THE VEDDAS
CHAPTER X
INVOCATIONS
THE translations of the invocations given in this chapter have been made by Mr H. Parker who has spared no pains in working out very complicated and often incomplete material. The invocations themselves were written down by our interpreters to the dictation of the Veddas, and thus naturally contained a certain number of mistakes and contractions. These are noted and explained by Mr Parker, and it should be realised that the philological and mythological explanations appended to many invocations are entirely his work and are therefore placed between inverted commas.
Neither the Veddas themselves, nor our interpreters, could give a translation of some of the invocations or even explain the meaning. In others no translation could be supplied and it was noted in the field that the meaning was probably only correct in a broad sense. In yet other invocations more or less accurate translations of the words themselves were given, but the significance could not be determined. Under these circumstances we have thought it best to give Mr Parker's translation in every case, indicating how this differs in sense from the version given us in the field in those instances in which we have reason to believe that our field version peculiarly expresses what our informants believed to be the meaning of the invocation.
These invocations fall into two main groups; the first, distinguished by their simple form, are straightforward requests to the spirits of the dead to provide game and yams, or to show their loving kindness by partaking of the food provided by their descendants. The second group although embracing a considerable range of beliefs are all longer and more complicated, and often contain references to events which happened before the spiritual beings to whom they are addressed attained their full power as yaku.
For convenience the invocations are consecutively numbered and grouped according to their purpose, for we believe that this arrangement, though not ideal, is on the whole the most suitable[1]. In each group the invocations progress from simple to more complicated.
It will be noted that in many if not all of these invocations animals and articles of food are not mentioned by their usual name, but are called by some other name or described by a periphrasis. A special vocabulary, largely but not entirely the same as that used in invoking the yaku, is used by the Veddas when hunting and indeed whenever travelling through the jungle. The relation of this jungle language to the other languages of the island will be discussed in Chapter XV, meanwhile it is only necessary to note that in one form or another it is spread over a great part of the island and that it is known by the name kaele basa "jungle language." The object of the kaele basa has been well explained by Mr Parker who has allowed me to take the following quotation from the proof-sheets of his work Ancient Ceylon. "Strange to say, the Kandian Sinhalese and the Wanniyas apparently imitate the Vaeddas while they are hunting in the forests,…and use another series of expressions…for many...animals, to the exclusion of the usual names for them. They have acquired a belief that unless a special dialect be employed while they are in the forest, they cannot expect to meet with any success in seeking honey, or hunting, or in avoiding dangerous animals.
"This dialect…consists of the employment of new words not only for animals but also for a few other nouns, and for verbs used to denote acts most commonly performed on such trips. In addition, all negative (that is, unlucky) modes of expression are totally debarred from use on such occasions, as well as the words meaning ' insufficient' and 'too much,' which are inauspicious as indicating dissatisfaction with the number or quantity to which they are applied."
Although in some instances the word used when addressing the yaku is not the precise word used by the same Veddas while hunting it is convenient, and we think reasonable, to regard the yaka language as a part of the kaele basa.
The only other linguistic feature of these invocations that requires comment is the abundant use of the adjective ran "golden." The significance of this in a particular and somewhat puzzling instance is discussed in a footnote to invocation No. XXI, so that it suffices here to record our belief that among the Veddas the expression is laudatory and is the equivalent of "excellent," "admirable." In invocations used while collecting honey the expression "jewelled" is used with almost equal freedom, e.g. "golden jewelled cord" in invocation No. XXVI, and is simply to be understood as a laudatory expression.
INVOCATIONS TO THE NAE YAKU.
Sitala Wanniya.
I. Āyu bōwā. Āyu bōwā. Nae koṭṭaewē[2], nae sēnāwā.
Hudu hambā welaṭa aḍagaha dunnā kaewā bunnā.
Kisi waradak sitanna epā, apit kanawā bonawā.
Salutation! Salutation! Part of (our) relatives!
Multitude of relatives Having called (you) at the (right) time (we) gave (you) white sambā (rice); (you) ate, (you) drank. Do not think any wrong (of us); we also eat (and) drink.
Dambani.
II. E lowa giya ape appā me lowa warō. Depaṭullan anō kālāpiṇ. Huḍa mangaccapawu kankunā boṭa dammanna. kabareya bota dammanna. Mē paengiri kola aenō kālāpin. Hani hanikaṭa mangaccapawu. Ammalaye aetto huḍaṭa mangaccapawu. Depaṭullan aenō kālāpiṇ, gal miccak aenō kālāpiṇ, paengiri kola aenō kālāpiṇ. Kankunā boṭa dammanna, kabaraya boṭa dammanna nani haniyaṭa mangaccapaw.
Our father who went to that world come to this world. Take the rice. Come quickly to place (for us) the sambar deer, to place the spotted deer. Take this betel leaf. Come very quickly. Come quickly my mother's people. Take the rice, take the rock honey, take the betel leaf. To place the sambar deer, to place the spotted deer, come very quickly.
"Depaṭullan from depaṭa, 'double' and ula, 'point.' Rice is the grain with two points, not rounded like millet.
"Mangacca from man, 'path,' and gassanawā, 'to strike (with the feet),' hence to proceed in either direction, that is, to come or to go.
"Kankunā boṭa, 'the dirty-eared beast,' the sambar. The long ears of some animals are liable to become dirty inside with the wax, etc. and ticks often collect in them. Hence the application of the term 'the dirty-eared beast' to the sambar.
"Kabaraya boṭa, 'the spotted beast,' the axis.
"Paengiri kola, 'sour leaf,' may include any leaf of acid taste for chewing, but the expression is especially applied to betel, as in the kaele basa. The commonest word for 'sour' is aembul but paengiri is also often used.
"Aenō kālāpin for anna (aran) karāpan, 'take.' In another invocation (No. IV) we have aenō kālāñña, 'I will make another's,' that is, 'I will present.'"
Godatalawa.
III. Ayu bōwā! Mal paennaē wannā. Ada rakshāwak naē. Bin baṭewwa ada denṭa ōnaēyi. Hatarak pā aettanṭa goyun allā denṭa ōnaēyi. Eyin paeyin pussā anguru mas yahaṇak oppu-kara dennayi. Ada raekuma rakshāwa balē baendala denṭa ōnaēyi.
Salutation[3]! Driver away of Vaeddas[4]. Today (there is) no livelihood. Today you must give wild brinjal; you must allow the four-footed persons[5] to catch iguanas. Having roasted (part) of them in an hour[6], I will make and give (you an offering of) an altar (furnished with) meat (fried on) charcoal[7]. Today (you) must furnish (and) give protection (and) livelihood by (your) power.
Wellampelle.
IV. Depaṭullan aeno kālāñña, paengiri kola aenō kālāñña, gal micciyak aenō kālāñña appalaye aettanna mori yānak aeno kālāñña. Kankunā mayē ekaṭa aenō kālāpa adana iti boṭa damā.
I will present rice, I will present betel leaf, I will present rock honey, I will present an altar for the dead to (my) father's people. Make over as mine the sambar, having placed (for me) the wearing-spikes beast (i.e. the porcupine).
"Aeno kālāñña for Anya karañña, I will make another's, that is, I will present or make over.
"Mori, from root mri (Skt) to die.
"Yānak for Yahanak."
Godatalawa.
It was stated that the following invocation was said to determine whether the deceased had attained power as a yaka.
V. Hāmaduruwō, Alut mal paennae wannā, haskam tiyenawā haebae nam eka wal manḍiyak wal marāgaṇa ena wēlāṭa maṭa gawara māgallek hambawenḍa ōnae. Mē unkiri daluwaṭa, mal paennae Wannā, eli bānawā.
Lord, New Driver away of Vaeddas, if it be true that there are miracles[8], killing one wild iguana in the jungle at the time while coming I must meet with a sambar deer. (Be pleased) to drink[9], Driver away of Vaeddas, this young coconut[10].
Kalukalaeba.
VI. Ayibō tamunnānsē raekima rakshāwa laebeṇna ōnae yana taeṇaṭa ena taeṇaṭa ehen kiri dalu itireṇna wāgē maha maedē[11] wārakan ennā wāgē raekima rakshāwa diyunu diyunu karala denna ōnae.
Hail. You must (cause us) to receive protection and means of support while going and returning. As the young shoot springs up from the eye (of the seed), as the south-west wind comes (causing) great delight, you must bestow two-fold two-fold protection and maintenance.
Bandaraduwa.
VII. Willin mārāl nangī sīṭō, gangīn marāl nangīt siṭō, pēliyen peliyaṭa williṭo no bin no bin kiyannō. Ayiyō Deyyā.
From the pool the Brahmany kite has risen, from the river the Brahmany kite has also risen, from line to line at the pool (i.e. flying round it in circles) saying "no place, no place." Alas! O God.
"Māralu is a kaelē bāsa word for the Brahmany kite. Its cry is said by villagers to be no bin, no bin, one meaning of which is 'improper,' which does not appear to be suitable in this invocation. 'There is no place for me now' seems to be the meaning. The spirit of the deceased is compared to the kite which is accustomed to circle round high above the water, uttering this cry."
Uniche.
VIII. Pelaka nagā marāṇa gat, pelaka gangī marāṇa gat wiliṭa siṭagana no bin kiyālō.
Wanni allapu dunu kaṇu ītal simin simiṭat no bin kiyālō.
Me goḍanwala goḍa taraṇa mal kaḍanna kaḍanna mal aḍu wēlu. Ayiyō, Deyiyā.
The part (? of the dead) whom the cobra killed, (and) the part whom the river killed, having said "(There is) no place (for us)," are stopping at the pool[12].
The bow-sticks (and) arrows[13] seized in the Wanni (the forest), having said "(There is) no place (for them," go) from boundary to boundary (? in other people's possession).
(Through) continuing to break, in these lands, the Vaeddas[14] that pass over the land, the Vaeddas have diminished. Alas, God!
Bulugahaladena.
IX. Demaṭamali Demaṭamalā Koṭakaecci uccumbaye māhammā, uccumbaye māhappā depaṭullan pojja mālā weda māl puccal topanṭa aenō kālae wē topaenut kaepallawu.
Demaṭamali and Demaṭamalā, excellent Great Mother (and) excellent Great Father of Koṭakacciya, (we) having washed rice in a pot (and) having roasted meat shot with the arrow, may they be made over to you. Eat ye also.
"Uccumbaye for usaba, excellent
"Kotakaecci appears to be the name of a place.
"Pojja for pocca, pot.
"Weda for vaidya or vidha.
"Māl for mālu, meat.
"Puccal for pulussalā, roasted."
"Demaṭamali and Demaṭamalā are two flower names, which like numerous others in Sinhalese are used as personal names. Demaṭamalā means flower of the demata tree (Gmelina asiatica) the last vowel being lengthened by the addition of a, as is usual in personal names. Demaṭamali is simply the feminine form."
X. Demaṭamali uccumbaye mā ammā, Demaṭamalā Koṭakaecci uccumbaye maha appa kankunāwa, kabareya, hocca dikkā, mundi, perumā, gayi bokka mā maeda aenō kalapa aena baccapa.
Demaṭamali, excellent Great Mother, Demaṭamalā excellent Great Father of Koṭakacciya, make over (and) take (and) send down (to us) the sambar, the axis deer, the pig, the iguana (fern.), the large buffalo (?), (and beehives) inside trees hollow (and) large.
