a brief outline on the traditional background of the the lehkai

Karen Heritage - Volume 1, Issue 1 10

A Brief Outline on the Traditional Background of the The Lehkai (Ariya) Religious Sect [and] its Leit-Hsan Wait

1. Forward

Throughout the ages, in a span of millions of years, that man had lived in this world, he had experienced physical and natural conditions that had influenced his thoughts and actions. His contacts with them had made him to adopt himself to his surroundings and to people around him. For the well being of his community, he formulated moral and spiritual rules of the many and varying customs. Cultures and religious practices that mankind had made for himself and his own community. Some were well advanced and well known, some were not well known, that some tribal customs, cultures and religious practices were not so well known might be due to the fact that they lacked a written language. So any religion that would want the masses of laymen and other people to understand and appreciate its culture, and religious practices. It would have to teach them through the knowledge of its dialect or language and literature. The treatise now being presented is known in the Karen (or). ‘Plone’ vernacular as ‘Lai-kai’ translated into Burmese it means the ‘pith’ or ‘essence’. It is hoped that this treatise will give a short outline and shed anew light on the traditional background of this laikai religious sect. Just as the pith ot a tree is its most valuable part, so the followers of the Laikai religious sect consider their religious principles to be the pith or essence of all older religious principles. The Karen or plone’ nationals regard it to be a true religion. About 2700 years ago, when Karen tribes started to search for more fertile plains and richer lands, they had to face all kinds of dangers from nature, wild animals and hostile tribes. They lived close to the land-practiced animism as a form of worship. They worshipped the sun, the moon, and the earth, the woods and trees. Traces of these practices can still be seen in the present day traditional customs and religious rites Later, they became ‘flats’ or ‘spirit worshippers and practice wizardry. As the tribes gradually moved from the hills to the plains lower down, they came into contact with their own tribal groups, who had trekked ahead of them. When they met their traditions, customs and religious beliefs became intermixed. This Laikai religious sect however, discarded the undesirable practices and rites, retaining only those practiced by the ‘Ariya’ holy man, and best suited to their way of life. The simplicity of the Ariya religious precepts, which they made their own, became for the Laikai Karen Nationals a true religion easy to follow.

Collaboration undertaking this treatise : Saw Kya Shin from Kya-in-Seikkyi, Kyaw Paung-Yei from Hnit Cha, Kyau Taing Lone Gay from Kamitedon, Mahn Gyi Sein and his co-workers Hlaingbwe

Editors Note: The following Document, witten around 1980 was provided by a member of the Lekei sect. The correct spelling of Lekei is unclear with the authors using ‘Lehkai’ on the cover and ‘Laikai’ throughout the text which is reproduced here without correction to the original. Accompanying Images are not in the original but are included to present a visual element to the sect. In-terstingly with both main Karen languages Plone and Pakanyaw not being mutually intelligable a number of Karen leaders favour adapting and using the Leit-Hsan -Weit script as a national language.

Practicing Leit Hsan Weit

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2. The Background that Linked the Laikai Religious Sect and Leit-Hsan-Wait The religious rites and customs of be laikai religious sect, seemed to be linked by tradition to the cuneiform script of the Laikai Karen Nationals known as Leit-HsanWait, a script not unlike the scratching of fowls.

Note: Leit or Lite a Karen word means script Hsan - means fowls or chicken ‘Wait or Weight’ — means to scratch

By tradition the old Karen generation believed that, at the dawn of time, man had descended from one parental source, and there were seven brothers. From rhymes tar’ in Karen, handed down traditionally from older to younger generations, the Karen was the eldest of the seven brothers. He called himself ‘plone’ meaning man. The Burmese called him ‘Kayin’ (Karen) and still calls him that, the legend was that the Father-god on nearing death, calls him his sons to his bedside to give the Divine Communications. Only six of the brothers came. The eldest, who was the Karen, did not come because he was busy with his ‘taung-yah’ (garden) work. To each of the six brothers who came, the dying father god, gave a Divine Communication. He charged the youngest brother to deliver the Divine communication reserved for the eldest brother. The youngest brother saw that the Divine Message for the eldest brother was so valuable and prophetic and wanted it for himself So he made a copy of it on leather to give the eldest keeping the original one branded with gold. Without letting the other brothers’ known of what he did he came to deliver the message. He called out the eldest brother to take the message but the eldest brother was busy with tending his ‘taung-yah’ [and] told him to leave the message on a tree stump. The youngest brother left the message on a tree stump as he was told and gladly went back the way he came. From. For the whole rainy season , the eldest brother forgot about the message left on the tree stump. Only at the end of the rainy season that he remembered the message left on the tree stump. When he went to look for it, all that was left of the parchment, were bits of leather chewed by dogs, they lay scattered on the ground scratched by fowls. Angry and not knowing what to do, he burnt the tree stump down, leaving only charcoal and ashes. That eldest brother, the Karen was said to be gifted to foretell the future. He did this by reading the signs from

Ceremony at Beh Klaw Refugee Camp, Thailand

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scratches in the ash heap and charcoals. He found that his foretelling the future were in part correct. So he reasoned that his readings would be more correct. if he used the bones of chicken, because they were the one that scratched away the divine message. From that time on, he started killing chicken to use the bones for reading the future. This practice remained among the Karen Nationals until recently. Perhaps in some Community the practice might still remain. The cult and practice of divination using the bones of chicken was prevalent. There were writings on this subject. Pagodas, Monasteries and Mounds were built or erected and named Shwe-Kyet-Yeet’ (Golden Fowls’ Scratch) pagodas and so on. The slaughter of chicken for this cult gradually became so wide spread that the fowls took the case to the Great Spirit with the plea that interceded for them to the Father-god. The Father-god called together all the good spirits (flats) and consulted them. The pleading of the fowls was right and it would be advisable to give the Karen Nationals a written or else the lives of the chicken would be in danger. That decision from the Father-god made it possible for the Karen Nationals to get the written or else the lives of the chicken would be in danger. That decision from the Father-god made it possible for the Karen Nationals to get the writings or script known and called by the Karen Nationals as ‘Leit-Hsan-Wait’ a Cuneiform writing, not unlike the scratching of fowls. Considering the fact that some Karen Nationals still practice the art of divination using the bones of chickens. It could be assumed that there might have been in times past a traditional knowledge that enabled them to read the signs. (It could be only termed traditional, as there were no written record there were no written record). The Re-appearance of ‘leit-H san-Wait(Fowls’ Scratch Script) When the Karen Nationals, together with there own tribes and other tribal groups slowly made their way from the hills to the richer plains lower down, it could not be exactly known, if they already had a written language of their own. The Karen Nationals adopted and used the Mon-Burmese alphabets, adapting the phonetics to suit the intonation and accents of ‘Leit-Hsan-Wait’ a singularly peculiar Karen script likened to the scratching of fowls, was made possible only by the diligence of those persons devoted to the cause. The following paragraphs will be an expository account on the subject.

