The Mountain Chant, A Navajo Ceremony
Fifth Annual Report of the Bureau of Ethnology to the
Secretary of the Smithsonian Institution, 1883-84,
Government Printing Office, Washington, 1887, pages 379-468
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KHIN MYO CHIT FLOWERS AND FESTIVALS ROUND THE MYANMAR YEAR translated by JUNIOR WIN ... ...e.~.e ) .~:~ e e:. ., ~ , e ¸. e , ..~.·.c a:± ±: ±±.o± æ±a: - ¨asa:¨as ±æ±a: » The Author 9 Translator's Note 13 Tankhu (Tangu) 17 ±s . .± ¸: Khasoun (Kason) 29 ±æs± :: Nayoun (Nayone) 39 sæ s ± e- Wahsou (Waso) 53 o|æ± -¿ Wakhaun (Wa-gaung) 65 o|..|e± -: Tothalin (Taw-tha-lin) 79 .±: ±±e.± »- Thitintyut (Thadingyut) 91 ±±e.±±± ¿- Tanhsaunmoun (Tazaungmone) 105 ±s.æ:eas.± ::- Natto (Nat-Taw) 129 s±.±:± ::e Phathou (Pya-thoh) 139 ¨a:± ± :ee Tapoutwe (Ta-boh-dwe) 149 ±a±± :-- Tapaun (Ta-baung) 161 ±.a|e.± :ää ÷:±:¯e. ±¿ ¬e: ÷:±:¯e. ±¿ ¬e: ÷:±:¯e. ±¿ ¬e: ÷:±:¯e. ±¿ ¬e: ÷:±:¯e. ±¿ ¬e: .e.e'~ . ....e Flowers and Festival round the Myanmar Year ~ .e . e ..:. e, .e:.. c e .e: e:.' . e . .e.e'~ . e~ e . , .c ~.: ·:.:¯e, ¯ee . .c ·e ..:~ .~:c.e. . ¸ ~, ee e o ~e . e:..,.e|ee . .: e:~ e ~ ¯e, e:¯e, . c e ¸ ¯e, e:e ¯e, e: e:.e .e ~ '~.e:.e. .:.e ee...e|.:. .e.e~.e: ec. ·:.: ¯e, e: .e .: . o:.: .. .e.e'~ .. ¸ ~· . e e:~ ¯e, e:., e . ec.¯e,e:e:~ ·.,.,:.ee ' .¸ .e.e.e|ee. 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Khin Myo Chit (1915- 1999), started writing short stories in Myanmar in the Dagon Magazine in 1934. She worked on the editorial staII oI The Myanmar 1ournal during the years when the coun- try seethed with anti-colonial movements Ior na- tional inde-pendence, and aIter the war, on a Myanmar newspaper The Oway. She graduated Irom the University oI Yangon in 1952 and served as Features Editor in The Guardian Daily when she began writing short sto- ries and articles in English. The 13 Carat Diamond which appeared Iirst in The Guardian Magazine was included in Fifty Great Oriental Stories a Bantam Classic published in U.S.A. and Canada. It was also translated into German, Italian, Guiarati and Yugoslav. Another short story, Her Infinite Variety, won a Horizons prize in a contest among Asian countries. The Four Puppers, a Iolk tale,was pub- lished in Folk Tales of Asia sponsored by the Asian Cultural Centre Ior UNESCO. Her English publications include Myanmar Scenes and Sketches and Colourful Myanmar, the latter being an enlarged edition oI her short stories and articles. Quest for Peace, which was serialized in The Working Pepole's Daily while she was on the staII oI that paper, is largely autobiographical. Anawrahta of Myanmar is a historical novel based on the liIe oI King Anawrahta the Iounder oI the Iirst Myanmar United Kingdom with its capital Pagan in 11th Century. The Author Poems by Po Thudaw U Min Translated by Maung Tha Noe Translator's Note Hpouthuto U Min (Il.1798-1848) was a court poet to two successive kings - King Bagyidaw and King Shwebo. Hpouthuto (lit. Pious GrandIather) is a lay brother- a celibate who puts on white robes monk-style and keeps eight precepts but is not counted a member oI the Sangha, the Buddhist Order, Both young and old hpouthutos can be Iound at the village monasteries, attending to the monks. Some young boys serve as hpouthutos beIore they can be initiated into the Order, when they become Kouvins or novices (pali samanera). Elderly hpouthutos seldom become monks and remain hpouthutos Ior the rest oI their lives. U Min had been a hpouthuto in his youth, although he was no longer one when he come to the golden city. But as there happened to be another U Min, also a poet, at the royal court, the newcomer was given the name ''Hpouthuto U Min"to distinguish him Irom the other U Min, who came to be known ''Lu U Min" or ''Layman U Min". The two were oIten together and sang together. We have a good number oI short verses leIt by the two, in which the Iirst part oI the binary piece is done by one and the second part, by the other. Hpouthuto U Min wrote on various themes, Irom the glory oI the King to sending up hot air balloons, but he is best remembered Ior his season poems, done in both long and short strains. The pieces translated are the shorter variation. Season The are three seasons in Myanmar, the hot season, the rainy season and the cold season. The 'season' oI the poems, how- ever, does not mean these geographical seasons. They iust mean months. To the Myanmar the season and the month are oIten synonymous. We say ''the twelve month - seasons'' (se hnit la yathi) and we also say ''three climates, three seasons" (Utu thoun li, yathi thoun khu). The conIusion seems to have arisen Irom our adoption oI ancient Hindu astronomical terms. 1 4 Khin Myo Chit + 1unior Win The Hindu months are ''regarded as having received their names Irom the asterisms (nakshatra) in which the moon be- came Iull during their continuance . . . . Full moon is liable to occur in succession in all the asterisms, and at all points oI the zodiac 1 . "Now, the Myanmar did not take the Hindu prac- tice oI calling each month aIter the particular asterism. Instead they named each month aIter the point oI the zodiac at which the Iull moon took place : thus, ''Meittha" (Aries) Ior Tanku , ''Pyeittha" (Taurus) Ior Kahsoun, and so on. The sign oI the zodiac is called "rasi" in Sanskrit, and it is Irom this word that our ''yathi'' is derived. Seasonal Poem It is customary Ior a Burmese seasonal poem to contain inIormation on (1) the seasonal name (Aries, Taurus, etc.). (2) the asterism at which the moon becomes Iull . (3)the Ilower that blooms Iorth in the season and (4) the Iestival held in the season. gangaw the tree or the Ilower oI the Mesua ferra. rival stars What the poet calls ''stars" throughout the twelve pieces are not always stars, but groups oI stars or ''asterism" oI the trans lator oI Surva Siaahanta. In this verse, the poet speak oI the moon as a star, too. Yugan,Yugandhara One oI the seven mountains that surround Mount Meru, on which dwell the Buddhist gods. Examinations in the Golden Books Religious examinations in Buddhist scrip - tures. Mulei (also spelt Myatlei) The Spanish iasmine, iasminum granaiflorum. 1.Rev.Ehenezer Burgess, Surva Siaahanta Flowers and Festivals Round The Myanmar Year 15 Palace Mountain A makeshiIt mountain erected at the royal palace during the Light Festival. Kathina (Bur. Kahtein) Ceremony in which the monks are pre- sented with their eight necessities, the Iirst being the yellow robes. Path (Pali magga, Bur. mag lam) The Iruition oI the Ariyan Path leading to Nirvana. Canda, Candi names oI the moon. Tharaphi The Calophvllum longifolium Pitauk The Pterocarpus Inaicus. The King Moon The moon is masculine in Myanmar. Our poets sing oI ''the King Moon" or "GrandIather Moon" Flower and Festivals round the Myanmar Year ææ s » ±e:± as.a:.s e a .±:a:. 1. Tankhu (Tagu) Old leaves shaken oII the stems. The new year's odours rise. The wind comes in puIIs. Gangaw Ilowers speard their pollins. Fragrance everywhere. Two rival stars shine brightly together. Spica and the silver moon illumine high Yugan's rim. 1 8 Khin Myo Chit + 1unior Win Tankhu (Tagu): April Myanmar New Year A harmonious blend of Folkore and Buddhism The Myanmar New Year Ialls on the second week oI April. The New Year is ushered in by three days oI Water Festival. Accord-ing to Iolklore, Thagyarmin, king oI the celestials, will be on a visit to the human abode Ior three days. II you stay in this country Ior some time, you are sure to hear a lot about Thagyarmin, king oI the celestials. He may be, as some scholars say, a deity borrowed Irom the Hindu mythology, or he may be a paralled oI Zeus, but it doesn't really matter. What matters is that he is very close to the Myanmar Buddhists. His name pops up every now and then in everyday conversation.''Thagyarmin knows I'm telling the truth!" "May Thagyarmin help me out oI this." People sort oI believe in him. There is hardly anyone whose soul is so dead as not to. Who is Thagyarmin? Thagyarmin may belong to myths, but he is very much within the domain oI Buddhist thought and way oI liIe. He is not an immortal like the Greek gods. There is no such thing as an immortal according to the teachings oI the Buddha. Thagyarmin, like all celestials, has a Flowers and Festivals Round The Myanmar Year 19 very long liIe-span, thousands oI times longer than human liIe. The liIe oI a celestial is counted in astronomical Iigures. However, Thagyar-min or any other celestial is a being who is going round the cycle oI rebirth, like humans. Thagyarmin is iust a being, who in his other lives, most probably human has done good deeds, the strength oI which causes him to be reborn in that state. The state oI being a human is believed to be the best in which to do good deeds that would enable one to go up higher states oI existence. How to become a Thagyarmin or a celestial In one oI the Jataka tales, the tales that tell oI the Iormer lives oI the Buddha, there is an account oI how the dynasty oI Thagyarmins started. There was a man named Magha who organized good works, like repairing roads,building bridges, digging wells. He gave all he could Ior the cause. When he died, he was reborn in the celestial regions as king oI the celestials. Some oI the details oI his story will again turn up in the story oI the monsoon season in the month oI June. The story oI Thagyarmin is like a guide to Myanmar Bud- dhists: How to become a Thagyarmin. Repair roads, build bridges, dig wells, one oI these days you might be a Thagyarmin! Thagyarmin's duties and obligations A Thagyarmin's liIe is one oI bliss and sensual pleaures, as could be imagined, whatwith Iour chieI queens and billions oI beautiIul nymphs. A liIe-time oI eons oI years, but how long ? Aye, there's the rub. The liIe oI bliss lasts only so long as the Iorce oI good deeds lasts. II he is too steeped in pleasures, he might Iorget to reinIorce his good deeds until too late. As in the nature oI things, Thagyarmins come and go.The line oI Thagyarmins goes on and on. The Thagyarmin oI today is Iortunate, because he has his 2 0 Khin Myo Chit + 1unior Win duties and obligations. The story goes that the Buddha beIore he en- tered the Parinibbana summoned the Thagyarmin and entrusted him with the responsibility oI seeing that the Buddha's teachings Ilourish. Thagyarmin is there to see that humans live according to the way oI liIe taught by the Buddha.This act in itselI is a good deed, so it is not possible Ior the Thagyarmin to Iorget to reinIorce his good deeds. It is by way oI helping and guiding humans that he comes down to bring in the new year and remind people oI their religious and spiritual duties. New Year is the time Ior people to cleanse them- selves oI the deIilements they might have collected during the year and look Iorward to a better liIe. Fantastic Myths...But Buddhist in Spirit Thingyan Iestival, as the Water Festival preceding the New Year is called, is wreathed with Iantastic tales and Iolklore,but Buddhist in spirit. Thagyamin will be in the human abode to see that people live and practise the Buddha's way. So it is the time to do good deeds and make up Ior all the neglect and omissions that one might be guil-ty oI: and oI course, resolve to do better during the coming year. People keep Iast, give alms and do good deeds. Even those who cannot aIIord much, Ietch water Ior older Iolks, given them per- sonal service, like washing and shampooing their hair. Shampoo made oI boiled soap acacia Iruits and strips oI lenden-bloom tree bark is made at home and distributed among Iriends and neighbours. There is good- will and loving kindness all around. An auspicious way to start the New Year with. True Spirit of the Water Festival The true spirit oI the water Iestival is to have nice clean Iun Flowers and Festivals Round The Myanmar Year 21 with dear Iriends sprinkling scented water on one another. Among Iriends , all the teasing and playing and ioking go with the spirit oI the season. It is not all Iun and play however: there are chores to do, like preparing shampoo water and giving personal service to older Iolks. With the sound oI the Ohzie drums, cymbals and Ilute in the air, every task is a ioy to do. With sacred duties to perIorm, the Iun is more wholesome and enioyable, without any qualms. Perhaps, this kind oI spirit is not so evident in the heart oI cities like Yangon, where there is rough play with water hoses. The revellers seem more intent to embarrass and aggravate than to be playIul and give pleasure. Much oI the Iiner aspects oI the Iestival is to be seen in small towns and villages. Yet even in cities, while the wild celebra- tions are rampant, the monasteries and pagodas are teeming with people oI all ages. Most oI them are there with the serious purpose oI doing good deeds. Young people sweep the grounds, wash buildings and help older people with the chores oI cooking alms Iood Ior monks. It is indeed a silver lining as the revelry goes on Ior three days. Novitiation ceremonv.... Procession going to the mosnaterv A Season of Giving All these April days, there is music in the air. Wherever you go, you see marquees by the roadside. Inside them are sets oI yellow robes, black alms bowls, umbrella and leather slippers, laid out amidst Ilowers and coloured paper streamers. Right at the entrance a notice board announces that a mass novitiation ceremony is to be held during the Water Festival and that your contribution is welcome. Such marquees are centres oI activity during the Water 2 2 Khin Myo Chit + 1unior Win Festival. Each centre is organized by people oI the localty or by the those who work in the same place, oIIice or markets or stores or those who belong to the same proIession, like trishawmen, taxi drivers or busmen. Such pool their resources to do deeds oI merit like novitiation. An Important Family Ritual Novitiation is oI vital importance in a Buddhist Iamily. Boys are sent to the monastery where they stay Ior a week or more. Their heads are shaved and they wear yellow robes. go on alms rounds with their black alms bowls and keep sabbath. Parents consider it a great privilege to novitiate their sons: that is, in Iact, giving their own Ilesh and blood into the Buddha's Order oI the Sangha. Those who do not have sons oI their own, novitiate other people's sons so that they do not miss doing this deed oI great merit. It is a meritorious deed on the part oI the one who is no- vitiated, Ior he gives himself into the Buddha's Order. He gives up the worldly pleasures and lives a liIe oI austerity and discipline, even iI it is Ior a short time. No man's liIe is considered IulIilled unless he is novitiated: it is a must Ior a Buddhist man. People consider it to be a gross omis-sion iI they Iail to novitiate their sons. There is no dearth oI helpers Ior those with limited means to novitiate their sons. One oI the New Year activities is to organize mass novitiation when everyone comes Iorward with contributions in cash or in kind or Iailing both his per-sonal service. Thus it is quite impossible Ior a Buddhist boy to grow up unnovitiated with such voluntary helpers and organizers oI mass novitiations. A novitiation ceremony can be simple or it can be done with all the trimmings oI Iolk music troupes and processions. There is such a wealth oI tradition and custom in the colourIul processions that are part oI the Thingyan Festival scene. 