1. Who were the \u201cLin Zin\u201d people?<\/strong><\/h2>\n\n\n\nThe term Lin Zin (\u101c\u1004\u103a\u1038\u1007\u1004\u103a\u1038)<\/strong> frequently appears in Burmese chronicles and in The Royal Orders of Burma<\/em> compiled by Dr. Than Tun. Contrary to common belief, Lin Zin does not refer to a tribe inside Burma<\/strong>, but to the Lan Xang Kingdom<\/strong>\u2014the old Lao polity known as the \u201cLand of a Million Elephants.\u201d<\/p>\n\n\n\nThus, the so-called \u201cLin Zin people\u201d were Lao of the Tai\/Shan\u2013Tai family<\/strong>, closely related to today\u2019s Lao and Thai.
Because Burmese chronicles often listed foreign polities<\/strong> among the \u201c101 peoples,\u201d Lan Xang appeared in those lists.<\/p>\n\n\n\nLin Zin Kone likely received its name from settlements of these Lao\/Tai captives during the wars of the 16th\u201318th centuries.<\/p>\n\n\n\n
2. Burial of the Ayutthaya (Yodaya) King at Lin Zin Kone<\/strong><\/h2>\n\n\n\nAfter the fall of Ayutthaya, one captured Thai king<\/strong> was buried at this hillock.
To this day, Thai tourists quietly travel to Lin Zin Kone<\/strong> to pay respects to their lost monarch\u2014something the Myanmar public rarely notices.<\/p>\n\n\n\n![\"\"](\"https:\/\/myanmarmuslim.news\/en\/wp-content\/uploads\/2025\/12\/image-55.png\")
<\/figure>\n\n\n\nInstead of preserving or recognizing this important shared heritage, the Myanmar military recently, and foolishly, announced plans to demolish the hillock\u2014claiming it was merely a burial site for a \u201cThai king and U Nu.\u201d
Only strong public objections stopped the destruction.<\/p>\n\n\n\n
A wiser government would have preserved and renovated the Thai royal tomb<\/strong>, developed a garden and historical signage, and promoted it as a symbol of centuries-old Myanmar\u2013Thai cultural ties.
Look at India and Parkistan leaders visiting Myanmar paying respect at the last Mughal Emperor\u2019s tomb in Yangon is a good example: Indian and Pakistani leaders both pay respect there, and funds have even been offered for its renovation.<\/p>\n\n\n\nTourism, scholarship, and cultural diplomacy would all benefit from a similar approach in Myanmar.<\/p>\n\n\n\n
3. Sayargyi U Nu: The Muslim Scholar at Lin Zin Kone<\/strong><\/h2>\n\n\n\nFew know that another distinguished figure rests at this same hillock: the renowned Myanmar Muslim writer Sayargyi U Nu<\/strong>, a classmate of King Bodawpaya<\/strong> at the Royal Monastery school.<\/p>\n\n\n\n![\"\"](\"https:\/\/myanmarmuslim.news\/en\/wp-content\/uploads\/2025\/12\/image-56.png\")
<\/figure>\n\n\n\nBodawpaya respected his scholarship so deeply that he personally asked U Nu to brief him on Islam.
U Nu responded by producing the earliest Burmese-language Islamic treatises, written in chapters<\/em> similar to Buddhist scriptures:<\/p>\n\n\n\n\n- Islamic Book in Eleven Chapters<\/strong><\/li>\n\n\n\n
- Islamic Book in Three Chapters<\/strong><\/li>\n\n\n\n
- Saerajay Sharaei in 35 Chapters<\/strong> (reprinted in 1929)<\/li>\n\n\n\n
- Guardian of the Burmese-Muslim Race (Upanishad-like scripture)<\/strong> \u2013 1931<\/li>\n\n\n\n
- Disciplinary Teachings in Seven Paragraph Poems<\/strong><\/li>\n\n\n\n
- Travel Diary of the Bengal Trip<\/strong> \u2014 considered the first travel diary in Burmese literature<\/strong><\/li>\n<\/ul>\n\n\n\n
His Bengal diary proved so valuable that Bodawpaya used the information to guide the 1784 annexation of the western Rakhine kingdom<\/strong>, which had remained semi-independent since the fall of Bagan.
U Nu\u2019s insights also strengthened relations with Manipur, which Bodawpaya formally annexed in 1813.<\/p>\n\n\n\nRecognizing his brilliance, Bodawpaya appointed him:<\/p>\n\n\n\n
\n- Royal Customs Officer<\/strong><\/li>\n\n\n\n
- Royal Purchasing Officer<\/strong><\/li>\n\n\n\n
- Mayor of Yammar Wati (Ramree Island)<\/strong> with the honorific Shwe Taung Thargathu<\/strong> \u2014 \u201cHero of the Ocean.\u201d<\/li>\n<\/ul>\n\n\n\n
His burial at Lin Zin Kone was not planned for political symbolism, but became an important coincidence tying Muslim, Thai, and Burmese histories together in a single place.<\/p>\n\n\n\n
4. A Hillock That Deserves Preservation, Not Demolition<\/strong><\/h2>\n\n\n\nLin Zin Kone is not just a mound of earth.