"Hocca dikkā, 'the long-snouted one.'
"Mundi is the fem. of mundā, the noosed one.
"Perumā. This word is doubtful. It has the form of a kaelē bāsa word like the others, and thus must be descriptive of the animal; it may mean 'the large Great one.'
"Gayi, pl. of gā, tree.
"The word for beehives, maehikaeli gam, has been omitted."
Sitala Wanniya.
XI. Arō rajō Kappun selliya peṇena, nillin anduru deyiyā Aluta Wanniyē, tamāgē kaṇaṭa taṇapi kanē kaḍukkan kanamaediran sē dilennaw balanna duwana warew, Aluta Wanniyē.
Kapunselliya (Monkeys' Hill) appears (like) the king of health (?), the god dark with verdure, O New Wanniyā. The ear-rings made for his ears shine[15] like fire-flies. Come running to look (at it), O New Wanniyā.
Mr Parker writes: "This invocation is a poetical description of Monkeys' Hill, on which the fire-flies remind the reciter of shining ear-rings. The speaker of the invocation hopes by his glowing description to attract the 'new spirit.'" Our informants at Sitala Wanniya stated that Kapunselliya was a hill on the far side of Walimbagala (Friar's Hood) where their ancestors gathered honey. They said that the invocation first stated that Kapunselliya was dark, and they informed us that this was due to mist or fog. The invocation then appealed to the spirit invoked as "new Wanniya," asking that he should come running to see the ear-rings which had been prepared for his ears and which shone like fire-flies. In spite of the more practical appeal made to the Nae Yaka according to the Vedda version, this account coincides in essentials with Mr Parker's translation, since both agree that the object of the invocation is to attract the spirit of the deceased.
Dambani.
XII. Urōgamat gama Aembulōgamat gama wē aeṭa kehelan wattē, paela kehelan wattē waetten de waetta kola wihuduwana parakkuwayi. Mē parakkuwa mīlame nīlā ē Kamburā galaṭa waeḍalā pilunuwan pālā idinnā wēda.
On some occasions (lit. from occasion to two occasions) in the wild plantain garden and the house (i.e. cultivated) plantain garden at both Urōgama village and Aembulōgama there is delay in the unfolding of the leaves. On account of this delay will the chief Nīlā having proceeded to that Kamburā-gala, by the great amount of (his) skill cause the trees to fruit and the fruit to ripen?
We give this invocation with all reserve. As stated elsewhere in this volume the Dambani folk are village Veddas accustomed to parade their "wildness," and it was difficult to work with them, so that it is not improbable that this formula has really nothing to do with the Nae Yaku. These remarks apply equally to the following invocation (No. XIII). Mr Parker suggests the possibility that it implied "that as the chief Nīlā could twice preserve the plantain trees he might have preserved the Vaeddas if he wished."
XIII. Acē nidāna gaṇna nedennē Ācakalā Devi visin tamā, polawē mihi kaṭa gaṇna nedennē polawē Mihikat Devi visin tamā, kiri boṇa waccaṭa bonna nedennē Kande Alut Devi visin tamā.
Sat mudē e dēsē siṭa me dēsēṭa ennēda nalalī palāgaṇa bo lali ena welēmō, uḍu wiyan baendagaṇa waṭa wiyan baendagaṇa ennamo no weyi. Raṇ anḍuwa elin toraṇ atē elannō warō deva rode allāgaṇa ennamo. Eluwan allanno gawuraṇ allan hossa dikkā allanno enmo newē.
To take the hidden treasure of the sky is not permitted by the Goddess (of the sky) Ākāsakālā herself; on the earth to take the gems of the earth is not permitted by the Goddess of the earth, Mahikāntāwa herself; the milk drinking calf is not permitted to drink, by the new Goddess of the hill herself.
Are you coming from that country of the Seven Seas to this country, having split the forehead (i.e. made your appearance out of the forehead), and shaking violently at the very time when you come? You will not come (? unless we) have tied clothes overhead and have tied side cloths (at the shed or maḍuwa). Come and hold in your hand ornamental arches (toraṇ) in which is suspended a golden chain. You will come holding a divine wheel (?). Goat catchers, sambar deer catchers, pig catchers will not come (i.e. to ask your assistance on this occasion).
"Acē for ākāsē, in the sky.
"Kaṭa appears to equal Kāntah, a gem; or it is derived from the root khan, dig, excavate.
"Wacca for wassā, calf.
"Anḍuwa for andu, chain.
"Rode may be rōdaya, a wheel, but it does not occur elsewhere, and the meaning is doubtful.
"Hossa dikkā, 'long snout,' a kaelē bāsa word for pig."
With the possible exception of the reference to the "New Goddess of the Hill," which may refer to one of the Maha Yakini (Kiriammā), there is nothing in this invocation belonging to the Vedda form of belief, and we do not doubt that the whole formula has been taken over from foreign sources. Mr Parker writes that he has "no knowledge of Ākāsakālā, the Sky Goddess," but that "Mahi-kāntāwa is well known as the personification of the earth, literally 'Earth' (mahi), 'woman' (kāntāwa)."
The appearance of divine children by other means than birth per vias naturales is a common Hindu belief of which Mr Parker cites the following instances: "Ayiyanār, the son of Mōhinī, an incarnation of Vishnu, is said in Ceylon and India to have appeared from Vishnu's hand there is the well known story of the production of the four castes from the body of Brahma[16]."
Henebedda.
The heading of this invocation Paṭṭiwelata Panikki Yakā makuṭa kiyana kavi signifies "Song sung for the cattle herds to Panikki Yaka the Chief." The yaka invoked is the spirit of the sixteenth century chief Panikki Vedda, whose history is given in Chapter I. To some extent this invocation bridges the gap between the nameless Nae Yaku and the Vedda heroes, though it is obvious that the worship of Panikkia Yaka is allied to the Baṇḍara cult to which we have alluded elsewhere. Our informants, however, did not regard Panikkia Yaka as a Baṇḍarā.
XIV. Asa guru kapayi, Bola tōpā yāluwā.
Pōlo guru kapayi, Bola tōpā yāluwā.
Gasannēt sulanmayi, Bola tōpā yāluwā.
Igalennēt pa(n)daralmayi, Bola tōpā yāluwā.
Kasā iraṭa piṭen ira kēndi ādinnawu ādinnawu,
Muna muna pārakkuda, Nīlamē Nīlā?
Kuḍā naeṇbi ralō naewatun̥, bālaññada, bālannada?
Kuḍā naeṇbi raelat kodēmaeyi, Bola tōpā yāluwā.
Mahā naeṇbi raelō naewatun̥ bālaññada Bola tōpā yāluwā?
Madā naeṇbi raelēt kodē Bola tōpā yāluwā.
Dunna gatat sonda widaman, Panikkiyā.
Polla gatat sonda naewatun̥, Panikkiyā.
Manda gatat sonda bandatnan, Panikkiyā.
Ada metanata eyi, Gombara Panikkiya.
The sky is becoming purple, O thou Friend!
The earth is becoming purple, O thou Friend!
Blows even the wind also, O thou Friend!
Even the small birds are flying also, O thou Friend!
From behind the yellow sun, draw, draw the sun's rays.
What is the (reason of the) delay, Chief Nīlā?
Shall I look, shall I look if a small heifer has stopped in the herd? (that is, is in the herd).
Even a small heifer is not in the herd, O thou Friend!
Shall I look if a large heifer has stopped in the herd, O thou Friend?
A large heifer is also not in the herd, O thou Friend!
Should he take the bow, he is able to shoot well, the Panikkiya.
Should he take the cudgel, he is good at stopping (the buffaloes), the Panikkiya.
Should he take the noose, he is able to tie well, the Panikkiya.
Today he will come here, the speckled Panikkiya.
INVOCATIONS TO KANDE YAKA AND BILINDI YAKA.
With a single exception (No. XXIII) all these invocations are recited in order to procure game. No. XV was sung whilst dancing round an arrow struck in the ground as is described in Chapter IX.
The remainder (with the exception of No. XXIII already noted) are sung at the kirikoraha ceremony. Although the invocations used at the kirikoraha ceremony present almost every stage of development, and some invocations such as Nos. XVIII and XXII are obviously composed of fragments belonging to different strata of belief, in every case the yaku called upon are the spirits of Kande Wanniya and his brother Bilindi.
No. XXIII is especially interesting, as it shows that such powerful foreign spirits as Riri Yaka and Indigollae Yaka when adopted into the Vedda system assumed Vedda characteristics, and so became subject to Kande Yaka.
Bandaraduwa.
XV. Kandē siṭa Kandakaṭō na kola andan
Bō kola andan ītala tanā
Sonda sonda gal gawarungē piyen piyana
Ōn̥ yannē maya kandē mul pola Wanniyā.
Having made arrow-heads of the shape of Nā leaves,
Of the shape of Bō leaves, from hill to hill,
From foot-(print) to foot-(print) of excellent sambar deer,
There (he) goes, my Wanniyā of the Chief Place of the hill.
Mr Parker explains that the "chief place of the hill" is its crest or summit, but in every case in which the expression Kandē mul pola Wanniyā occurred in an invocation our informants explained that the expression was one of the names of Kande Yaka, and they clearly regarded these words as constituting a proper name. Wanniya is a common constituent of Vedda names, and has something of the significance of chief or leader. Mr Parker points out that it means "he of the Wanni" or "he of the forest track," and that it is a title given to Vedda chiefs in former times. Mr Parker considers this invocation important, "since it shows that the arrow heads were of two shapes, a narrow one with nearly parallel sides (resembling the leaf of the nā tree or ironwood) like some Sinhalese arrows, and a broader one (resembling the bō leaf"). At the present day the heads of Vedda arrows are long and relatively narrow, that is, roughly of the shape of a leaf of the nā tree. We have not seen any arrow heads whose shape recalled the leaf of the bō tree.
INVOCATION TO KANDE YAKA AT THE KIRIKORAHA CEREMONY.
Sitala Wanniya.
XVI. Kandaka siṭa kandakaṭa yanna yanna kandu nirindu waesi wasinnaw. Rērannē damaṇē siṭa kandē damaneṭa sonda sonda gal-gawa-ruṇnē piyen piya kurippi elayannā kandē mul pala Wanniyā.
King of the Hills, who continues to go from hill to hill, cause rain[17]. (He is) the Wanniyā of the Chief place of the hill, who causes to fall the hoofs of excellent sambar deer, from foot (print) to foot (print), from Rērannē Damanē (the grass plain of teals) to Kandē Damanē (the grass plain of the hill)[18].
"Nirindu from nara and indra, a poetical expression meaning 'chief of men.' It is never used colloquially by Sinhalese.
"Kurippi = kuṛippu (Tamil) 'mark,' 'traces.'"
INVOCATION TO KANDE YAKA AT THE KIRIKORAHA CEREMONY.
Uniche.
XVII. Mē kanda piṭa yanna yanna mē kandē mul pola Wanniyayi. Mē guru poda nili poda waesi wahinna wahinna honda honda māgallannē piyen aḍi tōrā yannē kanded mul pola Wanniyā.
It is the Wanniyā of the chief place (crest) of this hill who continues to go onto this hill. The Wanniyā of the chief place of the hill, who continues to cause (lit. to rain) this rain of great drops, drops from a dense (cloud), makes out foot-print by foot-(print) of excellent sambar deer.
INVOCATION TO BILINDI YAKA AT KIRIKORAHA CEREMONY.
