Writing and literacy in ancient and medieval Sri Lanka
Kamalika Pieris
Writing was known in ancient Sri Lanka from a very early period.
Excavations conducted at the Anuradhapura citadel in 1984 yielded seven
pieces of broken pottery bearing letters in early brahmi script.
A further 25 pieces were found later. These pieces were tested by the
University of Cambridge using radio carbon techniques and thermo
luminescence tests. They were dated to a period between 500 BC and 600
BC. This dating has been accepted by foreign experts. These pottery
pieces indicate that there was writing in Sri Lanka from at least 600 or
500 BC.
This means that Sri Lanka had writing during the time of the Buddha.
The letters were almost identical to the Asokan script used 200 years
after this period in India. Another piece with ‘Anuradha’ scratched on
it was found at the excavation level dated to 900BC. This pushes the
date back even further.
The first script in use was the brahmi script. This is found in the
cave inscriptions of the 3rd century BC. Sinhala brahmi had some
original features. It had a different shape for the letters ‘a,’ ‘ma,’
‘i ‘and ‘ya’. The Sinhalese mastered the brahmi alphabet so well that,
judging by the Vessagiriya inscription, they could have used it even for
Sanskrit. The Sinhala language initially showed Prakrit influence, but
from 4th or 5th century AD Sinhala started to develop as a distinctive
language. By the 8th century it had evolved into Sinhala proper.
Literature
The Sinhala script evolved within the island. The similarity of
Malayalam and other Dravidian scripts to Sinhala indicate that Sinhala
must have had a strong influence in the Dravidian areas of India.
The Buddhist literature written in Sri Lanka in the Pali (Maghadi)
language used the Sinhala script. When Sinhala monks went to Thailand
and Myanmar in the 11th century, they took these Buddhist texts with
them. So the Sinhala script went east. G. H. Luce noted that there would
have been at one time, a large number of Sinhala monks in these two
countries, teaching Pali through the Sinhala script. The Sinhala monks
would have helped translate the texts from Pali into the Mon language
and later into Burmese in Myanmar. In Thailand, the Thais mastered the
Sinhala script between 1070 and 1105 AD.
In ancient Sri Lanka there was considerable literacy in Sinhala.
Books are mentioned as early as 150 BC. D.M. de Z Wickremasinghe stated
that the ‘Sihala atthakatha mahavamsa’ would have been a written
document.
The upper class and the royal family maintained ‘merit books’ (punna
pottaka) in which meritorious deeds were written down, to be read out
when death approached. Dutugemunu had a pin pota. Walpola Rahula citing
Rasavahini stated that business transactions and agreements were usually
written down and the documents were destroyed when the agreements were
fulfilled. Literacy extended to other areas as well.
There are two inscriptions written along the edges of the lime stone
caskets found near Abhayagiri, stating that the relics of the parents of
Kanittha tissa were deposited in the casket. Flights of temple steps
such as Vessagiriya had the names of those who cut the steps carved on
them. The stone seat at Gane Viharaya had an inscription.
The elite knew to read and write. They wrote letters. In 2nd century
BC, a prince of Kelaniya had sent a love letter to a queen. A generation
later Dutugemunu was writing letters to Magama. The literature of the
medieval period constantly refers to the sending of letters. However,
literacy was not confined to the elite. The pottery pieces found in the
Anuradhapura excavations indicated that some potters at least could
write.
Sigiri graffiti indicate that there was widespread literacy by the
8th century. Sigiri graffiti are dated to 8th, 9th and 10th centuries.
The graffiti so far discovered number over a thousand.
Senerat Paranvitana listed 685 of them and Benille Priyanka has found
400 more. These graffiti indicate the existence of a popular poetic
tradition which was of a high standard. The writers were adept in the
use of language. Even those who wrote the simplest poems wrote them
well. The verses showed sound metrical composition, rhyme, rhythm and
musicality.
Kings
The ‘Sigiri Gee’ were written by a wide range of persons. 21 verses
were written by monks. The rest were by kings, officials, nobles and
ordinary persons. Paranavitana lists about 125 place names mentioned in
the graffiti. Personal names, such as Dunuvagama Kasabal, Diyawelle Maha
and Nanda from Ruhuna show that the writers came from all parts of the
island. Several verses were composed by women.
Walpola Rahula remarked that the fact that so many hundreds of
visitors could express their feelings and thoughts in poetry showed that
education then was widespread and not limited to the privileged classes.
He said that the mediaeval Sinhalese wrote elegant, refined poetry and
noted that they wrote in small letters. He said that Sigiri graffiti
shows that the average visitor of ancient times had a better education
and culture than the modern vandals who cut their names in large
letters.
Even if they could not write the Sinhala public definitely could
read. The evidence for this lies in the numerous inscriptions found
carved on caves, rocks, pillars and slabs. These inscriptions date from
3rd century BC to 13 century AD. They continued in decreasing number
right up to 1815. About 200 inscriptions have been found for the period
2nd to 4th AD century alone.
These inscriptions carried announcements and edicts. They were
publicly displayed and were clearly intended for the public. Badulla
pillar inscription gave regulations for traders and this told the public
how the traders should conduct their businesses. Vevalkatiya inscription
dealt with the administration of justice in a dasagama. These
inscriptions indicate a literate public. If people did not know how to
read, there was no point in installing so many inscriptions.
A. S. Hettiarachchi noted that the inscriptions which fell between
the 2nd and 4th centuries were written in good Sinhala. The choice and
use of words in the composition were scholarly. Spelling was correct.
The pillar inscription near Ruvanvelisaya dated to King Buddhadasa was
in beautiful writing. However not all persons were literate. The
Majjhima commentary says that those in remote provinces were asked to
get these edicts read to them.
(The writings of S. Deraniyagala, M Dias, P. Fonseka, H. Goonetilake,
A. S. Hettiarachchi, G. P. Malalasekera, P. B. Meegaskumbura, D.
Miriyagalle, Walpola Rahula and D. Trotter as well as several talks
given by S. Deraniyagala were used for this essay).
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