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Chinthe
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Lion statues surround the Independence Monument in Maha Bandula Park, in front of Yangon City Hall
Two lions guard the entrance to Shwedagon Pagoda[1]

Chinthe[a] (Burmese: ခြင်္သေ့ (IPA: [tɕʰɪ̀ɰ̃ðḛ]); Mon: ဇာဒိသိုၚ် ([cɛ̀atìʔsaŋ]); Shan: သၢင်ႇသီႈ ([sàːŋ si])) is the Burmese word for 'lion'.[2][3] The leograph[4][5] of Chinthe is a highly stylized lion[6][7] commonly depicted in Burmese iconography and architecture, especially as a pair of guardians flanking the entrances of Buddhist pagodas and kyaung (or Buddhist monasteries).

Natural lion

[edit]
The lion is known as Chinthe in Burmese

Contrary to popular belief, the Chinthe is not a mythical creature[8] but instead an entirely natural lion,[9] although often associated with myths and legends.

The Burmese leograph[10] is related to other stylized lions in the Asian region, including the sing (สิงห์) of Thailand, Cambodia, Laos, and the simha (සිංහ) of Sri Lanka, where it is featured prominently on the Sri Lankan rupee. It is also related to East Asian leographs, such as the guardian lions of China, komainu of Japan, shisa of Okinawa and Snow Lion of Tibet.

Origins

[edit]

The story of why the lions guard the entrances of pagodas and temples is given in the Mahavamsa:

The princess Suppadevi of Vanga Kingdom (present day Bengal) had a son named Sinhabahu through her marriage to a lion, but later abandoned the lion who then became enraged and set out on a road of terror throughout the lands. The son then went out to slay this terrorizing lion. The son came back home to his mother stating he slew the lion, and then found out that he killed his own father. The son later constructed a statue of the lion as a guardian of a temple to atone for his sin.[11]

The lion symbol on the State seals[12]
1000 Kyat paper money

In Burmese culture

[edit]

The leograph[10] of Chinthe appears as an element of Burmese iconography on many revered objects, including the palin (Burmese royal throne) and Burmese bells.[13]

Predating the use of coins for money, brass weights cast in the shape of iconic animals like the Chinthe were commonly used to measure standard quantities of staple items.[14]

In the Burmese zodiac, the lion sign is representative of Tuesday-born individuals.[15]

The leograph is featured prominently on the successive post-independence State seals (including the current State Seal of Myanmar) and most paper denominations of the Burmese kyat, and its statues are found as guardian statues of most pagodas and temples.

[edit]
  • Leographic statues[16] line the rooftop at Bagan's Ananda Temple
    Leographic statues[16] line the rooftop at Bagan's Ananda Temple
  • Close-up of the stylized lion head,[17] Ananda Temple
    Close-up of the stylized lion head,[17] Ananda Temple
  • Temple bell in Bagan, Myanmar
    Temple bell in Bagan, Myanmar
  • Lion statue on Dhammayazika Pagoda, Bagan, Myanmar
    Lion statue on Dhammayazika Pagoda, Bagan, Myanmar
  • A pair of whitewashed lions[13] guard the entrance to Mandalay Hill
    A pair of whitewashed lions[13] guard the entrance to Mandalay Hill
  • Chinthe of So Hla Waing in Bagan, Myanmar
    Chinthe of So Hla Waing in Bagan, Myanmar
  • Chinthe atop the Mingun Bell[13]
    Chinthe atop the Mingun Bell[13]

Relation to Second World War Chindits

[edit]

During the Second World War, the British Brigadier Orde Wingate was given command of forces charged with long-range penetration operations behind Japanese lines in Burma. At the suggestion of Captain Aung Thin of the Burma Rifles, Wingate decided to call this force "The Chinthes" (The Lions),[18] a name which became corrupted to "The Chindits" and was so recorded in the annals of World War II.[3]

Chinthe is also the nickname of the Canadian 435 Squadron, formed originally in 1944 in India.[19] The badge of the RCAF 435th features a chinthe on a plinth.

The present-day brigade in the British Army is named the 77th Brigade in tribute to the 77th Indian Infantry Brigade, which was part of Wingates's Chindits. The formation badge of the revived 77th shows a stylised lion known as a Chinthe in reference to the Chindits.

See also

[edit]
Wikimedia Commons has media related to Chinthe.

