Burmah and the Burmese

by Kenneth R. H. Mackenzie

CHAPTER III.

Cosmography—The Burman hells—Definition of a Nat by Hesiod—Buddha—Gaudama—His probable history—Buddhism—Priests—Temples—Curious cave near Prome—Monasteries—Ceremonies—Funeral—Concluding remarks.

The origin of the Burmese nation, like that of every other, is lost in the mists of antiquity. We know not whence we proceed, and the beginning and end of our being on this earth are alike wrapt in obscurity. But in addition to the unavoidable gloom that envelops the beginning of every nation, we have, amongst the Indian races, the additional uncertainty caused by a wild and incoherent cosmography, which, pervading the early portions of their national annals, renders it almost impossible to elicit any sort of narrative that would be satisfactory to the reader in an historical point of view. But, as everything connected with a nation and its belief, is interesting to the curious observer of mankind, it will be as well to listen to the wild and wondrous strain, the sounds of which still thrill and tremble upon the threshold of time. Here, then, is a short view of the Burmese cosmography, as a prelude to the ancient history of that country. We will listen to it from the mouth of Sangermano, one of the best and most modest of the exponents of Burmese antiquities.[86]

According to the Burmese sacred books, there are five species of atoms. The first is an invisible permeating fluid, distinguishable only by the superior order of genii called Nat. The second species is that which may be seen dancing in the gleam of a streak of sunlight. The third species consists of the dust raised by the motion of animals, and vehicles from the earth. The fourth comprises the gross particles which form the soil on which men live. And the fifth consists of those little grains which fall when writing with an iron pen upon a palm-leaf.

These atoms are exactly proportioned to each other in the following way. Thirty-six atoms of the first make one of the second; thirty-six of the second make one of the third, and so on. Upon these proportions depends a strange system of measurement, which, carried on like the world-renowned calculation of the horse’s shoes and nails, astonishes us by its simplicity, and amuses us by its uselessness. It is as follows: “Seven atoms of the fifth and last species are equal in size to the head of a louse; seven such heads equal a grain of rice; seven grains of rice make an inch; twelve inches a palm, and two palms a cubit; seven cubits give one ta; twenty ta one ussabà; eighty ussabà one gaut; and four gaut a juzenà. Finally, a juzenà contains about six Burmese leagues, or 28,000 cubits.”[87] The measure of time into homœopathical infinitesimals is equally absurd.

The world, called Logha, which signifies alternate destruction and reproduction, is divided into three parts. It is not conceived by the Burmese to be spherical, but is imagined to be a circular plain somewhat elevated in the centre. The three parts into which the earth is divided are called the superior, where the Nat live; the middle, the residence of man; and the inferior, the place of subsequent retribution. The middle part is bounded on all sides by an impenetrable barrier of mountains, called Zacchiavalà, which rise 82,000 juzenà above the surface of the sea, and have an equal depth in the sea itself.[88] “The diameter of this middle part is 1,203,400 juzenà, and its circumference is three times the diameter, its depth is 240,000 juzenà. The half of this depth entirely consists of dust, the other half, or the lower part, is a hard compact stone, called sibapatavi. This enormous volume of dust and stone is supported by a double volume of water, under which is placed a double volume of air; and beyond this there is nothing but vacuity.”[89] Buchanan supplies some particulars here, omitted by Sangermano:—“Besides this earth of ours, it is imagined, that there are of the same form 10,100,000 others, which mutually touch in three points, forming between them a number of equilateral spaces, which, on account of the sun’s not reaching them, are filled with water intensely cold. The depth of these 10,100,000 triangular spaces is 84,000 juzenà, and each of their sides is 3,000 juzenà, in length.”[90]

In the centre of the middle system of the world, above the level of the sea, is a mountain called Miemmo or Mienmò, said to be the highest in the world, rising to the height of 84,000 juzenà, and having a similar depth in the sea. Buchanan-Hamilton tells us that the word signifies Mountain of Vision in Burmese.[91] The plateau at the extreme height of Mienmò is 48,000 juzenà in diameter, with a circumference of three times that extent. Three enormous rubies support the whole mass, being themselves based on the great stone Silapatavi. The four sides of the mountain are respectively of silver, glass, gold, and ruby. Miemmo is surrounded by seven chains of hills, and seven rivers, called Sida, whose waters are so clear and limpid that the lightest piece of down stripped from a feather would sink to the bottom. These various rivers are of different heights and widths. Buchanan considers the word ‘sea’ as much more applicable to these waters; Sida, in the Arakhan dialect, having that signification.

At the four cardinal points of Miemmo, in the midst of an immense sea, lie the four great islands which form the habitations of mankind. They are respectively in the forms of a half-moon, a full moon, a square, and a lozenge or trapezium. In the last of these, lying towards the south, opposite the ruby side of Miemmo, are situated the kingdom of Burmah, Siam, China, Ceylon, and the other places with which the Burmans are acquainted, together with many more with which nobody is acquainted.[92] Besides these four great islands, there are two thousand small ones, whence, according to the Burman idea, the Europeans come. The seas are filled with horrible monsters and terrible whirlpools; however, this is not the case in the small straits between the little islands and Zabudiba. With the other islands, on account of the horrors of the deep, it is impossible to hold any communication. At present, however, the Burmans are beginning to lose faith in their geography; and Buchanan always heard Britain spoken of in Amarapura as Pyee-gye, or the Great Kingdom.[93]

We have next to consider the nature of the living beings which, according to the Burmese, live in this world.[94] They are divided into three classes: Chama, or generating beings; Rupa, or corporeal, but ungenerated and ungenerating beings; and Arupa, or spirits. These three classes are again subdivided into thirty-one species. The Chama contains eleven species, seven happy and four unhappy. One of the happy states is man, and the remaining six are of the Nats, corporeal beings in every respect superior to men. The four unhappy states are infernal states, into which the sinful are sent to expiate their crimes in torment for a season. These are called Apè. The Rupa contains sixteen bon, or states, as they are called, and the Arupa four.

The doctrine of metempsychosis, or transmigration of souls, is admitted by the Burmans, but is not precisely of the same character with that of the Hindoos, or the improved system promulgated by Pythagoras. They maintain that the soul and body perish together, and that then a new body and soul are formed from the fragments, and that its nature agrees with the deservings of the individual. Thus every one gradually attains higher excellence, becoming successively a Nat, a Rupa, an Arupa, &c., till at length the individual attains that high state of eternal calm known by the name of Nieban.