The Pagan Empire was a powerful kingdom that existed in Southeast Asia from the 9th to the 13th century. Located in what is now modern-day Myanmar (formerly Burma), the Pagan Empire was known for its distinct religious and cultural influences. The empire was founded around 849 by King Pyinbya, who established the city of Pagan as its capital. Over the next few centuries, the empire grew in size and power, with various dynasties ruling over the region. The Pagan rulers actively promoted Theravada Buddhism and built numerous temples and pagodas throughout their empire. The Pagan Empire reached its peak during the reign of King Anawrahta, who ruled from 1044 to 1077.
The culture, language, and religion of the Pagan Kingdom would set the stage for contemporary Burmese practices.
In fact, for that reason, I tend to think Eusebius is not especially exaggerating the scale or severity here these are the just the instances that had come to his attention, and he seems better informed about the particulars in some examples than in others e. It would ultimately contribute to the kingdom s downfall since the rulers gave a majority of their fertile land to religious authorities, tax-free this caused strife within the kingdom, which allowed the Mongols to take over in 1287.
The Pagan Empire reached its peak during the reign of King Anawrahta, who ruled from 1044 to 1077. He successfully expanded the empire through military conquests and established a strong centralized government. Under his rule, Theravada Buddhism became the dominant religion, with the construction of thousands of temples and pagodas.
The pgan empire
On a recent re-reading of Eusebius’ writings about the Great Persecution and the subsequent rule of Constantine, I was struck by how he records quite a few Christians working in the army and imperial administration decades before Constantine was running the show. Sometimes, for instance, it is alleged that the pre-Constantinian church flatly opposed participation in the military. That claim (or versions of it) was always oversimplifying matters, and one can spot it right in the sources themselves.
Take Ecclesiastical History 8.4 (and I shall describe, paraphrase, quote lightly from sources in rather than en bloc for brevity in this post). Eusebius suggests that “he who has taken power”—which I take to be the devil rather than the emperor—thought the best starting place to begin an attack on the church would be the army itself, which itself is a telling remark about where Christians were known to exist in the public sphere. “Very many” faithful Christian soldiers lost their status in the process, claims Eusebius, though here and there some were also killed for their constancy. When telling the stories of the martyrs he knew most personally, Eusebius marks out one such soldier named Seleucus, in the Martyrs of Palestine 11.26. Having already accepted punishment and discharge from the army, Seleucus then faced danger again by associating with the Christians of Caesarea, which led to his death. In general, however, this particular stroke against the Christian soldiery was moderate and not especially violent, comments Eusebius dryly.
In Ecclesiastical History 8.6, Eusebius also mentions one Dorotheus and others working in the imperial palace of Nicomedia, who were probably slaves. Further down, in 8.9, he notes the hitherto respected Philoromos, who sat as an imperial judge “with status and Roman honor” in Alexandria daily escorted by soldiers. In recompense for his unyielding Christianity, the empire had Philoromos condemned and beheaded. Likewise in 8.11, Eusebius goes so far as to claim that the complete population of an entire small town in Phrygia suffered burning en masse, including the imperial accountant on site and the local town officials, all of whom were Christians. Here too Eusebius mentions Adauktos, who came from a notable Italian family and had achieved status and served in imperial magistracies; at the time of his martyrdom, he was currently serving as a financial officer or comptroller general.
Obviously, these cases don’t add up to a huge number of Christians in the employ of the emperor. In fact, for that reason, I tend to think Eusebius is not especially exaggerating the scale or severity here: these are the just the instances that had come to his attention, and he seems better informed about the particulars in some examples than in others (e.g., the nameless town in Phrygia with the anonymous officials). If one skims through, say, his Martyrs of Palestine, it is clear that Eusebius knew how to discuss the persecution in more elevated rhetoric meant to maximally impress ugly violence upon the reader. But he doesn’t seem to be doing that as much for these examples, even going out of his way to acknowledge the moderate harshness of the persecution against Christians in the army.
