The Burmese Empire
a hundred years ago
As described by Father Vincenzo Sangermano
Edited and with notes by U Kyaw Tun, M.S. (I.P.S.T., U.S.A.). Set in html by UKT
and staff of TIL Computing and
Language Center, Yangon, for students and staff of TIL. Not for sale.
Burmese Cosmography
Chapter 03
Of the beings that live in this world, of their felicity or misery, and of the duration of their life
Section 05
All living beings are divided by the sacred Burmese books into three classes: Chamà, or generating beings; Rupà, or corporeal but ungenerated; lastly Arupà, or incorporeal beings. And these three classes are again subdivided into thirty species, each of which has its Bon, or proper seat. The first class, or that of the Chamà, contains eleven species, or regions, or states of beings, seven of which are happy and four unhappy. The first of the happy states is that of man, and the other six are those of the Nat, who are corporeal beings, but in every respect superior to man, as will be shown just now. The four unhappy are the infernal states, in which beings, by the painful torments they suffer, pay the forfeit of the crimes committed by them in their antecedent life. The second class, called Rupà, contains sixteen regions or states, and the third, or the Arupà, contains only four.
Section 06
Before we speak of the happiness or unhappiness of these beings, and of the places which they occupy, it is necessary to premise a few general observations. First, the Burmese, like many other nations of India, admit a metempsychosis or transmigration after death, but in a very different sense from that of Pythagoras, who taught that the soul, after the death of one body, occupied and animated another. The Burmese, on the contrary, say that at the death of a man, animal, or other living being, the soul perishes together with the body; but then, from this complete dissolution another individual springs, which will be man, or beast, or Nat, according to the merits or demerits of the actions done by its predecessor during its life. Through this successive series of dissolutions and regenerations all beings go on for the duration of one or more
metempsychosis n. pl. metempsychoses 1. Reincarnation. [Late Latin metempsӯchōsis from Greek metempsukhōsis from metempsukhousthai to transmigrate meta- meta- empsukhos animate( en in; See en- 2 ) ( psukhē soul) ; See bhes- in Indo-European Roots.] -- AHTD
worlds till at length they have performed such works as render them worthy of the state of Niban [Nirvâna, Neibban] {neib~baan}, which is the most perfect of all states. This consists in an almost perpetual ecstasy, in which those who attain it are not only free from the troubles and miseries of life, from death, illness, and old age, but are abstracted from all sensation; they have no longer either a thought or a desire. Secondly, we must premise that the Burmese books admit not only one but many or rather an infinite number of worlds. And this is to be understood in two senses. First, besides this world of ours, there are co-existent 10,100,000 others of the same shape and figure that mutually touch each other on three points, thus forming so many equilateral spaces, filled with very cold water impenetrable to the rays of the sun. Each side of these spaces is 3000 juzenà in length. Secondly, in force of that general law called Dammatà [Dharma], one world succeeds another, and no sooner is one destroyed than another is reproduced of the same form and figure. Nobody, not even the Divinity Godama himself, ever knew which was the first world and which will be the last: and hence the Burmese doctors deduce that this series of successive dissolutions and reproductions never had a beginning and will have no end, and they compare the system to a large wheel, to whose circumference it is impossible to assign any beginning or end.
UKT: Niban (Nirvâna, Neibban) is a concept very difficult to comprehend. It is definitely not a place of existence. And it is usually understood as complete annihilation of the body and the mind. And the Westerner like Sangermano could not understand why would a normal human being would wish to attain such a state. The easiest explanation I could give is when a person attains Niban, he is freed from Greed, Anger and Pride, the three human instincts which pushe him or her to achievement. When a person is freed from Greed, Anger and Pride, he became free of mental sufferings, he or she would have to endure, in pursuit of wealth and power. See sec027 for Sangermano's conclusion.
UKT: Divinity/God It is unfortunate that Sangermano failed to notice that Godama or Gautama was a buddha and not a divinity or god. A buddha is a man of perfect wisdom, whereas a divinity or a god need not be a human being of flesh and blood. Buddhas at the end of their individual life-spans die a physical death, the death being known as {pa.ri.nib~ban} -- Gautama Buddha was cremated.
