JOURNAL

OF THE

ASIATIC SOCIETY.

No. I. 1864.

On the history of the Burmah Race.-By Lieut.-Colonel A. P. PHAYRE, C. B., Chief Commissioner of British Burmah.

The Chronicles of the Kings of Burma, called Maha Radza Weng are preserved with great care. Some years ago, the present writer was presented by the king of Burma with a complete copy of this national work. His Majesty is himself a man of learning, and the edition from which the information now presented is derived, appears to have been compiled under his direction with careful research. Supposed errors of former editions are pointed out, and original authorities are in such cases quoted. All that part of the history, which refers to cosmogony, and the dynasties of kings in India, is derived from Pali books, and has no more real connection with Burmese history, than the Hebrew annals have with British history. The object of the present paper is to make an epitome of the Burmese narrative, presenting only an outline of the main facts, yet omitting nothing which is necessary to be known to understand the history of the Burmese race as written by themselves.

The Maha Radza Weng commences with describing the self-development of the world, and the appearance of man therein. The system of cosmogony has, together with the Budhist philosophy and religion, been derived from India, and the Burmese kings profess to trace their descent from the Budhist kings of Kappilawot of the Sakya tribe, to which race Gautama Budha belonged. The history contains the Budhist account of the first formation of human society; the election of a king, and the grant to him of a share of the produce of the soil. These legends constitute to this day the foundation of the authority,

B

temporal and spiritual, of the Burmese kings. The foundation of that authority they continually refer to, and it is ever present to the minds of their subjects. It is proper therefore briefly to record that portion of the national history.

The history opens with announcing that after a cycle of the great revolutions of the universe, wherein worlds are destroyed by fire, by water, and by air, had elapsed, the present earth emerged from a deluge. A delicious substance like the ambrosia of the gods was left by the subsiding water, spread over the earth. The throne of Gautama first appeared above the water. At the same time, the beings called Brahma, who live in the upper world or heavenly regions, had accomplished their destinies. They then changed their state, and became beings with corporeal frames, but without sex.* Their bodies shone with their own light, and full of joy they soared like birds in the expanse of heaven. From eating of the ambrosia, the light of the bodies of these beings gradually declined, and because of the darkness, they became sore afraid. Because of the glory of those beings, and because also of the eternally established order of nature, the sun, of gold within and glass without, fifty yoodzanast in diameter, and one hundred and fifty in circumference, appeared above the great Eastern island, (of the solar system,) and threw forth his light. The inhabi tants of the world were then relieved from fear and called the sun (in Pali) Thoo-ree-ya.

In like manner the first appearance of the moon and stars is described, the central mount Myenmo (Meru,) and the whole sekya or solar system. The history then proceeds :-

"Of the world's first inhabitants, some were handsome, some not handsome. As the handsome ones despised the others, in consequence of the haughty evil thoughts thus engendered, the ambrosia of the earth disappeared, and they ate of the crust of the earth. Then in process of time selfishness and desire increasing, the earth's surface crust disappeared. They then ate of a sweet creeping plant; when that disappeared, the Thalay rice came up, which as they gathered, it was renewed morning and evening. Placing it in a stone jar, flames

*It is from these beings that the people called by Europeans Burmas, Burmans or Burmese take their name. In the Burmese language the name is written Mran-má or Mram-ma and is generally pronounced by themselves Ba-má. See note at the end.

† A modern yoodzana equals about thirteen English miles.

issued, and it was prepared for food. Its flavour was whatever the eater desired. From eating of this food, human passions were developed, and the beings became men and women Then as evil deeds began to prevail, the wise censured and severely treated the others. The latter wishing to hide their evil deeds built houses. Then the lazy among them having stored up the food, the Thalay rice acquired husk, with a coating of coarse and fine bran, and where it once had appeared, it did not sprout again. They then said,-"It is good for us to divide among us the Thalay rice plants, to possess each his own." Then they distributed the Thalay rice plants. After that, an unprincipled one among them, fearing that his own share would not suffice, stole the share of another. Once and twice he was warned; in the third offence, he was beaten. From that time theft, falsehood and punishment existed."

The world's first inhabitants then assembled and thus consulted together: "Now wicked times have come; therefore let us select an upright religious man, one having the name and authority of a ruler, to reprove those who deserve reproof, and to expel those who deserve to be expelled, and let us give him a tenth share of our Thalay rice." This was agreed to, and an excellent man, full of glory and authority, the embryo of our Gautama Phra, being entreated to save them, was elected king, and was called Mahá-tha-ma-dá. In verse, it is sung that he was of pure nature, of exalted authority, and of the race of the sun.

