T

TTADUPPUREDDA: Country-made cloth of coarse texture, which forms with the tenants of the tom-tom beater caste their annual penuma to the proprietor.TAHANCHIKADA OR TAHANDIKADA: A ponumkada given to a Dissawa. A term in use in the Kegalle District.TALA: Sesamum.TALA-ATU-MUTTUWA: Two talipots sown together and ornamented. It is used as an umbrella, and on journeys of the proprietor it is carried by the proper tenant, generally of the Atapattu class.TALAM-GEHIMA: To play with the “Taliya” cymbals as an accompaniment to the tom-tom.TALATTANIYA: An elder in a village.TALIGEDIYA: A large earthen-ware pot.TALIMANA: Blacksmith’s apparatus for a pair of bellows generally made of wood, sunk in the ground and covered with elk-hide.TALIYA OR TALAMA:A kind of cymbal.TALKOLA-PIHIYE: A small knife with a stylus to write with.TAMBALA: A creeper, the leaves of which are used with betel.TAMBORUWA: A tambourine.TANAYAMA: A rest-house. A lodging put up on the occasion of the visit of a proprietor or person of rank to a village.TANGAMA: Half a ridi, equal to one groat or four-pence.TANTUWAWA: Any ceremony such as a wedding, a devil-dance, a funeral, etc.TATUKOLA: Pieces of plantain leaves used as plates. The same as Patkola q. v.TATTUMARUWA: The possession of a field in turns of years; a system leading often to great complicationse. g., a field belongs to A and B in equal shares, and they possess it in alternate years. They die and leave it to two sons of A, and three sons of B. These again hold in Tattumaru (A1, A2) (B1, B2, B3,). In fourteen years the possession is A1, B1, A2, B2, A1, B3, A2, B1, A1, B2, A2, B3, A1, B1, and so on. A1leaves two sons, A2lives, B1has three sons, B2has four sons and B3has five. A2gets his turn after intervals of four years, but A1aand B1bhave to divide A1’s turn. Each therefore gets his turn after intervals of eight years, but each of the B shareholders gets his turn at intervals of six years and B1a,B1b,B1cnow have a turn each at intervals of eighteen years, B2a, B2b, B2c, B2d, at intervals of twenty-four years, B3eat intervals of thirty years, as in the following table:—1A1a11A221A1b2B1a12B3b22B2d3A213A1b23A24B2a14B1c24B3d5A1b15A225A1a6B3a16B2c26B1b7A217A1a27A28B1b18B3c28B2a9A1a19A229A1b10B2b20B1a30B3eTAWALAMA: Pack-bullock.TELGEDI: Ripe or dry cocoanuts to express oil from.TEMMETTAMA: A kettle-drum. One of the five musical instruments of a temple.TEMMETTANKARAYA: A tenant playing on the Temmettama and belonging to the tom-tom beater caste. His service is in requisition for the daily services of a temple at its festivals, perehera, and pinkama and when the incumbent proceeds on journeys of importance such as ordinations, visits to the prior, and pinkam duties. Under a lay proprietor, the Temmettankaraya attends at weddings, Yak and Bali ceremonies, funerals, and on journeys on state occasions. He occasionally assists in agricultural and building works, and presents a penuma of a towel or piece of cloth with betel. At the four festivals in temples he takes a part in all the preparations and decorations.TETAMATTUWA: A towel or piece of cloth to rub the body dry after a bath, which it is the service of the dhoby to supply.TETIYA: A metal dish used for the purposes of a plate.TEWAWA: The daily service of a Dewale, morning, noon, and evening, when muruten is offered.TIRALANU: Cords for curtains.TIRAPILI: Curtains.TITTAYAN: A kind of small fresh-water fish having bitter taste. It is dried and given with other articles as penum.TORANA: An ornamental arch put up on public and festive occasions.TUPPOTTIYA: A cloth of ten yards worn round the waist. The ordinary wearing cloth of a Kandyan.TUTTUWA: A pice, equal sometimes to 3/8d. sometimes one half-penny; when it contains four challies it is called the “Mahatuttuwa.”TUWAYA-TUNDAMA: A towel given by the tom-tom beater tenants as a penuma.UUDAHALLA: A hanging basket of wicker-work.UDAKKIYA: A small kind of drum carried in the hand and used to play for dance music. Its use is not restricted to any caste.UDUWIYANA: A canopy held over the muruten in the daily service of a Dewale, or over the insignia at processions, or over any sacred thing taken in procession, such as Alutsal, Nanu, Bana books, Relics, etc. The word also means ceilings put up by the dhoby.UGAPATA: Vegetables, jaggery, or kitul-peni etc., wrapped up in leaves, generally in the sheath of the arecanut branch. Six ugapat make a kada, or pingo-load.ULIYAMWASAMA: The holding of land by the Uliyamwasam tenants who perform all kinds of menial service. The same as Nilawasam q. v.UL-UDE: Trousers worn by dancers.UNDIYARALA: A Dewala messenger.UNDUWAPMASA: The ninth month of the Sinhalese year (December-January).UPASAKARALA: Persons devoted to religious exercises.UPASAMPADAWA: The highest order of Buddhist priests. The ceremony of admission into the order.USNAYA: A smith’s forge. The same as idinna. q.v.UYANWATTA: A park, a garden. The principal garden attached to a temple or to the estate of a proprietor, the planting, watching, gathering and removing the produce of which forms one of the principal services of tenants.WWADANATALAATTA: A richly ornamented talipot. In ancient times its use was restricted to the court of the king and to temples; but now it is used by the upper classes on public occasions, being carried by the Atapattu tenants. The same as Kumaratalatta. q.v.WAHALBERE: The same as Magulbere. q.v.WAHALKADA: The porch before a temple or court.WAHUNPURAYA: A tenant of the jaggery caste, which supplies the upper classes with domestic servants, chiefly cooks. This class has to accompany the proprietor on journeys and carry the palanquin of female members of the proprietor’s family. When not engaged as domestics the Wahumpurapangu tenants supply jaggery and kitul-peni. They likewise supply vegetables, attend agricultural work and carry baggage.WAJJANKARAYA: A tom-tom-beater. A general term for a temple musician. The five wajjan of which a regular Hewisia is made up are: 1, the Dawula (the common drum); 2,the Temettama (kettle-drum) 3, the