It is:<\/p>\n\n\n\n
\n- The resting place of a Thai king<\/strong>,<\/li>\n\n\n\n
- The tomb of a Myanmar Muslim literary giant<\/strong>,<\/li>\n\n\n\n
- A historical settlement of Lan Xang (Lin Zin) Lao\/Tai captives<\/strong>,<\/li>\n\n\n\n
- A symbolic meeting point of Buddhist, Muslim, Thai, Lao, and Myanmar histories.<\/li>\n<\/ul>\n\n\n\n
Destroying it would erase part of the shared past of the region.
Preserving it, renovating it, and presenting it properly could turn Lin Zin Kone into a meaningful site of historical reconciliation and international friendship.<\/strong><\/p>\n\n\n\nIn a time when Myanmar desperately needs bridges\u2014not more divisions\u2014protecting Lin Zin Kone would be a small but powerful step toward cultural wisdom.<\/p>\n\n\n\n
Appendix<\/strong><\/p>\n\n\n\nThe shrine for the last Mughal Emperor, Bahadur Shah Zafar, is located in Yangon (Rangoon), Myanmar, known as the Bahadur Shah Zafar Dargah<\/a><\/strong><\/mark>, near the Shwedagon Pagoda<\/a>. It’s a poignant, modest site where he was buried by the British after his exile, serving as a Sufi shrine and a significant spot for Indian history, marking the end of the Mughal Empire. <\/p>\n\n\n\n![\"\"](\"https:\/\/myanmarmuslim.news\/en\/wp-content\/uploads\/2025\/12\/image-53.png\")
<\/figure>\n\n\n\n![\"\"](\"https:\/\/myanmarmuslim.news\/en\/wp-content\/uploads\/2025\/12\/image-54.png\")
<\/figure>\n\n\n\nAI Overview<\/p>\n\n\n\n
After the fall of Ayutthaya<\/a> in 1767, Burmese forces captured King Uthumphon<\/a> (Tampon, likely a misremembering), his court, and many citizens, resettling them near Ava (Inwa) and later Amarapura<\/a> (near modern Mandalay), where Uthumphon lived as a monk, leaving a significant Thai cultural footprint, including monasteries and historical records like the Yodaya Chronicle<\/a>. <\/p>\n\n\n\nKey Details:<\/strong><\/p>\n\n\n\n\n- The Event:<\/strong>\u00a0The Burmese-Siamese War (1765-1767) culminated in the sack of Ayutthaya, the Siamese capital, by King Hsinbyushin’s forces.<\/li>\n\n\n\n
- The Captives:<\/strong>\u00a0Thousands of Ayutthayan nobles, royals (including King Uthumphon), and commoners were taken as prisoners to Burma (Myanmar).<\/li>\n\n\n\n
- Resettlement in Burma:<\/strong>\n
\n- Initially, they were settled near Ava (Inwa).<\/li>\n\n\n\n
- Later, as the Burmese capital shifted, they moved to Amarapura, near modern Mandalay, settling in villages like\u00a0Yawahaeng<\/a>\u00a0(Rahaeng).<\/li>\n<\/ul>\n<\/li>\n\n\n\n
- King Uthumphon’s Fate:<\/strong>\u00a0He lived for years as a revered monk in Burma, residing in monasteries like\u00a0Yethaphan Kyaung<\/a>\u00a0and Paung Le Taik, eventually being entombed in a pagoda in Amarapura after his death in 1796.<\/li>\n\n\n\n
- Cultural Legacy:<\/strong>\u00a0This forced migration led to the creation of Thai-Burmese communities, documentation of Ayutthayan history in Burmese chronicles (Yodaya Chronicle), and Thai cultural elements found in the Mandalay region.\u00a0<\/li>\n<\/ul>\n\n\n\n
Addressing “Tampon”:<\/strong><\/p>\n\n\n\n\n- “Tampon” likely refers to\u00a0King Uthumphon (Maha Thammarachathirat III)<\/strong>, the last king of Ayutthaya before its fall, whose name might have been corrupted over time.\u00a0<\/li>\n<\/ul>\n\n\n\n
The Yodaya \u101a\u102d\u102f\u1038\u1012\u101a\u102c\u1038 (Ayutthaya) Thai king\u2019s tomb at the Linzin \u101c\u1004\u103a\u1038\u1007\u1004\u103a\u1038\u1000\u102f\u1014\u103a\u1038 (Lang Xang) Laos hill<\/a><\/p>\n\n\n\nCredit to Nyi Win’s WP Blog.<\/p>\n\n\n\n
The tomb of former Ayutthaya king Utumpon at Linzin hill, Taungtaman shore, Amarapura, near Mandalay, Myanmar<\/p>\n\n\n\n
There have been news about the excavation of the Yodaya \u101a\u102d\u102f\u1038\u1012\u101a\u102c\u1038 (Ayutthaya) king\u2019s tomb at the Linzin \u101c\u1004\u1039\u1038\u1007\u1004\u1039\u1038 (Lang Xang) hill at Mandalay (Taungtaman, Amarapura). It has been confirmed that it is the tomb of Ayutthaya king Utumpon. This led me to know more about the Linzin campaigns of the Konebaung era in 1763 and 1765 and also about the interesting life of king Utumpon.<\/p>\n\n\n\n