Section 07
Before we speak of the duration of life enjoyed by different classes of beings, it is further necessary to give an idea of the duration of a world, which is something truly portentous. The inhabitants of the southern island, and of the 500 smaller islets attached to it, are said perpetually to vary the duration of their life, which increases or diminishes according to the deserts of their good or bad conduct. We speak here merely of the inhabitants of the southern island; for, as to those of the others, they have and ever will have the same length of life, as will be said in the sequel. The lives of the first inhabitants of the Zabudibà [Jambudwipa] island lasted an assenchiè [asankhya]. To give an idea of the prodigious number of years which compose an assenchiè, it is said that, if it should rain continually for the space of three years over the whole world, which is 1,203,430 juzenà in diameter,
the number of drops of rain fallen in this time would express the number of years that compose an assenchiè. The sons and grandchildren of those primitive men fell off from the perfection of their ancestors, and abandoning virtue gave themselves up to vice, and hence the length of their life began gradually to diminish until it was reduced to ten years, the term allotted to some very wicked men. But afterwards their descendants, reflecting on the cause of this diminution, began to correct their morals and practise virtue. By this means they merited a new prolongation of their lives, first to thirty, then to eighty, a hundred, and a thousand years, and thus progressively, till they reached the term of an assenchiè, as was the case with the primitive inhabitants. Now these progressive variations from an assenchiè to ten years, and from ten years to an assenchiè, in successive generations, will take place sixty-four times before the final destruction of the world.
Section 08
We may now proceed to treat of the happiness and misery of living beings and of the Bon, or regions which they occupy, in the three parts of the world: and we will begin by the happy beings, whose first species is man, as was observed in sec006 (Ch03). The diameter of the southern island, Zabudibà, is 10,000 juzenà. Subtracting from this number 3000, which are occupied by forests and deserts, and 4000 covered with water, the residue, or 3000 juzenà, contain the Bon, or region occupied by man. The longest term of life which a man can at present enjoy is eighty years. Among the inhabitants of the Zabudibà island some are observed to be rich, others poor; some learned, others ignorant; some vile and abject, and others noble and elevated to the rank of kings, princes, or mandarins; some are handsome and others deformed; finally, some enjoy a long life and others a short one. All these diversities of condition are effects of the merit or demerit gained by each individual in his preceding life.
Life-span of man : The longest term of life which a man can at present enjoy is eighty years. -- sec008
UKT: This is probably arrived at from the age 80 at which Gautama Buddha died.
Section 09
The inhabitants of the other three islands are not subject to the successive variation of the term of their lives mentioned above; nor are they exposed to those troubles and that variety of condition which affect the inhabitants of the southern island Zabudibà. The term of life of the inhabitants of the
eastern and western islands is constantly 500 years. Their faces in shape resemble the figure of the island to which they belong; so that the eastern islanders have their faces of a semi-lunar form, and the western have theirs round like the full moon. Their stature is likewise different from that prevailing in the island Zabudivà, as the eastern islanders are nine cubits high and the western six. As to the state of society, sciences, agriculture, etc., these eastern and western islanders are perfectly similar to the southern. Both these islands have their sacred trees, which, by the power of fate, last from the beginning to the end of the world. They are a hundred juzenà high, and the spread of their branches is fifty juzenà.
Section 10
But the inhabitants of the northern island differ in every respect from those of the other three islands because they make no use of agriculture or any other art or profession. A tree named Padesà grows in that fortunate island on which, instead of fruit, are seen hanging precious garments of various colours, whereof the natives take whatever pleases them best. In like manner they need not cultivate the soil, nor sow, nor reap; neither do they fish, nor hunt; because the same tree naturally produces them an excellent kind of rice without any husk. Whenever they wish to take nourishment, they have only to place this rice upon a certain great stone, from which a flame instantly issues, dresses their food, and then goes out of itself. While they eat their rice, various kinds of exquisite meats, ready dressed, appear upon the leaves of some trees, from which every one takes at will. The meal over, the remains immediately disappear. This food is, moreover, so very substantial, that what appears prepared for only one person is sufficient for many; and so nourishing, that those who partake of it can fast the seven following days without repeating their meal. These islanders are never subject to any kind of illness, nor to the troubles of old age, but live a thousand years, in continual youth. The manner in which they bring up their children, and contract marriage, is very singular. As the women there are not subject to menses nor the pains of labour, when their time arrives, they are delivered without any pain or difficulty, and abandon their newborn babe on the spot, without its running any risk of dying. For those that pass that way, putting their
finger in their mouth, extract from it a sweet liquor like nectar, which, wonderful to say, supports the child for seven days. Nourished and brought up in this manner, they are of course unable to ascertain who are their parents; the more so as in that island all the inhabitants are of the same shape and figure, and of the same golden colour. Hence it is provided, that when a couple, moved by reciprocal affection, wish to unite in wedlock, they should withdraw themselves under a certain beautiful tree. If this lowers its branches, and covers them round with its leaves, it is a sign that they are not near relations, and consequently the marriage is complete. If, on the contrary, the tree does not lower its branches, they consider it a proof of their consanguinity, and abstain from proceeding any further. In general, these islanders have no illicit inclinations, and the conjugal act is only exercised by them ten times during their whole life. Some of them live in a state of celibacy, as perfect and holy men, who have bridled the passions and inclinations of their hearts. Sorrow and all kinds of trouble or pain are strangers to this fortunate island, in which there is no cold nor heat, no winds nor storms, no lightning, thunder, nor rain. No ferocious animals nor venomous serpents threaten the lives of men. They have no need of houses for shelter; the island is full of pleasant, gold-coloured trees, which are ever covered with delicious fruit or flowers, of the most grateful odour, or which yield a fragrant liquor, with which the inhabitants are wont to anoint their bodies. Here and there are little rivulets of odoriferous sandal or other aromatic waters, in which they bathe and disport themselves. Although these islanders have a stature of thirteen cubits, they are still proportioned and well made, especially the women, who are endowed with singular beauty and possess great agility, softness, and symmetry of form. After having spent their life of 1000 years, amidst continual enjoyments and delights, they tranquilly expire; and their bodies are immediately transported to the other side of the island by some large birds, ordained by fate to this office.
