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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..25da401 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #51621 (https://www.gutenberg.org/ebooks/51621) diff --git a/old/51621-8.txt b/old/51621-8.txt deleted file mode 100644 index 67ba68e..0000000 --- a/old/51621-8.txt +++ /dev/null @@ -1,6192 +0,0 @@ -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. 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-} -h1, h2, h3, h4, h5, h6 { -font-weight: normal; -} -table { -margin-left: auto; -margin-right: auto; -} -.tablecaption { -text-align: center; -}.pagenum, .linenum { -speak: none; -} -</style> - -<style type="text/css"> -/* CSS rules generated from @rend attributes in TEI file */ -.xd21e113width -{ -width:480px; -} -.xd21e120width -{ -width:484px; -} -.xd21e2489 -{ -text-indent:8em; -} -@media handheld -{ -} -</style> -</head> -<body> - - -<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. 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