First of all I wondered why the place is called Linzin (Lang Xang \/ Laos) hill and not Yodaya (Ayutthaya) hill.<\/p>\n\n\n\n
While king Naungdawgyi <\/strong>was laying siege to the Toungoo, the vassal king loyal of Lan Na<\/strong> at Chiang Mai<\/strong><\/a> was overthrown<\/strong>.<\/p>\n\n\n\nAfter Toungoo was captured, Naungdawgyi<\/strong> then sent an 8000<\/strong>-strong army to Chiang Mai<\/strong>. The Burmese army captured Chiang Mai in early 1763<\/strong><\/p>\n\n\n\n1763<\/strong> \u2013 The Burmese invade Chiang Mai<\/strong> and the principality of Luang Prabang<\/strong> (now part of Laos) is captured.<\/p>\n\n\n\nIt has also been mentioned that_<\/p>\n\n\n\n
As a first step toward a war with the Siamese, Hsinbyushin<\/strong> decided to secure the northern and eastern flanks of Siam. In January 1765<\/strong>, a 20,000<\/strong>-strong Burmese army led by Ne Myo Thihapate<\/a> based in Chiang Mai<\/a> invaded the Laotian states<\/strong>. The Kingdom of Vientiane<\/a> agreed to become Burmese vassal without a fight. Luang Prabang<\/strong><\/a> resisted<\/strong> but Thihapate\u2019s forces easily captured the city in March 1765<\/strong>, giving the Burmese complete control of Siam\u2019s entire northern border.<\/p>\n\n\n\nIt must have been during these 2 wars with Lang Xang in 1763 and 1765 that captives from Lang Xang were taken back and settled near the Taungtaman lake, not far from Ava, and the place has been called Linzin hill since the time (Amarapura was not yet built at the time).<\/p>\n\n\n\n
Burmese forces reached the outskirts of Ayutthaya on 20 January 1766<\/strong>. The Burmese then began what turned out to be a grueling 14-month siege.<\/strong> The Burmese forces finally breached the city\u2019s defenses on 7 April 1767<\/strong>, and sacked the entire city. The Siamese royalty and artisans were carried back<\/strong>.<\/p>\n\n\n\nHsinbyushin built a village near <\/strong>Mandalay<\/strong><\/a> for Uthumphon and his Siamese people<\/strong>\u2014who then became the Yodia people<\/a>. In accordance with Burmese chronicles, Uthumphon, as a monk, died<\/strong> in 1796<\/strong> in the village. His is believed to be entombed in a chedi<\/a> at the Linzin Hill graveyard<\/strong> on the edge of Taungthaman Lake<\/a> in Mandalay Region<\/a>\u2018s Amarapura Township<\/a>.<\/p>\n\n\n\nEx-king Utumpon (2 months rule 1758) was among those taken back to Ava and settled near present day Mandalay. However, the last Ayutthaya king Ekathat (1758\u20131767) was not among those captured and taken back.<\/p>\n\n\n\n
During the 1767 siege of Ayutthaya_<\/p>\n\n\n\n
King Ekathat and his family secretly fled from the capital. The nobles then agreed to surrender. On April 7, 1767, Ayutthaya fell.<\/p>\n\n\n\n
Siamese chronicles said Ekkathat died upon having been in starvation<\/a> for more than ten days while concealing himself at Ban Chik Wood (Thai<\/a>: \u0e1b\u0e48\u0e32\u0e1a\u0e49\u0e32\u0e19\u0e08\u0e34\u0e01), adjacent to Wat Sangkhawat (Thai<\/a>: \u0e27\u0e31\u0e14\u0e2a\u0e31\u0e07\u0e06\u0e32\u0e27\u0e32\u0e2a). His dead body was discovered by the monk. It was buried at a mound<\/a> named \u201cKhok Phra Men\u201d (Thai<\/a>: \u0e42\u0e04\u0e01\u0e1e\u0e23\u0e30\u0e40\u0e21\u0e23\u0e38), in front of a Siamese revered temple called \u201cPhra Wihan Phra Mongkhonlabophit\u201d (Thai<\/a>: \u0e1e\u0e23\u0e30\u0e27\u0e34\u0e2b\u0e32\u0e23\u0e1e\u0e23\u0e30\u0e21\u0e07\u0e04\u0e25\u0e1a\u0e1e\u0e34\u0e15\u0e23).<\/p>\n\n\n\nKing Utumpon was king of Ayutthaya for only 2 months<\/strong> after the death of his father king Borommakot.<\/p>\n\n\n\nOne year before his death, Borommakot decided to skip Ekkathat and appointted Ekkathat\u2019s younger brother, Uthumphon<\/a>, as the Front Palace.<\/p>\n\n\n\nIn 1758<\/strong>, Borommakot died.