The overall impression is that Christians not uncommonly served the empire in various capacities. It stands to reasons that plenty of others had become confessors and martyrs without their stories reaching Eusebius, though it is hard to say how many. And presumably, other Christians either caved, found ways of dodging the persecution, or else had good fortune—which Eusebius says did happen (Ecclesiastical History 8.3). While the publication and editing process of the Ecclesiastical History has been the subject of much discussion, it is generally thought that Eusebius certainly drafted and redrafted the bulk of the text before Constantine had defeated Licinius in autumn 324 and the subsequent council at Nicaea in 325. Eusebius’ stories, in other words, did not come out of a radical paradigm shift among Christians leaders and intellectuals, as if to say, “Well, with a Christian emperor in the picture, we can all start serving in the army and the administration now.”
By extension, those Christians in the generation leading up to Constantine’s ascent appear not to have been strictly pacificist or “Anabaptist” (for lack of a more convenient term) in their politics. At risk of beating the same old drum, bits of information like this consistently underscore for me the value in studying the history of Christianity between the New Testament and, say, Augustine. Especially for modern Christians who feel alarm or simply aporia at the prospect of de-Christianization, there are helpful and sometimes surprising models to be considered in this era.
Between the 11th and 13th centuries, the rulers of Pagan ordered over 10,000 Buddhist temples to be built. Approximately 3000 of these still remain today!
The Pagan Empire's architecture and art were heavily influenced by Indian and Mon styles, but they also incorporated local traditions. The temples and pagodas of Pagan, such as the Shwezigon Pagoda and Ananda Temple, are some of the finest examples of the empire's architectural achievements. Despite its power and cultural achievements, the Pagan Empire faced numerous challenges. In the 13th century, the Mongols, led by Kublai Khan, invaded and sacked the capital city of Pagan. This event marked the beginning of the empire's decline. Internal conflicts and external threats from neighboring kingdoms further weakened the empire, leading to its eventual collapse. Although the Pagan Empire eventually fell, its influence can still be seen in present-day Myanmar. The temples and pagodas of Pagan continue to be important religious and cultural sites, and the empire's legacy is celebrated through various festivals and traditions. In conclusion, the Pagan Empire was a significant kingdom in Southeast Asia known for its religious and cultural achievements. Its architectural wonders and promotion of Theravada Buddhism continue to captivate visitors and serve as a testament to the empire's historical importance..
Reviews for "Religion and Beliefs of the Pagan Empire"
1. John - 1 star
"The Pgan Empire was a complete disappointment for me. The storyline was weak and predictable, and the characters lacked depth and development. The writing style was confusing and hard to follow, with unnecessary descriptions and repetitive phrases. I couldn't connect with any of the characters and found myself losing interest in the plot halfway through the book. Overall, I would not recommend The Pgan Empire to anyone looking for a captivating and well-written story."
2. Sarah - 2 stars
"I had high expectations for The Pgan Empire, but sadly it fell short. The pacing was incredibly slow, and it took forever for anything interesting to happen. The world-building was also lacking, leaving me confused and disconnected from the setting. The dialogue between the characters felt forced and unnatural, making it difficult to become emotionally invested in their relationships. While the concept had potential, the execution was weak, ultimately leaving me unsatisfied with this book."
3. Lisa - 1.5 stars
"The Pgan Empire was a tedious read from start to finish. The author's writing style was convoluted, filled with unnecessary tangents that added nothing to the story. The plot was disjointed and lacked coherence, making it difficult to follow along. I found myself skipping paragraphs in an attempt to move the plot forward, but even that didn't help me make sense of this mess of a book. The lack of character development and the flat, one-dimensional protagonists further contributed to my disappointment. Save your time and skip The Pgan Empire."
4. Michaela - 2 stars
"The Pgan Empire had an interesting premise, but the execution left much to be desired. The pacing was uneven, with long stretches of nothing happening followed by rushed plot points. The writing was average at best, with cliché dialogue and uninspired descriptions. I struggled to connect with the characters, as they lacked depth and authenticity. While the concept could have been engaging, the overall execution failed to live up to its potential."