LLAHA: The same as Kuruniya.LANSA-MURE: The turn of service of the Hewawasam tenants; it is now taken also by the Atapattu class.LATDEKUMA OR LEBICHCHAPENUMA: Present of money or provisions given to the proprietor by his nominee on appointment to an office.LEGUNGE: The dormitory. A priest’s cell.LENSUWA: A handkerchief.LEKAMA: A writer. A clerk, out of courtesy styled Mohottala.LEKAM PANGUWA: The tenement held by the Lekam pangu tenants. The panguwa was originally Maruwena, but in course of time, in most instances, it has become Paraveni. The Lekam tenant besides doing duty as writer to the proprietor of Ninda villages superintends his working parties and harvesting operations and appears before him at the annual presentations of the tenants, accompanies him on important journeys, attends on him and supplies him with medicines when sick, and occasionally guards the house in his absence. In temple villages where there is no resident Vidane, the Lekama does all the duties of that officer, besides keeping an account of the things received into and issued out of the Gabadawa, arranges and superintends all the services of the tenants, in which capacity it is that he is styled Mohottala.LIYADDA: The bed of a field. A terrace.LIYANABATA: Food given by a cultivator to tho Lekam on duty at a threshing floor.LIYANARALA: A Writer.LIYAWEL: Ornamental flower work in carvings or paintings generally found in Wihare and which it is the duty of the Sittaru (painters) to keep in order. The service is valuable and large and valuable pangu have consequently been allotted to this class. The cost of the pigments is borne by the temples.LUNUKAHAMIRIS: Salt, saffron, and chillies. The three principal ingredients which give flavour to a curry. Hence in enumerating the articles which make up a pehinduma or dankada, mention is always made of Lunukahamiris or Sarakku or Tunapahe, general terms for “curry-stuff”.MMADAPPULURALA: Title of an officer in the Nata Dewale who performs duties analogous to those of a Wattoru-rala such as sweeping out the Maligawa cleaning and tending its lamps, etc.MADDILIYA: A Tamil drum used in the Kataragama Dewale in the Badulla District.MADOL-TEL: Lamp-oil extracted from the nuts of the Madol.MADU-PIYALI: The nuts of the Madugaha, broken into pieces dried and converted into flour for food.MAGUL-BERE: The opening tune beaten on tom-toms at the regular hewisi (musical service) at the daily service and at festivals.MAHADANE: The midday meal of the priests before the sun passes the meridian.MAHA-NAYAKA-UNNANSE: The highest in order amongst the Buddhist priesthood. The Malwatte and Asgiriya establishments in Kandy have each a Mahanayake before whom the incumbents of the subordinate Wihara belonging to the respective padawiya (see or head monastery) have to appear annually with penumkat and ganpanduru consisting chiefly of rice.MAHA-PEREHERA OR RANDOLI-PEREHERA: The last five days of the Perehera (in July) when the insignia are taken in procession out of the precincts of a Dewalaya along the principal streets of the town.MAHA-SALAWA: The chief or great hall.MAHEKADA: The pingo of raw provisions, chiefly vegetables and lamp oil, given regularly once a month to a temple or chief by the tenants of the mul-pangu in a village, namely the Ganwasama, Durawasanaa, etc.MALIGAWA: Palace. The sanctuary of a Dewale where the insignia are kept. In Dewala only the officiating Kapurala can enter it. Even its repairs such as white washing, etc. are done by the Kapurala.MALU-DENA-PANGUWA: Lands held by the tenants generally of the Nilawasam class, whose duty it is to supply a temple with vegetables for curry for the multen service. A quantity sufficient to last a week or two is provided at one time, and this is continued all the year through. The vegetables supplied are of different sorts, consisting of garden and henaproduce and greens and herbs gathered from the jungle.MALU-KESELKEN: Green plantains for curries, as distinguished from ripe plantains.MALUPETMAN: The courtyard of a temple with its approaches.MALWATTIYA: A basket or tray of flowers. One of the duties of a tenant in mura at a temple is to supply a basket of flowers morning and evening for offering in front of the image of Buddha or in front of the shrine.MAKARA-TORANA: An ornamental arch over the portal of a Vihare formed of two fabulous monsters facing each other. These monsters are said to be emblems of the God of Love (Kama). They are a modern introduction borrowed from modern Hinduism.MAKUL: Clay used in whitewashing.MALABANDINA-RAJAKARIYA: The term in use in the Matale District for the services of putting up the pole for the Perehera, so called from flowers being tied to the pole when it is set up.MALASUNGE: A small detached building at a Vihare to offer flowers in. These buildings are also found attached to private houses, where they serve the purpose of a private chapel.MANDAPPAYA:Coveredcourt or verandah.MANGALA-ASTAKAYA OR MAGUL-KAVI: Invocation in eight stanzas recited at Dewale as a thanks giving song.MANGALYAYA: A festival, a wedding. The four principal festivals are the Awurudu (old year) the Nanumura (new year), the Katti (feast of lights) in Il (November) and the Alutsal (harvest home) in Duruta (January). Some reckon the old and new year festivals as one, and number the Perehera in Ehala (July) amongst the festivals. In Ninda villages it is at one of the festivals, generally the old or new year, that the tenants appear with presents before the proprietor and attend to the ordinary repairs of his Wala, awwa. In temple villages they likewise present their penuma, repair and clean the buildings, courts-compounds and paths, put up decorations, join in the processions, and build temporary sheds for lights and for giving accommodation to worshippers on these occasions. They pay their Ganpandura, have land disputes etc. settled and the annual officers appointed. Tenants unable to attend by reason of distance or other causes make a payment in lieu called Gamanmurakasi.MANNAYA: Kitchen knife. Knife commonly used in tapping Kitul.MASSA: An ancient Kandyan coin equal to two groats or eight pence. Massa is used in singular only; when more than one is spoken of “Ridi” is used.MEDERI OR MENERI: A small species of paddy grown on hen. Panic grass (Clough).MEDINDINA MASE: The twelfth month of the Sinhalese year (March-April.)MEKARAL: A long kind of bean.METIPAN: Clay lamps supplied by the potter for the Katti-Mangalyaya.METIPANDAMA: A bowl, made of clay to hold rags and oil, used as a torch.MINUMWI: Remuneration given to the Mananawasam tenants for measuring paddy. The rate is fixed by custom in each village but varies considerably throughout the country.MINUMWASAMA OR PANGUWA: The office of a Mananna or the holding held by the Manana people; their primary service as their name denotes is measuring out paddy given to be pounded as well as the paddy brought in from the fields and rice brought in after being pounded, but as the office has come to be held by low caste people and by Vellala of low degree the service has becomeanalogousto those of the Uliyakkara-Wasam class such as putting up privies, mudding walls, carrying palanquins, baggage Penumkat and Adukkukat and serving as torch bearers at festivals. The Mananna is as much the Vidane’s messenger as the Attapattu Appu is the messenger of the proprietor. He together with the Lekama keeps watch at the threshing floor, takes care of the buffaloes brought for ploughing and threshing and assists the Vidane, Lekama, and Kankanama in the collection of the dues such as, Ganpandura etc.MIPENI: Honey. It is given as a sort of forest dues by tenants of villages in the wild districts.MIRIS: Chillies given as a rent or proprietor’s ground share of hena land cultivated with it.MOHOTTALA: The same as Lekama q. v.MOLPILLA: The iron rim of a pestle or paddy pounder.MUDUHIRUWA OR MUDUWA: A ring. It is the penuma given by silver-smiths and gold-smiths.MUKKALA: Three-fourths. A Tamil word used by certain tenants in the Seven Korala for three-fourths of the service of a full Panguwa.MULTEN OR MURUTEN: Food offered to a Deviyo in a Dewale by a Kapurala daily, or on Kenmura days. The Muttettu fields of the Dewalaya supply the rice for it, and the tenants of the Malumura-panguwa the vegetables. It is cooked in the temple, mulutenge or kitchen, sometimes as often as three times a day. It is carried from the kitchen with great ceremony on a Kada by the proper Kattiyanaralas. All thus engaged in cooking, carrying and offering it should be of the Kapu family, by whom it is afterwards eaten.MULTEN-MEWEDAMAWIMA: The carrying of the Multen Kada from the Multenge (kitchen) to the sanctuary. The term is in use in the Badulla District.MUN: A sort of pea forming one of the chief products of a hena, and largely used as a curry.MURA-AMURE: An ordinary turn and an extraordinary turn of service. A term applied to a holding which, in addition to its proper or ordinary turn of service, has to perform some extra service on account of additional land attached to the mulpanguwa. The term is used in Kurunegala District.MURA-AWUDAYA: A lance. The weapon in the hands of the Hewawasam or Dunukara tenant on guard.MURA-AWUDA-RAJAKARIYA: The service of a guard holding a lance.MURAGEYA: Guard-room.MURAYA: A general term for the turn of any service. The Muraya is of different lengths, 7, 10, or 15 days being the common periods of each mura. In some mura the tenant receives food, in the others not.MUSNA: Broom; brush.MUTTEHE-PENUMA: presents of sweetmeats or raw provisions given by tenants of some villages in the Sabaragamuwa District after the harvesting of a middle crop between the ordinary Yala and Maha crops, known as the Muttes harvest.MUTTETTUWA: A field belonging to the proprietor, whether a chief or temple, and cultivated on his account jointly by tenants of every description. The proprietor usually finds the seed-paddy, and bears all costs of agricultural implements, and sometimes gives the buffaloes; the service of the tenants is reckoned not by days, but by the number of the different agricultural operations to which they have to contribute labour, and they are accordingly spoken of as “Wedapaha” and “Weda-hata,” which are—1, puran ketuma or puran-hiya (first digging or first ploughing);2, dekutuma or binnegunhiya (the second digging or ploughing); 3, wepuruma (sowing including the smoothing of the beds); 4, goyan-kepuma (reaping including stacking);and 5, goyan-medima (threshing including storing). These admit of sub-divisions. Hence the number of agricultural operations differ in different districts. All the tenants take a part in the cultivation, and are generally fed by the proprietor or by the Ganwasam tenants on his behalf. The sowing of the seed-paddy is the work of the Gammahe as requiring greater care, and irrigation that of the Mananna, unless special arrangements are made for it with a Diyagoyya who is allowed in payment, a portion of the field to cultivate free of ground-rent, or the crop of a cultivated portion. The Muttettu straw furnishes thatch for buildings, the tying and removing of which is also a service rendered by the tenants. The services of the different classes of the tenantry on an estate are centred in its Muttettu field. Hence the passing of the Muttettuwa from the family of the landlord into the hands of strangers is invariably followed by the tenants resisting their customary services in respect of the Muttettu. They have generally succeeded in such resistance. See first Report of the Service Tenure Commission P. 9. “In only a few cases have estates been sold away from the families of the local chiefs, and in these cases with the almost invariable result of the loss of all claim to service by disuse, the Kandyan tenant being peculiarly sensitive as to the social status of his Lord. A few years ago one of the leading Advocates in Kandy acquired three estates, and after several years’ litigation, he was compelled to get the original proprietor to take back the largest of the three, and the claim to services from the other two had to beabandoned. On the original proprietor resuming procession, the tenants returned to their allegiance.”MUTTIYA:The same as heliya (q.v.)MUTU-KUDE: Umbrella of State, made of rich cloth, and carried in procession by one of the higher tenants over the insignia of the Deviyo, or over the Karanduwa of the Maligawa which is borne on an elephant.NNAMBIRALA OR NAMBURALA: A headman corresponding to an overseer. It is a term in use in Moorish villages in the Kurunegala District.NANAGEYA: A bath-house. On the visit of the proprietor or some other person of rank, the nanage and atuge (privy) are put up at the lodging prepared for him by a tenant of the Uliyam or Nila panguwa, or by the mananna of the village.NANU: Composition generally made of lime juice, and other acids for cleansing the hair. In temples it is made of different fragrant ingredients the chief of which is powdered sandal-wood.NANUMURA-MANGALYAYA: The festival immediately following the Sinhalese new year on which purification with nanu is performed (see above).NATA-DEWALE: The temple of Nata Daviyo, who is said to be now in the Divyalokaya, but is destined when born on earth to be the Buddha of the next kalpa under the name Mayitri Buddha.NATANA-PANGUWA: It is one and the same with the Geekiyana-panguwa q. v. The service of this section of the Geekiyana-panguwa is the Digge-netima by females on the nights of the Kenmura days and of festivals. They