Boraya (drum longer than a Dawula) 4, the Taliya (cymbals) and 5, the Horanewa (the trumpet.)WADUPASRIYANGE: The same as “Anamestraya.”WAKMASE OR WAPMASE: The seventh month of the Sinhalese year (Oct. Nov.)WALANKADA: A pingo of pottery, usually ten or twelve in number, supplied by the potter as a part of his service, either as a penumkada or as the complement of chatties he has to give at festivals, etc.WALAN-KERAWALA:Half a pingo of pottery.WALAWWA:A respectful term for the residence of a person of rank. The manor-house.WALIYAKUMA:Called also “Wediyakuma.” The devil-dance after a Diyakepuma. See “Hiro hinetima.”WALLAKOTU: Sticks, the bark or twigs of which are used in place of string. It is supplied by tenants for Yak or Bali ceremonies.WALLIMALE: A poem containing the legends of Valliamma, the wife of Kataragama.WALUMALGOBA: The cluster of young fruit the flower and the sprout (tender branch) of the cocoanut tree used in decorations, and supplied by tenants.WANATA: A clearing between a cultivated land and the adjacent jungle. The same as “Pillowa”.WANNAKURALA: An accountant. Tho officer of a temple whose duties correspond to those of a Dewala Mohattala or Attanayakarala.WAPPIHIYA: A knife little larger than a Wahunketta (kitchen knife) with the blade somewhat curved.WARAGAMA: A gold coin varying in value from six shillings to seven shillings and sixpence.WASAMA: An office. A service holding.WASKALAYA: The season in which priests take up a fixed residence, devoting their time to the public reading and expounding of Bana. It falls between the months of July and October. Sometimes a resident priest is placed in Was in his own Pansala, which means that he is to be fed with dan provided by the tenantry during the season of Was. The practice originated in the command of Buddha that his disciples should travel about during the dry season as mendicant monks, but that in the rainy season they should take shelter in leaf huts. The modern priests now desert their substantially built monasteries to take up their residence for the Was-lit: rainy season—in temporary buildings. The object of the original institution was to secure attention during part of the year to the persons living near the monastery—in fact that for this period the monks should serve as parish priests.WAS-ANTAYA: The close of the Was-season.WATADAGE: Temporary sheds for lights, sometimes called “Pasriyangewal” or “Wadupasriyangewal.”WATAPETTIYA: A circular flat basket to carry adukku and penum in.WATATAPPE: Circular wall round a temple.WATTAKKA: The common gourd generally grown on hen.WATTAMA: A round or turn. In Nuwarakalawiya it is applied to the turn in a Hewisimura service.WATTIYA: A flat basket for carrying penum, flowers etc.WATTORURALA: The tenant whose duty it is to open and close the doors of the sanctuary in a Dewale, to sweep it out, to clean and trim the lamps, to light and tend them, and to take charge of the sacred vessels used in the daily service.WENIWEL: A creeper used as strings for tying.WESAK: The second month of the Sinhalese year (May-June).WESIGILIYA OR WESIKILIYA: A privy for priests.WESMUNA: A mask worn at a Devil or other dance.WIBADDE-MOHOTTALA: The writer who keeps the account of the paddy revenue of a temple.WIDANE: The superintendent of a village or a number of villages. The agent of a proprietor.WIHARAYA: A Buddhist temple (from the Sanskrit vi-hri to walk about), originally the hall where the Buddhist priests took their morning walk; afterwards these halls were used as temples and sometimes became the centre of a whole monastic establishment. The word Wihara or Vihara is now used only to designate a building dedicated to the memory of Gautama Buddha, and set apart for the daily offering of flowers, and of food given in charity. To the Wihara proper there has been added in modern times an image-house for figures of Buddha in the three attitudes standing as the law-giver, sitting in meditation, reclining in the eternal repose of unbroken peace and happiness; and these figures now form prominent objects in every Wihara, and it is before these figures that pious Buddhists make their offerings of rice, flowers, money, etc. It should not be confounded with the “Pansala” which signifies the monastic buildings as distinguished from the temple or place of worship around which they are clustered.WILKORAHA: A large chatty used in soaking seed paddy.WITARUMA: An inferior Vidane, but the office has lost its original dignity. The duties formerly consisted of mere general superintendence of Muttettu-work and carrying of messages to Hewawasam tenants. The Vitaranna now is only a common messenger doing ordinary service as a petty overseer.WIYADAMA: Anything expended or issued for use, whether money or stores. It is generally used for provisions given to a headman or person of rank.WIYAKOLAMILA: Hire of buffaloes employed in threshing paddy.WIYANBENDIMA: The hanging up by the dhoby of clean cloths in temples for festivals or in private houses on festive and other occasions.WIYAN-TATTUWA: A canopy; a coiling.YYAKDESSA: A tenant of the tom-tom beater caste who performs Devil ceremonies.YAKGE OR YAKMADUWA: The shed in which is performed a devil ceremony.YAKADAMILA: Hire or cost of agricultural implements for Muttettu cultivation, given by a proprietor.YAKADAWEDA: Hard-ware. Blacksmith’s work.YALA: The second or the smaller of the two yearly harvests. The season for it varies according to the facilities which each part of the country has in respect of irrigation. Sometimes the word is used in a general sense to mean a crop.YAMANNA OR YAPAMMU: Smelters of iron. Their service consists of giving a certain number of lumps of iron yearly, the burning of charcoal for the forge, carrying baggage, assisting in field work, and at Yak or Bali ceremonies. They put up the Talimana (pair of bellows) for the smith, and smelt iron.YATIKAWA: A Kapurala’s incantation or a pray uttered on behalf of a sick person.YATU: Half lumps of iron given as a penum by the Yamana tenants.YOTA: A strong cord or rope.

