Sinhalese Folklore Notes, Ceylon

by Arthur A. Perera

For regulating the time and manner of fishing in sea, old communal rules have been legalised and are now in force. Fishing with large nets (mâdel) begins about 1st October and ends by May 31st in each year; the number of boats and nets to be used in each inlet is limited; the boats and nets are registered and every registered boat and net is used in the warâya (inlets) by rotation in order of register; the turn of each net and boat begins at sunrise and ends at sunrise of the next day; the headman who supervises these is called the mannandirâle. Whenever koralebabbu, bôllo, ehelamuruvo and such other fish come into the warâya, so long as these swarm in the inlet they should be caught by rod and line and nothing else; when they are leaving the inlet, the headman in consultation with at least six fishermen appoint a date from which boru del or visi del may be used; on no account are mahadel allowed to be used[4].

Each of the boats with its nets belongs to several co-owners and “on a day’s fishing the produce is drawn ashore, is divided in a sufficient number of lots, each estimated to be worth the same assigned value, and these lots are so distributed that 1–50 goes to the owner of the land on which the fish are brought to shore, 1\4 to those engaged in the labour, 1–5 for the assistance of extra nets etc., rendered by third parties in the process of landing and securing the fish, which together equal 47–100 and the remaining 53–100 go to the owners of the boat and net according to their shares therein”[5].

Owners of cattle have brand marks to distinguish the cattle of their caste and class from those of others; individual ownership is indicated by branding in addition the initial letters of the owner’s name.

Herdsmen who tend cattle for others are entitled in the case of the bulls and the he buffaloes they tend to their labour, in the case of cows and she buffaloes to every second third and fifth calf born, and in the case of calves to a half share interest in the young animals themselves.

“At the first milking of a cow there is a ceremony called kiri ettirima. The cow is milked 3 different mornings successively, when the milk is boiled, and poured into three different vessels, till the whole is coagulated. On the fourth day, butter from each vessel is preserved in a clean basin, to form the principal part of the ceremony at a convenient time. From that day the milk may be used, but with particular care never to throw the least milk, or any water that might have washed the milk basons, out of doors. When the convenient time has arrived a bunch of plantains is prepared, cakes are baked, three pots of rice are boiled, a vegetable curry, and a condiment are prepared by an individual who must manifest all cleanness on the occasion, even to the putting a handkerchief before his mouth to present the saliva from falling into the ingredients. All these preparations are brought to an apartment swept and garnished for the purpose where the kapuva cleanly clothed enters and burns sandarac powder, muttering incantations with the intent of removing all evil supposed to rest upon the family, and of bringing down a blessing upon them and their cattle.

Next the kapuva takes 7 leaves of the plantain tree and lays 5 of them in order on the table, canopied, and spread with white cloth, in honour of the gods Wiramunda deviyo, Kosgama deviyo, Pasgama deviyo, Combihamy, and Weddihamy; and the other 2 are put on piece of mat on the ground in honour of the washer and the tom tom beater supposed to have attended these supernatural beings. Over all these leaves the boiled rice from one of the pots is divided, then from the second and third. He afterwards does the same with the curry, and the condiment, cakes, plantains etc., prepared for the performance. He then pretends to repeat the same process by way of deception making a motion, and sounding the ladle on the brim of the pots, as if rice and other ingredients were apportioned the second time etc., to satisfy the gods and the two attendants.

The kapuva next takes a little of every ingredient from all the leaves, both on the table and on the ground, into a cup (made of leaves), and supporting it over his head marches out from the apartment, closing its door; and he conveys it either to the fold of the cattle, or to some elevated place where he dedicates and offers it to the many thousands of the demons and their attendants who are supposed to have accompanied the above particular gods, praying them, by means of incantations, to accept the offering he has brought before them. From hence he returns to the door of the apartment he had closed, and knocking at it, as if to announce his entrance, he opens it and mutters a few more incantations, praying the gods to allow them, (including himself and the members of the family) to partake of the remnants that have been offered in their honour. After these ceremonies are performed, the kapuva, with all the rest, partakes of everything that was prepared, and the owner of the cow may from this day dispose of the milk according to his own pleasure.”[6].

Rural rites differing in details in different localities are observed by the Singhalese peasantry in their agricultural pursuits.[7]

In all places a lucky day for ploughing is fixed in consultation with an astrologer. It is considered unfortunate to begin work on the 1st or 2nd day of the month, and after the work is begun it must be desisted from on unlucky days such as the 7th, 8th, 9th, 13th, 14th and 21st.

Sowing is also commenced at a lucky day and hour pronounced by the astrologer to be the most favourable. In a corner of the field, on a mound of mud where are placed a ginger or a habarala plant (arum maculatum), a cocoanut or an areka flower and some saffron, is sown a handful of the first seed and dedicated to the gods; and after that the entire field is sown.