3. Hpu Nai Thaung Hlya (Sha ) and the Karen Letters. ‘Leit- Hsan-Wait’

The year was 1834 AD Hpu Nai Thaung Hlya studied under Bodaw Tah Mite who was the first Karen National to attain the monkhood. His monks’ title was ‘Nandamala’. Mahn Thaung Hlya studied the three Buddhist precepts Pariyatti, Padeikpatti and Padeikvida. He returned to his birthplace at Kawdo after completing his studies. The place was in Don-Ying area where the Karen Nationals had already started studying the Karen Language and literature. On January 12,of 1837 AD Hpu-Hsan-Hpaw of Pine-Yan in Done-Yin area embraced Christianity. He was thefirst Karen or ‘plone’ to become Missionary. Thus there arose a need to have Pwo-Karen or rather ‘plone’ Karen version of the Christian Holy Bible, if the mission work was to be successful. It was to be translated from the English version into the ‘plone’ Karen language. The American Baptist Missionaries Drs. Mason, Jonathan Wade. D.L. Brayton and Reverend Ballard were given the task. Since there was no known written Karen alphabets at that time they had to improvise. They used the existing Burmese alphabets to create a phonetic system to suit the accents, pronunciations and intonation of the ‘plone’ Karen language. They did not use a mixture of the Mon-Burmese and Sansknt alphabets used in monastic schools. Mahn Thaung Hlya (Sha) realized what the Missionaries had to resort to, was because there was no written alphabets in use. He himself did not like what the Missionaries improvised. Neither did he like the letters of the alphabets he learned from Hpu Tah Mite of Gyaing monastery. So, he together with six other elders who shard his view, vowed to get a true Karen alphabets, singularly suited to the pronunciation and accents of the ‘plone’ Karen dialect. The seven of them went up to Zwegabin hill where there was the upper ye-ta-goon (waterfall) monastery. There they fasted, dedicating themselves to their vows to obtain the alphabets for the Karen Nationals. After the first day one of them broke fast, thus breaking his vow. On each of the six succeeding days, one after another of their numbers broke fast, leaving only Mahn Thaung Hlya (Sha) to complete the fast. Mahn Thaung Hlya, weak and exhausted after his seven day fast, was just able to move and see dimly.

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Suddenly he was startled to see a white-robed saintly person. The person in white asked him why he fasted and what he wanted. Was it for riches that he tasted? Mahn Thaung Hlya replied that it was not for riches that he fasted, but for a set of purely Karen alphabets. When the saintly white-clad figure heard it, he touched a flat rock in front of Mahn Thaunbg Hlya with the staff in his hand. At once Mahn Thaug Hlya saw on the flat rock (25) Consonant litters, (13) Vowels and (9) Numerals. The white-clad person asked Mahn Thaung Hlya if he could safely take care of the letters given. He could not answer, but only gazed in awe at the saintly person. The white person then brought forth a weighing scale and said to Mahn Thaung Hlya to step onto the scale. Weak from his fast, he could not climb onto the scale. Others who were nearby were asked to do the same. Finally, an extraordinary man from thaton was asked to step onto the weighing scale. When he did so, it was found that his weight balanced the letters. The while-clad figure then took the man along with him. Mahn Thaung Hlya came down to the foothills of Zwe-ga-bin. He showed the people around the foothills, the letters and alphabets he received from the white-clad person. He asked them to decipher and pronounce the letters. No one could read and pronounce the alphabets. That incident occurred in 1207 B.E. That was the year that could be assumed as the re-appearance of ‘Lait-Hsan-Wait’ script of the fowls’ scratch for the Laikai religious sect. (‘Lait’ or ‘Lite’ = Script; Hsan = Fowl; Wait = Scratching)

4. The Knowledge of the Laikai Religious Sect and its Literature ‘Lait-Hsan-Wait’ widened. Day after day, Mahn Thaung Hlya, together with Mahn Tah Paing searched for a person who could decipher and read the (25) Consonants, and the (13) Vowels. They finally heard that one Mahn Maw Yaing, residing at Hta-nee-gon (Koe-Kya-naung in Karen) in Hnit-cha village tract, on the West Bank of Saiween River was learned and could read a number of languages. He had helped the American Baptist Missionaries to translate the Holy Bible into the Pwo-Karen or ‘plone’ language. Mahn Thaung Hlys and Mahn Tah Paing decided to go to Hta-nee-gon for his help. It was unfortunate that Mahn Maw Yaing was afflicted with leprosy and no one went near him. However, tragic it may be, Mahn Thaung sought him out. He was convinced that Mahn Maw Ying was the only person most able to decipher and read the letters. So he brought him back to Don-Ving village tract, built for him a separate house and daily studied the letters of the language. From then on the writings of the laikai religious Scriptures and Literature was done in Leit-Hsan-Wait’ not unlike the scratching of Fowls.) During the time that Buddhist monks were teaching in Mon, Burmese, Pali, the old Karen literature in their monasteres, Mahn Thaung Hlya, Mahn Tah Paing and Mahn Maw Yaing were also trying to spread the teaching of Leit-Hsan-Wait. For the Laikai religion amid objections, harassments and ntimidations from scholars and other missions, the teaching and learning of, ‘Leit-Hsan-Wait’ went on the West Bank of the Salween River; some of the people living on Don-tha-mee creek were already practicing the saintly practices of the Ariya Thu-daws.

[Note: - An Ariya is one who has become independent of the Common laws of transmigratory existence] Dr. A. Judson.

Hpu pone Coe (grand-father) (a) grand-father Hpu Thu Ka Nyaunt, a villager of Hnit-Cha, became the first person to learn the religious precepts of the Ariya and was destined to become a priest, giving sermons on the scripture. Mahn Thaung Htaws aunt was the wife of Hpu Pone Coe (Hpu Thu Ka Nyaunt), It is interesting to note at this point that generally while Buddhist monks must be unmarried. Ariya monks could marry, have children, and still be allowed to be monks of the Ariya sects. Beginning with grandfather Pone Coe, the sect has scripture preaching monks. Although Hpu Pone Coe read and spoke a number of dialects, he had not yet mastered the Leit-Hsan-Wait religious letters. It was only when he met with Hpu Maw Yaing, who came from Don-Ying peddling native medicines that Hpu Hpone Coe began learning the dialect. On the 9th.day Waxing of Tabaung in 1219 B: E. (A. D 1860) Hpu Pone Coe, together with a group of elders, met and discussed plans to erect a pagoda in Commemoration of receiving the Laikai Scnpture, It