TADUPPUREDDA: Country-made cloth of coarse texture, which forms with the tenants of the tom-tom beater caste their annual penuma to the proprietor.TAHANCHIKADA OR TAHANDIKADA: A ponumkada given to a Dissawa. A term in use in the Kegalle District.TALA: Sesamum.TALA-ATU-MUTTUWA: Two talipots sown together and ornamented. It is used as an umbrella, and on journeys of the proprietor it is carried by the proper tenant, generally of the Atapattu class.TALAM-GEHIMA: To play with the “Taliya” cymbals as an accompaniment to the tom-tom.TALATTANIYA: An elder in a village.TALIGEDIYA: A large earthen-ware pot.TALIMANA: Blacksmith’s apparatus for a pair of bellows generally made of wood, sunk in the ground and covered with elk-hide.TALIYA OR TALAMA:A kind of cymbal.TALKOLA-PIHIYE: A small knife with a stylus to write with.TAMBALA: A creeper, the leaves of which are used with betel.TAMBORUWA: A tambourine.TANAYAMA: A rest-house. A lodging put up on the occasion of the visit of a proprietor or person of rank to a village.TANGAMA: Half a ridi, equal to one groat or four-pence.TANTUWAWA: Any ceremony such as a wedding, a devil-dance, a funeral, etc.TATUKOLA: Pieces of plantain leaves used as plates. The same as Patkola q. v.TATTUMARUWA: The possession of a field in turns of years; a system leading often to great complicationse. g., a field belongs to A and B in equal shares, and they possess it in alternate years. They die and leave it to two sons of A, and three sons of B. These again hold in Tattumaru (A1, A2) (B1, B2, B3,). In fourteen years the possession is A1, B1, A2, B2, A1, B3, A2, B1, A1, B2, A2, B3, A1, B1, and so on. A1leaves two sons, A2lives, B1has three sons, B2has four sons and B3has five. A2gets his turn after intervals of four years, but A1aand B1bhave to divide A1’s turn. Each therefore gets his turn after intervals of eight years, but each of the B shareholders gets his turn at intervals of six years and B1a,B1b,B1cnow have a turn each at intervals of eighteen years, B2a, B2b, B2c, B2d, at intervals of twenty-four years, B3eat intervals of thirty years, as in the following table:—1A1a11A221A1b2B1a12B3b22B2d3A213A1b23A24B2a14B1c24B3d5A1b15A225A1a6B3a16B2c26B1b7A217A1a27A28B1b18B3c28B2a9A1a19A229A1b10B2b20B1a30B3eTAWALAMA: Pack-bullock.TELGEDI: Ripe or dry cocoanuts to express oil from.TEMMETTAMA: A kettle-drum. One of the five musical instruments of a temple.TEMMETTANKARAYA: A tenant playing on the Temmettama and belonging to the tom-tom beater caste. His service is in requisition for the daily services of a temple at its festivals, perehera, and pinkama and when the incumbent proceeds on journeys of importance such as ordinations, visits to the prior, and pinkam duties. Under a lay proprietor, the Temmettankaraya attends at weddings, Yak and Bali ceremonies, funerals, and on journeys on state occasions. He occasionally assists in agricultural and building works, and presents a penuma of a towel or piece of cloth with betel. At the four festivals in temples he takes a part in all the preparations and decorations.TETAMATTUWA: A towel or piece of cloth to rub the body dry after a bath, which it is the service of the dhoby to supply.TETIYA: A metal dish used for the purposes of a plate.TEWAWA: The daily service of a Dewale, morning, noon, and evening, when muruten is offered.TIRALANU: Cords for curtains.TIRAPILI: Curtains.TITTAYAN: A kind of small fresh-water fish having bitter taste. It is dried and given with other articles as penum.TORANA: An ornamental arch put up on public and festive occasions.TUPPOTTIYA: A cloth of ten yards worn round the waist. The ordinary wearing cloth of a Kandyan.TUTTUWA: A pice, equal sometimes to 3/8d. sometimes one half-penny; when it contains four challies it is called the “Mahatuttuwa.”TUWAYA-TUNDAMA: A towel given by the tom-tom beater tenants as a penuma.