likewise perform the Alattibema and dance during the whole night of the last day of the Perehera and one of their number accompanies the Randoli procession. Dancing taught by the matron of the class, called Alatti-amma or Manikkamahage. This panguwa is also called the Malwara-panguwa. One of favourite dances of the Alatti women is “Kalagedinetima” (dancing with new pots) the pot used at which becomes the dancer’s perquisite.NAVAN-MASE: The eleventh month of the Sinhalese year (February-March.)NAYYANDI-NETIMA: The dance of the Yakdesso (devil-dancers) during Perehera in Dewale.NAYAKE-UNNANSE: Chief priest.NELIYA: A seer measure.NELLI: One of the three noted myrobalans (Clough).NELUNWI: Paddy given as hire for weeding and transplanting in a field.NEMBILIYA: A vessel used in cleansing rice in water previous to being boiled. It is of the size and shape of a large “appallaya” but the inside instead of being smooth is grooved, or has a dented surface to detain sand and dirt.NETTARA-PINKAMA: The festival on the occasion of painting-in the eyes of a figure of Buddha in a Vihare. The offerings received daring the ceremony are given to the artificers or painters as their hire (see Barapen.)NETTIPALE: A penthouse, or slanting roof from a wall or rock.NETTIMALE: The ornamental head dress of an elephant in processions.NIKINIMASE: The fifth month of the Sinhalese year (August-September).NILAKARAYA: A tenant liable to service, more particularly the term is applied to tenants doing menial service.NILAWASAMA: The tenement held by the Nilawasam tenants. The services, as those of the Uliyakwasam embrace all domestic and outdoor work of various and arduous kinds some of which, as those already enumerated under the Minumwasama, are the supplying of fuel and water to the kitchen and bath, the pounding of paddy, the extracting of oil, the mudding of walls and floors, the dragging of timber and other building materials, the preparation of clay and the supplying of firewood for the brick and tile kiln, blowing the bellows for the smith and supplying him with charcoal for the forge, the breaking of lime stones, the cutting of banks and ditches, putting up fences, clearing gardens, sweeping out courtyards and compounds, joining in all agricultural operations on gardens, fields, and hen, removing the crops, tying straw and assisting in thatching, the carrying of palanquins and baggage on journeys, conveying to the proprietor the penumkat, adukkukat, pehindumkat, mahekat, wasdankat, etc., supplied by the other tenants, joining in the preparations for festivals, carrying pandam in processions, and serving at the proprietor’s on occasions, of importance such as weddings, funerals, arrival of distinguished visitors, and at Yak and Bali ceremonies. Nilawasam tenants for the most part, are of a low caste or belong to the lower classes of the Vellala caste.Hence their yearly penuma to the proprietor, instead of being a kada of sweetmeats consists of vegetables and a contribution of raw or uncooked articles of food. Besides services as above, rendered to the proprietor, the Nilawasam tenants work for the proprietor’s Vidane, and for the Ganwasama, a few days in fields and hen and carry their baggage on journeys.NILA-PANDAMA OR KILA-PANDAMA:The same as Kalapandama. q. v.NINDAGAMA: A village or lands in a village in exclusive possession of the proprietor. Special grants from kings are under sannas.NIYANDA: A plant, the fibres of which are used in making cords, strings for curtains and hangings and carpets or mats.NIYAKOLA:The leaves of a shrub used for chewing with betel.NULMALKETE: A ball or skein of thread.OOTU: 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.PPADALAMA: 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,seeatpandama.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 bringinginprocession 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 goldgoblet) 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 Pereherais 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 readingofBana.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” (militaryposts). 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.RRADA-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 aDewaleand 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.) Hisprerequisitesvary 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 toall theclothes 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.SSADANGUWE-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.
LLAHA: The same as Kuruniya.LANSA-MURE: The turn of service of the Hewawasam tenants; it is now taken also by the Atapattu class.LATDEKUMA OR LEBICHCHAPENUMA: Present of money or provisions given to the proprietor by his nominee on appointment to an office.LEGUNGE: The dormitory. A priest’s cell.LENSUWA: A handkerchief.LEKAMA: A writer. A clerk, out of courtesy styled Mohottala.LEKAM PANGUWA: The tenement held by the Lekam pangu tenants. The panguwa was originally Maruwena, but in course of time, in most instances, it has become Paraveni. The Lekam tenant besides doing duty as writer to the proprietor of Ninda villages superintends his working parties and harvesting operations and appears before him at the annual presentations of the tenants, accompanies him on important journeys, attends on him and supplies him with medicines when sick, and occasionally guards the house in his absence. In temple villages where there is no resident Vidane, the Lekama does all the duties of that officer, besides keeping an account of the things received into and issued out of the Gabadawa, arranges and superintends all the services of the tenants, in which capacity it is that he is styled Mohottala.LIYADDA: The bed of a field. A terrace.LIYANABATA: Food given by a cultivator to tho Lekam on duty at a threshing floor.LIYANARALA: A Writer.LIYAWEL: Ornamental flower work in carvings or paintings generally found in Wihare and which it is the duty of the Sittaru (painters) to keep in order. The service is valuable and large and valuable pangu have consequently been allotted to this class. The cost of the pigments is borne by the temples.LUNUKAHAMIRIS: Salt, saffron, and chillies. The three principal ingredients which give flavour to a curry. Hence in enumerating the articles which make up a pehinduma or dankada, mention is always made of Lunukahamiris or Sarakku or Tunapahe, general terms for “curry-stuff”.MMADAPPULURALA: Title of an officer in the Nata Dewale who performs duties analogous to those of a Wattoru-rala such as sweeping out the Maligawa cleaning and tending its lamps, etc.MADDILIYA: A Tamil drum used in the Kataragama Dewale in the Badulla District.MADOL-TEL: Lamp-oil extracted from the nuts of the Madol.MADU-PIYALI: The nuts of the Madugaha, broken into pieces dried and converted into flour for food.MAGUL-BERE: The opening tune beaten on tom-toms at the regular hewisi (musical service) at the daily service and at festivals.MAHADANE: The midday meal of the priests before the sun passes the meridian.MAHA-NAYAKA-UNNANSE: The highest in order amongst the Buddhist priesthood. The Malwatte and Asgiriya establishments in Kandy have each a Mahanayake before whom the incumbents of the subordinate Wihara belonging to the respective padawiya (see or head monastery) have to appear annually with penumkat and ganpanduru consisting chiefly of rice.MAHA-PEREHERA OR RANDOLI-PEREHERA: The last five days of the Perehera (in July) when the insignia are taken in procession out of the precincts of a Dewalaya along the principal streets of the town.MAHA-SALAWA: The chief or great hall.MAHEKADA: The pingo of raw provisions, chiefly vegetables and lamp oil, given regularly once a month to a temple or chief by the tenants of the mul-pangu in a village, namely the Ganwasama, Durawasanaa, etc.MALIGAWA: Palace. The sanctuary of a Dewale where the insignia are kept. In Dewala only the officiating Kapurala can enter it. Even its repairs such as white washing, etc. are done by the Kapurala.MALU-DENA-PANGUWA: Lands held by the tenants generally of the Nilawasam class, whose duty it is to supply a temple with vegetables for curry for the multen service. A quantity sufficient to last a week or two is provided at one time, and this is continued all the year through. The vegetables supplied are of different sorts, consisting of garden and henaproduce and greens and herbs gathered from the jungle.MALU-KESELKEN: Green plantains for curries, as distinguished from ripe plantains.MALUPETMAN: The courtyard of a temple with its approaches.MALWATTIYA: A basket or tray of flowers. One of the duties of a tenant in mura at a temple is to supply a basket of flowers morning and evening for offering in front of the image of Buddha or in front of the shrine.MAKARA-TORANA: An ornamental arch over the portal of a Vihare formed of two fabulous monsters facing each other. These monsters are said to be emblems of the God of Love (Kama). They are a modern introduction borrowed from modern Hinduism.MAKUL: Clay used in whitewashing.MALABANDINA-RAJAKARIYA: The term in use in the Matale District for the services of putting up the pole for the Perehera, so called from flowers being tied to the pole when it is set up.MALASUNGE: A small detached building at a Vihare to offer flowers in. These buildings are also found attached to private houses, where they serve the purpose of a private chapel.MANDAPPAYA:Coveredcourt or verandah.MANGALA-ASTAKAYA OR MAGUL-KAVI: Invocation in eight stanzas recited at Dewale as a thanks giving song.MANGALYAYA: A festival, a wedding. The four principal festivals are the Awurudu (old year) the Nanumura (new year), the Katti (feast of lights) in Il (November) and the Alutsal (harvest home) in Duruta (January). Some reckon the old and new year festivals as one, and number the Perehera in Ehala (July) amongst the festivals. In Ninda villages it is at one of the festivals, generally the old or new year, that the tenants appear with presents before the proprietor and attend to the ordinary repairs of his Wala, awwa. In temple villages they likewise present their penuma, repair and clean the buildings, courts-compounds and paths, put up decorations, join in the processions, and build temporary sheds for lights and for giving accommodation to worshippers on these occasions. They pay their Ganpandura, have land disputes etc. settled and the annual officers appointed. Tenants unable to attend by reason of distance or other causes make a payment in lieu called Gamanmurakasi.MANNAYA: Kitchen knife. Knife commonly used in tapping Kitul.MASSA: An ancient Kandyan coin equal to two groats or eight pence. Massa is used in singular only; when more than one is spoken of “Ridi” is used.MEDERI OR MENERI: A small species of paddy grown on hen. Panic grass (Clough).MEDINDINA MASE: The twelfth month of the Sinhalese year (March-April.)MEKARAL: A long kind of bean.METIPAN: Clay lamps supplied by the potter for the Katti-Mangalyaya.METIPANDAMA: A bowl, made of clay to hold rags and oil, used as a torch.MINUMWI: Remuneration given to the Mananawasam tenants for measuring paddy. The rate is fixed by custom in each village but varies considerably throughout the country.MINUMWASAMA OR PANGUWA: The office of a Mananna or the holding held by the Manana people; their primary service as their name denotes is measuring out paddy given to be pounded as well as the paddy brought in from the fields and rice brought in after being pounded, but as the office has come to be held by low caste people and by Vellala of low degree the service has becomeanalogousto those of the Uliyakkara-Wasam class such as putting up privies, mudding walls, carrying palanquins, baggage Penumkat and Adukkukat and serving as torch bearers at festivals. The Mananna is as much the Vidane’s messenger as the Attapattu Appu is the messenger of the proprietor. He together with the Lekama keeps watch at the threshing floor, takes care of the buffaloes brought for ploughing and threshing and assists the Vidane, Lekama, and Kankanama in the collection of the dues such as, Ganpandura etc.MIPENI: Honey. It is given as a sort of forest dues by tenants of villages in the wild districts.MIRIS: Chillies given as a rent or proprietor’s ground share of hena land cultivated with it.MOHOTTALA: The same as Lekama q. v.MOLPILLA: The iron rim of a pestle or paddy pounder.MUDUHIRUWA OR MUDUWA: A ring. It is the penuma given by silver-smiths and gold-smiths.MUKKALA: Three-fourths. A Tamil word used by certain tenants in the Seven Korala for three-fourths of the service of a full Panguwa.MULTEN OR MURUTEN: Food offered to a Deviyo in a Dewale by a Kapurala daily, or on Kenmura days. The Muttettu fields of the Dewalaya supply the rice for it, and the tenants of the Malumura-panguwa the vegetables. It is cooked in the temple, mulutenge or kitchen, sometimes as often as three times a day. It is carried from the kitchen with great ceremony on a Kada by the proper Kattiyanaralas. All thus engaged in cooking, carrying and offering it should be of the Kapu family, by whom it is afterwards eaten.MULTEN-MEWEDAMAWIMA: The carrying of the Multen Kada from the Multenge (kitchen) to the sanctuary. The term is in use in the Badulla District.MUN: A sort of pea forming one of the chief products of a hena, and largely used as a curry.MURA-AMURE: An ordinary turn and an extraordinary turn of service. A term applied to a holding which, in addition to its proper or ordinary turn of service, has to perform some extra service