Sitala Wanniya.
XVIII. An aeti dēsē nan naeti gōnā atin alia den a saeti Bilindi Rajō. Tandena tānina tāna tandena tāninē. Masā māyā mudu maeddē e ran koḍiyaki suwaminē.
Like (one) catching with (his) hand and giving the nameless sambar deer in the country where there are horns, (is) King Bilindi. Tandena tānina tāna tandena tānine. There is a golden flag in the midst of the sea full of fish, O Lord!
We consider that this invocation is certainly corrupt; further there can be no doubt that it should refer to an unnamed country and a horned sambar, as in invocation No. XXII, where, as pointed out by Mr Parker, the "unnamed country" is the applicant's own country which it was unnecessary for him to name.
DEDICATION OF FLESH AND RICE TO KANDE YAKA AND BILINDI YAKA[19].
Henebedda.
XIX. Āyibohōwā, āyibohōwā. Kandē haeṭa hat kaṭṭuwakaṭa nāyakawū Kandē mulpola alut deyiyannānshēṭa Kandē Wanniyāta; Kan Mīran Wanniyāṭa, Mīran̥ alut deyiyannānshēṭa; Dalumura Wanniyāṭa, Dalumura alut deyiyannānshēṭa; Ru aḍukku Wanniyāta, Ru aḍukku alut deyiyannānshēṭa; Daḍayan Wanniyāta, Dadayan alut deyiyannānshēṭa; Bilindi Wanniyāta, Bilindi alut deyiyannānshēṭa. Adat man mē oppu karadena ru aḍukkuwaṭa tamunnānsēlā īśaren weḍiśaren kokāśaren piyāśaren diwas karunā karagena mē daḍa waeddāṭa aeli gawarun̥ gal gawarun̥ atin allā dī īmunēṭa weḍimunē awu karawā denḍa yahapoti. Āyibohōwā, āyibohōwā.
Long life, long life to Kandē Wanniyā, to the new god of the chief place of the hill who has become the chief of the Group of the Sixty-Seven of the Hill; to Kan Mīran Wanniyā, to the new god Mīran; to Dalumura Wanniyā, to the new god Dalumura; to Ru aḍukku Wanniyā, to the new god Ru aḍukku; to Daḍayan Wanniyā, to the new god Daḍayan; to Bilindi Wanniyā, to the new god Bilindi.
Today, also, granting your divine favour to the beautiful cooked food of this offering which I give, as quickly as an arrow, as quickly as a gunshot, as quickly as an egret, as quickly as flying, having caught with the hand and given to this hunting Vaedda axis deer and sambar, may it seem good (to you) to arrange them at the point of the arrow, at the point of the gun-shot, and give (them there). Long life, long life!
"The 'Group of the Sixty-seven,' the Haeṭa-hat Kaṭṭuwa, is well-known in the North-western Province. These are nearly all Baṇḍāra or deified chiefs. Though still called 'the Sixtyseven,' their number is now well over a hundred.
"Kan Mīran Wanniyā and his three associates are the subordinates or the attendants on Kandē Yaka. I cannot explain the duties of Kan Mīran Wanniyā; Dalumura Wanniyā is the one who presents Kande Yaka with betel; Ru Aḍukku Wanniyā presents him with cooked food, and Dadayan Wanniyā kills game for him.
"Weḍi is the word always used for a gun-shot by Sinhalese and Tamils; also for the explosion of the charge when blasting."
Godatalawa.
XX. Hāt Bilindēvatāwā anguru mas yahana balāgallā.
Kandē Wanniyā anguru mas yahana balāgallā.
Dalumuru Wanniyā anguru mas yahana balāgallā.
Puluṭṭā anguru mas yahana balāgallā.
Riddē Wanniyā anguru mas yahana balāgallā.
Seven Bilindi godlings, look at the altar of meat (fried on) charcoal.
Kande Wanniyā, look at the altar of meat (fried on) charcoal.
Dalumura Wanniyā, look at the altar of meat (fried on) charcoal.
Puluṭṭā, look at the altar of meat (fried on) charcoal.
Riddē Wanniyā, look at the altar of meat (fried on) charcoal.
This formula was given us by an old man Handuna of Godatalawa, both as a dedication of food to Kande Yaka, and an invocation asking for game. We cannot explain the expression Hāt Bilindēvatāwā; to Handuna it was a synonym for Bilindi, and he assured us that the first line was addressed to Bilindi Yaka. Mr Parker points out that Puluṭṭā may mean "fried meat Wanniyā" and Riddē Wanniyā, "the Wanniyā who caused pain." If this be so Puluṭṭā must be regarded as the Wanniya who fried meat for Kande Yaka[20]. We can offer no suggestion as to the significance of the expression "the Wanniyā who caused pain."
INVOCATION TO BILINDI YAKA AT THE KIRIKORAHA CEREMONY.
Henebedda.
Sung while the shaman dances with a coconut and aude as shown in Plate XXIX, figs. 1 and 2.
XXI. Tandana, tānina, tāna tandena; tandana tānina tāninā.
Appuga wayasat bosō awi(ri)di naeti, sat awuruddayi pasu unē.
Sat awuruddeṭa eddē welā gos e ran Banḍara, Sāmīnē.
Tandana tānina tāna tandena; tandana tānina tāninā.
Appusāmiṭa wiyapu kacciya piyun dāsayi, Sāminē.
Appusāmiṭa wiyapu puṭuwē piyun dāsayi, Sāminē.
Elamal kira mā aendapu kacciya sēma ganga raeli vihidunē.
Tandana tānina tāna tandena; tandana tānina tāninā.
Kavi kiyanḍat bayē baeri maṭa, udahasak wat wēda? āyiyō!
Nan naeti baeddē an aeti gōna āten allā dena Sawāmi.
Kanda uḍin daemu sulan nillaṭa nuwan kandulen teme minē.
Kusē upan nubēma malayā maeruwē muna tanikamaṭada, Nayidē
Kusē upan nube malayat aeragena sellan karapan, Nayidē
An aeti gawarā allā dena heki Maenik-talāwē Bilindi deviyō.
Tandana etc.
The age of the Chief's Son was not many years; seven years had gone by. A time equal to seven years having gone (he became) the Forest Chief, O Lord.
Tandana etc.
There were a thousand flowers on the cloth woven for the Chiefs Son, O Lord!
There were a thousand flowers on the seat plaited for the Chiefs Son, O Lord!
The cloth he wore, worked with elamal flowers and the parrot (?), like the waves of the river is spread out.
Tandana etc.
Through fear I cannot sing songs (properly). Will there be any anger (on account of it)? Alas!
The (rain) wind which he sent down from above the hill to the verdure is wetting with tears the face
(Of) the Lord who in the nameless jungle catches with his hands and gives the sambar deer possessing horns.
For what (fear of) solitude did (you) kill your own younger brother born of the same mother, O Nayidē?
Taking your younger brother born of the same mother play games (with him), O Nayidē.
(Addressing Bilindi) You are able to catch and give sambar deer possessing horns, O God Bilindi of Maenik-talāwa.
The words ran Baṇḍāra which are here translated Forest Chief might also mean Golden Chief. As already stated it appears to us that in the majority of these invocations the adjective "golden" is used to signify "excellent" or "admirable," but concerning this Mr Parker writes:
"Ran as an adjective almost always means 'golden,' but in such a case ought to be spelt with ṇ. I inserted preferentially 'Forest' in this case, as there is no reason given why he should suddenly become golden. I should generally understand 'golden' to mean 'of a golden nature or colour'; I do not think it would ever be applied to a person or deity who is dark coloured, however excellent he might be. I have heard a path termed 'like gold' by way of emphasising its excellence, but it is very unusual to employ it with this meaning."
In spite of the weight that must be attached to Mr Parker's opinion we do not agree with him in this matter, and in support of our opinion adduce the expression "golden jewelled cord" in invocation No. XXVI. We may also mention that in the invocation to Kosgama Baṇḍāra, the hero's corpse is described as "golden[21]."
Mr Parker points out that in line 7 mā may stand for mahā or masā, sewn. Line 12 may be understood in two ways according to whether we read "For what (fear of) solitude," etc., or "For what need of solitude," etc. According to one account Kande Yaka killed his younger brother Bilindi because he felt lonely as a yaka and yearned for his company. This was the legend we heard at Henebedda, but another version makes Kande Wanniya kill his infant brother in a fit of temper because Bilindi being hungry annoyed him by constant whining. The thirteenth line, in which Kande Yaka is addressed as Nayidē, suggests that the Henebedda version of the legend is here referred to in the preceding line. We were told that Nayidē was here used as a name for Kande Yaka but could not discover the reason for this. Mr Parker points out that in Sinhalese nayidē simply means artificer.
INVOCATION TO BILINDI YAKA AT THE KIRIKORAHA CEREMONY.
XXII. Kapā maeṇik gal obtā, bāpata lela-didī tamā, ela kiralā aendapu kacciya sēma raelipaṭa vihi-dunā. Appuge[22] wayasat bohō kalak aeti tun awuruddayi pasu wunē. Nan naeti desē, an aeti gōṇā allā denawada Bilindi Rajā.
Having cut the Gem-rock thereby himself removing the command (regarding it), like the folds of the waves are spread out is the bleached cloth he wore. It will be a long time since three years of the Chief's son's age passed. In the unnamed country will you catch and give a sambar deer with horns, King Bilindi?
This invocation obviously consists of two parts, embodying ideas belonging to very different strata of thought. The last sentence requires no more than a reference to invocation No. XVIII, to explain "the unnamed country." The sentence before this refers to the belief that Bilindi was three years old when Kande Yaka killed him. Probably these two sentences belong to the same stratum of belief, and certainly the Veddas understood what they meant. It was otherwise with regard to the first part of this invocation, our informants could not tell us what this meant or even translate it, though our interpreter stated that he thought it had something to do with the dress of the yaka. Clearly this part of the invocation is foreign, and Mr Parker suggests that since Bilindi means "the child" there is "a possibility that he is Ayiyanār, the guardian Forest Deity of Ceylon, who is represented at Tanjore as a youth. Bilindi is said by Nevill to be the son of the (Indigollaewa) Kiri Amma, who is identified by the Sinhalese as Mohini, a female personification of Vishnu; and Ayiyanār is the son of Mohini." This is supported by the reference to the Gem-rock, for as Mr Parker writes "the Kiri Amma split the sapphire gem at the sapphire mountain." Thus in the later part of the invocation, Ayiyanār may have been assimilated to Bilindi Yaka.
INVOCATION WITH BOW TO DETERMINE WHAT YAKA HAS CAUSED ILLNESS.
Sitala Wanniya.
XXIII. Āyibohōwā, āyibohōwā. Tummaṇkaḍa suwāmin wahansa gal pēnaṭa, dunu pēnaṭa, suba pēnaṭa ahu karala denḍa ōnae. Mayē pēnaṭa enḍa ōnae. Kandē Wanniyā boru pēna at-haera leḍa kala yakā maṭa ada ahu karawanḍa ōnae. Rīri Yakā Indilegolle Yakā, Rāhu Yakun, Paṭṭa Yakun, mē suba pēnaṭa ahu karala denḍa ōnaē.
