JOURNAL

Bees,

IF ; a PBC

CEYLON BRANCH

ROYAL ASIATIC SOCIETY:

THE SECRETARY.

2 ie hay PISA IID IVDO OPI VPP OOF OI SS

Sear “ws CONTENTS.

; ; PAGE

Rules and Regulations ...0 ° a. is Pes Fe Peet

* Members and Office Bearers ae =S HS ie bene Is

4 2" Report of Committee of Management for 1845... se Ra ee Als

ed Correspondence ... soe ae Sa one

- Opening Address.—By Mr. Justice Stark a = at nee.

fe On Budhism.—By the Rev. D. J. Gogerly : 7

= General observations on the translated Ceylonese Liter ature, —By. W. Knigh-

: ton, Esq. ... 30

On the Elements of. the Voice in reference ‘to the Roman and Singhalese

Alphabets —By the Rev. J. C. Macvicar . Aieie on 38

On the State of Crime in Ceylon.—By the ons Justice Stark Fs we 64

_ Account of some Ancient Coins.—By 8. C. Chitty, Esq... 82

_ Remarks on the Collection of Statistical information in 1 Ceylon. —By John

= = Capper, Esq. ; oe pate OG

On Budhism, No. 2.-—-By the Rev. D. - Gogerly es ae so Oo

eee Correspondence =| ass © ei. es See ELS

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= AGENTS:

Messrs. VAN VOORST & Co., 1, PATERNOSTE R ROW, LONDON.

SS 'THACKER, SPINK & Co., ST. ANDREW’S LIBRARY, CALCUTTA.

J. -HIGGINBOTTOM, MADRAS.

w. SKEEN, GOVERNMENT PRINTER, COLOMBO, CEYLON.

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JOURNAL

OF THE

CEYLON BRANCH

OF THE

ROYAL ASIATIC SOCIETY,

EDITED BY

THE SECRETARY.

LLB LL I OOOO OS

1845.

IJV IMLNI LISS OLIV IOOS

AGENTS:

Messrs. VAN VOORST & Co., 1, PATERNOSTER ROW, LONDON.

Messrs, THACKER, SPINK & Co., ST. ANDREW’S LIBRARY, CALCUTTA.

J. HIGGINGOTTOM, MADRAS.

W. SKEEN, GOVERNMENT PRINTER, COLOMBO, CEYLON.

MDCCCLIX,

CO NS TON ES)

———

PAGE.

Rules and Regulations __... baie nse

Members and Office Bearers : ; il.

Report of Committee of peers for 1845... Soe ati

Correspondence se 406 or Vv.

Opening Address.—By My. eae Starke il

On Budhism.—By the Rev. D. J. Gogerly aan : BW

General observations on the translated Ceylonese Literature. ey W. Khie:

ton, Esq. a6 sss nae ae doa EO)

On the Elements of the Voice in reference to the Roman and Sietaleee

Alphabets.—By the Rev. J. C. Macvicar . 38

On the State of Crime in Ceylon.—By the Hon. J ustice ‘Stank 64

Account of some Ancient Coins.—By S. C. Chitty, Esq. ... : Son SIA

Remarks on the Collection of Statistical information in Ceylon.—By John

Capper, Esq. : soo 500 86

On Budhism, No. 2.—By the Rey. D. a; Gora 93

Postscript, Correspondence ee

CEYLON BRANCH

mewAL ASIATIC SOCIEUT Y..

RULES AND REGULATIONS OF THE SOCIETY, AS AMENDED FROM THE

First MEETING, 7TH FEBRUARY, 1845.

lst—That a Society be formed to institute and promote enquiries

into the History, Religion, Literature, Arts, and Natural Philosophy of

Ceylon, together with the social condition of its present and former

inhabitants.

‘2Qnd—That the Society be designated the Asiatic Society of Ceylon.

3rd—That a correspondence be opened with the Royal Asiatic So-

ciety of Great Britain and Ireland, with a view to its becoming a branch

of that Society.

4th—That every member of the Society do pay an admission fee of

half a Guinea, and an annual subscription of one Guinea.

5th—The office-bearers of the Society shall be a President, Vice-

President, Librarian, Treasurer, and Secretary, appointed from time to

time by open vote at some General Meeting of the Society.

6th—The affairs of the Society shall be managed by a Committee of

five members, in addition to office-bearers, elected in like manner, but

subject always to the rules and regulations passed at General Meet-

ings—three to form a quorum.

7th—Any person who may desire to become a member of the So-

ciety shall be proposed and seconded by members at a General Meeting,

and be elected by ballot at the next General Meeting ;—no person being

considered as elected unless he has in his favor two-thirds of the votes

given.

8th—A General Meeting of the Society shall be held quarterly,

namely, in the first week of the months of February, May, August, and

November, and at such other times as may be determined by the Com-

mittee,—notice of the day of meeting, and of the subjects to be brought

forward to be given by the Secretary, and no meetings of the Society

shall be held, nor any business transacted but after such notice given.

9th—All papers and other communications to the Society shall be

read and submitted at a General Meeting by some members of the

Society, except in the case of communications being received from

individuals not members, when, if the meeting think fit, they shall be

read by the author.

10th—All papers and other communications to the Society read at

any General Meeting shall be open to free discussion.

- 11th—No paper read before the Society shall be printed in the

o~ B

li. CEYLON BRANCH—-ROYAL ASIATIC SOCIETY.

transactions of the Society (unless by a special vote of the Genera

Meeting) until the meeting next following that on which it was read,

when it shall be decided by a vote taken on each paper separately,

whether it shall be printed in the Journal of the Society or be kept

among its M. 8S. records, or returned to the author if he should desire

it—the vote to be by ballot.

12th—Every member of the Society has the privilege of introducing,

either personally or by a card, one or two visitors at any General

Meeting.

MEMBERS AND OFFICE BEARERS OF THE SOCIETY.

PATRON.

His Excellency Lieutenant General Sir CoLiIn CAMPBELL, K. ©. B., &c.

Governor of Ceylon.

VicE-PATRONS,

The Hon. Sir ANTHONY OLIPHANT, KT., Chief Justice of Ceylon.

The Right Rev. Dr. Caapman, Bishop of Colombo.

The Hon. Sir J. Emerson TENNENT, Kr., Colonial Secretary.

PRESIDENT.

The Hon. Mr. Justice Starx.

VICE-PRESIDENT.

The Revd. J. G. MAcvIcAR, D. D.

Treasurer and Librarian—J. CAPPER, Esq.

Secretary—W. Knicuron, Esq.

LIST OF MEMBERS.

Anstruther, The Hon. P., Esq.

Bailey, The Venerable Archdeacon.

Bailey, J. B. H., Esq.

Braybrooke, John, Esq.

Bridgenall, The Revd., W.

Bessell, Hulme, Esq.

Capper, John, Esq.

Chapman, The Right Revd. Dr., Bishop

of Colombo.

Dalziel, John, Esq., J. P.

Davey, J. G., Esq., M. D.

Emerson Tennent, The Hon. Sir J.

Gardiner, G., Esq., F. L. S.

Gogerly, The Revd. D. J.

Green, W., Esq.

Gygax, Rodolph, Esq,

Haslem, The Revd. J. F., A. B.

Hardy, The Reyd. R. 8.

Hicks, W. F., Esq.

Kessen, The Revd. A., A. B.

Knighton, W., Esq.

Lee, George, Esq.

Lister, 8., Esq.

Maclean, Capt. George.

Macvicar, The Revd. J.G., D. D.

Maberly, Lieut. E.

Murdoch, J., Esq.

Mooyaart, J. N., Esq.

Moir, Strattan, Esq.

Oliphant, The Hon. Sir A, Chief

Justice.

Palm, The Revd. J. D.

Powell, The Revd. H.

Stark, The Hon. Mr. Justice.

Templeton, R., Esq.

Thwaites, J.. Esq., M. D.

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. ilk

HEP ORE

OF THE

COMMITTEE OF MANAGEMENT

For 18465.

Your Committee have to report favorably of the Society’s

progress during the past year, which may be considered the

first of its existence. The number of new members who

have joined, the interest shewn by various other literary

Societies in its progress, and the many valuable literary con-

tributions which the Society has received during the past

year from many of its members—all lead your Committee to

hope, that in future years the Society will proceed as favor-

ably from youth to maturity, as it has done from infancy to

youth. |

Your Committee anticipate that the incorporation of your

Society with the Royal Asiatic Society of Great Britain and

Treland, has already taken place, and they now only wait for

a communication from London to that effect.—(See Corres-

pondence A.) Arrangements have been made for the publi-

cation of the Society’s Journal, which it is hoped will in

future appear regularly every half-year, or more frequently

should sufficient materials be presented ; and while noticing

this your Committee would again express their sense of the

liberality of the local Government, in printing the papers of

the Society and affording it accommodation for its meetings.

To the Bengal Asiatic Society your Committee have pre-

sented, on the part of your Society, their best thanks for the

donation made by it of a series of the Asiatic Researches,

and a complete set of the Journal of that Society. These

books form a very valuable accession to your Society’s

_ Library.—(See Correspondence B.)

We CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

From the Treasurer’s statement of the funds of the Society

it appears that a balance remained in his hands at the close

of last year, which, together with the subscriptions for the

ensuing year, will, it is hoped, be amply sufficient to meet all

necessary expenses; yet, as the necessity for expending a

portion of the Society’s income in adding new works on

Oriental Literature to its Library is manifest, the necessity

is also plain for increased aid in the way of donations and

subscriptions to the Society.

In conclusion, your Committee trust they may anticipate

for the Ceylon Branch of the Royal Asiatic Society a long

course of prosperity and usefulness, and that it will be in-

strumental in adding to the stores of knowledge which are

now being daily acquired respecting Asia and Ceylon, and

conducing to the development of the resources of the Island.

CORRESPONDENCE A.

No. oh.

Colombo, March 12, 1845.

Sir,—I am directed to acquaint you that a Society has

recently been formed here under the name of the Asiatic

Society of Ceylon, and to enclose a copy of the rules and

reculations of the Society, anda list of the present members,

with a request that you will lay the same before the Royal

Asiatic Society.

This letter and these documents are transmitted to you in

pursuance of the 3rd resolution of the meeting held on the

7th ultimo, whereby it was agreed that a correspondence be

forthwith opened with the Royal Asiatic Society, with a

view to the present Association becoming a branch of that

Society ; and I am to request you will have the goodness to

inform me, at your earliest convenience, on what terms the

incorporation of the Asiatic Society of Ceylon with the

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. Vv

Royal Asiatic Society of Great Britain and Ireland, as a

branch thereof, may be effected.

The Committee observe from the regulations of the Royal

Asiatic Society, that the Bombay Asiatic Society, and the

Madras Literary and Scientific Association are incorporated

with that Society, and the members constituted non-resident

members, without (as the Committee understand) any pay-

ment wnatever to the Royal Asiatic Society, and I may here

express a hope that the incorporation in the present case may

be effected in the same way.

I have the honor to be, Sir,

&e. &e.

(Signed) Wm. KNIGHTON,

Secretary.

R. CiarkeE, Esq.

Secretary, Royal Asiatic Society.

(Here follow the rules and regulations of the Society,

with a List of the Members, as given above), :

No. 2.

THE ROYAL ASIATIC SOCIETY OF GREAT BRITAIN

AND IRELAND.

14, Grafton Street, Bond Street,

London, 14th August, 1845.

S1z,—I have the honor to acknowledge the receipt of your

letter of the 12th March, announcing the formation of an

Asiatic Society of Ceylon, and requesting to be informed on

what terms the incorporation of that Society may be effected,

so as to become a Branch of the Royal Asiatic Society of

Great Britain and Ireland. |

Your letter was laid before the Council, by whom the in-

formation which it imparted was received with the highest

satisfaction. The annexation of so valuable a body, exercis-

ing its influence and its energies in extending our knowledge

of the history and antiquities; the inhabitants and the

Vi. CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

usages ; the natural history and topography of Ceylon, can-

not but be highly welcome to the Society, before whom the

proposition will be formally laid upon our receiving your

official acceptance of the terms of union.

Those terms would be similar to those agreed upon for the

Branch Societies of Madras and Bombay, as contained in

Articles x to xvii, inclusive, of the Society’s Regulations, a

copy of which is inclosed, and of your acceptance of which

you will please to furnish me with early information, that the

regular incorporation may be proposed at the first meeting in

the ensuing Session, in November next.

Should the Branch Society desire to avoid the expense of

printing a Journal or transactions, the Royal Asiatic Society

will be happy to print such papers as they may forward for

that purpose, as communications from the Branch Society

of Ceylon.

For the information and guidance of the Ceylon Society

I beg to add the following inclosures :—

Rules of the Royal Asiatic Society.

Rules of the Oriental Translation Fund.

List of Works printed by do.

Desiderata and Inquiries connected with Madras

and Bombay.

5. Twenty-second Annual Report of the Royal Asiatic

Society.

6. The Original Prospectus of the Society.

I have the honor to be, Sir,

Bo oe

&e. &c.

To WituiAmM Kwienton, Esq. (Signed) R. CLarke,

Secretary to the Asiatic Hony. Secretary.

Society of Ceylon.

No. 3.

Colombo, 12th October, 1845.

Srr,—I am directed by the Committee of Management of

the Asiatic Society of Ceylon, to acknowledge the receipt of

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. Vil.

your letter of the 14th August last, and to convey to you on

behalf of our Society, their acceptance of the proposed terms

of union. Our Society has lost no time in replying to your

communication, and trust that their acceptance of the terms

of union, as contained in this letter, may reach you sufii-

ciently early to allow of the regular incorporation being

proposed, “at the first meeting in the ensuing session, in

November next,” to which you refer.

With respect to the printing of the Society’s transactions

the Committee have great pleasure in beine able to inform

you, that the Ceylon Government has liberally consented to

print its papers, and that they therefore do not think it neces-

sary at present to avail themselves of the kind offer of the

Royal Asiatic Society as contained in your letter, and for

which offer they present, on the part oF the Society, their

best thanks,

I have also the honor to acknowledge the receipt of the

pamphlets sent by you for our information, and I am directed

to convey to you the Society’s thanks for the same.

I have the honor, &c. |

(Signed) W. KniguTon,

R. Cuarke, Esq. Hlony. Secretary

Honorary Secretary,

Royal Asiatic Society,

London.

CORRESPONDENCE B.

No: 7.

Colombo, Augus! 18th, 1845.

Srtr,—I am directed by the Committee of Management of

the Ceylon Asiatic Society, to inform you, that an Asiatic

Vill. CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

Society, has lately been formed in this Island, and to order

for its use the number of the Journal of the Bengal Asiatic

Society for the present year, together with the succeeding

parts as they are issued.

I have the honor to be,

Sir,

Your very obedt. Servant,

(Signed) W. Kyieuron,

To the Secretary, Secretary.

Bengal Asiatic Society,

Calcutta.

No. 2.

Calcutta, 20th October, 1845. |

Sir,—I am directed to acknowledge the due receipt of

your letter of the 18th August, and to state, that the Asiatic

Society of Bengal anticipates with great pleasure the ad-

vantages which it, and the cause of Oriental Science and

Literature may derive from the co-operation of its fellow

laborers in Ceylon. |

Desirous of advancing as much as possible your views, I

am directed, Sir, further to say, that the Asiatic Society begs

to offer for your Library a complete set of its Researches,

and another of its Journal, which will also in future be trans-

mitted to you as published, free of any cost but that of carri-

age, you will receive a case containing them with the

present Steamer, and we shall be obliged by your indicating

by what channel you prefer our future despatches to be

sent.

I am, Sir, ~

Your obedient Servant,

(Signed) J. Torrens,

The Secretary, Vice-President of the Asiatic Society.

Ceylon Asiatic Society.

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. ix,

List of aset of Asiatic Researches and complete set of

Journals, presented to the Asiatic Society of Ceylon by the

Asiatic Society of Bengal.

1 Set Asiatic Researches, Vols. 13 to 20* 8 Vols.

with Index 1 1

9 Vols.

Ist Vol..... | Journal of the Asiatic Society | Jany. to Dec. 1832

2nd Vol..... DD Oericcace Osea s cece: Do...... | Jany. to Dec. 1833

ord Vol..... Doses fe Oteaiecch Do...... | Jany. to Dec. 1834

Ath Vol. ... ID ohgenepens DOr es.05<0 Do...... | Jany. to Dec. 1835

ot. Vol..... DORs seceers 1 a Ae ae Do... Jany. to Dec. 1836

6th Vol..... Dia ffecss Be panaGes 5 Do...... | Jany. to Dec. 1837

7th Vol..... WO ese stc'ee DOr. ccsece Do...... | Jany. to Dec. 1838

Sepp Vol... Dow, ID Te Arent Do...... | Jany. to Dec. 1839

Sim Voll..:. Dot... Doonan Do...... | Jany. to Dec. 1840

10th Vol..... Bo peynsenan Dows:.:.:. Dorte.. ‘Jany. to Dec. 1841

ith Vol..... Wows. Worries see ID oraaee Jany. to Dec. 1842 .

1th? Vol... WOwescecs ss Docks Dore: Jany. to Dec. 1843

Toth, Vol:.... Ou. sees DOR 6 fae Do...... | Jany. to Dec. 1844

iM Vols | Don. 208 Woe Doe. es pu ieage aa

(Signed) H. Peppineron,

Sub-Secy. Asiatic Society

No; 3.

Ceylon Branch Royal Asiatic Society,

Colombo, 4th January, 1846.

S1r,—I am directed by the Committee of Management of

the Ceylon Branch of the Royal Asiatic Society, to acknow-

ledge the receipt of your letter of the 20th October last, as

also of the case of books per Brig Emerald, containing Sets of

the Asiatic Researches, and of the Journal of the Asiatic

Society of Bengal, for all which I am directed to convey to

you the best thanks of our Society.

* NorE—Our present stock in India does not contain any of the earlier Volumes,

1 to 12, but a supply is expected back from England, from which the set

will be completed, if possible.

xX. CEYLON BRANCH-~ROYAL ASIATIC SOCIETY.

It gives our Society great pleasure to find itself engaged

in co-operation with a body so distinguished by its success in

Oriental Researches as the Asiatic Society of Bengal, and it

is our hope, that the anticipations expressed in your letter

may not be disappointed.

The Secretary

Asiatic Society of Bengal,

Calcutta.

I have, &c.,

(Signed) Wm. KnianTon,

Seeretary.

LIST OF BOOKS

PRESENTED TO THE SOCIETY'S LIBRARY, WITH THE DONORS’ NAMES.

8 vols. 4to.—Bengal Asiatic Society .

Asiatic Researches

Ceylon Magazine

Ceylon Gazetteer

‘‘Christa Sanghita,” translated

into Singhalese

Clough’s Pali Grammar

De Vita Pythagore (Jamblichi)

——_

Dissertation on the Characters

and sounds of the Chinese

Language ———

Dissertation on the Languages,

&c., of the East

Friend

Hindoostanee Grammar

Hindostanee (Pennant’s) 2 volsin

History of Ceylon

Journal Bengal Asiatic Society

Lanka Nidhana

Malabar & English Dictionary

Penal Code of India

Report on Egypt and China-—

Rattler’s Tamil & English Dic-

tionary — —_—_—-

Richardson’s Persian & Arabic do.

Specimens of Arabic & Persian

Poetry —

Sanhita of the Rig-Veda

Shakespear’s Hindustani Gram-

mar

Vie des Gouverneurs des Estab-

lissements Hollandois aux

Indes

Vocabulary of Persian ——-—

LS)

—

eS BR

”

8vo.—The Editor,

» —J. B. H. Bailey, Esq.

1) —The Rev. J. F. Haslam.

» Lhe Rev. A. Kessen.

4to. The Rev. Dr. Macvicar.

4to. ——-—-——Do.

8vo. ——-————Do.

12mo.—The Rev. R.S. Hardy.

8vo —The Rev. B. Bailey.

4to.—The Rev. D. J. Gogerly.

8vo.—W. Knighton, Esq.

», —Bengal Asiatic Society.

12mo.—The Rev.R. S. Hardy.

' 4to.—The Rev. Dr. Macviear.

3, —The Rev. A. Kessen.

folio—G. Lee, Esq.

i, Do.

4to.—The Rev. B. Bailey.

8vo. Do.

Do.

99 Pipe eRe URE

4to.—The Rev. Dr. Macvicar,

5) —Hon. Mr. Justice Stark.

»» —G. Lee, Esq.

8vo.—The Rev. B, Bailey.

ADDRESS

BY THE HON. MR. JUSTICE STARK, DELIVERED AT THE OPENING

OF THE GENERAL MEETING OF THE ASIATIC SOCIETY OF CEYLON.

THURSDAY, 1sT MAY, 18465.

I HAVE to congratulate you on this, which may be re-

garded as the first General Meeting of the ASIATIC SOCIETY

oF CEYLON— and, agreeably to the wish which was expressed

in the Committee, I will take this opportunity of explaining

the nature and object of the Society.

Its general aim has been properly enough stated to be this,

namely, to do for Ceylen what Societies known by the same

designation have already done for Bombay and Bengal. But

more particularly, the design of the Society is to institute

and promote enquiries into the history, religion, literature,

arts and social condition of the present and former inhabi-

tants of this Island, with its geology and mineralogy, its

climate and meteorology, its botany and zoology.

Such an association is plainly calculated to effect much

good—it was wanted here—and in furthering its purposes all

may co-operate—the man of science and the man of business,

the statist, the antiquarian, the philanthropist.

Let us attend for a little to the several objects of the So-

ciety in their order. And, first, the history of the Island.

What a field does not this present as we move up the stream

of time ?—its English, Dutch and Portuguese, with the in-

fluence of each respectively on the native population and on

the colony; its Malabars, and the Malabar line of rulers,

their origin and policy;—the Singhalese, the character of

their invasion of the Island, and its connexion with Budha

and the Budhist faith,—for it is particularly noticed, that the

son of Singha landed here the day of Budha’s death, and

2 CEYLON BPANCH—ROYAL ASIATIC SOCIETY.

subdued or drove into the jungle the snake and demon wor-

shippers then inhabiting the place ;—the outcast Rhodiahs ;—

the Vedahs, by which last we are indeed led into the woods

and jungle where we lose altogether the track of human

population. For who are the Vedahs, and whence came

they? We see the tide of population, and can mark the pro-

egress of political power towards the Wrst—from mount

Ararat to Babylon, and thence to Nineveh, Palestine and

Pheenicia, Greece, Rome, France, England—like the en-

campments of the children of Israel on their way to the Holy

Land, resting and moving according as the symbol of the

divine presence rested or advanced—or rather, like the sons

of Jesse brought up in succession before the prophet, and

still dismissed with the words “ Neither hath the Lorp

chosen this.” For when with the fate of the nations whose

glory has departed from them, we place in corresponding

columns (like the handwriting on the wall before the impious

Belshazzar) their depravity and irreligion—as exhibited to-

us in the denunciations of the prophets, the visions of Ezekiel,

the comedies of Aristophanes, the satires of Juvenal, and the

writings of Voltaire and the Holbach coterie of atheists.

When, I say, we thus place together the character of a people

and their ultimate fate, we perceive something of the great

principles of Providence—the philosophy of history—and

unavoidable proofs of the declaration of the Psalmist, “ Verily

there is a Gop that judgeth in the earth.” But of the pro-

egress of population and political power in the Kast we know

comparatively little, nor can we connect together the lan-

guages of Asia as we can the languages of Hurope.

Thus much as to the history of the Island, my purpose on

the present occasion being only to explain the nature and

objects of the Society, and in doing this, to state the leading

topics which will arise for future discussion.

In considering the religion of the people, Budhism will, of

CEYLON BRANCH-——ROYAL ASIATIC SOCIETY. 3

course, engage attention, but besides enquiries into the

historical facts connected with that religion, I hope to hear

from some member of the Society, a disquisition on the pro-

minent doctrine of Transmigration, with a view to determine

whether it is not after all but a philosophical attempt to

account for the existence of evil in the world. If such were

the case, the doctrine would naturally become associated with

astrology, fatalism and a sullen indifference :—with astrology,

and its horoscopes of nativity in lev ofa Biography and

Table of the events of a former life, of which there was no

record, and on failure or in aid of that prop, then destiny or

fate, together with a Nirwana or heaven of apathy in which

the soul would lie like an exhausted fire, glad to give up life

itself to be delivered from responsibility and retribution.