<\/strong> Uthumphon <\/strong>was then crowned<\/strong>, and Ekkathat <\/strong>entered in priesthood <\/strong>to signify his surrender. However, two months<\/strong> after that, Ekkathat returned <\/strong>and claimed <\/strong>for the throne.<\/strong><\/p>\n\n\n\n1758, Aug<\/strong> \u2013 King Utumpon <\/strong>abdicates the throne and retires at Wat Pradu. He is succeeded by Prince Ekatat<\/strong> who assumes the title Boromaraja V<\/strong><\/p>\n\n\n\n1760, Apr<\/strong> \u2013 King Alaungsaya<\/strong> lays siege<\/strong> on Ayutthaya<\/strong>. Siamese King Ekatat<\/strong> who senses that he is not up to the task of leading the defense of the city invites his younger brother, the former King Utumpon<\/strong> to rule temporarily in his behalf.<\/p>\n\n\n\nOnly five days into the siege, however, the Burmese king suddenly fell ill <\/strong>and the Burmese withdrew.. (The Siamese sources say he was wounded<\/strong> by a cannon shell explosion while he was inspecting the cannon corps at the front.).<\/p>\n\n\n\n1762 <\/strong>\u2013 With the Burmese danger contained, Utumpon retires again <\/strong>and returns to his monastery<\/strong>, leaving the fate of Siam in the hands of his older brother, King Ekatat<\/strong><\/p>\n\n\n\nThe Burmese, however, came back in 1767 <\/strong>under the commission of Hsinbyushin<\/a> and led by Neimyo Thihapate<\/a>. Though he was strongly urged to take role in leading Siamese armies, Uthumphon chose to stay in the monk status<\/strong>. Ayutthaya finally fell. Uthumphon was captured by the Burmese forces and was brought to Burma along with a large number of Ayutthaya\u2019s people.<\/strong><\/p>\n\n\n\nUthumphon was grounded near <\/strong>Ava<\/strong><\/a>, along with other Ayutthaya ex-nobles, where he was forced by the Burmese to give them knowledge about the history and court customs of Ayutthaya\u2014preserved in the Ayutthayan affidavit<\/em>. Hsinbyushin built a village near <\/strong>Mandalay<\/strong><\/a> for Uthumphon and his Siamese people<\/strong>\u2014who then became the Yodia people<\/a>. In accordance with Burmese chronicles, Uthumphon, as a monk, died<\/strong> in 1796<\/strong> in the village. His is believed to be entombed in a chedi<\/a> at the Linzin Hill graveyard<\/strong> on the edge of Taungthaman Lake<\/a> in Mandalay Region<\/a>\u2018s Amarapura Township<\/a>.<\/p>\n\n\n\nThai Cultural Village to Be Built in Burma<\/strong><\/p>\n\n\n\nBy<\/em> YAN PAI \/ THE IRRAWADDY<\/a>| Friday, May 3, 2013 |<\/p>\n\n\n\nhttp:\/\/www.irrawaddy.org\/archives\/33591<\/a><\/p>\n\n\n\nA Thai cultural village is set to be built near the Burmese city of Mandalay, reflecting the ancient Siamese kingdom of Ayutthaya in a joint project Burma and neighboring Thailand.<\/p>\n\n\n\n
Thailand\u2019s Siam Society is reportedly seeking permission from local authorities in Mandalay to build the village at the edge of Taungthaman Lake<\/strong> in Amarapura Township, in a bid to preserve the culture of Thai people living in Mandalay in the 18th century.<\/p>\n\n\n\nThe Siam Society, under the Thai royal patronage, was founded in 1904 in cooperation with Thai and foreign scholars to promote knowledge of Thailand and its surrounding region.<\/p>\n\n\n\n
The push to build the cultural village follows the discovery last month that the former Siamese King Uthumphon<\/strong>\u2014better known in Thai history as King Dok Madua<\/strong>, or \u201cfig flower\u201d\u2014and other royal family members were buried at a prominent graveyard near the lake.<\/p>\n\n\n\n\u201cA lot of Thai people arrived in Burma as prisoners of war and asylum seekers,\u201d said Mickey Heart, a historian and deputy chief the excavation team that uncovered Uthumphon\u2019s tomb.<\/p>\n\n\n\n