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was mid-summer then, and strangely lightning stwck where they were gathered. It was there that they then decided to erect a pagoda. It was the Sulamuni pagoda and all that were connected with it were forbidden to kept fowls, ducks and pigs. Evidence of this religious ban, can still be seen among the Anya religious Community. The Laikai Karen Nationals tradition of building Sulamuni pagoda is similar to that of the Talakone Buddhist sect found in Mon and Karen States. The building of the Sulamuni pagoda completed, Hpu Hpoe Coe devoted the rest of his life to live by the precepts of the Ariya faith. As he gradually grew old and feeble with age, he left injunctions with his niece Nant Mite Hmone, later known as grandmother Mite Kah-lee to carry on the traditions imposed by the religious precepts, until the attainment of the ultimate holy state (the arahat). From that day on Namt Mite Hmone and Mahn Thaung Htaw lived a religious Itfe according to the precepts of the Ariya beliefs. This involves the reciting of short meditative sentences. In addition to Nant Mite Hmone and Mahn Thaung Htaw, Grandfather Hpoe Coe, called for 7 other couples, who would observe and practice meditation. Mahn Thaung Htaw and Nant Mite Hmone asked their parents for permission to enter into the observance of the rites. The parents realized that the meditative rites were so rigid and strict, and if they would be able to complete it. They vowed that they could and with the permission and blessing from their respective parents Mahn Thaung Htaw and his wife, together with the other 7 couples entered their meditative rites for 9 months. At the time that the couples entered their religious observance Nant Mite Hmones youngest sister was still a suckling baby.

They had to make the following Oaths during the meditative period-

1. To be with moral purity at sleep. 2. To be with moral purity at meals. 3. To avoid taking hot and putrid food. 4. To abstain from all flesh and meat. 5. To be free from greed, anger and folly in their lives.

Making offerings of uncooked rice in a bowl, together with bunches of banana, coconuts, candles, sprigs of Eugenia and sprayed with sweet scented waters, they entered their meditation period. Mahn Thaung Htaw and his wife were the only couple who successfully completed the meditation rites at the end of the 9-month period. A day after completing their meditative rites, a white-clad figure appeared to them, telling them to reconsider their religious precepts and rituals and to compare them with those observed by monks (rahans)who kept the Sabbath on the 8th, and 14th, or 15th Waxing and waning of the lunar month. The white-clad stranger advised them to follow the middle path that was not to be too extreme in their observance of the precepts. The couple did so. The saintly stranger often came to teach Nant Mite Hmone the religious precepts. However, it happened that she was illiterate and she soon forgot what was taught. When the saintly stranger knew of this he promised to give them a literature on the precepts that would be easy to understand For one reason or another Mahn Thaung sha lost 2 letters of the Laikai Alphabets while he was secretly teaching the language at Doon-Ying. Not knowing what to do, he consulted Mahn Tar Paing and they decided to get the help of Mahn Maw Yaing who lived at Hta-nee-gone. Mahn Maw Yaing told them that the 2 lost letters were on a flat rock in a small lake at Thaton. They went to the lake indicated and saw the 2 lost letters. One of the letters was shaped like the ring on the tail of a snake-head fish (nga-daing). The other was like the figure on the back of the crab. Mahn Maw Yaing, read the letters for them. One sounded ‘bar’ and the other sounded ‘dar’ in Karen dialect, it meant to be moderate. They copied the 2 letters and return to Don-Ying. Mahn Maw Yaing was toot sore and could only walk slowly and was left behind. Mahn Thaung Sha and Mahn Tar Paing reached a viNage called Parrots Village on the bank of Don-tha-mee creek. They crossed over to the east bank of the Saiween River, leaving Mahn Maw Yaing to follow them to Don-Ying.

5. The strange dream of Mahn Thaung Htaw and Nant Mite Hmone.

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On their way from Don-Ying to Thaton to look for the 2 lost letters, Mahn Thaung Sha and Mahn Tar Paing, stopped and spent the night at Hnit-Cha. It was on that night that Mahn Thaung Htaw and Nant Mite Hmone had their strange dream. In their dream, they saw the holy man who told them that the next day being Saturday, they must go to a well outside the village, bathed and washed their heads with sweet smelling herbs and acacia water. They would see a man walking towards them with a feeble gait and toddling. They must not be afraid of him nor must they loathe him, but tended to him and bathe his sores. They would then be rewarded with the literature they wanted and the apparition then vanished. The next day being Saturday, Mahn Thaung Htaw and Nant Nite Hmine went to the well outside the village in the afternoon. They did as told by the apparition they saw in their dream. As they were doing so they saw in a distance a man coming toward them from Kamar-daing-Kaw to Hnit-Cha. He walks through burnt paddy stubble. They ran towards him and at once recognized him to be Mahn Maw Yaing who was left behind by Mahn Thaung Sha and Mahn Tar Paing. Mahn Thaung Htaw and Nant Mite Hmone realized that what they saw before them was exactly like what they had dreamt. Quickly and gladly they ran towards Mahn Maw Yaing who has fallen down. They asked him where he came from and where he was going. Mahn Maw Yaing just replied by swearing in one word in Mon. He told them to carry on the work if they could. Mahn Thaung Htaw and Nant Mite Hmone gently carried him to the well, bathed, washed him cleansing his sores. Mahn Maw Yaing told the couple that, he, together with Mahn Thaung Sha and Mahn Tar Paing had gone looking for the 2 lost Laikai Alphabets and when they had found them and were returning, they got separated. Mahn Thaung Sha and Mahn Tar Paing left him to find his way alone. The couple then asked Mahn Naw Yaing if he could teach them the Laikai dialect, he replied that he could. When they had mastered and learned the dialect, Mahn Maw Yaing returned to his native place at Hta-nee-gone. Their Mahn Thaung Htaw and Nant Mite Hmone frequently visited him to learn more of the deeper meaning of the Ariya faith and the dialect.

