A miscellany on ancient and medieval Sri Lanka

KAMALIKA PIERIS

The historical sources of ancient Sri Lanka provide social information on persons, places and institutions. Inscriptions contain names of monks and lay persons, such as Sihil himi, Dahammit himi, Udahi and Dalana. Ninth century inscriptions provide the names of seventy eight villages such as Kapugama and Galgama, thirteen estates including Uyanvatta and Talvatta as well as hundred and thirty five place names.

Ninth century inscriptions speak of five hospitals including Mandalagiri vedhala. An earlier inscription refers to a hospital built in front of the Mihin Aran nunnery in the Anuradhapura inner city by the commander in chief .Dimbulagala inscription speaks of a Mara vidiya at Dimbulagala starting from Manampitiya, created by Sundara Devi, queen of Vickramabahu I.

Inscriptions give the ancient names of present day temples. Devagiri temple inscription shows that it was earlier Seethavana vihara. Habeesa temple (Buttala korale) was Ulibikala Nagamaha vihara. Periyakadu temple (Hiriyala hatpattu) was Ekadora temple. Inscriptions of the 9th century provide names of forty four viharas, including Udgala dagaba and Ritgal arama, fourteen pirivenas including Galagam pirivena, Senevirad pirivena and Sirisangabo pirivena.

Sigiri verses indicate that persons of all grades of society visited Sigiriya for nearly six centuries. The poetry also shoes that there was a well organised administration looking after Sigiriya in this period. Vitharana notes that the paintings of women are not stereotypes, they are each different form the other. He says one verse speaks of five hundred females on the Sigiri rock. Vitharana says that this verse does not refer to paintings, but to real people. Another verse indicates that there was a festival at Sigiriya in the Bak period (March-April).

Inscriptions record donations of money for religious practices, particularly bana preaching and dana, giving precise instructions as to their use. Thonigala inscription says that the son of a minister deposited in a 'bank' (or board of trustees), paddy, ulundu, green gram and other grain. The interest was to be used to offer alms to bhikkus during the Ariyawamsa festival. The rate of interest is mentioned. It works out to 50% for paddy and 25% for beans. The list of foods that should be prepared is also specified. Veherakema inscription says that the interest on twenty kahavanus were to be used for expenses in connection with the annual bana preaching at the end of Vas.

In the villages, the administration of justice devolved on the village assemblies. Saddharmaratnavali says that thieves caught in villages were produced before the headmen. Devinuvara attani pillar inscription of Apa Kokako has decreed that if any tenant cultivator of Giriyala commits any of the five great crimes, the judges and monks invited for the purpose shall sit in session and impose a fine commensurate with the offence.

Auturupolaya gama attani pillar inscription of Dappula IV says if any tenant who has committed any crime associated with the five great crimes, enters the village and confesses, the Committee of Five shall sit in session and investigate the matter along with the relevant officials. The proceedings of these village courts were kept in writing. These were examined by the king's inspecting officers. This shows that the king was vigilant over the decisions of the outstation judges.

Towards the end of the Anuradhapura period, the dasagama was given special responsibility for maintaining law and order. The legal measures taken by such units were proclaimed by the king. They have been recorded on thirteen inscriptions including those found near Vevalketiya, Horowapotana and Vannadi palama in Muttur.

Vevalkatiya decrees that the headmen of the dasagam villages and the householders, who have given security for the village, shall ascertain the facts when a murder or robbery with violence takes place. They shall sit in session and inquire into the crime, record the proceedings, and take suitable action. They shall have the murderers put to death. The monastery enjoyed jurisdiction over cases concerning minor offences taking place in temple lands. Vevalkatiya inscription required the judicial committee to keep a record of the decisions arrived at by the benches of judges at courts of dasagama so that they may be produced later.

There was a long standing tradition of pottery production and usage in ancient Sri Lanka. Anuradhapura had a kumbakara vidi, from where Velusumana bought a pot. (Sahassavattupakarana). Three Brahmi cave inscriptions dated to 2nd and 3rd century speak of cave donations by potters.

Pottery was used for household and kitchen utensils, as well as for industry, construction, worship and to produce clay toys. They were both handmade and wheel thrown.

(The speeches and writings of Nimal de Silva, Ranjith Bandara Dissanayake, C.E.Godakumbura, C.W.Nicholas, J Senanayake, W.I.Siriweera and V.Vitharana were used for this essay).