Long life! Long life! Lord of Tamankaduwa, through (my) stones' soothsaying, through bows' soothsaying, through auspicious soothsaying, (you) must catch and give (him). Through my soothsaying, (he) must come. Kande Wanniya, having laid aside false soothsaying, (you) must cause me to seize today the Yaka who caused the sickness. (Whether) Riri Yaka, Indilegolle Yaka[23], Rahu Yaku, or Patta Yaku, through this auspicious soothsaying (you) must seize and give (him).
Rīri Yakā or Sīri Yaka is the blood demon of the Sinhalese. The Rahu Yaku appear to correspond to the Sinhalese demon Rahu Yaka[24]. We consider this invocation important as it definitely expresses what we found to be the general opinion among the wilder Veddas. Kande Yaka is called upon to help, he is the spirit of a dead Vedda, one of themselves, and would never be suspected of sending sickness. It is only the stranger who brings evil things. But Kande Yaka is more powerful than the foreign yaku and by his help it is discovered which of them has caused sickness. In the field we found reason to believe that Indigollae Yaka and Riri Yaka and the Rahu Yaku were foreign in origin, we did not however suspect Patta Yaka, but Mr Parker says, "The Patta Yaku are diseases personified, and are male and female. The Sinhalese enumerate twelve or eighteen called Garā (m.) or Girī (f.); of these two are Paṭṭa Garā and Paṭṭa Girī. They especially afflict women and children."
Nila holding bow while reciting invocation No. XXIII. When the name of the yaka causing the illness is spoken the bow swings to and fro
INVOCATIONS USED WHILE COLLECTING HONEY.
Godatalawa.
XXIV. Alut dēvi hāmuduruwō, maehikeli gamak pennanṭa ōnaē ada. Koṭala hangati yaññan.
Lady New Goddess, (you) must show (me) a bee-hive today. Having chopped (it out) I will hide (it) and go.
Mr Parker suggests that the honey gatherer "hints to the Goddess that he and she will divide the honey between them, unknown to the other Vaeddas and that thus she will obtain a larger share than usual." This would be quite contrary to Vedda ethics, and it seems to us more probable that the honey is hidden in order to prevent the bees carrying it away. The gatherer might well be fatigued after his exertions and would certainly not attempt to rest in the immediate neighbourhood of the bees he had robbed, nor would he leave the honey exposed where it would attract the bees.
Unuwatura Bubula.
XXIV A. Raja Omungalliyē
Mē guruwen Ammā.
Guru balē rakiṇā
Mē waewael kapālā bassalā
Dum paliyen pannalā
Kaḍuwen kapālā
Paliyaṭa damālā
Mīrae mīriya paeni geṇaedin
Geṇen geṇen baḍagiṇi
Aerenna kanna.
O Omungalla Sovereign!
Mother—by this respect (paid to you)—
Who protects (us) by (your) great authority!
Having cut and lowered the (ladder of) great cane,
Having driven off (the bees) by the shield of smoke,
Having cut (the comb) with the sword,
Having put (it) down into the vessel,
Having fetched the sweetest honey[25]. Bring (it),
Bring (it) (for us) to eat, to lay aside (our) hunger.
Nevill has recorded a very similar invocation which he obtained from a Vedda of Walimbagala (Friar's Hood)[26]. He also records the following invocation which was given him by a Vedda of Omuni.
Maehi-keli Waniyâ
Gal naewili Waniyâ
Maehi kelanne maehi ural
Hina-maten keli kôpayen
Oppu ganawâ tobâ deyiyen.
Bee Wanniya,
Wanniya of rock worship!
(Of) the honey-comb of the bees,
Laughing at the anger of the bees,
Be pleased to take the offering,
O thou from the Gods!
The above translation has been prepared by Mr Parker and is rather more literal than either of Nevill's translations, for he gives two. That printed below shows "the sense that the construction and words of this invocation convey" to a Vedda.
"Oh Lord of the Bees!
Oh Lord of the Rock!
Honeycombs of honey bee,
With laughter and with merriness,
I offer them to Thee."
Nevill records that "after each line" his informant "threw a little honey, the first cut from the cliff, to the Spirit of the Rock, and then proceeded to take the rest of the combs. He told me it was an ancient custom his ancestors followed, called 'paeni adina yadinda,' or to 'charm the drawing of honey.'"
Henebedda.
XXV. Bori, Bori, Wannīyē.
Nilwan pāliya neden kīyā, ē kīmaṭa kāṭū ipal wēlen gācā widinñayi kīyā daelen daelaṭa.
Aendun waeṭī enni māyē kumala Wannīyē.
Ēkē mōkat kōdeyi kīyā, daelen daelaṭa katu īpal gāsā wīdinnī wīdinnī.
Diya aendūn waeṭīgena yanḍōmō yannī nan yannī.
Mal aendun waeṭīgena yannī nan yannī.
Guru aendun waeṭīgena yanḍōmō yannī nam yannī.
Ela aendun waeṭīgena yanḍōmō yannī nam yannī.
Aenga wāṭē baendīgena yanḍōmō yannī nam yannī.
The translation of the heading of this invocation is "Stanza said by Veddas when cutting bambara on a hill or tree."
(Their sound is) bori, bori, O Wanniya[27]!
When (I) said[28], "(I) will not give (you) the dark-coloured vessel[29]" (containing the honey), at that remark company by company (of bees) said, "From (this) time, having beaten (you as if with) thorny rods, (we) will pierce" (you with our stings). (My) clothes are falling off (on account of the stinging), O my dear Wanniya!
When (I) said "There is nothing in it" (the vessel), company by company (of bees) having beaten (me as if with) thorny rods are piercing, are piercing (me with their stings).
(My) watered clothes (i.e. cloth with waved pattern) falling off, (I) am indeed setting off to go, (I) am going.
(My) flowered clothes falling off, I am indeed going, I am going.
(My) dark clothes falling off, I am indeed setting off to go, I am going.
(My) white clothes falling off, I am indeed setting off to go, I am going.
Tying (the clothes) round (my) body I am indeed setting off to go, I am going.
"Maligi is presumably mālinī, a form of stanza.
"Pāliya, a vessel. The word occurs with this meaning in another invocation.
"Kumala, that is kamala, tender.
"Yandōmo yanni for yandama yannē, a common expression in Sinhalese.
" Aendun (properly aendum), 'clothes,' is in the plural, and means much more than a loin cloth. A European's dress—the various articles collectively—is called aendum.
"Guru often applied to a purple sky may also mean 'excellent'; perhaps it might here mean dark."
This is one of the invocations of which we obtained no satisfactory translation in the field. Mr Parker holds that "the whole invocation is devoted to explaining to the Wanniya the suppliant's urgent need of his assistance, without which he will be compelled to abandon the work."
We consider it far more probable that the honey collector is essentially talking at the bees while apparently talking to the Wanniya and his companions at the top of the crag[30]. While helping himself to the honey he explains—for the benefit of the bees—that having heard their determination to sting him, he was hurrying away in such haste that his clothes are falling from him, notwithstanding that he has told the bees that there is nothing, i.e. no honey, in his collecting pot.
INVOCATION BEFORE TAKING BAMBARA HONEY, SUNG BY A MAN AS HE IS LOWERED OVER THE CLIFF.
Bandaraduwa.
XXVI. Tobā deyiyani, tobā deyiyani, alut mala upan naewini sēnāwa hiten, hamādiyen, maehikellannē maehi ural otpu aeragana, issara aekī maekicci alut mala upan naewini sēnāwa, passē aeki maekicci mala upan naewini sēnāwa, maehikellan ammā appā wāgē kella, mē ran mini kendaṭa dēva diwas pāla, tobā deyyani, tobā deyyani, tobā deyyani.
Ara maya, ara maya, āluta Wannī Hurun, daelen daelaṭa kātu ipal gasā yannē, aluta Wannī Huruniyē.
Ara maya, ara maya, tellun bāḍo nangī pādama kawudat aḍun paḍun kōdoyi kiyalā, īsaṭa kāraṭa piṭen duwō yannī, āluta Wannī Huruniyē.
You Gods, You Gods! By the good will and superiority (?) of the newly dead and reborn new host (of spirits), taking (these) offerings of honey-comb of the bees, you who may be the first destroyed of the newly dead and reborn new host (of spirits, and) you who may be the subsequently destroyed of the newly dead and reborn new host (of spirits),—having caused the bees to sport (round me) like a mother or father, protect this golden jewelled cord (i.e. the ladder of creepers) by (your) divine eyes, you Gods, you Gods.
That (honey) is mine, that is mine, New Wanni Lords. Company by company, (as if with) thorny rods, (you) keep beating (me), O New Wanni Lords (i.e. the bees).
That (honey) is mine, that is mine. (Regarding your) hard (or excessive) blows on the very feet that ascended (the ladder of creepers), no one having said there are deficiencies, (yet) you are going running from my back to my head and neck, O New Wanni Lords (i.e. to give still more blows or stings).
"This invocation contains several expressions not met with previously, and I can only give doubtful translations of part of it.
"Naewini probably nawīna, 'fresh' or 'new.' I think it has nothing to do with nāē wenawā, to become a relative, the first word of which is always pronounced with a long vowel by both Vaeddas and Sinhalese.
"Hamādiya, from saema 'all' and ādiya 'first,' or ādika 'great.'
"Otpu for oppu, proofs, evidence; but used by Vaeddas and Wanniyas for offering.
"Maekicca, from v. makanawā, 'to obliterate,' 'to destroy.'
"Kella, from v. kelinawā, 'to sport.'
"Aekī for haeki, possible.
"Ara maya is unlikely to be aeruma, verbal noun of arinawā, 'to leave,' or 'to let go.'
"Tellun, pl. of taelluma, v. noun of talanawā, 'to beat.'
"Bādō may be bāḍa, 'hard,' 'solid' or bāḍha, 'promise' or ' much 'excessive.'
"Aḍun paḍun, pl. of aḍupāḍuwa, 'deficiency.'
"Kōdoyi means 'it is not,' or 'there is not,' from koḍawa, 'not.' In the last paragraph of this invocation the negative is expressed thus: 'some having said there are not deficiencies.'"
This is one of the invocations of which we could only obtain an explanation in part, but luckily our informants were perfectly clear as to the meaning they attached to the first part of the invocation, and we feel confident that the following lines give the significance attached by them to this part of this invocation.
You spirits, you spirits of the recently dead and of the old dead, you nae (relative) spirits, take this offering of honey comb and protect me as a father and mother. Protect this rope.
Concerning the word upan which in this invocation Mr Parker translates 'reborn,' this authority writes, "Upan which I have translated reborn, literally means 'born'; but the other word more correctly expresses the meaning.…The view I should take of the matter is that the person died and was buried. Then when the Vaeddas find him or his spirit in existence again they term it a re-birth in the world of spirits. This kind of expression is common in Buddhism; compare kelawara devlowa upannēya, 'he was (re)born in the final god-world' (Dhātuvansa)."
Although the Veddas of Bandaraduwa have come very much under foreign influence we feel convinced that they have no such carefully formulated ideas of re-birth as Mr Parker suggests, and we believe that the words of the invocation and the significance that the Veddas attach to it, can be harmonized without doing violence to Vedda modes of religious thought, by considering the translation as being from the comparatively unimportant preta to the full powered yaka, though as pointed out by Mr Parker, this would not be re-birth in the usual Sinhalese (Buddhist) sense.
