Chapter XX: Appendix (2)

NILAWASAMA: The tenement held by the Nilawasam tenants. The services, as those of the Uliyakwasam embrace all domestic and outdoor work of various and arduous kinds some of which, as those already enumerated under the Minumwasama, are the supplying of fuel and water to the kitchen and bath, the pounding of paddy, the extracting of oil, the mudding of walls and floors, the dragging of timber and other building materials, the preparation of clay and the supplying of firewood for the brick and tile kiln, blowing the bellows for the smith and supplying him with charcoal for the forge, the breaking of lime stones, the cutting of banks and ditches, putting up fences, clearing gardens, sweeping out courtyards and compounds, joining in all agricultural operations on gardens, fields, and hen, removing the crops, tying straw and assisting in thatching, the carrying of palanquins and baggage on journeys, conveying to the proprietor the penumkat, adukkukat, pehindumkat, mahekat, wasdankat, etc., supplied by the other tenants, joining in the preparations for festivals, carrying pandam in processions, and serving at the proprietor's on occasions, of importance such as weddings, funerals, arrival of distinguished visitors, and at Yak and Bali ceremonies. Nilawasam tenants for the most part, are of a low caste or belong to the lower classes of the Vellala caste. Hence their yearly penuma to the proprietor, instead of being a kada of sweetmeats consists of vegetables and a contribution of raw or uncooked articles of food. Besides services as above, rendered to the proprietor, the Nilawasam tenants work for the proprietor's Vidane, and for the Ganwasama, a few days in fields and hen and carry their baggage on journeys.

NILA-PANDAMA OR KILA-PANDAMA: The same as Kalapandama. q. v.

NINDAGAMA: A village or lands in a village in exclusive possession of the proprietor. Special grants from kings are under sannas.

NIYANDA: A plant, the fibres of which are used in making cords, strings for curtains and hangings and carpets or mats.

NIYAKOLA: The leaves of a shrub used for chewing with betel.

NULMALKETE: A ball or skein of thread.

O

OTU: Tax, tythe.

OLONGUWA: A long bag or sack having the contents divided into two equal portions so as to fall one before and one behind when the bag is slung over the shoulder.

ORAK-KODIA OR OSAKKODIYA: Small flags on arches or on sticks placed at intervals.

P

PADALAMA: A floor, foundation.

PADIYA: Water to wash the feet on entering the sanctuary of a Dewale.

PADUWA: A palanquin bearer. This class carries the palanquins of males, those of females being carried by Wahunpura tenants.

PAHALOSWAKADA: Full-moon day.

PALLEMALERALA: The chief officer of the Pallemale (lower temple in the Dalada Maligawa.)

PANAMA: A fanam, equal to one-sixteenth part of a rupee.

PANALELI: Horns cut into shape for combs, and given as penum.

PANDAMA: A torch, candle, see atpandama.

PANDAM-DAMBU: It is sometimes written 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.

R

RADA-BADDARA-RAJAKARIYA: Dhoby service. It consists of washing weekly or monthly the soiled clothes of a family, the robes, curtains, flags, and vestments of a Temple; decorating temples with viyan (ceilings) for festivals and pinkam, and private houses on occasions of weddings, Yak or Bali ceremonies, and arrival of distinguished visitors; the supplying on such occasions of "Piruwata" for wearing, "etirili" or covers for seats, tables etc., "piyawili" or carpets, and "diyaredi" or bathing dresses; the making of "pandam" torches and "panweti" wicks and the supplying of "dambu" tow. The "Heneya" (dhobi) has also to attend his master on journeys carrying his bundle of clothes and bathing requisites. He supplies the Kapurala and Yakdessa with piruwata, the former weekly when on duty at a Dewale and the latter for dancing at festivals. He gives piruwata for the Muttettu, for serving out the food, for penum-kat and tel-kat as covers, and for the state elephant during festivals. The penuma he presents consists generally of a piece of wearing apparel or of a "sudu-toppiya" (Kandyan hat) or in some cases of Panaleli (horns for combs.) His prerequisites vary according to the occasion calling forth his services. Thus at the Sinhalese new year besides the quota of sweetmeats and rice given on such an occasion every member of the family ties up a coin in the cloth he delivers to him for washing. At "kotahalu" (occasion) of a female attaining puberty, festivities the dhoby is entitled to the cloth worn by the young woman and to her head ornaments, and at a funeral to all the clothes not allowed to be burnt on the pyre.