But without entering farther into this here, let me observe,

that the religious habits of the Singhalese present a fine

moral lesson to mankind. I say the religious habits, not the

mere religion of the Singhalese. For while in their religion

they seem to feel with us all, that there is some absolute stan-

dard of right and wrong independent and irrespective of local

notions, they show in their dewales, vows and superstitious

observances, that there is in every breast a sense of having

done wrong, and that all have need of a propitiation and

atonement.

With respect to the Wterature, arts and social condition of

the people, there is much to ascertain; but as I stated on a

former occasion, I anticipate from the establishment of the

present Society two beneficial results. In the first place, the

Society will collect the scattered rays of information possessed

by different individuals, and make them bear with effect

on the above and other topics of interest; and in the second

place it will tend to raise up and encourage a literary and

scientific spirit, so sadly wanting in the Island. Hitherto

there has been a great deficiency of statistical information

4 CEYLON BRANCH—-ROYAL ASIATIC SOCIETY:

available to the general public; though we doubt not there

is much valuable data in the hands of Government. But

as all such information would be of advantage in some

particular or other to every class of the community, it is

earnestly to be hoped that means will be taken to have it

published so as to enable individuals to apply the facts col-

lected, and employ their means and energies in the most

economical and beneficial way, and in the most profitable

channels. The value of documenis of this kind however,

depends altogether on the accuracy of the facts collected ;

and in that view, I am inclined to think much of the so-called

statistical information referred to is of little value. If such

is the case, every contribution in statistics will be all the

more acceptable, and it should be known that even local

information is important:—the state of crime, with its

character and amount as compared with former periods and

with the population, and as compared also with the nature

and extent of education on the one hand and punishment on

the other ;—the increment or decrease of the several races,

Moors, Malabars and Singhalese ;—the nature of caste here

and its effect in determining the occupations of individuals: —

the state of trade, and the different character of mechanical

skill in different places of the Island, with the probable causes

of those peculiarities ;—the wages of labour ;—the price of

provisions ;—and whatever else will tend to illustrate the

moral, intellectual or social condition of any part of the

population. And here I may be permitted to observe, that

not only shall we be happy to receive translations of native

works, to be published if thought fit in the usual course of

the Society’s Transactions, but where circumstances appear

to call for it, the Society will assist in printing or translating

any literary or scientific work of value falling within the

range of the Society’s labours, so far as its means will allow.

Enquiries into the geology and mineralogy of the Island, its

CEYLON BRANCH—ROYAL ASIATIC SOCIETY, 5)

chmate and megeorology, its botany and zoology, must be, as

similar investigations every where are, full of interest:

geology, which unfolds the book of nature, and shews in the

successive strata the progress of creation;— climate or the

fitness and adaptation ofa place for life and vital energy ;—

organised or living beings and the modes of growth, exem-

plified in one form in vegetables, which grow progressively

from their roots by evolution or shooting out of new external

parts, and in another form in animals, which grow by enlarge-

ment and maturity of the original parts;--the three great

classes of the vegetable kingdom, and the series of animal

life according to the degree of development of the common

plan or principle on which all are modelled, with such

occasional modifications of that common principle, as while

they evince the infinite resources of the creating power, and

shew the nicest differences of exquisite mechanism, fill up as

it were all time and all space with life and action ;—and the

beautiful barmeny which subsists throughout, giving to every

Creature a remarkable propriety and consistency of being,

and, as the series ascends, a sort of relative perfection. In-

vestigations such as these can never cease to be engaging,

and when they are conducted with a reference to the great

creator and maintainer of all, they must improve both the

heart and the mmd. Such enquiries also have an interest

peculiar to themselves,—they tell upon the business of life,

our health, our wealth, our comforts,--and are, in conse~

quence, likely to attract the attention of a considerable pro-

portion of the members. Communications on these subjects

are indeed anxiously desired—they will give a practical

character to the operations of the Society, extend the sphere

of its influence, and conduce to the development of the

— resources of the Island.

And if there is any one who would willingly come forward

as the friend of the Society, but is unacquainted with the

6 CEYLON BRANCH——ROYAL ASIATIC SOCIETY.

technicalities of science and the set words of art, I say, let

him lay these aside, as David did the armour of Saul, and let

him send his communications in the way he is most familiar

with.

From what has been said it will be evident that the pre-

sent Society does not profess to look beyond the Island, or to

regard literature and the arts otherwise than as they affect

the Island. This circumstance will, I think, impart to the

Society a unity of character and singleness of purpose, fayour-

able at once to its usefulness and permanence; and it may be,

that as every bone of every animal gives some indications of

the general form and organisation, and these again point out

its character, habits and place, soa like relationship may

exist among the several parts of the physical world and

of the universe,—demonstrating the hand of Him, who in the

expressive language of scripture, put the mountains in scales

and the hills in a balance, and weighed the waters by

measure.

Such is the view I take of this Society, its nature and

objects ; and so viewing it, I trust I may be allowed to ex-

press a confident hope that it will receive a general and

cordial support.

ca |

CEYLON BRANCH—ROYAL ASIATIC SOCIETY,

ON BUDHISM.

Bern. REV.) DY. OG LL Ye

( Read on the 1st May, 1845. )

THE attention of several eminent Orientalists has of late

been directed towards Budhism; and the fact that a large

portion of the human race has received that religion, makes

an investigation of its nature interesting to those who are

engaged in examining the development of the Asiatic mind.

Many of the dissertations on the subject which have been

presented to the public appear to be defective, one reason of

which may be that there has been to much desire to theorize,

without a sufficient investigation of original documents.

Goutama does not appear to have laid down in any one dis-

course, or in any number of consecutive discourses, a syste-

matic arrangement of his doctrine: its fundamental principles

are indeed briefly stated in the first of those attributed to

him, and the frequent reference to the four principles or

leading doctrines there specified, mark their importance as

the bases of his peculiar tenets. He appears in general to

have received the current opinions of his day respecting

natural philosophy, and not to have varied materially from

the usual standard of morality, except with respect to the

propriety and efficacy of animal sacrifices, which he uniformly

opposed. The advantages of the various penances resorted

to by other sects he questions, but the general rules of

natural justice, as universally admitted, find a place in his

system; he only affirming that the explication of the rules

by others is imperfect, while his teaching results from a com-

plete and perfect knowledge of all truth. These doctrines

are stated and illustrated in his discourses, as circumstances

occurred rendering explanation necessary ; and his views can

only be ascertained from the examination of a considerable

5 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

number of the sermons scattered throughout the works

attributed to him.

It has been supposed by some that different systems of

Budhism exist, and that the Budhists of Nepal and other

places hold that there is @ great first Cause, a Creator, styled

Adi Budha, while the Ceylon Budhists are of an atheistical

school. It may here only be remarked that the term Adi

Budha properly signifies a former or ancient Budha, for the

system proceeds on the principle that Truth is invariably the

same throughout all generations: that from time to time,

and at very long and incalculably distant periods, wise men,

perfectly holy, free from the influence of the passions, have

arisen, whose desires towards every existing object, and even

to existence itself, were entirely extinguished; and who, by

their persevering virtue, having attained a perfect knowledge

of universal truth, proclaimed it to others, especially so far

as it relates to morals and freedom from the bonds of con-

tinued existence: that after a period their doctrines became

extinct, no vestige of their teaching being left; but that

after an indefinitely long period, another person, equally wise

and pure has arisen, who perceiving the truth proclaims it.

As truth remains unchangeably the same, and each of these

holy and wise men perceived the whole truth, the doctrines

of each successive Budha were identical with those of his

predecessors. Goutama’s illustration of it is,—That a city,

once the capital of a flourishing kingdom, becomes deserted,

the country depopulated, and the whole region covered with

thick jungle, so that no remembrance of its existence is

among men; but an intelligent person passing through that

tract of country, arrives at the site, marks its divisions and

boundaries, and is able to erect afresh every edifice which

formerly adorned it, so that the new city shall, in all respects,

resemble the old one. Thus the successive Budhas built on

the eternal foundations of immutable truth. The number of

CEYLON BRANCH~-ROYAL ASIATIC SOCIETY. 9

these preceding Budhas is unlimited, as, in the infinite series

which has been and still is progressing, although some kalpas

oceur in which no Budha existed, yet in other kalpas two or

three have appeared, and in some instances so many as five.

These ancient Budhas are the Adi Budhas, but in no respect

either of wisdom, holiness or power are they supposed to be

superior to Goutama:—The whole of the Budhas, designated

eo ¢@@e, Samma Sambudha, true and perfect Budhas,

are equal, and to no one of them is creation attributed. How

could creation be attributed to any of them, when a funda-

mental principle of the system is, that each Budha must pass

through a long course of preparation for that dignity, during

which period he is called a Bodhisatwayo, and when he has

completed this, called the thirty Parimatawas, he must be

born of a woman in the world of men: for no being can

attain to the dignity of a Budha in either of the heavenly or

Brahma Worlds; he must be of man conceived, of woman

born.

The only way perhaps, in which it can be shewn whether

the system of Budhism in different countries is identical, or

whether various systems of independent origin exist, is the

collation of the sacred text of the different schools. Various

interpretations may be given, as is the case with the various

.sects of Christianity ; but if they all refer to one common

standard, as Christians refer to the Bible, the system is

evidently the same, although the sects may differ.

It is much to be regretted that we have not the means of

collating these works, there being no funds for purchasing

copies of those which exist in Nepal. It is said that the

sacred Books of Budha used in Nepal are in the Sanscrit

language ; yet as that is nearly allied to the Pali, and as some

of the learned in Ceylon have a knowledge of that language,

had we the books, the task of comparing them would not be

clogged with unsurmountable difficulties. At present, all

10 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

that can be done is to examine the documents we have, and

form an opinion of the system from them. In doing this we

must not so much regard the Commentaries as the Text, the

former being confessedly much more modern than the latter.

They are of use, but are not to be implicitly relied on.

The Books of the Budhistical sacred texts have been cor-

rectly enumerated by the late Mr. Turnour. The whole

is divided into two parts—Doctrine and Discipline. The

books of Doctrine are again divided into two classes 40033

discourses, and @8OS8)4 eminent doctrines, the whole

forming three Pitakas, or collections, termed by the Sin-

ghalese Winiya Pitaka, Sutra Pitaka and Abhidharma

Pitaka. Each of them having numerous subdivisions.

‘The Siitra Pitaka, (or discourses,) contains five principal

divisions called by the Singhalese 1. Dik Sangi, 2. Sanyut

Sangi, 3. Medum Sangi, 4. Angotra Sangi and 5 Kudugot

Sangi. The second and fourth books have the most appear-

ance of systematic arrangement, but throughout, the dis-

courses are miscellaneously arranged. The Kudugot Sangi

comprises 15 books, some of which are in the form of sermons,

others are poetical, as the Damma Padan, or Paths of

Religion, which consists of moral aphorisms, each comprised

in one or at most two verses; The Jataka, containing

aphorisms, apologues and tales; it is divided into sections,”

the first containing aphorisms, &c., complete in a single verse :

the 2nd division, those in two verses, &c., &c. Itis the com-

mentary on this book which is called the Pansiya panas

jataka, or five hundred and fifty births (of Budha), and which

has been frequently referred to by European writers; each.

verse, or series of verses in the text, being illustrated by a

tale, some of them rather long ones. Some of the books are

compilations from other parts of Budha’s discourses, as the

Udana, which commences with the first verse spoken by

Goutama after he became Budha. The other books in this

division have the same general character.

CEYLON BRANCH

ROYAL ASIATIC SOCIETY. Il

The Abhidharma Pitaka consists of seven books. They

are not in the form of sermons, but specify terms and doc-

trines connected with them, with definitions and explanations.

Thus the Damma Sangani begins: What actions are

virtuous ?

If at any time, a virtuous disposition be brought into

existence in the worlds of desire,* pleasing, and according to

wisdom with reference to objects of corporeal form, of sounds,

of odours, of flavor, of touch, or of mind, or with reference to

any thing of any kind,—at that time there is contact, sensation,

perception, thought, mind, reflection, investigation, joy, hap-

piness, mental excitement, the sense of faith, perseverance,

thoughtfulness, tranquillity, wisdom, intellectuality, pleasure,

and of life: there are orthodoxy in opinion, correct reasoning,

holy conversation, &c., &c., or whatever other mental sensation

(of a pure kind) may be produced, these are virtuous actions.

It proceeds then to define, in answer to the questions,

what is contact? What is sensation? What is percep-

tion? &c.

The general character of the books may be understood by

these examples.

The whole of the sacred text is in my possession, and the

principal of the ancient comments called ee%e20; which

however form but a small portion of the whole of the com-

ments which may exist.

The Winiya Pitaka (or books on discipline) contains the

laws respecting the Priesthood. ‘This division contains five

books ; viz. Parajika, Pachiti, Maha Waggo, Chia Waggo

and Pariwara Pata. The Parajika and Pachiti contain the

* The universe is divided into three great sections @g@»a0€ OO arupa-

wachara, the Arupa worlds, where there is no perceptible form; @y ent Oo

rupawachara, the Brahma worlds, where there is form, but no gross or sensual

pleasures; and gg e9QOo6 kamawachara, the abodes of desire, comprising the

six heavens, the world of men, &c., where both virtuous and vicious actions may

be performed.

12 CEYLON BRANCH-—-ROYAL ASIATIC SOCIETY.

Criminal Code: the Maha Waggo and Chiila Waggo the

Ecclesiastical and Civil Code, and the Pariwari Pata is a

recapitulation and elucidation of the preceding books in a

kind of catechetical form. It is unnecessary here to give

any detail of the four books ef Criminal and Ecclesiastical

law, and the nature of the last mentioned one, the Pariwari

Pata, may be understood from the following passage which is

the first, after an enumeration of the order in which the con-

tents are arranged.

asAne mondm wn osaro ecsmm «88s

SQA s2 eSi3mo wal vaceemmais}. Where

was the first Parajika (law for expulsion from the priesthood)

enacted by the blessed, wise, discerning, holy and all-perfect

Budha.

OOwEcosceeenmo It was enacted in Wesali.

exoe6e m5}. On whose account ?

gianso meeegaco @é&m. On account of Sudinna of

Kalanda.

BdSo OSO¢Se EF. Onwhat occasion? _

eP@eidaro megan G{HAmedjamsIasPOGsoDOHFo

eSach miGoPsiQeskSo Sudinna of Kalanda had sexual

intercourse with his former wife (the woman who was his

wife at the time he forsook his home to become a priest.)

On that occasion.

esd nodvuarcss 8 esjoeeAnds§ esdvann a

exer $8. Is there in it an enactment, additional clauses,

and an enactment for causes not contained in the previous

clauses.

wenaencess CO gagdvacersdions adem o

agees} 8 aeSosxsS. There is one enactment, and two

additional clauses ; but no enactment, at that time, for cases

not contained in the previous clauses.

sAasOveaed§ onéscanee 35. Was the enact-

ment for all countries, or was it a local enactment.

CEYLON BRANCH=ROYAL ASIATIC SOCIETY. 13

edasO seeees&S An enactment for all countries.

srdidenvecee SG wesDidmueeexsisiS Does the

enactment apply to all, or only to a specific class.

(9036 ervecegsié) The enactment applies to all.

Sandon seaeesi&) Gmsoa ieeecs' 85 Does the enact-

ment apply to one party (in the criminal act) or to both

parties.

emoaems seeees' 6} The enactment applies to both

parties, &c.

And thus it proceeds, beginning with the Pardajika and

going through the other books.

I have mentioned that the doctrines of Budha are not

systematically arranged in any one discourse, or series of

consecutive discourses, but are to be found in detached

sermons : in a similar manner the criminal and ecclesiastical

codes were not formed at once, but enacted as circumstances

occurred. I shall confine my present papers to extracts

- from the Books on Discipline, 1. e., the Winiya Pitaka, mak-

ing observations when necessary. The first will be a dis-

course which is the first in the book called Parajika, in which

Goutama asserts his supremacy, and gives some detail of the

meditations which immediately preceded his becoming Budha.

The second extract will be from the third book of discipline,

Maha Waggo, being the first of the LEcclesiastical code, and

will commence with the day on which Goutama became

Budha, and be continued till the delivery of his first sermon

to the five associated priests.

THE FIRST DISCOURSE IN THE PARAJIKA.

«© When the blessed Budha lived at Weranjaya, accom-

panied by about 500 priests, the Bramin Weranjo heard that

the venerable Samano Goutama, of the Sakya race, having

retired from the Sakya family and become a priest, had

arrived at Weranjaya, and was living with 500 priests at the

foot of a Puchimanda tree. The fame of the venerable

14 CEYLON BRANCH—ROYAL ASIATIC SOCIETY,

Goutama was spread abroad, that the blessed one was im-

maculate in holiness, the true and perfect Budha, acquainted

with all the paths of wisdom, amiable in his manners, con-

versant with every thing existent, subjecting all to his duc-

trine, the teacher of godsand men, wise and happy : who

having by his own wisdom investigated all things in the

world, including the gods, Maraya, Brahma, the multitude

of Samanas and bramins, demons and men, fully understands

them: he proclaims his doctrines, and makes known the

commencement, the progress and the perfection of virtue,

explaining all that is wise, profitable, perfectly pure and

chaste. ‘To have a sight of one thus immaculately holy is a

blessing. Upon hearing this, the Bramin Weranjo went to

the place where Bagawa resided, and having entered into

conversation with him, satdown near him. Being seated he

said, Venerable Goutama, I have heard that the Samana

Goutama does not reverently bow down before venerable

Bramins, aged, honorable, experienced, and far advanced in

life; that he does not rise up in their presence and invite

them to be seated. This, venerable Goutama, this is not

consistent with propriety.

«He replied, Bramin I perceive no person in heaven or in

earth, whether he be Maraya, Brahman, Samana, Bramin,

God or Man, whom I should reverently salute, in whose

presence I should rise up, or whom I should invite to be

seated: certainly, Bramin, were the Tatagata to salute re-

verently (i. e. worship) any being, reverentially rise up in his

presence, and invite him to be seated, the head of that person

would fall off.”

In this passage Goutama asserts his supremacy. All

beings in existence are included among the Brahmanas, who

inhabit the Arupa and Rupa worlds: the Marayas, who

inhabit the sixth or highest heaven; the gods, who inhabit

the other five heavens, and the men, Samanas, Bramins, gods

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 15

and demons of the earth and its vicinity. The usual modes

of marking a sense of inferiority to another is by joiming the

hands, raising them to the forehead, and bowing before the

superior ; or by reverently rising from a seat, standing in his

presence, and requesting him to be seated, while the inferior

either remains in a standing position or sits on a low stool.

These three acts are pointed out in the terms quoted

e1M ae owSAamodaG wAGCAHAZONEINA BEISH SH

cAdInm simOmAwsoewnowa woCetOadar oro

emodsecx0) SHaAAas089 MxeQms Oo SE siamavso and

when Goutama declared that he saw none among these

beings whom he ought to reverence, he by implication

affirmed, that he ought to receive these indications of respect

from all, as being their superior.

The reason why this superiority should be conceded to

him he gives towards the end of the discourse: the following

is a translation of it.

« Bramin, if eight, ten, or twelve eggs are placed under a

hen and carefully hatched, what appellation is given to the

bird who with his foot, his spur, his head, or his beak, first

breaks his egg, and is perfectly formed? Such an one,

venerable Goutama, should be called ‘The Chiefy oeacdes

he is the first born. Even so, Bramin, having broken the

shell of ignorance, by which enveloped in darkness all beings

were encompassed, I stood alone in the Universe, in the full

ascertainment of unerring and all-perfect knowledge. I,

Bramin, am the first born, the Chief of the World; Bramin,

I was persevering and diligent, thoughtful and intelligent,

tranquil in body and mind, witha pure heart and with

singleness of purpose. Being, Bramin, free from sensuality

and criminal propensities, I enjoyed the pleasures of the first

Jhana (or course of profound meditation) produced by re-

tirement spent in examination and investigation.

“ Investigation and research being terminated, with inter-

16 CEYLON BRANCH

ROYAL ASIATIC SOCIETY.

nal serenity, and a mind concentrated in itself, I enjoyed the

pleasures of the Second Jhana, produced by the tranquillity

which is undisturbed by enquiry or investigation.

“Free from the disturbances of pleasure, contented,

thoughtful and wise, and possessed of health of body, I ex-_

perienced the happiness of the Third Jhana, called by holy

sages the happy state of thoughtful contentment.

“ Wree from the emotions of joy or sorrow, previous exul-

tation and depression bemg annihilated, I lived with a con-

tented mind, unmoved either by pleasure or pain, and being

perfectly holy, attained to the Fourth Jhana.

«* Being thus mentally tranquil, pure and holy, free from

passion or pollution, serene, and competent to the effort, I

addressed my mind to the recollection of former stages of

existence. I remembered these states of previous being

from one birth up to those experienced during many reyolu-

tions of kalpas, and recalled to mind the place where |

resided, the name I bore, my race and family, my circum-

stances, personal appearance, enjoyments and sufferings, and

the duration of life, at the conclusion of which I ceased to

live there and was born in another place, until I was born in

this world. Thus I recalled to mind former states of existence,

with their circumstances and causes. Thus Bramin, during

the first watch of the night, ignorance passed away and

knowledge was obtained ; darkness was dispersed and the

light shone forth ; and by my persevering and holy exertion,

like the first hatched chicken, [ first chipped the shell cf

ignorance.

«“ Being thus mentally tranquil, pure and holy, free from

the pollution of the passions, serene and competent to the

effort, I addressed myself to the consideration of the birth

and death of intelligent beings, and with a clear and godlike

vision, transcending that of men, I looked upon beings, dying

and being born, whether noble or base, beautiful or deformed,

CEYLON BRANCH-—ROYAL ASIATIC SOCIETY. 17

happy or sorrowful, according to the desert of their previous

conduct. I saw some whose conduct was evil in thought,

word and deed, revilers of holy men, holders of false doctrines,

and attached to the observances of a false religion ; these,

upon the dissolution of the body after death, were produced

in hell, increasing in misery, wretchedness and torments.

“< T saw some who were virtucus in thought, word and deed,

who reverenced holy men, were of a pute faith, and attached

to the observances of true religion ; these, upon the dissolu-

tion of the body, after death, were born in heaven, endued

with felicity. Thus Bramin, during the second watch of th

night, the second part of ignorance passed away, and know-

ledge was obtained; darkness was dispersed and the light

shone forth; and by my persevering and holy exertion, like

the first hatched chicken, I again chipped the shell of

ignorance.

“ Being thus mentally tranquil, pure and holy, free from

the pollution of the passions, serene and competent to the

effort, I turned my attention to that wisdom by which desire

ean be extinguished : and clearly discerned, according to its

real nature, this is sorrow ; this is the source of sorrow ; this

is the cessation of sorrow; this is the path by which cessation

from sorrow may be obtained. ‘These are the desires; these

are the causes of their production. This is the extinction of

desire. This is the path leading to the cessation of desire.

Haying understood and perceived these truths, my mind

became free from sensual desires, free from the desire of con-

tinued existence, and free from ignorance; I became consci-

ous that I possessed this freedom, and certainly knew that

my transmigrations were terminated, my course of virtues

completed, my needful work accomplished, and that nothing

more remained to be done.

« Thus Bramin, during the third watch of the night, the

third part of ignorance passed away, and knowledge was

18 CEYLON BRANCH—-ROYAL ASIATIC SOCIETY.

obtained; the darkness was dispersed and the light shone

forth; and by my persevering and holy exertion, like the first

hatched chicken I broke the shell of ignorance.”

Upon hearing this, the Bramin acknowledged Goutama’s

supremacy and embraced his religion.

From this extract it appears that Budha founds his claim

of supremacy, i. upon his being perfect in holiness, entirely

free from the influence of desire, whether in reference to

bodily and mental sensations, or to the continuance of

existence; and 2. upon his being perfect in knowledge, un-

derstanding both natural and moral truth with absolute

exactitude; and 3..that this knowledge is self originated,

resulting from his own unaided mental efforts. As Budha

he acknowledges no teacher, admits no inspiration or revela-

tion froma higher source, but declares himself to be the

fountain of knowledge for all existing beings, whatever may

be their dignity.

From tHe Tuirp Book. Mana Waaao.

