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diff --git a/51621-8.txt b/51621-8.txt new file mode 100644 index 0000000..681e49b --- /dev/null +++ b/51621-8.txt @@ -0,0 +1,6192 @@ +The Project Gutenberg EBook of Sinhalese Folklore Notes, by Arthur A. Perera
+
+This eBook is for the use of anyone anywhere in the United States and most
+other parts of the world at no cost and with almost no restrictions
+whatsoever. You may copy it, give it away or re-use it under the terms of
+the Project Gutenberg License included with this eBook or online at
+www.gutenberg.org. If you are not located in the United States, you'll have
+to check the laws of the country where you are located before using this ebook.
+
+Title: Sinhalese Folklore Notes
+ Ceylon
+
+Author: Arthur A. Perera
+
+Release Date: April 1, 2016 [EBook #51621]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK SINHALESE FOLKLORE NOTES ***
+
+
+
+
+Produced by Jeroen Hellingman and the Online Distributed
+Proofreading Team at http://www.pgdp.net/ for Project
+Gutenberg (This file was produced from images generously
+made available by The Internet Archive/American Libraries.)
+
+
+
+
+
+
+
+
+
+ SINHALESE FOLKLORE NOTES
+
+ CEYLON
+
+
+ BY
+
+ ARTHUR A. PERERA,
+ Advocate, Ceylon.
+
+
+
+ Bombay:
+
+ PRINTED AT THE BRITISH INDIA PRESS, MAZGAON
+
+ 1917
+
+
+
+
+
+
+
+INTRODUCTORY NOTE.
+
+
+The Sinhalese beliefs, customs and stories in the present collection
+were contributed by the writer to the Indian Antiquary fourteen years
+ago in a series of articles under the title of "Glimpses of Sinhalese
+Social Life"; they are now offered, amplified and rearranged, to the
+student of folklore in Ceylon, as a basis for further research. The
+writer has adopted the scheme of classification in the Folklore
+Society's Hand Book of Folklore.
+
+
+ ARTHUR A. PERERA.
+
+ Westwood, Kandy,
+ 10th February, 1917.
+
+
+
+
+
+
+
+TABLE OF CONTENTS.
+
+
+ Belief and Practice.
+
+ Chapter. PAGES
+
+ 1. The Earth and the Sky 1
+ 2. The Vegetable World 4
+ 3. The Animal World 6
+ 4. Human Beings 11
+ 5. Things made by man 13
+ 6. The Soul and another Life 14
+ 7. Superhuman Beings 15
+ 8. Omens and Divination 21
+ 9. The Magic Art 23
+ 10. Disease and Leech-craft 25
+
+ Customs.
+
+ 11. Social and Political Institutions 26
+ 12. Rites of Individual Life 32
+ 13. Occupations and Industries 36
+ 14. Festivals 40
+ 15. Games, Sports and Pastimes 43
+
+ Stories, Songs and Sayings.
+
+ 16. Stories 47
+ 17. Songs and Ballads 51
+ 18. Proverbs, Riddles and Local Sayings 54
+
+ Appendix.
+
+ Glossary of Sinhalese Folk terms from the Service
+ Tenure Register (1872).
+
+
+
+
+
+
+
+SINHALESE FOLKLORE NOTES.
+
+CHAPTER I.
+
+THE EARTH AND THE SKY.
+
+
+Various beliefs are held by the peasantry about the hills, rocks,
+boulders and crags scattered about the island.
+
+Samanala Kanda (Adam's Peak) which contains the sacred foot print
+of the Buddha was in prehistoric times sacred to the god Saman who
+still presides over the mountain. Pilgrims to the Peak invoke his
+aid in song for a safe journey; and when they reach the top, cover
+the foot print with four yards of white cloth, pay obeisance to it,
+recite the articles of the Buddhist Faith, and make a silver offering
+at the shrine of the Saman Deviyo, which is close by. When worship
+is over the pilgrims greet each other and sound a bell ringing as
+many peals as they have visited the Peak.
+
+No lizard is heard chirping within the shadow of Hunasgiriya Peak
+in Pata Dumbara for when the Buddha, on his aerial visit to Ceylon,
+wished to alight on this mountain a lizard chirped and he passed on
+to Adam's Peak.
+
+Ritigal Kanda (Sanskrit Arishta) in the Nuvara Kalāviya district,
+S.E. of Anuradhapura and Rummas Kanda (modern Buona Vista) in the
+Galle district are associated with the Hanuman tradition. It was from
+Ritigal Kanda that Hanuman jumped across to India to carry the joyful
+message that he had discovered Sita in Ceylon, and when Lakshman was
+wounded and a medicinal herb was required for his cure, Hanuman was
+sent to the Himalayas to fetch it; on the way the name and nature of
+the plant dropped from his memory; whereupon he snapped a portion
+of the Himalayas and brought it twisted in his tail and asked Rama
+to seek for the herb himself. Buona Vista is that portion of the
+mountain and valuable medicinal herbs are still to be found there.
+
+Rāvanā Kotte,--the stronghold of Rāvanā (king of the Rakshas)--was
+off Kirinda in the Hambantota District and is now submerged. The Great
+Basses are what is left of this city; the golden twilight seen there of
+an evening is the reflection of the brazen roofs of the submerged city.
+
+Dehi Kanda opposite the Dambulla rock caves in the Matale district is
+the petrified husk of the rice eaten by the giants who made the caves.
+
+Near Sinigama in Wellaboda pattu of the Galle district is shewn a
+crag as the petrified craft in which Wźragoda Deviyo came to Ceylon
+from South India.
+
+When a severe drought visited the island, an elephant, a tortoise,
+a beetle, an eel, a goat and a she elephant went in search of water
+to the tank Wenźru Veva near Kurunegala. A woman who saw this kept
+a lump of salt before the foremost of them, the elephant; while he
+was licking it she raised a screen of leaves to conceal the tank
+from the intruders' view and began to pray; and the gods answered
+by petrifying the animals, the screen and the lump of salt, all of
+which are still visible round Kurunegala.
+
+"Panduvasa, the seventh king of Ceylon, was visited by the tiger
+disease, a complicated malady of cough, asthma, fever and diabetes in
+consequence of Wijeya, the first king, having killed his old benefactor
+and discarded mistress, Kuvźni, when, in the shape of a tiger, she
+endeavoured to revenge her slighted charms. The gods taking pity on
+Panduvasa, consulted by what means he might be restored to health, and
+found that it could not be effected without the aid of one not born of
+a woman. The difficulty was to find such a person. Rahu being sent on
+the service, discovered Malaya Rajā, king of Malva Dźsa, the son of
+Vishnu, sprung from a flower. Rahu changing himself into an immense
+boar, laid waste the royal gardens to the great consternation of the
+gardeners, who fled to the palace and told what was passing. The king,
+who was a keen sportsman, hastened to the spot with his huntsmen, whom
+he ordered to drive the boar towards him. The boar, when pressed, at
+one bound flew over the head of the king, who shot an arrow through him
+in passing, but without effect, the animal continuing his flight. The
+king, irritated, instantly gave pursuit with his attendants in the
+direction the beast had taken, and landed in Ceylon at Urātota (Hog
+ferry) near Jaffna; the boar alighted near Attapitiya. A piece of
+sweet potato that he brought from the garden in his mouth and which
+he here dropt was immediately changed, it is said into a rock, that
+still preserves its original form, and is still called Batalagala
+or sweet potato rock. The king came up with the beast on the hill
+Hantana near Kandy, instantly attacked him sword in hand, and with
+the first blow inflicted a deep gash. On receiving this wound, the
+boar became transformed into a rock which is now called Uragala, is
+very like a hog, and is said to retain the mark of the wound. The
+king, whilst surprised and unable to comprehend the meaning of
+the marvels he had just witnessed, received a visit from Sakra,
+Vishnu and other gods who explained the mystery that perplexed him,
+and the object in view in drawing him to Ceylon--he alone, not being
+born of woman, having it in his power to break the charm under which
+Panduvasa laboured. Malaya Rajā complying with the wishes of the gods,
+ordered the Kohomba Yakku dance to be performed which, it is said,
+drove the sickness out of the king into a rock to the northward of
+Kandy, which is still called the rock of the Tiger sickness." [1]
+
+"The spirit of Kuvźni is still supposed to haunt the country and
+inflict misfortune on the race of the conqueror by whom she was
+betrayed. Kuvenigala is a bare mountain of rock on which are two
+stones, one slightly resembling a human figure in a standing attitude,
+the other looking like a seat. It is on this that traditions assert,
+the Yakinni sometimes appears and casts the withering glance of
+malignant power over the fair fields and fertile Valley of Asgiriya--a
+sequestered and most romantic spot in the Matale District." [2]
+
+Rocks with mystic marks indicate the spot where treasures are concealed
+and lights are seen at night in such places.
+
+When the owner of a treasure wanted to keep it safe, it is said that
+he dug two holes in some lonely jungle and at night proceeded to
+the spot with a servant carrying the treasure; after the treasure
+was deposited in one hole, the master cut his servant's throat and
+buried him in the other to make him a guardian of his treasure in
+the form of a snake or demon.
+
+The earth goddess (Mihi Ket) supports the world on one of her thumbs
+and when weary shifts it on to the other causing an earthquake.
+
+The four cardinal points are presided over by four guardian deities
+(Hataravaran Deviyō).
+
+Sea waves are three in number which follow each other in regular
+succession. The first and the largest is the brother who fell in love
+with his sister and who, to conquer his unholy passion, committed
+suicide by jumping into the sea. The next is his mother who jumped
+after her son, and the last and the smallest is the daughter herself.
+
+The sky in the olden times was very close to the earth, and the stars
+served as lamps to the people; a woman who was sweeping her compound
+was so much troubled by the clouds touching her back when she stooped
+to sweep that she gave the sky a blow with her ikle broom saying
+'get away' (pala). The sky in shame immediately flew out of the reach
+of man.
+
+The rainbow is the god Sakra's bow (Devidunne) and portends fair
+weather; when any calamity is approaching Budures (Buddha's
+rays) appear in the sky--"a luminous phenomenon consisting of
+horizontal bands of light which cross the sky while the sun is in the
+ascendant." The twilight seen on hill tops is the sunshine in which
+the female Rakshis dry their paddy.
+
+Lightning strikes the graves of cruel men; thunder induces conception
+in female crocodiles and bursts open the peahen's eggs.
+
+Children sing out to the moon "Handahamy apatat bat kande ran tetiyak
+diyo."--(Mr. Moon do give us a golden plate in which to eat our rice).
+
+When the new moon is first observed it is lucky to immediately after
+look on rice, milk or kiss a kind and well to do relative.
+
+The spots in the moon represent a hare to signify to the world the
+self-sacrifice of Buddha in a previous existence.
+
+In each year the twelve days (Sankranti) on which the sun moves from
+one sign of the zodiac to another, are considered unlucky. There
+are twenty seven constellations (neket) which reach the zenith at
+midnight on particular days in particular months; and their position is
+ascertained from an astrologer before any work of importance is begun.
+
+The sun, moon, and Rahu were three sons of a widowed mother whom
+they left at home one day to attend a wedding. When they returned she
+inquired what they had brought with them; the eldest angrily replied
+that he had brought nothing, the second threw at her the torch which
+had lighted them on the way, but the third asked for his mother's
+rice pot and put into it a few grains of rice, which he had brought
+concealed under his nails and which miraculously filled the vessel. The
+mother's blessing made the youngest son the pleasant and cool moon,
+while her curses made the second the burning sun and the eldest the
+demon Rahu who tries to destroy his brothers by swallowing them and
+causing an Eclipse.
+
+
+
+
+
+
+
+CHAPTER II.
+
+THE VEGETABLE WORLD.
+
+
+Trees which grow to a large size like the Nuga (ficus altissima),
+Bo (ficus religiosa), Erabadu (erythrina indica), Divul (feroma
+elephantum) are the abodes of spirits and villagers erect leafy
+altars under them where they light lamps, offer flowers and burn
+incense. Before a wood-cutter fells a large tree he visits to it
+three or four days previously and asks the spirit residing there to
+take its abode elsewhere; otherwise evil will befall him.
+
+On the way to Adam's Peak there are to be found sacred orchards where
+a person may enter and eat any quantity of fruit but will not be able
+to find his way out if he tries to bring any with him.
+
+The Bo tree is sacred to Buddha and is never cut down; its leaves
+shiver in remembrance of the great enlightenment which took place
+under it. His three predecessors in the Buddha hood--Kassapa,
+Konāgama, Kakusanda--attained enlightenment under the nuga, dimbul
+and the sirisa.
+
+The margosa tree is sacred to Pattini and the telambu tree to Navaratna
+Wālli. Each lunar asterism is associated with a particular tree.
+
+Homage is paid to an overlord by presenting him with a roll of 40
+betel leaves with the stalk ends towards the receiver. Before the
+betel is chewed, its apex and a piece of the petiole of the base are
+broken off as a cobra brought the leaf from the lower world holding
+both ends in its mouth. It is also considered beneath one's dignity
+to eat the base of the petiole.
+
+The flowering of a tala tree (corypha umbraculifera) is inauspicious to
+the village. A cocoanut only falls on a person who has incurred divine
+displeasure; it is lucky to own a cocoanut tree with a double stem.
+
+A king cocoanut tree near the house brings bad luck to the owner's
+sons. When a person dies or a child is born a cocoanut blossom is
+hung over him.
+
+The person who plants an arekanut tree becomes subject to
+nervousness. The woman who chews the scarred slice of an arekanut
+becomes a widow. If a married woman eats a plantain which is attached
+to another, she gets twins.
+
+An astrologer once told a king that a particular day and hour were so
+auspicious that anything planted then would become a useful tree. The
+king directed the astrologer's head to be severed and planted and this
+grew into the crooked cocoanut tree. Pleased with the result he got his
+own head severed and planted and it grew into the straight areka tree.
+
+Red flowers (rat mal) are sacred to malignant spirits and white flowers
+(sudu mal) to beneficient spirits. Turmeric water is used for charming
+and sticks from bitter plants are used as magic wands. The Nāga darana
+root (martynia diandra) protects a man from snake bite.
+
+It is auspicious to have growing near houses the following:--nā
+(ironwood), palu (mimusops hexandra), mūnamal (mimusops elengi), sapu
+(champak), delum (pomegranate), kohomba (margosa), areka, cocoanut,
+palmyra, jak, shoeflower, idda (wrightia zeylanica), sadikka (nutmeg)
+and midi (vitis vinifera) while the following are inauspicious:--imbul
+(cotton), ruk (myristica tursfieldia), mango, beli (aegle marmelos),
+ehela (cassia fistula), tamarind, satinwood, ratkihiri (accacia
+catechu), etteriya (murraya exotica) and penala (soap berry plant).
+
+Persons taken for execution were formerly made to wear wadamal
+(hibiscus).
+
+The dumella (Trichosanthes cucumerina) and the kekiri (zhenaria
+umbellata) are rendered bitter, if named before eating. Alocasia yams
+(habarale) cause a rasping sensation in the throat when they are
+named within the eater's hearing.
+
+When a person is hurt by a nettle, cassia leaves are rubbed on the
+injured place with the words "tōra kola visa netā kahambaliyā visa
+eta." (Cassia leaves are stingless but prickly is the nettle). Cassia
+indicates the fertility of the soil; where diyataliya (mexitixia
+tetrandra) and kumbuk (terminalia tomentosa) flourish a copious supply
+of water can be obtained.
+
+The bark of the bo tree and of the Bōmbu (symplocos spicata) prevent
+the contagion of sore eyes when tied on the arms.
+
+In the beginning the only food used by man was an edible fungus like
+boiled milk which grew spontaneously upon the earth. As man fell
+from his primitive simplicity this substance disappeared and rice
+without the husk took its place. But when man became depraved the
+rice developed a covering and ceased to grow spontaneously forcing
+men to work.
+
+A poor widow had a daughter who married a rich man. One day she
+went to her daughter's and asked for a little rice to eat. Though
+the pot of rice was on the fire, the daughter said she had none to
+give and the mother went away. The daughter found the rice in the
+pot had turned into blood and she threw it away. The god Sakraya in
+revenge reduced the daughter to beggary and the mother and daughter
+on the god's advice dug where the pot of rice had been emptied and
+found the batala yam (bata rice and lź-blood). Thereafter the batala
+(Edulis batatas) became the food of the poor.
+
+That the jak fruit may be eaten by the people, the god Sakrayā came
+to earth as a Brahmin, plucked a fruit and asked a woman to cook it
+without tasting. The smell was so tempting that she stealthily ate a
+little of it and was called a thievish woman (hera, thief; and liya
+woman.) The fruit is consequently called heraliya.
+
+A king once directed a jeweller to work in gold a design similar to
+the club moss; the goldsmith found this so hard that he went mad and
+the moss is called the jeweller's curse (badal vanassa).
+
+The butterfly orchid inflames one's passion and is called the "yam
+that killed the younger sister" (nagā meru ale) as a sister once
+accidentally tasted it and made amorous gestures to her brother who
+killed her.
+
+If a person approaches the mythical Damba tree without a charm he
+will be killed. The celestial Kapruka gives everything one wishes
+for. The unknown Visakumbha is an antidote for poison and is eaten
+by the mungoose after its fight with the cobra. Kusa grass (sevendrā)
+exists both on earth and in heaven.
+
+The imaginary Kalu nika twig floats against the current, cuts in two
+the strongest metal; when eaten rejuvenates the old; and to obtain
+it the young of the etikukulā (jungle fowl) should be tied by a metal
+chain when the parents will fetch the twig to release their young.
+
+
+
+
+
+
+
+CHAPTER III.
+
+THE ANIMAL WORLD.
+
+
+The presence of bats in a house indicates that it will be soon
+deserted. Medicinal virtues are ascribed to the flesh of monkeys. To
+look at a slender loris (una hapuluva) brings ill luck and its eyes are
+used for a love potion. The lion's fat corrodes any vessel except one
+of gold; its roar which makes one deaf is raised three times--first
+when it starts from its den, next when it is well on its way, and
+last when it springs on its victim. It kills elephants but eats only
+their brain. The unicorn (kangavźna) has a horn on its forehead with
+which it pierces the rocks that impede its progress.
+
+If a dog howls or scratches away the earth before a house it presages
+illness or death; if it walks on the roof, the house will be deserted,
+if it sleeps under a bed it is a sign of the occupant's speedy death.
+
+A bear throws sand on the eyes of its victim before pouncing on him,
+and it does not attack persons carrying rockbine (Galpahura).
+
+When a person is bitten by a mouse, the wound is burnt with a heated
+piece of gold. A mouse after drinking toddy boasts that it can
+break up the cat into seven pieces. A kick from a wild rat (valmiyā)
+produces paralysis.
+
+The porcupine (ittźvā) shoots its quills to keep off its antagonists
+and hunts the pengolin (kebellevā) out of its home and occupies
+it himself.
+
+A cheetah likes the warmth of a blaze and comes near the cultivator's
+watch fire in the field, calls him by name and devours him; it
+frequents where peacocks abound; it does not eat the victim that falls
+with the right side uppermost. Small pox patients are carried away by
+this animal which is attracted by the offensive smell they emanate;
+when the cheetah gets a sore mouth by eating the wild herb mīmanadandu,
+it swallows lumps of clay to allay its hunger; its skin and claws
+are used as amulets; the female cheetah gives birth only once and has
+no subsequent intercourse with her mate owing to the severe travail;
+the cheetah was taught by the cat to climb up a tree but not to climb
+down; in revenge it always kills its tutor but is reverent enough not
+to make a meal of the body which it places on an elevated spot and
+worships. One in a thousand cheetahs has the jaya-revula (lucky side
+whiskers) which never fails to bring good fortune if worn as an amulet.
+
+The cheetah, the lizard and the crocodile were three brothers,
+herdsmen, skilled in necromancy; as the animals they were looking after
+refused to yield milk, the eldest transformed himself into a cheetah,
+and the evil nature of the beast asserting itself he began to destroy
+the flock and attack the brothers; the youngest took refuge on a tree
+transforming himself into a lizard and the other who had the magical
+books turned himself into a crocodile and jumped into a river; these
+three have ever since lived in friendship and a person who escapes
+the crocodile is killed if a lizard urinates on him when sleeping;
+a crocodile's victim can free himself by tickling its stomach and
+trying to take away the books concealed there.
+
+A cat becomes excited by eating the root of the acolypha indica
+(kuppamźniya) and its bite makes one lean; its caterwauling is
+unlucky. The grey mungoose bites as an antidote a plant not identified
+called visakumbha before and after its fight with the cobra; when it
+finds difficulty in fighting the cobra, it retires to the jungle and
+brings on its back the king of the tribe, a white animal, by whom or
+in whose presence the cobra is easily killed.
+
+The hare gives birth to its young on full moon days, one of them has
+a crescent on its forehead and dies the first day it sees the moon
+or invariably becomes a prey to the rat snake.
+
+When a tooth drops, its owner throws it on to the roof saying squirrel,
+dear squirrel, take this tooth and give me a dainty one in return
+(lenō lenō me data aran venin datak diyō).
+
+Goblins are afraid of cattle with crumpled horns; a stick of the leea
+sambucina (burulla) is not used to drive cattle as it makes them lean;
+the saliva from the mouth of a tired bull is rubbed on its body to
+relieve its fatigue, and bezoar stones (gōrōchana) found in cattle
+are prescribed for small pox. In the olden time the ox had no horns
+but had teeth in both its jaws, while the horse had horns but had
+no teeth in its upper jaw; each coveted the other's possessions and
+effected an exchange; the ox taking the horns and giving the horse
+its upper row of teeth; cart bulls are driven with the words 'jah,'
+'pita,' 'mak,' 'hov'.--move, to the right, to the left, halt.
+
+Wild buffaloes are susceptible to charms.
+
+Deer's musk prolongs a dying man's life.
+
+An elephant shakes a palm leaf before eating it as bloodsuckers may
+be lurking there to creep inside its trunk. A dead elephant is never
+found for when death approaches the elephant goes to a secluded spot
+and lays itself down to die. Children who are made to pass under an
+elephant's body become strong and are free from illness.
+
+When the keeper says 'hari hari,' the elephant moves; 'ho ho' it stops,
+'dhana' it kneels; 'hinda', it lies down; 'daha', it gets up; 'bila'
+it lifts the fore foot; 'hayi,' it lifts its trunk and trumpets.
+
+A shower during sunshine denotes the jackal's wedding day; a jackal
+always joins the cry of its friends, otherwise its hair will drop off
+one by one; a jackal's horn (narianga) is very rare and it gives the
+possessor everything he wishes for and when buried in a threshing
+floor increases the crop, a hundred fold. The jackals assisted
+by the denizens of the woods once waged war against the wild fowls
+(welikukulō) who called to their aid a party of men one of whom seized
+the king of the jackals and dashed him on a rock and broke his jaw;
+as the king received the blow he raised the cry, apoi mage hakka (Oh my
+jaw), which could still be heard in the jackal's howl. The wild fowls
+are still the enemies of the jackals. The jackals and the crabs have
+also a feud between them; a jackal once deceived a crocodile on the
+promise of getting the latter a wife and got himself ferried across
+the river for several days till he had consumed the carcase of the
+elephant on the other bank. A crab undertook to assist the crocodile
+to take revenge, invited the jackal to a feast and suggested to him
+to go to the riverside for a drink of water. The jackal consented but
+on seeing his enemy lying in wait killed the crab for his treachery.
+
+Dark plumaged birds like the owl, the magpie robin and the black bird
+bring ill luck and are chased away from the vicinity of houses. The
+cry of the night heron (kana-koka) as it flies over a house presages
+illness and that of the devil bird (ulamā) death. The devil bird was
+in a previous birth a wife whose fidelity her husband suspected and
+in revenge killed their child, made a curry of its flesh and gave it
+to the mother; as she was eating she found the finger of the infant
+and in grief she fled into the forest, killed herself, and was born
+the devil bird.
+
+Crows are divided into two castes which do not mate, the hooded
+crows and the jungle crows; they faint three times at night through
+hunger and their insatiate appetite can only be temporarily appeased
+by making them swallow rags dipped in ghee; they hatch their eggs in
+time to take their young to the Ehela festival held in honour of the
+godlings during July and August. A crow seldom dies a natural death,
+and once in a hundred years a feather drops. As no one eats its flesh
+it sorrowfully cries kātka (I eat every body). The king crow was once
+a barber and it now pecks its dishonest debtor, the crow.
+
+The presence of sparrows in a house indicates that a male child will
+be born and when they play in the sand that there will be rain. Once
+upon a time a house, where a pair of sparrows had built their nest
+caught fire; the hen sparrow flew away but the male bird tried to save
+their young and scorched his throat; this scar can still be seen on
+the cock sparrow.
+
+A house will be temporarily abandoned if a spotted dove (alukobeyiyā)
+flies through it; this bird was once a woman who put out to dry some
+mī flowers (bassia longifolia) and asked her little son to watch them;
+when they were parched they got stuck to the ground and could not
+be seen; the mother thought the child had been negligent and killed
+him in anger; a shower of rain which fell just then showed to her the
+lost herbs and in remorse she killed herself and was born the spotted
+dove, who still laments. "I got back my mī flowers but not my son,
+Oh my child, my child" (mimal latin daru no latin pubbaru putź pū pū).
+
+Parrots are proverbially ungrateful; sunbirds boast after a copious
+draught of toddy that they can overthrow Maha Meru with their tiny
+beaks.
+
+The great difficulty of the horn-bill (kendetta) to drink water is
+due to its refusal to give water to a thirsty person in a previous
+existence. The common babbler hops as he was once a fettered
+prisoner. The red tailed fly catcher was a fire thief, and the white
+tailed one a cloth thief.
+
+A white cock brings luck and prevents a garden from being destroyed
+by black beetles. When a hen has hatched the shells are not thrown
+away but threaded together and kept in a loft over the fireplace till
+the chickens can look after of themselves. Ceylon jungle fowls become
+blind by eating strobilanthes seed when they may be knocked down with
+a stick.
+
+The cuckoo searches for its young, ejected from the crow's nest,
+crying koho (where) and its cry at night portends dry weather.
+
+The plover (kiralā) sleeps with her legs in the air to prevent
+the sky falling down and crushing her young; her eggs, when eaten,
+induce watchfulness.
+
+Peacocks dance in the morning to pay obeisance to the Sun God,
+and they are not kept as pets in houses as the girls will not find
+suitors. Peahens conceive at the noise of thunder and hence their love
+for rain. Some say that the peacock once fell in love with the swan
+king's daughter and when going to solicit her hand borrowed the pitta's
+beautiful tail which he refused to return after winning his bride; the
+peahen pecks at the male bird's train during the mating season, angry
+at the deception practised on her while the pittā goes about crying
+"avichchi" (I shall complain when the Maitri Buddun comes.) Others
+say that the peacock stole the garments while pittā was bathing.
+
+The cry of the pittā (avichchya) presages rain; and it is thought to
+be a sorrow stricken prince mourning for his beautiful bride Ayittā
+and hence his cry.
+
+Leeches are engaged in measuring the ground. Snails were persons who
+in a previous birth used to spit at others; their slime when rubbed
+on one's body makes one strong. Worms attack flowers in November and
+are influenced by charms.
+
+Retribution visits one who ruthlessly destroys the clay nest of the
+mason wasp (kumbalā); a ran kumbalā builds a nest with lime when a
+boy is to be born in the house and a metikumbalā with clay when a girl.
+
+Winged termites issue in swarms in the rainy season and prognosticate
+a large catch of fish. Spiders were fishermen in a previous existence
+and the mantis religiosa (dara kettiyā) a fire-wood thief.
+
+Bugs infest a house when misfortune is impending and crickets (reheyyō)
+stridulate till they burst.
+
+It is lucky to have ants carrying their eggs about a house, but it
+is unlucky for the head of the house when large black ants enter it.
+
+When a person is in a bad temper it is sarcastically said that a
+large sized red ant has broken wind on him.
+
+The small red myriapod (kanvźyā) causes death by entering the ear.
+
+Every new born child has a louse on its head which is not killed but
+thrown away or put on another's head.
+
+As the finger is taken round the bimūrā (a burrowing insect,) it dances
+to the couplet "bim ūrā bim ūrā tōt natāpiya, māt nattanan." (Bimūrā
+bimūrā, you better dance and I too shall dance.)
+
+Butterflies go on a pilgrimage from November to February to Adam's
+Peak against which they dash themselves and die in sacrifice.
+
+Centipedes run away when their name is mentioned; they are as much
+affected as the man they bite.
+
+The black beetle is the messenger of death to find out how many
+persons there are in a house; if it comes down on three taps from an
+ikle broom its intentions are evil; it is seldom killed, but wrapt
+in a piece of white cloth and thrown away or kept in a corner.
+
+The presence of fire flies in a house indicate that it will be broken
+into or deserted; if one alights on a person, some loss will ensue;
+if it is picked up, anything then wished for will be fulfilled;
+the fireflies had refused to give light to one in need of it in a
+previous existence; their bite requires "the mud of the deep sea and
+the stars of the sky for a cure"--a cryptic way of saying "salt from
+the sea and gum from the eye."
+
+A crocodile makes lumps of clay to while away the time; it throws
+up its prey as it carries it away and catches it with its mouth;
+its female becomes pregnant at the sound of thunder without any
+cohabitation; at certain times of the year the crocodile's mouth is
+shut fast; whenever its mouth opens, its eyes close.
+
+The flesh of the iguana is nutritious and never disagrees. The
+kabaragoya is requisitioned to make a deadly and leprosy-begetting
+poison which is injected into the veins of a betel leaf and given to
+an enemy to chew; three of these reptiles are tied to the three stones
+in a fireplace facing each other with a fourth suspended over them;
+a pot is placed in the centre into which they pour out their venom
+as they get heated.
+
+The blood-sucker indicates by the upward motion of its head that girls
+should be unearthed, and by the downward motion that its inveterate
+tormentors the boys should be buried. Chameleons embody the spirits
+of women who have died in parturition.
+
+The cry of frogs is a sign that rain is impending and the fluid they
+eject is poisonous; if frogs that infest a house be removed to any
+distance, they always come back; a person becomes lean if a tree-frog
+jumps on him.
+
+A python swallows a deer whole and then goes between the trunks of
+two trees growing near each other to crush the bones of its prey;
+its oil cures any bad cut or wound.
+
+Venomous reptiles are hung up after they are killed or are burnt.
+
+The cobra is held sacred and rarely killed; when caught it is enclosed
+in a mat bag with some boiled rice and floated on a river or stream;
+a person killing a cobra dies or suffers some misfortune within seven
+days. Some cobras have a gem in their throats which they keep out to
+entice insects; they kill themselves if this be taken from them which
+can be done by getting on to a tree and throwing cowdung over the
+gem. Cobras are fond of sandal wood and the sweet smelling flowers
+of the screw pine, and are attracted by music. Their bite is fatal
+on Sundays. Martynia diandra (nāgadarana) protects a man from the
+bite of the cobra.
+
+There are seven varieties of vipers; of these the bite of the nidi
+polangā causes a deep sleep, and of the le polangā a discharge of
+blood. When her skin is distended with offspring, the female viper
+expires and the young make their escape out of the decomposing body.
+
+Cobras and vipers keep up an ancient feud; during a certain hot season
+a child was playing inside a vessel full of water and a thirsty cobra
+drank of it without hurting the child; a thirsty viper met the cobra
+and was told where water was to be found on the viper's promise that
+it will not injure the child; as the viper was drinking the water,
+the child playfully struck it and the viper bit him to death; the
+cobra who had followed the viper killed it for breaking its promise.
+
+The green whip snake (ehetullā) attacks the eyes of those who approach
+it and the shadow of the brown whip snake (hena kandaya) makes one
+lame or paralytic.
+
+A rat snake seldom bites, but if it does, the wound ends fatally only
+if cowdung is trampled on.
+
+The aharakukkā (tropidonoms stolichus) lives in groups of seven and
+when one is killed the others come in search of it.
+
+A mapila (dipsas forstenii) reaches its victim on the floor by several
+of them linking together and hanging from the roof.
+
+The legendary kobō snake loses a joint of its tail every time it
+expends its poison, till one joint is left, when it assumes wings
+and the head of a toad; with the last bite both the victim and the
+snake die.
+
+
+
+
+
+
+
+CHAPTER IV.
+
+HUMAN BEINGS.
+
+
+It is considered unlucky to lie down when the sun is setting; to sleep
+with the head towards the west or with the hands between the thighs;
+to clasp one's hands across the head or to eat with the head resting
+on a hand; to strike the plate with the fingers after taking a meal; to
+give to another's hand worthless things like chunam or charcoal without
+keeping them on something, and for a female to have a hairy person.
+
+It is thought auspicious to eat facing eastwards, to gaze at the full
+moon and then at the face of a kind relative or a wealthy friend;
+to have a girl as the eldest in the family; to have a cavity between
+the upper front teeth: and if a male to have a hairy body.
+
+If a person yawns loud the crop of seven of his fields will be
+destroyed; a child's yawn indicates that it is becoming capable of
+taking a larger quantity of food.
+
+If a person bathes on a Friday it is bad for his sons, if on a Tuesday
+for himself; if he laughs immoderately he will soon have an occasion
+to cry; if he allows another's leg to be taken over him he will be
+stunted in his growth; if he passes under another's arm he will cause
+the latter to get a boil under the armpit, which can be averted by
+his returning the same way.
+
+If a person eats standing, or tramples a jak fruit with one foot only
+he will get elephantiasis; if he eats walking about he will have to
+beg his bread; if he gazes at the moon and finds its reflection round
+his own shadow his end is near.
+
+If the second toe of a female be longer than the big toe she will
+master her husband; if the left eye of a male throbs, it portends
+grief, the right pleasure--of a female it is the reverse.
+
+If the eyebrows of a woman meet she will outlive her husband; if of
+a man he will be a widower; if a male eats burnt rice his beard will
+grow on one side only; if the tongue frequently touches where a tooth
+has fallen the new tooth will come out projecting; if an eye tooth
+be extracted it will cause blindness.
+
+A sneeze from the right nostril signifies that good is being spoken
+of the person, from the left ill; when an infant sneezes a stander
+by says "ayi-bōvan" (long life to you).
+
+If a child cuts its upper front teeth first, it portends evil to its
+parents; a child sucks its toe when it has drunk seven pots of milk.
+
+An infant whimpers in its sleep when spirits say that its father is
+dead as it had never seen him, but smiles when they say its mother is
+dead as it knows she has nursed it only a little while before. Mothers
+hush crying children by calling on the kidnapping goblin Billā or
+Gurubāliyā.
+
+A person who dangles his legs when seated digs his mother's grave. As
+one with a hairy whorl on his back will meet with a watery death,
+he avoids seas and rivers.
+
+Everyone's future is stamped on his head; flowers on the nails signify
+illness and the itching sensation in one's palm that he will get money.
+
+It is bad to raise one's forefinger as he takes his handful of rice
+to his mouth as he thereby chides the rice.
+
+No one takes his meal in the presence of a stranger without giving him
+a share as it will disagree with him. If any envious person speaks
+of the number of children in another's family or praises them the
+party affected spits out loud to counteract the evil.
+
+Two people who are the first born of parents are never allowed to
+marry as their children rarely live. The dead body of a first male
+child of parents who are themselves the first born of their parents
+is regarded as having magical powers and sorcerers try to obtain it;
+if this be done the mother will not bear any more children; to prevent
+this it is buried near the house. When a mother's pregnancy desires
+are not satisfied the child's ears fester.
+
+Pollution caused by a death lasts three months, by child birth one
+month, by a maid attaining puberty fourteen days, and by the monthly
+turn of a woman till she bathes.
+
+Every person has in a more or less degree on certain days an evil
+eye and a malevolent mouth; to avoid the evil eye black pots with
+chunam marks and hideous figures are placed before houses; children
+are marked between the eyes with a black streak, chanks are tied
+round the forehead of cattle, branches of fruit are concealed with
+a covering made of palm leaves and festive processions are preceded
+by mummeries. Serious consequences befall a person who recites
+ironically laudatory verses written by a person with a malevolent
+mouth. Assumption of high office and marriage ceremonies are fraught
+with ill to the persons concerned owing to the evil eye and malevolent
+mouth.
+
+The kalawa (principle of life,) in man rises with the new moon from
+the left toe and travels during the lunar month up to the head and
+down again to the right foot. Any injury however slight to the spot
+where it resides causes death. Its movements are reversed in a woman,
+in whom it travels up from the right toe and comes down on the left
+side. The course it takes is (1) big toe of foot; (2) sole of foot;
+(3) calf; (4) knee cap; (5) lingam; (6) side of stomach; (7) pap; (8)
+armpit; (9) side of neck; (10) side of throat; (11) side of lip; (12)
+side of cheek; (13) eye; (14) side of head; (15) other side of head;
+(16) eye; (17) side of cheek; and so on till the big toe of the other
+foot is reached.
+
+
+
+
+
+
+
+CHAPTER V.
+
+THINGS MADE BY MAN.
+
+
+Houses are not built with a frontage towards the South-East for fear
+of destruction by fire as it is known as the fire quarter (ginikona).
+
+A lucky position of the constellations (neket) is ascertained before
+the first pillar of a house is erected, before a door frame of a new
+house is set or a new house is tiled, before a new house is entered
+or a fire kindled or furniture taken in or before a tree is planted
+or a well dug.
+
+When several deaths take place in a dwelling house, it is
+deserted. Whole villages are sometimes deserted in case of an epidemic.
+
+The fire that is first kindled in a new house is arranged in the main
+room and over it is placed a new pot full of milk resting on three
+stones or three green sticks placed like a tripod. As the milk begins
+to boil, pounded rice is put into it.
+
+The goddess of fortune is said to leave a dwelling house which is
+not swept and kept clean.
+
+As a newly married couple crosses the threshold a husked cocoanut is
+cut in two.
+
+To avoid the evil eye black pots with white chunam marks and hideous
+figures are placed before houses and in orchards.
+
+When a child is born, if it be a boy a pestle is thrown from one side
+of the hut to the other, if a girl an ikle broom.
+
+All the personal belongings of a dead man are given away in
+charity. Paddy is not pounded in a house where a person has died as
+the spirit will be attracted by the noise.
+
+When the daily supply of rice is being given out, if the winnowing
+fan or the measure drops, it denotes that extra mouths will have to
+be fed. If a person talks while the grain is being put into the pot,
+it will not be well boiled.
+
+In the field things are not called by their proper names, no sad news
+is broken and a shade over the head is not permitted.
+
+In drawing toddy from the kitul tree, (caryota urens) a knife which
+has already been used is preferred to another.
+
+If a grave be dug and then closed up to dig a second, or if a coffin
+be too large for the corpse, or if the burial be on a Friday there
+will soon be another death in the family.
+
+
+
+
+
+
+
+CHAPTER VI.
+
+THE SOUL AND ANOTHER LIFE.
+
+
+When a person dies everything is done to prevent the disembodied
+spirit being attracted to its old home or disturbed. Even paddy is
+not pounded in the house as the sound may attract it.
+
+The day after burial the dead man's belongings are given away in
+charity and an almsgiving of kenda (rice gruel) to priests or beggars
+takes place. A little of the kenda in a gotuwa (leaf cup) is kept on
+a tree or at a meeting of roads and if a crow or any other bird eats
+it, it is a sign that the deceased is happy; otherwise it indicates
+that it has become a perturbed spirit. Seven days after, there is
+an almsgiving of rice when a gotuwa of rice is similarly made use of
+for a further sign. Three months after is the last almsgiving which
+is done on a large scale; relatives are invited for a feast and all
+signs of sorrow are banished from that day.
+
+The object of this last almsgiving is to make the disembodied spirit
+cease to long for the things he has left behind and if this be not
+done the spirit of the dead person approaches the boundary fence of
+the garden; if the omission be not made good after six months it takes
+its stand near the well; when nine months have elapsed it comes near
+the doorway, and after twelve months it enters the house and makes
+its presence felt by emitting offensive smells and contaminating food
+as a Peretayā or by destroying the pots and plates of the house and
+pelting stones as a gevalayā or by apparitions as an avatāré or by
+creating strange sounds as a holmana; it is afraid of iron and lime
+and when over boisterous a kattadiya rids it from the house by nailing
+it to a tree, or enclosing it in a small receptacle and throwing it
+into the sea where it is so confined till some one unwittingly sets
+it free when it recommences its tricks with double force. A woman who
+dies in parturition and is buried with the child becomes a bodirima;
+she is short and fat, rolls like a cask, kills men whenever she can;
+if a lamp and some betel leaves be kept where she haunts she will be
+seen heating a leaf and warming her side; the women chase her away
+with threats of beating her with an ikle broom; if shot at she turns
+into a chameleon (yak katussā). If a person dreams of a dead relative
+he gives food to a beggar the next morning.
+
+
+
+
+
+
+
+CHAPTER VII.
+
+SUPERHUMAN BEINGS.
+
+
+The three sources of superhuman influence from which the Singhalese
+peasantry expect good or ill are (1) the spirits of disease and
+poverty; (2) tutelary spirits of various grades and (3) the planetary
+spirits.
+
+There are several important spirits of disease such as Maha Sohona,
+Riri Yakā, Kalu Kumāra Yakā, Sanni Yakā.
+
+Maha Sohona is 122 feet high, has the head of a bear with a pike in
+his left hand and in his right an elephant, whose blood he squeezes
+out to drink; he inflicts cholera and dysentery and presides over
+graveyards and where three roads meet and rides on a pig. In ancient
+times two giants Jayasena and Gotimbara met in single combat; the
+latter knocked off the head of Jayasena when the god Senasurā tore
+off the head of a bear and placed it on Jayasena's body who rose up
+alive as the demon Maha Sohona.
+
+Riri Yakā has a monkey face, carries in one hand a cock and a club in
+the other with a corpse in his mouth, is present at every death bed,
+haunts fields and causes fever flux of blood and loss of appetite,
+and has a crown of fire on his head. He came into the world from the
+womb of his mother by tearing himself through her heart.
+
+Kalu Kumāra Yakā is a young devil of a dark complexion who is seen
+embracing a woman; he prevents conception, delays childbirth and
+causes puerperal madness. He was a Buddhist arhat with the supernatural
+power of going through the air. In one of his aerial travels, he saw
+a beautiful princess and falling in love with her lost at once his
+superhuman powers and dropped down dead and became the demon Kalu
+Kumāra Yakā.
+
+Sanni Yakā has cobras twisting round his body with a pot of fire
+near him, holds a rosary in his hand, causes different forms of coma,
+rides on a horse or lion, has 18 incarnations and forms a trinity with
+Oddi Yakā and Huniam Yakā. He was the son of a queen put to death by
+her husband who suspected she was unfaithful to his bed. As the queen
+who was pregnant was being executed, she said that if the charge was
+false the child in her womb will become a demon and destroy the King
+and his city. Her corpse gave birth to the Sanni Yakā who inflicted
+a mortal disease on his father and depopulated the country.
+
+When any of these demons has afflicted a person the prescribed form
+of exorcism is a devil dance. In the patient's garden, a space of
+about 30 square feet is marked out (atamagala) and bounded with lemon
+sticks. Within the enclosure, raised about 3 feet from the ground,
+is erected an altar (samema) for the offerings (pidenitatu). The
+shape of the altar depends on the afflicting demon--triangular for
+Riri Yakā, rectangular for Sanni Yakā, semicircular for Kalu Kumāra
+Yakā and square for Maha Sohona.
+
+The offerings consist of boiled rice, a roasted egg, seven kinds
+of curries, five kinds of roasted seed, nine kinds of flowers,
+betel leaves, fried grain, powdered resin and a thread spun by a
+virgin. There are the usual tom tom beaters; and the exorcist and his
+assistants are dressed in white and red jackets, with crown shaped
+head ornaments, and bell attached leglets and armlets, and carrying
+torches and incense pans.
+
+The ceremony consists of a series of brisk dances by the exorcist,
+and his men, at times masked, in the presence of the patient to the
+accompaniment of a chant (kavi) giving the life history of the devil,
+with a whirling of the blazing torches. This lasts from evening till
+dawn when the exorcist lies on his back and calls on the devil to cure
+the patient (yādinna); incantations follow (mantra), and the sacrifices
+are offered. For the Riri Yakā a cock which had been placed under the
+altar or tied to the foot of the patient is killed and thrown into
+the jungle; for the Kalu Yakā an earthen pot which had been placed on
+the altar is broken; for the Sanni Yakā the offerings are conveyed
+in a large bag to a stream or river and thrown into the water; for
+the Maha Sohona the exorcist feigns himself dead to deceive the devil
+and is carried with mock lamentations to a burial ground.
+
+The spirits of poverty--Garā Yakku--are twelve in number viz., (1)
+Molan Garavva; (2) Dala Rākshayā, (3) Yama Rākshayā; (4) Pūranikā;
+(5) Ratnakūtayā; (6) Nīla Giri; (7) Nanda Giri; (8) Chandra Kāvā;
+(9) Mārakā; (10) Asuraya; (11) Nātagiri; (12) Pelmadullā. They haunt
+every nook and corner of a house, destroy crops, make trees barren,
+new houses inauspicious, send pests of flies and insects, reduce
+families to abject poverty, and are propitiated by a dance called
+Garā Yakuma. A shed (maduva) is put up for it and round it is a
+narrow altar, with a platform in front (wesatte). On the altar are
+placed four kinds of flowers, betel leaves, some cotton, a spindle,
+a cotton cleaner, a shuttle, a comb, a little hair, a looking glass,
+a bundle of gurulla leaves, two burning torches and a few cents. Men of
+the Oli caste dressed in white and red and at times masked dance from
+evening till morning within the shed and on the platform. Late at night
+an oblation is made in leaf-cups of seven different vegetables cooked
+in one utensil, boiled rice, cakes and plantains. At day break the
+dancers stretch themselves on the ground and receive nine pecuniary
+offerings; they then rise up and conclude the ceremony by striking
+the roof of the shed with a rice pounder.
+
+The tutelary deities are of three grades viz., (1) Gods; (2) Godlings
+and (3) Divine Mothers. The Gods are Maha Deviyō; Natha Deviyō;
+Saman Deviyō; Kateragama Deviyō; and the Goddess Pattini.
+
+Maha Deviyō is identified with Vishnu, and is the guardian deity of
+the island, and is a candidate for the Buddhahood; a miniature weapon
+in gold or silver is placed at his shrine as a votive offering.
+
+Natha Deviyō is the future Maitri Buddha and is now biding his time
+in the Tusita heaven; Kandyan sovereigns at their coronation girt
+their swords and adopted their kingly title before his shrine.
+
+Saman Deviyō is the deified half brother of Rama, who conquered
+Ceylon in prehistoric times, and is the guardian spirit of Adam's
+Peak; pilgrims while climbing the sacred hill to worship Buddha's
+foot-print, call on him to aid their ascent. A miniature elephant in
+gold or silver is the usual votive offering to him.
+
+Kateragama Deviyō is the most popular of the gods; a prehistoric
+deity, to whom a miniature peacock in gold or silver is the customary,
+votive offering. He is said to be the six faced and twelve handed
+god Kandaswamy who on his homeward return to Kailāsa after defeating
+the Asuras halted at Kataragama in South Ceylon; here he met his
+consort Valli Ammā whom he wooed in the guise of a mendicant; when
+his advances were scornfully rejected, his brother assuming the head
+of a man and the body of an elephant appeared on the scene and the
+terrified maiden rushed into her suitor's arms for safety; the god
+then revealed himself and she became his bride. The god Ayiyanār
+invoked in the forests of Ceylon is said to be his half brother.
+
+Pattini is the goddess of chastity.
+
+The three eyed Pāndi Raja of Madura had subjugated the gods and was
+getting them to dig a pond near his royal city when, at Sakraya's
+request, Pattini who resided in Avaragiri Parvata became conceived
+in a mango fruit. After it was severed from the tree by an arrow of
+Sakraya, it remain suspended in the air and on Pāndi Rāja looking
+up to observe the wonder, a drop of juice fell on the third eye in
+the middle of his forehead by which he lost his power and the gods
+were liberated. Pattini was found inside the mango as an infant of
+exquisite beauty sucking her thumb. When she grew up she performed
+wonders and ultimately disappeared within a Kohomba tree (margosa). An
+armlet or a miniature mango fruit in gold or silver is placed at her
+devala as a votive offering.
+
+These deities are worshipped in separate devāla which are in charge
+of Kapurālas who have to bathe daily and anoint themselves with lime
+juice, avoid drinking spirits and eating flesh, eggs, turtle or eel
+and keep away from houses where a birth or death has taken place. A
+dewala consists of two rooms, one being the sanctum for the insignia
+of the god--a spear, bill hook or arrow--and the other being the
+ante room for the musicians; attached to the devala is the multengź
+(kitchen). On Wednesdays and Saturdays the doors of the dewala are
+opened; the Multengź Kapurāla cooks the food for the deity; the Tevāva
+Kapuralā offers it at the shrine on a plantain leaf enclosed with
+areka-flower-strips, and purified with saffron water, sandal paste and
+incense. Before and after the meal is offered, drums are beaten in the
+ante room. In return for offerings made by votaries the Anumetirāla
+invokes the god to give relief from any ailment, a plentiful harvest,
+thriving cattle, success in litigation, and children to sterile
+mothers. Punishment to a faithless wife, curses on a forsworn enemy
+and vengeance on a thief are invoked by getting the Kapurāla to break
+a pūnā kale--a pot with mystic designs,--or to throw into the sea or a
+river a charmed mixture of powdered condiments. Once a year, when the
+agricultural season begins, between July and August, the in-signia of
+the gods are carried on elephants in procession through the streets
+accompanied by musicians, dancers, temple tenants and custodians of
+the shrine. The festival begins on a new moon day and lasts till the
+full moon when the procession proceeds to a neighbouring river or
+stream where the Kapurāla cuts the water with a sword and removes a
+potful of it and keeps it in the dewala till it is emptied into the
+same stream the following year and another potful taken.
+
+The well-known godlings are (1) Wahala Bandāra Deviyō alias Dźvatā
+Bandāra; (2) Wirāmunda Deviyō; (3) Wanniya Bandāra; (4) Kirti Bandāra;
+(5) Menik Bandāra; (6) Mangala Deviyō; (7) Kumāra Deviyō; (8) Irugal
+Bandāra; (9) Kalu Veddā alias Kalu Bandāra; (10) Gangź Bandāra;
+(11) Devol Deviyō; (12) Ilandāri Deviyō; (13) Sundara Bandāra; (14)
+Monarāvila Alut Deviyō; (15) Galź Deviyō; (16) Ayiyanar Deviyō.
+
+The godlings are local; those which are worshipped in one country
+district are not sometimes known in another. Their insignia together
+with a few peacock feathers are sometimes kept in small detached
+buildings called kovil with representations of the godlings rudely
+drawn on the walls. A priest called a Yakdessa is in charge of a kovil
+and when people fall ill "they send for the Yakdessa to their house,
+and give him a red cock chicken, which he takes up in his hand, and
+holds an arrow with it, and dedicates it to the god, by telling him,
+that if he restore the party to his health, that cock is given to him,
+and shall be dressed and sacrificed to him in his kovil. They then
+let the cock go among the rest of the poultry, and keep it afterwards,
+it may be, a year or two; and then they carry it to the temple, or the
+priest comes for it: for sometimes he will go round about, and fetch
+a great many cocks together that have been dedicated, telling the
+owners that he must make a sacrifice to the god; though, it may be,
+when he hath them, he will go to some other place and convert them
+into money for his own use, as I myself can witness; we could buy
+three of them for four-pence half penny. When the people are minded
+to inquire any thing of their gods, the priests take up some of the
+arms and instruments of the gods, that are in the temples upon his
+shoulder; and then he either feigns himself to be mad, or really is so,
+which the people call pissuvetichchi; and then the spirit of the gods
+is in him, and whatsoever he pronounceth is looked upon as spoken by
+God himself, and the people will speak to him as if it were the very
+person of God." [3]
+
+Galź Deviyō or Galź Bandāra, also called Malala Bandāra is the god of
+the rock and is propitiated in parts of the Eastern Province, Uva and
+the Kurunegalle district, to avert sickness, bad luck and drought. "In
+these districts, in all cases, the dance, which is a very important
+part of the proceedings, and indispensable in the complete ceremony,
+takes place on a high projecting crag near the top of a prominent
+hill or on the summit of the hill, if it is a single bare rock. On
+this wild and often extremely dangerous platform, on some hills a
+mere pinnacle usually hundreds of feet above the plain below, the
+Anumetirāla performs his strange dance, like that of all so called
+devil dancers. He chants no song in honour of the ancient deity but
+postures in silence with bent knees and waving arms, holding up the
+bill hooks--the god himself for the time being. When he begins to
+feel exhausted the performer brings the dance to an end, but sometimes
+his excitement makes it necessary for his assistant to seize him and
+forcibly compel him to stop. He then descends from his dizzy post,
+assisted by his henchmen, and returns to the devāla with the tom toms
+and the crowd." [4]
+
+The spirits of the forest, invoked by pilgrims and hunters are Wanniyā
+Bandāra, Mangala Deviyō, Ilandāri Deviyō and Kalu Bandāra alias Kalu
+Veddā. Kaluwedda is a demon supposed to possess power over the animal
+race. "When a person, more commonly a public hunter, shoots an animal,
+whether small or large, he, without uttering a single word, takes
+on the spot three drops of blood from the wound, and smearing them
+on three leaves makes them into the shape of a cup, and offers them
+on the branches of a tree, clapping his hands, and expressing words
+to this effect, "Friend Kaluwedda, give ear to my words: come upon
+the branches, and receive the offering I give to thee!" The effect
+of this superstition is supposed to be, that the hunter will seldom
+or never miss his game. [5]"
+
+Manik Bandāra is the spirit of gem pits and Gange Bandāra is the
+spirit of streams and rivers.
+
+"The malignant spirit called Gange Bandāra, Oya Bandāra, Oya Yakka,
+etc. is properly an object of terror, not of worship; and under
+very many different appellations the identity is easily perceived:
+he is the representative or personification of those severe fevers,
+to which, from some occult causes, the banks of all Ceylon rivers are
+peculiarly liable. The manner of making offerings to the Gange Bandāra
+is by forming a miniature double canoe, ornamented with cocoanut leaves
+so as to form a canopy: under this are placed betel, rice, flowers,
+and such like articles of small value to the donor, as he flatters
+himself may be acceptable to the fiend, and induce him to spare those
+who acknowledge his power. After performing certain ceremonies, this
+propitiatory float is launched upon the nearest river, in a sickly
+season. I have seen many of these delicate arks whirling down the
+streams, or aground on the sand banks and fords of the Ambanganga
+(Matale East)." [6]
+
+Ayiyannar Deviyō is the god of tanks and he is propitiated under a
+tree by the bund of a tank, by throwing up in the air boiled milk
+in a hot state. Sundara Bandāra extends his protection to those who
+invoke him before sleeping.
+
+Wīramunda Deviyō is a spirit of agriculture and rice cakes made of the
+new paddy is offered to the godling on a platform on which are placed
+husked cocoanuts, flowers, plantains, a lighted lamp, a pestle and
+a mortar. Gopalla is a pastoral godling who torments cattle at night
+and afflicts them with murrain. Devol Deviyō is a South Indian deity
+who came to Ceylon in spite of the attempts to stop him by Pattini
+who placed blazing fires in his way. Masked dances of a special kind
+involving walking over fire take place in his honour. Kirti Bandara,
+and Monaravila Alut Deviyō are two lately deified chieftains, the
+former lived in the reign of king Kirti Siri (1747-1780), the latter
+is Keppitipola who was beheaded by the British in 1818.
+
+Wahala Bandara Deviyō alias Devatā Bandara is a minister of Vishnu
+and is invoked when demon-possessed patients cannot be cured by the
+ordinary devil dance. At his devāla in Alut Nuwera, 11 miles from
+Kandy, the Kapurāla beats the patient with canes till the devil is
+exorcised. With him is associated Malwatte Bandāra, another minister
+of Vishnu.
+
+The peace of the home is impersonated in seven divine mothers who are
+said to be manifestations of the goddess Pattini. Their names vary
+according to the different localities. They are known in some places
+as:--(1) Miriyabedde Kiri Amma or Beddź Mehelli; (2) Pudmarāga Kiri
+Amma (3) Unāpāna Kiri Amma; (4) Kosgama Kiri Amma; (5) Bāla Kiri Amma;
+(6) Bōvalagedere Kiri Amma; (7) Indigolleve Kiri Amma.
+
+Navaratna Valli is the patroness of the Rodiyas and is said to have
+been born from the Telambu tree. Henakanda Bisō Bandāra was born of
+a wood apple and is invoked as the wife of Devatā Bandāra.
+
+A thank offering is made to the divine mothers when children are
+fretful, when a family recovers from chicken pox or some kindred
+disease, when a mother has had an easy confinement. Seven married
+women are invited to represent them and are offered a meal of rice,
+rice cakes, milk, fruits and vegetables; before eating they purify
+themselves with turmeric water and margosa leaves; a lamp with seven
+wicks in honour of the seven divine mothers are kept where they are
+served; after the repast they severally blow out a wick by clapping
+their hands and take away what is left of the repast. Before a house is
+newly occupied the seven divine mothers are invoked by ceremoniously
+boiling rice in milk; a fire is made in the main room and over it
+is kept a new pot full of milk resting on three green sticks placed
+like a tripod. As the milk begins to boil pounded rice is put into
+it. The person superintending the cooking wears a white cloth over his
+mouth. Seven married women are first served with the cooked milk-rice
+on plantain leaves, and afterwards the others present.
+
+The mystery of the jungle is impersonated in the Beddź Mehelli.
+
+After a successful harvest or to avert an epidemic from the village
+a ceremonial dance (gammadu) for which the peasantry subscribe takes
+place for seven days in honour of the gods, godlings and divine
+mothers. A temporary building, open on all sides, and decorated with
+flowers and fruits is erected on the village green, and a branch of
+the Jak tree is cut ceremonially by the celebrant and carried into
+the building and placed on the east side as a dedicatory post with a
+little boiled rice, a cocoanut flower, two cocoanuts and a lamp. Altars
+are erected for the various deities and on these the celebrant places
+with music, chant and dance their respective insignia, all present
+making obeisance. Water mixed with saffron is sprinkled on the floor,
+resin is burnt and a series of dances and mimetic representations of
+the life history of the deities take place every night. On the last
+day there is a ceremonial boiling of rice in milk and a general feast.
+
+Planetary spirits influence the life of a person according to their
+position in the heavens at the time of his birth, and an astrologer for
+a handful of betel and a small fee will draw a diagram of 12 squares,
+indicating the twelve signs of the Zodiac and from the position of the
+9 planets in the different squares will recommend the afflicted person
+a planetary ceremony of a particular form to counteract the malignant
+influence. Representations (bali) of the nine planetary spirits, of the
+12 signs of the Zodiac, the 27 lunar asterisms, the 8 cardinal points,
+the 7 intervals of time, and the 14 age periods are made of clay and
+are placed erect on a large platform of split bamboo measuring about
+12 square feet--the arrangement varying according to the advice of the
+astrologer;--and on the floor is drawn an eight-sided or twelve-sided
+figure where the celebrant dances and chants propitiatory verses in
+honour of the planets. The afflicted person sits the whole time during
+the music, dance and chanting before the images holding in his right
+hand a lime connected by a thread with the chief idol, and near him are
+2 cocoanut flowers, boiled rice, a hopper, 7 vegetable curries, limes,
+cajunuts, betel, raw rice, white sandalwood and hiressa leaves. At
+intervals a stander-by throws portions of an areka flower into a
+koraha of water with cries of 'ayibōvan' (long life).
+
+The Sun (Iru) rides on a horse entwined with cotton leaves (imbul)
+with an emblem of good luck (Sirivasa) in hand and propitiated by
+the Sānti Mangala Baliya; sacred to him is the ruby (manikya).
+
+Mercury (Budahu) rides on an ox with a chank in hand, entwined with
+margosa leaves (Kohomba) and propitiated by the Sarva Rupa Baliya;
+the emerald (nīla) is sacred to this planet.
+
+Mars (Angaharuva) rides on a peacock with an elephant goad (unkusa)
+in hand, entwined with gamboge leaves (kolon) and propitiated by the
+Kali Murta Baliya; the coral (pravala) is sacred to this planet.
+
+Rahu rides on an ass with a fish in hand entwined with screw pine
+leaves (vetakeyiyā) and is propitiated by the Asura Giri Baliya;
+the zircon (gomada) is sacred to Rahu.
+
+Kehetu rides on a swan with a rosary in hand, entwined with plantain
+leaves (kehel) and is propitiated by the Krishna Rāksha Baliya;
+the chrysoberyl (vaidurya) is sacred to Kehetu.
+
+Saturn (Senasurā) rides on a crow; with a fan in hand entwined with
+banyan leaves (nuga) and is propitiated by the Dasa Krōdha Baliya;
+the sapphire (indranīla) is sacred to this planet.
+
+Venus (Sikurā) rides on a buffalo with a whisk (chāmara) in hand,
+entwined with karanda leaves (galidupa arborea) and is propitiated by
+the Giri Mangala Baliya; the diamond (vajra) is sacred to this planet.
+
+Jupiter (Brahaspati) rides on a lion with a pot of flowers in hand,
+entwined with bo leaves and is propitiated by the Abhaya Kalyāna
+Baliya; the topaz (pusparāga) is sacred to Jupiter.
+
+The moon rides on an elephant with a ribbon in hand entwined with
+wood apple leaves (diwul) and propitiated by the Sōma Mangala Baliya;
+pearls (mutu) are sacred to the moon.
+
+
+
+
+
+
+
+CHAPTER VIII.
+
+OMENS AND DIVINATION.
+
+
+One will not start on a journey, if he meets as he gets out a beggar,
+a Buddhist priest, a person carrying firewood or his implements of
+labour, if a lizard chirps, a dog sneezes or flaps his ears. Nor will
+he turn back after once setting out; if he has forgotten anything it
+is sent after him, he never returns for it. That the object of his
+journey may be prosperous he starts with the right foot foremost
+at an auspicious moment, generally at dawn, when the cock crows;
+his hopes are at their highest if he sees on the way a milch cow,
+cattle, a pregnant woman or a person carrying a pitcher full of water,
+flowers or fruits.
+
+Thieves will not get out when there is the handa madala (ring round
+the moon) as they will be arrested.
+
+The day's luck or ill-luck depends on what one sees the first thing
+in the morning; if anything unlucky be done on a Monday, it will
+continue the whole week.
+
+If a crow caws near one's house in the morning, it forebodes sickness
+or death, at noon pleasure or the arrival of a friend, and in the
+evening profit; if it drops its excrement on the head, shoulders or
+on the back of a person it signifies happiness but on the knee or in
+step a speedy death.
+
+A lizard warns by its chirp; if it chirps from the East pleasant
+news can be expected, from the South news of sickness or death,
+from the North profit and from the West the arrival of a friend. If
+a lizard or a skink (hikenellā) falls on the right side of a person,
+he will gain riches, if on the left he will meet with ill luck.
+
+A snake doctor finds out what kind of reptile had bitten a person by a
+queer method; if the person who comes to fetch him touches his breast
+with the right hand it is a viper; if the head it is a mapila; if the
+stomach a frog; if the right shoulder with the left hand a karavalā,
+(bungarus coerulus); if he be excited a skink; and if the messenger
+be a weeping female carrying a child it is a cobra.
+
+Something similar to crystal gazing is attempted by means of a
+betel leaf smeared with a magical oil; a female deity (Anjanan Devi)
+appears on the leaf and reveals what the gazer seeks.
+
+A professional fortune teller (guru) when a client comes to consult
+him, measures the client's shadow, divides it into three equal parts
+and after some calculations informs him whether a lost article will
+be found, a sick person will recover or any enterprise will fail
+or succeed.
+
+Dreams that prognosticate a good future are kept secret, but bad ones
+are published. When a bad dream is dreamt it is advisable to go to a
+lime tree early in the morning, mention the dream and ask the tree to
+take to itself all the bad effects. Dreams at the first watch of the
+night will be accomplished in a year, at the second watch in eight
+months, at the third watch in five months, and at the dawn of day in
+ten days.
+
+If a person dreams of riding on a bull or an elephant, ascending the
+summit of a mountain, entering a palace, or smearing himself with
+excrement he will obtain an increase of wealth.
+
+If a person dreams that his right hand was bitten by a white serpent
+he will obtain riches at the end of ten days.
+
+If a person dreams of a crane, a domestic fowl, an eagle or crows,
+he will get an indulgent wife.
+
+If a person dreams of the sun or moon, he will be restored from
+sickness.
+
+If the teeth of an individual in his dream fall out or shake his wealth
+will be ruined or he will lose a child or parent but if his hands be
+chained or bound together he will have a son or obtain a favour.
+
+If a female clothed in black embraces a man in his dream it foretells
+death.
+
+If a person dreams of an extensive field ripe for the sickle, he will
+obtain rice paddy within ten days.
+
+If a person dreams of an owl, a beast in rut or being burnt he will
+lose his habitation.
+
+If a person dreams of nymphs dancing, laughing, running or clapping
+their hands, he will have to leave his native land.
+
+
+
+
+
+
+
+CHAPTER IX.
+
+THE MAGIC ART.
+
+
+Words of Power called Mantra are committed to memory and used for
+various purposes. Jugglers utter them to raise a magic veil over the
+eyes of the spectators, and sorcerers to detect thefts, to induce love,
+to remove spells to cure possession and to inflict disease or death.
+
+Mantra are uttered to keep away animals. Elephants are frightened by
+"Om sri jātā hārź bhāvatu arahan situ." A dog takes to its heels when
+the following is muttered thrice over the hand and stretched towards
+it "Om namō budungź pāvādź bat kāpu ballā kikki kukkā nam tō situ. Om
+buddha namas saka situ."
+
+As a preventive against harmful influences, a thread spun by a virgin,
+and rubbed with turmeric is charmed over charcoal and resin-smoke
+and tied round one's arm, waist or neck, having as many knots as the
+number of the times the charm has been repeated.
+
+Amulets (yantra) made of five kinds of metal (gold, silver, copper,
+brass, iron) are similarly worn for avoiding evil and these are either
+pentacle shaped, crescent shaped or cylindrical enclosing a charmed
+ola leaf, charmed oil or charmed pills.
+
+To win a girl's affections the lover has only to rub a charmed
+vegetable paste over his face and show himself to the girl, or give
+her to eat a charmed preparation of peacock's liver, honey and herbs
+or make her chew a charmed betel leaf, or sprinkle on her some charmed
+oil, or wear a charmed thread taken from her dress.
+
+To detect a theft, a cocoanut is charmed, attached to a stick and
+placed where a thief has made his escape, and while the operator holds
+it he is led along to the thief's house. Persons suspected of theft are
+made to stand with bared backs round an ash plantain tree and as it is
+struck with a charmed creeper, the culprit gets an ashy streak on his
+back. They are also asked to touch a charmed fowl in turn and the fowl
+begins to crow as soon as the thief touches its body. The names of the
+suspected persons are sometimes written on slips of paper and placed on
+the ground with a cowrie shell opposite each slip, and as soon as the
+mantra is uttered the shell opposite the thief's name begins to move.
+
+Charmed branches are hung up by hunters and wayfarers near dangerous
+spots. If charmed slaked lime be secretly rubbed on the lintel of a
+man's house before he starts out shooting, he will not kill any bird,
+and if rubbed on the threshold he will not kill any fourfooted animal.
+
+A person under the influence of a charm is taken to a banyan tree
+with his hair wrapped round the head of a cock; the hair is cut off
+with a mantra, the bird nailed to the tree and the patient cured.
+
+The charm known as Pilli is used to inflict immediate death; the
+sorcerer procures a dead body of a child, animal, bird, reptile or
+insect and goes at dawn, noon or midnight to a lonely spot where
+three roads meet or to a grave yard and lying on his back utters a
+mantra; the dead body becomes animated and it is given the name of
+the intended victim with directions to inflict on him a fatal wound:
+to stab, strangle, bite or sting him.
+
+The charm called Angama causes the victim to throw up blood and it
+affects within seven hours; the sorcerer takes some article that the
+intended victim had worn or touched, goes to a lonely spot, charms it
+and touches the victim, or fans him with it or stretches it towards
+him, or keeps it in the hand and looks at his face or blows so that
+the breath may light on him or leaves it in some accessible place
+that it may be picked up by him.
+
+The charm known as the Huniama is frequently practised and it
+takes effect within intervals varying from a day to several years;
+the sorcerer makes an image to represent the intended victim; nails
+made of five kinds of metal are fixed at each joint, and the victim's
+name written on a leaf, or a lock of his hair, or a nail paring, or a
+thread from his dress inserted in its body; the image is charmed and
+buried where the victim has to pass and if he does so, he falls ill
+with swelling, with stiffness of joints, with a burning sensation in
+his body or with paralysis.
+
+A Pilli or Angama charm can be warded off if the victim himself be a
+sorcerer when by a counter charm he can direct the operator himself
+to be killed or injured.
+
+A Huniama charm can be nullified by getting a sorcerer either to cut
+some charmed lime fruits which have come in contact with the patient
+or to slit with an arekanut cutter a charmed coil of creepers placed
+round the patient's neck, shoulders and anklets or to keep a charmed
+pumpkin gourd on the sorcerer's chest while lying on his back and
+making the patient cut it in two with a bill hook, the parts being
+thrown into the sea or a stream; or to break up a charmed waxen figure
+and throw the pieces into boiling oil.
+
+
+
+
+
+
+
+CHAPTER X.
+
+DISEASE AND LEECHCRAFT.
+
+
+Serious maladies are inflicted by spirits or induced by the vitiation
+of the triple force (vāta, pita, sema) which pervades the human
+body. In the former case they are cured by devil dances and in the
+latter by drugs. There are, however, numerous minor complaints where
+folk-remedies are employed.
+
+A cure for boils is to procure without speaking from a smithy water in
+which the red hot iron has been cooled and apply it to the affected
+parts.
+
+For whooping cough is given gruel made of seven grains of rice
+collected in a chunam receptacle (killōtź) without uttering a word
+from seven houses on a Sunday morning.
+
+To cure a sprain a mother who has had twins is asked to trample the
+injured place, without informing any one else, every evening for a
+couple of days.
+
+A touch with a cat's tail removes a sty, and a toothache is cured
+by biting a balsam plant (kūdalu) uprooted with the right hand,
+the face averted.
+
+When one is hurt by a nettle, cassia leaves (tōra) are rubbed on the
+injured place with the words "tōra kola visa neta kahambiliyāva visa,
+etc." (Cassia leaves are stingless but prickly is the nettle).
+
+A firefly's bite requires "the mud of the sea and the stars of the sky"
+to effect a cure--a cryptic way of saying salt and the gum of the eye.
+
+Ill effects of the evil mouth and evil eye are dispelled by various
+means:--either a packet made of some sand trodden by the offender is
+taken three times round the head and thrown into a pot of live coals;
+or a receptacle containing cocoanut shell ashes, burnt incense,
+and a few clods of earth from a neighbouring garden is buried in
+the compound.
+
+Patients suffering with small pox or a kindred disease are kept in a
+separate hut, cloth dyed in turmeric and margosa leaves are used in
+the room; and after recovery an infusion of margosa leaves is rubbed
+on their heads before they are bathed.
+
+A string of coral shows by the fading of its colour that the wearer is
+ill; to prevent pimples and eruptions a chank is rubbed on the face,
+when washing it.
+
+When there is a difficult child-birth the cupboards and the doors
+in the house are unlocked. For infantile convulsions, a piece of the
+navel cord is tied round the child's body.
+
+If one has warts on his body, stones equal in number to them are tied
+to a piece of rag and thrown where three roads meet; the person who
+picks up the packet and unties it gets the warts and the other becomes
+free of them.
+
+When a person gets a hiccough, he gets rid of it by holding up his
+breath and repeating seven times "ikkayi māyi Gālugiya, ikka, hitalā
+man āvā" (Hiccough and I went to Galle; he stayed back and I returned).
+
+Extreme exhaustion will ensue if the perspiration from one's body is
+scraped off; the cure is to swallow the collected sweat.
+
+
+
+
+
+
+
+CHAPTER XI.
+
+SOCIAL AND POLITICAL INSTITUTIONS.
+
+
+A village community occupy a well defined settlement (wasama) within
+which are the hamlets (gan), and in each hamlet live a few families who
+have their separate homesteads (mulgedera) with proprietary interests
+in the arable land and communal rights in the forest, waste and pasture
+land. A group of such settlements comprise a country district (rata,
+kōrale, pattu).
+
+There are two types of village settlements, in one there are the free
+peasant proprietors cultivating their private holdings without any
+interference, and in the other the people occupy the lands subject
+to an overlord, and paying him rent in service, food or money or in
+all three.
+
+All communities whether free or servile had, in ancient times to
+perform rājakariya for 15 to 30 days a year; in time of war to guard
+the passes and serve as soldiers, and ordinarily to construct or
+repair canals, tanks, bridges and roads. These public duties were
+exacted from all males who could throw a stone over their huts; the
+military services were, in later times, claimed only from a special
+class of the king's tenants.
+
+The people had also to contribute to the Revenue three times a year,
+at the New Year festival, (April) at the alutsāl festival (January)
+and the maha or kātti festival (November) in arrack, oil, paddy, honey,
+wax, cloth, iron, elephant's tusks, tobacco, and money collected by
+the headmen from the various country districts. The quantity of paddy
+(kathhāl) supplied by each family depended on the size of the private
+holding; but no contribution was levied on the lands of persons slain
+in war or on lands dedicated to priests. When a man of property died,
+5 measures of paddy, a bull, a cow with calf, and a male and female
+buffalo were collected as death dues (marral.)
+
+The people are divided into various castes and there is reason to
+believe that these had a tribal basis. The lower castes formed tribes
+of a prehistoric Dravidian race (the Rakshas of tradition) who drove
+into the interior the still earlier Australoid Veddahs (the Yakkhas
+of tradition). The higher castes of North Indian origin followed,
+and frequent intercourse with the Dekkan in later historical times led
+to the introduction of new colonists who now form the artisan castes.
+
+A caste consists of a group of clans, and each clan claims descent
+from a common ancestor and calls itself either after his name, or the
+office he held, or if a settler, the village from which he came. The
+clan name was dropped when a person became a chief and a surname which
+became hereditary assumed. The clan name was however, not forgotten
+as the ancestral status of the family was ascertained from it. The
+early converts to Christianity during the Portuguese ascendancy in
+Ceylon adopted European surnames which their descendants still use.
+
+The various castes can be divided socially into five groups. The first
+comprising the numerically predominating Ratźettō who cultivate fields,
+herd cattle and serve as headmen.
+
+The second group consists of the Naides who work as smiths, carpenters,
+toddy drawers, elephant keepers, potters, pack bullock drivers,
+tailors, cinnamon peelers, fish curers and the like.
+
+The Ratźetto and the Naide groups wear alike, and the second group are
+given to eat by the first group on a rice table of metal or plaited
+palm leaf about a foot high, water to drink in a pot and a block of
+wood as a seat; they have the right to leave behind the remains of
+their meals.
+
+The third group are the Dureyās who work as labourers besides attending
+to their special caste duties--a kandź dureyā makes molasses, a
+batgam dureyā carries palanquins, a hunu dureyā burns coral rock in
+circular pits to make lime for building; a valli dureyā weaves cloth
+and a panna dureyā brings fodder for elephants and cattle.
+
+The fourth group consists of professional dancers, barbers and
+washers. Of the professional dancers, the Neketto dance and beat drums
+at all public functions and at devil and planetary ceremonies, while
+the inferior Oli do so only at the Gara Yakum dance. The washers are of
+different grades; Radav wash for the Rate Ettō, Hinnevo for the Naides,
+Paliyo for the Dureyās, barbers and Nekettō, and Gangāvo for the Oli.
+
+The Dureyās and the group below them were not allowed to wear a
+cloth that reached below their knees and their women except the Radav
+females were not entitled to throw a cloth over their shoulders.
+
+The Dureyās were given to eat on the ground on a plaited palm leaf;
+water to drink was poured onto their hands and they had to take away
+the remains of their meal. The fourth group had to take away with
+them the food offered.
+
+The fifth group consists of the outcastes; the Kinnaru and the Rodi
+who contest between themselves the pride of place. The Kinnaru are
+fibre mat weavers who were forbidden to grow their hair beyond their
+necks, and their females from wearing above their waist anything more
+than a narrow strip of cloth to cover their breasts. The Rodi are
+hideworkers and professional beggars; the females were prohibited
+from using any covering above their waists.
+
+A guest of equal social status is received at the entrance by the
+host and is led inside by the hand; on a wedding day the bridegroom's
+feet are washed by the bride's younger brother before he enters the
+house. Kissing is the usual form of salutation among females and
+near relatives and among friends the salutation is by bringing the
+palms together.
+
+When inferiors meet a superior they bend very low with the palms
+joined in front of the face or prostrate themselves on the ground;
+when they offer a present it is placed on a bundle of 40 betel leaves
+and handed with the stalks towards the receiver.
