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    Pagan's significance was to await recognition from the West. Indeed, only with the recognition of the antiquity and past glory of Pagan, would contemporary Burmese civilisation gain some credibility with the envoys visiting the Burmese court during this period.
     John Crawfurd, in his account of the 1827 expedition, mentions that his party stopped off and toured some of the ruins. Crawfurd was no antiquarian and his observations are general; though the monuments did impress the envoy of the value of Burma's demised civilisation, he was to write: "The vast extent of the ruins of Pagan, and the extent and splendour of its religious edifices, may be considered by some as proofs of considerable civilisation among the Burmans."' = A number of Crawfurd's observations are of some interest today to the historian 9f Pagan, for example, he counted some fifty-three inscriptions stored in the hall of the bodhi Temple (the temple itself he likened to that of a neat English parish church)." In 1835, Captain Hannay, on his way to survey amber mines to the north, mentioned in his narrative that the monuments "were covered with jungle on top", and in 1837 a Rev. Kinncaird visited Pagan. '4 It was in 1855 that one Scotsman, Henry Yule, commissioned in the Bengal Engineers, visited the old capital on his way to Ava where he, as the envoy Phayre's secretary, like Symes, was to visit the Court in the aftermath of the Second Burmese War of 1852. With Phayre, Yule disembarked and explored the city, instantly recognising the historical and architectural significance of the monuments. Using his skills as a military engineer, he surveyed a number of the principal monuments and recorded his explorations in his Narrative of the Mission to the Court of Ava
     No.2: the yangyi, c.1855, by in 1855. Captain Linnaeus Tripe, who accompanied Yule, possessed a very early camera and took the first photographs of Pagan and the artist Colesworthy Grant made a number of sketches, which with Tripe's photographs, were reworked to create colour illustrations for the Narrative."
     Yule was thus the first foreign visitor, possibly since Marco Polo, to recognise the importance of Pagan and he wrote in the Narrative. "Pagan surprised us all. None of the preceding visitors to Ava had prepared us for remains of such importance and interest." "6 Yule and his party were the first Westerners to realise the importance of Pagan and convey it to the rest of the world together with the drawings, sketches and written descriptions of the monuments that he included in the Narrative. Following this visit, Dr Emil Forchammer, a roving German archaeologist, came to Pagan in 1881, only five years before the absorption of Upper Burma into the British Empire." It is uncertain whether Forchammer's visit was a response to Yule's pioneering, albeit brief, study, however, Forchammer presented a detailed report on the min temple near U that was printed by the Superintendent of Government printing in 1891, along with the publication of reports on various other monuments throughout Burma.' It seems strange that Forchammer should carry out so articulate a study of such an obscure, though by no means insignificant, temple. One may wonder if, perhaps, as this temple is closer to the old landing stage at Nyaung-U than the Pagan village sites, whether Forchammer only had time for one study, executed with a Teutonic exactness. The next visitor to Pagan was also German, though less academically inclined than Forchammer, Fritz von
     Colesworthy Grant, from Yule's Narrative

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