6. Arrested for Preaching the Laikai Religion and Teaching the ‘Leit-Hsan-Wait’

In addition to Mahn Thaung Htaw and Nant Mite Hmone, a fairly large number of people in the Don-Ying area at the foothills of the Zwe-ga-bin range and in a wide area around Hnit-Cha, between the Salween River and Don-tha-mi Creek, could read and write the Laikai dialect. The ten Jatakas, Janaka, the story of King Theikdatta, verses, poems, 80 thousand saints, mingala religious precepts were all written down in Laikal Language. Those records can still be seen in some of the Buddhist and Ariya monasteries. Among those who were learned in the Laikai dialect, Mahn Thaung Htaw, Nant Mite Hmone, Mahn Shway Pauk and Mahn Maw Yaing were considered more learned than all the rest. The learning and teaching of the Laikal dialect came under mischievous misrepresentation from some of the Christian disciples of the mew ‘plone or PwoKaren Alphabets written for the Christian Holy Bible. They even spread false rumors that in that area. a Karen pretender to the Victorian throne had appeared. The teaching of the Laikai dialect and its literature led by Mahn Thaung Sha among the Karen Nationals was threatened with physical harm. So Mahn Thaug Sha collected all the literary works of Laikal within Don-Ying area and hid them for safe custody. Mahn Thaung Sha and Mahn Tai Paing considered that the

Lekei Ceremony, Nicha

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collecting of all the existing Laikai books and literature in Don-Ying area alone would not be enough. Those in Hnit-Cha area across the Salween and between Don-tha-mi stream should also be collected and kept under safe custody. Coming to that decision, Mahn Thaung Sha and Mahn Tar Paing went to Hnit-Cha, invited Mahn Maw Yaing, Shwe Pauk, and Thaung Htaw to discuss the collecting and hiding of all the Laikai literature in Fowls’ Scratch alphabets, At this stage Mahn Thaung Htaw pointed out to those assembled that even if all the literary works and the books written in Fowls’ scratch letters had to be surrendered, it would be impossible for others to take away the written language and literary works he had acquired, Mahn Thaung Sha then asked Mahn Thaung Htaw if he could take the responsibility for the responsibility for the custody of all the books and writings, and Mahn Thaung Htaw replied that he could. Those assembled at Hnit-Cha for the discussion included Hnit-Cha village headman Mahn Htaw Pan, and one Mahn Rai Kai. In the presence of those assembled and village headman Mahn Htaw Pan, Mahn Thaung Sha promised to bring over all the Laikal literary books and writings in Leit —Hsan-Wait and handed them over to Mahn Thaung Htaw.

The following persons promised to be jointly responsible for keeping in safe custody the Laikai writings in Fowls’ Scratch letters. They were - 1) Mahn Maw Yaing 2> Mahn Thaung Sha 3) Mahn Thaung Htaw 4) Mahn Shway Pawk 5) Mahn Htaw Pan 6) Mahn Rai Kai and 7) Mahn Tar Paing. The honorary title “Hputee’ or simply “Hpu “was conferred on each of them. (In Karen Laikai dialect the word means one who is learned and well versed in the dialect and Laikai Literature).

They discussed the problems of storing in safe custody all the books and literature written in Fowls’ scratch (wedge shaped writing) schpt. In the end they decided to request Mahn Thaung Htaw to take charge of them. He agreed to do so and that night Mahn Maw Yaing, Htaw pan, Mahn Tar Paing from Don-Ying contributed 50 pyas each to celebrate occasion. When Mahn Thaung Hlya (Sha) recounted how he got the Laikai alphabets from the white-clad figure on Zwe-ga-bin hill, he was convinced that the person taken away by the white-clad figure was surely Mahn Thaung Htaw. On hearing this account, they all shouted in chorus the doggerel below: - Hmanbi-Hmanbi Ooyin Hmugee Quite right, Quite right, great gardener Hman Hla,Hman hla,Koe Bu Dar Quite right, quite right - past nine stations

Kia Aye-laung - Thay-hto kho Crow made droppings - on tree stump Doh-la-gha-gha- ThaloThalo Everyone who saw — loathe it

Sa thawt htone-haw —mwai may theet At the sound of mortar pounded — it would be sticky rice Sans-wa - mwai —mwa — Htee tha. thusar hga sar wai-sar nga sar But the cucumber—he ate, late, brother ate, and we ate.

The gist of the doggerel recited in a mixture of Burmese, Mon and Karen, was that they were to work together to preserve what was best for them. All the literature books on the Laikai religious sect written in Fowls’ Scratch Script were handed over to Mahn Thaung Htaw and Hpee Mite 1-Imone the next that

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received the Laikai Scriptures. Teaching and Laikai Karen dialect in the Thaton and Don-Ying area among the Karen Nationals caused a controversy between the Laikai sect and Christian sects. The ‘plone’ or Pwo-Karen Christians who has a new set of alphabets from the Burmese alphabets objected to the teaching of the Laikai dialect in Fowls’ Scratch Script. Measures were taken against Mahn Maw Yaing, Thaung Htaw and Hpu Shway Pauk who were taken into custody and jailed at Moulmein. During the 7 days they were in goal, they fasted, abstain from taking meat and flesh, did their religious duties. One night they saw as in a dream a dream a white-clad figure released from goal. On the 7th day a white Jailer told them that the jail was for same people and not for mads mind that he would help to get their release. Mahn Maw Yaing related his troubles to the Jailer. He wrote his petition in Laikai dialect, which the Jailer could not read. So he gave it back to Mahn Maw Yaing who read it, at the same time translatingit. The Jailer was impressed with his learning and he asked Mahn Maw Yaing how he could help, Mahn Maw Yaing asked the Jailer to allot them lands. The Jailer regretted that most of the land s had already been allotted. If he (Maw Yaing) could find wastelands not occupied by anyone, he would give the lands o them. They were then released from jail and they return home.

7. How the Lpikai Precepts and Its Religious Rites were obtained

Back at home, they looked for wastelands. One day they were approached by a white-clad figure who told them that to write and record the religious precepts and rites on the bark of 2 kinds of poison trees, namely tsu-paing and ‘palon-paing They are to be mixed with a black substance. To write down or copy the Laikai religious Scriptures and precepts, they were to use a white substance. With that instruction, the white-clad figure vanished from their sight. Mahn Maw Yaing and his friends did as they were told and they succeeded. The writing material was called Thta bote’ A group of writers learned in the Laikai (Ariya) religion and Fowls Scratch Script (Leit-Hsan-Wait) was formed to undertake the task of writing and copying the scriptures and all other Laikai Literature. They included-

1) Mahn Thaung Htaut 2) Hpu Maw Yaing 3) Hputee Shway Pauk 4) Hpee Mite Kali 5) NantPaungKyawtand 6) Nant Kyein Hpaw (later known as Hpee Sein Hpaw).

The honorary title Hputee was given to Mahn Thaung Htaut, who was later, called Hputee Thaung Htaut. The same honorary title of “Hpee’ was also given to Nant Mite Hmone, later called Hpee Mite Kali. The couple not only lived by the precepts of the Laikai faith, but also strictly followed all the religious rites and taught others the Laikai dialect. As they were about to undertake their task, they took oath and made the usual offering of uncooked rice, banana, coconut, incense candles etc. It was then that a white-clad saintly man appeared to them. He promised to hand over all the Laikai scriptures, religious precepts and the Fowls Scratch script of the religion. He asked all living mortals and spirit if they approved and when they showed their approval the saintly man handed over all the tings that he promised. Beginning their work in the month of Tabaung, they worked at it for 9 months, finishing the task of writing down all the Laikai scriptures, religious precepts and literature in Laikai (Leit-Hsan-Wait or Fowls Scratch Script) on the 1st Waxing of Tazaungmone 1222 B.E. (1861 AD). They then held a triumphal festival for the successful work just ended.