Notes

[edit]

References

[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Chinthe

View on Grokipedia
from Grokipedia
The Chinthe (Burmese: ခြင်္သေ့, pronounced [tɕʰɪ́ɴðɛ́]) is a mythical creature central to Burmese , depicted as a stylized or leogryph that functions as a guardian figure in . Often portrayed in pairs flanking the entrances of pagodas, temples, and stupas, the Chinthe symbolizes strength, , and the warding off of malevolent forces, embodying the protective essence of . Its origins trace back to ancient Indian traditions of guardian s, adapted during the Pagan period (11th–13th centuries CE) when Burmese art flourished under Buddhist influence, evolving into a highly stylized form with a flaming mane, powerful posture, and sometimes hybrid features blending and dragon elements. Etymologically derived from the word siṃha meaning "," the Chinthe reflects Myanmar's cultural reverence for regal, benevolent animals as symbols of auspiciousness and loyalty. In Burmese folklore, the Chinthe is not merely decorative but carries mythological weight, often associated with tales of guardianship and national pride; it serves as an unofficial emblem of , representing the nation's enduring Buddhist heritage and resilience. Architecturally, these figures appear in various materials—from stone and bronze in ancient sites like to carvings in later periods—always positioned to "roar" silently against evil, their open mouths and fierce expressions deterring harm from sacred spaces. The creature's depiction underscores broader Southeast Asian influences, akin to Chinese foo dogs or Thai , yet distinctly Burmese in its stylized ferocity and integration into everyday religious life, where pairs are believed to activate protective powers only when placed together. Today, Chinthes continue to adorn modern structures and cultural symbols, such as on the kyat currency, military insignias, and school mascots, perpetuating their role as icons of courage and cultural identity in .

Overview and Description

Physical Characteristics

The chinthe is a mythical creature portrayed as a leogryph, blending lion-like features with hybrid elements such as partial or canine traits, resulting in an elongated body and a majestic, powerful stance. It typically exhibits a prominent curly mane, ferocious fangs, and an expressive face conveying strength and vigilance, often enhanced with symbolic ornamentation like a crown or flame-resembling mane patterns on the head and shoulders. These stylized depictions distinguish the chinthe from natural lions found in or , emphasizing exaggerated mythical attributes over anatomical accuracy to symbolize protection rather than realism. Depictions of the chinthe commonly appear in pairs flanking temple and entrances, with variations including outward-facing or inward-facing poses to guard sacred spaces. Male and female figures may differ subtly in posture, such as the male in a dynamic roaring stance and the female in a more serene, closed-mouth form, reflecting balanced guardianship. Crafted with intricate detail, chinthe statues often incorporate decorative patterns, including peacock feather motifs or bells on the body, which is frequently rendered in white or gilded tones for ceremonial emphasis. Chinthe are primarily constructed from durable materials like stone, , stucco, wood, or , allowing for both intricate and long-lasting placement in architectural settings. Sizes vary from life-sized figures, approximately 4 to 5 feet (1.2 to 1.5 meters) tall, to monumental examples reaching up to 18 feet (5.5 meters) in height or more, such as the guardians at the Shwedagon Pagoda's southern entrance. Replicas of these, measuring 8 feet (2.4 meters) high and collectively weighing over 5 tonnes, have been created and displayed abroad. These sculptures showcase skilled craftsmanship, with surfaces polished or lacquered to highlight mythical details and ensure endurance in tropical climates.

Mythical Origins

The mythical origins of the chinthe are rooted in ancient Burmese folklore, drawing from a legendary tale of interspecies union and filial devotion. According to tradition, a princess from the Vanga Kingdom (present-day ) named Suppadevi was taken by a who had fallen in love with her; they married and had a son named . The princess eventually forsook the lion and returned to her people with her son, leaving the lion enraged and terrorizing the land. As the son grew into a , he set out to slay the beast plaguing the kingdom, unaware it was his father. When he confronted the , his arrows rebounded three times due to the creature's paternal love, but on the fourth attempt, the lion's momentary wrath allowed the fatal shot. Overcome with remorse upon recognizing his father, vowed atonement by guarding his mother's temple against evil spirits, vowing to prevent any malevolent forces from entering sacred spaces. This act transformed him into the of the chinthe, a lion-like protector whose offspring are said to eternally watch over pagodas and temples, embodying unwavering loyalty and guardianship. The creature's open-mouthed roar in depictions is believed to ward off misfortune and evil influences, echoing the lion's protective ferocity from the legend. This Burmese adaptation of the legend draws from the ancient Indian and Sri Lankan myth of , as recorded in chronicles like the Mahavamsa, where he is the progenitor of the Sinhala race through his descendants. The chinthe legend blends indigenous Burmese animist elements with Buddhist traditions, portraying the creature as a nat-like spirit or deva-esque guardian that safeguards from harm. This narrative incorporates Indian motifs, such as the (a mythical symbolizing power in Hindu-Buddhist ), adapted into local to emphasize protection of sacred sites. Etymologically, "chinthe" is the Burmese term for , ခြင်္သေ့ (pronounced [tɕʰɪ́ɴðɛ́]), which traces back to the sīha and siṃha, both meaning "," with mythical embellishments reflecting its hybrid leogryph form in Burmese mythology.

