The Great Bell of Dhammazedi: A Historical and Cultural Examination

Executive Summary: The Enduring Mystery of the Dhammazedi Bell

The Dhammazedi Bell stands as a monumental bronze artifact, widely believed to be the largest bell ever cast. Commissioned by King Dhammazedi in 1484 for the revered Shwedagon Pagoda in Dagon (modern-day Yangon, Myanmar), this colossal bell weighed an estimated 294 to 300 metric tons. It remained a prominent feature at the pagoda for over a century until its fateful sinking in 1608. During an attempted theft by Filipe de Brito e Nicote, a Portuguese mercenary, the bell plummeted to the bottom of the Yangon River, where it has remained elusive despite centuries of search efforts. Beyond its historical reality, the bell holds profound cultural significance in Myanmar, serving as a powerful symbol of national pride, hope, and spiritual protection, intricately woven into both historical accounts and rich folklore.

Introduction: The Enduring Quest for the Dhammazedi Bell

The Dhammazedi Bell is more than a mere lost artifact; it is a potent symbol deeply embedded in Myanmar's national consciousness and cultural heritage. Its narrative encapsulates significant historical events, ambitious technological endeavors, colonial-era conflicts, and enduring spiritual beliefs. The Shwedagon Pagoda, the bell's original home, stands as Myanmar's most sacred Buddhist site. Legend holds it was constructed over 2,500 years ago and is believed to contain relics of four Buddhas, providing a crucial sacred context for understanding the profound spiritual significance attributed to the bell.

This report will systematically explore the bell's origins, its documented reality and prolonged presence at the pagoda, the detailed circumstances of its sinking, the extensive modern search efforts and their formidable challenges, and finally, its profound cultural and folkloric resonance within contemporary Myanmar.

I. The Genesis of a Giant: Casting and Early Life of the Dhammazedi Bell

The Great Bell of Dhammazedi was a colossal bronze bell, widely reputed to be the largest ever cast. Its creation was ordered by King Dhammazedi, a devout Buddhist ruler of the Mon-speaking Hanthawaddy Kingdom. The bell was cast on February 5, 1484 , though some accounts also indicate 1490.

Its immense scale is consistently reported across historical accounts. It was cast from an astonishing 180,000 viss, which translates to approximately 294 metric tons or 661,400 pounds of metal. Other sources provide similar estimates, such as "more than 290 tons" or "about 300 tonnes". To contextualize its magnitude, this weight is roughly equivalent to 25 double-decker buses. The composition included a rich alloy of copper, gold, silver, and tin. Some accounts even suggest it was encrusted with precious emeralds and sapphires. Its reported dimensions were equally impressive: said to be twelve cubits high and eight cubits wide.

Following its casting, the bell was dedicated to the Shwedagon Pagoda in Dagon (present-day Yangon, Myanmar), which served as the country's most sacred Buddhist shrine. It is recorded to have remained at this sacred site for over a century, until its removal in 1608. An intriguing detail from its inception involves King Dhammazedi's astrologer, who advised postponing the casting due to an inauspicious time associated with the Crocodile constellation, predicting the bell would produce no sound. Interestingly, it was later reported to have an "unpleasant tone" upon completion. This early anecdote highlights the blend of practical and superstitious considerations that surrounded the bell from its very creation.

The following table summarizes the key historical specifications of this monumental artifact:

Table 1: Key Historical Specifications of the Dhammazedi Bell

Feature	Description	Sources
Casting Date	February 5, 1484 (or 1490)
Commissioning Monarch	King Dhammazedi of Hanthawaddy Pegu
Original Location	Shwedagon Pagoda, Dagon (Yangon, Myanmar)
Estimated Weight	180,000 viss (approx. 294-300 metric tons / 661,400 pounds)
Approximate Dimensions	12 cubits high, 8 cubits wide
Primary Materials	Bronze, Copper, Gold, Silver, Tin
Sinking Date	1608
Sinking Location	Confluence of Bago and Yangon Rivers, off Monkey Point

II. Historical Footprints: Evidence of the Bell's Reality and Presence

The historical reality of the Dhammazedi Bell is largely substantiated by a combination of external eyewitness accounts and references within local historical records, though some aspects of its documentation have been subjects of scholarly discussion.