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Kahsoun (kason) The yellow champac buds are Iragrant. Alpha Libra, the king oI stars, shines amid the clouds in brilliant rays. In wood and iungle golden parakeets learn to Ily, Joyously Ilitting Irom tree to tree, They play merrily. 3 0 Khin Myo Chit + 1unior Win Kahsuon (Kason) : May The Merry Month Myanmar New Year begins with sparays oI cool water shower-ing on Iriends with goodwill and loving kindness. Come Kason, the second month oI the year, and once again water is poured, this time, on the sacred tree, the Bodhi tree, the tree oI enlightenment. The Iull moon oI Kason month is a three-Iold anniversary: the birth oI Siddatha. the Buddha to-be, His attaining oI Enlighten- ment at the Ioot oI the Bodhi tree, and the passing oI the Buddha into Nib-bana. Such episodes in the Buddha's liIe live on to this day, aIter 25 centuries, in poems, songs, plays, paintings, scriptures, and last but not least, in the hearts oI the Buddhists. Emphasis is laid on the pay- ing oI respects to the sacred tree, in remembrance oI the Buddha's Enlightenment. That particular day brought to all beings, hope oI de- liverance Irom SuIIering. On that morning, there was nothing but peace and beauty. Flowers unIolded their soIt petals and threw open their treasure chests oI sweetness. The air was Iilled with the song oI birds. Far and near, into the homes oI men, there spread an unknown peace. All evil hearts grew gentle. Prince Siddatha, now in hermit's garb, sat under the Bodhi tree, radiant, reioicing and strong, and Irom His lips poured Iorth the words beginning Aneka iatisangasrung. a song oI triumph. It was a glorious moment. He had, Ior many many lives, sought ''who wrought these prisons oI the senses, sorrow Iraught". On that morning , he Flowers and Festivals Round The Myanmar Year 31 could declare, "I know thee, never shall thou build again these walls oI pain". He had become the Buddha. AIter 45 years oI teaching the Truth he had Iound, the Bud- dha passed away to nibbana on the Iull moon day oI Kason. His last admonition to His disciples was: "Always be mindIul: never let your- selves slip into negligence and IorgetIulness." Buddhists celebrate these anniversaries in the spirit oI the Buddha's teachings. They give alms, keep precepts, practise medita- tion. The Buddha's teachings are remembered in all their meritorious deeds. Since such deeds are done communally, the custom oI going to the local pagodas in groups is observed Ior many generations. Men and women oI all ages go to local pagodas in pro- cessions to pour water on the sacred tree. Young women carry water pots on their heads, none too heavy, but iust enough to lend them a Balinese grace as they walk along. Red earthen pots topped with green banana leaves give a picturesque eIIect, especially with Ilower- bedecked chignons hanging down the maidens' napes. The procession, as usual, is attended by music troupes. The Myanmar Iolk music troupe consists oI simple instruments, namely, the drum, cymbals, bamboo clappers and Ilute. Wiht one or more mountebanks dancing to the snappy tunes one can have all the Iun and merriment. One does not have to be specially talented to be able to play these instruments, nor anyone to be a Nureyev to do the dance steps. Anyone can ioin in. The song usually are playIul and teasing and they run something like this: 3 2 Khin Myo Chit + 1unior Win Come along my pretty maid I'll take thee right to Nibbana It's the goal I'll strive For thee and me, Ior me and thee. Thou art all goodness and virtue Ever bent on doing deeds oI merit, Oh, look, thy beauteous Iace al damp With beads oI perspiration, oh, Do not strain so much, my dear, Let me help thee.....let me carry the pot Ior thee! Here the ardent swain is asking his maid to come along with him to hte Goal oI Nibbana, the Cessation oI all desires. Buddhism teaches negation oI al worldly desires. This is, perhaps, one oI the idiosyncracies oI Myanmar ways and customs. They stick to the prin- ciples oI Buddhism and at the same time they are very much oI the world. When a young man says "the three little words" he does so in terms oI samsara, the cycle oI rebirths. His "yours Iorever"promises to love her, not only in this liIe but in all the lives to come. "May we always together in all our Iuture lives.....iI we were born as birds, we shall roost on the same branch,...such expressions are common in love songs. Nibbana is the goal Ior all Buddhists to strive Ior: but then it is a long way to go. There is plenty to enioy, and inevitably to suI- Ier, (but never mind!), and also much to do in th way oI striving Ior the Goal. Naturally, one wishes to have a helpmate and companion Ior the long iourney "to warn, to comIort and command." Perhaps, this ever-present Buddhist way oI thought in all aspects oI Myanmar liIe exalts the mundane and the earthy to sublime and spiritual heights. Even as the young couples pour water on the Bodhi tree, their thoughts are on the meaning oI the Iull moon oI Kason month, the triple anniversary, Prince Sidddtha's nativity, His Enlightenment under the Bodhi tree and his passing into Nibbana. The event is celebrated in Iolk songs, classical arias and even in modern pop tunes. 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'±æ s ±¨a± ¸ æe ae ..s oæ a±:.»:. .±:e ae .¨.ee .¿ s » :s ±e:..±: e.±: a ±± '. ±æ s ±¨a± ¸ ±a |.s oæ .a ..¨a s » :s ± » .±: a .±±± '± . ± ±¨a» ±a± ± ±± ±:. a .e:.±.± .e .a:.. .±.±± ± .± .a:.±:a± ..± .a|.±.± .e .± a :ae .a: ±¡.a ± ¨a±± e .s_±a|.±: ±± . ææ s»±e:± as.a:.se a.±:a:. :¿ 3. Nayoun (Nayone) Examinations in the Golden Books. As the season changes to Gemini, iasmine and mulei. buds, blooms, and pollins, strew their Iragrance about. Amid the sky, in heavens high above, the golden star king Antares is radiant. 4 0 Khin Myo Chit + 1unior Win Nayoun (Nayone) : 1une A Month of Thunder, Lightning and Rain With Nayone (June), the third month oI the Myanmar cal- ender, the moonsoon is in Iull swing. Gone are the lyrical dreams inspired by showers that Iall like multicoloured bead strings throught the sun beams and Iragrant vapours rising out oI the sun-scorched earth, as gentle drops Iall like mercy Irom heaven. Now, everything is wet....iust WET through and through. Dark skies, torrential rains and storms. "Fair is Ioul, and Ioul is Iair"sort oI weather. Anyway it is a change, perhaps not so nice as one would wish, but a change Irom those hot days. Nature is in Iull splendour and the mind "creates a green thought in a green shade". The weather is ideal Ior curling up on a soIa with a nice book. It is also story time when kids gather round the old granny. II the blonde, blue-eyed children oI the West are Iascinated by the story oI Persephone who brings in spring, sunshine and Ilowers, the Myanmar childern are no less so by the legend oI the rains caused by the warIare between the gods above. The booming oI thunder was the sound oI the celestial drum whose Irame was made oI the shell oI a gaint crab who breakIasted on mammoth mastodons. The crab's claws served as drumsticks. Tha- gyarmin, King oI the celestials (he's the same who comes down to bring in the New Year, remember?), strikes the drum to rally his Iorces. Here we are again, another story Ieaturing Thagyarmin. The whole thing began when the Iirst Thagyarmin started the dynasty at the Abode oI the Celestials. Magha, the Good Samaritan Thagyarmin, beIore he become what he is, was a human being. His name was Magha. Born oI a rich and noble Iamily, he devoted Flowers and Festivals Round The Myanmar Year 41 himselI to good works. He Iormed a group oI 30 men and organized people to do good deeds...repairing roads, building public rest houses, bridges, and digging wells. Magha's wiIe Suiata was a woman oI beauty and charm and she was a happy-go-lucky type, content to enioy a liIe oI ease and pleasure. Megha doted on her and he let her have her way. When Megha's liIe span ended, he was reborn in the celestial regions. His thirty companions were with him. They named their abode Tavatimsa, the Abode oI the Thirty Gods. Magha was almost happy, but not quite, because among his good Iriends and companions, his beloved Suiata was missing. Thagyarmin, Ior this was Magha's new ti- tle, longed Ior Suiata...which was rather surprising, since there was no dearth oI nymphs, whatwith a harem oI billoins. Thagyarmin waited and waited Ior Suiata to ioin him, but she did not come. With his omniscient powers he looked Ior her in other planes oI existences. It was a sad day Ior him when he Iound that his beloved, gay, Iun-loving Suiata, lacking the strength oI good deeds, was reborn in the animal world... a crane in the Iorest. It was Iortunate that the liIe span oI celestials was very very long...one day in the liIe oI a celestial is approximately a thousand years in human liIe. So Thagyarmin had time to wait Ior Suiata and chilaren are taught to revere the Buaaha... 4 2 Khin Myo Chit + 1unior Win help her to gain enough merit to be reborn in the celestail abode. Thagyarmin went to Suiata, the crane and made known to her who he was and took her to see the grandeur, bliss and pleasures oI his abode. He told her that all these could be hers, iI she would only Iollow his advice. II she wished to be reborn in the celestial abode, she must do deeds oI merit. She could practise selI-denial and abstain Irom taking. LiIe, which was one oI the Five precepts humans observe on earth. It was pretty hard Ior a crane, a bird oI prey living on live things like Iish and insects, to abstain Irom taking liIe, but she promised to do so. Thagyarmin had made her realize how she had missed being reborn in the celestial abode, because oI her Iailure to do her share in her husband's good deeds. Suiata was determined to do her best, she lived on things other than live ones: one day she saw a Iish lying still like dead: she picked it like by its head but its tail wagged. Suiata dropped it. She would rather go hungry than kill Ior Iood. It was not long beIore she died oI starvation. It looked as iI Suiata had not done enough. She was reborn as a human being...a potter's daughter. Thagyarmin, ever watching her, saw that the Iamily was poor. It would be diIIicult Ior her to do good deeds. So he took the appearance oI an old man selling pumpkins. When Suiata saw the old man bowed down under the weight oI his wares, her heart was Iilled with pity. She called the old vendor and oIIered to buy the whole lot oI pumpkins iust out oI compassion. The old vendor, Thagyarmin in disguise, let her have the pump- kins at a taken price and went away. Only when Suiata started to prepare the Iamily meal Ieaturing a dish oI pumpkings, did she notice that the Iurits were not Iit Ior eating... they were oI solid gold! So the Iamily became rich overnight and Suiata devoled herselI to good works. She simply gave away her riches in charity. While waiting Ior Suiata to ioin him, Thagyarmin was busy con- solidating his position in the celestial abode. Some other celestials were there beIore him. They were called Asuras. Their deeds oI merit oI the past lives had blessed them with god-like appearance, super-normal pow- ers and a place in the celestial abode. They, however, were too drunk in their blissIul state to be good. They indulged in all kinds oI debauchery. Naturally Thagyamin did not want such satyrs in his abode. One day, while the Asuras were drunk deep in the celestial liquor, Thagyarmin and his Iriends drove them out oI their territory. The Asuras did not realize Flowers and Festivals Round The Myanmar Year 43 their Iallen state until the season oI coral Ilowers. Up in the celestial abode, there was a tree that blooned exotic red Ilowers oI incomparable beauty and sweetness. Only when the Iallen ones saw the common Ilowers with- out any scent on the bushes, did they realize their loss. The Asuras immediately rallied their Iorces to wage war on Thagyarmin. The beating oI the war drums sounded like thunder and the Ilashing oI arms Iitted through the skies like lightning. All the heavenly regions were disturbed and clouds melted in rain-drops. It was a twist oI Iate that Suiata, aIter living a good and virtuous liIe, was reborn as the daughter oI the king oI Asuras. She was Iamed Ior her beauty and goodness and