Note 33 — Chapter V

It has been thought of some importance to mention in a particular note all the principal epochs named in the course of this work, and to show how they stand relatively to the Christian era. As a matter of course, the starting-point for the reckoning and computing of years is the epoch of Gaudama’s death, which is fixed by the southern Buddhists in the year 543 B.C. The exactness of this epoch has been contested by A. Cunningham, one of the greatest authorities in such matters. In his opinion, the epoch of Gaudama’s Neibban ought to be placed seventy years later. But as his views on this subject have not as yet been universally received by the learned in Europe, we will remain satisfied with the hitherto generally accepted data.

The first era is that of King Eetzana, the grandfather of Gaudama by his mother’s side. It was made by the help and under the guidance of a famous hermit, named Deweela, who is mentioned as highly versed in the science of astronomy, such as it existed in those days. The king’s object was to correct the glaring errors that had crept into the calendar. It is said that he did away with the era 8640 on a Saturday, on the day of the new moon of Tabaong (March), and fixed the beginning of the new era on the following day, that is to say, on a Sunday, the first day after the new moon of the same month. This happened in the year 691 B.C. This new reckoning of years lasted only a hundred and forty-eight years, the epoch of Gaudama’s Neibban, 543 B.C.

The second era, the most celebrated of all, is the religious one. King Adzatathat and the venerable Kathaba, actuated by the desire of rendering ever memorable the death of the founder of their religion, and paying to him a homage that would be re-echoed by succeeding generations, came to the resolution of doing away with the Eetzana computation, and fixed a new reckoning of years, from the annual revolution which witnessed that event, which, in the opinion of Buddhists, is the greatest of all. In the year 148, the first day of the month of Tagoo (April), which fell on a Sunday, was fixed as the beginning of the new computation, emphatically called the era of religion, 543 B.C. It is adopted by all the southern Buddhists.

In addition to this general era, Buddhist nation has had, for one reason or for another, particular periods, from which they have reckoned time and computed years. It is probable that the reform in the calendar, necessitated by the errors introduced into it owing to incorrect computations, have given rise to several eras, which are generally known by the name of the kings under whose reign they have taken place, and by whose authority they have been introduced and brought into common use.

The Burmans have the era called Dandoratha. It was introduced by Thamugdara, or, as spelt by others, Thamugdaritz, king of Prome, in the year of religion 625 = to 81 A.D. That monarch is represented as well informed and skilled in the knowledge of the astronomical calculations. The months were no longer in unison with the seasons. What did the royal reformer of the calendar do to remedy the evil? No other particular is mentioned in the manuscript which the writer has in his possession, except that the king did away with 622, and began the reformed computation with two, so that its beginning must be made to agree with the year 79 A.D.

That era lasted only 562 years. The reformer on this occasion was Pouppa-dzau, king of Pagan, who is represented to us as well versed in the science of astronomical computations. This monarch imitated in this reform the conduct of the king of Prome. He did away with 560 years, and had his new era to begin with two. This happened in the year of religion 1182 = to 639 A.D. This is the common era used by the Burmese up to this day, and is known as the Pagan or Pouppa-dzau era.

We find also mentioned occasionally the Thaton era. It is made to begin with the year of the arrival of the two Buddhist missionaries, Thauna and Outtara, in the great place of Thaton, in the year of religion 237 = to 306 B.C. Thirimathoka was, at that time, king of that country. That period of years has lasted 1362 years. It ended in the year of religion 1599 = 1156 A.D., when the king of Pagan, Naurata-dzau, invaded the country, possessed himself of Thaton, and carried away captive the last king, Mein-hnit.

It is perhaps as well to mention here an epoch which has been, at all times, famous in the history of Buddhism in Burmah. I allude to the voyage which a religious of Thaton, named Buddhagosa, made to Ceylon in the year of religion 943 = to 400 A.D. The object of this voyage was to procure a copy of the scriptures. He succeeded in his undertaking. He made use of the Burmese or rather Talaing characters, in transcribing the manuscripts, which were written with the characters of Magatha. The Burmans lay much stress upon that voyage, and always carefully note down the year in which it took place. In fact, it is to Buddhagosa that the people living on the shores of the Gulf of Martaban owe the possession of the Buddhist scriptures. From Thaton, the collection made by Buddhagosa was transferred to Pagan, 656 years after it had been imported from Ceylon.

Without the knowledge of those various epochs, it is difficult to understand with anything approaching to clearness and exactness the dates that we find alluded to and mentioned in the Burmese literary compositions. The foregoing particulars appear to be sufficient for all practical purposes.