8. New Religious Rites and Practices from the Laikai Scripture

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The Copying and Writing of the 49 Scriptures took 9 months of unceasing work, Reading the proofs, learning and reviewing the scripts took another 3 years. According to the newly acquired scriptures, they came to keep Sabbath on the 8th,14th, or 15th. Waxing and waning of the lunar month. From that time on up till the present time Laikai or Ariya devotees in Kya-in-Seikkyi area still practice their religious rites and offerings according to their new interpretations of the Laikai precept. “Soons’ or rice offerings were made on that day. For the purpose of Worship and Medi-tation, they built ‘Zayats’ and dedicating them. Hputee Thanug Htaut and Hpee Mite Kali led and lived a religious life strictly following the precepts of the Laikai faith. They were getting old and they realized that it was time for them to pass on their knowledge to a younger generation. They consulted the thudawhsins sayadaws or holy men of the sect. They Sayadaws (priests) advised Mahn Thaung Htaut to choose Kyaw Shwe Hpone,a novitiate for the monkshood in the Laikai monastery at Hnit-Cha. Kyaw Shway Hpone was the son of Hpee Aint Tha, a grand daughter of Hpee Mite Kali.That choice by-passed older relatives and Kyaw Shwe Hpone became the youngest teacher of the Ariya (Laikai) religious sect. All the writings and literary works on Laikai religion youngest Aunt Hpee Mite Ngon. As was customary for the devotees of the Laikai or Ariya religious sect, the full moons the 8th 15tt and the last phase of the moon were observed as Sabbath. Kyaw Shway Hpone observed them as well as Saturdays as Sabbath days. 9. Kyaw Shway Hpone and Sayadaw Kya Waw

There were 8 children born of Mahn Thaung Htaut and Hpee Mite Kah. They were-

1) Mahn Chauk Hpaw 2) Nant Ee Tha (the mother of Kyaw Shway Hpone) 3) Nant Kya Them 4) Nant Mite Linn 5) Nant AikWah 6) Nant Mite Lone 7) Nant Mite Waing and 8) Nant Mite Ngon.

Excepting Nant Mite Ngon. none of them made a name for themselves as religious teachers. It was she who had the custody of the Laikai (Ariya) scriptures and Leit-Hsan-Wait script. She taught her nephew Kyaw Shwe Hpone the scriptures and the precepts of the sect and to lice according to its teaching. Her teaching of the Ariya precepts and her piety earned her the honorary title “H pee. When Kyaw Shway Hpone wasl4 years old and wa still a novice for the priesthood, he came to the monastery where U Kyar Waw was the presiding monk to studyand learn the Buddhist scriptures taught in the Burmese, Pwo-Karen, Mon and Pali languages. He proved to be brilliant pupil as well as a scholar. Occasionally he wrote down what the sayadaw taught him of the religious precepts in Leit _Hsan-Wait (Fowls’ Scratch Script) which he had already mastered. Mahn kyar Waw in turn became a pupil of Kyaw Shway Hpone to learn the Fowls Scratch Script. This news got around in Don-Ying area among the followers of the sect and also among Christians. They came to the Monastery at upper Ye-ta-gon to study the teachings of Leit-Hsan-Wait. Studying under Hpu Nai Kya Waw at upper Ye-ta-gon Monas-tery,Kyaw Shway Hpono frequently visited Hnit-Cha where he did his meditations at’ Thakabalaing’ monastery. By that time Hputee Thaung Htaut and Hpee Mite Kali were already dead. Hputee Thaug Htaut died as a monk, Both were buried according t o Buddhist funeral rites.

10. Leit-Hsan-Wait (Fowls Scratch Script) and America Baptist Missionaries (Westerners)

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In the districts of the Salween and Thaton, predominantly inhabited by the plone or Pwo-Karen and Sgaw Karen Nationals, news of the existence of the Fowl Scratch Script writings aroused great interest among the literary circles of both Buddhist and Christians. They were eager to contact the Karen Nationals who were followers of this sect and to see their religious scriptures and works. The year was 1282 B.E (about 1921 A.D). The then Prince of Wales, heir apparent to the English Throne (later crowned Edward VIII who abdicated) was on a tour of the British Empire. During his stop in Rangoon, he indicated his wish to meet all the Burmese Nationals and that included the Karen Nationals. The Karen elders arranged a meeting and Mahn Hla Oon (Aung) was invited to attend. The Prince asked whom the Karen nationals were, where they lived, what their language was. There was an awkward silence. Then a Christian Pastor from Don Ying brought out a version of the plone or Pwo-Karen alphabets adapted from the Burmese alphabets to suit the sounds and accents of the plone dialect. It was a translation from English into the Karen dialect of the Holy Bible. The Prince pointed out that it was not the original Karen alphabets, but an adaptation of the Burmese alphabets done by the American Baptist Missionaries for the translation of the Holy Bible. He went on to ask of there was not an original alphabets purely Karen in origin. He said that if there was a Karen Nationality, surely it must have a written language of its own. U Hla Oon (Aung) was convinced that there must be written language of the Karen Nationals and that he would try and collect specimens of the writings and the original Karen Script. He said he should be able to present it by the month of November of that year. 11. Hpu Shwe Pone and U HIa Aung produced and showed the Literature Words of the Laikai Sect

The audience with the Prince ended, and the delegates returned to their respective villages. Back at Kaw-Ying U Hla Oong (Aung) consulted U Mya Tha who was learned in letters and literature. They agreed to go and see Hpu Shwe Hpone (Kyaw Shway Hpone) whom they believed could teach them the Fowls’ Scratch Script of Laikai. Kyaw Shway Pone brought out the literature and writings and told them about its contents. Finally, rather timidly, he produced the Laikai religious writings in Leit-Hsan-Wait and read them. U Mya Tha ‘and U Hia Oon were delighted and decided thin and there that they would present those at the next meeting scheduled for November. In preparation for the literary meeting fixed for November in Rangoon, U HIa Oon, frequently invited Hpu Shwe Hpone to Kaw-Ying to learn more about it and discuss in detail the Laikai literature and Leit-Hsan-Wait. Hpu Shway Hpone believed that as the writing contained so much of the Karen Nationals customs, religious precepts that it could surely be the only authentic language of the Karen Nationals.