many celestial priness desired her. So a day was Iixed Ior the choosing oI her bridegroom. On that day Thagyarmin ioined the goodly company oI celestial princess and won her love. He carride her oII much to the indignation oI the Asura king. Thagyarmin made Suiata his ChiaI Queen and celebrated the happy event by taking the title Suiapati, the Lord and Husband oI Suiata. It was his best loved and proudest title. Even as children listen enthralled to the story oI Thagyarmin and Asuras, young people dream oI the kind oI love that lasted not iust one liIe but many many lives. It is in this month oI Nayon that scriptural examinations Ior monks and nuns are held. The lay people, mindIul oI the service oI the monks and their liIe-long dedication to the study oI the Buddha's teach- ings, do their best to supply the comIorts and amenities oI the candi- dates. It is necessary to oIIer daily alms Iood to those who come Irom other towns to the examination centres. Contributions to the cause are donated by the community and organizations. Organizations take charge oI oIIering daily alms Iood to a large 4 4 Khin Myo Chit + 1unior Win number oI monks. Each household takes in one or more monks, accord- ing to their means. Everyone is anxious to do the meritorious deed oI giving support to the monks, the Order oI the Sangha, custodians oI the Buddha's Dhamma. Apart Irom written examinations, there are those where the can- didates have to recite all the scriptures by rote. It is a tremendous under- taking to commit to memory all the Buddha's discourse, known as the Three Baskets oI Learning. There are but Iew who could pass the recitation tests and those who do are showered with honours and giIts. It is in deep gratitude to the Theras(monks) oI olden times, who enshrined the Word oI the Buddha in their hearts, that the tradition oI recitation by rote is still kept up to this day. It was only aIter 400 years aIter the demise oI the Buddha that the discourses were written down on palm leaves. There were hard times when there was Iamine and monks had barely anything to eat. They bur- ied themselves up to the waist in sand dunes to ease the rumblings oI their empty stomachs and went on with their daily recitations oI the dis- courses. In this way, the monks kept the Word oI the Buddha alive even without sophisticated tools like tape recorders and microIilms. Today scrip- tural examinations are an important Ieature in Buddgist liIe. This month is a busy time Ior Buddhist households. There is a lot to do Ior the monk candidates who carry aloIt the torch oI Buddhist learning by dedicated study and devotion. 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'a ¿±± ± .a ±:» .æ:e '± ±± ± » a æ_±o|aa:.± ±± ± ±± a ± æ± .a ..se¨.e .±± ±_± .±æ æ ..±: _± . aa .±:.± ± ea± ¸ ±:os ae ¨a» .a±± . s ± ± ± .æ:e »:.a.a ± .±:e ¨ae ± ± ±:. » ± ¨aa a:.s e ±± .æ:e ±± ¡a:. .a.±a . ea a:.¨ae ± a .¯. ±± e .s_±.±±± . æe .±± .e .±e±s .± ±:± ±.a| .±.s± .±:.±.- .æa a ae ¨a» .a±± . ± e±s . ± ±:± ±:. » a æ s ± .¨._±o|aa:.± ±±± .s ± .± e .oæ ±¨a± ±s . ±:.e . _±± a:. ¨a» .a±± . ± ± ± .±: s ± ±:» .æ:e ±± ¸ ±»¿ ±±: ±± æ.s ± e ± s .± a .±:.æ ¨a» .a±± . » a ¨a± » : ae s » :s ¨a.±: a ¯a . s » eoo±_±:± e » a _±o|aa:.± .ae ± a:..a|± e .e.a ± ±:._±.±±± . e±s .± ±:± a : ±»:.e»: e± ¨a± q æ a .±± ± ±.± _± e.±: ±. s ±:±a:.± ±± . _± .± _±e.± ±± . .s »¿ o± e:.¨a» .±: » a _±o|aa:.± ±± ± ±± a ± e.±:±± a ± ±¨a± a. ± ±:.s.±:oa .± .a .±: ±:._±e.±±± . ..± a ± e æ:a:. ¨a» .±: ±± æ± . e .±: a|. a ± ±a a±e a:. ae ± » a _±o|aa:.± e e ±s .s.±:e ± s .± a .s e . ¨.e .a : ± ± ± .±: .s ± a¨a± ±± a ± . _±.±:._±:e ±: ¨a» .a±± . æ.s » a ±:±s:.±: - ¸ .e a..» · a¡s æ:oe. ea¬¬e eeee¬:»:ee.e±_ aee.ee±: aa..¬¬¬»aa_e» ¬_e e.ee±_· ¬¬±_ ¬:. eaó a¬e¬:-. e¸:._ee±: ¬e e:.e.e±_ aa¸.aaee _e» eee¬:±_· ea _±-ae .ae¬ ±eeæ:ee ee.e±: »: e_e±e:¬¬:. e a_e¬ »:aee¨ ae¬.±:._e¬. .e e¸:._ee ±:±.:a¬¸¸. ±e .e ¬¬¸¬ee._¬e: ae±aa¸:ee _e»ee¬:±_· ae e¸¸.a¸» e ¬ a¸¬ e ¬ a¸¬ e ¬ a¸¬ e ¬ a¸¬ e ¬ a¸¬ · · ¬±:±:_e.eæ:e.e. _e»e_e:¬ee.a¬¬ ea:¬e »:ae ¬ e¬ee_ee.aee±_ee e¬¸.e.¬ee e±_· :, a-e·:e¬¬ e_:ee¬.ee _e¸¸ e¬:eæe:e¬:±e:._¬ . _e.æ ee.±:.aee±: ±ae-¬ ¨ae ea-¬¸e¬: _¬.¨ e±e¬ :;ç a· -¸¡.e:-e. ææ s»±e:± as.a:.se a.±:a:. -: 4. Wahsou (Waso) The stars Delta Sagittarii shine and so does the disc oI the moon. This time, at Yugan's top, the rays oI the two converge. They are so bright. Its scent abroad, its buds iust out on the stems, the Iragrant Callophyllum, king oI the Ilower plants, spreads its sweetness. 5 4 Khin Myo Chit + 1unior Win Wahsou (Waso): 1uly Lenten Season Waso, the Iourth month oI the Myanmar calendar, marks the beginning oI the lenten season. It is a time Ior sobriety, selI-denial and religious contemplation. The Iresh moist air oI the early morning is Iilled with the tinkling oI brass triangular gongs that summons lay Iolk to come and contribute what they can towards the communal oIIering oI alms Iood Ior the monasteries. How can anything go wrong on a day like this? The day began with the tinkling oI aoo-wei-wei Irom the brass triangular gong and the rich sing-song voice announcing: "Hear y.e, bawun-taw.good Iriends, our companions-in-doing meritorious deeds, please wake up, do wake up and prepare alms Iood Ior the revenend sangha....bestir yourselves, good Iriends." The announcement is couched in poetic prose wreathed with Iamiliar pali words like ba-wun-taw(good people)thrown in Ior elegance and style. So, with the tinkling oI the brass triangular gong in your ears, you roll in your bed Irom one side to the other murmuring, "So, it's time to the kitchen. Praise be to Buddha!" You listen to the lingering notes oI the brass gong and unlatch your droway eyes, still sluggish with the last remnants oI slumber. Flowers and Festivals Round The Myanmar Year 55 AIter the usual ritual oI writhing and stretching, you drag your- selI down to the kitchen and begin to do the chores. It is still in semi- darkness, but not all gloomy, Ior the air is Iilled with the promise oI the coming day. It is lovely to be woken up by the tinkling oI the brass gong and the sing-song chanting oI the neik-ban-saws. How aptly are the organizers oI these benevolent activities called Neik-ba -saws. unhers-in-to-heaven. They are members oI the voluntary service groups called wnt-thins.which play an important part in the liIe oI the community. Such wut-thin activities are still very much alive in small towns though rarely seen now-a-day in Yangon. In Mandalay, where old customs and traditions are still revered, wut-thins operate in grand style. Members oI these wut-thins wear all-white suits. They go round in procession collecting alms Ior monasteries. Some carry silver bowls to receive coins, and Ior receiving Iood, there are large three- legged lacquer trays with sets oI small blows inside.They are beautiIul things with red-domed covers. Each tray is suspended Irom cords attached to a yoke. With the tray hanging in the middle, two men shoulder the yoke at each end.The yoke is oIten painted red and splash-ed with gold and glass mosiac Ilowers. The huge brass triangu- lar gong suspended on a pole is carried by two men, one at the rear striking in tune to the chanting while moving in step with the procession. No easy task, this. Sometimes, the procession is attended by music troupes oI drums, cymbals and Ilute. Even as the blinking stars Iade away and the dawn steals over the horizon, lights shine through the window panes and people come out with oIIerings. The air is Iilled with music interposed with reci- tations and the tinkling oI the brass gong. People bless the neik-ban-saws. who make things easy Ior people to do meritorious deeds that would open the gates oI celestial regions. They see that monks are supplied with their needs durings the lenten season when they are not allowed to stay overnight outside the monas- tery precincts. Waso is the time when people do meritorious deeds and practise contemplation and selI-denial. People make it a point oI Iasting and ob- serving special precepts one day in the week. Even habitual drinkers take a vow oI abstinence, Ior the season, at least. It is good in a way Ior people to be reminded oI the need Ior selI discipline. However, the lenten season is not as dull as it sounds. Even as the senior citizens are making preparations Ior oIIerings to the monaster- ies, the young people busy themselves with organizing music troupes. 5 6 Khin Myo Chit + 1unior Win On the Iull moon day people Ilock to the monastery with oIIerings: and, oI course, there will be music troupes in attendance. There will be palyIul teasing songs that run something like this: Mother is a scold OII to Wazo Pwe we go. Oh my love, Iell a kokko tree, And cut it quick, Make a cart.... But, no....'t will take too long. Why worry, love, There's Ma Boke Sone, Her ample hip Ior us to ride To ride merrily, Merrily, merrily all the way. Marriages are taboo during the lent. This has nothing whatso- ever to do with any religious concept. Monsoon season is a busy time Ior the Iarmer and it is more convenient to celebrate weddings aIter the har- vest is saIely home. Buy, some impatient lovers oIten rush oII to wedlock beIore the lent begins. The Iull moon oI Waso month is the anniversary oI the Buddha's Flowers and Festivals Round The Myanmar Year 57 First Sermon, at Isipatana, a sylvan woodland oI Migadhaya or Deer Park. It is meet that the Buddha should deliver his Iirst discourse in the wide open spaces where the deer can wander Iree and saIe. It was where peace reigned and where the running deer and the chasing tiger stopped in their tracks to nestle close to each other as they listened to the voice oI the compassionate Buddha. The Buddha's Iirst sermon was heard 25 centuries ago. The Four Noble Truths, namely, SuIIering, the Origin oI SuIIering, Ceasing oI SuIIering, and the Path that leads to the Ceasing oI SuIIering. The Light oI the Four Noble Truths still guides the way oI enlightenment to those who are groping in the dark. One unique thing about the Sutta or discourse, Iirst heard in the wide open spaces, is that it does not bind men in dogmas and belieIs. Man is Iree to believe and act accordingly. There is no one to punish or reward man. He reaps the harvest oI what he has sown, and none but he is the doer oI his own deeds. The Path laid down by the Buddha is not hidden in a labyrinth oI terms and phraseology. It is the simple middle way between the two extremes oI devotion to pleasures oI the senses and the practice oI selI mortiIication. It is the Noble EightIold Path, to wit, Right View, Right Resolution, Right Speech, Right Action, Right Means oI Living, Right Exertion, Right MindIulness, Right Concentration. To have Right View is put Iirst and Ioremost, because it is the key to the attainment oI Wisdom. The minds oI worldings are oIten mastered by wrong ideas. The worldings are driven by their own de- sires that result in SuIIering. Only Right View can help them see this truth and attain wisdom that will quench the desires as dust is by rain showers. Perhaps many may not be able to grasp the Truth the Buddha teaches, but whatever little eIIort they put in contemplation and medita- tion gives them strength to Iace liIe. With the Dhamma(the Buddha's teach- ings) enshrined in the heart, one can spread goodwill and loving kind- ness all around. The worldlings may have their Ieet deep in the mire oI desires, but their hands may reach out or rather strive to reach out Ior the blossoms oI enlightende wisdom. Blossoms oI the Dhama! That reminds one that this season is also a season oI Ilowers. There comes the sound oI music that leads young people who will roam the woodlands to gather Ilowers. The Ilowers gathered in ioy and love will be oIIered to decorate the shrines and pa- goda. As young people bow down beIore the stupas and the Buddha images, serenity comes even to the most boisterous and mischievous oI 5 8 Khin Myo Chit + 1unior Win the gang as they recite the prayer: "May we, in Iuture-one oI these days, Don the Blossoms oI the Dhamma." 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'g± ±s .±: e.±:±± ..±.- .._±:e ±æ .» s .±:±o¿ s » :s .a .±:±e:..±: ¨a± ± ea|± æ ±e e ± e:.' ææ s»±e:± as.a:.se a.±:a:. ä- 5. Wakhaun (Wa-gaung) Splendour Irom the edge oI heavens above. Altair, the golden king oI stars, shines brightly. The breeze comes soItly in Leo's season. Right, LeIt, wherever one looks, land lilies with their pollins spread. Fragrant all around. 