He added that a large number of Thai people from Thailand\u2019s Tak Province later migrated to Burma because of internal disputes in Ayutthaya Kingdom and were allowed to settle in Mandalay\u2019s Yahai Quarter<\/strong>.<\/p>\n\n\n\nAccording to Burmese history records, King Hsinbyushin<\/strong>, the third king of Burma\u2019s Konbaung Dynasty, invaded the ancient Thai capital of Ayutthaya in 1767<\/strong> and brought as many subjects as he could, including Uthumphon, back to his own capital, Ava<\/strong>.<\/p>\n\n\n\nResidential areas and markets were named after Thai people settling around Mandalay and Ava at the time, and even today, the region boasts elements of Thai culture in certain religious practices, cuisines, and arts and crafts.<\/p>\n\n\n\n
\u201cA hybrid culture, the combination of Burmese and Thai, emerged following the death of those who were brought from Ayutthaya,\u201d said Heart. \u201cThe smell of that culture can be felt around Mandalay these days.\u201d<\/p>\n\n\n\n
Meanwhile, since the excavation of the former Siamese king\u2019s tomb, Thai media has recommended the burial place as a tourist attraction for Thai travelers.<\/p>\n\n\n\n
Although Thai historians initially disagreed over whether to excavate the tomb, the project was initiated by the Siam Society following a report by The Irrawaddy in July last year that the burial place would be destroyed by local authorities in Mandalay to make way for a new urban development project.<\/p>\n\n\n\n
King Utumpon<\/strong><\/p>\n\n\n\nhttp:\/\/en.wikipedia.org\/wiki\/Uthumphon<\/a><\/p>\n\n\n\n
Thus, the so-called \u201cLin Zin people\u201d were Lao of the Tai\/Shan\u2013Tai family<\/strong>, closely related to today\u2019s Lao and Thai. Lin Zin Kone likely received its name from settlements of these Lao\/Tai captives during the wars of the 16th\u201318th centuries.<\/p>\n\n\n\n After the fall of Ayutthaya, one captured Thai king<\/strong> was buried at this hillock. Instead of preserving or recognizing this important shared heritage, the Myanmar military recently, and foolishly, announced plans to demolish the hillock\u2014claiming it was merely a burial site for a \u201cThai king and U Nu.\u201d A wiser government would have preserved and renovated the Thai royal tomb<\/strong>, developed a garden and historical signage, and promoted it as a symbol of centuries-old Myanmar\u2013Thai cultural ties. Tourism, scholarship, and cultural diplomacy would all benefit from a similar approach in Myanmar.<\/p>\n\n\n\n Few know that another distinguished figure rests at this same hillock: the renowned Myanmar Muslim writer Sayargyi U Nu<\/strong>, a classmate of King Bodawpaya<\/strong> at the Royal Monastery school.<\/p>\n\n\n\n Bodawpaya respected his scholarship so deeply that he personally asked U Nu to brief him on Islam. His Bengal diary proved so valuable that Bodawpaya used the information to guide the 1784 annexation of the western Rakhine kingdom<\/strong>, which had remained semi-independent since the fall of Bagan. Recognizing his brilliance, Bodawpaya appointed him:<\/p>\n\n\n\n His burial at Lin Zin Kone was not planned for political symbolism, but became an important coincidence tying Muslim, Thai, and Burmese histories together in a single place.<\/p>\n\n\n\n Lin Zin Kone is not just a mound of earth. Destroying it would erase part of the shared past of the region. In a time when Myanmar desperately needs bridges\u2014not more divisions\u2014protecting Lin Zin Kone would be a small but powerful step toward cultural wisdom.<\/p>\n\n\n\n Appendix<\/strong><\/p>\n\n\n\n The shrine for the last Mughal Emperor, Bahadur Shah Zafar, is located in Yangon (Rangoon), Myanmar, known as the Bahadur Shah Zafar Dargah<\/a><\/strong><\/mark>, near the Shwedagon Pagoda<\/a>. It’s a poignant, modest site where he was buried by the British after his exile, serving as a Sufi shrine and a significant spot for Indian history, marking the end of the Mughal Empire. <\/p>\n\n\n\n AI Overview<\/p>\n\n\n\n After the fall of Ayutthaya<\/a> in 1767, Burmese forces captured King Uthumphon<\/a> (Tampon, likely a misremembering), his court, and many citizens, resettling them near Ava (Inwa) and later Amarapura<\/a> (near modern Mandalay), where Uthumphon lived as a monk, leaving a significant Thai cultural footprint, including monasteries and historical records like the Yodaya Chronicle<\/a>. <\/p>\n\n\n\n Key Details:<\/strong><\/p>\n\n\n\n Addressing “Tampon”:<\/strong><\/p>\n\n\n\n The Yodaya \u101a\u102d\u102f\u1038\u1012\u101a\u102c\u1038 (Ayutthaya) Thai king\u2019s tomb at the Linzin \u101c\u1004\u103a\u1038\u1007\u1004\u103a\u1038\u1000\u102f\u1014\u103a\u1038 (Lang Xang) Laos hill<\/a><\/p>\n\n\n\n Credit to Nyi Win’s WP Blog.