12. Formation of the Committee that will present the Literature and Writings of the Karen Nationals.

Round about that time Karen Christian elders in Rangoon asked Hpu Ree Tee to look for the Karen National’s writings and literary works in Don-Ying area. He found none of his liking. Old Karen literature of the past years were being taught and learnt in a number of Buddhist Monasteries by monks. Hpu Ree Tee rejected these. Eventually he heard that U HIa Con of Kaw-Ying was learning, studying and discussing the Karen National’s literature and writings. He went to Kaw-Ying, consulted U HIa Con and there formed a delegation to present the literature and writings. Members of the group were:

1. Hpu Paing Yan Hpaw Laikai Literature (Note: Hpu Shway Hpone was the head of the delegation, but being old he relegated the job to his son Hpu Paing Yan Hpaw; He was confident that his son had a complete mastery of the language and the Laikai literature) - 2. Hpu Ree Tee -Christian Literature 3. U Mee Nay Aung -Ralakon — Karen (Literature of past year) 4. U HIa Aung -Kaw—Ying (Sgaw Karen) 5. U Nay Mee Hla Hia -Buddhist Scripture Karen Literature of the past) 6. U Shway Pan Tha 7. U Kah

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The (DC) Deputy Commissioner of Thaton would bear all their expenses. In Rangoon they were to stay at Hpu Ree Tees House.

13. The Meeting between the Committee for Karen Nationals Literature and the Westerners

The group led by Hpu Paing yan Hpaw was to present and read the Karen National literature and writings. They met the elders in Rangoon at the house of Hpu Ree Tee and Dr. Saw Po Min. At both houses Hpu Paing Yan Hpaw not only expounded in detail the Laka :terature and the writings, but also read in Karen dialect and with correct accents and intonation the two famous Buddhist Scripture. 1. The Universal Brahma Scripture and 2. The precepts of the Anya Sect — or the enlightenment attained by Gautama Buddha. Hpu Shwe Pone gave [Hpu Paing Yan Hpaw the title of Tha-ming-Htaw’, Thaming’ means exalted or expert and Htaw means scripture — i.e. learned in the field of the precepts of Ariya.]

No one present at the meeting could understand nor get the import of it. Dr. Po Min commented what they heard must have been like what the Lord Jesus Christ had preached had he used the native Aramaic dialect, which few people could understand. However, when the dialect, is mastered, people would understand it. That point would apply to the Laikai dialect then presented and read by Hpu Paing Yan Hpaw. Two American Baptist Missionaries Mr. and Mrs. Herbert were at the meeting. They wanted to Know if U Hia Con had found the real Karen Nationals Script and Writings. He replied, he had and the couple was delighted. A Commissioner of a division, accompanying the Pnnce of Wales, asked U Hla Con of Kaw-Ying and U Hla Aung another Buddhist of their religious beliefs and customs were the same as the Burmese people. U Hla Con replied that although they would be living and mingling with the Burmese Nationals, in some respects, their belief and customs differed from them. If the Commissioner would like to know more about the belief and customs of the Karen Nationals, UhIa Con invited him to the Tabaung bonfire festival.

14. Kaw-Ying Bonfire Festival

The meeting in Rangoon on the language and literature of the Karen Nationals being ended, members of the discussion group returned to their respective village. Back at Kaw-Ying U Hia Cong called a meeting of the village elders for the staging of the “Dwai-out-taround- awng’ Tabaung bonfire festival. The sponsors intended the bonfire festival for the benefit of the visiting Missionaries and other Westerners, who wanted to learn more about the customs of the Karen Nationals. It was also intended to continue the discussion on the Karen language and literature. The bonfire festival was held on the 7th Waxing of Tabaung 1282 B.E. (1921 AD). A mandat or booth was built in front of U Hla Cong’s house. Prominent lay and religious elders from many denominational attended the festival. They were from Thaton and Pa-an areas. Tha-mein-HtaW Hpu Paing Yan Hpaw read the Scriptures written by Grandfather Hpu Shway Hpone for the Laikai religious sect. When Saw Bar Dwai, a Barrister-at-Law from Thaton heard it and saw the script, he commented that it could be the true language script of the Karen Nationals. The script was not like any other script so far seen or known, and the Karen Nationals should keep it alive, studying and learning it. Those who were present at the bonfire festival were:

1. Grand father Hpu Shway Hpone Talakon — Ywathit 2. U Shwe Pan Tha - do

Lekei Structure

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3. U Nay Aung Kamawt — Taw — Hlaingbwe 4. U Tho Seint Hpaw do 5. U Kali Nyaungbin — Hlaingbwe 6. U Kya Yai Kawt soon Kaung —Hlaingbwe 7. U Thauk Kya Kappali — Hlaingbwe 8. U Shwe Moe Kauk— Lan — Kyu —Talakon 9. Hpu Taet Htaw. Hnit — Cha — Laikai

Hpu Shway Hpone of Ka-maint-don, and U Shwe Kyan of Thako-ba-laing recorded the minutes of the meeting in Fowls’ Scratch Script. It was then read over to those present, by Hp oang Yan Hpaw. Of the womer folk who faithfully followed the teaching of the Laikai religious precepts and who were learned in Fowl Scratch, all were the grand daughters of Hpee Mite Kali, and the daughters of Nant Mite Hmone. They were Hpees Mite Wah, Mite Linn and Mite Hgone living at Hnit-Cha. One great granddaughter of Daw Bone Toon is still living at the time this treatise is written.

15. The Bonfire Festivals of the Karen Nationals

The custom of lighting bonfires was not exclusive Karen National custom. During the time of Lord Buddha propitious offerings were made by lighting bonfires, using sandalwood, sweet scanted herbs and incense. The Talakon religious sects in Kyondo still hold annual bonfires festivals. The forms of offering and the time of holding it varied from place to place. Followers of the Laikai religious sect abstained from taking meat for 7 days prior to the offering. They select for the main post a wood called ‘phangar. The enclosure for the wooden pile was fenced off with latticed bamboo. Firewood for the bonfire was a twig of small trees with barks stripped off, Saffron, scented woods and sprinkled with scented waters. On the last of the 7 days at 4 A.M. the ‘bon-kho’ or the preceding priest lit the woodpile with invocations and offered the, lighted pile to their dirty. The American Baptist Missionary Mr. Herbert was at that bonfire festival. He commented that the custom of lighting bonfires as well as the Karen Nationals’ script should be taught ano learnt to keep it alive. He collected a fairly large number of writings done in Fowls Scratch Script and returned to Rangoon with a request to U Hla Aung to send some one who had mastered the Fowls Scratch Writing of the Laikai Scriptures. In the interval Mr. Herbert went back to Rangoon and before any reply was received from another Missionary couple came to see Hpee Mite Linn at Hnit-Cha. They saw and heard the Laikai religious scriptures being said in Laikai. They also saw the writing done in Fowls’ Scratch Script. They at once asked for specimens of the literature and they were gladly offered. But as soon as they touched them they shook all over as though stricken with palsy. Only when they placed back the parchment and the palm leaves writings that their shaking stopped. People who heard of and saw these Laikai Scriptures in Fowls’ Scratch frequently came and took them, but nothing more was heard about it.