6 6 Khin Myo Chit + 1unior Win Wakhaun (Wagaung): August "Waso - Wagaung, the rivers swell with rising billows -"so goes the saying. The monsoon is now in Iull swing and it is a busy time Ior paddy growers. Fields are ploughed and paddy plants are now ready to be transplanted. Living in cities one can hardly appreciate the monsoon whatwith black asphalt roads slippery with blobs oI mud and oil. Heavy rains do not encourage going places. Nothing to do but gaze out oI the window and coin epithets to describe the massive sheet oI showers outside. Only in the rural areas does one see the beauty oI the rains. On the outskirts oI small towns and villages, Iields stretch out endlessly - white panorama oI rippling waters under torrential rains. Once the show- ers thin away, a Iew trees scattered over the landscape take a bow. Then there comes Iorth a burst oI mass singing as the girl tranaplanters respond to the young men playing drums and cymbals as they walk along the ridges oI the Iields. Since they have already done their share oI work which is ploughing, they are strolling with their mu- sical instruments to entertain the girls. They wear wide brimmed coolie hats made oI palm Ironds. The young men look dashing and gallant. Their coolie hats, drums and cymbals are decorated with gaily coloured silk tassels. The music they play is suggestive oI thunder rolling Irom miles aIar culmi- nating in a deluge oI rain showers. The songs they sing are playIul and teasing: Flowers and Festivals Round The Myanmar Year 67 Listen - oh, listen, my love, The peal oI my drum Resounding like a brass gong. Come, oh come closer, my love, My little bird oI sweet trilling notes! Sometimes the girls' response is not very encouraging. Love me, love me, So they sing, So they say, Those idling swains Walking on the ridges. Daily they sing, Daily they stroll Love you? Indeed - No, no, not me, I'm not Iree, I've got my own lover! Rice planter girls have to work in rain and mud and they wear rough home-spun clothes, but they do not allow themselves to be shorn oI Ieminine charms, as one oI their songs shows: Let's put the golden bark The Iragrant bark, On the stone slab, And grind - grind - grind, Then let's put the paste Thick and smooth On the Iace so Iair. One item among the beauty aids oI Myanmar women, high and low, young and not so young, is thanakha bark. The bark is used as skin conditioner or Iace pack or make-up Ioundation. No rice planter girl will go into the Iields without her Iace make up with thanakha paste - a beau- tiIier as well as protection against weather. The young men oI the drum music troupes oIten sing complain- ing that they have no way oI knowing whether a girl is unattache or not, so cute and winsome with blobs oI thanakha paste on her cheeks how are they to know that she may have a couple oI kids at home? 6 8 Khin Myo Chit + 1unior Win To such an outrageous aIIront, the girls retort saucily: Oh, you men, Strolling the ridges With drums and cymbals- Oh, you - with kids and wiIe back home - Go - go - get lost! You, eye-sores! AIter they have had their Iill oI banter and quips, they begin to strike a tender note: Oh, my love, How the sun's rays lash you, You drooping at the edge oI planting Iield - As the sun blazes right on the heels oI heavy showers and the rays are none too kindly, the girls respond: Sweetheart, hoist your blanket On a rope, And please make a shade. Paddy Iields are rural Iolks' liIe and hope. When the Iields come Iroth with a bright promise oI plentiIul harvest, the Iarmers' thoughts turn to alms-giving. There are sons and grandsons to be novitiated and so many celebrations like settling in a new home, or anniversaries to be observed with alms-glving. Deeply rooted in the Myanmar character is a Ieeling that their worldly goods are not worth having unless they serve the good cause oI Flowers and Festivals Round The Myanmar Year 69 the Buddhist sasana(Teaching) which is the very Ioundation oI a good way oI liIe. Every Buddhist does his share oI supporting the Buddha's Order oI Monks by giving a morsel oI rice daily to the monks, which is in itselI a contribution towards the cause. As the rice planters labour in the Iields braving the inclem- encies oI weather, they sing oI the time when the golden grain is ripe on the stalks. Then will the newly wedded couple do the alms-giv- ing together: this act will seal their bond oI love that will last not only one liIe but all the lives to come. Wagaung is a month Ior alms-giving by casting lots. Ac- cording to the custom, communal groups solicit donors to prepare alms-bowls, one or more each, depending on the means and will oI the donoe. Each bowl is Iilled with a portion oI rice meal with curry and accompaniments like sweets and Iruits. Monks are invited to receive the bowls and lots are cast. Each monk receives whatever bowl his lot Ialls. Casting oI lots does not end there. Each donor is given a number oI his bowl and lots are cast again Ior the winning number. The lucky donor oIten receives a sum oI money. Usually the winner, overioyed that he is being given the opportunity to do more deeds oI merit, uses the money Ior yet another alms-giving. He oIten adds something Irom his own pocket to make the giIt more substantail. Casting lots Ior alms-bowls is a Iestival Iull oI Iun and promise. It is called the Maha Dok Iestival. It all began with a man called Maha Dok, who lived during the liIe time oI the Buddha. The story runs as Iollows. Maha Dok was a very poor man who never had a chace to do any deed oI merit. One day some citizens invited the Buddha and his monks to the city and people were asked to help with the oIIering oI alms Iood. Each citizen took the responsibility oI oIIering alms Iood to one or more monks, according to his will and means. Maha Dok, poor though he was, promised to host a monk. He and his wiIe worked hard to earn to get an alms bowl and Iood to go with it. The man took a iob oI cutting Iirewood and he did it singing happily as he worked. His employer was struck by his cheeriness and asked him what he was so happy about.Maha Dok said he had a very rare opportunity to oIIer alms Iood to a monk. The employer, glad at heart to see such a man, gave him choicest rice grains to cook alms Iood. The wiIe, who took the iob oI winnowing and pounding rice grains, did her iob signing happily. When the lady oI the house was 7 0 Khin Myo Chit + 1unior Win told oI the reason oI the poor woman's happiness Ior the prospective alms-giving, she gave her some ingredients Ior cooking, like butter and groceries. Maha Dok and his wiIe, happier still because oI the good will oI their Iriends, prepared the rice meal. So great was their enthusiasm that Thagyarmin, king oI the celestials above, came to them disguised as a labourer and helped them with their cooking. He, thought a powerIul celestial, was anxious to gain a share oI merit, by helping them. When the day came Ior allotting monks to their respective hosts, it was Iound that Maha Dok's name had been overlooked. The poor man was numb with grieI. He was to be a poor man, without a single deed oI merit to his credit, not only in his liIe, but Ior many more lives to come. At least this was what he thought. What Maha Dok did not know was that his eIIorts to do the good deed and his goodwill that went with them all amounted to a me- ritorious deed. Thagyarmain, king oI the celestials had yet to play his trump card. He himselI had caused the slip to occur in the allotment oI monks. It was the Buddha himselI who was leIt without a host, as it turned out! So the lot Iell to Maha Dok to oIIer alms Iood to the Buddha. There was a great uproar, Princes, Lords and rich men ran aIter Maha Dok, oIIering bales oI silver, gold and iewels to buy the privilege oI oIIering alms Iood to the Buddha. But Maha Dok did not give so much as a glance at their oIIers. He was ecstatically happy that he was to host the Buddha. Flowers and Festivals Round The Myanmar Year 71 The Buddha partook oI the alms Iood Maha Dok oIIered and praised his good deed. Thagyarmin, because he helped Maha Dok to do the deed, was also blessed. He then caused the shower oI gold and iewels to Iall in the yard oI Maha Dok's house. As a good disciple oI the Buddha, Maha Dok spent his wealth in good works. When his liIe in the human abode ended, he was reborn in the celestial regions. The story oI Maha Dok is a Iavourite with Myanmar Bud- dhists. It oIIers hope to the poorest: anyone can do meritorious deeds and rise up in the ladder oI existences, iI only one has the will. 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Tothalin (Taw-tha-lin) The season oI Virgo, when the golden Yinma is in bud. The sweeping wind waIts sweet odours Irom the pleasant woodland In heavens above the clouds brilliant lights. The king moon and the blazing Square are near each other. 8 0 Khin Myo Chit + 1unior Win Tothalin(Tawthalin) : September Monsoon is thinning away and the skies are clearing. As the sun's rays steal through the drizzle, rainbow-coloured showers swing in the wind like beiewelled strings. Sunny days ahead - you say hopeIull, as you rake out the mil- dewed rugs, blankets and coats, all hungry Ior a wisp oI sunshine. There is romance in the air, as the ban on weddings is to be liIted with the end oI the lenten season which is next month. Lovers who have been waiting all these months are now busy with their wedding plans. The weather is Iine and the wide brimming Irrawaddy river spreads out like a roll oI matting. The month oI Taw-tha-lin: rain soItly pat-patting, The mighty river rolls out like matting. So goes the saying. The river, calm and tranquil with dimpling waves, invites aquatic sportsmen. This is a month oI boat races. From what we learn Irom songs and poems oI old, boat races during the time oI Myanmar kings displayed not only speed but also skill and grace. There are 37 styles oI rowing on record. Each style has a name suggestive oI a symbolic image and it is up to the people oI today to stretch their imaginatiom to visualize what it might look like. Take names like "Iairy plucking Ilowers", and "Iairy oIIering Ilowers". Did the boatmen gesticulate with their oars to suggest the pic- ture oI Iairies revelling in the sylvan glades? Strokes named "seagull- sweep" and "sea-gull-soar" create pictures oI racing boats sweeping and soaring over the river's surIace. Regattas oI olden days were help under royal patronage. The royal Iamily, the king, queen, princes and princesses, had their own boats Flowers and Festivals Round The Myanmar Year 81 participating in the race. There was Iun, colour and music galore. Boat songs were composed especially Ior the occasion. The boatmen wore varicoloured liveries matching the banners oI their boats. Music boomed as the supporters oI the competitors hurled picturesque limmericks at one another. It was on such an occasion that King Bodawpaya, who reigned Irom 1719 to 1819, won a somewhat dubious "victory" over the queen's. The royal regatta opened with the king's boat racing against the queen's. It so happened at one time that the king lost the race Ior three years run- ning. The king had a Iavourite courtier named U Paw Oo, who was his chum and playmate in his childhood days. U Paw Oo was wise and learned and above all was giIted with irrepressible wit and humour. When the king was in need oI guidance or criticism or even remonstrance, there was not one minister who could dare the royal wrath and say what had to be said. It was then U Paw Oo who would play the court Iool, and point out the way to sanity and better iudgment. As the month oI Taw-tha-lin drew near and the preparations Ior the royal regatta was underway, the king was embarrassed by the veiled iibes and quips thrown at him by the queen and her ladies. They were sure that the queen 's boat would win again that year. Bets were made and the king's boat had but a Iew takers. For three years running, the king had taken deIeat with good grace, but on the Iourth year, he Ielt that he could no longer be a good loser. Enough was enough. He had to win, that year, by Iair or any other means. He had no one to Iall back upon but U Paw Oo. He hinted that U Paw Oo, as the king's trusted henchman, should do something about it. How could a IaithIul servant suIIer such a disgrace Ialling on his royal 8 2 Khin Myo Chit + 1unior Win master? The king, oI course, would not stoop to command U Paw Oo to conspire something unsportsman-like: rather that his clever servant should "do something about it" on his own. U Paw Oo, as iI sensing what the king meant, assured his master that things would be diIIerent that year. He added that he was the kind oI servant who knew his master's wishes by the mere nod oI the royal head. The audience, U Paw Oo said, would see something diIIerent, something unpredictable that would take everyone, inculding the king himselI, by surpruse. Since U Paw Oo was cleverly evasive about the details oI the plan, the king had to be content with,"Just wait and see, my royal mas- ter"! The great day dawned. The king, queen and courtiers took their place in the royal marquee. The air was tense with expectation and thrill, as the Ilourish oI drums, cymbals and gongs announced the race open. The Iirst to come into view was the queen's canoe Ilying coloured ban- ners. People cheered as the boatmen displayed their skill and grace with their rowing styles. But where was the king's boat? The king cast an in- quiring glance at U Paw Oo, who iust grinned and nodded. His twinkling eyes relayed the message,"Just wait and see, Your Maiesty" So the king had no choice but to"wait and see", hoping to see something diIIerent Irom the preceeding years. But he had no idea how diIIerent it would be. Even as he Iought with his misgivings, a discreet titter rose among the courtiers and ladies. Fearing the worst, the king strained his eyes towards the waterIront. He was dumb-Iounded to see a huge barge that "............like a burnished throne, Burn'd on the water............." "Look - look - His Maiesty's boat is coming in to the race", the voices saug out. Music was sweet and haunting suggestive oI lotus blos- soms Iloating on the water admiring their own beautiIul reIlections. So did the barge, as the silver oar's"to the tune oI Ilutes kept stroke and made the water which they beat to Iollow Iaster, as amorous oI their strokes." So the royal barge bowled along, digniIied and stately, oblivi- ous oI the queen's canoe skimming away towards the goal. At the prow a beiewelled Iigurehead dazzled in the sun. At the helm was a comely Iairy steering with her Ilowery soIt hands. A bevy oI nymphs threw roses and iasmins Irom aboard. They so perIumed the air that the winds were loversick with them. There was a loud burst oI cheering Irom the queen's supporters. They threw quips at the king's men. There were peals oI laughter, no longer discreet or controlled. More iokes at the expense oI the king. Flowers and Festivals Round The Myanmar Year 83 The king was aghast. He wished that he could sink and sink miles underground. He could not very well yell Ior U Paw Oo and give him what he thoroughly deserved. He would only make a bigger Iool oI himselI. U Paw Oo came closer to his royal master's side with a smug grin on his Iace. The king glowered at him threateningly. But U Paw Oo was not rattled. He said,"Your Maiesty, can't you see how your barge has won a decisive victory, like loser oI a little canoe runs away Ior her dear liIe in the vanguard. Never mind what common people say. It is only the wise and the great that know a victory when they see one!" The king's unseemly expletives were lost in the peals oI laugh- ter and cheering. 