The blessed Budha, on the day he became Budha, was

residing at Uruwélaya, on the banks of the Najjaneranjara:

under the shade of a Bo tree, where he remained for seven

days in one position, enjoying the happiness of freedom. At

the close of that period Bagawa, during the first watch of the

night, meditated on the contatenation of causes and effects

in producing sorrow or causing it to cease. On account of

eSees ignorance, e049 merit and demerit are accumu-

lated ; on account of these accumulations Sexese,-o the con-

scious faculty is produced, in consequence of the faculty of

consciousness, 699@6 10 the sensitive powers, the percep-

tive powers, the reasoning powers and the body are produced.

On aceount of e:996%xe0 the body and sensitive faculties,

the eeoxmerc six organs of sense (the eye, the ear, the

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 19

tongue, the nose, the body, the mind,) are produced ; on

account of the six bodily organs, O2d@eo contact, (the

actions of the organs) is produced; on account of contact

@OESo0 sensation, on account of sensation & «e909 desire

of enjoyment ; in consequence of desire, 606s) attachment

are produced ;* in consequence of attachment 2@®o existence

or state of existence is produced :f in consequence of a state

“ These are, attachment to the pleasures of the senses, including intellectual

pleasures ; attachment to a religious or philosophical creed; attachment to moral and

ceremonial observances ; and attachment to the doctrine that the soul or self is a dis-

tinct subsistence or entity. See the Wibanga division of the Abhidarma.

t This is thus explained, wm OE DDO es SoaOOmado ead

Ede Saabs Bawo is two-fold, moral causative acts, and the state of being

DID AMNOOrmVOMDEd YoreeWerowmon yuera Baca

QSI Psr0sIBasoHIaHh eso™D SmlQman Ds 8E)DimD-a9

BSMTCO MPOGMOSs. Of these what is ay®OeyN]2 or moral causative

acts ? they are merit, demerit, and the thoughts of those in the spiritual eo wes

worlds, and all those actions which lead to existence— ene? © ane s\©9 C3a55

HMOSI MIWMO?S 9 SrewmrOs Forsmads) saremods

epasexese, moO. Os Duce, son eneeme bo Ymotomdan

DO9 ODI MISMA® 9 ¢ @ nEvannd 5 Od yaoQVES eda

Hea Of these what are the states in which beings are produced (or come

into existence by birth or otherwise,)—1. the state of censual pleasures or pains

25)) O65) SS 4g (including the places of torment, the earth, &c., and six heavens,)—2

the Brahma worlds 6 » )G)9 (where there are no sensual pleasures and no pain,

the enjoyments being intellectual, although there is bodily form, resembling in some

measure that which St. Paul may mean by “ a spiritual body ;”) they are 16 i num-

ber, and the duration of existence in them increases from one-third of a kalpa to 16,000

kalpas. There is one exception to the rule Of intellectual enj ee, the molean of

ep e8 eee & SS)? remain during the full period of their exiplenice in ‘that

world, i. e. 500 kalpas,in a state of unconscious existence. 3—The spiritual worlds

POWCSD )® 9 where there is no bodily form; they are four in number, and the

period of existence is from 20,000 to 40,000 kalpas. 4.—A conscions state of being in

cluding all except the weacscesc&*SXS)» 5.—An unconscious state of Pens the

CP E35 25CREGES SD) 9 6.—A state neither fully conscious nor yet altogether unconscious,

Os Qc eeeS2, 7519 85 RSGREC, 25D ye) (the last of the spiritual worlds and the

nearest approximation to Nirwana.) Whether with one, with four, or with five of the

eomponent parts of a sentient being. The greatest number which any being can

possess is five, viz. body, sensation, perception, the reasoning powers, and the conscious

faculty ; these five are possessed by the inhabitants of the world, the heavens, and

15 of the Brahma worlds ; four of them, sensation, perception, the reasoning powers,

and the conscious principle are possessed by the inhabitants of the 4 spiritual worlds,

and only one by the CP 00 RIR5G 03 SS) 9 namely, body.

20 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

of existence, birth « &, in consequence of birth, decay, death,

sorrow,. weeping, grief, discontent and vexation are produced:

even thus is the origin of the complete catenation of sorrow.

But if this ignorance be completely removed and cease to be,

the accumulations of merit or demerit cease to be produced ;

a cessation from these accumulations (&0@s0%) causes the

essation of the faculty of consciousness; the cessation of the

conscious faculty causes the cessation of body and the per-

ceptive powers (e260); the cessation of the body and

mind is the cessation of the six organs of sense, from the

cessation of the organs of sense, contact or the action of the

organs cease; from the cessation of the action of the organs

of sense, desire of enjoyment ceases; from the cessation of

desire, attachment ceases : from the cessation of attachment,

a determination toa locality for existence (@o®2) ceases;

from the cessation of a location for existence birth ceases;

by the cessation of birth, decay, death, sorrow, weeping,

grief, dissatisfaction, and vexation, cease; and thus the

whole combination of sorrow ceases to be produced.

Bagawa perceiving these truths gave utterance to his

complacency of feeling, saying,

‘* Whenever the doctrines of truth develope themselves to

the persevering, meditative, holy man, (a) then, certainly,

doubts are dispelled, and he distinctly understands all things

together with their causes.” ,

During the second and third watch of the night his medi-

tations were the same, at the expiration of the second watch

he said,

“¢ Whenever these doctrines of truth (@S®: ) develop them-

selves to the persevering, meditative, holy man, then certainly

doubts are dispelled, he experiencing in himself the cessa-

tion of the causes of existence (Qax0ees2e0.)”

(a) Or Bramin,

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 24

At the end of the last watch of the night, after a similar

mediation, he exclaimed,

* Whenever these doctrines of truth develope themselves to

the persevering, meditative, holy man, the hosts of Maraya

(b) are dispersed, as‘ the darkness is dispersed) by the shining

of the sun in the heavens.”

At the expiration of the seven days Bagawa arose from

his meditations ; and seated himself at the foot of the Ajapala

Banian tree, where he set seven days in one position, medi-

tating on the happiness of freedom.

At that period a haughty Bramin came to Bagawa, and

having entered into conversation with him, stood near him

and said, Goutama, what constitutes a Bramin: what are the

circumstances peculiar to him. Bagawa understanding his

intention, replied: Is any one a Bramin? it is he who has

laid aside every thing sinful, who is free from haughtiness

and sensuality, meditative, possessed of all knowledge, (c)

perfect in his conduct, declaring eminent truths, and free

from attachment to all things in the world: He isa Bramin.

At the expiration of seven days Bagawa arose from his

state of repose at the foot of the Ajapala Banian tree, and

removed to the shade of a Muchalinda tree, where he re-.

mained seven days in tranquil enjoyment. At that period

(d) there was an unseasonable rain with chilly cold winds

throughout an entire week: upon which the Nagaya (e)

Chulindo left his abode and entwined his body seven times

round the body of Bagawa, (f) while he extended his large

hood over his head, saying, let not Bagawa be affected by

(=)

cold, by heat, by flies, by gnats, by the wind, by sun-beams,

or by insects. At the expiration of the seven days, perceiv-

(6) Desire. (ce) DVOesiogn may be rendered acquainted with the Vedas.

(d) The last month of summer. (e) A snake of the Naga world, who can assume

the human form; they are like cobra capellas. (f) But not soas to touch the

body.

29 CEYLON BRANCH—ROYAI ASIATIC SOCIETY.

ing that the weather was fine and the sky free from clouds,

he untwined himself from the body of Bagawa, and quitting

his own form (of a snake) assumed that of a young man, and

with his joined hands raised to his forehead stood before

Bagawa and worshipped him. Upon which Bagawa being

acquainted with the circumstance, gave utterance to his

placid feelings, saying :—

« Pleasant is retirement to him who is contented, gratified

with the doctrines he has heard, gentle, and kindly disposed

towards all beings.

“Who is free from censual enjoyments, who is beyond the

influence of worldly desire: and supremely happy is that

state in which the pride of ‘I am’ is subdued.”

At the expiration of the seven days Bagawa arose from his »

meditations, and leaving the Muchalinda tree proceeded to

the foot of a Rajayatana tree, where he remained in one

position seven days, enjoying the happiness of being free.

At that period two merchants named Passa and Balika were

travelling on the high road from Ukkala, and were addressed

by a god, who had formerly been related to them, who said,

this happy Bagawa at the end of the week will be at the foot

of a Rajayatana tree, upon the commencement of his becom-

ing Budha: go to him, and worship him, making an offering

of fried grain and honey: it- will be to both of you a source

of continued and great happiness. :

Upon this the merchants Passa and Ballika taking fried

grain and honey approached Bagawa, and having worshipped

him, said, Receive O Lord Bagawa, this our fried grain and

honey, that it may be a cause of long and continued happi-

ness and peace to us. Then Bagawa thought, It is not pro-

per that the Tatagata should receive any gift in his hand: in

what shall I receive this fried grain and honey? The four

guardian gods (of the heavens surrounding Maha Meru)

knowing the thoughts of Bagawa’s mind, brought from the

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 25

four quarters four crystal bowls, saying, Receive in these,

Lord Bagawa, the fried grain and honey. Bagaw4 accepted

these, and in one of them received the fried grain and honey

and ate it. Then the merchants Passa and Ballika said, We,

O Lord, take refuge in Bagawa and in his doctrines. (g)

Receive us, O Bagaw4, as disciples; from this time to the

end of life we flee to thee for refuge. ‘These were the two

first persons who by a verbal declaration became disciples.

After this Budha thought, that although he had attained

to the perfection of wisdom, it was so difficult to be under-

stood, that cthers would not comprehend it, and that the

effort to communicate his doctrines to others would only be

attended with trouble and fatigue to himself, without benefit-

ing them, he therefore was disposed not to preach. The Maha

Brahma Sahampati, (Chief of the Brahma worlds) perceiving

this intention of Budha, instantly guitted his abode in the

Brahma worlds, appeared before him, and kneeling on one

knee thrice, solicited him to preach his doctrines, assuring

him that there were those who would understand and appre-

ciate them. He at length consented, and determined to pro-

ceed to Baranasiya (Benares) and first declare his doctrine

to the five priests with whom he had formerly associated.

On his way he is met by an ascetic, named Upako, who

enquired whose doctrine he professed ; under whose direction

he was priest, and who was his teacher? He replied, “I

have no teacher, no one resembles me: among the gods there

is not one whois my equal: Iam the most noble in the

world, the irrefutable teacher, the sole all perfect Budha.”

He then states that he is going to Benares to preach his

doctrines to a world enshrouded in darkness. The five

priests were rejoiced to see him, but still regarded him as

(g) There being no priests at that time this was the only form which could be

used, afterwards it was, I go for refuge to Budha, to his doctrines, and to the

associated priesthood.

24 CEYLON BRANCH——ROYAL ASIATIC SOCIETY,

belonging to the same class with themselves. and in address-

ing him used the expression ¢Qe39 awuso, friend, instead of

waren bhante, Lord, Chief, Superior. He informs them

that this is no longer proper, that he is now the Tatagata,

the omniscient Budha ; and he calls upon them to bow to his

instruction. Although he is unable to convince them of the

validity of his claim, they become willing to listen to him,

and he addresses his first sermon to them. It may here be

observed, that Goutama 1s not represented in this instance as

using miraculous powers to attest the justness of his claims,

but relies upon the doctrines he has to propound. He then

calls the five associates and says:

Priests,* these two extremes are to be avoided by him who

has forsaken the world (for religious purposes) the one, a

devotedness to the enervating pleasures of sense, which are

degrading, vulgar, sensual, vain and profitless; the other,

an endurance of exhausting mortifications, painful, vain and

profitless. The Tatagata, avoiding both these extremes has

discovered a middle path, leading to mental vision, under-~

standing, self control, wisdom, perfect knowledge, and the

extinction of sorrow.

Which, Priests, is that middle path discovered by the

Tatagata, leading to mental vision, understanding, self con-

trol, wisdom, perfect knowledge and the extinction of sorrow ? ~

Jt is thiseminent eight-sectioned path,—correct views (of

truth,) correct thoughts, correct words, correct conduct, cor-

rect (mode of obtaining a) livelihood, correct efforts, correct:

meditation, and correct tranquillity. This, Priests, is the

middle path discovered by the Tatagata, leading to mental

vision, understanding, self control, wisdom, perfect know-

ledge and the extinction of sorrow.

This, O Priests, is the eminent truth respecting sorrow ,

birth causes sorrow, decay causes sorrow, disease causes sor-

# 8 on) translated priest, signifies a religious mendicant, or friar.

CEYLON BRANCH=ROYAL ASIATIC SOCIETY. 25

row, death causes sorrow, continuance with the objects of

dislike causes sorrow, separation from beloved objects causes

sorrow, the non-attainment of that which is desired causes

sorrow; briefly, the whole of that which constitutes existence

causes sorrow.

This, O Priests, is the eminent truth respecting the pro-

ducing cause of sorrow. Is therea desire of a continuation

of existence, rejoicing in sensual gratifications, and delight-

ing in the objects which present themselves; is there a desire

for the gratification of the senses, a desire for a continuance

of being (by transmigration) ora desire that existence should

cease (upon death)? This, Priests,is the eminent truth

respecting the cause of sorrow.

This, O Priests, is the eminent truth respecting the cessa-

tion from sorrow. Is any one altogether free from these

desires, are they destroyed, forsaken, and perfectly aban-

_doned ?—This is that by which sorrow ceases.

This, O Priests, is the eminent truth respecting the path

leading to the cessation from sorrow. ‘That path is this

eminent eight-sectioned path: that is to say, correct views,

correct thoughts, correct words, correct conduct, correct

modes of obtaining a livelihood, correct efforts, correct medi-

tation and correct tranquillity.

Priests, it was proper that this eminent truth respecting

sorrow should be known by me: and therefore concerning

this previously unheard of doctrine, the perception, the wis-

dom, the judgment, the knowledge, the hght were developed

in me.

Priests, this eminent truth respecting sorrow is fully

known by me; for concerning this, by me previously unheard

of doctrine, the perception, the wisdom, the judgment, the

knowledge, the light were developed.

|The same is repeated respecting the remaining three

eminent truths, with the necessary alterations; such as—it

26 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

was proper that this cause of sorrow should be abandoned by

me, &c.—It is fully abandoned by me. This eminent truth

respecting the cessation of sorrow should be experienced by

me.—This cessation from sorrow is fully experienced by me.

It is proper that I should be accustomed to this path leading

to the cessation from sorrow. Iam fully accustomed to this

path. ] |

At the time, O Priests, when these four eminent truths,

each in a three-fold relation, were thus in twelve modes un:

derstood by. me, was not my perception of wisdom most

clear? Did I not know at that time that Lhad fully attained

to the state of an Omniscient Budha, supreme over the

heavenly worlds, with the Marayas, and Brahmans; over the

multitudes of Samanas, Brahmins, gods and men? When

O Priests, I thus had, in twelve modes, a clear and distinct

understanding of those four eminent truths, each in a three-

fold relation, by that I knew that I had fully attamed to the

state of an Omniscient Budha, suprenie over the heavenly

worlds, with its Marayas and Brahmans, over the multitudes

of Samanas, Brahmins, gods and men. Knowledge and per-

ception were then developed in me; my mind is placid and

free; this is my last birth; there is now no further state of

existence for me.

When he had thus spoken in explanation, the venerable

Kondanya obtained a perception of doctrine pure and un-

defiled, and whatever causes for the production of sorrow

were in him, they altogether ceased to exist.

When the doctrinal code was thus established by Bagawa,

the gods of the earth caused their voices to be heard saying,

Thus Bagawa has established his: code of doctrine in Baranisa

the delight of sages, the safe retreat of animals, so that it

cannot be overturned by any Samana, by any Bramin, by

any Maraya, by any Brahma, or by any other being in the

world. Thus in an instant, in a moment, the sound ascended

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 27

from that place up to the Brahma world; the foundations of

the world shook and trembled, an unbounded wide spreading

and splendid light burst forth, far transcending that of gods

or of godlike power.

Upon this Bagawa gave utterance to his placid emotions,

sayine, certainly Kondanya understands this, certainly Kon-

danya understands this(@ Qo ec, poase,&.) In consequence

of which Kondanya was named Annya Kondanya.

KKondanya being thus freed from all ignorance and pollution,

requested to be admitted as a priest under Goutama and was

the first priest of Budha. The other four were not convinced

of Goutama’s supremacy till some days had elapsed,

It was my intention to have added some-extracts from the

Parajika respecting the code of laws for the Priests, but this

paper is sufficiently long, so that they must be postponed for

the present.

I shall conclude with a few general observations: Gou-

tama’s proceedings, as they are stated in these extracts, and

as they appear from other discourses, are simple. The son

of one of the inferior sovereigns of India, he became disgusted

with the general pursuits of the world, abandoned his own

home, and asa mendicant ascetic, sought to extinguish his

passions and attain wisdom. During six years he performed

many painful penances, and so exhausted his strength that at

times he was regarded as dead. Finding no advantage from

these mortifications, he abandoned them, and adopted a whole-

some but frugal diet, and when his health was re-established,

retired to solitary meditation at Urawella. He came from

his solitude professing that he had, by his own unaided

powers, attained to the perfection of wisdom and purity ; that

his doctrines were irrefutable, and that he made known the

paths by which sorrow could be extinguished through a

cessation of existence, and that holiness and wisdom were

28 CEYLON BRANCH —ROYAL ASIATIC SOCIETY.

the paths in which it must be attained. He appears not to

have depended on miracles or family influence for success,

but relied solely on his own powers as a teacher; not com-

missioned by another, but being the head and chief of all,

through his holiness and knowledge ; having neither superior

nor equal.

It has been asked if Braminism preceded Budhism, and

this has sometimes been answered in the negative: but the

extracts I have made shew, that the Bramins were in exist-

ence prior to Goutama professing to be Budha, and that they

claimed respect from all classes. The torm of Braminism

then existing isnot so clear, but probably the Vedahs were

in existence for the term G@es m@ wedantagu, may either

mean being learned in the Vedas, or being well acquainted

with learning generally, and offerings to Agni, the god of

fire, are frequently referred to. They also had the direction

of sacrifices, for in several discourses the family Bramin is

represented as directing the ceremonies.

It has also been doubted whether Goutama really taught

that Nirwana was a complete extinction of being, as some

authors write of his being with the preceding Budhas in the

hall of glory, free from farther transmigration. Unless these

writers had access tu sacred books of the Budhists, unknown

in Ceylon, this statement can only have arisen froma mis-

understanding of the terms used. In the discourse translated,

Goutama’s last words are eo HOGS nSSaRB gmd

QooHo ayamantima jati, natthidani punabbawo. This is the

last jati, not, is now, another Bawo; The term 3S signifies

the commencement of a form of existence in any state of

being whether by birth as among men, or by instantaneously

appearing in a perfect form (called O300 8209) opapatica, as

in the Brahma worlds and other places. So that when he

says this is my last jati, or birth, no other meaning can be

attached to it by the Budhist than this: That he was to

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 29

have no other commencement of being after death, in any

form, or any place. Again, when in addition he says, there

is (to me) now no future Bawo, he expressly affirms the ces-

sation of existence: for according to his system, every exist-

ence, animate or inanimate, is located in one of the three

Bawos, 1. e. en28m Oo Sr amooo ed ramos kama bawo,

rupa bawo, ariipa bawo, and although an indefinite number

of Sakwalas, or systems, are allowed to exist, they have all

the same divisions, and there is no place for existence, and

no conceivable form of existence except in these Bawos.

When therefore Goutama said, there is no future Bawo for

me, his meaning certainly was, that at death he would cease

to exist.

His-affirmation that sorrow is connected with every form

of existence, is founded on the doctrine of perpetual transmi-

erations: however pleasant the present state may be, the

beloved object must be left, and a new state entered upon,

and as the principles of pollution are in every being, and

necessarily produce sin and sorrow, no other mode of ceasing

from suffering can be discovered except the ceasing to exist.

Cessation from existence is the chief good, the sole “ city

of peace.”

30 CEYLON BRANCII—ROYAL ASIATIC SOCIETY.

GENERAL OBSERVATIONS ON THE TRANSLATED

CEYLONESE LITERATURE.

BY W. KNIGHTON, Secyz. C. B. R. A. S,

9 ¥

[ Read on the 1st May, 1845. ]

THE contrast between Kastern and Western civilization,

and that between Eastern and Western manners, is not more ~

striking than between the literature of Asia and that of

Europe. The same pecularities are discovered, forming a

contrast with each other in each of these particulars. The

Government, the manners, the habits, the principles, the

religions and the ideas of the various Eastern communities,

have all a certain degree of affinity with each other, totally

at variance with those of Europe and America. Submission

to despotism, politeness, mildness, obedience, religious fervour,

and a glittering imagination, are the characteristics of the

Asiatic world, and in these we find precisely the reverse of

the gradual advance to democracy, the daring rudeness, the

fondness for innovation, and the utilitarian ideas of the Kuro-

peans, and their descendants, whatever part of the world they -

may inhabit. How unsuited these Kastern peculiarities are,

to the mental conformation of the Western races, we may

perceive by regarding the fate of Asiatic Philosophy, when

first introduced into Europe. From Egypt Pythagoras bore

to his native country, the transmigration of the oriental

philosophers, their rigid discipline, their mculcation of rever-

ence for existing institutions, their fanciful theories, their

imaginative harmonies ;—but how soon were these changed

into the innovating independence of Plato and Aristotle, the

simplicity of Socrates, and the scepticism of Pyrrho! In

the philosophy of Greece, notwithstanding its obviously

CEYLON BRANCH——ROYAL ASIATIC SOCIETY. ol

Asiatic origin, we can find no subservience to established

forms,—imagination we do find exercising a powerful 3

fluence, but not the roving, incoherent, but withal oneal

imagination of the Kast, it is sa Se eee of the Occi-

dentals, going hand in hand with severe thoug

ide, and desire of novelty on the other. Had the genius of

Hurope been similar to that of Asia, we should now find per-

haps, not the “ Principia” of Newton, and the “ Prima philo-

sophia” of Des Cartes, ruling Physical and Mental science,

but the “* Numbers” and five* Elements of Pythagoras.

»o different indeed is the Asiatic from the Huropean mind,

that eastern works seldom please western taste, till denuded

of that redundancy of repetition, and brilliancy of illustration

and simile, which form their most prominent characteristics ;

nor on the other hand, do the plain beauties or excellencies of

western literature please the taste of Orientals, till enriched

by their own luxurious imaginations. This many will, per-

haps, ascribe to deficiency of taste in the latter; but let it be

remembered that taste is an arbitrary standard, differing even

in the same country at different times. What Englishman

would now tolerate, much less declare elegant, the wigs and

powder, the lace and brocade of former years, and how few

at the present day are found to admire the unadorned beauty

of the early English muse? Differing then as taste docs

even amongst the same race at different periods of time, we

surely cannot be surprised that a different standard should

prevail in the east from that which regulates the west ; and if

the self-confident Kuropean declares the literature of Asia to

be turgid and tedious, let him remember that an inhabitant

of the latter continent will as confidently pronounce that of

Europe to be tame and insipid. That pleasing sentiment,

beautiful description, and enlivening imagery are to be found

however, in eastern, as well as in western poetry, the trans-

* Fire, air, water, earth and colle the latter more commonly designated “ the

fifth element,”—“ to pempton stoikeion.”

BW CEYLON BRANCH——ROYAL ASIATIC SOCIETY.

lations from the Persian, Arabic and Hindu poets have

abundantly proved ; and if we do not find in their prose equal

excellence, let us remember the trammels by which they

were enchained, and the social system in which they moved.

Accustomed to regard that system of philosophy which they

learned in youth as the ne plus ultra of excellence, and

taught to consider the customs of their forefathers, as the

dictates of wisdom’s self, can we wonder that they search

their minds rather for pompous adulation of existing institu-

tions, than for the scheme of a better order of things. The

« Republic” of Plato, and the “ Utopia” of {More, would

have been as inconsistent with eastern ideas as the mild and

bloodless system of Buddhu would have been at variance with

the lawless ideas of the violent hordes of Northern Europe.

« Before a decisive criticism ought to be hazarded on these

“‘ compositions” (says Mr. Richardson,* writing of Persian

poetry) “regard should be had to the genius of the eastern

‘nations, to local and temporary allusions, to their religion

“and laws, their manners and customs, their histories and

‘traditions; which if not properly understood must involve

“‘ the whole in obscurity ; and it must consequently be equally

‘improper to sit in judgment on these poems, and try them

“‘ by the laws of the’ European ode as to decide on Shake-

“speare according to the mechanical system of the French

“drama, or to condemn a fine Gothic building, because irre-

*‘ concileable with the principles of Grecian architecture.”