RADAYA: A washerman of an inferior grade.

RADALA: A chief, an officer of rank.

RAHUBADDA: A general term for small temples or dependencies of the Kandy Pattini Dewale. It is sometimes used of a kind of dancers. It is also sometimes taken as one of the nine "Nawabadda" the nine trades, which are, possibly, the following, but it is difficult to find any two Kandyans who give precisely the same list: 1, Kottal, smiths; 2, Badahela, potters; 3, Hakuru, jaggery makers; 4, Hunu, lime burners; 5, Hulanbadde, or Madige, tavalam-drivers, who are always Moors; 6, Rada, dhobies; 7, Berawa tom-tom-beaters; 8, Kinnaru, weavers; 9, Henda or Rodi, Rodiyas.

RAJAHELIYABEMA: The distribution of rice boiled at a Dewale at the close of the Perehera, among the servitors who took part in the ceremonies.

RAJAKARIYA: Service to the king. The word is now used indiscriminately for services done to a temple or Nindagam proprietors, or for the duties of an office.

RAMBATORANA: An arch in which plantain trees form the chief decoration.

RAN-AWUDA: The golden sword, bow, and arrows etc., belonging to a Dewale. The insignia of a Deviyo.

RANDOLIYA: A royal palanquin, the palanquin in which the insignia are taken in procession during the Maha Perehera.

RANHILIGE: The royal howdah in which the insignia are taken in processions on the back of an elephant.

RANKAPPAYA: A plate made of gold. See ranmandaya.

RANMANDAYA: A circular plate or tray for offerings in the sanctuary of a Dewale.

RATHAGEYA: The building for the car used in processions.

REDIPILI: Curtains, coverings, etc. of a temple; clothes.

RELIPALAM: Decorations of an arch made of cloth, tied up so as to form a kind of frill.

RIDISURAYA: Rim of silver by a smith tenant for the Ehela tree.

RIDIYA: An ancient coin equal to eight-pence, or one-third of a rupee.

RIPPA: Called also Pattikkaleli are laths forming building material annually supplied by tenants.

RITTAGE: Resting place for the insignia during the procession round the courts of a Dewalaya. See Pattirippuwa.

S

SADANGUWE-PEHINDUMA: A pehinduma given by a village in common, not by the tenants in turns. The term is in use in Sabaragamuwa.

SAMAN DEWALE: Temple of Sumana or Saman deviyo, the tutelary god of Sripadastane. The one in Sabaragamuwa is the richest and largest of the Dewale dedicated to this Deviyo.

SAMUKKALAYA: A cover for a bed or couch forming a travelling requisite carried by a tenant for the use of his superior.

SANDUN-KIRIPENI-IHIMA: A sprinkling of perfumes at festivals to denote purification, tranquility.

SANNI-YAKUMA: A species of devil-dance to propitiate demons afflicting a patient.

SARAKKU: Curry-stuff. Drugs.

SARAMARU-MOHOTTALA: A mohottala over service villages, holding his office during the pleasure of the head of the Dewale.

SATARA-MANGALYAYA: The four principal festivals in the year. See mangalyaya.

SATTALIYA: An ancient coin equal to about one and-a-half fanam, or two-pence and a farthing.

SEMBUWA: A small brazen pot generally used on journeys for carrying water or for bathing. The service of carrying it on journeys devolves on the dhoby.

SEMENNUMA: Remuneration given originally to an irrigation headman, which in lapse of time began to be given to the proprietor, and called "Huwandiram" or "Suwandirama". When given to a Dewale, it is sometimes called Semennuma.

SESATA: A large fan made of talipot or cloth and richly ornamented, with a long handle to carry it in processions. It was once an emblem of royalty.

SIHILDAN: Priest's early meal at daybreak. The same as Hildana q. v.

SINHARAKKARA-MUHANDIRAMA: A rank conferred on the headman over the musicians of a temple.

SINHASANAYA: A throne. An altar, A seat of honor. It is also a name given to the "Pattirippuwa."