on account of additional land attached to the mulpanguwa. The term is used in Kurunegala District.MURA-AWUDAYA: A lance. The weapon in the hands of the Hewawasam or Dunukara tenant on guard.MURA-AWUDA-RAJAKARIYA: The service of a guard holding a lance.MURAGEYA: Guard-room.MURAYA: A general term for the turn of any service. The Muraya is of different lengths, 7, 10, or 15 days being the common periods of each mura. In some mura the tenant receives food, in the others not.MUSNA: Broom; brush.MUTTEHE-PENUMA: presents of sweetmeats or raw provisions given by tenants of some villages in the Sabaragamuwa District after the harvesting of a middle crop between the ordinary Yala and Maha crops, known as the Muttes harvest.MUTTETTUWA: A field belonging to the proprietor, whether a chief or temple, and cultivated on his account jointly by tenants of every description. The proprietor usually finds the seed-paddy, and bears all costs of agricultural implements, and sometimes gives the buffaloes; the service of the tenants is reckoned not by days, but by the number of the different agricultural operations to which they have to contribute labour, and they are accordingly spoken of as “Wedapaha” and “Weda-hata,” which are—1, puran ketuma or puran-hiya (first digging or first ploughing);2, dekutuma or binnegunhiya (the second digging or ploughing); 3, wepuruma (sowing including the smoothing of the beds); 4, goyan-kepuma (reaping including stacking);and 5, goyan-medima (threshing including storing). These admit of sub-divisions. Hence the number of agricultural operations differ in different districts. All the tenants take a part in the cultivation, and are generally fed by the proprietor or by the Ganwasam tenants on his behalf. The sowing of the seed-paddy is the work of the Gammahe as requiring greater care, and irrigation that of the Mananna, unless special arrangements are made for it with a Diyagoyya who is allowed in payment, a portion of the field to cultivate free of ground-rent, or the crop of a cultivated portion. The Muttettu straw furnishes thatch for buildings, the tying and removing of which is also a service rendered by the tenants. The services of the different classes of the tenantry on an estate are centred in its Muttettu field. Hence the passing of the Muttettuwa from the family of the landlord into the hands of strangers is invariably followed by the tenants resisting their customary services in respect of the Muttettu. They have generally succeeded in such resistance. See first Report of the Service Tenure Commission P. 9. “In only a few cases have estates been sold away from the families of the local chiefs, and in these cases with the almost invariable result of the loss of all claim to service by disuse, the Kandyan tenant being peculiarly sensitive as to the social status of his Lord. A few years ago one of the leading Advocates in Kandy acquired three estates, and after several years’ litigation, he was compelled to get the original proprietor to take back the largest of the three, and the claim to services from the other two had to beabandoned. On the original proprietor resuming procession, the tenants returned to their allegiance.”MUTTIYA:The same as heliya (q.v.)MUTU-KUDE: Umbrella of State, made of rich cloth, and carried in procession by one of the higher tenants over the insignia of the Deviyo, or over the Karanduwa of the Maligawa which is borne on an elephant.NNAMBIRALA OR NAMBURALA: A headman corresponding to an overseer. It is a term in use in Moorish villages in the Kurunegala District.NANAGEYA: A bath-house. On the visit of the proprietor or some other person of rank, the nanage and atuge (privy) are put up at the lodging prepared for him by a tenant of the Uliyam or Nila panguwa, or by the mananna of the village.NANU: Composition generally made of lime juice, and other acids for cleansing the hair. In temples it is made of different fragrant ingredients the chief of which is powdered sandal-wood.NANUMURA-MANGALYAYA: The festival immediately following the Sinhalese new year on which purification with nanu is performed (see above).NATA-DEWALE: The temple of Nata Daviyo, who is said to be now in the Divyalokaya, but is destined when born on earth to be the Buddha of the next kalpa under the name Mayitri Buddha.NATANA-PANGUWA: It is one and the same with the Geekiyana-panguwa q. v. The service of this section of the Geekiyana-panguwa is the Digge-netima by females on the nights of the Kenmura days and of festivals. They likewise perform the Alattibema and dance during the whole night of the last day of the Perehera and one of their number accompanies the Randoli procession. Dancing taught by the matron of the class, called Alatti-amma or Manikkamahage. This panguwa is also called the Malwara-panguwa. One of favourite dances of the Alatti women is “Kalagedinetima” (dancing with new pots) the pot used at which becomes the dancer’s perquisite.NAVAN-MASE: The eleventh month of the Sinhalese year (February-March.)NAYYANDI-NETIMA: The dance of the Yakdesso (devil-dancers) during Perehera in Dewale.NAYAKE-UNNANSE: Chief priest.NELIYA: A seer measure.NELLI: One of the three noted myrobalans (Clough).NELUNWI: Paddy given as hire for weeding and transplanting in a field.NEMBILIYA: A vessel used in cleansing rice in water previous to being boiled. It is of the size and shape of a large “appallaya” but the inside instead of being smooth is grooved, or has a dented surface to detain sand and dirt.NETTARA-PINKAMA: The festival on the occasion of painting-in the eyes of a figure of Buddha in a Vihare. The offerings received daring the ceremony are given to the artificers or painters as their hire (see Barapen.)NETTIPALE: A penthouse, or slanting roof from a wall or rock.NETTIMALE: The ornamental head dress of an elephant in processions.NIKINIMASE: The fifth month of the Sinhalese year (August-September).NILAKARAYA: A tenant liable to service, more particularly the term is applied to tenants doing menial service.NILAWASAMA: The tenement held by the Nilawasam tenants. The services, as those of the Uliyakwasam embrace all domestic and outdoor work of various and arduous kinds some of which, as those already enumerated under the Minumwasama, are the supplying of fuel and water to the kitchen and bath, the pounding of paddy, the extracting of oil, the mudding of walls and floors, the dragging of timber and other building materials, the preparation of clay and the supplying of firewood for the brick and tile kiln, blowing the bellows for the smith and supplying him with charcoal for the forge, the breaking of lime stones, the cutting of banks and ditches, putting up fences, clearing gardens, sweeping out courtyards and compounds, joining in all agricultural operations on gardens, fields, and hen, removing the crops, tying straw and assisting in thatching, the carrying of palanquins and baggage on journeys, conveying to the proprietor the penumkat, adukkukat, pehindumkat, mahekat, wasdankat, etc., supplied by the other tenants, joining in the preparations for festivals, carrying pandam in processions, and serving at the proprietor’s on occasions, of importance such as weddings, funerals, arrival of distinguished visitors, and at Yak and Bali ceremonies. Nilawasam tenants for the most part, are of a low caste or belong to the lower classes of the Vellala caste.Hence their yearly penuma to the proprietor, instead of being a kada of sweetmeats consists of vegetables and a contribution of raw or uncooked articles of food. Besides services as above, rendered to the proprietor, the Nilawasam tenants work for the proprietor’s Vidane, and for the Ganwasama, a few days in fields and hen and carry their baggage on journeys.NILA-PANDAMA OR KILA-PANDAMA:The same as Kalapandama. q. v.NINDAGAMA: A village or lands in a village in exclusive possession of the proprietor. Special grants from kings are under sannas.NIYANDA: A plant, the fibres of which are used in making cords, strings for curtains and hangings and carpets or mats.NIYAKOLA:The leaves of a shrub used for chewing with betel.NULMALKETE: A ball or skein of thread.OOTU: 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.PPADALAMA: 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,seeatpandama.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 bringinginprocession 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 goldgoblet) 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 Pereherais 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 readingofBana.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” (militaryposts). 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.RRADA-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 aDewaleand 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.) Hisprerequisitesvary 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 toall theclothes 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.SSADANGUWE-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.
LLAHA: The same as Kuruniya.LANSA-MURE: The turn of service of the Hewawasam tenants; it is now taken also by the Atapattu class.LATDEKUMA OR LEBICHCHAPENUMA: Present of money or provisions given to the proprietor by his nominee on appointment to an office.LEGUNGE: The dormitory. A priest’s cell.LENSUWA: A handkerchief.LEKAMA: A writer. A clerk, out of courtesy styled Mohottala.LEKAM PANGUWA: The tenement held by the Lekam pangu tenants. The panguwa was originally Maruwena, but in course of time, in most instances, it has become Paraveni. The Lekam tenant besides doing duty as writer to the proprietor of Ninda villages superintends his working parties and harvesting operations and appears before him at the annual presentations of the tenants, accompanies him on important journeys, attends on him and supplies him with medicines when sick, and occasionally guards the house in his absence. In temple villages where there is no resident Vidane, the Lekama does all the duties of that officer, besides keeping an account of the things received into and issued out of the Gabadawa, arranges and superintends all the services of the tenants, in which capacity it is that he is styled Mohottala.LIYADDA: The bed of a field. A terrace.LIYANABATA: Food given by a cultivator to tho Lekam on duty at a threshing floor.LIYANARALA: A Writer.LIYAWEL: Ornamental flower work in carvings or paintings generally found in Wihare and which it is the duty of the Sittaru (painters) to keep in order. The service is valuable and large and valuable pangu have consequently been allotted to this class. The cost of the pigments is borne by the temples.LUNUKAHAMIRIS: Salt, saffron, and chillies. The three principal ingredients which give flavour to a curry. Hence in enumerating the articles which make up a pehinduma or dankada, mention is always made of Lunukahamiris or Sarakku or Tunapahe, general terms for “curry-stuff”.MMADAPPULURALA: Title of an officer in the Nata Dewale who performs duties analogous to those of a Wattoru-rala such as sweeping out the Maligawa cleaning and tending its lamps, etc.MADDILIYA: A Tamil drum used in the Kataragama Dewale in the Badulla District.MADOL-TEL: Lamp-oil extracted from the nuts of the Madol.MADU-PIYALI: The nuts of the Madugaha, broken into pieces dried and converted into flour for food.MAGUL-BERE: The opening tune beaten on tom-toms at the regular hewisi (musical service) at the daily service and at festivals.MAHADANE: The midday meal of the priests before the sun passes the meridian.MAHA-NAYAKA-UNNANSE: The highest in order amongst the Buddhist priesthood. The Malwatte and Asgiriya establishments in Kandy have each a Mahanayake before whom the incumbents of the subordinate Wihara belonging to the respective padawiya (see or head monastery) have to appear annually with penumkat and ganpanduru consisting chiefly of rice.MAHA-PEREHERA OR RANDOLI-PEREHERA: The last five days of the Perehera (in July) when the insignia are taken in procession out of the precincts of a Dewalaya along the principal streets of the town.MAHA-SALAWA: The chief or great hall.MAHEKADA: The pingo of raw provisions, chiefly vegetables and lamp oil, given regularly once a month to a temple or chief by the tenants of the mul-pangu in a village, namely the Ganwasama, Durawasanaa, etc.MALIGAWA: Palace. The sanctuary of a Dewale where the insignia are kept. In Dewala only the officiating Kapurala can enter it. Even its repairs such as white washing, etc. are done by the Kapurala.MALU-DENA-PANGUWA: Lands held by the tenants generally of the Nilawasam class, whose duty it is to supply a temple with vegetables for curry for the multen service. A quantity sufficient to last a week or two is provided at one time, and this is continued all the year through. The vegetables supplied are of different sorts, consisting of garden and henaproduce and greens and herbs gathered from the jungle.MALU-KESELKEN: Green plantains for curries, as distinguished from ripe plantains.MALUPETMAN: The courtyard of a temple with its approaches.MALWATTIYA: A basket or tray of flowers. One of the duties of a tenant in mura at a temple is to supply a basket of flowers morning and evening for offering in front of the image of Buddha or in front of the shrine.MAKARA-TORANA: An ornamental arch over the portal of a Vihare formed of two fabulous monsters facing each other. These monsters are said to be emblems of the God of Love (Kama). They are a modern introduction borrowed from modern Hinduism.MAKUL: Clay used in whitewashing.MALABANDINA-RAJAKARIYA: The term in use in the Matale District for the services of putting up the pole for the Perehera, so called from flowers being tied to the pole when it is set up.MALASUNGE: A small detached building at a Vihare to offer flowers in. These buildings are also found attached to private houses, where they serve the purpose of a private chapel.MANDAPPAYA:Coveredcourt or verandah.MANGALA-ASTAKAYA OR MAGUL-KAVI: Invocation in eight stanzas recited at Dewale as a thanks giving song.MANGALYAYA: A festival, a wedding. The four principal festivals are the Awurudu (old year) the Nanumura (new year), the Katti (feast of lights) in Il (November) and the Alutsal (harvest home) in Duruta (January). Some reckon the old and new year festivals as one, and number the Perehera in Ehala (July) amongst the festivals. In Ninda villages it is at one of the festivals, generally the old or new year, that the tenants appear with presents before the proprietor and attend to the ordinary repairs of his Wala, awwa. In temple villages they likewise present their penuma, repair and clean the buildings, courts-compounds and paths, put up decorations, join in the processions, and build temporary sheds for lights and for giving accommodation to worshippers on these occasions. They pay their Ganpandura, have land disputes etc. settled and the annual officers appointed. Tenants unable to attend by reason of distance or other causes make a payment in lieu called Gamanmurakasi.MANNAYA: Kitchen knife. Knife commonly used in tapping Kitul.MASSA: An ancient Kandyan coin equal to two groats or eight pence. Massa is used in singular only; when more than one is spoken of “Ridi” is used.MEDERI OR MENERI: A small species of paddy grown on hen. Panic grass (Clough).MEDINDINA MASE: The twelfth month of the Sinhalese year (March-April.)MEKARAL: A long kind of bean.METIPAN: Clay lamps supplied by the potter for the Katti-Mangalyaya.METIPANDAMA: A bowl, made of clay to hold rags and oil, used as a torch.MINUMWI: Remuneration given to the Mananawasam tenants for measuring paddy. The rate is fixed by custom in each village but varies considerably throughout the country.MINUMWASAMA OR PANGUWA: The office of a Mananna or the holding held by the Manana people; their primary service as their name denotes is measuring out paddy given to be pounded as well as the paddy brought in from the fields and rice brought in after being pounded, but as the office has come to be held by low caste people and by Vellala of low degree the service has becomeanalogousto those of the Uliyakkara-Wasam class such as putting up privies, mudding walls, carrying palanquins, baggage Penumkat and Adukkukat and serving as torch bearers at festivals. The Mananna is as much the Vidane’s messenger as the Attapattu Appu is the messenger of the proprietor. He together with the Lekama keeps watch at the threshing floor, takes care of the buffaloes brought for ploughing and threshing and assists the Vidane, Lekama, and Kankanama in the collection of the dues such as, Ganpandura etc.MIPENI: Honey. It is given as a sort of forest dues by tenants of villages in the wild districts.MIRIS: Chillies given as a rent or proprietor’s ground share of hena land cultivated with it.MOHOTTALA: The same as Lekama q. v.MOLPILLA: The iron rim of a pestle or paddy pounder.MUDUHIRUWA OR MUDUWA: A ring. It is the penuma given by silver-smiths and gold-smiths.MUKKALA: Three-fourths. A Tamil word used by certain tenants in the Seven Korala for three-fourths of the service of a full Panguwa.MULTEN OR MURUTEN: Food offered to a Deviyo in a Dewale by a Kapurala daily, or on Kenmura days. The Muttettu fields of the Dewalaya supply the rice for it, and the tenants of the Malumura-panguwa the vegetables. It is cooked in the temple, mulutenge or kitchen, sometimes as often as three times a day. It is carried from the kitchen with great ceremony on a Kada by the proper Kattiyanaralas. All thus engaged in cooking, carrying and offering it should be of the Kapu family, by whom it is afterwards eaten.MULTEN-MEWEDAMAWIMA: The carrying of the Multen Kada from the Multenge (kitchen) to the sanctuary. The term is in use in the Badulla District.MUN: A sort of pea forming one of the chief products of a hena, and largely used as a curry.MURA-AMURE: An ordinary turn and an extraordinary turn of service. A term applied to a holding which, in addition to its proper or ordinary turn of service, has to perform some extra service on account of additional land attached to the mulpanguwa. The term is used in Kurunegala District.MURA-AWUDAYA: A lance. The weapon in the hands of the Hewawasam or Dunukara tenant on guard.MURA-AWUDA-RAJAKARIYA: The service of a guard holding a lance.MURAGEYA: Guard-room.MURAYA: A general term for the turn of any service. The Muraya is of different lengths, 7, 10, or 15 days being the common periods of each mura. In some mura the tenant receives food, in the others not.MUSNA: Broom; brush.MUTTEHE-PENUMA: presents of sweetmeats or raw provisions given by tenants of some villages in the Sabaragamuwa District after the harvesting of a middle crop between the ordinary Yala and Maha crops, known as the Muttes harvest.MUTTETTUWA: A field belonging to the proprietor, whether a chief or temple, and cultivated on his account jointly by tenants of every description. The proprietor usually finds the seed-paddy, and bears all costs of agricultural implements, and sometimes gives the buffaloes; the service of the tenants is reckoned not by days, but by the number of the different agricultural operations to which they have to contribute labour, and they are accordingly spoken of as “Wedapaha” and “Weda-hata,” which are—1, puran ketuma or puran-hiya (first digging or first ploughing);2, dekutuma or binnegunhiya (the second digging or ploughing); 3, wepuruma (sowing including the smoothing of the beds); 4, goyan-kepuma (reaping including stacking);and 5, goyan-medima (threshing including storing). These admit of sub-divisions. Hence the number of agricultural operations differ in different districts. All the tenants take a part in the cultivation, and are generally fed by the proprietor or by the Ganwasam tenants on his behalf. The sowing of the seed-paddy is the work of the Gammahe as requiring greater care, and irrigation that of the Mananna, unless special arrangements are made for it with a Diyagoyya who is allowed in payment, a portion of the field to cultivate free of ground-rent, or the crop of a cultivated portion. The Muttettu straw furnishes thatch for buildings, the tying and removing of which is also a service rendered by the tenants. The services of the different classes of the tenantry on an estate are centred in its Muttettu field. Hence the passing of the Muttettuwa from the family of the landlord into the hands of strangers is invariably followed by the tenants resisting their customary services in respect of the Muttettu. They have generally succeeded in such resistance. See first Report of the Service Tenure Commission P. 9. “In only a few cases have estates been sold away from the families of the local chiefs, and in these cases with the almost invariable result of the loss of all claim to service by disuse, the Kandyan tenant being peculiarly sensitive as to the social status of his Lord. A few years ago one of the leading Advocates in Kandy acquired three estates, and after several years’ litigation, he was compelled to get the original proprietor to take back the largest of the three, and the claim to services from the other two had to beabandoned. On the original proprietor resuming procession, the tenants returned to their allegiance.”MUTTIYA:The same as heliya (q.v.)MUTU-KUDE: Umbrella of State, made of rich cloth, and carried in procession by one of the higher tenants over the insignia of the Deviyo, or over the Karanduwa of the Maligawa which is borne on an elephant.NNAMBIRALA OR NAMBURALA: A headman corresponding to an overseer. It is a term in use in Moorish villages in the Kurunegala District.NANAGEYA: A bath-house. On the visit of the proprietor or some other person of rank, the nanage and atuge (privy) are put up at the lodging prepared for him by a tenant of the Uliyam or Nila panguwa, or by the mananna of the village.NANU: Composition generally made of lime juice, and other acids for cleansing the hair. In temples it is made of different fragrant ingredients the chief of which is powdered sandal-wood.NANUMURA-MANGALYAYA: The festival immediately following the Sinhalese new year on which purification with nanu is performed (see above).NATA-DEWALE: The temple of Nata Daviyo, who is said to be now in the Divyalokaya, but is destined when born on earth to be the Buddha of the next kalpa under the name Mayitri Buddha.NATANA-PANGUWA: It is one and the same with the Geekiyana-panguwa q. v. The service of this section of the Geekiyana-panguwa is the Digge-netima by females on the nights of the Kenmura days and of festivals. They likewise perform the Alattibema and dance during the whole night of the last day of the Perehera and one of their number accompanies the Randoli procession. Dancing taught by the matron of the class, called Alatti-amma or Manikkamahage. This panguwa is also called the Malwara-panguwa. One of favourite dances of the Alatti women is “Kalagedinetima” (dancing with new pots) the pot used at which becomes the dancer’s perquisite.NAVAN-MASE: The eleventh month of the Sinhalese year (February-March.)NAYYANDI-NETIMA: The dance of the Yakdesso (devil-dancers) during Perehera in Dewale.NAYAKE-UNNANSE: Chief priest.NELIYA: A seer measure.NELLI: One of the three noted myrobalans (Clough).NELUNWI: Paddy given as hire for weeding and transplanting in a field.NEMBILIYA: A vessel used in cleansing rice in water previous to being boiled. It is of the size and shape of a large “appallaya” but the inside instead of being smooth is grooved, or has a dented surface to detain sand and dirt.NETTARA-PINKAMA: The festival on the occasion of painting-in the eyes of a figure of Buddha in a Vihare. The offerings received daring the ceremony are given to the artificers or painters as their hire (see Barapen.)NETTIPALE: A penthouse, or slanting roof from a wall or rock.NETTIMALE: The ornamental head dress of an elephant in processions.NIKINIMASE: The fifth month of the Sinhalese year (August-September).NILAKARAYA: A tenant liable to service, more particularly the term is applied to tenants doing menial service.NILAWASAMA: The tenement held by the Nilawasam tenants. The services, as those of the Uliyakwasam embrace all domestic and outdoor work of various and arduous kinds some of which, as those already enumerated under the Minumwasama, are the supplying of fuel and water to the kitchen and bath, the pounding of paddy, the extracting of oil, the mudding of walls and floors, the dragging of timber and other building materials, the preparation of clay and the supplying of firewood for the brick and tile kiln, blowing the bellows for the smith and supplying him with charcoal for the forge, the breaking of lime stones, the cutting of banks and ditches, putting up fences, clearing gardens, sweeping out courtyards and compounds, joining in all agricultural operations on gardens, fields, and hen, removing the crops, tying straw and assisting in thatching, the carrying of palanquins and baggage on journeys, conveying to the proprietor the penumkat, adukkukat, pehindumkat, mahekat, wasdankat, etc., supplied by the other tenants, joining in the preparations for festivals, carrying pandam in processions, and serving at the proprietor’s on occasions, of importance such as weddings, funerals, arrival of distinguished visitors, and at Yak and Bali ceremonies. Nilawasam tenants for the most part, are of a low caste or belong to the lower classes of the Vellala caste.Hence their yearly penuma to the proprietor, instead of being a kada of sweetmeats consists of vegetables and a contribution of raw or uncooked articles of food. Besides services as above, rendered to the proprietor, the Nilawasam tenants work for the proprietor’s Vidane, and for the Ganwasama, a few days in fields and hen and carry their baggage on journeys.NILA-PANDAMA OR KILA-PANDAMA:The same as Kalapandama. q. v.NINDAGAMA: A village or lands in a village in exclusive possession of the proprietor. Special grants from kings are under sannas.NIYANDA: A plant, the fibres of which are used in making cords, strings for curtains and hangings and carpets or mats.NIYAKOLA:The leaves of a shrub used for chewing with betel.NULMALKETE: A ball or skein of thread.OOTU: 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.PPADALAMA: 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,seeatpandama.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 bringinginprocession 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 goldgoblet) 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 Pereherais 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 readingofBana.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” (militaryposts). 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.RRADA-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 aDewaleand 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.) Hisprerequisitesvary 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 toall theclothes 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.SSADANGUWE-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.