16. The Karen Nationals Custom called “Hpee Buh Yaw”

The Karen Nationals belonging to the Laikai religious sect annually hold a harvest festival offering the first fruits of their paddy harvest to Hpee Buh Yaw — a female ‘nat (spirit) likened to the Burmese female nat Pone Ma Kyi. The offering to Hpee Buh Yaw was to appease the Madam nat and offered in the belief that their harvest would increase and to ward off the three evil periods of famine, pestilence and slaughter (war). Voluntary contribution of paddy and other foodstuff were stored in Hpee Buh Yaw communal granary in the compound of the monastery under the charge of the presiding monk. They were intended for the needy in times of distress. They were also used for ahlus’ or general public offerings. Laikai religious followers hold annually 4 seasonal festivals in the month of Tazaungmon, Nayon, Tabaung and Tawthaliri respectively. They also made offerings on Saturdays. The Tabaung festival was a combined affair of the bonfire festival and triumphal harvest festival to honor Hpee Bun Yaw. The one held in Nayon was for the safe passage of aH spawning marine life: and the one in

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Tawthalin was for the safe returns of all the spawns The Tazaungmon festival marked thanks giving day for the successful hares:

17. Marriage Ceremony among Laikai Sect

Laikais couples intending to marry were invited to the Dhamayon by the priest who would perform the ceremony. The couple had to make an offering of uncooked rice in a bowl, candles, 3 balls of cooked rice, flap jacks of sticky rice, bunches of bananas, flowers and skeins of white thread, all put into a big tray. First the priest performs the ceremony [and] tied the hands of the couples with strands of thread. Then the parents of both parties banded their hands with the strands of threads. The Couples then had to feed each other a mouthful of cooked rice. The guest brought presents for the bridegroom in kind and in cash. In return the bridal couple entertained them to a meatless feast.

18. Funeral Rites among the Lakai

In funeral rites it is customary for the sons and daughters of the dead person to bathe the corpse, apply scented water or ‘Thanakha’ and to prepare 3 bowls of offerings. Into each offering bowl are puts 2 bunch of bananas, betel leaves and nuts, tobacco, edible limes and candles. Into the bowl for the priest is put K.1/25 pyas and 4-cubit length of white cotton cloth. Before leaving the house for burial 3 oil lamps were lit, the room sprayed with scented water with the priest performing the last rites reciting prayers for the dead. When the corpse in the coffin is carried out of the house, water is poured from the earthen pot in the wake of the coffin. On the way to the graveyard, the priest walks ahead of the coffin, beating a flat circular or triangular brass gong. In the graveyard the coffin containing the corpse is placed with the head to the east. One bowl of offering is then placed at the head, one in the middle and one at the foot. The middle offering bowl with K.1/25 pyas in it was for the priest performing the last rites. Just before placing the coffin into the grave pit, the children of the dead invited the corpse to a last meal, after the priest recited prayers., After that the coconut, at the head and at the foot are cut open and nut and juice are poured into the pit along with te corpse. On return from the burial, the priest and mourners are treated to a meatless meal. The priest has to spend at least one night in the funeral house. The next morning he has to band the wrist of members of the household with cotton threads.

19. A List of Laikai Monasteries and Dhamayons and Schools Kya-in-Seikkyi Township

1. Dang-Lut 2.Hnit-ain-su 3.Kyauk-be-loo-ywa 4.Kyone Won 5.Noot-taung-Palat

Mon State - KyaIk-maraw Township

1. Kyone-Kwai 2.Noot-Auk 3.Pan-thein 4.Mayin-gon

Karen State - Pa-an Township

1 .Kornaing-don Hnit Cha 2.Konaing-don 3.Hnit-Cha 4.Kawt-dun 5 .Naung-hta-on 6.Kawt-lone-sein 7.Kawt-than-Kha 8.Kawt-hpa-ran 9.Hpyat-on 10.Kawt-dan-mai 11 .Hlaing-pha-htaw (Zwe-ga-gin) 1 2.Don-Seik-tha-Hpaung 1 3.Kamaut-taw

Karen State - Hlaing-bwe Township 1 .Kawt-pan-ya 2.Kawt-Ian-su 3.Kyonpa-go Ywathit 4.Kawt-soon-Hpaung 5.Nyaungbin Village 6.Kwe-dan-lnn 7.Nut-Naing 8.lnn-noe-theikpan 9.Kwanbe 10.Hpa-Pon 11 .Ka-Soe 12.Tar-Thein 1 3.Wauig-taw 1 4.Htee-ya-lut-Nut-Yalu

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Schools Teaching Karen (plone) Vernacular Kya-in-Seikkyi Township

There are 7 schools with a staff of 14 teachers 450 pupils are in attendance. Pa-an Township There are 3 schools with a staff of 6 teachers the enrolment is 150. Hlaing-bwe Township There are 7 schools with a staff of 14 teachers and enrolment of 400.

20. The Five Point Aims of Laikai Ariya Sect

1. To spread the knowledge of Laikai (Anya) religious sect. 2. To spread the knowledge of Laikai Fowls’ Scratch Script and Writings. 3. The maintenance of Zayats’ and Monasteries belonging, to Laikais. 4. The continued maintenance and storing of the communal granary of Hpee Buh Yaw. 5. The prohibition of cooking meat and flesh for meals in the ‘Zayat and Monastery of the sect and the prohibition of alcoholic drinks and spirits.

In conformity with the teaching of the scriptures, the priests are forbidden to take part in politics, neither are they to be used as porters. As is customary they venerated the 3 gems — namely the Lord Buddna —the law and the priesthood. Some of the L’aikai follower’s worship at Klon-Wong-Wat, also called ‘Hta-Maut’ and they bow in worship at the Utitha Pagoda.