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

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

TALA: Sesamum.

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

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

TALATTANIYA: An elder in a village.

TALIGEDIYA: A large earthen-ware pot.

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

TALIYA OR TALAMA:A kind of cymbal.

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

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

TAMBORUWA: A tambourine.

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

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

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

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

TATTUMARUWA: The possession of a field in turns of years; a system leading often to great complicationse. g., a field belongs to A and B in equal shares, and they possess it in alternate years. They die and leave it to two sons of A, and three sons of B. These again hold in Tattumaru (A1, A2) (B1, B2, B3,). In fourteen years the possession is A1, B1, A2, B2, A1, B3, A2, B1, A1, B2, A2, B3, A1, B1, and so on. A1leaves two sons, A2lives, B1has three sons, B2has four sons and B3has five. A2gets his turn after intervals of four years, but A1aand B1bhave to divide A1’s turn. Each therefore gets his turn after intervals of eight years, but each of the B shareholders gets his turn at intervals of six years and B1a,B1b,B1cnow have a turn each at intervals of eighteen years, B2a, B2b, B2c, B2d, at intervals of twenty-four years, B3eat intervals of thirty years, as in the following table:—

1A1a11A221A1b2B1a12B3b22B2d3A213A1b23A24B2a14B1c24B3d5A1b15A225A1a6B3a16B2c26B1b7A217A1a27A28B1b18B3c28B2a9A1a19A229A1b10B2b20B1a30B3e

TAWALAMA: Pack-bullock.