With regard to the expression nāē (relative) spirits in the Vedda version, Mr Parker writes: "If naewini were a mistake for nāē wena, the translation of the first part after 'Gods' would be, 'By the goodwill and superiority of the newly dead and reborn host who are becoming (our) relatives.'" The words in italics indicate only the meaning of the words alut mala upan naeivini sēnāwa.
Nāe wena sēnāwa is nāē, "kinsfolk," wena, "becoming," and sēnāwa, "host," "multitude."
INVOCATIONS TO BAMBURA YAKA.
The invocations to Bambura Yaka are the most puzzling of all those we collected. None of our informants understood them and the translations given were fragmentary, or else we were told that although the words of the sentences could be translated so as to make some sort of sense, the significance of the invocation was unknown, or if appreciated did not necessarily agree with the meaning of the literal translation. Further, although it is certain that Bambura Yaka especially gives success in searching for yams and hunting pig, Mr Parker's translations make it quite certain that these invocations really apply to honey collecting. The reference to the "golden creeper," i.e. the ladder made of jungle creepers and used in taking honey, lowered across the face of the Inginiya rock makes this certain. Nevertheless both at Sitala Wanniya and Uniche, invocations with these expressions in them were recited as invocations to Bambura Yaka to send pig, and none of our informants regarded Bambura Yaka as having anything to do with honey. It may be suggested tentatively that the resemblance in sound of Bambura the home of the yaka and bambara, the word for the rock bee, may have brought about this confusion.
Sitala Wanniya.
XXVII. Mē mage Bamburaṇi, Bamburaṇi. Magē Bamburō bat kaddī nāḍaw nāḍaw gala gala suniyaniyē.
Mē masā murataṭa goḍu maḍānē maḍukat kāpu kaṭaṭa sindu dendō baṇa no kiyandō. Mē kuḍā Inginiyā galaṭa bāpu raṇ waela galat gala gala mē wara waeṭī golō.
This is my Bamburā, Bamburā. While my Bamburā is eating rice make a sound, make a sound, "gala, gala"—save, save (him)—by magic.
At this very instant destroying the mounds (on the face of the rock) be pleased to give to the mouth that has eaten honey (the power to sing) songs (correctly and) not to speak nonsense. Save, save (both) the golden creeper that has been lowered down this little Inginiya rock and the rock, (or otherwise) this time the rock will fall.
"Bamburō (pl.) and Bamburani are honorific forms of Bamburā. Compare Maharajani, used in addressing a king.
"Nādaw for nāḍa karapan, or pernaps nāḍa weyan, 'may there be a sound.'
"Gala gala. Compare galawanawā, 'to save,' 'deliver.'
"Masā, probably mṛiśa, from root mṛiś, Skt. 'to touch.'
"Murata for muhūrta, a moment.
"Goḍu, pl. of goḍa, a mound.
"Maḍānē for madaṇa, from root mrid, Skt. to crush, destroy.
"Bāpu from v. bānawā, to lower.
"Bana kiyanda, 'to repeat the Buddhist Scriptures,' is used colloquially with the meaning here given.
"Golō for galo, 'rock,' as in another invocation addressed to this yaka."
Mr Parker writes: "This is a prayer for the protection of the ladder of creepers down which the honey gatherer descends, and also to prevent the fall of loose pieces of projecting rock on his head. First the suppliant asks for magical words to arouse the attention of the yaka. The rest of the invocation is evidently addressed to the yaka himself."
Uniche.
XXVIII. Mē Ingiṇiya galaṭa bāpu raṇ waela waelat wael mē wara waeṭīyē. Mē apa Bamburō bat kaṇa raṇ manḍē. Mārtu mal andan saedī galō. Mē apa Bamburō bat kaddī nādaw, nāḍaw gal gala suniyanē.
The golden creeper and the jungle creepers lowered down this Inginiya rock will fall this time (unless protected by the Yaka). This (rock) is the golden plate off which our Bambura eats rice. It is a rock made in the form of the Marut flower. While this our Bambura is eating rice make a sound, make a sound, "gal, gala"—save save (him)—by magic.
"Waelat is probably wala plus t, forest or jungle.
"Mārtu for marut, a plant.
"Andan for andama, manner, state.
"Galō for gala, rock.
"Apparently it is the rock which is expected to emit a noise that will arouse the attention of the yaka. The suppliant praises it in order to propitiate it."
This invocation was not understood by our informants, nor could we ascertain that it was sung to any yaka other than one who was called Mulpola Hitiye Yaka, "the yaka who stopped at the summit of the hill[31]." Unfortunately we omitted to ask whether this was a synonym for Kande Yaka who, in other invocations, is addressed as Kande Mulpola Wanniya, but the tone of the whole invocation with its reference to the "sword called Golden" is as unlike any other invocation to Kande as it well can be. This invocation is thoroughly foreign in form and sentiment.
Sitala Wanniya.
Invocation addressed to Mulpola Hitiye Yaka, "the yaka who stopped at the Chief Place," i.e. the summit of the hill, at the Bambura ceremony.
XXIX. Raṇ nan kaḍuwē nawa danitot
Apalā Wannige nawa no kiyā.
Apalā Wannige nawa danitot
Raṇ nan kaḍuwē nawa no kiyā.
Angara naeṭun naṭaṇa Wanniṭa
Sonda sonda bera pada gasāpaw.
Sellan naeṭun naṭaṇa Wanniṭa
Sonda sonda bera pada gasāpaw.
If you know the eulogy of the sword called Golden
Do not say the praise of our Wanniya.
If you know the eulogy of our Wanniya
Do not say the praise of the sword called Golden.
To the Wanniya who dances gesture-dances
Beat excellent tunes (lit. verses) on the tom-tom.
To the Wanniya who dances sportive-dances
Beat excellent tunes on the tom-tom.
Our informants, though providing a translation of the words of this invocation which approximates to the translation given by Mr Parker, could not tell us the significance thereof. Indeed they were only clear on one matter, that in spite of what the invocation said they had no drums and never had had drums. Handuna stated that the translation of the second verse should be:—
Sing loudly to him who dances the angeru dance.
Sing loudly to him who dances playful dances.
None could say what the angeru dance might be.
Mr Parker suggests that the meaning of the first verse "may be that the Wanniya is too important a personage for anything else to be praised in the same breath (even his golden sword), and that 'at the same time' is to be understood at the end of the second and fourth lines of the translation."
Mr Parker also suggests that Mulpola Hitiye Yaka may be a synonym of "Gale Yaka (Yaka of the Rock) who danced on hills, and whose worshippers dance on many hills or crags of the Vaedi-rata as well as the North-western Province. Hitiye is a participial adjective derived from hitinawa to stay or stop; the literal translation of mulpola hitiye Yaka is 'Chief-place-stopped-Yaka!'"
INVOCATION AT PREGNANCY CEREMONY.
Sitala Wanniya.
Us Mukkāliya[32] Song, at pregnancy dance.
XXX. Us mukkāliya waṭo, maeda mukkāliya waṭō, bāla kaṇuwa waṭō paena daewaṭī ennau, dēvatāwayi.
Having jumped round the high tripod, round the middle tripod, round the small post, come, wrapped up. (He) is a Dēvatāwa (godling).
This invocation was recited by the dancers at the pregnancy ceremony described on pp. 247 to 251. We do not understand to whom the last sentence "(He) is a Devatawa (godling)" applies. On receiving Mr Parker's translation we suggested that this might refer to the unborn child, but Mr Parker pointed out that he would not expect a child to be called a devatawa, and that "it is of the worst augury to speak in terms of praise of any child." Mr Parker therefore understands "the word devatawa to refer in a complimentary manner to the spirit which is asked to come." This idea agrees with the information we obtained in the field, where a somewhat doubtful translation of this invocation was given as follows: those who jump between the us mukkāliya, the meda mukkāliya, and the balakanuwa are devatawa (pl.). It was explained that the invocation referred to the performers, and that the expression "are devatawa" was the equivalent to saying "are possessed of yaku," since to Veddas of Sitala Wanniya devatawa was a synonym for yaka.
DOLA YAKA CEREMONY.
Sitala Wanniya.
Invocation to Dola Yaka.
XXXI. Kaḍat kaḍa Doliyē. Mai bandinā taeṇa anḍagōlā saddamayi. Bindōli damanna damaṇna bindōliyē, mal bandinā pamawayi.
Our informants could not translate this invocation or even state its meaning. Mr Parker supplies the following "doubtful translation":
Bit by bit, O Doliyā. At the place where the flowers (or necklaces) are tied there is a noise of calling (for us). The fixing of the demon offerings (dola) on the ground, the fixing of the demon offerings on the ground causes delay in tying the flowers (or necklaces).
"Doli is usually a swing, but apparently this cannot be the meaning here. Dola is especially an offering to evil spirits who are demons, such as Riri Yaka.
"It is uncertain if the first doliyē should be translated 'O Offering!'
"In Clough's Dictionary one meaning of kaḍa is 'arrow,' but it is very doubtful if the Vaeddas ever use it with this signification, indeed, I have never known kaḍa used for arrow. Everywhere the Vaeddas and Sinhalese say ī, īya, īgaha, ītala. The translation—'arrow by arrow'—would, however, suit the ceremony."
INVOCATION TO INDIGOLLAE YAKA AT THE KIRIKORAHA CEREMONY.
Sitala Wanniya.
XXXII. Itiriya-kanda Madarae gala wāḍiyā. Ī dahasak gena sarasāpu dunu ḍiyā, Indigollē devi waeḍiyot subā wiyā. Mini rīri oruwakaṭa tibamiṇ bomiṇ lamā.
Madara-gala at Itiriya-kanda (is your) lodging. Having brought a thousand arrows (and) decorated bowstrings, God of Indigolla, should you come may (you) be fortunate. While putting (your mouth) to a boat (shaped vessel) of human blood (and) while drinking (may you be) delighted[33].
At Sitala Wanniya Indigollae Yaka was regarded as an attendant upon Kande Yaka. It is therefore obvious that this invocation did not arise at Sitala Wanniya or among any Veddas retaining their original yaka beliefs, and it is in fact an excellent example of the foreign element in the Vedda religion, and is especially interesting because it is possible in this case to indicate how an invocation of horrific nature has been introduced.
This matter has been discussed in the addendum to Chapter VIII; we may, however, suggest that the boat-shaped vessel of blood may refer to the murder of the 60 priests.
What we have written on p. 165 concerning the attributes of Indigollae Yaka among the village Veddas of Unuwatura Bubula shows that he has entered their beliefs as a powerful but beneficent spirit, though revengeful of neglect or insult. At Sitala Wanniya he is a yaka attendant on Kande Yaka. He may have attained this position immediately on his adoption, in which case his terrifying invocation must have been subsequently introduced and carelessly attached to the friendly yaka. Or the invocation, which is clearly only a fragment of a long formula, may portray something of his character when first adopted, and though his attributes have been softened to the usual friendly quality of Vedda yaku, a portion of the invocation appropriate to him may have lingered. We consider the first of these hypotheses the more likely, but in any case the existence among the Veddas of Sitala Wanniya of the foreign Indigollae Yaka as a beneficent attendant on Kande Yaka, who is nevertheless invoked with a formula typical of a bloodthirsty Sinhalese demon, is a most interesting example of the foreign elements that we now find in the Vedda religion.
INVOCATION TO THE MAHA KIRIAMMA.
Sitala Wanniya.