LLAHA: The same as Kuruniya.LANSA-MURE: The turn of service of the Hewawasam tenants; it is now taken also by the Atapattu class.LATDEKUMA OR LEBICHCHAPENUMA: Present of money or provisions given to the proprietor by his nominee on appointment to an office.LEGUNGE: The dormitory. A priest’s cell.LENSUWA: A handkerchief.LEKAMA: A writer. A clerk, out of courtesy styled Mohottala.LEKAM PANGUWA: The tenement held by the Lekam pangu tenants. The panguwa was originally Maruwena, but in course of time, in most instances, it has become Paraveni. The Lekam tenant besides doing duty as writer to the proprietor of Ninda villages superintends his working parties and harvesting operations and appears before him at the annual presentations of the tenants, accompanies him on important journeys, attends on him and supplies him with medicines when sick, and occasionally guards the house in his absence. In temple villages where there is no resident Vidane, the Lekama does all the duties of that officer, besides keeping an account of the things received into and issued out of the Gabadawa, arranges and superintends all the services of the tenants, in which capacity it is that he is styled Mohottala.LIYADDA: The bed of a field. A terrace.LIYANABATA: Food given by a cultivator to tho Lekam on duty at a threshing floor.LIYANARALA: A Writer.LIYAWEL: Ornamental flower work in carvings or paintings generally found in Wihare and which it is the duty of the Sittaru (painters) to keep in order. The service is valuable and large and valuable pangu have consequently been allotted to this class. The cost of the pigments is borne by the temples.LUNUKAHAMIRIS: Salt, saffron, and chillies. The three principal ingredients which give flavour to a curry. Hence in enumerating the articles which make up a pehinduma or dankada, mention is always made of Lunukahamiris or Sarakku or Tunapahe, general terms for “curry-stuff”.
L
LAHA: The same as Kuruniya.LANSA-MURE: The turn of service of the Hewawasam tenants; it is now taken also by the Atapattu class.LATDEKUMA OR LEBICHCHAPENUMA: Present of money or provisions given to the proprietor by his nominee on appointment to an office.LEGUNGE: The dormitory. A priest’s cell.LENSUWA: A handkerchief.LEKAMA: A writer. A clerk, out of courtesy styled Mohottala.LEKAM PANGUWA: The tenement held by the Lekam pangu tenants. The panguwa was originally Maruwena, but in course of time, in most instances, it has become Paraveni. The Lekam tenant besides doing duty as writer to the proprietor of Ninda villages superintends his working parties and harvesting operations and appears before him at the annual presentations of the tenants, accompanies him on important journeys, attends on him and supplies him with medicines when sick, and occasionally guards the house in his absence. In temple villages where there is no resident Vidane, the Lekama does all the duties of that officer, besides keeping an account of the things received into and issued out of the Gabadawa, arranges and superintends all the services of the tenants, in which capacity it is that he is styled Mohottala.LIYADDA: The bed of a field. A terrace.LIYANABATA: Food given by a cultivator to tho Lekam on duty at a threshing floor.LIYANARALA: A Writer.LIYAWEL: Ornamental flower work in carvings or paintings generally found in Wihare and which it is the duty of the Sittaru (painters) to keep in order. The service is valuable and large and valuable pangu have consequently been allotted to this class. The cost of the pigments is borne by the temples.LUNUKAHAMIRIS: Salt, saffron, and chillies. The three principal ingredients which give flavour to a curry. Hence in enumerating the articles which make up a pehinduma or dankada, mention is always made of Lunukahamiris or Sarakku or Tunapahe, general terms for “curry-stuff”.
LAHA: The same as Kuruniya.
LANSA-MURE: The turn of service of the Hewawasam tenants; it is now taken also by the Atapattu class.
LATDEKUMA OR LEBICHCHAPENUMA: Present of money or provisions given to the proprietor by his nominee on appointment to an office.
LEGUNGE: The dormitory. A priest’s cell.
LENSUWA: A handkerchief.
LEKAMA: A writer. A clerk, out of courtesy styled Mohottala.
LEKAM PANGUWA: The tenement held by the Lekam pangu tenants. The panguwa was originally Maruwena, but in course of time, in most instances, it has become Paraveni. The Lekam tenant besides doing duty as writer to the proprietor of Ninda villages superintends his working parties and harvesting operations and appears before him at the annual presentations of the tenants, accompanies him on important journeys, attends on him and supplies him with medicines when sick, and occasionally guards the house in his absence. In temple villages where there is no resident Vidane, the Lekama does all the duties of that officer, besides keeping an account of the things received into and issued out of the Gabadawa, arranges and superintends all the services of the tenants, in which capacity it is that he is styled Mohottala.
LIYADDA: The bed of a field. A terrace.
LIYANABATA: Food given by a cultivator to tho Lekam on duty at a threshing floor.
LIYANARALA: A Writer.
LIYAWEL: Ornamental flower work in carvings or paintings generally found in Wihare and which it is the duty of the Sittaru (painters) to keep in order. The service is valuable and large and valuable pangu have consequently been allotted to this class. The cost of the pigments is borne by the temples.
LUNUKAHAMIRIS: Salt, saffron, and chillies. The three principal ingredients which give flavour to a curry. Hence in enumerating the articles which make up a pehinduma or dankada, mention is always made of Lunukahamiris or Sarakku or Tunapahe, general terms for “curry-stuff”.
MMADAPPULURALA: Title of an officer in the Nata Dewale who performs duties analogous to those of a Wattoru-rala such as sweeping out the Maligawa cleaning and tending its lamps, etc.MADDILIYA: A Tamil drum used in the Kataragama Dewale in the Badulla District.MADOL-TEL: Lamp-oil extracted from the nuts of the Madol.MADU-PIYALI: The nuts of the Madugaha, broken into pieces dried and converted into flour for food.MAGUL-BERE: The opening tune beaten on tom-toms at the regular hewisi (musical service) at the daily service and at festivals.MAHADANE: The midday meal of the priests before the sun passes the meridian.MAHA-NAYAKA-UNNANSE: The highest in order amongst the Buddhist priesthood. The Malwatte and Asgiriya establishments in Kandy have each a Mahanayake before whom the incumbents of the subordinate Wihara belonging to the respective padawiya (see or head monastery) have to appear annually with penumkat and ganpanduru consisting chiefly of rice.MAHA-PEREHERA OR RANDOLI-PEREHERA: The last five days of the Perehera (in July) when the insignia are taken in procession out of the precincts of a Dewalaya along the principal streets of the town.MAHA-SALAWA: The chief or great hall.MAHEKADA: The pingo of raw provisions, chiefly vegetables and lamp oil, given regularly once a month to a temple or chief by the tenants of the mul-pangu in a village, namely the Ganwasama, Durawasanaa, etc.MALIGAWA: Palace. The sanctuary of a Dewale where the insignia are kept. In Dewala only the officiating Kapurala can enter it. Even its repairs such as white washing, etc. are done by the Kapurala.MALU-DENA-PANGUWA: Lands held by the tenants generally of the Nilawasam class, whose duty it is to supply a temple with vegetables for curry for the multen service. A quantity sufficient to last a week or two is provided at one time, and this is continued all the year through. The vegetables supplied are of different sorts, consisting of garden and henaproduce and greens and herbs gathered from the jungle.MALU-KESELKEN: Green plantains for curries, as distinguished from ripe plantains.MALUPETMAN: The courtyard of a temple with its approaches.MALWATTIYA: A basket or tray of flowers. One of the duties of a tenant in mura at a temple is to supply a basket of flowers morning and evening for offering in front of the image of Buddha or in front of the shrine.MAKARA-TORANA: An ornamental arch over the portal of a Vihare formed of two fabulous monsters facing each other. These monsters are said to be emblems of the God of Love (Kama). They are a modern introduction borrowed from modern Hinduism.MAKUL: Clay used in whitewashing.MALABANDINA-RAJAKARIYA: The term in use in the Matale District for the services of putting up the pole for the Perehera, so called from flowers being tied to the pole when it is set up.MALASUNGE: A small detached building at a Vihare to offer flowers in. These buildings are also found attached to private houses, where they serve the purpose of a private chapel.MANDAPPAYA:Coveredcourt or verandah.MANGALA-ASTAKAYA OR MAGUL-KAVI: Invocation in eight stanzas recited at Dewale as a thanks giving song.MANGALYAYA: A festival, a wedding. The four principal festivals are the Awurudu (old year) the Nanumura (new year), the Katti (feast of lights) in Il (November) and the Alutsal (harvest home) in Duruta (January). Some reckon the old and new year festivals as one, and number the Perehera in Ehala (July) amongst the festivals. In Ninda villages it is at one of the festivals, generally the old or new year, that the tenants appear with presents before the proprietor and attend to the ordinary repairs of his Wala, awwa. In temple villages they likewise present their penuma, repair and clean the buildings, courts-compounds and paths, put up decorations, join in the processions, and build temporary sheds for lights and for giving accommodation to worshippers on these occasions. They pay their Ganpandura, have land disputes etc. settled and the annual officers appointed. Tenants unable to attend by reason of distance or other causes make a payment in lieu called Gamanmurakasi.MANNAYA: Kitchen knife. Knife commonly used in tapping Kitul.MASSA: An ancient Kandyan coin equal to two groats or eight pence. Massa is used in singular only; when more than one is spoken of “Ridi” is used.MEDERI OR MENERI: A small species of paddy grown on hen. Panic grass (Clough).MEDINDINA MASE: The twelfth month of the Sinhalese year (March-April.)MEKARAL: A long kind of bean.METIPAN: Clay lamps supplied by the potter for the Katti-Mangalyaya.METIPANDAMA: A bowl, made of clay to hold rags and oil, used as a torch.MINUMWI: Remuneration given to the Mananawasam tenants for measuring paddy. The rate is fixed by custom in each village but varies considerably throughout the country.MINUMWASAMA OR PANGUWA: The office of a Mananna or the holding held by the Manana people; their primary service as their name denotes is measuring out paddy given to be pounded as well as the paddy brought in from the fields and rice brought in after being pounded, but as the office has come to be held by low caste people and by Vellala of low degree the service has becomeanalogousto those of the Uliyakkara-Wasam class such as putting up privies, mudding walls, carrying palanquins, baggage Penumkat and Adukkukat and serving as torch bearers at festivals. The Mananna is as much the Vidane’s messenger as the Attapattu Appu is the messenger of the proprietor. He together with the Lekama keeps watch at the threshing floor, takes care of the buffaloes brought for ploughing and threshing and assists the Vidane, Lekama, and Kankanama in the collection of the dues such as, Ganpandura etc.MIPENI: Honey. It is given as a sort of forest dues by tenants of villages in the wild districts.MIRIS: Chillies given as a rent or proprietor’s ground share of hena land cultivated with it.MOHOTTALA: The same as Lekama q. v.MOLPILLA: The iron rim of a pestle or paddy pounder.MUDUHIRUWA OR MUDUWA: A ring. It is the penuma given by silver-smiths and gold-smiths.MUKKALA: Three-fourths. A Tamil word used by certain tenants in the Seven Korala for three-fourths of the service of a full Panguwa.MULTEN OR MURUTEN: Food offered to a Deviyo in a Dewale by a Kapurala daily, or on Kenmura days. The Muttettu fields of the Dewalaya supply the rice for it, and the tenants of the Malumura-panguwa the vegetables. It is cooked in the temple, mulutenge or kitchen, sometimes as often as three times a day. It is carried from the kitchen with great ceremony on a Kada by the proper Kattiyanaralas. All thus engaged in cooking, carrying and offering it should be of the Kapu family, by whom it is afterwards eaten.MULTEN-MEWEDAMAWIMA: The carrying of the Multen Kada from the Multenge (kitchen) to the sanctuary. The term is in use in the Badulla District.MUN: A sort of pea forming one of the chief products of a hena, and largely used as a curry.MURA-AMURE: An ordinary turn and an extraordinary turn of service. A term applied to a holding which, in addition to its proper or ordinary turn of service, has to perform some extra service on account of additional land attached to the mulpanguwa. The term is used in Kurunegala District.MURA-AWUDAYA: A lance. The weapon in the hands of the Hewawasam or Dunukara tenant on guard.MURA-AWUDA-RAJAKARIYA: The service of a guard holding a lance.MURAGEYA: Guard-room.MURAYA: A general term for the turn of any service. The Muraya is of different lengths, 7, 10, or 15 days being the common periods of each mura. In some mura the tenant receives food, in the others not.MUSNA: Broom; brush.MUTTEHE-PENUMA: presents of sweetmeats or raw provisions given by tenants of some villages in the Sabaragamuwa District after the harvesting of a middle crop between the ordinary Yala and Maha crops, known as the Muttes harvest.MUTTETTUWA: A field belonging to the proprietor, whether a chief or temple, and cultivated on his account jointly by tenants of every description. The proprietor usually finds the seed-paddy, and bears all costs of agricultural implements, and sometimes gives the buffaloes; the service of the tenants is reckoned not by days, but by the number of the different agricultural operations to which they have to contribute labour, and they are accordingly spoken of as “Wedapaha” and “Weda-hata,” which are—1, puran ketuma or puran-hiya (first digging or first ploughing);2, dekutuma or binnegunhiya (the second digging or ploughing); 3, wepuruma (sowing including the smoothing of the beds); 4, goyan-kepuma (reaping including stacking);and 5, goyan-medima (threshing including storing). These admit of sub-divisions. Hence the number of agricultural operations differ in different districts. All the tenants take a part in the cultivation, and are generally fed by the proprietor or by the Ganwasam tenants on his behalf. The sowing of the seed-paddy is the work of the Gammahe as requiring greater care, and irrigation that of the Mananna, unless special arrangements are made for it with a Diyagoyya who is allowed in payment, a portion of the field to cultivate free of ground-rent, or the crop of a cultivated portion. The Muttettu straw furnishes thatch for buildings, the tying and removing of which is also a service rendered by the tenants. The services of the different classes of the tenantry on an estate are centred in its Muttettu field. Hence the passing of the Muttettuwa from the family of the landlord into the hands of strangers is invariably followed by the tenants resisting their customary services in respect of the Muttettu. They have generally succeeded in such resistance. See first Report of the Service Tenure Commission P. 9. “In only a few cases have estates been sold away from the families of the local chiefs, and in these cases with the almost invariable result of the loss of all claim to service by disuse, the Kandyan tenant being peculiarly sensitive as to the social status of his Lord. A few years ago one of the leading Advocates in Kandy acquired three estates, and after several years’ litigation, he was compelled to get the original proprietor to take back the largest of the three, and the claim to services from the other two had to beabandoned. On the original proprietor resuming procession, the tenants returned to their allegiance.”MUTTIYA:The same as heliya (q.v.)MUTU-KUDE: Umbrella of State, made of rich cloth, and carried in procession by one of the higher tenants over the insignia of the Deviyo, or over the Karanduwa of the Maligawa which is borne on an elephant.