Historical Development

Ancient Influences

The chinthe, a guardian figure in Burmese architecture, emerged from a synthesis of external cultural influences during the early centuries of the , particularly through the transmission of Hindu-Buddhist motifs from ancient . Originating in the as early as the 3rd century BCE, lion guardians known as were placed at temple entrances and on Ashoka's pillars to symbolize and royal authority, a practice that spread via Buddhist missionaries and trade networks into . In , this Indian tradition manifested in the adoption of stylized lions as apotropaic figures, blending with local animist beliefs in spirit guardians to form the chinthe's protective role at sacred sites. Parallel influences from Imperial contributed to the chinthe's through maritime and overland trade routes active from the onward, introducing motifs akin to the Chinese shī or guardian s, often called foo dogs in the West. These Chinese figures, derived from Buddhist adaptations of Indian s but stylized with imperial symbolism, emphasized warding off evil and ensuring prosperity, elements that resonated in Burmese temple designs as chinthe pairs flanked entrances. Archaeological parallels in further highlight borrowings during the and (1st–9th centuries CE), where chinthe-like creatures shared traits with Thai and Lao Himmapan forest beings, such as hybrid leonine forms combining bodies with mythical attributes for guardianship. The , centered in sites like Sri Ksetra, integrated these influences into brick temple constructions, evolving animist spirits into Buddhist protectors as evidenced by terracotta plaques and sculptural bases depicting feline motifs from the 2nd to 9th centuries CE. Mon art in regions like (6th–11th centuries CE) further developed motifs in temple decorations, bridging early influences to later Burmese styles. By the Bagan era (9th–13th centuries CE), the chinthe achieved a distinct Burmese stylization, as seen in archaeological evidence from reliefs and inscriptions at sites like , where hybrid lion forms—often with flaming manes and paired as manokthiha (double-bodied lions)—guarded entrances in stone and . These motifs, inscribed on temple bases and documented in Pali-Burmese records, marked the chinthe's transition from borrowed foreign archetypes to a localized emblem of spiritual defense, reflecting the Pyu-Mon legacy amid 's Buddhist consolidation.

Evolution in Burmese Art and Architecture

The evolution of chinthe depictions in Burmese art and architecture began prominently during the Pagan Kingdom (9th–13th centuries), when these mythical lion-like guardians proliferated in the temple complexes of . Early forms, often rendered in terracotta plaques and stone sculptures, displayed stylized, robust figures with pronounced leonine features, serving as protective sentinels at entrances and platforms. Notable examples include the stone chinthe flanking the entrances of the (c. 1105 CE) and the guardian sculptures at the (11th century), which reflect Buddhist influences blended with indigenous motifs from Indian and Sinhala traditions. Following the decline of Pagan, chinthe representations refined during the Taungoo (16th–18th centuries) and Konbaung (1752–1885) dynasties, incorporating more intricate details under royal patronage. In the Taungoo era, Mon influences led to glazed ceramic plaques featuring chinthe, emphasizing dynamic poses and decorative elements. By the Konbaung period, centered in Mandalay, artisans shifted to marble carvings with elaborate jewelry motifs and courtly attire, as seen in the bronze bells and pagoda guardians of Mandalay complexes, which amplified their role in symbolizing Buddhist kingship and protection. Regional variations highlight diverse stylistic interpretations across . In central Burma, particularly , chinthe tend toward curvier, lion-dominant forms with fluid lines, rooted in Bamar traditions. In contrast, examples, influenced by Thai aesthetics, exhibit variations in form, as observed in eastern Shan pagodas with attenuated forms and embellishments. Chinthe depictions waned during the British colonial period (1824–1948) due to disrupted and cultural suppression, leading to neglect of traditional temple arts. However, post-independence restorations from 1948 onward revived their prominence, with larger, more durable pairs incorporated into modern pagodas like the Uppatasanti (2009). The 1839 Ava earthquake, which devastated Konbaung-era structures, spurred reconstructions that emphasized reinforced chinthe guardians, influencing subsequent designs for resilience in sites around and .