"Like a second sun, he dispelled darkness or ignorance; his good qualities shone as the light, and from his power and authority, and from being the first of kings in acts of great diligence, he is called Manoo.* After this, men of wisdom who desired to destroy wickedness, lived in huts in the forest, and ate only what they received in charity; they were called Brahmans. Others tilled the ground and traded; they were called wealthy men and merchants. The rest being poor persons in humble employments were called Soodras, or poor people. Such were the four classes of men.+"

This history represents king Maha-tha-ma-dá as reigning for an

The word appears to mean generally lawgiver or king. The word is Indian not Burman.

+ Among the four classes, it will be observed that the ruling power is placed first according to the Budhist system. The Brahmans appear as literati and

ascetics.

athen-khye, being a period represented by a unit and one hundred and forty cyphers. He had twenty-eight successors who reigned in the countries of Malla and Kotha wattee. The next dynasty which numbered fifty-six kings reigned in Ayooz-za-poora. The next of sixty kings reigned in Bara-na-thee or Benares. Then eighty-four thousand kings reigned in Kap-pi-la the native country of Gautama, in distant after times. Next thirty-six kings reigned in Hat-li-poora. Numerous other dynasties are mentioned which are represented as established in various countries of India, and as lasting for many millions of years.

The first king after Maha-tha-ma-dá whose history is brought in as directly connected with subsequent events, is Auk-ká-kareet king of Bara-na-thee or Benares. It is related that this king had five queens. The eldest named Hat-ta had four sons and five daughters. Having given birth to these children Hat-ta died. The king then married a young Princess who gave birth to a son named Dzandoo. The king highly pleased, promised to confer any favour on the young queen which she might ask. Prompted by her own kindred, she asked that her son might be declared heir to the throne. After much entreaty, the king consented, and calling his sons and daughters, gave them a retinue of followers, with elephants and horses, and they went forth to establish a country, and search for a place to build a city.

At this time the embryo of Gautama Phra, a wealthy Kap-pi-la Brahman, having abandoned his house, had become a hermit in a teak forest* in the Himalaya jungles or mountains. In the Rad-za-Wenggyee, it is called an En-gyeen forest. There the hermit had built his lodge. The Princes came to the place in search of a site for a city. The hermit foresaw that a city built there, would, in after time, be of great fame in Dzam-bu-dee-pa, the world of man, and advised them to build their city there and to call it Kap-pi-la-wot. Then the Princes consulted together saying "There are with us no king's daughters of our own race, nor are there any king's sons for our sisters; if marriages are made with other races the children become impure; in order to preserve our race, let us put aside our eldest sister as a mother, and we four marry our four younger sisters." It was done so. From that * The national chronicler discusses whether the forest in question consisted of Sal or of Teak trees. He finally decides in favour of the teak as the more dignified tree of the two, but appears to have come to a wrong conclusion.

This appears to signify "the Kap-pi-la Brahman's place of religious duty. In Burma to this day the king's eldest daughter is not given in marriage, but remains unmarried at least during the life of her parents.

time the race became known as the Tha-kya-tha-kee race of Kap-pila-wot.

Regarding the origin of the Kau-le-yá Princes, the elder of these four brothers named Auk-ka-mok-kha, and the others, had put aside their elder sister Pee-yá as a mother. She was afflicted with leprosy, or a similar disease, and they determined to place her apart in a secluded spot They had her conveyed to a cave with a dwelling covered by branches of trees, and she was left there. At that time, in Bara-na-thee, there reigned Ráma, the son of Brah-ma-dat. He being afflicted with leprosy, gave over his kingdom to his eldest son, and went into the forest in search of herbs to cure himself. He established himself in a hollow tree, and before long, was by the use of herbs restored to health. Not far from this, was the place where the Princess Pee-yá was shut up. One day the Princess, being alarmed by a tiger, cried aloud, and king Ráma heard her. He came to the place, made himself known, and they were married. The Princess bore thirty-two sons, who were instructed by their father in all the accomplishments fit for Princes. When the king of Bara-na-thee heard what had happened, he offered to resign the kingdom to his father Ráma. But Ráma refused saying, "Here leaving my Kalan tree, I have built a city," and from that, the city came to be called Kau-la-na-ga-rá and thence Kau-le-ya. When the sons of king Ráma and queen Pee-yά had grown up, their mother said thus to them; "The Princes of the Tha-kee race of Kap-pi-la-wot are your uncles; their daughters are fond of dress and perfumes; when they come to bathe in the river Rau-ha-nee,* you go to the river bank and seeing your comeliness they will love you." Their mother having said thus, the sons went to the river bank, and when the Tha-kee Princesses were drying their hair after bathing, they listened to the words of the Princes and followed them. When the Tha-kee Princes heard this, as the race of the young men was not different, they acquiesced. Thus commencing with king Ráma and queen Pee-yá, the Kau-le ya tribe originated.

The Dewá-da-há kings began thus. The Tha-kee Princes of Kappi-la-wot had a small lake where they built a pleasure-house. When the country increased the place was called Dewá-da-há. The Prince who lived there was called the Tha-kee Prince of Dewá-da-há. So the

This appears to be the Rohini, one of the feeders of the Rapti.