M
MADAPPULURALA: Title of an officer in the Nata Dewale who performs duties analogous to those of a Wattoru-rala such as sweeping out the Maligawa cleaning and tending its lamps, etc.MADDILIYA: A Tamil drum used in the Kataragama Dewale in the Badulla District.MADOL-TEL: Lamp-oil extracted from the nuts of the Madol.MADU-PIYALI: The nuts of the Madugaha, broken into pieces dried and converted into flour for food.MAGUL-BERE: The opening tune beaten on tom-toms at the regular hewisi (musical service) at the daily service and at festivals.MAHADANE: The midday meal of the priests before the sun passes the meridian.MAHA-NAYAKA-UNNANSE: The highest in order amongst the Buddhist priesthood. The Malwatte and Asgiriya establishments in Kandy have each a Mahanayake before whom the incumbents of the subordinate Wihara belonging to the respective padawiya (see or head monastery) have to appear annually with penumkat and ganpanduru consisting chiefly of rice.MAHA-PEREHERA OR RANDOLI-PEREHERA: The last five days of the Perehera (in July) when the insignia are taken in procession out of the precincts of a Dewalaya along the principal streets of the town.MAHA-SALAWA: The chief or great hall.MAHEKADA: The pingo of raw provisions, chiefly vegetables and lamp oil, given regularly once a month to a temple or chief by the tenants of the mul-pangu in a village, namely the Ganwasama, Durawasanaa, etc.MALIGAWA: Palace. The sanctuary of a Dewale where the insignia are kept. In Dewala only the officiating Kapurala can enter it. Even its repairs such as white washing, etc. are done by the Kapurala.MALU-DENA-PANGUWA: Lands held by the tenants generally of the Nilawasam class, whose duty it is to supply a temple with vegetables for curry for the multen service. A quantity sufficient to last a week or two is provided at one time, and this is continued all the year through. The vegetables supplied are of different sorts, consisting of garden and henaproduce and greens and herbs gathered from the jungle.MALU-KESELKEN: Green plantains for curries, as distinguished from ripe plantains.MALUPETMAN: The courtyard of a temple with its approaches.MALWATTIYA: A basket or tray of flowers. One of the duties of a tenant in mura at a temple is to supply a basket of flowers morning and evening for offering in front of the image of Buddha or in front of the shrine.MAKARA-TORANA: An ornamental arch over the portal of a Vihare formed of two fabulous monsters facing each other. These monsters are said to be emblems of the God of Love (Kama). They are a modern introduction borrowed from modern Hinduism.MAKUL: Clay used in whitewashing.MALABANDINA-RAJAKARIYA: The term in use in the Matale District for the services of putting up the pole for the Perehera, so called from flowers being tied to the pole when it is set up.MALASUNGE: A small detached building at a Vihare to offer flowers in. These buildings are also found attached to private houses, where they serve the purpose of a private chapel.MANDAPPAYA:Coveredcourt or verandah.MANGALA-ASTAKAYA OR MAGUL-KAVI: Invocation in eight stanzas recited at Dewale as a thanks giving song.MANGALYAYA: A festival, a wedding. The four principal festivals are the Awurudu (old year) the Nanumura (new year), the Katti (feast of lights) in Il (November) and the Alutsal (harvest home) in Duruta (January). Some reckon the old and new year festivals as one, and number the Perehera in Ehala (July) amongst the festivals. In Ninda villages it is at one of the festivals, generally the old or new year, that the tenants appear with presents before the proprietor and attend to the ordinary repairs of his Wala, awwa. In temple villages they likewise present their penuma, repair and clean the buildings, courts-compounds and paths, put up decorations, join in the processions, and build temporary sheds for lights and for giving accommodation to worshippers on these occasions. They pay their Ganpandura, have land disputes etc. settled and the annual officers appointed. Tenants unable to attend by reason of distance or other causes make a payment in lieu called Gamanmurakasi.MANNAYA: Kitchen knife. Knife commonly used in tapping Kitul.MASSA: An ancient Kandyan coin equal to two groats or eight pence. Massa is used in singular only; when more than one is spoken of “Ridi” is used.MEDERI OR MENERI: A small species of paddy grown on hen. Panic grass (Clough).MEDINDINA MASE: The twelfth month of the Sinhalese year (March-April.)MEKARAL: A long kind of bean.METIPAN: Clay lamps supplied by the potter for the Katti-Mangalyaya.METIPANDAMA: A bowl, made of clay to hold rags and oil, used as a torch.MINUMWI: Remuneration given to the Mananawasam tenants for measuring paddy. The rate is fixed by custom in each village but varies considerably throughout the country.MINUMWASAMA OR PANGUWA: The office of a Mananna or the holding held by the Manana people; their primary service as their name denotes is measuring out paddy given to be pounded as well as the paddy brought in from the fields and rice brought in after being pounded, but as the office has come to be held by low caste people and by Vellala of low degree the service has becomeanalogousto those of the Uliyakkara-Wasam class such as putting up privies, mudding walls, carrying palanquins, baggage Penumkat and Adukkukat and serving as torch bearers at festivals. The Mananna is as much the Vidane’s messenger as the Attapattu Appu is the messenger of the proprietor. He together with the Lekama keeps watch at the threshing floor, takes care of the buffaloes brought for ploughing and threshing and assists the Vidane, Lekama, and Kankanama in the collection of the dues such as, Ganpandura etc.MIPENI: Honey. It is given as a sort of forest dues by tenants of villages in the wild districts.MIRIS: Chillies given as a rent or proprietor’s ground share of hena land cultivated with it.MOHOTTALA: The same as Lekama q. v.MOLPILLA: The iron rim of a pestle or paddy pounder.MUDUHIRUWA OR MUDUWA: A ring. It is the penuma given by silver-smiths and gold-smiths.MUKKALA: Three-fourths. A Tamil word used by certain tenants in the Seven Korala for three-fourths of the service of a full Panguwa.MULTEN OR MURUTEN: Food offered to a Deviyo in a Dewale by a Kapurala daily, or on Kenmura days. The Muttettu fields of the Dewalaya supply the rice for it, and the tenants of the Malumura-panguwa the vegetables. It is cooked in the temple, mulutenge or kitchen, sometimes as often as three times a day. It is carried from the kitchen with great ceremony on a Kada by the proper Kattiyanaralas. All thus engaged in cooking, carrying and offering it should be of the Kapu family, by whom it is afterwards eaten.MULTEN-MEWEDAMAWIMA: The carrying of the Multen Kada from the Multenge (kitchen) to the sanctuary. The term is in use in the Badulla District.MUN: A sort of pea forming one of the chief products of a hena, and largely used as a curry.MURA-AMURE: An ordinary turn and an extraordinary turn of service. A term applied to a holding which, in addition to its proper or ordinary turn of service, has to perform some extra service on account of additional land attached to the mulpanguwa. The term is used in Kurunegala District.MURA-AWUDAYA: A lance. The weapon in the hands of the Hewawasam or Dunukara tenant on guard.MURA-AWUDA-RAJAKARIYA: The service of a guard holding a lance.MURAGEYA: Guard-room.MURAYA: A general term for the turn of any service. The Muraya is of different lengths, 7, 10, or 15 days being the common periods of each mura. In some mura the tenant receives food, in the others not.MUSNA: Broom; brush.MUTTEHE-PENUMA: presents of sweetmeats or raw provisions given by tenants of some villages in the Sabaragamuwa District after the harvesting of a middle crop between the ordinary Yala and Maha crops, known as the Muttes harvest.MUTTETTUWA: A field belonging to the proprietor, whether a chief or temple, and cultivated on his account jointly by tenants of every description. The proprietor usually finds the seed-paddy, and bears all costs of agricultural implements, and sometimes gives the buffaloes; the service of the tenants is reckoned not by days, but by the number of the different agricultural operations to which they have to contribute labour, and they are accordingly spoken of as “Wedapaha” and “Weda-hata,” which are—1, puran ketuma or puran-hiya (first digging or first ploughing);2, dekutuma or binnegunhiya (the second digging or ploughing); 3, wepuruma (sowing including the smoothing of the beds); 4, goyan-kepuma (reaping including stacking);and 5, goyan-medima (threshing including storing). These admit of sub-divisions. Hence the number of agricultural operations differ in different districts. All the tenants take a part in the cultivation, and are generally fed by the proprietor or by the Ganwasam tenants on his behalf. The sowing of the seed-paddy is the work of the Gammahe as requiring greater care, and irrigation that of the Mananna, unless special arrangements are made for it with a Diyagoyya who is allowed in payment, a portion of the field to cultivate free of ground-rent, or the crop of a cultivated portion. The Muttettu straw furnishes thatch for buildings, the tying and removing of which is also a service rendered by the tenants. The services of the different classes of the tenantry on an estate are centred in its Muttettu field. Hence the passing of the Muttettuwa from the family of the landlord into the hands of strangers is invariably followed by the tenants resisting their customary services in respect of the Muttettu. They have generally succeeded in such resistance. See first Report of the Service Tenure Commission P. 9. “In only a few cases have estates been sold away from the families of the local chiefs, and in these cases with the almost invariable result of the loss of all claim to service by disuse, the Kandyan tenant being peculiarly sensitive as to the social status of his Lord. A few years ago one of the leading Advocates in Kandy acquired three estates, and after several years’ litigation, he was compelled to get the original proprietor to take back the largest of the three, and the claim to services from the other two had to beabandoned. On the original proprietor resuming procession, the tenants returned to their allegiance.”MUTTIYA:The same as heliya (q.v.)MUTU-KUDE: Umbrella of State, made of rich cloth, and carried in procession by one of the higher tenants over the insignia of the Deviyo, or over the Karanduwa of the Maligawa which is borne on an elephant.
