Latter Order (Sihala line)

Who holds it

Name

Chapata (Saddhammajotipala); Shin Siha Maha Upali is named as Uttarajiva's successor on English Wikipedia (the post he filled is not explained)

Title

Leader of the Ceylon-ordained monks

Since

Uttarajiva died about 5 October 1191 (Thadingyut 553 ME); Chapata came back from Ceylon right after (Hmannan, via English Wikipedia)

Born

Chapata was nineteen when taken to Ceylon in 1180 or about 1171 to 1173 on the two dates the page gives, so born about 1152 to 1161 (our arithmetic)

Family

Uttarajiva was of Mon descent; the tradition we know says Chapata came from Bassein, which we did not confirm.

Confidence

low

English Wikipedia (Uttarajiva, Burmese Buddhism) citing Harvey 1925, Hall 1960 and the Hmannan; the Sasanavamsa is the likely base and we did not read it.

What it holds

• Monasteries of the Ceylon line, at Pagan and elsewhere (none itemised)
• The ordination lineage from the Mahavihara, as the order's chief asset
• Gifts of land and servants from the king and the court (no figure for 1200)

How it was acquired

By Uttarajiva's mission and Chapata's return in the early 1190s.

Allies and rivals

Patron: the king. Rival: the Former Order. The page records a later successor, Shin Siha Maha Upali.

How things stand that morning

The party of the moment: the Ceylon-ordained monks have the court's ear, Chapata is back, and the old order has not given way.

Wealth

Not itemised. The Burmese Buddhism page says temple gifts across the thirteenth century strain the kingdom's finances; for 1200 no figure exists.

Threats

• The old order's refusal to be re-ordained
• Rivalry among Chapata's own companions after he dies (tradition, not read here)

What the year holds

What happened next, if nothing in play changes it. Each event carries what it depends on and what would stop it.

1. 1201 to 1250 (early thirteenth century)The Ceylon line grows and later splits into rival groups after Chapata's death (tradition; not read in this session).Depends on: Chapata and his companions live and teach. Stopped by: Chapata's early death or a royal order.
2. 1201 to 1300 (across the thirteenth century)The schism with the Former Order lasts about two centuries (English Wikipedia, citing Hall).Depends on: Neither order accepts the other. Stopped by: A royal settlement; none is dated.

Places of note

• The temple plain: Where the Ceylon line's monasteries stand.
• Bassein (Pathein): Landing place of monks coming back from Ceylon (board).

Where the sources disagree

• The campaign board entry says Chapata 'came back from Ceylon in the king's own reign'. Agreed: he came back after October 1191, in Narapatisithu's reign.
• English Wikipedia (Uttarajiva) puts the trip at 1180 and cites Sirisena for about 1171 to 1173; the Hmannan's order of events (trip, return, Uttarajiva's death in 1191, Chapata's return) is kept.
• A Sasanavamsa-based reckoning that we met earlier in the research (1167 to 1180 for Uttarajiva) disagrees with the page's death date of about October 1191, and we could not re-check it. We take the page's date and mark it.

Evidence: Dates come from two pages that cite the Hmannan, Harvey (1925) and Hall (1960); the Ceylon trip is dated two ways and the Hall citation has a flaw the page itself marks.

"The campaign board" is OMNIA's working map. These notes record where its earlier claims were checked against the sources.

Primary sources for Kingdom of Pagan

Chronicles, registers, sagas and inscriptions written in or near 1200 that cover this entry. Each has its own page with editions, translations and where to read it.

• The Glass Palace Chronicle of the Kings of Burma, The Royal Historical Commission of King Bagyidaw (Monywe Sayadaw and others), drawing on U Kala's Maha Yazawin (about 1724) and earlier chronicles (1829 to 1832). The standard Burmese court chronicle, compiled six centuries after 1200 from older chronicles now lost. Read online
• The later Tai, Lao and Mon chronicles of the north, Ratanapanna (Jinakalamali); Bodhiramsi (Chamadevivamsa); anonymous monks and court scribes (the Chamadevivamsa about 1410; the Jinakalamali 1516 to 1528; the Chiang Mai Chronicle in its surviving form 1827; the Nithan Khun Borom 16th to 17th century). There is no text of 1200 for the Mon kingdom of Haripunjaya, the Tai muang of Ngoenyang (Chiang Saen), Chiang Rung, the Yom and Nan valleys, or the Lao middle Mekong.
• History of Song, chapters 488 and 489: Jiaozhi, Dali, Champa, Zhenla, Pagan, Srivijaya, Java, Brunei, Chola and Tambralinga, Toqto'a (Tuotuo) and the Yuan history office, from the Song court records (1343 to 1345, from Song veritable records and court diaries). The Chinese court's record of its southern neighbours, compiled from Song archives. Read online
• Epigraphia Birmanica, being lithic and other inscriptions of Burma, Various, edited by Taw Sein Ko, C. Duroiselle and C. O. Blagden (inscriptions of the 11th to 15th centuries; the series ran from 1919 to 1936). The Archaeological Survey of Burma's series of edited inscriptions with full translations. Read online
• Inscriptions of Pagan, Pinya and Ava; Inscriptions of Burma, Various (the Pagan kings, queens, ministers and donors), edited by Tun Nyein, Taw Sein Ko, G. H. Luce and Pe Maung Tin (inscriptions of the 11th to 14th centuries; editions 1899 and 1933 to 1956). The dedicatory inscriptions of Pagan are the only contemporary texts for the kingdom of Narapatisithu (reigning 1174 to 1211). Read online
• A Description of the Foreign Peoples (Records of Foreign Nations), Zhao Rukuo (Zhao Rugua) (1225 at Quanzhou). The best single text for the island world around 1200, written by the superintendent of maritime trade at Quanzhou from merchants' reports a generation after the date. Read online
• Notes in Answer to Questions about the Lands beyond the Passes, Zhou Qufei (周去非) (1178, after service in Guangxi). A Guangxi official's notes, written twenty years before 1200, on the south-western frontier of the Song and the countries beyond. Read online