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The traditional ceremony oI Homage to the Aged is held throughout the land. 9 2 Khin Myo Chit + 1unior Win Thitintyut (Thadingyut) : October Festival of Lights Thadingyut, the sev- enth month oI the Myanmar cal- endar, marks the end oI lent. Monsoon is on the way out and the skies are clearing. Sunny days are here to stay. The austerity, so briety and restraint oI the lenten sea- son together with the damp murky gloom oI the monsoon- all these have given way to Iun and Iestivities. With the ban on weddings liIted, there is the scent oI engenis leaves and lil- ies in the air.The soIt breeze whispers the music oI Ilutes and harps. The three day lights Iestival, namely the day beIore the Iull moon , the Iull moon day and the day aIter, will be those oI music, dances and Iun. Illuminations are there to cel- ebrate the anniversary oI the Bud-dha's return Irom the ce- lestial abode where he had spent the lent teaching the gods above His Law. Amoung the gods was the one who was the mother oI the Buddha, reborn there. It was on the Iull moon day oI Thadingyut mont h t hat the Buddha desended to the abode oI humans. He and His disciples were attended by a heavenly Flowers and Festivals Round The Myanmar Year 93 host oI celestials who created a pathway oI stars. Humans on earth illu- minated the homes and streets to welcome the Buddha and His disciples. Although the anniversary is on the Iull moon day the Myanmar way oI celebrating such an event is to have a Iestival on the eve, to wel- come the day and the actual day and then the day aIter to give a grand send-oII. So, the three Iestival days instead oI one. The more the merrir. Streets, houses and public buildings are illuminated and Ies- tooned with coloured electric bulbs. One Ieature oI the Iestival in small towns and village is see-mee lighting: small earthen bowls are Iilled with sessamum oil and a piece oI cotton is soaked in each bowl and lighted. These lighted oil bowls are placed on the terraces oI pagodas. The lights last longer than candles and the little tongues oI Ilame quiver- ing in the breeze lend an uncanny beauty to the scene steeped in silvery moonlight. Such lights are sometimes seen on the pagodas in Yangon city. The sence oI the Buddha's desent Irom the celestial regions is oIten recreated in the streets or pagoda precincts, all done up on paper mache and poster paintings and oI course, lights. The Iestival is oIten called the Tawadaintha Ieast: Tawadaintha, being the name oI the celes- tial abode where the Buddha spent the lenten season. Thadingyut is not only a season oI Iestivals and reioicings, but also a time Ior remembering those to whom we owe respect and grati- tude. The Buddha's visit to the celestial regions was to teach the great Truth he had Iound through rigorous striving Ior many many lives, to his own mother. It was a gesture oI gratitude, an example Ior all to Iollow. The Buddha made the greatest giIt oI all, namely the giIt oI Dhamma (the Law) that would deliver her Irom SuIIering once and Ior all. According to the Buddhist teaching, there are Five Revered Ones, namely the Buddha, His Law, His Order oI Monks, Parents and Teachers. During the Thadingyut season Myanmar Buddhists go round paying respects to parents, teachers, edlerly relatives and Iriends. It is quite usual Ior the senior citizens in the street or residential quarter to receive giIts and respects Irom the younger people oI the com- munity. Sometimes it is an organized aIIair, but this does not prevent them Irom going to older people individually to pay respects. This way, it is more intimate and pleasant. On the third day oI the Iestival, people go round paying calls. It is"open house"Ior many homes. Older people have light reIershments ready Ior the young visitors. They give away sweets and small change to chil- dren. Young people bring small giIts like candles, Iruits and cakes, but it is not compulsory. Paying respects is accomplished by the act oI kaaaw. 9 4 Khin Myo Chit + 1unior Win An arrangement of fruits. coconut. banana bunches ana flowers. A svmbol of reverence. genuIlection. The word kaaaw is an eyeryday expression in Myanmar liIe. When you have to say something indelicate or impolite, you say it with the word kaaaw, the same word is used as an apology Ior any transgres- sion like, bumping into someone or stepping on another's Ieet. On such occasions the word is synonymous with "sorry", but with a deeper Ieel- ings. When you have the necessity to touch someone's hair, like brush- ing away a wisp oI dust, you do not do so without Iirst saying kaaaw. even though the person concerned may not be an older person. The custom oI doing the act oI kaaaw is rooted in the Buddhist acceptance oI the samsara. the round oI rebirths, being born and reborn: all beings, humans and others go round the cycle, meeting one another in amicable or hostile relationships. Consequently, among people meeting one another in this present existence there would be love and kindness as there would be hate and enmity as well. There might bewrongIul actions committed consciously or unwittingly to one another throughout the un- ending iourney oI samsara. When Buddhists do the act oI kaaaw to anyone, their parents, teachers or elders, they not only pay respects as a gesture oI gratitude, Flowers and Festivals Round The Myanmar Year 95 but they also ask Iorgiveness Ior any wrongIul action they might have done in this liIe and many many lives beIore. The elders, even as they accept the kaaaw Irom young people, ask Iorgiveness in their turn Ior any wroungIul action or hurt they them- selves might have been guilty oI. This reciporcal action is called the "eras- ing oI the slate", which is the same as"burying the hatchet". AIter this act oI"erasing the slate", Iriends and kinsmen can start with a "clean slate" with nothing but love and kindness. Paying respects or kaaaw ceremonies are organized and held in schools. Paying respects to teachers, one oI the Five Revered Ones, is still practised. Buddhist parables illustrate the good inIluence oI teachers on their students, even though the latter might have become ruling kings. Once, a short time aIter the demise oI the Buddha, the kings oI India assembled to claim their share oI the Buddha's relics. It was a goody company oI crowned heads, each attended by the Four Elements oI War, namely, inIantry, cavalry, chariots and war elephants. Swords and spears and shields burned in the sunlight as the caparisoned steeds and elephants dug their heels impatiently, as they waited Ior action. Then came the dispute over who should get how much oI the relics. Tempers rose and angry voices rang through the air and the steel clanged as the warriors made ready their weapons. Horses neighed and reared, elephants let Iorth a IearIul trumpeting. A havoc oI blood and destruction was imminent. 9 6 Khin Myo Chit + 1unior Win At that crucial moment, an authoritative voice rang out above the din: "Silence, all oI you!" The kings turned their heads towards the voice they knew so well, the voice that had dared to command them. There stood Dona the brahman, who was their teacher, who had taught them the princely arts, in their student days. There was silence, as the kings bowed down to the one who had been their teacher. Without so much as a word oI dissent, the kings ac- cepted their share oI the relics handed out by Dona the brahman, and went away in peace. So this is the spirit oI Thadingyut season......paying respects to these to whom respect is due and remembering those to whom we owe gratigude. 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Tanhsaunmoun (Tazaungmone) Yellow robes Ior kathina oIIering, the reward oI the Path is the aim. At this time, scattering the pollins, the luIIa at the end oI its gold stem is rich in Iragrance. Amid the sky in heavens above the golden moon Canda and the brilliant star Pleiades shine merrily. 106 Khin Myo Chit + 1unior Win Tanhsaunmoun (Tazaungmone) : November AIter Iour months oI rain comes a succession oI Iestive months starting with Thadingyut lights Iestival. Come Tazaungmone, still an- other lights Iestival even more elaborate with the usual trimmings oI music, dances and shows. It is rather convenient, so say Iun-loving Myanmar, that the paper lanterns and decorations are still in Iairly good condition to be put up again in three week's time. Tazaungdine Iestival, as the lights Iestival in the month oI Tazaungmone is called, is more or less a Iolk Iestival, probably pre-Bud- dhist, so originally without any Buddhist signiIicance. The Iestival is mentioned in stories beIore the Buddha's time as kattika Iestival, in honour oI the guardian gods oI the planets, It is said that certain planetary sings Flowers and Festivals Round The Myanmar Year 107 oI the zodiac are in the ascendant during the month. The inIluence oI the planets in ascendence iI such that people's thoughts are bent on mischieI. It is during the month that thieves are moved to ply their trade. Kings oI the olden days decreed that Ieasts were to be held and all kinds oI iollity and merry-making were licensed, so that people's thoughts might be channelled away Irom serious mischeiI, a kind oI psy- chological warIare. There are stories oI how men normally sober and steadIast were so moved by the spirit oI the season that they did un- seemly things. Perhaps the pleasant weather with cloudless starry skies and silvery moonbeams may have something to do with it. Though Tazaungdine lights Iestival began in the times imme- morial as a Iolk ritual, it is regarded today as an essentially. Buddhist Iestival. The month is the time Ior oIIering robes to the monks. OI course, there is no restriction whatsoever when robes should be oIIered to the monks. Anyone can make the oIIering any time to any monk: but this month's oIIering has a special signiIicance. This is a special time, the time, when, aIter long months oI seclusion in the monasteries, monks make preparations to go on trips to see and pay respects to their teachers and parents, now that the ban on teavel (only Ior monks) has been liIted. At such a time, many monks are in need oI new robes. OIIering oI robes and other giIts, in this season are made not to any individual monk, but to the Order as a whole so that the needy ones shall get the robe. OIIering oI giIts to monks, iI it is to bear highest Iruition, must be made to the Order as a whole and not to an individual monk. Donors, being human, are oIten moved to oIIer giIts to monks by personal Ieel- ings, like partiality or attachment. Although such other acts are, in their own way, meritorious deeds, the Iruition is not as great as the act oI giv- ing to the Order oI monks or the sangha. Once, during the liIetime oI the Buddha, his Iorster mother, Gotami, made a robe Ior the Buddha. It was made oI Iinest material and marvellously elaborate. When she oIIered it to the Buddha, he suggested that it should be oIIered to the Order as a whole. It was then that he explained the desirability oI such an attitude in making the act oI oIIer- ing. The Buddha in his inIinite wisdom, saw that in the Iar Iuture, when he was no more, his teachings would not last, unless the Order oI monks carried on with their study and contemplation. The Order must be supported by the laity. II lay people oIIered giIts to the monks to whom they were partial, there would be many others who would be in need. Such a situation would undermine the strength oI the Order. 