Section 11
The inhabitants of the eastern, western, and northern island do not pass after death into the superior state of Nat, nor to the inferior, infernal state, as happens to those of the
southern island; but they are always born again inhabitants of the same island. And although this seems to be a desirable thing, especially with regard to the northern islanders, on account of their felicity, nevertheless the Burmese doctors say that if the inhabitants of the southern island are endowed with judgment and reason, they should not envy this lot: because in this southern island alone may one rise by the merit of good deeds, not only to the superior states of Nat, Rupà, and Arupà, but, moreover, to the most perfect of all, that of the Niban; and , for this reason, the Burmese poets call the southern island the Niban's ferry.
Section 12
After man come the six states of the Nat, happy beings who are superior to man. fn013-01 The first seat or Bon is called Zatumaharit, the second Tavateinsà, the third Jamà, the fourth Tussità, etc. These seats are disposed in order, beginning from the centre of Miemmò, and continuing along the Jugantò mountains, so as to form the first enclosure of the Miemmò, as far as the last barrier of the world, called Zacchiavalà. Here the first seat of the Nat, called Zatumaharit, is situated; and to this seat the sun, moon, planets, and stars belong. For, according to the sacred Burmese books, these are all so many houses or habitations of the Nat. The second seat, called Tavateinsà, extends from the summit of Mount Miemmò to the Zacchiavalà. The other seats are placed, one above the other, at a distance of about 42,000 juzenà. Above the seats of the Nat come those of the Rupà as follows: -- 558,000 juzenà above the last seat of the Nat are placed the three seats of the Rupà, called the first Zian, in form like a tripod. Although they are on the same level, one does not touch the other; but they are distant from each other 558,000 juzenà. At an equal distance above are placed the other three, bearing likewise the same figure. These are called the second Zian; and above them again are other three, of the same shape and distance, called the third Zian. At a similar distance succeed the other two seats of the Rupà, called the fourth Zian, which are placed on the same level. The five remaining abodes of the Rupà lie one above the other at the same distance of 558,000 juzenà from
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fn013-01 The six dewa-lokas. fn013-01b
UKT: Zian -- {Zaan} from jhāna
{Za-na.} PTS p286. {Za-na.} becomes {Zaan} in Myanmar and as such is a mental state. Did Sangermano got confused between a mental state and bhava
{Ba.wa.} a state of existence? See PTS p499 for bhava . I will have to consult with my peers.
one another. fn014-01 And in the same manner and order are placed, one over the other, the four dwellings of the Arupà. This last abode is so far distant from the southern island, that should a stone be dropt from it, according to the Burmese doctors, it would not reach its destination till four years after.
Section 13
We have now to speak of the happiness of the Nat, and of the length of their life. In the first place, the seat called Zatumaharit is divided among four great princes or kings of the Nat, each of whom possesses, at one of the four cardinal points of Miemmò, a vast city of 1000 square juzenà. These cities are all of the same form, and in the midst of each its prince has his large palace of twenty-five square juzenà, the columns, beams, and boards of which are of silver. For the magnificence of these cities we must refer the reader to what we shall say later, when we describe the second seat called Tavateinsà. The famous Padesà trees grow over the whole of this region; and from them, in place of fruit, rich garments and exquisite food are seen hanging, with all that can contribute to the splendour and delight of the Nat who inhabit the place. Small rivulets and lakes of the clearest water, delightful orchards and gardens, are everywhere to be found. The length of life of these Nat is 500 years, which are equal to 9,000,000 of ours. Their height is half a juzenà. Both in this and in the superior seats there are males and females, who exercise the duties of matrimony, but whose fecundating principle is only wind or air; and the children produced are brought to light, not like infants, but as if they were fifteen years of age. Other Nat of an inferior condition, such as giants, great birds, dragons, and other evil genii, who inhabit the declivity of the Jugantò mountains, or the forests and rivers, are subjected to the Nat of this seat.