A. The Eyewitness Account of Gasparo Balbi (1583)

The most compelling external historical evidence for the Dhammazedi Bell's existence comes from the diary of Gasparo Balbi, an Italian gem merchant from Venice. Balbi visited the Shwedagon Pagoda in 1583, approximately a century after the bell's casting. Balbi's detailed description of the bell in his diary is frequently cited: "I found in a faire hall a very large bell which we measured, and found to be seven paces and three hand breadths and it is full of letters from the top to the bottom but there was no Nation that could understand them". Balbi's travelogue is generally characterized by its "dry businessman's succinct observations" , suggesting a focus on tangible and verifiable details rather than embellishment, which significantly bolsters the credibility of his eyewitness account.

While Balbi's account firmly establishes the bell's historical reality, it subtly diverges from popular legend regarding its exact placement. Balbi noted the bell was "inside a hall" , whereas popular legend often claims it was "placed alongside the pagoda". This difference, though seemingly minor, is noteworthy. It indicates that while the core fact of the bell's presence at the Shwedagon Pagoda is supported by an external eyewitness, the precise location of the bell within the pagoda complex might have shifted over time or been subject to slight variations in popular memory. This distinction is important for a scholarly examination, separating direct observation from evolving popular narratives.

B. Records from the Shwedagon Pagoda and Burmese Chronicles

The Dhammazedi Bell remained at the Shwedagon Pagoda for over a century, from its casting in 1484/1490 until its removal in 1608. The extent of the bell's documentation in contemporary Burmese historical records presents a notable point of scholarly contention. Historian Chit San Win states that "three major historical records written about that period do not mention the bell". Moreover, he points out that King Dhammazedi, known for meticulously recording his donations, "did not document gifting a bell that would have weighed more than 100 Asian elephants". This assertion challenges the historical certainty of the bell's existence if relying solely on these specific Burmese chronicles.

In contrast, Naing Ye Zaw, joint secretary of the Mon Historical Research Society, expresses his firm belief in the Dhammazedi Bell's existence. He cites the Kalyani Inscriptions as evidence, specifically stating that "surviving palm-leaf manuscripts reference a large bell that was donated to Shwedagon Pagoda". It is important to clarify that while the Kalyani Inscriptions themselves (stone pillars from 1476-1479, primarily documenting Buddhist reformation) do not explicitly detail the bell , the reference is to related palm-leaf manuscripts. Additionally, a study from Dagon University explicitly mentions "the bell weighing 18,000 viss donated by Mon king Dhamma Cetī is famous" and describes it as "presumably the world's largest bell". This study also notes that the Portuguese De Brito took the bell from Shwedagon Pagoda and lost it during transportation.

The reliability and completeness of Burmese historical chronicles are complex. Many later national chronicles (e.g., Hman-nan maha-ya-zawin-daw-gyi) are largely verbatim reproductions of U Kala's early 18th-century "Great Chronicle" (Maha-ya-zawin-gyi), which itself relied on earlier sources, some of which were subsequently destroyed by fire. Therefore, an absence in certain later chronicles does not definitively prove non-existence, especially if the original source material was lost or if the bell's significance was not deemed paramount for inclusion in specific royal donation records. The historical reality of the Dhammazedi Bell is thus supported by a strong external eyewitness account (Balbi) and corroborated by references in some surviving local manuscripts. However, the apparent silence in other major chronicles creates a fascinating historical puzzle. This suggests that while the bell's existence is highly probable, its documentation within Myanmar's own historical tradition is not as universally explicit or consistent as one might expect for an artifact of such magnitude. This complexity underscores the inherent challenges of historical research in the region, often relying on fragmented, sometimes contradictory, and culturally filtered sources.

III. The Fateful Descent: Theft and Sinking in the Yangon River

In 1608, a pivotal moment in the bell's history occurred when Filipe de Brito e Nicote, a Portuguese adventurer and mercenary (known in Myanmar as Nga Zinga), seized the Dhammazedi Bell from the Shwedagon Pagoda. De Brito, who had established himself as governor of Syriam (modern-day Thanlyin), harbored the ambition of melting down the colossal bronze bell to forge cannons for his military endeavors. This act was not an isolated incident; he had already incurred local resentment by melting down other bells for similar military purposes.