108 Khin Myo Chit + 1unior Win OIIering oI special robes and other giIts made to the Order oI monks during the season keeps alive the true spirit oI oIIering, as taught by the Buddha. All the giIts are oIlered to the Order so that the needs oI the poorest monks are suitably supplied. According to the rule a group oI monks who have spent the lent under a senior monk in a monastery is eligible as an instiution to accept the giIts called the Kathina giIts. A paaetha Tree. with offerings for the ka-htein ceremonv. It is the custom oI the community to organize the oIIering oI giIts, everyone contributing in cash or in kind. Members oI the same proIession or trade or people working in the same oIIice Iorm such groups Ior this purpose and collect giIts Ior the monastery. ThereIore, during this season, you will see wooden triangular Flowers and Festivals Round The Myanmar Year 109 structures standing in market places or in decorated marquees by the wayside. Each structure is hung with giIts, like sets oI yellow robes, tow- els, napkins, cups and such useIul things big and small. They are kathina giIts and anyone is welcome to hang whatever he wishes to contribute, a kyat note, or a handkerchieI or a cake oI soap-no matter however small. Those structures hung with giIts are called paaentha trees. The word paaetha is synonmous with plenty and inexhausitble wealth. The story oI paaetha tree dates back to the beginning oI the world when hu- mans were pure oI heart. They had a paaetha tree which bore everything that humans could wish Ior.....Iood, clothes and things. II one Ielt like eating a special Iood, one iust went and plucked it Irom the tree. II one wished to wear an exotic dress, it was right there Ior the taking. The only thing is that one must take only what one could use Ior the day and no more. Humans, however, were weak: they wanted to have things abundantly in their possession: they did not trust others, who might take more than they needed. One person troubled by such thoughts, began taking more than he needed and the next person Iollowed suit. People began stocking things and there rose quarrels and Iights and the tree was destroyed. Form then on, men had to live by the sweat oI his brow. The original paaetha tree was no more, but right there durings the Tazaungdine season, it grows again. Everything grows on the tree. Humans, once again, are generous and loving. They make the trees bear all kinds oI giIts big and small. The grand moment is when the giIt-laden paaetha trees are taken in triumph to the monastery, attended by music and dance troupes and bevies oI damsels dressed in bright silks. Kathein oIIering is considered one oI the most meritorious deeds. There are stories oI how acts oI giving bear Iruit and paaetha trees Iea- ture in such stories. Go to any pagoda and when you put a coin into the donation box, the man sitting with the triangular brass gong accepts the 110 Khin Myo Chit + 1unior Win giIt and intones a prayar Ior you and amongst the things he wishes Ior you, he includes: "May you have a paaetha tree right on your doorstep." It is a beautiIul idea, to have a paaetha tree on your doorstep. Perhaps you can grow it by hanging a small giIt on those paaetha trees oI the kathein oIIerings. The highlight oI kathein oIIering is the weaving oI non-stale robes so called because the robes are not allowed to go stale, that is to say, they are woven within the space oI the night. This, oI course, is optional, not neccessarily an item in the religious programme. It is per- haps a Iolk tradition to encourage the art oI weaving. This ritual gloriIies the common labour oI the rural Iolk. Even today this weaving oI the robes is organized in rural and urban areas. Music, dance and prizes Ior the best weaver who can Iinish earliest and best add colour and enioyment to the Iestival. The weaving starts at sunset and Iinishes at dawn when the Iinished robes are oIIered to the Buddha and His Order, oI course the stupes and images represent- ing the Buddha. In rural areas the weaving contest is even more elaborate. Pick- ing oI cotton and spinning are also included, and they are done withing the space oI the night. Cotton Iields are reserved Ior the event. Village tracts organize the contests: organizing teams Ior picking cotton, spin- ning, dyeing and weaving. Moonlight, music and dances lighten the labour. Young men with drums, Ilutes and cymbals entertain the girls throughout their chores oI picking cotton, spinning , weaving and dyeing. The best teams and the best weaver are awarded prizes. Flowers and Festivals Round The Myanmar Year 111 The tradition oI weaving the non-stale robes is still carried on at some oI the pagoda in Yangon. Under the glare oI neon lights, moonlight hardly has a chance to work its magic. This season is a Iestive one in the truest sense oI the word. Illu- minations, shows, music, all this and paaetha trees too. On Such a Night as this There are lots oI interesting things that happened during the Tazaungdine season. Some oI the events are tragic, some comic but all oI them Iull oI human Ieeling. On such a night as this, the Iull moon oI Tazaungmone, the city oI Raiagaha was illuminated like the city oI the gods and sound oI music and reiocings Iilled the air while the whole city gave itselI up to the ioy oI the moment. King Aiatasattulay on the royal couch tortured by remorse. The king who had killed his own Iather could not Iind solace in his power or glory. When his ministers and courtiers gathered at his Ieet to pay him respects, he could only remember his royal Iather, so good, so virtuous and so well-beloved. Aiatasattu had done the Ioul deed at the advice oI Devadatta, the Buddha's arch enemy, who plotted against the Buddha's liIe. "You kill your Iather and be king: and I will kill the Buddha and be the Buddha in his place....", Devadatta had said. Devaddatta's misdeed was such that the earth who had borne everything on its back, would not suIIer to have such a miscerant. The earth gaped open with hell's Iires and swallowed Devadatta. Aiatasattu heard the news and was Iilled with Iear that a similar 112 Khin Myo Chit + 1unior Win Iate might overtake him. Moreover he understood too late how a Iather could love his son, because a son and been born to him. It was a moment oI truth Ior the patricide king and he knew that he must go to the Buddha Ior reIuge. But how could he, a patricide? Among his ministers was Jevaka, his halI-brother, physician to the Buddha and his disciple. Perhaps he could ask Jevaka to take him to the Buddha. But a king could not make such a request in the presence oI his courtiers. So, the king began the conversation praising the beauty oI the night: "How Iair, sirs, is the cloudless night! How charming! How loverly! What sage or brahman shall we seek out to see iI he may give our hearts peace?" The ministers, each in turn, recommended the sages they them- selves Iollowed. The king listened in silence, waiting Ior Jevaka to speak. Jevaka suspected that the king wanted him to speak, but he would rather wait to make sure. Finally the king asked Jevaka why he had not spoken. Only then did Jevaka rise up Irom his seat and with his hands clasped in adoration towards the Buddha, said: "Sire, yonder in my mango grove dwells the all-Enlightened Buddha with his disciples: unto Him, the Blessed One, let the king repair, to hear the Truth and put questions." The king immediately ordered the royal elephants to get ready and he went in royal state to Jevaka's mango grove. As he approached the grove, his heart was Iilled with awe because all was so quiet that not a sound was heard but the stirring oI the gentle breeze. Why all this un- canny silence and quiet? Was Jevaka, his own halI-brother, up to some kind oI treachery? His Iears were put to rest when he saw the Buddha himselI sur- rounded by his disciples. How could such a great number oI monks be so quiet! II only his little son could be so only Ior a moment, Aiatasattu thought, his heart greatly moved. All was tranquil like an ocean in repose. Look where he would, he saw endless ranks oI disciples. Then saluting the Buddha, the king asked: "what is the Iruit oI religious liIe?" And the Buddha answered the king's question in a discourse called the Samaphata Sutta. Glad at heart, the king made a solemn obei- sance and departed. The Maid Whose Beauty Drove a King Mad One oI the stories associated with the Tazaungdine Iestival is the story oI a beautiIul maid named Ummadanti. She was born oI a rich Flowers and Festivals Round The Myanmar Year 113 noble Iamily. Her Iather thought that she was worthy to be a queen. So he sent word to the king who became interested. BeIore any girl could be selected to be queen, the king's wise brahmans had to go and see her. They must read the lineaments oI the body and decide iI she was Iit to be a queen. When the brahmans were treated to a banquet at Ummadanti's house, they were so intoxicated with the lady's beauty that they made a mess oI every thing at the table. Ummadanti was indignant that the king should send boors on such an important mission. She ordered her ser- vants to throw the brahmans out oI the house. Now the brahmas could not very well report the matter to the king since they had made perIect Iools oI themselves. So they sent in a report to the eIIect that the lady Ummadanti was not worthy oI being a queen. Reiected by the king, Ummadanti was given in marriage to the king's general, a man oI great courage and integrity. Ummadanti, with all her love and respect Ior her husband, could not get over the slight the king had given her. With the rage oI a woman scorned she bided her time Ior vengeance. Then came the Iull moon day oI Tazaungmone and the city blos- somed Iorth in lights and Iestivities. The king was to ride the streets in Iull grandeur. It was a busy time Ior the general, Ummadanti's husband, who had to take charge oI all security matters. The general, beIore he leIt home to go on duty, said to his beau- tiIul wiIe: "My dear, the king will ride in state through the city streets and he'll surely come to our door. Please do not show yourselI, lest your beauty should do harm where such is not intended." Ummadanti's non-commital reply was lost in the tender cares she bestowed on her departing spouse. She gave him a loving send- oII and waited Ior what was to be her Iinest hour. As soon as her maid, in obedience to her order, came and in- Iormed her that the king's chariot had come, Ummadanti went to the open window. In pride oI power and beauty's bloom, she stood with a basket oI Ilowers on hand. She then threw the sweet blossoms at the king, whose 114 Khin Myo Chit + 1unior Win eyes turned to her in pleasant surprise. She smiled the smile oI a sylph, alluring and tantalizing. The next moment she banged the window shut leaving the king in the dizzy heights oI desire and covetousness. AIter that the king was in no condition to continue his trium- phant tour. He returned to the royal palace to Iling himselI down on the couch and moan in agony, From that time on it was impossible Ior the general to see the king and take his counsel on important matters oI state. He was inIormed that the king was suIIering Irom a strange malady. The general knew instantly the cause oI the king's sickness. The king suIIered in secret, ashamed oI the unseemliness oI his passion. The general suggested that someone should be sent to the huge banyan tree where a powerIul spirit lived and ask what should be done. He then put a trusted man in the hollow oI the tree with instructions what to say. When the messenger came to the tree, the man in the hollow let Iorth an estounding oracle that the king was inIatuated with the general's wiIe. The general went to the king and told him what the oracle said and generously oIIered Ummadanti to his lord and king. Ashamed that his secret passion was known to nat and man, the king was brought to his senses and lived in peace, ruling his subiects iustly. The story is a Iavourite with proIessional players and amateurs. During the Tazaungdine Iestival the scene where the Lady Ummadanti threw Ilowers at the king is highlighted. The dramatists' ingenuity oIten makes the lady and the king bandy wits and the part oI the king is clowned to the delight oI the audience. 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Natto (Nat-taw) Haze Ialls in the eight regions, the silver mist is Iresh and moist. As the breeze gently blows in the woods. tulips and orchids have their scents waIted leIt and right. At the top oI the high mountain Yugandhara Candi the golden moon and Orionis, sprinkling their rays, march together. 130 Khin Myo Chit + 1unior Win Natto (Nat-taw) : December Day and sunny days with a touch oI coolness in the evenings begin with the month oI Tazaungmone. By Nat-taw, cold season is in Iull swing, In lower Myanmar towns like Yangon the weather is iust pleasant, not too hot ro cold, but in upper Myanmar towns and nothern hill areas it is really cold. Agrarian people in the countryside have a spell oI leisurely days now that the Iields are golden with ripening grain. The air is Iilled with music and song as a succession oI local pagoda Iestivals and ritual Ieasts on in the neighbourhood. Ritual Ieasts in honour oI nats. traditional Iamily gods, are cel- ebrated during this month. The Myanmar expression nat covers all kinds oI celestials and spirits oI diIIerent levels, starting with the residents oI the skiey regions above, powerIul gods, to lower level oI spirits or ghosts wandering homeless and starving. It is almost incomprehensible to Ioreigners that animism and Buddhism should exist side by side in Myanmar society and Myanmar personality. For an ordinary Myanmar Buddhist it is natural Ior him to Flowers and Festivals Round The Myanmar Year 131 believe in the existence oI nats and to given oIIerings to them iI he wishes. When King Anawrahta oI Bagan established Theravada Bud- dhism in the ll th , century, images oI nats are given niches in pagodas (Shwezigon, Bagan Ior instance). People were allowed to go on with their traditional oIIerings to their nats. The non-severing oI the animistic ties was helpIul in introducing the new Iaith, Theravada Buddhism. Any Iorm oI oIIering to nats is within the teaching oI Buddhism so long as the Five Precepts are not inIringed. Hence sacriIicial oIIerings oI live ani- mals are against the Buddhist teachings. One oI the basic tenets oI Buddhism is that all beings, humans and nats oI all levels go round the cycle oI lives meeting one anther on amicable oI hostile circumstances. The state oI level oI all beings is de- cided by one's own deeds, good or bad. Nats are mentioned in many oI the Buddha's discourses. The Buddha himselI, beIore he was reborn as Prince Siddhatha, later to be- come the Buddha, was a celestial in the regions high above. When as 132 Khin Myo Chit + 1unior Win Buddha, he preached sermons, nats Iorm a great part oI his congregation. Nats became his devout disciples. Consequently, when a Buddhist makes oIIerings oI nats, it is done in the spirit oI kinship and loving kindness, as one might do Ior a Iriend. Nats are beings like humans going round the cycle oI liIe: they exist on a diIIerent plane oI existence, but sharing kinship and continuity oI liIe. Many nats are given niches on pagoda precincts because they too are disciples oI the Buddha. They are there to look aIter the welIare oI the pilgrims, as many people believe. It is in this month oI Nat-taw that ritual Ieasts in honour oI nats are held. Even when the Ieast is held by an individual Iamily, Iriends and neighbours ioin in to share the music, songs and dances. When a ritual Ieast is held either by a Iamily or a community, proIessional mediums are called in. These mediums have images oI nats. A marquee is built and all the images and accessories and oIIerings oI Ilowers, candles and Iruits are placed in there on an elevated dais. A space is reserved Ior the orchestra, with the elaborate decora- tions oI mythical Iigures like dragons and pvinsavupa. an animal with the body oI a horse, winged like a bird, horned like an antler and scaled like a Iish. Dances are spirited as might be expected, as the mediums are possessed by the nats and the music is rollicking. It is a colourIul aIIair and the audience can ioin in and people oIten do. Ritual Ieasts are, iI anything, clan gatherings with all the ro- mance, mirth and Iun. Many oI the songs, dances and plays oI the Myanmar theatre have their roots in the ritual Ieasts. There are oIten practices that overstep the bounds oI propriety and not in keeping with the teachings oI the Buddha. Some oI the ritual Ieasts run wild like drinking bouts. Such are Irowned upon by good Bud- Flowers and Festivals Round The Myanmar Year 133 dhists. But things go on and will go on so long as people have their need Ior Ieasts and rituals and above all, to let oII steam once in a while. A pair of kin-na-var..mvthical beings half bira half animal.. notea for their aevotion to each other. 