Section 14
It has been noticed above that to this seat belong those Nat that inhabit the sun, moon, and stars, ordained by fate to illuminate the world, to divide day from night, to distinguish the seasons, and to indicate good and evil to mankind. Hence it will be proper to give a short essay of Burmese Astronomy.
UKT: Burmese Astronomy Unless the reader compared what Sangermano was describing with Indian astronomy and astrology, and also with the Western Astrology, one would think how back-ward Burmese Astronomy was. This, I am saying from my own unfortunate experience.
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fn014-01 The above sixteen regions are the Rupa-brahma-lokas, where the senses do not exist. In the four Arupà worlds there is no bodily form. fn014-01b
The Burmese admit eight planets, the sun, the moon, Mercury, Venus, Mars, Jupiter, and Saturn. From these the days of the week take their denomination; for the Burmese call the first day the day of the sun; the second, the day of the moon, etc. Besides these seven planets they suppose an eighth invisible one, by them called Rahù, of which we shall speak just now. The sun, or the abode of the Nat called sun, has fifty juzenà in diameter, and 150 in circumference. This habitation is of gold within, and without of crystal; and as gold and crystal are naturally warm, therefore the rays of the sun always excite a sense of heat. The moon has forty-nine juzenà in diameter and thrice that measure in circumference; it is of silver without and ruby within; and silver and ruby being naturally cold, so the moon's light causes a cold sensation. Mars has twelve juzenà in diameter, Mercury fifteen, Jupiter seventeen, Venus nineteen, and Saturn thirteen. Of the stars they give no kind of measure, but merely say in general that they are the habitations of many Nat. The sun, moon, and stars all revolve round the great Mount Miemmò, but disposed in parallel orbits, so that, for example, the sun, in one diurnal revolution, illuminates successively the four great islands; and night is caused by the interposition of Miemmò between it and them. fn015-01 When it is midday in the southern island, in the northern it is midnight; and when the sun sets to the eastern island, it rises to the western. Besides the diurnal motion common to the planets and stars, they allow the planets another periodical movement, and say, that from the north they pass to the south, and then return again to the north, passing always through the twelve constellations of the zodiac, Aries, Taurus, etc. Hence the sun returns, after a year, to the same point in the heavens whence it set out; while the moon accomplishes the same revolution in the space of a month. And although they seem to admit that the sun, moon,
UKT: Diameter of planets In Section14, the diameters of the planets were given: "Mars has twelve juzenà in diameter, Mercury fifteen, Jupiter seventeen, Venus nineteen, and Saturn thirteen". Yet, since the ancients had no means to measure the actual diameter of planet, I assume that the ancients must have been judging the "diameter" from the brightness of the "planets" or "travellers". The following is the order according to "diameter" of "planets":
Sun 50 > Moon 49> Venus, 19 > Jupiter, 17 > Mercury 15 > Saturn 13 > Mars 12
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fn015-01 'Major Phayre endeavoured to explain the solar system; but as the Burmese theory is that of a central mountain called Myen-Mo, several millions of miles high, around which are firmly fixed four great island, on the southern of which Asia and Europe are situated, the sun which lights them revolving round the central mountain, the Envoy of course did not succeed in convincing the Minister of the truth of our view of the case.'--Yule, p. 67. fn015-01b
and other heavenly bodies have a gradual declination, alternately to north and south, yet they account for the variety of seasons upon a totally different hypothesis. And here we must notice that the Burmese divide the year, not into four, but into three seasons -- the hot, the rainy, and the cold. To account for these, they have imagined three distinct paths in the heavens -- the inner, the middle, and the outward. The inner path is nearest to Mount Miemmò, and when the sun is upon it, it is the season of rain; when in the middle path it is that of heat; and when in the outward one that of cold. The inner path nearly answers to our summer solstice; the middle one to our equinox; and the exterior to the winter solstice. Besides these they admit three other paths, one elevated above the other; for the Burmese doctors consider the sun to be sometimes nearer and sometimes more distant from us. These three paths, commencing from the highest, they call respectively the paths of the elephant, the ox, and the goat. For, as the goat loves to feed in warm and dry places, and the sun, when nearest to us, or moving along the lower path, causes the greatest heat and dryness, they have given to this path the appellation of the goat's. On the contrary, great cold is felt when the sun is distant, and the highest path, through which it then passes, is called the elephant's; because this quadruped delights in cold and damp places. The sun is determined to one of these paths by the bad or good conduct of man. Is he good and obedient, it chooses the middle one, which is the most temperate; is he, on the contrary, wicked and disobedient to the laws, it revolves through the highest or lower path, which is always the occasion of injury to the crops, and is detrimental to the health of man. The sun's motion in all three paths is far swifter than that of the moon. In the inner path it travels more than a million of juzenà a day; in the middle one, more than two millions; and in the outer one, more than three. Lastly, the sun, moon, and all the other heavenly bodies, although they appear spherical, are in reality acuminated like the flame of a candle. It is their distance which gives them a spherical figure.
