Not to leave out a single particular connected with the epochs of Gaudama’s life, the Burmese author sums up all that has already been related on this subject, by stating that he was conceived in his mother’s womb, in the year 67 of the Eetzana era, under the constellation Outtarathan, and born in 68, under the constellation Withaka, on a Friday. He went into the solitude in the year 96, on a Monday. He became a Buddha in the year 103, on a Wednesday (Withaka). In the year 148, on the full moon of Katson, on a Tuesday (Withaka), he expired; on the 12th, after the full moon of the same month, his corpse was laid on the funeral pile. At the very moment he had yielded up the ghost, a tremendous earthquake was felt throughout the whole world; it took place with such a violence that it filled every one with fear and trembling, and caused their hair to stand on end. CHAPTER III. _Stanzas uttered after Buddha’s death—Ananda informs the Malla princes of Buddha’s demise—Preparations for the funeral—Arrival of Kathaba at the spot where the body was exposed to public veneration—He worships the body—Wonder on that occasion—The burning of the corpse—Partition of the relics made by a pounha called Dauna—Extraordinary honours paid to the relics by King Adzatathat—Death of that king and of Kathaba._ On the occasion of the Buddha’s Neibban, the chief of Brahmas uttered the following stanzas:—“O Rahans, the great Buddha who has appeared in this world, who knew everything, who was the teacher of Nats and men, who stood without an equal, who was mighty and knew all laws and all the great principles, the most excellent and glorious Buddha, is gone to Neibban. Where is the being who shall ever escape death? All beings in this world must be divested of their terrestrial and mortal frame.” The chief Thagia, on the same occasion, repeated aloud the following words:—“O Rahans, the principle of mutability is opposed to the principle of fixity. It carries with it the elements of creation and destruction. There is no happiness but in the state of Neibban, which puts an end to all changes.” The great Anoorouda said in his turn: “O Rahans, the most excellent Buddha, free from all passions, has entered, by this death, into the state of Neibban. He whose soul, ever firm and unshaken, was a stranger to impatience and fear, has gone out from the whirlpool of existences, and is no longer subject to the coming into existence and to the going out therefrom. Passions have no more influence upon him. He is disengaged from the trammels of mutability, and has ended like the light of a lamp, the oil of which is exhausted.” Ananda added: “O Rahans, when the great Buddha, full of the most transcendent excellencies, attained the state of Neibban, the earth quaked with that violence which fills the soul with fear, and causes the hair of the head to stand on an end.”