+
+A guest always sends in advance a box of eatables as a present; when
+the repast is ready for him he is supplied with water to wash his
+face, feet and mouth; and the host serves him with rice and curry,
+skins the plantains for him, and makes his chew of betel. The males
+always eat first and the females afterwards; and they drink water by
+pouring it into their mouths from a spouted vessel (kotale).
+
+At the guest's departure, the host accompanies him some distance--at
+least as far as the end of the garden. When a person of distinction,
+a Buddhist priest or a chief visits a house, the rooms are limed and
+the seats are spread with white cloth.
+
+An inferior never sits in the presence of a superior, and whenever
+they meet, the former removes the shade over his head, gets out of
+the way and makes a very low obeisance.
+
+Seven generations of recognised family descent is the test of
+respectability, and each ancestor has a name of his own: appa, ātā,
+muttā, nattā, panattā, kittā, kirikittā (father, grand father, great
+grand father, etc.)
+
+The system of kinship amongst the Sinhalese is of the classificatory
+kind where the kin of the same generation are grouped under one
+general term.
+
+The next of kin to a father or mother and brother or sister are the
+fathers' brothers and the mothers' sisters, and the mothers' brothers
+and the fathers' sisters; of these the first pair has a parental
+rank and is called father (appa) or mother (amma) qualified by the
+words big, intermediate or little, according as he or she is older
+or younger than the speaker's parents; their children are brothers
+(sahodarya) and sisters (sahodari) to the speaker and fathers and
+mothers to the speaker's children.
+
+The second pair becomes uncle (mamā) and aunt (nenda) to the speaker
+qualified as before; their children are male cousins (massina) and
+female cousins (nźna) to the speaker, and uncles and aunts to the
+speaker's children.
+
+Those who are related as brothers and sisters rarely marry, and a
+husband's relations of the parental class are to his wife, uncles,
+aunts and cousins of the other class and vice versā.
+
+These terms are also used as expressions of friendship or endowment
+and also to denote other forms of kinship. The term 'father'
+is applied to a mother's sister's husband, or a step father;
+'mother' to a father's brother's wife or a step mother; 'uncle'
+to a father's sister's husband or a father-in-law. 'Aunt' to a
+mother's brother's wife or mother-in-law. 'Brother' to a wife's or
+husband's brother-in-law or a maternal cousin's husband; 'Sister'
+to a wife's or husband's sister-in-law or a maternal cousin's wife,
+"male cousin" to a brother-in-law or a paternal cousin's husband;
+"female cousin" to a sister-in-law or a paternal cousin's wife.
+
+The terms son, daughter, nephew, niece, grandson, grand daughter,
+great grandson and great grand daughter include many kinsfolk of the
+same generation. A son is one's own son, or the son of a brother (male
+speaking), or the son of a sister (female speaking); a daughter is
+one's own daughter, the daughter of a brother (M. S.) or the daughter
+of a sister (F. S.); a nephew is a son-in-law, the son of a sister
+(M. S.) or the son of a brother (F. S.); a niece is a daughter-in-law,
+the daughter of a sister (M. S.) or the daughter of a brother (F. S.);
+a grandson and grand daughter are a 'son's' or 'daughter's' or a
+'nephew's' or 'niece's' children, and their sons and daughters are
+great grand sons and great grand daughters.
+
+Land disputes and the petty offences of a village were settled by the
+elders in an assembly held at the ambalama or under a tree. The serious
+difficulties were referred by them in case of a freehold community
+to the district chief, and in the case of a subject community to the
+overlord. A manorial overlord was invariably the chief of the district
+as well.
+
+The paternal ancestral holding of a field, garden and chena devolves
+on all the sons, but not on sons who were ordained as Buddhist Priests
+before the father's demise, nor on daughters who have married and
+left for their husbands' homes.
+
+A daughter, however, who lived with her husband at her father's
+house has all the rights and privileges of a son, but the husband
+has no claim whatsoever to his wife's property, and such a husband is
+advised to have constantly with him a walking stick, a talipot shade
+and a torch, as he may be ordered by his wife to quit her house at
+any time and in any state of the weather.
+
+A daughter who lives in her husband's home can claim a share in the
+mother's property only if the father has left an estate for the sons
+to inherit; she has, however, a full right with her brothers to any
+inheritance collaterally derived.
+
+She will not forfeit her share in her father's inheritance if
+she returns to her father's house, or if she leaves a child in her
+father's house to be brought up or if she keeps up a close connection
+with her father's house.
+
+After her husband's death she has a life interest on his
+acquired property, and a right to maintenance from his inherited
+property. Failing issue, she is the heir to a husband's acquired
+property, but the husband's inherited property goes to the source
+from whence it came.
+
+A child who has been ungrateful to his parents or has brought
+disgrace on the family is disinherited; in olden times the father in
+the presence of witnesses declared his child disinherited, struck a
+hatchet against a tree or rock and gave his next heir an ola mentioning
+the fact of disherision.
+
+There is no prescribed form for the adoption of a child who gets all
+the rights of a natural child, but it is necessary that he is of the
+same caste as the adopted father, and that he is publicly acknowledged
+as son and heir.
+
+Illegitimate children share equally with the legitimate their
+fathers' acquired property, but not his inherited property which goes
+exclusively to the legitimate children.
+
+Polyandry was a well established institution in Ceylon; the associated
+husbands are invariably brothers or cousins. Polyandry was practised
+to prevent a sub-division of the ancestral property and also owing to
+the exigencies of the rājakāriya (feudal service); when the brothers on
+a farm were called out for their fifteen days' labour, custom allowed
+one of them to be left behind as a companion to the female at home.
+
+Divorces are obtained by mutual consent; a husband forcibly removing
+the switch of hair off his wife's head was considered a sufficient
+reason for a separation. If a woman left her husband without his
+consent it was thought illegal for her to marry till the husband
+married again.
+
+Contracts were made orally or in writing in the presence of witnesses,
+sanctioned by the imprecation that the one who broke faith will
+be born a dog, a crow or in one of the hells, and the contract was
+expected to last till the sun and moon endure. Representations of a
+dog, a crow, sun and moon are to be found on stones commemorating a
+royal gift. If a man contracts by giving a stone in the king's name
+it is binding and actionable.
+
+A creditor forced the payment of his debt by going to the debtor's
+house and threatening to poison himself with the leaves of the
+niyangalā (gloriosa superba) or by threatening to jump down a steep
+place or to hang himself; on which event the debtor would be forced
+to pay to the authorities a ransom for the loss of the creditor's life.
+
+The creditor at times sent a servant to the debtor's house to live
+there and make constant demands till payment was made; and at times
+tethered an unserviceable bull, cow or buffalo in the debtor's garden,
+who was obliged to maintain it, be responsible for its trespass on
+other gardens, and to give another head of cattle, if it died or was
+lost in his keeping.
+
+When a man died indebted, it was customary for a relative to tie
+round his neck a piece of rag with a coin attached and beg about the
+country till the requisite sum was collected.
+
+When a debt remained in the debtor's hands for two years it doubled
+itself and no further interest could be charged. A creditor had the
+right to seize, on a permit from a chief, the debtor's chattels and
+cattle or make the debtor and his children slaves. A wife, however,
+could only be seized if she was a creditor and came with her husband
+to borrow the money, and the creditor could sell the debtor's children
+only after the debtor's death. A man could pawn or sell himself or
+his children. Children born to a bond woman by a free man were slaves,
+while children born to a free woman by a bond man were free. If seed
+paddy is borrowed, it is repaid with 50 percent. interest at the
+harvest; if the harvest fails, it is repaid at the next successful
+harvest, but no further interest is charged.
+
+If cattle be borrowed for ploughing, the owner of the cattle is given
+at the harvest paddy equal to the amount sown on the field ploughed.
+
+The King alone inquired into murder, treason, sacrilege, conspiracy
+and rebellion; he alone had the right to order capital punishment or
+the dismemberment of limbs; his attention was drawn to a miscarriage
+of justice by the representation of a courtier, by the aggrieved
+persons taking refuge in a sanctuary like the Daladā Māligāva, by
+prostrating in front of the King's palace and attracting his attention
+by making their children cry, or by ascending a tree near the palace
+and proclaiming their grievances.
+
+The petitioners were sometimes beaten and put in chains for troubling
+the King.
+
+For capital offences, as murder and treason, the nobility was
+decapitated with the sword; the lower classes were paraded through
+the streets with a chaplet of shoe flowers on their heads, bones
+of oxen round their necks, and their bodies whitened with lime, and
+then impaled, quartered and hanged on trees, or pierced with spear
+while prostrate on the ground, or trampled on by elephants and torn
+with their tusks. Whole families sometimes suffered for the offences
+of individuals.
+
+Outcaste criminals like the Rodiyas were shot from a distance as
+it was pollution to touch them. Female offenders were made to pound
+their children and then drowned.
+
+The punishments for robbing the treasury, for killing cattle, for
+removing a sequestration, and for striking a priest or chief consisted
+of cutting off the offender's hair, pulling off his flesh with iron
+pincers dismembering his limbs and parading him through the streets
+with the hands about the neck.
+
+Corporal punishment was summarily inflicted with whips or rods while
+the offender was bound to a tree or was held down with his face to
+the ground; he was then paraded through the streets with his hands
+tied behind him, preceded by a tom tom beater and made to declare
+his offence.
+
+Prisoners were sent away to malarial districts or kept in chains or
+stocks in the common jail or in the custody of a chief, or quartered in
+villages. The inhabitants had to supply the prisoners with victuals,
+the families doing so by turns, or the prisoners went about with
+a keeper begging or they procured the expenses by selling their
+handiwork in way-side shops built near the prison. The prisoners had
+to sweep the streets and were deprived of their headdress which they
+could resume only when they were discharged.
+
+Thieves had to restore the stolen property or pay a sevenfold fine
+(wandia); till the fine was paid, the culprit was placed under
+restraint (velekma): a circle was drawn round him on the ground,
+and he was not allowed to step beyond it, and had to stay there
+deprived of his head covering exposed to the sun, sometimes holding
+a heavy stone on his shoulder, sometimes having a sprig of thorns
+drawn between his naked legs.
+
+A whole village was fined if there was a suicide of a sound person, if
+a corpse was found unburied or unburnt, or if there was an undetected
+murder. In case of the breach of any sumptuary law, the inhabitants
+of the offender's village were tabooed and their neighbours prohibited
+from dealing or eating with them.
+
+Oaths were either mere asseverations on one's eyes or on one's mother
+or imprecations by touching the ground or by throwing up handful
+of sand or by raising the hand towards the sun, or by touching a
+pebble, or appeals to the insignia of some deity, or to the Buddhist
+scriptures or to Buddha's mandorla. The forsworn person was punished
+in this world itself except in the last mentioned two instances when
+the perjurer would suffer in his next birth.
+
+There were five forms of ordeal, resorted to in land disputes and the
+villagers were summoned to the place of trial by messengers showing
+them a cloth tied with 3 knots.
+
+The ordeal of hot oil required the adversaries to put their middle
+fingers in boiling oil and water mixed with cow dung; if both parties
+got burnt the land in dispute was equally divided; otherwise the
+uninjured party got the whole land.
+
+The other four modes consisted of the disputants partaking of some rice
+boiled from the paddy of the field in dispute, breaking an earthen
+vessel and eating of a cocoanut that was placed on the portion of
+the land in question, removing rushes laid along the boundary line in
+dispute, or striking each other with the mud of the disputed field;
+and the claim was decided against the person to whom some misfortune
+fell within 7 to 14 days.
+
+There were two other forms which had fallen into disuse even in ancient
+times owing to the severity of the tests viz. carrying a red hot iron
+in hand seven paces without being burnt, and picking some coins out
+of a vessel containing a cobra without being bitten.
+
+
+
+
+
+
+
+CHAPTER XII.
+
+RITES OF INDIVIDUAL LIFE.
+
+
+When a mother is pregnant she avoids looking at deformed persons, or
+ugly images and pictures, fearing the impression she gets from them
+may influence the appearance of her offspring; during this delicate
+period she generally pounds rice with a pestle, as the exertion is
+supposed to assist delivery, and for the same purpose a few hours
+before the birth of the child all the cupboards in the house are
+unlocked. For her to cling to, when the pains of child-birth are
+unbearable, a rope tied to the roof hangs by the mat or bedside.
+
+The water that the child is washed in after birth is poured on to the
+foot of a young tree, and the latter is remembered and pointed out
+to commemorate the event; a little while after the infant is ushered
+into the world a rite takes place, when a drop of human milk obtained
+from some one other than the mother mixed with a little gold is given
+to the babe (rankiri kata gānavā), and the little child's ability to
+learn and pronounce well is assured.
+
+When the sex of the child is known, if it be a boy a pestle is thrown
+from one side of the house to the other; if a girl, an ikle broom;
+those who are not in the room pretend to find out whether it is a
+she or a he by its first cry, believing it is louder in the case of
+the former than of the latter. The cries of the babe are drowned by
+those of the nurse, lest the spirits of the forest become aware of
+its presence and inflict injury on it.
+
+At the birth of the first born cocoanut shells are pounded in a mortar.
+
+The mother is never kept alone in the room, a light is kept burning in
+it night and day, and the oil of the margosa is much used in the room
+for protection; care is taken that the navel cord is not buried and
+a little of it is given to the mother with betel if she fall severely
+ill. Visitors to the lying-in-room give presents to the midwife when
+the child is handed to them, especially if it is the first-born one.
+
+A month after birth, the babe, nicely dressed and with tiny garlands
+of acorus calamus (wadakaha) and allium sativum (sudu lūnu) tied
+round its wrists and lamp-black applied under the eye-brows, is for
+the first time brought out to see the light of day (dottavadanavā);
+and it is made to look at a lamp placed in the centre of a mat or
+table, with cakes (kevum) made of rice-flour, jaggery, and cocoanut
+oil, plantains, rice boiled with cocoanut milk (kiribat), and other
+eatables placed around it. The midwife then hands round the little
+child to the relatives and gets some presents for herself.
+
+The rite of eating rice (indul katagānavā or bat kavanavā) is gone
+through when the child is seven months old; the same eatables are
+spread on a plantain-leaf with different kinds of coins, and the
+child placed among them; what it first touches is carefully observed,
+and if it be kiribat it is considered very auspicious. The father or
+grandfather places a few grains of rice in the child's mouth, and
+the name that is used at home (bat nama) is given on that day. The
+astrologer, who has already cast the infant's horoscope and has
+informed the parents of its future, is consulted for a lucky day and
+hour for the performance of the above observances.
+
+The children are allowed to run in complete nudity till about five
+years and their heads are fully shaved when young; a little of the
+hair first cut is carefully preserved. From an early age a boy is
+sent every morning to the pansala, where the village priest keeps his
+little school, till a certain course of reading is completed and he
+is old enough to assist the father in the fields. The first day he
+is taught the alphabet a rite is celebrated (at pot tiyanava), when
+a platform is erected, and on it are placed sandal-wood, a light,
+resin, kiribat, kevum, and other forms of rice cakes as an offering
+to Ganźsā, the god of wisdom, and the remover of all obstacles and
+difficulties. At a lucky hour the pupil washes the feet of his future
+guru, offers him betel, worships him, and receives the book, which he
+has to learn, at his hands, and, as the first letters of the alphabet
+are repeated by him after his master, a husked cocoanut is cut in
+two as an invocation to Ganźsā. A girl is less favoured and has to
+depend for her literary education on her mother or an elder sister;
+more attention, however, is paid to teach her the domestic requirements
+of cooking, weaving and knitting, which will make her a good wife.
+
+On the attainment of the years of puberty by a girl she is confined to
+a room, no male being allowed to see her or be seen by her. After two
+weeks she is taken out with her face covered and bathed at the back of
+the house by the female inmates, except little girls and widows, with
+the assistance of the family laundress, who takes all the jewellry on
+the maiden's person. Near the bathing-place are kept branches of any
+milk-bearing tree, usually of the jak tree. On her return from her
+purification, her head and face, still covered, she goes three times
+round a mat having on it kiribat, plantains, seven kinds of curries,
+rice, cocoanuts, and, in the centre, a lamp With seven lighted wicks;
+and as she does she pounds with a pestle some paddy scattered round the
+provisions. Next, she removes the covering, throws it on to the dhōbī
+(washerwoman) and, after making obeisance to the lamp and, putting
+out its wicks by clapping her hands, presents the laundress with money
+placed on a betel leaf. She is then greeted by her relatives, who are
+usually invited to a feast, and is presented by them with valuable
+trinkets. Everything that was made use of for the ceremony is given
+to the washerwoman. In some cases, till the period of purification is
+over, the maiden is kept in a separate hut which is afterwards burnt
+down. Girls who have arrived at the age of puberty are not allowed to
+remain alone, as devils may possess them and drive them mad; and till
+three months have elapsed no fried food of any sort is given to them.
+
+The 'shaving of the beard' is the rite the young man has to go
+through, it is performed at a lucky hour and usually takes place a
+few days before marriage; the barber here plays the important part the
+laundress did in the other. The shavings are put into a cup, and the
+person operated on, as well as his relatives who have been invited,
+put money into it; this is taken by the barber; and the former are
+thrown on to a roof that they may not be trampled upon.
+
+Marriages are arranged between two families by a relative or a trusted
+servant of one of them, who, if successful, is handsomely rewarded
+by both parties. The chances of success depend on the state of the
+horoscopes of the two intended partners, their respectability which
+forms a very important factor in the match, the dowry which used
+to consist of agricultural implements, a few head of cattle, and
+domestic requisites, together with a small sum of money to set the
+couple going, and, if connected, the distance of relationship. Two
+sisters' or brothers' children are rarely allowed to marry, but the
+solicitation of a mother's brother's or father's sister's son is
+always preferred to that of any other.
+
+A few days before the marriage, the two families, in their respective
+hamlets, send a messenger from house to house to ask, by presenting
+betel, the fellow-villagers of their own caste for a breakfast; and
+the guests bring with them presents in money. Only few, however, are
+invited to the wedding; and the party of the bridegroom, consisting
+of two groomsmen, an attendant carrying a talipot shade over him,
+musicians, pingo-bearers, relatives and friends, arrives in the
+evening at the bride's village and halts at a distance from her
+house. A messenger is then sent in advance with a few pingo-loads of
+plantains, and with betel-leaves equal in number to the guests, to
+inform of their arrival; and when permission is received to proceed,
+generally by the firing of a jingal, they advance, and are received
+with all marks of honour; white cloth is spread all the way by the
+washerwoman, and at the entrance a younger brother of the bride
+washes the bridegroom's feet and receives a ring as a present. A sum
+of money is paid to the dhōbi (washerwoman) as a recompense for her
+services. They are then entertained with music, food and betel till the
+small hours of the morning, when the marriage ceremony commences. The
+bride and bridegroom are raised by two of their maternal uncles on to
+a dais covered with white cloth, and having on it a heap of raw rice,
+cocoanuts, betel leaves and coins. A white jacket and a cloth to wear
+are presented by the bridegroom to the bride; betel and balls of boiled
+rice are exchanged; their thumbs are tied together by a thread, and,
+while water is poured on their hands from a spouted vessel by the
+bride's father, certain benedictory verses are recited. Last of all,
+a web of white cloth is presented by the bridegroom to the bride's
+mother; and it is divided among her relatives.
+
+In connection with this presentation it is said that if the
+mother-in-law be dead, the web should be left in a thicket hard by
+to appease her spirit.
+
+On the day after the wedding the married couple return to their future
+home with great rejoicing, and on their entering the house a husked
+cocoanut is cut in two on the threshold.
+
+The tokens of virginity are observed by the bridegroom's mother,
+and the visit of the parents and relatives of the bride a few days
+after completes the round of ceremonies.
+
+There is a peculiar custom fast disappearing, and almost totally
+extinct, called Kula Kanavā, that is, making one respectable by eating
+with him. If a member of a family makes a mésalliance he is cast
+out of his clan, and should he want his children and himself to be
+recognized and taken back by the relatives, the latter are induced to
+attend and partake of a feast given by him at his house. The 'making
+up' takes place when very many years have elapsed, and only if the
+wife who was the cause of the breach is dead. The difference due to
+marriage with another caste or nationality is never healed up.
+
+Even in the presence of death, ceremonies are not wanting; if the
+dying patient is known to have been fond of his earthly belongings,
+and seems to delay in quitting this life, a few pieces of his furniture
+are washed and a little drop of the water given to him. A lamp is
+kept burning near the corpse, the body is washed before burial and a
+piece of cotton or a betel-leaf is put into its mouth. All the time
+the body is in the house nothing is cooked, and the inmates eat the
+food supplied by their neighbours (adukku).
+
+No one of the same village is told of the death, but all are expected
+to attend the funeral; the outlying villages, however, are informed
+by a relative who goes from house to house conveying the sad news.
+
+The visitors are given seats covered with white cloth; and the betel
+for them to chew are offered with the backs of the leaves upwards as
+an indication of sorrow. Some times only the relatives come, while
+friends leave betel at a distance from the house and go away fearing
+pollution. It may be observed that, according to the Sinhalese belief,
+pollution is caused by the attaining of puberty by a maiden which
+lasts fourteen days; by the monthly flow of a woman which lasts till
+she bathes; by child-birth which lasts one month; and by death which
+lasts three months.
+
+Friends and relatives salute the body with their hands clasped in
+the attitude of prayer, and only the members of the family kiss
+it. The route along which the funeral proceeds is previously strewn
+with white sand, and the coffin is carried by the closest relatives,
+with the cloth to be given to the priests for celebrating the service
+thrown on it, over white foot-cloth spread by the dhōbi, and preceded
+by the tom-tom beaters with muffled drums. Lights are carried by the
+coffin and a shade is held over the head of it.
+
+The service commences with the intoning of the three Refugees of
+Buddhism and the Five Vows of abstinence by one of the priests,
+and they are repeated after by those present, all squatting on the
+ground. The cloth, referred to, is then given to be touched by the
+bystanders in order to partake of the merits of the almsgiving;
+one end of it is placed on the coffin, and the other is held by the
+priests. They recite three times the Pali verse that all organic and
+inorganic matter are impermanent, that their nature is to be born and
+die, and that cessation of existence is happiness; and while water
+is poured from a spouted vessel into a cup or basin, they chant the
+lines that the fruits of charity reach the departed even as swollen
+rivers fill the ocean and the rain-water that falls on hill-tops
+descends to the plain. A short ex tempore speech by a priest on the
+virtues of the deceased completes the service.
+
+If it be a burial, the grave is by the roadside of the garden with
+a thatched covering over it. Two lights are lit at the head and the
+foot of the mound, the bier in which the coffin was carried is placed
+over it, and a young tree planted to mark its site.
+
+In a cremation, the coffin is first carried with music three times
+round the pyre, and the latter is set fire to by the sons or nephews
+with their faces turned away from it. Those assembled leave when the
+pyre is half burnt; and, on the following day, or a few days after,
+the ashes are collected and buried in the garden of the deceased, over
+which a column is erected, or they are thrown into the nearest stream.
+
+The party bathe before returning to the house, and are supplied by the
+dhōbi with newly-washed clothes; during their absence the house is well
+cleansed and purified by the sprinkling of water mixed with cow-dung;
+and the visitors before leaving partake of a meal either brought from
+some neighbour's or cooked after the body had been removed.
+
+
+
+
+
+
+
+CHAPTER XIII.
+
+OCCUPATIONS AND INDUSTRIES.
+
+
+In the olden time, people were occupied according to their caste,
+but now they pursue any vocation they choose, carefully avoiding the
+inauspicious hours.
+
+One man works at his field or goes hunting and honey gathering; a
+second fishes at the village stream with a rod made of the midrib of
+the kitul leaf; a third slings his basket of garden produce at the ends
+of a kitul shaft and carries them on his shoulders to towns or village
+fairs; a fourth climbs the palm trees with his ankles encircled by
+a ring of cocoanut leaf and picks the fruit with his hand; a fifth
+taps for toddy the blossoms of several cocoanut trees by coupling
+their crowns with stout ropes to walk upon and the straight boughs
+with smaller ropes to support himself; a sixth brings for sale from
+the county straw and firewood in single or double bullock carts and
+a seventh transports cocoanuts, salt, and dried fish to centres of
+trade by pack bullocks or in flat bottomed boats.
+
+The women either make molasses from the unfermented toddy; or plait
+mats of dyed rushes in mazy patterns; or earn a pittance by selling
+on a small stand by the roadside the requisites for a chew of betel;
+or hawk about fruits and vegetables in baskets carried on their heads;
+or keep for sale, on a platform in the verandah, sweetmeats and other
+eatables protected from the crows which infest the place by a net;
+or make coir by beating out the fibre from soaked cocoanut husks;
+or attend to their domestic duties with a child astride their hips;
+or seated lull their infant child to sleep on their outstretched legs.
+
+Various ceremonies are performed in the sylvan occupations of hunting
+and honey gathering.
+
+"Hunting parties of the Kandian Sinhalese of the North Central Province
+perform a ceremony which is very similar to that of the Wanniyas [7]
+and Veddahs [8] when about to leave their village on one of their
+expeditions in the forest. Under a large shady tree they prepare a
+maessa, or small covered shrine, which is raised about three feet
+off the ground, and is open only in front; it is supported on four
+sticks set in the ground. In this they offer the following articles if
+available, or as many as possible of them:--one hundred betel leaves,
+one hundred arekanuts, limes, oranges, pine apples, sugar cane, a head
+of plantains, a cocoanut, two quarts of rice boiled specially at the
+site of the offering, and silver and gold. Also the flowers of the
+arekanut tree, the cocoanut, and ratmal tree. All are purified by
+lustration and incense, as usual, and dedicated. They then light a
+small lamp at the front of the offering, and remain there watching
+it until it expires, differing in this respect from the practice
+of the Wanniyas, who must never see the light go out. Before the
+light expires they perform obeisance towards the offering, and
+utter aloud the following prayer for the favour and protection of
+the forest deities, which must also be repeated every morning during
+the expedition, after their millet cake, gini-pūva, has been eaten,
+before starting for the day's hunting:--
+
+This is for the favour of the God Ayiyanār; for the favour of the Kiri
+Amma, for the favour of the Kataragama God (Skanda) for the favour
+of Kalu Dźvatā; for the favour of Kambili Unnęhę; for the favour of
+Ilandāri Dźvatā Unnęhę; for the favour of Kadavara Dźvatā Unnęhę; for
+the favour of Galź Bandāra; for the favour of the Hat Rajjuruvō. We
+are going to your jungle (uyana); we do not want to meet with even
+a single kind of [dangerous] wild animals. We do not want to meet
+with the tall one (elephant), the jungle watcher (bear), the animal
+with the head causing fear (snake), the leopard. You must blunt the
+thorns. We must meet with the horn bearer (sambar deer), the deer
+(axis), the ore full of oil (pig), the noosed one (iguāna), the
+storehouse (beehive). We must meet about three pingo (carrying-stick)
+loads of honey. By the favour of the Gods. We ask only for the sake
+of our bodily livelihood [9]".
+
+The jungle attached to a village was the game preserve of its
+inhabitants; game laws were concerned with the boundaries of the
+village jungle, and with rights of ownership of the game itself. One
+half of the game killed by a stranger belonged to the village, and
+the headman of the village was entitled to a leg and four or five
+pounds of flesh of every wild animal killed by the villagers.
+
+For regulating the time and manner of fishing in sea, old communal
+rules have been legalised and are now in force. Fishing with large nets
+(mādel) begins about 1st October and ends by May 31st in each year;
+the number of boats and nets to be used in each inlet is limited;
+the boats and nets are registered and every registered boat and net
+is used in the warāya (inlets) by rotation in order of register;
+the turn of each net and boat begins at sunrise and ends at sunrise
+of the next day; the headman who supervises these is called the
+mannandirāle. Whenever koralebabbu, bōllo, ehelamuruvo and such other
+fish come into the warāya, so long as these swarm in the inlet they
+should be caught by rod and line and nothing else; when they are
+leaving the inlet, the headman in consultation with at least six
+fishermen appoint a date from which boru del or visi del may be used;
+on no account are mahadel allowed to be used [10].
+
+Each of the boats with its nets belongs to several co-owners and "on a
+day's fishing the produce is drawn ashore, is divided in a sufficient
+number of lots, each estimated to be worth the same assigned value,
+and these lots are so distributed that 1-50 goes to the owner of the
+land on which the fish are brought to shore, 1\4 to those engaged
+in the labour, 1-5 for the assistance of extra nets etc., rendered
+by third parties in the process of landing and securing the fish,
+which together equal 47-100 and the remaining 53-100 go to the owners
+of the boat and net according to their shares therein" [11].
+
+Owners of cattle have brand marks to distinguish the cattle of their
+caste and class from those of others; individual ownership is indicated
+by branding in addition the initial letters of the owner's name.
+
+Herdsmen who tend cattle for others are entitled in the case of the
+bulls and the he buffaloes they tend to their labour, in the case of
+cows and she buffaloes to every second third and fifth calf born,
+and in the case of calves to a half share interest in the young
+animals themselves.
+
+"At the first milking of a cow there is a ceremony called kiri
+ettirima. The cow is milked 3 different mornings successively,
+when the milk is boiled, and poured into three different vessels,
+till the whole is coagulated. On the fourth day, butter from each
+vessel is preserved in a clean basin, to form the principal part
+of the ceremony at a convenient time. From that day the milk may be
+used, but with particular care never to throw the least milk, or any
+water that might have washed the milk basons, out of doors. When
+the convenient time has arrived a bunch of plantains is prepared,
+cakes are baked, three pots of rice are boiled, a vegetable curry,
+and a condiment are prepared by an individual who must manifest all
+cleanness on the occasion, even to the putting a handkerchief before
+his mouth to present the saliva from falling into the ingredients. All
+these preparations are brought to an apartment swept and garnished
+for the purpose where the kapuva cleanly clothed enters and burns
+sandarac powder, muttering incantations with the intent of removing
+all evil supposed to rest upon the family, and of bringing down a
+blessing upon them and their cattle.
+
+Next the kapuva takes 7 leaves of the plantain tree and lays 5 of
+them in order on the table, canopied, and spread with white cloth, in
+honour of the gods Wiramunda deviyo, Kosgama deviyo, Pasgama deviyo,
+Combihamy, and Weddihamy; and the other 2 are put on piece of mat on
+the ground in honour of the washer and the tom tom beater supposed
+to have attended these supernatural beings. Over all these leaves the
+boiled rice from one of the pots is divided, then from the second and
+third. He afterwards does the same with the curry, and the condiment,
+cakes, plantains etc., prepared for the performance. He then pretends
+to repeat the same process by way of deception making a motion, and
+sounding the ladle on the brim of the pots, as if rice and other
+ingredients were apportioned the second time etc., to satisfy the
+gods and the two attendants.
+
+The kapuva next takes a little of every ingredient from all the leaves,
+both on the table and on the ground, into a cup (made of leaves),
+and supporting it over his head marches out from the apartment,
+closing its door; and he conveys it either to the fold of the cattle,
+or to some elevated place where he dedicates and offers it to the
+many thousands of the demons and their attendants who are supposed
+to have accompanied the above particular gods, praying them, by
+means of incantations, to accept the offering he has brought before
+them. From hence he returns to the door of the apartment he had closed,
+and knocking at it, as if to announce his entrance, he opens it and
+mutters a few more incantations, praying the gods to allow them,
+(including himself and the members of the family) to partake of the
+remnants that have been offered in their honour. After these ceremonies
+are performed, the kapuva, with all the rest, partakes of everything
+that was prepared, and the owner of the cow may from this day dispose
+of the milk according to his own pleasure." [12].
+
+Rural rites differing in details in different localities are observed
+by the Singhalese peasantry in their agricultural pursuits. [13]
+
+In all places a lucky day for ploughing is fixed in consultation with
+an astrologer. It is considered unfortunate to begin work on the 1st or
+2nd day of the month, and after the work is begun it must be desisted
+from on unlucky days such as the 7th, 8th, 9th, 13th, 14th and 21st.
+
+Sowing is also commenced at a lucky day and hour pronounced by the
+astrologer to be the most favourable. In a corner of the field,
+on a mound of mud where are placed a ginger or a habarala plant
+(arum maculatum), a cocoanut or an areka flower and some saffron,
+is sown a handful of the first seed and dedicated to the gods; and
+after that the entire field is sown.
+
+To drive away insects from the growing rice, charm-lamps are lighted
+at the four corners of the field or a worm is enclosed in a charmed
+orange and buried there or a fly or grub is fumigated with charmed
+resin smoke and bidden to depart or a cultivator sounds a charmed
+bell metal plate with a kaduru stick crying to the flies "yan yanta"
+(please go).
+
+When the reaping time comes the portion of rice dedicated to the gods
+is first reaped by some person who is not a member of the proprietor's
+family. It is kept apart on an elevated place till the reaping of the
+rest of the field is done when it is cooked and ceremonially offered
+to the kapurāla.
+
+The threshing is done on a floor specially prepared; when the crop
+is ripe a small pit is made in the centre of the threshing floor
+in which are placed a margosa plant, and a conch shell containing a
+piece of the tolabu plant (crinum asiaticum) and of the hiressa (vitis
+cissus quadrangularis), a piece of metal, charcoal and a small grain
+sheaf. Besting on these is an ellipsoidal luck stone (arakgala), round
+which are traced with ashes three concentric circles bisected by lines
+and in the segments are drawn representations of a broom, a scraper,
+a flail, a measure, agricultural implements and Buddha's foot print.
+
+At the lucky hour the cultivator walks three times round the inner
+circles of the threshing floor with a sheaf on his head, bowing to the
+centre stone at east, north, west and south and casts down the sheaf
+on the centre stone prostrating himself. The rest of the sheaves are
+then brought in and the threshing begins.
+
+The harvest is brought down on a full moon day and some of the new
+paddy is husked, pounded, boiled with milk and offered to the gods
+in a dźvala or on a temporary altar under a tree by the field, and
+followed by a general feasting.
+
+Persons cultivating their fields with their own cattle, implements,
+seed paddy and the like receive the whole produce less the payments
+of the watchers (waravźri) and the perquisites of the headman.
+
+When the fields are given out to be cultivated for a share of the
+produce, if the field owner supplies the cultivator with the cattle,
+implements of labour, and seed paddy the produce is divided equally
+by the owner and the cultivator; if the field owner supplies nothing
+he only gets 1\4 of the produce.
+
+When an allotment of field is owned by several co-owners, it is
+cultivated alternately on a complicated system called tattumāru [14].
+
+There is a jargon used in Ceylon by hunters and pilgrims travelling
+in forests [15], by the outcaste rodiyas who go about begging and
+thieving [16]; and by cultivators while working in their fields
+[17]. This jargon has many words used by the Veddahs [18].
+
+
+
+
+
+
+
+CHAPTER XIV.
+
+FESTIVALS.
+
+
+The entering of the sun into Aries is celebrated as the new year's
+day; the ephemeris of the year is drawn up by the village astrologer
+and the necessary information for the observance of the festive rites
+is obtained by presenting him with sweetmeats and a bundle of forty
+betel leaves.
+
+As the sun is moving into the sign Aries all cease from work
+and either visit temples or indulge in games till a lucky moment
+arrives when every family welcomes the new year with the strains of
+the rabāna. Special kinds of sweetmeats and curries are cooked and
+eaten, cloth of the colour recommended by the astrologer are worn,
+calls exchanged, the headman visited with pingo-loads of presents,
+and a commencement made of the usual daily work.
+
+At an appointed hour, the people anoint themselves with an infusion
+of oil, kokun leaves (swietenia febrifugia), kalānduru yams (Cyprus
+rotundus) and nelli fruits (Phylanthus emblica) and an elder of the
+family rubs a little of it on the two temples, on the crown of the
+head, and on the nape of the neck of each member, saying:--
+
+
+ Kalu kaputan sudu venaturu
+ Ehela kanu liyalana turu
+ Gerandianta an enaturu
+ Ekasiya vissata desiya vissak
+ Maha Brahma Rājayā atinya
+ Āyibōvan āyibōvan āyibōvan.
+
+
+"This (anointing) is done by the hand of Maha Brāhma; long life to you,
+long life to you, long life to you! may you, instead of the ordinary
+period of life, viz., 120 years, live for 220 years; till rat-snakes
+obtain horns, till posts of the Ehela tree (Cassia fistula) put on
+young shoots, and till black crows put on a plumage white."
+
+While being annointed the person faces a particular direction, having
+over his head leaves sacred to the ruling planet of the day, and at
+his feet those sacred to the regent of the previous day. For each
+of the days of the week, beginning with Sunday, belong respectively
+the cotton tree (imbul), the wood-apple (diwul), the Cochin gamboge
+(kollan), the margosa (kohomba), the holy fig-tree (bo) Galidupa
+arborea (karanda) and the banyan (nuga).
+
+This rite is followed by the wearing of new clothes, after a bath
+in an infusion of screw-pine (wetake), Suffa acutangula (wetakolu),
+Evolvulus alsinoides (Vishnu-krānti), Aristolochia indica (sapsanda),
+Crinum zeylanicum (godamānel), roots of citron (nasnāranmul), root of
+Aegle marmelos (belimul), stalk of lotus, (nelum dandu), Plectranthus
+zeylanicus (irivériya), Cissompelos convolvulus (getaveni-vel)
+Heterepogon hirtus (ītana) and bezoar stone (gorōchana).
+
+This festival is also observed at the Buddhist temples when milk is
+boiled at their entrances and sprinkled on the floor.
+
+The birthday of the Founder of Buddhism is celebrated on the
+full-moon day of May (wesak). Streets are lined with bamboo arches,
+which are decorated with the young leaves of the cocoanut-palm;
+tall superstructures (toran) gaily adorned with ferns and young king
+cocoanuts bridge highways at intervals; lines of flags of various
+devices and shapes are drawn from tree to tree; booths are erected at
+every crossing where hospitality is freely dispensed to passers-by;
+and at every rich house the poor are fed and alms given to Buddhist
+priests. Processions wend their way from one temple to another with
+quaintly-shaped pennons and banners, and in the intervals of music
+cries of sādhu, sādhu, are raised by the pilgrims.
+
+The Kandy Perahera Mangalaya, begins at a lucky hour on the first
+day after the new moon. "A jack-tree, the stem of which is three
+spans in circumference, is selected beforehand for each of the four
+déwāla--the Kataragama, Nātha, Saman, and Pattini; and the spot where
+it stands is decorated and perfumed with sandalwood, frankincense,
+and burnt resin, and a lighted lamp with nine wicks is placed at the
+foot of the tree. At the lucky hour a procession of elephants, tom-tom
+beaters and dancers proceed to the spot, the tree is cut down by one
+of the tenants (the wattōrurāla) with an axe, and it is trimmed, and
+its end is pointed by another with an adze. It is then carried away
+in procession and placed in a small hole in a square of slab rock,
+buried in the ground or raised platform in the small room at the back
+of the déwāla. It is then covered with a white cloth. During the five
+following days the procession is augmented by as many elephants,
+attendants, dancers, tom-tom beaters and flags as possible; and it
+makes the circuit of the temples at stated periods. The processions
+of the several temples are then joined by one from the Daladā,
+Māligāva (the temple of the Sacred Tooth of Buddha), and together
+they march round the main streets of Kandy at fixed hours during the
+five days next ensuing. On the sixth day, and for five days more,
+four palanquins--one for each déwāla are added to the procession,
+containing the arms and dresses of the gods; and on the last day
+the bowl of water (presently to be explained) of the previous year,
+and the poles cut down on the first day of the ceremony. On the
+night of the fifteenth and last day, the Perahera is enlarged to the
+fullest limits which the means of the several temples will permit,
+and at a fixed hour, after its usual round, it starts for a ford in
+the river near Kandy, about three miles distant from the temple of
+the Sacred Tooth. The procession from the Māligāva, however, stops
+at a place called the Adāhana Maluwa, and there awaits the return of
+the others. The ford is reached towards dawn, and here the procession
+waits until the lucky hour (generally about 5 A. M.) approaches. A few
+minutes before its arrival the chiefs of the four temples, accompanied
+by a band of attendants, walk down in Indian file under a canopy of
+linen and over cloth spread on the ground to the waterside. They enter
+a boat and are punted up the river close to the bank for some thirty
+yards. Then at a given signal (i. e., at the advent of the lucky hour)
+the four jack poles are thrown into the river by the men on shore,
+while each of the four chiefs, with an ornamental silver sword, cuts a
+circle in the water; at the same time one attendant takes up a bowl of
+water from the circle, and another throws away last year's supply. The
+boat then returns to the shore, the procession goes back to Kandy, the
+bowls of water are placed reverently in the several déwāla, to remain
+there until the following year; and the Perahera is at an end." [19]
+
+During the time of the kings, it was on this occasion that the
+provincial governors gave an account of their stewardship to their
+over-lord and had their appointments renewed by him.
+
+When the rainy months of August, September and October are over
+and the Buddhist monks return to their monasteries from their vas
+retreats, is held the Festival of Lights (Kārtika Mangalya). The
+Buddhist temples are illuminated on the full moon day of November by
+small oil-lamps placed in niches of the walls specially made for them;
+in the olden times all the buildings were bathed in a blaze of light,
+the Royal Palace the best of all, with the oil presented to the king
+by his subjects. This festival is now confined to Kandy.
+
+The Alut Sāl Mangalya, the festival of New Rice, is now celebrated to
+any appreciable extent only in the Kandian Provinces, the last subdued
+districts of the island. In the villages the harvest is brought home
+by pingo-bearers on the full-moon day of January with rural jest and
+laughter, and portions of it are given to the Buddhist priest, the
+barber and the dhobi of the village; next the new paddy is husked,
+and kiribat dressed out of it.
+
+In the capital, in the time of the kingdom, this festival lasted for
+four days; "on the first evening the officers of the royal stores
+and of the temples proceeded in state from the square before the
+palace to the crown villages from which the first paddy was to be
+brought. Here the ears of paddy and the new rice were packed up for
+the temples the palace and the royal stores by the Gabadānilamés and
+their officers. The ears of paddy carefully put into new earthenware
+pots and the grain into clean bags, were attached to pingos. Those
+for the Māligāva (where the Sacred Tooth was kept) were conveyed on
+an elephant for the temples by men marching under canopies of white
+cloth; and those for the palace and royal stores by the people of the
+royal villages of respectable caste, well dressed; and with apiece
+of white muslin over their mouths to guard against impurity. This
+procession, starting on the evening of the next day (full-moon day)
+from the different farms under a salute of jingals and attended by
+flags, tom-tom beaters, etc., was met on the way by the 2nd Adigar
+and a large number of chiefs at some distance from the city. From
+thence all went to the great square to wait for the propitious
+hour, at the arrival of which, announced by a discharge of jingals,
+the procession entered the Māligāva where the distribution for the
+different temples was made. At the same fortunate hour the chiefs
+and the people brought home their new rice. On the next morning the
+king or governor received his portion consisting of the new rice and
+a selection of all the various vegetable productions of the country,
+which were tasted at a lucky hour." [20]
+
+
+
+
+
+
+
+CHAPTER XV.
+
+GAMES, SPORTS AND PASTIMES.
+
+
+On festive days itinerant songmen amuse the village folk at open
+places and greens; they keep time to a dance by skilfully whirling
+metal-plates or small tambourines on their fingers or pointed stakes,
+by striking together sticks, by tossing earthen pots up in the air
+and catching them and they eulogize the hamlet and its people in
+extempore couplets with the refrain, "tana tanamda tānźnā, tanā,
+tamda, tānźnā, tana tanamda, tana tanamda, tana tanamda, tānźnā."
+
+The people also enjoy themselves on the merry-go-round (katuru
+onchillāva)--a large revolving wheel on a tall wooden superstructure
+with seats attached; at theatrical representations called kōlan netum,
+rūkada netum, and nādagam; at games of skill and at divers forms of
+outdoor games.
+
+Kōlan netuma is a series of mimetic dances of a ludicrous character
+by actors dressed like animals and demons, wearing masks and sometimes
+perched on high stilts.
+
+The rūkada netuma is a marionette show of the ordinary incidents
+of village life--usually of the adventures of a married couple,
+a hevārala (a militia guard) and his wife Kadiragoda lamayā; the
+former goes to the wars and returns with his eyes and ears off only
+to be beaten by his wife who soon after falls ill with labour pains,
+and devil dancers are requisitioned to relieve her; Pinnagoda rāla
+is the clown of the show.
+
+The nādagama is a dramatic play and for its performance a circular
+stage is erected with an umbrella-shaped tent over it; round it
+sits the audience, who, though admitted free, willingly contribute
+something into the collection-box brought by the clown (kōnangiya)
+at the end of the play. Before the drama begins, each of the actors,
+in tinselled costume, walks round the stage singing a song appropriate
+to his character. The piece represented is based on a popular tale
+or an historical event.
+
+Games of skill and chance are played on boards made for that
+purpose. [21]
+
+In Olinda Keliya a board having seven holes a side is used; only
+two can take part in the game, and each in turn places olinda seeds
+(abrus precatorius) in the holes and the object of the opponent is
+to capture the other's seeds according to certain rules. [22]
+
+In Pancha Keliya dice and six cowries are used; the latter are taken
+into the player's hand and dropped, and the shells which fall on the
+reverse side are counted and the dice moved an equal number of places
+on the board and the game continues till all the dice reach the other
+end of the board.
+
+In Deeyan Keliya sixteen dice representing cows and four dice
+representing tigers are placed on a board and the cows have to get
+from one side to the other without being intercepted and captured by
+the tigers.
+
+Some of the outdoor games played by adults are of the ordinary kind,
+and others of a semi-religious significance.
+
+The ordinary outdoor games are Buhu Keliya, Pandu Keliya, Lunu Keliya,
+Muttź, Hālmelź and Tattu penille.
+
+In Buhu Keliya there are several players who place their balls,
+(made of any bulbous root hardened and boiled till it becomes like
+rubber), round a pole firmly fixed to the ground; to this pole is
+attached a string about 5 feet long held by a player whose endeavour
+is to prevent the others getting possession of the balls without being
+touched. The person touched takes the place of the guarding player
+and when all the balls are taken away the last guard is pelted with
+them till he finds safety in a spot previously agreed upon.
+
+In Pandu Keliya the players form into two sides, taking their stand
+100 yards apart with a dividing line between; the leader of one party
+throws a ball up and as it comes down beats it with his open palm
+and sends the ball over the line to the opposing side. If the other
+party fails to beat or kick it back, they must take their stand where
+the ball fell and the leader of their party throws the ball to the
+other side in the same way. This goes on till one party crosses the
+boundary line and drives the other party back.
+
+In Lunu Keliya there are two sets of players occupying the two sides
+of a central goal (lunu) about 30 or 40 yards from it; a player from
+one side has to start from the goal, touch a player of the other
+side and regain the goal holding up his breath; if he fails he goes
+out and this goes on till the side which has the greatest number of
+successful runners at the end is declared the winner.
+
+In Mutté (rounders) a post is erected as a goal, and one of the players
+stands by it and has a preliminary conversation with the others:--
+
+Q.--Kīkkiyō.
+
+A.--Muddarź.
+
+Q.--Dehikatuvada batukatuvada--Is it a lime-thorn or a brinjal-thorn?
+
+A.--Batukatuva--Brinjal-thorn.
+
+Q.--Man endada umba enavada--should I come or would you come?
+
+A.--Umbamavaren--you had better come.
+
+As soon as the last word is uttered, the questioner gives chase, and
+the others dodge him and try to reach the post without being touched;
+the one who is first touched becomes the pursuer.
+
+In Halmele there is no saving post, but the area that the players
+have to run about is circumscribed; the pursuer hops on one leg and is
+relieved by the person who first leaves the circle or is first touched.
+
+Before starting he cries out--Hālmelé A.--Kanakabaré.
+
+Q.--Enda hondź? (May I come?).
+
+A.--Bohama hondayi (All right).
+
+In Tattu penilla also called Mahason's leap, a figure in the shape
+of H is drawn; a player guards each line and the others have to
+jump across them and return without being touched; it is optional to
+leap over the middle line and is only attempted by the best players,
+as the demon Mahason himself is supposed to guard it.
+
+The outdoor games with a semi-religious significance are Polkeliya,
+Dodankeliya and ankeliya.
+
+In Pol Keliya the villagers divide themselves into two factions called
+yatipila and udupila and the leaders of the two parties take a fixed
+number of husked cocoanuts and place themselves at a distance of 30
+feet and one bowls a nut at his adversary who meets it with another
+in his hand. This goes on till the receiver's nut is broken when he
+begins to bowl. The side which exhausts the nuts of the other party
+is declared the winner.
+
+Dodan Keliya is a game similar to the Pol Keliya the oranges taking
+the place of the cocoanuts.
+
+In An Keliya a trunk of a tree is buried at the centre of an open space
+of ground; a few yards off is placed the log of a cocoanut tree about
+20 feet high in a deep hole large enough for it to move backwards and
+forwards and to the top of it thick ropes are fastened. The villagers
+divide themselves into two parties as in Pol Keliya, and bring two
+forked antlers which they hook together and tying one to the foot of
+the trunk and the other to that of the log pull away with all their
+might till one of them breaks.
+
+In all these semi-religious games the winning party goes in procession
+round the village and the defeated side has to undergo a lot of abuse
+and insult intended to remove the bad effects of the defeat.
+
+Children in addition to their swings, tops, bamboo pop-guns, cut water,
+bows and arrows, water squirts, cat's cradles and bull roarers have
+their own special games.
+
+They play at hide and seek, the person hiding giving a loud 'hoo'
+call that the others may start the search; or one of them gets to an
+elevated place and tauntingly cries out "the king is above and the
+scavenger below" and the others try to drag him down.
+
+Several children hold their hands together forming a line and one of
+them representing a hare comes running from a distance and tries to
+break through without being caught; or one of them becomes a cheetah
+and the rest form a line of goats holding on to each other's back. The
+cheetah addresses the foremost goat saying "eluvan kannayi man āvź." (I
+have come to eat the goats) and tries to snatch away one of the players
+at the back; who avoids his clutches singing "elubeti kapiya sundire"
+(go and eat the tasty goat dung); if one is caught he has to hold
+on to the back of the cheetah and the game continues till all are
+snatched away.
+
+When the children are indoors they amuse themselves in various ways.
+
+They hold the backs of each other's hands with their thumb and
+fore-finger, move them up and down singing "kaputu kāk kāk kāk,
+goraka dźn dźn dźn, amutu vāv vāv vāv, dorakada gahź puvak puvak,
+batapandurź bulat bulat, usi kaputā, usī," and let go each other's
+hold at the end of the jingle, which means that "crows swinging on a
+gamboge-tree (goraka) take to their wings when chased away (usi, usi),
+and there are nuts in the areca-tree by the house and betel-creepers
+in the bamboo-grove." They also close their fists and keep them one
+over the other, pretending to form a cocoanut-tree; the eldest takes
+hold of each hand in turn, asks its owner, "achchiyé achchiyé honda
+pol gediyak tiyanavā kadannada?" (grandmother, grandmother, there is a
+good cocoanut, shall I pluck it); and, when answered, "Oh, certainly"
+(bohoma hondayi), brings it down. A mimetic performance of husking
+the nuts, breaking them, throwing out the water, scraping the pulp
+and cooking some eatable follows this.
+
+They twist the fingers of the left hand, clasp them with the right,
+leaving only the finger-tips visible and get each other to pick out
+the middle finger.
+
+They take stones or seeds into their hands and try to guess the number,
+or they take them in one hand, throw them up, catch them on the back
+of the hand, and try to take them back to the palm.
+
+They keep several seeds or stones in front of them, throw one up and
+try to catch it after picking up as many seeds or stones as possible
+from the ground.
+
+They hold the fingers of their baby brothers saying "this says he
+is hungry, this says what is to be done, this says let us eat, this
+says who will pay, this says though I am the smallest I will pay"
+and then tickle them saying "han kutu."
+
+They keep their hands one over the other, the palm downwards, and
+the leader strokes each hand saying, "Aturu muturu, demita muturu
+Rājakapuru hetiyā aluta genā manamāli hāl atak geralā, hiyala getat
+bedāla pahala getat bedālā, us us daramiti péliyayi, miti miti daramiti
+péliyayi, kukalā kapalā dara pillź, kikili kapalā veta mullź, sangan
+pallā," (Aturu muturu demita muturu; the new bride that the merchant,
+Rājakapuru, brought, having taken a handful of rice, cleansed it
+and divided it to the upper and lower house; a row of tall faggots;
+a row of short faggots; the cock that is killed is on the threshold;
+the hen that is killed is near the fence; sangan pallā); one hand is
+next kept on the owner's forehead and the other at the stomach and
+the following dialogue ensues:--
+
+Q.--Nalalé monavāda--What is on the forehead?
+
+A.--Le--Blood.
+
+Q.--Elwaturen hźduvāda--Did you wash it in cold water?
+
+A.--Ov--Yes.
+
+Q.--Giyāda--Did it come off?
+
+A.--Nź--No.
+
+Q.--Kiren hźduvāda--Did you wash it in milk?
+
+A.--Ov--Yes.
+
+Q.--Giyāda--Did it come off?
+
+A.-Ov--Yes.
+
+(The hand on the forehead is now taken down).
+
+Q.--Badźinne mokada--What is at your stomach?
+
+A.--Lamayā--A child.
+
+Q.--Eyi andannź--why is it crying?
+
+A.--Kiri batuyi netuva--For want of milk and rice.
+
+Q.--Kō man dunna kiri batuyi--Where is the milk and rice I gave?
+
+A.--Ballayi belalī kźvā--The dog and the cat ate it.
+
+Q.--Kō ballayi belali--Where is the dog and the cat?
+
+A.--Lindź vetuna--They fell into the well.
+
+Q.--Kō linda--Where is the well?
+
+A.--Goda keruvā--It was filled up.
+
+Q.--Kō goda--Where is the spot?
+
+A.--Āndiyā pela hittevvā,--There āndiyā plants were planted.
+
+Q.--Kō āndiyā pela--Where are the āndiyā plants?
+
+A.--Dźvā--They were burnt.
+
+Q.--Kō alu--Where are the ashes?
+
+A.--Tampalā vattata issā--They were thrown into the tampalā
+(Nothosocruva brachiata) garden.
+
+Then the leader pinches the other's cheek and jerks his head backward
+and forward singing "Tampalā kāpu hossa genen (give me the jaw that
+ate the tampalā).
+
+
+
+
+
+
+
+CHAPTER XVI.
+
+STORIES.
+
+
+Story telling is the intellectual effort of people who have little
+used or have not acquired the art of writing. A story is told for
+amusement by mothers to their children, or by one adult to another,
+while guarding their fields at night in their watch hut or before
+lying down to sleep after their night meal. At each pause during the
+narration, the listener has to say "hum" as an encouragement to the
+narrator that he is listening; and every tale begins with the phrase
+"eka mathaka rata" (in a country that one recalls to mind) and ends
+with the statement that the heroes of the Story settled down in their
+country and the narrator returned home.
+
+Stories are roughly classified as (1) myths, (2) legends and (3)
+folk tales.
+
+(1) "The myth," says Gomme, "is the recognisable explanation of some
+natural phenomenon, some forgotten or unknown object of human origin,
+or some event of lasting influence."
+
+The crow and the king crow were uncle and nephew in the olden time;
+they once laid a wager as to who could fly the highest, each carrying a
+weight with him, and the winner was to have the privilege of knocking
+the loser on the head; the crow selected some cotton as the lightest
+material, while his nephew carried a bag of salt as the clouds looked
+rainy. On their way up, rain fell and made the crow's weight heavier
+and impeded his flight while it diminished the king crow's burden
+who won the victory and still knocks the crow on his head.
+
+The water fowl once went to his uncle's and got a load of arekanuts to
+sell; he engaged some geese to carry them to the waterside and hired
+a wood pecker's boat to ferry them over; the boat capsized and sank
+and the cargo was lost, the geese deformed their necks by carrying
+the heavy bags, the wood pecker is in search of wood to make another
+boat and the waterfowl still complains of the arekanuts he had lost.
+
+(2) A legend is a narrative of things which are believed to have
+happened about a historical personage, locality or event.
+
+A cycle of legend has clustered round king Dutugemunu who rolled
+back the Tamil invasion of Ceylon in the 4th Century B. C., and
+he is to the Singhalese peasantry what king Arthur has been to the
+Celts. The old chronicles, based on the folklore of an earlier period,
+place his traditional exploits in Magam Pattu, Uva and Kotmale. His
+mother was Vihāre Devi; she was set afloat in a golden casket by her
+father Kelani Tissa to appease the gods of the sea, who, incensed by a
+sacrilege act of his, were submerging his principality of Kelaniya;
+the princess drifted to the country of Hambantota and its ruler
+Kavantissa rescued her and made her his queen. The coast on which she
+landed is still remembered as Durāva and has the ruins of a vihare
+built to commemorate her miraculous escape.
+
+Dutugemunu was her eldest son and when she was pregnant she longed to
+give as alms to the Buddhist priesthood a honey comb as large as an ox,
+to bathe in the water which had washed the sword with which a Tamil
+warrior had been killed, and to wear unfaded waterlilies brought from
+the marshes of Anuradapura. The town of Negombo supplied the first
+and the warrior Velusumana procured the other two. Astrologers were
+consulted as to the meaning of these longings and they predicted,
+to quote the words of the old chronicler "the queen's son destroying
+the Damilas, and reducing the country under one sovereignty, will
+make the religion of the land shine forth again."
+
+When Dutugemunu was a lad, he was banished from his father's court for
+disobedience and he passed his youth among the peasantry of Kotmale
+till his father's death made him the ruler of Ruhuna.
+
+Dutugemunu had a band of ten favourite warriors, all of whom have
+independent legends attached to their names; along with them, riding
+on his favourite elephant Sedol, he performed wonders in 28 pitched
+battles.
+
+He died at an advanced age, disappointed in his only son Sali,
+who gave up the throne for a low caste beauty. The peasantry still
+awaits the re-birth of Dutugemunu as the chief disciple of the future
+Maitri Buddha.
+
+(3) A folk tale is a story told mainly for amusement, deals with ideas
+and episodes of primitive life and includes elfin tales, beast tales,
+noodle tales, cumulative tales and apologues.
+
+Elfin tales deal with the magical powers and the cannibalistic nature
+of the Rākshas.
+
+A Gamarala's wife, while expecting a baby, weaves a mat bag to collect
+the kekira melons when the season is on. The Gamarāla goes out every
+day, enjoys the kekira himself without informing his wife that the
+melons are ripe. The wife discovers that the kekira is ripe from a
+seed on the Gamarala's beard. Both go out to collect the kekira melons
+and fill the mat bag, when the wife gives birth to a girl. They decide
+to carry the bag of kekira home and throw the child into the woods as
+it is a girl. A male and female crane see this and carry the child to
+a cave. The cranes get a parrot, a dog and a cat to be companions of
+the girl who all grow up together and the girl is called 'sister' by
+the pets. The cranes leave the girl to dive for some pearls to adorn
+her and before departing advise her not to leave the cave as there is
+a cannibalistic Rakshi in the woods; they also ask her to manure the
+plantain tree with ash, to water the murunga tree and to feed her pets
+especially the cat. The cat gets a less allowance of food than usual
+and in anger puts out the fire by urinating on it. The girl goes out
+to fetch fire and comes to the Rakshi's cave and meets her daughter,
+who tries to keep the girl till her mother comes by promising to give
+her fire, if she would bring water from the well, break firewood and
+pound two pots of amu seed. The girl does all this work before the
+Rakshi arrives and the daughter gives her live coals in a cocoanut
+shell with a hole in it, so that the ashes dropped all along her
+way. On the Rakshi's return she is told of the girls' departure and
+she follows up the ash track and reaches the cave. The Rakshi sings
+out to the girl that the crane father and crane mother have come with
+the pearls and to open the door. The dog and the cat warn her from the
+outside and the Rakshi kills them and goes away leaving her thumb nails
+fixed to the lintel and her toe nails to the threshold. The cranes
+return and on the parrot's advice the girl opens the door and comes
+out but gets fixed by the nails and swoons away. The cranes think she
+is dead, but on removal of the nails the girl recovers. They dress up
+the girl beautifully, cover her with a scab covered cloth, tell her
+that she is too grown up to live with them and bid her farewell. The
+girl travels through the woods, becomes tired and meets the Rakshi;
+she asks the Rakshi to eat her up but the Rakshi contemptuously passes
+her by saying "I do not want to eat a scab covered girl; I am going
+to eat a beautiful princess." The girl arrives at a king's palace
+and is employed as a help mate to the cook. She used to remove her
+scab covered cloth only when she went out to bathe, and a man on a
+kitul tree tapping for toddy saw her beauty and informed the king who
+forced her with threats to remove her scab covering and married her.
+
+In beast tales the actors are animals who speak and act like human
+beings.
+
+A hare and a jackal sweep a house-compound; they find two pumpkin
+seeds and plant them; the jackal waters his creeper with urine and the
+hare waters his from the well; the jackal's creeper dies; the hare
+generously agrees to share the pumpkin with his friend; the jackal
+proposes a ruse to obtain the other requisites for their meal; the
+hare lays himself on the road as if dead; pingo bearers pass carrying
+firewood, cocoanuts, rice, pots; as each pingo carrier passes, the
+jackal cries out "keep that pingo down and take away the dead hare;
+as they do so the hare scampers away and the jackal runs away with the
+pingos; the jackal places the food on the fire and asks the hare to
+fetch stalkless kenda leaves, the hare goes in search and the jackal
+cooks and eats the whole meal leaving a few grains of rice for the
+hare; the jackal places a cocoanut husk under his tail to act as a
+stopper for his over-filled stomach; the hare returns without the
+leaves and shares the remnants of the meal with the jackal; at the
+jackal's request the hare strokes the jackal's back and removes the
+cocoanut husk and is besmeared with excretion; the hare runs to a
+meadow, rolls on the grass and returns quite clean; the jackal asks
+him how he became so and the hare replies that the dhoby has washed
+him; the jackal runs to the riverside and asks the dhoby to make him
+also clean; the dhoby takes him by his hind legs and thwacks him on
+the washing stone till he dies, saying "this is the jackal who ate
+my fowls."
+
+The noodle tales describe the blunders of fools and foolish husbands.
+
+Twelve men went one day to cut fence sticks and they made twelve
+bundles. One of them inquired whether there were twelve men to carry
+the bundles. They agreed to count and only found eleven men. As
+they thought that one man was short, they went in search of him to
+the jungle. They met a fellow villager to whom they mentioned their
+loss. He arranged the bundles in one line, and the men in another
+and said "now you are alright; let each one take a bundle of sticks
+and go home" which they did as no one was missing.
+
+The people of Rayigam Korale threw stones at the moon one moonlight
+night to frighten it off as they thought it was coming too near and
+there was a danger of its burning their crops; they also cut down a
+kitul tree to get its pith and to prevent its falling down, one of
+them supported it on his shoulder and got killed.
+
+The country folks of Tumpane tried to carry off a well because they
+saw a bee's nest reflected in the water; the men of Maggona did the
+same but ran away on seeing their shadows in the well.
+
+The Moravak Korale boatmen mistook a bend in the river for the sea,
+left their cargo there and returned home; and the Pasdum Korale folk
+spread mats for elephants to walk upon.
+
+In cumulative tales there is a repetition of the incidents till the
+end when the whole story is recapitulated.
+
+A bird laid two eggs which got enclosed between two large stones. The
+bird asked a mason to split open the stones; the mason refused and the
+bird, asked a wild boar to destroy the mason's paddy crop. The wild
+boar refused and the bird asked a hunter to shoot the wild boar. The
+hunter refused and the bird asked the elephant to kill the hunter as
+the hunter will not shoot the wild boar and the wild boar will not
+destroy the mason's paddy, and the mason will not split open the
+stones. The bird asked a bloodsucker to creep into the elephant's
+trunk, but the bloodsucker declined. The bird then asked a wild-fowl
+to peck at the bloodsucker as the bloodsucker would not creep up
+the elephant's trunk, as the elephant would not kill the hunter; as
+the hunter would not shoot the wild boar, as the wild boar would not
+destroy the paddy crop of the mason who would not split the stones
+which enclosed the birds' eggs. The wild-fowl refused and the bird
+asked a jackal to eat the wild-fowl. The jackal began to eat the fowl,
+the fowl began to peck at the bloodsucker, the bloodsucker began
+to creep up the elephants' trunk; the elephant began to attack the
+hunter; the hunter began to shoot at the wild boar; the boar began
+to eat the mason's paddy; the mason began to split the stones, and
+the bird gained access to her two eggs.
+
+Apologues are narratives with a purpose, they point a moral and are
+serious in tone.
+
+The moral "be upright to the upright; be kind to the kind, and
+dishonest to the deceitful" is illustrated by the following tale. A
+certain man having accidentally found a golden pumpkin gave it to a
+friend for safe keeping. When the owner asked for it back his friend
+gave him a brass one; and he went away apparently satisfied. Sometime
+after the friend entrusted the owner of the pumpkin with one of his
+sons, but when the father demanded the son back, he produced a large
+ape. Complaint was made to the king who ordered each men to restore
+what each had received from the other.
+
+
+
+
+
+
+
+CHAPTER XVII.
+
+SONGS AND BALLADS.
+
+
+The ordinary folk songs of the country are called sivupada and can be
+heard sung in a drawn out melody by the peasants labouring on their
+fields or watching their crops at night, by the bullock drivers as
+they go with their heavy laden carts; by the elephant keepers engaged
+in seeking fodder, by the boat men busy at their oars, by the women
+nursing their infants, by the children as they swing under the shady
+trees, and by the pilgrims on their way to some distant shrine.
+
+For rhythmic noise women and girls sit round a large tambourine placed
+on the ground and play on it notes representing jingle sounds like
+the following:--
+
+
+ Vatta katat katat tā
+ Kumbura katat katat tā
+ Vatta katat kumbura katat katat katat katat tā.
+ Attaka ratumal, attaka sudumal
+ Elimal dolimal, rźnkitul mal
+ Rajjen tarikita rajjen tā.
+
+
+Oxen are encouraged to labour in the threshing floor by songs [23]
+
+
+ On, leader-ox, O ox-king, on,
+ In strength the grain tread out.
+ On, great one, yoked behind the king,
+ In strength the grain tread out.
+ This is not our threshing floor,
+ The Moon-god's floor it is.
+ This is not our threshing floor
+ The Sun-god's floor it is.
+ This is not our threshing floor,
+ God Ganesha's floor it is.
+ "On, leader ox, etc."
+
+ As high as Adam's Sacred Peak,
+ Heap the grain, O heap it up;
+ As high as Mecca's holy shrine,
+ Heap the grain, O heap it up;
+ From highest and from lowest fields,
+ Bring the grain and heap it up;
+ High as our greatest relic shrine,
+ O heap it up, heap it up.
+ "On, leader ox, etc."
+
+
+The cart drivers still sing of a brave Singhalese chieftain who fell
+on the battle field:--
+
+
+ Pun sanda sźma pāyālā rata meddź
+ Ran kendi sźma pīrālā pita meddź
+ Māra senaga vatakaragana Yama yudde
+ Levke metindu ada taniyama velc medde
+
+ (Like full orb'd moon his glory shone,
+ his radiance filled the world
+ His loosen'd hair knot falling free in
+ smoothest threads of gold.
+ Māra's host beset him--no thought was
+ there to yield;
+ To-day Lord Levke's body still holds the
+ lonely field. [24])
+
+
+The elephant keepers strike up a rustic song to the accompaniment of
+a bamboo whistle.
+
+
+ Etun tamayi api balamuva bolannź
+ Kitul tamayi api kotaninda dennź
+ Ratź gamźvat kitulak nedennź
+ Etun nisāmayi api divi nassinź.
+
+ (It is elephants that we must look after, O fellows.
+ From where can we get kitul for them.
+ No village or district supplies us with kitul.
+ It is owing to elephants that we lose our lives.)
+
+
+The following are specimens of a river song, a sea song and a tank
+song.
+
+
+ Malź malź oya nāmala nelā varen
+ Attā bindeyi paya burulen tiyā varen
+ Mahavili ganga diyayanavā balā varen
+ Sādukźredī oruva pedana varen.
+
+ (Brother, brother pluck that nā flower and come.
+ The branch will break, step on it lightly and come.
+ See how Mahavili ganga's waters flow and come.
+ Raising shouts of thanks row your boat and come).
+
+
+ Tan tan tan talā mediriyā
+ Tin tin tin ti lā mediriyā
+ Ape delź mālu
+ Goda edapan Yālu
+ Vellź purā mālu.
+
+ (Tan tan tan talā mediriyā
+ Tin tin tin ti lā mediriyā
+ There is fish in our nets
+ Pull it to the shore, friends
+ The shore is full of fish.)
+
+
+ "Sora bora vevź sonda sonda olu nelum eti.
+ Źvā nelannata sonda sonda liyō eti
+ Kalu karalā sudu karalā uyā deti
+ Olu sālź bat kannata mālu neti.
+
+ (The Sora bora tank has fine white lotus flowers
+ To pluck them there are very handsome women
+ After cleaning and preparing, the blossoms will be cooked
+ But alas there are no meat curries to eat with the lotus rice).
+
+
+Pilgrims on their way to Adam's Peak sing the following first verse
+and as they return the second.
+
+
+1. Devindu balen api vandinda
+ Saman devindu vandavanda
+ Muni siripā api vandinda
+ Apź Budun api vandinda.
+
+(To worship our Buddha, to worship His footprint, may god Saman help
+us, may his might support us).
+
+
+2. Devindu balen api vendō
+ Saman devindu vendevō
+ Munisiripā api vendō
+ Apź budun api vendō.
+
+ (We have worshipped our Buddha;
+ We have worshipped his foot print;
+ The god Samen helped us;
+ His might supported us).
+
+
+A mother amuses her children by pointing out the moon and asking them
+to sing out Handa hamy apatat bat kanda rantetiyak diyō diyo (Mr. Moon,
+do give us a golden dish to eat our rice in); or she makes them clap
+their hands singing appuddi pudi puvaththā kevum dekak devaththā
+(clap, clap, clap away with two rice cakes in your hands); or she
+tickles them with the finger rhyme kandź duvayi, hakuru geneyi, tōt
+kāyi, matat deyi, hankutu kutu. (Run to the hills, bring molasses,
+You will eat, you will give me, hankutu kutu); or she swings them to
+the jingle "Onchilli chilli chille malź, Vella digata nelli kelź;"
+or she rocks them to sleep with the following lullabies:--
+
+
+ Umbź ammā kirata giyā
+ Kiri muttiya gangé giyā
+ Ganga vatakara kokku giyā,
+ Kokku evith kiri bivvā,
+ Umba nādan babō
+
+ (Your mother went to fetch milk
+ The milk pot went down the river
+ The cranes surrounded the river
+ The cranes came and drank the milk
+ You better not cry, my baby.)
+
+
+ Baloli loli bāloliyź
+ Bāla bilindu bāloliyź
+ Kiyamin gi neleviliyź
+ Sethapemi magź suratheliyź
+
+ (Darling darling little one
+ Darling little tender one
+ Sleeping songs do I sing
+ Sleep away my fond little one.)
+
+
+ Radāgedere kosattź
+ Eka gediyayi palagattź
+ Źka kanta lunu nettź
+ Numba nādan doyi doyiyź.
+
+ (The jak tree at the washer's house
+ Bore only one fruit
+ There is no salt to eat with it
+ You better not cry, but sleep, sleep)
+
+
+ Vandurō indagana ambź liyannan
+ Vendiri indagana hāl garannan
+ Petiyō indagana sindu kiyannan
+ Tala kola pettiya, gangź duvannan.
+
+ (The monkeys are engaged in cutting up a mango
+ Their mates are engaged in washing the rice
+ Their young ones are engaged in singing songs.
+ The palm leaf box is drifting in the river.)
+
+
+The following is a specimen of a love song.
+
+
+ "Galaknan peleyi mata vedunu gindarź
+ Vilaknan pireyi net kandulu enaserź
+ Malak vat pudami numba namata rubarź
+ Tikakkat nedda matatibunu ādarź.
+
+ (If I were a stone my passion's heat would have split me.
+ If I were a pond my weeping tears would have filled me.
+ O my darling, I shall offer a flower to your memory.
+ Is there nothing left of your old love for me).
+
+
+
+
+
+
+
+CHAPTER XVIII.
+
+PROVERBS, RIDDLES AND LOCAL SAYINGS.
+
+
+A proverbial saying is said to state a fact or express a thought in
+vivid metaphor while a riddle to describe a person or thing in obscure
+metaphor calculated as a test of intellectual ability in the person
+attempting to solve it.
+
+Proverbial sayings are divided, according to their form into direct
+statements and metaphorical statements.
+
+The following are examples of direct statements:--
+
+The quarrel between the husband and the wife lasts only till the pot
+of rice is cooked.
+
+A lie is short lived.
+
+One individual can ruin a whole community.
+
+What is the use of relations who do not help you when your door
+is broken.
+
+Poverty is lighter than cotton.
+
+Metaphorical statements are more numerous and are best considered
+according to the matter involved such as honesty, thrift, folly,
+knavery, natural disposition, ingratitude, luck, hypocrisy; and the
+following are some typical examples:--
+
+When the king takes the wife to whom is the poor man to complain.
+
+You may escape from the god Saman Deviyo but you cannot escape his
+servant Amangallā.
+
+There is certain to be a hailstorm when the unlucky man gets his
+head shaved.
+
+The teeth of the dog that barks at the lucky man will fall out.
+
+On a lucky day you can catch fish with twine; but on an unlucky day
+the fish will break even chains of iron.
+
+The water in an unfilled pot makes a noise.
+
+You call a kabaragoyā a talagoya when you want to eat it.
+
+It is like wearing a crupper to cure dysentery.
+
+Like the man who got the roasted jak seeds out of the fire by the
+help of a cat.
+
+Like the man who would not wash his body to spite the river.
+
+Like the man who flogged the elk skin at home to avenge himself on
+the deer that trespassed in his field.
+
+Like the villagers who tied up the mortars in the village in the
+belief that the elephant tracks in the fields were caused by the
+mortars wandering about at night.
+
+Though a dog barks at a hill will it grow less.
+
+It is like licking your finger on seeing a beehive on a tree.
+
+It is not possible to make a charcoal white by washing it in milk.
+
+The cobra will bite you whether you call it cobra or Mr. Cobra.
+
+Riddles are either in prose or verse.
+
+As examples of prose riddles the following may be mentioned:--
+
+What is it that cries on this bank, but drops its dung on the other
+(megoda andalayi egoda betilayi)--A gun.
+
+What is the tree by the door that has 20 branches and 20 bark
+strips; twenty knocks on the head of the person who fails to solve
+it. (dorakadagahe atuvissayi potu vissayi netźruvot toku vissayi)--10
+fingers and 10 toes.
+
+What is it that is done without intermission (nohita karana vedź)--the
+twinkling of the eye.
+
+The following are examples of verse riddles.
+
+
+The Eye--
+
+ "Ihala gobź pansiyayak pancha nāda karanā
+ Pahala gobź pansiyayak pancha nāda karanā
+ Emeda devi ruva eti lamayek inda kelinā
+ Metūn padź tźruvot Buduvenavā."
+
+ (On the upper shoot there are 500 songsters
+ On the lower shoot there are 500 songsters
+ Between them is an infant of divine beauty.
+ If one can solve this he will become a Buddha).
+
+
+The Cobra.
+
+ Vel vel diga eti
+ Mal mal ruva eti
+ Rāja vansa eti
+ Kźvot pana neti.
+
+ (Long like a creeper
+ Beautiful like a flower
+ Of royal caste
+ With a deadly bite).
+
+
+The Pine Apple.
+
+ Katuvānen ketuvānen kolź seti
+ Ratu nūlen getuvāveni malź seti
+ Tun masa giya kalata kukulek seti
+ Metun padź tźru aya ratak vatī
+
+ (The leaf is beautifully encased
+ The flower is worked with red thread
+ And this becomes like a chicken in three months
+ The one who can solve this deserves a country.
+
+
+
+
+
+
+
+APPENDIX.
+
+GLOSSARY OF SINHALESE FOLK TERMS APPEARING IN THE SERVICE TENURE
+REGISTER (1872.)
+
+
+
+A
+
+ABARANA: Insignia of a Deviyo; vessels of gold and silver, etc.,
+in a Dewala.
+
+ADAPPAYA: Headman amongst the Moors; a term of respect used in
+addressing an elder.
+
+ADHAHANA-MALUWA: A place of cremation; especially the place where
+the bodies of the kings of Kandy were burnt and where their ashes
+were buried.
+
+ADIKARAMA: An officer of the Kataragama Dewala next in rank to the
+Basnayake Nilame.
+
+ADIPALLA OR WARUPALLA: The lower layers of the stacked paddy on the
+threshing floor allowed to the watcher as a perquisite.
+
+ADUKKU: Cooked provisions given to headmen or persons of rank.
+
+ADUKKU-WALANKADA: A pingo of earthenware vessels for cooking or
+carrying food for headmen, etc.
+
+AGAS: First-fruits; ears of paddy cut as alut-sal, i.e., for the
+thanksgiving at the harvest home.