UKT: Seasons One of the most notable differences between the West and Myanmar is the way we divide the year into seasons. Whereas the rest of the world divide their year into four seasons, in accordance with the equinoxes and solstices, Myanmars and the peoples south of the Himalayas divide their year into three: the hot, the wet and the cold. This fact shows the influence of geography on a culture, and we must expect a change in the culture of a group of people, like the Sanskrit-speaking Aryans (or Indo-Europeans), when they migrated into India. See also Burmese calendar | Go back
equinox n. 1. Either of two points on the celestial sphere at which the ecliptic intersects the celestial equator. 2. Either of the two times during a year when the sun crosses the celestial equator and when the length of day and night are approximately equal; the vernal equinox or the autumnal equinox. [Middle English from Old French equinoxe from Medieval Latin aequinoxium from Latin aequinoctium aequi- equi- nox noct-night; See nek w -t- in Indo-European Roots.] -- AHTD
solstice n. 1. Astronomy Either of two times of the year when the sun is at its greatest distance from the celestial equator. The summer solstice in the Northern Hemisphere occurs about June 21, when the sun is in the zenith at the tropic of Cancer; the winter solstice occurs about December 21, when the sun is over the tropic of Capricorn. The summer solstice is the longest day of the year and the winter solstice is the shortest. 2. A highest point or culmination. [Middle English from Old French from Latin sōlstitiumsōl sun; See sāwel - in Indo-European Roots. -stitium a stoppage; See stā -- in Indo-European Roots.] solsti'tial adj. -- AHTD
Burmese calendar : The Spring equinox, which occurs every year during the last half of March and the first half of April is about the time when most of the inhabitants of the northern hemisphere celebrate their new year. The Autumnal equinox occurs six months after the Spring equinox. The one notable exception is the Christian new year which is different from that of the Romans. Some of the months in the Christian calendar still retain their Roman names: October (8th month), November (9th) and December (10th). That makes February the 12th or the last month and adjustments are made in February to account for leap years.
Myanmars uses both solar and lunar calendars. The new year usually falls about 14th April, when the Sun crosses into the Constellation Aries, and is marked by the Water Festival. The first day of the first lunar month usually falls in March, however, it is not celebrated with a festival.
Section 15
We must now speak of the eclipses of the sun and moon, of the phases of the latter, and the causes that produce them.
It has been mentioned above that the Burmese, besides the seven principal planets, admit of an eighth, called Rahù, which is opaque and dark, and, for this reason, invisible to us. The size of this aerial monster is 4800 juzenà. Its body measures 600 juzenà, its breast twelve, its head 900, its forehead, nose, and mouth 300. The size of the feet and hands is 200 juzenà, and that of the fingers fifty. When this monstrous planet is instigated by envy towards the sun and moon, probably on account of their clearness and splendour, he descends into their respective paths, and , opening his horrible mouth, devours them. Should he, however, retain them for any length of time, his head would burst, as both the sun and moon irresistibly tend to prosecute their course; he is therefore obliged, after a short time, to vomit them up. Sometimes he places them under his chin, at others he licks them with his tongue, and sometimes covers them with his hand; and thus are explained the total and partial eclipses of the sun and moon, together with their immersion and emersion. Every three years Rahù goes thus to meet the sun, and every six months the moon. The eclipses are not, however, always visible in the southern island; but whenever they are, the same is the case in all the others. The phases of the moon are accounted for by the following hypothesis. It is supposed that, when this planet is in conjunction with the sun, the latter is suspended perpendicularly over it, and consequently it can produce no light: in the same manner as a house at midday has no shadow. But the moon recedes from the sun 100,000 juzenà every day; and, as it thus frees itself from the overshadowing disk of the sun, it increases in light and splendour; as the shadow of a house increases in proportion to the approach of sunset.