SITTARA: A painter. He is a tenant generally of the smith caste, and mends and keeps in repair the image and paintings of temples. The temple supplies the requisite pigments and food during work. The completion of an image or a restoration or construction of a Vihare is observed with a pinkama; and the offerings of moneys, etc., for a certain number of days are allowed as perquisites to the painters and smiths in addition to the hire agreed upon called "Barapen" (q. v.) The painter, likewise, supplies ornamented sticks as handles for lances, flags, etc., and presents to the head of the temple a penuma of an ornamented walking-stick or betel tray.

SIWURUKASI OR SIWURUMILA: Contribution for priests' robes, being a very trifling but a regular annual payment during the Was Season, and given with the usual dankada.

SRIPADASTANE: The place of the sacred foot-step-Adam's peak. It is yearly frequented by crowds of pilgrims, has a separate temple establishment of its own, presided over by a Nayaka Unnanse, and held in great veneration second only to the Dalada Maligawa or shrine of the eye-tooth of Buddha.

SUDUREDI-TOPPIYA: The white hat commonly worn by Kandyan headmen forming the annual penuma of a dhoby tenant.

SUWANDIRAMA: See Semennuma.

T

TADUPPUREDDA: Country-made cloth of coarse texture, which forms with the tenants of the tom-tom beater caste their annual penuma to the proprietor.

TAHANCHIKADA OR TAHANDIKADA: A ponumkada given to a Dissawa. A term in use in the Kegalle District.

TALA: Sesamum.

TALA-ATU-MUTTUWA: Two talipots sown together and ornamented. It is used as an umbrella, and on journeys of the proprietor it is carried by the proper tenant, generally of the Atapattu class.

TALAM-GEHIMA: To play with the "Taliya" cymbals as an accompaniment to the tom-tom.

TALATTANIYA: An elder in a village.

TALIGEDIYA: A large earthen-ware pot.

TALIMANA: Blacksmith's apparatus for a pair of bellows generally made of wood, sunk in the ground and covered with elk-hide.

TALIYA OR TALAMA: A kind of cymbal.

TALKOLA-PIHIYE: A small knife with a stylus to write with.

TAMBALA: A creeper, the leaves of which are used with betel.

TAMBORUWA: A tambourine.

TANAYAMA: A rest-house. A lodging put up on the occasion of the visit of a proprietor or person of rank to a village.

TANGAMA: Half a ridi, equal to one groat or four-pence.

TANTUWAWA: Any ceremony such as a wedding, a devil-dance, a funeral, etc.

TATUKOLA: Pieces of plantain leaves used as plates. The same as Patkola q. v.

TATTUMARUWA: The possession of a field in turns of years; a system leading often to great complications e. g., a field belongs to A and B in equal shares, and they possess it in alternate years. They die and leave it to two sons of A, and three sons of B. These again hold in Tattumaru (A1, A2) (B1, B2, B3,). In fourteen years the possession is A1, B1, A2, B2, A1, B3, A2, B1, A1, B2, A2, B3, A1, B1, and so on. A1 leaves two sons, A2 lives, B1 has three sons, B2 has four sons and B3 has five. A2 gets his turn after intervals of four years, but A1a and B1b have to divide A1's turn. Each therefore gets his turn after intervals of eight years, but each of the B shareholders gets his turn at intervals of six years and B1a, B1b, B1c now have a turn each at intervals of eighteen years, B2a, B2b, B2c, B2d, at intervals of twenty-four years, B3e at intervals of thirty years, as in the following table:--

1 A1a 11 A2 21 A1b
2 B1a 12 B3b 22 B2d
3 A2 13 A1b 23 A2
4 B2a 14 B1c 24 B3d
5 A1b 15 A2 25 A1a
6 B3a 16 B2c 26 B1b
7 A2 17 A1a 27 A2
8 B1b 18 B3c 28 B2a
9 A1a 19 A2 29 A1b
10 B2b 20 B1a 30 B3e

TAWALAMA: Pack-bullock.

TELGEDI: Ripe or dry cocoanuts to express oil from.

TEMMETTAMA: A kettle-drum. One of the five musical instruments of a temple.

