115
from the inside (figs. 14 and 42). Once hollowed,
these receptacles can be refilled. Some are roughly
pyramidal in form, while others are more cylindrical
in profile. Both overall shapes can take anthropomorphic
form, while others may represent
a panoply of mythological or zoomorphic figures.
We will attempt to make a preliminary—although
obviously not comprehensive—inventory of the
range of these.
In terms of what region of Myanmar from
which these objects originated, sources agree they
come from Shan in the central eastern part of the
country, which extends to the north and the west
to the Sagaing Division between Wuntho and
Kawlin, and toward the border of Kachin State
(oral communication with U Than Tun, Yangon,
2016). Pyin U Lwin (formerly Maymyo) and the
Mount Popa area, where the nat cult is widespread;
the Mandalay District; Myaing (Magway
District); and Pye (Prome, Pegu District, capital of
the ancient kingdom on what was formerly Pyu
territory) are also mentioned as places of origin
for medicine figures. It appears to be well established
that these magical utilitarian figures are or
were used in Upper Burma by shaman-healers of
Shan origin (se weza or saya in Burmese, sala in
northern Thai). With only a few exceptions, it is
unlikely that existing examples date back further
than the British colonial period (1886–1948) due
to their perishable nature, and most are probably
not more than two or three generations old. They
are associated with religio-medical practices that
are in the process of disappearing. In this they differ
from other traditional practices such as auspicious
tattooing and the use of protective amulets.
With the exception of Melford Spiro
(1967/1978), only a few observers have had the
opportunity to describe how these figurines were
used by the saya. Apparently, the powder from
which the body of the figure is made—or which,
in the case of a vial, the receptacle contains—is
filed or otherwise extracted to be dissolved in
water and then swallowed by the patient. Other
sources mention tattooing. In this case, the pow-
FIGS. 1–4 (left, top to bottom):
1: Bo Bo Gyi guardian sculpted in stone.
Po Win Taung, Myanmar. 16th–17th century.
2: Zawgyi, the alchemist-magician. An
advertisement for a palmistry show seen in
Pegu, Myanmar, 2016.
3: A flower-eating ogress, the tutelary nat of
Mount Popa, with her two sons. 2016.
4: Sculpture in gilded wood of a nat
surmounted by a supernatural spirit,
indicating its dual nature. Shwezigon temple,
Nyaung U, Myanmar. 18th century.
Author’s photos.
FIGS. 5–9 (right, top to
bottom):
5 and 8: Stucco reliefs
showing ogre guardians. In
Dein, Inle Lake, Myanmar.
17th century.
6, 7, and 9: Stone sculptures
of cannibal ogres. Mrauk U,
Arakan, Myanmar.
16th century.
Author’s photos.
FIG. 10 (left): Carding comb
decorated with two fighting
bilu figures.
Lacquered wood. H: 18 cm.
All objects are from the
M. P. Collection, Paris.
Photos: Guillaume Castellano.