UKT: Rahu or Rahù is the least understood of the "planets" to the layman, and what Sangermano was describing seems like an explanation given to a child or to a foreigner. Go back
Rahu Ketu is the name given to the Nodes of the Moon. Rahu is the North Node and Ketu is the South Node. They are points on the ecliptic where the Moon is in alignment with the Sun and the Earth. They indicate the precise point of the harmony with the three most important influences in our life -- the Sun, the Earth and the Moon. This relationship plays an important part in the enfolding of individual consciousness. -- http://www.komilla.com/pages/rahu-ketu.html
The cause of cold and heat, at the different seasons of the year, is the following. The Burmese doctors say that the sun, from the vernal equinox to the autumnal, is always in the northern portion of its path, and the moon, on the contrary, in the southern. Hence the rays of the sun, which are by nature warm, prevailing over those of the moon, which are cold, necessarily produce a high degree of heat. The contrary happens from the autumnal to the vernal equinox; for then,
the sun being in the south, and the moon describing the northern part of its orbit, the cold rays of the latter prevail over the warmth of its rival, and thus occasion cold. Lastly, the causes of rain are, first, the influence of the dragons; the second that of the Galons, a species of enormous birds. Both of these creatures may be classed with the Nat. The third cause is the virtue of Sizzà, a word that signifies the faith observed in contracts and promises. The fourth that of Silà, which signifies the observance of the laws. The fifth is the power of religious men. The sixth cause is, that it is the time of rain; the seventh the gathering of the clouds; and the eighth and last is the influence of those Nat that preside over rain, and who, when they leave their habitations, and go running and playing about through the air, dispose the weather for rain. When the sun is in the path of the goat, the Nat do not leave their respective habitations on account of the excessive heat, and therefore no rain falls. For this reason, when the inhabitants of the Burmese empire are in want of rain, they usually flock together in the public streets, and take a great and long rope which they earnestly pull from one side to the other, at the same time sending up loud cries to heaven, to invite the Nat to come forth and play about through the air. The thunder and lightning, that ordinarily precede rain, are supposed to be nothing but the sports of the Nat, as they play with their spears and other weapons. Besides these, they admit of other Nat that preside over the clouds and winds.
Section 16
After Zatumaharit we have the seat called Tavateinsà, which extends from the summit of Miemmò to Zacchiavalà. The supreme prince or emperor of the Nat of this seat has thirty-two other princes subject to him. He resides in a vast city of a square from, the streets and squares of which are paved with gold and silver. Its wall forms a perfect square, each side of which is 10,000 juzenà long; it is 150 juzenà high, and one and a half thick. Its gates, the height of which is 40 juzenà, are covered with plates of gold and silver, and adorned with precious stones. Seven wide ditches, one juzenà distant from each other, surround these superb walls; and beyond the last ditch, at a juzenà and half distance,
follows a range of marble columns, wonderfully enamelled with gold and precious stones. Then follow, at the same distance, seven rows of palm-trees, shining in every part with gold and pearls; and, in the space between the palm-trees and columns, lakes of the clearest water are scattered up and down, where are boats of gold and silver, in which the Nat of both sexes, with drums and other musical instruments, roam, singing and dancing, through these delightful regions. Sometimes they stop, to contemplate the beautiful birds that fly among the trees on the banks of the lakes, sometimes to gather delicious fruits or beautiful and fragrant flowers. Beyond the seven rows of palm-trees, the Padesà tree grows on every side; upon which instead of fruit, precious garments and rich ornaments are suspended. At the distance of twenty juzenà north of the great city is the orchard called Nandà, 100 juzenà in length and breadth; in the midst of which is a lake of the same name. It takes its appellation from the crowds of Nat that flock to it, to gather the celebrated flower with which they adorn their heads. It grows in this place alone, and is reported to be as large as the wheel of a chariot. Twenty juzenà to the east of the city is situated another orchard of the same size and beauty as the first, in which grows that celebrated species of ivy which, every thousand years, yields fruit of such an exquisite flavour, that, to eat of it, for a hundred years before, multitudes flock towards the garden, and there, amid music, singing, and dancing, await the ripening of the wished-for fruit; and having tasted it, they remain for four whole months in a state of intoxication. Two other orchards of a similar size are situated to the south and west of the city. To the north-west is a most superb portico or terrace, 300 juzenà square and 450 high. The pavement is of pure crystal, and a row of 100 columns adorns each range of the building. Gold and silver bells hang from every part of the roof, and the staircase, the walls, and every other part of the building shine with a profusion of gold and precious stones. The street that leads to it is 20 juzenà long and one wide; it is shaded on both sides by delightful trees always covered with fruit and flowers of every kind. When the great emperor visits this magnificent
palace, the Nat that preside over the winds shake down from the trees such a quantity of flowers as to reach to the knees of those who pass; the trees all the time putting forth new flowers to supply for what have fallen. In the centre of the portico is raised the great emperor's throne, which far excels every other part of the edifice in richness, gold, and precious stones. This superb throne is surrounded by thirty-two smaller ones for the princes of the Nat, and then come all the other Nat, each in the seat and place appointed for him. At this assembly are also present the four princes of Zatumaharit, the seat above mentioned. While the Nat around the great emperor strive to pay him their court, and to amuse him by the sound of musical instruments, by dancing and feasting, the four princes just mentioned, assembling the Nat of their own seat, order them to go and inform themselves whether or no the men in the southern island of Zabudibà observe the laws and holidays, and exercise charity. At this command the Nat, swifter than the wind, transport themselves in an instant to the island; and after having written in a golden book all the good and evil deeds of men, they immediately return to the grand assembly, and present the book to the great emperor, who opens and reads it before them all. Even when he talks or reads with a low and soft voice, he is heard at a distance of 22 juzenà; but when he raises his voice and reads in a louder tone, the sound is heard throughout the whole seat of Tavateinsà. If the report presented to the emperor shows that the number is great of those who observe the law and attend to charitable deeds, then do the Nat rejoice, exclaiming, 'Now indeed will the infernal abodes be desert and empty, and ours filled with inhabitants.' But if it be reported that the observers of the law are few, 'Oh miserable creatures!' do they say, 'foolish men! who, for a life of short duration, for a body merely four cubits long, for a stomach the length of a palm, neglect charitable deeds, to indulge in luxury and pleasure; and thus treasure up demerits, which will be the cause of their unhappiness after death.' Then the great emperor with a loud voice will exclaim, 'Verily, I say, if men are observers of the law, if they bestow alms, they shall become after death great emperors of Nat, as I am.'