XXXIII. Sorambara waewē sonda sonda nelun aeti. Ewā nelunnaṭa sonda sonda liyō yati, eka muṇu baḍu[34] baendana yati senaga pam barā Sorambara pasu karaṇa yati Pangara-gammanā.
In Horabora tank there will be excellent lotus. To gather them excellent women go; tying on strings of beads they go. The multitude who cherish affection, leaving Horabora behind, go to Pangara gammana.
The Veddas of Sitala Wanniya told us that they did not invoke the Kiriamma with offerings for the cure of sickness though they had heard that the Veddas of the Bintenne did so and Handuna gave us these lines as part of the Bintenne invocation, which he said he had learnt from his father. He only understood the first few words which he translated "There are fine lotus in Horaboraweva and fine women go to pluck them." A variant of this invocation—if such it be—has been published by Mr Louis De Zoysa[35] as a song of the Veddas of Horaborawewa.
Sorabora vevé sonda oḷu neḷum ẹ
Míwá nelannaṭa sonda liyó e
Kalu karalá hudu karalá uyá de
Oḷu sálé bat kannaṭa máḷu nẹ.
Fine, fine water-lilies and lotuses grow in Sorobora tank!
These to gather come fine, fine women.
They make them into black and white curries;
To eat the water-lily-seed rice there are no curries.
Obviously both versions are corrupt and have been derived from an invocation (No. XXXIX) sung at the kolamaduwa ceremony.
INVOCATION TO THE KIRIAMMA OF INDIGOLLAEWA ASKING FOR SUCCESS IN HUNTING.
Bandaraduwa.
XXXIV. Īrī kanḍa Monara galada wāḍiyā
Ī dahasak wida tara karapu dunu ḍiyā
Yanḍa enḍa diya pā man balāpiyā
Indigollē Devi waeḍiyot subā wīyā
Aeli gigiran piṭa inda walu kaṭina lamā
Diya gigiran piṭa inda diya damana lamā
Naddunnē dunu diya ata kudū lamā
Riri oruwa piṭa sakman karana lamā
Oba tula rajuṭa oba tula wāḍī aeraepu lū
Moba tula rajuṭa moba tula wāḍī aeraepu lū
De pilē rajuṭa de pilē waḍi aeraepu lū
Tawa muna nidida? Dan tula raju marāpulu lū.
Iri-kanda (Sow-hill) and Monara-gala (Peacock-rock) are (her) restingplaces.
(She has) a thousand arrows, and bow-strings made with strength to pierce.
Look at the path on which her watery feet come and go.
Should the Goddess of Indigolla proceed (along it) there will be good luck.
(She is) the Lady who spins the clouds (m order) to sit behind the thunders of the waterfalls,
The Lady who subdues the water (in order) to sit behind the thunders of the water.
The Lady whose hand is small for the bow-string of the sounding bow (?),
The Lady who walks behind the boat (shaped vessel) of blood.
To the great king on that side that great resting-place was given up, it is said;
To the great king on this side this great resting-place was given up, it is said;
To the kings on both sides the resting places on both sides were given up, it is said.
What (opportunity was there) still for sleep? The wealthy great kings were killed, it is said.
"Oba and moba are Sinhalese or Elu words for 'there' and 'here' according to Clough; but are never used colloquially by Sinhalese, whereas they are in common use by the Vaeddas, and I was told by them they meant 'on that side' and 'on this side,' oṭṭa (Sin. ohaṭa) and meṭṭa (Sin. mehaṭa) being used for 'there' and 'here.'
"The penultimate lū of the last line appears to be pleonastic.
" The translation of the third line of the second verse is doubtful. It may mean 'the little lady whose hand (guides) the bow-string of the sounding bow,' and this would agree with her title Lamā, but as she is not elsewhere referred to as being young or small I have not inserted this translation in the verse."
This invocation was written down for us by Tissahami the Vedda Arachi. It is therefore not surprising to find that it contains little that belongs to the Vedda stratum of thought. The invocation is headed Indigollae Kiri Ammā daḍayamaṭa natana kavi "Song danced for hunting to Kiriamma of IndigolLae." We did not have the opportunity of discussing the meaning of this invocation in the field, and indeed knew nothing of its contents until Mr Parker translated it. With regard to the significance of this invocation Mr Parker writes: "Indigollae Kiriamma is here treated as the Huntress Goddess of the waters, who sends the rain which enables the hunters to track the deer. The boat of blood is referred to in an invocation of her husband, the Indigollaewa Yaka.
"Apparently two other Yakas endeavoured to take from her the two hills which she haunted, but in the end she killed the intruders and regained these resting-places[36]."
INVOCATIONS TO THE RAHU YAKU.
These are invocations to a Sinhalese demon who has been taken over by the Veddas and assumed Vedda attributes. The most striking alteration that the demon has undergone is that instead of the single Rahu Yaka of the Sinhalese the Veddas speak of three Rahu Yaku (Sitala Wanniya) or of male and female spirits Raku Yaka and Yakini (Bandaraduwa). The Sitala Wanniya story of the Vedda brothers who became the Rahu Yaku has been given in Chapter VII, but we do not know anything concerning the origin of the Yaka and Yakini who are completely foreign in character.
Sitala Wanniya.
XXXV. Ran adukku aetuwa, ran kadu aetuwa, gas mada aetuwa, hudu hambā aetun bāra dunnā. Yam antarāwak wenda epā. Oppu gallā.
Together with golden cooked food, with golden swords, with toddy (lit. tree spirit) we gave white samba rice. We do not want any danger to occur to us. Take the offering.
With Handuna's help a translation of this invocation was prepared which is practically identical with that provided by Mr Parker. Handuna explained that in this invocation gas mada, lit. "core of a tree," stood for "coconut."
XXXVI. Nārusayi saedune, borusayi saedunē. Gini Rāhu Bandāra ena vēlata kadu hēwakamak saedi go.
The Nā tree is made, and the Bō tree is made. At the time when the chief, Gini Rāhu, comes, a fight with swords will be made.
The Veddas could neither explain the meaning of the words of this invocation, nor state the significance of the whole.
Unuwatura Bubula.
XXXVII. Gini wahalak sadāla, raṇ kāla pandamak sadāla, raṇ ī iṭi sadāla, Gini Rāhu Baṇḍāra raṇ ī iṭi sadāla mē magul maḍuwaṭa waḍinna raṇ mōlat balanna.
As we have constructed a Fire Palace, as we have made a light (resting) on a golden support (?), as we have made with wax golden arrows, O Chief, Gini Rāhu, as we have made with wax golden arrows, be pleased to proceed to this festival shed and to look at the golden mortar also.
The Veddas of Unuwatura Bubula understood this invocation in a somewhat different sense.
Gini Rāhu Bandar come to this shelter, look upon the golden mortar. The shelter has a roof of fire, within it is a golden torch and golden bees'-wax.
INVOCATIONS SUNG AT THE KOLAMADUWA CEREMONY.
We were told that the kolamaduwa ceremony was performed until recently with considerable pomp and circumstance by the Veddas of Bandaraduwa. Tissahami, the Vedda Arachi, gave us the following invocations as some of those that he learnt to sing when as a youth he lived among the Veddas. Tissahami wrote down these invocations after the partial rehearsal of the kolamaduwa ceremony which was arranged for our benefit at Henebedda, a description of which is given in Chapter IX.
When discussing the kolamaduwa we were told that Veddas were sometimes sent for by the peasant Sinhalese because of the superior protection afforded to the cattle fold by their invocations and dances. The tradition as to this practice was quite definite and we do not doubt that it occurred formerly, but we could hear of no recent instance in which Veddas alone officiated.
This did not surprise us for we met with no Veddas who knew these long invocations, and we believe that this practice must have ceased throughout the Vedirata at least two or three generations ago. The necessary conditions existed in those days when, as we were assured, there were communities of village Veddas with shaman of repute such as no longer exist, and we may instance the history of Lindegala given on pp. 171 and 172 as a case in point. Nevertheless the custom survives in a modified form, for Tissahami with three Veddas performed a kolamaduwa ceremony at Damenegama in 1903 with the object of stopping an epidemic, alleged to be dysentery, which was then raging in the neighbouring villages.
A very large number of spirits are invoked, but as has been indicated in Chapter IX Kande Yaka, Bilindi Yaka, and the yaku of the recent dead were not of the number. This demonstrates that the ceremony as it at present exists is essentially foreign, and therefore the length and nature of the three invocations given are not surprising. The invocation to Unapane Kiriamma which recites her deeds agrees well with all we could find out about her independently, and suggests that these invocations arose among such settled village Veddas as those mentioned in the Sinhalese chronicles referred to in the first chapter.
The four invocations written down by Tissahami were discussed at length with him, the shaman of the Henebedda Veddas sitting with us, though as this man—a half bred—knew only parts of these invocations and greatly admired Tissahami, the translations obtained in this way only represent the opinion of Tissahami, and presumably that of the Kovil Vanamai Veddas from whom he learnt them in his youth. In these circumstances it is not surprising that two of these translations differ considerably from those furnished by Mr Parker, and this difference is so great in the invocation (No. XXXIX) which should be sung while the leaves are being slashed from the kolamaduwa (cf. p. 269) that we have thought it best to give our field version as well as Mr Parker's translation. Some of the allusions, for instance, the reference to the shark contained in the first portion of No. XXXIX, were equally unintelligible to our field informants and to Mr Parker.
INVOCATION OF UNAPANE KIRIAMMA AT THE KOLAMADUWA CEREMONY.
XXXVIII. 1. Udu-nūwara kōṭāgena
Yaeṭi-nūwara kōṭāgena
Sal ūyan sādāgena
Pol ūyan sādāgena
2. Aeli āetā sādāgena
Ru mīwā sādāgena
Uḍu wīyan sādāgena
Waṭa wīyan sādāgena
3. Ran̥ piyōwili sādāgena
Netti mālē sādāgena
Ran̥ kara gal sādāgena
Moṭṭaekkilī sādāgena.
4. Sīṭīnō ātaraṭa
Mūlāwak waeṭi siṭa
Miya gudin sat dawōsaṭa
Ran̥ dīwas waeṭi siṭa.
5. Sat Pāttini Deviyannem
Teda wāran lābāgena
Moṭṭaekkili lābāgena
Kataragan wāhālen
6. Kaḍa hāngal labāgena
Teda waran̥ ladāgena
Sidda Māngra Deviyannem
Kiri dāluwā labāgena
7. Valli nam Ammā gō
Kalu ambara paṭṭīyeṭa
Hudu ambara paṭṭīyeṭa
Rū wāhun muṭṭāweṭa
8. Deva diwas ēlāpū
Unāpānē Kiri Ammā
Sat pēretu Kumārī
Uḍu wīyan Kumārī
9. Waṭa wīyan Kumārī
Moṭṭaekkilī Kumārī
Ran̥ piyōwili Kumārī
Ran̥ kara gal Kumārī
Vidāgama Kumārī!—
10. Aeyi pāmā muna pāmāda
Hun kīrī sādāpumu
Kaḍa hāngal sādāpumu?
Ran̥ dīwas elapan
Ran̥ naḍū kīyāpan.