TEMMETTANKARAYA: A tenant playing on the Temmettama and belonging to the tom-tom beater caste. His service is in requisition for the daily services of a temple at its festivals, perehera, and pinkama and when the incumbent proceeds on journeys of importance such as ordinations, visits to the prior, and pinkam duties. Under a lay proprietor, the Temmettankaraya attends at weddings, Yak and Bali ceremonies, funerals, and on journeys on state occasions. He occasionally assists in agricultural and building works, and presents a penuma of a towel or piece of cloth with betel. At the four festivals in temples he takes a part in all the preparations and decorations.

TETAMATTUWA: A towel or piece of cloth to rub the body dry after a bath, which it is the service of the dhoby to supply.

TETIYA: A metal dish used for the purposes of a plate.

TEWAWA: The daily service of a Dewale, morning, noon, and evening, when muruten is offered.

TIRALANU: Cords for curtains.

TIRAPILI: Curtains.

TITTAYAN: A kind of small fresh-water fish having bitter taste. It is dried and given with other articles as penum.

TORANA: An ornamental arch put up on public and festive occasions.

TUPPOTTIYA: A cloth of ten yards worn round the waist. The ordinary wearing cloth of a Kandyan.

TUTTUWA: A pice, equal sometimes to 3/8d. sometimes one half-penny; when it contains four challies it is called the "Mahatuttuwa."

TUWAYA-TUNDAMA: A towel given by the tom-tom beater tenants as a penuma.

U

UDAHALLA: A hanging basket of wicker-work.

UDAKKIYA: A small kind of drum carried in the hand and used to play for dance music. Its use is not restricted to any caste.

UDUWIYANA: A canopy held over the muruten in the daily service of a Dewale, or over the insignia at processions, or over any sacred thing taken in procession, such as Alutsal, Nanu, Bana books, Relics, etc. The word also means ceilings put up by the dhoby.

UGAPATA: Vegetables, jaggery, or kitul-peni etc., wrapped up in leaves, generally in the sheath of the arecanut branch. Six ugapat make a kada, or pingo-load.

ULIYAMWASAMA: The holding of land by the Uliyamwasam tenants who perform all kinds of menial service. The same as Nilawasam q. v.

UL-UDE: Trousers worn by dancers.

UNDIYARALA: A Dewala messenger.

UNDUWAPMASA: The ninth month of the Sinhalese year (December-January).

UPASAKARALA: Persons devoted to religious exercises.

UPASAMPADAWA: The highest order of Buddhist priests. The ceremony of admission into the order.

USNAYA: A smith's forge. The same as idinna. q.v.

UYANWATTA: A park, a garden. The principal garden attached to a temple or to the estate of a proprietor, the planting, watching, gathering and removing the produce of which forms one of the principal services of tenants.

W

WADANATALAATTA: A richly ornamented talipot. In ancient times its use was restricted to the court of the king and to temples; but now it is used by the upper classes on public occasions, being carried by the Atapattu tenants. The same as Kumaratalatta. q.v.

WAHALBERE: The same as Magulbere. q.v.

WAHALKADA: The porch before a temple or court.

WAHUNPURAYA: A tenant of the jaggery caste, which supplies the upper classes with domestic servants, chiefly cooks. This class has to accompany the proprietor on journeys and carry the palanquin of female members of the proprietor's family. When not engaged as domestics the Wahumpurapangu tenants supply jaggery and kitul-peni. They likewise supply vegetables, attend agricultural work and carry baggage.

WAJJANKARAYA: A tom-tom-beater. A general term for a temple musician. The five wajjan of which a regular Hewisia is made up are: 1, the Dawula (the common drum); 2, the Temettama (kettle-drum) 3, the Boraya (drum longer than a Dawula) 4, the Taliya (cymbals) and 5, the Horanewa (the trumpet.)

WADUPASRIYANGE: The same as "Anamestraya."

WAKMASE OR WAPMASE: The seventh month of the Sinhalese year (Oct. Nov.)

WALANKADA: A pingo of pottery, usually ten or twelve in number, supplied by the potter as a part of his service, either as a penumkada or as the complement of chatties he has to give at festivals, etc.

WALAN-KERAWALA: Half a pingo of pottery.