In the Persian and Arabic poetry, however, and doubtless

in that of most Hastern nations, there are pieces which require

no aids to understand their beauties but the judgment of

the reason and the imagination, such as the following lines

of Hafiz ;—

“ As on thy mother’s knee a new born child,

Weeping thou sat’st ; whilst all around thee smil’d,

So live that sinking into death’s long sleep,

Calm thou may’st smile, whilst all around thee weep.—”

* “Tn his Specimen of Persian Poetry.” London 1802.

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 30

and it is the frequency of such pieces from the Arabic muse,

which made Carlyle exclaim, in the preface to his “ specimen

* of Arabian poetry.”—“ True taste in composition is by no

“means restricted to certain ages or climates, for it is no

“more than good sense directed to a particular object, and

* will be found in every country, which is arrived at that

“point in civilization where barbarism has ceased, and

** fantastic refinement not yet begun.”

The literature of Ceylon affords one of the strongest col-

lateral proofs of its early civilization. In disputing the

civilization of the Hindus, Mr. Mill (an his History of India)

strongly insists on the want of any regular Historical works

in Hindu literature, as a certain proof that they had never

advanced to that stage of civilization, at which mythological

tales are banished from it, and regular History introduced.

If then, the want of such works proves the inferiority of that

nation, their existence in Singhalese literature proves the

advancement of the people whence they emanated. Three

distinct historical works (the Mahawaunse, the Rajavali, and

the Rajah Ratnacari) have been rendered accessible to the

English reader by means of translations, and add the weight

of their testimony and their coincidence, to the many other

evidences of the ancient civilization of the Island; others

such as the Poojavalli and Neekasanga, also exist, and in

these we have an interesting account of a long line of

Sovereigns, and of the usual events of all history,—murders,

rebellions, injustice and rapines,—not unmingled, however,

with the virtues of civilized life. Many are disposed to con-

demn these works as uninteresting, and useless, from finding

their patience too severely tried at first, by the accounts of

Deities, and miracles which they cannot understand, and

which may be to them, at least, both profitless and tedious ;

yet it must not be supposed that they are so to all, and to the

native mind, they would unquestionably be some of the most,

‘important passages in the volume. ‘There is a peculiarity,

4, CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

however, about Singhalese histories, which does render them

in some degree less instructive than they would otherwise

have been, and this pecularity is, that the authors were

invariably priests, Attached of course to that system which

they were in the daily habit of teaching, and by which they

lived, they did not fail to give prominence to the pious dona-

tions of the various Sovereigns, whose actions they recorded ;

and doubtless in many cases, they have not been prevented

from representing these devout iings, as the peculiar

favourites of heaven, blessed with every regal virtue, even

when their characters may have been in every other respect,

not above, and perhaps below, the average of mankind. In

the mere matter of the history of the various events, however, |

there seems no reason for supposing that they have wilfully

erred, and the general, without the exact, coincidences of the

various accounts, add a strong testimony to their truth.

Many who have lived long in the Island, perhaps, will be

surprised to hear that about the time when William the

Conqueror was issuing from the continent of Kurope to

overpower the adjacent Island, an Eastern William* was

issuing from Ceylon, to spread the terror of bis arms over

the adjoining continent, and did not leave his throne till he

had brought the entire of the South of India, with Siam and

Cambodia under his dominions. ‘These native histories are

peculiarly interesting to the student of mankind, as exhibit-

ing on the small scale of Ceylon, an epitome of the history of

the universe. Consider the factsalone, without the name,

and you have the relation of the great events, which have

everywhere taken place—the same story of energetic and

reckless ambition—the same recital of weak baseness, or of

monarchical bloodthirstiness, which is to be found, in a less

or greater degree, in the history of every nation under heaven.

Tis true we find im it no Socrates resigning himself to death,

with the composure of a philosopher, and no Leonidas dying

* Prackrama Bahoo the First.

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 35

for his country’s life,—but Greece alone could exhibit such

men,—yet we have the noble spectacle of rival brothers*

combating for the throne, dismissing their enmity, and re-

turning to the bonds of fraternal affection, by mutual con-

cession ; and the still nobler spectacle of a King chosen by

the unanimous suffrage of the people, resigning that throne

to a youthful nephew on the same day on which he first

seated himself upon it, because the latter had the better claim,

and then retiring to happinessand obscurity. These events

are to be found in Sinmghalese history, and such events as

_/ these shew of what the Singhalese heart was capable. He

who comes to these relations, however, must not approach

them as he would a romance, brimful of expectations of ad-

ventures and excitement ; he must approach the History of

Ceylon, asa student of his race, be content to gather the

thorn with the rose, and have the patience to read the

uneventful as well as the more stirring periods, if he wishes

to discover what manner of nation it is, and how it came to

be, what he there finds itdeseribed. He will find, it is true,

‘much that is absurd—he will find the narrator in some eases

dignifying with every virtue, the donor of yellow robes to the

priesthood, whilst the compiler of a new code of laws, or the

constructor of a iank is passed by as unworthy of any re-

markable notice; but even here he may read a lesson in the

chart of the human mind, by discovering the evils attendant

on an adhesion to any system of falsehood, and the greater

evil of allowing those adhering to it, and mterested in its

promulgation, to become the teachers of mankind. ‘The

student of Singhalese history will find in it, that attachment

to irifies, and that eagerness about nothings, which too often

characterize the over-zealous m any undertaking, and if he

should discover pages devoted tothe form of a priest’s robe,

* Dutugaimono and his brother Tisso, about 350 B. C.

+ This prince is styled in the Rajawali, Sakala Calawala. The event occurred

_about 1530, A. D.

36 CEYLON BRANCH——ROYAL ASIATIC SOCIETY,

or the manner of putting it on, whilst a few lines may suffice

for the account of a man, who devoted his life to the im-

provement of the social condition of his country, let him not

suppose that such idiosyneracies are solitary in the history of

the world, or that the same feelings do not sometimes dis-

cover themselves, even in more, modern times, or amongst

more highly civilized nations.

One of the difficulties which present themselves to the

student of Ceylonese literature, is the variety of languages

in which the various works have been composed. A know-

ledge of the Singhalese tongue alone, does not unlock the

treasures of their literature. Thus, if I mistake not, their

scientific works are generally to be found in Sanscrit, their

religious writings in Pali, whilst their poetry is in a dialect

of its own—the Elu, and on this account, as well as from the

paucity of books, may arise that want of general learning

amongst its savans, which lowers them so much in Huropean

estimation. This system, however, has its excellencies, as

well as its defects, and although annoying to the Kuropean

enquirer, must not, on that account, be judged valueless.

The prosecution of one branch of study by one set of men

would necessarily cause the advancement of that science, in

no slight degree, whatever might be the fate of the others ;

yet we cannot hide from ourselves the fact, that it would also

prevent that enlargement of the ideas, and that comprehen-

siveness of thought, without which little that is truly great

can be accomplished. The history of the advancement of

the sciences in the western world, however, goes far to prove,

that if eminence be desired or sought after in any one pur-

suit, that pursuit must be the object of a life-time, not the

transient purpose of a few years alone.

Notwithstanding this peculiarity in their literature, the

early Singhalese seem to have had by no means a confined

idea of education. ‘Thus, in describing the culture of a prince

destined to become afterwards the greatest sovereign, both

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 37

in a military and civil point of view, whom Ceylon ever pro-

duced, the Rajah Ratnacari informs us, that he was instruct-

ed in the following eighteen sciences—grammar, oratory,

poetry, languages, astronomy, law, rhetoric, physic, general

knowledge, history, the science of giving counsel, that which

teaches the attainment of Nirwana, that which teaches the

knowledge of good and evil actions, of the discernment of

thoughts, of invisible beings, the knowledge of words, hunt-

ing, and the care of elephants. ‘Some of these pretended

sciences may appear ridiculous to the EHuropean mind, en-

lightened as it is with the truths of modern philosophy, but

let it be remembered, that such was the course of study

in Ceylon, when Europe was sunk in barbarism, and long

before the trivium and quadrivium of the schools, displayed

the ignorance of the day. Nor were their ideas of feminine

qualifications, such as to indicate ignorance of human nature

or a want of civilization, for in describing the virtues of the

consort of the prince just referred to, the same work ascribes

to her beauty, great kindness, a merciful disposition, un-

exampled modesty, piety, wisdom, a knowledge of the

doctrine of Budhu, together with the lighter graces of sing-

ing and dancing.

If then, we may judge of the literature of Ceylon, from

that which has already been translated, viz. the historical

works; there can be little doubt, that many a gem lies buried

in it, which it requires but the enquirer to exhibit to the

world ; and we cannot surely be considered as too sanguine,

if we give expression to the hope, that when their science,

their religious works, and their poetry have been clothed in

an English dress, many a new idea, and many a sparkling

thought, will have been added to the richness and variety of

English composition. Let us hope that the exertions of the

Asiatic Socipty oF CEYLON, will be the means of pro-

ducing, at least some part of this effect.

38 CEYLON BRANCH—ROYAL ASIATIC SOCIETY. ©

On the Elements of the Voice, viewed in reference to the Roman

and Singhalese Alphabets, commending the writing of Sin-

ghalese in Roman letters, by the Rnv. J. G. Macvicar, D.D.

[Read on the 1st August, 1845.]

Tue object of this paper, istoanalyse some of the princi-

pal sounds which the human voice naturally emits, with a

view to shew the excellence of the Roman alphabet, and its

fitness for representing languages generally, and the Singha-

lese in particular. Its triumphs have indeed already been

such, that it is now entitled to the name, not of the Roman

alphabet merely, nor of the European alphabet merely, but

of the alphabet of all the world. Very many old ones have

left the field on its approach, and in proposing to commit any

lancuage for the first time to writing, nothing else but the

Roman alphabet is ever dreamt of. It is in fact, emphatieaily,

the alphabet of Christian civilization and discovery ; and it

cannot but diffuse itself in the same proportion, as Christian

civilization and discovery advance. Already indeed it meets

With resistance nowhere, except in that region of the world,

which has long been characterized by its resistance to all

change, and of course to this. It meets with resistance no

where but in Asia. There is nothing in the languages of

Asia however, which precludes them from the benefit of the

Roman alphabet. Our letters require only to receive dia-

critical marks so as to equal in number the letters of the

Asiatic alphabets, in order to be equally fit with them, for

expressing the existing pronunciation, and vastly more fit

than they are, both for the pen, and for the press. On this

subject Sir W. JonzEs, equally to be admired for the vastness

of his knowledge of the languages of Asia, the candour of

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 39

his judgement, and the purity of his taste, makes the follow-

ing remarks: ‘‘ By the help of the diacritical marks used by

the French, with a few of these adopted in our own treatises

on fluxions, we may apply our own alphabet so happily to

the notation of all Asiatic languages, as to equal the Dev:

Nagari itself in clearness and precision; and so regularly

that any one whe knew the original letters might rapidly

and unerringly transpose into them all the proper names,

appellatives and cited passages occurring in tracts of Asiatic

literature.” (vol. iil. p. 270.)

As to expressing in writing the existing pronunciation of

any language, indeed it isa great question, whether much

pains should be taken about perfecting an alphabet in this

respect; for it is only while a people remains in the state of

the dead, that the pronunciation of its language remains

fixed. The utterances of an advancing and intermingling

people, must necessarily be always changing; and if the

alphabet of such a people is always to give the actual sounds

of the words in use, the spelling of these words must always

be changing too—a far greater evil this, than that the com-

ponent letters of these words, should not exactly represent

the actual sounds, which are but the transient breathings of

the day. For by such continual and interminable changes

in spelling, all traces of the mother tongue should soon be

lost, and its grammar for the sake of a page on orthography,

would be obliged to leave the chapter on etymology wholly

blank. If Asia enter on the career of advancement in civili-

zation and discovery, on which the Kuropean nations have

already gone so far, each letter of the Asiatic alphabets will

soon acquire as great a variety of sounds as those of Europe

have already. Toset forth, that every letter in the alphabet

of any language, has in every word uniformly the same

sound, seems at first sight indeed a compliment, both to the

alphabet of that language, and to the people whose alphabet

3 H

AO CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

it is; but the fact itself speaks a deeper language, and it is

this, and no more than this, that where such an alphabet has

existed any length of time, society has been stationary,

humanity has been at a stand.

It is not necessary here, however, to enter into the ques-

tion how far letters, or symbols of sounds, should be nu-

merically carried, in order to vary exactly with the sounds

which they represent. ‘That is a question for those who

have to consider the case of languages using great variety of

sounds, as those of the restless North generally do. With

regard to the original Singhalese, and even the vernacular

laneuage of this Island, there are perhaps few tongues in the

world, scarcely the Italian itself, which so small a number

of letters would correctly express, and certainly there are

none in Asia to which the Roman alphabet could be applied

so nearly as it stands in Inuropean books.

But it is asked by the spirit of Asiatic resistance to

change, what good would result though this were done, and

oriental books henceforth written in Roman character? In

answer to this, | would say, that 11 would not be a few

pages, which would exhaust a statement of the advantages

of such a change; but the following among others, may be

mentioned here in reference to the Singhalese.

I. The mass to be educated in’ Ceylon, would be put on

the same advantage-ground, as the masses in Europe; they

would not require to master more than one alphabet, whether

for English, Singhalese, Pali or Tamil; and for acquiring

this one, they would only have to acquire a set of letters, so

distinct, that no child tends to confound any of them, except

perhaps, b and d, and their inverted forms p and q, and that

only for atime; while in the Singhalese alphabet, it is so

far otherwise, that in the Singhalese spelling book used by

the School Commission, the first lesson after the alphabet

itself is to teach the child to discriminate two letters & and

CEYLON BRANCH=ROYAL ASIATIC SOCIETY. 4]

6 G and r) very similar, the next to discriminate three

letters very similar G& 6 and © (u and two I’s, one of them

said to be useless), the next, two others very similar © and ©

(e and pha), the next, four very similar @, ®, ® ®, (0, mba,

da, and nga), the next, three very ‘similar &, <, 0 (gha, ya,

sa) the next, other four very similar ©, &, ©, ®, (cha, wa,

ma, ba) to which certainly @ (kha) should have been added,

the next, three very similar ¢, «, © (chha, ja, pa,) the next,

two very similar s3 and =& (na and tha).

If. The vernacular having been learned in Roman

characters, English will appear to our fellow subjects, in this

country, much less strange and foreign, than when a new

alphabet is to be acquired for the occasions ‘The step from

the native language to English, will be much less violent;

and the acquisition of the English will -be much easier, be-

eause the powers of the letters being known, the English

words may be read at once, without the necessity of spelling

them, and consequently the whole of the learner’s voice will

he left free to engage itself with the acquisition of the pro-

nunciation, and the whole of his mind will be left free to

engage itself with the meaning of the term on his lips, which

is of course the principal thing, although in consequence of

the actual pronunciation having departed so far from the

written orthography, the acquisition of it must always be a_

hard task to every one, to whom English is not vernacular.

Itt. The most repulsive barrier in the way of European

residents acquiring a respectable knowledge of the vernacu-

lar languages will be removed, and at least half the labour

will be saved. One may indeed acquire an Indian alphabet,

even the Singhalese, so as to be able to read with some

facility in six months; but such reading requires an effort of

the whole mind, and leaves nothing free for attending to the

sense. J question indeed, if such an alphabet as the Singha-

lese could ever become so transparent to any foreigner as

42 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

that he could recognize every word at sight, and without

some process of spelling as soon as it comes under the eye,

the whole mind free to attend to the meaning of it.

TV. By the use of capital and italic letters and stops, a

degree of perspicuity and emphasis may be given to com-

positions in Singhalese, which their present mode of writing

cannot command. ;

Y. The saving in expense of printing paper and bindme

materials will be immense, as Indian letters generally, and

especially the Singhalese from them complicated forms,

flourishes, delicate faces, and small loops, are very apt to

break or fill up, and to become very indistinct when they

are cut so small as to admit of being compressed imto the

same space as the Roman. |

VI. The affinity of cognate languages being at once

visible, when they are all presented to the eye in the same

letters, additional tongues will be much more easily acquired

after any one has been mastered; and different races of men

being enabled at once to see a fraternity in their languages,

will in this way be led to entertain a friendher feeling to-

wards each other. |

VU. Although it were admitted to be impossible to

represent as precisely, and as uniformly in Roman characters,

the sounds of Indian words, as is done in Indian letters,

(which however is not admitted) there is no great evil in this.

For besides that the pronunciation of its lancuage, must ever

be one of the first elements to change in an active and pro-

gressive people, the use of writing is not to teach us to speak

but to enable us to read, that is, to recognise at sight, and

join together, words of which we already know from con-

versation, both the sense, and the sound. A page of English

seems to an Englishman just as transparent, and he can pro-

nounce it and understand it at sight as easily as an Italian

can pronounce and understand a page of Italian, Yet in

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 43

our language, scarcely a word sounds now as it is spelled;

while in the Italian there is a close resemblance to the

oriental languages in the faithfulness with which the letters

still represent all the actual sounds of the language.

VIII. Perhaps we may mention also, among the advan-

tages of introducing the Roman alphabet for teaching Sin-

ghalese as well as English, that a child might then be taught

Singhalese, and enabled to read whatever works may be

hereafter printed in the Roman character in that language,

and yet remain unqualified for reading the popular olas,

from which anything but good is to be expected. It would

have prevented great evils, also, if the Holy Scriptures had

been printed in the homan character only, for some time at

least, subsequently to their first translation, namely, until

those engaged in the grand achievement, were in some

measure agreed as to what style of language was to be

adopted, what sense of difficult passages to be taken, and

what words to be chosen to express the more peculiar ideas

of revelation.

But it is time to enter on the analysis announced at the

beginning of this paper. And for this purpose we may, as is

usual, consider the elements of speech as consisting of vowels

and consonants; which in the Sidat Sangara, a grammar of

the lu or Ela or Hela or Sela or Selan or Ceylon language,

as in those Asiatic Grammars generally which are modelled

after the ancient Sanskrit Grammar, are beautifully com-

pared, the vowels to the life or vital stream, the consonants to

the members, we may almost say, the articulations of the body.

OF VOWELS. |

Let the vocal tube be kept open and sounding, the tongue

being in its natural position, and one of those elements of

speech found in all languages, and known by the name of

vocales or vowels, will be produced. As to their number,

_ they may be said to be infinite, because every new position

44 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

of the lips, every new length of the vocal tube gives a new

vowel. But by commencing to sound the vocal tube with

the lips compressed and linear, then opening the mouth wide,

and then closing it circularly, as also by reversing this

process, all the vowels may be produced in an orderly series

at one breathing. The former series is very distinctly pro-

duced by a cat, when it mews, the latter less distinctly by a

lion, when it roars. How then are we to represent this

series in writing? In itself it is infinite, and even its mem-

bers which are distinguishable by the ear, are more numerous

than the entire letters of any alphabet. We must therefore

limit the number of letters which are to represent the vowel

sounds ; and if so, how many shall we invent or adopt? I do

not think that we can find or fix on any thing better than

that which the Roman alphabet gives, viz., five simple vowel

letters, each distinct from the other, and nomore. Now of

these the phonic value may be found, independently of every

particular language, in the following way. Let the letter m

be written down to represent the initial sound of the vocal

tube when the mouth is shut, then, after it in this order, the

vowel letters i, e, a, 0, u, then, fixing the eye on each of these

successively, while the voice is simultaneously made to imitate

the mew of a cat, and attaching about an equal amount of

utterance to each, a just idea of the significancy of each

symbol or letter will be obtained by the student, and that

though he be quite ignorant of Italian and Latin as pro-

nounced in Scotland, Ireland, and all Europe except Hng-

land, and of English, nay of every other language but that

in which he happens to acquire his ideas. By any one who

can recall the roar of a lion, the proper sound may also be

attached to each letter, by reading the series backwards

while imitating the roar of this more noble cat. In English

indeed, in consequence of the rapidity with which its pro-

nunciation has departed from its orthography, sad confusion

CEYLON BRANCH

ROYAL ASIATIC SOCIETY. 45

rey

prevails. Thus the inital letter (7) which corresponds to

the linear position of the lips, has often the sound of ‘ai

which requires two very different positions, while e has often

no sound at all, often the corrupt power of impressing its

own sound upon the letter a.as in the word name, and often

the sound of 2 as in the word me; « in like manner has often

the sound of e. English orthography is in a wretched state.

But in most of the other countries of Hurope, especially in

Italy, the spoken and written languages agree more perfectly.

Nor can we find fault, if the phonic value of the letters of

the Roman alphabet must still be taken from the mouth of

a Roman, Now this, as will presently appear, brings them

to a perfect correspondence with the vowels-in the languages

of India, a state of things which is no longer wonderful,

when we consider that the principal laneuages of Europe

and those of India equally (especially when considered as

written languages) have flowed from the same fountain, of

which we may consider the Latin in the West, and the

Sanskrit in the Kast,as the most classical developments.

No wonder then, if a parallelism exists between their vowel

systems. The elaborate Grammarians of Sanskrit indeed,

place the liquid syllables ri and fri among the vowels, and

regarding them as such, have subjected them to euphonic

changes in that particular language, to which they would

not be subject as syllables. Hence in writing Sanskrit in

the Roman alphabet, 1t would be necessary to attach to these

letters some diacritical mark, to indicate when they were

used as vowels, when as consonants. But Sanskrit is so

much the creature of study, so little that of life, and its

alphabet is so much the very symboland formula of its gram-

mar, that independently of there being no urgency in the

case, since it is a dead language, there are other reasons

why it should be left to repose undisturbed in its own Deva

Nagari. Let it not be inferred, however, that the Deva

46 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

Nagari, which gives two additional letters unlike all others

for these so-called vowel sounds, is to be admired for so doing.

The Roman alphabet which represents the fermer (ri) by

two, and the latter (i) by three letters, is far more true and

philosophical. The new letters of the Nagari give no in-

formation at all as to the character and composition of the

peculiar sounds which they represent, while the combinations

vi and Uri shew both. They shew that the former requires

two positions of the tongue, and the latter three, to accomplish

its utterance. They shew also what these positions are, and

what the order cf their succession.

Tt must here be remarked, however, that in the Singhalese,

a vowel sound frequently occurs which must be attended to

at the present time, though it will probably vanish, at least

in writing, when the people who speak Singhalese rise in

taste and intellect. 1 allude to that ugly guttural sound of

a of which; and ~ are the symbols, which is heard in the

bleating of a sheep, and in some measure also when a person

with an English accent utters ina melancholy manner, and

very lengthened, the word Mary. If it be thought desirable

to represent it in roman characters, it may be done by un-

derlining the letter 2, a symbol adopted in Bengal to intimate

anomaly, and which does not interfere with its quantity, a

circumstance needful to be attended to, as this word, like

every other vowel-sound in Singhalese, may be either long

or short ; hence the unfitness of the symbol 2 hitherto gene-

rally used to represent it, as this gives universally the idea

of a long vowel or even dipthong. Using the acute accent

then, to indicate the long state of the vowel, a notation

strictly analogous to the oriental mode of doing the same, we

may represent to the eye the whole single vowel system by

these few and simple forms

short 1, e,

a, 0, U

? 2

A, 0, 0

eat

long).<i, 48,

CHYLON BRANCH—ROYAL ASIATIC SOCIETY. 47

OF DIPHTHONGS.

Tt has been stated that certain of the lower animals, when

they bring the vocal tube into action, emit the whole vowel

series at once. With us, however, vowel sounds form rather

the vocal channel into which to throw in sounds of a more

abrupt or articulate character; and a single vowel suffices, in

almost every case, for asingle utterance. Opening on its mid-

die term however, a, the most elementary of all sounds, the

voice sometimes proceeds to embrace, either the one half, or

the other, of the whole series, that is, to utter the vowel

combination aei andaou. ‘These are generally expressed by

their terminal letters ai and au, and in the wretched ortho-

graphy of English, sometimes by i and ou. Hence two not

unimportant elements, in language especially, as holding a

permanent place in the oriental alphabets, and known by

erammarians as diphthongs.

OF W. AND Y.

