How to make fatty aloe vera jam that is bought at a high price ONLINE

I will share how to make aloe vera jam that others pay expensively in Online Shop for free.

I saw that one of my sisters posted some aloe vera jam, so let me share it with you.

It is very convenient for people who are fat or have a hot stomach.

Many housewives suffer from heartburn.

Sister, I know how to make jam through my mother. When I eat it, I feel really hungry.

Remove the sharp teeth from the sides of about five aloe vera leaves with a knife and cut them into small pieces about the size of a finger (the peel is better to eat with a wrap, it is more medicinal)

Add about 5 kyats of palm (brown) fish meat to about 5 kyats of oil and stir until it melts.

When the palm melts, add the aloe vera. The cactus paste will be liquid, so stir it frequently.

When the aloe vera liquid dries up and becomes a bit thick, add two raw banana leaves.

(If there are too many bananas, two are enough because they tend to be sour) Add the two eggs after stirring.

Stir constantly with a spoon as it may stick.

Then you have a really delicious aloe vera jam.

Put it in a bottle with a tight lid and you can eat it.

At first, my sister thought that because there was a lot of oil and eggs and bananas, she would gain weight.

But when I actually eat it, it's good for the stomach and prevents diseases related to girls, so it's worth eating.

If you do it for a week, it will make it easy to make money

If you do it for a week, you can make money easily

In western countries, bronze Attacking metal materials such as iron, They were produced as defensive weapons, but in eastern countries including Myanmar

Researchers say that they seem to have produced more religious and religious items. In Myanmar, the copper casting industry is respectfully called "Pat Than" with "Paa" in front of it.

For Burmese, the sound of big and small bells and brass drums is a joy. In the villages, when they hear the sound of brass drums in the morning, the housewives are delighted to know that the Korins and students from the village's primary school have come out to give alms.

When they heard the bell ringing at noon, they were overjoyed to know that the monks had glorified the hard food they had shaken.

At dawn, everyone who hears the sound of the brass drum knows that they have completed their devotional service, and they call and share the sadha three times.

Recite the mantra "Ehi Mytsom, Ehi Dhanam, Ehi Laban, Ehi Thuul, Ehi Zeya Thukhamagalum" (24 times).

After reciting, shake the small bell (4) times and ring it. While holding the bell in your hand and shaking it, chant "money comes in, money comes in, money comes in" from your mouth.

If you do it for a week, closed kickbacks will open up. You will get small jobs that will make money easy. Share it with those who want it.

About the extraordinary reincarnated kings from Pagan history

Reincarnation has become more prominent today, but according to records, there have been reincarnations since the Pagan era.

Even the founding father of Bagan, Oeng Zmin, was once the 42nd Anor Rathamin of the 55 Bagan dynasties. It is said that he once reigned as the 50th King.

Similarly, the 36th Bagan dynasty's 36th dynasty, Slenggougmin, is also the 46th dynasty's Narathumin. It is said that he was inducted as the 52nd Narathihapetat.

In the same way, Pyu Saw Hội Min was also the seventh in line to die. It is said again that he entered the 44th generation of the rest of the soldiers.

The person who researched and reported about those reincarnated princes was U Kula, a great historian of the Nyaungran period. In the Great Chronicle of U Kula

About the names of you who reigned three times in Bagan. When the Lord made a revelation above the top of Mount Tan Kyi, the mountain guardian monster who used to shelter the Lord with the three wings of the mountain as an umbrella said that there will be three generations of kings in this land.

In accordance with what he had revealed, once Once upon a time, Narathihapeta once became three times.

King of the Ocean Anawrahtamin These three dynasties are also three times alone. Salary dead cat The rest of the soldiers, these three princes, became three times alone.

According to U Kula's chronicle, the rest of the soldiers were Pyu Saw Hội Min. It is said that he was eaten by the dead cat, but in the Shwe Thachung Mon stone inscription:

The hermit Vishnu died from there and entered the world of Brahma. He passed away from the world of Brahman and became Lattam in Arimaddanapura. He said, ``Giri Tri Bhuwana Dit Dhamma Razamin,'' and praised my religion.

According to the description in the stone inscription, the remaining soldier may have been a member of Vishnu's hermitage. Just as the King of Bagan was the first to be founded, Anawratham is also the founder of the first Myanmar kingdom.

In the case of Mytha Min, he published the decree gazette Kyauk Sama and set up the state development municipality. Even while efforts were still being made to prevent thieves, Nat Ywa passed away.

Sleng Dog King The process of Narathumin and Narathihapet is also common. Sleng Dog is a person who tortures the people. A person with a grudge appears as an evil ruler.

Narathu was also the one who took the throne by crushing his father's corpse with a cloth, and was so wicked that the monks fled to other regions during his time.

Narapate is the same. who is too big A naive person who can't protect the country is revealed as a bad ruler.

Salary The three princes of the dead cat and the rest of the soldiers were also rulers who were able to rule the country peacefully.

Phenomena from history

Burmese folk tales introduction

THE folk-tales included in this collection were current in Upper Burma and, to a less extent in Lower Burma also, until two or three decades ago. Most of them had their origin in Upper Burma, for until the des¬truction of the Mon Empire of Pegu by Alaungpaya in 1752, the home of the Burmese people was Upper Burma. In the last decade or two with the advent of the fiction magazine, the novel, and the cinema, these village folk-tales have come to be half-forgotten.