<\/p>\n\n\n\n The tomb of former Ayutthaya king Utumpon at Linzin hill, Taungtaman shore, Amarapura, near Mandalay, Myanmar<\/p>\n\n\n\n There have been news about the excavation of the Yodaya \u101a\u102d\u102f\u1038\u1012\u101a\u102c\u1038 (Ayutthaya) king\u2019s tomb at the Linzin \u101c\u1004\u1039\u1038\u1007\u1004\u1039\u1038 (Lang Xang) hill at Mandalay (Taungtaman, Amarapura). It has been confirmed that it is the tomb of Ayutthaya king Utumpon. This led me to know more about the Linzin campaigns of the Konebaung era in 1763 and 1765 and also about the interesting life of king Utumpon.<\/p>\n\n\n\n First of all I wondered why the place is called Linzin (Lang Xang \/ Laos) hill and not Yodaya (Ayutthaya) hill.<\/p>\n\n\n\n While king Naungdawgyi <\/strong>was laying siege to the Toungoo, the vassal king loyal of Lan Na<\/strong> at Chiang Mai<\/strong><\/a> was overthrown<\/strong>.<\/p>\n\n\n\n After Toungoo was captured, Naungdawgyi<\/strong> then sent an 8000<\/strong>-strong army to Chiang Mai<\/strong>. The Burmese army captured Chiang Mai in early 1763<\/strong><\/p>\n\n\n\n 1763<\/strong> \u2013 The Burmese invade Chiang Mai<\/strong> and the principality of Luang Prabang<\/strong> (now part of Laos) is captured.<\/p>\n\n\n\n It has also been mentioned that_<\/p>\n\n\n\n As a first step toward a war with the Siamese, Hsinbyushin<\/strong> decided to secure the northern and eastern flanks of Siam. In January 1765<\/strong>, a 20,000<\/strong>-strong Burmese army led by Ne Myo Thihapate<\/a> based in Chiang Mai<\/a> invaded the Laotian states<\/strong>. The Kingdom of Vientiane<\/a> agreed to become Burmese vassal without a fight. Luang Prabang<\/strong><\/a> resisted<\/strong> but Thihapate\u2019s forces easily captured the city in March 1765<\/strong>, giving the Burmese complete control of Siam\u2019s entire northern border.<\/p>\n\n\n\n It must have been during these 2 wars with Lang Xang in 1763 and 1765 that captives from Lang Xang were taken back and settled near the Taungtaman lake, not far from Ava, and the place has been called Linzin hill since the time (Amarapura was not yet built at the time).<\/p>\n\n\n\n Burmese forces reached the outskirts of Ayutthaya on 20 January 1766<\/strong>. The Burmese then began what turned out to be a grueling 14-month siege.<\/strong> The Burmese forces finally breached the city\u2019s defenses on 7 April 1767<\/strong>, and sacked the entire city. The Siamese royalty and artisans were carried back<\/strong>.<\/p>\n\n\n\n Hsinbyushin built a village near <\/strong>Mandalay<\/strong><\/a> for Uthumphon and his Siamese people<\/strong>\u2014who then became the Yodia people<\/a>. In accordance with Burmese chronicles, Uthumphon, as a monk, died<\/strong> in 1796<\/strong> in the village. His is believed to be entombed in a chedi<\/a> at the Linzin Hill graveyard<\/strong> on the edge of Taungthaman Lake<\/a> in Mandalay Region<\/a>\u2018s Amarapura Township<\/a>.<\/p>\n\n\n\n Ex-king Utumpon (2 months rule 1758) was among those taken back to Ava and settled near present day Mandalay. However, the last Ayutthaya king Ekathat (1758\u20131767) was not among those captured and taken back.<\/p>\n\n\n\n During the 1767 siege of Ayutthaya_<\/p>\n\n\n\n King Ekathat and his family secretly fled from the capital. The nobles then agreed to surrender. On April 7, 1767, Ayutthaya fell.