Cultural and Symbolic Role

Guardianship in Temples and Pagodas

In Burmese religious architecture, chinthe are conventionally placed in pairs at the stairways and entrances of pagodas, monasteries, and even royal palaces, serving as formidable barriers against malevolent spirits such as nats or ogres. Architecturally, chinthe are integrated by flanking balustrades or elevated pedestals at entry points, often accompanied by inscriptions that invoke protective blessings to reinforce their vigilant role. A prominent example is found at the in , where massive pairs of chinthe stand sentinel at the main entrances, embodying centuries-old conventions seen historically in sites like . According to legend, the chinthe's role stems from a tale involving a that abducted Princess Suppadevi; their son later slew the beast, leading to the placement of chinthe statues as eternal guardians of sacred sites.

Symbolism in Burmese Society

In Burmese society, the chinthe symbolizes , strength, and auspiciousness, serving as a cultural emblem of guardianship derived from . As a leonine mythical creature originating from the Himavanta Forest on the slopes of , it represents a benevolent protector against forces and intruders, embodying values deeply embedded in everyday reverence for sanctity and security. The chinthe also signifies bravery and , qualities idealized in Burmese cultural narratives and , where it acts as a model for human virtues such as and resilience. These attributes extend its role beyond religious contexts into broader societal ideals, fostering a of pride and moral fortitude among the people. As Myanmar's , the chinthe underscores national identity and unity, appearing prominently on the state seal flanked by two figures guarding central emblems like paddy stalks and gears. It further integrates into daily life through depictions on kyat banknotes, such as the 50-kyat note featuring a stylized chinthe, reinforcing its enduring significance in economic and civic spheres.

Legacy and Modern Interpretations

Depictions in Contemporary Culture

In contemporary , the Chinthe has transcended its traditional role as a temple guardian to inspire and crafts, often symbolizing national pride, resilience, and cultural identity. Artists incorporate Chinthe motifs into paintings that blend ancient mythology with contemporary themes. Following independence in , Chinthe figures have been crafted through wood carvings and statues, alongside smaller-scale items like jeweled pendants and boxes, which serve as accessible expressions of heritage in everyday objects. These pieces, including intricate silverware with Chinthe engravings, reflect traditional motifs amid modernization. The Chinthe also features prominently in Burmese media and pop culture, where it embodies protective themes in narratives aimed at younger audiences. In literature and comics, such as the 2019 work The Roar of a Chinthe, the creature serves as a central figure to educate readers on Burmese mythology and . It appears as a in cultural events and animations, drawing on its leonine strength to symbolize guardianship in children's stories and promotional materials. plays a vital role in sustaining Chinthe depictions, with the massive guardian statues at Yangon's serving as iconic landmarks that draw millions of visitors—as of the first 10 months of 2025, over 5.89 million had visited—emphasizing their enduring protective symbolism in sacred spaces. Replicas and historical artifacts featuring Chinthe, such as gilded teak carvings with glass mosaic inlays, are preserved and exhibited at the National Museum of , educating tourists on the creature's cultural significance. This visibility supports preservation initiatives at heritage sites, where Chinthe figures contribute to narratives of cultural continuity and in eco-tourism promotions. Among the global Burmese diaspora, Chinthe adaptations maintain ties to homeland traditions through fusion art and digital media. In communities abroad, artists create hybrid designs blending Chinthe with other styles, such as in modern illustrations that evoke royal symbolism alongside influences. Online digital illustrations and graphics further popularize the motif, allowing diaspora members to share and reinterpret Chinthe imagery on platforms that preserve Burmese identity in exile.

Connection to the Chindits in World War II

The name "" for the British units operating in during was derived from "chinthe," the Burmese term for a mythical lion-like guardian creature, as chosen by their founder, Major-General , to evoke the ferocity required for against Japanese forces. These units, active from 1942 to 1944, conducted operations deep into enemy territory, disrupting supply lines and communications in the dense Burmese jungles. Wingate, drawing on local Burmese lore, selected the chinthe motif to symbolize the endurance and protective spirit needed for such high-risk missions, distinct from its traditional role as a temple sentinel. The chinthe emblem, depicting a stylized head often paired with a , was adopted as the official insignia for the , appearing on shoulder badges, formation patches, and unit markings on uniforms and vehicles of the 77th and 111th Indian Infantry Brigades. This symbol reinforced the units' identity as resilient jungle fighters, representing both the mythical creature's guardianship and the operational demands of prolonged behind-enemy-lines raids. During key operations like Operation Thursday in 1943–1944, the second major Chindit campaign involving airborne insertions and sustained combat, the chinthe motifs on equipment and personnel helped foster and morale amid harsh conditions, including , , and intense fighting that resulted in heavy . The emblem's presence during these deployments underscored the forces' adaptation of Burmese symbolism to bolster , though it involved no use of actual chinthe statues or artifacts from local sites. Post-war, the chinthe's association with the Chindits endured in veteran commemorations, most notably through memorials like the Grade II-listed Chindit Memorial in , featuring a bronze chinthe statue atop a Portland stone plinth to honor the "Forgotten Army" and Wingate's legacy. This borrowing by British officers reflected a selective appreciation of Burmese mythical elements for military purposes, highlighting cross-cultural influences during the campaign without altering the chinthe's indigenous significance.