+
+AHARA-PUJAWA: The daily offering of food in a Vihare; before noon
+the mid-day meal is carried to the Vihare, and placed in front of
+the image of Buddha; it is then removed to the refectory or pansala,
+where it is consumed by the priests or by the servitors.
+
+AHAS-KAMBE: The tight-rope (literally air-rope) used for rope-dancing
+which is a service of certain tenants of the Badulla Dewale.
+
+AKYALA: Contribution of rice or paddy on the occasion of a procession
+at a Dewala; first fruits offered for protection of the crop by
+the Deviyo.
+
+ALATTIBEMA: A ceremony performed at the door of the sanctuary in a
+Dewale; the waving to and fro of an oil lamp by females, who repeat
+the while in an undertone the word ayu-bowa, long life (lit. may your
+years increase).
+
+ALGA-RAJAKARIYA: Service at the loom.
+
+ALAGU: A mark to assist the memory in calculation (Clough); a tally,
+e. g. in counting cocoanuts one is generally put aside out of each 100;
+those thus put aside are called alagu.
+
+ALIANDURA: The morning music at a temple.
+
+ALLASA: A present, a bribe, a fee paid on obtaining a maruwena-panguwa.
+
+ALUT-AWRUDU-MANGALYAYA: Festival of the Sinhalese new year; it falls
+in the early part of April.
+
+ALUT-SAL-MANGALYAYA: The festival of the first fruits; the harvest
+home.
+
+ALWALA-REDDA: A cloth fresh from the loom.
+
+AMARAGE OR AMBARAGE: Covered walk or passage between a Dewala and
+the Wahalkada or porch.
+
+AMUNA: A dam or anicut across a stream; a measure of dry grain equal
+to about 4-1/2 bushels, sometimes 5 bushels.
+
+ANAMESTRAYA: A shed in which to keep lights during festivals. In
+some temples these sheds are built permanently all round the widiya
+or outer court; in others they were mere temporary structures to
+protect the lights from wind and rain.
+
+ANDE: Ground share given to a proprietor.
+
+ANDU-GIRAKETTA: An arecanut-cutter of the shape of a pair of pincers;
+it forms the penuma or annual offering of the blacksmiths to their
+lord.
+
+ANKELIYA: The ceremony of pulling horns or forked sticks to propitiate
+Pattini-deviyo in times of epidemics; according to ancient legends,
+it was a pastime at which the Deviyo and her husband Palanga took
+sides. They are said to have emulated each other in picking flowers
+with the forked sticks the husband standing at the top and the wife
+at the foot of a tree. The ankeliya as its name imports partakes more
+of the nature of a village sport than of a religious ceremony. There
+are two sides engaged, called the uda and yati-pil. It is conducted
+in a central spot in the midst of a group of villages set apart for
+the particular purpose, called anpitiya, and commenced on a lucky
+day after the usual invocation by the Kapurala, who brings with
+him to the spot the Halan a kind of bracelet the insignia of the
+Deviyo. The two Pil select each its own horn or forked stick; the
+horns or sticks are then entwined--one is tied to a stake or tree,
+and the other is tied to a rope, which is pulled by the two parties
+till one or other of the horns or sticks breaks. The Pila which owns
+the broken horn is considered to have lost, and has to undergo the
+jeers and derision of the winning party. If the Yatipila which is
+patronized by the Deviyo (Pattini) wins, it is regarded as a good
+omen for the removal or subsidence of the epidemic. The ceremony
+closes with a triumphal procession to the nearest Dewale. A family
+belongs hereditarily to one or the other of the two Pil.
+
+ANPITIYA: The spot or place where the above ceremony is performed.
+
+ANUMETIRALA: A respectful term for a Kapurala, one through whom the
+pleasure of the Deviyo is known.
+
+ANUNAYAKA UNNANSE: A priest next in rank to a Maha-Nayaka or chief
+priest, the sub-prior of a monastery.
+
+APPALLAYA: The earthen ware vessel flatter than an atale, q. v.
+
+ARALU: Gall-nuts.
+
+ARAMUDALA: Treasury, or the contents of a treasury; the reserve fund.
+
+ARANGUWA: An ornamental arch decorated with flowers or tender leaves
+of the cocoanut tree.
+
+ARA-SALAWA OR BOJANASALAWA: Refectory.
+
+ARRIKALA: One-eighth portion.
+
+ASANA-REDI: Coverings of an asanaya; altar cloth.
+
+ASANAYA: Throne, altar, seat of honor.
+
+ATALE: A small earthenware-pot usually used in bathing.
+
+ATPANDAMA: A light carried in the hand, formed generally of a brass
+cup at the end of a stick about two feet long. The cup is filled with
+tow and oil.
+
+ATAPATTU-WASAMA: The messenger class. A holding held by the atapattu
+people. The service due from this class is the carrying of messages,
+keeping guard over treasure or a temple or chief's house, and
+carrying in procession state umbrellas, swords of office etc.,
+watching threshing floors and accompanying the proprietor on journeys.
+
+ATAPATTU MOHOTTALA: Writer over the messenger class.
+
+ATAWAKA: The eighth day before and after the full moon. The first is
+called Pura-atavaka and the second Ava-atavaka.
+
+ATTANAYAKARALA: Custodian; storekeeper; overseer corresponding in
+rank to Wannakurala, q.v.
+
+ATUGE: A temporary shed or outhouse for a privy.
+
+ATUPANDALAYA: A temporary shed or booth made of leaves and branches.
+
+ATUWA: Granary.
+
+AWALIYA: The same as Hunduwa or Perawa, which is one-fourth of a seer.
+
+AWATEWAKIRIMA: Ministration; Daily service at a Dewala.
+
+AWATTA: An ornamental talipot used as an umbrella.
+
+AWULPAT: Sweetmeats taken at the end of a meal.
+
+AWRUDU-PANTIYA: New year festival, a term in use in the Kurunegala
+District.
+
+AWRUDU-WATTORUWA: A chit given by the astrologer shewing the hour
+when the new year commences, and its prognostics.
+
+AYUBOWA: "Live for years", a word used by way of chorus to recitals
+at Bali ceremonies.
+
+
+
+B
+
+BADAHELA-PANGUWA: The tenement of land held by a potter. His service
+consists of supplying a proprietor with all the requisite earthenware
+for his house and bath, and his lodgings on journeys, for his
+muttettuwa, for cooking, and for soaking seed paddy, for festivals,
+Yak and Bali ceremonies, weddings, etc. The supplying of tiles and
+bricks and keeping the roof of tiled houses waterproof, giving penum
+walan to tenants for the penumkat, and making clay lamps, and kalas
+for temples. The potter also makes a present of chatties as his penum
+to proprietor and petty officers. When the quantity of bricks and
+tiles to be supplied is large, the proprietor finds the kiln, shed,
+clay and firewood. Kumbala is another name by which a potter is known.
+
+BADAL-PANGUWA: The holding held by smiths, called likewise
+Nawan-panguwa. Under the general term are included: Achari
+(blacksmiths), Lokuruwo (braziers) and Badallu (silver or gold
+smiths). The blacksmith supplies nails for roofing houses, hinges,
+locks, and keys for doors, all kitchen utensils, agricultural
+implements, and tools for felling and converting timber. His penuma
+consists of arecanut cutters, chunam boxes, ear and tooth picks, at
+the forge he is given the services of a tenant to blow the bellows,
+and when employed out of his house he is given his food. The Lokuruwa
+mends all brass and copper-vessels of a temple, and generally takes
+part in the service of the other smiths. The silver and goldsmiths work
+for the proprietor in their special craft when wanted, and in temples
+mend and polish all the sacred vessels, do engraving and carving work,
+decorate the Rate (car of the deviyo) and remain on guard there during
+the Perahera, attend at the Kaphitawima, and supply the silver rim
+for the Ehala-gaha. The goldsmiths present penum of silver rings,
+carved betel boxes, ornamental arrow-heads, etc. The smith tenant
+also attends and assists at the smelting of iron. In consideration
+of the value of the service of a smith, he generally holds a large
+extent of fertile land.
+
+BAGE: A division; a term used in Sabaragamuwa for a number of villages
+of a Dewala in charge of a Vidane.
+
+BAKMASA: The first month of the Sinhalese year (April-May).
+
+BALIBAT NETIMA: A devil-dance performed for five days after the
+close of the Perahera by a class of persons superior to the ordinary
+yakdesso (devil dancers) and called Balibat Gammehela, supposed to
+be descendants of emigrants from the Coast.
+
+BALI-EDURO: The persons who make the clay images for, and dance
+at, a Bali-maduwa which is a ceremony performed to propitiate the
+planets. The performance of Bali ceremonies is one of the principal
+services of tenants of the tom-tom beater caste.
+
+BALI-EMBIMA: The making of images for a Bali ceremony.
+
+BALI-ERIMA: The performance of the above ceremony. Note the peculiar
+expression Bali arinawa not Karanawa.
+
+BALI-KATIRA: Sticks or supports against which the images at a Bali
+ceremony are placed.
+
+BALI-TIYANNO: Same as Bali-eduro.
+
+BAMBA-NETIMA: In the processions at a Diya-kepima there is carried a
+wickerwork frame made to represent a giant (some say Brahma); a man
+walks inside this frame and carries it along exactly in the same way
+as "Jack-in-the green." The service of carrying it in procession is
+called Bambanetima.
+
+BAMBARA-PENI: Honey of one of the large bees. A pingo of this honey
+is given to the proprietor of the lands in which it is collected.
+
+BANA-MADUWA: A large temporary shed put up for reading Bana during
+Waskalaya, q. v.
+
+BANA-SALAWA: A permanent edifice attached to a wihare for reading Bana.
+
+BANDARA: Belonging to the palace. It is now used of any proprietor,
+whether lay or clerical, e. g., Bandara-atuwa means the proprietor's
+granary.
+
+BANKALA WIYANA: A decorated cloth or curtain, so called, it is
+supposed, from being imported from Bengal.
+
+BARAKOLAN: Large masks representing Kataragama Deviyo, used in dancing
+at the Dewala Perehara.
+
+BARAPEN: Remuneration given to copyists. Hire given for important
+services, as the building of wihares, making of images, etc.
+
+BASNAYAKE NILAME: The lay chief or principal officer of a Dewale.
+
+BATAKOLA: The leaves of a small species of bamboo used for thatching
+buildings.
+
+BATGOTUWA: Boiled rice served out or wrapped up in a leaf. Boiled
+rice offered up at a Yak or Bali ceremony.
+
+BATTANARALA: The Kapurala who offers the multen (food offering).
+
+BATWADANARALA: The same as Battanarala.
+
+BATWALANDA: Earthenware vessel for boiling rice in. It is as large
+as a common pot but with a wider mouth.
+
+BATWALAN-HAKURU: Large cakes of jaggery of the shape of a "Batwalanda"
+generally made in Sabaragamuwa.
+
+BATWEDA: Work not done for hire, but for which the workmen receive
+food.
+
+BATWI: Paddy given by the proprietor as sustenance to a cultivator
+in lieu of food given during work.
+
+BEMMA: A Wall, a bank, a bund.
+
+BEHET-DIYA: A lotion made of lime juice and other acids mixed with
+perfumes for use at the Nanumura mangalyaya, when the priest washes
+the sacred reflection of the head of Buddha in a mirror held in front
+of the image for the purpose.
+
+BETMERALA: The officer in charge of a number of villages belonging
+to a temple, corresponding to a Vidane, q.v.
+
+BIN-ANDE: Ground share; Ground rent.
+
+BINARAMASA: The sixth month of the Sinhalese year (September-October).
+
+BINNEGUNWI: Paddy given as sustenance during ploughing time.
+
+BISOKAPA: See Ehelagaha. It is a term in use in the Kabulumulle
+Pattini Dewale in Hatara Korale.
+
+BISSA: A term in use in the Kegalle District for a granary round in
+shape, and of wickerwork daubed with mud.
+
+BINTARAM-OTU: Tax or payment in kind, being a quantity of paddy,
+equal to the full extent sown, as distinguished from half and other
+proportionate parts of the sowing extent levied from unfertile
+fields. Thus in an amuna of land the bintaram-otu is one amuna paddy.
+
+BODHIMALUWA: The Court round a bo-tree, called also Bomeda.
+
+BOJANA-SALAWA: The same as arasalava.
+
+BOLPEN: Water used at a temple for purposes of purification.
+
+BULAT-ATA: A roll of betel consisting of 40 leaves forming the common
+penuma to a proprietor at the annual festival corresponding to the
+old English rent day. It is a mark of submission and respect, and is
+therefore greatly valued.
+
+BULAT-HURULLA: A fee given to a chief or proprietor placed on a roll
+of betel. The fee given annually for a Maruvena panguwa.
+
+BULU: One of the three myrobalans (Clough).
+
+
+
+C
+
+CHAMARAYA: A fly-flapper, a yak's tail fixed to a silver or other
+handle, used to keep flies off the insignia of a deviyo or persons
+of distinction.
+
+
+
+D
+
+DADAKUDAMAS: A compound word for meat and fish.
+
+DAGOBE OR DAGEBA: Lit. Relic chamber. A Buddhist mound or stupa of
+earth or brick sometimes faced with stone, containing generally a
+chamber in which is preserved a casket of relics.
+
+DALUMURE: A turn to supply betel for a temple or proprietor.
+
+DALUMURA-PANGUWA: The holding of tenants, whose special service is that
+of supplying weekly or fortnightly, and at the festivals, a certain
+quantity of betel leaves for the "dalumura-tewawa" immediately after
+the multen or "ahara-pujawa" and for the consumption by the officers
+or priests on duty. This service was one of great importance at the
+Court of the King, who had plantations of betel in different parts of
+the country, with a staff of officers, gardeners, and carriers. At
+present the tenants of this class in Ninda villages supply betel
+to the proprietor for consumption at his house and on journeys. In
+some service villages the betel is to be accompanied with a quantity
+of arecanuts.
+
+DALUPATHKARAYA: A sub-tenant; a garden tenant; one who has
+asweddumised land belonging to a mulpangukaraya. In some Districts
+the dalupathkaraya is called pelkaraya.
+
+DAMBU: Tow; rags for lights. The supplying of dambu at festivals in
+a temple or for a Bali ceremony at a chief's house forms one of the
+principal services of a dhobi.
+
+DAN-ADUKKUWA: Food given by a tenant of a vihare land to the incumbent
+as distinguished from "dane" given to any priest for the sake of merit.
+
+DANDUMADUWA: A timber-shed; a timber room. Every temple establishment
+has an open long shed for timber and building materials etc., and
+its upkeep forms one of the duties of the tenants.
+
+DANE: Food given to priests for merit; alms: charity.
+
+DANGE: Kitchen of a Pansale.
+
+DANKADA: Pingo of food given to a priest.
+
+DARADIYARA: Fuel and water the supplying of which forms the service
+of the Uliyakkarawasam tenants.
+
+DASILIKAMA: An assistant to a Lekama or writer. The term is peculiar
+to Sabaragamuwa.
+
+DAWULA: The common drum.
+
+DAWULKARAYA: A tenant of the tom-tom beater caste, playing on a dawula
+at the daily service of a Vihare or a Dewale, and at the festivals.
+
+DAWUL-PANGUWA: The tenement held by tenants of the tom-tom beater
+caste. In temples their service comes under the kind called the
+Pita-kattale (out-door-service). At the daily tewawa, at festivals,
+at pinkam, and on journeys of the incumbent, they beat the hewisi
+(tom-toms). On their turn of duty in a temple, they have to watch
+the temple and its property, to sweep and clean the premises, to
+gather flowers for offerings, and to fetch bolpen (water for temple
+use). The services of a Hewisikaraya are required by a lay proprietor
+only occasionally for weddings, funerals, yak and bali ceremonies,
+and on state occasions. This class of persons is employed in weaving
+cloth, and their penuma consists of a taduppu cloth or lensuwa. In
+all respects the services of the Dawulkarayo resemble those of
+the Tammattankarayo, a portion of the same caste, but who beat the
+Tammattama instead of the Dawula.
+
+DEHAT-ATA: A roll of betel leaves given to a priest. A respectful
+term for a quid of betel.
+
+DEHET-GOTUWA: Betel wrapped up in the leaf of some tree.
+
+DEKUMA: A present given to a chief or incumbent of a temple by a
+tenant when he makes his appearance annually or oftener, and consists
+of either money, or sweetmeats, or cloth, or arecanut-cutters, etc.,
+according to the tenants trade or profession or according to his caste.
+
+DELIPIHIYA: A razor. One of the "atapirikara" or eight priestly
+requisites viz., three robes an almsbowl, a needle case, a razor, a,
+girdle, and a filter.
+
+DEPOYA: The poya at full moon.
+
+DEWALAYA: A temple dedicated to some Hindu Deviyo or local
+divinity. The four principal dewala are those dedicated to Vishnu,
+Kataragama, Nata and Pattini Daviyo. There are others belonging to
+tutelary deities, such as the Maha Saman Dewalaya in Sabaragamuwa
+belonging to Saman Dewiyo the tutelary deviyo of Siripade, Alutunwara
+Dewale in the Kegalle District to Dedimundi-dewata-ban-dara, prime
+minister of Vishnu etc.
+
+DEWA-MANDIRAYA: Term in Sabaragamuwa for the "Maligawa" or sanctuary
+of a Dewale.
+
+DEWA-RUPAYA: The image of a Deviyo.
+
+DEWOL OR DEWOL-YAKUN: Foreign devils said to have come from beyond
+the seas and who according to tradition landed at the seaside village
+called Dewundare near Matara and proceeded thence to Sinigama near
+Hikkaduwa. Pilgrims resort to either place and perform there the vows
+made by them in times of sickness and distress.
+
+DIGGE: The porch of a Dewalaya. It is a building forming the
+ante-chamber to the Maligawa or sanctuary where the daily hewisi is
+performed and to which alone worshippers have access. It is a long
+hall, as its name signifies, and it is there that the dance of the
+women at festivals, called Digge-netima, takes place.
+
+DISSAWA: The ruler of a Province.
+
+DIWA-NILAME: Principal lay officer of the Dalada-maligawa. The term
+is supposed to have had its origin from the highest dignitary in the
+kingdom holding amongst other functions the office of watering the
+Srimahabodinvahanse or sacred Bo-tree in Anuradhapura,
+
+DIWEL: Hire or remuneration for service.
+
+DIYAGE: A bath room. The putting up of temporary sheds, or the upkeep
+of permanent structures as well as supplying water, forms part of
+the menial services of the Uliamwasam tenants.
+
+DIYA-KACHCHIYA: Coarse cloth bathing dress which it is the duty
+of the dhobi to supply at the bath. It is also called Diyaredi or
+Diyapiruwata.
+
+DIYAKEPUMA: The ceremony of cutting water with golden swords by the
+Kapurala of the Dewale at the customary ford or pond at the close of
+the Perehera in July or August.
+
+DIYATOTA: The ford or ferry where the above ceremony is performed.
+
+DOLAWA: A palanquin.
+
+DOTALU-MAL: The flowers of the dotalu-tree, a small species of the
+arecanut-tree used in decorations.
+
+DUMMALA: Powdered resin used at a yak or bali ceremony to give
+brilliancy to the light.
+
+DUNUKARAWASAMA: The military class. Literally, archers. The lands
+forming the holding of the Dunukarawasam tenants. Their chief services
+at present are the carrying of letters and messages, keeping guard at
+the Walauwe (house) of the proprietor, watching the threshing floor,
+fetching buffaloes for work and accompanying the proprietor on journeys
+of state bearing the mura awudaya (lance).
+
+DUNUMALE-PENUMA: The penuma (present) given in the mouth of Nawan
+(February) by tenants to the high priest of the Sripadastane (Adam's
+Peak) so called after an incumbent of that name.
+
+DURUTUMASE: The tenth month of the Sinhalese year (January-February).
+
+DUREYA: A headman of the Wahumpura Badde or Paduwa caste. Also a
+general name for a palanquin bearer.
+
+DURAWASAMA: The office of Dureya or headman of the Durayi. The
+tenement of land held by their class. Their services resemble those
+of the Ganwasama the difference being that instead of cooked they
+give uncooked provisions, and vegetables or raw provisions instead
+of sweet-meats for the penuma to the landlord.
+
+
+
+E
+
+EBITTAYA: A Boy. A priest's servant.
+
+EDANDA: A plank or trunk thrown across a stream. A log bridge.
+
+EHELA-GAHA: A post or tree set up at a Dawale at a lucky hour in
+the month of Ehela as a preliminary to the Perahera. Compare the
+English May-pole.
+
+EHELA-PEREHARA: Vide Perahera.
+
+ELAWALUKADA: A pingo of vegetables, which is the penuma given to
+proprietors by the tenants of the lower castes.
+
+ELWI: A kind of paddy grown on all hill sides under dry cultivation.
+
+EMBETTAYA: A barber.
+
+EMBULKETTA: A kitchen knife. It is the penuma given by blacksmith
+tenants.
+
+ETIRILLA: Cloth spread on chairs or other seats out of respect to a
+guest or headman. (Clough) It is the service of a dhobi tenant.
+
+ETULKATTALAYA: The inner room or sanctuary of a Dewale, called
+also the Maligawa and Dewamandiraya. The term is also applied to
+all the officers having duties in the sanctuary, such as Kapurala,
+Batwadanarala, Wattorurala, etc.
+
+
+
+G
+
+GAHONI: Ornamental covers made of cloth to throw over penuma.
+
+GALBEMMA: Stone-wall. Rampart.
+
+GAL-LADDA: A smith. A stonemason.
+
+GAL-ORUWA: A stone trough for water, called also Katharama.
+
+GAMANMURE: A turn of attendance at festivals, which in the of case
+tenants living in remote villages is frequently commuted for a
+fee. Hence the term.
+
+GAMARALA: The headman of a village, generally an hereditary office
+in the family of the principal tenant.
+
+GAMMADUWA-DA: The day of an almsgiving at a Dewale to conciliate the
+Deviyo in times of sickness.
+
+GAMMIRIS: Pepper corn.
+
+GANWASAMA: Sometimes written Gammasama. The tenement held by a
+Ganwasama, the superior class of tenants in a village. Their panguwa
+supplies the proprietor with persons eligible for appointment
+to the subordinate offices in a village such as Vidane, Lekama,
+and Kankanama. The Ganwasama people are often of the same social
+standing as the proprietor and sometimes are related to him. They
+are generally the wealthiest people in the village and hold the most
+fertile lands. Consequently they have to make heavy contributions
+in the shape of adukku and pehidum to the proprietor and his retinue
+on his periodical visits, to his officers coming on duty and to his
+messengers dispatched with orders to tenants. They also have to give
+the Mahakat monthly, the Penumkat at festivals, and Dankat during Was,
+and to feed the workmen in the Muttettuwa and officers superintending
+the work. In the same manner as the Uliyam-wasama has to provide all
+the ordinary labour in a village so the Ganwasama has to provide all
+that is required for strangers visiting the village and generally to
+discharge the duties of hospitality for which the Kandyan villages
+are celebrated. This entails upon the Ganwasama the necessity of
+setting apart a place called the Idange for lodging strangers. The
+whole charge of the Muttettu work devolves on the Ganwasama which also
+has to superintend and assist in building work at the proprietor's
+house attend, at his house on festive and other occasions in times
+of sickness and at funerals bringing penumkat and provisions. A
+Ganwasama tenant has to accompany the proprietor on his journeys
+on public occasions, and to guard his house in his absence. A woman
+of the panguwa has likewise to wait on the lady of the house and to
+accompany her on journeys. The Ganwasama takes the lead in the annual
+presentation of the tenants before the proprietor. In temple villages,
+in addition to the above services performed to the lay chief, the
+Ganwasama has to superintend and take part in the preparations for,
+and celebration of, the festivals.
+
+GANGATAYA: The leg of an animal killed in the chase given to the
+proprietor of the land. Sometimes more than one leg is given.
+
+GANLADDA: An owner of land. Sometimes applied to small proprietors, and
+sometimes to proprietors of inferior castes, e. g., the proprietors of
+the village Kotaketana (smiths and wood-carvers) are always so styled.
+
+GANMURE: Watching at a temple, or the period of service there taken
+in turns by villages.
+
+GANNILE: The service field in a village held by the Gammahe or the
+village headman for the time being. Field held by a small proprietor
+and cultivated for him by his tenants.
+
+GANPANDURA: Tribute for land. Ground rent.
+
+GAN-PAYINDAKARAYA: A messenger under an inferior headman.
+
+GARA-YAKUMA: A devil dance performed in some districts at the close
+of important undertakings such as construction of buildings at the
+close of the Perehera for the elephants, etc.
+
+GEBARALA: A storekeeper whose duty it is to measure the paddy, rice,
+oil etc., received into and issued out of a temple gabadawa (store).
+
+GEWATU-PANAMA: Payment for gardens. Garden rent, as the name implies,
+originally a fanam.
+
+GIKIYANA-PANGUWA: Tenement held by tenants whose service consists
+in singing at Dewale on "Kenmura" days and on festivals, and in the
+performance of the Digge-netima, which latter is a service performed by
+women. The songs generally relate to the exploits of the Dewiyo. The
+men sing and play on cymbals, drums, etc., and the women dance. The
+ordinary tom-tom-beater is not allowed to play for dancers of this
+class, which is supposed to be of Tamil origin.
+
+GILANPASA: The evening meal of Buddhists priests restricted to
+drinkables, as tea, coffee, etc. solid food is prohibited after
+noon-day.
+
+GODA-OTU: Literally, tax on high lands. Tax on chenas.
+
+GODAPADDA: A messenger under a headman of the low-castes. The term
+is in use in the Matale Districts.
+
+GORAKA: The fruit of the gamboge tree dried. It imparts to food a
+delicate acid, and is chiefly used in seasoning fish.
+
+GOYIGANAWA: Smoothing the bed of a field, being the last process
+preparatory to sowing.
+
+GURULETTUWA: A goglet.
+
+
+
+H
+
+HAKDURE: A service of blowing the conch-shell or horn in the daily
+service of a Dewalaya.
+
+HAKGEDIYA: A chank. A conch-shell.
+
+HAKPALIHA: The carrying of the conch-shell and shield in procession
+which forms one of the services of the tenants of temple villages.
+
+HAKURU-ESSA: A cake of jaggery. Half a "mula" (packet).
+
+HAKURUKETAYA: A ball of jaggery. It is of no definite size.
+
+HAKURUMULA: A packet of two cakes of jaggery.
+
+HAKURUPATTAYA: Balls of jaggery wrapped up in the sheath of the branch
+of an arecanut tree.
+
+HALUPAINDAYA: Officer in charge of the sacred vestments of a Dewale.
+
+HAMBA: Paddy belonging to a temple of the king.
+
+HAMBA-ATUWA: The granary belonging to a temple or the king.
+
+HAMUDA-WALE-MURAYA: The mura by tenants of Pidawiligam under the
+Dalada Maligawa.
+
+HANGIDIYA: A head-smith.
+
+HANGALA: The piru-wataya (lent-cloth) given by dhobies to Kapuwo
+and Yakdesso.
+
+HANNALIYA: A tailor; large Dewala and Wihara establishments have
+tenants to sew and stitch the sacred vestments, curtains, flags,
+etc., and to assist in decorating the car.
+
+HARASKADAYA: A cross stick in an arch, supplied by tenants for
+decorations at festivals.
+
+HATMALUWA: A curry made of seven kinds of vegetables and offered with
+rice at a Bali ceremony.
+
+HATTIYA: A hat shaped talipot carried on journeys by female attendants
+of ladies, answering the double purpose of a hat and an umbrella.
+
+HAYA-PEHINDUMA: Provisions given to a temple or person of rank,
+consisting of six neli (seru) of rice and condiments in proportion.
+
+HELAYA: A piece of cloth of twelve cubits.
+
+HELIYA: A large round vessel with a wide mouth for boiling rice,
+paddy, etc.
+
+HEMA-KADA: Food offering in a Dewala similar to the Ahara-pujawa at a
+Vihare. It is carried by the proper Kapurala, called Kattiyana-rala,
+pingo-fashion, and delivered at the door of the sanctuary to the
+officiating Kapurala.
+
+HENDA-DURE: The evening hewisi (music) at a Dewale.
+
+HENDUWA: Elephant-goad.
+
+HEPPUWA: A box, a basket. The term is in use in the Kegalle District
+in connection with a penuma of sweetmeats called Kevili-heppuwa just
+as in other Districts it is called Kevili-pettiya.
+
+HEWAMUDALA: Payment in lieu of the services of a tenant of the Hewasam
+or military class.
+
+HEWAWASAMA: The tenement held by the Hewawasama. The military
+class. Their services at present are those of the Atapattuwasama
+and consist in carrying messages and letters etc., accompanying the
+proprietor on journeys, carrying his umbrella or talipot and keeping
+guard at halting places attending to the service of betel, guarding the
+proprietor's house, watching threshing floors, attending at funerals
+and setting fire to the pyre. They present a penuma of sweetmeats and
+receive as funeral prerequisites a suit of clothes. Persons of their
+wasama, as those of the Ganwasama, are chosen for subordinate offices.
+
+HEVENPEDURA: A mat made of a kind of rush.
+
+HEWISI-MANDAPPAYA: The court where the Hewisi (music) is performed
+in a Vihare corresponding to the Digge in a Dewale.
+
+HILDANE: The early morning meal of Buddhist priests, generally of
+rice-gruel.
+
+HILEKAN: Registers of fields.
+
+HIMILA: Money given by a proprietor as hire for buffaloes employed
+in ploughing and threshing crops.
+
+HIRAMANAYA: A cocoanut scraper. It is an article of penuma with
+blacksmith tenants.
+
+HIROHI-NETIMA: Called also Niroginetima. It is a dance at the
+procession returning from the Diyakepima of the Saragune Dewale in
+the Badulla District.
+
+HITIMURAYA: The turn for being on guard at a temple or a chief's
+house. It consists generally of fifteen days at a time, nights
+included. The tenant both on entering upon and on leaving his muraya,
+appears before the incumbent or chief with the penuma of a roll of
+betel, and when on mure has the charge of the place and its property,
+clears and sweeps the premises, attends to ordinary repairs, fetches
+flowers in temples and goes on messages. He receives food from
+the temple.
+
+HIWEL: Coulters, the providing of which forms one of the services of
+a blacksmith tenant.
+
+HIWEL-ANDE: Cultivators' share of the produce of a field being half of
+the crop after deducting the various payments called "Waraweri" which
+are (1) Bittara-wi (seed-padi), as much as had been sown and half as
+much as interest; (2) Deyyanne-wi, 4 or 5 laha of paddy set apart for
+the Dewiyo, or boiled into rice and distributed in alms to the poor;
+(3) Adipalla, the lower layers of the stacked paddy; (4) Peldora,
+the ears of com round the watchhut which together with Adipalla are
+the watcher's prerequisites (5) Yakunewi, paddy set apart for a devil
+ceremony. Besides the above, "Akyala" (first-fruits) is offered to
+the Deviyo for special protection to the crop from vermin, flies, etc.
+
+HULAWALIYA: The headman of the Rodi. The Rodi tenants are very few in
+number and are found in but very few villages. They supply prepared
+leather for drums and ropes of hide halters, thongs and cords for
+cattle and bury carcases of dead animals found on the estate to which
+they belong.
+
+
+
+I
+
+IDANGE OR IDAMA: The principal building where visitors of rank are
+lodged in a village.
+
+IDINNA: Called also Usna. A smith's forge.
+
+ILLATTATTUWA: A betel-tray. The penuma given by a tenant engaged in
+carpentry or by a carver in wood.
+
+ILMASA: The eighth month of the Sinhalese year (Nov. Dec.)
+
+IRATTUWA: A word of Tamil extraction and applied to a kind of native
+cloth originally made by the Mahabadde people and at present by the
+tom-tom beater caste.
+
+IRILENSUWA: A striped handkerchief given as a penuma by tenants of
+the tom-tom beater caste.
+
+ISSARA: The individual share or strip of land in a range of fields
+cultivated by the shareholders in common.
+
+ITIPANDAMA: A wax candle.
+
+ITIWADALA: A lump of wax. In the honey-producing jungle districts
+as Nuwarakalawiya, Matale North etc., honey and itiwadal are dues to
+which a proprietor is entitled.
+
+
+
+J
+
+JAMMAKKARAYA: A low-caste man. This is the sense in which the word
+is at present used in the Kandyan country but is proper meaning is
+a man of caste--of good birth.
+
+
+
+K
+
+KADA: A load divided into two portions of equal weight and tied to
+the two ends of a pole, which is balanced on the shoulder, called in
+Ceylon a "pingo" and in India a "bhangy."
+
+KADAKETTA: a razor.
+
+KADAPAIYA: A long bag or purse called also Olonguwa.
+
+KADA-RAJAKARIYA: A pingo-load of village supplies given to the king by
+the Ganwasam. The Gamarala had to deliver it in person in Kandy. The
+chiefs, lands exempted from tax for loyalty to the British Government
+were not relieved of the pingo duty. (See proclamation of 21st November
+1818, Clause 22).
+
+KAHADIYARA: Sprinkling water used by a Kapurala in ceremonies.
+
+KAHAMIRIS: Saffron and chillies.
+
+KAHATAPOTU: Bark of the saffron tree used in dyeing priests' robes.
+
+KALAGEDIYA OR KALAYA: A pot, the ordinary vessel used by
+water-carriers.
+
+KALALA: Carpets, or mats made of a kind of fibre (Sanseviera
+Zeylanica.)
+
+KALANCHIYA: A Tamil word for an earthenware spitting pot.
+
+KALA-PANDAMA OR KILA-PANDAMA: A branched torch with generally three
+lights sometimes, six see ATPANDAMA.
+
+KALAS: Earthenware lamps with stands for decorations.
+
+KAMMALA: A forge. A smithy.
+
+KAMMALKASI: Payment in lieu of service at the smithy.
+
+KAMATA: A threshing-floor.
+
+KANGAN: Black cloth given to attendants at funerals.
+
+KANHENDA: An ear-pick.
+
+KANKANAMA: An overseer.
+
+KANKARIYA: A devil ceremony.
+
+KANUWA: A post.
+
+KAPHITUNDAWASA: The day on which a pole is set up in a Dewale for
+the Perehera, see Ehelagaha.
+
+KAPURALA: A dewala-priest. The Office is hereditary.
+
+KARANDA: A tree, the twigs of which are in general use amongst Buddhist
+priests by way of tooth brushes. The village of Tittawelgoda has to
+supply annually 2000 of these tooth-brushes to the Dambulla monastery.
+
+KARANDU-HUNU: Chunam to offer with betel at the sanctuary.
+
+KARAKGEDIYA: A portable wicker basket for catching fish open at both
+ends and conical in shape used in shallow streams.
+
+KARAWALA: Dried fish, the usual penuma of Moor tenants.
+
+KARIYA KARANARALA: Officer second in rank to the Diwa Nilame in the
+Dalada Maligawa. The office is restricted to a few families and the
+appointment is in the hands of the Diwa Nilame, who receives a large
+fee for it at the yearly nomination. As the Diwa Nilame's deputy,
+the Kariyakaranarala attends to all the business matters of the
+Maligawa and is entitled to valuable dues from subordinate headmen
+on appointment.
+
+KASAPEN: Young cocoanuts generally given as penuma.
+
+KATARAMA: Same as Galoruwa.
+
+KATBULATHURULU: Penuma consisting of pingoes and money with betel.
+
+KATGAHA: Sometimes called Kajjagaha. The same as Ehelagaha q.v.
+
+KATHAL: The pingo-loads of rice due to the king by way of the Crown
+dues on all lands cultivated with paddy, except those belonging to the
+Duggenewili people or class from which the King's domestic servants
+were taken.
+
+KATMUDALA: Money payment in lieu of the above.
+
+KATTIYANAMURAYA: The turn for the tenant of a kapu family to perform
+the service of carrying from the multenge (Dewale kitchen) to the
+Maligawa (the sanctuary) the multen-kada or daily food offering.
+
+KATUKITUL: Wild prickly kitul the flowers of which are used in
+decorations.
+
+KATUPELALI: Rough screens made of branches as substitutes for walls
+in temporary buildings.
+
+KATU-PIHIYA: A small knife of the size of a penknife with a stylus
+to it.
+
+KAWANI: A kind of cloth.
+
+KATTIYA: A general term for a festival, but in particular applied to
+the festival of lights in Nov.-Dec. called Kattimangalaya.
+
+KEDAGAN: A palanquin fitted up (with sticks) for the occasion to take
+the insignia of a Deviyo in procession.
+
+KEHELMUWA: Flower of the plantain.
+
+KEKULHAL: Rice pounded from native paddy.
+
+KEKUNA-TEL: Common lamp oil extracted from the nuts of the Kekuna tree;
+the oil is largely used in illuminations at festivals and given as
+garden dues by tenants.
+
+KEMBERA: The beating of tom-toms on Kenmura days.
+
+KENDIYA-WEDAMAWIMA: The carrying in procession of the Rankendiya or
+sacred-vessel containing water after the Diyakepima.
+
+KENMURA: Wednesdays and Saturdays on which are held the regular
+services of a Dewale.
+
+KERAWALA: Half of a pingo. Half of a panguwa.
+
+KETIUDALU: Bill-hooks and hoes. Agricultural implements supplied by
+the proprietor for work in the Muttettu fields. He supplies the iron
+and the smith tenant makes the necessary implements, assisted by the
+nilawasam tenants who contribute the charcoal.
+
+KEVILI-HELIYA: A chatty of sweetmeats given as penuma.
+
+KEVILI-KADA: A pingo of sweetmeats given as penuma by high caste
+tenants.
+
+KEVILI-KIRIBAT: Sweetmeats and rice boiled in milk.
+
+KEVILI-HEPPUWA: See heppuwa.
+
+KEVILI-TATTUWA: See heppuwa.
+
+KEWUN: Cakes, sweetmeats.
+
+KEWUN-KESELKAN: Sweetmeats and ripe plantains.
+
+KILLOTAYA: A chunam-box given as a penuma by smith tenants.
+
+KINISSA: A ladle, a common cocoanut spoon.
+
+KIRI-AHARA OR KIRIBAT: Rice boiled in milk and served on festive
+occasions.
+
+KIRIMETI: Pipe-clay. The supplying and preparation of clay for the
+Badaheleya (potter) when making bricks and tiles for a proprietor
+forms one of the duties of every tenant of a temple village, and of
+the tenants of the Nila or Uliyam pangu in a chief's village.
+
+KIRIUTURANA-MANGALYAYA: The ceremony of boiling milk at a Dewale
+generally at the Sinhalese new year and after a Diyakepima.
+
+KITUL-ANDA-MURE: The half share of the toddy of all kitul trees tapped,
+which is the due of the proprietor. The trees are tapped by Wahumpura
+tenants by who are also called Hakuro, and the toddy is converted
+into the syrup from which hakuru (jaggery) is made.
+
+KITUL-PENI-MUDIYA: A small quantity of kitul syrup carried in a leaf
+and served out to tenants in mura.
+
+KODI: Flags.
+
+KOLALANU: Cords for tying sheaves.
+
+KŌLAN: Masks worn in dancing in Dewala festivals.
+
+KOLMURA: A rehearsal at the Nata Dewala by the Uliyakkarayo before
+the Perehera starts.
+
+KOMBUWA: A bugle, a horn. It is blown at the Tewawa or service at a
+Dewale. There are special tenants for this service.
+
+KORAHA: A large wide-mouthed chatty used as a basin.
+
+KONA: The year's end. The Sinhalese new year (April).
+
+KOTAHALU: The cloth worn by a young female arriving at puberty, which
+is the perquisite of the family dhobi, with other presents given at
+the festivities held on the occasion.
+
+KOTALE: An earthenware vessel with a spout given as a penuma by the
+potter to petty officers.
+
+KOTTALBADDE VIDANE: The headman of smith villages.
+
+KOVAYA: An earthenware crucible. A socket for candles.
+
+KOVILA: A small temple. A minor Dewale.
+
+KŪDE: A basket to remove earth, sand, etc.
+
+KUDAYA: An umbrella.
+
+KUDAMASSAN: Small fishes cured for curry.
+
+KULU: Winnowing fans made of bamboo.
+
+KUMBAL-PEREHERA: Preliminary Perehera at a Dewale when the insignia are
+carried in procession round the inner Court for five days, followed
+by the Dewale Perehera for five days twice a day round the Widiya,
+and the Randoli or Maha Perehera for five days.
+
+KUMBAYA: A post, a pole for arches in decorations.
+
+KUMARIHAMILLA: Ladies of rank.
+
+KUMARA-TALA-ATTA: A talipot of state. An ornamental talipot carried
+in processions by tenants of superior grade.
+
+KUNAMA: The palanquin carried in procession at the Perehera containing
+inside the insignia of a Deviyo. It is also called Randoliya.
+
+KURUMBA: The same as Kasapen.
+
+KURU: Hair-pins.
+
+KURU-KANDA: A candle stick made of clay, called also Kotvilakkuwa.
+
+KURAPAYIYA: The same as Kadapayiya.
+
+KURUNIYA: One eighth of a bushel or four seer.
+
+KURUWITALE: Spear used at elephant kraals.
+
+KUSALANA: A cup.
+
+
+
+L
+
+LAHA: The same as Kuruniya.
+
+LANSA-MURE: The turn of service of the Hewawasam tenants; it is now
+taken also by the Atapattu class.
+
+LATDEKUMA OR LEBICHCHAPENUMA: Present of money or provisions given
+to the proprietor by his nominee on appointment to an office.
+
+LEGUNGE: The dormitory. A priest's cell.
+
+LENSUWA: A handkerchief.
+
+LEKAMA: A writer. A clerk, out of courtesy styled Mohottala.
+
+LEKAM PANGUWA: The tenement held by the Lekam pangu tenants. The
+panguwa was originally Maruwena, but in course of time, in most
+instances, it has become Paraveni. The Lekam tenant besides doing
+duty as writer to the proprietor of Ninda villages superintends his
+working parties and harvesting operations and appears before him at
+the annual presentations of the tenants, accompanies him on important
+journeys, attends on him and supplies him with medicines when sick, and
+occasionally guards the house in his absence. In temple villages where
+there is no resident Vidane, the Lekama does all the duties of that
+officer, besides keeping an account of the things received into and
+issued out of the Gabadawa, arranges and superintends all the services
+of the tenants, in which capacity it is that he is styled Mohottala.
+
+LIYADDA: The bed of a field. A terrace.
+
+LIYANABATA: Food given by a cultivator to tho Lekam on duty at a
+threshing floor.
+
+LIYANARALA: A Writer.
+
+LIYAWEL: Ornamental flower work in carvings or paintings generally
+found in Wihare and which it is the duty of the Sittaru (painters)
+to keep in order. The service is valuable and large and valuable
+pangu have consequently been allotted to this class. The cost of the
+pigments is borne by the temples.
+
+LUNUKAHAMIRIS: Salt, saffron, and chillies. The three principal
+ingredients which give flavour to a curry. Hence in enumerating the
+articles which make up a pehinduma or dankada, mention is always
+made of Lunukahamiris or Sarakku or Tunapahe, general terms for
+"curry-stuff".
+
+
+
+M
+
+MADAPPULURALA: Title of an officer in the Nata Dewale who performs
+duties analogous to those of a Wattoru-rala such as sweeping out the
+Maligawa cleaning and tending its lamps, etc.
+
+MADDILIYA: A Tamil drum used in the Kataragama Dewale in the Badulla
+District.
+
+MADOL-TEL: Lamp-oil extracted from the nuts of the Madol.
+
+MADU-PIYALI: The nuts of the Madugaha, broken into pieces dried and
+converted into flour for food.
+
+MAGUL-BERE: The opening tune beaten on tom-toms at the regular hewisi
+(musical service) at the daily service and at festivals.
+
+MAHADANE: The midday meal of the priests before the sun passes the
+meridian.
+
+MAHA-NAYAKA-UNNANSE: The highest in order amongst the Buddhist
+priesthood. The Malwatte and Asgiriya establishments in Kandy have
+each a Mahanayake before whom the incumbents of the subordinate Wihara
+belonging to the respective padawiya (see or head monastery) have
+to appear annually with penumkat and ganpanduru consisting chiefly
+of rice.
+
+MAHA-PEREHERA OR RANDOLI-PEREHERA: The last five days of the Perehera
+(in July) when the insignia are taken in procession out of the
+precincts of a Dewalaya along the principal streets of the town.
+
+MAHA-SALAWA: The chief or great hall.
+
+MAHEKADA: The pingo of raw provisions, chiefly vegetables and lamp oil,
+given regularly once a month to a temple or chief by the tenants of
+the mul-pangu in a village, namely the Ganwasama, Durawasanaa, etc.
+
+MALIGAWA: Palace. The sanctuary of a Dewale where the insignia are
+kept. In Dewala only the officiating Kapurala can enter it. Even its
+repairs such as white washing, etc. are done by the Kapurala.
+
+MALU-DENA-PANGUWA: Lands held by the tenants generally of the Nilawasam
+class, whose duty it is to supply a temple with vegetables for curry
+for the multen service. A quantity sufficient to last a week or two is
+provided at one time, and this is continued all the year through. The
+vegetables supplied are of different sorts, consisting of garden and
+henaproduce and greens and herbs gathered from the jungle.
+
+MALU-KESELKEN: Green plantains for curries, as distinguished from
+ripe plantains.
+
+MALUPETMAN: The courtyard of a temple with its approaches.
+
+MALWATTIYA: A basket or tray of flowers. One of the duties of a
+tenant in mura at a temple is to supply a basket of flowers morning
+and evening for offering in front of the image of Buddha or in front
+of the shrine.
+
+MAKARA-TORANA: An ornamental arch over the portal of a Vihare formed
+of two fabulous monsters facing each other. These monsters are said to
+be emblems of the God of Love (Kama). They are a modern introduction
+borrowed from modern Hinduism.
+
+MAKUL: Clay used in whitewashing.
+
+MALABANDINA-RAJAKARIYA: The term in use in the Matale District for
+the services of putting up the pole for the Perehera, so called from
+flowers being tied to the pole when it is set up.
+
+MALASUNGE: A small detached building at a Vihare to offer flowers
+in. These buildings are also found attached to private houses, where
+they serve the purpose of a private chapel.
+
+MANDAPPAYA: Covered court or verandah.
+
+MANGALA-ASTAKAYA OR MAGUL-KAVI: Invocation in eight stanzas recited
+at Dewale as a thanks giving song.
+
+MANGALYAYA: A festival, a wedding. The four principal festivals are
+the Awurudu (old year) the Nanumura (new year), the Katti (feast of
+lights) in Il (November) and the Alutsal (harvest home) in Duruta
+(January). Some reckon the old and new year festivals as one, and
+number the Perehera in Ehala (July) amongst the festivals. In Ninda
+villages it is at one of the festivals, generally the old or new
+year, that the tenants appear with presents before the proprietor
+and attend to the ordinary repairs of his Wala, awwa. In temple
+villages they likewise present their penuma, repair and clean the
+buildings, courts-compounds and paths, put up decorations, join in
+the processions, and build temporary sheds for lights and for giving
+accommodation to worshippers on these occasions. They pay their
+Ganpandura, have land disputes etc. settled and the annual officers
+appointed. Tenants unable to attend by reason of distance or other
+causes make a payment in lieu called Gamanmurakasi.
+
+MANNAYA: Kitchen knife. Knife commonly used in tapping Kitul.
+
+MASSA: An ancient Kandyan coin equal to two groats or eight
+pence. Massa is used in singular only; when more than one is spoken of
+"Ridi" is used.
+
+MEDERI OR MENERI: A small species of paddy grown on hen. Panic grass
+(Clough).
+
+MEDINDINA MASE: The twelfth month of the Sinhalese year (March-April.)
+
+MEKARAL: A long kind of bean.
+
+METIPAN: Clay lamps supplied by the potter for the Katti-Mangalyaya.
+
+METIPANDAMA: A bowl, made of clay to hold rags and oil, used as
+a torch.
+
+MINUMWI: Remuneration given to the Mananawasam tenants for measuring
+paddy. The rate is fixed by custom in each village but varies
+considerably throughout the country.
+
+MINUMWASAMA OR PANGUWA: The office of a Mananna or the holding held
+by the Manana people; their primary service as their name denotes is
+measuring out paddy given to be pounded as well as the paddy brought
+in from the fields and rice brought in after being pounded, but as
+the office has come to be held by low caste people and by Vellala
+of low degree the service has become analogous to those of the
+Uliyakkara-Wasam class such as putting up privies, mudding walls,
+carrying palanquins, baggage Penumkat and Adukkukat and serving
+as torch bearers at festivals. The Mananna is as much the Vidane's
+messenger as the Attapattu Appu is the messenger of the proprietor. He
+together with the Lekama keeps watch at the threshing floor, takes care
+of the buffaloes brought for ploughing and threshing and assists the
+Vidane, Lekama, and Kankanama in the collection of the dues such as,
+Ganpandura etc.
+
+MIPENI: Honey. It is given as a sort of forest dues by tenants of
+villages in the wild districts.
+
+MIRIS: Chillies given as a rent or proprietor's ground share of hena
+land cultivated with it.
+
+MOHOTTALA: The same as Lekama q. v.
+
+MOLPILLA: The iron rim of a pestle or paddy pounder.
+
+MUDUHIRUWA OR MUDUWA: A ring. It is the penuma given by silver-smiths
+and gold-smiths.
+
+MUKKALA: Three-fourths. A Tamil word used by certain tenants in the
+Seven Korala for three-fourths of the service of a full Panguwa.
+
+MULTEN OR MURUTEN: Food offered to a Deviyo in a Dewale by a Kapurala
+daily, or on Kenmura days. The Muttettu fields of the Dewalaya
+supply the rice for it, and the tenants of the Malumura-panguwa
+the vegetables. It is cooked in the temple, mulutenge or kitchen,
+sometimes as often as three times a day. It is carried from the kitchen
+with great ceremony on a Kada by the proper Kattiyanaralas. All thus
+engaged in cooking, carrying and offering it should be of the Kapu
+family, by whom it is afterwards eaten.
+
+MULTEN-MEWEDAMAWIMA: The carrying of the Multen Kada from the Multenge
+(kitchen) to the sanctuary. The term is in use in the Badulla District.
+
+MUN: A sort of pea forming one of the chief products of a hena,
+and largely used as a curry.
+
+MURA-AMURE: An ordinary turn and an extraordinary turn of service. A
+term applied to a holding which, in addition to its proper or ordinary
+turn of service, has to perform some extra service on account of
+additional land attached to the mulpanguwa. The term is used in
+Kurunegala District.
+
+MURA-AWUDAYA: A lance. The weapon in the hands of the Hewawasam or
+Dunukara tenant on guard.
+
+MURA-AWUDA-RAJAKARIYA: The service of a guard holding a lance.
+
+MURAGEYA: Guard-room.
+
+MURAYA: A general term for the turn of any service. The Muraya is of
+different lengths, 7, 10, or 15 days being the common periods of each
+mura. In some mura the tenant receives food, in the others not.
+
+MUSNA: Broom; brush.
+
+MUTTEHE-PENUMA: presents of sweetmeats or raw provisions given
+by tenants of some villages in the Sabaragamuwa District after the
+harvesting of a middle crop between the ordinary Yala and Maha crops,
+known as the Muttes harvest.
+
+MUTTETTUWA: A field belonging to the proprietor, whether a chief
+or temple, and cultivated on his account jointly by tenants of
+every description. The proprietor usually finds the seed-paddy,
+and bears all costs of agricultural implements, and sometimes gives
+the buffaloes; the service of the tenants is reckoned not by days,
+but by the number of the different agricultural operations to which
+they have to contribute labour, and they are accordingly spoken of as
+"Wedapaha" and "Weda-hata," which are--1, puran ketuma or puran-hiya
+(first digging or first ploughing); 2, dekutuma or binnegunhiya
+(the second digging or ploughing); 3, wepuruma (sowing including the
+smoothing of the beds); 4, goyan-kepuma (reaping including stacking);
+and 5, goyan-medima (threshing including storing). These admit of
+sub-divisions. Hence the number of agricultural operations differ in
+different districts. All the tenants take a part in the cultivation,
+and are generally fed by the proprietor or by the Ganwasam tenants on
+his behalf. The sowing of the seed-paddy is the work of the Gammahe
+as requiring greater care, and irrigation that of the Mananna, unless
+special arrangements are made for it with a Diyagoyya who is allowed
+in payment, a portion of the field to cultivate free of ground-rent,
+or the crop of a cultivated portion. The Muttettu straw furnishes
+thatch for buildings, the tying and removing of which is also a service
+rendered by the tenants. The services of the different classes of the
+tenantry on an estate are centred in its Muttettu field. Hence the
+passing of the Muttettuwa from the family of the landlord into the
+hands of strangers is invariably followed by the tenants resisting
+their customary services in respect of the Muttettu. They have
+generally succeeded in such resistance. See first Report of the
+Service Tenure Commission P. 9. "In only a few cases have estates
+been sold away from the families of the local chiefs, and in these
+cases with the almost invariable result of the loss of all claim to
+service by disuse, the Kandyan tenant being peculiarly sensitive as
+to the social status of his Lord. A few years ago one of the leading
+Advocates in Kandy acquired three estates, and after several years'
+litigation, he was compelled to get the original proprietor to take
+back the largest of the three, and the claim to services from the
+other two had to be abandoned. On the original proprietor resuming
+procession, the tenants returned to their allegiance."
+
+MUTTIYA: The same as heliya (q.v.)
+
+MUTU-KUDE: Umbrella of State, made of rich cloth, and carried in
+procession by one of the higher tenants over the insignia of the
+Deviyo, or over the Karanduwa of the Maligawa which is borne on
+an elephant.
+
+
+
+N
+
+NAMBIRALA OR NAMBURALA: A headman corresponding to an overseer. It
+is a term in use in Moorish villages in the Kurunegala District.
+
+NANAGEYA: A bath-house. On the visit of the proprietor or some
+other person of rank, the nanage and atuge (privy) are put up at the
+lodging prepared for him by a tenant of the Uliyam or Nila panguwa,
+or by the mananna of the village.
+
+NANU: Composition generally made of lime juice, and other acids
+for cleansing the hair. In temples it is made of different fragrant
+ingredients the chief of which is powdered sandal-wood.
+
+NANUMURA-MANGALYAYA: The festival immediately following the Sinhalese
+new year on which purification with nanu is performed (see above).
+
+NATA-DEWALE: The temple of Nata Daviyo, who is said to be now in the
+Divyalokaya, but is destined when born on earth to be the Buddha of
+the next kalpa under the name Mayitri Buddha.
+
+NATANA-PANGUWA: It is one and the same with the Geekiyana-panguwa
+q. v. The service of this section of the Geekiyana-panguwa is the
+Digge-netima by females on the nights of the Kenmura days and of
+festivals. They likewise perform the Alattibema and dance during the
+whole night of the last day of the Perehera and one of their number
+accompanies the Randoli procession. Dancing taught by the matron of
+the class, called Alatti-amma or Manikkamahage. This panguwa is also
+called the Malwara-panguwa. One of favourite dances of the Alatti
+women is "Kalagedinetima" (dancing with new pots) the pot used at
+which becomes the dancer's perquisite.
+
+NAVAN-MASE: The eleventh month of the Sinhalese year (February-March.)
+
+NAYYANDI-NETIMA: The dance of the Yakdesso (devil-dancers) during
+Perehera in Dewale.
+
+NAYAKE-UNNANSE: Chief priest.
+
+NELIYA: A seer measure.
+
+NELLI: One of the three noted myrobalans (Clough).
+
+NELUNWI: Paddy given as hire for weeding and transplanting in a field.
+
+NEMBILIYA: A vessel used in cleansing rice in water previous to being
+boiled. It is of the size and shape of a large "appallaya" but the
+inside instead of being smooth is grooved, or has a dented surface
+to detain sand and dirt.
+
+NETTARA-PINKAMA: The festival on the occasion of painting-in the eyes
+of a figure of Buddha in a Vihare. The offerings received daring
+the ceremony are given to the artificers or painters as their hire
+(see Barapen.)
+
+NETTIPALE: A penthouse, or slanting roof from a wall or rock.
+
+NETTIMALE: The ornamental head dress of an elephant in processions.
+NIKINIMASE: The fifth month of the Sinhalese year (August-September).
+
+NILAKARAYA: A tenant liable to service, more particularly the term
+is applied to tenants doing menial service.
+
+NILAWASAMA: The tenement held by the Nilawasam tenants. The services,
+as those of the Uliyakwasam embrace all domestic and outdoor work of
+various and arduous kinds some of which, as those already enumerated
+under the Minumwasama, are the supplying of fuel and water to the
+kitchen and bath, the pounding of paddy, the extracting of oil,
+the mudding of walls and floors, the dragging of timber and other
+building materials, the preparation of clay and the supplying of
+firewood for the brick and tile kiln, blowing the bellows for the
+smith and supplying him with charcoal for the forge, the breaking
+of lime stones, the cutting of banks and ditches, putting up fences,
+clearing gardens, sweeping out courtyards and compounds, joining in
+all agricultural operations on gardens, fields, and hen, removing
+the crops, tying straw and assisting in thatching, the carrying of
+palanquins and baggage on journeys, conveying to the proprietor the
+penumkat, adukkukat, pehindumkat, mahekat, wasdankat, etc., supplied by
+the other tenants, joining in the preparations for festivals, carrying
+pandam in processions, and serving at the proprietor's on occasions,
+of importance such as weddings, funerals, arrival of distinguished
+visitors, and at Yak and Bali ceremonies. Nilawasam tenants for
+the most part, are of a low caste or belong to the lower classes
+of the Vellala caste. Hence their yearly penuma to the proprietor,
+instead of being a kada of sweetmeats consists of vegetables and a
+contribution of raw or uncooked articles of food. Besides services
+as above, rendered to the proprietor, the Nilawasam tenants work for
+the proprietor's Vidane, and for the Ganwasama, a few days in fields
+and hen and carry their baggage on journeys.
+
+NILA-PANDAMA OR KILA-PANDAMA: The same as Kalapandama. q. v.
+
+NINDAGAMA: A village or lands in a village in exclusive possession
+of the proprietor. Special grants from kings are under sannas.
+
+NIYANDA: A plant, the fibres of which are used in making cords,
+strings for curtains and hangings and carpets or mats.
+
+NIYAKOLA: The leaves of a shrub used for chewing with betel.
+
+NULMALKETE: A ball or skein of thread.
+
+
+
+O
+
+OTU: Tax, tythe.
+
+OLONGUWA: A long bag or sack having the contents divided into two
+equal portions so as to fall one before and one behind when the bag
+is slung over the shoulder.
+
+ORAK-KODIA OR OSAKKODIYA: Small flags on arches or on sticks placed
+at intervals.
+
+
+
+P
+
+PADALAMA: A floor, foundation.
+
+PADIYA: Water to wash the feet on entering the sanctuary of a Dewale.
+
+PADUWA: A palanquin bearer. This class carries the palanquins of males,
+those of females being carried by Wahunpura tenants.
+
+PAHALOSWAKADA: Full-moon day.
+
+PALLEMALERALA: The chief officer of the Pallemale (lower temple in
+the Dalada Maligawa.)
+
+PANAMA: A fanam, equal to one-sixteenth part of a rupee.
+
+PANALELI: Horns cut into shape for combs, and given as penum.
+
+PANDAMA: A torch, candle, see atpandama.
+
+PANDAM-DAMBU: It is sometimes written Dāmbu. The same as Dambu q. v.
+
+PANGUWA: A holding, a portion, a farm.
+
+PANGUKARAYA: The holder of a panguwa, a tenant, a shareholder.
+
+PANHARANGUWA: An ornamented arch or support for lights at festivals
+in temples.
+
+PANIKKILA OR PANIKKALA: Elephant keeper. He has the charge of temple
+elephants used in processions, in which service he is assisted by a
+grass-cutter allowed by the temple, and is besides fed when on duty
+at a temple.
+
+PANIKKIYA: The headman of the tom-tom beater caste. A barber.
+
+PANMADUWA: The festival of lights occasionally held at a Dewale in
+honour of Pattini Deviyo, in which all the tenants of a village join
+and contribute to the expenses.
+
+PANPILI: Rags for lights or lamps. The same as Dambu.
+
+PANSALA: The residence of a priest. Lit. hut of leaves.
+
+PANTIYA: An elephant stall. A row of buildings. A festival.
+
+PAN-WETIYA: A wick.
+
+PATA: A measure corresponding to a hunduwa. One-fourth of a seer. The
+same as Awaliya.
+
+PATABENDI: Titled. There are in some villages a superior class of
+tenants called Patabendo, doing nominal service, such as occasionally
+guarding the proprietor's house. In temple villages, however, they
+perform services similar to those of the Ganwasama.
+
+PATHISTHANAYA: A lance with an ornamented handle, carried in
+processions or on journeys of state by the Hewawasam or Atapattu
+tenants.
+
+PATHKADAYA: A priest's kneeling cloth or leathern rug.
+
+PATHKOLAYA: A piece of a plantain leaf used instead of a plate. It
+is called Pachchala in Sabaragamwua. In temples there is a special
+tenant to supply it for the daily service.
+
+PATHTHARAYA: The alms bowl of a priest, sometimes of clay but generally
+of iron or brass, or, rarely of silver.
+
+PATTAYA: The sheath of an arecanut branch. It is very commonly used
+by way of a bottle for keeping jaggery or honey in.
+
+PATTINIAMMA: The female attendant in the Pattini Dewale.
+
+PATTINI-NETUMA: Dance held by Nilawasam tenants in charge of
+temple cattle, who serves at the giving of fresh milk called
+"Hunkiri-payinda-kirima" and at the "Kiri-itirima" ceremony of boiling
+milk in Dewale at the new year, and sprinkling it about the precincts,
+in expression of a wish that the year may be a prosperous one.
+
+PATTIRIPPUWA: An elevated place, or raised platform in the Widiya of
+Dewale, as a resting place for the insignia during procession.
+
+PAWADAYA OR PIYAWILLA: A carpet or cloth spread on the ground by the
+dhobi on duty for the Kapurala to walk upon during the Tewawa, or at
+the entry of a distinguished visitor into the house of the proprietor.
+
+PEDIYA: A dhobi. A washerman.
+
+PEDURA: A mat. It is given for use at a threshing floor or for a
+festival or public occasion by tenants as one of their dues.
+
+PEHINDUM: Uncooked provisions given to headmen, generally by low
+class tenants.
+
+PELA: A shed, a watch-hut.
+
+PELDORA: Perquisite to the watcher of a field, being the crop of the
+paddy around the watch-hut. See Hiwelande.
+
+PELELLA: A screen made of leaves and branches to answer the purpose
+of a wall in temporary buildings.
+
+PELKARAYA: A sub-tenant. See Dalu pathkaraya. The Mulpakaraya (original
+or chief tenant) frequently gets a person to settle on the lands of
+his panguwa, in order to have a portion of the services due by him
+performed by the person so brought in, who is called the pelkaraya;
+lit. cotter.
+
+PELLAWEDAGAMAN: The service turns of tenants. A term in use in the
+Kegalle District.
+
+PENPOLA: A priest's bath.
+
+PENUMA: The same as dekuma. q. v.
+
+PENUM-KADA: A pingo of presents, provisions, vegetables, dried fish
+or flesh, chatties, etc., given annually or at festivals by tenants
+to their landlords.
+
+PENUMWATTIYA: Presents carried in baskets.
+
+PERAWA: A measure equal to one-fourth of a seer, in use in the
+Kurunegala District, corresponding to a Hunduwa.
+
+PERAHANKADA: A piece of cloth to strain water through, used by priests,
+being one of their eight requisites. A filter; vide "delipihiya" supra.
+PEREHERA: A procession; the festival observed in the month of
+Ehela (July), in Dewale, the chief ceremony in which is the taking
+in procession, the insignia of the divinities Vishnu, Kataragama,
+Nata and Pattini for fifteen days. All the Dewala tenants and
+officers attend it; buildings and premises are cleansed, whitewashed,
+decorated, and put into proper order. The festival is commenced by
+bringing in procession a pole and setting it up at the Temple in a
+lucky hour. This is done by the Kapurala; during the first five days
+the insignia are taken in procession round the inner court of the
+Dewale; the five days so observed are called the Kumbal-Perehera,
+from Kumbala, a potter, who provided the lamps with stands called
+Kalas generally used in some Dewala at the festival. During the next
+five days, called the Dewala Perehera the procession goes twice daily
+round the Widiya or outer court of a Dewale. During the third or last
+five days, called the Maha or Randoli-perehera the procession issues
+out of the temple precincts, and taking a wider circuit passes round
+the main thoroughfare of a town. The festival concludes with one of
+its chief ceremonies, the Diyakepima, when the insignia are taken in
+procession on elephants to the customary ferry which is prepared and
+decorated for the occasion; and the Kapurala, proceeding in a boat
+to the middle of the stream, cuts with the Rankaduwa (golden sword)
+the water at the lucky hour. At that very instant the "Rankendiya"
+(the gold goblet) which is first emptied of the water preserved in it
+from the Diyakepima of the previous year, is re-filled and taken back
+in procession to the Dewala. It is customary in some temples for the
+tenants to wash themselves in the pond or stream immediately after
+the Diyake-pima. This is a service obligatory on the tenants. After
+the conclusion of the Perehera, the officers and tenants engaged in
+it, including the elephants, have ceremonies, for the conciliation of
+lesser divinities and evil spirits, performed called Balibat-netima,
+Garayakunnetima and Waliyakun-netima. The Perehera is observed in all
+the principal Dewala such as Kataragama, the four Dewala in Kandy,
+Alutnuwara Dewale and Saman Dewale in Sabaragamuwa etc. The following
+notice of the Kandy Perehera is taken from a note to the first report
+of the Service Tenures Commission:--"The most celebrated of these
+processions is the Perehera, which takes place at Kandy in Esala
+(July-Aug.) commencing with the new moon in that month and continuing
+till the full moon. It is a Hindu festival in honor of the four deities
+Natha, Vishnu, Kataragama (Kandaswami) and Pattini, who are held in
+reverence by the Buddhists of Ceylon as Deviyo who worshipped Goutama
+and are seeking to attain Nirwana. In the reign of King Kirtissiri
+(A. D. 1747-1780) a body of priests who came from Siam for the purpose
+of restoring the Upasampada ordination objected to the observance of
+this Hindu ceremony in a Buddhist country. To remove their scruples,
+the king ordered the Dalada relic of Buddha to be carried thenceforth
+in procession with the insignia of the four deities. Nevertheless,
+the Perehera is not regarded as a Buddhist ceremony."
+
+PERUDAN: Food given to priests according to turns arranged amongst
+tenants.
+
+PETAWILIKARAYA: A tavalan driver. It is the Moor tenants who perform
+this service.
+
+PETHETIYA: A vessel for measuring an hour. A small cup of brass or
+silver, or sometimes a cocoanut shell, having a small hole in the
+bottom, is put to float in a basin of water, the hole is made of
+such a size that the water which comes through it will be exactly
+sufficient to make the cup sink in the space of a Sinhalese hour or
+peya, equal to twenty-five minutes or one-sixtieth part of a day.
+
+PETMAN: Foot-paths. They are to be kept free of jungle by the tenants,
+with whom it is a principal duty.
+
+PILIMAGEYA: Image-repository, the chamber in Wihare for images.
+
+PILLEWA: A bit of high land adjoining a field, called also "Wanata".
+
+PINBERA: The beating of tom-tom, not on service but for merit at
+pinkam at the poya days, or after an almsgiving.
+
+PINKAMA: In a general sense, any deed of merit, but more particularly
+used for the installing of priests in "Was" in the four months of
+the rainy season (July to November) for the public reading of Bana.
+
+PIRIWEHIKADA: A pingo made up of "piriwehi" wicker baskets filled
+with provisions or other articles.
+
+PIRUWATAYA: A cloth, towel, sheet etc., supplied by the dhobi and
+returned after use.
+
+PITAKATTALAYA: The exterior of a Dewale or the portion outside
+the sanctuary. It is also a term applied to all the classes of
+tenants whose services are connected with the exterior of a Dewale,
+as distinguished from the Etul-kattale, tenants or servants of the
+sanctuary.
+
+PIYAWILLA: The same as Pawadaya. q. v.
+
+POKUNA: A pond, or well, or reservoir of water, resorted to at a
+Perehera for the Diyakepuma.
+
+POLÉ: The present given to the Vidane of a village by a sportsman on
+killing game within the village limits. It is about four or five pounds
+of flesh. In some districts the custom of giving the pole, apart from
+the Gangate, has ceased to exist, but it is kept up in Sabaragamuwa.
+
+POLGEDIYA: The fruit of the cocoanut tree.
+
+POLWALLA: A bunch of cocoanuts used in decorations, and the supplying
+of which forms a service.
+
+PORODDA: The collar of an elephant.
+
+POSONMASA: The third month of the Sinhalese year (June-July).
+
+POTSAKIYA: The button fastened to the end of a string used in tying
+up and keeping together the ola leaves and wooden covers of native
+manuscripts.
+
+POTTANIYA: A bundle larger than a "mitiya."
+
+POYAGEYA: A detached building at a Wihare establishment within proper
+"sima" (military posts). It is used as a confessional for priests
+on poya days, as a vestry for convocations and meetings on matters
+ecclesiastical, and for holding ordination and for worship.
+
+PUJAWA: An offering of any kind--e. g. food, cloth, flowers, incense,
+etc.
+
+PULLIMAL: Ear-rings.
+
+PURAGEYA: The scaffolding of a building or the temporary shed put
+up to give shelter to the workmen and protection to the permanent
+structure in course of erection.
+
+PURANA: A field lying fallow, or the time during which a field lies
+uncultivated.
+
+PURAWEDIKODIYA: A flag. A term used in the Four Korale.
+
+PURAWASAMA: See Ganpandura. A term in use in the Kurunegala District
+for ground rent.
+
+PURUKGOBA: Tender cocoanut branch for decorations. It is called
+Pulakgoba in Sabaragamuwa and Pulakatta in Matale.
+
+PRAKARAYA: A rampart, a strong wall.
+
+
+
+R
+
+RADA-BADDARA-RAJAKARIYA: Dhoby service. It consists of washing weekly
+or monthly the soiled clothes of a family, the robes, curtains, flags,
+and vestments of a Temple; decorating temples with viyan (ceilings)
+for festivals and pinkam, and private houses on occasions of weddings,
+Yak or Bali ceremonies, and arrival of distinguished visitors; the
+supplying on such occasions of "Piruwata" for wearing, "etirili" or
+covers for seats, tables etc., "piyawili" or carpets, and "diyaredi"
+or bathing dresses; the making of "pandam" torches and "panweti"
+wicks and the supplying of "dambu" tow. The "Heneya" (dhobi) has
+also to attend his master on journeys carrying his bundle of clothes
+and bathing requisites. He supplies the Kapurala and Yakdessa with
+piruwata, the former weekly when on duty at a Dewale and the latter for
+dancing at festivals. He gives piruwata for the Muttettu, for serving
+out the food, for penum-kat and tel-kat as covers, and for the state
+elephant during festivals. The penuma he presents consists generally
+of a piece of wearing apparel or of a "sudu-toppiya" (Kandyan hat)
+or in some cases of Panaleli (horns for combs.) His prerequisites
+vary according to the occasion calling forth his services. Thus
+at the Sinhalese new year besides the quota of sweetmeats and rice
+given on such an occasion every member of the family ties up a coin
+in the cloth he delivers to him for washing. At "kotahalu" (occasion)
+of a female attaining puberty, festivities the dhoby is entitled to
+the cloth worn by the young woman and to her head ornaments, and at
+a funeral to all the clothes not allowed to be burnt on the pyre.
+
+RADAYA: A washerman of an inferior grade.
+
+RADALA: A chief, an officer of rank.
+
+RAHUBADDA: A general term for small temples or dependencies of the
+Kandy Pattini Dewale. It is sometimes used of a kind of dancers. It is
+also sometimes taken as one of the nine "Nawabadda" the nine trades,
+which are, possibly, the following, but it is difficult to find any
+two Kandyans who give precisely the same list: 1, Kottal, smiths; 2,
+Badahela, potters; 3, Hakuru, jaggery makers; 4, Hunu, lime burners;
+5, Hulanbadde, or Madige, tavalam-drivers, who are always Moors; 6,
+Rada, dhobies; 7, Berawa tom-tom-beaters; 8, Kinnaru, weavers; 9,
+Henda or Rodi, Rodiyas.
+
+RAJAHELIYABEMA: The distribution of rice boiled at a Dewale at the
+close of the Perehera, among the servitors who took part in the
+ceremonies.
+
+RAJAKARIYA: Service to the king. The word is now used indiscriminately
+for services done to a temple or Nindagam proprietors, or for the
+duties of an office.
+
+RAMBATORANA: An arch in which plantain trees form the chief decoration.
+
+RAN-AWUDA: The golden sword, bow, and arrows etc., belonging to a
+Dewale. The insignia of a Deviyo.
+
+RANDOLIYA: A royal palanquin, the palanquin in which the insignia
+are taken in procession during the Maha Perehera.
+
+RANHILIGE: The royal howdah in which the insignia are taken in
+processions on the back of an elephant.
+
+RANKAPPAYA: A plate made of gold. See ranmandaya.
+
+RANMANDAYA: A circular plate or tray for offerings in the sanctuary
+of a Dewale.
+
+RATHAGEYA: The building for the car used in processions.
+
+REDIPILI: Curtains, coverings, etc. of a temple; clothes.
+
+RELIPALAM: Decorations of an arch made of cloth, tied up so as to
+form a kind of frill.
+
+RIDISURAYA: Rim of silver by a smith tenant for the Ehela tree.
+
+RIDIYA: An ancient coin equal to eight-pence, or one-third of a rupee.
+
+RIPPA: Called also Pattikkaleli are laths forming building material
+annually supplied by tenants.
+
+RITTAGE: Resting place for the insignia during the procession round
+the courts of a Dewalaya. See Pattirippuwa.
+
+
+
+S
+
+SADANGUWE-PEHINDUMA: A pehinduma given by a village in common, not
+by the tenants in turns. The term is in use in Sabaragamuwa.
+
+SAMAN DEWALE: Temple of Sumana or Saman deviyo, the tutelary god of
+Sripadastane. The one in Sabaragamuwa is the richest and largest of
+the Dewale dedicated to this Deviyo.
+
+SAMUKKALAYA: A cover for a bed or couch forming a travelling requisite
+carried by a tenant for the use of his superior.
+
+SANDUN-KIRIPENI-IHIMA: A sprinkling of perfumes at festivals to denote
+purification, tranquility.
+
+SANNI-YAKUMA: A species of devil-dance to propitiate demons afflicting
+a patient.
+
+SARAKKU: Curry-stuff. Drugs.
+
+SARAMARU-MOHOTTALA: A mohottala over service villages, holding his
+office during the pleasure of the head of the Dewale.
+
+SATARA-MANGALYAYA: The four principal festivals in the year. See
+mangalyaya.
+
+SATTALIYA: An ancient coin equal to about one and-a-half fanam,
+or two-pence and a farthing.
+
+SEMBUWA: A small brazen pot generally used on journeys for carrying
+water or for bathing. The service of carrying it on journeys devolves
+on the dhoby.
+
+SEMENNUMA: Remuneration given originally to an irrigation headman,
+which in lapse of time began to be given to the proprietor, and called
+"Huwandiram" or "Suwandirama". When given to a Dewale, it is sometimes
+called Semennuma.
+
+SESATA: A large fan made of talipot or cloth and richly ornamented,
+with a long handle to carry it in processions. It was once an emblem
+of royalty.
+
+SIHILDAN: Priest's early meal at daybreak. The same as Hildana q. v.
+
+SINHARAKKARA-MUHANDIRAMA: A rank conferred on the headman over the
+musicians of a temple.
+
+SINHASANAYA: A throne. An altar, A seat of honor. It is also a name
+given to the "Pattirippuwa."
+
+SITTARA: A painter. He is a tenant generally of the smith caste, and
+mends and keeps in repair the image and paintings of temples. The
+temple supplies the requisite pigments and food during work. The
+completion of an image or a restoration or construction of a Vihare
+is observed with a pinkama; and the offerings of moneys, etc., for
+a certain number of days are allowed as perquisites to the painters
+and smiths in addition to the hire agreed upon called "Barapen"
+(q. v.) The painter, likewise, supplies ornamented sticks as handles
+for lances, flags, etc., and presents to the head of the temple a
+penuma of an ornamented walking-stick or betel tray.
+
+SIWURUKASI OR SIWURUMILA: Contribution for priests' robes, being a
+very trifling but a regular annual payment during the Was Season,
+and given with the usual dankada.
+
+SRIPADASTANE: The place of the sacred foot-step-Adam's peak. It
+is yearly frequented by crowds of pilgrims, has a separate temple
+establishment of its own, presided over by a Nayaka Unnanse, and held
+in great veneration second only to the Dalada Maligawa or shrine of
+the eye-tooth of Buddha.
+
+SUDUREDI-TOPPIYA: The white hat commonly worn by Kandyan headmen
+forming the annual penuma of a dhoby tenant.