Tales told in a Burmese. village could be divided into three categories, (i) folk-tales, (ii) folk-legends,. and (iii) Yatakas or Buddhist Birth stories. But the village story-teller considered a tale as a tale and no more, and he would not distinguish or classify the stories that he told. For the folk-tale collector then, there are many pitfalls : a tale which appears at first to be a perfect folk-tale may prove to be a Jataka on careful scrutiny as, for example, the account of the enmity between the Owl and the 'Crow (given below as Appendix I); and a tale which appears to be a folk-legend may prove to be a folk-tale after all as, for example, the account of the prediction of the astrologer of Pagan.

Folk-legends are of two classes, (i) those relating to persons who are either heroes or magicians mentioned in the chronicles, and (ii) those relating to places. In this second class are (a) place-name stories as, for example, the legend of the Wild Boar of Tagaung, dealing with places on the eastern bank of the Tzra¬waddy, the names of which begin with Wet, the

 

Burmese Folk-Tales

Burmese word for 'boar' (given below as Appendix

II); (b) stories about places as, for example, the Legend of the Indaw Lake (given below as Appendix

III); and (c) stories relating to buried treasure. 

Most folk-legends are historical, and they attempt to 

amplify certain episodes mentioned in the chronicles. 

However, some of the folk-legends relating to persons 

and events before A.D. 1044 may originally have 

been folk-tales which were later incorporated in the 

chronicles. Although some writing was known at least 

in palace circles in the Kingdom of Prome that 

flourished before Pagan, and the Mons had their 

writing before Pagan, it was only after 1044 that the 

Burmese alphabet came into being as a result of the 

conquest of the Mon Kingdom of Thaton by Anaw- 

rahta (King of Pagan 1044-1077). In consequence the 

history of Burma before 1044 is legendary in the sense 

that it is not based on contemporary records. As the 

chronicles came to be written only after 1044, for the 

events before 1044 the chroniclers had to rely on the 

tradition of the palace and legends of the people. In 

these circumstances, doubtless a few folk-tales crept 

into the chronicles as legends. The account of King 

Outsider (given below as Appendix IV), for example, 

seems to be in reality a folk-tale although it is to be 

found in the chronicles. That a monarch by the name 

of King Outsider once ruled over the Kingdom of 

Prome there is no reason to doubt, for the list of kings 

of Prome as given in the chronicles is on the whole

authentic, for the chroniclers relied on palace tradition 

'for that, and as the names of the previous kings of

Introduction xi

Burma were always carefully handed down from generation to generation of palace officials, palace tradition was unlikely to err in its list of kings. But what does the name 'King Outsider' signify? It mere¬ly signifies that a person who did not belong to the royal line became king. Therefore, it is not im¬possible that the folk-tale relating to a person who became a king just because he ate the head of a cock, was accepted as a traditional account of the real King Outsider of Prome. The theme of the story of King Outsider is not how a poor lad became king, but that the flesh of the cock had certain magical qualities which would accrue to its eater. Viewed in this light, the story of King Outsider is of the same category as the folk-tale of the Gold Cock. Perhaps a belief that the flesh of a cock had certain magical qualities was prevalent in Burma and the neighboilring regions in primitive times. The less civilized peoples of Burma, especially the Karens and the Chins, use the legs of a cock for purposes of divination. In the folk-tale of the Astrologer of Pagan there is an attempt to explain why the legs of a cock should be able to divine. There is also a jatakal in which the magical qualities of the flesh of a cock serve as the main theme. As a peasant was sleeping under a tree, he heard two cocks cwarrel¬ling; the first cock boasted that anyone eating his flesh would become the possessor of much gold and jewel¬lery, and the second cock boasted that anyone eating his flesh would become king; the villager killed the second cock, and cooked it; but as he was not to be king an accident intervened and, in the end, the king's prime minister ate the flesh of the cock and became king afterwards. It is perhaps interesting to remember that Burma with its numerous streamlets and wooded valleys was one of the earliest homes, if not the original home, of the fowl.

In 1056 Buddhism became the state religion of the Kingdom of Pagan, which now included the whole of Burma in its dominions. Pagan became a great centre of Buddhism, and there was a widespread study of the Buddhist scriptures by monks and scholars. The scriptures were in Pali, and had yet to be translated, but the villagers gradually became familiar with the jatakas through the village monk, who would include one or two Jatakas in his sermon on the sabbath day. Many of the jatakas are animal fables, and every ,Jataka contains some moral. The coming of the jatakas to the village perhaps resulted in the dis¬appearance of the folk-fable or moral tale. Among the folk-tales in this collection only one could be termed a fable, namely 'The Rabbit has a Cold', but even there, the stress is laid on the wisdom of the Rabbit, the hero of the Burmese animal tales, rather than on any moral. The acceptance of Buddhism also meant the acceptance of Buddhist and semi-Buddhist mythology and as a result the native myths disappear¬ed, except for a few which became degraded into folk-tales. In this collection, 'The Eclipse of the Moon', `The Old Man in the Moon' and 'The Three Dragon .Eggs' are obviously myths degraded into folk-tales, and perhaps 'Master Thumb' is also a degraded myth.

Dr. Htin Aung

Dr. Htin Aung also Maung Htin Aung (18 May 1909 – 10 May 1978) was an important author and scholar of Burmese culture and history. Educated at Oxford and Cambridge, Htin Aung wrote several books on Burmese history and culture in both Burmese and English. His English-language works brought a much-needed Burmese perspective to the international study of Burmese history, previously written by British historians of the colonial era. His important works include A History of Burma, Folk Elements in Burmese Buddhism, Selections from Burmese Folk Tales, Thirty Burmese Tales and Burmese Drama. Htin Aung, as the rector of the University of Rangoon from 1946 to 1958, was the highest ranking academic in the Burmese education system, at the time.