y yet vibrate in space; and these
prophetic words, together with the true picture of the Sugata who
pronounced them, are present in the aura of every atom of His relics.
This, we hasten to say, is no proof but for the psychologist. But there
is other and historical evidence: the cumulative testimony of our
religious chronicles. The philologist has not seen these; but this is
no proof of their non-existence.

The mistake of the Southern Buddhists lies in dating the Nirvana of
Sanggyas Pan-chhen from the actual day of his death, whereas, as above
stated, He had reached it over twenty years previous to his
disincarnation. Chronologically, the Southerners are right, both in
dating His death in 543 "B.C.," and one of the great Councils at 100
years after the latter event. But the Tibetan Chohans, who possess all
the documents relating to the last twenty-four years of His external and
internal life--of which no philologist knows anything--can show that
there is no real discrepancy between the Tibetan and the Ceylonese
chronologies as stated by the Western Orientalists.* For the profane,
the Exalted One was born in the sixty-eighth year of the Burmese
Eeatzana era, established by Eeatzana (Anjana), King of Dewaha; for the
initiated--in the forty-eighth year of that era, on a Friday of the
waxing moon, of May. And it was in 563 before the Christian chronology
that Tathagata reached his full Nirvana, dying, as correctly stated by
Mahavana--in 543, on the very day when Vijaya landed with his companions
in Ceylon--as prophesied by Loka-ratha, our Buddha.

---------
* Bishop Bigandet, after examining all the Burmese authorities
accessible to him, frankly confesses that "the history of Buddha offers
an almost complete blank as to what regards his doings and preachings
during a period of nearly twenty-three years." (Vol. I. p. 260.)
---------

Professor Max Muller seems to greatly scoff at this prophecy. In his
chapter ("Hist. S. L.") upon Buddhism (the "false" religion), the
eminent scholar speaks as though he resented such an unprecedented
claim. "We are asked to believe"--he writes--"that the Ceylonese
historians placed the founder of the Vijyan dynasty of Ceylon in the
year 543 in accordance with their sacred chronology!" (i.e., Buddha's
prophecy), "while we (the philologists) are not told, however, through
what channel the Ceylonese could have received their information as to
the exact date of Buddha's death." Two