1. Cutting Udu-nuwara (jungle),
Cutting Yati-nuwara (jungle),
Planting Sal gardens,
Planting Coconut gardens,
2. Training elephants (f.) and the tusk elephant,
Training the riding buffalo,
Making ceiling cloths,
Making side (wall) cloths,
3. Making golden coverings,
Making forehead ornaments,
Making golden necklaces (?),
Making head cloths,
4. While (you were) living;
Having fallen into adversity,
Seven days after (your) fatal sickness,
After (their) golden divine eyes had fallen (on you),
5. From the seven Pattini Goddesses
Receiving their gifts of power;
Receiving head coverings
From the Kataragam palace,
6. Receiving a pair of robes;
Receiving the gift of power,
From the deity the God Mangala
Receiving coconuts[37].
7. (Receiving from) the mother called Valli, cattle
For the black cattle (lit. horn-bearer) fold
(And) for the white cattle fold,
(And) beautiful chatties for cooking-pots;
(You) who cast down (on us your) divine eyes,
Kiri Ammā of Unāpāna,
The Princess foremost of seven (Kiri Ammas),
Princess of ceiling cloths,
9. Princess of wall cloths,
Princess of head coverings,
Princess of golden coverings,
Princess of golden necklaces,
Princess of Vīdāgama!—
10. Why (are you) late, what is (the cause of) the delay
When we have made ready young coconuts,
When we have made ready a pair of robes?
Cast (on us your) golden divine eyes;
Declare (your) golden decision.
"Moṭṭaekkili is formed of two Tamil words, moḍḍei (pronounced mottei), a bald head, and kili a strip of cloth. The word does not occur in Winslow's dictionary.
"Piyowili is a verbal noun derived from piyanawa to cover or shut.
"Kara gal may here mean 'stones for the neck,' i.e. beads; the usual meaning is whet-stones.
"Ambara, horn-bearer, is a kaelē bāsa word which usually means buffalo.
"Peretu for peratu, foremost.
"Sadapumu is a peculiar form, the past participial adjective with the termination of the first person plural."
The first three verses enumerate the works that Unapane Kiriamma is traditionally supposed to have performed during her life on earth. The fourth and fifth verses indicate that she died after a prolonged illness and on the seventh day after her death received power, i.e. became a yaka. Verses four to seven mention her and the gifts presented to her by various superior gods who, as Mr Parker writes, are all Tamil deities, "by Pattini the Goddess of chastity and controller of epidemics, who has seven manifestations or forms; Skanda the god of the Kataragam temple; Mangala, who may be Ayiyanar; and Walliamma the wife of Skanda, who according to the traditions of Ceylon married her at Kataragama." Mr Parker suggests that in the third line of the eighth verse "The Princess foremost of Seven" refers to the position of Unapane Kiriamma as "the most important personage among the seven minor Kiriammas to whom worship is paid by the Southern Vaeddas. Four others among them are local princesses or chieftainesses, and two are the sakti or female manifestations of minor deities. In another district Miriyabaedda Kiriamma is considered to be the most important one of this group, and the Unapane Kiriamma is there held to occupy only the third place."
INVOCATION SUNG AT THE KOLAMADUWA CEREMONY.
XXXIX.
1. Masāmasa mūda maedde masa mōrā kapāgena lē keliyaṭada mas keliyaṭada giyē ara Wālimba gala dun wēḍi panikkiyā.
2. Nā kaḍuwen koṭa Bō kaḍuwen dinun dakinñayi.
Bō kaḍuwen koṭā Bō kaḍuwen dinun danñayi
Dinun dakinñayi, tōpā yāluwā.
3. Kadu hēwākan karaganō
Hat hēwākan karanñada karanña(da)?
Hat hēwākan karaganō
Kadu hēwākan karañada karanñadae?
4. Obama obama oba Horabara waewā nō;
Mobama mobama moba Māwilingangā nō,
Anḍā diya duwana Māwilingangā nō,
Enawā kiyannan Nilmal gangā nō.
5. Horabara waewē kānuwa piṭa inñada?
Aela welē wel eliyen enñada?
Daena walalu nada dīlā enñada?
Kãriya kiyannaṭa Nilmal enñada?
Pālu raṭayi, Wanniya, otanin ohaṭa;
Gōlu gena panini wael hinnō aengaṭa,
Reru aewit diya kelinā sonda ruwaṭa.
Yālu topit giyoda Sorabora waewaṭa?
Sorabora waewē egoḍat innan Vaeddō;
Sorabora waewē me goḍat innan Vaeddō;
Sorabora waewē de goḍama innan Vaeddō,
Apaṭat nelun mal awulanḍa deddō?
Sorabora waewē sonda sonda olu nelun aetī;
Ewuwā nelannaṭa sonda sonda liyō etī;
Kalu karalā hudu karalā uyā deti.
Olu sālē bat kannaṭa mālu naetī.
6. Mē kalumal aella wicārē
Atat damā yana murā gamanayi bālannē
Mē Kaḍagat gāla wicārē
Isaṭa dāmā yānō is moṭṭaekkili bālannē
Mē Niyandawarā gala wicārē
Ataṭa payaṭa dāmā yanō gīgiri nānda aēsennē.
Kalumal Nangiṭa bāendapu paeni mula kēlen raṭa waeṭī gō.
Kalumal Nangiṭa baendapu amā mula honden rāṭd waeṭī gō
Angara naeṭun naṭana Wanniṭa honda honda bera pada gācāpō.
Kori kat bori kat āpaṭa ēpā tōba paengiri kola bēndāpō
Kaha kirīllan tālāwē nālā pērati Hannaehaelāgē nūrā gaman pēnēnne
Ataṭa wāḍan pāyaṭa wāḍan daeta gigiri sālannē,
Nālā pērati Hannaehaelā mulpōlaṭayi duwa ennē.
Mini kōbō tālāwē nālā pērati Hannaehelā nurā gāman karannē.
Dāeta dāmā dāeta gigiri sālānnē.
1. Cutting the shark fish in the midst of the Masāmasa Sea, did that skilful elephant catcher to whom Wālimba-gala is given go for the sport with blood or for the sport with fish?
2. Having cut with the Nā sword I shall see victories (i.e. I shall be victorious) with the Bō sword.
Having cut with the Bō sword I shall gain victories with the Bō sword;
I shall see victories, You Friend.
3. (When) fighting with swords shall I fight shall I fight with (my) hands (also)?
(When) fighting with (my) hands shall I fight shall I fight with swords?
4. There, there, there is Horabora waewa;
Here, here, here is the Mahawaeli-ganga
The Mahawaeli-ganga in which the water laments as it flows.
"I am coming, Nilmal-ganga," I shall say.
5. (He longs to return to distant Horabora, and his thoughts now dwell on it.)
Shall I stop on the sluice of Horabora?
Shall I come from the open ground of the field on the channel?
Shall I come now, making my bangles resound?
Shall I come to Nilmal (ganga) to declare the matter? (i.e. to tell the truth about the district. He means that he need not go there to tell it).
It is a deserted district, Wanniya, from end to end (lit. from there to there);
Bringing their pupils (young ones, with them) the small creeping ants spring on to my body.
Teal come (to the tank) and sport very beautifully in the water.
Friends, have you also been to Sorabora waewa?
There will be Vaeddas on this side of Sorabora waewa;
There will be Vaeddas on that side of Sorabora waewa;
There will be Vaeddas on even both sides of Sorabora waewa.
Will they permit us also to collect lotus flowers?
There will be very lovely white lotus in Sorabora waewa;
Very handsome women will have been sent to pluck them;
After preparing and cleaning and cooking them they will give them (to be eaten).
For eating (with) rice made from seeds of the white lotus there is no meat (the game having been driven away).
6. (When I examine) this Kalumal waterfall
It looks (as though) I am joining in a love (making) journey.
In the examination of this Kadagat-gala what is fixed on the head (? of the rock) looks like a head-cloth.
In the examination of this Niyandawarā-gala the sound of the jingling bangles placed on the hands and feet is heard.
From the end of the bundle of honey tied up for Kalumal Nangī it is falling (?on the ground).
From the mouth of the bundle of rice (?) tied up for Kalumal Nangī it is falling (? on the ground).
For the Wanniya who dances the angara dances beat excellent tunes on the tom-toms.
We do not want lame women's pingo loads, or sham (or refuse) loads; tie up desirable betel leaves.
The reed pipes of Kaha Kirillantalawa (Orioles' plain) being in front, it seems to be the love (making) journey of Hannaehelā (hill).
Having garlands for the hands and garlands for the feet (she) shakes the jingling bangles of both hands.
The reed pipes being in front Hannaehelā comes running to the Chief place (summit)—(or, they come running to the chief place of Hannaehelā).
7. The reed pipes of Mini Kōbōtalawa (turtle doves' plain) being in front, Hannaehelā makes (her) love journey;
Having placed them on both hands (she) shakes the jingling bangles of both hands.
"In this song the Masāmasa Sea is again mentioned; there is probably some legend regarding the shark that was killed in the olden time. In Ancient Ceylon I have given reasons for believing that the early Vaeddas were in part a race of fishers.
"The 'blood-game,' lē keliya, of the first section may have some connection with blood offerings to demons. The other expression, mas keliya, would commonly mean 'meat-game,' but as meat is termed mālu at the end of the fifth section it appears to mean here 'fish-game,' the sport of fishing.
"In the fourth section, the singer, living near the Mahawaeli-ganga, thinks he will hear the Nilmal-ganga, apparently a river near Horabora, calling him back to that district. The last words of the fifth section give the reason why the Vaeddas have left it,—the want of game. The expression kalu karalā, 'having made black,' must refer to some part of the process in preparing the lotus seeds.
"I do not understand the sixth section, in which I have adhered as closely as possible to what appears to be the literal meaning. It would be much more intelligible if pronouns had been inserted; there is only one, apaṭa epā, 'we do not want,' which explains nothing.
"Apparently the hill Hannaehelā, with reeds growing in pools on the plains near it (from which the reed pipe, nalāwa, is made), reminds the singer of a girl decked with garlands, who is going to be married (or possibly only visiting her younger sister), preceded by men playing these pipes. As I understood it, she takes with her pingo loads of betel, honey and cooked rice, to present to her younger sister, the Kalumal waterfall.
"The meaning of raṭā in the second verse of this section is uncertain. The word amā may be hambā or sambā, a kind of rice. Angara is defined in Clough's Dictionary as 'anointing the body after bathing with perfumes made from sandal wood.'
"Paengiri kola is a kaelēbāsa expression for betel. Mini kobo should be mini kobeyiyō (jewelled) turtle doves; some other pigeons are called bōwā in Sinhalese, an onomatopoietic word imitating their cooing.
"Kori kat bori kat is an expression I have not heard, and the meaning is doubtful."
On account of the great difference between Mr Parker's translation and the meaning of this invocation as it was explained in the field, we now give the translation we wrote down while discussing the matter with our informants. It does not pretend to do more than explain the significance which our informants attributed to the invocation, and at the time we noted it we realised that it was far from being a literal translation. Explanatory remarks are enclosed between square brackets.
(1) Did the Panikkia of mist covered Walimbagala go to the great sea to kill the great shark and bring his flesh and blood?
[The Panikkia is a spirit whose home is Walimbagala (Friar's Hood). He is doubtless the Walimbagala Yaka of other groups of Veddas.]
(2) Friends I will cut with my sword of Na and Bo and I will be victorious. [The Panikkia speaks to a host of spirits known as the Maha Yakino.]
(3) Did he go to fight with the sword, or to charm with his tongue?
(4) Horaborawewa is far away, the Mahawelliganga the waters of which are blue, is far away. [It was explained that this verse referred to the Veddas of Horabora being far away.]