Another interesting phenomenon connected with the

vowel series, is to be observed, when the voice, instead of

beginning with the sound of a, which may be said to be

the central member of all languages, as it is of our vowel

series, (and thus developing the diphthong ai or au, as has

been shewn) begins to form a diphthong with some letter of

the interior. In this case, the voice in its haste to arrive at

a, which is the sound of repose, or at any more open sound

than the initial one, seldom parts the time equally between

the compound vowels of the utterance. It usually (especially

when highly animated) passes rapidly towards the more open

sound, so that the closest sounds, (the first and last vowels in

our series) viz. iand u, become, when followed by another

vowel, transition sounds only.

Nor has this peculiarity of the human voice been neglected

in our alphabet, though the addition it has occasioned be

comparatively modern. The letter y has been introduced

48 CEYLON BRANCH—-ROYAL ASIATIC SOCIETY.

as the symbol of the transition 1; and w, as that of the tran-

sition u; so that ie, ia, 10, iu, when the transition is made

rapidly to the latter vowel, are written ye, ya, yo, yu; and

uo, ua, ue, ul, im the same circumstances, are written wo,

wa, We, WI.

These phenomena exhaust the principal peculiarities of

the voice when uttering vowels, and it thus appears that the

alphabet. in use in Europe, in so far as the vowels are con-

cerned, is eminently philosophical, and renders it possible to

express in writing, by the use of nine marks taken from the

Roman alphabet, sounds for which the Deva Nagari employs

sixteen, and the Singhalese a still larger number.

OF CONSONANTS.

Sounds not vocal or vowel, that is simple and continuable,

are produced either by cutting short the voice altogether,

(mutes) or by permitting it to flow imperfectly either through

the mouth (liquids, sibilants) or by the nostrils (nasals.) And

though there are infinite positions between the larynx and

the lips, where these sounds may be produced, yet they may

be considered chiefly in reference to four regions, guttural,

palatal, dental, and labial; the tendency of a language being,

according as the people who use it tends more and more

towards a state of repose, to move forward from the throat

towards the lips, and consequently to lose its gutturals,

asperates, and palatals, in favour of sibilants, dentals and

labials. ‘The repose may be that of order and intelligence,

or it may be that of effeminacy or of mere indolence. Let

emotion and energy diminish from any cause, the gutturals

and asperates of that people’s language fall into disuse, at

the same time. When the heart ceases to speak, the lan-

guage becomes that of the lips. Of this we have abundant

instances in our own language. Thus the words nacht,

gebracht, regen, (still spelled, night, brought, rain,) we pro-

nounce thus, nait, brat, rén, sinking the c’s, the g’s, and the

CEYLON BRANCH-—ROYAL ASIATIC SOCIETY. 49

h’s—that is, the gutturals and asperates. This, of course, we

should be disposed to ascribe to refinement, and the repose

proper to it; but whatever the cause, the same change is to

be observed in the language of Ceylon. It is only in words

adopted from the restless north, words of Sanskrit or Pali

origin, that the asperated letters, the guttural and cerebral

nasals, and even the sound tsha (©) are found, ‘The Elu

grammar gives only twenty consonants, y, w, and ang, being

three of them, and even the modern Singhalese, though con-

sisting in a great measure of Sanskrit and Pali words, is

much less guttural and asperated, much more labial and vocal,

than either of these languages, or perhaps any of the other

languages of Asia. Were it not for the want of emphatic

syllables, or what comes to nearly the same thing, an equal

emphasis on almost every syllable, which gives it a very

mechanical effect, we might compare the Singhalese, in point

of softness, to the Italian. And indeed the Tamil, which is

spoken by half the inhabitants of Ceylon, seems to me, equal

in its ordinary strain, to the greatest efforts of which the

Italian is capable. Like the Italian and pure Singhalese, it

rejects asperated letters. It retains indeed only two, out of

each set of five, in the Nagari alphabet, and these, the two

which are most sonorous, infusing energy by the abundant

use of r, set off by no fewer than three sounds of 1, the other

lingual. On this subject, in reference to the Singhalese, the —

acute Callaway, in the Singhalese Grammar prefixed to his

Dictionary, makes the following remarks, ‘‘ Some writers

seem to fancy that their compositions are destitute of dignity

and grace, without a proportion of asperated consonants.

Letters of that class are disused in speaking, and as their

sound differs in nothing from that of their unasperated com-

panions, but in a stronger breathing, it may be considered

pedantic to use them at all, When words abounding with

consonants are received into Singhalese, from other lancuages,

510) CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

it is the fashion to throw into them afew vowels, so as to

facilitate their pronunciation. This usage is very’commend-

able,” &c. In opposition to this, indeed, it may be said, that

if guttural and asperated sounds be the indication of energy,

surely they ought to be cultivated. True, if they imparted

or tended to impart energy. But the language of a people,

is merely the exponent of that people, and to propose to in-

fuse energy into a people, by forcing on them a guttural and

asperated language, were truly Quixotic.

The number of consonant sounds, of which the human

voice is capable, is, like that of the vowels, infinite. But

here the variety is of course much greater, and the ear can

discriminate a much larger number. Accordingly, while

there are only five pure vowel letters in the Roman, and I

may add in the Elu alphabet, there is nearly four times that

number, of simple consonants in both. They are not alto-

gether the same, however. The Roman alphabet has f and v,

two labial asperates, acute and grave, or surd and sonant,

which the Singhalese alphabet wants; while the latter has

Q and &, a palatal t and d, which the Roman has not: for

though it may be said, that t and d as sounded by us, and

the nations of northern Europe generally, are fully as nearly

allied to the palatal, as to the dental t and d of the Nagari,

yet in the mouth of a Roman, they are so purely dental, that

traces of a gentle asperate or sibilant, almost always accom-

pany their uticrance. We ought therefore to consider the

palatal t and ¢d as those which require some diacritical

mark as a dot, in or under each, to distinguish them from the

other t and d, which dot will at once serve to distinguish

them, and to shew their affinity to each other, a far better

plan surely, than to have quite different characters for them,

as in the Singhalese alphabet.

The Singhalese has also no fewer than four letters, to re-

present the open nasal, according to the region in which it is

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. | on

formed. Of these, two however are seldom used, and are

not even given in the Elu alphabet, while all of them-are

occasionally represented by the single symbol (0) bindu, just

as they may be in the Roman alphabet, by the single letter

n, the consonant in apposition determining, whether the

nasalis to havea guttural, palatal, or dental sound; by

which also any one, who desires to transfer into Singhalese

characters, a Singhalese word now in Roman characters,

would be enabled to know which nasal letter he is to choose

in replacing n by it. If however, it is thought desirable to

indicate more directly in the Roman alphabet, which nasal

occurs in the Singhalese or Tamil, four n’s, one simple, the

other three with one, two, and three dots beneath, as is done

in Bengal, or some such simple addition, will do the business

far better than the four voluminous and awkward Singhalese

nasal letters, having as usual no resemblance to each other,

though their sound is nearly the same. We have occasion

to regret, however, in reference to the Singhalese alphabet,

that the Roman does not supply us with a letter bearing to

j, (as used in English,) the same relation that k does to g, or

t to d, that is, the acute or surd of which j is the grave or

sonant. ‘The sound does not occur, nor is there a letter for

it in Hlu, but in Sanskrit, and especially in Pali, it holds a

conspicuous place. It is the ® of the Singhalese alphabet,

generally represented in English by ch, sounded as in the

word church, in German by tch, as in the word deutsche,

and in Italian simply by c, when the sound of ® occurs at

all in that language, as heard in the word cicerone. How

then are we to represent © in Roman letters? Chas in

church, has been generally adopted, but unfortunately this

is exclusively an English value of these letters. It is a com-

bination, which does not occur in German at all, and its

_ value in French is sh, and in Italian k. All but English-

men, therefore, must have serious objections to representing

o2 CEYLON BRANCH—ROYAL ASIATIO SOCIETY.

the consonant part of © by ch. The sound is accurately

expressed by the combination tsh, just as that of j, is accu-

rately represented by the combination dsh, which shews also

the analogy between the two. But it would be a great pity,

to part with j; and tsh, and indeed even ch, when requiring

to be doubled, as for instance in the word hemichcha, has a

very awkward appearance. It seems most philosophical,

therefore to represent ® or the surd of j in the Roman alpha-

bet, as the Romans themselves do, whenever the sound occurs

in their language that is by c, reserving ce for this purpose

exclusively. By Italians, however, it will be thought too bad,

that ca and co should sound tsha, and tsho; as by Enelish it

will that ce and ci should sound tshe and tshi; for even

analogy and uniformity seem strange and violent, when they

go against custom. Although therefore, as we put a thread

round our finger, when we wish to keep something in mind,

we might put a mark upon ec, as for instance, a small h ahove

at the opening, to remind us that its sound is that of the

English ch, still in the first instance, it may be well not to

attempt anything so refined, and simply content ourselves

with ch. According to these views, we obtain in the Roman

alphabet, the following system of consonants.

MourTezs. SIBILANTS.

i eaneaatae ony ae

<q (és) <x ap Ke A

Gutturals...... k g h f r

Palatalstins av) t d ch j n

Dentals,. ..3 tie) 6 d S YZ, ]

Labialsic.3:... p b f m

The sound proper to this blank * occursin many languages,

from Spain to Malacca, as for instances, that of j in the

* See a paper on the same subject as this, by Sir W. Jones, in the Ist vol. of

the Asiatic Researches.

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 58

Spanish word Badajos, and in many Malay words. Were it

not for the Arabic and its branches, which having two ks

analogous to k and q requires the latter for this purpose, this

piace might be filled up by q, which is now disregarded.

For practical purposes, however, we must retain the letters

in their usual lexigraphical order, of which it will be no

violation if we write them in lines, as we do words composed

of them, and not all in one line, or in a vertical column like

te B)

“oO

z Consonants.

> a SSS or hol ee

f g h

1 j k 1 m n

O p : r S { :

u V Ww ea y Z

The only other important remark which remains to be

made respecting these letters, and the Roman alphabet, is,

that though there is reason to believe, that in its origin it

was syllabic, that is, every letter implied also a vocal or

vowel sound, it is now strictly elementary ; mutes are truly

mutes, and semi-vowels no more than semi-vowels. ‘To form

a syllable with any letter, a vowel must be joined to it. It

is indeed true, that we name the letters bee, cee, dee, &c., but

their value is rather ab, ac, ad, &c., the a in these syllables

being occupied by some letter proper of the word into which

they enter; and it is a great improvement in teaching the

alphabet, to return to this old way, now treated of as new,

under the name of the phonic system. The Deva Nagari

alphabet on the other hand, and those modelled after it, such

as the Singhalese, are still syllabic alphabets. Every conso-

nant has a phonic breathing or vowel following its utterance ;

and these vowels or phonic breathings are always admitted to

64 CEYLON BRANCH-—ROYAL ASIATIC SOCIETY.

the consonant sounds in pairs, a spiritus lenis and a spiritus

asper, a soft vowel sound and an asperated one. And had

this double power of the letters been expressed by some

uniform letter, as is done in the Hindostanee alphabet, or by

a little accent, turned one way in one case, and the other

way in the other case, as it is in Greek printed books, it

would have been a great beauty. But when we consider

that the asperated letters, have in general forms of their own,

bearing no resemblance to the same letters when unasperated,

we are tempted to ascribe some truth to the charge, that the

inventors of such alphabets, wished them to be complicated,

that the reading of books, which at first are always the

sacred books, to the exclusive knowledge of which they owed

their pre-eminence, might be as inaccessible as possible to

the common people. In the Singhalese language, as has

been already stated, these asperated letters do not play the

important part which they do in the Pali and Sanskrit, nor

are they given in the Elu alphabet atall. Still they exist

in the hodya, adding to the number about 14 of the worst

characters in it, having in no case any resemblance to the 14

unasperated letters which they follow, though they differ

only in the more expulsive breathing, with which the accom-

panying vowel is uttered. In the use of the Roman alpha-

bet, we get rid of them altogether, by the simple introduc-

tion of the letter h, between the consonant and the vowel, -

which completes the syllabic letter. ‘Thus the sounds which

a crow emits, according as it kaws less or more urgently, are

represented in Roman characters, by the letters ka or kha,

which shew at once the true composition of the sound,

and the relation of the two sounds to each other. In the

Singhalese alphabet, however, they are represented thus ano

and 29, in which the more complicated sound has the simpler

symbol to express it: and though the sounds im so far as

they are articulate, are identical, the symbols have no re-

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. o5

semblance except the vowel mark, which only shews that

both terminate in a long a. Again, the sound which one

emits, when he wishes to repudiate any statement passed

upon him, with less or more force, is expressed, in all its

features, in both cases by these Roman letters bé and bha.

But in Singhalese the same two sounds are expressed thus

@o and %9, which, just as in the former case, have no re-

semblance to each other, though one cannot fail to remark, the

almost identical resemblance between the letter for kha, and

that for ba, two articulations nevertheless formed at the op-

posite extremities of the vocal tube, and as distinct as possible.

A. great advantage then, in a philosophical point of view,

attaches to the universal use of one symbol, such as h, to in-

dicate the aspiration. It is only needful to be remembered

ty Englishmen, that this letter thus used, possesses this

value, and this only; except, of course, when it follows s, in

which case, both taken together have the usual simple sound

of shasin shame. But it is particularly to be remembered,

that it never forms, as in English, a simple sound with t, to

produce the effect of the Greek theta, as in the words this,

that, death, &c.

‘The attached simple vowel, or spzritus lenis, which follows

every conscnant sound in the oriental alphabets, is more

difficult to represent; for both a, and u, between which it

lies, have a specific phonic value of their own, with which it

is undesirable to interfere. As heard in Singhalese, this

universal vowel is generally the French e, as heard in the

article Ze. In English, it is represented occasionally by

all the vowels, as when we say, “a mother bird flutters over

her young.” ‘The oriental grammarians, consider it as a

short, and consequently have no medial or final form for a

short a. The ordinary vocal or vowel stream of the voice,

however, on which consonants are articulated during ordinary

speech, does not give such so open a state of the organ, as

56 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

that which the letter a expresses, while that proper to the

letter uis too close. The attached vowel is also still an

aspirate, though a soft one, and an audible breathing is

heard to survive the voice, just as in the French article &.

I should therefore like to see it represented by an a, with a

little bit eut out, which in italics, and writing, would at once

be an approach to u, and serve to express the short, broken,

or escaping character of the sound.

The Lord’s Prayer in Singhalese, Matthew vi. 9.

(THE BIBLE SOCIETY'S TRANSLATION, 1840.)

Swargayehi wadasitina apage piyananwahanse: obawa-

hanségé némaya sudhawéwa; obawahanségé rajyaya éwa ;

obawahanségé kamatta swargayehimen bhumiyehida karanu-

labéwa; apé dawaspata bhdjanaya apata ada di waddlama-

nawa; apé nayakarayanta api kshamaéwenndékmen apé nayat

apata kshamawi wadalamanawa; apa parikshdwimata nopa-

munuwé; napuren apagalawa waddlamanawa ; maknisdda

rajyayat parakramayat mahimatdwayat saddkalhima obawa-

hanségémaya.— Amen.

cHH8d3S O2289an esocdd Snrevdmsia DAP west

ALOad 1095 BADOAs QANMSIAdAd HKess8 Tho QA)

DOBMAGOS Mii mn HA raBHNESS YBa We ad aQer

ODO ead Odom amidgens woo ge® Oacduend e

AIMsMNBsO GS awloNOnsvsoOs) eodmasd ge

sO 21893 Dacor md ys sSawOd Nsvegsd) xq

DO i FUMED? Da @P{ MN Os Meare Svsse soomodass

DGBOMIOas wAaMEHD QDOMSIOwOSIOa—MAOs?.

THE ROMAN ALPHABET.

Vowels Consonants. -

aaa Se ee ee i aa Gao

“ m3 * The asterisk marks the

s Ss place where the con-

‘ SE ease ne S sonant comes in as

= i Pe Sues OE OA

< Sass | ke ko.

oars America-A a @ |

poe aera At ep 9 Bly os 5 DN Dt.

Man——A 4 @ 2 C d § d =

Mary-—-A 4 @ 1%

“ Bed -—Eed of G H

7 =a os oy

emt hice aimee nee, s : \ h }

me Pitifull—-Il ig ° J) KQ L leo N r

ay & es 0 a Noeaas

ace epee fs Sieh ea ane je SS ey

Most—--O 0 ® 6% PQ r Q R e T)

ones es 0) oJ

ee Rose—--O 69 @*d P§ q } r s e EAC, et .}

Bull——_Uu 6 i. V Was ix lez oe

Tumulto-§ ae Sat Uses. Lae:

i Onn nde Umi en. Vee se TSR

MODERN OR MIXED SINGHALESE ALPHABET. | ELU-OR UNMIXED CEYLON ALPHABET,

Vowels- eamsagiSiguert ded é dai MoM au gs aheaMPsiQgi*FiguEerto&eIs&OoOs

Gutteralsa—-a ka @ kha ® ga & gha @ nga | |& ka ® ga

Palatalsh——5 cha o& cha © ja &O jha enya o ja

Cerebrals—-O ta ®tha @ da @® dha << na {0 ta & da

|& to dal oney ne

Dentals——) ta © tha ¢€ da ® dha & na Ee

Labials ——6 pa Opha @ ba # bha © ma Oo pa @ba® ma

Semi-vowels ya Cpr eyk 2 wa SAE came bi as

i{ sa Whae ¢e ah

‘Aspitate— + sa % sa orse © sha @ ha |

In these alphabets, the vowels are rejected by writing two consonants close together, as @ee)coo aswaya, or by such a

dash on the top of the letter as is seen in the CHelaleee equivalents in the Roman alphabet above.

But 6 cuts off the

vowel of the preceding consonant, Dy assuming fh form % as 9S)x mitya, not mitaya, as also O by assuming the form

_ yy as 49 kra not kara, or this form °

in which. case it also precedes as wOuic swargaya,

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 59

ON THE RAVAGES OF THE COOROOMINEA

COCOANUT BEETLE.

By J. Capper, Esq., C. VM. R.A. S. & M.S. S.

| Read on the 1st August, 1845.]

ee ee

THE beetle which bears the above name, and of which

specimens are on the table, though but very little known to

Europeans, except of late, has long been an object of hostility

to the Singhalese, from the ravages which it at various sea-_

sons commits on their favourite plant, the Cocoanut. From

all that can be gathered from native headmen, it would

appear, that in the Western Province, at any rate, this insect

was never seen in such extraordinary numbers, as has been

the case during the past eighteen months; otherwise it were

difficult to imagine, how such vast tracts of Cocoanut trees

as line the shores of the Western and Southern Provinces,

should have reached maturity with so little apparent injury.

The writer was very recently through some large fields of

Cocoanut plants, varying in extent from 50 to 150 acres,

and about 2 years and 3 years old: in these, he did not

discover a single young tree, untouched by the Cooroominea :

They had all been more or less bored through, and had lost

their centre leaves, besides being greatly mutilated by knives

and catties in getting out the beetle; for if left in, it will

find a way out very soon, to go in search of another plant.

Nothing can wear a more miserable, and disheartening ap-

pearance, than a field of fine young Cocoanut plants, with

deep wounds in their sides, their leaves cut through in all

directions, and laying scattered on the ground.

Unfortunately for the cultivator, this beetle pursues its

labours of destruction only jn the night time, and much more

so on dark wet nights, than when the moon is up, and the

60 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

sky clear. In the day-time it is seldom, if ever, to be met

with, unless it be within the stems of the plants, into which

it may have eaten its way during the previous evening. Its

work usually begins with the coming darkness, for as soon

as the fire-light spreads its shades over the earth, these

insects are heard, rather than seen, buzzing through the air,

in quest of their favourite haunts. They seldom attack a

plant before it is 18 months old, or has some considerable

thickness of stem to play upon, and in their labours, they

always select, as the most valuable part, that portion of the

stem which lays immediately below the upper leaves, where

the substance is as yet green and soft, and where bark has

not yet formed. To force asunder the rind of the stalk,

and open a passage down the interior, they employ the single

horn, situated on the centre of the head, and so well do

they ply this powerful little weapon, that within an hour, or

even less, from the commencement of operations, they will

have made an aperture, and introduced themselves within

the body of the plant, when they immediately begin to work

their way downwards, through the centre and most tender

part. The leaflet bursting from the crown of the young

tree, is generally destroyed by them, which of course, keeps

the plant back in its growth for some little time, perhaps for

several months, by which period, a new leaf will grow, to

run the same risk as its predecessor. A Cocoanut plant is

naturally hardy, and it must be eaten through, and cut open

a number of times, before it will die. The tree, however,

often does die, even when it is in bearing, though this hap-

pens but rarely. Ifthe Cooroominea be not detected, and

removed the morning following its entrance, it will reach

down to the root, turn about, and make its way out in search

of another plant.

Their object, in thus entering the plant, is doubtless food,

for no eggs have ever been discovered in these holes, and the

— ere Pe

_<—o

Ee Ee et ee ae

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 61

fibrous substance of the stem is found ejected, evidently after

having been masticated, ina finely divided state, similar to

coir fibre.

It is very rare indeed, that more than one beetle is found

attacking a plant at the same time, though a few cases are

known, where two or three have been removed from one

hole. The ordinary method of extracting the insects from

the cavities, followed by the natives, is by splitting open the

stem, from the hole downwards, with a cattie or large knife,

until the beetle can be taken out by the finger. This cutting

open the young tree, of course greatly disfigures it, and must

necessarily retard its growth; still this is deemed of far less

consequence than the destruction of the insect, which, if suf-

fered to escape, is sure to attack other plants, and in the end

multiply in numbers. An improvement has been made in

this process of removal, by a gentleman owning tracts of

Cocoanut trees, on the Eastern coast of the Island, where it

appears, the Cooroominea is also numerous; and this im-

provement consists in introducing down the aperture a long

iron-wire, with a barbed end, and this barb or hook being

driven down briskly, enters the hard back of the insect, and

enables the operator to draw out the intruder, without imjury

to the plant. ‘The writer has seen as many as fifty of these

beetles, collected from a field of not more than 10 acres,

during one morning. The finest and largest plants are

generally selected in preference to others, less vigorous of

growth ; indeed the Cooroominea, seldom attacks any that are

diminutive in size, and of tender age. It has not yet been

ascertained, where these insects usually deposit their eggs,

though it is believed, with good reason, that they are placed

in very light soil, or decayed vegetable matter, for in such

places the grub is often found issuing from the earth, and it

does not appear too much to suppose, that the beetle is

endowed with sufficient instinct to know, that in depositing

62 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

its eggs amongst decayed vegetation, it leaves them ina

place most favourable for their maturing for the nourishment

of the grubs.

The native cultivators are of opinion, that the unusual

numbers of the Cooroominea observed this year, are entirely

owing to the application of manure, and to the plants being

kept quite freed from small jungle and weeds; pointing, in

illustration, to their own gardens, which are left in an almost

wild state, and which certainly suffer but little from the

ravages of the insect. There may possibly be some truth in

this, for although fields not manured have been attacked in-

discriminately with others, still the various decomposed mat-

ters employed as manure, may attract the beetles to the

vicinity ; and as regards the clearing round the plants, the

writer has certainly seen a field where the small jungle was

allowed to grow to some height, situated next to a field of

well cleaned nuts—these latter were all attacked, but in

those under weeds not a Cooroominea was seen. Whether

it was that the unweeded nuts were not large enough to

attract the insects, or that the tall jungle prevented them

from flying amongst it, cannot well be decided as yet.

Many and various have been the schemes devised for ward-

ing off the attacks of this msect, but all have apparently

failed. Strongly scented oil, paint, chunamb, and even

coal tar, have been successively applied, but all with equal

failure. Coir fibre has been tied round the tender and most

accessible parts in the hope of entangling the beetles amongst

it, but this too has failed, and weare still without any means

of defending the young plant from its destroyer.

It is to be hoped, that these observations may cause en-

quiry, and lead to experiments by others which may prove of

more effect than those enumerated above, for unless the

beetle can be kept from the plants, it will be next to hope-

less to attempt to cultivate the tree, with a view to profit.

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 635

At this present time, there cannot be less than 3,500 acres

of Cocoanut under cultivation by Kuropeansin the Western,

Northern and Eastern Provinces, who may have sunk upon

them a capital of about £30,000.—It is believed that the

planters of the Northern districts of the Island have not

suffered from this annoyance, but independently of them,

there must be not less than £25,000 in jeopardy from the

attacks of this apparently insignificant insect.