<\/p>\n\n\n\n Siamese chronicles said Ekkathat died upon having been in starvation<\/a> for more than ten days while concealing himself at Ban Chik Wood (Thai<\/a>: \u0e1b\u0e48\u0e32\u0e1a\u0e49\u0e32\u0e19\u0e08\u0e34\u0e01), adjacent to Wat Sangkhawat (Thai<\/a>: \u0e27\u0e31\u0e14\u0e2a\u0e31\u0e07\u0e06\u0e32\u0e27\u0e32\u0e2a). His dead body was discovered by the monk. It was buried at a mound<\/a> named \u201cKhok Phra Men\u201d (Thai<\/a>: \u0e42\u0e04\u0e01\u0e1e\u0e23\u0e30\u0e40\u0e21\u0e23\u0e38), in front of a Siamese revered temple called \u201cPhra Wihan Phra Mongkhonlabophit\u201d (Thai<\/a>: \u0e1e\u0e23\u0e30\u0e27\u0e34\u0e2b\u0e32\u0e23\u0e1e\u0e23\u0e30\u0e21\u0e07\u0e04\u0e25\u0e1a\u0e1e\u0e34\u0e15\u0e23).<\/p>\n\n\n\n King Utumpon was king of Ayutthaya for only 2 months<\/strong> after the death of his father king Borommakot.<\/p>\n\n\n\n One year before his death, Borommakot decided to skip Ekkathat and appointted Ekkathat\u2019s younger brother, Uthumphon<\/a>, as the Front Palace.<\/p>\n\n\n\n In 1758<\/strong>, Borommakot died.<\/strong> Uthumphon <\/strong>was then crowned<\/strong>, and Ekkathat <\/strong>entered in priesthood <\/strong>to signify his surrender. However, two months<\/strong> after that, Ekkathat returned <\/strong>and claimed <\/strong>for the throne.<\/strong><\/p>\n\n\n\n 1758, Aug<\/strong> \u2013 King Utumpon <\/strong>abdicates the throne and retires at Wat Pradu. He is succeeded by Prince Ekatat<\/strong> who assumes the title Boromaraja V<\/strong><\/p>\n\n\n\n 1760, Apr<\/strong> \u2013 King Alaungsaya<\/strong> lays siege<\/strong> on Ayutthaya<\/strong>. Siamese King Ekatat<\/strong> who senses that he is not up to the task of leading the defense of the city invites his younger brother, the former King Utumpon<\/strong> to rule temporarily in his behalf.<\/p>\n\n\n\n Only five days into the siege, however, the Burmese king suddenly fell ill <\/strong>and the Burmese withdrew.. (The Siamese sources say he was wounded<\/strong> by a cannon shell explosion while he was inspecting the cannon corps at the front.).<\/p>\n\n\n\n 1762 <\/strong>\u2013 With the Burmese danger contained, Utumpon retires again <\/strong>and returns to his monastery<\/strong>, leaving the fate of Siam in the hands of his older brother, King Ekatat<\/strong><\/p>\n\n\n\n The Burmese, however, came back in 1767 <\/strong>under the commission of Hsinbyushin<\/a> and led by Neimyo Thihapate<\/a>. Though he was strongly urged to take role in leading Siamese armies, Uthumphon chose to stay in the monk status<\/strong>. Ayutthaya finally fell. Uthumphon was captured by the Burmese forces and was brought to Burma along with a large number of Ayutthaya\u2019s people.<\/strong><\/p>\n\n\n\n Uthumphon was grounded near <\/strong>Ava<\/strong><\/a>, along with other Ayutthaya ex-nobles, where he was forced by the Burmese to give them knowledge about the history and court customs of Ayutthaya\u2014preserved in the Ayutthayan affidavit<\/em>. Hsinbyushin built a village near <\/strong>Mandalay<\/strong><\/a> for Uthumphon and his Siamese people<\/strong>\u2014who then became the Yodia people<\/a>. In accordance with Burmese chronicles, Uthumphon, as a monk, died<\/strong> in 1796<\/strong> in the village. His is believed to be entombed in a chedi<\/a> at the Linzin Hill graveyard<\/strong> on the edge of Taungthaman Lake<\/a> in Mandalay Region<\/a>\u2018s Amarapura Township<\/a>.<\/p>\n\n\n\n Thai Cultural Village to Be Built in Burma<\/strong><\/p>\n\n\n\n By<\/em> YAN PAI \/ THE IRRAWADDY<\/a>| Friday, May 3, 2013 |<\/p>\n\n\n\n http:\/\/www.irrawaddy.org\/archives\/33591<\/a><\/p>\n\n\n\n A Thai cultural village is set to be built near the Burmese city of Mandalay, reflecting the ancient Siamese kingdom of Ayutthaya in a joint project Burma and neighboring Thailand.