The removal of the bell from the pagoda was an arduous and monumental undertaking. De Brito's men reportedly rolled it down Singuttara Hill to a raft on the Pazundaung Creek, from where it was then hauled by elephants to the Bago River. For its final leg, the bell and its raft were lashed to de Brito's flagship for the journey across the river to Syriam. However, the immense load proved to be critically heavy. At the confluence of the Bago and Yangon Rivers, off what is now known as Monkey Point, the raft succumbed to the weight and broke up. The bell plummeted to the riverbed, reportedly taking de Brito's ship with it.

The sinking of the bell, while a direct consequence of its immense weight and the limitations of 17th-century maritime transport technology, is profoundly interpreted in Myanmar as an act of divine intervention or protection by benevolent spirits (nats or a dragon spirit). Filipe de Brito's explicit intention was to melt the bell down for cannons, an act of profound desecration from a religious and cultural perspective. Within Myanmar, there is a strong belief in "nat spirits" and a "dragon spirit" protecting sacred artifacts. The physical act of sinking is therefore not seen as a mere engineering failure but as the direct intervention of these protective spirits, preventing the bell's destruction and sacrilege. This cultural interpretation transforms a historical accident into a powerful spiritual event, reinforcing the bell's sacredness and solidifying de Brito's infamy as a "Bad Foreigner". It elevates the bell's status from a lost historical artifact to a supernaturally protected national treasure, making its eventual recovery not just an archaeological endeavor but a spiritual and national imperative to rectify a historical wrong.

IV. The Persistent Search: Modern Attempts and Enduring Challenges

The quest to locate and recover the Dhammazedi Bell has persisted for centuries, gaining significant momentum and technological sophistication in modern times. Numerous domestic and international teams have undertaken recovery attempts since at least 1987, largely without success.

A. A History of Recovery Efforts

Key figures and organizations involved in these notable attempts include:

James Blunt: A professional deep-sea diver who conducted 115 exploratory dives in 1995. He famously claimed to have made physical contact with the bell, hearing a metallic sound. His efforts were underscored by warnings that "several divers had already died looking for the great bell".
Mike Hatcher: An English marine scientist, who in 2000, was commissioned by the Burmese government to manage a recovery project. This ambitious endeavor reportedly involved Japanese, Australian, and American companies, with actor Richard Gere also involved in fundraising efforts.
Damien Lay: An Australian documentary filmmaker and explorer, who in July 2010, claimed to have obtained sonar imagery of both the bell and De Brito's galleon. Lay asserted that the identified targets were "quite surprising" and "well outside the area where the bell was previously thought to be," suggesting that "myths and legends surrounding the location of the bell were not supported by his evidence" and that its location had been "significantly overlooked by a misinterpretation of history". However, the precise location of these targets has not been publicly disclosed.
SD Mark International LLP Co. (Singaporean Firm): In June 2012, this company publicly pledged a substantial budget of up to $10 million to finance a non-profit project aimed at finding and returning the bell to the Shwedagon Pagoda.
U Khin Shwe: A prominent Myanmar businessman and politician, who in 2013, announced his own plans to fund a search for the bell, expressing willingness to spend over $10 million if necessary.
San Lin: A former naval official who spearheaded a highly publicized 2014 operation. San Lin controversially claimed to be one of the "reincarnations of the 14 guardians of the bell" and asserted an ability to "speak to the spirits". Despite generating considerable excitement and media attention, his claims of having found the bell were later debunked. His approach notably prioritized spirituality over conventional scientific methods.

