Glimpses of Sri Lanka's history:

Kotte, the most powerful kingdom

Kamalika PIERIS

At the dawn of the 16th century, Sri Lanka was dominated by the huge kingdom of Sri Jayewardenepura (Kotte) which extended from Malvatu oya to Valave ganga. It was the largest, richest and most powerful of the 'kingdoms' of the time. Most of the population of Sri Lanka lived in it. It had the best agriculture and much of the trade.

The whole island with the exception of Jaffna and Mannar recognised the kingdom of Kotte. The frontier between Jaffna and Kotte was not clearly defined. It mostly went through sparsely populated or forested territory. The semi- autonomous local rulers in the Vanni and eastern coast and the ruler of Udarata paid tribute to Kotte.

The century started with the five sons of Vira Parakramabahu eight (1477-89) ruling jointly as 'brother kings'. This was a continuation of the 'brother king' tradition started in the Anuradhapura period. The eldest, Sakalakalavallaba refused the throne and the next brother took over as Dharma Parakramabahu nine (1489-1513). He ruled from Jayewardenepura as the sovereign. His position as Head of State was recognized by the other four. Sakalakalavallaba took over Sath korale, Sri Rajasinghe took Satara korale, Vijayabahu took Raigam korale and Taniyavallaba took the rebellious Pitigal and Alutkuru korales.

Taniyavallaba ruled Madampe well and is today worshipped as a god at Madampe's Tanivalla Maha devalaya.

The brothers had considerable autonomy but acted in unison on central matters. They supported the king when his authority was challenged. Taniyavallaba did not act against invaders at Chilaw and Rajasinghe did not invade Udarata till the order came from Kotte.

When Rajasinghe died, no other brother annexed his territory. His ports went to Dharma Parakramabahu. The ideal of a single king ruling over the whole of Sri Lanka was maintained. A sannasa issued by Dharma Parakramabahu IX declared that he was the king of Kotte, Kandy and Jaffna (trisinhala adhiswara).

Dharma Parakramabahu was succeeded by Vijayabahu VI (1513- 1521). From Vijayabahu's first marriage came Buvanekhabahu, Pararajasinghe and Mayadunne. From second marriage Vijayabahu got a stepson, Devarajasinha. Vijayabahu wanted to give the throne to the stepson and plotted to kill the other sons. Instead they eliminated him.

Since the Sinhalese were not prepared to kill their king and the princes also did not want to kill their father the deed was done, according to Somaratne, by a foreigner, Salaman, probably a Muslim trader.

The sons then divided up the kingdom. The sovereign title went to Buvenekabahu VII, (1521-1551) who got the bulk of the Kotte kingdom, with the sea ports and control of external trade. His territory was larger, richer and better populated than the other two segments. It had twice as many inhabitants and three times as much revenue as the other two. Mayadunne (1521-81)., next in line to the throne, was given Sitawaka, Satara korale, Denavaka korale, Hevagama korale and six other korales. These were the most difficult areas to administer. The powerful Satara korale was usually administered by the yuvaraja or heir to the throne. Pararajasinghe got Raigama and Pasdun korale. C.R. de Silva says that Sath korale was ruled by semi independent princelings.

The principal source of royal income was from land rents. The Kotte kings were the biggest landowners, and the gabadagam were the richest villages. C.R. de Silva says external trade accounted only for about 25 percent of the king's revenue.

Customs duties yielded less than one tenth of the annual income derived for the gabadagam. The King also had considerable personal wealth. He had lots of silks, pearls, precious stones, silver and gold.

The king received foreign dignitaries and local rulers in the audience hall. The Sinhala and Portuguese sources make repeated reference to the magnificence of this hall. There was a throne of intricately carved ivory, and decorated with gold work. It had a white canopy over it.

The throne was kept on a dais covered with gold cloth with six steps leading up to it. When the royal court met, the king sat on this lion throne, wearing the sixty-four kingly ornaments. The ministers sat in two rows facing each other. They were, seated according to rank. Two rows of men, brightly clad, holding swords and shields were placed on either side of the hall.

Queyroz says that when the Portuguese representative went to meet the king, Dharma Parakramabahu was seated on a throne grandly dressed, in a cloth of silver which fell to his feet. His headdress was garnished with precious stones and large pearls.

He wore many rings studded with gems, particularly rubies. He had earrings which fell to his shoulders. The local rulers including Udarata appeared at least once a year in the audience hall, to pay homage. The vanniyar attended the court annually or sent a representative to pay homage.

The kingdom of Kotte taken as a whole had twice as many inhabitants and three times as much revenue as Jaffna and Udarata. In mid 16th century, its population was estimated to be around 400,000 to 450,000. Kotte had two powerful korales. Satara korale consisting of the Kinigoda, Galboda, Parankura, Mayadunu korale and the Sath korale consisting of Hiriyala, Willi, Kurunegala, Dewamedi, Madure, Undugoda and Asgiri. In 1559 the kingdom had about 5,500 villages. Villages varied in size from five families (as at Pitawela, Kalupedilla) and 15 families (Nugama in Sath korale) to 300 houses (Bocalagama in Hapitagam korale).

Several roads radiated form Kotte. One went across the prosperous agricultural hinterland to Kelaniya, where there was a watch post called Kaikavala, then past Pamunuwa to Keragala. Another went from Kelaniya to Gampola through Attanagalla, Dorawaka and Bulatgamuwa.

One road went south through Attidiya, Moratuwa, Panadura, Paiyagala, Maggona, Beruvala, Bentota, Kosgoda, Totagamuwa, Hikkaduwa, Ratgama, Galle, Weligama, Matara and Devinuwara. Another went to Jaffna through Kelaniya, Wattala, Negombo, Halawata, Puttalam, Pomparippu and Chavakachcheri.

The writings of T B H Abeyasinghe, C R de Silva, P E Pieris, W I Siriweera and G V P Somaratne were used for this essay.