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.±¨a±a a:.± » a ±:±:»» »» a:.± ¯e ¨ee _±.±±± . ± e:± e a ± -¿ ± ±:.a a a ±a .±±e . ±±±. s ± ±± ae a¨a» .±:± ±a .± ¨a» .se±:. ± ± ±a .± .± e .s±.e ga .e:s± a a:. ± ¨a± ¸æ± ..a..se.a.±: e: ± » ± a » .a .± ±±± . g±. ± ±±s .±. a :.±: ¨ae » ± .e:± æ a| ±as ..¨ae:. ±± ± ± ±± ±:e:e.s.±.a.±: ±±± .. ææ s»±e:± as.a:.se a.±:a:. ::¿ 10. Phathou (Pya-thoh) The silver moon Canda and the stars Cancri, Iellow-travellers now, spread their bright rays in the clouds, shine brilliantly side by side, and travel on. MagniIicent the emerald Iorest palace. Fresh, green and moist, the Clematis buds strangely and bloomw Iorth wondrously. 140 Khin Myo Chit + 1unior Win Pyathou (Pyatho): 1anuary Pyatho is completely Iree Irom rains. Just sunny days, and cool, dew-drenched nights. The Iestive season, ushered in by Thadingyut (Oc- tober) - the end oI lenten austerities, monsoon and hard grinding work in the Iields,- is on Iull swing. Most oI the pagoda Iestivals are celebrated during the month. This means long winding rows oI stalls wherein products oI various localities are displayed Ior sale: glazed earthen wares, boxes, bas- ket made oI cane, bamboo or palm Ironds, hand-woven cotton pieces in bright colours: all the things attractive, useIul and decorative. It is a good time to shop Ior cotton wool Iillings Ior pillows, cushions and mattresses. These stalls shiIt Irom one Iestival to another and they are part oI the pagoda Iestivals as are the merry-go-rounds, Ierris wheels and musical shows. In rural areas, tradespeople move Irom place to place in bullock carts oI boats. For them it is a time Ior clan gatherings: Iriends and relatives meet on the Iestival grounds in happy reunion. Such is the ingenuity oI the people that they go on pleasure trips to places, make good business, meet people, and gain merit Ior the hereaIter by paying respects to elderly relatives and making oIIerings Ior the repair and upkeep oI the pagodas. In the days oI the Myanmar kings, this month is the time Ior military displays. The Four Elements oI War, namely, chariots, inIan- try, cavalry and unit oI war elephants were turned out in Iull colour and glory. Horse racing, polo matches, war dances Ieaturing swords, spears and shields were attended by boisterous music. One oI the thrilling events was the shield dance with the music oI the brass gongs in attendance. Members oI the gong regiment, as the military music troupe was called, were virile, Ileet- Iooted and Iull oI the ioy to liIe. Their war-like spirit was tempered with love oI nature, that moved them to sing rapturously oI the idyllic surroundings, the golden pagoda on the hill, the meandering rivers and Ilowing woodlands. Here is the shield dance song written in 1343 by king Ngar-si Shin Kyaw-swa, who led the dance himselI: We belong to the good-regiment, Are you true sons oI valiant Iathers? True, true. We see a pagoda at hand, Is it the Buddha oI the Holy hill? Reclining Buddha. Flowers and Festivals Round The Myanmar Year 141 The Thindwe canal Iloods and Ilows, Is it a river, a roaring river? Roaring river. Even as the war cries and music oI the gongs blended with the roar oI the rushing waters oI Thindwe canal, men turned their eyes to- wards the royal city, the many-towered Myinsine, that had deIied the invading Iorces: City walls are on all sides, Are these the battlements? Are these the towers? Bettlements: The palace Iloor is oI strong timbers. Can elephants tread on them? Tread on them. Then the memory oI the Tartar invasions oI yesterday and the valour oI the bowmen who deIended their homeland was honoured in the actionpacked lines. The Tartars came: Horde upon horde. Horde upon horde. Arrows rained, shower upon shower, Shower upon shower. 142 Khin Myo Chit + 1unior Win Vultures Iilled the Iield. Month upon month. Month upon month. A multitude oI cavalry, round and round. They never won. Lightning Ilashed, in the gathering gloom. In the gloom. The clouds were dark. Were they dark ? Very dark. Rain Iollowed the clouds. Did thunder roar ? Thunder roared. It is interesting to note that mast oI the war campaigns and mili- tary sports are Iound recorded in classical songs and poems. One other spectacle in military parades was the unit oI elephants which Iormed the maior strength oI the armed Iorces. Royal princess were expected to mas- ter the art oI riding and combating on elephant's back. One oI the most challenging Ieats was how to manage a raging elephant. One oI the poems describes a viva voce between a prince and his instructor: Instructor : Stong and Iierce , gallant and proud, the el- ephant deIies you , my lord. Supposing you break the goad while striking the beast. So, with only the broken handle your stay, how would you manage the raging elephant? Prince : The elephant deIies me and I only with a woo- den handle broken, I will with aim straight and unerring, strike at the point between his eyes. Strike hard right and leIt, until he turns round and round , his strength ebbing Iast. This is how I shall win. Instructor: Suppose, even as you strike hard, you break the wooden shaIt. Now, leIt only with your bare hands, what will my lord do? Prince: While on the back oI a Iierce raging elephant, I am leIt deIenceless, without weapons. With my bare hands, I can still win. I will, with one quick movement, bend my body Iorward and * Transilation oI Shield Dance Song by Win Pe Flowers and Festivals Round The Myanmar Year 143 thrust my Iingers right into the eyes oI the animal,until he reels and staggers helpless and weak with giddiness. This is how I shall win. Perhaps, this month is the time to visit old Myanmar capitals like Mandalay or Bagan and browse over books oI poems and songs, and work up your imagination to visualize the military displays and martial sports oI the olden days. :o. ¨a:± ±± :o. ¨a:± ±± :o. ¨a:± ±± :o. ¨a:± ±± :o. ¨a:± ±± .e.±:±:»sse . a±± ¸±a.æ. ±a± :a : .e:eo|±e.± . s»ae.±¯aea. ¨as._±. ± _±. ±e±»±. ¯ae»¨ass .. s»a.»»se. as.. :± e ± ± .±æ . a.ae.±æs.. a .± .±: ¿ .ae . a .± .±: ¿ .ae . a .± .±: ¿ .ae . a .± .±: ¿ .ae . a .± .±: ¿ .ae . ¨a:± ± |-sso|e±) ¨a:± ±±± a ..±a± a ± .o¿± ±e .± ± .±:e:± ¨a» .aæ. .s¨.± ±± .±:.s a:.. .a .» a » a e:± s e æ .s e ..e:æ ± .±:±a:.¨ae ±: e ± s .±¯a . o|± e .±:±. a .± e .±:±s e ±æ .±:± ± ±± a _±a .a:. ±æ .±± . .±: ± ±e .±± |.±:± ± ±:±)a ±»¨aq a .±: a:. ±e .a ±:± ± ±± a : æ. ±a :.±: ±¨a± ¸±oæe s _±¨as .±.±: ±± . ± e:.a .±: .± ± g±±± e .a : ±e .a_±.±±± . ± e:.a .±: a:. e .s±± ¸±± ± æ e .s .a:.±±± . a .e .± a :e .s e: .e:e ..»e:a» ± .a:.¨a» .±: .a±a .» ± ± a» ± .a:.. ±.e:e ±e ±:. .±: .¨a±± a» ± .a:.. _± a . o|.. ±s .e ± ± ¨ae ¨a± a .±: .±± :. ¨.e . ±»e ±± ¸a» ± .a:.. ±± e± ± a .±:± a.±:±.e:e a:.e ±± ¸ .± ±± »a:. »±± »±± ¨ae ±e:±:.± .a : æ .æ:e a ±¨a± ¸e q ±± .±± . oe ±: ±æe ±s æ:±¨a± ¸¨a» .a.±: ±± . ..|e .± .. ± e e . .a e:a:.±± ± o|» a .a:. oæ æ es ±.±:e .æ .±. s ±.| ¨a» .a±± . .:.e±± a:.. ±.a: » .æ:¿ a:.. .±.a ± ± .a ± .¨a.a: a a:.±± ± e:.a .±: ±» . a ±» . ± ± .±s ..e .±e ._±±± .»..e .a:.±± ±± . ±» .se:a±» .se: ± .±s..e:e.._±±± a : ±e:.a .±:a:.æ ±» » ± ±» a e . ae ¨a» .a.±: ±± . .±.±± .±:e :.a±a:.± e .» .± s ±± a :.±± ±» .se:a ±» .se:± s :.± ± .a :.. .a: .±: ± ± a:.¨ae ± ._±.±±± . g±. s ±.|±aæ±± ±:. ± ± ± ±± ± a .e .± a : ± eæ .e .a ± .æ . .æ a . ±a ±a:. .a: e e » : .± æ .a|e .» » »± ._±e:ae ¨a» .±.±: ±± . æe .±± ± e:.±± .a .ee .. ± a ¿±± .± .ee . æ ±± ± æ ±± . e .±:e ±± ..±± ± a:.a a ±» .se:a ±» .se: ± :.±:a ±. e ±.e.e . ± ±» .æ:± s e ±» .æ:± .± æ ±: ±± a ± » a:.±± .± e . ± ± ± e .»a ± _± .± aa:.± e . .±s .±: _±±: ± e:..»± a ± .a:. ¨a¨ae ± s .± a . a es ±± ¡a:.±± . .a.± ¡.s_±.a.±: ±± . ¨as a:± ee a:.±± ±± ± e g±±± ± ee ±a a.±: a:. ±.a . ±s:.æe æe ±e .a.±:±. s ¨a» .±±± . »» .e.»» e:.±.a|.¨a» .±: ± ± . ±a . _±± .±a . ¨ae .±a . æe ±a ± ±± »» o± ±s æ:a:. ±e ±æ » :o± »:.æe æe _±±± ss .ee ¨ae a : ±» a .± ± ¨a_±.±±± . ¨ae .± ±.¨a.» e . :eä .e a..» · a¡s æ:oe. s e ¨a¨.e .. ¨ae .» .±± ± .a:e .a» ¨.e .. »» ±s æ:a:.¨a» .±: .a a s ± ± ± ±a ea ±e ±æ » : o± »:.æe æe ±± ±± æ e e:±a a ±± .± .a .:.. ± . .±.. ¨a:.. a e .± ± » ± e .æ:e ±: »» _± ..e .a ± ±e .a¨.e . »±± ¸ ±a .a . ±a a ±¨a_±e: æ e .± » ± ±± ± ¨ae »± ±:.± ± ¯a ± » : ±e .a±± e .±: a .e ._± . ¨a» .s.a.±: ±± . » ± ± a e :.»e:.±:e .± .±: »» .e.¨aa ±» . ±± ±:. »± _± .a:. ¨ae ± ..±:.±.± ¨ae ±± o ±± a .± e '±:' ± ± e ±: ±± æ:±± a . ± e '.:.± ' ± e ±± ± .± ± ± ± ¨ae ±± æ e e:± e .±:e .a:. ±¨a_± .±: '±:'±± ¨a» .±±± . »» .e .±a ± ..|± e .±: ±:.e .±±e ±a ±:.a:.±± ±± a .± ±: ±:.± .q es ± ± e o » :ee æ e e .±: ±± ± .a:. e ±: ±± ±± _±_±s e .a: e e a a:.±¨a± ¸¨ae ¨a» .a.±: ±± . ± ± æ»» .± .»» a:s ±± _±.±:» ± .:± a:.±± a ..¨as e ±± as .as ±» ae ± »± ±:.±e ±æ ± aa ± ±:. .» ¨a± s .a a:.± e » .oe ±± e ±: ¨as a:¨a± .±:e ± ± a:..a|a .e .»± . a¨a± » .æe ..s.±:¨a» .ea:.. ± ±:¨as ¨a¡..±:.±: ± a .±:.±:e a:. ±»e .±: ±:æ:± a±± ¸ ss ..±: os .±e . .¨a¨ae .±: .±:e a± os .±e ± æ ±±:o±± ±a± ± a s a± æ ± a.ss e .±:e ¨a» e.±.±: ±± . ±± e:- ::e:. s » . e|.» .e e .±: » : .e.±:.. ¯a . ± ± æ ± e ¿ . .æ:e ±: ± æ ± e ± æ ±¨a. .±: ±:.e .±:. g± ¨a» .±±± . 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Tapoutwe (Ta-boh-dwe) As the season sets in, the cotton and butea trees blossom together. At the Ioot oI the six-rayed pagoda, with golden Ilowers and incense, ten Iingers ioin raised to the Iorehead. Silver mist spreads beauteously throughout the three watches. In abundance oI light, at the rim oI the great Yugan mountain, Regulus shines. 150 Khin Myo Chit + 1unior Win Tapoutwe (Tabo-dwe): February The Harvest Festival Come Tabo-dwe(February), the eleventh month oI the Myanmar calendar, the Myanmar have the harvest Iestival. All the products oI the Iarm and garden are made into htamane. a concoction oI glutinous rice, coconut slices, sessamum seeds, peanuts and a generous amount oI cook- ing oil. Among the Myanmar, there is custom which is called "top pri- ority Ior those to whom respect is due". It is best illustrated today in small towns and villages where rice is cooked in earthen pots with humped lids and the cooked rice has a peaked shape on the top. This crown oI rice is reserved Ior oIIering to monks and senior relatives and the household shrine. II a Myanmar comes by a rare delicacy, he would set aside a por- tion, however small, Ior "top priorities". The rarer the Iood, the more care he takes to do so. Among the agrarian people in the country it is customary to set aside the Iirst and the choicest products oI the Iarm or garden Ior alms giving. Hence the tradition oI making htamane. which includes most oI the Iruits oI the land. Flowers and Festivals Round The Myanmar Year 151 Htamane Ieast is either celebrated communally or done in the private circle oI Iamily and Iriends. But with the Myanmar whose way oI liIe includes 'extended Iamilies' it is always a Iairly large gathering. The nature oI the Ieast is such that it needs lots oI helping hands. There is such a lot oI work to do and there is no dearth oI willing hands to help. Even in Iamily celebrations the harvest Iestival calls Ior a lot oI people to rally round to do the chores. Girls do the winnowing oI the rice grains. This is done with Ilat circular bamboo trays. Each girl had a tray halI Iilled with rice grains. She holds the tray with both hands, one on each end, so that her hands stay on the two opposite points oI the circular shape. This position is important, because the next movement is to toss the grains up in the air and catch them again on the tray while most oI the dust and trash are blown away in the wind. Then she rolls the grains in the tray so that the trash will separate itselI Irom the grains. This task oI winnowing, thereIore, calls Ior the highest Iorm oI virtuosity. Since winnowing is Ior experts, the less talented might try their hand at shelling peanuts. They are put in a Ilat bamboo tray and a Iair- sized bottle is rolled over them to remove the husks. Then the tray is made over to the expert winnowers to do away with the husks. Since separating the husks Irom the seeds is not so diIIicult as winnowing the small rice grains, some girls might try the tossing and rolling themselves. This is good apprentice training Ior Iuture expert winnowers. Boys and men tear away the Iibres oI coconuts, which some- times have to be taken down Irom palms soaring up to twenty to thirty Ieet. The bare cylindrical trunk is none too easy to climb. It is a Ieat that calls Ior dexterity, strength, and experience. It is an exciting thing to watch men with ropes and knives go up the palm, and Irom a precarious Ioot hold, tie a rope to the bunch oI coconuts, beIore cutting with the kniIe. Then the bunch is slowly slid down to the ground where eager hands await to receive the prize. Now to break open the coconuts, the Iirst step is to tear away the Iibers. The built-in deIence which Mother Nature has provided Ior her rare delicacy does not easily yield to human hands. Not only brute strength, but also an understanding oI the intricate ways the Iibers are interwoven is required. At long last the shell appers, but go slow, please. Do not spoil the shape. The shape must be perIectly halved so that the shells could be used as water cups and the kernel must be in a condition that could be sliced on the carpenter's plane leaving minimum scraps. The clear sweet milk inside is shared by the deserving workers. 