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DECEMBER, 1893.)
NOTES ON ANTIQUITIES IN RAMANNADESA.
329
In the Thaton Sub-division are two caves, the Minlwin and the Winbon, both in the D'anůminlwin Circle. The usual route is by launch up the Salween and Dondam Rivers, 70 miles, to (?) Důyinzêk, and thence ten miles back to Winbôn Village by boat. The Winbon Cave is a mile from the village, but contains no images. The Minlwin Cave in about five miles inland and a mile from Mâjâ Village. It is 400 feet above ground level, and contains no images, but above it is a large marble slab (P inscribed), which is an object of fear and reverence. This information from Thaton I look upon with some doubt. The description corresponds generally with that of the B‘inji Cave given below at p. 338. It is probable that the Minlwin Cave is the same as the B'inji Cave, and that Winbôn is the village I have called later on (p. 338) B'in'laing or Nyaungjàp, and noted as being of doubtful nomenclature. If the Minlwin Cave is really the same as the B'inji Cave, it is quite erroneous to suppose that there are no images and chaityas in it.
Near Meulmain there are ten caves in the Kyauktalon Hill, which is situated in the Kinjaung Circle, about 14 miles from the town by cart road. Of these, four have images and chaityas, mostly in bad order. They are about a mile from Kyauktalón Village and about 20 to 30 yards apart. They are easily approached from the village.
This information, and that I have independently gathered as to the remains, goes to show that there are at least 40 caves in the Amherst District alone, of which at least 21 contain antiquities of value.
Daring the time at the disposal of Mr. Oertel and myself for exploration, viz., from the 11th to 15th April 1892, both days included, very little more than ascertaining the localities of the antiquities and the ways and means of reaching them, together with hurried visits, could be accomplished. But enough was seen to establish the archeological value of these caves, and, as regards materials for tracing the evolution of Buddhistic art in Burma, their extreme importance.
In this paper it is intended chiefly, by describing what was seen, to draw attention to these remarkable remains, in the hope that they may be explored, before, is it too late, by some one who has the leisure and is properly equipped for the purpose.
I may mention that Caves obviously of the same class as those herein described are to be found farther East in the Laos States, vide Bock, Temples and Elephants, pp. 288 ff., 301; Colquhoun, Amongst the Shans, p. 240: in Cochin China, vide Crawfurd, Siam and CochinChina, p. 286 f. : and in Siam, vide Bowring, Siam, I. p. 167.
2. The Farm Caves. The 'Farm' Caves, situated about 10 miles from Maulmain, are favorite places for picnics and pleasure parties for the European population of the town, and also for the Native population, Burmese, Talaings, and Hindu Natives of India, who combine, however, religious worship with their outing. The Chettis (Madrasi Hindu money-lending class) of Maulmain have built themselves a rest-house oatside one of the Caves, and there is, of course, also a Burmese rest-house or zayát.
The name Farm' appears to be a corraption of the Shan name of the place, Parum (Pharum). Párum, as a place-Dame, is one of the many relics of the old Shin occupation of this part of Burma, the syllable p'd (precipitous rock) appearing in several place-names of the same class in the neighbourhood; e. g., Pakat (Bur. Pågåt), Piàn, P'Abyauk, Palat, Pånpå, Panun, Pauk, Parðsin, Pabin, Pawun, etc. However, the name 'Farm Caves' is so firmly established, so far as concerns Europeans, that it may be safely regarded as the proper one. The Burmese name is K'ayon (spelt K'arun and pronounced K'ayun to the present writer), after the neighbouring yillage of that name. Another derivation of "Farm" is from the guano in these caves, which was and perhaps is still, farmed out to contractors.
• Hindus all over Burma worship at the Buddhist shrines and pagodas. At the great Shwedagon Pagoda at Rangoon they may be seen at their devotions in oonsiderable numbers. The pagoda and sh
The pagoda and shrine attendants in Lower Burma are usually also Hindus from India, who have taken the place of the old pagoda slaves.
• For interchange of initial p and k in Burmese place-Dames, 500 ante, p. 19.