(5) Are you on the sluice of Horaborawewa? [The yaku of dead Veddas are thus addressed.]
They [the yaku] will be coming by the fields of Elavella [well-known rice fields].
Are you coming shaking your bangles in your hands?
Nilmal (Kiriamma) are you coming to favour us?
The country of the Wanniyas is abandoned in that direction.
Bears growl and roam (in the abandoned country).
Friend have you been to Horaborawewa where teal swim?
There are Veddas on the far side of Horaborawewa.
There are Veddas on this side of Horaborawewa.
There are Veddas on both sides of Horaborawewa.
Will they allow us to pick lotus flowers?
There are fine olo [a plant] and lotus in Horaborawewa.
Beautiful women come to pick them.
(They) cook and give white and black (seeds) [i.e. cleaned and uncleaned seeds].
(There is) no curry to eat the olo rice [i.e. the seeds].
(6) See how (they) go along Kalumalella [the stream below the sluice] swinging their hands;
See how (they) go along Kadagangala [a hill] with their heads covered.
Hear the jingling of bangles on the hands and feet of those going to Niyandawaragala [a hill].
The parcel of honey [tied up in leaves] for Nilmal Nangi is slanting.
The parcel of rice for Kalumal Nangi is erect.
Beat the tom-tom for the Wanniya to dance well.
Do not give small and torn betel leaves to us.
See how Pereti Hannaehela going and coming from Kaha Kirillan talawa jingling the bangles on her hands….
Pereti Hannaehela is coming running to the Kolamaduwa.
(7) Pereti Hannaehela of Minikobo talawa comes jingling bangles on her hands.
INVOCATION OF THE MAHA YAKINO CEREMONY.
XL. Kolamaduwo bat mul ba(n)dina-kuta kiyana kaviya. Kayē raṭē raṭē gamē yanḍada mē ran āmā mul bddinnē badinnē. Kāya wat raṭē gamē yanḍa nēwēyi. Tōpē raṭē gamē yanḍayi mē ran āmā mul bddinnē badinnē. Muna muna wel gan kōtālā dō mē ran āmā mul badinnē bddinnē. Kāyē raṭē gamē yanḍada mē nā kola wīyan badinnē badinnē. Tōpē raṭē gamē yanḍa mē nā kola wī bādin dinnē, bādinnē.
Song which is sung while tying up the bundles of rice for the kolamaduwa.
To go to a village in whose countries are (we) tying, are (we) tying these bundles of golden Ambrosia? Not to go to a village in the country of anyone (else) whatever, (but) to go to a village in thy country (we) are tying, (we) are tying these bundles of golden ambrosia. Having cut which fields are (we) tying, are (we) tying these bundles of golden ambrosia? To go to a village in whose country are (we) tying, are (we) tying these nā leaf canopies? To go to a village in thy country (we) are tying, (we) are tying these Nā leaf canopies.
Our field translation of this invocation substantially agrees with Mr Parker's, though as might be expected our informants gave "rice" in place of "Ambrosia."
INVOCATION OF AMBARAPOTI KIRIAMMA AT THE KOLAMADUWA CEREMONY.
XLI. Gawara wil mānēdī elawālā kelē yudda
Bambarā mala piṭa indagena karayi nānda wenama sadda
Ambarāla pusma sundun palandinawā itā sudda
Ambarāpoti Ammā misa me naduwaṭa kawuru aedda
Monḍarinju kara nila tamba pota sēmayi
Bilinduga āsana ruwa yodunā
Baden koson mat maldan sēmayi
Bella waṭaṭa gōmbara isunā
Sagga puskola e ran toḍu gena
Nāsikāwa nalalaṭa obinā
Kumala patul deka derana tabāgena
Waeḍiyayi Ambarāpoti Ammā.
Salā didī raela matupiṭa petiyek perelena andan
Walā yaeṭin pāeyu sandē deviyō waeḍawena andan
Ran toraneka ramba toraneka deviyō saetapena andan
Ūva tedeti mal sāmī maḍuwaṭa saerasuna andan.
While the sambar deer trusted to the pool, being driven away it was attacked in the jungle.
The Bambara bee sitting on the flower will make quite another cry (i.e. objects) about bathing.
It is very cleanly to put on frequent sandal-wood after grinding it (to powder).
Except Ambarāpoti Ammā who is there (to undertake) this business?
The sapphire of the peacock's neck (shines) like a plate of copper.
The throne of Bihndi is made beautifully.
From his body (hang) margosa flowers like a garland,
Round his neck are scattered freckles (light patches),
He has ear-rings of gold joined to talipat leaf,
His nose is worthy of his forehead.
The child placing his two feet on the earth
Is greater than Ambarāpoti Ammā.
As a petiyā (fish) is rolled over on the top of the eddying wave,
Like the moon risen from under the cloud, the deviyā advances.
Like an arch of gold, an arch of ramba grass, the deviyā reclines,
Like the Lord of Vaeddas, who has renown throughout Uva, adorned for the (wedding) hall.
The first four lines of our field version of this invocation agree tolerably well with Mr Parker's translation except that nothing is said about bathing, the second line running "The bees seated on the flowers make humming noises." The next eight lines were given to us as follows:
"The child should be like the colour of the peacock's neck.
"The body (of the child) should be like the flowers of the kohomba tree (margosa tree), like the flowers of the damba tree are the gomera[38] round the neck (of the child).
"The earrings made of talipot leaves look beautiful (when worn) in the face.
"Ambarāpoti Ammā came striding across the firmament."
Of the remaining four lines only the last is substantially different from Mr Parker's. It runs "See how the Malsami who has authority over Uva comes to the madua."
FOOTNOTES
[1] An alternative arrangement would have been to group these invocations geographically; the following list will enable the reader to do this with ease.
List of Invocations and the localities from which each were collected.
Bandaraduwa. Nos. 7, 15, 26, 34.
Bulugahaladena. Nos. 9, 10.
Dambani. Nos. 2, 12, 13.
Godatalawa. Nos. 3, 5, 20, 24.
Henebedda. Nos. 14, 19, 21.
Kalukalaeba. No. 6.
Sitala Wanniya. Nos. 1, n, 16, 18, 23, 27, 29, 30, 31, 32, 33, 35, 36.
Uniche. Nos. 8, 17, 22, 28.
Unuwatura Bubula. Nos. 25, 37.
Wellampelle. No. 4.
[2] Koṭṭaewē for koṭṭāsaya, a part, section.
[3] Lit. may life be long.
[4] Mal paennaē wannā. "The word mal in another invocation of the Naē Yakā is evidently applied to the Vaeddas, and therefore there cannot be much doubt regarding the meaning, here and elsewhere, of the expression mal paennaē wannā, when applied to the spirit of the recent dead. Dr Seligmann learnt that the cave in which a Vaedda has died is avoided by his relatives as a residence for several years afterwards; and this appears to afford a satisfactory explanation of the expression."
[5] Dogs, a kaelē bāsa term.
[6] The Sinhalese unit of time here translated "hour" has a duration of twenty minutes.
[7] Lit. charcoal meat altar.
[8] "The words haskam tiyenawā haebae nam 'if it be true that there are miracles' were explained to Dr Seligmann as signifying 'if it is true that you have attained power (or become powerful) as a yaka.'"
[9] "eli bānawā means 'having thrown down (the throat), to swallow.' In the kaelē bāsa, koṭa bānawā, which means 'to eat,' is literally 'having chopped, to swallow.'"
[10] "Unkiri daluwa is 'the bud deficient in milk,' that is, the young coconut before the 'milk' is formed in it."
[11] Maedē is the genitive case of mada, "pleasure," "delight," "rejoicing."
[12] "The context may possibly imply that the spirits of those who die of snake-bite or drowning are left to fly about like the kites, as homeless shades, that is as prēta."
[13] "This doubtless refers to the bows and arrows of the deceased."
[14] "The word here translated Vaeddas usually means 'flowers.' It is however quite clear that it is also used to mean 'Vaeddas,' cf. invocation No. III."
[15] "Wrongly put in the Imperative mood."
[16] This is given in the Purana as follows (Wilson's translation, p. 44): "Formerly, oh best of Brahmans, when the truth-meditating Brahma was desirous of creating the world, there sprang from his mouth beings specially endowed with the quality of goodness; others from his breast,… others from his thighs,… and others from his feet…."
The Vishnu Purana records (p. 50) that when Brahma found that his mind-born progeny were unsuitable for peopling the world, "he was filled with wrath capable of consuming the three worlds, the flame of which invested, like a garland, heaven, earth, and hell. Then from his forehead, darkened with angry frowns, sprang Rudra, radiant as the noon-tide sun, fierce, of vast bulk, and of a figure which was half male, half female."
[17] "Lit. rain rain."
[18] "These names signify respectively 'the grass plain of the teal' and 'the grass plain of the hill.' Dr Seligmann was told that these hills teemed with game though on inquiry it appeared that no man had visited them or knew their situation."
[19] This was recited at Henebedda over the food the dedication of which we have described on p. 220. Plate XXVIII, fig. 2 is a reproduction of a photograph taken while the shaman dedicated the food.
[20] There is another possibility; on the analogy of the avana ceremony described at the end of this chapter it may be suggested that Puluṭṭā was held to be the first Vedda to offer fried meat at this ceremony. We do not consider this probable however.
[21] Cf. Man, 1909, where is given the translation of the invocation used in calling upon Kosgama for assistance.
[22] Appu for Appuhāmi, the former title of the son of a chief.
[23] Clearly a slip for Indigollae Yaka.
[24] He was originally an Asura who surreptitiously drank some of the amrita produced by the Gods and Demons. Mohini cut off his head, but it had become immortal and was transformed into the planetary sign (personified) which causes eclipses by trying to swallow the sun and moon because they drew the attention of Mohini to him. For the substance of this note we are indebted to Mr Parker.
[25] Or "sweet honey like toddy."
[26] Op. cit. Vol. II, p. 127.
[27] Bori, bori is onomatopoeic of the humming of bees.
[28] Lit. "having said."
[29] Mr Parker considers that nilwan paliya should be translated "blue-coloured" but that it may also mean "black" or "dark-coloured." As the result of our examination of the colour sense and colour names of the Veddas detailed in Chapter XIV we are convinced that in the present instance "dark-coloured" is the correct reading.
[30] There is nothing to show who is the Wanniya addressed. If—as appears certain—the honey gatherer speaks to another Vedda on the cliff above him, this formula scarcely comes under the heading of this chapter (Invocations), but it is undoubtedly convenient to keep this with the other invocations sung while collecting honey.
[31] Or perhaps the yaka to whom the Mulpola Hitiye belonged. Hitiye whatever else it may signify is also the ancient name for a particular form of pointed weapon.
[32] Mukkāliya is formed from two Tamil words, mūndu "three," and kāl "legs."
[33] Deriving lamā from ram.
[34] eka munu badu for ek-emunu badu, things strung together.
[35] Note on the Origin of the Veddas, with a few specimens of their songs and charms. Journal of the Ceylon Branch of the Royal Asiatic Society, 1881, Vol. VII, Part II, p. 102.
[36] "Her origin has not been mentioned in any of these invocations; the Sinhalese state that she is Mohini, the beautiful incarnation of Vishnu, and mother of Ayiyanar, the great Forest God of Ceylon."
[37] Cf. note 5 p. 277.
[38] Gomera are light flecks on the skin which are much admired.