lower Mekong, great ships to be built and conquered more than ten kingdoms on the Malay Peninsula (G.H Luce & Pe Maung Tin 1939, P. 267). Some scholars certainly said that Fan Shih Wan (Man) attacked the Beikthano (Than Tun 2006, P.110). Therefore, it can be assume that the ancient Pyu had the danger of enemies not only from internality but also from abroad. Archaeological excavations were conducted at ancient Pyu sites since 1900s and recovered large amount of archaeological evidences. Most evidences are related to religions: Buddhism and Hinduism. But, some evidences were concerned with traditional belief system. Evidences of burial practice, Dvarapalas (Guardians) and iron spikes were signs of that traditional belief system. As traditional practice, the two stone spirit or Dvarapāla images are being situated near the Twinbyi gate of Sri Ksetra Old City. They were made of sandstone and situated within the city wall. Natives said that they are brother and sister spirits and distance between them is nearly 200 yards. The sister image is on the north and the brother image is on the south. The sister stone image is broken into two pieces. It cannot be seen as a figure of spirit. Today, natives built a shrine for brother stone image. This shrine is called as Natnan (palace of spirit). Brother image is holding the Thanhlats (four edges dagger) in his both hands. Today, the villagers painted the crown, eye, mouth and Thanhlat with multi colours. This figure is facing to the west and sitting in legged cross style. Up to now, the villagers of Twinbyi are pay respect these spirits or Dvarapālas with perfume and flowers. The villagers believe that these Dvarapāla images will defend any enemies and will give the rewards. There were fourteen Dvarapālas images at Sri Ksetra Old City which were made of sandstone, silver and iron (Kyaw Myo Satt 2014, p.55 ).

Figures 5,6. Photos of sandstone Dvarapāla (Giardian) images from Twinbyi gate of Sri Ksetra Old City. Photo by researcher (20---)

The next interesting materials of traditional belief system were large iron rivets and discovered from the palace site of Sri Ksetra ancient Pyu city and the total number is six. The three large rivets were discovered from southwestern corner of palace site and the two from western part of southwestern corner of palace site. Another one was pegged at the foot of southern city wall . Some scholars suggested that these might be used to adjust the alignment of building during the build of palace building. Although it was a reasonable suggestion it might be related to belief system. Because, Mons.ch. Duroiselle who was an epigraphic superintendent said that the Pyu seem to believe that the iron metal can protect the evil spirits. U Sein Maung Oo, an officer of Archaeology Department, Ministry of Culture, also said that in the districts, the pregnant women used to make a practice as token by inserting the Awzar (Annona) leaves and iron needles into the hair for driving the evil spirits when they went in the evening, at dusk or night. Therefore, the ancient seem to believe that iron might have magical power and can drive out evil spirits as witch, ghost etc. The above expressions recommend that the ancient Pyu might set up the large iron rivets at the corner of palace site as a token of defence of enemy. The other large iron rivets were recovered from Rahandar Gate, Lulinkyaw Gate and Nagatwint Gate of Sri Ksetra(U Sein Mg Oo 2007,pp.96,97).

Figures 7. Photo of large iron rivets at Sri Ksetra palace site. Taken from Kyaw Khaing (2013)

By those reasons it can safely deduce that the ancient Pyus were believed in occult science (Loki arrangements) for their safety lives and prosperity. Therefore it comes out a new opinion on the finger-marked brick which might be concerned with belief system in addition to previous suggestions. Finger-marked bricks were found at the ritual (or) religious buildings, residential buildings and city walls during the Pyu period. Brick wall is an important building for safety of city. The Pyu build the city walls strongly and systematically for the defence system. Moreover, they also might be inserted the Occult Science (Loki arrangements) during the build of their cities. Therefore, it may be assumed that the ancient Pyu sketched the lines (finger- marks) on the surface of brick as a token of defence of enemies and evil spirits. These kinds of bricks were especially found at the city gates and religious buildings of Beikthano, Halin, Sri Ksetra, Maingmaw, Wadi, Thegon, Alakappa, Kyaikkatha, Thaton, Winka, Paan, Pawrisat (Kosambi) and Hlegu etc. Moreover, it can also see the bricks with the figures of waves, Baddapita, Srivatsa and relief of horseman at ancient Pyu sites.

Beikthano Alakappa Pinle Pawrisat

Figure 8,9,10,11. Photos of crossed lines finger-marked bricks which might be concerned with belief system. Taken from: Ashin Dham Meik Sara (2018), Thu Thu Aung (2015) and researcher (2011)

The symbols of wave and Baddapita were significant signs of Pyu period and especially found on the surface of silver coins. But, these symbols were not only could be found on the surface of silver coins but on the surface of bricks. Generally, scholars assumed that the practice of these symbols was derived from Hinduism. Universally, water is symbolic of purity, fertility, life, motion, renewal and transformation. The bricks with this sign were recovered from Beikthano, Halin and Maingmaw.