The following table provides a chronology of these notable search and recovery attempts:

Table 2: Chronology of Notable Dhammazedi Bell Search and Recovery Attempts

Date/Period	Key Individuals/Organizations	Primary Method/Approach	Outcome/Status	Key Challenges Encountered
1995	James Blunt (Professional diver)	Deep-sea diving, Sonar images	Unsuccessful, claimed physical contact	Poor visibility, Shipwrecks, Dangerous conditions (diver fatalities)
2000	Mike Hatcher (English marine scientist)	Project management, international collaboration	Project initiated, no reported recovery	Complex logistics, funding (Richard Gere involved)
July 2010	Damien Lay (Australian filmmaker/explorer)	Side scan sonar surveys, diving operations	Claimed sonar imagery of bell and galleon; location undisclosed	Myths and legends misinterpreting history
June 2012	SD Mark International LLP Co. (Singaporean firm)	Financial pledge ($10M budget)	Funding pledged, project status unclear	—
2013	U Khin Shwe (Myanmar businessman/politician)	Financial pledge (up to $10M)	Funding pledged, project status unclear	—
August 2014	San Lin (Former naval official)	Spiritual/Traditional methods, dredging	Claimed discovery debunked	Belief in spiritual protection, academic ridicule
Ongoing	Various domestic and foreign teams	Diverse methods, including high-tech and traditional	Unsuccessful to date	Muddy water, strong currents, heavy silting, multiple shipwrecks

B. Environmental and Technical Hurdles

The primary obstacles to the bell's recovery are the formidable environmental conditions of the Yangon River:

Muddy Water and Extremely Poor Visibility: Divers consistently operate in near-zero visibility conditions, severely hampering search and recovery efforts.
Strong Currents: The confluence of the Bago and Yangon Rivers generates powerful and constantly shifting currents, making precise navigation and sustained diving operations exceptionally challenging.
Heavy Silting: The bell is believed to be deeply buried under layers of river silt, potentially up to 25 feet (7.6 m) of mud, requiring extensive dredging.
Presence of Other Shipwrecks: The search area is further complicated by the presence of at least three other shipwrecks, including two Dutch East Indiaman vessels (Komine and Koning David) and fragments of De Brito's galleon. These wrecks obscure sonar readings and pose additional hazards to divers.

Proposed recovery techniques involve advanced underwater technologies such as sub-bottom profilers, personal mounted sonar, night vision devices, and copper sulphate detectors (the latter specifically for detecting the bronze bell's metallic signature in the mud). The actual lifting operation would necessitate the construction of a small, oil platform-like structure in the river's rapids and the assembly of a large crane.

C. Scientific vs. Spiritual Approaches

A significant tension exists in Myanmar between modern scientific methods for bell recovery (e.g., sonar, professional divers) and deeply ingrained traditional spiritual beliefs (e.g., nat spirits, astrology). San Lin's 2014 attempt, for example, largely eschewed scientific methods, instead relying on spirituality. He explicitly stated his belief that "Buddhist 'nats' or spirits are preventing the bell being found" and that only a "spiritual approach" could locate it. This approach garnered considerable public attention but was met with ridicule from many Burmese academics.

The ongoing debate between scientific and spiritual approaches to the bell's recovery is a microcosm of broader societal and political currents within Myanmar. The former military junta's decree that only citizens had the right to search for the bell, framing it as a "national issue" , can be interpreted as an attempt to legitimize their regime or assert national sovereignty over foreign involvement. The recurring re-emergence of the bell's story, particularly during times of political tension, suggests it can be strategically employed by politicians as a means to distract the public from more pressing issues. The repeated failures, regardless of the method employed, reinforce the mystical narrative for those who believe in supernatural protection. For others, it underscores the extreme technical difficulty. Crucially, the political dimension adds a layer of complexity, indicating that the bell's recovery is intertwined with national prestige, internal power dynamics, and the assertion of cultural sovereignty, rather than being solely about historical preservation. The involvement of powerful tycoons and generals, some of whom now believe the quest is "cursed" after their failures , further highlights these complex layers.

D. Unverified Claims and Sonar Discoveries

Despite significant investment in advanced technology, accurately pinpointing the bell's location has remained elusive. Damien Lay's team claimed to have acquired sonar imagery of both the bell and De Brito's galleon, identifying two significant targets. However, the exact location of these purported discoveries has not been made public, leading to continued speculation. Lay's assertion that "myths and legends surrounding the location of the bell were not supported by his evidence" and that the bell's location had been "significantly overlooked by a misinterpretation of history" introduces a challenge to established narratives. San Lin's highly public claims of finding the bell in 2014 generated widespread excitement and considerable media coverage, but these claims were ultimately debunked. Beyond formal search efforts, unsubstantiated rumors of the bell "surfacing on a full moon night" continue to circulate among locals, frequently drawing thousands of curious spectators to the riverbanks.