+
+SUWANDIRAMA: See Semennuma.
+
+
+
+T
+
+TADUPPUREDDA: Country-made cloth of coarse texture, which forms with
+the tenants of the tom-tom beater caste their annual penuma to the
+proprietor.
+
+TAHANCHIKADA OR TAHANDIKADA: A ponumkada given to a Dissawa. A term
+in use in the Kegalle District.
+
+TALA: Sesamum.
+
+TALA-ATU-MUTTUWA: Two talipots sown together and ornamented. It is
+used as an umbrella, and on journeys of the proprietor it is carried
+by the proper tenant, generally of the Atapattu class.
+
+TALAM-GEHIMA: To play with the "Taliya" cymbals as an accompaniment
+to the tom-tom.
+
+TALATTANIYA: An elder in a village.
+
+TALIGEDIYA: A large earthen-ware pot.
+
+TALIMANA: Blacksmith's apparatus for a pair of bellows generally made
+of wood, sunk in the ground and covered with elk-hide.
+
+TALIYA OR TALAMA: A kind of cymbal.
+
+TALKOLA-PIHIYE: A small knife with a stylus to write with.
+
+TAMBALA: A creeper, the leaves of which are used with betel.
+
+TAMBORUWA: A tambourine.
+
+TANAYAMA: A rest-house. A lodging put up on the occasion of the visit
+of a proprietor or person of rank to a village.
+
+TANGAMA: Half a ridi, equal to one groat or four-pence.
+
+TANTUWAWA: Any ceremony such as a wedding, a devil-dance, a funeral,
+etc.
+
+TATUKOLA: Pieces of plantain leaves used as plates. The same as
+Patkola q. v.
+
+TATTUMARUWA: The possession of a field in turns of years; a system
+leading often to great complications e. g., a field belongs to A and
+B in equal shares, and they possess it in alternate years. They die
+and leave it to two sons of A, and three sons of B. These again hold
+in Tattumaru (A1, A2) (B1, B2, B3,). In fourteen years the possession
+is A1, B1, A2, B2, A1, B3, A2, B1, A1, B2, A2, B3, A1, B1, and so
+on. A1 leaves two sons, A2 lives, B1 has three sons, B2 has four sons
+and B3 has five. A2 gets his turn after intervals of four years,
+but A1a and B1b have to divide A1's turn. Each therefore gets his
+turn after intervals of eight years, but each of the B shareholders
+gets his turn at intervals of six years and B1a, B1b, B1c now have
+a turn each at intervals of eighteen years, B2a, B2b, B2c, B2d, at
+intervals of twenty-four years, B3e at intervals of thirty years,
+as in the following table:--
+
+
+ 1 A1a 11 A2 21 A1b
+ 2 B1a 12 B3b 22 B2d
+ 3 A2 13 A1b 23 A2
+ 4 B2a 14 B1c 24 B3d
+ 5 A1b 15 A2 25 A1a
+ 6 B3a 16 B2c 26 B1b
+ 7 A2 17 A1a 27 A2
+ 8 B1b 18 B3c 28 B2a
+ 9 A1a 19 A2 29 A1b
+ 10 B2b 20 B1a 30 B3e
+
+
+TAWALAMA: Pack-bullock.
+
+TELGEDI: Ripe or dry cocoanuts to express oil from.
+
+TEMMETTAMA: A kettle-drum. One of the five musical instruments of
+a temple.
+
+TEMMETTANKARAYA: A tenant playing on the Temmettama and belonging to
+the tom-tom beater caste. His service is in requisition for the daily
+services of a temple at its festivals, perehera, and pinkama and when
+the incumbent proceeds on journeys of importance such as ordinations,
+visits to the prior, and pinkam duties. Under a lay proprietor,
+the Temmettankaraya attends at weddings, Yak and Bali ceremonies,
+funerals, and on journeys on state occasions. He occasionally assists
+in agricultural and building works, and presents a penuma of a towel
+or piece of cloth with betel. At the four festivals in temples he
+takes a part in all the preparations and decorations.
+
+TETAMATTUWA: A towel or piece of cloth to rub the body dry after a
+bath, which it is the service of the dhoby to supply.
+
+TETIYA: A metal dish used for the purposes of a plate.
+
+TEWAWA: The daily service of a Dewale, morning, noon, and evening,
+when muruten is offered.
+
+TIRALANU: Cords for curtains.
+
+TIRAPILI: Curtains.
+
+TITTAYAN: A kind of small fresh-water fish having bitter taste. It
+is dried and given with other articles as penum.
+
+TORANA: An ornamental arch put up on public and festive occasions.
+
+TUPPOTTIYA: A cloth of ten yards worn round the waist. The ordinary
+wearing cloth of a Kandyan.
+
+TUTTUWA: A pice, equal sometimes to 3/8d. sometimes one half-penny;
+when it contains four challies it is called the "Mahatuttuwa."
+
+TUWAYA-TUNDAMA: A towel given by the tom-tom beater tenants as
+a penuma.
+
+
+
+U
+
+UDAHALLA: A hanging basket of wicker-work.
+
+UDAKKIYA: A small kind of drum carried in the hand and used to play
+for dance music. Its use is not restricted to any caste.
+
+UDUWIYANA: A canopy held over the muruten in the daily service of
+a Dewale, or over the insignia at processions, or over any sacred
+thing taken in procession, such as Alutsal, Nanu, Bana books, Relics,
+etc. The word also means ceilings put up by the dhoby.
+
+UGAPATA: Vegetables, jaggery, or kitul-peni etc., wrapped up in leaves,
+generally in the sheath of the arecanut branch. Six ugapat make a kada,
+or pingo-load.
+
+ULIYAMWASAMA: The holding of land by the Uliyamwasam tenants who
+perform all kinds of menial service. The same as Nilawasam q. v.
+
+UL-UDE: Trousers worn by dancers.
+
+UNDIYARALA: A Dewala messenger.
+
+UNDUWAPMASA: The ninth month of the Sinhalese year (December-January).
+
+UPASAKARALA: Persons devoted to religious exercises.
+
+UPASAMPADAWA: The highest order of Buddhist priests. The ceremony of
+admission into the order.
+
+USNAYA: A smith's forge. The same as idinna. q.v.
+
+UYANWATTA: A park, a garden. The principal garden attached to a temple
+or to the estate of a proprietor, the planting, watching, gathering
+and removing the produce of which forms one of the principal services
+of tenants.
+
+
+
+W
+
+WADANATALAATTA: A richly ornamented talipot. In ancient times its
+use was restricted to the court of the king and to temples; but now
+it is used by the upper classes on public occasions, being carried
+by the Atapattu tenants. The same as Kumaratalatta. q.v.
+
+WAHALBERE: The same as Magulbere. q.v.
+
+WAHALKADA: The porch before a temple or court.
+
+WAHUNPURAYA: A tenant of the jaggery caste, which supplies the upper
+classes with domestic servants, chiefly cooks. This class has to
+accompany the proprietor on journeys and carry the palanquin of female
+members of the proprietor's family. When not engaged as domestics the
+Wahumpurapangu tenants supply jaggery and kitul-peni. They likewise
+supply vegetables, attend agricultural work and carry baggage.
+
+WAJJANKARAYA: A tom-tom-beater. A general term for a temple
+musician. The five wajjan of which a regular Hewisia is made up are:
+1, the Dawula (the common drum); 2, the Temettama (kettle-drum) 3,
+the Boraya (drum longer than a Dawula) 4, the Taliya (cymbals) and 5,
+the Horanewa (the trumpet.)
+
+WADUPASRIYANGE: The same as "Anamestraya."
+
+WAKMASE OR WAPMASE: The seventh month of the Sinhalese year (Oct. Nov.)
+
+WALANKADA: A pingo of pottery, usually ten or twelve in number,
+supplied by the potter as a part of his service, either as a penumkada
+or as the complement of chatties he has to give at festivals, etc.
+
+WALAN-KERAWALA: Half a pingo of pottery.
+
+WALAWWA: A respectful term for the residence of a person of rank. The
+manor-house.
+
+WALIYAKUMA: Called also "Wediyakuma." The devil-dance after a
+Diyakepuma. See "Hiro hinetima."
+
+WALLAKOTU: Sticks, the bark or twigs of which are used in place of
+string. It is supplied by tenants for Yak or Bali ceremonies.
+
+WALLIMALE: A poem containing the legends of Valliamma, the wife
+of Kataragama.
+
+WALUMALGOBA: The cluster of young fruit the flower and the sprout
+(tender branch) of the cocoanut tree used in decorations, and supplied
+by tenants.
+
+WANATA: A clearing between a cultivated land and the adjacent
+jungle. The same as "Pillowa".
+
+WANNAKURALA: An accountant. Tho officer of a temple whose duties
+correspond to those of a Dewala Mohattala or Attanayakarala.
+
+WAPPIHIYA: A knife little larger than a Wahunketta (kitchen knife)
+with the blade somewhat curved.
+
+WARAGAMA: A gold coin varying in value from six shillings to seven
+shillings and sixpence.
+
+WASAMA: An office. A service holding.
+
+WASKALAYA: The season in which priests take up a fixed residence,
+devoting their time to the public reading and expounding of Bana. It
+falls between the months of July and October. Sometimes a resident
+priest is placed in Was in his own Pansala, which means that he is to
+be fed with dan provided by the tenantry during the season of Was. The
+practice originated in the command of Buddha that his disciples should
+travel about during the dry season as mendicant monks, but that in the
+rainy season they should take shelter in leaf huts. The modern priests
+now desert their substantially built monasteries to take up their
+residence for the Was-lit: rainy season--in temporary buildings. The
+object of the original institution was to secure attention during
+part of the year to the persons living near the monastery--in fact
+that for this period the monks should serve as parish priests.
+
+WAS-ANTAYA: The close of the Was-season.
+
+WATADAGE: Temporary sheds for lights, sometimes called "Pasriyangewal"
+or "Wadupasriyangewal."
+
+WATAPETTIYA: A circular flat basket to carry adukku and penum in.
+
+WATATAPPE: Circular wall round a temple.
+
+WATTAKKA: The common gourd generally grown on hen.
+
+WATTAMA: A round or turn. In Nuwarakalawiya it is applied to the turn
+in a Hewisimura service.
+
+WATTIYA: A flat basket for carrying penum, flowers etc.
+
+WATTORURALA: The tenant whose duty it is to open and close the doors
+of the sanctuary in a Dewale, to sweep it out, to clean and trim
+the lamps, to light and tend them, and to take charge of the sacred
+vessels used in the daily service.
+
+WENIWEL: A creeper used as strings for tying.
+
+WESAK: The second month of the Sinhalese year (May-June).
+
+WESIGILIYA OR WESIKILIYA: A privy for priests.
+
+WESMUNA: A mask worn at a Devil or other dance.
+
+WIBADDE-MOHOTTALA: The writer who keeps the account of the paddy
+revenue of a temple.
+
+WIDANE: The superintendent of a village or a number of villages. The
+agent of a proprietor.
+
+WIHARAYA: A Buddhist temple (from the Sanskrit vi-hri to walk about),
+originally the hall where the Buddhist priests took their morning walk;
+afterwards these halls were used as temples and sometimes became the
+centre of a whole monastic establishment. The word Wihara or Vihara
+is now used only to designate a building dedicated to the memory of
+Gautama Buddha, and set apart for the daily offering of flowers,
+and of food given in charity. To the Wihara proper there has been
+added in modern times an image-house for figures of Buddha in the
+three attitudes standing as the law-giver, sitting in meditation,
+reclining in the eternal repose of unbroken peace and happiness;
+and these figures now form prominent objects in every Wihara, and it
+is before these figures that pious Buddhists make their offerings
+of rice, flowers, money, etc. It should not be confounded with the
+"Pansala" which signifies the monastic buildings as distinguished
+from the temple or place of worship around which they are clustered.
+
+WILKORAHA: A large chatty used in soaking seed paddy.
+
+WITARUMA: An inferior Vidane, but the office has lost its original
+dignity. The duties formerly consisted of mere general superintendence
+of Muttettu-work and carrying of messages to Hewawasam tenants. The
+Vitaranna now is only a common messenger doing ordinary service as
+a petty overseer.
+
+WIYADAMA: Anything expended or issued for use, whether money or
+stores. It is generally used for provisions given to a headman or
+person of rank.
+
+WIYAKOLAMILA: Hire of buffaloes employed in threshing paddy.
+
+WIYANBENDIMA: The hanging up by the dhoby of clean cloths in temples
+for festivals or in private houses on festive and other occasions.
+
+WIYAN-TATTUWA: A canopy; a coiling.
+
+
+
+Y
+
+YAKDESSA: A tenant of the tom-tom beater caste who performs Devil
+ceremonies.
+
+YAKGE OR YAKMADUWA: The shed in which is performed a devil ceremony.
+
+YAKADAMILA: Hire or cost of agricultural implements for Muttettu
+cultivation, given by a proprietor.
+
+YAKADAWEDA: Hard-ware. Blacksmith's work.
+
+YALA: The second or the smaller of the two yearly harvests. The
+season for it varies according to the facilities which each part of
+the country has in respect of irrigation. Sometimes the word is used
+in a general sense to mean a crop.
+
+YAMANNA OR YAPAMMU: Smelters of iron. Their service consists of giving
+a certain number of lumps of iron yearly, the burning of charcoal
+for the forge, carrying baggage, assisting in field work, and at
+Yak or Bali ceremonies. They put up the Talimana (pair of bellows)
+for the smith, and smelt iron.
+
+YATIKAWA: A Kapurala's incantation or a pray uttered on behalf of a
+sick person.
+
+YATU: Half lumps of iron given as a penum by the Yamana tenants.
+
+YOTA: A strong cord or rope.
+
+
+
+
+
+
+
+NOTES
+
+
+[1] An account of the Interior of Ceylon (1821) Page 119 Davy.
+
+[2] Eleven Years in Ceylon (1841), Vol. II, p. 81 Forbes.
+
+[3] An Historical Relation of Ceylon 1681 Page 75 (Knox)
+
+[4] Ancient Ceylon (1909) pp. 191, 196 (Parker)
+
+[5] The Friend (Old Series) Vol. IV. (1840-1841) p. 189. (David
+de Silva.)
+
+[6] Eleven years in Ceylon (1841) Vol. II, page 104 (Major Forbes.)
+
+[7] Taprobanian (1887) vol. 2 p. 17 (Neville).
+
+[8] The Veddas (1911) p. 252 (Seligmann).
+
+[9] Ancient Ceylon (1909) p. 169. (Parker).
+
+[10] Govt. Gazette No. 6442 of 19th May 1911.
+
+[11] The Aryan village in India and Ceylon (1882) p. 205 (Phear).
+
+[12] The Friend (old series) Vol. IV (1840-1841) p. 211. David de Silva
+(Ambalangeda).
+
+[13] Vide:--
+
+The friend (old series) (1840-1841) Vol. IV p. 189 (David de Silva).
+J.R.A.S. (Ceylon) (1848-1849) Vol. II No. 4 p. 31 (R. E. Lewis).
+J.R.A.S. (Ceylon) (1880) Vol. VI No. 21 p. 46 (Ievers).
+J.R.A.S. (Ceylon) (1883) Vol. VIII No. 26 p. 44 (Bell).
+J.R.A.S. (Ceylon) (1884) Vol. VIII No. 29 p. 331 (J. P. Lewis).
+J.R.A.S. (Ceylon) (1889) Vol. XI No. 39 p. 17 (Bell).
+J.R.A.S. (Ceylon) (1905) Vol. XVIII No. 56 p. 413 (Comaraswamy).
+J.R.A.S. (Great Britain) (1885) Vol. XVII p. 366 (Lemesurier).
+Taprobanian (1885) Vol. I p. 94 (Neville).
+Orientalist (1887) Vol. III p. 99 (Bell).
+Spolia Zeylanica (1908) (Parson).
+North Central Province Manual (1899) p. 181 (Ievers).
+The Book of Ceylon (1908) p. 382 (Cave).
+
+[14] Vide glossary in the appendix.
+
+[15] For hunter's jargon vide Taprobanian Vol. 2 p. 19.
+
+[16] For Rodi jargon vide Taprobanian Vol. 2 p. 90.
+
+[17] For cultivator's jargon vide Taprobanian Vol. 1 p. 167.
+
+[18] For Veddi dialect vide Taprobanian Vol. 1 p. 29.
+
+[19] J.R.A.S.(C. B.) 1881 Vol. VII p. 33.
+
+[20] Illustrated Supplement to the Examiner (1875) Vol. I p. 8.
+
+[21] J. R. A. S. (C. B.) vol. V. No. 18 p. 17 (Ludovici.)
+
+[22] Ancient Ceylon (1909) p. 587 (Parker.)
+
+[23] From Revd. Moscrop's translation of the song of the Thresher in
+the "Children of Ceylon", p. 53.
+
+[24] From Mr. Bell's translation in the Archęological Survey of
+Kegalle, p. 44.
+
+
+
+
+
+
+End of Project Gutenberg's Sinhalese Folklore Notes, by Arthur A. Perera
+
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+<pre>
+
+The Project Gutenberg EBook of Sinhalese Folklore Notes, by Arthur A. Perera
+
+This eBook is for the use of anyone anywhere in the United States and most
+other parts of the world at no cost and with almost no restrictions
+whatsoever. You may copy it, give it away or re-use it under the terms of
+the Project Gutenberg License included with this eBook or online at
+www.gutenberg.org. If you are not located in the United States, you'll have
+to check the laws of the country where you are located before using this ebook.
+
+Title: Sinhalese Folklore Notes
+ Ceylon
+
+Author: Arthur A. Perera
+
+Release Date: April 1, 2016 [EBook #51621]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK SINHALESE FOLKLORE NOTES ***
+
+
+
+
+Produced by Jeroen Hellingman and the Online Distributed
+Proofreading Team at http://www.pgdp.net/ for Project
+Gutenberg (This file was produced from images generously
+made available by The Internet Archive/American Libraries.)
+
+
+
+
+
+
+</pre>
+
+<div class="front">
+<div class="div1 cover"><span class="pagenum">[<a href=
+"#toc">Contents</a>]</span>
+<div class="divBody">
+<p class="par first"></p>
+<div class="figure xd21e113width"><img src="images/new-cover.jpg" alt=
+"Newly Designed Front Cover." width="480" height="720"></div>
+<p class="par"></p>
+</div>
+</div>
+<div class="div1 titlepage"><span class="pagenum">[<a href=
+"#toc">Contents</a>]</span>
+<div class="divHead">
+<p><span class="pagenum">[<a id="xd21e118" href="#xd21e118" name=
+"xd21e118">1</a>]</span></p>
+</div>
+<div class="divBody">
+<p class="par"></p>
+<div class="figure xd21e120width"><img src="images/titlepage.png" alt=
+"Original Title Page." width="484" height="720"></div>
+<p class="par"></p>
+</div>
+</div>
+<div class="titlePage">
+<div class="docTitle">
+<div class="mainTitle">SINHALESE FOLKLORE NOTES</div>
+<div class="subTitle">CEYLON</div>
+</div>
+<div class="byline">BY<br>
+<span class="docAuthor">ARTHUR A. PERERA,</span><br>
+<span class="sc">Advocate, Ceylon</span>.</div>
+<div class="docImprint">Bombay:<br>
+PRINTED AT THE BRITISH INDIA PRESS, MAZGAON<br>
+<span class="docDate">1917</span></div>
+</div>
+<p><span class="pagenum">[<a id="xd21e149" href="#xd21e149" name=
+"xd21e149">3</a>]</span></p>
+<div class="div1 introduction"><span class="pagenum">[<a href=
+"#toc">Contents</a>]</span>
+<div class="divHead">
+<h2 class="main">INTRODUCTORY NOTE.</h2>
+</div>
+<div class="divBody">
+<p class="par first">The Sinhalese beliefs, customs and stories in the
+present collection were contributed by the writer to the <i>Indian
+Antiquary</i> fourteen years ago in a series of articles under the
+title of “Glimpses of Sinhalese Social Life”; they are now
+offered, amplified and rearranged, to the student of folklore in
+Ceylon, as a basis for further research. The writer has adopted the
+scheme of classification in the Folklore Society’s Hand Book of
+Folklore.</p>
+<p class="par signed">ARTHUR A. PERERA.</p>
+<p class="par dateline"><span class="sc">Westwood, Kandy</span>,<br>
+<i>10th February, 1917</i>. <span class="pagenum">[<a id="xd21e169"
+href="#xd21e169" name="xd21e169">5</a>]</span></p>
+</div>
+</div>
+<div id="toc" class="div1 contents"><span class="pagenum">[<a href=
+"#toc">Contents</a>]</span>
+<div class="divHead">
+<h2 class="main">TABLE OF CONTENTS.</h2>
+</div>
+<div class="divBody">
+<p class="par first"><i>Belief and Practice.</i></p>
+<table class="tocList">
+<tr>
+<td class="tocDivNum"><span class="sc">Chapter.</span></td>
+<td class="tocDivTitle" colspan="7"></td>
+<td class="tocPageNum"><span class="sc">PAGES</span></td>
+</tr>
+<tr>
+<td class="tocDivNum">1.</td>
+<td class="tocDivTitle" colspan="7"><a href="#ch1" id="xd21e191" name=
+"xd21e191">The Earth and the Sky</a></td>
+<td class="tocPageNum">1</td>
+</tr>
+<tr>
+<td class="tocDivNum">2.</td>
+<td class="tocDivTitle" colspan="7"><a href="#ch2" id="xd21e201" name=
+"xd21e201">The Vegetable World</a></td>
+<td class="tocPageNum">4</td>
+</tr>
+<tr>
+<td class="tocDivNum">3.</td>
+<td class="tocDivTitle" colspan="7"><a href="#ch3" id="xd21e211" name=
+"xd21e211">The Animal World</a></td>
+<td class="tocPageNum">6</td>
+</tr>
+<tr>
+<td class="tocDivNum">4.</td>
+<td class="tocDivTitle" colspan="7"><a href="#ch4" id="xd21e221" name=
+"xd21e221">Human Beings</a></td>
+<td class="tocPageNum">11</td>
+</tr>
+<tr>
+<td class="tocDivNum">5.</td>
+<td class="tocDivTitle" colspan="7"><a href="#ch5" id="xd21e231" name=
+"xd21e231">Things made by man</a></td>
+<td class="tocPageNum">13</td>
+</tr>
+<tr>
+<td class="tocDivNum">6.</td>
+<td class="tocDivTitle" colspan="7"><a href="#ch6" id="xd21e241" name=
+"xd21e241">The Soul and another Life</a></td>
+<td class="tocPageNum">14</td>
+</tr>
+<tr>
+<td class="tocDivNum">7.</td>
+<td class="tocDivTitle" colspan="7"><a href="#ch7" id="xd21e251" name=
+"xd21e251">Superhuman Beings</a></td>
+<td class="tocPageNum">15</td>
+</tr>
+<tr>
+<td class="tocDivNum">8.</td>
+<td class="tocDivTitle" colspan="7"><a href="#ch8" id="xd21e261" name=
+"xd21e261">Omens and Divination</a></td>
+<td class="tocPageNum">21</td>
+</tr>
+<tr>
+<td class="tocDivNum">9.</td>
+<td class="tocDivTitle" colspan="7"><a href="#ch9" id="xd21e271" name=
+"xd21e271">The Magic Art</a></td>
+<td class="tocPageNum">23</td>
+</tr>
+<tr>
+<td class="tocDivNum">10.</td>
+<td class="tocDivTitle" colspan="7"><a href="#ch10" id="xd21e281" name=
+"xd21e281">Disease and Leech-craft</a></td>
+<td class="tocPageNum">25</td>
+</tr>
+</table>
+<p class="par"><i>Customs.</i></p>
+<table class="tocList">
+<tr>
+<td class="tocDivNum">11.</td>
+<td class="tocDivTitle" colspan="7"><a href="#ch11" id="xd21e297" name=
+"xd21e297">Social and Political Institutions</a></td>
+<td class="tocPageNum">26</td>
+</tr>
+<tr>
+<td class="tocDivNum">12.</td>
+<td class="tocDivTitle" colspan="7"><a href="#ch12" id="xd21e307" name=
+"xd21e307">Rites of Individual Life</a></td>
+<td class="tocPageNum">32</td>
+</tr>
+<tr>
+<td class="tocDivNum">13.</td>
+<td class="tocDivTitle" colspan="7"><a href="#ch13" id="xd21e317" name=
+"xd21e317">Occupations and Industries</a></td>
+<td class="tocPageNum">36</td>
+</tr>
+<tr>
+<td class="tocDivNum">14.</td>
+<td class="tocDivTitle" colspan="7"><a href="#ch14" id="xd21e327" name=
+"xd21e327">Festivals</a></td>
+<td class="tocPageNum">40</td>
+</tr>
+<tr>
+<td class="tocDivNum">15.</td>
+<td class="tocDivTitle" colspan="7"><a href="#ch15" id="xd21e337" name=
+"xd21e337">Games, Sports and Pastimes</a></td>
+<td class="tocPageNum">43</td>
+</tr>
+</table>
+<p class="par"><i>Stories, Songs and Sayings.</i></p>
+<table class="tocList">
+<tr>
+<td class="tocDivNum">16.</td>
+<td class="tocDivTitle" colspan="7"><a href="#ch16" id="xd21e353" name=
+"xd21e353">Stories</a></td>
+<td class="tocPageNum">47</td>
+</tr>
+<tr>
+<td class="tocDivNum">17.</td>
+<td class="tocDivTitle" colspan="7"><a href="#ch17" id="xd21e363" name=
+"xd21e363">Songs and Ballads</a></td>
+<td class="tocPageNum">51</td>
+</tr>
+<tr>
+<td class="tocDivNum">18.</td>
+<td class="tocDivTitle" colspan="7"><a href="#ch18" id="xd21e373" name=
+"xd21e373">Proverbs, Riddles and Local Sayings</a></td>
+<td class="tocPageNum">54</td>
+</tr>
+</table>
+<p class="par"><i>Appendix.</i></p>
+<p class="par"><a href="#appendix" id="xd21e385" name=
+"xd21e385">Glossary of Sinhalese Folk terms from the Service Tenure
+Register (1872)</a>. <span class="pagenum">[<a id="xd21e388" href=
+"#xd21e388" name="xd21e388">7</a>]</span></p>
+</div>
+</div>
+</div>
+<div class="body">
+<div id="ch1" class="div1 chapter"><span class="pagenum">[<a href=
+"#xd21e191">Contents</a>]</span>
+<div class="divHead">
+<h2 class="super">SINHALESE FOLKLORE NOTES.</h2>
+<h2 class="label">CHAPTER I.</h2>
+<h2 class="main"><i>THE EARTH AND THE SKY.</i></h2>
+</div>
+<div class="divBody">
+<p class="par first">Various beliefs are held by the peasantry about
+the hills, rocks, boulders and crags scattered about the island.</p>
+<p class="par">Samanala Kanda (Adam’s Peak) which contains the
+sacred foot print of the Buddha was in prehistoric times sacred to the
+god Saman who still presides over the mountain. Pilgrims to the Peak
+invoke his aid in song for a safe journey; and when they reach the top,
+cover the foot print with four yards of white cloth, pay obeisance to
+it, recite the articles of the Buddhist Faith, and make a silver
+offering at the shrine of the Saman Deviyo, which is close by. When
+worship is over the pilgrims greet each other and sound a bell ringing
+as many peals as they have visited the Peak.</p>
+<p class="par">No lizard is heard chirping within the shadow of
+Hunasgiriya Peak in Pata Dumbara for when the Buddha, on his aerial
+visit to Ceylon, wished to alight on this mountain a lizard chirped and
+he passed on to Adam’s Peak.</p>
+<p class="par">Ritigal Kanda (Sanskrit Arishta) in the Nuvara
+Kalâviya district, S.E. of Anuradhapura and Rummas Kanda (modern
+Buona Vista) in the Galle district are associated with the Hanuman
+tradition. It was from Ritigal Kanda that Hanuman jumped across to
+India to carry the joyful message that he had discovered Sita in
+Ceylon, and when Lakshman was wounded and a medicinal herb was required
+for his cure, Hanuman was sent to the Himalayas to fetch it; on the way
+the name and nature of the plant dropped from his memory; whereupon he
+snapped a portion of the Himalayas and brought it twisted in his tail
+and asked Rama to seek for the herb himself. Buona Vista is that
+portion of the mountain and valuable medicinal herbs are still to be
+found there.</p>
+<p class="par">Râvanâ Kotte,—the stronghold of
+Râvanâ (king of the Rakshas)—was off Kirinda in the
+Hambantota District and is now submerged. The Great Basses are what is
+left of this city; the golden twilight seen there of an evening is the
+reflection of the brazen roofs of the submerged city.</p>
+<p class="par">Dehi Kanda opposite the Dambulla rock caves in the
+Matale district is the petrified husk of the rice eaten by the giants
+who made the caves.</p>
+<p class="par">Near Sinigama in Wellaboda pattu of the Galle district
+is shewn a crag as the petrified craft in which Wêragoda Deviyo
+came to Ceylon from South India.</p>
+<p class="par">When a severe drought visited the island, an elephant, a
+tortoise, a beetle, an eel, a goat and a she elephant went in search of
+water to the tank Wenêru Veva near Kurunegala. A woman who saw
+this kept a lump of salt before the foremost of them, the elephant;
+while he was licking it she raised a screen of leaves to conceal the
+tank from the intruders’ view and began to pray; and the gods
+answered by petrifying <span class="pagenum">[<a id="xd21e414" href=
+"#xd21e414" name="xd21e414">8</a>]</span>the animals, the screen and
+the lump of salt, all of which are still visible round Kurunegala.</p>
+<p class="par">“Panduvasa, the seventh king of Ceylon, was
+visited by the tiger disease, a complicated malady of cough, asthma,
+fever and diabetes in consequence of Wijeya, the first king, having
+killed his old benefactor and discarded mistress, Kuvêni, when,
+in the shape of a tiger, she endeavoured to revenge her slighted
+charms. The gods taking pity on Panduvasa, consulted by what means he
+might be restored to health, and found that it could not be effected
+without the aid of one not born of a woman. The difficulty was to find
+such a person. Rahu being sent on the service, discovered Malaya
+Rajâ, king of Malva Dêsa, the son of Vishnu, sprung from a
+flower. Rahu changing himself into an immense boar, laid waste the
+royal gardens to the great consternation of the gardeners, who fled to
+the palace and told what was passing. The king, who was a keen
+sportsman, hastened to the spot with his huntsmen, whom he ordered to
+drive the boar towards him. The boar, when pressed, at one bound flew
+over the head of the king, who shot an arrow through him in passing,
+but without effect, the animal continuing his flight. The king,
+irritated, instantly gave pursuit with his attendants in the direction
+the beast had taken, and landed in Ceylon at Urâtota (Hog ferry)
+near Jaffna; the boar alighted near Attapitiya. A piece of sweet potato
+that he brought from the garden in his mouth and which he here dropt
+was immediately changed, it is said into a rock, that still preserves
+its original form, and is still called Batalagala or sweet potato rock.
+The king came up with the beast on the hill Hantana near Kandy,
+instantly attacked him sword in hand, and with the first blow inflicted
+a deep gash. On receiving this wound, the boar became transformed into
+a rock which is now called Uragala, is very like a hog, and is said to
+retain the mark of the wound. The king, whilst surprised and unable to
+comprehend the meaning of the marvels he had just witnessed, received a
+visit from Sakra, Vishnu and other gods who explained the mystery that
+perplexed him, and the object in view in drawing him to Ceylon—he
+alone, not being born of woman, having it in his power to break the
+charm under which Panduvasa laboured. Malaya Rajâ complying with
+the wishes of the gods, ordered the Kohomba Yakku <span class="corr"
+id="xd21e419" title="Source: danee">dance</span> to be performed which,
+it is said, drove the sickness out of the king into a rock to the
+northward of Kandy, which is still called the rock of the Tiger
+sickness.”<a class="noteref" id="xd21e422src" href="#xd21e422"
+name="xd21e422src">1</a></p>
+<p class="par">“The spirit of <span class="corr" id="xd21e427"
+title="Source: Kuveni">Kuvêni</span> is still supposed to haunt
+the country and inflict misfortune on the race of the conqueror by whom
+she was betrayed. Kuvenigala is a bare mountain of rock on which are
+two stones, one slightly resembling a human figure in a standing
+attitude, the other looking like a seat. It is on this that traditions
+assert, the Yakinni sometimes appears and casts the withering glance of
+malignant power over the fair fields and fertile Valley of
+Asgiriya—a sequestered and most romantic spot in the Matale
+District.”<a class="noteref" id="xd21e430src" href="#xd21e430"
+name="xd21e430src">2</a></p>
+<p class="par">Rocks with mystic marks indicate the spot where
+treasures are concealed and lights are seen at night in such
+places.</p>
+<p class="par">When the owner of a treasure wanted to keep it safe, it
+is said that he dug two holes in some lonely jungle and at night
+proceeded to the spot with a servant carrying the treasure; after the
+treasure was deposited in one hole, the master cut his servant’s
+throat and buried him in the other to make him a guardian of his
+treasure in the form of a snake or demon. <span class="pagenum">[<a id=
+"xd21e437" href="#xd21e437" name="xd21e437">9</a>]</span></p>
+<p class="par">The earth goddess (Mihi Ket) supports the world on one
+of her thumbs and when weary shifts it on to the other causing an
+earthquake.</p>
+<p class="par">The four cardinal points are presided over by four
+guardian deities (Hataravaran Deviyô).</p>
+<p class="par">Sea waves are three in number which follow each other in
+regular succession. The first and the largest is the brother who fell
+in love with his sister and who, to conquer his unholy passion,
+committed suicide by jumping into the sea. The next is his mother who
+jumped after her son, and the last and the smallest is the daughter
+herself.</p>
+<p class="par">The sky in the olden times was very close to the earth,
+and the stars served as lamps to the people; a woman who was sweeping
+her compound was so much troubled by the clouds touching her back when
+she stooped to sweep that she gave the sky a blow with her ikle broom
+saying ‘get away’ (pala). The sky in shame immediately flew
+out of the reach of man.</p>
+<p class="par">The rainbow is the god Sakra’s bow (Devidunne) and
+portends fair weather; when any calamity is approaching Budures
+(Buddha’s rays) appear in the sky—“a luminous
+phenomenon consisting of horizontal bands of light which cross the sky
+while the sun is in the ascendant.” The twilight seen on hill
+tops is the sunshine in which the female Rakshis dry their paddy.</p>
+<p class="par">Lightning strikes the graves of cruel men; thunder
+induces conception in female crocodiles and bursts open the
+peahen’s eggs.</p>
+<p class="par">Children sing out to the moon “<span lang=
+"si-latn">Handahamy apatat bat kande ran tetiyak
+diyo.</span>”—(Mr. Moon do give us a golden plate in which
+to eat our rice).</p>
+<p class="par">When the new moon is first observed it is lucky to
+immediately after look on rice, milk or kiss a kind and well to do
+relative.</p>
+<p class="par">The spots in the moon represent a hare to signify to the
+world the self-sacrifice of Buddha in a previous existence.</p>
+<p class="par">In each year the twelve days (Sankranti) on which the
+sun moves from one sign of the zodiac to another, are considered
+unlucky. There are twenty seven constellations (neket) which reach the
+zenith at midnight on particular days in particular months; and their
+position is ascertained from an astrologer before any work of
+importance is begun.</p>
+<p class="par">The sun, moon, and Rahu were three sons of a widowed
+mother whom they left at home one day to attend a wedding. When they
+returned she inquired what they had brought with them; the eldest
+angrily replied that he had brought nothing, the second threw at her
+the torch which had lighted them on the way, but the third asked for
+his mother’s rice pot and put into it a few grains of rice, which
+he had brought concealed under his nails and which miraculously filled
+the vessel. The mother’s blessing made the youngest son the
+pleasant and cool moon, while her curses made the second the burning
+sun and the eldest the demon Rahu who tries to destroy his brothers by
+swallowing them and causing an Eclipse. <span class="pagenum">[<a id=
+"xd21e464" href="#xd21e464" name="xd21e464">10</a>]</span></p>
+</div>
+<div class="footnotes">
+<hr class="fnsep">
+<p class="par footnote"><span class="label"><a class="noteref" id=
+"xd21e422" href="#xd21e422src" name="xd21e422">1</a></span> An account
+of the Interior of Ceylon (1821) Page 119 Davy. <a class="fnarrow"
+href="#xd21e422src">↑</a></p>
+<p class="par footnote"><span class="label"><a class="noteref" id=
+"xd21e430" href="#xd21e430src" name="xd21e430">2</a></span> Eleven
+Years in Ceylon (1841), Vol. II, p. 81 Forbes. <a class="fnarrow"
+href="#xd21e430src">↑</a></p>
+</div>
+</div>
+<div id="ch2" class="div1 chapter"><span class="pagenum">[<a href=
+"#xd21e201">Contents</a>]</span>
+<div class="divHead">
+<h2 class="label">CHAPTER II.</h2>
+<h2 class="main"><i>THE VEGETABLE WORLD.</i></h2>
+</div>
+<div class="divBody">
+<p class="par first">Trees which grow to a large size like the Nuga
+(<i lang="la">ficus altissima</i>), Bo (<i lang="la">ficus
+religiosa</i>), Erabadu (<i lang="la">erythrina indica</i>)<span class=
+"corr" id="xd21e482" title="Not in source">,</span> Divul (<i lang=
+"la">feroma elephantum</i>) are the abodes of spirits and villagers
+erect leafy altars under them where they light lamps, offer flowers and
+burn <span class="corr" id="xd21e489" title=
+"Source: n cense">incense</span>. Before a wood-cutter fells a large
+tree he visits to it three or four days previously and asks the spirit
+residing there to take its abode elsewhere; otherwise evil will befall
+him.</p>
+<p class="par">On the way to Adam’s Peak there are to be found
+sacred orchards where a person may enter and eat any quantity of fruit
+but will not be able to find his way out if he tries to bring any with
+him.</p>
+<p class="par">The Bo tree is sacred to Buddha and is never cut down;
+its leaves shiver in remembrance of the great enlightenment which took
+place under it. His three predecessors in the Buddha
+hood—Kassapa, Konâgama, Kakusanda—attained
+enlightenment under the <i>nuga</i>, <i>dimbul</i> and the
+<i>sirisa</i>.</p>
+<p class="par">The margosa tree is sacred to Pattini and the telambu
+tree to Navaratna Wâlli. Each lunar asterism is associated with a
+particular tree.</p>
+<p class="par">Homage is paid to an overlord by presenting him with a
+roll of 40 betel leaves with the stalk ends towards the receiver.
+Before the betel is chewed, its apex and a piece of the petiole of the
+base are broken off as a cobra brought the leaf from the lower world
+holding both ends in its mouth. It is also considered beneath
+one’s dignity to eat the base of the petiole.</p>
+<p class="par">The flowering of a tala tree (<i lang="la">corypha
+umbraculifera</i>) is inauspicious to the village. A cocoanut only
+falls on a person who has incurred divine displeasure; it is lucky to
+own a cocoanut tree with a double stem.</p>
+<p class="par">A king cocoanut tree near the house brings bad luck to
+the owner’s sons. When a person dies or a child is born a
+cocoanut blossom is hung over him.</p>
+<p class="par">The person who plants an arekanut tree becomes subject
+to nervousness. The woman who chews the scarred slice of an arekanut
+becomes a widow. If a married woman eats a plantain which is attached
+to another, she gets twins.</p>
+<p class="par">An astrologer once told a king that a particular day and
+hour were so auspicious that anything planted then would become a
+useful tree. The king directed the astrologer’s head to be
+severed and planted and this grew into the crooked cocoanut tree.
+Pleased with the result he got his own head severed and planted and it
+grew into the straight areka tree.</p>
+<p class="par">Red flowers (<i lang="si-latn">rat mal</i>) are sacred
+to malignant spirits and white flowers (<i>sudu mal</i>) to beneficient
+spirits. Turmeric water is used for charming and sticks from bitter
+plants are used as magic wands. The Nâga darana root (<i lang=
+"la">martynia diandra</i>) protects a man from snake bite.</p>
+<p class="par">It is auspicious to have growing near houses the
+following:—nâ (<i>ironwood</i>), palu (<i lang=
+"la">mimusops hexandra</i>)<span class="corr" id="xd21e540" title=
+"Not in source">,</span> mûnamal (<i lang="la">mimusops
+elengi</i>), sapu (<i>champak</i>)<span class="corr" id="xd21e550"
+title="Not in source">,</span> delum (<i>pomegranate</i>)<span class=
+"corr" id="xd21e556" title="Not in source">,</span> kohomba
+(<i>margosa</i>)<span class="corr" id="xd21e562" title=
+"Not in source">,</span> areka, cocoanut, palmyra, <span class=
+"pagenum">[<a id="xd21e565" href="#xd21e565" name=
+"xd21e565">11</a>]</span>jak, shoeflower, idda (<i lang="la">wrightia
+zeylanica</i>)<span class="corr" id="xd21e571" title=
+"Not in source">,</span> sadikka (<i>nutmeg</i>) and midi (<i lang=
+"la">vitis vinifera</i>) while the following are
+inauspicious:—imbul (<i>cotton</i>), ruk (<i lang="la">myristica
+tursfieldia</i>), mango, beli (<i lang="la">aegle marmelos</i>), ehela
+(<i lang="la">cassia fistula</i>)<span class="corr" id="xd21e593"
+title="Not in source">,</span> tamarind, satinwood, ratkihiri (<i lang=
+"la">accacia catechu</i>)<span class="corr" id="xd21e599" title=
+"Not in source">,</span> etteriya (<i lang="la">murraya exotica</i>)
+and penala (<i>soap berry plant</i><span class="corr" id="xd21e608"
+title="Source: .)">).</span></p>
+<p class="par">Persons taken for execution were formerly made to wear
+wadamal (<i lang="la">hibiscus</i>).</p>
+<p class="par">The dumella (<i lang="la">Trichosanthes cucumerina</i>)
+and the kekiri (<i lang="la">zhenaria umbellata</i>) are rendered
+bitter, if named before eating. Alocasia yams (<i>habarale</i>) cause a
+rasping sensation in the throat when they are named within the
+eater’s hearing.</p>
+<p class="par">When a person is hurt by a nettle<span class="corr" id=
+"xd21e629" title="Not in source">,</span> cassia leaves are rubbed on
+the injured place with the words “<span lang="si-latn">tôra
+kola visa netâ kahambaliyâ visa eta.</span>” (Cassia
+leaves are stingless but prickly is the nettle). Cassia indicates the
+fertility of the soil; where diyataliya (<i lang="la">mexitixia
+tetrandra</i>) and kumbuk (<i lang="la">terminalia tomentosa</i>)
+flourish a copious supply of water can be obtained.</p>
+<p class="par">The bark of the bo tree and of the Bômbu (<i lang=
+"la">symplocos spicata</i>) prevent the contagion of sore eyes when
+tied on the arms.</p>
+<p class="par">In the beginning the only food used by man was an edible
+fungus like boiled milk which grew spontaneously upon the earth. As man
+fell from his primitive simplicity this substance disappeared and rice
+without the husk took its place. But when man became depraved the rice
+developed a covering and ceased to grow spontaneously forcing men to
+work.</p>
+<p class="par">A poor widow had a daughter who married a rich man. One
+day she went to her daughter’s and asked for a little rice to
+eat. Though the pot of rice was on the fire, the daughter said she had
+none to give and the mother went away. The daughter found the rice in
+the pot had turned into blood and she threw it away. The god Sakraya in
+revenge reduced the daughter to beggary and the mother and daughter on
+the god’s advice dug where the pot of rice had been emptied and
+found the batala yam (bata rice and lê-blood). Thereafter the
+batala (<i lang="la">Edulis batatas</i>) became the food of the
+poor.</p>
+<p class="par">That the jak fruit may be eaten by the people, the god
+Sakrayâ came to earth as a Brahmin, plucked a fruit and asked a
+woman to cook it without tasting. The smell was so tempting that she
+stealthily ate a little of it and was called a thievish woman (hera,
+thief; and liya woman.) The fruit is consequently called heraliya.</p>
+<p class="par">A king once directed a jeweller to work in gold a design
+similar to the club moss; the goldsmith found this so hard that he went
+mad and the moss is called the jeweller’s curse (<i lang=
+"si-latn">badal vanassa</i>).</p>
+<p class="par">The butterfly orchid inflames one’s passion and is
+called the “yam that killed the younger sister” (<i lang=
+"si-latn">nagâ meru ale</i>) as a sister once accidentally tasted
+it and made amorous gestures to her brother who killed her.</p>
+<p class="par">If a person approaches the mythical Damba tree without a
+charm he will be killed. The celestial Kapruka gives everything one
+wishes for. The unknown Visakumbha is an antidote for poison and is
+eaten by the mungoose after its fight with the cobra. Kusa grass
+(sevendrâ) exists both on earth and in heaven.</p>
+<p class="par">The imaginary Kalu nika twig floats against the current,
+cuts in two the strongest metal; when eaten rejuvenates the old; and to
+obtain it the young of the etikukulâ (jungle fowl) should be tied
+by a metal chain when the parents will fetch the twig to release their
+young. <span class="pagenum">[<a id="xd21e670" href="#xd21e670" name=
+"xd21e670">12</a>]</span></p>
+</div>
+</div>
+<div id="ch3" class="div1 chapter"><span class="pagenum">[<a href=
+"#xd21e211">Contents</a>]</span>
+<div class="divHead">
+<h2 class="label">CHAPTER III.</h2>
+<h2 class="main"><i>THE ANIMAL WORLD.</i></h2>
+</div>
+<div class="divBody">
+<p class="par first">The presence of bats in a house indicates that it
+will be soon deserted. Medicinal virtues are ascribed to the flesh of
+monkeys. To look at a slender loris (una hapuluva) brings ill luck and
+its eyes are used for a love potion. The lion’s fat corrodes any
+vessel except one of gold; its roar which makes one deaf is raised
+three times—first when it starts from its den, next when it is
+well on its way, and last when it springs on its victim. It kills
+elephants but eats only their brain. The unicorn (<i lang=
+"si-latn">kangavêna</i>) has a horn on its forehead with which it
+pierces the rocks that impede its progress.</p>
+<p class="par">If a dog howls or scratches away the earth before a
+house it presages illness or death; if it walks on the roof, the house
+will be deserted, if it sleeps under a bed it is a sign of the
+occupant’s speedy death.</p>
+<p class="par">A bear throws sand on the eyes of its victim before
+pouncing on him, and it does not attack persons carrying rockbine
+(<i lang="si-latn">Galpahura</i>).</p>
+<p class="par">When a person is bitten by a mouse, the wound is burnt
+with a heated piece of gold. A mouse after drinking toddy boasts that
+it can break up the cat into seven pieces. A kick from a wild rat
+(<i lang="si-latn">valmiyâ</i>) produces paralysis.</p>
+<p class="par">The porcupine (<i lang="si-latn">ittêvâ</i>)
+shoots its quills to keep off its antagonists and hunts the pengolin
+(<i lang="si-latn">kebellevâ</i>) out of its home and occupies it
+himself.</p>
+<p class="par">A cheetah likes the warmth of a blaze and comes near the
+cultivator’s watch fire in the field, calls him by name and
+devours him; it frequents where peacocks abound; it does not eat the
+victim that falls with the right side uppermost. Small pox patients are
+carried away by this animal which is attracted by the offensive smell
+they emanate; when the cheetah gets a sore mouth by eating the wild
+herb <i lang="si-latn">mîmanadandu</i>, it swallows lumps of clay
+to allay its hunger; its skin and claws are used as amulets; the female
+cheetah gives birth only once and has no subsequent intercourse with
+her mate owing to the severe travail; the cheetah was taught by the cat
+to climb up a tree but not to climb down; in revenge it always kills
+its tutor but is reverent enough not to make a meal of the body which
+it places on an elevated spot and worships. One in a thousand cheetahs
+has the jaya-revula (lucky side whiskers) which never fails to bring
+good fortune if worn as an amulet.</p>
+<p class="par">The cheetah, the lizard and the crocodile were three
+brothers, herdsmen, skilled in necromancy; as the animals they were
+looking after refused to yield milk, the eldest transformed himself
+into a cheetah, and the evil nature of the beast asserting itself he
+began to destroy the flock and attack the brothers; the youngest took
+refuge on a tree transforming himself into a lizard and the other who
+had the magical books turned <span class="pagenum">[<a id="xd21e709"
+href="#xd21e709" name="xd21e709">13</a>]</span>himself into a crocodile
+and jumped into a river; these three have ever since lived in
+friendship and a person who escapes the crocodile is killed if a lizard
+urinates on him when sleeping; a crocodile’s victim can free
+himself by tickling its stomach and trying to take away the books
+concealed there.</p>
+<p class="par">A cat becomes excited by eating the root of the
+<span lang="la">acolypha indica</span> (<i lang=
+"si-latn">kuppamêniya</i>) and its bite makes one lean; its
+caterwauling is unlucky. The grey mungoose bites as an antidote a plant
+not identified called visakumbha before and after its fight with the
+cobra; when it finds difficulty in fighting the cobra, it retires to
+the jungle and brings on its back the king of the tribe, a white
+animal, by whom or in whose presence the cobra is easily killed.</p>
+<p class="par">The hare gives birth to its young on full moon days, one
+of them has a crescent on its forehead and dies the first day it sees
+the moon or invariably becomes a prey to the rat snake.</p>
+<p class="par">When a tooth drops, its owner throws it on to the roof
+saying squirrel, dear squirrel, take this tooth and give me a dainty
+one in return (<span lang="si-latn">lenô lenô me data aran
+venin datak diyô</span>).</p>
+<p class="par">Goblins are afraid of cattle with crumpled horns; a
+stick of the <span lang="la">leea sambucina</span> (<i>burulla</i>) is
+not used to drive cattle as it makes them lean; the saliva from the
+mouth of a tired bull is rubbed on its body to relieve its fatigue, and
+bezoar stones (<i lang="si-latn">gôrôchana</i>) found in
+cattle are prescribed for small pox. In the olden time the ox had no
+horns but had teeth in both its jaws, while the horse had horns but had
+no teeth in its upper jaw; each coveted the other’s possessions
+and effected an exchange; the ox taking the horns and giving the horse
+its upper row of teeth; cart bulls are driven with the words
+‘jah,’ ‘pita,’ ‘mak,’
+‘hov’.—move, to the right, to the left, halt.</p>
+<p class="par">Wild buffaloes are susceptible to charms.</p>
+<p class="par">Deer’s musk prolongs a dying man’s life.</p>
+<p class="par">An elephant shakes a palm leaf before eating it as
+bloodsuckers may be lurking there to creep inside its trunk. A dead
+elephant is never found for when death approaches the elephant goes to
+a secluded spot and lays itself down to die. Children who are made to
+pass under an elephant’s body become strong and are free from
+illness.</p>
+<p class="par">When the keeper says ‘hari hari,’ the
+elephant moves; ‘ho ho’ it stops, ‘dhana’ it
+kneels; ‘hinda’, it lies down; ‘daha’, it gets
+up; ‘bila’ it lifts the fore foot; ‘hayi,’ it
+lifts its trunk and trumpets.</p>
+<p class="par">A shower during sunshine denotes the jackal’s
+wedding day; a jackal always joins the cry of its friends, otherwise
+its hair will drop off one by one; a jackal’s horn (<i lang=
+"si-latn">narianga</i>) is very rare and it gives the possessor
+everything he wishes for and when buried in a threshing floor increases
+the crop, a hundred fold. The jackals assisted by the denizens of the
+woods once waged war against the wild fowls (<i lang=
+"si-latn">welikukulô</i>) who called to their aid a party of men
+one of whom seized the king of the jackals and dashed him on a rock and
+broke his jaw; as the king received the blow he raised the cry, apoi
+mage hakka (Oh my jaw), which could still be heard in the
+jackal’s howl. The wild fowls are still the enemies of the
+jackals. The jackals and the crabs have also a feud between them; a
+jackal once deceived a crocodile on the promise of getting the latter a
+wife and got himself ferried across the river for several days till he
+had consumed the carcase of the elephant on the other bank. A crab
+undertook to assist the crocodile to take revenge, invited the jackal
+to a feast and suggested to him to go to the riverside for a drink of
+water. The jackal consented but on seeing his enemy lying in wait
+killed the crab for his treachery. <span class="pagenum">[<a id=
+"xd21e754" href="#xd21e754" name="xd21e754">14</a>]</span></p>
+<p class="par">Dark plumaged birds like the owl, the magpie robin and
+the black bird bring ill luck and are chased away from the vicinity of
+houses. The cry of the night heron (kana-koka) as it flies over a house
+presages illness and that of the devil bird (ulamâ) death. The
+<span class="corr" id="xd21e757" title="Source: devil-bird">devil
+bird</span> was in a previous birth a wife whose fidelity her husband
+suspected and in revenge killed their child, made a curry of its flesh
+and gave it to the mother; as she was eating she found the finger of
+the infant and in grief she fled into the forest, killed herself, and
+was born the devil bird.</p>
+<p class="par">Crows are divided into two castes which do not mate, the
+hooded crows and the jungle crows; they faint three times at night
+through hunger and their insatiate appetite can only be temporarily
+appeased by making them swallow rags dipped in ghee; they hatch their
+eggs in time to take their young to the Ehela festival held in honour
+of the godlings during July and August. A crow seldom dies a natural
+death, and once in a hundred years a feather drops. As no one eats its
+flesh it sorrowfully cries kâtka (I eat every body). The king
+crow was once a barber and it now pecks its dishonest debtor, the
+crow.</p>
+<p class="par">The presence of sparrows in a house indicates that a
+male child will be born and when they play in the sand that there will
+be rain. Once upon a time a house, where a pair of sparrows had built
+their nest caught fire; the hen sparrow flew away but the male bird
+tried to save their young and scorched his throat; this scar can still
+be seen on the cock sparrow.</p>
+<p class="par">A house will be temporarily abandoned if a spotted dove
+(<i lang="si-latn">aḷukobeyiyâ</i>) flies through it; this
+bird was once a woman who put out to dry some mî flowers
+(<i lang="la">bassia longifolia</i>) and asked her little son to watch
+them; when they were parched they got stuck to the ground and could not
+be seen; the mother thought the child had been negligent and killed him
+in anger; a shower of rain which fell just then showed to her the lost
+herbs and in remorse she killed herself and was born the spotted dove,
+who still laments. “I got back my mî flowers but not my
+son, Oh my child, my child” (<i lang="si-latn">mimal latin daru
+no latin pubbaru putê pû pû</i>).</p>
+<p class="par">Parrots are proverbially ungrateful; sunbirds boast
+after a copious draught of toddy that they can overthrow Maha Meru with
+their tiny beaks.</p>
+<p class="par">The great difficulty of the horn-bill (kendetta) to
+drink water is due to its refusal to give water to a thirsty person in
+a previous existence. The common babbler hops as he was once a fettered
+prisoner. The red tailed fly catcher was a fire thief, and the white
+tailed one a cloth thief.</p>
+<p class="par">A white cock brings luck and prevents a garden from
+being destroyed by black beetles. When a hen has hatched the shells are
+not thrown away but threaded together and kept in a loft over the
+fireplace till the chickens can look after of themselves. Ceylon jungle
+fowls become blind by eating <i lang="la">strobilanthes</i> seed when
+they may be knocked down with a stick.</p>
+<p class="par">The cuckoo searches for its young, ejected from the
+crow’s nest, crying koho (where) and its cry at night portends
+dry weather.</p>
+<p class="par">The plover (<i lang="si-latn">kiralâ</i>) sleeps
+with her legs in the air to prevent the sky falling down and crushing
+her young; her eggs, when eaten, induce watchfulness.</p>
+<p class="par">Peacocks dance in the morning to pay obeisance to the
+Sun God, and they are not kept as pets in houses as the girls will not
+find suitors. Peahens conceive at the noise of thunder and hence their
+love for rain. Some say that the peacock once fell in love with the
+swan king’s daughter and when going to solicit her hand borrowed
+the pitta’s beautiful tail which he refused to return after
+winning his bride; the peahen pecks at the <span class=
+"pagenum">[<a id="xd21e794" href="#xd21e794" name=
+"xd21e794">15</a>]</span>male bird’s train during the mating
+season, angry at the deception practised on her while the pittâ
+goes about crying “avichchi” (I shall complain when the
+<i lang="si-latn">Maitri Buddun</i> comes.) Others say that the peacock
+stole the garments while pittâ was bathing.</p>
+<p class="par">The cry of the pittâ (<i lang=
+"si-latn">avichchya</i>) presages rain; and it is thought to be a
+sorrow stricken prince mourning for his beautiful bride Ayittâ
+and hence his cry.</p>
+<p class="par">Leeches are engaged in measuring the ground. Snails were
+persons who in a previous birth used to spit at others; their slime
+when rubbed on one’s body makes one strong. Worms attack flowers
+in November and are influenced by charms.</p>
+<p class="par">Retribution visits one who ruthlessly destroys the clay
+nest of the mason wasp (<i lang="si-latn">kumbalâ</i>); a ran
+kumbalâ builds a nest with lime when a boy is to be born in the
+house and a metikumbalâ with clay when a girl.</p>
+<p class="par">Winged termites issue in swarms in the rainy season and
+prognosticate a large catch of fish. Spiders were fishermen in a
+previous existence and the mantis religiosa (<i lang="si-latn">dara
+kettiyâ</i>) a fire-wood thief.</p>
+<p class="par">Bugs infest a house when misfortune is impending and
+crickets (reheyyô) stridulate till they burst.</p>
+<p class="par">It is lucky to have ants carrying their eggs about a
+house, but it is unlucky for the head of the house when large black
+ants enter it.</p>
+<p class="par">When a person is in a bad temper it is sarcastically
+said that a large sized red ant has broken wind on him.</p>
+<p class="par">The small red myriapod (<i lang=
+"si-latn">kanvêyâ</i>) causes death by entering the
+ear.</p>
+<p class="par">Every new born child has a louse on its head which is
+not killed but thrown away or put on another’s head.</p>
+<p class="par">As the finger is taken round the bimûrâ (a
+burrowing insect,) it dances to the couplet “<span lang=
+"si-latn">bim ûrâ bim ûrâ tôt
+natâpiya, mât nattanan.</span>” (Bimûrâ
+bimûrâ, you better dance and I too shall dance.)</p>
+<p class="par">Butterflies go on a pilgrimage from November to February
+to Adam’s Peak against which they dash themselves and die in
+sacrifice.</p>
+<p class="par">Centipedes run away when their name is mentioned; they
+are as much affected as the man they bite.</p>
+<p class="par">The black beetle is the messenger of death to find out
+how many persons there are in a house; if it comes down on three taps
+from an ikle broom its intentions are evil; it is seldom killed, but
+wrapt in a piece of white cloth and thrown away or kept in a
+corner.</p>
+<p class="par">The presence of fire flies in a house indicate that it
+will be broken into or deserted; if one alights on a person, some loss
+will ensue; if it is picked up, anything then wished for will be
+fulfilled; the fireflies had refused to give light to one in need of it
+in a previous existence; their bite requires “the mud of the deep
+sea and the stars of the sky for a cure”—a cryptic way of
+saying “salt from the sea and gum from the eye.”</p>
+<p class="par">A crocodile makes lumps of clay to while away the time;
+it throws up its prey as it carries it away and catches it with its
+mouth; its female becomes pregnant at the sound of thunder without any
+cohabitation; at certain times of the year the crocodile’s mouth
+is shut fast; whenever its mouth opens, its eyes close.</p>
+<p class="par">The flesh of the iguana is nutritious and never
+disagrees. The kabaragoya is requisitioned to make a deadly and
+leprosy-begetting poison which is injected into the veins of a betel
+leaf and given to an enemy to chew; three of these reptiles are tied to
+the three stones in a fireplace facing each other with a fourth
+suspended over them; a pot is placed in the centre into which they pour
+out their venom as they get heated. <span class="pagenum">[<a id=
+"xd21e847" href="#xd21e847" name="xd21e847">16</a>]</span></p>
+<p class="par">The blood-sucker indicates by the upward motion of its
+head that girls should be unearthed, and by the downward motion that
+its inveterate tormentors the boys should be buried. Chameleons embody
+the spirits of women who have died in parturition.</p>
+<p class="par">The cry of frogs is a sign that rain is impending and
+the fluid they eject is poisonous; if frogs that infest a house be
+removed to any distance, they always come back; a person becomes lean
+if a tree-frog jumps on him.</p>
+<p class="par">A python swallows a deer whole and then goes between the
+trunks of two trees growing near each other to crush the bones of its
+prey; its oil cures any bad cut or wound.</p>
+<p class="par">Venomous reptiles are hung up after they are killed or
+are burnt.</p>
+<p class="par">The cobra is held sacred and rarely killed; when caught
+it is enclosed in a mat bag with some boiled rice and floated on a
+river or stream; a person killing a cobra dies or suffers some
+misfortune within seven days. Some cobras have a gem in their throats
+which they keep out to entice insects; they kill themselves if this be
+taken from them which can be done by getting on to a tree and throwing
+cowdung over the gem. Cobras are fond of sandal wood and the sweet
+smelling flowers of the screw pine, and are attracted by music. Their
+bite is fatal on Sundays. Martynia diandra (<i lang=
+"si-latn">nâgadarana</i>) protects a man from the bite of the
+cobra.</p>
+<p class="par">There are seven varieties of vipers; of these the bite
+of the nidi <span class="corr" id="xd21e864" title=
+"Source: polangá">polangâ</span> causes a deep sleep, and
+of the le polangâ a discharge of blood. When her skin is
+distended with offspring, the female viper expires and the young make
+their escape out of the decomposing body.</p>
+<p class="par">Cobras and vipers keep up an ancient feud; during a
+certain hot season a child was playing inside a vessel full of water
+and a thirsty cobra drank of it without hurting the child; a thirsty
+viper met the cobra and was told where water was to be found on the
+viper’s promise that it will not injure the child; as the viper
+was drinking the water, the child playfully struck it and the viper bit
+him to death; the cobra who had followed the viper killed it for
+breaking its promise.</p>
+<p class="par">The green whip snake (<i lang=
+"si-latn">ehetullâ</i>) attacks the eyes of those who approach it
+and the shadow of the brown whip snake (<i lang="si-latn">hena
+kandaya</i>) makes one lame or paralytic.</p>
+<p class="par">A rat snake seldom bites, but if it does, the wound ends
+fatally only if cowdung is trampled on.</p>
+<p class="par">The aharakukkâ (<i lang="la">tropidonoms
+stolichus</i>) lives in groups of seven and when one is killed the
+others come in search of it.</p>
+<p class="par">A mapila (<i lang="la">dipsas forstenii</i>) reaches its
+victim on the floor by several of them linking together and hanging
+from the roof.</p>
+<p class="par">The legendary kobô snake loses a joint of its tail
+every time it expends its poison, till one joint is left, when it
+assumes wings and the head of a toad; with the last bite both the
+victim and the snake die. <span class="pagenum">[<a id="xd21e892" href=
+"#xd21e892" name="xd21e892">17</a>]</span></p>
+</div>
+</div>
+<div id="ch4" class="div1 chapter"><span class="pagenum">[<a href=
+"#xd21e221">Contents</a>]</span>
+<div class="divHead">
+<h2 class="label">CHAPTER IV.</h2>
+<h2 class="main"><i>HUMAN BEINGS.</i></h2>
+</div>
+<div class="divBody">
+<p class="par first">It is considered unlucky to lie down when the sun
+is setting; to sleep with the head towards the west or with the hands
+between the thighs; to clasp one’s hands across the head or to
+eat with the head resting on a hand; to strike the plate with the
+fingers after taking a meal; to give to another’s hand worthless
+things like chunam or charcoal without keeping them on something, and
+for a female to have a hairy person.</p>
+<p class="par">It is thought auspicious to eat facing eastwards, to
+gaze at the full moon and then at the face of a kind relative or a
+wealthy friend; to have a girl as the eldest in the family; to have a
+cavity between the upper front teeth: and if a male to have a hairy
+body.</p>
+<p class="par">If a person yawns loud the crop of seven of his fields
+will be destroyed; a child’s yawn indicates that it is becoming
+capable of taking a larger quantity of food.</p>
+<p class="par">If a person bathes on a Friday it is bad for his sons,
+if on a Tuesday for himself; if he laughs immoderately he will soon
+have an occasion to cry; if he allows another’s leg to be taken
+over him he will be stunted in his growth; if he passes under
+another’s arm he will cause the latter to get a boil under the
+armpit, which can be averted by his returning the same way.</p>
+<p class="par">If a person eats standing, or tramples a jak fruit with
+one foot only he will get elephantiasis; if he eats walking about he
+will have to beg his bread; if he gazes at the moon and finds its
+reflection round his own shadow his end is near.</p>
+<p class="par">If the second toe of a female be longer than the big toe
+she will master her husband; if the left eye of a male throbs, it
+portends grief, the right pleasure—of a female it is the
+reverse.</p>
+<p class="par">If the eyebrows of a woman meet she will outlive her
+husband; if of a man he will be a widower; if a male eats burnt rice
+his beard will grow on one side only; if the tongue frequently touches
+where a tooth has fallen the new tooth will come out
+projecting<span class="corr" id="xd21e913" title="Source: .">;</span>
+if an eye tooth be extracted it will cause blindness.</p>
+<p class="par">A sneeze from the right nostril signifies that good is
+being spoken of the person, from the left ill; when an infant sneezes a
+stander by says “<i lang="si-latn">ayi-bôvan</i>”
+(long life to you).</p>
+<p class="par">If a child cuts its upper front teeth first, it portends
+evil to its parents; a child sucks its toe when it has drunk seven pots
+of milk.</p>
+<p class="par">An infant whimpers in its sleep when spirits say that
+its father is dead as it had never seen him, but smiles when they say
+its mother is dead as it knows she has nursed it only a little while
+before. Mothers hush crying children by calling on the kidnapping
+goblin Billâ or Gurubâliyâ. <span class=
+"pagenum">[<a id="xd21e926" href="#xd21e926" name=
+"xd21e926">18</a>]</span></p>
+<p class="par">A person who dangles his legs when seated digs his
+mother’s grave. As one with a hairy whorl on his back will meet
+with a watery death, he avoids seas and rivers.</p>
+<p class="par">Everyone’s future is stamped on his head; flowers
+on the nails signify illness and the itching sensation in one’s
+palm that he will get money.</p>
+<p class="par">It is bad to raise one’s forefinger as he takes
+his handful of rice to his mouth as he thereby chides the rice.</p>
+<p class="par">No one takes his meal in the presence of a stranger
+without giving him a share as it will disagree with him. If any envious
+person speaks of the number of children in another’s family or
+praises them the party affected spits out loud to counteract the
+evil.</p>
+<p class="par">Two people who are the first born of parents are never
+allowed to marry as their children rarely live. The dead body of a
+first male child of parents who are themselves the first born of their
+parents is regarded as having magical powers and <span class="corr" id=
+"xd21e937" title="Source: sorcerors">sorcerers</span> try to obtain it;
+if this be done the mother will not bear any more children; to prevent
+this it is buried near the house. When a mother’s pregnancy
+desires are not satisfied the child’s ears fester.</p>
+<p class="par">Pollution caused by a death lasts three months, by child
+birth one month, by a maid attaining puberty fourteen days, and by the
+monthly turn of a woman till she bathes.</p>
+<p class="par">Every person has in a more or less degree on certain
+days an evil eye and a malevolent mouth; to avoid the evil eye black
+pots with chunam marks and hideous figures are placed before houses;
+<span class="corr" id="xd21e944" title=
+"Source: childern">children</span> are marked between the eyes with a
+black streak, chanks are tied round the forehead of cattle, branches of
+fruit are concealed with a covering made of palm leaves and festive
+processions are preceded by mummeries. Serious consequences befall a
+person who recites ironically laudatory verses written by a person with
+a malevolent mouth. Assumption of high office and marriage ceremonies
+are fraught with ill to the persons <span class="corr" id="xd21e947"
+title="Source: cencerned">concerned</span> owing to the evil eye and
+malevolent mouth.</p>
+<p class="par">The kalawa (principle of life,) in man rises with the
+new moon from the left toe and travels during the lunar month up to the
+head and down again to the right foot. Any injury however slight to the
+spot where it resides causes death. Its movements are reversed in a
+woman, in whom it travels up from the right toe and comes down on the
+left side. The course it takes is (1) big toe of foot; (2) sole of
+foot; (3) calf; (4) knee cap; (5) lingam; (6) side of stomach; (7) pap;
+(8) armpit; (9) side of neck; (10) side of throat; (11) side of lip;
+(12) side of cheek; (13) eye; (14) side of head; (15) other side of
+head; (16) eye; (17) side of cheek; and so on till the big toe of the
+other foot is reached. <span class="pagenum">[<a id="xd21e952" href=
+"#xd21e952" name="xd21e952">19</a>]</span></p>
+</div>
+</div>
+<div id="ch5" class="div1 chapter"><span class="pagenum">[<a href=
+"#xd21e231">Contents</a>]</span>
+<div class="divHead">
+<h2 class="label">CHAPTER V.</h2>
+<h2 class="main"><i>THINGS MADE BY MAN.</i></h2>
+</div>
+<div class="divBody">
+<p class="par first">Houses are not built with a frontage towards the
+South-East for fear of destruction by fire as it is known as the fire
+quarter (ginikona).</p>
+<p class="par">A lucky position of the constellations (neket) is
+ascertained before the first pillar of a house is erected, before a
+door frame of a new house is set or a new house is tiled, before a new
+house is entered or a fire kindled or furniture taken in or before a
+tree is planted or a well dug.</p>
+<p class="par">When several deaths take place in a dwelling house, it
+is deserted. Whole villages are sometimes deserted in case of an
+epidemic.</p>
+<p class="par">The fire that is first kindled in a new house is
+arranged in the main room and over it is placed a new pot full of milk
+resting on three stones or three green sticks placed like a tripod. As
+the milk begins to boil, pounded rice is put into it.</p>
+<p class="par">The goddess of fortune is said to leave a dwelling house
+which is not swept and kept clean.</p>
+<p class="par">As a newly married couple crosses the threshold a husked
+cocoanut is cut in two.</p>
+<p class="par">To avoid the evil eye black pots with white chunam marks
+and hideous figures are placed before houses and in orchards.</p>
+<p class="par">When a child is born, if it be a boy a pestle is thrown
+from one side of the hut to the other, if a girl an ikle broom.</p>
+<p class="par">All the personal belongings of a dead man are given away
+in charity. Paddy is not pounded in a house where a person has died as
+the spirit will be attracted by the noise.</p>
+<p class="par">When the daily supply of rice is being given out, if the
+winnowing fan or the measure drops, it denotes that extra mouths will
+have to be fed. If a person talks while the grain is being put into the
+pot, it will not be well boiled.</p>
+<p class="par">In the field things are not called by their proper
+names, no sad news is broken and a shade over the head is not
+permitted.</p>
+<p class="par">In drawing toddy from the kitul tree, (<i lang=
+"la">caryota urens</i>) a knife which has already been used is
+preferred to another.</p>
+<p class="par">If a grave be dug and then closed up to dig a second, or
+if a coffin be too large for the corpse, or if the burial be on a
+Friday there will soon be another death in the family. <span class=
+"pagenum">[<a id="xd21e989" href="#xd21e989" name=
+"xd21e989">20</a>]</span></p>
+</div>
+</div>
+<div id="ch6" class="div1 chapter"><span class="pagenum">[<a href=
+"#xd21e241">Contents</a>]</span>
+<div class="divHead">
+<h2 class="label">CHAPTER VI.</h2>
+<h2 class="main"><i>THE SOUL AND ANOTHER LIFE.</i></h2>
+</div>
+<div class="divBody">
+<p class="par first">When a person dies everything is done to prevent
+the disembodied spirit being attracted to its old home or disturbed.
+Even paddy is not pounded in the house as the sound may attract it.</p>
+<p class="par">The day after burial the dead man’s belongings are
+given away in charity and an almsgiving of kenda (rice gruel) to
+priests or beggars takes place. A little of the kenda in a gotuwa (leaf
+cup) is kept on a tree or at a meeting of roads and if a crow or any
+other bird eats it, it is a sign that the deceased is happy; otherwise
+it indicates that it has become a perturbed spirit. Seven days after,
+there is an almsgiving of rice when a gotuwa of rice is similarly made
+use of for a further sign. Three months after is the last almsgiving
+which is done on a large scale; relatives are invited for a feast and
+all signs of sorrow are banished from that day.</p>
+<p class="par">The object of this last almsgiving is to make the
+<span class="corr" id="xd21e1002" title=
+"Source: desembodied">disembodied</span> spirit cease to long for the
+things he has left behind and if this be not done the spirit of the
+dead person approaches the boundary fence of the garden; if the
+omission be not made good after six months it takes its stand near the
+well; when nine months have elapsed it comes near the doorway, and
+after twelve months it enters the house and makes its presence felt by
+emitting offensive smells and contaminating food as a <i lang=
+"si-latn">Peretayâ</i> or by destroying the pots and plates of
+the house and pelting stones as a <i lang="si-latn">gevalayâ</i>
+or by apparitions as an <i lang="si-latn">avatâré</i> or
+by creating strange sounds as a <i lang="si-latn">holmana</i>; it is
+afraid of iron and lime and when over boisterous a kattadiya rids it
+from the house by nailing it to a tree, or enclosing it in a small
+receptacle and throwing it into the sea where it is so confined till
+some one unwittingly sets it free when it recommences its tricks with
+double force. A woman who dies in parturition and is buried with the
+child becomes a <i lang="si-latn">bodirima</i>; she is short and fat,
+rolls like a cask, kills men whenever she can; if a lamp and some betel
+leaves be kept where she haunts she will be seen heating a leaf and
+warming her side; the women chase her away with threats of beating her
+with an ikle broom; if shot at she turns into a chameleon (yak
+katussâ). If a person dreams of a dead relative he gives food to
+a beggar the next morning. <span class="pagenum">[<a id="xd21e1021"
+href="#xd21e1021" name="xd21e1021">21</a>]</span></p>
+</div>
+</div>
+<div id="ch7" class="div1 chapter"><span class="pagenum">[<a href=
+"#xd21e251">Contents</a>]</span>
+<div class="divHead">
+<h2 class="label">CHAPTER VII.</h2>
+<h2 class="main"><i>SUPERHUMAN BEINGS.</i></h2>
+</div>
+<div class="divBody">
+<p class="par first">The three sources of superhuman influence from
+which the Singhalese peasantry expect good or ill are (1) the spirits
+of disease and poverty; (2) tutelary spirits of various grades and (3)
+the planetary spirits.</p>
+<p class="par">There are several important spirits of disease such as
+Maha Sohona, Riri Yakâ, Kalu Kumâra Yakâ, Sanni
+Yakâ.</p>
+<p class="par">Maha Sohona is 122 feet high, has the head of a bear
+with a pike in his left hand and in his right an elephant, whose blood
+he squeezes out to drink; he inflicts cholera and dysentery and
+presides over graveyards and where three roads meet and rides on a pig.
+In ancient times two giants Jayasena and Gotimbara met in single
+combat; the latter knocked off the head of Jayasena when the god
+Senasurâ tore off the head of a bear and placed it on
+Jayasena’s body who rose up alive as the demon Maha Sohona.</p>
+<p class="par">Riri Yakâ has a monkey face, carries in one hand a
+cock and a club in the other with a corpse in his mouth, is present at
+every death bed, haunts fields and causes fever flux of blood and loss
+of appetite, and has a crown of fire on his head. He came into the
+world from the womb of his mother by tearing himself through her
+heart.</p>
+<p class="par">Kalu Kumâra Yakâ is a young devil of a dark
+complexion who is seen embracing a woman; he prevents conception,
+delays childbirth and causes puerperal madness. He was a Buddhist arhat
+with the supernatural power of going through the air. In one of his
+aerial travels, he saw a beautiful princess and falling in love with
+her lost at once his superhuman powers and dropped down dead and became
+the demon Kalu Kumâra Yakâ.</p>
+<p class="par">Sanni Yakâ has cobras twisting round his body with
+a pot of fire near him, holds a rosary in his hand, causes different
+forms of coma, rides on a horse or lion, has 18 incarnations and forms
+a trinity with Oddi Yakâ and Huniam Yakâ. He was the son of
+a queen put to death by her husband who suspected she was unfaithful to
+his bed. As the queen who was pregnant was being executed, she said
+that if the charge was false the child in her womb will become a demon
+and destroy the King and his city. Her corpse gave birth to the Sanni
+Yakâ who inflicted a mortal disease on his father and depopulated
+the country.</p>
+<p class="par">When any of these demons has afflicted a person the
+prescribed form of exorcism is a devil dance. In the patient’s
+garden, a space of about 30 square feet is marked out (<i lang=
+"si-latn">atamagala</i>) and bounded with lemon sticks. Within the
+enclosure, raised about 3 feet from the ground, is erected an altar
+(<i lang="si-latn">samema</i>) for the offerings (<i lang=
+"si-latn">pidenitatu</i>). The shape of the altar depends on the
+afflicting demon—triangular for Riri Yakâ, rectangular for
+Sanni Yakâ, semicircular for Kalu Kumâra Yakâ and
+square for Maha Sohona.</p>
+<p class="par">The offerings consist of boiled rice, a roasted egg,
+seven kinds of curries, five kinds of roasted seed, nine kinds of
+flowers, betel leaves, fried grain, powdered resin and a thread spun by
+a virgin. There are the usual tom tom beaters; and the exorcist and his
+assistants are dressed in white and red jackets, with crown shaped head
+ornaments, and bell attached leglets and armlets, and carrying torches
+and incense pans.</p>
+<p class="par">The ceremony consists of a series of brisk dances by the
+exorcist, and his men, at times masked, in the presence <span class=
+"pagenum">[<a id="xd21e1055" href="#xd21e1055" name=
+"xd21e1055">22</a>]</span>of the patient to the accompaniment of a
+chant (<i lang="si-latn">kavi</i>) giving the life history of the
+devil, with a whirling of the blazing torches. This lasts from evening
+till dawn when the exorcist lies on his back and calls on the devil to
+cure the patient (<i lang="si-latn">yâdinna</i>); incantations
+follow (<i lang="si-latn">mantra</i>), and the sacrifices are offered.