WALAWWA: A respectful term for the residence of a person of rank. The manor-house.

WALIYAKUMA: Called also "Wediyakuma." The devil-dance after a Diyakepuma. See "Hiro hinetima."

WALLAKOTU: Sticks, the bark or twigs of which are used in place of string. It is supplied by tenants for Yak or Bali ceremonies.

WALLIMALE: A poem containing the legends of Valliamma, the wife of Kataragama.

WALUMALGOBA: The cluster of young fruit the flower and the sprout (tender branch) of the cocoanut tree used in decorations, and supplied by tenants.

WANATA: A clearing between a cultivated land and the adjacent jungle. The same as "Pillowa".

WANNAKURALA: An accountant. Tho officer of a temple whose duties correspond to those of a Dewala Mohattala or Attanayakarala.

WAPPIHIYA: A knife little larger than a Wahunketta (kitchen knife) with the blade somewhat curved.

WARAGAMA: A gold coin varying in value from six shillings to seven shillings and sixpence.

WASAMA: An office. A service holding.

WASKALAYA: The season in which priests take up a fixed residence, devoting their time to the public reading and expounding of Bana. It falls between the months of July and October. Sometimes a resident priest is placed in Was in his own Pansala, which means that he is to be fed with dan provided by the tenantry during the season of Was. The practice originated in the command of Buddha that his disciples should travel about during the dry season as mendicant monks, but that in the rainy season they should take shelter in leaf huts. The modern priests now desert their substantially built monasteries to take up their residence for the Was-lit: rainy season--in temporary buildings. The object of the original institution was to secure attention during part of the year to the persons living near the monastery--in fact that for this period the monks should serve as parish priests.

WAS-ANTAYA: The close of the Was-season.

WATADAGE: Temporary sheds for lights, sometimes called "Pasriyangewal" or "Wadupasriyangewal."

WATAPETTIYA: A circular flat basket to carry adukku and penum in.

WATATAPPE: Circular wall round a temple.

WATTAKKA: The common gourd generally grown on hen.

WATTAMA: A round or turn. In Nuwarakalawiya it is applied to the turn in a Hewisimura service.

WATTIYA: A flat basket for carrying penum, flowers etc.

WATTORURALA: The tenant whose duty it is to open and close the doors of the sanctuary in a Dewale, to sweep it out, to clean and trim the lamps, to light and tend them, and to take charge of the sacred vessels used in the daily service.

WENIWEL: A creeper used as strings for tying.

WESAK: The second month of the Sinhalese year (May-June).

WESIGILIYA OR WESIKILIYA: A privy for priests.

WESMUNA: A mask worn at a Devil or other dance.

WIBADDE-MOHOTTALA: The writer who keeps the account of the paddy revenue of a temple.

WIDANE: The superintendent of a village or a number of villages. The agent of a proprietor.

WIHARAYA: A Buddhist temple (from the Sanskrit vi-hri to walk about), originally the hall where the Buddhist priests took their morning walk; afterwards these halls were used as temples and sometimes became the centre of a whole monastic establishment. The word Wihara or Vihara is now used only to designate a building dedicated to the memory of Gautama Buddha, and set apart for the daily offering of flowers, and of food given in charity. To the Wihara proper there has been added in modern times an image-house for figures of Buddha in the three attitudes standing as the law-giver, sitting in meditation, reclining in the eternal repose of unbroken peace and happiness; and these figures now form prominent objects in every Wihara, and it is before these figures that pious Buddhists make their offerings of rice, flowers, money, etc. It should not be confounded with the "Pansala" which signifies the monastic buildings as distinguished from the temple or place of worship around which they are clustered.

WILKORAHA: A large chatty used in soaking seed paddy.

WITARUMA: An inferior Vidane, but the office has lost its original dignity. The duties formerly consisted of mere general superintendence of Muttettu-work and carrying of messages to Hewawasam tenants. The Vitaranna now is only a common messenger doing ordinary service as a petty overseer.

WIYADAMA: Anything expended or issued for use, whether money or stores. It is generally used for provisions given to a headman or person of rank.

WIYAKOLAMILA: Hire of buffaloes employed in threshing paddy.

WIYANBENDIMA: The hanging up by the dhoby of clean cloths in temples for festivals or in private houses on festive and other occasions.