64 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

ON THE STATE OF CRIME IN CEYLON.

ar ere pee

By THE Hon. Mr. Justice STARK.

(Read on the 1st August, 1845. )

At the opening of the last General Meeting of the Society,

I had occasion to remark the great deficiency of statistical

information in the Colony. The observations then made,

apply to the subject before us; but with a view to encourage

contributions on this important matter, I have thrown to-

gether some facts collected out of documents passing under

my notice. ,

Tables I. and II. shew the number of cases on the Calendars

of the Supreme Court, in the years 1834 and 1835, and in

the years 1841 and 1842, the number of persons then accused,

and the numbers tried and convicted, with the offences of

which these were found euilty.

Table ILL. shews the state of the several Chea in refer-

ence to the same particulars, and the remaining Tables

carry the details into the several districts in the years 1841

and 1842,

An opportunity is thus afforded for instituting a com-

parison of the above particulars, not only in the successive

years named, bat also as regards the Island, and its larger

divisions after the lapse of the seven years’ interval; and as

the Supreme Court has a jurisdiction in all cases of crime,

which is exclusive where the offence charged is punishable

with death, or transportation, or imprisonment for more than

12 months, the Tables, though confined to the proceedings

of that Court, may assist in forming some idea of the state

of crime throughout the Island.

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ROYAL ASIATTI

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74 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

These Tables shew, that in the year 1834 there were 269

cases on the calendars, and 544 prisoners or persons accused,

of whom 421 were tried, and of these 286 were convicted ;

and in the year 1835 there were 223 cases and 418 prisoners,

of whom 317 were tried, and 209 convicted. Of those con-

victed in the year 1834, there were 3 found guilty of murder,

5 of manslaughter and culpable homicide, and 53 of other

offences against the person, 159 of offences against property,

being 70 with violence, and 89 without violence, and 66 of

other offences not included in the above classes. Of those

convicted in the year 1835, there were 8 found guilty of

murder, 8 of manslaughter and culpable homicide, and 42 of

other offences against the person, 128 of offences against

property, being 56 with moter; and 72 without oS

and 23 of other offences.

In the year 1841, there were 176 cases and 397 prisoners,

of whom 310 were tried, and 155 convicted ; and in the year

1842, there were 209 cases and 539 prisoners, of whom 368

were tried, and 158 convicted. Of the latter there were 9

found guilty of murder, 8 of manslaughter and culpable

homicide, and 27 of other offences against the person, 111 of

offences against property, being 76 with violence, and 35

without violence, and 3 of other offences: and of those con-

victed in the year 184], there were 3 found guilty of

murder, !1 of manslaughter and culpable homicide, and 18

of other offences against the person, 114 of offences against

property, being 64 with violence, and 50 without violence,

and 9 of other offences.

Table III. shews the number of cases and the number of

persons charged, tried, and convicted, in the District of

Colombo and different Circuits, in the several years before

mentioned ; and that of the aggregate number found guilty

in the years 1834 and 1835, there were in the district of

Colombo 107, of whom 9 were convicted of homicide and

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. ta

murder, and 33 of other offences against the person, 8 of

offences against property with violence, and 37 without

violence, and 20 of other offences:—in the Northern or Mala-

bar and Moor districts, there were 141, of whom 4 were

convicted of homicide and murder, and 18 of other offences

against the person, 71 of offences against property with

violence, and 22 without violence, and 26 of other offences :—

in the Southern or Singhalese districts, there were 158, of

whom 2 were found guilty of homicide, and 29 of other

offences against the person, 29 of offences against property

with violence, and 64 without violence, and 34 of other

’ offences ;—and in the astern, or interior districts, there

were 89, of whom 9 were found guilty of homicide and mur-

der, and 15 of other offences against the person, 18 of offences

against property with violence, and 38 without violence, and

9 of other offences. And of the aggregate number convicted

in the years 1841 and 1842, there were in the district of

Colombo, 70, of whom 10 were found guilty of homicide and

murder, and 5 of other offences against the person, 26 of

offences against property with violence, and 22 without

violence, and 7 of other offences:—in the Northern circuit

there were 89, of whom 3 were found guilty of homicide, and

A of other offences against the person, 63 of offences against

property with violence, and 18 without violence, and 1 of

other offences:—in the Southern circuit, there were 102, of

whom 9 were found guilty of homicide and murder, and 25

of other offences against the person, 38 of offences against

property with violence, and 26 without violence, and 4 of

other offences ;—and in the Eastern circuit there were 52,

of whom 9 were found guilty of homicide and murder, and

11 of other offences against the person, 13 of offences against

property with violence, and 19 of offences against property

without violence.

76 CEYLON BRANCH——ROYAL ASIATIC SOCIETY.

It thus appears, that there has been a decrease in the number

of cases on the calendars, in the number of persons accused,

and in the numbers tried, and convicted ; and this diminution

is observable generally throughout the Island, except in

Colombo and the interior districts, where the number of cases

and the numbers accused, have maintained themselves at their

former amount. On the other hand we perceive, that the

ratio of prisoners to each case is on the increase, the propor-

tion in 1834-5 being in the ratio of about 2 persons to each

case, whereas in 1841-2 it was about 24, and both the

Northern and Southern portions of the Island are above

that average; and though the numbers found guilty of the

crimes of theft, embezzlement, and receiving stolen property,

as also of assault and offences against the person generally,

have diminished, yet the numbers found guilty of murder

and homicide, and of robbery, burglary, and other offences

against property with violence, have increased, particularly

in Colombo and the Southern districts:—so that while crime

is thus less indeed in the gross amount, it has increased in

violence or atrocity, and the peculiar character of crime in

this country, that of being committed not by single solitary

individuals, but in companies or bands, has become more

strongly displayed.

It further appears, that the proportion of persons found

guilty of offences against property, as compared with the num-

bers found guilty of offences against the person, has consider-

ably increased—except in the interior. Such progress may

and perhaps commonly does, co-exist with advancing civiliza~

tion; and so we find that in England, offences against property

are nine times more numerous than offences against person,

and in Scotland about 23, while in Ireland generally, the

proportion is nearly equal; and in Tipperary, which may be

regarded as at the bottom of the series, the odds are quite

the other way: but in itself it can denote only an increasing

ne oe

CEYLON BRANCH—ROYAL -ASIATIC SOCIETY. 77

desire of gain. In this country in 1834-5, the proportion

generally was about 24, and in 1841-2 it was about 3; but

the Southern districts have fallen below this average, and

the interior or Kandy districts still more; while on the other

hand, in the Northern districts (which were above the average

in 1834-5) the proportion has risen as high as in England.

The population of the districts last mentioned, is different

from that of the other parts of the Island, in origin, language,

and habits; and crime in the North consists principally of

burglary, and other offences against property, with violence,

to which would formerly have been added the cruel and

daring crime of plagiary, or kidnapping ; whereas in the other

parts of the Island, crime presents no settled character, but,

generally speaking, offences against the person, and offences

against property, with violence and without violence, may

be regarded there as in nearly equal proportions, with a

tendency or preponderance, in the interior or Kandy districts,

towards offences against the person, and in Colombo and the

South, to offences against property with violence. And sup-

posing that the thirst for gain, which is so characteristic of

the low country, were to become general, still 1t is probable

that the Northern districts would remain distinguished from

the rest of the Island—for daring and combination. Next

to them, would be the inhabitants of the interior, or Kandy

districts ; and next, the low country people of the South, who

are formidable, not from native force of character, but from

adventitious circumstances, among which must be placed the

multitude of escapes from justice. In September 1841 there

were, according to the Government Gazette, 17 at large, in

September 1842 the number had increased to 41, and in

_ September 1843 it was 53, namely 1 from the year 1839, 8

from 1840, 12 from 1841, 14 from 1842 and 18 from 1843,

and of those described in the current Gazettes, there appears

one who had twice escaped, was twice punished, and being

78 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

afterwards convicted of robbery, escaped again before sen-

tence. scapes on a scale like this must be in every respect

injurious—the administration of justice is rendered nugatory,

opposition to the laws is engendered, the connexion between

crime and punishment is severed, and among the escaped there -

must be many a Kurupunchy, the head and nucleus of a gang.

There cannot be a doubt also, but that the use of the lash,

as formerly inflicted, though from the state of our gaol

discipline, and the want of proper secondary punishments,

sometimes unavoidable, is in its ultimate result, pernicious to

the character of the delinquent, and by consequence, inju-

rious to society: by the enduring marks left, it destroys every

prospect of return to future usefulness, dissolves the last ties

which united the sufferer to his fellows, and creates in him a

deep feeling of animosity against them :—the law has done to

him what never can be undone, and the miserable offender

finding no place for repentance, though he seek it carefully

with tears, betakes himself to the jungle, where like Esau, he

lives by his sword, and becomes a terror to all around.

Of the state of education among the unhappy inmates of our

gaols we have few data, but from returns made to me at my

request when on Circuit, it appears that out of 120 prisoners

in the gaol of Kandy on the 9th August 1843, there were 76,

or about two-thirds who could neither read nor write, and

out of 100 in Jaffna gaol on the 30th January 1844, there

were 52 or about one-half, which was also the proportion in

Wellicadde Gaol, Colombo, according to the Return of the

Fiscal to the School Commission of 16th August 1844, there

being then in that establishment 145 prisoners, of whom 72

could neither read nor write, whereas in England the propor-

tion of uninstructed to the entire number of offenders is

about one-third, and in Scotland about one-fifth, besides the

difference of quality in the education, and the difference of

ace of the offenders.

CEYLON BRANCH—ROYAL ASIATIC SOCIETY, 79

From the Fiscal’s Return last mentioned, it appears that

of the 145 prisoners, there were 43 under twenty-five years

of age, 80 between that time and forty, and 22 above forty

years old, though perhaps the statement must be received

with caution, from the want of correct registers. It makes

the greatest amount of crime between the ages of 25 and 40,

and about one-sixth of the whole number of offenders above

40 years of age. The same general fact appears from another

report of the Fiscal, where the average age of all the pri-

soners taken together, was about 30, and that of the Singha-

lese and Malabar prisoners taken by themselves about 35.

In Scotland, crime appears greatest between 20 and 30, and

there is perhaps but one-ninth of the offenders above 40

years old. ‘The like appears in some of the agricultural

counties of England; in others,as Warwick, Worcester,

Wilts, about one-half the total number of persons committed

are between 15 and 25 years of age; and in others, as Kent,

there is more than one-fourth between the ages of 15 and 21.

It would be difficult to say in all cases, how much of this

difference depends on the growth of crime, and how much on

the period of its detection; but in this country it must be

mainly owing not to slowness of growth, but to inactivity in

checking it.

The return states, that the prisoners were all males: there

were then no females in the gaol. From reports in the year

1833, it would appear, that out of 923 offenders, then in the

several gaols throughout the Island, there were _

| Males. Females.

- For Felonies....... le OU Ne Te Oe

Vet 659 16

Misdemeanours...... eee Leeie See ae 230 38

Total— 54

which makes the number of females but i-16th of the entire

number of offenders—very different this from the county of

Stafford in England, for instance, where out of the same

SO CEYLON BRANCH—ROYAL ASIATIC SOCIETY,

number of offenders in the year 1840, there were 140 females ;

or Lancashire where females constitute about a fifth of the

total number of offenders, or Wexford on the Irish coast,

where they sometimes constitute about one-third. The

circumstances of the different places are indeed very dif-

ferent, and it is probable that the proportion in this country

‘in general is favourable.

The Fiscal’s return does not set forth the religion professed

by the prisoners; but of the 76 uninstructed in the gaol of

Kandy, in the year 1843, there were

No. of Pris.

66. Budhistis, UG Of src: de ssanwdelosnm oenn 100

6G Mah ometanigs stacscutsces os deck cee ce: 10

2 roman, Catholics,:..:..ccc.s 6. oot ce 7

2 Protestants 2: fe. SE AES ED 3

120

and of the 52 in Jafina gaol there were

No. of Pris.

48 Gentoos out Of......... BGs Na 95

P + Bits TS tS x sre fae aed oleate Ms eh ace aes 5

de WialbomeGtaie occ s hess ace as oussasmiernees 2

I Roman (Catholic, 2: 55.6 ssc. ease te 7

Protestant prisoner...... Stee acliye nie 1

110

from which we might infer that about nine-tenths of the

offenders are Budhists and Gentoos, and 4-5ths of the re-

maining tenth Mahometans and Roman Catholic.

The relative proportions between the commitments, trials

- and convictions, are very remarkable. In none of the years

named, does it appear that all who have been committed have

been put on their trial; and of the number tried, there has lat-

terly been about one-half, or rather, but one-third convicted.

Such a result is painful, whether we regard the acquittals as

right or as wrong—either way ;—and it contrasts strikingly

with a country like Scotland, where 3-4ths at least of those

committed, are sure to be convicted, andmen speak of an escape

CEYLON BRANCH—ROYAL ASTATIC SOCIETY, l

from. the ministers of the law there as they did im olden

times, of an escape from the pursuing sleuth bratch, “ siker

of scent, to follow them that fied.”

_ The average proportion of persons committed in England

and Wales to the total population, is commonly reckonedeas

about 1 in 630, and convictions as about 1 in 1,000 inhabitants.

The proportion of both is perhaps favourable here in this

Colony, but to determine them with accuracy we should have

returns from the local Courts and population lists on which

we could rely.

Weare here indeed, as in almost every branch of statistical

enquiry, forcibiy reminded that much remainsto be done to

ascertain the condition, physical and moral, ef the various

people of this interesting country—to impress upon them

some unity of sentiment and some community of feeling—

and to elevate the character, national and individual, of all.

But in the meantime, if crime is increasing in violence and

effrontery, and there be that love of money which is the root

of all the evil,—if the old be old in guilt, and one-half or

two-thirds wholly unable either to read or write,—if nine-

tenths of the offenders are Budhists and Gentoos, and 4-5ths

of the remaining tenth Mahometans and Reman Catholics,—

do we not hear in these things a loud cry to renewed exer-

tions in the cause of education, on the one hand, and for in-

creased means of protection to person and property on the

other ;—and are not the castes and outcasts, in language not

to be misunderstood nor disregarded, calling for the abolition

of distinctions, which being at variance with the progressive

civilization of the Western nations, act on the system now

being established here like dead flies in the apothecary’s oint-

ment ; and for opening up to all the way to honest wealth,

in the various stations and occupations of social life, that

instead of ignorance, indolence and crime, each may take his

place as living and intelligent materials in the edifice of

society, to his own happiness and to the common profit of all.

82 CEYLON BRANCH—ROYAL ASIATIC SOCTETY.

ACCOUNT OF SOME ANCIENT COINS.

BY S. CASTE CHETTY, ESQ.

To the Secretary of the Ceylon Asiatic Society.

Sim,—The accompanying 25 copper coins; which I have

the honor to present to the Society, form part of a hoard

discovered at Calpentyn, on the 6th of January 1839, by

some Moormen, while employed in digging a grave in the

burial ground attached to their principal Mosque in the

town. They were found ina chatty buried im the earth, at

the depth of three feet from the surface; and their number

was upwards of 5,000. I have no reason to suspect them to

have been the offerings of devotees to the Mosque, which

was founded only since the ‘Dutch conquest. It is very

probable that they were buried on the spot by the original

owner for safety sake, as no practice was at one time more

common amongst the natives than that of hiding their

treasures in the earth. |

‘ As the Society would, no doubt, wish to be furnished with

some account of the origin and history of the coins in ques-

tion, I beg to submit a few remarks, which, brief and imper-

fect as they are, may possibly tend to assist any further. re-

searches which may be made.

The coins in question, are manifestly of very great anti-

quity, and appear to have been in extensive circulation, for

they are not only frequently met with in Ceylon, but also

almost in every part of the south of India. They are found

either of gold, or copper. The gold coins, however, are very

scarce, and the metal rather inferior, while the copper ones

occur in abundance, and the metal is considered so superior,

that they are much sought for by goldsmiths for mixing

them with gold, in the manufacture of Zambac rings.

As it is usual with the ignorant portion of the natives to

attribute the formation of all things, of which the origin

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 83

is lost in the obscurity of antiquity, to demons, they call

these coins by the names of Paz hash, or the demon’s money,

and Paiperuman kash, or the demon king’s money. I have

also heard some call them Ravanen kash or Ravana’s money.

The characters stamped on them are Nagari or Hindi ; but

my very slight acquaintance with those characters will not

permit of my making any attempt at decyphering and trans-

lating them. The following note by the late Mr. Prinsep,

Secretary of the Calcutta Asiatic Society, on two coins of

this description, one gold, and the other copper, which I

transmitted to that institution, through the late lamented

Governor SiR Witmor Horton, however, throw some

light on them, and I have therefore taken the liberty to

transcribe it here.

- ©The two coins transmitted by His Excellency the Go-

vernor of Ceylon, belong to the class described by Mr. Wix-

SON in the seventeenth volume of the Researches, and

depicted on plate V., figures 109 to 113, which are stated,

like the present coins, to have been found by Colonel

MackeEnzib, at Depaldinna, No. 3, according almost exactly

with the present copper coin, is a drawing of one found at

Kandya in Ceylon.”

“Mr. WILSON does not attempt to explain them further,

than that they evidently belong to a Hindoo dynasty, either

on the Island of Ceylon, or in the south of the peninsula.

The letters are distinctly Hindi in all, though it is difficult

to make out their purport. The word “sri” is also evident

in all of them.

“ Description.

“No.l. A gold coin, weighing 60 grains.

Obverse. A male figure, seated in the Indian manner

with dhoti.* Left hand raised, and face looking to

the left on the side.

* The sitting figure is no doubt Hanuman. S&C. C.

84 CEYLON BRANCH-—ROYAL ASIATIC SOCIETY.

The Nagari characters Sr? Lankeswar ?*

Reverse. <A rude standing figure,f with a flowing robe,

right hand extended over two embiems.

Left hand supporting a crown or globe? Beneath a

scroll, with circles or flower on the right.

No. 2. A copper coin very similar, but more rude. The

inscription on the observe is Srignyadymth? On

the reverse, the standing figure as before.

“ In Davy’s Ceylon, p. 245, will be found a drawing, of an

antique gold coin, called a Dambadinia Rhatra (rathra gold,)

which was found in the neighbourhood of Dambadinia, in the

Seven Korles, a place of royal residence, (no doubt identical

with Dipaldinna of Colonel Mackenzie). The drawing of

this coin is precisely similar to those of Plate V. and to the

ene now before the Society, and so is the copper coin alluded

to by Davy, as the Dambadinia chaily (chally, means copper. }

“ Davy does not seem to have comprehended either the

devices, or the characters on his coin, for he has reversed the

engraving of the side bearing the mscription, and he supposes

both to be mere hieroglyphics. To an eye accustomed to

such objects, however, the standing and sitting figures are

very evident, as are the Nagari characters, although their

purport is not so clear; indeed, of the half dozen, to which

we can now refer, no two seem to bear the same name; nor

are we acquainted sufficiently with the ancient history of

Ceylon, to be able to fill up the doubtful names of the coins

from any well certified list of princes of Hindu dynasties in

Ceylon, of the Svoreawansé (or Surybansé) race.”

The Singhalese, as stated by Dr. Davy, do call these coins

by the names of “ Dambadeniya Ratran” and “ Dambadeniya

challé,” and persuade themselves that they were struck at

Dambadeniya, when it was the capital of their kings in the

13th century; but several circumstances lead me to doubt the

* The prosperous Lord of Lanka or Ceylon. §.C. C.

* The standing figure is Vishnu.

CEYLON BRANCH —ROYAL ASIATIC SOCIETY. 86

truth of this statement: first, the use of the Nagar? instead of

the Pali cr Singhalese characters in the inscriptions; secondly,

the figures of Hindoo deities being stamped on them, and

- not the device of either the sun, or lion, which were the

peculiar arms of the Wijayan Sovereigns; and lastly, the

omission of all mention in the history of the Kings who

reigned at Dambadeniya, regarding the establishment of a

mint there, under their Government. While, however, I

reject the claims of the Singhalese to a Singhalese origin of

these coins, I am sorry I have nothing certain to offer in its

room. Ifa conjecture may be hazarded, I should be inclined

to trace their origin to some of the Tamil Kings who had

possession of the Island at one time. On my shewing one

of the coins to a Hindoo goldsmith from Kailpatnam, a few

years ago, he informed me, that it was supposed in his part

of the country to have been the coinage of a certain Chéla

prince, named Allala. May it not be possible that this

Allala was the Ellala or Ellaro of the Singhalese, who “ in-

vading this island from the Chola country, for the purpose

of usurping the sovereignty, and putting to death the reign-

ing King Aselo, ruled over the kingdom for forty years,”*

and who might have struck the coins in question, in comme-

moration of his splendid conquests in Ceylon. If this

hypothesis could be admitted, it would fix the date of these

coins between the years B. C. 205 and i61.

Wishing your Society every success in the prosecution of

its laudable objects.

I remain, Sir,

Your obedient humble servant,

| SIMON Castn CHETTY.

Calpentyn, September 8, 1845.

* Turnour’s Mahawanso, p. 128.

86 CEYLON BRANCH——ROYAL ASIATIC SOCIETY.

REMARKS ON THE COLLECTION OF STATISTICAL

INFORMATION IN CEYLON.

BY JOHN CAPPER, ESQ,

(Read on the 1st November 1845. )

Ir is within the memory of most of us, that the labours of

the statist may be said to have commenced.

Until these few years past, it was usual to account them

as uninteresting, and entirely devoid of all practical utility:

the laborious enquiries, however, of the London Statistical

Society, as well as of its provincial branches, have been the

means of opening up such a mine of unexplored information, -

with reference to the moral and physical condition of the

great mass of the population of large towns, that whilst the

public have been astonished at the facts brought to light, it

has at the same time acknowledged the service rendered by

the labourers. It is to such enquiries that we may trace the

appointment of “the Committee on the health of Towns” by

the House of Commons: and since then, the establishment of

public baths and wash-houses for the poor, and of the forma-

tion of the Sanatarium for the middle classes.

In Ceylon, as was justly remarked by our President, in

his opening address, little, ifany thing, has been yet attempted

in the way of statistical research, the fields of information

are to this time untrodden, and although there are many

circumstances in this Colony calculated to discourage the

labourer and perplex his enquiries, still much may be accom-

plished, certainly quite enough to repay him for his toil.

The progress of a nation or a Colony cannot be rightly

appreciated, without statistical data whereon to found con-

clusions, and there can be little doubt but that Governments

would do well to lend their hearty co-operation by giving

oA)

CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

the fullest publicity to all decuments connected with the

State, and by collecting from the authorities of districts such

data as would be easily accessible to them, touching the

moral and industrial statistics of the people.

Taking this view of the case, I intend now to point out

what can be done in this Colony, with present available

means, and what might be dene with further assistance.

T will commence with vital statistics ; and here we at once

find serious obstacles in our way. The Population Tables

of this Island cannot be looked upon as in any way approach-

ing correctness, whilst their sub-divisions into occupations

are little better than mere guess work. Constructed as in

the departmental service of our government, with its many

ramifications of Agents, Modliars, Aratchies and Vidahns, it

would appear at first sight, as though the task of compiling

these tables correctly, were easy enough, for it is pretty

generally known, that the Headmen are thoroughly well

acquainted with every thing, and every person within their

districts. But on the other hand, unfortunately, returns

from such people, can seldom be depended on, for, added to

their natural dislike to trouble, they look upon the collection

of such information with suspicious eyes—and are apt to

imagine, that we shall feel jealous of any large increase in

their numbers. Were the authorities to attach more im-

portance to these details, and to insist on greater accuracy,

under pain of their displeasure, much more might undoubtedly

be accomplished. I may here remark, that the Population

of Ceylon in 1841, was-stated to have been 1,365,779, and in

the following year at not more than 1,337,032. The Island

could not have lost 28,747 inhabitants during the year; it

follows therefore, that one of these returns must have been

greatly incorrect.

It would not be a very difficult task for Government to

obtain returns of the age and occupations of persons dying

in each district, and these would afford us the means of

88 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

ascertaining the healthiness or unhealthiness of the various

parts of the Island in reference to the duration of life.

Returns of the mortality amongst the troops at the different

stations would throw some light on their comparative healthi-

ness, though it would not do to take such returns as data for

the entire European population, for the habits of most of the

common soldiers are unfavorable to health in a tropical

climate.