+For the Riri Yakâ a cock which had been placed under the altar or
+tied to the foot of the patient is killed and thrown into the jungle;
+for the Kalu Yakâ an <span class="corr" id="xd21e1066" title=
+"Source: earthern">earthen</span> pot which had been placed on the
+altar is broken; for the Sanni Yakâ the offerings are conveyed in
+a large bag to a stream or river and thrown into the water; for the
+Maha Sohona the exorcist feigns himself dead to deceive the devil and
+is carried with mock lamentations to a burial ground.</p>
+<p class="par">The spirits of poverty—Garâ Yakku—are
+twelve in number <i>viz.</i>, (1) Molan Garavva; (2) Dala
+Râkshayâ, (3) Yama Râkshayâ; (4)
+Pûranikâ; (5) Ratnakûtayâ; (6) Nîla Giri;
+(7) Nanda Giri; (8) Chandra Kâvâ; (9) Mârakâ;
+(10) Asuraya; (11) Nâtagiri; (12) Pelmadullâ. They haunt
+every nook and corner of a house, destroy crops, make trees barren, new
+houses inauspicious, send pests of flies and insects, reduce families
+to abject poverty, and are propitiated by a dance called Garâ
+Yakuma. A shed (<i lang="si-latn">maduva</i>) is put up for it and
+round it is a narrow altar, with a platform in front (<i lang=
+"si-latn">wesatte</i>). On the altar are placed four kinds of flowers,
+betel leaves, some cotton, a spindle, a cotton cleaner, a shuttle, a
+comb, a little hair, a looking glass, a bundle of gurulla leaves, two
+burning torches and a few cents. Men of the Oli caste dressed in white
+and red and at times masked dance from evening till morning within the
+shed and on the platform. Late at night an oblation is made in
+leaf-cups of seven different vegetables cooked in one utensil, boiled
+rice, cakes and plantains. At day break the dancers stretch themselves
+on the ground and receive nine pecuniary offerings; they then rise up
+and conclude the ceremony by striking the roof of the shed with a rice
+pounder.</p>
+<p class="par">The tutelary deities are of three grades <i>viz.</i>,
+(1) Gods; (2) Godlings and (3) Divine Mothers. The Gods are Maha
+Deviyô; Natha Deviyô; Saman Deviyô; Kateragama
+Deviyô; and the Goddess Pattini.</p>
+<p class="par">Maha Deviyô is identified with Vishnu, and is the
+guardian deity of the island, and is a candidate for the <span class=
+"corr" id="xd21e1088" title="Source: Buddahood">Buddhahood</span>; a
+miniature weapon in gold or silver is placed at his shrine as a votive
+offering.</p>
+<p class="par">Natha Deviyô is the future Maitri Buddha and is
+now biding his time in the Tusita heaven; Kandyan sovereigns at their
+coronation girt their swords and adopted their kingly title before his
+shrine.</p>
+<p class="par">Saman Deviyô is the deified half brother of Rama,
+who conquered Ceylon in prehistoric times, and is the guardian spirit
+of Adam’s Peak; pilgrims while climbing the sacred hill to
+worship Buddha’s foot-print, call on him to aid their ascent. A
+miniature elephant in gold or silver is the usual votive offering to
+him.</p>
+<p class="par">Kateragama Deviyô is the most popular of the gods;
+a prehistoric deity, to whom a miniature peacock in gold or silver is
+the customary, votive offering. He is said to be the six faced and
+twelve handed god Kandaswamy who on his homeward return to
+Kailâsa after defeating the Asuras halted at Kataragama in South
+Ceylon; here he met his consort Valli Ammâ whom he wooed in the
+guise of a mendicant; when his advances were scornfully rejected, his
+brother assuming the head of a man and the body of an elephant appeared
+on the scene and the terrified maiden rushed into her suitor’s
+arms for safety; the god then revealed himself and she became his
+bride. The god Ayiyanâr invoked in the forests of Ceylon is said
+to be his half brother.</p>
+<p class="par">Pattini is the goddess of chastity.</p>
+<p class="par">The three eyed Pândi Raja of Madura had subjugated
+the gods <span class="pagenum">[<a id="xd21e1101" href="#xd21e1101"
+name="xd21e1101">23</a>]</span>and was getting them to dig a pond near
+his royal city when, at Sakraya’s request, Pattini who resided in
+Avaragiri Parvata became conceived in a mango fruit. After it was
+severed from the tree by an arrow of Sakraya, it remain suspended in
+the air and on Pândi Râja looking up to observe the wonder,
+a drop of juice fell on the third eye in the middle of his forehead by
+which he lost his power and the gods were liberated. Pattini was found
+inside the mango as an infant of exquisite beauty sucking her
+thumb<span class="corr" id="xd21e1103" title="Source: when">.
+When</span> she grew up she performed wonders and ultimately
+disappeared within a Kohomba tree (<i>margosa</i>). An armlet or a
+miniature mango fruit in gold or silver is placed at her devala as a
+votive offering.</p>
+<p class="par">These deities are worshipped in separate devâla
+which are in charge of Kapurâlas who have to bathe daily and
+anoint themselves with lime juice, avoid drinking spirits and eating
+flesh, eggs, turtle or eel and keep away from houses where a birth or
+death has taken place. A dewala consists of two rooms, one being the
+sanctum for the insignia of the god—a spear, bill hook or
+arrow—and the other being the ante room for the musicians;
+attached to the devala is the multengê (kitchen). On Wednesdays
+and Saturdays the doors of the dewala are opened; the Multengê
+Kapurâla cooks the food for the deity; the Tevâva
+Kapuralâ offers it at the shrine on a plantain leaf enclosed with
+areka-flower-strips, and purified with saffron water, sandal paste and
+incense. Before and after the meal is offered, drums are beaten in the
+ante room. In return for offerings made by votaries the
+Anumetirâla invokes the god to give relief from any ailment, a
+plentiful harvest, thriving cattle, success in litigation, and children
+to sterile mothers. Punishment to a faithless wife, curses on a
+forsworn enemy and vengeance on a thief are invoked by getting the
+Kapurâla to break a pûnâ kale—a pot with mystic
+designs,—or to throw into the sea or a river a charmed mixture of
+powdered condiments. Once a year, when the agricultural season begins,
+between July and August, the in-signia of the gods are carried on
+elephants in procession through the streets accompanied by musicians,
+dancers, temple tenants and custodians of the shrine. The festival
+begins on a new moon day and lasts till the full moon when the
+procession proceeds to a neighbouring river or stream where the
+Kapurâla cuts the water with a sword and removes a potful of it
+and keeps it in the dewala till it is emptied into the same stream the
+following year and another potful taken.</p>
+<p class="par">The well-known godlings are (1) Wahala Bandâra
+Deviyô <i>alias</i> Dêvatâ Bandâra; (2)
+Wirâmunda Deviyô; (3) Wanniya Bandâra; (4) Kirti
+Bandâra; (5) Menik Bandâra; (6) Mangala Deviyô; (7)
+Kumâra Deviyô; (8) Irugal Bandâra; (9) Kalu
+Veddâ <i>alias</i> Kalu Bandâra; (10) Gangê
+Bandâra; (11) Devol Deviyô; (12) Ilandâri
+<span class="corr" id="xd21e1119" title=
+"Source: Deviyo">Deviyô</span>; (13) Sundara Bandâra; (14)
+Monarâvila Alut Deviyô; (15) Galê Deviyô; (16)
+Ayiyanar Deviyô.</p>
+<p class="par">The godlings are local; those which are worshipped in
+one country district are not sometimes known in another. Their insignia
+together with a few peacock feathers are sometimes kept in small
+detached buildings called kovil with representations of the godlings
+rudely drawn on the walls. A priest called a Yakdessa is in charge of a
+kovil and when people fall ill “they send for the Yakdessa to
+their house, and give him a red cock chicken, which he takes up in his
+hand, and holds an arrow with it, and dedicates it to the god, by
+telling him, that if he restore the party to his health, that cock is
+given to him, and shall be dressed and sacrificed to him in his kovil.
+They then let the cock go among the rest of the poultry, and keep it
+afterwards, it may be, a year or two; and then they carry it to the
+temple, or the priest comes for it: for sometimes he will go round
+about, and fetch a great many cocks together that have been dedicated,
+telling <span class="pagenum">[<a id="xd21e1124" href="#xd21e1124"
+name="xd21e1124">24</a>]</span>the owners that he must make a sacrifice
+to the god; though, it may be, when he hath them, he will go to some
+other place and convert them into money for his own use, as I myself
+can witness; we could buy three of them for four-pence half penny. When
+the people are minded to inquire any thing of their gods, the priests
+take up some of the arms and instruments of the gods, that are in the
+temples upon his shoulder; and then he either feigns himself to be mad,
+or really is so, which the people call pissuvetichchi; and then the
+spirit of the gods is in him, and whatsoever he pronounceth is looked
+upon as spoken by God himself, and the people will speak to him as if
+it were the very person of God.”<a class="noteref" id=
+"xd21e1126src" href="#xd21e1126" name="xd21e1126src">1</a></p>
+<p class="par">Galê Deviyô or Galê Bandâra,
+also called Malala Bandâra is the god of the rock and is
+propitiated in parts of the Eastern Province, Uva and the Kurunegalle
+district, to avert sickness, bad luck and drought. “In these
+districts, in all cases, the dance, which is a very important part of
+the proceedings, and indispensable in the complete ceremony, takes
+place on a high projecting crag near the top of a prominent hill or on
+the summit of the hill, if it is a single bare rock. On this wild and
+often extremely dangerous platform, on some hills a mere pinnacle
+usually hundreds of feet above the plain below, the Anumetirâla
+performs his strange dance, like that of all so called devil dancers.
+He chants no song in honour of the ancient deity but postures in
+silence with bent knees and waving arms, holding up the bill
+hooks—the god himself for the time being. When he begins to feel
+exhausted the performer brings the dance to an end, but sometimes his
+excitement makes it necessary for his assistant to seize him and
+forcibly compel him to stop. He then descends from his dizzy post,
+assisted by his henchmen, and returns to the devâla with the tom
+toms and the crowd.”<a class="noteref" id="xd21e1132src" href=
+"#xd21e1132" name="xd21e1132src">2</a></p>
+<p class="par">The spirits of the forest, invoked by pilgrims and
+hunters are Wanniyâ Bandâra, Mangala Deviyô,
+Ilandâri Deviyô and Kalu Bandâra <i>alias</i> Kalu
+Veddâ. Kaluwedda is a demon supposed to possess power over the
+animal race. “When a person, more commonly a public hunter,
+shoots an animal, whether small or large, he, without uttering a single
+word, takes on the spot three drops of blood from the wound, and
+smearing them on three leaves makes them into the shape of a cup, and
+offers them on the branches of a tree, clapping his hands, and
+expressing words to this effect, “Friend Kaluwedda, give ear to
+my words: come upon the branches, and receive the offering I give to
+thee!” The effect of this superstition is supposed to be, that
+the hunter will seldom or never miss his game.<a class="noteref" id=
+"xd21e1140src" href="#xd21e1140" name="xd21e1140src">3</a>”</p>
+<p class="par">Manik Bandâra is the spirit of gem pits and Gange
+Bandâra is the spirit of streams and rivers.</p>
+<p class="par">“The malignant spirit called Gange Bandâra,
+Oya Bandâra, Oya Yakka, etc. is properly an object of terror, not
+of worship; and under very many different appellations the identity is
+easily perceived: he is the representative or personification of those
+severe fevers, to which, from some occult causes, the banks of all
+Ceylon rivers are peculiarly liable. The manner of making offerings to
+the Gange Bandâra is by forming a miniature double canoe,
+ornamented with cocoanut leaves so as to form a canopy: under this are
+placed betel, rice, flowers, and such like articles of small value to
+the donor, as he flatters himself may be acceptable to the fiend, and
+induce him to spare those who acknowledge his power. After performing
+certain ceremonies, this propitiatory float is launched upon the
+nearest river, in a sickly season. I have seen many of these delicate
+<span class="pagenum">[<a id="xd21e1150" href="#xd21e1150" name=
+"xd21e1150">25</a>]</span>arks whirling down the streams, or aground on
+the sand banks and fords of the Ambanganga (Matale
+East).”<a class="noteref" id="xd21e1152src" href="#xd21e1152"
+name="xd21e1152src">4</a></p>
+<p class="par">Ayiyannar Deviyô is the god of tanks and he is
+propitiated under a tree by the bund of a tank, by throwing up in the
+air boiled milk in a hot state. Sundara Bandâra extends his
+protection to those who invoke him before sleeping.</p>
+<p class="par">Wîramunda Deviyô is a spirit of agriculture
+and rice cakes made of the new paddy is offered to the godling on a
+platform on which are placed husked cocoanuts, flowers, plantains, a
+lighted lamp, a pestle and a mortar. Gopalla is a pastoral godling who
+torments cattle at night and afflicts them with murrain. Devol
+Deviyô is a South Indian deity who came to Ceylon in spite of the
+attempts to stop him by Pattini who placed blazing fires in his way.
+Masked dances of a special kind involving walking over fire take place
+in his honour. Kirti Bandara, and Monaravila Alut Deviyô are two
+lately deified chieftains, the former lived in the reign of king Kirti
+Siri (1747–1780), the latter is Keppitipola who was beheaded by
+the British in 1818.</p>
+<p class="par">Wahala Bandara <span class="corr" id="xd21e1164" title=
+"Source: Deviyo">Deviyô</span> <i>alias</i> Devatâ Bandara
+is a minister of Vishnu and is invoked when demon-possessed patients
+cannot be cured by the ordinary devil dance. At his devâla in
+Alut Nuwera, 11 miles from Kandy, the Kapurâla beats the patient
+with canes till the devil is exorcised. With him is associated Malwatte
+Bandâra, another minister of Vishnu.</p>
+<p class="par">The peace of the home is impersonated in seven divine
+mothers who are said to be manifestations of the goddess Pattini. Their
+names vary according to the different localities. They are known in
+some places as:—(1) Miriyabedde Kiri Amma or Beddê Mehelli;
+(2) Pudmarâga Kiri Amma (3) Unâpâna Kiri Amma; (4)
+Kosgama Kiri Amma; (5) Bâla Kiri Amma; (6) Bôvalagedere
+Kiri Amma; (7) Indigolleve Kiri Amma.</p>
+<p class="par">Navaratna Valli is the patroness of the Rodiyas and is
+said to have been born from the Telambu tree. Henakanda Bisô
+Bandâra was born of a wood apple and is invoked as the wife of
+Devatâ Bandâra.</p>
+<p class="par">A thank offering is made to the divine mothers when
+children are fretful, when a family recovers from chicken pox or some
+kindred disease, when a mother has had an easy confinement. Seven
+married women are invited to represent them and are offered a meal of
+rice, rice cakes, milk, fruits and vegetables; before eating they
+purify themselves with turmeric water and margosa leaves; a lamp with
+seven wicks in honour of the seven divine mothers are kept where they
+are served; after the repast they severally blow out a wick by clapping
+their hands and take away what is left of the repast. Before a house is
+newly occupied the seven divine mothers are invoked by ceremoniously
+boiling rice in milk; a fire is made in the main room and over it is
+kept a new pot full of milk resting on three green sticks placed like a
+tripod. As the milk begins to boil pounded rice is put into it. The
+person superintending the cooking wears a white cloth over his mouth.
+Seven married women are first served with the cooked milk-rice on
+plantain leaves, and afterwards the others present.</p>
+<p class="par">The mystery of the jungle is impersonated in the
+Beddê Mehelli.</p>
+<p class="par">After a successful harvest or to avert an epidemic from
+the village a ceremonial dance (<i lang="si-latn">gammadu</i>) for
+which the peasantry subscribe takes place for seven days in honour of
+the gods, godlings and divine mothers. A temporary building, open on
+all sides, and decorated with flowers and fruits is erected on the
+village green, and a branch of the Jak <span class="pagenum">[<a id=
+"xd21e1184" href="#xd21e1184" name="xd21e1184">26</a>]</span>tree is
+cut ceremonially by the celebrant and carried into the building and
+placed on the east side as a dedicatory post with a little boiled rice,
+a cocoanut flower, two cocoanuts and a lamp. Altars are erected for the
+various deities and on these the celebrant places with music, chant and
+dance their respective insignia, all present making obeisance. Water
+mixed with saffron is sprinkled on the floor, resin is burnt and a
+series of dances and mimetic representations of the life history of the
+deities take place every night. On the last day there is a ceremonial
+boiling of rice in milk and a general feast.</p>
+<p class="par">Planetary spirits influence the life of a person
+according to their position in the heavens at the time of his birth,
+and an astrologer for a handful of betel and a small fee will draw a
+diagram of 12 squares, indicating the twelve signs of the Zodiac and
+from the position of the 9 planets in the different squares will
+recommend the afflicted person a planetary ceremony of a particular
+form to counteract the malignant influence. Representations (<i lang=
+"si-latn">bali</i>) of the nine planetary spirits, of the 12 signs of
+the Zodiac, the 27 lunar asterisms, the 8 cardinal points, the 7
+intervals of time, and the 14 age periods are made of clay and are
+placed erect on a large platform of split bamboo measuring about 12
+square feet—the arrangement varying according to the advice of
+the astrologer;—and on the floor is drawn an eight-sided or
+twelve-sided figure where the celebrant dances and chants propitiatory
+verses in honour of the planets. The afflicted person sits the whole
+time during the music, dance and chanting before the images holding in
+his right hand a lime connected by a thread with the chief idol, and
+near him are 2 cocoanut flowers, boiled rice, a hopper, 7 vegetable
+curries, limes, cajunuts, betel, raw rice, white sandalwood and hiressa
+leaves. At intervals a stander-by throws portions of an areka flower
+into a koraha of water with cries of ‘ayibôvan’ (long
+life).</p>
+<p class="par">The Sun (Iru) rides on a horse entwined with cotton
+leaves (<i lang="si-latn">imbul</i>) with an emblem of good luck
+(<i lang="si-latn">Sirivasa</i>) in hand and propitiated by the
+Sânti Mangala Baliya; sacred to him is the ruby (<i lang=
+"si-latn">manikya</i>).</p>
+<p class="par">Mercury (Budahu) rides on an ox with a chank in hand,
+entwined with margosa leaves (<i lang="si-latn">Kohomba</i>) and
+propitiated by the Sarva Rupa Baliya; the emerald (<i lang=
+"si-latn">nîla</i>) is sacred to this planet.</p>
+<p class="par">Mars (Angaharuva) rides on a peacock with an elephant
+goad (<i lang="si-latn">unkusa</i>) in hand, entwined with gamboge
+leaves (<i lang="si-latn">kolon</i>) and propitiated by the Kali Murta
+Baliya; the coral (<i lang="si-latn">pravala</i>) is sacred to this
+planet.</p>
+<p class="par">Rahu rides on an ass with a fish in hand entwined with
+screw pine leaves (<i lang="si-latn">vetakeyiyâ</i>) and is
+propitiated by the Asura Giri Baliya; the zircon (<i lang=
+"si-latn">gomada</i>) is sacred to Rahu.</p>
+<p class="par">Kehetu rides on a swan with a rosary in hand, entwined
+with plantain leaves (<i lang="si-latn">kehel</i>) and is propitiated
+by the Krishna Râksha Baliya; the chrysoberyl (<i lang=
+"si-latn">vaidurya</i>) is sacred to Kehetu.</p>
+<p class="par">Saturn (Senasurâ) rides on a crow; with a fan in
+hand entwined with banyan leaves (<i lang="si-latn">nuga</i>) and is
+propitiated by the Dasa Krôdha Baliya; the sapphire (<i lang=
+"si-latn">indranîla</i>) is sacred to this planet.</p>
+<p class="par">Venus (Sikurâ) rides on a buffalo with a whisk
+(<i lang="si-latn">châmara</i>) in hand, entwined with karanda
+leaves (<i lang="la">galidupa arborea</i>) and is propitiated by the
+Giri Mangala Baliya; the diamond (<i lang="si-latn">vajra</i>) is
+sacred to this planet.</p>
+<p class="par">Jupiter (Brahaspati) rides on a lion with a pot of
+flowers in hand, entwined with bo leaves and is propitiated by the
+Abhaya Kalyâna Baliya; the topaz (<i lang=
+"si-latn">pusparâga</i>) is sacred to Jupiter.</p>
+<p class="par">The moon rides on an elephant with a ribbon in hand
+entwined with wood apple leaves (<i lang="si-latn">diwul</i>) and
+propitiated by the Sôma Mangala Baliya; pearls (<i lang=
+"si-latn">mutu</i>) are sacred to the moon. <span class=
+"pagenum">[<a id="xd21e1269" href="#xd21e1269" name=
+"xd21e1269">27</a>]</span></p>
+</div>
+<div class="footnotes">
+<hr class="fnsep">
+<p class="par footnote"><span class="label"><a class="noteref" id=
+"xd21e1126" href="#xd21e1126src" name="xd21e1126">1</a></span> An
+Historical Relation of Ceylon 1681 Page 75 (Knox) <a class=
+"fnarrow" href="#xd21e1126src">↑</a></p>
+<p class="par footnote"><span class="label"><a class="noteref" id=
+"xd21e1132" href="#xd21e1132src" name="xd21e1132">2</a></span> Ancient
+Ceylon (1909) pp. 191, 196 (Parker) <a class="fnarrow" href=
+"#xd21e1132src">↑</a></p>
+<p class="par footnote"><span class="label"><a class="noteref" id=
+"xd21e1140" href="#xd21e1140src" name="xd21e1140">3</a></span> The
+Friend (Old Series<span class="corr" id="xd21e1142" title=
+"Not in source">)</span> Vol. IV. (1840–1841) p. 189. (David de
+Silva.) <a class="fnarrow" href="#xd21e1140src">↑</a></p>
+<p class="par footnote"><span class="label"><a class="noteref" id=
+"xd21e1152" href="#xd21e1152src" name="xd21e1152">4</a></span> Eleven
+years in Ceylon (1841) Vol. II<span class="corr" id="xd21e1154" title=
+"Not in source">,</span> page 104 (Major Forbes.) <a class=
+"fnarrow" href="#xd21e1152src">↑</a></p>
+</div>
+</div>
+<div id="ch8" class="div1 chapter"><span class="pagenum">[<a href=
+"#xd21e261">Contents</a>]</span>
+<div class="divHead">
+<h2 class="label">CHAPTER VIII.</h2>
+<h2 class="main"><i>OMENS AND DIVINATION.</i></h2>
+</div>
+<div class="divBody">
+<p class="par first">One will not start on a journey, if he meets as he
+gets out a beggar, a Buddhist priest, a person carrying firewood or his
+implements of labour, if a lizard chirps, a dog sneezes or flaps his
+ears. Nor will he turn back after once setting out; if he has forgotten
+anything it is sent after him, he never returns for it. That the object
+of his journey may be prosperous he starts with the right foot foremost
+at an auspicious moment, generally at dawn, when the cock crows; his
+hopes are at their highest if he sees on the way a milch cow, cattle, a
+pregnant woman or a person carrying a pitcher full of water, flowers or
+fruits.</p>
+<p class="par">Thieves will not get out when there is the handa madala
+(ring round the moon) as they will be arrested.</p>
+<p class="par">The day’s luck or ill-luck depends on what one
+sees the first thing in the morning; if anything unlucky be done on a
+Monday, it will continue the whole week.</p>
+<p class="par">If a crow caws near one’s house in the morning, it
+forebodes sickness or death, at noon pleasure or the arrival of a
+friend, and in the evening profit; if it drops its excrement on the
+head, shoulders or on the back of a person it signifies happiness but
+on the knee or in step a speedy death.</p>
+<p class="par">A lizard warns by its chirp; if it chirps from the East
+pleasant news can be expected, from the South news of sickness or
+death, from the North profit and from the West the arrival of a friend.
+If a lizard or a skink (<i lang="si-latn">hikenellâ</i>) falls on
+the right side of a person, he will gain riches, if on the left he will
+meet with ill luck.</p>
+<p class="par">A snake doctor finds out what kind of reptile had bitten
+a person by a queer method; if the person who comes to fetch him
+touches his breast with the right hand it is a viper; if the head it is
+a mapila; if the stomach a frog; if the right shoulder with the left
+hand a karavalâ, (<i lang="la">bungarus coerulus</i>); if he be
+excited a skink; and if the messenger be a weeping female carrying a
+child it is a cobra.</p>
+<p class="par">Something similar to crystal gazing is attempted by
+means of a betel leaf smeared with a magical oil; a female deity
+(Anjanan Devi) appears on the leaf and reveals what the gazer
+seeks.</p>
+<p class="par">A professional fortune teller (guru) when a client comes
+to consult him, measures the client’s shadow, divides it into
+three equal parts and after some calculations informs him whether a
+lost article will be found, a sick person will recover or any
+enterprise will fail or succeed. <span class="pagenum">[<a id=
+"xd21e1298" href="#xd21e1298" name="xd21e1298">28</a>]</span></p>
+<p class="par">Dreams that prognosticate a good future are kept secret,
+but bad ones are published. When a bad dream is dreamt it is advisable
+to go to a lime tree early in the morning, mention the dream and ask
+the tree to take to itself all the bad effects. Dreams at the first
+watch of the night will be accomplished in a year, at the second watch
+in eight months, at the third watch in five months, and at the dawn of
+day in ten days.</p>
+<p class="par">If a person dreams of riding on a bull or an elephant,
+ascending the summit of a mountain, entering a palace, or smearing
+himself with excrement he will obtain an increase of wealth.</p>
+<p class="par">If a person dreams that his right hand was bitten by a
+white serpent he will obtain riches at the end of ten days.</p>
+<p class="par">If a person dreams of a crane, a domestic fowl, an eagle
+or crows, he will get an indulgent wife.</p>
+<p class="par">If a person dreams of the sun or moon, he will be
+restored from sickness.</p>
+<p class="par">If the teeth of an individual in his dream fall out or
+shake his wealth will be ruined or he will lose a child or parent but
+if his hands be chained or bound together he will have a son or obtain
+a favour.</p>
+<p class="par">If a female clothed in black embraces a man in his dream
+it foretells death.</p>
+<p class="par">If a person dreams of an extensive field ripe for the
+sickle, he will obtain rice paddy within ten days.</p>
+<p class="par">If a person dreams of an owl, a beast in rut or being
+burnt he will lose his habitation.</p>
+<p class="par">If a person dreams of nymphs dancing, laughing, running
+or clapping their hands, he will have to leave his native land.
+<span class="pagenum">[<a id="xd21e1320" href="#xd21e1320" name=
+"xd21e1320">29</a>]</span></p>
+</div>
+</div>
+<div id="ch9" class="div1 chapter"><span class="pagenum">[<a href=
+"#xd21e271">Contents</a>]</span>
+<div class="divHead">
+<h2 class="label">CHAPTER IX.</h2>
+<h2 class="main"><i>THE MAGIC ART.</i></h2>
+</div>
+<div class="divBody">
+<p class="par first">Words of Power called Mantra are committed to
+memory and used for various purposes. Jugglers utter them to raise a
+magic veil over the eyes of the spectators, and sorcerers to detect
+thefts, to induce love, to remove spells to cure possession and to
+inflict disease or death.</p>
+<p class="par">Mantra are uttered to keep away animals. Elephants are
+frightened by “<span lang="si-latn">Om sri jâtâ
+hârê bhâvatu arahan situ.</span>” A dog takes
+to its heels when the following is muttered thrice over the hand and
+stretched towards it “<span lang="si-latn">Om namô
+budungê pâvâdê bat kâpu ballâ kikki
+kukkâ nam tô situ. Om buddha namas saka
+situ</span>.”</p>
+<p class="par">As a preventive against harmful influences, a thread
+spun by a virgin, and rubbed with turmeric is charmed over charcoal and
+resin-smoke and tied round one’s arm<span class="corr" id=
+"xd21e1339" title="Not in source">,</span> waist or neck, having as
+many knots as the number of the times the charm has been repeated.</p>
+<p class="par">Amulets (yantra) made of five kinds of metal (gold,
+silver, copper, brass, iron) are similarly worn for avoiding evil and
+these are either pentacle shaped, crescent shaped or cylindrical
+enclosing a charmed ola leaf, charmed oil or charmed pills.</p>
+<p class="par">To win a girl’s affections the lover has only to
+rub a charmed vegetable paste over his face and show himself to the
+girl, or give her to eat a charmed preparation of peacock’s
+liver, honey and herbs or make her chew a charmed betel leaf, or
+sprinkle on her some charmed oil, or wear a charmed thread taken from
+her dress.</p>
+<p class="par">To detect a theft, a cocoanut is charmed, attached to a
+stick and placed where a thief has made his escape, and while the
+operator holds it he is led along to the thief’s house. Persons
+suspected of theft are made to stand with bared backs round an ash
+plantain tree and as it is struck with a charmed creeper, the culprit
+gets an ashy streak on his back. They are also asked to touch a charmed
+fowl in turn and the fowl begins to crow as soon as the thief touches
+its body. The names of the suspected persons are sometimes written on
+slips of paper and placed on the ground with a cowrie shell opposite
+each slip, and as soon as the mantra is uttered the shell opposite the
+thief’s name begins to move.</p>
+<p class="par">Charmed branches are hung up by hunters and wayfarers
+near dangerous spots. If charmed slaked lime be secretly rubbed on the
+lintel of a man’s house before he starts out shooting, he will
+not kill any bird, and if rubbed on the threshold he will not kill any
+fourfooted animal.</p>
+<p class="par">A person under the influence of a charm is taken to a
+banyan tree with his hair wrapped round the head of a cock; the hair is
+cut off with a mantra, the bird nailed to the tree and the patient
+cured.</p>
+<p class="par">The charm known as Pilli is used to inflict immediate
+death; the sorcerer procures a dead body of a child, animal, bird,
+reptile <span class="pagenum">[<a id="xd21e1354" href="#xd21e1354"
+name="xd21e1354">30</a>]</span>or insect and goes at dawn, noon or
+midnight to a lonely spot where three roads meet or to a grave yard and
+lying on his back utters a mantra; the dead body becomes animated and
+it is given the name of the intended victim with directions to inflict
+on him a fatal wound: to stab, strangle, bite or sting him.</p>
+<p class="par">The charm called Angama causes the victim to throw up
+blood and it affects within seven hours; the sorcerer takes some
+article that the intended victim had worn or touched, goes to a lonely
+spot, charms it and touches the victim, or fans him with it or
+stretches it towards him, or keeps it in the hand and looks at his face
+or blows so that the breath may light on him or leaves it in some
+accessible place that it may be picked up by him.</p>
+<p class="par">The charm known as the Huniama is frequently practised
+and it takes effect within intervals varying from a day to several
+years; the sorcerer makes an image to represent the intended victim;
+nails made of five kinds of metal are fixed at each joint, and the
+victim’s name written on a leaf, or a lock of his hair, or a nail
+paring, or a thread from his dress inserted in its body; the image is
+charmed and buried where the victim has to pass and if he does so, he
+falls ill with swelling, with stiffness of joints, with a burning
+sensation in his body or with paralysis.</p>
+<p class="par">A Pilli or Angama charm can be warded off if the victim
+himself be a sorcerer when by a counter charm he can direct the
+operator himself to be killed or injured.</p>
+<p class="par">A Huniama charm can be nullified by getting a sorcerer
+either to cut some charmed lime fruits which have come in contact with
+the patient or to slit with an arekanut cutter a charmed coil of
+creepers placed round the patient’s neck, shoulders and anklets
+or to keep a charmed pumpkin gourd on the sorcerer’s chest while
+lying on his back and making the patient cut it in two with a bill
+hook, the parts being thrown into the sea or a stream; or to break up a
+charmed waxen figure and throw the pieces into boiling oil.
+<span class="pagenum">[<a id="xd21e1365" href="#xd21e1365" name=
+"xd21e1365">31</a>]</span></p>
+</div>
+</div>
+<div id="ch10" class="div1 chapter"><span class="pagenum">[<a href=
+"#xd21e281">Contents</a>]</span>
+<div class="divHead">
+<h2 class="label">CHAPTER X.</h2>
+<h2 class="main"><i>DISEASE AND LEECHCRAFT.</i></h2>
+</div>
+<div class="divBody">
+<p class="par first">Serious maladies are inflicted by spirits or
+induced by the vitiation of the triple force (vâta, pita, sema)
+which pervades the human body. In the former case they are cured by
+devil dances and in the latter by drugs. There are, however, numerous
+minor complaints where folk-remedies are employed.</p>
+<p class="par">A cure for boils is to procure without speaking from a
+smithy water in which the red hot iron has been cooled and apply it to
+the affected parts.</p>
+<p class="par">For whooping cough is given gruel made of seven grains
+of rice collected in a chunam receptacle (killôtê) without
+uttering a word from seven houses on a Sunday morning.</p>
+<p class="par">To cure a sprain a mother who has had twins is asked to
+trample the injured place, without informing any one else, every
+evening for a couple of days.</p>
+<p class="par">A touch with a cat’s tail removes a sty, and a
+toothache is cured by biting a balsam plant (kûdalu) uprooted
+with the right hand, the face averted.</p>
+<p class="par">When one is hurt by a nettle, cassia leaves (tôra)
+are rubbed on the injured place with the words “<span lang=
+"si-latn">tôra kola visa neṭa kahambiliyâva
+visa</span>, etc.” (Cassia leaves are stingless but prickly is
+the nettle).</p>
+<p class="par">A firefly’s bite requires “the mud of the
+sea and the stars of the sky” to effect a cure—a cryptic
+way of saying salt and the gum of the eye.</p>
+<p class="par">Ill effects of the evil mouth and evil eye are dispelled
+by various means:—either a packet made of some sand trodden by
+the offender is taken three times round the head and thrown into a pot
+of live coals; or a receptacle containing cocoanut shell ashes, burnt
+incense, and a few <span class="corr" id="xd21e1391" title=
+"Source: clouds">clods</span> of earth from a neighbouring garden is
+buried in the compound.</p>
+<p class="par">Patients suffering with small pox or a kindred disease
+are kept in a separate hut, cloth dyed in turmeric and margosa leaves
+are used in the room; and after recovery <span class="corr" id=
+"xd21e1396" title="Source: and">an</span> infusion of margosa leaves is
+rubbed on their heads before they are bathed.</p>
+<p class="par">A string of coral shows by the fading of its colour that
+the wearer is ill; to prevent pimples and eruptions a chank is rubbed
+on the face, when washing it.</p>
+<p class="par">When there is a difficult child-birth the cupboards and
+the doors in the house are unlocked. For infantile convulsions, a piece
+of the navel cord is tied round the child’s body.</p>
+<p class="par">If one has warts on his body, stones equal in number to
+them are tied to a piece of rag and thrown where three roads meet; the
+person who picks up the packet and unties it gets the warts and the
+other becomes free of them.</p>
+<p class="par">When a person gets a hiccough, he gets rid of it by
+holding up his breath and repeating seven times “<span lang=
+"si-latn">ikkayi mâyi Gâlugiya, ikka, hitalâ man
+âvâ</span>” (Hiccough and I went to Galle; he stayed
+back and I returned).</p>
+<p class="par">Extreme exhaustion will ensue if the perspiration from
+one’s body is scraped off; the cure is to swallow the collected
+sweat. <span class="pagenum">[<a id="xd21e1413" href="#xd21e1413" name=
+"xd21e1413">32</a>]</span></p>
+</div>
+</div>
+<div id="ch11" class="div1 chapter"><span class="pagenum">[<a href=
+"#xd21e297">Contents</a>]</span>
+<div class="divHead">
+<h2 class="label">CHAPTER XI.</h2>
+<h2 class="main"><i>SOCIAL AND POLITICAL INSTITUTIONS.</i></h2>
+</div>
+<div class="divBody">
+<p class="par first">A village community occupy a well defined
+settlement (wasama) within which are the hamlets (gan), and in each
+hamlet live a few families who have their separate homesteads
+(mulgedera) with proprietary interests in the arable land and communal
+rights in the forest, waste and pasture land. A group of such
+settlements comprise a country district (rata, kôrale,
+pattu).</p>
+<p class="par">There are two types of village settlements, in one there
+are the free peasant proprietors cultivating their private holdings
+without any interference, and in the other the people occupy the lands
+subject to an overlord, and paying him rent in service, food or money
+or in all three.</p>
+<p class="par">All communities whether free or servile had, in ancient
+times to perform râjakariya for 15 to 30 days a year; in time of
+war to guard the passes and serve as soldiers, and ordinarily to
+construct or repair canals, tanks, bridges and roads. These public
+duties were exacted from all males who could throw a stone over their
+huts; the military services were, in later times, claimed only from a
+special class of the king’s tenants.</p>
+<p class="par">The people had also to contribute to the Revenue three
+times a year, at the New Year festival, (April) at the alutsâl
+festival (January) and the maha or kâtti festival (November) in
+arrack, oil, paddy, honey, wax, cloth, iron, elephant’s tusks,
+tobacco, and money collected by the headmen from the various country
+districts. The quantity of paddy (kathhâl) supplied by each
+family depended on the size of the private holding; but no contribution
+was levied on the lands of persons slain in war or on lands dedicated
+to priests. When a man of property died, 5 measures of paddy, a bull, a
+cow with calf, and a male and female buffalo were collected as death
+dues (marral.)</p>
+<p class="par">The people are divided into various castes and there is
+reason to believe that these had a tribal basis. The lower castes
+formed tribes of a prehistoric Dravidian race (the Rakshas of
+tradition) who drove into the interior the still earlier Australoid
+Veddahs (the Yakkhas of tradition). The higher castes of North Indian
+origin followed, and frequent intercourse with the Dekkan in later
+historical times led to the introduction of new colonists who now form
+the artisan castes.</p>
+<p class="par">A caste consists of a group of clans, and each clan
+claims descent from a common ancestor and calls itself either after his
+name, or the office he held, or if a settler, the village from which he
+came. The clan name was dropped when a person became a chief and a
+surname which became hereditary assumed. The clan name was however, not
+forgotten as the ancestral status of the family was ascertained from
+it. The early converts to Christianity during the Portuguese ascendancy
+in Ceylon adopted European surnames which their descendants still
+use.</p>
+<p class="par">The various castes can be divided socially into five
+groups. The first comprising the numerically predominating
+Ratêettô who cultivate fields, herd cattle and serve as
+headmen.</p>
+<p class="par">The second group consists of the Naides who work as
+smiths, carpenters, toddy drawers, elephant keepers, potters, pack
+bullock <span class="pagenum">[<a id="xd21e1436" href="#xd21e1436"
+name="xd21e1436">33</a>]</span>drivers, tailors, cinnamon peelers, fish
+curers and the like.</p>
+<p class="par">The Ratêetto and the Naide groups wear alike, and
+the second group are given to eat by the first group on a rice table of
+metal or plaited palm leaf about a foot high, water to drink in a pot
+and a block of wood as a seat; they have the right to leave behind the
+remains of their meals.</p>
+<p class="par">The third group are the Dureyâs who work as
+labourers besides attending to their special caste duties—a
+kandê <span class="corr" id="xd21e1443" title=
+"Source: dureya">dureyâ</span> makes molasses, a batgam
+dureyâ carries palanquins, a hunu dureyâ burns coral rock
+in circular pits to make lime for building; a valli dureyâ weaves
+cloth and a panna <span class="corr" id="xd21e1446" title=
+"Source: dureya">dureyâ</span> brings fodder for elephants and
+cattle.</p>
+<p class="par">The fourth group consists of professional dancers,
+barbers and washers. Of the professional dancers, the Neketto dance and
+beat drums at all public functions and at devil and planetary
+ceremonies, while the inferior Oli do so only at the Gara Yakum dance.
+The washers are of different grades; Radav wash for the Rate
+Ettô, Hinnevo for the Naides, Paliyo for the <span class="corr"
+id="xd21e1451" title="Source: Dureyas">Dureyâs</span>, barbers
+and Nekettô, and Gangâvo for the Oli.</p>
+<p class="par">The <span class="corr" id="xd21e1456" title=
+"Source: Dureyas">Dureyâs</span> and the group below them were
+not allowed to wear a cloth that reached below their knees and their
+women except the Radav females were not entitled to throw a cloth over
+their shoulders.</p>
+<p class="par">The <span class="corr" id="xd21e1461" title=
+"Source: Dureyas">Dureyâs</span> were given to eat on the ground
+on a plaited palm leaf; water to drink was poured <span class="corr"
+id="xd21e1464" title="Source: on to">onto</span> their hands and they
+had to take away the remains of their meal. The fourth group had to
+take away with them the food offered.</p>
+<p class="par">The fifth group consists of the outcastes; the Kinnaru
+and the Rodi who contest between themselves the pride of place. The
+Kinnaru are fibre mat weavers who were forbidden to grow their hair
+beyond their necks, and their females from wearing above their waist
+anything more than a narrow strip of cloth to cover their breasts. The
+Rodi are hideworkers and professional beggars; the females were
+prohibited from using any covering above their waists.</p>
+<p class="par">A guest of equal social status is received at the
+entrance by the host and is led inside by the hand; on a wedding day
+the bridegroom’s feet are washed by the bride’s younger
+brother before he enters the house<span class="corr" id="xd21e1471"
+title="Not in source">.</span> Kissing is the usual form of salutation
+among females and near relatives and among friends the salutation is by
+bringing the palms together.</p>
+<p class="par">When inferiors meet a superior they bend very low with
+the palms joined in front of the face or prostrate themselves on the
+ground; when they offer a present it is placed on a bundle <span class=
+"corr" id="xd21e1476" title="Source: 40 of">of 40</span> betel leaves
+and handed with the stalks towards the receiver.</p>
+<p class="par">A guest always sends in advance a box of eatables as a
+present; when the repast is ready for him he is supplied with water to
+wash his face, feet and mouth; and the host serves him with rice and
+curry, skins the plantains for him, and makes his chew of betel. The
+males always eat first and the females afterwards; and they drink water
+by pouring it into their mouths from a spouted vessel (kotale).</p>
+<p class="par">At the guest’s departure, the host accompanies him
+some distance—at least as far as the end of the garden. When a
+person of distinction, a Buddhist priest or a chief visits a house, the
+rooms are <span class="corr" id="xd21e1483" title=
+"Source: lined">limed</span> and the seats are spread with white
+cloth.</p>
+<p class="par">An inferior never sits in the presence of a superior,
+and whenever they meet, the former removes the shade over his head,
+gets out of the way and makes a very low obeisance.</p>
+<p class="par">Seven generations of recognised family descent is the
+test of respectability, and each ancestor has a name of his own: appa,
+âtâ, muttâ, nattâ<span class="corr" id=
+"xd21e1490" title="Not in source">,</span> panattâ, kittâ,
+<span class="corr" id="xd21e1493" title=
+"Source: kirikitta">kirikittâ</span> (father, grand father, great
+grand father, etc.) <span class="pagenum">[<a id="xd21e1496" href=
+"#xd21e1496" name="xd21e1496">34</a>]</span></p>
+<p class="par">The system of kinship amongst the Sinhalese is of the
+<span class="corr" id="xd21e1500" title=
+"Source: classificatary">classificatory</span> kind where the kin of
+the same generation are grouped under one general term.</p>
+<p class="par">The next of kin to a father or mother and brother or
+sister are the fathers’ brothers and the mothers’ sisters,
+and the mothers’ brothers and the fathers’ sisters; of
+these the first pair has a parental rank and is called father (appa) or
+mother (amma) qualified by the words big, intermediate or little,
+according as he or she is older or younger than the speaker’s
+parents; their children are brothers (sahodarya) and sisters (sahodari)
+to the speaker and fathers and mothers to the speaker’s
+children.</p>
+<p class="par">The second pair becomes uncle (mamâ) and aunt
+(nenda) to the speaker qualified as before; their children are male
+cousins (massina) and female cousins (nêna) to the speaker, and
+uncles and aunts to the speaker’s children.</p>
+<p class="par">Those who are related as brothers and sisters rarely
+marry, and a husband’s relations of the parental class are to his
+wife, uncles, aunts and cousins of the other class and <i>vice
+versâ</i>.</p>
+<p class="par">These terms are also used as expressions of friendship
+or endowment and also to denote other forms of kinship. The term
+‘father’ is applied to a mother’s sister’s
+husband, or a step father; ‘mother’ to a father’s
+brother’s wife or a step mother; ‘uncle’ to a
+father’s sister’s husband or a father-in-law.
+‘Aunt’ to a mother’s brother’s wife or
+mother-in-law. ‘Brother’ to a wife’s or
+husband’s brother-in-law or a maternal cousin’s husband;
+‘Sister’ to a wife’s or husband’s sister-in-law
+or a maternal cousin’s wife, “male cousin” to a
+brother-in-law or a paternal cousin’s husband; “female
+cousin” to a sister-in-law or a paternal cousin’s wife.</p>
+<p class="par">The terms son, daughter, nephew, niece, grandson, grand
+daughter, great grandson and great grand daughter include many kinsfolk
+of the same generation. A son is one’s own son, or the son of a
+brother (male speaking), or the son of a sister (female speaking); a
+daughter is one’s own daughter, the daughter of a brother
+(<span class="sc">M. S.</span>) or the daughter of a sister
+(<span class="sc">F. S.</span>); a nephew is a son-in-law, the son of a
+sister (<span class="sc">M. S.</span>) or the son of a brother
+(<span class="sc">F. S.</span>); a niece is a daughter-in-law, the
+daughter of a sister (<span class="sc">M. S.</span>) or the daughter of
+a brother (<span class="sc">F. S.</span>); a grandson and grand
+daughter are a ‘<span class="corr" id="xd21e1535" title=
+"Source: sons">son’s</span>’ or ‘<span class="corr"
+id="xd21e1538" title="Source: daughters">daughter’s</span>’
+or a ‘<span class="corr" id="xd21e1541" title=
+"Source: nephew">nephew’s</span>’ or ‘<span class=
+"corr" id="xd21e1544" title=
+"Source: nieces">niece’s</span>’ children, and their sons
+and daughters are great grand sons and great grand daughters.</p>
+<p class="par">Land disputes and the petty offences of a village were
+settled by the elders in an assembly held at the ambalama or under a
+tree. The serious difficulties were referred by them in case of a
+freehold community to the district chief, and in the case of a subject
+community to the overlord. A manorial overlord was invariably the chief
+of the district as well.</p>
+<p class="par">The paternal ancestral holding of a field, garden and
+chena devolves on all the sons, but not on sons who were ordained as
+Buddhist Priests before the father’s demise, nor on daughters who
+have married and left for their husbands’ homes.</p>
+<p class="par">A daughter, however, who lived with her husband at her
+father’s house has all the rights and privileges of a son, but
+the husband has no claim whatsoever to his wife’s property, and
+such a husband is advised to have constantly with him a walking stick,
+a talipot shade and a torch, as he may be ordered by his wife to quit
+her house at any time and in any state of the weather.</p>
+<p class="par">A daughter who lives in her husband’s home can
+claim a share in the mother’s property only if the father has
+left an estate for the sons to inherit; she has, however, a full right
+with her brothers to any inheritance collaterally derived. <span class=
+"pagenum">[<a id="xd21e1555" href="#xd21e1555" name=
+"xd21e1555">35</a>]</span></p>
+<p class="par">She will not forfeit her share in her father’s
+inheritance if she returns to her father’s house, or if she
+leaves a child in her father’s house to be brought up or if she
+keeps up a close connection with her father’s house.</p>
+<p class="par">After her husband’s death she has a life interest
+on his acquired property, and a right to maintenance from his inherited
+property. Failing issue, she is the heir to a husband’s acquired
+property, but the husband’s inherited property goes to the source
+from whence it came.</p>
+<p class="par">A child who has been ungrateful to his parents or has
+brought disgrace on the family is disinherited; in olden times the
+father in the presence of witnesses declared his child disinherited,
+struck a hatchet against a tree or rock and gave his next heir an
+<i>ola</i> mentioning the fact of disherision.</p>
+<p class="par">There is no prescribed form for the adoption of a child
+who gets all the rights of a natural child, but it is necessary that he
+is of the same caste as the adopted father, and that he is publicly
+acknowledged as son and heir.</p>
+<p class="par">Illegitimate children share equally with the legitimate
+their fathers’ acquired property, but not his inherited property
+which goes exclusively to the legitimate children.</p>
+<p class="par">Polyandry was a well established institution in Ceylon;
+the associated husbands are invariably brothers or cousins. Polyandry
+was practised to prevent a sub-division of the ancestral property and
+also owing to the exigencies of the râjakâriya (feudal
+service); when the brothers on a farm were called out for their fifteen
+days’ labour, custom allowed one of them to be left behind as a
+companion to the female at home.</p>
+<p class="par">Divorces are obtained by mutual consent; a husband
+forcibly removing the switch of hair off his wife’s head was
+considered a sufficient reason for a separation. If a woman left her
+husband without his consent it was thought illegal for her to marry
+till the husband married again.</p>
+<p class="par">Contracts were made orally or in writing in the presence
+of witnesses, sanctioned by the imprecation that the one who broke
+faith will be born a dog, a crow or in one of the hells, and the
+contract was expected to last till the sun and moon endure.
+Representations of a dog, a crow, sun and moon are to be found on
+stones commemorating a royal gift. If a man contracts by giving a stone
+in the king’s name it is binding and actionable.</p>
+<p class="par">A creditor forced the payment of his debt by going to
+the debtor’s house and threatening to poison himself with the
+leaves of the niyangalâ (gloriosa superba) or by threatening to
+jump down a steep place or to hang himself; on which event the debtor
+would be forced to pay to the authorities a ransom for the loss of the
+creditor’s life.</p>
+<p class="par">The creditor at times sent a servant to the
+debtor’s house to live there and make constant demands till
+payment was made; and at times tethered an unserviceable bull, cow or
+buffalo in the debtor’s garden, who was obliged to maintain it,
+be responsible for its trespass on other gardens, and to give another
+head of cattle, if it died or was lost in his keeping.</p>
+<p class="par">When a man died indebted, it was customary for a
+relative to tie round his neck a piece of rag with a coin attached and
+beg about the country till the requisite sum was collected.</p>
+<p class="par">When a debt remained in the debtor’s hands for two
+years it doubled itself and no further interest could be charged. A
+creditor had the right to seize, on a permit from a chief, the
+debtor’s chattels and cattle or make the debtor and his children
+slaves. A wife, however, could only be seized if she was a creditor and
+came with her husband to <span class="pagenum">[<a id="xd21e1584" href=
+"#xd21e1584" name="xd21e1584">36</a>]</span>borrow the money, and the
+creditor could sell the debtor’s children only after the
+debtor’s death. A man could pawn or sell himself or his children.
+Children born to a bond woman by a free man were slaves, while children
+born to a free woman by a bond man were free. If seed paddy is
+borrowed, it is repaid with 50 percent. interest at the harvest; if the
+harvest fails, it is repaid at the next successful harvest, but no
+further interest is charged.</p>
+<p class="par">If cattle be borrowed for ploughing, the owner of the
+cattle is given at the harvest paddy equal to the amount sown on the
+field ploughed.</p>
+<p class="par">The King alone inquired into murder, treason, sacrilege,
+conspiracy and rebellion; he alone had the right to order capital
+punishment or the dismemberment of limbs; his attention was drawn to a
+miscarriage of justice by the representation of a courtier, by the
+aggrieved persons taking refuge in a sanctuary like the Daladâ
+Mâligâva, by prostrating in front of the King’s
+palace and attracting his attention by making their children cry, or by
+ascending a tree near the palace and proclaiming their grievances.</p>
+<p class="par">The petitioners were sometimes beaten and put in chains
+for troubling the King.</p>
+<p class="par">For capital offences, as murder and treason, the
+nobility was decapitated with the sword; the lower classes were paraded
+through the streets with a chaplet of shoe flowers on their heads,
+bones of oxen round their necks, and their bodies whitened with lime,
+and then impaled, quartered and hanged on trees, or pierced with spear
+while prostrate on the ground, or trampled on by elephants and torn
+with their tusks. Whole families sometimes suffered for the offences of
+individuals.</p>
+<p class="par">Outcaste criminals like the Rodiyas were shot from a
+distance as it was pollution to touch them. Female offenders were made
+to pound their children and then drowned.</p>
+<p class="par">The punishments for robbing the treasury, for killing
+cattle, for removing a sequestration, and for striking a priest or
+chief consisted of cutting off the offender’s hair, pulling off
+his flesh with iron pincers dismembering his limbs and parading him
+through the streets with the hands about the neck.</p>
+<p class="par">Corporal punishment was summarily inflicted with whips
+or rods while the offender was bound to a tree or was held down with
+his face to the ground; he was then paraded through the streets with
+his hands tied behind him, preceded by a tom tom beater and made to
+declare his offence.</p>
+<p class="par">Prisoners were sent away to malarial districts or kept
+in chains or stocks in the common jail or in the custody of a chief, or
+quartered in villages. The inhabitants had to supply the prisoners with
+victuals, the families doing so by turns, or the prisoners went about
+with a keeper begging or they procured the expenses by selling their
+handiwork in way-side shops built near the prison. The prisoners had to
+sweep the streets and were deprived of their headdress which they could
+resume only when they were discharged.</p>
+<p class="par">Thieves had to restore the stolen property or pay a
+sevenfold fine (wandia); till the fine was paid, the culprit was placed
+under restraint (velekma): a circle was drawn round him on the ground,
+and he was not allowed to step beyond it, and had to stay there
+deprived of his head covering exposed to the sun, sometimes holding a
+heavy stone on his shoulder, sometimes having a sprig of thorns drawn
+between his naked legs.</p>
+<p class="par">A whole village was fined if there was a suicide of a
+sound person, if a corpse was found unburied or unburnt, or if there
+was an undetected murder. In case of the breach of any sumptuary law,
+the inhabitants of <span class="pagenum">[<a id="xd21e1607" href=
+"#xd21e1607" name="xd21e1607">37</a>]</span>the offender’s
+village were tabooed and their neighbours prohibited from dealing or
+eating with them.</p>
+<p class="par">Oaths were either mere asseverations on one’s eyes
+or on one’s mother or imprecations by touching the ground or by
+throwing up handful of sand or by raising the hand towards the sun, or
+by touching a pebble, or appeals to the insignia of some deity, or to
+the Buddhist scriptures or to Buddha’s mandorla. The forsworn
+person was punished in this world itself except in the last mentioned
+two instances when the perjurer would suffer in his next birth.</p>
+<p class="par">There were five forms of ordeal, resorted to in land
+disputes and the villagers were summoned to the place of trial by
+messengers showing them a cloth tied with 3 knots.</p>
+<p class="par">The ordeal of hot oil required the adversaries to put
+their middle fingers in boiling oil and water mixed with cow dung; if
+both parties got burnt the land in dispute was equally divided;
+otherwise the uninjured party got the whole land.</p>
+<p class="par">The other four modes consisted of the disputants
+partaking of some rice boiled from the paddy of the field in dispute,
+breaking an earthen vessel and eating of a cocoanut that was placed on
+the portion of the land in question, removing rushes laid along the
+boundary line in dispute, or striking each other with the mud of the
+disputed field; and the claim was decided against the person to whom
+some misfortune fell within 7 to 14 days.</p>
+<p class="par">There were two other forms which had fallen into disuse
+even in ancient times owing to the severity of the tests <i>viz.</i>
+carrying a red hot iron in hand seven paces without being burnt, and
+picking some coins out of a vessel containing a cobra without being
+bitten. <span class="pagenum">[<a id="xd21e1623" href="#xd21e1623"
+name="xd21e1623">38</a>]</span></p>
+</div>
+</div>
+<div id="ch12" class="div1 chapter"><span class="pagenum">[<a href=
+"#xd21e307">Contents</a>]</span>
+<div class="divHead">
+<h2 class="label">CHAPTER XII.</h2>
+<h2 class="main"><i>RITES OF INDIVIDUAL LIFE.</i></h2>
+</div>
+<div class="divBody">
+<p class="par first">When a mother is pregnant she avoids looking at
+deformed persons, or ugly images and pictures, fearing the impression
+she gets from them may influence the appearance of her offspring;
+during this delicate period she generally pounds rice with a pestle, as
+the exertion is supposed to assist delivery, and for the same purpose a
+few hours before the birth of the child all the cupboards in the house
+are unlocked. For her to cling to, when the pains of child-birth are
+unbearable, a rope tied to the roof hangs by the mat or bedside.</p>
+<p class="par">The water that the child is washed in after birth is
+poured on to the foot of a young tree, and the latter is remembered and
+pointed out to commemorate the event; a little while after the infant
+is ushered into the world a rite takes place, when a drop of human milk
+obtained from some one other <span class="corr" id="xd21e1635" title=
+"Source: then">than</span> the mother mixed with a little gold is given
+to the babe (rankiri kata gânavâ), and the little
+child’s ability to learn and pronounce well is assured.</p>
+<p class="par">When the sex of the child is known, if it be a boy a
+pestle is thrown from one side of the house to the other; if a girl, an
+ikle broom; those who are not in the room pretend to find out whether
+it is a she or a he by its first cry, believing it is louder in the
+case of the former than of the latter. The cries of the babe are
+drowned by those of the nurse, lest the spirits of the forest become
+aware of its presence and inflict injury on it.</p>
+<p class="par">At the birth of the first born cocoanut shells are
+pounded in a mortar.</p>
+<p class="par">The mother is never kept alone in the room, a light is
+kept burning in it night and day, and the oil of the margosa is much
+used in the room for protection; care is taken that the navel cord is
+not buried and a little of it is given to the mother with betel if she
+fall severely ill. Visitors to the lying-in-room give presents to the
+midwife when the child is handed to them, especially if it is the
+first-born one.</p>
+<p class="par">A month after birth, the babe, nicely dressed and with
+tiny garlands of <i lang="la">acorus calamus</i> (wadakaha) and
+<i lang="la">allium sativum</i> (sudu lûnu) tied round its wrists
+and lamp-black applied under the eye-brows, is for the first time
+brought out to see the light of day (doṭṭavadanavâ);
+and it is made to look at a lamp placed in the centre of a mat or
+table, with cakes (kevum) made of rice-flour, jaggery, and cocoanut
+oil, plantains, rice boiled with cocoanut milk (kiribat), and other
+eatables placed around it. The midwife then hands round the little
+child to the relatives and gets some presents for herself.</p>
+<p class="par">The rite of eating rice (<span lang="si-latn">indul
+katagânavâ</span> or <span lang="si-latn">bat
+kavanavâ</span>) is gone through when the child is seven months
+old; the same eatables <span class="pagenum">[<a id="xd21e1660" href=
+"#xd21e1660" name="xd21e1660">39</a>]</span>are spread on a
+plantain-leaf with different kinds of coins, and the child placed among
+them; what it first touches is carefully observed, and if it be kiribat
+it is considered very auspicious. The father or grandfather places a
+few grains of rice in the child’s mouth, and the name that is
+used at home (bat nama) is given on that day. The astrologer, who has
+already cast the infant’s horoscope and has informed the parents
+of its future, is consulted for a lucky day and hour for the
+performance of the above observances.</p>
+<p class="par">The children are allowed to run in complete nudity till
+about five years and their heads are fully shaved when young; a little
+of the hair first cut is carefully preserved. From an early age a boy
+is sent every morning to the pansala, where the village priest keeps
+his little school, till a certain course of reading is completed and he
+is old enough to assist the father in the fields. The first day he is
+taught the alphabet a rite is celebrated (at pot tiyanava), when a
+platform is erected, and on it are placed sandal-wood, a light, resin,
+kiribat, kevum, and other forms of rice cakes as an offering to
+Ganêsâ, the god of wisdom, and the remover of all obstacles
+and difficulties. At a lucky hour the pupil washes the feet of his
+future guru, offers him betel, worships him, and receives the book,
+which he has to learn, at his hands, and, as the first letters of the
+alphabet are repeated by him after his master, a husked cocoanut is cut
+in two as an invocation to <span class="corr" id="xd21e1664" title=
+"Source: Ganésâ">Ganêsâ</span>. A girl is less
+favoured and has to depend for her literary education on her mother or
+an elder sister; more attention, however, is paid to teach her the
+domestic requirements of cooking, weaving and knitting, which will make
+her a good wife.</p>
+<p class="par">On the attainment of the years of puberty by a girl she
+is confined to a room, no male being allowed to see her or be seen by
+her. After two weeks she is taken out with her face covered and bathed
+at the back of the house by the female inmates, except little girls and
+widows, with the assistance of the family laundress, who takes all the
+jewellry on the maiden’s person. Near the bathing-place are kept
+branches of any milk-bearing tree, usually of the jak tree. On her
+return from her purification, her head and face, still covered, she
+goes three times round a mat having on it kiribat, plantains, seven
+kinds of curries, rice, cocoanuts, and, in the centre, a lamp With
+seven lighted wicks; and as she does she pounds with a pestle some
+paddy scattered round the provisions. Next, she removes the covering,
+throws it on to the dhôbî (washerwoman) and, after making
+obeisance to the lamp and, putting out its wicks by clapping her hands,
+presents the laundress with money placed on a betel leaf. She is then
+greeted by her relatives, who are usually invited to a feast, and is
+presented by them with valuable trinkets. Everything that was made use
+of for the ceremony is given to the washerwoman. In some cases, till
+the period of purification is over, the maiden is kept in a separate
+hut which is afterwards burnt down. Girls who have arrived at the age
+of puberty are not allowed to remain alone, as devils may possess them
+and drive them mad; and till three months have elapsed no fried food of
+any sort is given to them.</p>
+<p class="par">The ‘shaving of the beard’ is the rite the
+young man has to go through, it is performed at a lucky hour and
+usually takes place a few days before marriage; the barber here plays
+the important part the laundress did in the other. The shavings are put
+into a cup, and the person operated on, as well as his relatives who
+have been invited, put money into it; this is taken by the barber; and
+the former are thrown on to a roof that they may not be trampled
+upon.</p>
+<p class="par">Marriages are arranged between two families by a
+relative or a trusted servant of one of them, who, if successful, is
+handsomely <span class="pagenum">[<a id="xd21e1674" href="#xd21e1674"
+name="xd21e1674">40</a>]</span>rewarded by both parties. The chances of
+success depend on the state of the horoscopes of the two intended
+partners, their respectability which forms a very important factor in
+the match, the dowry which used to consist of agricultural implements,
+a few head of cattle, and domestic requisites, together with a small
+sum of money to set the couple going, and, if connected, the distance
+of relationship. Two sisters’ or brothers’ children are
+rarely allowed to marry, but the solicitation of a mother’s
+brother’s or father’s sister’s son is always
+preferred to that of any other.</p>
+<p class="par">A few days before the marriage, the two families, in
+their respective hamlets, send a messenger from house to house to ask,
+by presenting betel, the fellow-villagers of their own caste for a
+breakfast; and the guests bring with them presents in money. Only few,
+however, are invited to the wedding; and the party of the bridegroom,
+consisting of two groomsmen, an attendant carrying a talipot shade over
+him, musicians, pingo-bearers, relatives and friends, arrives in the
+evening at the bride’s village and halts at a distance from her
+house. A messenger is then sent in advance with a few pingo-loads of
+plantains, and with betel-leaves equal in number to the guests, to
+inform of their arrival; and when permission is received to proceed,
+generally by the firing of a jingal, they advance, and are received
+with all marks of honour; white cloth is spread all the way by the
+washerwoman, and at the entrance a younger brother of the bride washes
+the bridegroom’s feet and receives a ring as a present. A sum of
+money is paid to the dhôbi (washerwoman) as a recompense for her
+services. They are then entertained with music, food and betel till the
+small hours of the morning, when the marriage ceremony commences. The
+bride and bridegroom are raised by two of their maternal uncles on to a
+dais covered with white cloth, and having on it a heap of raw rice,
+cocoanuts, betel leaves and coins. A white jacket and a cloth to wear
+are presented by the bridegroom to the bride; betel and balls of boiled
+rice are exchanged; their thumbs are tied together by a thread, and,
+while water is poured on their hands from a spouted vessel by the
+bride’s father, certain benedictory verses are recited. Last of
+all, a web of white cloth is presented by the bridegroom to the
+bride’s mother; and it is divided among her relatives.</p>
+<p class="par">In connection with this presentation it is said that if
+the mother-in-law be dead, the web should be left in a thicket hard by
+to appease her spirit.</p>
+<p class="par">On the day after the wedding the married couple return
+to their future home with great rejoicing, and on their entering the
+house a husked cocoanut is cut in two on the threshold.</p>
+<p class="par">The tokens of virginity are observed by the
+bridegroom’s mother, and the visit of the parents and relatives
+of the bride a few days after completes the round of ceremonies.</p>
+<p class="par">There is a peculiar custom fast disappearing, and almost
+totally extinct, called Kula Kanavâ, that is, making one
+respectable by eating with him. If a member of a family makes a
+mésalliance he is cast out of his clan, and should he want his
+children and himself to be recognized and taken back by the relatives,
+the latter are induced to attend and partake of a feast given by him at
+his house. The ‘making up’ takes place when very many years
+have elapsed, and only if the wife who was the cause of the breach is
+dead. The difference due to marriage with another caste or nationality
+is never healed up.</p>
+<p class="par">Even in the presence of death, ceremonies are not
+wanting; if the dying patient is known to have been fond of his earthly
+belongings, and seems to delay in quitting this life, a few pieces of
+his furniture are washed and a little drop of the water given to
+<span class="pagenum">[<a id="xd21e1688" href="#xd21e1688" name=
+"xd21e1688">41</a>]</span>him. A lamp is kept burning near the corpse,
+the body is washed before burial and a piece of cotton or a betel-leaf
+is put into its mouth. All the time the body is in the house nothing is
+cooked, and the inmates eat the food supplied by their neighbours
+(adukku).</p>
+<p class="par">No one of the same village is told of the death, but all
+are expected to attend the funeral; the outlying villages, however, are
+informed by a relative who goes from house to house conveying the sad
+news.</p>
+<p class="par">The visitors are given seats covered with white cloth;
+and the betel for them to chew are offered with the backs of the leaves
+upwards as an indication of sorrow. Some times only the relatives come,
+while friends leave betel at a distance from the house and go away
+fearing pollution. It may be observed that, according to the Sinhalese
+belief, pollution is caused by the attaining of puberty by a maiden
+which lasts fourteen days; by the monthly flow of a woman which lasts
+till she bathes; by child-birth which lasts one month; and by death
+which lasts three months.</p>
+<p class="par">Friends and relatives salute the body with their hands
+clasped in the attitude of prayer, and only the members of the family
+kiss it. The route along which the funeral proceeds is previously
+strewn with white sand, and the coffin is carried by the closest
+relatives, with the cloth to be given to the priests for celebrating
+the service thrown on it, over white foot-cloth spread by the
+dhôbi, and preceded by the tom-tom beaters with muffled drums.
+Lights are carried by the coffin and a shade is held over the head of
+it.</p>
+<p class="par">The service commences with the intoning of the three
+Refugees of Buddhism and the Five Vows of abstinence by one of the
+priests, and they are repeated after by those present, all squatting on
+the ground. The cloth, referred to, is then given to be touched by the
+bystanders in order to partake of the merits of the almsgiving; one end
+of it is placed on the coffin, and the other is held by the priests.
+They recite three times the Pali verse that all organic and inorganic
+matter are impermanent, that their nature is to be born and die, and
+that cessation of existence is happiness; and while water is poured
+from a spouted vessel into a cup or basin, they chant the lines that
+the fruits of charity reach the departed even as swollen rivers fill
+the ocean and the rain-water that falls on hill-tops descends to the
+plain. A short <i>ex tempore</i> speech by a priest on the virtues of
+the deceased completes the service.</p>
+<p class="par">If it be a burial, the grave is by the roadside of the
+garden with a thatched covering over it. Two lights are lit at the head
+and the foot of the mound, the bier in which the coffin was carried is
+placed over it, and a young tree planted to mark its site.</p>
+<p class="par">In a cremation, the coffin is first carried with music
+three times round the pyre, and the latter is set fire to by the sons
+or nephews with their faces turned away from it. Those assembled leave
+when the pyre is half burnt; and, on the following day, or a few days
+after, the ashes are collected and buried in the garden of the
+deceased, over which a column is erected, or they are thrown into the
+nearest stream.</p>
+<p class="par">The party bathe before returning to the house, and are
+supplied by the dhôbi with newly-washed clothes; during their
+absence the house is well cleansed and purified by the sprinkling of
+water mixed with cow-dung; and the visitors before leaving partake of a
+meal either brought from some neighbour’s or cooked after the
+body had been removed. <span class="pagenum">[<a id="xd21e1708" href=
+"#xd21e1708" name="xd21e1708">42</a>]</span></p>
+</div>
+</div>
+<div id="ch13" class="div1 chapter"><span class="pagenum">[<a href=
+"#xd21e317">Contents</a>]</span>
+<div class="divHead">
+<h2 class="label">CHAPTER XIII.</h2>
+<h2 class="main"><i>OCCUPATIONS AND INDUSTRIES.</i></h2>
+</div>
+<div class="divBody">
+<p class="par first">In the olden time, people were occupied according
+to their caste, but now they pursue any vocation they choose, carefully
+avoiding the inauspicious hours.</p>
+<p class="par">One man works at his field or goes hunting and honey
+gathering; a second fishes at the village stream with a rod made of the
+midrib of the kitul leaf; a third slings his basket of garden produce
+at the ends of a kitul shaft and carries them on his shoulders to towns
+or village fairs; a fourth climbs the palm trees with his ankles
+encircled by a ring of cocoanut leaf and picks the fruit with his hand;
+a fifth taps for toddy the blossoms of several cocoanut trees by
+coupling their crowns with stout ropes to walk upon and the straight
+boughs with smaller ropes to support himself; a sixth brings for sale
+from the county straw and firewood in single or double bullock carts
+and a seventh transports cocoanuts, salt, and dried fish to centres of
+trade by pack bullocks or in flat bottomed boats.</p>
+<p class="par">The women either make molasses from the unfermented
+toddy; or plait mats of dyed rushes in mazy patterns; or earn a
+pittance by selling on a small stand by the roadside the requisites for
+a chew of betel; or hawk about fruits and vegetables in baskets carried
+on their heads; or keep for sale, on a platform in the verandah,
+sweetmeats and other eatables protected from the crows which infest the
+place by a net; or make coir by beating out the fibre from soaked
+cocoanut husks; or attend to their domestic duties with a child astride
+their hips; or seated lull their infant child to sleep on their
+outstretched legs.</p>
+<p class="par">Various ceremonies are performed in the sylvan
+occupations of hunting and honey gathering.</p>
+<p class="par">“Hunting parties of the Kandian Sinhalese of the
+North Central Province perform a ceremony which is very similar to that
+of the Wanniyas<a class="noteref" id="xd21e1725src" href="#xd21e1725"
+name="xd21e1725src">1</a> and Veddahs<a class="noteref" id=
+"xd21e1728src" href="#xd21e1728" name="xd21e1728src">2</a> when about
+to leave their village on one of their expeditions in the forest. Under
+a large shady tree they prepare a maessa, or small covered shrine,
+which is raised about three feet off the ground, and is open only in
+front; it is supported on four sticks set in the ground. In this they
+offer the following articles if available, or as many as possible of
+them:—one hundred betel leaves, one hundred arekanuts, limes,
+oranges, pine apples, sugar cane, a head of plantains, a cocoanut, two
+quarts of rice boiled specially at the site of the offering, and silver
+and gold. Also the flowers of the arekanut tree, the cocoanut, and
+ratmal tree. All are purified by lustration and incense, as usual, and
+dedicated. They then light a small lamp at the front of the offering,
+and remain there watching it until it expires, differing in this
+respect from the practice of the Wanniyas, who must never see the light
+go out. Before the light expires they perform obeisance towards the
+offering, and utter aloud the following prayer for the favour and
+protection of the forest deities, which must also be repeated every
+morning during the expedition, after their millet cake,
+gini-pûva, has been eaten, before starting for the day’s
+hunting:—</p>
+<p class="par">This is for the favour of the God Ayiyanâr; for
+the favour of the Kiri Amma, for the favour of the Kataragama God
+(Skanda) <span class="pagenum">[<a id="xd21e1733" href="#xd21e1733"
+name="xd21e1733">43</a>]</span>for the favour of Kalu
+Dêvatâ; for the favour of Kambili Unnæhæ; for
+the favour of Ilandâri Dêvatâ Unnæhæ; for
+the favour of Kadavara Dêvatâ Unnæhæ; for the
+favour of Galê Bandâra; for the favour of the Hat
+Rajjuruvô. We are going to your jungle (uyana); we do not want to
+meet with even a single kind of [dangerous] wild animals. We do not
+want to meet with the tall one (elephant), the jungle watcher (bear),
+the animal with the head causing fear (snake), the leopard. You must
+blunt the thorns. We must meet with the horn bearer (sambar deer), the
+deer (axis), the ore full of oil (pig), the noosed one (iguâna),
+the storehouse (beehive). We must meet about three pingo
+(carrying-stick) loads of honey. By the favour of the Gods. We ask only
+for the sake of our bodily livelihood<a class="noteref" id=
+"xd21e1735src" href="#xd21e1735" name="xd21e1735src">3</a>”.</p>
+<p class="par">The jungle attached to a village was the game preserve
+of its inhabitants; game laws were concerned with the boundaries of the
+village jungle, and with rights of ownership of the game itself. One
+half of the game killed by a stranger belonged to the village, and the
+headman of the village was entitled to a leg and four or five pounds of
+flesh of every wild animal killed by the villagers.</p>
+<p class="par">For regulating the time and manner of fishing in sea,
+old communal rules have been legalised and are now in force. Fishing
+with large nets (mâdel) begins about 1st October and ends by May
+31st in each year; the number of boats and nets to be used in each
+inlet is limited; the boats and nets are registered and every
+registered boat and net is used in the warâya (inlets) by
+rotation in order of register; the turn of each net and boat begins at
+sunrise and ends at sunrise of the next day; the headman who supervises
+these is called the mannandirâle. Whenever koralebabbu,
+bôllo, ehelamuruvo and such other fish come into the
+warâya, so long as these swarm in the inlet they should be caught
+by rod and line and nothing else; when they are leaving the inlet, the
+headman in consultation with at least six fishermen appoint a date from
+which boru del or visi del may be used; on no account are mahadel
+allowed to be used<a class="noteref" id="xd21e1742src" href=
+"#xd21e1742" name="xd21e1742src">4</a>.</p>
+<p class="par">Each of the boats with its nets belongs to several
+co-owners and “on a day’s fishing the produce is drawn
+ashore, is divided in a sufficient number of lots, each estimated to be
+worth the same assigned value, and these lots are so distributed that
+1–50 goes to the owner of the land on which the fish are brought
+to shore, 1\4 to those engaged in the labour, 1–5 for the
+assistance of extra nets etc., rendered by third parties in the process
+of landing and securing the fish, which together equal 47–100 and
+the remaining 53–100 go to the owners of the boat and net
+according to their shares therein”<a class="noteref" id=
+"xd21e1749src" href="#xd21e1749" name="xd21e1749src">5</a>.</p>
+<p class="par">Owners of cattle have brand marks to distinguish the
+cattle of their caste and class from those of others; individual
+ownership is indicated by branding in addition the initial letters of
+the owner’s name.</p>
+<p class="par">Herdsmen who tend cattle for others are entitled in the
+case of the bulls and the he buffaloes they tend to their labour, in
+the case of cows and she buffaloes to every second third and fifth calf
+born, and in the case of calves to a half share interest in the young
+animals themselves.</p>
+<p class="par">“At the first milking of a cow there is a ceremony
+called kiri ettirima. The cow is milked 3 different mornings
+successively, when the milk is boiled, and poured into three different
+vessels, till the whole is coagulated. On the fourth day, butter from
+each vessel is preserved in a clean <span class="corr" id="xd21e1759"
+title="Source: bason">basin</span>, to form the principal part of the
+ceremony at a convenient time. <span class="pagenum">[<a id="xd21e1762"
+href="#xd21e1762" name="xd21e1762">44</a>]</span>From that day the milk
+may be used, but with particular care never to throw the least milk, or
+any water that might have washed the milk basons, out of doors. When
+the convenient time has arrived a bunch of plantains is prepared, cakes
+are baked, three pots of rice are boiled, a vegetable curry, and a
+condiment are prepared by an individual who must manifest all cleanness
+on the occasion, even to the putting a handkerchief before his mouth to
+present the saliva from falling into the ingredients. All these
+preparations are brought to an apartment swept and garnished for the
+purpose where the kapuva cleanly clothed enters and burns sandarac
+powder, muttering incantations with the intent of removing all evil
+supposed to rest upon the family, and of bringing down a blessing upon
+them and their cattle.</p>
+<p class="par">Next the kapuva takes 7 leaves of the plantain tree and
+lays 5 of them in order on the table, canopied, and spread with white
+cloth, in honour of the gods Wiramunda deviyo, Kosgama deviyo, Pasgama
+deviyo, Combihamy, and Weddihamy; and the other 2 are put on piece of
+mat on the ground in honour of the washer and the tom tom beater
+supposed to have attended these supernatural beings. Over all these
+leaves the boiled rice from one of the pots is divided, then from the
+second and third. He afterwards does the same with the curry, and the
+condiment, cakes, plantains etc., prepared for the performance. He then
+pretends to repeat the same process by way of deception making a
+motion, and sounding the ladle on the brim of the pots, as if rice and
+other ingredients were apportioned the second time etc., to satisfy the
+gods and the two attendants.</p>
+<p class="par">The kapuva next takes a little of every ingredient from
+all the leaves, both on the table and on the ground, into a cup (made
+of leaves), and supporting it over his head marches out from the
+apartment, closing its door; and he conveys it either to the fold of
+the cattle, or to some elevated place where he dedicates and offers it
+to the many thousands of the demons and their attendants who are
+supposed to have accompanied the above particular gods, praying them,
+by means of incantations, to accept the offering he has brought before
+them. From hence he returns to the door of the apartment he had closed,
+and knocking at it, as if to announce his entrance, he opens it and
+mutters a few more incantations, praying the gods to allow them,
+(including himself and the members of the family) to partake of the
+remnants that have been offered in their honour. After these ceremonies
+are performed, the kapuva, with all the rest, partakes of everything
+that was prepared, and the owner of the cow may from this day dispose
+of the milk according to his own pleasure.”<a class="noteref" id=
+"xd21e1768src" href="#xd21e1768" name="xd21e1768src">6</a>.</p>
+<div class="par">Rural rites differing in details in different
+localities are observed by the Singhalese peasantry in their
+agricultural pursuits.<a class="noteref" id="xd21e1773src" href=
+"#xd21e1773" name="xd21e1773src">7</a> <span class="pagenum">[<a id=
+"xd21e1887" href="#xd21e1887" name="xd21e1887">45</a>]</span></div>
+<p class="par">In all places a lucky day for ploughing is fixed in
+consultation with an astrologer. It is considered unfortunate to
+<span class="corr" id="xd21e1890" title="Source: bigin">begin</span>
+work on the 1st or 2nd day of the month, and after the work is begun it
+must be desisted from on <span class="corr" id="xd21e1893" title=
+"Source: unluckcy">unlucky</span> days such as the 7th, 8th, 9th, 13th,
+14th and 21st.</p>
+<p class="par">Sowing is also commenced at a lucky day and hour
+pronounced by the astrologer to be the most favourable. In a corner of
+the field, on a mound of mud where are placed a ginger or a habarala
+plant (arum maculatum), a cocoanut or an areka flower and some saffron,
+is sown a handful of the first seed and dedicated to the gods; and
+after that the entire field is sown.</p>
+<p class="par">To drive away insects from the growing rice, charm-lamps
+are lighted at the four corners of the field or a worm is enclosed in a
+charmed orange and buried there or a fly or grub is fumigated with
+charmed resin smoke and bidden to depart or a cultivator sounds a
+charmed bell metal plate with a kaduru stick crying to the flies
+“yan yanta” (please go).</p>
+<p class="par">When the reaping time comes the portion of rice
+dedicated to the gods is first reaped by some person who is not a
+member of the proprietor’s family. It is kept apart on an
+elevated place till the reaping of the rest of the field is done when
+it is cooked and ceremonially offered to the kapurâla.</p>
+<p class="par">The threshing is done on a floor specially prepared;
+when the crop is ripe a small pit is made in the centre of the
+threshing floor in which are placed a margosa plant, and a conch shell
+containing a piece of the tolabu plant (<span lang="la">crinum
+asiaticum</span>) and of the hiressa (<span lang="la">vitis cissus
+quadrangularis</span>), a piece of metal, charcoal and a small grain
+sheaf. Besting on these is an ellipsoidal luck stone (arakgala), round
+which are traced with ashes three concentric circles bisected by lines
+and in the segments are drawn representations of a broom, a scraper, a
+flail, a measure, agricultural <span class="corr" id="xd21e1910" title=
+"Source: inplements">implements</span> and Buddha’s foot
+print.</p>
+<p class="par">At the lucky hour the cultivator walks three times round
+the inner circles of the <span class="corr" id="xd21e1916" title=
+"Source: theshing">threshing</span> floor with a sheaf on his head,
+bowing to the centre stone at east, north, west and south and casts
+down the sheaf on the centre stone prostrating himself. The rest of the
+sheaves are then brought in and the threshing begins.</p>
+<p class="par">The harvest is brought down on a full moon day and some
+of the new paddy is husked, pounded, boiled with milk and offered to
+the gods in a dêvala or on a temporary altar under a tree by the
+field, and followed by a general feasting.</p>
+<p class="par">Persons cultivating their fields with their own cattle,
+implements, seed paddy and the like receive the whole produce less the
+payments of the watchers (waravêri) and the perquisites of the
+headman.</p>
+<p class="par">When the fields are given out to be cultivated for a
+share of the produce, if the field owner supplies the cultivator with
+the cattle, implements of labour, and seed paddy the produce is divided
+equally by the owner and the cultivator; if the field owner supplies
+nothing he only gets 1\4 of the produce.</p>
+<p class="par">When an allotment of field is owned by several
+co-owners, it is cultivated alternately on a complicated system called
+<i>tattumâru</i><a class="noteref" id="xd21e1929src" href=
+"#xd21e1929" name="xd21e1929src">8</a>.</p>
+<div class="par">There is a jargon used in Ceylon by hunters and
+pilgrims travelling in forests<a class="noteref" id="xd21e1937src"
+href="#xd21e1937" name="xd21e1937src">9</a>, by the outcaste rodiyas
+who go about begging and thieving<a class="noteref" id="xd21e1940src"
+href="#xd21e1940" name="xd21e1940src">10</a>; and by cultivators while
+working in their fields<a class="noteref" id="xd21e1949src" href=
+"#xd21e1949" name="xd21e1949src">11</a>. This jargon has many words
+used by the Veddahs<a class="noteref" id="xd21e1958src" href=
+"#xd21e1958" name="xd21e1958src">12</a>. <span class="pagenum">[<a id=
+"xd21e1967" href="#xd21e1967" name="xd21e1967">46</a>]</span></div>
+</div>
+<div class="footnotes">
+<hr class="fnsep">
+<p class="par footnote"><span class="label"><a class="noteref" id=
+"xd21e1725" href="#xd21e1725src" name="xd21e1725">1</a></span>
+Taprobanian (1887) vol. 2 p. 17 (Neville). <a class="fnarrow"
+href="#xd21e1725src">↑</a></p>
+<p class="par footnote"><span class="label"><a class="noteref" id=
+"xd21e1728" href="#xd21e1728src" name="xd21e1728">2</a></span> The
+Veddas (1911) p. 252 (Seligmann). <a class="fnarrow" href=
+"#xd21e1728src">↑</a></p>
+<p class="par footnote"><span class="label"><a class="noteref" id=
+"xd21e1735" href="#xd21e1735src" name="xd21e1735">3</a></span> Ancient
+Ceylon (1909) p. 169. (Parker). <a class="fnarrow" href=
+"#xd21e1735src">↑</a></p>
+<p class="par footnote"><span class="label"><a class="noteref" id=
+"xd21e1742" href="#xd21e1742src" name="xd21e1742">4</a></span> Govt.
