"The Abhiraja/Dhajaraja story, the most important origin myth legitimizing Burmese kingship, is widely viewed as a central Burmese (Burman) tradition. Based on evidence from available pre-eighteenth century historical texts, many previously unexamined by scholars, this article finds that the Abhiraja/Dhajaraja origin myth developed in western Burma over three centuries before its appearance in central Burma in a 1781 court treatise. This analysis demonstrates that during a significant 1 The author owes gratitude to numerous colleagues who, at different stages, offered help of various kinds. Special gratitude, however, is owed to Vic Lieberman, Ryuji Okudaira, and Atsuko Naono for their extensive comments and suggestions on earlier drafts. In addition, Ryuji Okudaira helped me gain a copy of one of the chief western Burmese chronicles under examination in this article. Help has also been provided in gaining access to premodern Burmese texts by Patricia Herbert and the late Daw May Kyi Win. The author is also indebted to U Saw Tun for raising my interest in premodern Burmese literature during my language training in literary Burmese. period of cultural borrowing, from the 1780s until the 1820s, central Burmese (Burman) literati inserted western Burmese (Arakanese) myths and historical traditions into an evolving central Burmese historical perspective with which most scholars are more familiar. Introduction Several origin myths made the royal ancestry of Burmese kings sacred by connecting them genealogically to a solar dynasty. The first, likely pre-Buddhist, origin myth traced the lineage of Burmese kings to Pyu-zàw-htì (Pyu-mìn-htì), the son of the Sun God and a naga princess.2 Second, Mahasammata, the first human king of the world in Buddhist thought, served as both a legitimizing model for unifying Burmese kings and, secondarily, as an origin myth for certain Burmese kings who drew up loose genealogies connecting themselves to him.3 A third origin myth provided a fuller elaboration of these genealogies to demonstrate a clearer lineage from Mahasammata to the Burmese kings, through the intermediary of the solar race of the Sakiyan clan (the same clan from whom later sprang Gotama Buddha). 2 Maung Kalà [Ù Kalà], Maha-ya-zawin-gyì, Saya Pwa (ed.), Rangoon: Burma Research Society, 1926, I, p. 143; Shin Sandá-linka, Maní-yadana-bon, Rangoon: Di-bat-sa Press, 1896, pp. 10-11; Zei-yá-thinhkaya, Shwei-bon-ní-dàn, Yangon: Zwei-sa-bei-reib-myoun, 1957, pp. 99-100; See also the discussion in Ryuji Okudaira, “Rekishiteki Haikei,” in Ayabe Tsuneo & Ishii Yoneo (eds.)., Motto Shiritai Myanmar, 2nd ed., Tokyo: Kobundo, 1994, pp. 9-13. This work was thankfully translated for the author by Atsuko Naono. 3 For Burmese thought on the Mahasammata myth as legitimation for earthly rulers, see William J. Koenig, The Burmese Polity, 1752-1819: Politics, Administration, and Social Organization in the Early Kon-baung Period, Ann Arbor: University of Michigan Center for South and Southeast Asian Studies, 1990, pp. 65-67, 69-71, 73-74, 93; Victor B. Lieberman, Burmese Administrative Cycles: Anarchy and Conquest, c. 1580-1760, Princeton: Princeton University Press, 1984, pp. 66, 72-4, 83; S. According to this myth, a king of this clan, having lost his kingdom in Northern India, found his way to central Burma. There he established the first Burmese state, Tagaung. When Tagaung was later destroyed, a second ruler of the Sakiyan clan reestablished it.4 According to this origin myth, all Burmese kings are descended from this clan and, given the connection made in Burmese histories between Mahasammata and the Sakiya clan, from Mahasammata himself.5 Although this origin myth has been treated in the secondary literature on Burmese history as a development stemming out of central Burmese thought, it did not surface in central Burmese texts until 1781 in Shin Sandá-linka’s Maní-yadana-bon. 6 The absence of any reference to this myth in Burmese inscriptions and its late appearance in Burmese chronicles led the epigraphist G. H. Luce to argue that: The old view of some (not all) Burmese historians [concerning Tagaung] is hardly worth discussion. The Abhiraja/Dhajaraja legends were presumably invented to give Burmans a noble derivation from the Sakiyan line of Gotama Buddha himself. But one has only to put a Burman between a North Indian and a Chinese, to see at a glance where his racial connections lie.7 J. Tambiah, World Conqueror and World Renouncer: A Study of Buddhism and Polity in Thailand Against a Historical Background, Cambridge: Cambridge University Press, 1976, pp. 93-4. 4 Hman-nàn maha-ya-zawin-daw-gyì, Mandalay: Ratana Theiddi Press, 1908, I, pp. 175-182. 5 Koenig, The Burmese Polity, pp. 86-87. 6 Shin Sandá-linka, Maní-yadana-bon, Rangoon: Di-bat-sa Press, 1896. Pe Maung Tin explains, however, that this myth did not enter central Burmese chronicles until 1785, with the appearance of the New Pagan Chronicle. See Pe Maung Tin, “Introduction,” in Pe Maung Tin & G. H. Luce (trans.), The Glass Palace Chronicle of the Kings of Burma, London: Oxford University Press, 1923, p. xv..."