MADAPPULURALA: Title of an officer in the Nata Dewale who performs duties analogous to those of a Wattoru-rala such as sweeping out the Maligawa cleaning and tending its lamps, etc.
MADDILIYA: A Tamil drum used in the Kataragama Dewale in the Badulla District.
MADOL-TEL: Lamp-oil extracted from the nuts of the Madol.
MADU-PIYALI: The nuts of the Madugaha, broken into pieces dried and converted into flour for food.
MAGUL-BERE: The opening tune beaten on tom-toms at the regular hewisi (musical service) at the daily service and at festivals.
MAHADANE: The midday meal of the priests before the sun passes the meridian.
MAHA-NAYAKA-UNNANSE: The highest in order amongst the Buddhist priesthood. The Malwatte and Asgiriya establishments in Kandy have each a Mahanayake before whom the incumbents of the subordinate Wihara belonging to the respective padawiya (see or head monastery) have to appear annually with penumkat and ganpanduru consisting chiefly of rice.
MAHA-PEREHERA OR RANDOLI-PEREHERA: The last five days of the Perehera (in July) when the insignia are taken in procession out of the precincts of a Dewalaya along the principal streets of the town.
MAHA-SALAWA: The chief or great hall.
MAHEKADA: The pingo of raw provisions, chiefly vegetables and lamp oil, given regularly once a month to a temple or chief by the tenants of the mul-pangu in a village, namely the Ganwasama, Durawasanaa, etc.
MALIGAWA: Palace. The sanctuary of a Dewale where the insignia are kept. In Dewala only the officiating Kapurala can enter it. Even its repairs such as white washing, etc. are done by the Kapurala.
MALU-DENA-PANGUWA: Lands held by the tenants generally of the Nilawasam class, whose duty it is to supply a temple with vegetables for curry for the multen service. A quantity sufficient to last a week or two is provided at one time, and this is continued all the year through. The vegetables supplied are of different sorts, consisting of garden and henaproduce and greens and herbs gathered from the jungle.
MALU-KESELKEN: Green plantains for curries, as distinguished from ripe plantains.
MALUPETMAN: The courtyard of a temple with its approaches.
MALWATTIYA: A basket or tray of flowers. One of the duties of a tenant in mura at a temple is to supply a basket of flowers morning and evening for offering in front of the image of Buddha or in front of the shrine.
MAKARA-TORANA: An ornamental arch over the portal of a Vihare formed of two fabulous monsters facing each other. These monsters are said to be emblems of the God of Love (Kama). They are a modern introduction borrowed from modern Hinduism.
MAKUL: Clay used in whitewashing.
MALABANDINA-RAJAKARIYA: The term in use in the Matale District for the services of putting up the pole for the Perehera, so called from flowers being tied to the pole when it is set up.
MALASUNGE: A small detached building at a Vihare to offer flowers in. These buildings are also found attached to private houses, where they serve the purpose of a private chapel.
MANDAPPAYA:Coveredcourt or verandah.
MANGALA-ASTAKAYA OR MAGUL-KAVI: Invocation in eight stanzas recited at Dewale as a thanks giving song.
MANGALYAYA: A festival, a wedding. The four principal festivals are the Awurudu (old year) the Nanumura (new year), the Katti (feast of lights) in Il (November) and the Alutsal (harvest home) in Duruta (January). Some reckon the old and new year festivals as one, and number the Perehera in Ehala (July) amongst the festivals. In Ninda villages it is at one of the festivals, generally the old or new year, that the tenants appear with presents before the proprietor and attend to the ordinary repairs of his Wala, awwa. In temple villages they likewise present their penuma, repair and clean the buildings, courts-compounds and paths, put up decorations, join in the processions, and build temporary sheds for lights and for giving accommodation to worshippers on these occasions. They pay their Ganpandura, have land disputes etc. settled and the annual officers appointed. Tenants unable to attend by reason of distance or other causes make a payment in lieu called Gamanmurakasi.
MANNAYA: Kitchen knife. Knife commonly used in tapping Kitul.
MASSA: An ancient Kandyan coin equal to two groats or eight pence. Massa is used in singular only; when more than one is spoken of “Ridi” is used.
MEDERI OR MENERI: A small species of paddy grown on hen. Panic grass (Clough).
MEDINDINA MASE: The twelfth month of the Sinhalese year (March-April.)
MEKARAL: A long kind of bean.
METIPAN: Clay lamps supplied by the potter for the Katti-Mangalyaya.
METIPANDAMA: A bowl, made of clay to hold rags and oil, used as a torch.
MINUMWI: Remuneration given to the Mananawasam tenants for measuring paddy. The rate is fixed by custom in each village but varies considerably throughout the country.
MINUMWASAMA OR PANGUWA: The office of a Mananna or the holding held by the Manana people; their primary service as their name denotes is measuring out paddy given to be pounded as well as the paddy brought in from the fields and rice brought in after being pounded, but as the office has come to be held by low caste people and by Vellala of low degree the service has becomeanalogousto those of the Uliyakkara-Wasam class such as putting up privies, mudding walls, carrying palanquins, baggage Penumkat and Adukkukat and serving as torch bearers at festivals. The Mananna is as much the Vidane’s messenger as the Attapattu Appu is the messenger of the proprietor. He together with the Lekama keeps watch at the threshing floor, takes care of the buffaloes brought for ploughing and threshing and assists the Vidane, Lekama, and Kankanama in the collection of the dues such as, Ganpandura etc.
MIPENI: Honey. It is given as a sort of forest dues by tenants of villages in the wild districts.
MIRIS: Chillies given as a rent or proprietor’s ground share of hena land cultivated with it.
MOHOTTALA: The same as Lekama q. v.
MOLPILLA: The iron rim of a pestle or paddy pounder.
MUDUHIRUWA OR MUDUWA: A ring. It is the penuma given by silver-smiths and gold-smiths.
MUKKALA: Three-fourths. A Tamil word used by certain tenants in the Seven Korala for three-fourths of the service of a full Panguwa.
MULTEN OR MURUTEN: Food offered to a Deviyo in a Dewale by a Kapurala daily, or on Kenmura days. The Muttettu fields of the Dewalaya supply the rice for it, and the tenants of the Malumura-panguwa the vegetables. It is cooked in the temple, mulutenge or kitchen, sometimes as often as three times a day. It is carried from the kitchen with great ceremony on a Kada by the proper Kattiyanaralas. All thus engaged in cooking, carrying and offering it should be of the Kapu family, by whom it is afterwards eaten.
MULTEN-MEWEDAMAWIMA: The carrying of the Multen Kada from the Multenge (kitchen) to the sanctuary. The term is in use in the Badulla District.
MUN: A sort of pea forming one of the chief products of a hena, and largely used as a curry.
MURA-AMURE: An ordinary turn and an extraordinary turn of service. A term applied to a holding which, in addition to its proper or ordinary turn of service, has to perform some extra service on account of additional land attached to the mulpanguwa. The term is used in Kurunegala District.
MURA-AWUDAYA: A lance. The weapon in the hands of the Hewawasam or Dunukara tenant on guard.
MURA-AWUDA-RAJAKARIYA: The service of a guard holding a lance.
MURAGEYA: Guard-room.
MURAYA: A general term for the turn of any service. The Muraya is of different lengths, 7, 10, or 15 days being the common periods of each mura. In some mura the tenant receives food, in the others not.
MUSNA: Broom; brush.
MUTTEHE-PENUMA: presents of sweetmeats or raw provisions given by tenants of some villages in the Sabaragamuwa District after the harvesting of a middle crop between the ordinary Yala and Maha crops, known as the Muttes harvest.
MUTTETTUWA: A field belonging to the proprietor, whether a chief or temple, and cultivated on his account jointly by tenants of every description. The proprietor usually finds the seed-paddy, and bears all costs of agricultural implements, and sometimes gives the buffaloes; the service of the tenants is reckoned not by days, but by the number of the different agricultural operations to which they have to contribute labour, and they are accordingly spoken of as “Wedapaha” and “Weda-hata,” which are—1, puran ketuma or puran-hiya (first digging or first ploughing);2, dekutuma or binnegunhiya (the second digging or ploughing); 3, wepuruma (sowing including the smoothing of the beds); 4, goyan-kepuma (reaping including stacking);and 5, goyan-medima (threshing including storing). These admit of sub-divisions. Hence the number of agricultural operations differ in different districts. All the tenants take a part in the cultivation, and are generally fed by the proprietor or by the Ganwasam tenants on his behalf. The sowing of the seed-paddy is the work of the Gammahe as requiring greater care, and irrigation that of the Mananna, unless special arrangements are made for it with a Diyagoyya who is allowed in payment, a portion of the field to cultivate free of ground-rent, or the crop of a cultivated portion. The Muttettu straw furnishes thatch for buildings, the tying and removing of which is also a service rendered by the tenants. The services of the different classes of the tenantry on an estate are centred in its Muttettu field. Hence the passing of the Muttettuwa from the family of the landlord into the hands of strangers is invariably followed by the tenants resisting their customary services in respect of the Muttettu. They have generally succeeded in such resistance. See first Report of the Service Tenure Commission P. 9. “In only a few cases have estates been sold away from the families of the local chiefs, and in these cases with the almost invariable result of the loss of all claim to service by disuse, the Kandyan tenant being peculiarly sensitive as to the social status of his Lord. A few years ago one of the leading Advocates in Kandy acquired three estates, and after several years’ litigation, he was compelled to get the original proprietor to take back the largest of the three, and the claim to services from the other two had to beabandoned. On the original proprietor resuming procession, the tenants returned to their allegiance.”
MUTTIYA:The same as heliya (q.v.)
MUTU-KUDE: Umbrella of State, made of rich cloth, and carried in procession by one of the higher tenants over the insignia of the Deviyo, or over the Karanduwa of the Maligawa which is borne on an elephant.