WIYAN-TATTUWA: A canopy; a coiling.

Y

YAKDESSA: A tenant of the tom-tom beater caste who performs Devil ceremonies.

YAKGE OR YAKMADUWA: The shed in which is performed a devil ceremony.

YAKADAMILA: Hire or cost of agricultural implements for Muttettu cultivation, given by a proprietor.

YAKADAWEDA: Hard-ware. Blacksmith's work.

YALA: The second or the smaller of the two yearly harvests. The season for it varies according to the facilities which each part of the country has in respect of irrigation. Sometimes the word is used in a general sense to mean a crop.

YAMANNA OR YAPAMMU: Smelters of iron. Their service consists of giving a certain number of lumps of iron yearly, the burning of charcoal for the forge, carrying baggage, assisting in field work, and at Yak or Bali ceremonies. They put up the Talimana (pair of bellows) for the smith, and smelt iron.

YATIKAWA: A Kapurala's incantation or a pray uttered on behalf of a sick person.

YATU: Half lumps of iron given as a penum by the Yamana tenants.

YOTA: A strong cord or rope.

NOTES

[1] An account of the Interior of Ceylon (1821) Page 119 Davy.

[2] Eleven Years in Ceylon (1841), Vol. II, p. 81 Forbes.

[3] An Historical Relation of Ceylon 1681 Page 75 (Knox)

[4] Ancient Ceylon (1909) pp. 191, 196 (Parker)

[5] The Friend (Old Series) Vol. IV. (1840-1841) p. 189. (David de Silva.)

[6] Eleven years in Ceylon (1841) Vol. II, page 104 (Major Forbes.)

[7] Taprobanian (1887) vol. 2 p. 17 (Neville).

[8] The Veddas (1911) p. 252 (Seligmann).

[9] Ancient Ceylon (1909) p. 169. (Parker).

[10] Govt. Gazette No. 6442 of 19th May 1911.

[11] The Aryan village in India and Ceylon (1882) p. 205 (Phear).

[12] The Friend (old series) Vol. IV (1840-1841) p. 211. David de Silva (Ambalangeda).

[13] Vide:--

The friend (old series) (1840-1841) Vol. IV p. 189 (David de Silva). J.R.A.S. (Ceylon) (1848-1849) Vol. II No. 4 p. 31 (R. E. Lewis). J.R.A.S. (Ceylon) (1880) Vol. VI No. 21 p. 46 (Ievers). J.R.A.S. (Ceylon) (1883) Vol. VIII No. 26 p. 44 (Bell). J.R.A.S. (Ceylon) (1884) Vol. VIII No. 29 p. 331 (J. P. Lewis). J.R.A.S. (Ceylon) (1889) Vol. XI No. 39 p. 17 (Bell). J.R.A.S. (Ceylon) (1905) Vol. XVIII No. 56 p. 413 (Comaraswamy). J.R.A.S. (Great Britain) (1885) Vol. XVII p. 366 (Lemesurier). Taprobanian (1885) Vol. I p. 94 (Neville). Orientalist (1887) Vol. III p. 99 (Bell). Spolia Zeylanica (1908) (Parson). North Central Province Manual (1899) p. 181 (Ievers). The Book of Ceylon (1908) p. 382 (Cave).

[14] Vide glossary in the appendix.

[15] For hunter's jargon vide Taprobanian Vol. 2 p. 19.

[16] For Rodi jargon vide Taprobanian Vol. 2 p. 90.

[17] For cultivator's jargon vide Taprobanian Vol. 1 p. 167.

[18] For Veddi dialect vide Taprobanian Vol. 1 p. 29.

[19] J.R.A.S.(C. B.) 1881 Vol. VII p. 33.

[20] Illustrated Supplement to the Examiner (1875) Vol. I p. 8.

[21] J. R. A. S. (C. B.) vol. V. No. 18 p. 17 (Ludovici.)

[22] Ancient Ceylon (1909) p. 587 (Parker.)

[23] From Revd. Moscrop's translation of the song of the Thresher in the "Children of Ceylon", p. 53.

[24] From Mr. Bell's translation in the Archæological Survey of Kegalle, p. 44.

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