21 .A List of 49 Works (Scriptures) Written in Laikai ‘Leit-Hsan-Wait’

1. Taw-Ko mein-Ko-Sein (Various Scriptures) 2. Hko-Moe-Kyan-thone (Umbrella Scripture) 3 ah-pa-doe (Big Fish Scripture) 4. Pa-thu-wai (Big Eater Scripture)

Lecture on Lekei script

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5 Tauk-kai 6. Pa-dai-Hpu (Rabbit) 7. Ka-Hsan-Wah (The White Elephant) 8. Kya-Wite-Taw (The Crane) 9. Lai-ku-hta (The Knobbed Iron Rod) 10. Hpu-Maw-Yaing (An Individual) ii. Tho-rneint-htaw-done-lwai (The Big Bell) 12. Hpa-thee-mone (The Arrow of Life and Death) 13. Hpa-ri-ya (Father Anya) 14. Mu-Thaik-thaw (Holy Sabbath Saturday) 15. Yat-knit-pound-dan 16. Belu-Yet-Kna (Orge/Demon) 17. Mu-thaik-thawpa-kane-mai (Pouring Alms) 18. Hplone-kyar-kawa (The World of Man) 19. Round-co-kun (Priest Kawkun) 20. Main-ken-tha (Rolling Thing) 21 Hpura-haut-Soon-sein (The admonitions) k asan-klon-mite-sa (The Devils 23. Taw-thamein-Yetkha (The Holy Scnpture yaik-ahn-thaung nan-mann The Admonition of the Lord) 25. Kay-htoke-mi (The Tailless Lion) 26. Kunta-pu-ra (The Physical Body) 27. Leit-larn-pya (The Authoritative Script) 28. Hpee-taung-kaya (Kaya-ya-dee-pa-ree) 29. Htaw pun-wankaw 30. Nan-kwan-sai the Silver Drum Nan-kwan-taung the Golden Drum 31. Taw-Toe lwei-Nganko (The Cooing of the Dove) 32 Nan-El-tee (An Individual) 33. Kyaysah-taung-sah (God of Silver and Gold) 34. Beloo-Kanyali (The Mythical Orge) 35. Htamoe tain-Chaytai-Wah-pan 36. Kyai-moe-Kya-pa (Silver mother Silver Father) 37. Hpee-oe-pawnpoe 38. Kyai-sah-taung-ni (Repentant Rich) 39. Ah-nwai-myo (TheGeneration) 40. Mite-lawt-mite-tweh (Love Scripture) 41. Nant-Ai-Mu (Goddess Scripture) 42. Kyaisa-mite-awt-paw 43. Nan-Kwa-Hmu (The Queen) 44. Pee-Swai-Nah (The Gossipper) 45. Taw-mei-me-twai-put-Hsan put 46. Hone Thukko 47. Taung-na-dein Kyai-na-dein (Gold &Silver Harp) 48. Shawn-wor-shwan-wah (Red &White Dragon) 49. Leik-Lan-Qway (Thesaurus —the depth meaning of words)

22. Conclusion

The work of transcribing this Laikai religious precepts (Ariya Religious Sect) from the original script written in Leit-Hsan-Wait (Fowls’ Scratch Script) into the Burmese language was undertaken by priests of the order and by those versed in the dialect and literature of Laikais. They are from Hlaingbwe, Kya-in-Seikkyi

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Townships. The work was started in April 1981. To get the correct accents and intonation of the ‘plone’ Karen dialect readings were tape-recorded. From that recording the language was transcribed and translated into the Bumese language. [Note: Again, here it was translated into English Version, with the help of Hla Kyi and my son Cylert Aye.] The Burmese draft of the manuscript was re-written again in refined Burmese by by Kyaw Taing Lone Gay and Kyaw Paung from Hit-Cha, Pa-an Township, Saw Kya Shinn and priests from Kya Inn Township – Mahn Gyi Sein and his colleagues from Inn Noe Theikpan and Nyaunglebin, Hlaingbwe Township together with the research by Kyaw Nay Yin (a) Saw Nanda for 17 years. For vanous reasons and under certain difficult circumstances the background of this treatise took some years. In the course of searching for facts to to support the background to this treatise, works written in Leit-Hsan-Wait (Fowls’Scratch Script) were found. The works were not signed nor were they dated. From a literary stand point, writers of this treatise believed that their retracing of Lekei literature and its singular Leit-Hsan-Wait Script could prove to beginning for a revival of interest in the language and literature of the Karen s They did not claim that the work is complete or that it is without errors in facts. Writings in Leit-Hsan-Wait (Fowls Scratch Script) on ordinary topics as well as religious themes by unknown writers had also been studied. The study showed that the Laikai religious sect followed the religous precepts and law set by Buddhism, but in such a way as to suit their religious sect’s traditions and beliefs. So it assumed that the Laika religious sect is a branch of Buddhism. In 1975. One Dr U Pone Myint MA. B.L., in his book ‘The Lakai Religious Sect‘ referred to the sect as practicing meditation and that its leader was U Yaung (a) Ah Yint Thar Paing. Here the writer pointed out a a distinction in the word ‘Lakai’as used by the authors and the Lakai themselves. In Laikai Karen vernacular the word ‘Laikai’ is defined as the pith. Their word for meditation is ‘ah-kwai’ without discredit to Dr U Phine Myint the distinction was made to show that U Yaung or Ah Yint Tar Paingh belonged to the meditation sect after he discarded his monks robe and that was no way connected with the Laikai religious sect under Mahn Thaung Hlya (Sha) who succeeded Ah Yint Tar Paing as the presiding monk of Tawbon Monastery. Actually Thaung Sha lived at Kawt-thawt and Mahn Tar Paing, at Tawbon. The Leit San-Wait or Fowls Scratch Script for the Laikais religious sect was also referred to as ‘Sparrows Script’ by writers of old Karen literature. Toward the Towards the end of the 19th Century when the Tennesserim Division came under British rule a new meditation sect Arimati appeared The American Baptist Missionary Dr. A. Judson called them the ‘Aremettaya’ sect.Unlike the Buddhist who revered the 3 gems namely - the Lord Buddha, the law and the priesthood, the Laikai Arimati followers revered only the 5th Buddha whom they were expecting and waiting for. They followed the teachings of the 26 Laikai Scriptures. They kept Saturdays as Sabbath days, worshipping and meditating in “Zayats”. They had and still have their headquarters at Hnit-Cha in Pa-an Township. The followers of the true Laikai religious precepts do not discard venerating the 3 gems namely: the Lord Buddha, the law and monkshood and they strictly follow the Lakai teachings. From the time that a start was made on this treatise and up to its completion on November 2, 1981 The work done was considered satisfactory. The writers of this treatise here invited interested persons who would be willing to give fuller and factual version on this subject. The work under taken for this subject in the past had benefited the present generation.It is hoped that this present work would similarly benefit the future and they prayed for its success Note: Most of the materials in this treatise are taken from plone’ Leit-Hsan-Wait Script and was put into Burmese language, which could not be transcribed exactly to the originals. Again it was translated into English for the benefit of those who could not read Burmese. (U Aye Mya Kyaw). All Images - Jean De La Tour

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a brief outline on the traditional background of the the lehkai

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