NNAMBIRALA OR NAMBURALA: A headman corresponding to an overseer. It is a term in use in Moorish villages in the Kurunegala District.NANAGEYA: A bath-house. On the visit of the proprietor or some other person of rank, the nanage and atuge (privy) are put up at the lodging prepared for him by a tenant of the Uliyam or Nila panguwa, or by the mananna of the village.NANU: Composition generally made of lime juice, and other acids for cleansing the hair. In temples it is made of different fragrant ingredients the chief of which is powdered sandal-wood.NANUMURA-MANGALYAYA: The festival immediately following the Sinhalese new year on which purification with nanu is performed (see above).NATA-DEWALE: The temple of Nata Daviyo, who is said to be now in the Divyalokaya, but is destined when born on earth to be the Buddha of the next kalpa under the name Mayitri Buddha.NATANA-PANGUWA: It is one and the same with the Geekiyana-panguwa q. v. The service of this section of the Geekiyana-panguwa is the Digge-netima by females on the nights of the Kenmura days and of festivals. They likewise perform the Alattibema and dance during the whole night of the last day of the Perehera and one of their number accompanies the Randoli procession. Dancing taught by the matron of the class, called Alatti-amma or Manikkamahage. This panguwa is also called the Malwara-panguwa. One of favourite dances of the Alatti women is “Kalagedinetima” (dancing with new pots) the pot used at which becomes the dancer’s perquisite.NAVAN-MASE: The eleventh month of the Sinhalese year (February-March.)NAYYANDI-NETIMA: The dance of the Yakdesso (devil-dancers) during Perehera in Dewale.NAYAKE-UNNANSE: Chief priest.NELIYA: A seer measure.NELLI: One of the three noted myrobalans (Clough).NELUNWI: Paddy given as hire for weeding and transplanting in a field.NEMBILIYA: A vessel used in cleansing rice in water previous to being boiled. It is of the size and shape of a large “appallaya” but the inside instead of being smooth is grooved, or has a dented surface to detain sand and dirt.NETTARA-PINKAMA: The festival on the occasion of painting-in the eyes of a figure of Buddha in a Vihare. The offerings received daring the ceremony are given to the artificers or painters as their hire (see Barapen.)NETTIPALE: A penthouse, or slanting roof from a wall or rock.NETTIMALE: The ornamental head dress of an elephant in processions.NIKINIMASE: The fifth month of the Sinhalese year (August-September).NILAKARAYA: A tenant liable to service, more particularly the term is applied to tenants doing menial service.NILAWASAMA: The tenement held by the Nilawasam tenants. The services, as those of the Uliyakwasam embrace all domestic and outdoor work of various and arduous kinds some of which, as those already enumerated under the Minumwasama, are the supplying of fuel and water to the kitchen and bath, the pounding of paddy, the extracting of oil, the mudding of walls and floors, the dragging of timber and other building materials, the preparation of clay and the supplying of firewood for the brick and tile kiln, blowing the bellows for the smith and supplying him with charcoal for the forge, the breaking of lime stones, the cutting of banks and ditches, putting up fences, clearing gardens, sweeping out courtyards and compounds, joining in all agricultural operations on gardens, fields, and hen, removing the crops, tying straw and assisting in thatching, the carrying of palanquins and baggage on journeys, conveying to the proprietor the penumkat, adukkukat, pehindumkat, mahekat, wasdankat, etc., supplied by the other tenants, joining in the preparations for festivals, carrying pandam in processions, and serving at the proprietor’s on occasions, of importance such as weddings, funerals, arrival of distinguished visitors, and at Yak and Bali ceremonies. Nilawasam tenants for the most part, are of a low caste or belong to the lower classes of the Vellala caste.Hence their yearly penuma to the proprietor, instead of being a kada of sweetmeats consists of vegetables and a contribution of raw or uncooked articles of food. Besides services as above, rendered to the proprietor, the Nilawasam tenants work for the proprietor’s Vidane, and for the Ganwasama, a few days in fields and hen and carry their baggage on journeys.NILA-PANDAMA OR KILA-PANDAMA:The same as Kalapandama. q. v.NINDAGAMA: A village or lands in a village in exclusive possession of the proprietor. Special grants from kings are under sannas.NIYANDA: A plant, the fibres of which are used in making cords, strings for curtains and hangings and carpets or mats.NIYAKOLA:The leaves of a shrub used for chewing with betel.NULMALKETE: A ball or skein of thread.
N
NAMBIRALA OR NAMBURALA: A headman corresponding to an overseer. It is a term in use in Moorish villages in the Kurunegala District.NANAGEYA: A bath-house. On the visit of the proprietor or some other person of rank, the nanage and atuge (privy) are put up at the lodging prepared for him by a tenant of the Uliyam or Nila panguwa, or by the mananna of the village.NANU: Composition generally made of lime juice, and other acids for cleansing the hair. In temples it is made of different fragrant ingredients the chief of which is powdered sandal-wood.NANUMURA-MANGALYAYA: The festival immediately following the Sinhalese new year on which purification with nanu is performed (see above).NATA-DEWALE: The temple of Nata Daviyo, who is said to be now in the Divyalokaya, but is destined when born on earth to be the Buddha of the next kalpa under the name Mayitri Buddha.NATANA-PANGUWA: It is one and the same with the Geekiyana-panguwa q. v. The service of this section of the Geekiyana-panguwa is the Digge-netima by females on the nights of the Kenmura days and of festivals. They likewise perform the Alattibema and dance during the whole night of the last day of the Perehera and one of their number accompanies the Randoli procession. Dancing taught by the matron of the class, called Alatti-amma or Manikkamahage. This panguwa is also called the Malwara-panguwa. One of favourite dances of the Alatti women is “Kalagedinetima” (dancing with new pots) the pot used at which becomes the dancer’s perquisite.NAVAN-MASE: The eleventh month of the Sinhalese year (February-March.)NAYYANDI-NETIMA: The dance of the Yakdesso (devil-dancers) during Perehera in Dewale.NAYAKE-UNNANSE: Chief priest.NELIYA: A seer measure.NELLI: One of the three noted myrobalans (Clough).NELUNWI: Paddy given as hire for weeding and transplanting in a field.NEMBILIYA: A vessel used in cleansing rice in water previous to being boiled. It is of the size and shape of a large “appallaya” but the inside instead of being smooth is grooved, or has a dented surface to detain sand and dirt.NETTARA-PINKAMA: The festival on the occasion of painting-in the eyes of a figure of Buddha in a Vihare. The offerings received daring the ceremony are given to the artificers or painters as their hire (see Barapen.)NETTIPALE: A penthouse, or slanting roof from a wall or rock.NETTIMALE: The ornamental head dress of an elephant in processions.NIKINIMASE: The fifth month of the Sinhalese year (August-September).NILAKARAYA: A tenant liable to service, more particularly the term is applied to tenants doing menial service.NILAWASAMA: The tenement held by the Nilawasam tenants. The services, as those of the Uliyakwasam embrace all domestic and outdoor work of various and arduous kinds some of which, as those already enumerated under the Minumwasama, are the supplying of fuel and water to the kitchen and bath, the pounding of paddy, the extracting of oil, the mudding of walls and floors, the dragging of timber and other building materials, the preparation of clay and the supplying of firewood for the brick and tile kiln, blowing the bellows for the smith and supplying him with charcoal for the forge, the breaking of lime stones, the cutting of banks and ditches, putting up fences, clearing gardens, sweeping out courtyards and compounds, joining in all agricultural operations on gardens, fields, and hen, removing the crops, tying straw and assisting in thatching, the carrying of palanquins and baggage on journeys, conveying to the proprietor the penumkat, adukkukat, pehindumkat, mahekat, wasdankat, etc., supplied by the other tenants, joining in the preparations for festivals, carrying pandam in processions, and serving at the proprietor’s on occasions, of importance such as weddings, funerals, arrival of distinguished visitors, and at Yak and Bali ceremonies. Nilawasam tenants for the most part, are of a low caste or belong to the lower classes of the Vellala caste.Hence their yearly penuma to the proprietor, instead of being a kada of sweetmeats consists of vegetables and a contribution of raw or uncooked articles of food. Besides services as above, rendered to the proprietor, the Nilawasam tenants work for the proprietor’s Vidane, and for the Ganwasama, a few days in fields and hen and carry their baggage on journeys.NILA-PANDAMA OR KILA-PANDAMA:The same as Kalapandama. q. v.NINDAGAMA: A village or lands in a village in exclusive possession of the proprietor. Special grants from kings are under sannas.NIYANDA: A plant, the fibres of which are used in making cords, strings for curtains and hangings and carpets or mats.NIYAKOLA:The leaves of a shrub used for chewing with betel.NULMALKETE: A ball or skein of thread.
NAMBIRALA OR NAMBURALA: A headman corresponding to an overseer. It is a term in use in Moorish villages in the Kurunegala District.
NANAGEYA: A bath-house. On the visit of the proprietor or some other person of rank, the nanage and atuge (privy) are put up at the lodging prepared for him by a tenant of the Uliyam or Nila panguwa, or by the mananna of the village.
NANU: Composition generally made of lime juice, and other acids for cleansing the hair. In temples it is made of different fragrant ingredients the chief of which is powdered sandal-wood.
NANUMURA-MANGALYAYA: The festival immediately following the Sinhalese new year on which purification with nanu is performed (see above).
NATA-DEWALE: The temple of Nata Daviyo, who is said to be now in the Divyalokaya, but is destined when born on earth to be the Buddha of the next kalpa under the name Mayitri Buddha.
NATANA-PANGUWA: It is one and the same with the Geekiyana-panguwa q. v. The service of this section of the Geekiyana-panguwa is the Digge-netima by females on the nights of the Kenmura days and of festivals. They likewise perform the Alattibema and dance during the whole night of the last day of the Perehera and one of their number accompanies the Randoli procession. Dancing taught by the matron of the class, called Alatti-amma or Manikkamahage. This panguwa is also called the Malwara-panguwa. One of favourite dances of the Alatti women is “Kalagedinetima” (dancing with new pots) the pot used at which becomes the dancer’s perquisite.
NAVAN-MASE: The eleventh month of the Sinhalese year (February-March.)
NAYYANDI-NETIMA: The dance of the Yakdesso (devil-dancers) during Perehera in Dewale.
NAYAKE-UNNANSE: Chief priest.
NELIYA: A seer measure.
NELLI: One of the three noted myrobalans (Clough).
NELUNWI: Paddy given as hire for weeding and transplanting in a field.
NEMBILIYA: A vessel used in cleansing rice in water previous to being boiled. It is of the size and shape of a large “appallaya” but the inside instead of being smooth is grooved, or has a dented surface to detain sand and dirt.
NETTARA-PINKAMA: The festival on the occasion of painting-in the eyes of a figure of Buddha in a Vihare. The offerings received daring the ceremony are given to the artificers or painters as their hire (see Barapen.)
NETTIPALE: A penthouse, or slanting roof from a wall or rock.
NETTIMALE: The ornamental head dress of an elephant in processions.
NIKINIMASE: The fifth month of the Sinhalese year (August-September).
NILAKARAYA: A tenant liable to service, more particularly the term is applied to tenants doing menial service.
NILAWASAMA: The tenement held by the Nilawasam tenants. The services, as those of the Uliyakwasam embrace all domestic and outdoor work of various and arduous kinds some of which, as those already enumerated under the Minumwasama, are the supplying of fuel and water to the kitchen and bath, the pounding of paddy, the extracting of oil, the mudding of walls and floors, the dragging of timber and other building materials, the preparation of clay and the supplying of firewood for the brick and tile kiln, blowing the bellows for the smith and supplying him with charcoal for the forge, the breaking of lime stones, the cutting of banks and ditches, putting up fences, clearing gardens, sweeping out courtyards and compounds, joining in all agricultural operations on gardens, fields, and hen, removing the crops, tying straw and assisting in thatching, the carrying of palanquins and baggage on journeys, conveying to the proprietor the penumkat, adukkukat, pehindumkat, mahekat, wasdankat, etc., supplied by the other tenants, joining in the preparations for festivals, carrying pandam in processions, and serving at the proprietor’s on occasions, of importance such as weddings, funerals, arrival of distinguished visitors, and at Yak and Bali ceremonies. Nilawasam tenants for the most part, are of a low caste or belong to the lower classes of the Vellala caste.Hence their yearly penuma to the proprietor, instead of being a kada of sweetmeats consists of vegetables and a contribution of raw or uncooked articles of food. Besides services as above, rendered to the proprietor, the Nilawasam tenants work for the proprietor’s Vidane, and for the Ganwasama, a few days in fields and hen and carry their baggage on journeys.
NILA-PANDAMA OR KILA-PANDAMA:The same as Kalapandama. q. v.
NINDAGAMA: A village or lands in a village in exclusive possession of the proprietor. Special grants from kings are under sannas.
NIYANDA: A plant, the fibres of which are used in making cords, strings for curtains and hangings and carpets or mats.
NIYAKOLA:The leaves of a shrub used for chewing with betel.
NULMALKETE: A ball or skein of thread.
OOTU: 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.
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.
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.
PPADALAMA: 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,seeatpandama.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 bringinginprocession 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 goldgoblet) 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 Pereherais 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 readingofBana.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” (militaryposts). 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.
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,seeatpandama.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 bringinginprocession 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 goldgoblet) 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 Pereherais 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 readingofBana.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” (militaryposts). 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.
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,seeatpandama.
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 bringinginprocession 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 goldgoblet) 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 Pereherais 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 readingofBana.
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” (militaryposts). 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.
RRADA-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 aDewaleand 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.) Hisprerequisitesvary 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 toall theclothes 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.
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 aDewaleand 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.) Hisprerequisitesvary 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 toall theclothes 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.
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 aDewaleand 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.) Hisprerequisitesvary 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 toall theclothes 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.
SSADANGUWE-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.
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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.
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.