It would also be very desirable to keep a record of all

Births of European descent, with a view to shew the relative

proportion of males and females, and thus throwing some

light upon a question, lately raised at home as to the effect

of tropical climates upon Europeans, in the relative produc-

tion of the sexes. It has been advanced by the French

statists, that the consequence of a tropical residence is to

throw the preponderance of births on the female side, con-

trary to the law in northern latitudes; but this opinion would

not appear to be borne out by either Ceylon or Madras,

where a somewhat hasty glance at the records of births in

onr possession, would go to prove that, as in Europe, the

balance is in favour of the male sex. During aperiod of 10

years, the average result in this Island, is at 122 males to 100

females. ,

The Educational and Criminal statistics of this Colony,

have already been the subject of a Paper by our President,

and it is therefore hardly necessary for me to recur to the

matter at this time, unless to express my conviction of the

importance of the enquiry, an importance equalled only by

the difficulty of obtaining correct data in reference thereto.

It is, however, a subject well worthy of our attention. Ata

future time, we may look for returns trom the inferior Courts,

where a vast amount of crime must necessarily come under

the surveillance of the Magistrates, especially since the estab-

lishment of the new Police force. |

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 89

Of the very close connection existing between crime and

ignorance, there can be but little doubt, and it is to be hoped

that the gathering together of facts and figures, bearing upon

the subject, may not be abandoned.

It would be interesting in the extreme, to peruse tables

shewing the number of schools and scholars, in each district,

in juxtaposition to returns of the extent and nature of

crime in the same places.

Another branch of enquiry, which would serve as an index

to the progress of the Colony, is the increase in Internal

communication and Island traffic. There cannot be asurer,

a safer criterion, whereby to judge of the prosperity of a

people, than the improvements effected, and the facilities

afforded in keeping up the communications between one dis-

trict and another. Roads and Canals have not inaptly been

termed, the veins and arteries of a country, and in proportion

as they are attended to, will the general system be found to

flourish, They are at once the type, and the cause of

civilization.

Returns from the Kandy and Galle Coach offices, of the

yearly transit of passengers, will give us an idea of the

extension of communication as regards Muropeans. and the

upper classes of natives. Returns from our Post office,

which I know would be gladly afforded, might throw further

light on this branch of enquiry, by shewing the steady in-

crease of internal communication by letters, one of the surest

guides to the growing prosperity of a country. The number

of Cart licenses annually issued, would form seme criterion

as to the increase of traffic, out of large towns, but not so

fully as might be desired, because many cart owners in busy

seasons will work their bandies more frequently with relays

of cattle, whilst bazaar keepers often convey their goods to

Kandy, in vehicles of their own, and of course without

licenses. The only correct mode would therefore appear to

90 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

be, by ascertaining the actual number of carts passing, and

repassing along the roads. This information, however, can-

not be obtained from those who are best able to give it; the

Toll-renters, because it is their policy that others should not

know the extent and value of the traffic on any particular

line ofroad. On the Kandy and Negombo roads, this might

be accomplished by means of the Malay guard, stationed at

the Bridge of Boats; the Corporal of the Guard could easily

keep_a tally, which might be recorded in a book, and _ by this

means Government would better know the real value of the

Tolls on that line of road.

The number of Dhonies registered in each year, would

sive us some idea of the capital invested in, and the extent

of the coasting trade of the Island, though at the same time,

it must be borne in mind, that much of the country carrying

trade, is performed by Coast or Malabar Dhonies.

Attempts have been made by private parties, as well as by

the Agricultural Society, to collect correct data, as to the

number of acres under Coffee cultivation throughout the

Island, but froma variety of causes, these have remained

only attempts, and our information on this subject must for

some time yet, be only approximations to the truth. It

would be highly desirable, could we form a correct idea of

the value of these properties, and this to a certain extent

may soon be accomplished, now that our Custom House

authorities have begun to publish returns of Coffee exported,

distinguishing the Plantation grown from the Native kinds.

The extent of Cinnamon and Cocoanut land under culti-

vation, could not easily be arrived at, so much of these pro-

ducts are grown ina _ state bordering on jungle, where not a

pice is spent on them.

As to the Sugar estates, from their limited number, a com-

parative centralization would be more easily registered.

The Custom House returns will afford us the means of

watching, and recording the growing demand, for certain

ye [a ee wie ;

Oe EN A oe ee ee aan yee Neen

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. QI

goods of British manufacture, and while they shew so far the

value of this Colony to the parent country, they wil! enable

us to judge of the progress of civilized feelings, and civilized

wants. .

The annual increase in the Imports of the necessaries of

life will of course, keep pace with the growing population,

but it is to articles of luxury that we must look for the

means of judging of the improved wants of the inhabitants

of this Colony. Grey goods from England, and rice and

cloth from the Coast, we shall find imported in a gradual

ratio of increase, whilst Beer, Wine, Cutlery, Stationery and

other articles, which in an European country weuld be con-

sidered in the light of mere necessaries, are here truly

luxuries, and while we find them imported in rapidly increas-

ing quantities, we cannot but look upon the fact as an indi-

cation of an improved taste, and of the spread of European

wants and habits.

The growimg amount of the revenue of a Government,

does not at all times form a correct index toa _ people’s pro-

sperity. It would therefore be a matter worthy of investi-

gation, for the statist to determine, how much of the increas-

ing revenues of this Colony is derived from actual increased

Imports and Exports, or from its general onward progress ;

and on the other hand, how much arises simply from heavier

taxation. The knowledge of this would prevent any mis-

conceptions as to our real prosperity, and this may readily

be effected from published documents.

Any attempt at an analysis of the revenue derived from

land taxation, must be carried on with assistance from Go-

vernment, which would, no doubt, be readily accorded. These

taxes would give us some useful information, relative to the

supposed increasing cultivation of Paddy and other grains in

Ceylon, and if the examination of them were carried on with

due care, it might lead to some useful results.

92 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

The collection of facts bearing upon Atmospheric phene-

mena, has been referred by this Society to a Committee, who

will, in due time, report the result of their observations. I

would here only suggest, that amongst their labours, they

should if possible include observations upon Electrical phe-

nomena. Our acquaintance with this science is yet but in

its infancy, nevertheless it already gives promise of being a

most important branch of human knowledge, of shewing

electricity to be a potent agent in a variety of forms, as well

as a prime mover, in many of the great phenomena of nature.

Reeular observations upon the electrical state of the atmos-

phere, would probably tend to throw some light upon the

origin and progress of epidemics, for in a country so near

the Equator as Ceylon, this subtle matter must at times

exist In great quantities, sufficiently abundant materially to

aftect the health of persons constantly exposed to its influence,

and it may not be too much to suppose, that this abundance

of electricity is the prime cause of the luxuriant vegetation

which we meet with within the Tropics. That this subtle

fluid has some sensible effect. on vegetable life has been

proved, or at any rate, been said to be proved, by actual ex~

periment; one or two trials are already making in Ceylon,

and it is to be hoped that others may follow.

I have now run through all the heads of enquiry, which

would appear to present themselves to our research in Cey-

lon, where however, labours of this nature cannot be carried

on to the extent, nor with the precision whieh characterizes

the inquiries of the statist in European Countries. It is to

be hoped, that this Society will prove a repository for the

reception of facts from all parts of the Colony, and that

researches so intimately connected with our prosperity in

every way, may not be neglected by any who have it in

their power to render the smallest amount of assistance.

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 93

ON BUDHISM, No. 2.

By THE Rev. D. J. GoGer.ty.

oe oe

( Read on the 1st November, 1845. )

In the former paper, I mentioned, that as Goutama had

left his doctrines to be collected from discourses delivered on

different occasions, so his laws for the regulation of his priest-

hood were not promulgated at once, ina finished code, but

were delivered from time to time, as circumstances occurred,

and were subsequently modified, to meet cases not previously

provided for. His decisions respecting moral delinquencies

are recorded in the first and second books on Discipline,

being classified according to the nature of the punishments

awarded to the offences, commencing with the four crimes

visited with permanent exclusion from the priesthood.

Although I have retained the word Priest, in consequence

of it being generally used by Europeans, it does not convey

the proper sense of the original 3.2%) dikhu, or to use the

singhalese form, derived from the Sanscrit, 8e@ dbikshu,

which signifies a mendicant. The Bikshus form a monastic

order, being bound by vows of celibacy and poverty, and

they understand the latter in the sense in which it is under-

stood by Christian monks, as prohibiting the individual

possession of property, although any monastery, or the order

generally, may have large possessions, The whole order

collectively, or a chapter of the order, is named a ee @é39

Sangho, and for cases of discipline must not consist of less

than five members. Goutama also instituted an order of

nuns, subject to the same general laws as those instituted for

the monks. The monastery or nunnery in which they reside

94 CEYLON BRANCII—ROYAL ASIATIC SOCIETY.

is called a Wihara or residence, and is known by Europeans

asa Budhist Temple. The order of nuns does not exist at

present in Ceylon.

In order to understand the nature of the laws binding the

Budhist priesthood, and the manner in which they were

enacted, extracts must be made from the two books named

Parajika and Pachite, being the first and second Books of

Discipline already referred to. As much repetition is found

in these books, the extracts will be in an abridged form, yet

carefully retaining the sense of the original, and I shall con-

fine myself, in the present Paper, to extracts from the

Parajika, with explanatory observations.

Upon the conclusion of the discourse, translated in the

former paper, addressed by Goutama to the Bramin Weranja,

in which he asserts his supremacy, the Bramin requested

Budha, and his 500 attendant priests, to remain with him as

his guests during the ensuing rainy season, to which he

assented. But at that period a famine prevailed, in conse-

quence of the crops having failed from blight and mildew,

and the grain gathered in being of a light and inferior

quality. The distress was great, vast numbers of: the in-

habitants being destitute of food, so that when the priests

went into the city to collect alms for their support, they

obtained nothing, and were compelled to live on some hard

_ barley-cakes, used bya horse dealer as food for his horses.

This they pounded in a mortar, it being too hard to be other-

wise eaten, A conversation between Budha and one of his

two chief priests is recorded, which, while it manifests the

ignorance which prevailed at the time respecting the form of

the earth, shews also the extent of the super-human powers

supposed to be possessed by the Rahats, or those who had

attained to perfect virtue.

During the famine Moggalina came to Budha, and said,

My Lord, there is a great famine in Weranja, and it is with.

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 98

the utmost difficulty that the inhabitants can obtain a scanty

subsistence. But the under surface of the earth is like

virgin honey. Is it advisable that I should turn the earth

ever, so that the priests may be fed with the nutritious sub-

stance of the under surface? But, Moggalana, if you do

this, what will become of the inhabitants of the world? He

replied, My Lord, I will cause a miraculous extension of one

of my hands, so as to collect in that, all the inhabitants of

the world, while with the other hand, I will invert the earth.

Budha expresses no doubt respecting the nutritious nature of

the under surface of the earth, nor of the power of his dis-

ciple to hold ali the inhabitants in one hand, while with the

other he turned the world upside down, but merely observed,

It is not necessary, Moggalana; Iam not desirous that you

should invert the earth; it will occasion much uneasiness and

distress to its inhabitants. Very good, My Lord, shall I

then take the assembled priests to Uttarakura, that they

may there obtain food? It is not necessary, Moggalana, I

do not approve of your taking the whole of the priests to

Uttarakura to obtain food.*

About the same period the other chief priest, Saripuita,

meditated in private on the reasons why the priestly order

(QSOS eo bramachariyan, course of purity) imstituted by

some Budhas, continued to exist during a long period, while

under other Budhas it was but of short duration. In the

* “A few words may be necessary in explanation. Budhistical writers repre-

sent the system of the earth, including the sun, moon and stars, as being like a

large bowl, the sides of which form a circle of solid rock, rising 82,000 yoduns

above the surface of the sea, and being 3,610,350 yoduns in circumference: the

yodun being, according to Singhalese measurement, 16 miles in length, or about

13 miles English. In the centre is placed the mountain Maha Meru, which is

160,000 yoduns high, 84,000 yoduns being submerged, and 84,000 rising above

the surface of the sea. This is surrounded by seven rocky circles, each being

half the height of the one preceding it, measuring from Maha Meru, the centre,

towards the circumference. Between the last of these circles and the rocky circle

terminating the system, four great Continents are placed, each one having 500

islands attached to it, and separated from each other by stormy seas, so as to be

96 CEYLON BRANCH—ROYAL ASIATIC SOCIETY:

evening he waited on Budha, mentioned the subject of his

contemplations, and requested an explanation, Budha replied,

Sariputta, under the Budhas Wipassi, Sikhi, and Wessabhu,

the priestly order was only of short continuance, but under

Kakusandha, Konagama, and Kassapo, it continued for a long

period. Sariputta enquired the reason of this, when Budha

said, Sariputta, the Budhas Wipassi, Sikhi and Wessabhu,

were not active and diligent in preaching to their disciples.

Their sermons, precepts, &c., were few: their laws were not

promulgated, and the Pratimoksha was not declared. After

their decease, and that of their immediate disciples, their suc-

cessors in the priesthood of various races, classes and families,

caused the religion rapidly to disappear. Thus, if a collection

of flowers be placed, unbound, upon a table, they are scat-

tered by the wind, blown from place to place and destroyed ;

the reason of which is, their not having been tied together.

Formerly Wessabhu, the holy, blessed, all wise Budha,

lived in the midst of a gloomy forest, and instructed 1,000

priests, directing their reasonings and investigations, and

guiding them in the avoidance of evil, and the practice of

virtue; these, receiving his instructions, became free from

the influences of their passions and desires. That forest was

so dreadful, that if any person,not a Rahat, entered in, his

hair stood on end, and his flesh crept with terror. This is

the reason why the religion of the Budhas Wipassi, Silkhi,

inaccessible, except by superhuman powers. The four continents are Jambudwipa,

Uttarakura, Aparagoyana and Purwawidena. Jambadwipa, the one we inhabit

is to the South, and Uttarakura to the North of Maha Meru, the latter continent

being regarded as an Elysium abounding with every luxury. The solid earth is

‘represented as being 24,000 yoduns thick, and reposing on a world of waters

480,000 yoduns in depth, which in its turn rests on a world of air, or an atmos-

phere 960,000 yoduns in depth. Mogallana’s proposition was to invert this

earthly mass of 240,000 yoduns in thickness, that the priests might be fed with

the honey-like substance forming the under surface of the earth, reposing on the

world of waters. His other proposition to remove the priests to Uttarakura, was

to be accomplished through the same miraculous power by which the earth’s

surface was to haye been inverted.’’

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 97

and Wessabhu, continued but a short time. But the Budhas

Kakusandha, Konagama and Kassapa, were diligent in

declaring their doctrines to their disciples, and their dis-

courses, gathas, &c., were numerous. They published their

precepts, and declared and established the Pratimoksha.

Upon their decease, and that of their immediate disciples,

others of various names, tribes, families and castes, became

priests, and perpetuated the religion fora long period. Thus,

as a bunch of flowers well tied together will not be blown

away, scattered, or destroyed by the wind, because it is well

tied, so after the death of these Budhas their religion con-

tinued long established, the doctrines having been fully

developed, and rules for the government of the priesthood

established. :

Upon hearing this explanation, Sariputta arose, and re-

moving his robe from one shoulder, placed his folded hands

to his head, and having worshipped Budha, said, Now, O

Bagawa ! now O Blessed One! promulgate the precepts and

declare to the priests the Pratimoksha, that this religion may

be established and continue a long time. Te this he replied,

Wait, Sariputta, wait; the Tatagata knows the proper

time. Itis not yet the season for the Teacher to enact

precepts or to declare the Pratimoksha. Whenever any

impurity shall arise among the priests, then the Teacher will

enact precepts for the removal of the evil. As circumstances

arise, he will appoint the necessary institutions. At present

the priests are pure, there is no fault among them. Having

thus announced his intended mode of proceeding, he left

Weranja at the end of the rainy season, visited Benares, and

afterwards proceeded to Wessali. The villece Kalandaka

was near the city of Wessali, the son of the chief man of the

village being a young man named Sudinna. Coming to

Wessali on business, he heard Budha preach, and being much

impressed with what he heard, he waited till the congregation

be)

98 CEYLON BRANCH—ROYAL ASIATIC SOCIETY,

had left, and addressing him, requested to be received as a

priest, assigning as the reason of his request, that so far as

he had understood his discourse, he was convinced that he

could not walk in that path of purity, except by forsaking

the concerns of the world, and devoting himself to religion.

Budha asked if he had obtained the consent of his parents

to his forsaking the world and becoming a priest, as no

young man could be admitted without that consent being

expressed. He replied that he had not received his parents’

permission, but he would obtainit. He accordingly returned

home, and informed them of what had taken place, requesting

their consent to the step he proposed taking: but to this

they were decidedly opposed, and said, Sudinna, you are our

beloved and only son, in whom we delight; you have been

carefully and delicately brought up, and have known no

hardship. Weare not willing to be separated from you, even

by death ; how then, while you live, can we consent to your

forsaking the world, and becoming a priest. Eat and drink,

Sudinna, enjoy yourself with your companions, perform

virtuous actions, and be happy. We will not give our con-

sent. Having repeatedly urged his request without effect,

he threw himself on the bare ground, declaring, that if they

did not accede to his wishes he would die on the spot. He

remained in this position about three days, taking no suste-

nance, and giving no answer to the remonstrances of his

parents, or young companions. At length his friends reasoned

with the parents, saying, Sudinna is lying on the bare

ground, and will either become a priest, or die there. If you

still withhold your consent, he will die on the spot; but if

you give your consent, you will at least see him after he has

become a priest, and should he afterwards become dissatisfied

with that state, he will return to you again. Upon these

remonstrances they gave a reluctant consent, and the young

man returning to Budha was admitted to his noviciate, and

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 99

at the usual time was ordained priest. Soon afterwards he

retired to a forest near Wijji, having engaged to submit to

the four rules following :—1, To reside ina forest: 2, To eat

nothing but what he procured by begging: 3, To wear as

clothing only such things as had been thrown away by others :

and 4, In begging to go to every door, whatever might be

the nature of the house, or the treatment he might receive.

About that time, a great famine was experienced in Wijj!,

and he determined to visit his native place, where his wants

could be more easily supplied. His arrival being made

known to his family, they endeavoured to withdraw him

from lis ascetic life, and for that purpose requested him to

receive his alms on the morrow at their house, to which he

assented. Before day-break his mother collected the family

treasures, and formed two heaps of gold so high, that a tall

man could not see another man on the opposite side, and then

covered them over. She afterwards called her daughter-in-

law, who remained in the house after her husband Sudinna

had left them to enter the priesthood, and directed her to

dress herself in those ornaments which formerly pleased

Sudinna. In the morning Sudinna went to his father’s house,

and sat down on the seat prepared for him, when his father,

uncovering the two heaps of gold, said, Sudinna, this is your

paternal wealth, and this your maternal. Return, Sudinna,

to your family, enjoy wealth and perform virtuous actions.

He replied, Father I cannot, I willnot, for I love this life of

purity; and then recommended his father to cast all his wealth

into the river, as it only produced fear, distress, and wretched-

ness. His wife joined her solicitations, and on being repulsed,

fainted at his feet. After he had eaten, his mother came to

him, and urged him to remain with them, but he was in‘lexi-

ble. Finding her efforts useless, she said, Sudinna our family

is exceedingly rich, and our property. extensive. Let me

not remain childless, but grant me a child of your own

i00 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

begetting, lest the Lichiwy princes, upon our death, should

seize upon the whole of it. ‘That, mother, he replied, Tam

willing to do, informing her where he resided. She accord-

ingly directed his wife to dress herself in her best apparel,

and accompanied her to the place where her son lived, and

having renewed her request, that he would forsake the priest-

hood, but without effect, presented his wife to him, and

begged that she might have a grandchild to take his place.

Assenting to her wishes, he retired with his wife into the

recesses of the forest, who became pregnant, and returning

with her mother-in-law, was in course of time delivered of a

son. Upon the act being consummated, the Gods dwelling

on the earth exclaimed, Truly impurity has been intro-

duced by Sudinna among the previously immaculate and

holy priesthood, and the intelligence spread instantaneously

from heaven to heaven, until it had been communicated to

the whole of the Brahma worlds.

From this relation it appears, that when there was no

descendant in a family, a child could neither be adopted, nor

the property be left by a will to any other person, but must

escheat to the lord paramount; for Sudinna’s mother, being

desirous of preventing this, could yet devise no other plan

than that of obtaining a grandchild; whereas, if a strange

child could have been adopted, or the property devised to some

remote branch of the family, or even to a friend, the necessity

would not have existed.

It is observed of Sudinna, that when he retired with his

wife into the forest, the law enjoming abstinence even from

the woman who had previously been his lawful wife, not hay-

ing been enacted, he was not aware of the impropriety of his

conduct: from which it would appear, that in the original

rule of the Budhist monastical order, chastity was not speci-

fied: but retirement from secular life, a dependence on alms

for support, and general holiness of life, were alone prescribed:

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 110i

the original formulary of introduction into the priesthood,

after the shaving of the head and beard, and putting on the

yellow garment, being simply “ Approach, O Bikkhu!” the

Bikkhu being necessarily, from his appellation, a religious

mendicant. By degrees the laws for eee the body

were greatly enlarged.

Soon after this, Sudinna became painfully doubtful res-

pecting the propriety of his conduct, so that he lost his colour,

and became thin, shrivelled and melancholy. His com-

panions enquired the reason, and asked if he were weary of

the priestly life, upon which he opened his mind to them.

Struck with the impropriety of his conduct, they brought

him to Budha, who assembled the priests, and sat to hear the

charge, to which Sudinna siegiadly pleaded guilty. Budha

then very severely reproved him, and enacted the following

law, which he directed should be taught to every member of

the priesthood: QesemGan OFQsrwDSOo vE OU? ox 9

GSE Dem2PMIE exoD2ge0 Yo pana bikkhu metunan damman

patiseweyya parajiko hote asanwaso.

Whatever priest shall have sexual intercourse, he is over-

come and is excluded.

When a law had been enacted, it was frequently extended

or modified to meet circumstances, and in respect to that

under consideration, there was an additional clause extending

its operation, and another one modifying its application as

follows:

Some time after the case of Sudinna had occurred, a case

of bestiality was discovered by some priests, whose suspicions

were awakened, and who watched the proceedings of another

priest who lived in a forest; when he was detected, he pleaded

that Budha’s prohibition extended only to women. The

ease having been reported, and judgment pronounced by

Budha, he commanded the following clause to be added,

qsia®as Soi emeeS antamaso tiratchanagatavapi.

102 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

“ Even with an animal.” The precept thus amended, stood

GQoosetiee) GEQsrDE9 sGaso@axs geimBono

SS XIIMMMIAS BIKE Qamgen§ gescS2es2 Yo pana bik-

khu metunan damman patiseweyya antamaso tiratchanaga-

tayapi parajiko boti asanwaso. What priest soever shall

have sexual intercourse, even with an animal, he is overcome

and is excluded. 1 |

Some time afterwards, several priests who had indulged in

eating, drinking and bathing, yielded to their sensual pro-

pensities, broke the rule of chastity, and were consequently

expelled. Afterwards, being afflicted with sickness, loss of

relatives, &c., they wished to re-enter the priesthood, and

waited upon the priest Ananda, who was a relative of Budha

and his personal attendant, and requested him to speak to

Budha on their behalf, extenuating their former conduct, and

engaging to act well in future. Although Budha refused

to re-admit them, he added a clause of great importance to

his law, by which persons who felt either unwilling or unable

to keep the rules of the priesthood might retire, without im-

pediment to their re-admission at any future period. But if

they neglected to avail themselves of this, and committed

the crime, their expulsion was final. The clause is S29) eno

BsHsds ss Osanna SxsiSo eahssdos ¢Qeso ess

8 eno bikkhunan sikkha sajiwa samapanno sikkhan apache-

hakkhaya dubbalyan anawikatwa. ‘ Having engaged to live

obedient to the laws of the priesthood, and who has not made

confession of his weakness and withdrawn himself from those

laws.” The whole law stands thus :—oa00 a1? ag) Bea)

Besa wd AnDHsamss @sDo pos ¢Qexso esd

AD) QPJeo DO8o BHamadas geimOanos 6 eI

eamrS waS am On geoSome Yo pana bikkhu,

bikkhinan sikkha sajiwa samapanno sikkhan apachchakkhaya

dubalyan anawikatwa metunan damman patiseveyya antamaso

tirachchanagatayapi parajiko hoti asanwaso. What priest

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 103

soever, who having engaged to live according to the laws of

priesthood, and not having made confession of his weakness,

and withdrawn from them, shall have sexual intercourse, even

with an animal, he is overcome and is excluded.”