152 Khin Myo Chit + 1unior Win Meanwhile, a giant concave iron pot is put over the Iireplace, a pit dug in the ground Ior the purpose. With huge logs blazing Iire under- neath, the oil in the iron pot sizzles and shredded ginger is the Iirst to go in, Iollowed by glutinous rice which had been soaked in water. A large cauldron oI water boiling in another dug-out Iireplace is kept ready to be added to the glutinous rice cooking in the pot. Hot water is added slowly in small portions, stirring the mixture as things go along. When the rice is soIt enough and there is no water leIt, the pot is removed Irom the Iire. The glutinous rice in the pot is soIt and pliant with oil oozing out. The big pot is secured with bricks and stones. its base being humped: and two stalwart men each with a long wooden ladle, begin to stir the rice, crushing it between the ladles. Even as they stir and cursh, the rice gets stickier, so they have to use not only strength but skill to make the coagulate mass yield to the ladles. AIter some time oI vigorous stirring and crushing, people come round to add slices oI coconut and peanuts, slowly and in small portions to make the whole thing a good mixture. By this time crushing and stirring can no longer be done by two men: another pair is called in. Now two men Flowers and Festivals Round The Myanmar Year 153 are at the top end oI the ladles while the other two take hold oI the lower ends. Those at the top end guide the movement while the two at the base exert all their strength to bring the mass oI glutinous rice together be- tween the ladles so that they are thoroughly crushed. Sessamum seeds are added last. This last portion does not call Ior strength, but it needs skill, so they say. While others are pitting their might to stir and crush and mix the glutinous rice and other ingredients, the one who 'spreads the sessamum seeds' sits by, sprinkling the seeds by handIuls at regular intervals. The blend and the Ilavour and the taste oI the htamane depends on the art oI the sessamum seed spinkler - so it is claimed by the sessamum seed sprinkler. "Sprinkling sessamum seeds" is a Myanmar idiom not meant, I am aIraid, to describe some commendable work, but to disparage some- thing people do only aIter others have done the dirty work. Come to think oI it, I am, perhaps doing the same thing. What- ever participation I have ever had in the harvest Iestival is my appreciation oI htamane and the propagation oI the creed. I am sprinkling sessamum seeds, Iiguratively, by writing this piece. 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's a .¨a¡.±± '± .±: ¨as a:»±:.a æ±. a :æ ±± . .±¡.± ± .±: ±± a ±» . ± a ¨.e .± .a: ± s ..s±± ± .±: aæ e a|. ± .±: ¨e:.±± . ± a:..± .±:± .¨.± a .±± a .± ¯a .± :.±± ¸.s:± ±¯a .±± a ± a .±a ±: ± a _±±± ¸± .± ± s a .± ± ±± ¸±.±:.±: ¨a» .a±± . »¿ .»:._±± ¸a|. »:.e.± æ a|.±: . »:.e.± ±± . a ± ±± a a . ± a .±:e .± a .s±± ± æ s e .±±± . ±as a .± a : ± æ » ± æ e a|oe ± a .æ:e .s_±a .± ± ±æ ± a ¨a» .sa|.». »:.e.± æa|oe a ±.±: ±as ± s » ±± . ae » :±e±:. ¨.e .s e ¨as a: a .e:±:±:..± ±» . ± æ. ± ¨as .o .e.±:.± ± ¨.e .ae ¨a» a|.±: ±± . æe .±± ±as ± .±± ¸.æ:± a±± ±.±:e ± :. ±± .a±± ± ±± ¸±.± ± ¨a±e:.e:± .s.a.±: ±±± .. 12. Tapaun (Ta-baung) The golden Tharaphi Ilower diIIuses its scent, and the Pitauk is Iragrant. Beta Leonis radiant in the cloudy heaven shines together with the king Moon brightly. Sandbanks rise encircled by grey water. The breeze blows soItly. In the thick iungle ducks and golden gulls cry Ior their mates, singing, and play merrily. 162 Khin Myo Chit + 1unior Win Tapaun (Tabaung): March The last month oI the Myanmar calendar Ialls in March. Days are getting warm and each morning the singing oI the birds greets the new day. Nights are cool and pleasant especially in moonlight when gossamere wisps oI mist lend an ethereal touch to the atmosphere. Tabaung is a month oI pagoda Iestivals. The harvest is saIely home and people can look Iorward to leisurely days oI enioyment. Each month oI the Myanmar calendar is marked by a Iestival and Tabaung Iestival is marked by the building oI sand stupas. Not content with hav- ing Iestivals in honour oI the existing local pagodas, people have to build pagodas oI their own, even iI they are ephemeral ones built oI sand. The Iirst man ever knows to have built a sand stupa was a poor labourer who lived during the time oI Tanhin-gaya Buddha, one oI the many Buddhas who had come and gone beIore the one whom we know as the Gotama Buddha. The man was Ieeling unhappy because he could not do any deeds oI merit like building stupas. One day he saw silvery sand dunes shining in the sun. Inspired, he mixed the sand with clay and built a beautiIul stupa and decorated it with Ilowers. Flowers and Festivals Round The Myanmar Year 163 Because oI this good deed the man, as he went through the innu- merable lives in the cycle oI rebirth, never knew what want meant. Then came the time oI the Gotama Buddha, and he was born in a rich and noble Iamily. He renounced his lay liIe and entered the Buddha's Order. As a monk, he had giIts given by his lay disciples: they were more than he could use. So he gave them away to his brethren. He attained the highest stage oI enlightenment and he was also giIted with the super normal powers oI knowing his past lives. He told the story oI how he once built a sand stupa, and the blessings that resulted Irom this deed oI merit. The Iestival oI sand stupas is a communal one, everyone partici- pating, Irom senior citizens to children old enough to dig the sand dunes. In Twante, a town on the other side oI the Yangon river, well-known Ior potteries, this Iestival is celebrated on the Iull moon day oI Tabaung month. Twante is about three hours' iourney by motor launch Irom Yangon. Shwedagon Pagoda Festival One oI the highlights oI the season in Yangon is the Shwedagon Pagoda Iestival celebrated on the grounds around the hill where stands the great pagoda. It is impossible to miss the pagoda Iestival. The grounds are Iilled with rows oI bamboo and thatch huts which are market stalls or show rooms. There are also merry-go-rounds and Ierris wheels and musi- cal shows. Products Irom all over the country, Irom the arid plains oI cen- tral Myanmar, nothern hill tracts, lowlands and the delta areas oI the south, are there - baskets, mats, trays and boxes made oI cane or bamboo or palm leaves: cotton wool quilts, Iillings Ior cushions and mattresses, cot- ton rugs, bags and handwoven textiles in colourIul patterns: paper mache dolls, some oI them grotesque yet attractive: glazed earthen-wares, pots, vases, ash trays: lacquerware useIul as well as beautiIul. This part oI the Iestival grounds is a wonderland where you may wander and browse Ior hours and come away Iinally laden with beautiIul things, most oI them useless. Perhaps, you might like to stroll along the rows oI Iood stalls and try varieties oI Myanmar snacks, iust Ior once, which I am aIaid, would be quite enough. There is mohn-hin-gar a vermicelli dish with hot thick Iish soup. But what are those ringlets Iloating therein? Oh, they are slices oI young tender banana stems, very tasty, iust try. Sprinkle the shredded green celery Ior special Ilavour. You might try a dish oI Myanmar noodles with chicken curry, the gravy oI which is made with white bean Ilour and coconut milk (that is the 164 Khin Myo Chit + 1unior Win milk squeezed out oI Iinely shredded coconut kernel), very thick, rich and delicious. As you walk through the never-ending gastronomical paradise, the air is thick with the heavy aroma oI Irying. Right beIore you is a grand carnival oI crispies and pan-cakes. The most popular is the gourd crispies. Young and tender gourds are cut into Iingers, coated with rice Ilour batter and deep Iried. They are eaten with green lettuce leaves, cel- ery and sauce made oI tamarind pulp and hot red chillies. Hot green tea serves as chaser. Ba-yar-gyaw is the kind oI crispies made oI lentils, crushed into a pulp, mixed with spices, and deep Iried. Other varieties are shredded onions, prawns and all kinds oI beans and peas. You see crispies Iloating in hot steaming oil in huge iron cauldrons. Just watch the shop woman expertly Iish them with a sieve-like ladle and lay them on the bamboo tray. hot and inviting. There are many other toothsome delicacies, which you may not know Ior what they are: Ior instance, those white tall bamboo sticks stand- ing in threes and Iours, propped like riIles. What are they really? No, they are not lethal weapons, they are glutinous rice cylinders: Ior, inside the hollow oI the menacing sticks are chunks oI glutinous rice, which have been baked on open Iire in their containers. There you have the most hygenic packing ever devised. You can buy those bamboo sticks and take them home. When you have peeled oII the bamboo strips (this calls Ior expert hands!) you have a lovely cylinder oI glutinous rice encased in a thin Iilm Irom the hollow oI the bamboo.....it gives a pleasant Ilavour. Glutionus rice comes in various kinds oI packing: banana leaves, palm Ironds, each having a special Ilavour, as they are steamed or baked in their packings. They also have Iillings, coconut, or banana or iaggery. There are stalls with mountainous heaps oI waIers made oI glu- tinous rice Ilour, paper thin and light as air and very brittle. You buy them in bunches oI Iives or tens, strung on bamboo strips. They are crunchy and munchable. You enioy them showering white Ilakes on yourselI and your Iellow beings as you chew and iostle your way through the crowd. You see hot steaming griddles on which Ilat brown pancakes are being Iried. They look nice with sprinklings oI sessamum seeds and pea- nuts. It is called mohn-see-gvaw. a Iavourite sweet. The main ingredients are glutinous rice Ilour and iaggery. There are 'bracelet' crispies, gluti- nous rice Ilour kneaded and shaped into bracelets, and deep Iried. They are taken with iaggery syrup. Crispies and snacks are a -plenty on the Iestival grounds. Most Flowers and Festivals Round The Myanmar Year 165 oI them are no good taking home to eat. They are best eaten right on location. With the aroma oI Irying (which you have to breathe in any- way), why give yourselI a splitting headache by iust taking in the smells? Give yourselI a good time, tasting munching and chewing all the variet- ies. Never mind the headache and the stomach upset. 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.s e ae ±¨a¡.e:e a s ±a s ».± ±±±. ± æ ±.a|.e:. ± æ .±.± ±.a: .a| a| ._±±± ±s e ae ¨a» .s.a.±: ±± . æ ± .a a ± a : ±± .e:e a s .± ._±: .s±± ± .± e.±±± . a s .a|a : s a. .± . a .± ¨a¡.±:.a ± ± :.e± ±»e:ae ¨a» .±±± . ± ± ±: ±± ± :..»±± ¸ ±. a s . a s æ ._±: ± ..|a|±± . ± a : ±. ±a|oe .±: ±»:± .±:± ± e .æs s e ±s .±± ¨a» .±±± . .±:± ± e .æs ± ±a .±:e sæ q ±± .±:± ± :s ¨a± a ±: æ s e s e ._±: e±± ¸ a s ±± .±:± ±± . e a|æ. ± ± ±s .±± e± ¨ae ± »:._±e.±±± . ±_±a ._±: .± . a s a ±.e»:.± ± ± e:.a .± a : ±± aæ .± _±e.±±± . ±a:.±:.¨ae ± a ±æ ± :.a ±± ± .se:a :ae »:.± ± ±: ± ±.±:e .æ .¨a» .±±± . |± æ ±±± .±:e .e .±:e ±:.±± ¸) a .± : s .± ± a ¡a ± ee . ± æ ±.±:s e ± æ ..|e .± ± . .s±: ±:._±:e a|± . ±:a ¨a» ¨a» .± ±a a s a ±.e»:.± a .» ± ±:.± .» ± :..±:e ±_±a _±a o|.±s o|.. ¯a ±s ¯a s ±e±:. »:.± .ee . a .».±s ..±:± e± ±e±:.±. ± ±:.ea|.e . »:.± ± »a .a|. ..|e .± ± ±:.± . » ± s:±:.± ± .a ±:. ± ± a|. .s:± ±» .s as± a : . eaæ a e e ±a.±: .e:»|.oas:.± . a ± .± ±± a .». ±» .|.±:± e± .sa ± :..»a : ¨a» a|.±: ±±± .. .ea ..» 'ææ s » ±e:± as .a:.s e a .±: a:.' ±:±:¨as ±.s .æ± .æ:e . a|. g± e ¯a .æ. | aee. 'Flowers and Festivals round the Myanmar Year' »:± a ± 'ææ s » ±e:± as .a:.s e a .±: a:.'±a± ¨ae ±:±:¨as ±.s .æ± .æ:e.a|.±¨a» ±:±:¨as . e:± e a± a .± ±:. e.±: »:± a :-¸ .e a..» · a¡s æ:oe. a:.s e ± »:± a a:.± .±±:¨a» . _±± »:.aa±:e ea:.± .a: ¨aee .s e a±±a .±e±±ea|±±.) as æ:oe . as æ:oe . as æ:oe . as æ:oe . as æ:oe . :. »:.ao±æ e. -. ä-a» ± s±ee . :¿ä--a¿a±_±a ¸. ±»ææ s»±a.-a»s¿ .»s..e. :¿-¸- a±æ±_±a :. ¨asa:»:±s.a|e.±a. -a±æ±. ±±±.e.æ:e.e»±æeae. ¿..±:±s.. :¿-: e. ¨asa:»±:..¨ase±»:.±:±s±.±|±±æ±s.) a|.a:± ¿.s.a:e »»¿±±. :¿--. a-e±:±. a¿a±_±a -. a±:»a oe±a.a:.. ae.±s.±a¿±.eæe:.±:±e:._±.. 濱a|æs: o±-±æe:.±:. :¿»--a¿a±_±a ä. »a .a±s:.±:.o|±:e±±.:s (A Dictionary of Buddhist Terms) .e»s» ¸ooo|±± æ±_±a). ±:±s:.e.os_±.ç:s -. a|¿.±:¨asa:±a.a:. ». .a aao±.±:_±.- a±a±. ±»a±:aq±. .±:e.±.ae¯a. .±:eæe:.±:±e:._±. ¨asæ.e.±:.±a.±: ±.a o± '.a aao±.±:_±.'. ::¸e. ¿. s e e .±: » a±:±s a±:» a oe- a±æ± . ±a¿±.eæe:.±:¿.o»± ±:e:± o± ¿.»..e.±:.±±. :¿»ä ±± a±_±a :o. ±.a o± e|.e:e|.ææ-:±o±. aa ±:±.±: .±:e ±sæe:.±:±e:._±.. ::::.. »±±±_±a ::. ¨asa: » æ » ±a.. »:.a» a:s . a a ¨a»±±±±± ±±-:. :¿e¿ .a.a: o|e± :¸. .±- ±e.æs±»±e. :¿»: a±a±_±a ::. Allen's Synonyms and Antonyms, Harper & Brothers, 1921 ææ s»±e:± as.a:.se a.±:a:. :-: :e. Dr. 1udson's Burmese -English Dictionary s»¨.e.±:±s: as a±±.o.e.ç:s. :¿»ä :-. .±:e .± .±..e .a.a±:- ¿ .a .±±. :¿--. -sso|e±. a±:ss as a±± :ä. »±¿æ:¿ -.-: » . ae.± o± . ±±± ± ±±_±. :¿-o ±e.æ.±. »:±aæe »¡sæ:oe.
The Mountain Chant, A Navajo Ceremony
Fifth Annual Report of the Bureau of Ethnology to the
Secretary of the Smithsonian Institution, 1883-84,
Government Printing Office, Washington, 1887, pages 379-468