+Gazette No. 6442 of 19th May 1911<span class="corr" id="xd21e1744"
+title="Not in source">.</span> <a class="fnarrow" href=
+"#xd21e1742src">↑</a></p>
+<p class="par footnote"><span class="label"><a class="noteref" id=
+"xd21e1749" href="#xd21e1749src" name="xd21e1749">5</a></span> The
+Aryan village in India and Ceylon (1882) p. 205 (Phear). <a class=
+"fnarrow" href="#xd21e1749src">↑</a></p>
+<p class="par footnote"><span class="label"><a class="noteref" id=
+"xd21e1768" href="#xd21e1768src" name="xd21e1768">6</a></span> The
+Friend (old series) Vol. IV (1840–1841) p. 211. David de Silva
+(Ambalangeda). <a class="fnarrow" href=
+"#xd21e1768src">↑</a></p>
+<p class="par footnote"><span class="label"><a class="noteref" id=
+"xd21e1773" href="#xd21e1773src" name="xd21e1773">7</a></span>
+<i>Vide</i>:—</p>
+<div class="table">
+<table>
+<tr>
+<td colspan="4" class="cellLeft cellRight cellTop">The friend (old
+series) (1840–1841) Vol. IV p. 189 (David de Silva).</td>
+</tr>
+<tr>
+<td class="cellLeft"><i><span class="corr" id="xd21e1785" title=
+"Source: J R A S">J.R.A.S.</span></i></td>
+<td>(Ceylon)</td>
+<td>(1848–1849)</td>
+<td class="cellRight">Vol. II No. 4 p. 31 (R. E. Lewis).</td>
+</tr>
+<tr>
+<td class="cellLeft">
+<table class="ditto">
+<tr class="s">
+<td>J.R.A.S.</td>
+</tr>
+<tr class="d">
+<td>,,</td>
+</tr>
+</table>
+</td>
+<td>
+<table class="ditto">
+<tr class="s">
+<td>(Ceylon)</td>
+</tr>
+<tr class="d">
+<td>,,</td>
+</tr>
+</table>
+</td>
+<td>(1880)</td>
+<td class="cellRight">Vol. VI No. 21 p. 46 (Ievers).</td>
+</tr>
+<tr>
+<td class="cellLeft">
+<table class="ditto">
+<tr class="s">
+<td>J.R.A.S.</td>
+</tr>
+<tr class="d">
+<td>,,</td>
+</tr>
+</table>
+</td>
+<td>
+<table class="ditto">
+<tr class="s">
+<td>(Ceylon)</td>
+</tr>
+<tr class="d">
+<td>,,</td>
+</tr>
+</table>
+</td>
+<td>(1883)</td>
+<td class="cellRight">Vol. VIII No. 26 p. 44 (Bell).</td>
+</tr>
+<tr>
+<td class="cellLeft">
+<table class="ditto">
+<tr class="s">
+<td>J.R.A.S.</td>
+</tr>
+<tr class="d">
+<td>,,</td>
+</tr>
+</table>
+</td>
+<td>
+<table class="ditto">
+<tr class="s">
+<td>(Ceylon)</td>
+</tr>
+<tr class="d">
+<td>,,</td>
+</tr>
+</table>
+</td>
+<td>(1884)</td>
+<td class="cellRight">Vol. VIII No. 29 p. 331 (J. P. Lewis).</td>
+</tr>
+<tr>
+<td class="cellLeft">
+<table class="ditto">
+<tr class="s">
+<td>J.R.A.S.</td>
+</tr>
+<tr class="d">
+<td>,,</td>
+</tr>
+</table>
+</td>
+<td>
+<table class="ditto">
+<tr class="s">
+<td>(Ceylon)</td>
+</tr>
+<tr class="d">
+<td>,,</td>
+</tr>
+</table>
+</td>
+<td>(1889)</td>
+<td class="cellRight">Vol. XI No. 39 p. 17 (Bell).</td>
+</tr>
+<tr>
+<td class="cellLeft">
+<table class="ditto">
+<tr class="s">
+<td>J.R.A.S.</td>
+</tr>
+<tr class="d">
+<td>,,</td>
+</tr>
+</table>
+</td>
+<td>
+<table class="ditto">
+<tr class="s">
+<td>(Ceylon)</td>
+</tr>
+<tr class="d">
+<td>,,</td>
+</tr>
+</table>
+</td>
+<td>(1905)</td>
+<td class="cellRight">Vol. XVIII No. 56 p. 413 (Comaraswamy).</td>
+</tr>
+<tr>
+<td class="cellLeft">
+<table class="ditto">
+<tr class="s">
+<td>J.R.A.S.</td>
+</tr>
+<tr class="d">
+<td>,,</td>
+</tr>
+</table>
+</td>
+<td>(Great Britain)</td>
+<td>(1885)</td>
+<td class="cellRight">Vol. XVII p. 366 (Lemesurier).</td>
+</tr>
+<tr>
+<td colspan="4" class="cellLeft cellRight">Taprobanian (1885) Vol. I p.
+94 (Neville).</td>
+</tr>
+<tr>
+<td colspan="4" class="cellLeft cellRight">Orientalist (1887) Vol. III
+p. 99 (Bell).</td>
+</tr>
+<tr>
+<td colspan="4" class="cellLeft cellRight">Spolia Zeylanica (1908)
+(Parson).</td>
+</tr>
+<tr>
+<td colspan="4" class="cellLeft cellRight">North Central Province
+Manual (1899) p. 181 (Ievers).</td>
+</tr>
+<tr>
+<td colspan="4" class="cellLeft cellRight cellBottom">The Book of
+Ceylon (1908) p. 382 (Cave).</td>
+</tr>
+</table>
+</div>
+ <a class="fnarrow" href="#xd21e1773src">↑</a>
+<p class="par footnote"><span class="label"><a class="noteref" id=
+"xd21e1929" href="#xd21e1929src" name="xd21e1929">8</a></span> Vide
+glossary in the <a href="#appendix">appendix</a>. <a class=
+"fnarrow" href="#xd21e1929src">↑</a></p>
+<p class="par footnote"><span class="label"><a class="noteref" id=
+"xd21e1937" href="#xd21e1937src" name="xd21e1937">9</a></span> For
+hunter’s jargon vide Taprobanian Vol. 2 p. 19. <a class=
+"fnarrow" href="#xd21e1937src">↑</a></p>
+<p class="par footnote"><span class="label"><a class="noteref" id=
+"xd21e1940" href="#xd21e1940src" name="xd21e1940">10</a></span></p>
+<table class="ditto">
+<tr class="s">
+<td>For</td>
+</tr>
+<tr class="d">
+<td>,,</td>
+</tr>
+</table>
+Rodi
+<table class="ditto">
+<tr class="s">
+<td>jargon</td>
+</tr>
+<tr class="d">
+<td>,,</td>
+</tr>
+</table>
+<table class="ditto">
+<tr class="s">
+<td>vide</td>
+</tr>
+<tr class="d">
+<td>,,</td>
+</tr>
+</table>
+<table class="ditto">
+<tr class="s">
+<td>Taprobanian</td>
+</tr>
+<tr class="d">
+<td>,,</td>
+</tr>
+</table>
+Vol. 2 p. 90. <a class="fnarrow" href="#xd21e1940src">↑</a>
+<p class="par footnote"><span class="label"><a class="noteref" id=
+"xd21e1949" href="#xd21e1949src" name="xd21e1949">11</a></span></p>
+<table class="ditto">
+<tr class="s">
+<td>For</td>
+</tr>
+<tr class="d">
+<td>,,</td>
+</tr>
+</table>
+cultivator’s
+<table class="ditto">
+<tr class="s">
+<td>jargon</td>
+</tr>
+<tr class="d">
+<td>,,</td>
+</tr>
+</table>
+<table class="ditto">
+<tr class="s">
+<td>vide</td>
+</tr>
+<tr class="d">
+<td>,,</td>
+</tr>
+</table>
+<table class="ditto">
+<tr class="s">
+<td>Taprobanian</td>
+</tr>
+<tr class="d">
+<td>,,</td>
+</tr>
+</table>
+Vol. 1 p. 167. <a class="fnarrow" href="#xd21e1949src">↑</a>
+<p class="par footnote"><span class="label"><a class="noteref" id=
+"xd21e1958" href="#xd21e1958src" name="xd21e1958">12</a></span></p>
+<table class="ditto">
+<tr class="s">
+<td>For</td>
+</tr>
+<tr class="d">
+<td>,,</td>
+</tr>
+</table>
+Veddi dialect
+<table class="ditto">
+<tr class="s">
+<td>vide</td>
+</tr>
+<tr class="d">
+<td>,,</td>
+</tr>
+</table>
+<table class="ditto">
+<tr class="s">
+<td>Taprobanian</td>
+</tr>
+<tr class="d">
+<td>,,</td>
+</tr>
+</table>
+Vol. 1 p. 29. <a class="fnarrow" href=
+"#xd21e1958src">↑</a></div>
+</div>
+<div id="ch14" class="div1 chapter"><span class="pagenum">[<a href=
+"#xd21e327">Contents</a>]</span>
+<div class="divHead">
+<h2 class="label">CHAPTER XIV.</h2>
+<h2 class="main"><i>FESTIVALS.</i></h2>
+</div>
+<div class="divBody">
+<p class="par first">The entering of the sun into Aries is celebrated
+as the new year’s day; the ephemeris of the year is drawn up by
+the village astrologer and the necessary information for the observance
+of the festive rites is obtained by presenting him with sweetmeats and
+a bundle of forty betel leaves.</p>
+<p class="par">As the sun is moving into the sign Aries all cease from
+work and either visit temples or indulge in games till a lucky moment
+arrives when every family welcomes the new year with the strains of the
+rabâna. Special kinds of sweetmeats and curries are cooked and
+eaten, cloth of the colour recommended by the astrologer are worn,
+calls exchanged, the headman visited with pingo-loads of presents, and
+a commencement made of the usual daily work.</p>
+<p class="par">At an appointed hour, the people anoint themselves with
+an infusion of oil, kokun leaves (<i lang="la">swietenia
+febrifugia</i>), kalânduru yams (<i lang="la">Cyprus
+rotundus</i>) and nelli fruits (<i lang="la">Phylanthus emblica</i>)
+and an elder of the family rubs a little of it on the two temples, on
+the crown of the head, and on the nape of the neck of each member,
+saying:—</p>
+<div lang="si-latn" class="lgouter">
+<p class="line">Kalu kaputan sudu venaṭuru</p>
+<p class="line">Ẹhẹla kanu liyalana turu</p>
+<p class="line">Gerandianta aṇ enaturu</p>
+<p class="line">Ekasiya vissaṭa desiya vissak</p>
+<p class="line">Maha Brahma Râjayâ atinya</p>
+<p class="line">Âyibôvan âyibôvan
+âyibôvan.</p>
+</div>
+<p class="par first">“This (anointing) is done by the hand of
+Maha Brâhma; long life to you, long life to you, long life to
+you! may you, instead of the ordinary period of life, <i>viz.</i>, 120
+years, live <span class="corr" id="xd21e2007" title=
+"Source: far">for</span> 220 years; till rat-snakes obtain horns, till
+posts of the Ẹhẹla tree (<i>Cassia fistula</i>) put on
+young shoots, and till black crows put on a plumage white.”</p>
+<p class="par">While being annointed the person faces a particular
+direction, having over his head leaves sacred to the ruling planet of
+the day, and at his feet those sacred to the regent of the previous
+day. For each of the days of the week, beginning with Sunday, belong
+respectively the cotton tree (imbul)<span class="corr" id="xd21e2015"
+title="Not in source">,</span> the wood-apple (diwul), the Cochin
+gamboge (kollan), the margosa (kohomba), the holy fig-tree (bo)
+Galidupa arborea (karanda) and the banyan (nuga).</p>
+<p class="par">This rite is followed by the wearing of new clothes,
+after a bath in an infusion of screw-pine (wẹtake)<span class=
+"corr" id="xd21e2020" title="Not in source">,</span> <span lang=
+"la">Suffa acutangula</span> (wẹtakolu), <span lang=
+"la">Evolvulus alsinoides</span> (Vishnu-krânti), <span lang=
+"la">Aristolochia indica</span> (sapsanda), <span lang="la">Crinum
+zeylanicum</span> (godamânel), roots of citron
+(nasnâranmul), root of Aegle marmelos (belimul), stalk of lotus,
+(nelum danḍu), <span lang="la">Plectranthus zeylanicus</span>
+(irivériya), <span lang="la">Cissompelos convolvulus</span>
+(gẹtaveni-vẹl) <span lang="la">Heterepogon hirtus</span>
+(îtana) and bezoar stone (gorôchana).</p>
+<p class="par">This festival is also observed at the Buddhist temples
+when milk is boiled at their entrances and sprinkled on the floor.</p>
+<p class="par">The birthday of the Founder of Buddhism is celebrated on
+the full-moon day of May (wesak). Streets are lined with bamboo
+<span class="pagenum">[<a id="xd21e2049" href="#xd21e2049" name=
+"xd21e2049">47</a>]</span>arches, which are decorated with the young
+leaves of the cocoanut-palm; tall <span class="corr" id="xd21e2051"
+title="Source: supertructures">superstructures</span> (toran) gaily
+adorned with ferns and young king cocoanuts bridge highways at
+intervals; lines of flags of various devices and shapes are drawn from
+tree to tree; booths are erected at every crossing where hospitality is
+freely dispensed to passers-by; and at every rich house the poor are
+fed and alms given to Buddhist priests. Processions wend their way from
+one temple to another with quaintly-shaped pennons and banners, and in
+the intervals of music cries of sâdhu, sâdhu, are raised by
+the pilgrims.</p>
+<p class="par">The Kandy Pẹrahẹra Mangalaya, begins at a
+lucky hour on the first day after the new moon. “A jack-tree, the
+stem of which is three spans in circumference, is selected beforehand
+for each of the four déwâla—the Kataragama,
+Nâtha, Saman, and Pattini; and the spot where it stands is
+decorated and perfumed with sandalwood, frankincense, and burnt resin,
+and a lighted lamp with nine wicks is placed at the foot of the tree.
+At the lucky hour a procession of elephants, tom-tom beaters and
+dancers proceed to the spot, the tree is cut down by one of the tenants
+(the waṭṭôrurâla) with an axe, and it is
+trimmed, and its end is pointed by <span class="corr" id="xd21e2057"
+title="Source: ano-other">another</span> with an adze. It is then
+carried away in procession and placed in a small hole in a square of
+slab rock, buried in the ground or raised platform in the small room at
+the back of the déwâla. It is then covered with a white
+cloth. During the five following days the procession is augmented by as
+many elephants, attendants, dancers, tom-tom beaters and flags as
+possible; and it makes the circuit of the temples at stated periods.
+The processions of the several temples are then joined by one from the
+Daladâ, Mâligâva (the temple of the Sacred Tooth of
+Buddha), and together they march round the main streets of Kandy at
+fixed hours during the five days next ensuing. On the sixth day, and
+for five days more, four palanquins—one for each <span class=
+"corr" id="xd21e2060" title=
+"Source: dêwâla">déwâla</span> are added to
+the procession, containing the arms and dresses of the gods; and on the
+last day the bowl of water (presently to be explained) of the previous
+year, and the poles cut down on the first day of the ceremony. On the
+night of the fifteenth and last day, the Perahẹra is enlarged to
+the fullest limits which the means of the several temples will permit,
+and at a fixed hour, after its usual round, it starts for a ford in the
+river near Kandy, about three miles distant from the temple of the
+Sacred Tooth. The procession from the Mâligâva, however,
+stops at a place called the Adâhana Maluwa, and there awaits the
+return of the others. The ford is reached towards dawn, and here the
+procession waits until the lucky hour (generally about 5 <span class=
+"sc">A. M.</span>) approaches. A few minutes before its arrival the
+chiefs of the four temples, accompanied by a band of attendants, walk
+down in Indian file under a canopy of linen and over cloth spread on
+the ground to the waterside. They enter a boat and are punted up the
+river close to the bank for some thirty yards. Then at a given signal
+(i. e., at the advent of the lucky hour) the four jack poles are thrown
+into the river by the men on shore, while each of the four chiefs, with
+an ornamental silver sword, cuts a circle in the water; at the same
+time one attendant takes up a bowl of water from the circle, and
+another throws away last year’s supply. The boat then returns to
+the shore, the procession goes back to Kandy, the bowls of water are
+placed reverently in the several déwâla, to remain there
+until the following year; and the Perahẹra is at an
+end.”<a class="noteref" id="xd21e2066src" href="#xd21e2066" name=
+"xd21e2066src">1</a> <span class="pagenum">[<a id="xd21e2071" href=
+"#xd21e2071" name="xd21e2071">48</a>]</span></p>
+<p class="par">During the time of the kings, it was on this occasion
+that the provincial governors gave an account of their stewardship to
+their over-lord and had their appointments renewed by him.</p>
+<p class="par">When the rainy months of August, September and October
+are over and the Buddhist monks return to their monasteries from their
+vas retreats, is held the Festival of Lights (Kârtika Mangalya).
+The Buddhist temples are illuminated on the full moon day of November
+by small oil-lamps placed in niches of the walls specially made for
+them; in the olden times all the buildings were bathed in a blaze of
+light, the Royal Palace the best of all, with the oil presented to the
+king by his subjects. This festival is now confined to Kandy.</p>
+<p class="par">The Alut Sâl Mangalya, the festival of New Rice,
+is now celebrated to any appreciable extent only in the Kandian
+Provinces, the last subdued districts of the island. In the villages
+the harvest is brought home by pingo-bearers on the full-moon day of
+January with rural jest and laughter, and portions of it are given to
+the Buddhist priest, the barber and the dhobi of the village; next the
+new paddy is husked, and kiribat dressed out of it.</p>
+<p class="par">In the capital, in the time of the kingdom, this
+festival lasted for four days; “on the first evening the officers
+of the royal stores and of the temples proceeded in state from the
+square before the palace to the crown villages from which the first
+paddy was to be brought. Here the ears of paddy and the new rice were
+packed up for the temples the palace and the royal stores by the
+Gabadânilamés and their officers. The ears of paddy
+carefully put into new earthenware pots and the grain into clean bags,
+were attached to pingos. Those for the Mâligâva (where the
+Sacred Tooth was kept) were conveyed on an elephant for the temples by
+men marching under canopies of white cloth; and those for the palace
+and royal stores by the people of the royal villages of respectable
+caste, well dressed; and with apiece of white muslin over their mouths
+to guard against impurity. This procession, starting on the evening of
+the next day (full-moon day) from the different farms under a salute of
+jingals and attended by flags, tom-tom beaters, etc., was met on the
+way by the 2nd Adigar and a large number of chiefs at some distance
+from the city. From thence all went to the great square to wait for the
+propitious hour, at the arrival of which, announced by a discharge of
+jingals, the procession entered the Mâligâva where the
+distribution for the different temples was made. At the same fortunate
+hour the chiefs and the people brought home their new rice. On the next
+morning the king or governor received his portion consisting of the new
+rice and a selection of all the various vegetable productions of the
+country, which were tasted at a lucky hour.”<a class="noteref"
+id="xd21e2080src" href="#xd21e2080" name="xd21e2080src">2</a>
+<span class="pagenum">[<a id="xd21e2083" href="#xd21e2083" name=
+"xd21e2083">49</a>]</span></p>
+</div>
+<div class="footnotes">
+<hr class="fnsep">
+<p class="par footnote"><span class="label"><a class="noteref" id=
+"xd21e2066" href="#xd21e2066src" name="xd21e2066">1</a></span>
+<i>J.R.A.S.</i>(C. B.) 1881 Vol. VII p. 33. <a class="fnarrow"
+href="#xd21e2066src">↑</a></p>
+<p class="par footnote"><span class="label"><a class="noteref" id=
+"xd21e2080" href="#xd21e2080src" name="xd21e2080">2</a></span>
+Illustrated Supplement to the Examiner (1875) Vol. I p.
+8. <a class="fnarrow" href="#xd21e2080src">↑</a></p>
+</div>
+</div>
+<div id="ch15" class="div1 chapter"><span class="pagenum">[<a href=
+"#xd21e337">Contents</a>]</span>
+<div class="divHead">
+<h2 class="label">CHAPTER XV.</h2>
+<h2 class="main"><i>GAMES, SPORTS AND PASTIMES.</i></h2>
+</div>
+<div class="divBody">
+<p class="par first">On festive days itinerant songmen amuse the
+village folk at open places and greens; they keep time to a dance by
+skilfully whirling metal-plates or small tambourines on their fingers
+or pointed stakes, by striking together sticks, by tossing earthen pots
+up in the air and catching them and they eulogize the hamlet and its
+people in extempore couplets with the refrain, “<span lang=
+"si-latn">tana tanamda tânênâ, tanâ, tamda,
+<span class="corr" id="xd21e2094" title=
+"Source: tânenâ">tânênâ</span>, tana
+tanamda, tana tanamda, tana tanamda,
+tânênâ.</span>”</p>
+<p class="par">The people also enjoy themselves on the merry-go-round
+(katuru onchillâva)—a large revolving wheel on a tall
+wooden superstructure with seats attached; at theatrical
+representations called kôlan nẹtum, rûkada
+nẹtum, and nâdagam; at games of skill and at divers forms
+of outdoor games.</p>
+<p class="par">Kôlan <span class="corr" id="xd21e2102" title=
+"Source: netuma">nẹtuma</span> is a series of mimetic dances of a
+ludicrous character by actors dressed like animals and demons, wearing
+masks and sometimes perched on high stilts.</p>
+<p class="par">The rûkada nẹtuma is a marionette show of
+the ordinary incidents of village life—usually of the adventures
+of a married couple, a hevârala (a militia guard) and his wife
+Kadiragoda lamayâ; the former goes to the wars and returns with
+his eyes and ears off only to be beaten by his wife who soon after
+falls ill with labour pains, and devil dancers are requisitioned to
+relieve her; Pinnagoda râla is the clown of the show.</p>
+<p class="par">The nâdagama is a dramatic play and for its
+performance a circular stage is erected with an umbrella-shaped tent
+over it; round it sits the audience, who, though admitted free,
+willingly contribute something into the collection-box brought by the
+clown (kônangiya) at the end of the play. Before the drama
+begins, each of the actors, in tinselled costume, walks round the stage
+singing a song appropriate to his character. The piece represented is
+based on a popular tale or an historical event.</p>
+<p class="par">Games of skill and chance are played on boards made for
+that purpose.<a class="noteref" id="xd21e2111src" href="#xd21e2111"
+name="xd21e2111src">1</a></p>
+<p class="par">In Olinda Keliya a board having seven holes a side is
+used; only two can take part in the game, and each in turn places
+olinda seeds (<i lang="la">abrus precatorius</i>) in the holes and the
+object of the opponent is to capture the other’s seeds according
+to certain rules.<a class="noteref" id="xd21e2119src" href="#xd21e2119"
+name="xd21e2119src">2</a></p>
+<p class="par">In Pancha Keliya dice and six cowries are used; the
+latter are taken into the player’s hand and dropped, and the
+shells which fall on the reverse side are counted and the dice moved an
+equal number of places on the board and the game continues till all the
+dice reach the other end of the board.</p>
+<p class="par">In Deeyan Keliya sixteen dice representing cows and four
+dice representing tigers are placed on a board and the cows have to get
+from one side to the other <span class="pagenum">[<a id="xd21e2126"
+href="#xd21e2126" name="xd21e2126">50</a>]</span>without being
+intercepted and captured by the tigers.</p>
+<p class="par">Some of the outdoor games played by adults are of the
+ordinary kind, and others of a semi-religious significance.</p>
+<p class="par">The ordinary outdoor games are Buhu Keliya, Pandu
+Keliya, Lunu Keliya, Muttê, Hâlmẹlê and Tattu
+penille.</p>
+<p class="par">In Buhu Keliya there are several players who place their
+balls, (made of any bulbous root hardened and boiled till it becomes
+like rubber), round a pole firmly fixed to the ground; to this pole is
+attached a string about 5 feet long held by a player whose endeavour is
+to prevent the others getting possession of the balls without being
+touched. The person touched takes the place of the guarding player and
+when all the balls are taken away the last guard is pelted with them
+till he finds safety in a spot previously agreed upon.</p>
+<p class="par">In Pandu Keliya the players form into two sides, taking
+their stand 100 yards apart with a dividing line between; the leader of
+one party throws a ball up and as it comes down beats it with his open
+palm and sends the ball over the line to the opposing side. If the
+other party fails to beat or kick it back, they must take their stand
+where the ball fell and the leader of their party throws the ball to
+the other side in the same way. This goes on till one party crosses the
+boundary line and drives the other party back.</p>
+<p class="par">In Lunu Keliya there are two sets of players occupying
+the two sides of a central goal (lunu) about 30 or 40 yards from it; a
+player from one side has to start from the goal, touch a player of the
+other side and regain the goal holding up his breath; if he fails he
+goes out and this goes on till the side which has the greatest number
+of successful runners at the end is declared the winner.</p>
+<p class="par">In Muṭṭé (rounders) a post is erected
+as a goal, and one of the players stands by it and has a preliminary
+conversation with the others:—</p>
+<p class="par"><i>Q.</i>—Kîkkiyô.</p>
+<p class="par"><i>A.</i>—Muddarê.</p>
+<p class="par"><i>Q.</i>—Dehikatuvada batukatuvada—Is it a
+lime-thorn or a brinjal-thorn?</p>
+<p class="par"><i>A.</i>—Batukatuva—Brinjal-thorn.</p>
+<p class="par"><i>Q.</i>—Man endada umba enavada—should I
+come or would you come?</p>
+<p class="par"><i>A.</i>—Umbamavaren—you had better
+come.</p>
+<p class="par">As soon as the last word is uttered, the questioner
+gives chase, and the others dodge him and try to reach the post without
+being touched; the one who is first touched becomes the pursuer.</p>
+<p class="par">In Halmele there is no saving post, but the area that
+the players have to run about is circumscribed; the pursuer hops on one
+leg and is relieved by the person who first leaves the circle or is
+first touched.</p>
+<p class="par">Before starting he cries
+out—Hâḷmelé A.—Kanakabaré.</p>
+<p class="par">Q.—Enda hondê? (May I come?).</p>
+<p class="par">A.—Bohama hondayi (All right).</p>
+<p class="par">In Tattu pẹnilla also called Mahason’s leap,
+a figure in the shape of H is drawn; a player guards each line and the
+others have to jump across them and return without being touched; it is
+optional to leap over the middle line and is only attempted by the best
+players, as the demon Mahason himself is supposed to guard it.</p>
+<p class="par">The outdoor games with a semi-religious significance are
+Polkeliya, Dodankeliya and ankeliya.</p>
+<p class="par">In Pol Keliya the villagers divide themselves into two
+factions called yatipila and udupila and the leaders of the two parties
+take a fixed number of husked cocoanuts and place themselves at a
+distance of 30 feet and one bowls a nut at his adversary who meets it
+with another in his hand. This goes on till the receiver’s nut is
+broken when he begins to bowl. The side which exhausts the nuts of the
+other party is declared the winner. <span class="pagenum">[<a id=
+"xd21e2182" href="#xd21e2182" name="xd21e2182">51</a>]</span></p>
+<p class="par">Dodan Keliya is a game similar to the Pol Keliya the
+oranges taking the place of the cocoanuts.</p>
+<p class="par">In An Keliya a trunk of a tree is buried at the centre
+of an open space of ground; a few yards off is placed the log of a
+cocoanut tree about 20 feet high in a deep hole large enough for it to
+move backwards and forwards and to the top of it thick ropes are
+fastened. The villagers divide themselves into two parties as in Pol
+Keliya, and bring two forked antlers which they hook together and tying
+one to the foot of the trunk and the other to that of the log pull away
+with all their might till one of them breaks.</p>
+<p class="par">In all these semi-religious games the winning party goes
+in procession round the village and the defeated side has to undergo a
+lot of abuse and insult intended to remove the bad effects of the
+defeat.</p>
+<p class="par">Children in addition to their swings, tops, bamboo
+<span class="corr" id="xd21e2192" title=
+"Source: pop—guns">pop-guns</span>, cut water, bows and arrows,
+water squirts, cat’s cradles and bull roarers have their own
+special games.</p>
+<p class="par">They play at hide and seek, the person hiding giving a
+loud ‘hoo’ call that the others may start the search; or
+one of them gets to an elevated place and tauntingly cries out
+“the king is above and the scavenger below” and the others
+try to drag him down.</p>
+<p class="par">Several children hold their hands together forming a
+line and one of them representing a hare comes running from a distance
+and tries to break through without being caught; or one of them becomes
+a cheetah and the rest form a <span class="corr" id="xd21e2199" title=
+"Source: lime">line</span> of goats holding on to each other’s
+back. The cheetah addresses the foremost goat saying “<span lang=
+"si-latn">eluvan kannayi man âvê</span>.<span class="corr"
+id="xd21e2205" title="Not in source">”</span> (I have come to eat
+the goats) and tries to snatch away one of the players at the back; who
+avoids his clutches singing “<span lang="si-latn">elubeti kapiya
+sundire</span>” (go and eat the tasty goat dung); if one is
+caught he has to hold on to the back of the cheetah and the game
+continues till all are snatched away.</p>
+<p class="par">When the children are indoors they amuse themselves in
+various ways.</p>
+<p class="par">They hold the backs of each other’s hands with
+their thumb and fore-finger, move them up and down singing
+“<span lang="si-latn">kaputu kâk kâk kâk,
+goraka dên dên dên, amutu vâv vâv
+vâv, dorakada gahê puvak puvak, batapandurê bulat
+bulat, usi kaputâ, usî</span>,” and let go each
+other’s hold at the end of the jingle, which means that
+“crows swinging on a gamboge-tree (goraka) take to their wings
+when chased away (usi, usi), and there are nuts in the areca-tree by
+the house and betel-creepers in the bamboo-grove.” They also
+close their fists and keep them one over the other, pretending to form
+a cocoanut-tree; the eldest takes hold of each hand in turn, asks its
+owner, “<span lang="si-latn">achchiyé achchiyé
+honda pol gediyak tiyanavâ kadannada?</span>” (grandmother,
+grandmother, there is a good cocoanut, shall I pluck it); and, when
+answered, “Oh, certainly” (<span lang="si-latn">bohoma
+hondayi</span>), brings it down. A mimetic performance of husking the
+nuts, breaking them, throwing out the water, scraping the pulp and
+cooking some eatable follows this.</p>
+<p class="par">They twist the fingers of the left hand, clasp them with
+the right, leaving only the finger-tips visible and get each other to
+pick out the middle finger.</p>
+<p class="par">They take stones or seeds into their hands and try to
+guess the number, or they take them in one hand, throw them up, catch
+them on the back of the hand, and try to take them back to the
+palm.</p>
+<p class="par">They keep several seeds <span class="corr" id=
+"xd21e2230" title="Source: of">or</span> stones in front of them, throw
+one up and try to catch it after picking up as many seeds or stones as
+possible from the ground.</p>
+<p class="par">They hold the fingers of their baby brothers saying
+“this says he is hungry, this says what is to be done, this says
+let us eat, this says who will pay, this says though I am <span class=
+"pagenum">[<a id="xd21e2235" href="#xd21e2235" name=
+"xd21e2235">52</a>]</span>the smallest I will pay” and then
+tickle them saying “han kutu.”</p>
+<p class="par">They keep their hands one over the other, the palm
+downwards, and the leader strokes each hand saying, “<span lang=
+"si-latn">Aturu muturu, demita muturu Râjakapuru hetiyâ
+aluta genâ manamâli hâl atak geralâ, hiyala
+geṭat bedâla pahala geṭat bedâlâ, us us
+daramiti péliyayi, miti miti daramiti péliyayi,
+kukalâ kapalâ dara pillê, kikili kapalâ
+vẹta mullê, sangan pallâ</span>,” (Aturu muturu
+demita muturu; the new bride that the merchant, Râjakapuru,
+brought, having taken a handful of rice, cleansed it and divided it to
+the upper and lower house; a row of tall faggots; a row of short
+faggots; the cock that is killed is on the threshold; the hen that is
+killed is near the fence; sangan pallâ); one hand is next kept on
+the owner’s forehead and the other at the stomach and the
+following dialogue ensues:—</p>
+<p class="par"><i>Q.</i>—Nalalé monavâda—What
+is on the forehead?</p>
+<p class="par"><i>A.</i>—Le—Blood.</p>
+<p class="par"><i>Q.</i>—Ẹlwaturen
+hêduvâda—Did you wash it in cold water?</p>
+<p class="par"><i>A.</i>—Ov—Yes.</p>
+<p class="par"><i>Q.</i>—Giyâda—Did it come off?</p>
+<p class="par"><i>A.</i>—Nê—No.</p>
+<p class="par"><i>Q.</i>—Kireṅ
+hêduvâda—Did you wash it in milk?</p>
+<p class="par"><i>A.</i>—Ov—Yes.</p>
+<p class="par"><i>Q.</i>—Giyâda—Did it come off?</p>
+<p class="par"><i>A.</i>-Ov—Yes.</p>
+<p class="par">(The hand on the forehead is now taken down).</p>
+<p class="par"><i>Q.</i>—Badêinne mokada—What is at
+<span class="corr" id="xd21e2290" title="Source: you">your</span>
+stomach?</p>
+<p class="par"><i>A.</i>—Lamayâ—A child.</p>
+<p class="par"><i>Q.</i>—Ẹyi andannê—why is it
+crying?</p>
+<p class="par"><i>A.</i>—Kiri batuyi nẹtuva—For want
+of milk and rice.</p>
+<p class="par"><i>Q.</i>—Kô man dunna kiri
+batuyi—Where is the milk and rice I gave?</p>
+<p class="par"><i>A.</i>—Ballayi bẹlalî
+kêvâ—The dog and the cat ate it.</p>
+<p class="par"><i>Q.</i>—Kô ballayi
+bẹlali—Where is the dog and the cat?</p>
+<p class="par"><i>A.</i>—Lindê vẹtuna—They fell
+into the well.</p>
+<p class="par"><i>Q.</i>—Kô linda—Where is the
+well?</p>
+<p class="par"><i>A.</i>—Goda keruvâ—It was filled
+up.</p>
+<p class="par"><i>Q.</i>—Kô goda—Where is the
+spot?</p>
+<p class="par"><i>A.</i>—Ândiyâ pẹla
+hittevvâ,—There ândiyâ plants were planted.</p>
+<p class="par"><i>Q.</i>—Kô ândiyâ
+pẹla—Where are the ândiyâ plants?</p>
+<p class="par"><i>A.</i>—Dêvâ—They were
+burnt.</p>
+<p class="par"><i>Q.</i>—Kô alu—Where are the
+ashes?</p>
+<p class="par"><i>A.</i>—Tampalâ vattata
+issâ—They were thrown into the tampalâ (<span lang=
+"la">Nothosocruva brachiata</span>) garden.</p>
+<p class="par">Then the leader pinches the other’s cheek and
+jerks his head backward and forward singing “<span lang=
+"si-latn">Tampalâ kâpu hossa genen</span> (give me the jaw
+that ate the tampalâ). <span class="pagenum">[<a id="xd21e2362"
+href="#xd21e2362" name="xd21e2362">53</a>]</span></p>
+</div>
+<div class="footnotes">
+<hr class="fnsep">
+<p class="par footnote"><span class="label"><a class="noteref" id=
+"xd21e2111" href="#xd21e2111src" name="xd21e2111">1</a></span> J. R. A.
+S. (C. B.) vol. V. No. 18 p. 17 (Ludovici.) <a class="fnarrow"
+href="#xd21e2111src">↑</a></p>
+<p class="par footnote"><span class="label"><a class="noteref" id=
+"xd21e2119" href="#xd21e2119src" name="xd21e2119">2</a></span> Ancient
+Ceylon (1909) p. 587 (Parker.) <a class="fnarrow" href=
+"#xd21e2119src">↑</a></p>
+</div>
+</div>
+<div id="ch16" class="div1 chapter"><span class="pagenum">[<a href=
+"#xd21e353">Contents</a>]</span>
+<div class="divHead">
+<h2 class="label">CHAPTER XVI.</h2>
+<h2 class="main"><i>STORIES.</i></h2>
+</div>
+<div class="divBody">
+<p class="par first">Story telling is the intellectual effort of people
+who have little used or have not acquired the art of writing. A story
+is told for amusement by mothers to their children, or by one adult to
+another, while guarding their fields at night in their watch hut or
+before lying down to sleep after their night meal. At each pause during
+the narration, the listener has to say “hum” as an
+encouragement to the narrator that he is listening; and every tale
+begins with the phrase “eka mathaka rata” (in a country
+that one recalls to mind) and ends with the statement that the heroes
+of the Story settled down in their country and the narrator returned
+home.</p>
+<p class="par">Stories are roughly classified as (1) myths, (2) legends
+and (3) folk tales.</p>
+<p class="par">(1) “The myth,” says <a id="xd21e2375" name=
+"xd21e2375"></a>Gomme, <span class="corr" id="xd21e2377" title=
+"Source: ” ">“</span>is the recognisable explanation of
+some natural phenomenon, some forgotten or unknown object of human
+origin, or some event of lasting influence.”</p>
+<p class="par">The crow and the king crow were uncle and nephew in the
+olden time; they once laid a wager as to who could fly the highest,
+each carrying a weight with him, and the winner was to have the
+privilege of knocking the loser on the head; the crow selected some
+cotton as the lightest material, while his nephew carried a bag of salt
+as the clouds looked rainy. On their way up, rain fell and made the
+crow’s weight heavier and impeded his flight while it diminished
+the king crow’s burden who won the victory and still knocks the
+crow on his head.</p>
+<p class="par">The water fowl once went to his uncle’s and got a
+load of arekanuts to sell; he engaged some geese to carry them to the
+waterside and hired a wood pecker’s boat to ferry them over; the
+boat capsized and sank and the cargo was lost, the geese deformed their
+necks by carrying the heavy bags, the wood pecker is in search of wood
+to make another boat and the waterfowl still complains of the arekanuts
+he had lost.</p>
+<p class="par">(2) A legend is a narrative of things which are believed
+to have happened about a historical personage, locality or event.</p>
+<p class="par">A cycle of legend has clustered round king Dutugemunu
+who rolled back the Tamil invasion of Ceylon in the 4th Century B. C.,
+and he is to the Singhalese peasantry what king Arthur has been to the
+Celts. The old chronicles, based on the folklore of an earlier period,
+place his traditional exploits in Magam Pattu, Uva and Kotmale. His
+mother was Vihâre Devi; she was set afloat in a golden casket by
+her father Kelani Tissa to appease the gods of the sea, who, incensed
+by a sacrilege act of his, were submerging his principality of
+Kelaniya; the princess drifted to the country of Hambantota and its
+ruler Kavantissa rescued her and made her his queen. The coast on which
+she landed is still remembered as Durâva and has the ruins of a
+<span class="pagenum">[<a id="xd21e2388" href="#xd21e2388" name=
+"xd21e2388">54</a>]</span>vihare built to commemorate her miraculous
+escape.</p>
+<p class="par">Dutugemunu was her eldest son and when she was pregnant
+she longed to give as alms to the Buddhist priesthood a honey comb as
+large as an ox, to bathe in the water which had washed the sword with
+which a Tamil warrior had been killed, and to wear unfaded waterlilies
+brought from the marshes of Anuradapura. The town of Negombo supplied
+the first and the warrior Velusumana procured the other two.
+Astrologers were consulted as to the meaning of these longings and they
+predicted, to quote the words of the old chronicler “the
+queen’s son destroying the Damilas, and reducing the country
+under one sovereignty, will make the religion of the land shine forth
+again.”</p>
+<p class="par">When Dutugemunu was a lad, he was banished from his
+father’s court for disobedience and he passed his youth among the
+peasantry of Kotmale till his father’s death made him the ruler
+of Ruhuna.</p>
+<p class="par">Dutugemunu had a band of ten favourite warriors, all of
+whom have independent legends attached to their names; along with them,
+riding on his favourite elephant Sedol, he performed wonders in 28
+pitched battles.</p>
+<p class="par">He died at an advanced age, disappointed in his only son
+Sali, who gave up the throne for a low caste beauty. The peasantry
+still awaits the re-birth of Dutugemunu as the chief disciple of the
+future Maitri Buddha.</p>
+<p class="par">(3) A folk tale is a story told mainly for amusement,
+deals with ideas and episodes of primitive life and includes elfin
+tales, beast tales, noodle tales, cumulative tales and apologues.</p>
+<p class="par">Elfin tales deal with the magical powers and the
+cannibalistic nature of the Râkshas.</p>
+<p class="par">A Gamarala’s wife, while expecting a baby, weaves
+a mat bag to collect the kekira melons when the season is on. The
+Gamarâla goes out every day, enjoys the kekira himself without
+informing his wife that the melons are ripe. The wife discovers that
+the kekira is ripe from a seed on the Gamarala’s beard. Both go
+out to collect the kekira melons and fill the mat bag, when the wife
+gives birth to a girl. They decide to carry the bag of kekira home and
+throw the child into the woods as it is a girl. A male and female
+<span class="corr" id="xd21e2405" title="Source: cranes">crane</span>
+see this and carry the child to a cave. The cranes get a parrot, a dog
+and a cat to be companions of the girl who all grow up together and the
+girl is called ‘sister’ by the pets. The cranes leave the
+girl to dive for some pearls to adorn her and before departing advise
+her not to leave the cave as there is a cannibalistic Rakshi in the
+woods; they also ask her to manure the plantain tree with ash, to water
+the murunga tree and to feed her pets especially the cat. The cat gets
+a less allowance of food than usual and in anger puts out the fire by
+urinating on it. The girl goes out to fetch fire and comes to the
+Rakshi’s cave and meets her daughter, who tries to keep the girl
+till her mother comes by promising to give her fire, if she would bring
+water from the well, break firewood and pound two pots of amu seed. The
+girl does all this work before the Rakshi arrives and the daughter
+gives her live coals in a cocoanut shell with a hole in it, so that the
+ashes dropped all along her way. On the Rakshi’s return she is
+told of the girls’ departure and she follows up the ash track and
+reaches the cave. The Rakshi sings out to the girl that the crane
+father and crane mother have come with the pearls and to open the door.
+The dog and the cat warn her from the outside and the Rakshi kills them
+and goes away leaving her thumb nails fixed to the lintel and her toe
+nails to the threshold. The cranes return and on the parrot’s
+advice the girl opens the door and comes out but gets fixed by the
+nails and swoons away. The cranes think she is dead, but on removal of
+the nails the girl recovers. They dress up the girl beautifully, cover
+her with a scab covered cloth, tell her that she is too grown up
+<span class="pagenum">[<a id="xd21e2408" href="#xd21e2408" name=
+"xd21e2408">55</a>]</span>to live with them and bid her farewell. The
+girl travels through the woods, becomes tired and meets the Rakshi; she
+asks the Rakshi to eat her up but the Rakshi contemptuously passes her
+by saying “I do not want to eat a scab covered girl; I am going
+to eat a beautiful princess.” The girl arrives at a king’s
+palace and is employed as a help mate to the cook. She used to remove
+her scab covered cloth only when she went out to bathe, and a man on a
+kitul tree tapping for toddy saw her beauty and informed the king who
+forced her with threats to remove her scab covering and married
+her.</p>
+<p class="par">In beast tales the actors are animals who speak and act
+like human beings.</p>
+<p class="par">A hare and a jackal sweep a house-compound; they find
+two pumpkin seeds and plant them; the jackal waters his creeper with
+urine and the hare waters his from the well; the jackal’s creeper
+dies; the hare generously agrees to share the pumpkin with his friend;
+the jackal proposes a ruse to obtain the other requisites for their
+meal; the hare lays himself on the road as if dead; pingo bearers pass
+carrying firewood, cocoanuts, rice, pots; as each pingo carrier passes,
+the jackal cries out “keep that pingo down and take away the dead
+hare; as they do so the hare scampers away and the jackal runs away
+with the pingos; the jackal places the food on the fire and asks the
+hare to fetch stalkless kenda leaves, the hare goes in search and the
+jackal cooks and eats the whole meal leaving a few grains of rice for
+the hare; the jackal places a cocoanut husk under his tail to act as a
+stopper for his over-filled stomach; the hare returns without the
+leaves and shares the remnants of the meal with the jackal; at the
+jackal’s request the hare strokes the jackal’s back and
+removes the cocoanut husk and is besmeared with excretion; the hare
+runs to a meadow, rolls on the grass and returns quite clean; the
+jackal asks him how he became so and the hare replies that the dhoby
+has washed him; the jackal runs to the riverside and asks the dhoby to
+make him also clean; the dhoby takes him by his hind legs and thwacks
+him on the washing stone till he dies, saying “this is the jackal
+who ate my fowls.”</p>
+<p class="par">The noodle tales describe the blunders of fools and
+foolish husbands.</p>
+<p class="par">Twelve men went one day to cut fence sticks and they
+made twelve bundles. One of them inquired whether there were twelve men
+to carry the bundles. They agreed to count and only found eleven men.
+As they thought that one man was short, they went in search of him to
+the jungle. They met a fellow villager to whom they mentioned their
+loss. He arranged the bundles in one line, and the men in another and
+said “now you are alright; let each one take a bundle of sticks
+and go home” which they did as no one was missing.</p>
+<p class="par">The people of Rayigam Korale threw stones at the moon
+one moonlight night to frighten it off as they thought it was coming
+too near and there was a danger of its burning their crops; they also
+cut down a kitul tree to get its pith and to prevent its falling down,
+one of them supported it on his shoulder and got killed.</p>
+<p class="par">The country folks of Tumpane tried to carry off a well
+because they saw a bee’s nest reflected in the water; the men of
+Maggona did the same but ran away on seeing their shadows in the
+well.</p>
+<p class="par">The Moravak Korale boatmen mistook a bend in the river
+for the sea, left their cargo there and returned home; and the Pasdum
+Korale folk spread mats for elephants to walk upon.</p>
+<p class="par">In cumulative tales there is a repetition of the
+incidents till the end when the whole story is recapitulated.</p>
+<p class="par">A bird laid two eggs which got enclosed between two
+large stones. The bird asked a mason to split open the stones; the
+mason refused and the bird, asked a wild boar to destroy the
+mason’s paddy crop. The wild <span class="pagenum">[<a id=
+"xd21e2429" href="#xd21e2429" name="xd21e2429">56</a>]</span>boar
+refused and the bird asked a hunter to shoot the wild boar. The hunter
+refused and the bird asked the elephant to kill the hunter as the
+hunter will not shoot the wild boar and the wild boar will not destroy
+the mason’s paddy, and the mason will not split open the stones.
+The bird asked a bloodsucker to creep into the elephant’s trunk,
+but the bloodsucker declined. The bird then asked a wild-fowl to peck
+at the bloodsucker as the bloodsucker would not creep up the
+elephant’s trunk, as the elephant would not kill the hunter; as
+the hunter would not shoot the wild boar, as the wild boar would not
+destroy the paddy crop of the mason who would not split the stones
+which enclosed the birds’ eggs. The wild-fowl refused and the
+bird asked a jackal to eat the wild-fowl. The jackal began to eat the
+fowl, the fowl began to peck at the bloodsucker, the bloodsucker began
+to creep up the elephants’ trunk; the elephant began to attack
+the hunter; the hunter began to shoot at the wild boar; the boar began
+to eat the mason’s paddy; the mason began to split the stones,
+and the bird gained access to her two eggs.</p>
+<p class="par">Apologues are narratives with a purpose, they point a
+moral and are serious in tone.</p>
+<p class="par">The moral “be upright to the upright; be kind to
+the kind, and dishonest to the deceitful” is illustrated by the
+following tale. A certain man having accidentally found a golden
+pumpkin gave it to a friend for safe keeping. When the owner asked for
+it back his friend gave him a brass one; and he went away apparently
+satisfied. Sometime after the friend entrusted the owner of the pumpkin
+with one of his sons, but when the father demanded the son back, he
+produced a large ape. Complaint was made to the king who ordered each
+men to restore what each had received from the other. <span class=
+"pagenum">[<a id="xd21e2435" href="#xd21e2435" name=
+"xd21e2435">57</a>]</span></p>
+</div>
+</div>
+<div id="ch17" class="div1 chapter"><span class="pagenum">[<a href=
+"#xd21e363">Contents</a>]</span>
+<div class="divHead">
+<h2 class="label">CHAPTER XVII.</h2>
+<h2 class="main"><i>SONGS AND <span class="corr" id="xd21e2442" title=
+"Source: BALLARDS">BALLADS</span>.</i></h2>
+</div>
+<div class="divBody">
+<p class="par first">The ordinary folk songs of the country are called
+sivupada and can be heard sung in a drawn out melody by the peasants
+labouring on their fields or watching their crops at night, by the
+bullock drivers as they go with their heavy laden carts; by the
+elephant keepers engaged in seeking fodder, by the boat men busy at
+their oars, by the women nursing their infants, by the children as they
+swing under the shady trees, and by the pilgrims on their way to some
+distant shrine.</p>
+<p class="par">For rhythmic noise women and girls sit round a large
+tambourine placed on the ground and play on it notes representing
+jingle sounds like the following:—</p>
+<div lang="si-latn" class="lgouter">
+<p class="line">Vatta katat katat tâ</p>
+<p class="line">Kumbura katat katat tâ</p>
+<p class="line">Vatta katat kumbura katat katat katat katat
+tâ.</p>
+<p class="line">Attaka ratumal, attaka sudumal</p>
+<p class="line">Elimal dolimal, rênkitul mal</p>
+<p class="line">Rajjen tarikita rajjen tâ.</p>
+</div>
+<p class="par first">Oxen are encouraged to labour in the threshing
+floor by songs<a class="noteref" id="xd21e2464src" href="#xd21e2464"
+name="xd21e2464src">1</a></p>
+<div class="lgouter">
+<div class="lg">
+<p class="line">On, leader-ox, O ox-king, on,</p>
+<p class="line">In strength the grain tread out.</p>
+<p class="line">On, great one, yoked behind the king,</p>
+<p class="line">In strength the grain tread out.</p>
+<p class="line">This is not our threshing floor,</p>
+<p class="line">The Moon-god’s floor it is.</p>
+<p class="line">This is not our threshing floor</p>
+<p class="line">The Sun-god’s floor it is.</p>
+<p class="line">This is not our threshing floor,</p>
+<p class="line">God Ganesha’s floor it is.</p>
+<p class="line xd21e2489">“On, leader ox, etc.”</p>
+</div>
+<div class="lg">
+<p class="line">As high as Adam’s Sacred Peak,</p>
+<p class="line">Heap the grain, O heap it up;</p>
+<p class="line">As high as Mecca’s holy shrine,</p>
+<p class="line">Heap the grain, O heap it up;</p>
+<p class="line">From highest and from lowest fields,</p>
+<p class="line">Bring the grain and heap it up;</p>
+<p class="line">High as our greatest relic shrine,</p>
+<p class="line">O heap it up, heap it up<span class="corr" id=
+"xd21e2508" title="Not in source">.</span></p>
+<p class="line xd21e2489">“On, leader ox, etc.”</p>
+</div>
+</div>
+<p class="par first">The cart drivers still sing of a brave Singhalese
+chieftain who fell on the battle field:—</p>
+<div class="lgouter">
+<div lang="si-latn" class="lg">
+<p class="line">Pun sanda sêma pâyâlâ rata
+meddê</p>
+<p class="line">Ran kendi sêma pîrâlâ pita
+meddê</p>
+<p class="line">Mâra senaga vatakaragana Yama yudde</p>
+<p class="line">Levke metindu ada taniyama velc medde</p>
+</div>
+<div class="lg">
+<p class="line">(Like full orb’d moon his glory shone, his
+radiance filled the world</p>
+<p class="line">His loosen’d hair knot falling free in smoothest
+threads of gold.</p>
+<p class="line">Mâra’s host beset him—no thought was
+there to yield;</p>
+<p class="line">To-day Lord Levke’s body still holds the lonely
+field.<a class="noteref" id="xd21e2537src" href="#xd21e2537" name=
+"xd21e2537src">2</a>)</p>
+</div>
+</div>
+<p class="par first">The elephant keepers strike up <span class="corr"
+id="xd21e2542" title="Source: and">a</span> rustic song to the
+accompaniment of a bamboo whistle.</p>
+<div class="lgouter">
+<div lang="si-latn" class="lg">
+<p class="line">Etun tamayi api balamuva bolannê</p>
+<p class="line">Kitul tamayi api kotaninda dennê</p>
+<p class="line">Ratê gamêvat kitulak nedennê
+<span class="pagenum">[<a id="xd21e2553" href="#xd21e2553" name=
+"xd21e2553">58</a>]</span></p>
+<p class="line">Etun nisâmayi api divi nassinê.</p>
+</div>
+<div class="lg">
+<p class="line">(It is elephants that we must look after, O
+fellows.</p>
+<p class="line">From where can we get kitul for them.</p>
+<p class="line">No village or district supplies us with kitul.</p>
+<p class="line">It is owing to elephants that we lose our lives.)</p>
+</div>
+</div>
+<p class="par first">The following are specimens of a river song, a sea
+song and a tank song.</p>
+<div class="lgouter">
+<div lang="si-latn" class="lg">
+<p class="line">Malê malê oya nâmala nelâ
+varen</p>
+<p class="line">Attâ bindeyi paya burulen tiyâ varen</p>
+<p class="line">Mahavili ganga diyayanavâ balâ varen</p>
+<p class="line">Sâdukêredî oruva pedana varen.</p>
+</div>
+<div class="lg">
+<p class="line">(Brother, brother pluck that nâ flower and
+come.</p>
+<p class="line">The branch will break, step on it lightly and come.</p>
+<p class="line">See how Mahavili ganga’s waters flow and
+come.</p>
+<p class="line">Raising shouts of thanks row your boat and come).</p>
+</div>
+</div>
+<p class="par first"></p>
+<div class="lgouter">
+<div lang="si-latn" class="lg">
+<p class="line">Tan tan tan talâ mediriyâ</p>
+<p class="line">Tin tin tin ti lâ mediriyâ</p>
+<p class="line">Ape delê mâlu</p>
+<p class="line">Goda edapan Yâlu</p>
+<p class="line">Vellê purâ mâlu.</p>
+</div>
+<div class="lg">
+<p class="line">(Tan tan tan talâ mediriyâ</p>
+<p class="line">Tin tin tin ti lâ mediriyâ</p>
+<p class="line">There is fish in our nets</p>
+<p class="line">Pull it to the shore, friends</p>
+<p class="line">The shore is full of fish.)</p>
+</div>
+</div>
+<p class="par first"></p>
+<div class="lgouter">
+<div lang="si-latn" class="lg">
+<p class="line">“Sora bora vevê sonda sonda olu nelum
+eti.</p>
+<p class="line">Êvâ nelannata sonda sonda liyô
+eti</p>
+<p class="line">Kalu karalâ sudu karalâ uyâ deti</p>
+<p class="line">Olu sâlê bat kannata mâlu
+nẹti.</p>
+</div>
+<div class="lg">
+<p class="line">(The Sora bora tank has fine white lotus flowers</p>
+<p class="line">To pluck them there are very handsome women</p>
+<p class="line">After cleaning and preparing, the blossoms will be
+cooked</p>
+<p class="line">But alas there are no meat curries to eat with the
+lotus rice).</p>
+</div>
+</div>
+<p class="par first">Pilgrims on their way to Adam’s Peak sing
+the following first verse and as they return the second.</p>
+<div lang="si-latn" class="lgouter">
+<p class="line">1. Devindu balen api vandinda</p>
+<p class="line">Saman devindu vandavanda</p>
+<p class="line">Muni siripâ api vandinda</p>
+<p class="line">Apê Budun api vandinda.</p>
+</div>
+<p class="par first">(To worship our Buddha, to worship His footprint,
+may god Saman help us, may his might support us).</p>
+<div class="lgouter">
+<div lang="si-latn" class="lg">
+<p class="line">2. Devindu balen api vendô</p>
+<p class="line">Saman devindu vendevô</p>
+<p class="line">Munisiripâ api vendô</p>
+<p class="line">Apê budun api vendô.</p>
+</div>
+<div class="lg">
+<p class="line">(We have worshipped our Buddha;</p>
+<p class="line">We have worshipped his foot print;</p>
+<p class="line">The god Samen helped us;</p>
+<p class="line">His might supported us).</p>
+</div>
+</div>
+<p class="par first">A mother amuses her children by pointing out the
+moon and asking them to sing out <span lang="si-latn">Handa hamy apatat
+bat kanda rantetiyak diyô diyo</span> (Mr. Moon, do give us a
+golden dish to eat our rice in); or she makes them clap their hands
+singing <span lang="si-latn">appuddi pudi puvaththâ kevum dekak
+devaththâ</span> (clap, clap, clap away with two rice cakes in
+your hands); or she tickles them with the finger rhyme <span lang=
+"si-latn">kandê duvayi, hakuru geneyi, tôt kâyi,
+matat deyi, hankutu kutu.</span> (Run to the hills, bring molasses, You
+will eat, you will give me, hankutu kutu); or she swings them to the
+jingle “<span lang="si-latn">Onchilli chilli chille malê,
+Vella digata nelli kelê</span>;” or she rocks them to sleep
+with the following lullabies:—</p>
+<div class="lgouter">
+<div lang="si-latn" class="lg">
+<p class="line">Umbê ammâ kirata giyâ</p>
+<p class="line">Kiri muttiya gangé giyâ</p>
+<p class="line">Ganga vatakara kokku giyâ,</p>
+<p class="line">Kokku evith kiri bivvâ,</p>
+<p class="line">Umba nâdan babô</p>
+</div>
+<div class="lg">
+<p class="line">(Your mother went to fetch milk <span class=
+"pagenum">[<a id="xd21e2695" href="#xd21e2695" name=
+"xd21e2695">59</a>]</span></p>
+<p class="line">The milk pot went down the river</p>
+<p class="line">The cranes surrounded the river</p>
+<p class="line">The cranes came and drank the milk</p>
+<p class="line">You better not cry, my baby.)</p>
+</div>
+</div>
+<p class="par first"></p>
+<div class="lgouter">
+<div lang="si-latn" class="lg">
+<p class="line">Baloli loli bâloliyê</p>
+<p class="line">Bâla bilindu <span class="corr" id="xd21e2711"
+title="Source: baloliyê">bâloliyê</span></p>
+<p class="line">Kiyamin gi neleviliyê</p>
+<p class="line">Sethapemi magê suratheliyê</p>
+</div>
+<div class="lg">
+<p class="line">(Darling darling little one</p>
+<p class="line">Darling little tender one</p>
+<p class="line">Sleeping songs do I sing</p>
+<p class="line">Sleep away my fond little one.)</p>
+</div>
+</div>
+<p class="par first"></p>
+<div class="lgouter">
+<div lang="si-latn" class="lg">
+<p class="line">Radâgedere kosattê</p>
+<p class="line">Eka gediyayi palagattê</p>
+<p class="line">Êka kanta lunu nettê</p>
+<p class="line">Numba nâdan doyi doyiyê.</p>
+</div>
+<div class="lg">
+<p class="line">(The jak tree at the washer’s house</p>
+<p class="line">Bore only one fruit</p>
+<p class="line">There is no salt to eat with it</p>
+<p class="line">You better not cry, but sleep, sleep)</p>
+</div>
+</div>
+<p class="par first"></p>
+<div class="lgouter">
+<div lang="si-latn" class="lg">
+<p class="line">Vandurô indagana ambê liyannan</p>
+<p class="line">Vendiri indagana hâl garannan</p>
+<p class="line">Petiyô indagana sindu kiyannan</p>
+<p class="line">Tala kola pettiya, gangê duvannan.</p>
+</div>
+<div class="lg">
+<p class="line">(The monkeys are engaged in cutting up a mango</p>
+<p class="line">Their mates are engaged in washing the rice</p>
+<p class="line">Their young ones are engaged in singing songs.</p>
+<p class="line">The palm leaf box is drifting in the river.)</p>
+</div>
+</div>
+<p class="par first">The following is a specimen of a love song.</p>
+<div class="lgouter">
+<div lang="si-latn" class="lg">
+<p class="line">“Galaknan peleyi mata vedunu gindarê</p>
+<p class="line">Vilaknan pireyi nẹt kandulu
+enasẹrê</p>
+<p class="line">Malak vat pudami numba namata rubarê</p>
+<p class="line">Tikakkat neḋda matatibunu âdarê.</p>
+</div>
+<div class="lg">
+<p class="line">(If I were a stone my passion’s heat would have
+split me.</p>
+<p class="line">If I were a pond my weeping tears would have filled
+me.</p>
+<p class="line">O my darling, I shall offer a flower to your
+memory.</p>
+<p class="line">Is there nothing left of your old love for me).</p>
+</div>
+</div>
+<p><span class="pagenum">[<a id="xd21e2790" href="#xd21e2790" name=
+"xd21e2790">60</a>]</span></p>
+</div>
+<div class="footnotes">
+<hr class="fnsep">
+<p class="par footnote"><span class="label"><a class="noteref" id=
+"xd21e2464" href="#xd21e2464src" name="xd21e2464">1</a></span> From
+Revd. Moscrop’s translation of the song of the Thresher in the
+“Children of Ceylon”, p. 53. <a class="fnarrow" href=
+"#xd21e2464src">↑</a></p>
+<p class="par footnote"><span class="label"><a class="noteref" id=
+"xd21e2537" href="#xd21e2537src" name="xd21e2537">2</a></span> From Mr.
+Bell’s translation in the Archæological Survey of Kegalle,
+p. 44. <a class="fnarrow" href="#xd21e2537src">↑</a></p>
+</div>
+</div>
+<div id="ch18" class="div1 chapter"><span class="pagenum">[<a href=
+"#xd21e373">Contents</a>]</span>
+<div class="divHead">
+<h2 class="label">CHAPTER XVIII.</h2>
+<h2 class="main"><i>PROVERBS, RIDDLES AND LOCAL SAYINGS.</i></h2>
+</div>
+<div class="divBody">
+<p class="par first">A proverbial saying is said to state a fact or
+express a thought in vivid metaphor while a riddle to describe a person
+or thing in obscure metaphor calculated as a test of intellectual
+ability in the person attempting to solve it.</p>
+<p class="par">Proverbial sayings are divided, according to their form
+into direct statements and metaphorical statements.</p>
+<p class="par">The following are examples of direct
+statements:—</p>
+<p class="par">The quarrel between the husband and the wife lasts only
+till the pot of rice is cooked.</p>
+<p class="par">A lie is short lived.</p>
+<p class="par">One individual can ruin a whole community.</p>
+<p class="par">What is the use of relations who do not help you when
+your door is broken.</p>
+<p class="par">Poverty is lighter than cotton.</p>
+<p class="par">Metaphorical statements are more numerous and are best
+considered according to the matter involved such as honesty, thrift,
+folly, knavery, natural disposition, ingratitude, luck, hypocrisy; and
+the following are some typical examples:—</p>
+<p class="par">When the king takes the wife to whom is the poor man to
+complain.</p>
+<p class="par">You may escape from the god Saman Deviyo but you cannot
+escape his servant Amangallâ.</p>
+<p class="par">There is certain to be a hailstorm when the unlucky man
+gets his head shaved.</p>
+<p class="par">The teeth of the dog that barks at the lucky man will
+fall out.</p>
+<p class="par">On a lucky day you can catch fish with twine; but on an
+unlucky day the fish will break even chains of iron.</p>
+<p class="par">The water in an unfilled pot makes a noise.</p>
+<p class="par">You call a kabaragoyâ a talagoya when you want to
+eat it.</p>
+<p class="par">It is like wearing a crupper to cure <span class="corr"
+id="xd21e2832" title="Source: dysentry">dysentery</span>.</p>
+<p class="par">Like the man who got the roasted jak seeds out of the
+fire by the help of a cat.</p>
+<p class="par">Like the man who would not wash his body to spite the
+river.</p>
+<p class="par">Like the man who flogged the elk skin at home to avenge
+himself on the deer that trespassed in his field.</p>
+<p class="par">Like the villagers who tied up the mortars in the
+village in the belief that the elephant tracks in the fields were
+caused by the mortars wandering about at night.</p>
+<p class="par">Though a dog barks at a hill will it grow less.</p>
+<p class="par">It is like licking your finger on seeing a beehive on a
+tree.</p>
+<p class="par">It is not possible to make a charcoal white by washing
+it in milk.</p>
+<p class="par">The cobra will bite you whether you call it cobra or Mr.