At the conclusion of the assembly, the great emperor, accompanied by above thirty-six millions of Nat, returns to his great city.
Section 17
In the centre of this superb city stands the great imperial palace, which is 500 juzenà in height. No description can do justice to its beauty and magnificence, nor tell of the abundance of gold and silver, the inestimable treasures of jewels and precious stones, contained therein. The chariot upon which the emperor is drawn is 150 juzenà large; and from its centre the great throne rises to the height of three huzenà. The throne is covered by a white umbrella, and the whole is drawn by 2000 horses. The great flag, 150 juzenà high, is planted in the forepart, and when it waves to and fro in the wind, yields a grateful and sweet murmur. Twenty juzenà to the north-east of the great city grows the celebrated tree, the sacred ensign of this seat of the Nat, which vegetates for the whole duration of a world. Under it is placed a great stone, sixty juzenà long, fifty wide, and fifteen high, which is exquisitely polished, and at the same time as soft as wool. Whenever the great emperor desires to mount upon it, it lowers itself, and afterwards returns to its natural height. While everything goes on quietly and prosperously in the southern island, half of the great emperor's body sinks into this stone; but if the contrary be the case, the stone then will remain firm and drawn tight like a drum. Many Padesà trees and other species of fruits and flowers surround the great sacred tree; and the road that leads to it is twenty juzenà wide. By this road the Nat of this region pass every year to visit the sacred tree; and when they see the old leaves falling off and the new ones budding forth, they communicate the joyful intelligence to each other with mutual congratulations. The red colour of the flowers of this tree is spread on every side to a distance even of 100 juzenà. As soon as the tree is in blossom, the keepers of it give notice to the great emperor, who, desiring to go thither immediately, speaks as follows: -- 'It would afford me infinite pleasure, if in this moment an elephant should appear:' and no sooner has he uttered the words than an enormous elephant does appear. For, it must be observed, that animals in the abodes of Nat are ideal, and created by
the Nat themselves, for a given space of time. This elephant has thirty-three heads: a large one, destined to carry the great emperor, and thirty-two lesser ones for the thirty-two minor princes. Each head has seven teeth, fifty juzenà in length; in each tooth there are seven lakes, and in each lake seven flower trees; each tree has seven flowers, and each flower seven leaves; in each leaf there are seven rooms; in each room seven beds, and in each bed there are seven female Nat dancing. The size of the head on which the great emperor sits is thirty juzenà, that of the others only three. A pavilion, three juzenà in size, is situated in the great head; under which a throne of ruby is raised for the emperor. This elephant, whose name is Eraum, approaches the great emperor, who mounts upon the greatest head, and then all the other princes take their places upon the remaining thirty-two heads.
The elephant is followed by all the other Nat in order, each in his proper seat. When this innumerable company arrives at the great tree, all descend from the elephant and from their seats, and place themselves around the great emperor, who is placed upon the great stone, which we have already mentioned. Music, dancing, and feastings immediately commence, and continue four entire months. When these are past, they begin to gather the flowers; for which purpose there is no need of climbing the tree, for the winds, or the Nat that preside over them, shake the tree, so that the flowers fall off; but, at the same time, that they may not touch the ground, other winds support their weight, and hold them suspended in the air. Then the entire body of the Nat is seen covered with the fragrant dust blown from the stamina of the flowers. The stature of the Nat of this region is three-quarters of a juzenà, and the duration of their life is four times as long as in the inferior region, that is, 36,000,000 of our years. The Nat of this, as likewise those of the superior regions, need not the sun's light, as they themselves shine like so many suns.
