개요
Historical Context
Bagan served as the capital of the Pagan Kingdom from approximately 849 to 1297 CE, a period in which the first unified Burmese state emerged. Founded near the confluence of the Irrawaddy and Chindwin rivers, the city became a powerful center under King Anawrahta (reigned 1044–77), who adopted Theravada Buddhism as the state religion after his conquest of the Mon kingdom of Thaton in 1057. This event catalyzed an extraordinary building campaign that, over two centuries, covered the arid plain with thousands of religious monuments. Inscriptions and chronicles document the donations of land, labor, and materials by royalty, nobility, and commoners, reflecting a deeply embedded merit-making ethos. The kingdom’s decline followed a series of Mongol invasions from the north; the sack of Bagan in 1287 effectively ended its political supremacy, though the site continued as a religious and economic hub into the subsequent Pinya and Ava periods.
Architectural Splendor
The architecture of Bagan is dominated by two primary forms: the solid, bell-shaped pagoda (stupa or zedi) and the hollow, square temple (gu). The Shwezigon Pagoda, begun by Anawrahta, established a prototype for later Burmese stupas with its tapering profile and gold-gilt umbrella. The Ananda Temple, completed in 1105, represents the pinnacle of the gu style, with a cruciform plan, soaring terraces, and interior corridors lined with murals depicting Jataka tales and scenes of the Buddha’s life. Stucco ornamentation, glazed ceramic plaques, and stone sculptures exhibit a syncretic artistic language blending Mon, Pyu, Pala Indian, and localized innovations. The use of brick with lime mortar allowed rapid construction, although subsequent renovation and restoration have sometimes obscured original surfaces.
"Whoever passes through this kingdom will see, scattered on the plain of Pagan, more pagodas than there are houses — temples without number, of every shape and size, raised by kings whose names alone are written on the bricks."
— Marco Polo, The Travels III.42, describing the city of Pagan (Bagan), c. 1298 CE
Discovery and Early Scholarship
Although Bagan was never truly lost, its documentation by European scholarship began in 1855 when British envoy Henry Yule visited and published detailed sketches and notes. Systematic study commenced under the Archaeological Survey of India in 1901, led by Taw Sein Ko, who conducted the first extensive inventory and clearance of vegetation. These early efforts stabilized major structures but also introduced anachronistic reconstruction methods, such as metal roof supports and modern brickwork. The site gained wider recognition following the publication of the Glass Palace Chronicle translation in 1923 and the foundational works of G. H. Luce, whose multi-volume Old Burma—Early Pagán (1969) remains a cornerstone of Bagan epigraphy and art history.
Controversies and Debates
Scholarly disputes persist over key aspects of Bagan’s history. The chronology of early temples is contested, particularly the dating of structures like the Nathaung Kyaung, which may be later than their traditional attributions. The extent to which Mon artisans shaped Bagan’s visual culture versus a primarily indigenous Burmese tradition is another area of debate. The ecological and economic sustainability of such massive construction is questioned: some historians argue that temple building drained state resources and contributed to dynastic decline, while others point to continued construction into the 13th century as evidence of enduring wealth. Restoration practices, especially those after the 1975 earthquake and in the lead-up to UNESCO nomination, have been criticized for lacking authenticity, employing modern materials and conjectural additions. The 2019 inscription was delayed for decades partly due to these concerns.
Significance
Bagan’s sacred landscape is a testament to the power of Buddhist belief to shape physical and social environments. Its concentration of monuments—over 2,200 surviving from perhaps 10,000—represents one of the largest archaeological sites in terms of structure density. The site continues to function as an active pilgrimage destination, with regular festivals and rituals integrating heritage with living religion. Inscribed as a UNESCO World Heritage Site in 2019, Bagan now faces challenges of sustainable tourism, earthquake resilience, and balancing conservation with spiritual practice.