V. Cultural Resonance: Folklore, Beliefs, and National Identity

The Dhammazedi Bell transcends its identity as a mere historical artifact; it is deeply woven into the cultural and spiritual fabric of Myanmar, embodying national aspirations and ancient beliefs.

A. A National Treasure and Symbol of Hope

The Dhammazedi Bell is revered as a profound national treasure and a source of immense pride for the people of Myanmar. Its recovery is widely believed to be a pivotal event that could usher in an era of national prosperity and peace, helping the country rise from its current challenges. This belief elevates the bell from a mere artifact to a potent symbol of national destiny and aspiration. For the Mon people, in particular, King Dhammazedi holds significant historical importance, and the Dhammazedi Bell is deeply significant in Mon culture.

B. The Role of Spirits and Superstition

Folklore surrounding the bell is deeply ingrained in Myanmar's cultural fabric. Many believe the bell is actively protected by "nat spirits" or a powerful "dragon spirit" , which are thought to prevent its discovery by those deemed unworthy or utilizing inappropriate methods. The bell's dramatic sinking in 1608 is often interpreted not as an accident but as the spirits saving the bell from desecration by Filipe de Brito. Persistent claims among locals of the bell "surfacing on a full moon night" further illustrate the enduring power of mystical belief, blurring the lines between verifiable historical fact and living folklore.

The cultural narrative surrounding the Dhammazedi Bell powerfully exemplifies the syncretic nature of belief systems in Myanmar, where traditional animistic beliefs (such as nats and dragons) seamlessly coexist and interact with the tenets of Theravada Buddhism. Myanmar is a predominantly Theravada Buddhist country, and bells are sacred in Buddhist culture, used in meditation, and believed to ward off evil spirits and bring peace. The integration of animistic protective spirits with a Buddhist artifact demonstrates a profound cultural syncretism. The bell's sacredness is thus amplified by both Buddhist reverence for donations and traditional spirit worship. This deep spiritual layering explains why purely scientific or technological approaches are often met with skepticism or are deemed insufficient by many locals. It suggests that success, in their view, requires appeasing or understanding these spiritual guardians. The spiritual dimension also explains the intense emotional and nationalistic fervor surrounding the bell, as its recovery is tied not only to historical pride but also to spiritual blessings and the fulfillment of national destiny. The bell becomes a focal point where the sacred and the secular, the ancient and the modern, intersect.

C. Sociopolitical Dimensions

The narrative of the Dhammazedi Bell frequently resurfaces during periods of political tension in Myanmar. This cyclical re-emergence has led some observers to suggest that the story is strategically employed by politicians as a tactic to distract the public from other, more pressing national issues. The former military junta's explicit decree that only citizens of Myanmar had the right to search for the bell underscored its status as a paramount "national issue". This move can be interpreted as an assertion of national sovereignty over cultural heritage and potentially a means to legitimize the regime. Ultimately, the bell's fate and the ongoing attempts at its recovery are deeply intertwined with broader narratives of national pride, aspirations for peace, and hopes for prosperity, reflecting a complex blend of historical longing and contemporary political desires.

Conclusion: The Unfolding Legacy of the Dhammazedi Bell

The Dhammazedi Bell remains one of Myanmar's most enduring mysteries. This colossal artifact, whose historical reality is largely supported by external eyewitness accounts and some local records—despite some inconsistencies in major chronicles—has a dramatic narrative. Its fateful sinking transformed it from a mere object into a powerful symbol of national resilience and spiritual protection. The persistent, yet largely unsuccessful, search efforts highlight the formidable environmental challenges inherent in underwater archaeology within the Yangon River, as well as the complex and often conflicting interplay between modern technology and deeply held traditional beliefs. The bell's profound cultural significance transcends its physical absence, serving as a beacon of hope, a source of national pride, and a focal point for spiritual devotion. Its story continues to captivate imaginations, seamlessly blending historical inquiry with living folklore, thereby ensuring its integral place within Myanmar's rich cultural tapestry. The ongoing quest for the Dhammazedi Bell is a testament to the enduring power of history, myth, and national aspiration.