2

The early history of Buddhism in Burma is obscure, as in most other countries, and different writers have maintained that it was introduced from northern India, the east coast of India, Ceylon, China or Camboja.[129] All these views may be in a measure true, for there is reason to believe that it was not introduced at one epoch or from one source or in one form.

It is not remarkable that Indian influence should be strong among the Burmese.  The wonder rather is that they have preserved such strong individuality in art, institutions and everyday life, that no one can pass from India into Burma without feeling that he has entered a new country.  This is because the mountains which separate it from Eastern Bengal and run right down to the sea form a barrier still sufficient to prevent communication by rail.  But from the earliest times Indian immigrants and Indian ideas have been able to find their way both by land and sea.  According to the Burmese chronicles Tagaung was founded by the Hindu prince Abhiraja in the ninth century B.C. and the kingdom of Arakan claims as its first ruler an ancient prince of Benares.  The legends have not much more historical value than the Kshattriya genealogies which Brahmans have invented for the kings of Manipur, but they show that the Burmese knew of India and wished to connect themselves with it.  This spirit led not only to the invention of legends but to the application of Indian names to Burmese localities.  For instance Aparantaka, which really designates a district of western India, is identified by native scholars with Upper Burma.[130] The two merchants Tapussa and Bhallika who were the first to salute the Buddha after his enlightenment are said to have come from Ukkala.  This is usually identified with Orissa but Burmese tradition locates it in Burma.  A system of mythical geography has thus arisen.

The Buddha himself is supposed to have visited Burma, as well as Ceylon, in his lifetime[131] and even to have imparted some of his power to the celebrated image which is now in the Arakan Pagoda at Mandalay.  Another resemblance to the Sinhalese story is the evangelization of lower Burma by Asoka’s missionaries.  The Dipavamsa states[132] that Sona and Uttara were despatched to Suvarnabhumi.  This is identified with Ramannadesa or the district of Thaton, which appears to be a corruption of Saddhammapura[133] and the tradition is accepted in Burma.  The scepticism with which modern scholars have received it is perhaps unmerited, but the preaching of these missionaries, if it ever took place, cannot at present be connected with other historical events.  Nevertheless the statement of the Dipavamsa is significant.  The work was composed in the fourth century A.D. and taken from older chronicles.  It may therefore be concluded that in the early centuries of our era lower Burma had the reputation of being a Buddhist country.[134] It also appears certain that in the eleventh century,