References

  1. https://seasite.niu.edu/burmese/Cooler/Chapter_3/Part4/Images/pagan_period_4.htm
  2. https://artuk.org/discover/artworks/chinthe-268415
  3. https://seasite.niu.edu/burmese/Cooler/Chapter_3/Part2/pagan_period_2.htm
  4. https://www.academia.edu/100904726/Mythical_Creatures_in_Burmese_Culture_Keinnaya_Keinnayi_Manotthiha_Pyinsayupa_Nawayupa_Hintha_and_Chinthe
  5. https://www.visitpham.org/objects/277507
  6. https://tortoise.princeton.edu/2019/05/08/the-roar-of-a-chinthe/
  7. https://www.hdasianart.com/blogs/news/chinthe-the-majestic-guardians-of-burmese-temples
  8. https://656squadron.org/the-chinthe/
  9. https://www.philamuseum.org/collections/permanent/277507.html
  10. https://www.sacred-destinations.com/burma/yangon-shwedagon-pagoda
  11. http://www.chasingchinthes.com/what-is-a-chinthe-and-why-am-i-chasing-it/
  12. https://www.hdasianart.com/blogs/news/the-history-and-origin-of-temple-guardian-lions-in-southeast-asia-symbols-of-protection-and-power
  13. https://www.researchgate.net/publication/269733929_Ways_of_Seeing_a_Pyu_Mon_and_Dvaravati_Artistic_Continuum
  14. https://library.oapen.org/bitstream/handle/20.500.12657/61013/9783110674064.pdf
  15. https://www.academia.edu/2411556/Hudson_2004_The_Origins_Of_Bagan_PhD_thesis
  16. https://cdn.angkordatabase.asia/libs/docs/publications/buddhist-art-of-myanmar/Buddhist_Art_of_Myanmar_Asia_Society_2015.pdf
  17. https://www.theatlantic.com/magazine/archive/1958/02/the-early-art-of-burma/306824/
  18. https://thingsthattalk.net/en/zone/worldhistory/t/ttt:TdUcwQ/stories/Shwedagon-Pagoda/Chinte
  19. https://meral.edu.mm/record/300/files/Some%20Popular%20Symbols%20in%20Myanmar%20Culture.pdf
  20. https://www.worldatlas.com/flags/burma
  21. https://pushkins.com/pushkin-antiques-blog/2023/11/16/burmese-silver-unveiling-the-craftsmanship-of-rangoon
  22. https://www.bammascots.com/blog/chinthe-mascot-debuts-in-asia
  23. https://albinger.me/2017/06/07/yangons-shwedagon-pagoda-myanmars-must-experience/
  24. http://www.china.org.cn/world/Off_the_Wire/2025-11/13/content_118175843.shtml
  25. https://www.wonderfulmuseums.com/museum/national-museum-in-yangon/
  26. https://winthan.weebly.com/chinthe.html
  27. https://radar.artsequator.com/art-in-exile/
  28. https://lordslibrary.parliament.uk/vj-day-75-role-of-the-chindits-in-the-burma-campaign/
  29. https://www.chindits.info/
  30. https://www.bbc.co.uk/history/ww2peopleswar/timeline/factfiles/nonflash/a1121103.shtml
  31. https://www.chindits.info/Badges/Badges.html
  32. https://www.iwm.org.uk/collections/item/object/30073071
  33. https://thechinditsociety.org.uk/operation-thursday-part-1
  34. https://historicengland.org.uk/whats-new/news/chindit-special-forces-memorial-listed/
  35. https://www.bbc.com/news/uk-england-london-53753068
  36. https://www.faith-matters.org/memorial-to-second-world-war-forgotten-army-given-listed-status-to-mark-vj-day/
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