+Cobra.</p>
+<p class="par">Riddles are either in prose or verse.</p>
+<p class="par">As examples of prose riddles the following may be
+mentioned:— <span class="pagenum">[<a id="xd21e2856" href=
+"#xd21e2856" name="xd21e2856">61</a>]</span></p>
+<p class="par">What is it that cries on this bank, but drops its dung
+on the other (<span lang="si-latn">megoda andalayi egoda
+betilayi</span>)—A gun.</p>
+<p class="par">What is the tree by the door that has 20 branches and 20
+bark strips; twenty knocks on the head of the person who fails to solve
+it. (<span lang="si-latn">dorakadagahe atuvissayi potu vissayi
+netêruvot toku vissayi</span>)—10 fingers and 10 toes.</p>
+<p class="par">What is it that is done without intermission
+(<span lang="si-latn">nohita karana vẹdê</span>)—the
+twinkling of the eye.</p>
+<p class="par">The following are examples of verse riddles.</p>
+<p class="par"><i>The Eye</i>—</p>
+<div class="lgouter">
+<div lang="si-latn" class="lg">
+<p class="line">“Ihala gobê pansiyayak pancha nâda
+karanâ</p>
+<p class="line">Pahala gobê pansiyayak pancha nâda
+karanâ</p>
+<p class="line">Emeḍa devi ruva ẹti lamayek inda
+kelinâ</p>
+<p class="line">Metûn padê têruvot
+Buduvenavâ.”</p>
+</div>
+<div class="lg">
+<p class="line">(On the upper shoot there are 500 songsters</p>
+<p class="line">On the lower shoot there are 500 songsters</p>
+<p class="line">Between them is an infant of divine beauty.</p>
+<p class="line">If one can solve this he will become a Buddha).</p>
+</div>
+</div>
+<p class="par first"><i>The Cobra.</i></p>
+<div class="lgouter">
+<div lang="si-latn" class="lg">
+<p class="line">Vẹl vẹl diga ẹti</p>
+<p class="line">Mal mal ruva ẹti</p>
+<p class="line">Râja vansa ẹti</p>
+<p class="line">Kêvot pana neti.</p>
+</div>
+<div class="lg">
+<p class="line">(Long like a creeper</p>
+<p class="line">Beautiful like a flower</p>
+<p class="line">Of royal caste</p>
+<p class="line">With a deadly bite).</p>
+</div>
+</div>
+<p class="par first"><i>The Pine Apple.</i></p>
+<div class="lgouter">
+<div lang="si-latn" class="lg">
+<p class="line">Katuvânen ketuvânen kolê
+sẹti</p>
+<p class="line">Ratu nûlen getuvâveni malê
+sẹti</p>
+<p class="line">Tun masa giya kalata kukulek sẹti</p>
+<p class="line">Metun padê têru aya ratak vatî</p>
+</div>
+<div class="lg">
+<p class="line">(The leaf is beautifully <span class="corr" id=
+"xd21e2938" title="Source: enchased">encased</span></p>
+<p class="line">The flower is worked with red thread</p>
+<p class="line">And this becomes like a chicken in three months</p>
+<p class="line">The one who can solve this deserves a country.</p>
+</div>
+</div>
+<p><span class="pagenum">[<a id="xd21e2947" href="#xd21e2947" name=
+"xd21e2947">63</a>]</span></p>
+</div>
+</div>
+</div>
+<div class="back">
+<div id="appendix" class="div1 appendix"><span class=
+"pagenum">[<a href="#xd21e385">Contents</a>]</span>
+<div class="divHead">
+<h2 class="main">APPENDIX.</h2>
+<h2 class="main">GLOSSARY OF SINHALESE FOLK TERMS APPEARING IN THE
+SERVICE TENURE REGISTER (1872.)</h2>
+<div class="div2 letter"><span class="pagenum">[<a href=
+"#toc">Contents</a>]</span>
+<div class="divHead">
+<h3 class="main">A</h3>
+</div>
+<div class="divBody">
+<p class="par first"><span lang="si-latn">ABARANA</span>: Insignia of a
+Deviyo; vessels of gold and silver, etc., in a Dewala.</p>
+<p class="par"><span lang="si-latn">ADAPPAYA</span>: Headman amongst
+the Moors; a term of respect used in addressing an elder.</p>
+<p class="par"><span lang="si-latn">ADHAHANA-MALUWA</span>: A place of
+cremation; especially the place where the bodies of the kings of Kandy
+were burnt and where their ashes were buried.</p>
+<p class="par"><span lang="si-latn">ADIKARAMA</span>: An officer of the
+Kataragama Dewala next in rank to the Basnayake Nilame.</p>
+<p class="par"><span lang="si-latn">ADIPALLA OR WARUPALLA</span>: The
+lower layers of the stacked paddy on the threshing floor allowed to the
+watcher as a perquisite.</p>
+<p class="par"><span lang="si-latn">ADUKKU</span>: Cooked provisions
+given to headmen or persons of rank.</p>
+<p class="par"><span lang="si-latn">ADUKKU-WALANKADA</span><span class=
+"corr" id="xd21e2984" title="Source: .">:</span> A pingo of earthenware
+vessels for cooking or carrying food for headmen, etc.</p>
+<p class="par"><span lang="si-latn">AGAS</span>: First-fruits; ears of
+paddy cut as alut-sal, i.e<span class="corr" id="xd21e2991" title=
+"Not in source">.</span>, for the thanksgiving at the harvest home.</p>
+<p class="par"><span lang="si-latn">AHARA-PUJAWA</span>: The daily
+offering of food in a Vihare; before noon the mid-day meal is carried
+to the Vihare, and placed in front of the image of Buddha; it is then
+removed to the refectory or pansala, where it is consumed by the
+priests or by the servitors.</p>
+<p class="par"><span lang="si-latn">AHAS-KAMBE</span>: The tight-rope
+(literally air-rope) used for rope-dancing which is a service of
+certain tenants of the Badulla Dewale.</p>
+<p class="par"><span lang="si-latn">AKYALA</span><span class="corr" id=
+"xd21e3006" title="Source: .">:</span> Contribution of rice or paddy on
+the occasion of a procession at a Dewala; first fruits offered for
+protection of the crop by the Deviyo.</p>
+<p class="par"><span lang="si-latn">ALATTIBEMA</span>: A ceremony
+performed at the door of the sanctuary in a Dewale; the waving to and
+fro of an oil lamp by females, who repeat the while in an undertone the
+word ayu-bowa, long life (lit. may your years increase).</p>
+<p class="par"><span lang="si-latn">ALGA-RAJAKARIYA</span>: Service at
+the loom.</p>
+<p class="par"><span lang="si-latn">ALAGU</span>: A mark to assist the
+memory in calculation (Clough); a tally, <i>e. g.</i> in counting
+cocoanuts one is generally put aside out of each 100; those thus put
+aside are called alagu.</p>
+<p class="par"><span lang="si-latn">ALIANDURA</span>: The morning music
+at a temple.</p>
+<p class="par"><span lang="si-latn">ALLASA</span>: A present, a bribe,
+a fee paid on obtaining a maruwena-panguwa.</p>
+<p class="par"><span lang="si-latn">ALUT-AWRUDU-MANGALYAYA</span>:
+Festival of the Sinhalese new year; it falls in the early part of
+April.</p>
+<p class="par"><span lang="si-latn">ALUT-SAL-MANGALYAYA</span>: The
+festival of the first fruits; the harvest home.</p>
+<p class="par"><span lang="si-latn">ALWALA-REDDA</span>: A cloth fresh
+from the loom.</p>
+<p class="par"><span lang="si-latn">AMARAGE OR AMBARAGE</span>: Covered
+walk or passage between a Dewala and the Wahalkada or porch.</p>
+<p class="par"><span lang="si-latn">AMUNA</span>: A dam or anicut
+across a stream; a measure of dry grain equal to about 4–1/2
+bushels, sometimes 5 bushels.</p>
+<p class="par"><span lang="si-latn">ANAMESTRAYA</span>: A shed in which
+to keep lights during festivals. In some temples these sheds are built
+permanently all round the widiya or outer court; in others they were
+mere temporary structures to protect the lights from wind and rain.</p>
+<p class="par"><span lang="si-latn">ANDE</span>: Ground share given to
+a proprietor.</p>
+<p class="par"><span lang="si-latn">ANDU-GIRAKETTA</span>: An
+arecanut-cutter of the shape of a pair of pincers; it forms the penuma
+or annual offering of the blacksmiths to their lord.</p>
+<p class="par"><span lang="si-latn">ANKELIYA</span>: The ceremony of
+pulling horns or forked sticks to propitiate Pattini-deviyo in times of
+epidemics; according to ancient legends, it was a pastime at which the
+Deviyo and her husband Palanga took sides. They are said to have
+emulated each other in picking flowers with the forked sticks the
+husband standing at the top and the wife at the foot of a tree. The
+ankeliya as its name imports partakes more of the nature of a village
+sport than of a religious ceremony. There are two sides engaged, called
+the <span class="pagenum">[<a id="xd21e3069" href="#xd21e3069" name=
+"xd21e3069">64</a>]</span>uda and yati-pil. It is conducted in a
+central spot in the midst of a group of villages set apart for the
+<span class="corr" id="xd21e3071" title=
+"Source: partiuclar">particular</span> purpose, called anpitiya, and
+commenced on a lucky day after the usual invocation by the Kapurala,
+who brings with him to the spot the Halan a kind of bracelet the
+insignia of the Deviyo. The two Pil select each its own horn or forked
+stick; the horns or sticks are then entwined—one is tied to a
+stake or tree, and the other is tied to a rope, which is pulled by the
+two parties till one or other of the horns or sticks breaks. The Pila
+which owns the broken horn is considered to have lost, and has to
+undergo the jeers and derision of the winning party. If the Yatipila
+which is patronized by the Deviyo (Pattini) wins, it is regarded as a
+good omen for the removal or subsidence of the epidemic. The ceremony
+closes with a triumphal procession to the nearest Dewale. A family
+belongs hereditarily to one or the other of the two Pil.</p>
+<p class="par"><span lang="si-latn">ANPITIYA</span>: The spot or place
+where the above ceremony is performed.</p>
+<p class="par"><span lang="si-latn">ANUMETIRALA</span><span class=
+"corr" id="xd21e3081" title="Source: .">:</span> A respectful term for
+a Kapurala, one through whom the pleasure of the Deviyo is known.</p>
+<p class="par"><span lang="si-latn">ANUNAYAKA UNNANSE</span>: A priest
+next in rank to a Maha-Nayaka or chief priest, the sub-prior of a
+monastery.</p>
+<p class="par"><span lang="si-latn">APPALLAYA</span>: The earthen ware
+vessel flatter than an atale, <i>q. v.</i></p>
+<p class="par"><span lang="si-latn">ARALU</span>: Gall-nuts.</p>
+<p class="par"><span lang="si-latn">ARAMUDALA</span>: Treasury, or the
+contents of a treasury; the reserve fund.</p>
+<p class="par"><span lang="si-latn">ARANGUWA</span>: An ornamental arch
+decorated with flowers or tender leaves of the cocoanut tree.</p>
+<p class="par"><span lang="si-latn">ARA-SALAWA OR
+BOJANASALAWA</span><span class="corr" id="xd21e3111" title=
+"Source: .">:</span> Refectory.</p>
+<p class="par"><span lang="si-latn">ARRIKALA</span>: One-eighth
+portion.</p>
+<p class="par"><span lang="si-latn">ASANA-REDI</span>: Coverings of an
+asanaya; altar cloth.</p>
+<p class="par"><span lang="si-latn">ASANAYA</span><span class="corr"
+id="xd21e3125" title="Source: ;">:</span> Throne, altar, seat of
+honor.</p>
+<p class="par"><span lang="si-latn">ATALE</span>: A small
+earthenware-pot usually used in bathing.</p>
+<p class="par"><span lang="si-latn">ATPANDAMA</span>: A light carried
+in the hand, formed generally of a brass cup at the end of a stick
+about two feet long. The cup is filled with tow and oil.</p>
+<p class="par"><span lang="si-latn">ATAPATTU-WASAMA</span>: The
+messenger class. A holding held by the atapattu people. The service due
+from this class is the carrying of messages, keeping guard over
+treasure or a temple or chief’s house, and carrying in procession
+state umbrellas, swords of office etc., watching threshing floors and
+accompanying the proprietor on journeys.</p>
+<p class="par"><span lang="si-latn">ATAPATTU MOHOTTALA</span>: Writer
+over the messenger class.</p>
+<p class="par"><span lang="si-latn">ATAWAKA</span>: The eighth day
+before and after the full moon. The first is called Pura-atavaka and
+the second Ava-atavaka.</p>
+<p class="par"><span lang="si-latn">ATTANAYAKARALA</span>: Custodian;
+storekeeper; overseer corresponding in rank to Wannakurala,
+<i>q.v.</i></p>
+<p class="par"><span lang="si-latn">ATUGE</span>: A temporary shed or
+outhouse for a privy.</p>
+<p class="par"><span lang="si-latn">ATUPANDALAYA</span>: A temporary
+shed or booth made of leaves and branches.</p>
+<p class="par"><span lang="si-latn">ATUWA</span>: Granary.</p>
+<p class="par"><span lang="si-latn">AWALIYA</span>: The same as Hunduwa
+or Perawa, which is one-fourth of a seer.</p>
+<p class="par"><span lang="si-latn">AWATEWAKIRIMA</span><span class=
+"corr" id="xd21e3175" title="Source: .">:</span> Ministration; Daily
+service at a Dewala.</p>
+<p class="par"><span lang="si-latn">AWATTA</span><span class="corr" id=
+"xd21e3181" title="Source: .">:</span> An ornamental talipot used as an
+umbrella.</p>
+<p class="par"><span lang="si-latn">AWULPAT</span>: Sweetmeats taken at
+the end of a meal.</p>
+<p class="par"><span lang="si-latn">AWRUDU-PANTIYA</span>: New year
+festival, a term in use in the Kurunegala District.</p>
+<p class="par"><span lang="si-latn">AWRUDU-WATTORUWA</span>: A chit
+given by the astrologer shewing the hour when the new year commences,
+and its prognostics.</p>
+<p class="par"><span lang="si-latn">AYUBOWA</span>: “Live for
+years”, a word used by way of chorus to recitals at Bali
+ceremonies.</p>
+</div>
+</div>
+<div class="div2 letter"><span class="pagenum">[<a href=
+"#toc">Contents</a>]</span>
+<div class="divHead">
+<h3 class="main">B</h3>
+</div>
+<div class="divBody">
+<p class="par first"><span lang="si-latn">BADAHELA-PANGUWA</span>: The
+tenement of land held by a potter. His service consists of supplying a
+proprietor with all the requisite earthenware for his house and bath,
+and his lodgings on journeys, for his muttettuwa, for cooking, and for
+soaking seed paddy, for festivals, Yak and Bali ceremonies, weddings,
+etc. The supplying of tiles and bricks and keeping the roof of tiled
+houses waterproof, giving penum <span class="pagenum">[<a id=
+"xd21e3207" href="#xd21e3207" name="xd21e3207">65</a>]</span>walan to
+tenants for the penumkat, and making clay lamps, and kalas for temples.
+The potter also makes a present of chatties as his penum to proprietor
+and petty officers. When the quantity of bricks and tiles to be
+supplied is large, the proprietor finds the kiln, shed, clay and
+firewood. Kumbala is another name by which a potter is known.</p>
+<p class="par"><span lang="si-latn">BADAL-PANGUWA</span>: The holding
+held by smiths, called likewise Nawan-panguwa. Under the general term
+are included<span class="corr" id="xd21e3213" title=
+"Not in source">:</span> Achari (blacksmiths)<span class="corr" id=
+"xd21e3216" title="Not in source">,</span> Lokuruwo (braziers) and
+Badallu (silver or gold smiths)<span class="corr" id="xd21e3219" title=
+"Not in source">.</span> The blacksmith supplies nails for roofing
+houses, hinges, locks, and keys for doors, all kitchen utensils,
+agricultural implements, and tools for felling and converting timber.
+His penuma consists of arecanut cutters, chunam boxes, ear and tooth
+picks, at the forge he is given the services of a tenant to blow the
+bellows, and when employed out of his house he is given his food. The
+Lokuruwa mends all brass and copper-vessels of a temple, and generally
+takes part in the service of the other smiths. The silver and
+goldsmiths work for the proprietor in their special craft when wanted,
+and in temples mend and polish all the sacred vessels, do engraving and
+carving work, decorate the Rate (car of the deviyo) and remain on guard
+there during the Perahera, attend at the Kaphitawima, and supply the
+silver rim for the Ehala-gaha. The goldsmiths present penum of silver
+rings, carved betel boxes, ornamental arrow-heads, etc. The smith
+tenant also attends and assists at the smelting of iron. In
+consideration of the value of the service of a smith, he generally
+holds a large extent of fertile land.</p>
+<p class="par"><span lang="si-latn">BAGE</span>: A division; a term
+used in Sabaragamuwa for a number of villages of a Dewala in charge of
+a Vidane.</p>
+<p class="par"><span lang="si-latn">BAKMASA</span>: The first month of
+the Sinhalese year (April-May).</p>
+<p class="par"><span lang="si-latn">BALIBAT NETIMA</span>: A
+devil-dance performed for five days after the close of the Perahera by
+a class of persons superior to the ordinary yakdesso (devil dancers)
+and called Balibat Gammehela, supposed to be descendants of emigrants
+from the Coast.</p>
+<p class="par"><span lang="si-latn">BALI-EDURO</span>: The persons who
+make the clay images for, and dance at, a Bali-maduwa which is a
+ceremony performed to propitiate the planets. The performance of Bali
+ceremonies is one of the principal services of tenants of the tom-tom
+beater caste.</p>
+<p class="par"><span lang="si-latn">BALI-EMBIMA</span><span class=
+"corr" id="xd21e3241" title="Source: .">:</span> The making of images
+for a Bali ceremony.</p>
+<p class="par"><span lang="si-latn">BALI-ERIMA</span>: The performance
+of the above ceremony. Note the peculiar expression Bali arinawa not
+Karanawa.</p>
+<p class="par"><span lang="si-latn">BALI-KATIRA</span>: Sticks or
+supports against which the images at a Bali ceremony are placed.</p>
+<p class="par"><span lang="si-latn">BALI-TIYANNO</span>: Same as
+Bali-eduro.</p>
+<p class="par"><span lang="si-latn">BAMBA-NETIMA</span>: In the
+processions at a Diya-kepima there is carried a wickerwork frame made
+to represent a giant (some say Brahma); a man walks inside this frame
+and carries it along exactly in the same way as “Jack-in-the
+green.” The service of carrying it in procession is called
+Bambanetima.</p>
+<p class="par"><span lang="si-latn">BAMBARA-PENI</span>: Honey of one
+of the large bees. A pingo of this honey is given to the proprietor of
+the lands in which it is collected.</p>
+<p class="par"><span lang="si-latn">BANA-MADUWA</span>: A large
+temporary shed put up for reading Bana during Waskalaya, <i>q.
+v.</i></p>
+<p class="par"><span lang="si-latn">BANA-SALAWA</span>: A permanent
+edifice attached to a wihare for reading Bana.</p>
+<p class="par"><span lang="si-latn">BANDARA</span>: Belonging to the
+palace. It is now used of any proprietor, whether lay or clerical,
+<i>e. g.</i>, Bandara-atuwa means the proprietor’s granary.</p>
+<p class="par"><span lang="si-latn">BANKALA WIYANA</span>: A decorated
+cloth or curtain, so called, it is supposed, from being imported from
+Bengal.</p>
+<p class="par"><span lang="si-latn">BARAKOLAN</span>: Large masks
+representing Kataragama Deviyo, used in dancing at the Dewala
+Perehara.</p>
+<p class="par"><span lang="si-latn">BARAPEN</span>: Remuneration given
+to <span class="corr" id="xd21e3295" title=
+"Source: copysts">copyists</span>. Hire given for important services,
+as the building of wihares, making of images, etc.</p>
+<p class="par"><span lang="si-latn">BASNAYAKE NILAME</span>: The lay
+chief or principal officer of a Dewale.</p>
+<p class="par"><span lang="si-latn">BATAKOLA</span>: The leaves of a
+small species of bamboo used for thatching buildings.</p>
+<p class="par"><span lang="si-latn">BATGOTUWA</span>: Boiled rice
+served out or wrapped up in a leaf. Boiled rice offered up at a Yak or
+Bali ceremony.</p>
+<p class="par"><span lang="si-latn">BATTANARALA</span>: The Kapurala
+who offers the multen (food offering).</p>
+<p class="par"><span lang="si-latn">BATWADANARALA</span>: The same as
+Battanarala. <span class="pagenum">[<a id="xd21e3319" href="#xd21e3319"
+name="xd21e3319">66</a>]</span></p>
+<p class="par"><span lang="si-latn">BATWALANDA</span>: Earthenware
+vessel for boiling rice in. It is as large as a common pot but with a
+wider mouth.</p>
+<p class="par"><span lang="si-latn">BATWALAN-HAKURU</span>: Large cakes
+of jaggery of the shape of a “Batwalanda” generally made in
+Sabaragamuwa.</p>
+<p class="par"><span lang="si-latn">BATWEDA</span>: Work not done for
+hire, but for which the workmen receive food.</p>
+<p class="par"><span lang="si-latn">BATWI</span>: Paddy given by the
+proprietor as sustenance to a cultivator in lieu of food given during
+work.</p>
+<p class="par"><span lang="si-latn">BEMMA</span>: A Wall, a bank, a
+bund.</p>
+<p class="par"><span lang="si-latn">BEHET-DIYA</span>: A lotion made of
+lime juice and other acids mixed with perfumes for use at the Nanumura
+mangalyaya, when the priest washes the sacred reflection of the head of
+Buddha in a mirror held in front of the image for the purpose.</p>
+<p class="par"><span lang="si-latn">BETMERALA</span>: The officer in
+charge of a number of villages belonging to a temple, corresponding to
+a Vidane, <i>q.v.</i></p>
+<p class="par"><span lang="si-latn">BIN-ANDE</span>: Ground share;
+Ground rent.</p>
+<p class="par"><span lang="si-latn">BINARAMASA</span>: The sixth month
+of the Sinhalese year (September-October).</p>
+<p class="par"><span lang="si-latn">BINNEGUNWI</span>: Paddy given as
+sustenance during ploughing time.</p>
+<p class="par"><span lang="si-latn">BISOKAPA</span>: See Ehelagaha. It
+is a term in use in the Kabulumulle Pattini Dewale in Hatara
+Korale.</p>
+<p class="par"><span lang="si-latn">BISSA</span><span class="corr" id=
+"xd21e3371" title="Source: .">:</span> A term in use in the Kegalle
+District for a granary round in shape, and of wickerwork daubed with
+mud.</p>
+<p class="par"><span lang="si-latn">BINTARAM-OTU</span>: Tax or payment
+in kind, being a quantity of paddy, equal to the full extent sown, as
+distinguished from half and other proportionate parts of the sowing
+extent levied from unfertile fields. Thus in an amuna of land the
+bintaram-otu is one amuna paddy.</p>
+<p class="par"><span lang="si-latn">BODHIMALUWA</span>: The Court round
+a bo-tree, called also Bomeda.</p>
+<p class="par"><span lang="si-latn">BOJANA-SALAWA</span>: The same as
+arasalava.</p>
+<p class="par"><span lang="si-latn">BOLPEN</span>: Water used at a
+temple for purposes of purification.</p>
+<p class="par"><span lang="si-latn">BULAT-ATA</span>: A roll of betel
+consisting of 40 leaves forming the common penuma to a proprietor at
+the annual festival corresponding to the old English rent day. It is a
+mark of submission and respect, and is therefore greatly valued.</p>
+<p class="par"><span lang="si-latn">BULAT-HURULLA</span>: A fee given
+to a chief or proprietor placed on a roll of betel. The fee given
+annually for a Maruvena panguwa.</p>
+<p class="par"><span lang="si-latn">BULU</span>: One of the three
+myrobalans (Clough).</p>
+</div>
+</div>
+<div class="div2 letter"><span class="pagenum">[<a href=
+"#toc">Contents</a>]</span>
+<div class="divHead">
+<h3 class="main">C</h3>
+</div>
+<div class="divBody">
+<p class="par first"><span lang="si-latn">CHAMARAYA</span>: A
+fly-flapper, a yak’s tail fixed to a silver or other handle, used
+to keep flies off the insignia of a deviyo or persons of
+distinction.</p>
+</div>
+</div>
+<div class="div2 letter"><span class="pagenum">[<a href=
+"#toc">Contents</a>]</span>
+<div class="divHead">
+<h3 class="main">D</h3>
+</div>
+<div class="divBody">
+<p class="par first"><span lang="si-latn">DADAKUDAMAS</span>: A
+compound word for meat and fish.</p>
+<p class="par"><span lang="si-latn">DAGOBE OR DAGEBA</span>: Lit. Relic
+chamber. A Buddhist mound or stupa of earth or brick sometimes faced
+with stone, containing generally a chamber in which is preserved a
+casket of relics.</p>
+<p class="par"><span lang="si-latn">DALUMURE</span>: A turn to supply
+betel for a temple or proprietor.</p>
+<p class="par"><span lang="si-latn">DALUMURA-PANGUWA</span>: The
+holding of tenants, whose special service is that of supplying weekly
+or fortnightly, and at the festivals, a certain quantity of betel
+leaves for the “dalumura-tewawa” immediately after the
+multen or “ahara-pujawa” and for the consumption by the
+officers or priests on duty<span class="corr" id="xd21e3428" title=
+"Not in source">.</span> This service was one of great importance at
+the Court of the King, who had plantations of betel in different parts
+of the country, with a staff of officers, gardeners, and carriers. At
+present the tenants of this class in Ninda villages supply betel to the
+proprietor for consumption at his house and on journeys. In some
+service villages the betel is to be accompanied with a quantity of
+arecanuts.</p>
+<p class="par"><span lang="si-latn">DALUPATHKARAYA</span>: A
+sub-tenant; a garden tenant; one who has asweddumised land belonging to
+a mulpangukaraya. In some Districts the dalupathkaraya is called
+pelkaraya. <span class="pagenum">[<a id="xd21e3435" href="#xd21e3435"
+name="xd21e3435">67</a>]</span></p>
+<p class="par"><span lang="si-latn">DAMBU</span>: Tow; rags for lights.
+The supplying of dambu at festivals in a temple or for a Bali ceremony
+at a chief’s house forms one of the principal services of a
+dhobi.</p>
+<p class="par"><span lang="si-latn">DAN-ADUKKUWA</span>: Food given by
+a tenant of a vihare land to the incumbent as distinguished from
+“<span class="corr" id="xd21e3444" title=
+"Source: dan ">dane</span>” given to any priest for the sake of
+merit.</p>
+<p class="par"><span lang="si-latn">DANDUMADUWA</span>: A timber-shed;
+a timber room. Every temple establishment has an open long shed for
+timber and building materials etc., and its upkeep forms one of the
+duties of the tenants.</p>
+<p class="par"><span lang="si-latn">DANE</span>: Food given to priests
+for merit; alms: charity.</p>
+<p class="par"><span lang="si-latn">DANGE</span>: Kitchen of a
+Pansale.</p>
+<p class="par"><span lang="si-latn">DANKADA</span>: Pingo of food given
+to a priest.</p>
+<p class="par"><span lang="si-latn">DARADIYARA</span>: Fuel and water
+the supplying of which forms the service of the Uliyakkarawasam
+tenants.</p>
+<p class="par"><span lang="si-latn">DASILIKAMA</span>: An assistant to
+a Lekama or writer. The term is peculiar to Sabaragamuwa.</p>
+<p class="par"><span lang="si-latn">DAWULA</span>: The common drum.</p>
+<p class="par"><span lang="si-latn">DAWULKARAYA</span>: A tenant of the
+tom-tom beater caste, playing on a dawula at the daily service of a
+Vihare or a Dewale, and at the festivals.</p>
+<p class="par"><span lang="si-latn">DAWUL-PANGUWA</span>: The tenement
+held by tenants of the tom-tom beater caste. In temples their service
+comes under the kind called the Pita-kattale (out-door-service). At the
+daily tewawa, at festivals, at pinkam, and on journeys of the
+incumbent, they beat the hewisi (tom-toms). On their turn of duty in a
+temple, they have to watch the temple and its property, to sweep and
+clean the premises, to gather flowers for offerings, and to fetch
+bolpen (water for temple use). The services of a Hewisikaraya are
+required by a lay proprietor only occasionally for weddings, funerals,
+yak and bali ceremonies, and on state occasions. This class of persons
+is employed in weaving cloth, and their penuma consists of a taduppu
+cloth or lensuwa. In all respects the services of the Dawulkarayo
+resemble those of the Tammattankarayo, a portion of the same caste, but
+who beat the Tammattama instead of the Dawula.</p>
+<p class="par"><span lang="si-latn">DEHAT-ATA</span>: A roll of betel
+leaves given to a priest. A respectful term for a quid of betel.</p>
+<p class="par"><span lang="si-latn">DEHET-GOTUWA</span>: Betel wrapped
+up in the leaf of some tree.</p>
+<p class="par"><span lang="si-latn">DEKUMA</span>: A present given to a
+chief or incumbent of a temple by a tenant when he makes his appearance
+annually or oftener, and consists of either money, or sweetmeats, or
+cloth, or arecanut-cutters, etc., according to the tenants trade or
+profession or according to his caste.</p>
+<p class="par"><span lang="si-latn">DELIPIHIYA</span>: A razor. One of
+the “atapirikara” or eight priestly requisites <i>viz.</i>,
+three robes an almsbowl, a needle case, a razor, a, girdle, and a
+filter.</p>
+<p class="par"><span lang="si-latn">DEPOYA</span>: The poya at full
+moon.</p>
+<p class="par"><span lang="si-latn">DEWALAYA</span>: A temple dedicated
+to some Hindu Deviyo or local divinity. The four principal dewala are
+those dedicated to Vishnu, Kataragama, Nata and Pattini Daviyo. There
+are others belonging to tutelary deities, such as the Maha Saman
+Dewalaya in Sabaragamuwa belonging to Saman Dewiyo the tutelary deviyo
+of Siripade, Alutunwara Dewale in the Kegalle District to
+Dedimundi-dewata-ban-dara, prime minister of Vishnu etc.</p>
+<p class="par"><span lang="si-latn">DEWA-MANDIRAYA</span>: Term in
+Sabaragamuwa for the “Maligawa” or sanctuary of a
+Dewale.</p>
+<p class="par"><span lang="si-latn">DEWA-RUPAYA</span>: The image of a
+Deviyo.</p>
+<p class="par"><span lang="si-latn">DEWOL OR DEWOL-YAKUN</span>:
+Foreign devils said to have come from beyond the seas and who according
+to tradition landed at the seaside village called Dewundare near Matara
+and proceeded thence to Sinigama near Hikkaduwa. Pilgrims resort to
+either place and perform there the vows made by them in times of
+sickness and distress.</p>
+<p class="par"><span lang="si-latn">DIGGE</span>: The porch of a
+Dewalaya. It is a building forming the ante-chamber to the Maligawa or
+sanctuary where the daily hewisi is performed and to which alone
+worshippers have access. It is a long hall, as its name signifies, and
+it is there that the dance of the women at festivals, called
+Digge-netima, takes place.</p>
+<p class="par"><span lang="si-latn">DISSAWA</span>: The ruler of a
+Province.</p>
+<p class="par"><span lang="si-latn">DIWA-NILAME</span>: Principal lay
+officer of the Dalada-maligawa. The term is supposed to have had its
+origin from the highest dignitary in the kingdom holding amongst other
+functions the office of watering the Srimahabodinvahanse or sacred
+Bo-tree in Anuradhapura,</p>
+<p class="par"><span lang="si-latn">DIWEL</span>: Hire or <span class=
+"corr" id="xd21e3540" title="Source: renumeration">remuneration</span>
+for service. <span class="pagenum">[<a id="xd21e3543" href="#xd21e3543"
+name="xd21e3543">68</a>]</span></p>
+<p class="par"><span lang="si-latn">DIYAGE</span>: A bath room. The
+putting up of temporary sheds, or the upkeep of permanent structures as
+well as supplying water, forms part of the menial services of the
+Uliamwasam tenants.</p>
+<p class="par"><span lang="si-latn">DIYA-KACHCHIYA</span>: Coarse cloth
+bathing dress which it is the duty of the dhobi to supply at the bath.
+It is also called Diyaredi or Diyapiruwata.</p>
+<p class="par"><span lang="si-latn">DIYAKEPUMA</span>: The ceremony of
+cutting water with golden swords by the Kapurala of the Dewale at the
+customary ford or pond at the close of the Perehera in July or
+August.</p>
+<p class="par"><span lang="si-latn">DIYATOTA</span>: The ford or ferry
+where the above ceremony is performed.</p>
+<p class="par"><span lang="si-latn">DOLAWA</span>: A palanquin.</p>
+<p class="par"><span lang="si-latn">DOTALU-MAL</span>: The flowers of
+the dotalu-tree, a small species of the arecanut-tree used in
+decorations.</p>
+<p class="par"><span lang="si-latn">DUMMALA</span>: Powdered resin used
+at a yak or bali ceremony to give brilliancy to the light.</p>
+<p class="par"><span lang="si-latn">DUNUKARAWASAMA</span>: The military
+class. Literally, archers. The lands forming the holding of the
+Dunukarawasam tenants. Their chief services at present are the carrying
+of letters and messages, keeping guard at the Walauwe (house) of the
+proprietor, watching the threshing floor, fetching <span class="corr"
+id="xd21e3577" title="Source: buffaloer">buffaloes</span> for work and
+accompanying the proprietor on journeys of state bearing the mura
+awudaya (lance).</p>
+<p class="par"><span lang="si-latn">DUNUMALE-PENUMA</span>: The penuma
+(present) given in the mouth of Nawan (February) by tenants to the high
+priest of the Sripadastane (Adam’s Peak) so called after an
+incumbent of that name.</p>
+<p class="par"><span lang="si-latn">DURUTUMASE</span>: The tenth month
+of the Sinhalese year (January-February).</p>
+<p class="par"><span lang="si-latn">DUREYA</span>: A headman of the
+Wahumpura Badde or Paduwa caste. Also a general name for a palanquin
+bearer.</p>
+<p class="par"><span lang="si-latn">DURAWASAMA</span>: The office of
+Dureya or headman of the Durayi. The tenement of land held by their
+class. Their services resemble those of the Ganwasama the difference
+being that instead of cooked they give uncooked provisions, and
+vegetables or raw provisions instead of sweet-meats for the penuma to
+the landlord.</p>
+</div>
+</div>
+<div class="div2 letter"><span class="pagenum">[<a href=
+"#toc">Contents</a>]</span>
+<div class="divHead">
+<h3 class="main">E</h3>
+</div>
+<div class="divBody">
+<p class="par first"><span lang="si-latn">EBITTAYA</span>: A Boy. A
+priest’s servant.</p>
+<p class="par"><span lang="si-latn">EDANDA</span>: A plank or trunk
+thrown across a stream. A log bridge.</p>
+<p class="par"><span lang="si-latn">EHELA-GAHA</span>: A post or tree
+set up at a Dawale at a lucky hour in the month of Ehela as a
+preliminary to the Perahera. Compare the English May-pole.</p>
+<p class="par"><span lang="si-latn">EHELA-PEREHARA</span>: <i>Vide</i>
+Perahera.</p>
+<p class="par"><span lang="si-latn">ELAWALUKADA</span>: A pingo of
+vegetables, which is the penuma given to proprietors by the tenants of
+the lower castes.</p>
+<p class="par"><span lang="si-latn">ELWI</span>: A kind of paddy grown
+on all hill sides under dry cultivation.</p>
+<p class="par"><span lang="si-latn">EMBETTAYA</span>: A barber.</p>
+<p class="par"><span lang="si-latn">EMBULKETTA</span>: A kitchen knife.
+It is the penuma given by blacksmith tenants.</p>
+<p class="par"><span lang="si-latn">ETIRILLA</span>: Cloth spread on
+chairs or other seats out of respect to a guest or headman. (Clough) It
+is the service of a dhobi tenant.</p>
+<p class="par"><span lang="si-latn">ETULKATTALAYA</span>: The inner
+room or sanctuary of a Dewale, called also the Maligawa and
+Dewamandiraya. The term is also applied to all the officers having
+duties in the sanctuary, such as Kapurala, Batwadanarala, Wattorurala,
+etc.</p>
+</div>
+</div>
+<div class="div2 letter"><span class="pagenum">[<a href=
+"#toc">Contents</a>]</span>
+<div class="divHead">
+<h3 class="main">G</h3>
+</div>
+<div class="divBody">
+<p class="par first"><span lang="si-latn">GAHONI</span>: Ornamental
+covers made of cloth to throw over penuma.</p>
+<p class="par"><span lang="si-latn">GALBEMMA</span>: Stone-wall.
+Rampart.</p>
+<p class="par"><span lang="si-latn">GAL-LADDA</span>: A smith. A
+stonemason.</p>
+<p class="par"><span lang="si-latn">GAL-ORUWA</span>: A stone trough
+for water, called also Katharama.</p>
+<p class="par"><span lang="si-latn">GAMANMURE</span>: A turn of
+attendance at festivals, which in the of case tenants living in remote
+villages is frequently commuted for a fee. Hence the term.</p>
+<p class="par"><span lang="si-latn">GAMARALA</span>: The headman of a
+village, generally an hereditary office in the family of the principal
+tenant.</p>
+<p class="par"><span lang="si-latn">GAMMADUWA-DA</span>: The day of an
+almsgiving at a Dewale to conciliate the Deviyo in times of sickness.
+<span class="pagenum">[<a id="xd21e3673" href="#xd21e3673" name=
+"xd21e3673">69</a>]</span></p>
+<p class="par"><span lang="si-latn">GAMMIRIS</span>: Pepper corn.</p>
+<p class="par"><span lang="si-latn">GANWASAMA</span>: Sometimes written
+Gammasama. The tenement held by a Ganwasama, the superior class of
+tenants in a village. Their panguwa supplies the proprietor with
+persons eligible for appointment to the subordinate offices in a
+village such as Vidane, Lekama, and Kankanama. The Ganwasama people are
+often of the same social standing as the proprietor and sometimes are
+related to him. They are generally the wealthiest people in the village
+and hold the most fertile lands. Consequently they have to make heavy
+contributions in the shape of adukku and pehidum to the proprietor and
+his retinue on his periodical visits, to his officers coming on duty
+and to his messengers dispatched with orders to tenants. They also have
+to give the Mahakat monthly, the Penumkat at festivals, and Dankat
+during Was, and to feed the workmen in the Muttettuwa and officers
+superintending the work. In the same manner as the Uliyam-wasama has to
+provide all the ordinary labour in a village so the Ganwasama has to
+provide all that is required for strangers visiting the village and
+generally to discharge the duties of hospitality for which the Kandyan
+villages are celebrated. This entails upon the Ganwasama the necessity
+of setting apart a place called the Idange for lodging strangers. The
+whole charge of the Muttettu work devolves on the Ganwasama which also
+has to superintend and assist in building work at the
+proprietor’s house attend<span class="corr" id="xd21e3682" title=
+"Not in source">,</span> at his house on festive and other occasions in
+times of sickness and at funerals bringing penumkat and provisions. A
+Ganwasama tenant has to accompany the proprietor on his journeys on
+public occasions, and to guard his house in his absence. A woman of the
+panguwa has likewise to wait on the lady of the house and to accompany
+her on journeys. The Ganwasama takes the lead in the annual
+presentation of the tenants before the proprietor. In temple villages,
+in addition to the above services performed to the lay chief, the
+Ganwasama has to superintend and take part in the preparations for, and
+celebration of, the festivals.</p>
+<p class="par"><span lang="si-latn">GANGATAYA</span>: The leg of an
+animal killed in the chase given to the proprietor of the land.
+Sometimes more than one leg is given.</p>
+<p class="par"><span lang="si-latn">GANLADDA</span>: An owner of land.
+Sometimes applied to small proprietors, and sometimes to proprietors of
+inferior castes, <i>e. g.</i>, the proprietors of the village
+Kotaketana (smiths and wood-carvers) are always so styled.</p>
+<p class="par"><span lang="si-latn">GANMURE</span>: Watching at a
+temple, or the period of service there taken in turns by villages.</p>
+<p class="par"><span lang="si-latn">GANNILE</span>: The service field
+in a village held by the Gammahe or the village headman for the time
+being. Field held by a small proprietor and cultivated for him by his
+tenants.</p>
+<p class="par"><span lang="si-latn">GANPANDURA</span>: Tribute for
+land. Ground rent.</p>
+<p class="par"><span lang="si-latn">GAN-PAYINDAKARAYA</span>: A
+messenger under an inferior headman.</p>
+<p class="par"><span lang="si-latn">GARA-YAKUMA</span>: A devil dance
+performed in some districts at the close of important undertakings such
+as construction of buildings at the close of the Perehera for the
+elephants, etc.</p>
+<p class="par"><span lang="si-latn">GEBARALA</span>: A storekeeper
+whose duty it is to measure the paddy, rice, oil etc., received into
+and issued out of a temple gabadawa (store).</p>
+<p class="par"><span lang="si-latn">GEWATU-PANAMA</span>: Payment for
+gardens. Garden rent, as the name implies, originally a fanam.</p>
+<p class="par"><span lang="si-latn">GIKIYANA-PANGUWA</span>: Tenement
+held by tenants whose service consists in singing at Dewale on
+“Kenmura” days and on festivals, and in the performance of
+the Digge-netima, which latter is a service performed by women. The
+songs generally relate to the exploits of the Dewiyo. The men sing and
+play on cymbals, drums, etc., and the women dance. The ordinary
+tom-tom-beater is not allowed to play for dancers of this class, which
+is supposed to be of Tamil origin.</p>
+<p class="par"><span lang="si-latn">GILANPASA</span>: The evening meal
+of Buddhists priests restricted to drinkables, as tea, coffee, etc.
+solid food is prohibited after noon-day.</p>
+<p class="par"><span lang="si-latn">GODA-OTU</span>: Literally, tax on
+high lands. Tax on chenas.</p>
+<p class="par"><span lang="si-latn">GODAPADDA</span>: A messenger under
+a headman of the low-castes. The term is in use in the Matale
+Districts.</p>
+<p class="par"><span lang="si-latn">GORAKA</span>: The fruit of the
+gamboge tree dried. It imparts to food a delicate acid, and is chiefly
+used in seasoning fish.</p>
+<p class="par"><span lang="si-latn">GOYIGANAWA</span>: Smoothing the
+bed of a field, being the last process preparatory to sowing.</p>
+<p class="par"><span lang="si-latn">GURULETTUWA</span>: A goglet.
+<span class="pagenum">[<a id="xd21e3754" href="#xd21e3754" name=
+"xd21e3754">70</a>]</span></p>
+</div>
+</div>
+<div class="div2 letter"><span class="pagenum">[<a href=
+"#toc">Contents</a>]</span>
+<div class="divHead">
+<h3 class="main">H</h3>
+</div>
+<div class="divBody">
+<p class="par first"><span lang="si-latn">HAKDURE</span>: A service of
+blowing the conch-shell or horn in the daily service of a Dewalaya.</p>
+<p class="par"><span lang="si-latn">HAKGEDIYA</span>: A chank. A
+conch-shell.</p>
+<p class="par"><span lang="si-latn">HAKPALIHA</span>: The carrying of
+the conch-shell and shield in procession which forms one of the
+services of the tenants of temple villages.</p>
+<p class="par"><span lang="si-latn">HAKURU-ESSA</span>: A cake of
+jaggery. Half a “mula” (packet).</p>
+<p class="par"><span lang="si-latn">HAKURUKETAYA</span>: A ball of
+jaggery. It is of no definite size.</p>
+<p class="par"><span lang="si-latn">HAKURUMULA</span>: A packet of two
+cakes of jaggery.</p>
+<p class="par"><span lang="si-latn">HAKURUPATTAYA</span>: Balls of
+jaggery wrapped up in the sheath of the branch of an arecanut tree.</p>
+<p class="par"><span lang="si-latn">HALUPAINDAYA</span>: Officer in
+charge of the sacred vestments of a Dewale.</p>
+<p class="par"><span lang="si-latn">HAMBA</span>: Paddy belonging to a
+temple of the king.</p>
+<p class="par"><span lang="si-latn">HAMBA-ATUWA</span>: The granary
+belonging to a temple or the king.</p>
+<p class="par"><span lang="si-latn">HAMUDA-WALE-MURAYA</span>: The mura
+by tenants of Pidawiligam under the Dalada Maligawa.</p>
+<p class="par"><span lang="si-latn">HANGIDIYA</span>: A head-smith.</p>
+<p class="par"><span lang="si-latn">HANGALA</span>: The piru-wataya
+(lent-cloth) given by dhobies to Kapuwo and Yakdesso.</p>
+<p class="par"><span lang="si-latn">HANNALIYA</span>: A tailor; large
+Dewala and Wihara establishments have tenants to sew and stitch the
+sacred vestments, curtains, flags, etc., and to assist in decorating
+the car.</p>
+<p class="par"><span lang="si-latn">HARASKADAYA</span>: A cross stick
+in an arch, supplied by tenants for decorations at festivals.</p>
+<p class="par"><span lang="si-latn">HATMALUWA</span><span class="corr"
+id="xd21e3822" title="Source: ;">:</span> A curry made of seven kinds
+of vegetables and offered with rice at a Bali ceremony<span class=
+"corr" id="xd21e3825" title="Not in source">.</span></p>
+<p class="par"><span lang="si-latn">HATTIYA</span>: A hat shaped
+talipot carried on journeys by female attendants of ladies, answering
+the double purpose of a hat and an umbrella.</p>
+<p class="par"><span lang="si-latn">HAYA-PEHINDUMA</span>: Provisions
+given to a temple or person of rank, consisting of six neli (seru) of
+rice and condiments in proportion.</p>
+<p class="par"><span lang="si-latn">HELAYA</span>: A piece of cloth of
+twelve cubits.</p>
+<p class="par"><span lang="si-latn">HELIYA</span>: A large round vessel
+with a wide mouth for boiling rice, paddy, etc.</p>
+<p class="par"><span lang="si-latn">HEMA-KADA</span>: Food offering in
+a Dewala similar to the Ahara-pujawa at a Vihare. It is carried by the
+proper Kapurala, called Kattiyana-rala, pingo-fashion, and delivered at
+the door of the sanctuary to the officiating Kapurala.</p>
+<p class="par"><span lang="si-latn">HENDA-DURE</span>: The evening
+hewisi (music) at a Dewale.</p>
+<p class="par"><span lang="si-latn">HENDUWA</span>: Elephant-goad.</p>
+<p class="par"><span lang="si-latn">HEPPUWA</span>: A box, a basket.
+The term is in use in the Kegalle District in connection with a penuma
+of sweetmeats called Kevili-heppuwa just as in other Districts it is
+called Kevili-pettiya.</p>
+<p class="par"><span lang="si-latn">HEWAMUDALA</span>: Payment in lieu
+of the services of a tenant of the Hewasam or military class.</p>
+<p class="par"><span lang="si-latn">HEWAWASAMA</span>: The tenement
+held by the Hewawasama. The military class. Their services at present
+are those of the Atapattuwasama and consist in carrying messages and
+letters etc., accompanying the proprietor on journeys, carrying his
+umbrella or talipot and keeping guard at halting places attending to
+the service of betel, guarding the proprietor’s house, watching
+threshing floors, attending at funerals and setting fire to the pyre.
+They present a penuma of sweetmeats and receive as funeral <span class=
+"corr" id="xd21e3869" title="Source: perquisities">prerequisites</span>
+a suit of clothes. Persons of their wasama, as those of the Ganwasama,
+are chosen for subordinate offices.</p>
+<p class="par"><span lang="si-latn">HEVENPEDURA</span>: A mat made of a
+kind of rush.</p>
+<p class="par"><span lang="si-latn">HEWISI-MANDAPPAYA</span>: The court
+where the Hewisi (music) is performed in a Vihare corresponding to the
+Digge in a Dewale.</p>
+<p class="par"><span lang="si-latn">HILDANE</span>: The early morning
+meal of Buddhist priests, generally of rice-gruel.</p>
+<p class="par"><span lang="si-latn">HILEKAN</span>: Registers of
+fields.</p>
+<p class="par"><span lang="si-latn">HIMILA</span>: Money given by a
+proprietor as hire for buffaloes employed in ploughing and threshing
+crops.</p>
+<p class="par"><span lang="si-latn">HIRAMANAYA</span>: A cocoanut
+scraper. It is an article of penuma with blacksmith tenants.</p>
+<p class="par"><span lang="si-latn">HIROHI-NETIMA</span>: Called also
+Niroginetima. It is a dance at the procession returning from the
+Diyakepima of the Saragune Dewale in the Badulla District.</p>
+<p class="par"><span lang="si-latn">HITIMURAYA</span>: The turn for
+being on guard at a temple or a chief’s house. It consists
+generally of fifteen days at a time, nights included. The tenant both
+on entering upon and on leaving his muraya, appears before the
+incumbent or chief with the penuma of a roll of betel, and when on mure
+has the charge of the place and its property, clears and sweeps the
+premises, attends to ordinary repairs, fetches flowers in temples and
+goes on messages. He receives food from the temple. <span class=
+"pagenum">[<a id="xd21e3905" href="#xd21e3905" name=
+"xd21e3905">71</a>]</span></p>
+<p class="par"><span lang="si-latn">HIWEL</span>: Coulters, the
+providing of which forms one of the services of a blacksmith
+tenant.</p>
+<p class="par"><span lang="si-latn">HIWEL-ANDE</span>:
+Cultivators’ share of the produce of a field being half of the
+crop after deducting the various payments called “Waraweri”
+which are (1) Bittara-wi (seed-padi), as much as had been sown and half
+as much as interest<span class="corr" id="xd21e3914" title=
+"Not in source">;</span> (2) Deyyanne-wi, 4 or 5 laha of paddy set
+apart for the Dewiyo, or boiled into rice and distributed in alms to
+the poor; (3) Adipalla, the lower layers of the stacked
+paddy<span class="corr" id="xd21e3917" title="Not in source">;</span>
+(4) Peldora, the ears of com round the watchhut which together with
+Adipalla are the watcher’s <span class="corr" id="xd21e3920"
+title="Source: perquisities">prerequisites</span> (5) Yakunewi, paddy
+set apart for a devil ceremony. Besides the above, “Akyala”
+(first-fruits) is offered to the Deviyo for special protection to the
+crop from vermin, flies, etc.</p>
+<p class="par"><span lang="si-latn">HULAWALIYA</span>: The headman of
+the Rodi. The Rodi tenants are very few in number and are found in but
+very few villages. They supply prepared leather for drums and ropes of
+hide halters, thongs and cords for cattle and bury carcases of dead
+animals found on the estate to which they belong.</p>
+</div>
+</div>
+<div class="div2 letter"><span class="pagenum">[<a href=
+"#toc">Contents</a>]</span>
+<div class="divHead">
+<h3 class="main">I</h3>
+</div>
+<div class="divBody">
+<p class="par first"><span lang="si-latn">IDANGE OR IDAMA</span>: The
+principal building where visitors of rank are lodged in a village.</p>
+<p class="par"><span lang="si-latn">IDINNA</span>: Called also Usna. A
+smith’s forge.</p>
+<p class="par"><span lang="si-latn">ILLATTATTUWA</span>: A betel-tray.
+The penuma given by a tenant engaged in <span class="corr" id=
+"xd21e3942" title="Source: carpentary">carpentry</span> or by a carver
+in wood.</p>
+<p class="par"><span lang="si-latn">ILMASA</span>: The eighth month of
+the Sinhalese year (Nov. Dec.)</p>
+<p class="par"><span lang="si-latn">IRATTUWA</span>: A word of Tamil
+extraction and applied to a kind of native cloth originally made by the
+Mahabadde people and at present by the tom-tom beater caste.</p>
+<p class="par"><span lang="si-latn">IRILENSUWA</span>: A striped
+handkerchief given as a penuma by tenants of the tom-tom beater
+caste.</p>
+<p class="par"><span lang="si-latn">ISSARA</span>: The individual share
+or strip of land in a range of fields cultivated by the shareholders in
+common.</p>
+<p class="par"><span lang="si-latn">ITIPANDAMA</span>: A wax
+candle.</p>
+<p class="par"><span lang="si-latn">ITIWADALA</span>: A lump of wax. In
+the honey-producing jungle districts as Nuwarakalawiya, Matale North
+etc., honey and itiwadal are dues to which a proprietor is
+entitled.</p>
+</div>
+</div>
+<div class="div2 letter"><span class="pagenum">[<a href=
+"#toc">Contents</a>]</span>
+<div class="divHead">
+<h3 class="main">J</h3>
+</div>
+<div class="divBody">
+<p class="par first"><span lang="si-latn">JAMMAKKARAYA</span>: A
+low-caste man. This is the sense in which the word is at present used
+in the Kandyan country but is proper meaning is a man of caste—of
+good birth.</p>
+</div>
+</div>
+<div class="div2 letter"><span class="pagenum">[<a href=
+"#toc">Contents</a>]</span>
+<div class="divHead">
+<h3 class="main">K</h3>
+</div>
+<div class="divBody">
+<p class="par first"><span lang="si-latn">KADA</span>: A load divided
+into two portions of equal weight and tied to the two ends of a pole,
+which is balanced on the shoulder, called in Ceylon a
+“pingo” and in India a “bhangy.”</p>
+<p class="par"><span lang="si-latn">KADAKETTA</span>: a razor.</p>
+<p class="par"><span lang="si-latn">KADAPAIYA</span>: A long bag or
+purse called also Olonguwa.</p>
+<p class="par"><span lang="si-latn">KADA-RAJAKARIYA</span>: A
+pingo-load of village supplies given to the king by the Ganwasam. The
+Gamarala had to deliver it in person in Kandy. The chiefs, lands
+exempted from tax for loyalty to the British Government were not
+relieved of the pingo duty. (See proclamation of 21st November 1818,
+Clause 22).</p>
+<p class="par"><span lang="si-latn">KAHADIYARA</span>: Sprinkling water
+used by a Kapurala in ceremonies.</p>
+<p class="par"><span lang="si-latn">KAHAMIRIS</span>: Saffron and
+chillies.</p>
+<p class="par"><span lang="si-latn">KAHATAPOTU</span>: Bark of the
+saffron tree used in dyeing priests’ robes.</p>
+<p class="par"><span lang="si-latn">KALAGEDIYA OR KALAYA</span>: A pot,
+the ordinary vessel used by water-carriers.</p>
+<p class="par"><span lang="si-latn">KALALA</span>: Carpets, or mats
+made of a kind of fibre (<span lang="la">Sanseviera
+Zeylanica</span>.)</p>
+<p class="par"><span lang="si-latn">KALANCHIYA</span>: A Tamil word for
+an earthenware spitting pot.</p>
+<p class="par"><span lang="si-latn">KALA-PANDAMA OR
+KILA-PANDAMA</span>: A branched torch with generally three lights
+sometimes, six <i>see</i> ATPANDAMA.</p>
+<p class="par"><span lang="si-latn">KALAS</span>: Earthenware lamps
+with stands for decorations.</p>
+<p class="par"><span lang="si-latn">KAMMALA</span>: A forge. A
+smithy.</p>
+<p class="par"><span lang="si-latn">KAMMALKASI</span>: Payment in lieu
+of service at the smithy.</p>
+<p class="par"><span lang="si-latn">KAMATA</span>: A
+threshing-floor.</p>
+<p class="par"><span lang="si-latn">KANGAN</span>: Black cloth given to
+attendants at funerals.</p>
+<p class="par"><span lang="si-latn">KANHENDA</span>: An ear-pick.
+<span class="pagenum">[<a id="xd21e4055" href="#xd21e4055" name=
+"xd21e4055">72</a>]</span></p>
+<p class="par"><span lang="si-latn">KANKANAMA</span>: An overseer.</p>
+<p class="par"><span lang="si-latn">KANKARIYA</span>: A devil
+ceremony.</p>
+<p class="par"><span lang="si-latn">KANUWA</span>: A post.</p>
+<p class="par"><span lang="si-latn">KAPHITUNDAWASA</span>: The day on
+which a pole is set up in a Dewale for the Perehera, <i>see</i>
+Ehelagaha.</p>
+<p class="par"><span lang="si-latn">KAPURALA</span>: A dewala-priest.
+The Office is hereditary.</p>
+<p class="par"><span lang="si-latn">KARANDA</span>: A tree, the twigs
+of which are in general use amongst Buddhist priests by way of tooth
+brushes. The village of Tittawelgoda has to supply annually 2000 of
+these tooth-brushes to the Dambulla monastery.</p>
+<p class="par"><span lang="si-latn">KARANDU-HUNU</span>: Chunam to
+offer with betel at the sanctuary.</p>
+<p class="par"><span lang="si-latn">KARAKGEDIYA</span>: A portable
+wicker basket for catching fish open at both ends and conical in shape
+used in shallow streams.</p>
+<p class="par"><span lang="si-latn">KARAWALA</span>: Dried fish, the
+usual penuma of Moor tenants.</p>
+<p class="par"><span lang="si-latn">KARIYA KARANARALA</span>: Officer
+second in rank to the Diwa Nilame in the Dalada Maligawa. The office is
+restricted to a few families and the appointment is in the hands of the
+Diwa Nilame, who receives a large fee for it at the yearly nomination.
+As the Diwa Nilame’s deputy, the Kariyakaranarala attends to all
+the business matters of the Maligawa and is entitled to valuable dues
+from subordinate headmen on appointment.</p>
+<p class="par"><span lang="si-latn">KASAPEN</span>: Young cocoanuts
+generally given as penuma.</p>
+<p class="par"><span lang="si-latn">KATARAMA</span><span class="corr"
+id="xd21e4107" title="Source: .">:</span> Same as Galoruwa.</p>
+<p class="par"><span lang="si-latn">KATBULATHURULU</span>: Penuma
+consisting of pingoes and money with betel.</p>
+<p class="par"><span lang="si-latn">KATGAHA</span>: Sometimes called
+Kajjagaha. The same as Ehelagaha q.v.</p>
+<p class="par"><span lang="si-latn">KATHAL</span>: The pingo-loads of
+rice due to the king by way of the Crown dues on all lands cultivated
+with paddy, except those belonging to the Duggenewili people or class
+from which the King’s domestic servants were taken.</p>
+<p class="par"><span lang="si-latn">KATMUDALA</span>: Money payment in
+lieu of the above.</p>
+<p class="par"><span lang="si-latn">KATTIYANAMURAYA</span>: The turn
+for the tenant of a kapu family to perform the service of carrying from
+the multenge (Dewale kitchen) to the Maligawa (the sanctuary) the
+multen-kada or daily food offering.</p>
+<p class="par"><span lang="si-latn">KATUKITUL</span>: Wild prickly
+kitul the flowers of which are used in decorations.</p>
+<p class="par"><span lang="si-latn">KATUPELALI</span>: Rough screens
+made of branches as substitutes for walls in temporary buildings.</p>
+<p class="par"><span lang="si-latn">KATU-PIHIYA</span>: A small knife
+of the size of a penknife with a stylus to it.</p>
+<p class="par"><span lang="si-latn">KAWANI</span>: A kind of cloth.</p>
+<p class="par"><span lang="si-latn">KATTIYA</span>: A general term for
+a festival, but in particular applied to the festival of lights in
+Nov.-Dec. called Kattimangalaya.</p>
+<p class="par"><span lang="si-latn">KEDAGAN</span>: A palanquin fitted
+up (with sticks) for the occasion to take the insignia of a Deviyo in
+procession.</p>
+<p class="par"><span lang="si-latn">KEHELMUWA</span>: Flower of the
+plantain.</p>
+<p class="par"><span lang="si-latn">KEKULHAL</span>: Rice pounded from
+native paddy.</p>
+<p class="par"><span lang="si-latn">KEKUNA-TEL</span>: Common lamp oil
+extracted from the nuts of the Kekuna tree; the oil is largely used in
+illuminations at festivals and given as garden dues by tenants.</p>
+<p class="par"><span lang="si-latn">KEMBERA</span>: The beating of
+tom-toms on Kenmura days.</p>
+<p class="par"><span lang="si-latn">KENDIYA-WEDAMAWIMA</span>: The
+carrying in procession of the Rankendiya or sacred-vessel containing
+water after the Diyakepima.</p>
+<p class="par"><span lang="si-latn">KENMURA</span>: Wednesdays and
+Saturdays on which are held the regular services of a Dewale.</p>
+<p class="par"><span lang="si-latn">KERAWALA</span>: Half of a pingo.
+Half of a panguwa.</p>
+<p class="par"><span lang="si-latn">KETIUDALU</span>: Bill-hooks and
+hoes. Agricultural implements supplied by the proprietor for work in
+the Muttettu fields. He supplies the iron and the smith tenant makes
+the necessary implements, assisted by the nilawasam tenants who
+contribute the charcoal.</p>
+<p class="par"><span lang="si-latn">KEVILI-HELIYA</span>: A chatty of
+sweetmeats given as penuma.</p>
+<p class="par"><span lang="si-latn">KEVILI-KADA</span>: A pingo of
+sweetmeats given as penuma by high caste tenants.</p>
+<p class="par"><span lang="si-latn">KEVILI-KIRIBAT</span>: Sweetmeats
+and rice boiled in milk.</p>
+<p class="par"><span lang="si-latn">KEVILI-HEPPUWA</span>: See
+heppuwa.</p>
+<p class="par"><span lang="si-latn">KEVILI-TATTUWA</span>: See
+heppuwa.</p>
+<p class="par"><span lang="si-latn">KEWUN</span>: Cakes, sweetmeats.
+<span class="pagenum">[<a id="xd21e4212" href="#xd21e4212" name=
+"xd21e4212">73</a>]</span></p>
+<p class="par"><span lang="si-latn">KEWUN-KESELKAN</span>: Sweetmeats
+and ripe plantains.</p>
+<p class="par"><span lang="si-latn">KILLOTAYA</span>: A chunam-box
+given as a penuma by smith tenants.</p>
+<p class="par"><span lang="si-latn">KINISSA</span>: A ladle, a common
+cocoanut spoon.</p>
+<p class="par"><span lang="si-latn">KIRI-AHARA OR KIRIBAT</span>: Rice
+boiled in milk and served on festive occasions.</p>
+<p class="par"><span lang="si-latn">KIRIMETI</span>: Pipe-clay. The
+supplying and preparation of clay for the Badaheleya (potter) when
+making bricks and tiles for a proprietor forms one of the duties of
+every tenant of a temple village, and of the tenants of the Nila or
+Uliyam pangu in a chief’s village.</p>
+<p class="par"><span lang="si-latn">KIRIUTURANA-MANGALYAYA</span>: The
+ceremony of boiling milk at a Dewale generally at the Sinhalese new
+year and after a Diyakepima.</p>
+<p class="par"><span lang="si-latn">KITUL-ANDA-MURE</span>: The half
+share of the toddy of all kitul trees tapped, which is the due of the
+proprietor. The trees are tapped by Wahumpura tenants by who are also
+called Hakuro, and the toddy is converted into the syrup from which
+hakuru (jaggery) is made.</p>
+<p class="par"><span lang="si-latn">KITUL-PENI-MUDIYA</span>: A small
+quantity of kitul syrup carried in a leaf and served out to tenants in
+mura.</p>
+<p class="par"><span lang="si-latn">KODI</span>: Flags.</p>
+<p class="par"><span lang="si-latn">KOLALANU</span>: Cords for tying
+sheaves.</p>
+<p class="par"><span lang="si-latn">KÔLAN</span>: Masks worn in
+dancing in Dewala festivals.</p>
+<p class="par"><span lang="si-latn">KOLMURA</span>: A rehearsal at the
+Nata Dewala by the Uliyakkarayo before the Perehera starts.</p>
+<p class="par"><span lang="si-latn">KOMBUWA</span>: A bugle, a horn. It
+is blown at the Tewawa or service at a Dewale. There are <span class=
+"corr" id="xd21e4267" title="Source: specie,">special</span> tenants
+for this service.</p>
+<p class="par"><span lang="si-latn">KORAHA</span>: A large wide-mouthed
+chatty used as a basin.</p>
+<p class="par"><span lang="si-latn">KONA</span>: The year’s end.
+The Sinhalese new year (April).</p>
+<p class="par"><span lang="si-latn">KOTAHALU</span>: The cloth worn by
+a young female arriving at puberty, which is the perquisite of the
+family dhobi, with other presents given at the festivities held on the
+<a id="xd21e4282" name="xd21e4282"></a>occasion.</p>
+<p class="par"><span lang="si-latn">KOTALE</span>: An earthenware
+vessel with a spout given as a penuma by the potter to petty
+officers.</p>
+<p class="par"><span lang="si-latn">KOTTALBADDE VIDANE</span>: The
+headman of smith villages.</p>
+<p class="par"><span lang="si-latn">KOVAYA</span>: An earthenware
+crucible. A socket for candles.</p>
+<p class="par"><span lang="si-latn">KOVILA</span>: A small temple. A
+minor Dewale.</p>
+<p class="par"><span lang="si-latn">KÛDE</span>: A basket to
+remove earth, sand, etc.</p>
+<p class="par"><span lang="si-latn">KUDAYA</span>: An umbrella.</p>
+<p class="par"><span lang="si-latn">KUDAMASSAN</span>: Small fishes
+cured for curry.</p>
+<p class="par"><span lang="si-latn">KULU</span>: Winnowing fans made of
+bamboo.</p>
+<p class="par"><span lang="si-latn">KUMBAL-PEREHERA</span>: Preliminary
+Perehera at a Dewale when the insignia are carried in procession round
+the inner Court for five days, followed by the Dewale Perehera for five
+days twice a day round the Widiya, and the Randoli or Maha Perehera for
+five days.</p>
+<p class="par"><span lang="si-latn">KUMBAYA</span>: A post, a pole for
+arches in decorations.</p>
+<p class="par"><span lang="si-latn">KUMARIHAMILLA</span>: Ladies of
+rank.</p>
+<p class="par"><span lang="si-latn">KUMARA-TALA-ATTA</span>: A talipot
+of state. An ornamental talipot carried in processions by tenants of
+superior grade.</p>
+<p class="par"><span lang="si-latn">KUNAMA</span>: The palanquin
+carried in procession at the Perehera containing inside the insignia of
+a Deviyo. It is also called Randoliya.</p>
+<p class="par"><span lang="si-latn">KURUMBA</span>: The same as
+Kasapen.</p>
+<p class="par"><span lang="si-latn">KURU</span>: Hair-pins.</p>
+<p class="par"><span lang="si-latn">KURU-KANDA</span>: A candle stick
+made of clay, called also Kotvilakkuwa.</p>
+<p class="par"><span lang="si-latn">KURAPAYIYA</span>: The same as
+Kadapayiya.</p>
+<p class="par"><span lang="si-latn">KURUNIYA</span>: One eighth of a
+bushel or four seer.</p>
+<p class="par"><span lang="si-latn">KURUWITALE</span>: Spear used at
+elephant kraals.</p>
+<p class="par"><span lang="si-latn">KUSALANA</span>: A cup.
+<span class="pagenum">[<a id="xd21e4366" href="#xd21e4366" name=
+"xd21e4366">74</a>]</span></p>
+</div>
+</div>
+<div class="div2 letter"><span class="pagenum">[<a href=
+"#toc">Contents</a>]</span>
+<div class="divHead">
+<h3 class="main">L</h3>
+</div>
+<div class="divBody">
+<p class="par first"><span lang="si-latn">LAHA</span>: The same as
+Kuruniya.</p>
+<p class="par"><span lang="si-latn">LANSA-MURE</span>: The turn of
+service of the Hewawasam tenants; it is now taken also by the Atapattu
+class.</p>
+<p class="par"><span lang="si-latn">LATDEKUMA OR
+LEBICHCHAPENUMA</span>: Present of money or provisions given to the
+proprietor by his nominee on appointment to an office.</p>
+<p class="par"><span lang="si-latn">LEGUNGE</span>: The dormitory. A
+priest’s cell.</p>
+<p class="par"><span lang="si-latn">LENSUWA</span>: A handkerchief.</p>
+<p class="par"><span lang="si-latn">LEKAMA</span>: A writer. A clerk,
+out of courtesy styled Mohottala.</p>
+<p class="par"><span lang="si-latn">LEKAM PANGUWA</span>: The tenement
+held by the Lekam pangu tenants. The panguwa was originally Maruwena,
+but in course of time, in most instances, it has become Paraveni. The
+Lekam tenant besides doing duty as writer to the proprietor of Ninda
+villages superintends his working parties and harvesting operations and
+appears before him at the annual presentations of the tenants,
+accompanies him on important journeys, attends on him and supplies him
+with medicines when sick, and occasionally guards the house in his
+absence. In temple villages where there is no resident Vidane, the
+Lekama does all the duties of that officer, besides keeping an account
+of the things received into and issued out of the Gabadawa, arranges
+and superintends all the services of the tenants, in which capacity it
+is that he is styled Mohottala.</p>
+<p class="par"><span lang="si-latn">LIYADDA</span>: The bed of a field.
+A terrace.</p>
+<p class="par"><span lang="si-latn">LIYANABATA</span>: Food given by a
+cultivator to tho Lekam on duty at a threshing floor.</p>
+<p class="par"><span lang="si-latn">LIYANARALA</span>: A Writer.</p>
+<p class="par"><span lang="si-latn">LIYAWEL</span>: Ornamental flower
+work in carvings or paintings generally found in Wihare and which it is
+the duty of the Sittaru (painters) to keep in order. The service is
+valuable and large and valuable pangu have consequently been allotted
+to this class. The cost of the pigments is borne by the temples.</p>
+<p class="par"><span lang="si-latn">LUNUKAHAMIRIS</span>: Salt,
+saffron, and chillies. The three principal ingredients which give
+flavour to a curry. Hence in enumerating the articles which make up a
+pehinduma or dankada, mention is always made of Lunukahamiris or
+Sarakku or Tunapahe, general terms for “curry-stuff”.</p>
+</div>
+</div>
+<div class="div2 letter"><span class="pagenum">[<a href=
+"#toc">Contents</a>]</span>
+<div class="divHead">
+<h3 class="main">M</h3>
+</div>
+<div class="divBody">
+<p class="par first"><span lang="si-latn">MADAPPULURALA</span>: Title
+of an officer in the Nata Dewale who performs duties analogous to those
+of a Wattoru-rala such as sweeping out the Maligawa cleaning and
+tending its lamps, etc.</p>
+<p class="par"><span lang="si-latn">MADDILIYA</span>: A Tamil drum used
+in the Kataragama Dewale in the Badulla District.</p>
+<p class="par"><span lang="si-latn">MADOL-TEL</span>: Lamp-oil
+extracted from the nuts of the Madol.</p>
+<p class="par"><span lang="si-latn">MADU-PIYALI</span>: The nuts of the
+Madugaha, broken into pieces dried and converted into flour for
+food.</p>
+<p class="par"><span lang="si-latn">MAGUL-BERE</span>: The opening tune
+beaten on tom-toms at the regular hewisi (musical service) at the daily
+service and at festivals.</p>
+<p class="par"><span lang="si-latn">MAHADANE</span>: The midday meal of
+the priests before the sun passes the meridian.</p>
+<p class="par"><span lang="si-latn">MAHA-NAYAKA-UNNANSE</span>: The
+highest in order amongst the Buddhist priesthood. The Malwatte and
+Asgiriya establishments in Kandy have each a Mahanayake before whom the
+incumbents of the subordinate Wihara belonging to the respective
+padawiya (see or head monastery) have to appear annually with penumkat
+and ganpanduru consisting chiefly of rice.</p>
+<p class="par"><span lang="si-latn">MAHA-PEREHERA OR
+RANDOLI-PEREHERA</span>: The last five days of the Perehera (in July)
+when the insignia are taken in procession out of the precincts of a
+Dewalaya along the principal streets of the town.</p>
+<p class="par"><span lang="si-latn">MAHA-SALAWA</span>: The chief or
+great hall.</p>
+<p class="par"><span lang="si-latn">MAHEKADA</span>: The pingo of raw
+provisions, chiefly vegetables and lamp oil, given regularly once a
+month to a temple or chief by the tenants of the mul-pangu in a
+village, namely the Ganwasama, Durawasanaa, etc.</p>
+<p class="par"><span lang="si-latn">MALIGAWA</span>: Palace. The
+sanctuary of a Dewale where the insignia are kept. In Dewala only the
+officiating Kapurala can enter it. Even its repairs such as white
+washing, etc. are done by the Kapurala<span class="corr" id="xd21e4467"
+title="Not in source">.</span> <span class="pagenum">[<a id="xd21e4470"
+href="#xd21e4470" name="xd21e4470">75</a>]</span></p>
+<p class="par"><span lang="si-latn">MALU-DENA-PANGUWA</span>: Lands
+held by the tenants generally of the Nilawasam class, whose duty it is
+to supply a temple with vegetables for curry for the multen service. A
+quantity sufficient to last a week or two is provided at one time, and
+this is continued all the year through. The vegetables supplied are of
+different sorts, consisting of garden and henaproduce and greens and
+herbs gathered from the jungle.</p>
+<p class="par"><span lang="si-latn">MALU-KESELKEN</span>: Green
+plantains for curries, as distinguished from ripe plantains.</p>
+<p class="par"><span lang="si-latn">MALUPETMAN</span>: The courtyard of
+a temple with its approaches.</p>
+<p class="par"><span lang="si-latn">MALWATTIYA</span>: A basket or tray
+of flowers. One of the duties of a tenant in mura at a temple is to
+supply a basket of flowers morning and evening for offering in front of
+the image of Buddha or in front of the shrine.</p>
+<p class="par"><span lang="si-latn">MAKARA-TORANA</span>: An ornamental
+arch over the portal of a Vihare formed of two fabulous monsters facing
+each other. These monsters are said to be emblems of the God of Love
+(Kama). They are a modern introduction borrowed from modern
+Hinduism.</p>
+<p class="par"><span lang="si-latn">MAKUL</span>: Clay used in
+whitewashing.</p>
+<p class="par"><span lang="si-latn">MALABANDINA-RAJAKARIYA</span>: The
+term in use in the Matale District for the services of putting up the
+pole for the Perehera, so called from flowers being tied to the pole
+when it is set up.</p>
+<p class="par"><span lang="si-latn">MALASUNGE</span>: A small detached
+building at a Vihare to offer flowers in. These buildings are also
+found attached to private houses, where they serve the purpose of a
+private chapel.</p>
+<p class="par"><span lang="si-latn">MANDAPPAYA</span>: <span class=
+"corr" id="xd21e4507" title="Source: Coverd">Covered</span> court or
+verandah.</p>
+<p class="par"><span lang="si-latn">MANGALA-ASTAKAYA OR
+MAGUL-KAVI</span>: Invocation in eight stanzas recited at Dewale as a
+thanks giving song.</p>
+<p class="par"><span lang="si-latn">MANGALYAYA</span>: A festival, a
+wedding. The four principal festivals are the Awurudu (old year) the
+Nanumura (new year), the Katti (feast of lights) in Il (November) and
+the Alutsal (harvest home) in Duruta (January). Some reckon the old and
+new year festivals as one, and number the Perehera in Ehala (July)
+amongst the festivals. In Ninda villages it is at one of the festivals,
+generally the old or new year, that the tenants appear with presents
+before the proprietor and attend to the ordinary repairs of his Wala,
+awwa. In temple villages they likewise present their penuma, repair and
+clean the buildings, courts-compounds and paths, put up decorations,
+join in the processions, and build temporary sheds for lights and for
+giving accommodation to worshippers on these occasions. They pay their
+Ganpandura, have land disputes etc. settled and the annual officers
+appointed. Tenants unable to attend by reason of distance or other
+causes make a payment in lieu called Gamanmurakasi.</p>
+<p class="par"><span lang="si-latn">MANNAYA</span>: Kitchen knife.
+Knife commonly used in tapping Kitul.</p>
+<p class="par"><span lang="si-latn">MASSA</span>: An ancient Kandyan
+coin equal to two groats or eight pence. Massa is used in singular
+only; when more than one is spoken of “Ridi” is used.</p>
+<p class="par"><span lang="si-latn">MEDERI OR MENERI</span>: A small
+species of paddy grown on hen. Panic grass (Clough).</p>
+<p class="par"><span lang="si-latn">MEDINDINA MASE</span>: The twelfth
+month of the Sinhalese year (March-April.)</p>
+<p class="par"><span lang="si-latn">MEKARAL</span>: A long kind of
+bean.</p>
+<p class="par"><span lang="si-latn">METIPAN</span>: Clay lamps supplied
+by the potter for the Katti-Mangalyaya.</p>
+<p class="par"><span lang="si-latn">METIPANDAMA</span>: A bowl, made of
+clay to hold rags and oil, used as a torch.</p>
+<p class="par"><span lang="si-latn">MINUMWI</span>: Remuneration given
+to the Mananawasam tenants for measuring paddy. The rate is fixed by
+custom in each village but varies considerably throughout the
+country.</p>
+<p class="par"><span lang="si-latn">MINUMWASAMA OR PANGUWA</span>: The
+office of a Mananna or the holding held by the Manana people; their
+primary service as their name denotes is measuring out paddy given to
+be pounded as well as the paddy brought in from the fields and rice
+brought in after being pounded, but as the office has come to be held
+by low caste people and by Vellala of low degree the service has become
+<span class="corr" id="xd21e4555" title=
+"Source: anologous">analogous</span> to those of the Uliyakkara-Wasam
+class such as putting up privies, mudding walls, carrying palanquins,
+baggage Penumkat and Adukkukat and serving as torch bearers at
+festivals. The Mananna is as much the Vidane’s messenger as the
+Attapattu Appu is the messenger of the proprietor. He together with the
+Lekama keeps watch at the threshing floor, takes care of the buffaloes
+brought for ploughing and threshing and assists the Vidane, Lekama, and
+Kankanama in the collection of the dues such as, Ganpandura etc.</p>
+<p class="par"><span lang="si-latn">MIPENI</span>: Honey. It is given
+as a sort of forest dues by tenants of villages in the wild
+districts.</p>
+<p class="par"><span lang="si-latn">MIRIS</span>: Chillies given as a
+rent or proprietor’s ground share of hena land cultivated with
+it<span class="corr" id="xd21e4567" title="Not in source">.</span></p>
+<p class="par"><span lang="si-latn">MOHOTTALA</span>: The same as
+Lekama q. v.</p>
+<p class="par"><span lang="si-latn">MOLPILLA</span>: The iron rim of a
+pestle or paddy pounder. <span class="pagenum">[<a id="xd21e4578" href=
+"#xd21e4578" name="xd21e4578">76</a>]</span></p>
+<p class="par"><span lang="si-latn">MUDUHIRUWA OR MUDUWA</span>: A
+ring. It is the penuma given by silver-smiths and gold-smiths.</p>
+<p class="par"><span lang="si-latn">MUKKALA</span>: Three-fourths. A
+Tamil word used by certain tenants in the Seven Korala for
+three-fourths of the service of a full Panguwa.</p>
+<p class="par"><span lang="si-latn">MULTEN OR MURUTEN</span>: Food
+offered to a Deviyo in a Dewale by a Kapurala daily, or on Kenmura
+days. The Muttettu fields of the Dewalaya supply the rice for it, and
+the tenants of the Malumura-panguwa the vegetables. It is cooked in the
+temple, mulutenge or kitchen, sometimes as often as three times a day.
