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The Origin and Development of the Burmese Composite Word 
(Mô Kwan:)
Published online by Cambridge University Press: 24 December 2009
Extract
[Abbreviations of titles of books and works in this article are the same as those employed in The New Burmese-English Dictionary, pt. I, compiled by Stewart and Dunn. The transliteration of words taken from the Inscriptions of Burma (Old Burmese) follows the system devised by C. O. Blagden and Chas. Duroiselle (see Epigraphia Birmanica, vol. i, pt. i, pp. 6–12): that of words from other Burmese works is similar, with the addition of the tone-mark (
) and the symbol (^) representing the Burmese 
+ 
.]
There are few such words in the Burmese language as the composite word A Mô Kwan:. It has excited the curiosity and attention of Burmese scholars, and will always conjure up interesting reminiscences in the mind of Burmese historians. The word is about 700 years old and has undergone remarkable changes of form and meaning.
(Amu Kwan, Amū Kwan)
It has been established by Professor G. H. Luce that the origin of Mô Kwan: is Amu Kwan, which occurs in a Burmese inscription of the 13th century. During the reign of Narathihapati (1254–87), the last king of the Pagan Dynasty, “Saka era 628 (A.D. 1266), in the Pisyak (Vaisakhā) year, on Thursday”, the daughter of minister Singasū dedicated lands to a monastery and “informed the great and noble king (of her act of merit). The king thereupon poured out pure water and had the record of the deed placed in the archives (Amu Kwan tan e).” Again, “Saka era 633 (A.D. 1271) in the Āsin (Asvin) year, on Friday, the 10th of the waxing moon of the month of Tan Khū (April), when the honourable Lady (Queen) Phwa Jaw went to the Ornamented Abode (Kwan Prok), she showed the list of her dedications to the great king; and the king had it placed in the archives (Amū Kwan tan e’).”
- Type
- Research Article
- Information
- Bulletin of the School of Oriental and African Studies , Volume 13 , Issue 2 , June 1950 , pp. 427 - 432
- Copyright
- Copyright © School of Oriental and African Studies, University of London 1950
References
page 427 note 1 JBRS., xxii, pt. iii, 125–6.
page 427 note 2 This is an invocation of the Earth to bear witness to a meritorious deed. In the Vessantara Jātaka, V., the bodhisat invoked the Earth in this manner when he gave away his two children to J¨jaka. See Jātaka (translation), vi, 283. The custom is still observed.
page 427 note 3 IB., pl. ccxv, (b) 1. 12.
page 427 note 4 IB., pl. ccxxxv, 1. 37. Professor G. H. Luce suggests that the palm-leaf records of deeds were originally duplicates of the stone inscriptions. See J.B.R.S., xxii, pt. iii, 125–6.
page 428 note 1 See G. E. Harvey, History of Burma, 75 ff.
page 428 note 2 Kyawswa, ibid.
page 428 note 3 The vowels “u”, “ū”, and “o” were often interchanged in Old Burmese.
page 428 note 4 JBRS., xxii, pt. iii, 126.
page 428 note 5 Inscriptions of Pagan, Pinya, and Ava, 1892, Govt. Press, Rangoon, p. 75, Is. 36–7. See also op. cit., Translation, with notes, 1899, Rangoon, p. 36.
page 428 note 6 Perhaps names or titles of persons.
page 428 note 7 Inscriptions collected in Upper Burma, II, 1903, Govt. Press, Rangoon, p. 218, Is. 1–7.
page 428 note 8 The records of deeds done were preserved not only in order that posterity might share with the doers in the merit of their acts, but also to serve as documentary evidence whenever disputes arose over the ownership of slaves, cattle, etc., or boundaries of dedicated lands. A relic of this practice can still be observed in Burma in religious gifts ranging from a piece of curtain to a monastery which generally bear the date of dedication as well as the name of the donor.
page 429 note 1 See Tin, Pe Maung, History of Burmese Literature, 59, Rangoon, 1947.Google Scholar
page 429 note 2 See Tad. M. Mawg.
page 429 note 3 See G. E. Harvey, History of Burma, 102–4.
page 429 note 4 See Tad. Mawg.
page 429 note 5 See Pit. Th. S.D., 188–191; but Kab. Th. K. has more than 70.
page 430 note 1 S.D.Kh.P., 16 (15th cent.).
page 430 note 2 Dh.Pala.P., 28 (16th cent.).
page 430 note 3 Nawade Y., 16 (16th cent.).
page 430 note 4 Minye N.E., 1 (17th cent.).
page 430 note 5 Vidh. J.W., 33 (18th cent.).
page 430 note 6 Tham. Sek. D.K., ii, 330 (19th cent.).
page 430 note 7 M.M.O.S., iv, 31 (20th cent.).
page 430 note 8 See W.L.D.K., 349–350.
page 431 note 1 Euphemism in Burmese for death is 
Pāli asubha = unpleasantness.
page 431 note 2 Saya Thein Gyi, Shé Phyit Haung Sa Dan, 141–174, Burma Art Press, Rangoon.
page 432 note 1 The New Light of Burma, 2.9.'48.