Shwezigon’s 37 Nats – Anawrahta’s Royal Strategy
In the 11th century, King Anawrahta introduced Theravada Buddhism to Bagan as part of his royal strategy. To respect his people’s existing customs, he permitted local spirit worship (Nat worship) to continue alongside Buddhist traditions. He then gathered traditional Nat figures from regional shrines across the kingdom, using this shared iconography to unify his realm and ease his subjects’ transition into the new faith. He placed these figures inside the outer eastern-southeastern compound of the Shwezigon Pagoda, just beyond the central stupa terrace. These folk carvings, crafted by rural artisans, were basic.
Anawrahta deliberately prohibited his royal sculptors, architects and the master craftsmen decorating the pagoda from modifying or refining them. By preserving these unrefined carvings, the king assured his subjects that he respected their traditional spirits. He established the official pantheon of thirty-seven Nats with Tangiyaman the chief nat, under the supreme authority of Buddha.
Although the tradition of housing the 37 Nats at Shwezigon has persisted, Dr Aung’s claim that the physical images have remained unchanged over the centuries isn’t quite accurate, as many of the original Nat figures were damaged long ago by fire, decay, and theft and the statues present at the site today consist of nineteenth-century Konbaung-period replacements and modern restorations. The identities, names, and symbols associated with specific figures have evolved as successive monarchs updated the official list of the 37 Nats over the centuries. Dr Maung Htin Aung’s classic text captures the essence of Anawrahta’s brilliant royal political strategy even though the remaining physical artefacts indicate a history of ongoing replacement and change.
In Folk Elements in Burmese Buddhism, Dr Maung Htin Aung examines the official pantheon of the Thirty-Seven Lords, which challenges the common misconception that this tradition represents a classic hero-worship cult. He systematically profiles these spirits, demonstrating that very few were revered for valiant or noble deeds in life. Instead, most met sudden, violent, or tragic ends through royal execution, betrayal, or fatal accidents, leaving behind unquiet spirits that inspired a mixture of dread and sympathy among the population. Rather than honouring heroic achievements, the cult emerged from a communal need to appease these powerful, wronged figures, using ritual veneration to soothe the lingering grief and terror surrounding their untimely deaths.
Dr Maung Htin Aung’s analysis of the 37 Nats
The Thirty-Seven Lords
Among the thirty-seven Nats, there are nine kings. One of them is the fallen king Chieng-Mai (from Lan Na), who was captured by King Bayinnaung in 1564. He was taken to the capital in Pegu, where he later died. Following his death, he was elevated to the status of Yunzha Nat (also known as Yun Bain Nat).
Aung’s analysis lists four royal women who attained the status of Queens, such as Shin Mi-lu, Anauk Myaing Anauk Nat, Queen of the Western Palace, or Queen Saw Lone) and eight Princes of the blood, including one from the fallen house of Thaton who was a prisoner of war at pagan. One of the most renowned figures in history is Prince Shin Byu, also known as Maung Shin. He is linked to the royal lineage of the Mon capital, Thaton. After Anawrahta conquered the Mon Kingdom of Thaton in 1057, he relocated the defeated royal family of Thaton to Pagan, where they were held as state prisoners.
Nats in service to the King
In “Folk Elements in Burmese Buddhism,” Dr Maung Htin Aung categorises several members of the Thirty-Seven Lords based on their rank and social position. He highlights individuals from both royal backgrounds and humble origins. Notably, those who served in the Royal court were four prominent women: Golden Sides, who held administrative authority in her own right; Lady Bandy-Legs; Lady Bent; and the Lady of the North, each from families connected to the crown. Outside the ruling elite were commoner figures whose tragic ends elevated them to spiritual reverence, including the legendary blacksmith known as the Lord of the Great Mountain, the renowned beauty Three Times Beautiful, the Little Lady, and Master Maung Po Tu, a travelling merchant killed by a tiger.
Eleven Lords were executed, and Lady Bent is excluded as she belonged to the Ava period. Eleven died violently, excluding the second Valiant Lord Kyawawa, as he too belonged to the Ava period, as did Master Maung Po Tu, who was killed by a wild tiger near Phon Kyaw village whilst returning from a trade expedition through the Shan Hills with his tea cart.
Of the thirty-seven Nats, thirty-five died tragic and violent deaths, preventing them, in accordance with Buddhist concepts, from reincarnating, a little like the “Hungry ghost” concept believed by the Chinese regarding spirits that have died suddenly or violently, or were evil in life, and for this reason, have become roaming spirits unable to enter the spirit realm.
In Myanmar, the worship of nat spirits remains closely linked to Buddhism and plays a significant role in many people’s lives. Each year, people hold special days and festivals to honour and celebrate the thirty-seven Lords.
