CHAPTER XVIII._Sinhalese Folklore Notes, Ceylon

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 Amangallâ.

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 kabaragoyâ 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 netêruvot toku vissayi)--10

fingers and 10 toes.

What is it that is done without intermission (nohita karana vedê)--the

twinkling of the eye.

The following are examples of verse riddles.

The Eye--

"Ihala gobê pansiyayak pancha nâda karanâ

Pahala gobê pansiyayak pancha nâda karanâ

Emeda devi ruva eti lamayek inda kelinâ

Metûn padê têruvot Buduvenavâ."

(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

Râja vansa eti

Kêvot pana neti.

(Long like a creeper

Beautiful like a flower

Of royal caste

With a deadly bite).

The Pine Apple.

Katuvânen ketuvânen kolê seti

Ratu nûlen getuvâveni malê seti

Tun masa giya kalata kukulek seti

Metun padê têru aya ratak vatî

(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

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.

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).

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.

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.

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.

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.

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.

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.

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.

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.

KÔLAN: 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.

KÛDE: 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.

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".

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.

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.

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.

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 Dâmbu. 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.

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.

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.

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.

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.

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.

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 Archæological Survey of

Kegalle, p. 44.

End of Project Gutenberg's Sinhalese Folklore Notes, by Arthur A. Perera