National character of ancient Sinhalese

Kamalika PIERIS

The national character of the ancient Sinhalese was depicted in very negative terms during British rule. G.P.Malalasekera (1928) wrote "The Sinhalese have ever been a domestic people not a political people. Lulled by a sense of security in their island home, people did not provide sufficient safeguards for the protection of their possessions and industries. They attracted the attention of their rapacious neighbours who from time to time swooped down upon heir defenceless coasts."

The ancient Sinhalese were neither passive nor sleepy. They were quick to respond when their interests were threatened. National independence was fiercely guarded. Invaders were kicked out. When Buvaneka bahu V ran away, the army took over and halted the invasion from Jaffna. Trade interests were similarly protected. When Sinhala traders were ill treated abroad the king sent an army.

Victory in war was rewarded. Courage in war was memorialised. Viragal were set up as memorials for brave soldiers who lost their lives in battle. Two hero stones were found at Anuradhapura, two more in Polonnaruwa. Vijayasundararama, Dambadeniya had two stones dated to 13th Century. They all depict soldiers with swords. The largest is the hero stone found a century ago in Velanadamana Village in Vilachchi Korale, Anuradhapura district. It is dated to 10th or 11th Century. There are two sculptured panels. There is a figure of the Buddha on top panel. The lower panel was a battle field scene between a giant armed with a sword and shield, accompanied by a spearman, against four foes, dying or dead armed with bows and arrows. This stone is now in the Anuradhapura museum.

The Sinhalese reacted violently when Buddhism was threatened. When the Jains opposed Vattagamani Abhaya, their temple was destroyed. The Sangha were anything but tolerant when their interests were threatened. Sinhala monks at Buddhagaya in the 8th Century had been violent in their opposition to Tantric Buddhism.

Monks became hostile whenever Hinduism gained influence in Sri Lanka. Saddharmalankaraya (13th Century) ridiculed the Saivites, likening them to ripe ash pumpkins, because of their sacred ash. Laugh provoking words were put into their mouths. Saddharmaratnavali asked people to give up faith in Vishnu and Mahesvara and take refuge in the Triple Gem.

When Hinduism became ascendant in the time of Parakrama bahu VI (1412-1467) the principal of Padmavati Pirivena, Vanaratana, made known his contempt for the Vedas, puranas and maha kavyas. (Hamsa Sandesaya). Vidagama Maitreya condemned Hindu gods, Siva and Vishnu in particular. Why call them gods, he asked when they hang around doors waiting to receive gifts like beggars. He said the Hindu texts were falsifications composed by Brahmins for sole purpose of gain (Budugunalankaraya).

Vidagama pointed out that in the Ramayana the monkey could swim across to Lanka, but Rama needed a bridge. Vishnu was everywhere, but there was a war because Sita was separated from her lover. 'Why speak such balderdash.' He advised the Buddhists to worship Buddha's relics, his image, and the Bodhi tree to the exclusion of all gods. And to think of the next Buddha, Maitreya, who will appear in the future.

Ancient Sri Lanka was a highly regulated society. Badulla pillar inscription (10th Century) prohibited cutting down trees, debasing of coins and 'creating confusion for workmen.' It said that officials were not to stay in the houses of village committee members and that buffaloes, oxen and goats which are brought from outside for sale could be sold only after due procedure. Sadharmalankaraya said trading on Poya days was prohibited. These prohibitions show that the Sinhalese were not always law abiding. Saddharmaratnavali refers to several instances of 'at-las', meaning 'payment made to royal officers and others for an improper act'. Bribe taking was described as 'kaalaa' (eaten). Saddharmaratnavali speaks of a person sent on a royal decree, who takes a bribe and does not convey the message sent through him. It says that a person who is loyal to the king, will carry out his duty even though he has taken a bribe. Rasavahini refers to government officers on circuit abusing their authority, demanding food from the villagers. Police work was listed as a skill in the medieval literature.

Buddhist precepts were not always followed. Buddhists killed animals. Amandagamani (79-89 AD) was the first to issue the order of non-killing of animals all over the island. He was followed by Silakala and Aggabodhi IV. This indicated that it was usual to kill animals. There was a meat tax for hunting peacocks and deer, indicating that this was an approved activity. ( Kokebbe inscription 141 AD) The elite consumed alcoholic beverages. Sena V drank himself to death. The monks were not passive either. They tried to kill King Kanirajutissa. Udamahayage Puliyankulama inscription stated that laypersons and monks must settle their disputes without using weapons. Samantapasadika advises that if a monk finds an intruder felling trees on monastic property, he should not seize the offender's axe and break it by dashing it on rocks.

On the other hand, Sri Lanka was a literate, sophisticated society. Hiuen Tsiang writing in the 7th Century said that he had heard that the people of Sri Lanka "loved learning and esteem virtue, they greatly honour religious excellence and labour in the acquisition of merit." Inscriptions from 2nd Century BC onwards indicated that some people at least, could read. Sigiriya poems of the 7th Century showed that they could compose as well. In the 13th century, there were hitivana kavi contests, where participants had to compose theravili on the spot. A cross section of the population took part in these intellectually challenging exercises, indicating an unusually high level of literary sophistication, among the public. Ariyapala says that in the medieval period, training was provided in the supernatural arts including 'magic of all sorts'. There was training in elephant taming through magic.

The writings of M. B. Ariyapala, S. Coperahewa, K.N.O. Dharmadasa, C.E. Godakumbura, T.G. Kulatunga, G.P. Malalasekera, Walpola Rahula and Anuradha Seneviratne were used for this essay