TELGEDI: Ripe or dry cocoanuts to express oil from.

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

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

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

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

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

TIRALANU: Cords for curtains.

TIRAPILI: Curtains.

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

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

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

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

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

UUDAHALLA: A hanging basket of wicker-work.UDAKKIYA: A small kind of drum carried in the hand and used to play for dance music. Its use is not restricted to any caste.UDUWIYANA: A canopy held over the muruten in the daily service of a Dewale, or over the insignia at processions, or over any sacred thing taken in procession, such as Alutsal, Nanu, Bana books, Relics, etc. The word also means ceilings put up by the dhoby.UGAPATA: Vegetables, jaggery, or kitul-peni etc., wrapped up in leaves, generally in the sheath of the arecanut branch. Six ugapat make a kada, or pingo-load.ULIYAMWASAMA: The holding of land by the Uliyamwasam tenants who perform all kinds of menial service. The same as Nilawasam q. v.UL-UDE: Trousers worn by dancers.UNDIYARALA: A Dewala messenger.UNDUWAPMASA: The ninth month of the Sinhalese year (December-January).UPASAKARALA: Persons devoted to religious exercises.UPASAMPADAWA: The highest order of Buddhist priests. The ceremony of admission into the order.USNAYA: A smith’s forge. The same as idinna. q.v.UYANWATTA: A park, a garden. The principal garden attached to a temple or to the estate of a proprietor, the planting, watching, gathering and removing the produce of which forms one of the principal services of tenants.

UDAHALLA: A hanging basket of wicker-work.UDAKKIYA: A small kind of drum carried in the hand and used to play for dance music. Its use is not restricted to any caste.UDUWIYANA: A canopy held over the muruten in the daily service of a Dewale, or over the insignia at processions, or over any sacred thing taken in procession, such as Alutsal, Nanu, Bana books, Relics, etc. The word also means ceilings put up by the dhoby.UGAPATA: Vegetables, jaggery, or kitul-peni etc., wrapped up in leaves, generally in the sheath of the arecanut branch. Six ugapat make a kada, or pingo-load.ULIYAMWASAMA: The holding of land by the Uliyamwasam tenants who perform all kinds of menial service. The same as Nilawasam q. v.UL-UDE: Trousers worn by dancers.UNDIYARALA: A Dewala messenger.UNDUWAPMASA: The ninth month of the Sinhalese year (December-January).UPASAKARALA: Persons devoted to religious exercises.UPASAMPADAWA: The highest order of Buddhist priests. The ceremony of admission into the order.USNAYA: A smith’s forge. The same as idinna. q.v.UYANWATTA: A park, a garden. The principal garden attached to a temple or to the estate of a proprietor, the planting, watching, gathering and removing the produce of which forms one of the principal services of tenants.

UDAHALLA: A hanging basket of wicker-work.

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

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

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

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

UL-UDE: Trousers worn by dancers.

UNDIYARALA: A Dewala messenger.

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

UPASAKARALA: Persons devoted to religious exercises.

