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by Derrick Schokman

The Kandy Esala Perahera, which we all looked forward to as a glorious pageant, the only one of its Kind in the whole world is now on.

But this time let us look deeper behind the outward pageant to see how this procession depicts the salient features of Kandyan society in the time of the kings. A society where state power influenced all other institutions, affirming the viability and integrity of a nation in its social and religious diversity.

The traditional explanation for the procession enacts the victory parade of the Suras or Gods who vanquished the Asuras or Evil forces of eastern mythology. It was adapted by the Kings of Anuradhapura who paraded the gods of the land in the streets of the capital every year to gain their good will and ensure the prosperity of the people.

King Gajabahu did so after his victory in South India, adding goddess Pattini to the perahera that already included other Hindu deities like Kataragama (Skanda) and Vishnu. Change

During the reign of King Kirthi Sri Rajasinghe in the 18th century, a change took place.

A group of Siamese monks, whom he had invited to restore the Upasampada ordination, were surprised to find an exclusively Hindu celebration in the capital of a Buddhist country.

They urged him to correct the situation, which he did by adding the Dalada Maligawa (Temple of the Tooth) Perahera to the head of the existing procession carrying Bone Relics of the Buddha.

Since then, the Dalada Maligawa perahera heads the whole procession with the Dewale peraheras in the subordinate position. The Buddha now stood at the head of the hierarchical religious structure, just as the king stood at the head of society.

That is where the Kandy Esala Perahera got its politico-religious perspective. The Buddha and the deities form the religious core which is encompassed in a political structure of service and administrative bodies representing state (Royal) power.

Composition

This is dramatised in the composition of the whole procession where the provincial governments and religious institutions are surrounded by representatives of the central (Royal) government.

The first section of the perahera is headed by representatives of the state. In front is the Peramuna Rala or officer who carried the Lekammita (authority) permitting the perahera to parade the streets.

Then the Gajanayake Nilame or the chief of the Elephant Stables, symbolic of a division of the Royal Army, with his followers bearing the symbols of his department, particularly the Elephant Flag or Hastiya-Kodiya, followed by Hewisi drummers who led the army into battle.

Third the Kodituwakku Nilame representing the artillery divisions carrying their signia and the great flag of the sun.

Behind these representative army divisions come the chiefs who administer the provinces, the Dissawas of Satara Korale, Sat Korale, Sabaragamuwa, Matale, Thumpane, Valapane, Udapalata, Nuwarakalaviya, Vellassa, Bintenne and Tamankaduwa, each with their own flags.

At the end of the procession there are again lesser administrative officers or rate mahatvaru and others in their retinue. And more state departments like the Mahalekam (Secretariat) Nanayakkaru, Atapattu (King's Guard) Vedikkara and Vandanatuvakku.

In between these two extremes of the procession are the religious institutions, headed by the Diyawadena Nilame or Lay administrator of the Dalada Maligawa, gorgeously attired in an old time court dress or tuppoti of soft cloth wrapped over his frilled trousers. On his head a four-cornered hat and on his feet gilt edged shoes with curved tips. A broad gold belt of lace encircles his puffed out waist. He is surrounded by attaches due his status.

The Basnayake Nilames or lay administrators of the four Devales that follow the Maligawa perahera are clad in gold embroidered jackets over frilled trousers. They too wear four-cornered hats and are surrounded by temple functionaries.

The Dalada Maligawa and four Dewale peraheras have their own elephants, dancers, drummers etc. and special elephants to carry the Buddha's relics and the flower wreathed insignia of the deities.

If you look more intently at all the participants in this pageant, you should also have some idea of the different social classes that existed in those times.

From the ruling radala or aristocracy, through the non-radala goigam minor chiefs, to ancillary service classes like dancers, drummers, pipers, torch bearers, sesath carriers, whip crackers, gymnasts, elephant keepers and other menials.

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