Section 18
In sec002 (Ch02) we have shown how the immense mountain Miemmò is supported by three feet of ruby. In the space between these three feet there is situated another abode of the Nat, called Assurà, of the same species as those of Tavateinsà, from which region they were turned out by fraud. The
UKT: Fraud -- I would have to check with my peers to find any explanation how Sangermano could have arrived at such a story. Reading further, you will see that Sangermano got the story of Marga, who eventually became a deva, mixed up with the birth-stories of Gautama Buddha. Also note that Sangermano wrote: "the name of Godama was changed for that of Maja". The word "Maja" is intriguing. How did Sangarmano pronounce it? If he had pronounced the j as English y, the Romabama spelling would be {ma-ya). However, if he had pronounced it as English j , the Romabama would be {ma-za} , from which we could assume that it is a corruption of Marga or {ma-ga.}
We should also note that though the identities of the Hindu god Indra and the Buddhist deva Sakka usually got mixed up, they are not the same. According to one story, the Buddhist Sakka deposed the old ruler of Tavateinsà who came to be called Assurà, but made all the four daughters of Assurà his queens. The story of Sakka and Assurà reminds one of the story of Zeus deposing the Titan from his Olympic abode.
There are two words in Sangermano's story, "fraud" and "wine", which are troubling me. Since to abstain from "lying" (which I take to mean as "fraud"), and to abstain from drinking intoxicants (which I take to mean "wine") are two of the five important precepts a Buddhist should keep, I wonder whether Sakka would have resorted to such un-Buddhistic methods to seize the throne of Assurà.
Burmese sacred books relate the event in the following manner. Godama, while yet a mere man in the southern island of Zabudibà, with other thirty-two persons of a certain village, performed many good works, among which was that of sweeping the streets. By these they deserved after death to become Nat of the region Tavateinsà; and the name of Godama was changed for that of Maja. In the course of time Maja became ambitious, and, desiring with his companions to occupy the first places in this region, resolved to expel its old inhabitants. With this view, he and his associates drank plentifully of a liquor which they called wine, but which really was not such: the old Nat, hearing of this and wishing to taste the beverage themselves, drank real wine and were intoxicated. Maja immediately assembled his companions, who, taking advantage of the feeble state of their rivals, dragged them by the feet to the sea, and easily precipitated them into it. But as the term of their reward was not yet finished, another abode was formed for them, among the foundations of Mount Miemmò, between the three feet of ruby. Here the banished Nat betook themselves, and their new abode was called Assurà, from the wine they had drunk. It is similar to the one they had left in all respects, except in its sacred tree.
Besides the violence just described, the Nat of Assurà had to suffer another injury from the new inhabitants of Tavateinsà, whose emperor once ravished the daughter of their king. Mindful of these injuries, the Assurà Nat vowed a perpetual war with those of Tavateinsà; and, whenever they see that their holy tree does not produce the same flowers as that of their enemies, they furiously ascend the high mount Miemmò, and drive away the guard stationed there by the emperor of Tavateinsà, which is composed of giants, dragons, and enormous birds.
The emperor, roused by the noise, immediately mounts his great elephant, and calling to his assistance the Nat of the sun, moon, and stars, together with those of the clouds and winds, goes out from the great city to resist his enemies. At first their ardour prevails, and he is compelled to retreat; but when the fury of the Assurà is somewhat abated, the great emperor unites his forces drives the enemy from the walls, and finally
compels them to take to flight. The Assurà, thus seeing themselves unable to overcome, beat their great drum, which is formed from the foot of a large crab, and retreat to their own abode. In these conflicts no lives are lost, only the Nat are oppressed by fatigue and lassitude.
According to the doctrines of the god Godama, all who honour their relations and reverence old age, all who have veneration and respect for the three excellent things, God, the law, and the priests, and all who are averse to quarrels and dissensions, will pass after death to the state of the Tavateinsà Nat.
Section 19
The sacred books of the Burmese are silent with regard to the happiness of the Nat, whether superior or inferior to these. With respect to the duration of their life, they make it four times longer than with the inferior Nat; according to which those of the highest region will live 576,000,000 years. The duration of the life of the Rupà and Arupà differs according to their order. Of the three orders of Rupà, known by the name of the first Zian (see sec012 (Ch03)), those of the first live twenty-one durations of worlds, those of the second thirty-one, and those of the third sixty-four; of the Rupà called second Zian, those of the first order live two Mahakap, each Mahakap comprising four times sixty-four durations of worlds; and in the same proportion is lengthened the life of the Rupà and Arupà of the higher orders.
Since happiness and the duration of life increase proportionably to the elevation of each class, a corresponding degree of merit from almsdeeds and good works here below determines to which we shall belong after death.