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

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

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

WWADANATALAATTA: A richly ornamented talipot. In ancient times its use was restricted to the court of the king and to temples; but now it is used by the upper classes on public occasions, being carried by the Atapattu tenants. The same as Kumaratalatta. q.v.WAHALBERE: The same as Magulbere. q.v.WAHALKADA: The porch before a temple or court.WAHUNPURAYA: A tenant of the jaggery caste, which supplies the upper classes with domestic servants, chiefly cooks. This class has to accompany the proprietor on journeys and carry the palanquin of female members of the proprietor’s family. When not engaged as domestics the Wahumpurapangu tenants supply jaggery and kitul-peni. They likewise supply vegetables, attend agricultural work and carry baggage.WAJJANKARAYA: A tom-tom-beater. A general term for a temple musician. The five wajjan of which a regular Hewisia is made up are: 1, the Dawula (the common drum); 2,the Temettama (kettle-drum) 3, the Boraya (drum longer than a Dawula) 4, the Taliya (cymbals) and 5, the Horanewa (the trumpet.)WADUPASRIYANGE: The same as “Anamestraya.”WAKMASE OR WAPMASE: The seventh month of the Sinhalese year (Oct. Nov.)WALANKADA: A pingo of pottery, usually ten or twelve in number, supplied by the potter as a part of his service, either as a penumkada or as the complement of chatties he has to give at festivals, etc.WALAN-KERAWALA:Half a pingo of pottery.WALAWWA:A respectful term for the residence of a person of rank. The manor-house.WALIYAKUMA:Called also “Wediyakuma.” The devil-dance after a Diyakepuma. See “Hiro hinetima.”WALLAKOTU: Sticks, the bark or twigs of which are used in place of string. It is supplied by tenants for Yak or Bali ceremonies.WALLIMALE: A poem containing the legends of Valliamma, the wife of Kataragama.WALUMALGOBA: The cluster of young fruit the flower and the sprout (tender branch) of the cocoanut tree used in decorations, and supplied by tenants.WANATA: A clearing between a cultivated land and the adjacent jungle. The same as “Pillowa”.WANNAKURALA: An accountant. Tho officer of a temple whose duties correspond to those of a Dewala Mohattala or Attanayakarala.WAPPIHIYA: A knife little larger than a Wahunketta (kitchen knife) with the blade somewhat curved.WARAGAMA: A gold coin varying in value from six shillings to seven shillings and sixpence.WASAMA: An office. A service holding.WASKALAYA: The season in which priests take up a fixed residence, devoting their time to the public reading and expounding of Bana. It falls between the months of July and October. Sometimes a resident priest is placed in Was in his own Pansala, which means that he is to be fed with dan provided by the tenantry during the season of Was. The practice originated in the command of Buddha that his disciples should travel about during the dry season as mendicant monks, but that in the rainy season they should take shelter in leaf huts. The modern priests now desert their substantially built monasteries to take up their residence for the Was-lit: rainy season—in temporary buildings. The object of the original institution was to secure attention during part of the year to the persons living near the monastery—in fact that for this period the monks should serve as parish priests.WAS-ANTAYA: The close of the Was-season.WATADAGE: Temporary sheds for lights, sometimes called “Pasriyangewal” or “Wadupasriyangewal.”WATAPETTIYA: A circular flat basket to carry adukku and penum in.WATATAPPE: Circular wall round a temple.WATTAKKA: The common gourd generally grown on hen.WATTAMA: A round or turn. In Nuwarakalawiya it is applied to the turn in a Hewisimura service.WATTIYA: A flat basket for carrying penum, flowers etc.WATTORURALA: The tenant whose duty it is to open and close the doors of the sanctuary in a Dewale, to sweep it out, to clean and trim the lamps, to light and tend them, and to take charge of the sacred vessels used in the daily service.WENIWEL: A creeper used as strings for tying.WESAK: The second month of the Sinhalese year (May-June).WESIGILIYA OR WESIKILIYA: A privy for priests.WESMUNA: A mask worn at a Devil or other dance.WIBADDE-MOHOTTALA: The writer who keeps the account of the paddy revenue of a temple.WIDANE: The superintendent of a village or a number of villages. The agent of a proprietor.WIHARAYA: A Buddhist temple (from the Sanskrit vi-hri to walk about), originally the hall where the Buddhist priests took their morning walk; afterwards these halls were used as temples and sometimes became the centre of a whole monastic establishment. The word Wihara or Vihara is now used only to designate a building dedicated to the memory of Gautama Buddha, and set apart for the daily offering of flowers, and of food given in charity. To the Wihara proper there has been added in modern times an image-house for figures of Buddha in the three attitudes standing as the law-giver, sitting in meditation, reclining in the eternal repose of unbroken peace and happiness; and these figures now form prominent objects in every Wihara, and it is before these figures that pious Buddhists make their offerings of rice, flowers, money, etc. It should not be confounded with the “Pansala” which signifies the monastic buildings as distinguished from the temple or place of worship around which they are clustered.WILKORAHA: A large chatty used in soaking seed paddy.WITARUMA: An inferior Vidane, but the office has lost its original dignity. The duties formerly consisted of mere general superintendence of Muttettu-work and carrying of messages to Hewawasam tenants. The Vitaranna now is only a common messenger doing ordinary service as a petty overseer.WIYADAMA: Anything expended or issued for use, whether money or stores. It is generally used for provisions given to a headman or person of rank.WIYAKOLAMILA: Hire of buffaloes employed in threshing paddy.WIYANBENDIMA: The hanging up by the dhoby of clean cloths in temples for festivals or in private houses on festive and other occasions.WIYAN-TATTUWA: A canopy; a coiling.