<\/p>\n\n\n\n Thailand\u2019s Siam Society is reportedly seeking permission from local authorities in Mandalay to build the village at the edge of Taungthaman Lake<\/strong> in Amarapura Township, in a bid to preserve the culture of Thai people living in Mandalay in the 18th century.<\/p>\n\n\n\n The Siam Society, under the Thai royal patronage, was founded in 1904 in cooperation with Thai and foreign scholars to promote knowledge of Thailand and its surrounding region.<\/p>\n\n\n\n The push to build the cultural village follows the discovery last month that the former Siamese King Uthumphon<\/strong>\u2014better known in Thai history as King Dok Madua<\/strong>, or \u201cfig flower\u201d\u2014and other royal family members were buried at a prominent graveyard near the lake.<\/p>\n\n\n\n \u201cA lot of Thai people arrived in Burma as prisoners of war and asylum seekers,\u201d said Mickey Heart, a historian and deputy chief the excavation team that uncovered Uthumphon\u2019s tomb.<\/p>\n\n\n\n He added that a large number of Thai people from Thailand\u2019s Tak Province later migrated to Burma because of internal disputes in Ayutthaya Kingdom and were allowed to settle in Mandalay\u2019s Yahai Quarter<\/strong>.<\/p>\n\n\n\n According to Burmese history records, King Hsinbyushin<\/strong>, the third king of Burma\u2019s Konbaung Dynasty, invaded the ancient Thai capital of Ayutthaya in 1767<\/strong> and brought as many subjects as he could, including Uthumphon, back to his own capital, Ava<\/strong>.<\/p>\n\n\n\n Residential areas and markets were named after Thai people settling around Mandalay and Ava at the time, and even today, the region boasts elements of Thai culture in certain religious practices, cuisines, and arts and crafts.<\/p>\n\n\n\n \u201cA hybrid culture, the combination of Burmese and Thai, emerged following the death of those who were brought from Ayutthaya,\u201d said Heart. \u201cThe smell of that culture can be felt around Mandalay these days.\u201d<\/p>\n\n\n\n Meanwhile, since the excavation of the former Siamese king\u2019s tomb, Thai media has recommended the burial place as a tourist attraction for Thai travelers.<\/p>\n\n\n\n Although Thai historians initially disagreed over whether to excavate the tomb, the project was initiated by the Siam Society following a report by The Irrawaddy in July last year that the burial place would be destroyed by local authorities in Mandalay to make way for a new urban development project.<\/p>\n\n\n\n King Utumpon<\/strong><\/p>\n\n\n\n http:\/\/en.wikipedia.org\/wiki\/Uthumphon<\/a><\/p>\n\n\n\n
Because Burmese chronicles often listed foreign polities<\/strong> among the \u201c101 peoples,\u201d Lan Xang appeared in those lists.<\/p>\n\n\n\n2. Burial of the Ayutthaya (Yodaya) King at Lin Zin Kone<\/strong><\/h2>\n\n\n\n
To this day, Thai tourists quietly travel to Lin Zin Kone<\/strong> to pay respects to their lost monarch\u2014something the Myanmar public rarely notices.<\/p>\n\n\n\n<\/figure>\n\n\n\n
Only strong public objections stopped the destruction.<\/p>\n\n\n\n
Look at India and Parkistan leaders visiting Myanmar paying respect at the last Mughal Emperor\u2019s tomb in Yangon is a good example: Indian and Pakistani leaders both pay respect there, and funds have even been offered for its renovation.<\/p>\n\n\n\n3. Sayargyi U Nu: The Muslim Scholar at Lin Zin Kone<\/strong><\/h2>\n\n\n\n
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U Nu responded by producing the earliest Burmese-language Islamic treatises, written in chapters<\/em> similar to Buddhist scriptures:<\/p>\n\n\n\n\n
U Nu\u2019s insights also strengthened relations with Manipur, which Bodawpaya formally annexed in 1813.<\/p>\n\n\n\n\n
4. A Hillock That Deserves Preservation, Not Demolition<\/strong><\/h2>\n\n\n\n
It is:<\/p>\n\n\n\n\n
Preserving it, renovating it, and presenting it properly could turn Lin Zin Kone into a meaningful site of historical reconciliation and international friendship.<\/strong><\/p>\n\n\n\n<\/figure>\n\n\n\n<\/figure>\n\n\n\n\n
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