+It is carried from the kitchen with great ceremony on a Kada by the
+proper Kattiyanaralas. All thus engaged in cooking, carrying and
+offering it should be of the Kapu family, by whom it is afterwards
+eaten.</p>
+<p class="par"><span lang="si-latn">MULTEN-MEWEDAMAWIMA</span>: The
+carrying of the Multen Kada from the Multenge (kitchen) to the
+sanctuary. The term is in use in the Badulla District.</p>
+<p class="par"><span lang="si-latn">MUN</span>: A sort of pea forming
+one of the chief products of a hena, and largely used as a curry.</p>
+<p class="par"><span lang="si-latn">MURA-AMURE</span>: An ordinary turn
+and an extraordinary turn of service. A term applied to a holding
+which, in addition to its proper or ordinary turn of service, has to
+perform some extra service on account of additional land attached to
+the mulpanguwa. The term is used in Kurunegala District.</p>
+<p class="par"><span lang="si-latn">MURA-AWUDAYA</span>: A lance. The
+weapon in the hands of the Hewawasam or Dunukara tenant on guard.</p>
+<p class="par"><span lang="si-latn">MURA-AWUDA-RAJAKARIYA</span>: The
+service of a guard holding a lance.</p>
+<p class="par"><span lang="si-latn">MURAGEYA</span>: Guard-room.</p>
+<p class="par"><span lang="si-latn">MURAYA</span>: A general term for
+the turn of any service. The Muraya is of different lengths, 7, 10, or
+15 days being the common periods of each mura. In some mura the tenant
+receives food, in the others not.</p>
+<p class="par"><span lang="si-latn">MUSNA</span>: Broom; brush.</p>
+<p class="par"><span lang="si-latn">MUTTEHE-PENUMA</span>: presents of
+sweetmeats or raw provisions given by tenants of some villages in the
+Sabaragamuwa District after the harvesting of a middle crop between the
+ordinary Yala and Maha crops, known as the Muttes harvest.</p>
+<p class="par"><span lang="si-latn">MUTTETTUWA</span>: A field
+belonging to the proprietor, whether a chief or temple, and cultivated
+on his account jointly by tenants of every description. The proprietor
+usually finds the seed-paddy, and bears all costs of agricultural
+implements, and sometimes gives the buffaloes; the service of the
+tenants is reckoned not by days, but by the number of the different
+agricultural operations to which they have to contribute labour, and
+they are accordingly spoken of as “Wedapaha” and
+“Weda-hata,” which are—1, puran ketuma or puran-hiya
+(first digging or first ploughing)<span class="corr" id="xd21e4632"
+title="Not in source">;</span> 2, dekutuma or binnegunhiya (the second
+digging or ploughing); 3, wepuruma (sowing including the smoothing of
+the beds); 4, goyan-kepuma (reaping including stacking)<span class=
+"corr" id="xd21e4635" title="Source: ,">;</span> and 5, goyan-medima
+(threshing including storing). These admit of sub-divisions. Hence the
+number of agricultural operations differ in different districts. All
+the tenants take a part in the cultivation, and are generally fed by
+the proprietor or by the Ganwasam tenants on his behalf. The sowing of
+the seed-paddy is the work of the Gammahe as requiring greater care,
+and irrigation that of the Mananna, unless special arrangements are
+made for it with a Diyagoyya who is allowed in payment, a portion of
+the field to cultivate free of ground-rent, or the crop of a cultivated
+portion. The Muttettu straw furnishes thatch for buildings, the tying
+and removing of which is also a service rendered by the tenants. The
+services of the different classes of the tenantry on an estate are
+centred in its Muttettu field. Hence the passing of the Muttettuwa from
+the family of the landlord into the hands of strangers is invariably
+followed by the tenants resisting their customary services in respect
+of the Muttettu. They have generally succeeded in such resistance. See
+first Report of the Service Tenure Commission P. 9. “In only a
+few cases have estates been sold away from the families of the local
+chiefs, and in these cases with the almost invariable result of the
+loss of all claim to service by disuse, the Kandyan tenant being
+peculiarly sensitive as to the social status of his Lord. A few years
+ago one of the leading Advocates in Kandy acquired three estates, and
+after several years’ litigation, he was compelled to get the
+original proprietor to take back the largest of the three, and the
+claim to services from the other two had to be <span class="corr" id=
+"xd21e4638" title="Source: abondoned">abandoned</span>. On the original
+proprietor resuming procession, the tenants returned to their
+allegiance.<span class="corr" id="xd21e4641" title=
+"Not in source">”</span></p>
+<p class="par"><span lang="si-latn">MUTTIYA</span><span class="corr"
+id="xd21e4647" title="Source: .">:</span> The same as heliya (q.v.)
+<span class="pagenum">[<a id="xd21e4650" href="#xd21e4650" name=
+"xd21e4650">77</a>]</span></p>
+<p class="par"><span lang="si-latn">MUTU-KUDE</span>: Umbrella of
+State, made of rich cloth, and carried in procession by one of the
+higher tenants over the insignia of the Deviyo, or over the Karanduwa
+of the Maligawa which is borne on an elephant.</p>
+</div>
+</div>
+<div class="div2 letter"><span class="pagenum">[<a href=
+"#toc">Contents</a>]</span>
+<div class="divHead">
+<h3 class="main">N</h3>
+</div>
+<div class="divBody">
+<p class="par first"><span lang="si-latn">NAMBIRALA OR
+NAMBURALA</span>: A headman corresponding to an overseer. It is a term
+in use in Moorish villages in the Kurunegala District.</p>
+<p class="par"><span lang="si-latn">NANAGEYA</span>: A bath-house. On
+the visit of the proprietor or some other person of rank, the nanage
+and atuge (privy) are put up at the lodging prepared for him by a
+tenant of the Uliyam or Nila panguwa, or by the mananna of the
+village.</p>
+<p class="par"><span lang="si-latn">NANU</span>: Composition generally
+made of lime juice, and other acids for cleansing the hair. In temples
+it is made of different fragrant ingredients the chief of which is
+powdered sandal-wood.</p>
+<p class="par"><span lang="si-latn">NANUMURA-MANGALYAYA</span>: The
+festival immediately following the Sinhalese new year on which
+purification with nanu is performed (see above).</p>
+<p class="par"><span lang="si-latn">NATA-DEWALE</span>: The temple of
+Nata Daviyo, who is said to be now in the Divyalokaya, but is destined
+when born on earth to be the Buddha of the next kalpa under the name
+Mayitri Buddha.</p>
+<p class="par"><span lang="si-latn">NATANA-PANGUWA</span>: It is one
+and the same with the Geekiyana-panguwa q. v. The service of this
+section of the Geekiyana-panguwa is the Digge-netima by females on the
+nights of the Kenmura days and of festivals. They likewise perform the
+Alattibema and dance during the whole night of the last day of the
+Perehera and one of their number accompanies the Randoli procession.
+Dancing taught by the matron of the class, called Alatti-amma or
+Manikkamahage. This panguwa is also called the Malwara-panguwa. One of
+favourite dances of the Alatti women is “Kalagedinetima”
+(dancing with new pots) the pot used at which becomes the
+dancer’s perquisite.</p>
+<p class="par"><span lang="si-latn">NAVAN-MASE</span>: The eleventh
+month of the Sinhalese year (February-March.)</p>
+<p class="par"><span lang="si-latn">NAYYANDI-NETIMA</span>: The dance
+of the Yakdesso (devil-dancers) during Perehera in Dewale.</p>
+<p class="par"><span lang="si-latn">NAYAKE-UNNANSE</span>: Chief
+priest.</p>
+<p class="par"><span lang="si-latn">NELIYA</span>: A seer measure.</p>
+<p class="par"><span lang="si-latn">NELLI</span>: One of the three
+noted myrobalans (Clough).</p>
+<p class="par"><span lang="si-latn">NELUNWI</span>: Paddy given as hire
+for weeding and transplanting in a field.</p>
+<p class="par"><span lang="si-latn">NEMBILIYA</span>: A vessel used in
+cleansing rice in water previous to being boiled. It is of the size and
+shape of a large “appallaya” but the inside instead of
+being smooth is grooved, or has a dented surface to detain sand and
+dirt.</p>
+<p class="par"><span lang="si-latn">NETTARA-PINKAMA</span>: The
+festival on the occasion of painting-in the eyes of a figure of Buddha
+in a Vihare. The offerings received daring the ceremony are given to
+the artificers or painters as their hire (see Barapen.)</p>
+<p class="par"><span lang="si-latn">NETTIPALE</span>: A penthouse, or
+slanting roof from a wall or rock.</p>
+<p class="par"><span lang="si-latn">NETTIMALE</span>: The ornamental
+head dress of an elephant in processions.</p>
+<p class="par"><span lang="si-latn">NIKINIMASE</span>: The fifth month
+of the Sinhalese year (August-September).</p>
+<p class="par"><span lang="si-latn">NILAKARAYA</span>: A tenant liable
+to service, more particularly the term is applied to tenants doing
+menial service.</p>
+<p class="par"><span lang="si-latn">NILAWASAMA</span>: The tenement
+held by the Nilawasam tenants. The services, as those of the
+Uliyakwasam embrace all domestic and outdoor work of various and
+arduous kinds some of which, as those already enumerated under the
+Minumwasama, are the supplying of fuel and water to the kitchen and
+bath, the pounding of paddy, the extracting of oil, the mudding of
+walls and floors, the dragging of timber and other building materials,
+the preparation of clay and the supplying of firewood for the brick and
+tile kiln, blowing the bellows for the smith and supplying him with
+charcoal for the forge, the breaking of lime stones, the cutting of
+banks and ditches, putting up fences, clearing gardens, sweeping out
+courtyards and compounds, joining in all agricultural operations on
+gardens, fields, and hen, removing the crops, tying straw and assisting
+in thatching, the carrying of palanquins and baggage on journeys,
+conveying to the proprietor the penumkat, adukkukat, pehindumkat,
+mahekat, wasdankat, etc., supplied by the other tenants, joining in the
+preparations for festivals, carrying pandam in processions, and serving
+at the proprietor’s on occasions, of importance such as weddings,
+funerals, arrival of distinguished visitors, and at Yak and Bali
+ceremonies. Nilawasam tenants for the most part, are of a low caste or
+belong to the lower classes of the Vellala caste. <span class=
+"pagenum">[<a id="xd21e4738" href="#xd21e4738" name=
+"xd21e4738">78</a>]</span>Hence their yearly penuma to the proprietor,
+instead of being a kada of sweetmeats consists of vegetables and a
+contribution of raw or uncooked articles of food. Besides services as
+above, rendered to the proprietor, the Nilawasam tenants work for the
+proprietor’s Vidane, and for the Ganwasama, a few days in fields
+and hen and carry their baggage on journeys.</p>
+<p class="par"><span lang="si-latn">NILA-PANDAMA OR
+KILA-PANDAMA</span><span class="corr" id="xd21e4743" title=
+"Source: .">:</span> The same as Kalapandama. q. v.</p>
+<p class="par"><span lang="si-latn">NINDAGAMA</span>: A village or
+lands in a village in exclusive possession of the proprietor. Special
+grants from kings are under sannas.</p>
+<p class="par"><span lang="si-latn">NIYANDA</span>: A plant, the fibres
+of which are used in making cords, strings for curtains and hangings
+and carpets or mats.</p>
+<p class="par"><span lang="si-latn">NIYAKOLA</span><span class="corr"
+id="xd21e4758" title="Source: .">:</span> The leaves of a shrub used
+for chewing with betel.</p>
+<p class="par"><span lang="si-latn">NULMALKETE</span>: A ball or skein
+of thread.</p>
+</div>
+</div>
+<div class="div2 letter"><span class="pagenum">[<a href=
+"#toc">Contents</a>]</span>
+<div class="divHead">
+<h3 class="main">O</h3>
+</div>
+<div class="divBody">
+<p class="par first"><span lang="si-latn">OTU</span>: Tax, tythe.</p>
+<p class="par"><span lang="si-latn">OLONGUWA</span>: A long bag or sack
+having the contents divided into two equal portions so as to fall one
+before and one behind when the bag is slung over the shoulder.</p>
+<p class="par"><span lang="si-latn">ORAK-KODIA OR
+OSAKKODIYA</span><span class="corr" id="xd21e4779" title=
+"Source: .">:</span> Small flags on arches or on sticks placed at
+intervals.</p>
+</div>
+</div>
+<div class="div2 letter"><span class="pagenum">[<a href=
+"#toc">Contents</a>]</span>
+<div class="divHead">
+<h3 class="main">P</h3>
+</div>
+<div class="divBody">
+<p class="par first"><span lang="si-latn">PADALAMA</span>: A floor,
+foundation.</p>
+<p class="par"><span lang="si-latn">PADIYA</span>: Water to wash the
+feet on entering the sanctuary of a Dewale.</p>
+<p class="par"><span lang="si-latn">PADUWA</span>: A palanquin bearer.
+This class carries the palanquins of males, those of females being
+carried by Wahunpura tenants.</p>
+<p class="par"><span lang="si-latn">PAHALOSWAKADA</span>: Full-moon
+day.</p>
+<p class="par"><span lang="si-latn">PALLEMALERALA</span>: The chief
+officer of the Pallemale (lower temple in the Dalada Maligawa.)</p>
+<p class="par"><span lang="si-latn">PANAMA</span>: A fanam, equal to
+one-sixteenth part of a rupee.</p>
+<p class="par"><span lang="si-latn">PANALELI</span>: Horns cut into
+shape for combs, and given as penum.</p>
+<p class="par"><span lang="si-latn">PANDAMA</span>: A torch, candle,
+<i>see</i> atpandama.</p>
+<p class="par"><span lang="si-latn">PANDAM-DAMBU</span>: It is
+sometimes written Dâmbu. The same as Dambu q. v.</p>
+<p class="par"><span lang="si-latn">PANGUWA</span>: A holding, a
+portion, a farm.</p>
+<p class="par"><span lang="si-latn">PANGUKARAYA</span>: The holder of a
+panguwa, a tenant, a shareholder.</p>
+<p class="par"><span lang="si-latn">PANHARANGUWA</span>: An ornamented
+arch or support for lights at festivals in temples.</p>
+<p class="par"><span lang="si-latn">PANIKKILA OR PANIKKALA</span>:
+Elephant keeper. He has the charge of temple elephants used in
+processions, in which service he is assisted by a grass-cutter allowed
+by the temple, and is besides fed when on duty at a temple.</p>
+<p class="par"><span lang="si-latn">PANIKKIYA</span>: The headman of
+the tom-tom beater caste. A barber.</p>
+<p class="par"><span lang="si-latn">PANMADUWA</span><span class="corr"
+id="xd21e4848" title="Source: .">:</span> The festival of lights
+occasionally held at a Dewale in honour of Pattini Deviyo, in which all
+the tenants of a village join and contribute to the expenses.</p>
+<p class="par"><span lang="si-latn">PANPILI</span>: Rags for lights or
+lamps. The same as Dambu.</p>
+<p class="par"><span lang="si-latn">PANSALA</span><span class="corr"
+id="xd21e4858" title="Source: .">:</span> The residence of a priest.
+<i>Lit.</i> hut of leaves.</p>
+<p class="par"><span lang="si-latn">PANTIYA</span>: An elephant stall.
+A row of buildings. A festival.</p>
+<p class="par"><span lang="si-latn">PAN-WETIYA</span>: A wick.</p>
+<p class="par"><span lang="si-latn">PATA</span><span class="corr" id=
+"xd21e4875" title="Source: .">:</span> A measure corresponding to a
+hunduwa. One-fourth of a seer. The same as Awaliya.</p>
+<p class="par"><span lang="si-latn">PATABENDI</span>: Titled. There are
+in some villages a superior class of tenants called Patabendo, doing
+nominal service, such as occasionally guarding the proprietor’s
+house. In temple villages, however, they perform services similar to
+those of the Ganwasama.</p>
+<p class="par"><span lang="si-latn">PATHISTHANAYA</span>: A lance with
+an ornamented handle, carried in processions or on journeys of state by
+the Hewawasam or Atapattu tenants.</p>
+<p class="par"><span lang="si-latn">PATHKADAYA</span>: A priest’s
+kneeling cloth or leathern rug.</p>
+<p class="par"><span lang="si-latn">PATHKOLAYA</span>: A piece of a
+plantain leaf used instead of a plate. It is called Pachchala in
+Sabaragamwua. In temples there is a special tenant to supply it for the
+daily service.</p>
+<p class="par"><span lang="si-latn">PATHTHARAYA</span>: The alms bowl
+of a priest, sometimes of clay but generally of iron or brass, or,
+rarely of silver. <span class="pagenum">[<a id="xd21e4899" href=
+"#xd21e4899" name="xd21e4899">79</a>]</span></p>
+<p class="par"><span lang="si-latn">PATTAYA</span>: The sheath of an
+arecanut branch. It is very commonly used by way of a bottle for
+keeping jaggery or honey in.</p>
+<p class="par"><span lang="si-latn">PATTINIAMMA</span>: The female
+attendant in the Pattini Dewale.</p>
+<p class="par"><span lang="si-latn">PATTINI-NETUMA</span>: Dance held
+by Nilawasam tenants in charge of temple cattle, who serves at the
+giving of fresh milk called “Hunkiri-payinda-kirima<span class=
+"corr" id="xd21e4912" title="Not in source">”</span> and at the
+“Kiri-itirima” ceremony of boiling milk in Dewale at the
+new year, and sprinkling it about the precincts, in expression of a
+wish that the year may be a prosperous one.</p>
+<p class="par"><span lang="si-latn">PATTIRIPPUWA</span>: An elevated
+place, or raised platform in the Widiya of Dewale, as a resting place
+for the insignia during procession.</p>
+<p class="par"><span lang="si-latn">PAWADAYA OR PIYAWILLA</span>: A
+carpet or cloth spread on the ground by the dhobi on duty for the
+Kapurala to walk upon during the Tewawa, or at the entry of a
+distinguished visitor into the house of the proprietor.</p>
+<p class="par"><span lang="si-latn">PEDIYA</span>: A dhobi. A
+washerman.</p>
+<p class="par"><span lang="si-latn">PEDURA</span>: A mat. It is given
+for use at a threshing floor or for a festival or public occasion by
+tenants as one of their dues.</p>
+<p class="par"><span lang="si-latn">PEHINDUM</span>: Uncooked
+provisions given to headmen, generally by low class tenants.</p>
+<p class="par"><span lang="si-latn">PELA</span>: A shed, a
+watch-hut.</p>
+<p class="par"><span lang="si-latn">PELDORA</span>: Perquisite to the
+watcher of a field, being the crop of the paddy around the watch-hut.
+See Hiwelande.</p>
+<p class="par"><span lang="si-latn">PELELLA</span>: A screen made of
+leaves and branches to answer the purpose of a wall in temporary
+buildings.</p>
+<p class="par"><span lang="si-latn">PELKARAYA</span>: A sub-tenant. See
+Dalu pathkaraya. The Mulpakaraya (original or chief tenant) frequently
+gets a person to settle on the lands of his panguwa, in order to have a
+portion of the services due by him performed by the person so brought
+in, who is called the pelkaraya; lit. cotter.</p>
+<p class="par"><span lang="si-latn">PELLAWEDAGAMAN</span>: The service
+turns of tenants. A term in use in the Kegalle District.</p>
+<p class="par"><span lang="si-latn">PENPOLA</span>: A priest’s
+bath.</p>
+<p class="par"><span lang="si-latn">PENUMA</span>: The same as dekuma.
+q. v.</p>
+<p class="par"><span lang="si-latn">PENUM-KADA</span>: A pingo of
+presents, provisions, vegetables, dried fish or flesh, chatties, etc.,
+given annually or at festivals by tenants to their landlords.</p>
+<p class="par"><span lang="si-latn">PENUMWATTIYA</span>: Presents
+carried in baskets.</p>
+<p class="par"><span lang="si-latn">PERAWA</span>: A measure equal to
+one-fourth of a seer, in use in the Kurunegala District, corresponding
+to a Hunduwa.</p>
+<p class="par"><span lang="si-latn">PERAHANKADA</span>: A piece of
+cloth to strain water through, used by priests, being one of their
+eight requisites. A filter; vide “delipihiya” supra.</p>
+<p class="par"><span lang="si-latn">PEREHERA</span>: A procession; the
+festival observed in the month of Ehela (July), in Dewale, the chief
+ceremony in which is the taking in procession, the insignia of the
+divinities Vishnu, Kataragama, Nata and Pattini for fifteen days. All
+the Dewala tenants and officers attend it; buildings and premises are
+cleansed, whitewashed, decorated, and put into proper order. The
+festival is commenced by bringing <span class="corr" id="xd21e4985"
+title="Source: n">in</span> procession a pole and setting it up at the
+Temple in a lucky hour. This is done by the Kapurala; during the first
+five days the insignia are taken in procession round the inner court of
+the Dewale; the five days so observed are called the Kumbal-Perehera,
+from Kumbala, a potter, who provided the lamps with stands called Kalas
+generally used in some Dewala at the festival. During the next five
+days, called the Dewala Perehera the procession goes twice daily round
+the Widiya or outer court of a Dewale. During the third or last five
+days, called the Maha or Randoli-perehera the procession issues out of
+the temple precincts, and taking a wider circuit passes round the main
+thoroughfare of a town. The festival concludes with one of its chief
+ceremonies, the Diyakepima, when the insignia are taken in procession
+on elephants to the customary ferry which is prepared and decorated for
+the occasion; and the Kapurala, proceeding in a boat to the middle of
+the stream, cuts with the Rankaduwa (golden sword) the water at the
+lucky hour. At that very instant the “Rankendiya” (the gold
+<span class="corr" id="xd21e4988" title="Source: goglet">goblet</span>)
+which is first emptied of the water preserved in it from the Diyakepima
+of the previous year, is re-filled and taken back in procession to the
+Dewala. It is customary in some temples for the tenants to wash
+themselves in the pond or stream immediately after the Diyake-pima.
+This is a service obligatory on the tenants. After the conclusion of
+the Perehera, the officers and tenants engaged in it, including the
+elephants, have ceremonies, for the conciliation of lesser divinities
+and evil spirits, performed called Balibat-netima, Garayakunnetima and
+Waliyakun-netima. The Perehera <span class="pagenum">[<a id="xd21e4991"
+href="#xd21e4991" name="xd21e4991">80</a>]</span>is observed in all the
+principal Dewala such as Kataragama, the four Dewala in Kandy,
+Alutnuwara Dewale and Saman Dewale in Sabaragamuwa etc. The following
+notice of the Kandy Perehera is taken from a note to the first report
+of the Service Tenures Commission:—“The most celebrated of
+these processions is the Perehera, which takes place at Kandy in Esala
+(July-Aug.) commencing with the new moon in that month and continuing
+till the full moon. It is a Hindu festival in honor of the four deities
+Natha, Vishnu, Kataragama (Kandaswami) and Pattini, who are held in
+reverence by the Buddhists of Ceylon as Deviyo who worshipped Goutama
+and are seeking to attain Nirwana. In the reign of King Kirtissiri (A.
+D. 1747–1780) a body of priests who came from Siam for the
+purpose of restoring the Upasampada ordination objected to the
+observance of this Hindu ceremony in a Buddhist country. To remove
+their scruples, the king ordered the Dalada relic of Buddha to be
+carried thenceforth in procession with the insignia of the four
+deities. Nevertheless, the Perehera is not regarded as a Buddhist
+ceremony.<span class="corr" id="xd21e4993" title=
+"Not in source">”</span></p>
+<p class="par"><span lang="si-latn">PERUDAN</span>: Food given to
+priests according to turns arranged amongst tenants.</p>
+<p class="par"><span lang="si-latn">PETAWILIKARAYA</span>: A tavalan
+driver. It is the Moor tenants who perform this service.</p>
+<p class="par"><span lang="si-latn">PETHETIYA</span>: A vessel for
+measuring an hour. A small cup of brass or silver, or sometimes a
+cocoanut shell, having a small hole in the bottom, is put to float in a
+basin of water, the hole is made of such a size that the water which
+comes through it will be exactly sufficient to make the cup sink in the
+space of a Sinhalese hour or peya, equal to twenty-five minutes or
+one-sixtieth part of a day.</p>
+<p class="par"><span lang="si-latn">PETMAN</span>: Foot-paths. They are
+to be kept free of jungle by the tenants, with whom it is a principal
+duty.</p>
+<p class="par"><span lang="si-latn">PILIMAGEYA</span>:
+Image-repository, the chamber in Wihare for images.</p>
+<p class="par"><span lang="si-latn">PILLEWA</span>: A bit of high land
+adjoining a field, called also “Wanata”.</p>
+<p class="par"><span lang="si-latn">PINBERA</span>: The beating of
+tom-tom, not on service but for merit at pinkam at the poya days, or
+after an almsgiving.</p>
+<p class="par"><span lang="si-latn">PINKAMA</span>: In a general sense,
+any deed of merit, but more particularly used for the installing of
+priests in “Was” in the four months of the rainy season
+(July to November) for the public reading <span class="corr" id=
+"xd21e5028" title="Source: o">of</span> Bana.</p>
+<p class="par"><span lang="si-latn">PIRIWEHIKADA</span>: A pingo made
+up of “piriwehi” wicker baskets filled with provisions or
+other articles.</p>
+<p class="par"><span lang="si-latn">PIRUWATAYA</span>: A cloth, towel,
+sheet etc., supplied by the dhobi and returned after use.</p>
+<p class="par"><span lang="si-latn">PITAKATTALAYA</span>: The exterior
+of a Dewale or the portion outside the sanctuary. It is also a term
+applied to all the classes of tenants whose services are connected with
+the exterior of a Dewale, as distinguished from the Etul-kattale,
+tenants or servants of the sanctuary.</p>
+<p class="par"><span lang="si-latn">PIYAWILLA</span>: The same as
+Pawadaya. q. v.</p>
+<p class="par"><span lang="si-latn">POKUNA</span>: A pond, or well, or
+reservoir of water, resorted to at a Perehera for the Diyakepuma.</p>
+<p class="par"><span lang="si-latn">POLÉ</span>: The present
+given to the Vidane of a village by a sportsman on killing game within
+the village limits. It is about four or five pounds of flesh. In some
+districts the custom of giving the pole, apart from the Gangate, has
+ceased to exist, but it is kept up in Sabaragamuwa.</p>
+<p class="par"><span lang="si-latn">POLGEDIYA</span>: The fruit of the
+cocoanut tree.</p>
+<p class="par"><span lang="si-latn">POLWALLA</span><span class="corr"
+id="xd21e5063" title="Source: ;">:</span> A bunch of cocoanuts used in
+decorations, and the supplying of which forms a service.</p>
+<p class="par"><span lang="si-latn">PORODDA</span>: The collar of an
+elephant.</p>
+<p class="par"><span lang="si-latn">POSONMASA</span>: The third month
+of the Sinhalese year (June-July).</p>
+<p class="par"><span lang="si-latn">POTSAKIYA</span>: The button
+fastened to the end of a string used in tying up and keeping together
+the ola leaves and wooden covers of native manuscripts.</p>
+<p class="par"><span lang="si-latn">POTTANIYA</span>: A bundle larger
+than a “mitiya.”</p>
+<p class="par"><span lang="si-latn">POYAGEYA</span>: A detached
+building at a Wihare establishment within proper “sima”
+(<span class="corr" id="xd21e5087" title=
+"Source: limitary">military</span> posts). It is used as a confessional
+for priests on poya days, as a vestry for convocations and meetings on
+matters ecclesiastical, and for holding ordination and for worship.</p>
+<p class="par"><span lang="si-latn">PUJAWA</span>: An offering of any
+kind—e. g. food, cloth, flowers, incense, etc.</p>
+<p class="par"><span lang="si-latn">PULLIMAL</span>: Ear-rings.</p>
+<p class="par"><span lang="si-latn">PURAGEYA</span>: The scaffolding of
+a building or the temporary shed put up to give shelter to the workmen
+and protection to the permanent structure in course of erection.</p>
+<p class="par"><span lang="si-latn">PURANA</span>: A field lying
+fallow, or the time during which a field lies uncultivated.</p>
+<p class="par"><span lang="si-latn">PURAWEDIKODIYA</span>: A flag. A
+term used in the Four Korale.</p>
+<p class="par"><span lang="si-latn">PURAWASAMA</span>: See Ganpandura.
+A term in use in the Kurunegala District for ground rent. <span class=
+"pagenum">[<a id="xd21e5114" href="#xd21e5114" name=
+"xd21e5114">81</a>]</span></p>
+<p class="par"><span lang="si-latn">PURUKGOBA</span>: Tender cocoanut
+branch for decorations. It is called Pulakgoba in Sabaragamuwa and
+Pulakatta in Matale.</p>
+<p class="par"><span lang="si-latn">PRAKARAYA</span>: A rampart, a
+strong wall.</p>
+</div>
+</div>
+<div class="div2 letter"><span class="pagenum">[<a href=
+"#toc">Contents</a>]</span>
+<div class="divHead">
+<h3 class="main">R</h3>
+</div>
+<div class="divBody">
+<p class="par first"><span lang=
+"si-latn">RADA-BADDARA-RAJAKARIYA</span>: Dhoby service. It consists of
+washing weekly or monthly the soiled clothes of a family, the robes,
+curtains, flags, and vestments of a Temple; decorating temples with
+viyan (ceilings) for festivals and pinkam, and private houses on
+occasions of weddings, Yak or Bali ceremonies, and arrival of
+distinguished visitors; the supplying on such occasions of
+“Piruwata” for wearing, “etirili” or covers for
+seats, tables etc., “piyawili” or carpets, and
+“diyaredi” or bathing dresses; the making of
+“pandam” torches and “panweti” wicks and the
+supplying of “dambu” tow. The “Heneya” (dhobi)
+has also to attend his master on journeys carrying his bundle of
+clothes and bathing requisites. He supplies the Kapurala and Yakdessa
+with piruwata, the former weekly when on duty at a <span class="corr"
+id="xd21e5130" title="Source: Dowale">Dewale</span> and the latter for
+dancing at festivals. He gives piruwata for the Muttettu, for serving
+out the food, for penum-kat and tel-kat as covers, and for the state
+elephant during festivals. The penuma he presents consists generally of
+a piece of wearing apparel or of a “sudu-toppiya” (Kandyan
+hat) or in some cases of Panaleli (horns for combs.) His <span class=
+"corr" id="xd21e5133" title="Source: perquisites">prerequisites</span>
+vary according to the occasion calling forth his services. Thus at the
+Sinhalese new year besides the quota of sweetmeats and rice given on
+such an occasion every member of the family ties up a coin in the cloth
+he delivers to him for washing. At “kotahalu”
+(occasion<span class="corr" id="xd21e5136" title=
+"Not in source">)</span> of a female attaining puberty, festivities the
+dhoby is entitled to the cloth worn by the young woman and to her head
+ornaments, and at a funeral to <span class="corr" id="xd21e5139" title=
+"Source: all. The">all the</span> clothes not allowed to be burnt on
+the pyre.</p>
+<p class="par"><span lang="si-latn">RADAYA</span>: A washerman of an
+inferior grade.</p>
+<p class="par"><span lang="si-latn">RADALA</span>: A chief, an officer
+of rank.</p>
+<p class="par"><span lang="si-latn">RAHUBADDA</span>: A general term
+for small temples or dependencies of the Kandy Pattini Dewale. It is
+sometimes used of a kind of dancers. It is also sometimes taken as one
+of the nine “Nawabadda” the nine trades, which are,
+possibly, the following, but it is difficult to find any two Kandyans
+who give precisely the same list: 1, Kottal, smiths; 2, Badahela,
+potters; 3, Hakuru, jaggery makers; 4, Hunu, lime burners; 5,
+Hulanbadde, or Madige, tavalam-drivers, who are always Moors; 6, Rada,
+dhobies; 7, Berawa tom-tom-beaters; 8, Kinnaru, weavers; 9, Henda or
+Rodi, Rodiyas.</p>
+<p class="par"><span lang="si-latn">RAJAHELIYABEMA</span>: The
+distribution of rice boiled at a Dewale at the close of the Perehera,
+among the servitors who took part in the ceremonies.</p>
+<p class="par"><span lang="si-latn">RAJAKARIYA</span>: Service to the
+king. The word is now used indiscriminately for services done to a
+temple or Nindagam proprietors, or for the duties of an office.</p>
+<p class="par"><span lang="si-latn">RAMBATORANA</span>: An arch in
+which plantain trees form the chief decoration.</p>
+<p class="par"><span lang="si-latn">RAN-AWUDA</span>: The golden sword,
+bow, and arrows etc., belonging to a Dewale. The insignia of a
+Deviyo.</p>
+<p class="par"><span lang="si-latn">RANDOLIYA</span>: A royal
+palanquin, the palanquin in which the insignia are taken in procession
+during the Maha Perehera.</p>
+<p class="par"><span lang="si-latn">RANHILIGE</span>: The royal howdah
+in which the insignia are taken in processions on the back of an
+elephant.</p>
+<p class="par"><span lang="si-latn">RANKAPPAYA</span>: A plate made of
+gold. See ranmandaya.</p>
+<p class="par"><span lang="si-latn">RANMANDAYA</span>: A circular plate
+or tray for offerings in the sanctuary of a Dewale.</p>
+<p class="par"><span lang="si-latn">RATHAGEYA</span>: The building for
+the car used in processions.</p>
+<p class="par"><span lang="si-latn">REDIPILI</span>: Curtains,
+coverings, etc. of a temple; clothes.</p>
+<p class="par"><span lang="si-latn">RELIPALAM</span>: Decorations of an
+arch made of cloth, tied up so as to form a kind of frill.</p>
+<p class="par"><span lang="si-latn">RIDISURAYA</span>: Rim of silver by
+a smith tenant for the Ehela tree.</p>
+<p class="par"><span lang="si-latn">RIDIYA</span>: An ancient coin
+equal to eight-pence, or one-third of a rupee.</p>
+<p class="par"><span lang="si-latn">RIPPA</span>: Called also
+Pattikkaleli are laths forming building material annually supplied by
+tenants.</p>
+<p class="par"><span lang="si-latn">RITTAGE</span>: Resting place for
+the insignia during the procession round the courts of a Dewalaya. See
+Pattirippuwa.</p>
+</div>
+</div>
+<div class="div2 letter"><span class="pagenum">[<a href=
+"#toc">Contents</a>]</span>
+<div class="divHead">
+<h3 class="main">S</h3>
+</div>
+<div class="divBody">
+<p class="par first"><span lang="si-latn">SADANGUWE-PEHINDUMA</span>: A
+pehinduma given by a village in common, not by the tenants in turns.
+The term is in use in Sabaragamuwa.</p>
+<p class="par"><span lang="si-latn">SAMAN DEWALE</span>: Temple of
+Sumana or Saman deviyo, the tutelary god of Sripadastane. The one in
+Sabaragamuwa is the richest and largest of the Dewale dedicated to this
+Deviyo<span class="corr" id="xd21e5226" title="Not in source">.</span>
+<span class="pagenum">[<a id="xd21e5229" href="#xd21e5229" name=
+"xd21e5229">82</a>]</span></p>
+<p class="par"><span lang="si-latn">SAMUKKALAYA</span>: A cover for a
+bed or couch forming a travelling requisite carried by a tenant for the
+use of his superior.</p>
+<p class="par"><span lang="si-latn">SANDUN-KIRIPENI-IHIMA</span>: A
+sprinkling of perfumes at festivals to denote purification,
+tranquility.</p>
+<p class="par"><span lang="si-latn">SANNI-YAKUMA</span>: A species of
+devil-dance to propitiate demons afflicting a patient.</p>
+<p class="par"><span lang="si-latn">SARAKKU</span>: Curry-stuff.
+Drugs.</p>
+<p class="par"><span lang="si-latn">SARAMARU-MOHOTTALA</span>: A
+mohottala over service villages, holding his office during the pleasure
+of the head of the Dewale.</p>
+<p class="par"><span lang="si-latn">SATARA-MANGALYAYA</span>: The four
+principal festivals in the year. See mangalyaya.</p>
+<p class="par"><span lang="si-latn">SATTALIYA</span>: An ancient coin
+equal to about one and-a-half fanam, or two-pence and a farthing.</p>
+<p class="par"><span lang="si-latn">SEMBUWA</span><span class="corr"
+id="xd21e5261" title="Source: .">:</span> A small brazen pot generally
+used on journeys for carrying water or for bathing. The service of
+carrying it on journeys devolves on the dhoby.</p>
+<p class="par"><span lang="si-latn">SEMENNUMA</span>: Remuneration
+given originally to an irrigation headman, which in lapse of time began
+to be given to the proprietor, and called “Huwandiram” or
+“Suwandirama”. When given to a Dewale, it is sometimes
+called Semennuma.</p>
+<p class="par"><span lang="si-latn">SESATA</span>: A large fan made of
+talipot or cloth and richly ornamented, with a long handle to carry it
+in processions. It was once an emblem of royalty.</p>
+<p class="par"><span lang="si-latn">SIHILDAN</span>: Priest’s
+early meal at daybreak. The same as Hildana q. v.</p>
+<p class="par"><span lang="si-latn">SINHARAKKARA-MUHANDIRAMA</span>: A
+rank conferred on the headman over the musicians of a temple.</p>
+<p class="par"><span lang="si-latn">SINHASANAYA</span>: A throne. An
+altar, A seat of honor. It is also a name given to the
+“Pattirippuwa.”</p>
+<p class="par"><span lang="si-latn">SITTARA</span>: A painter. He is a
+tenant generally of the smith caste, and mends and keeps in repair the
+image and paintings of temples. The temple supplies the requisite
+pigments and food during work. The completion of an image or a
+restoration or construction of a Vihare is observed with a pinkama; and
+the offerings of moneys, etc., for a certain number of days are allowed
+as perquisites to the painters and smiths in addition to the hire
+agreed upon called “Barapen” (q. v.) The painter, likewise,
+supplies ornamented sticks as handles for lances, flags, etc., and
+presents to the head of the temple a penuma of an ornamented
+walking-stick or betel tray.</p>
+<p class="par"><span lang="si-latn">SIWURUKASI OR SIWURUMILA</span>:
+Contribution for priests’ robes, being a very trifling but a
+regular annual payment during the Was Season, and given with the usual
+dankada.</p>
+<p class="par"><span lang="si-latn">SRIPADASTANE</span>: The place of
+the sacred foot-step-Adam’s peak. It is yearly frequented by
+crowds of pilgrims, has a separate temple establishment of its own,
+presided over by a Nayaka Unnanse, and held in great veneration second
+only to the Dalada Maligawa or shrine of the eye-tooth of Buddha.</p>
+<p class="par"><span lang="si-latn">SUDUREDI-TOPPIYA</span>: The white
+hat commonly worn by Kandyan headmen forming the annual penuma of a
+dhoby tenant.</p>
+<p class="par"><span lang="si-latn">SUWANDIRAMA</span>: See
+Semennuma.</p>
+</div>
+</div>
+<div class="div2 letter"><span class="pagenum">[<a href=
+"#toc">Contents</a>]</span>
+<div class="divHead">
+<h3 class="main">T</h3>
+</div>
+<div class="divBody">
+<p class="par first"><span lang="si-latn">TADUPPUREDDA</span>:
+Country-made cloth of coarse texture, which forms with the tenants of
+the tom-tom beater caste their annual penuma to the proprietor.</p>
+<p class="par"><span lang="si-latn">TAHANCHIKADA OR TAHANDIKADA</span>:
+A ponumkada given to a Dissawa. A term in use in the Kegalle
+District.</p>
+<p class="par"><span lang="si-latn">TALA</span>: Sesamum.</p>
+<p class="par"><span lang="si-latn">TALA-ATU-MUTTUWA</span>: Two
+talipots sown together and ornamented. It is used as an umbrella, and
+on journeys of the proprietor it is carried by the proper tenant,
+generally of the Atapattu class.</p>
+<p class="par"><span lang="si-latn">TALAM-GEHIMA</span>: To play with
+the “Taliya” cymbals as an accompaniment to the
+tom-tom.</p>
+<p class="par"><span lang="si-latn">TALATTANIYA</span>: An elder in a
+village.</p>
+<p class="par"><span lang="si-latn">TALIGEDIYA</span>: A large
+earthen-ware pot.</p>
+<p class="par"><span lang="si-latn">TALIMANA</span>: Blacksmith’s
+apparatus for a pair of bellows generally made of wood, sunk in the
+ground and covered with elk-hide.</p>
+<p class="par"><span lang="si-latn">TALIYA OR TALAMA</span><span class=
+"corr" id="xd21e5343" title="Source: .">:</span> A kind of cymbal.</p>
+<p class="par"><span lang="si-latn">TALKOLA-PIHIYE</span>: A small
+knife with a stylus to write with. <span class="pagenum">[<a id=
+"xd21e5350" href="#xd21e5350" name="xd21e5350">83</a>]</span></p>
+<p class="par"><span lang="si-latn">TAMBALA</span>: A creeper, the
+leaves of which are used with betel.</p>
+<p class="par"><span lang="si-latn">TAMBORUWA</span>: A tambourine.</p>
+<p class="par"><span lang="si-latn">TANAYAMA</span>: A rest-house. A
+lodging put up on the occasion of the visit of a proprietor or person
+of rank to a village.</p>
+<p class="par"><span lang="si-latn">TANGAMA</span>: Half a ridi, equal
+to one groat or four-pence.</p>
+<p class="par"><span lang="si-latn">TANTUWAWA</span>: Any ceremony such
+as a wedding, a devil-dance, a funeral, etc.</p>
+<p class="par"><span lang="si-latn">TATUKOLA</span>: Pieces of plantain
+leaves used as plates. The same as Patkola q. v.</p>
+<p class="par"><span lang="si-latn">TATTUMARUWA</span>: The possession
+of a field in turns of years; a system leading often to great
+complications <i>e. g.</i>, a field belongs to A and B in equal shares,
+and they possess it in alternate years. They die and leave it to two
+sons of A, and three sons of B. These again hold in Tattumaru
+(A<sup>1</sup>, A<sup>2</sup>) (B<sup>1</sup>, B<sup>2</sup>,
+B<sup>3</sup>,). In fourteen years the possession is A<sup>1</sup>,
+B<sup>1</sup>, A<sup>2</sup>, B<sup>2</sup>, A<sup>1</sup>,
+B<sup>3</sup>, A<sup>2</sup>, B<sup>1</sup>, A<sup>1</sup>,
+B<sup>2</sup>, A<sup>2</sup>, B<sup>3</sup>, A<sup>1</sup>,
+B<sup>1</sup>, and so on. A<sup>1</sup> leaves two sons, A<sup>2</sup>
+lives, B<sup>1</sup> has three sons, B<sup>2</sup> has four sons and
+B<sup>3</sup> has five. A<sup>2</sup> gets his turn after intervals of
+four years, but A<sup>1a</sup> and B<sup>1b</sup> have to divide
+A<sup>1</sup>’s turn. Each therefore gets his turn after
+intervals of eight years, but each of the B shareholders gets his turn
+at intervals of six years and B<sup>1a</sup><span class="corr" id=
+"xd21e5474" title="Not in source">,</span> B<sup>1b</sup><span class=
+"corr" id="xd21e5479" title="Not in source">,</span> B<sup>1c</sup> now
+have a turn each at intervals of eighteen years, B<sup>2a</sup>,
+B<sup>2b</sup>, B<sup>2c</sup>, B<sup>2d</sup>, at intervals of
+twenty-four years, B<sup>3e</sup> at intervals of thirty years, as in
+the following table:—</p>
+<div class="table">
+<table>
+<tbody>
+<tr>
+<td class="cellLeft cellTop">1</td>
+<td class="cellRight cellTop">A<sup>1a</sup></td>
+<td class="cellDoubleUp"></td>
+<td class="cellLeft">11</td>
+<td class="cellRight">A<sup>2</sup></td>
+<td class="cellDoubleUp"></td>
+<td class="cellLeft">21</td>
+<td class="cellRight">A<sup>1b</sup></td>
+</tr>
+<tr>
+<td class="cellLeft">2</td>
+<td class="cellRight">B<sup>1a</sup></td>
+<td class="cellDoubleUp"></td>
+<td class="cellLeft">12</td>
+<td class="cellRight">B<sup>3b</sup></td>
+<td class="cellDoubleUp"></td>
+<td class="cellLeft">22</td>
+<td class="cellRight">B<sup>2d</sup></td>
+</tr>
+<tr>
+<td class="cellLeft">3</td>
+<td class="cellRight">A<sup>2</sup></td>
+<td class="cellDoubleUp"></td>
+<td class="cellLeft">13</td>
+<td class="cellRight">A<sup>1b</sup></td>
+<td class="cellDoubleUp"></td>
+<td class="cellLeft">23</td>
+<td class="cellRight">A<sup>2</sup></td>
+</tr>
+<tr>
+<td class="cellLeft">4</td>
+<td class="cellRight">B<sup>2a</sup></td>
+<td class="cellDoubleUp"></td>
+<td class="cellLeft">14</td>
+<td class="cellRight">B<sup>1c</sup></td>
+<td class="cellDoubleUp"></td>
+<td class="cellLeft">24</td>
+<td class="cellRight">B<sup>3d</sup></td>
+</tr>
+<tr>
+<td class="cellLeft">5</td>
+<td class="cellRight">A<sup>1b</sup></td>
+<td class="cellDoubleUp"></td>
+<td class="cellLeft">15</td>
+<td class="cellRight">A<sup>2</sup></td>
+<td class="cellDoubleUp"></td>
+<td class="cellLeft">25</td>
+<td class="cellRight">A<sup>1a</sup></td>
+</tr>
+<tr>
+<td class="cellLeft">6</td>
+<td class="cellRight">B<sup>3a</sup></td>
+<td class="cellDoubleUp"></td>
+<td class="cellLeft">16</td>
+<td class="cellRight">B<sup>2c</sup></td>
+<td class="cellDoubleUp"></td>
+<td class="cellLeft">26</td>
+<td class="cellRight">B<sup>1b</sup></td>
+</tr>
+<tr>
+<td class="cellLeft">7</td>
+<td class="cellRight">A<sup>2</sup></td>
+<td class="cellDoubleUp"></td>
+<td class="cellLeft">17</td>
+<td class="cellRight">A<sup>1a</sup></td>
+<td class="cellDoubleUp"></td>
+<td class="cellLeft">27</td>
+<td class="cellRight">A<sup>2</sup></td>
+</tr>
+<tr>
+<td class="cellLeft">8</td>
+<td class="cellRight">B<sup>1b</sup></td>
+<td class="cellDoubleUp"></td>
+<td class="cellLeft">18</td>
+<td class="cellRight">B<sup>3c</sup></td>
+<td class="cellDoubleUp"></td>
+<td class="cellLeft">28</td>
+<td class="cellRight">B<sup>2a</sup></td>
+</tr>
+<tr>
+<td class="cellLeft">9</td>
+<td class="cellRight">A<sup>1a</sup></td>
+<td class="cellDoubleUp"></td>
+<td class="cellLeft">19</td>
+<td class="cellRight">A<sup>2</sup></td>
+<td class="cellDoubleUp"></td>
+<td class="cellLeft">29</td>
+<td class="cellRight">A<sup>1b</sup></td>
+</tr>
+<tr>
+<td class="cellLeft">10</td>
+<td class="cellRight">B<sup>2b</sup></td>
+<td class="cellDoubleUp"></td>
+<td class="cellLeft">20</td>
+<td class="cellRight">B<sup>1a</sup></td>
+<td class="cellDoubleUp"></td>
+<td class="cellLeft cellBottom">30</td>
+<td class="cellRight cellBottom">B<sup>3e</sup></td>
+</tr>
+</tbody>
+</table>
+</div>
+<p class="par"></p>
+<p class="par"><span lang="si-latn">TAWALAMA</span>: Pack-bullock.</p>
+<p class="par"><span lang="si-latn">TELGEDI</span>: Ripe or dry
+cocoanuts to express oil from.</p>
+<p class="par"><span lang="si-latn">TEMMETTAMA</span>: A kettle-drum.
+One of the five musical instruments of a temple.</p>
+<p class="par"><span lang="si-latn">TEMMETTANKARAYA</span>: A tenant
+playing on the Temmettama and belonging to the tom-tom beater caste.
+His service is in requisition for the daily services of a temple at its
+festivals, perehera, and pinkama and when the incumbent proceeds on
+journeys of importance such as ordinations, visits to the prior, and
+pinkam duties. Under a lay proprietor, the Temmettankaraya attends at
+weddings, Yak and Bali ceremonies, funerals, and on journeys on state
+occasions. He occasionally assists in agricultural and building works,
+and presents a penuma of a towel or piece of cloth with betel. At the
+four festivals in temples he takes a part in all the preparations and
+decorations.</p>
+<p class="par"><span lang="si-latn">TETAMATTUWA</span>: A towel or
+piece of cloth to rub the body dry after a bath, which it is the
+service of the dhoby to supply.</p>
+<p class="par"><span lang="si-latn">TETIYA</span>: A metal dish used
+for the purposes of a plate.</p>
+<p class="par"><span lang="si-latn">TEWAWA</span>: The daily service of
+a Dewale, morning, noon, and evening, when muruten is offered.</p>
+<p class="par"><span lang="si-latn">TIRALANU</span>: Cords for
+curtains.</p>
+<p class="par"><span lang="si-latn">TIRAPILI</span>: Curtains.</p>
+<p class="par"><span lang="si-latn">TITTAYAN</span>: A kind of small
+fresh-water fish having bitter taste. It is dried and given with other
+articles as penum.</p>
+<p class="par"><span lang="si-latn">TORANA</span>: An ornamental arch
+put up on public and festive occasions.</p>
+<p class="par"><span lang="si-latn">TUPPOTTIYA</span>: A cloth of ten
+yards worn round the waist. The ordinary wearing cloth of a
+Kandyan.</p>
+<p class="par"><span lang="si-latn">TUTTUWA</span>: A pice, equal
+sometimes to 3/8d. sometimes one half-penny; when it contains four
+challies it is called the “Mahatuttuwa.”</p>
+<p class="par"><span lang="si-latn">TUWAYA-TUNDAMA</span>: A towel
+given by the tom-tom beater tenants as a penuma. <span class=
+"pagenum">[<a id="xd21e5772" href="#xd21e5772" name=
+"xd21e5772">84</a>]</span></p>
+</div>
+</div>
+<div class="div2 letter"><span class="pagenum">[<a href=
+"#toc">Contents</a>]</span>
+<div class="divHead">
+<h3 class="main">U</h3>
+</div>
+<div class="divBody">
+<p class="par first"><span lang="si-latn">UDAHALLA</span>: A hanging
+basket of wicker-work.</p>
+<p class="par"><span lang="si-latn">UDAKKIYA</span>: A small kind of
+drum carried in the hand and used to play for dance music. Its use is
+not restricted to any caste.</p>
+<p class="par"><span lang="si-latn">UDUWIYANA</span>: A canopy held
+over the muruten in the daily service of a Dewale, or over the insignia
+at processions, or over any sacred thing taken in procession, such as
+Alutsal, Nanu, Bana books, Relics, etc. The word also means ceilings
+put up by the dhoby.</p>
+<p class="par"><span lang="si-latn">UGAPATA</span>: Vegetables,
+jaggery, or kitul-peni etc., wrapped up in leaves, generally in the
+sheath of the arecanut branch. Six ugapat make a kada, or
+pingo-load.</p>
+<p class="par"><span lang="si-latn">ULIYAMWASAMA</span>: The holding of
+land by the Uliyamwasam tenants who perform all kinds of menial
+service. The same as Nilawasam q. v.</p>
+<p class="par"><span lang="si-latn">UL-UDE</span>: Trousers worn by
+dancers.</p>
+<p class="par"><span lang="si-latn">UNDIYARALA</span>: A Dewala
+messenger.</p>
+<p class="par"><span lang="si-latn">UNDUWAPMASA</span>: The ninth month
+of the Sinhalese year (December-January).</p>
+<p class="par"><span lang="si-latn">UPASAKARALA</span>: Persons devoted
+to religious exercises.</p>
+<p class="par"><span lang="si-latn">UPASAMPADAWA</span>: The highest
+order of Buddhist priests. The ceremony of admission into the
+order.</p>
+<p class="par"><span lang="si-latn">USNAYA</span>: A smith’s
+forge. The same as idinna. q.v.</p>
+<p class="par"><span lang="si-latn">UYANWATTA</span>: A park, a garden.
+The principal garden attached to a temple or to the estate of a
+proprietor, the planting, watching, gathering and removing the produce
+of which forms one of the principal services of tenants.</p>
+</div>
+</div>
+<div class="div2 letter"><span class="pagenum">[<a href=
+"#toc">Contents</a>]</span>
+<div class="divHead">
+<h3 class="main">W</h3>
+</div>
+<div class="divBody">
+<p class="par first"><span lang="si-latn">WADANATALAATTA</span>: A
+richly ornamented talipot. In ancient times its use was restricted to
+the court of the king and to temples; but now it is used by the upper
+classes on public occasions, being carried by the Atapattu tenants. The
+same as Kumaratalatta. q.v.</p>
+<p class="par"><span lang="si-latn">WAHALBERE</span>: The same as
+Magulbere. q.v.</p>
+<p class="par"><span lang="si-latn">WAHALKADA</span>: The porch before
+a temple or court.</p>
+<p class="par"><span lang="si-latn">WAHUNPURAYA</span>: A tenant of the
+jaggery caste, which supplies the upper classes with domestic servants,
+chiefly cooks. This class has to accompany the proprietor on journeys
+and carry the palanquin of female members of the proprietor’s
+family. When not engaged as domestics the Wahumpurapangu tenants supply
+jaggery and kitul-peni. They likewise supply vegetables, attend
+agricultural work and carry baggage.</p>
+<p class="par"><span lang="si-latn">WAJJANKARAYA</span>: A
+tom-tom-beater. A general term for a temple musician. The five wajjan
+of which a regular Hewisia is made up are: 1, the Dawula (the common
+drum); 2<span class="corr" id="xd21e5848" title="Source: .">,</span>
+the Temettama (kettle-drum) 3, the Boraya (drum longer than a Dawula)
+4, the Taliya (cymbals) and 5, the Horanewa (the trumpet.)</p>
+<p class="par"><span lang="si-latn">WADUPASRIYANGE</span>: The same as
+“Anamestraya.”</p>
+<p class="par"><span lang="si-latn">WAKMASE OR WAPMASE</span>: The
+seventh month of the Sinhalese year (Oct. Nov.)</p>
+<p class="par"><span lang="si-latn">WALANKADA</span>: A pingo of
+pottery, usually ten or twelve in number, supplied by the potter as a
+part of his service, either as a penumkada or as the complement of
+chatties he has to give at festivals, etc.</p>
+<p class="par"><span lang="si-latn">WALAN-KERAWALA</span><span class=
+"corr" id="xd21e5866" title="Source: .">:</span> Half a pingo of
+pottery.</p>
+<p class="par"><span lang="si-latn">WALAWWA</span><span class="corr"
+id="xd21e5872" title="Source: .">:</span> A respectful term for the
+residence of a person of rank. The manor-house.</p>
+<p class="par"><span lang="si-latn">WALIYAKUMA</span><span class="corr"
+id="xd21e5879" title="Source: .">:</span> Called also
+“Wediyakuma.” The devil-dance after a Diyakepuma. See
+“Hiro hinetima.”</p>
+<p class="par"><span lang="si-latn">WALLAKOTU</span>: Sticks, the bark
+or twigs of which are used in place of string. It is supplied by
+tenants for Yak or Bali ceremonies.</p>
+<p class="par"><span lang="si-latn">WALLIMALE</span>: A poem containing
+the legends of Valliamma, the wife of Kataragama.</p>
+<p class="par"><span lang="si-latn">WALUMALGOBA</span>: The cluster of
+young fruit the flower and the sprout (tender branch) of the cocoanut
+tree used in decorations, and supplied by tenants.</p>
+<p class="par"><span lang="si-latn">WANATA</span>: A clearing between a
+cultivated land and the adjacent jungle. The same as
+“Pillowa”.</p>
+<p class="par"><span lang="si-latn">WANNAKURALA</span>: An accountant.
+Tho officer of a temple whose duties correspond to those of a Dewala
+Mohattala or Attanayakarala. <span class="pagenum">[<a id="xd21e5902"
+href="#xd21e5902" name="xd21e5902">85</a>]</span></p>
+<p class="par"><span lang="si-latn">WAPPIHIYA</span>: A knife little
+larger than a Wahunketta (kitchen knife) with the blade somewhat
+curved.</p>
+<p class="par"><span lang="si-latn">WARAGAMA</span>: A gold coin
+varying in value from six shillings to seven shillings and
+sixpence.</p>
+<p class="par"><span lang="si-latn">WASAMA</span>: An office. A service
+holding.</p>
+<p class="par"><span lang="si-latn">WASKALAYA</span>: The season in
+which priests take up a fixed residence, devoting their time to the
+public reading and expounding of Bana. It falls between the months of
+July and October. Sometimes a resident priest is placed in Was in his
+own Pansala, which means that he is to be fed with dan provided by the
+tenantry during the season of Was. The practice originated in the
+command of Buddha that his disciples should travel about during the dry
+season as mendicant monks, but that in the rainy season they should
+take shelter in leaf huts. The modern priests now desert their
+substantially built monasteries to take up their residence for the
+Was-lit: rainy season<span class="corr" id="xd21e5919" title=
+"Source: -">—</span>in temporary buildings. The object of the
+original institution was to secure attention during part of the year to
+the persons living near the monastery—in fact that for this
+period the monks should serve as parish priests.</p>
+<p class="par"><span lang="si-latn">WAS-ANTAYA</span>: The close of the
+Was-season.</p>
+<p class="par"><span lang="si-latn">WATADAGE</span>: Temporary sheds
+for lights, sometimes called “Pasriyangewal” or
+“Wadupasriyangewal.”</p>
+<p class="par"><span lang="si-latn">WATAPETTIYA</span>: A circular flat
+basket to carry adukku and penum in.</p>
+<p class="par"><span lang="si-latn">WATATAPPE</span>: Circular wall
+round a temple.</p>
+<p class="par"><span lang="si-latn">WATTAKKA</span>: The common gourd
+generally grown on hen.</p>
+<p class="par"><span lang="si-latn">WATTAMA</span>: A round or turn. In
+Nuwarakalawiya it is applied to the turn in a Hewisimura service.</p>
+<p class="par"><span lang="si-latn">WATTIYA</span>: A flat basket for
+carrying penum, flowers etc.</p>
+<p class="par"><span lang="si-latn">WATTORURALA</span>: The tenant
+whose duty it is to open and close the doors of the sanctuary in a
+Dewale, to sweep it out, to clean and trim the lamps, to light and tend
+them, and to take charge of the sacred vessels used in the daily
+service.</p>
+<p class="par"><span lang="si-latn">WENIWEL</span>: A creeper used as
+strings for tying.</p>
+<p class="par"><span lang="si-latn">WESAK</span>: The second month of
+the Sinhalese year (May-June).</p>
+<p class="par"><span lang="si-latn">WESIGILIYA OR WESIKILIYA</span>: A
+privy for priests.</p>
+<p class="par"><span lang="si-latn">WESMUNA</span>: A mask worn at a
+Devil or other dance.</p>
+<p class="par"><span lang="si-latn">WIBADDE-MOHOTTALA</span>: The
+writer who keeps the account of the paddy revenue of a temple.</p>
+<p class="par"><span lang="si-latn">WIDANE</span>: The superintendent
+of a village or a number of villages. The agent of a proprietor.</p>
+<p class="par"><span lang="si-latn">WIHARAYA</span>: A Buddhist temple
+(from the Sanskrit vi-hri to walk about), originally the hall where the
+Buddhist priests took their morning walk; afterwards these halls were
+used as temples and sometimes became the centre of a whole monastic
+establishment. The word Wihara or Vihara is now used only to designate
+a building dedicated to the memory of Gautama Buddha, and set apart for
+the daily offering of flowers, and of food given in charity. To the
+Wihara proper there has been added in modern times an image-house for
+figures of Buddha in the three attitudes standing as the law-giver,
+sitting in meditation, reclining in the eternal repose of unbroken
+peace and happiness; and these figures now form prominent objects in
+every Wihara, and it is before these figures that pious Buddhists make
+their offerings of rice, flowers, money, etc. It should not be
+confounded with the “Pansala” which signifies the monastic
+buildings as distinguished from the temple or place of worship around
+which they are clustered.</p>
+<p class="par"><span lang="si-latn">WILKORAHA</span>: A large chatty
+used in soaking seed paddy.</p>
+<p class="par"><span lang="si-latn">WITARUMA</span>: An inferior
+Vidane, but the office has lost its original dignity. The duties
+formerly consisted of mere general superintendence of Muttettu-work and
+carrying of messages to Hewawasam tenants. The Vitaranna now is only a
+common messenger doing ordinary service as a petty overseer.</p>
+<p class="par"><span lang="si-latn">WIYADAMA</span>: Anything expended
+or issued for use, whether money or stores. It is generally used for
+provisions given to a headman or person of rank.</p>
+<p class="par"><span lang="si-latn">WIYAKOLAMILA</span>: Hire of
+buffaloes employed in threshing paddy.</p>
+<p class="par"><span lang="si-latn">WIYANBENDIMA</span>: The hanging up
+by the dhoby of clean cloths in temples for festivals or in private
+houses on festive and other occasions.</p>
+<p class="par"><span lang="si-latn">WIYAN-TATTUWA</span>: A canopy; a
+coiling. <span class="pagenum">[<a id="xd21e6008" href="#xd21e6008"
+name="xd21e6008">86</a>]</span></p>
+</div>
+</div>
+<div class="div2 letter"><span class="pagenum">[<a href=
+"#toc">Contents</a>]</span>
+<div class="divHead">
+<h3 class="main">Y</h3>
+</div>
+<div class="divBody">
+<p class="par first"><span lang="si-latn">YAKDESSA</span>: A tenant of
+the tom-tom beater caste who performs Devil ceremonies.</p>
+<p class="par"><span lang="si-latn">YAKGE OR YAKMADUWA</span>: The shed
+in which is performed a devil ceremony.</p>
+<p class="par"><span lang="si-latn">YAKADAMILA</span>: Hire or cost of
+agricultural implements for Muttettu cultivation, given by a
+proprietor.</p>
+<p class="par"><span lang="si-latn">YAKADAWEDA</span>: Hard-ware.
+Blacksmith’s work.</p>
+<p class="par"><span lang="si-latn">YALA</span>: The second or the
+smaller of the two yearly harvests. The season for it varies according
+to the facilities which each part of the country has in respect of
+irrigation. Sometimes the word is used in a general sense to mean a
+crop.</p>
+<p class="par"><span lang="si-latn">YAMANNA OR YAPAMMU</span>: Smelters
+of iron. Their service consists of giving a certain number of lumps of
+iron yearly, the burning of charcoal for the forge, carrying baggage,
+assisting in field work, and at Yak or Bali ceremonies. They put up the
+Talimana (pair of bellows) for the smith, and smelt iron.</p>
+<p class="par"><span lang="si-latn">YATIKAWA</span>: A Kapurala’s
+incantation or a pray uttered on behalf of a sick person.</p>
+<p class="par"><span lang="si-latn">YATU</span>: Half lumps of iron
+given as a penum by the Yamana tenants.</p>
+<p class="par"><span lang="si-latn">YOTA</span>: A strong cord or
+rope.</p>
+</div>
+</div>
+</div>
+</div>
+<div class="transcribernote">
+<h2 class="main">Colophon</h2>
+<h3 class="main">Availability</h3>
+<p class="par first">This eBook is for the use of anyone anywhere at no
+cost and with almost no restrictions whatsoever. You may copy it, give
+it away or re-use it under the terms of the <a class="exlink xd21e43"
+title="External link" href="http://www.gutenberg.org/license" rel=
+"license">Project Gutenberg License</a> included with this eBook or
+online at <a class="exlink xd21e43" title="External link" href=
+"http://www.gutenberg.org/" rel="home">www.gutenberg.org</a>.</p>
+<p class="par">This eBook is produced by the Online Distributed
+Proofreading Team at <a class="exlink xd21e43" title="External link"
+href="http://www.pgdp.net/">www.pgdp.net</a>.</p>
+<p class="par">Scans for this book are available from the Internet
+Archive (copy <a class="seclink xd21e43" title="External link" href=
+"https://archive.org/details/cu31924023641198">1</a>).</p>
+<p>Related Library of Congress catalog page: <a class="catlink" href=
+"http://lccn.loc.gov/21017316">21017316</a>.</p>
+<p>Related Open Library catalog page (for source): <a class="catlink"
+href="https://openlibrary.org/books/OL6637768M">OL6637768M</a>.</p>
+<p>Related Open Library catalog page (for work): <a class="catlink"
+href="https://openlibrary.org/works/OL7756210W">OL7756210W</a>.</p>
+<p>Related WorldCat catalog page: <a class="catlink" href=
+"https://www.worldcat.org/oclc/10789697">10789697</a>.</p>
+<h3 class="main">Encoding</h3>
+<p class="par first"></p>
+<h3 class="main">Revision History</h3>
+<ul>
+<li>2016-03-28 Started.</li>
+</ul>
+<h3 class="main">External References</h3>
+<p>This Project Gutenberg eBook contains external references. These
+links may not work for you.</p>
+<h3 class="main">Corrections</h3>
+<p>The following corrections have been applied to the text:</p>
+<table class="correctiontable" summary=
+"Overview of corrections applied to the text.">
+<tr>
+<th>Page</th>
+<th>Source</th>
+<th>Correction</th>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e419">8</a></td>
+<td class="width40 bottom">danee</td>
+<td class="width40 bottom">dance</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e427">8</a></td>
+<td class="width40 bottom">Kuveni</td>
+<td class="width40 bottom">Kuvêni</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e482">10</a>,
+<a class="pageref" href="#xd21e540">10</a>, <a class="pageref" href=
+"#xd21e550">10</a>, <a class="pageref" href="#xd21e556">10</a>,
+<a class="pageref" href="#xd21e562">10</a>, <a class="pageref" href=
+"#xd21e571">11</a>, <a class="pageref" href="#xd21e593">11</a>,
+<a class="pageref" href="#xd21e599">11</a>, <a class="pageref" href=
+"#xd21e629">11</a>, <a class="pageref" href="#xd21e1154">25</a>,
+<a class="pageref" href="#xd21e1339">29</a>, <a class="pageref" href=
+"#xd21e1490">33</a>, <a class="pageref" href="#xd21e2015">46</a>,
+<a class="pageref" href="#xd21e2020">46</a>, <a class="pageref" href=
+"#xd21e3216">65</a>, <a class="pageref" href="#xd21e3682">69</a>,
+<a class="pageref" href="#xd21e5474">83</a>, <a class="pageref" href=
+"#xd21e5479">83</a></td>
+<td class="width40 bottom">[<i>Not in source</i>]</td>
+<td class="width40 bottom">,</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e489">10</a></td>
+<td class="width40 bottom">n cense</td>
+<td class="width40 bottom">incense</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e608">11</a></td>
+<td class="width40 bottom">.)</td>
+<td class="width40 bottom">).</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e757">14</a></td>
+<td class="width40 bottom">devil-bird</td>
+<td class="width40 bottom">devil bird</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e864">16</a></td>
+<td class="width40 bottom">polangá</td>
+<td class="width40 bottom">polangâ</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e913">17</a></td>
+<td class="width40 bottom">.</td>
+<td class="width40 bottom">;</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e937">18</a></td>
+<td class="width40 bottom">sorcerors</td>
+<td class="width40 bottom">sorcerers</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e944">18</a></td>
+<td class="width40 bottom">childern</td>
+<td class="width40 bottom">children</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e947">18</a></td>
+<td class="width40 bottom">cencerned</td>
+<td class="width40 bottom">concerned</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1002">20</a></td>
+<td class="width40 bottom">desembodied</td>
+<td class="width40 bottom">disembodied</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1066">22</a></td>
+<td class="width40 bottom">earthern</td>
+<td class="width40 bottom">earthen</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1088">22</a></td>
+<td class="width40 bottom">Buddahood</td>
+<td class="width40 bottom">Buddhahood</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1103">23</a></td>
+<td class="width40 bottom">when</td>
+<td class="width40 bottom">. When</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1119">23</a>,
+<a class="pageref" href="#xd21e1164">25</a></td>
+<td class="width40 bottom">Deviyo</td>
+<td class="width40 bottom">Deviyô</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1142">24</a>,
+<a class="pageref" href="#xd21e5136">81</a></td>
+<td class="width40 bottom">[<i>Not in source</i>]</td>
+<td class="width40 bottom">)</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1391">31</a></td>
+<td class="width40 bottom">clouds</td>
+<td class="width40 bottom">clods</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1396">31</a></td>
+<td class="width40 bottom">and</td>
+<td class="width40 bottom">an</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1443">33</a>,
+<a class="pageref" href="#xd21e1446">33</a></td>
+<td class="width40 bottom">dureya</td>
+<td class="width40 bottom">dureyâ</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1451">33</a>,
+<a class="pageref" href="#xd21e1456">33</a>, <a class="pageref" href=
+"#xd21e1461">33</a></td>
+<td class="width40 bottom">Dureyas</td>
+<td class="width40 bottom">Dureyâs</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1464">33</a></td>
+<td class="width40 bottom">on to</td>
+<td class="width40 bottom">onto</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1471">33</a>,
+<a class="pageref" href="#xd21e1744">43</a>, <a class="pageref" href=
+"#xd21e2508">57</a>, <a class="pageref" href="#xd21e2991">63</a>,
+<a class="pageref" href="#xd21e3219">65</a>, <a class="pageref" href=
+"#xd21e3428">66</a>, <a class="pageref" href="#xd21e3825">70</a>,
+<a class="pageref" href="#xd21e4467">74</a>, <a class="pageref" href=
+"#xd21e4567">75</a>, <a class="pageref" href="#xd21e5226">81</a></td>
+<td class="width40 bottom">[<i>Not in source</i>]</td>
+<td class="width40 bottom">.</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1476">33</a></td>
+<td class="width40 bottom">40 of</td>
+<td class="width40 bottom">of 40</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1483">33</a></td>
+<td class="width40 bottom">lined</td>
+<td class="width40 bottom">limed</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1493">33</a></td>
+<td class="width40 bottom">kirikitta</td>
+<td class="width40 bottom">kirikittâ</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1500">34</a></td>
+<td class="width40 bottom">classificatary</td>
+<td class="width40 bottom">classificatory</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1535">34</a></td>
+<td class="width40 bottom">sons</td>
+<td class="width40 bottom">son’s</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1538">34</a></td>
+<td class="width40 bottom">daughters</td>
+<td class="width40 bottom">daughter’s</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1541">34</a></td>
+<td class="width40 bottom">nephew</td>
+<td class="width40 bottom">nephew’s</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1544">34</a></td>
+<td class="width40 bottom">nieces</td>
+<td class="width40 bottom">niece’s</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1635">38</a></td>
+<td class="width40 bottom">then</td>
+<td class="width40 bottom">than</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1664">39</a></td>
+<td class="width40 bottom">Ganésâ</td>
+<td class="width40 bottom">Ganêsâ</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1759">43</a></td>
+<td class="width40 bottom">bason</td>
+<td class="width40 bottom">basin</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1785">44</a></td>
+<td class="width40 bottom">J R A S</td>
+<td class="width40 bottom">J.R.A.S.</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1890">45</a></td>
+<td class="width40 bottom">bigin</td>
+<td class="width40 bottom">begin</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1893">45</a></td>
+<td class="width40 bottom">unluckcy</td>
+<td class="width40 bottom">unlucky</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1910">45</a></td>
+<td class="width40 bottom">inplements</td>
+<td class="width40 bottom">implements</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e1916">45</a></td>
+<td class="width40 bottom">theshing</td>
+<td class="width40 bottom">threshing</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e2007">46</a></td>
+<td class="width40 bottom">far</td>
+<td class="width40 bottom">for</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e2051">47</a></td>
+<td class="width40 bottom">supertructures</td>
+<td class="width40 bottom">superstructures</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e2057">47</a></td>
+<td class="width40 bottom">ano-other</td>
+<td class="width40 bottom">another</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e2060">47</a></td>
+<td class="width40 bottom">dêwâla</td>
+<td class="width40 bottom">déwâla</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e2094">49</a></td>
+<td class="width40 bottom">tânenâ</td>
+<td class="width40 bottom">tânênâ</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e2102">49</a></td>
+<td class="width40 bottom">netuma</td>
+<td class="width40 bottom">nẹtuma</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e2192">51</a></td>
+<td class="width40 bottom">pop—guns</td>
+<td class="width40 bottom">pop-guns</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e2199">51</a></td>
+<td class="width40 bottom">lime</td>
+<td class="width40 bottom">line</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e2205">51</a>,
+<a class="pageref" href="#xd21e4641">76</a>, <a class="pageref" href=
+"#xd21e4912">79</a>, <a class="pageref" href="#xd21e4993">80</a></td>
+<td class="width40 bottom">[<i>Not in source</i>]</td>
+<td class="width40 bottom">”</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e2230">51</a></td>
+<td class="width40 bottom">of</td>
+<td class="width40 bottom">or</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e2290">52</a></td>
+<td class="width40 bottom">you</td>
+<td class="width40 bottom">your</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e2375">53</a></td>
+<td class="width40 bottom">“</td>
+<td class="width40 bottom">[<i>Deleted</i>]</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e2377">53</a></td>
+<td class="width40 bottom">”</td>
+<td class="width40 bottom">“</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e2405">54</a></td>
+<td class="width40 bottom">cranes</td>
+<td class="width40 bottom">crane</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e2442">57</a></td>
+<td class="width40 bottom">BALLARDS</td>
+<td class="width40 bottom">BALLADS</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e2542">57</a></td>
+<td class="width40 bottom">and</td>
+<td class="width40 bottom">a</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e2711">59</a></td>
+<td class="width40 bottom">baloliyê</td>
+<td class="width40 bottom">bâloliyê</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e2832">60</a></td>
+<td class="width40 bottom">dysentry</td>
+<td class="width40 bottom">dysentery</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e2938">61</a></td>
+<td class="width40 bottom">enchased</td>
+<td class="width40 bottom">encased</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e2984">63</a>,
+<a class="pageref" href="#xd21e3006">63</a>, <a class="pageref" href=
+"#xd21e3081">64</a>, <a class="pageref" href="#xd21e3111">64</a>,
+<a class="pageref" href="#xd21e3175">64</a>, <a class="pageref" href=
+"#xd21e3181">64</a>, <a class="pageref" href="#xd21e3241">65</a>,
+<a class="pageref" href="#xd21e3371">66</a>, <a class="pageref" href=
+"#xd21e4107">72</a>, <a class="pageref" href="#xd21e4647">76</a>,
+<a class="pageref" href="#xd21e4743">78</a>, <a class="pageref" href=
+"#xd21e4758">78</a>, <a class="pageref" href="#xd21e4779">78</a>,
+<a class="pageref" href="#xd21e4848">78</a>, <a class="pageref" href=
+"#xd21e4858">78</a>, <a class="pageref" href="#xd21e4875">78</a>,
+<a class="pageref" href="#xd21e5261">82</a>, <a class="pageref" href=
+"#xd21e5343">82</a>, <a class="pageref" href="#xd21e5866">84</a>,
+<a class="pageref" href="#xd21e5872">84</a>, <a class="pageref" href=
+"#xd21e5879">84</a></td>
+<td class="width40 bottom">.</td>
+<td class="width40 bottom">:</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e3071">64</a></td>
+<td class="width40 bottom">partiuclar</td>
+<td class="width40 bottom">particular</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e3125">64</a>,
+<a class="pageref" href="#xd21e3822">70</a>, <a class="pageref" href=
+"#xd21e5063">80</a></td>
+<td class="width40 bottom">;</td>
+<td class="width40 bottom">:</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e3213">65</a></td>
+<td class="width40 bottom">[<i>Not in source</i>]</td>
+<td class="width40 bottom">:</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e3295">65</a></td>
+<td class="width40 bottom">copysts</td>
+<td class="width40 bottom">copyists</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e3444">67</a></td>
+<td class="width40 bottom">dan</td>
+<td class="width40 bottom">dane</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e3540">67</a></td>
+<td class="width40 bottom">renumeration</td>
+<td class="width40 bottom">remuneration</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e3577">68</a></td>
+<td class="width40 bottom">buffaloer</td>
+<td class="width40 bottom">buffaloes</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e3869">70</a>,
+<a class="pageref" href="#xd21e3920">71</a></td>
+<td class="width40 bottom">perquisities</td>
+<td class="width40 bottom">prerequisites</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e3914">71</a>,
+<a class="pageref" href="#xd21e3917">71</a>, <a class="pageref" href=
+"#xd21e4632">76</a></td>
+<td class="width40 bottom">[<i>Not in source</i>]</td>
+<td class="width40 bottom">;</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e3942">71</a></td>
+<td class="width40 bottom">carpentary</td>
+<td class="width40 bottom">carpentry</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e4267">73</a></td>
+<td class="width40 bottom">specie,</td>
+<td class="width40 bottom">special</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e4282">73</a></td>
+<td class="width40 bottom">occ</td>
+<td class="width40 bottom">[<i>Deleted</i>]</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e4507">75</a></td>
+<td class="width40 bottom">Coverd</td>
+<td class="width40 bottom">Covered</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e4555">75</a></td>
+<td class="width40 bottom">anologous</td>
+<td class="width40 bottom">analogous</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e4635">76</a></td>
+<td class="width40 bottom">,</td>
+<td class="width40 bottom">;</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e4638">76</a></td>
+<td class="width40 bottom">abondoned</td>
+<td class="width40 bottom">abandoned</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e4985">79</a></td>
+<td class="width40 bottom">n</td>
+<td class="width40 bottom">in</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e4988">79</a></td>
+<td class="width40 bottom">goglet</td>
+<td class="width40 bottom">goblet</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e5028">80</a></td>
+<td class="width40 bottom">o</td>
+<td class="width40 bottom">of</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e5087">80</a></td>
+<td class="width40 bottom">limitary</td>
+<td class="width40 bottom">military</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e5130">81</a></td>
+<td class="width40 bottom">Dowale</td>
+<td class="width40 bottom">Dewale</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e5133">81</a></td>
+<td class="width40 bottom">perquisites</td>
+<td class="width40 bottom">prerequisites</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e5139">81</a></td>
+<td class="width40 bottom">all. The</td>
+<td class="width40 bottom">all the</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e5848">84</a></td>
+<td class="width40 bottom">.</td>
+<td class="width40 bottom">,</td>
+</tr>
+<tr>
+<td class="width20"><a class="pageref" href="#xd21e5919">85</a></td>
+<td class="width40 bottom">-</td>
+<td class="width40 bottom">—</td>
+</tr>
+</table>
+</div>
+</div>
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
+End of Project Gutenberg's Sinhalese Folklore Notes, by Arthur A. Perera
+
+*** END OF THIS PROJECT GUTENBERG EBOOK SINHALESE FOLKLORE NOTES ***
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+</pre>
+
+</body>
+</html>
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