WADANATALAATTA: A richly ornamented talipot. In ancient times its use was restricted to the court of the king and to temples; but now it is used by the upper classes on public occasions, being carried by the Atapattu tenants. The same as Kumaratalatta. q.v.WAHALBERE: The same as Magulbere. q.v.WAHALKADA: The porch before a temple or court.WAHUNPURAYA: A tenant of the jaggery caste, which supplies the upper classes with domestic servants, chiefly cooks. This class has to accompany the proprietor on journeys and carry the palanquin of female members of the proprietor’s family. When not engaged as domestics the Wahumpurapangu tenants supply jaggery and kitul-peni. They likewise supply vegetables, attend agricultural work and carry baggage.WAJJANKARAYA: A tom-tom-beater. A general term for a temple musician. The five wajjan of which a regular Hewisia is made up are: 1, the Dawula (the common drum); 2,the Temettama (kettle-drum) 3, the Boraya (drum longer than a Dawula) 4, the Taliya (cymbals) and 5, the Horanewa (the trumpet.)WADUPASRIYANGE: The same as “Anamestraya.”WAKMASE OR WAPMASE: The seventh month of the Sinhalese year (Oct. Nov.)WALANKADA: A pingo of pottery, usually ten or twelve in number, supplied by the potter as a part of his service, either as a penumkada or as the complement of chatties he has to give at festivals, etc.WALAN-KERAWALA:Half a pingo of pottery.WALAWWA:A respectful term for the residence of a person of rank. The manor-house.WALIYAKUMA:Called also “Wediyakuma.” The devil-dance after a Diyakepuma. See “Hiro hinetima.”WALLAKOTU: Sticks, the bark or twigs of which are used in place of string. It is supplied by tenants for Yak or Bali ceremonies.WALLIMALE: A poem containing the legends of Valliamma, the wife of Kataragama.WALUMALGOBA: The cluster of young fruit the flower and the sprout (tender branch) of the cocoanut tree used in decorations, and supplied by tenants.WANATA: A clearing between a cultivated land and the adjacent jungle. The same as “Pillowa”.WANNAKURALA: An accountant. Tho officer of a temple whose duties correspond to those of a Dewala Mohattala or Attanayakarala.WAPPIHIYA: A knife little larger than a Wahunketta (kitchen knife) with the blade somewhat curved.WARAGAMA: A gold coin varying in value from six shillings to seven shillings and sixpence.WASAMA: An office. A service holding.WASKALAYA: The season in which priests take up a fixed residence, devoting their time to the public reading and expounding of Bana. It falls between the months of July and October. Sometimes a resident priest is placed in Was in his own Pansala, which means that he is to be fed with dan provided by the tenantry during the season of Was. The practice originated in the command of Buddha that his disciples should travel about during the dry season as mendicant monks, but that in the rainy season they should take shelter in leaf huts. The modern priests now desert their substantially built monasteries to take up their residence for the Was-lit: rainy season—in temporary buildings. The object of the original institution was to secure attention during part of the year to the persons living near the monastery—in fact that for this period the monks should serve as parish priests.WAS-ANTAYA: The close of the Was-season.WATADAGE: Temporary sheds for lights, sometimes called “Pasriyangewal” or “Wadupasriyangewal.”WATAPETTIYA: A circular flat basket to carry adukku and penum in.WATATAPPE: Circular wall round a temple.WATTAKKA: The common gourd generally grown on hen.WATTAMA: A round or turn. In Nuwarakalawiya it is applied to the turn in a Hewisimura service.WATTIYA: A flat basket for carrying penum, flowers etc.WATTORURALA: The tenant whose duty it is to open and close the doors of the sanctuary in a Dewale, to sweep it out, to clean and trim the lamps, to light and tend them, and to take charge of the sacred vessels used in the daily service.WENIWEL: A creeper used as strings for tying.WESAK: The second month of the Sinhalese year (May-June).WESIGILIYA OR WESIKILIYA: A privy for priests.WESMUNA: A mask worn at a Devil or other dance.WIBADDE-MOHOTTALA: The writer who keeps the account of the paddy revenue of a temple.WIDANE: The superintendent of a village or a number of villages. The agent of a proprietor.WIHARAYA: A Buddhist temple (from the Sanskrit vi-hri to walk about), originally the hall where the Buddhist priests took their morning walk; afterwards these halls were used as temples and sometimes became the centre of a whole monastic establishment. The word Wihara or Vihara is now used only to designate a building dedicated to the memory of Gautama Buddha, and set apart for the daily offering of flowers, and of food given in charity. To the Wihara proper there has been added in modern times an image-house for figures of Buddha in the three attitudes standing as the law-giver, sitting in meditation, reclining in the eternal repose of unbroken peace and happiness; and these figures now form prominent objects in every Wihara, and it is before these figures that pious Buddhists make their offerings of rice, flowers, money, etc. It should not be confounded with the “Pansala” which signifies the monastic buildings as distinguished from the temple or place of worship around which they are clustered.WILKORAHA: A large chatty used in soaking seed paddy.WITARUMA: An inferior Vidane, but the office has lost its original dignity. The duties formerly consisted of mere general superintendence of Muttettu-work and carrying of messages to Hewawasam tenants. The Vitaranna now is only a common messenger doing ordinary service as a petty overseer.WIYADAMA: Anything expended or issued for use, whether money or stores. It is generally used for provisions given to a headman or person of rank.WIYAKOLAMILA: Hire of buffaloes employed in threshing paddy.WIYANBENDIMA: The hanging up by the dhoby of clean cloths in temples for festivals or in private houses on festive and other occasions.WIYAN-TATTUWA: A canopy; a coiling.