Figure 12. Photo of finger-marked brick with wave symbol from Beikthano Old City. Photo by researcher (2011)

Other stamped bricks from Sri Kshetra and Maingmaw are bearing the emblem of the Baddapita symbol. Scholars have interpreted Baddapita as a symbol of harmony or throne. Some Buddhist school of Nepal believed that this may be a symbol of Kali goddess Yantra which is the outcome of the ancient Kali worship or mother goddess worship (Than Tun (Dedaye) 2007,p.53). Moreover, mother goddess also represent as fertility. The brick with Baddapita symbol was found at Sri Ksetra and Maingmaw (Aung Myint and Moore 1991, p.85).

Figure 13. A photo of brick with Baddapita symbol from Sri Ksetra Old City. Taken from: Sri Ksetra Museum (2013)

The next prominent symbol of Pyu period is Srivatsa and especially found on the surface of silver coins. Potsherds with Srivatsa figure were also discovered from HL-1 and HL-2 of Halin in 1963 (Report of the Director, Archaeological Survey, Burma (1962-63), p. 13). But, the brick with the symbol of Srivatsa was discovered at Sri Ksetra scarcely (fig.). U Mya who was a retired superintendent explained the word ‘Sri’. In Myanmar language ‘Sri’ means kyakthayay (glory). Kyakthayay derived from Mon word ‘Kyaikshari’. ‘Kyaikshari’ means ‘Sri’ or ‘Lashami’ goddess. It is believed that the ‘Sri’ or ‘Lashami’ goddesses can create the glory, elephant, horse, servant, wisdom, property and prosperity (U Mya 1949, p. 14). Bladen suggested that ‘Srivatsa’ is a corruption of ‘sri-vajra’. The vajra is well known as a symbol of royal power (Pamela Gutman 1977,p. 15). Therefore, by the definition of above symbols it can also suggest that finger-marked bricks may be related to belief system for the defence of enemy and prosperity of city.

Figure 14. A photo of brick with Srivatsa symbol from Sri Ksetra Old City. Taken from: Sri Ksetra Museum (2013)

Bricks with low relief figures of horse-riding, from Pinle (Maingmaw) and Sri Ksetra may support to above suggestion. These horse-riding relief bricks were discovered from PL-20 of Pinle (Maingmaw) and Mathikya mound of Sri Ksetra. Their measurements are not very different all are nearly 13" in length and width. In the comparison of Sri Ksetra and Pinle, the bricks of Pinle are harsher in art than those of Sri Ksetra. The Pyu sculptors created the relief of horse-riding bricks who held the knife for the purpose of guarding the religious building and city. Up to now, in the districts of Myanmar, the villagers believe that, the horse-riding spirit of village called as Myinphushin (or) Ywa Saunt Nat is guarding the village for the defence of enemies and evils (Kyaw Myo Satt 2012, p.22). Villagers usually pay respect to Myinphushin (or) Ywa Saunt Nat especially in serious occasion with flowers and perfume). Therefore, it may be assumed that, the practice of making of horse-riding relief bricks of Pinle and Sri Ksetra may be concerned with belief system to guard the religious buildings. G.H Luce also expressed that the horse-riding bricks it may be one of four celestial horses of Vishnu (Luce 1985, p. 143).

Figure 15,16. Photos of bricks with the figure of horse-riding relief from Pinle and Sri Ksetra. Taken from Report of Department of Archaeology, Ministry of Culture (2010) and Sri Ksetra museum.

Conclusion The picture of Pyu culture was appeared not only by archaeological evidences but also by Chinese sources. Some archaeological evidences shown that the ancient Pyus were people of believed in traditional practice. They used Dvarapalas (Guardians) images and large iron rivets for their safety and prosperity. The city states of Pyu period were not safe by their political situation. Pyu city states might attack one and another and they also need to defend the enemy from abroad. Therefore they built large brick city walls and moats for the defence of enemies strongly. Moreover, they inserted occult science (Loki arrangements) when they had constructed their cities for the safety and prosperity. Therefore, the ancient Pyu might be made finger-marked bricks as token (or) occult science (Loki arrangements) like the evidences of Dvarapalas (Guardians) and large iron rivets. Some symbols which portrayed on the surface of bricks: waves, Baddapita, Srivatsa and relief of horseman are representing the concept of purity, fertility, glory, safety and royal power. These symbolical concepts are also recommended to above suggestion. The result of field trip to India of U Win Maung (Tampawady) also supported to new opinion on finger-marked which might be related to belief system. He found finger- marked bricks when he had visited Buddhist historic sites of Nepal and India: Varanasi, Sanarth, Kobsambi, Yajagyo, Vesali, Kusinayon, Savitthi and Kappilavit etc. There, finger-marked bricks were kept as cultural heritages and some Indians believe that these finger-marked bricks have the protected power for the defence of enemies (Win Maung, 1991). Therefore, the above expressions will support to new opinion on finger-marked brick which might be related to belief system.

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