WAHALBERE: The same as Magulbere. q.v.

WAHALKADA: The porch before a temple or court.

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

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

WADUPASRIYANGE: The same as “Anamestraya.”

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

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

WALAN-KERAWALA:Half a pingo of pottery.

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

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

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

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

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

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

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

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

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

WASAMA: An office. A service holding.

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

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

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

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

WATATAPPE: Circular wall round a temple.

WATTAKKA: The common gourd generally grown on hen.

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

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

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

WENIWEL: A creeper used as strings for tying.

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

WESIGILIYA OR WESIKILIYA: A privy for priests.

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

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

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

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

WILKORAHA: A large chatty used in soaking seed paddy.

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

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

WIYAKOLAMILA: Hire of buffaloes employed in threshing paddy.

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

WIYAN-TATTUWA: A canopy; a coiling.

YYAKDESSA: A tenant of the tom-tom beater caste who performs Devil ceremonies.YAKGE OR YAKMADUWA: The shed in which is performed a devil ceremony.YAKADAMILA: Hire or cost of agricultural implements for Muttettu cultivation, given by a proprietor.YAKADAWEDA: Hard-ware. Blacksmith’s work.YALA: The second or the smaller of the two yearly harvests. The season for it varies according to the facilities which each part of the country has in respect of irrigation. Sometimes the word is used in a general sense to mean a crop.YAMANNA OR YAPAMMU: Smelters of iron. Their service consists of giving a certain number of lumps of iron yearly, the burning of charcoal for the forge, carrying baggage, assisting in field work, and at Yak or Bali ceremonies. They put up the Talimana (pair of bellows) for the smith, and smelt iron.YATIKAWA: A Kapurala’s incantation or a pray uttered on behalf of a sick person.YATU: Half lumps of iron given as a penum by the Yamana tenants.YOTA: A strong cord or rope.

YAKDESSA: A tenant of the tom-tom beater caste who performs Devil ceremonies.YAKGE OR YAKMADUWA: The shed in which is performed a devil ceremony.YAKADAMILA: Hire or cost of agricultural implements for Muttettu cultivation, given by a proprietor.YAKADAWEDA: Hard-ware. Blacksmith’s work.YALA: The second or the smaller of the two yearly harvests. The season for it varies according to the facilities which each part of the country has in respect of irrigation. Sometimes the word is used in a general sense to mean a crop.YAMANNA OR YAPAMMU: Smelters of iron. Their service consists of giving a certain number of lumps of iron yearly, the burning of charcoal for the forge, carrying baggage, assisting in field work, and at Yak or Bali ceremonies. They put up the Talimana (pair of bellows) for the smith, and smelt iron.YATIKAWA: A Kapurala’s incantation or a pray uttered on behalf of a sick person.YATU: Half lumps of iron given as a penum by the Yamana tenants.YOTA: A strong cord or rope.

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

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

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

YAKADAWEDA: Hard-ware. Blacksmith’s work.

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

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

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

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

YOTA: A strong cord or rope.

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