The permission to retire from the priesthood, is not con-

fined to those who confess their inability to live continently,

but extends to all kinds of reasons: the following are among

those stated in the explanation given of the words of the

law, the meaning of every word in each law being defined :

He may say, I am not able to control my sensual propensities,

or I am too proud to submit to the rules, or I wish to return

to agricultural and other employments, or I am dissatisfied

with the investigation of character in the Pratimoksha, or I

have parents and friends whom I wish to support, or I wish to

be only a private disciple of Budha, or I wish to embrace

another religion ; and for these, or for any other reason, he

may withdraw from the priesthood without any stain to his

character, and at any future period may be re-admitted, if he

feel so inclined. He must however declare his renunciation

deliberately, and before competent authority.

This gives the reason, why in Budhistical countries, as

Burmah, so many are represented as having been priests in

their youths; they were thus enabled to devote the whole of

their time to study, and might on any day withdraw from

the monastical engagements to which they had submitted

themselves. In Ceylon there are many instances of a similar

kind.

The laws are illustrated in considerable detail, and a report

of adjudged cases is appended to each law requiring elucida-

-tion. ‘The nature of that under consideration, renders quo-

tation unadvisable. ‘The crime as defined, may be com-

mitted with 1, females: viz. Oege&siS women: F8eqd BS

goddesses and demons, and 86 desfsene S038 female animals.

Three paths are specified by which the crime may be com-

mitted with a female, pudendum, anus, os.

104 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

2. Hermaphrodites gm@mo@uceneo, who may also be

human, gods or demons, and animals, and have the three

paths.

3. Males, viz. men, gods and demons, and animals, who

have two paths. —

If violence be used, the party suffering it is not guilty, if

there be no participation of the will; but if there be the

slightest assent, the individual is excluded. Among the

cases there are two not connected with crime, but shewing a

similarity to the classical fable of Canis. They are recorded

without a word expressive of surprize, and the Budhists of

the present day regard a similar occurrence as by no means

impossible. On one occasion, it happened to a priest that the

organ of generation became changed from male to female,

G. e. the man became a woman), the case was reported to

Budha, who said, I permit, priests, that the person retain the

same spiritual father as before, that the years since his ordi-

nation shall continue, but he must now be a priestess, and be

subject to the laws enacted respecting them. The other case

was that of a priestess, who suddenly became changed into a

man, and the directions given were similar to the preceding ;

having become a man, she was to be accounted a priest, re-

tain her spiritual father, and her standing in the priesthood,

and become subject to all the rules given for the guidance of

the priest. This being recorded in the sacred text, must be

implicitly received by Budhists. No reason for the change

is assioned, and no agent by which it was effected is mentioned.

The comment states, that the priest’s merit, accumulated in

former births, was insufficient to keep him a man till his

death, and that the priestess had too much merit to remain a

female to the end of her life. Another legend is recorded

in the comment, which shews that the Budhists regarded the

change of sex as perfect. The legend is, a beautiful young

man, became a Rahat, being perfectly holy. As he was bath-

ee eee

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 105

ing one day a man saw him, and observed, what a fine woman

he would make. ‘he guilt of this irreverent expression was

so great, that he himself became instantly changed into a

woman, and continued so till after he had given birth to two

children, when by the power of the Rahat the evil was re-

moved, and he again became a man.

There does not appear any order of time respecting the

enactment of the other laws, the arrangement being accord-

ing tothe degree of punishment: The four crimes causing

expulsion, being placed first on the list, as having the highest

punishment attached to them. he second of these Paraji-

kas is respecting theft committed by a priest. It is intro-

duced by the following account :

The blessed Budha resided near Rajagaha on the eagle-

nest mountain (&%3 B@Am—y SE e@am or vulture-nest moun-

tain,) a large number of the priests aiso resided during the

rainy season at Isigille, in grass huts, where they were kindly

and hospitably treated by the inhabitants. At the termi-

nation of the rainy season they broke down the huts, and

putting by the timber and grass with which they had been

constructed, they left the place to visit various parts of the

country. The venerable Dhaniyo, the potter’s son, lived

there during the rains, but did not leave with the other priests,

intending to reside there during the remainder of the year.

While he was absent in the city obtaining aims, some persons

who were collecting wood and grass for sale, pulled down his

hut and carried off the materials. Upon his return, finding

his hut destroyed, he constructed another, but a second and a

third time it was destroyed and the materials stolen. He

then thought, three times has my hut been destroyed while I

have been absent in Sawatti, begging food. But as Iam

perfectly acquainted with the arts of pottery, I will prepare

clay, and make a house entirely of earth. This thought

he carried into effect, and collecting grass, wood, and other

106 CEYLON BRANCH——ROYAL ASIATIC SOCIETY.

combustibles, he burnt it throughly, so that it became of a

beautiful red colour, appeared like a golden beetle, and was

sonorous like a bell.

Some time after this, Budha descended from the eagle-nest

mountain, attended by many of his priests, and seeing the

hut enquired to whom it belonged. Upon being informed

he severely animadverted on it, and said, this silly man has

acted in a manner very wrong and improper for a priest.

How could he think of making a clay hut and burning it,

without any fecling of kindness or compassion towards the

creature whom he has tormented and destroyed during its

formation. It 1s not right for any priest to make a hut of

this description, for by doing so he became subject to gxn0 —

(veproof and penance) break it down, and let not living beings

be thus again tormented. While they were executing the

order, Dhaniyo came and enquired the reason why they

were breaking down his house. They informed him that it

was by the order of Budha. Upon which he: said, If the

lord of doctrine has commanded you, break it down. He

then reflected, three times during my absence they broke

down my grass hut and took away the materials, and now

the clay house I built is broken down by the order of Budha.

T will go to my friend the keeper of the timber, and ask him

to give me some logs that I may build a small wooden hut.

He accordingly went to him, and said, My friend, three times

while I was out begging food, the grass and wood gatherers

broke down my hut and. took away the materials. I then

made a hut of clay, and that has been broken by the com-

mand of Budha; give me some timber, that I may erect a

small wooden hut. The keeper of the timber-yard replied,

There is no timber here, my lord, fit for your purpose, except

that which belongs to the king, which has been collected and

is kept for any public works which may be required in the

city. If the king has given you authority, you may take

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 107

that. He replied, the king has given it to me, my friend.

Lhe keeper of the timber thought, this priest, being a son of

Sakya, is a righteous, just, holy, truth-telling, virtuous, good

man: he would not say that the timber was given him, were

it not so: he therefore said, Take it, my lord, Dhaniyo im-

mediately had the timber cut up, and put in carts, and

taking it away erected a smali house.

A short time afterwards, the Bramin Wesakaro, prime

minister of the king of Magadha, inspecting some works in

Rajagaha, went to the keeper of the timber and enquired for

that which was reserved for the public works, and was in-

formed that it had been given by the king to Dhaniyo. The

Bramin being much displeased, said, How could the king give

to the potter’s son Dhaniyo, the timber collected fcr the public

works, and went immediately to Seniya Bimbasaro, the king

of Magadha, and said, Is it true, your majesty, that you have

given to the potter’s son Dhaniyo, the timber which has been

eollected for the public works ? Who said so? The keeper

of the timber-yard, your majesty. Order him here, Bramin,

The Bramin ordered him to be put instantly under arrest.

When he was bound, the priest Dhaniyo saw him and en-

quired the reason. Upon being informed, he said, Go; I will

eall upon the king, and accordingly went to the palace, and

seated himself. The king, being informed of. his arrival,

came to him, and having reverently saluted him, sat down

and said, Isit true, my lord, that I gave you the timber

which was collected and reserved for the public works? It

is true, your majesty. He replied, Kings, my lord, have

many things to occupy their attention, and may forget some

circumstances, can you recall it to my memory? Do you

not remember, your majesty, that on the day of your inaugu-

ration, you said, wood and water are given to the Samanas

and Bramins to enjoy. I remember, my lord, the day of my

inauguration, but Samanas and Bramins are modest in their

108 EYLON BRANCH—ROYAL ASIATIC SOCIETY.

_ desires, careful not to do wrong, and will be dubious respeci-

ing very small matters. The words I then used referred to

unappropriated wood, in the forests: remember that timber

was not included in that grant. But how can a person of

my character punish any Samana or Bramin residing in my

kingdom with public reprimand, or by imprisonment, or by

banishment: go my lord, you have escaped by the hair of

your skin; but do not act so again.

The circumstance becoming public, the people spoke dis-

respectfully and contemptuously of the priesthood, saying,

these Bikshus, the sons of Sakya, are shameless wicked lars:

by this we see what kind of holy, righteous, pure, truth-tell-

ing, virtuous, good men they are. They are destitute of all

virtue, for if they thus cheat the king, what will they not do.

to the people ?

The priests heard these remarks, and such of them as were

moderate in their desires, contented, self-denying, and

desirous of giving no offence, murmured and complained, say-

ing, How could the venerable Dhaniyo, the potter’s son,

take the king’s timber, when it was not given to him? They

accordingly stated the case to Budha, who convened an as-

sembly of the priests, and questioned Dhaniyo, saying, Is it

true, Dhaniyo, that you have taken the king’s timber when

it was not given to you? He acknowledged the fact; upon

which Budha severely reprimanded him, for his unholy, un-

priestlike conduct, which, instead of conciliating opponents

and strengthening the attachment of friends, had a tendency

directly the reverse. | 2

There was seated near Budha an old priest, who had for-

merly held the office of prime minister under the kine of

Magadha, Budha inquired of him, for what amount stolen a

thief would be sentenced to corporal punishment, imprison-

ment, or banishment. He replied, Fora pado, or property

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 109

worth a pado. At that time, in Rajagaha, a pado was equal

to five masako.”

Budha then said, Priests, let this precept be taught :—

OQOVvemrBon) Pps oOaus0dsm0 means ons

SE NSIEDNE AGWAS DOsdomawnwdy Oonee 5089 a—at

OelescBo 68) avegod) SB2DHE aoMeB Qoeu B

SIAS NEN 6 MIS) Pasco ae59 ,yo pana bikkhu adinnan theyya

sankhatan adeyeyya yatharipe adinnadane rajano, choran

gahetwa, haneyyun wa bandhéyyun wa pabbhajeyyun wa

chorosi, balosi, mulhosi, t’henositi tat’haripan bikkhu adinnan

adiyamano ayampi parajiko hoti asanwaso. What priest

soever shall, with a dishonest intention, take a thing not

given to him, for the taking of which the king baving caught

a thief might punish him corporally, or imprison him, or banish

him, saying, You are a thief, a wicked person, a vagabond, a

robber: a priest taking such an ungiven thing is overcome and

excluded.

Some time after this, a community of six priests, passing

through a laundry ground, took a bundle of clothes brought

there to be washed, and divided it among them. Some priests

who saw them afterwards, said, you are very meritorious

men,{ for you have received many robes. They replied,

what merit have we? We went to a laundry ground and

took a bundle of clothes. But, friends, said the others, are

you not aware of the law promulgated by Budha? how came

you to take a bundle of clothes brought to be washed? ‘They

replied, It is true that such a law has been enacted by Budha,

but that refers to goods in inhabited places, and not to those

* A masako appears to have been the same asa 6 @ ridi, i.e. the firth part of

arupee. The relative value of the coins may be considered as follows: A masako

is equal to one-fifth of a pado or rupee, a pado or rupee is equal to 4 of a kaha-

pana or pagoda.

T @Omecese sO i. ¢ having a great store of merit from good actions per=

_ formed in a previous birth, the results of which they were then enjoying,

110 CEYLON BRANCH—ROYAL ASIATIC SOCIETY,

found on waste lands. But is not this a robbery? your con-

duct is highly improper and unpriestlike. Having thus

reprimanded them, they reported the case to Budha, who

convened an assembly of the priests, and having investigated

the case, and reproved the offenders, added the following

words to the precept, 98199 edwrec io, gama wa aran-ya

wa, in a village or uninhabited place, and commanded that

the law in its present form should be promulgated. It ac-

cordingly stands thus, @a2we Bae) mOrbo eoenecds we

O50 CO sso 0 PFOsas HOS YeansEQea GK

GI GCHIGMAMRD MD-079 Dalr@eagod2 sear

c19982 DDOAAR A -@e ™reuniGB 6005988 nO25x80

Woe) reeno mF@~Ooe0 euOS sahS oar Om esors

@e2. What priests soever shall, with a dishonest intention,

take either in an inhabited or uninhabited place,* a thing not

civen to him, for the taking of which, the king having caught

a thief, might punish him corporally, or imprison him, or

banish him, saying, You are a thief, a wicked person, a va-

gabond, a robber: a priest taking such an ungiven thing is

overcome and excluded.

Tt would appear that the original text of the law termimated

here, and that the definition of terms, the classification of

offences against the precept, and the cases illustrative of

those classifications, have been added at a later period. The

learned among the priests, however, affirm that these portions

are of equal authority with the others, as having been in-

cluded in the three convocations, when the whole of the

sacred books were recited. As exemplifying the course

adopted with reference to the other laws, I shall quote freely

from this Parajika.

1. Definition of the different words used in this precept

oe yopana: Any one, of whatever tribe, family, name,

* Literally, in a village or in a wilderness.

als :

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 111

race, course of religious discipline, residence, or school of

doctrine, whether aged, young, or of middle age.

ese bikkhu: A religious mendicant, one who lives up-

on the food received as alms; one who wears apparel formed

of remnants of cloth; a religious recluse, who is received by

the formulary “ Approach, O Bikkhu

to the three-fold refuge; excellent, virtuous, whether under

’? One whe has come

instruction or fully instructed.

c999 gama: One or more houses whether inhabited or

otherwise, enclosed or unenclosed, constitute a gama or vil-

lage; stalls for cattle, or a place where a trading caravan

stops more than four months, are called gama; and the

@2985:QH camupacharo or suburbs of a village, extend as

far as a stone’s throw from the gate of an enclosed village,

or a stone’s cast from the house if it be unenclosed. (In this

precept the word gama includes all inhabited places, from a

shed for cattle and their attendants, to the metropolis of an

empire. )

eo xeeco every place not included in a gama and its

suburbs: (thus a field more than a stone’s throw from any

house may be called an Aran-ya or wilderness. )

eens o adinnan, not given, any thing not abandoned, not

thrown away, that which is preserved, or kept, or claimed by

a person saying “this is mine.” All things of this kind are

ee @ateco adinnan.

— GO ¥23e508. m0 theyya sankhato, a thievish intent, a desire

to take away.

Meadors Adiyeyya: taken, abstracted, changed from its

position, moved from its place.

«© 6x0 tal’hartipan (such kind) to the value of a pada

or more than a pada (a rupee or more than a rupee.)

AGHeno rajano, kines paramount: inferior princes hav-

ing regal authority in their own districts, or tributary princes;

governors of provinces, chief ministers and judges, or any

persons exercising regal functions.

1)]2 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

@O31SH choro, a thief: he who takes the value of five

masaka, (a pada or rupee) or more with a dishonest imtention.

w aerccso haney yun: punishing with blows inflicted with

the hand, the foot, a whip, a cane, a club, &c.

Qeaic@eo bandheyyun: binding with cords, fetters,

chains ; imprisoning in a house or city ; placing in solitary

confinement.

s@oseengo babbhajeyyun: transporting, banishing from

village, town, city, province or country.

6 Hanh &c. chorosi, &c. Terms of reprimand.

IHS Aenoam«o Ss parajiko hoti(he is overcome). Asa dried

leaf, separated from the branch and fallen to the ground

cannot be re-united to it and revive, so the priest who has

stolen to the value of a pada is separated from the priest-

hood and can never be reinstated.

After this definition of the words of the law, a classifica-

tion of the crimes connected with it is appended, with a

report of adjudged cases. The punishment to which the

eriminals are liable are carss® dukkata, C@ee@e@s and thul-

lach-chaya, including reprimand and penance, and som an

‘parajika, or expulsion.) There are 29 specifications which

may be divided into—1, Locality of property. 2, Nature of

property ; and 3, Confederacies for robbery.

1. Locality: 14 specifieations, viz.—1, Property buried in

the earth: 2, on the surface of the ground: 3, in the atmo-

sphere: 4, suspended above the ground: 5, in the water: 6,

in ships or boats: 7, in carts or other vehicles: 8, carried on

the person: 9, in gardens: 10,in temples, &c.: 11, in arable

land: 12, gardens: 13, towns, villages, &c.: 14, waste lands,

or lands more than a stone’s throw from a house of any kind.

2. Nature of property: 1, Liquids: 2, tooth picks, &c.

(belonging to the toilet): 3, trees: 4, goods in deposit: 5,

smuggling: 6,men: 7, reptiles: 8, bipeds (as men, birds, |

&c.) 9, quadrupeds: 10, multipedes.

CEYLON BRANCH—ROYAL ASIATIC SOCIETY, 113

3. Confederacies: 1, instigating to robbery: 2, a band of

robbers, or accomplices: 3, persons under trust: 4, appoint-

ing a time for a robbery: 5, giving a signal for a robbery.

_ They are thus explained :

1. Q@Oe20 goods under oround, buried, in the earth, or

covered over. Any one with a thievish intent, saying, I will

take goods which are under ground, or seeking an accomplice

to aid him, or procuring a shovel or basket, or going to the

‘place for the purpose, is for each separate act guilty of

dukkata: the breaking or cutting of wood, or creepers

growing there, for the purpose of reaching the articles, is

dukkata ; the digging the earth, or turning it over, or rais-

ing the earth from the hole, is dukkata : touching the vessel

containing the property, is dukkata; shaking it is thullach-

chaya OGe2s, moving it from its place is parajika eae en.

Under this division is also included goods in vessels, the

mouth of which is covered and tied with any kind of ligature,

if touched with a dishonest intention, dukkata eam=®: if

shaken, or if a corner of the covering be lifted up, or if the

vessel be struck, to know by the sound if it be full or empty,

in each case thullach-chaya Qe@eOe ; removing the covering

even a hair’s breadth from the mouth of the vessel, parajika

won enr, Also liquids in any vessel, as ghee, oil, honey,

syrup: drinking by any artifice, with a dishonest intention,

to the value of five masakas {a rupee) or more, is patajika

waned an; by any means breaking the vessel, spilling the con-

tents, or rendering it unserviceable; each offence is dukkata

god. |

2. ©@@@eo: goods standing or placed on the ground;

seeking an accomplice to aid in stealing them, or touching

the goods with a dishonest intention, is dukkata gemd;

shaking them Qee@8s, moving them from the place

239K ar,

i114 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

3. qences@%o property in the atmosphere: as peacocks,

snipes, &c.; a garment or fillet or any other article, blown

away by the wind while passing through the air, articles

falling down from any place, endeavouring to touch it, or

touching it gan, shaking it G@@@s removing it aid =.

4. G2 meaco articles raised above the ground or suspend-

ed, as on a bed, stool, horse, line, pin in the wall; or hang-

ing on a tree, as fruit, leaves, flowers, &c., touching, shaking

and removing as before.

5. 6¢e@o, goods or things put in the water, or things

growing in the water, as lilies, fish, turtle, &c., to the value

of five masakas or more, touching, shaking, taking away as

before.

6. #3990 goods in a boat, ship, or any thing by which

water is crossed; the law as before recited, whether the

goods or the vessel containing them be touched, shaken, or

moyed from its place. |

¢oe@o yanatthan, any land conveyance, carriage, cart or

wageon; either the conveyance itself, or the goods in it.

Uhe law as before recited.

2016 @0 baharatthan: burthens; these are of three kinds:

1, BAe ms<co0, loads carried on the head; to touch with a

dishonest intent: genen® to shake; QeeQe to remove it as

low as the shoulder.

mF ar—2,. aGareo60 loads carried on the shoulder,

hips, back, &c., to touch ge~em®, to shake G@e@ae, to take

into the hand, wtFa—3, moi; Oes360 hand bundles, to

touch or shake as before, to cast on the ground or take up

from the ground Goa en,

The four classes following have one law, although it is

stated in connection with each class, they are gexmdo

aramatthan, gardens, whether flower gardens or fruit gardens:

comprizing the right to the soil ; property of any kind within

the limits: and produce of all kinds, of which root, bark, leaf,

te” ee ee

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. ss

Hower, or fruit are enumerated. 2. Sd so wiharatthan ;

priest’s residences, with the furniture, &c. 3. 9Aaxn@o

khettatthan, fields, ground for tillage of all kinds together

with the produce. 4. OaeiOQo orchards and their produce.

The law relative to produce is similar to that for property

beneath the ground, on the surface, or suspended as enume-

rated in the first four clauses. Relative to property in the

soul, the law is, to lay an unjust claim, knowing it to be such

whether before a chapter of the priests, before arbitrators or

before a court of law, is g=)29® ; to enforce it so as to dis-

turb the owner in his quiet possession, is Q xox; to cause

the owner to give up possession,-or to gain a decision (the

claim being an unjust one) before the arbitrators or judges,

is aomcden; but if the case be decided against the false

claimant so that he does not obtain possession, it is Q@ee@@es.

Moveable property whether in inhabited places w0«o or

in places uninhabited prdaccccdo, the law is similar to the

first cases: viz., to touch gexm®d, to shake Qao@es, to re-

Move soKnev a.

The laws relative to the other kinds of property mentioned,

are similar to those already recjted. Under the class of

Conspiracies to rob, it may be observed, that the engawement

must be attended to even to the letter, or all the parties are

not guilty: thus, one priest instigates another to commit

a robbery, the act of instigating, whether the robbery take

place or otherwise is gexen®; if the robbery take place at

the time and place appointed, both the instigator and thief

are 39%8 eno; but if it be committed either before or after

the time appointed, or in any other place than that specified,

the thief alone is 92 ano, the instigator only eaxm®.

When there are many confederates, the whole must pro-

ceed in the order laid down, or the instigator is not guilty

of said a, thus:—A. B.C. and D. conspire to steal. A

commands B to tell © to inform D that he must steal certain

116 CEYLON BRANCH-—-ROYAL ASIATIC SOCIETY.

From this place to Hakman no girls attended school.

29. Bamberende school.

30. Dikwelle. Many professing christians lived here, but

the school was small.

31. Polwakdandawe school.

32. Kahawatte school.

33. Gettemane school.

34. Hakman school.

35. Alttoerellie, the best of the Matura schools, was at-

tended by boys and girls. |

36. Akkoeresse school. 'The master pointed ont a few bad

boys who kept the others from school; they were instantly

chastised as an example, .

37. The Matura little school. It was indeed a little one,

though under the superintendence of the Collector; his in-

fluence was not sufficient to secure a good attendance.

38. The Matura great, or Appoohamy school. As the

name indicated one would have expected children of re-

spectable natives, but these did not condescend to come,

having Budhist Priests at home, as tutors.

39. Walgam school. .

40, Belligam the most insignificant of all the schools, the

secret being that the place was a nest of Budhist Priests.

There was a Malabar school at Matura in 1735, but no

further notice of it appears any where.

The annexed table (marked C) will shew the total num-

ber of scholars in the Galle and Matura Districts, from

1747 to 1784. .

IV.

Native Schools in the Jaffna District.

This district comprehended the four Provinces Billegamo,

Wademoratje, Tenmoratje and Patchelepally, the seven

inhabited Islands, the Borders of the Wanny, and the Con-

toire Mantotte, Manar, Trincomalie and Batticaloa. Little

more than statistical information can be given of the Jaffna

schools, The annexed table (marked D) will shew the total

number of school children in various parts of this division,

at different times. 2

The slave children under instruction are enumerated se-

parately in the annual statement sent to the Colombo Con-

sistory for information, but whether distinct schools existed

for them does not appear. The clergy paid their annual

visits regularly, and on the whole met with encouragement,

The Tamuls are represented as quick at learning. The

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 117

reporters complained in 1726 of a decline in the state of

their schools, which surprised the Colombo Consistory, as

care had been taken to employ efficient masters. In 1727

there were altogether 48 schools. An official letter dated

1735, says that a favourable report had been received, the

children improving, especially in religious instructions, be-

ing able to repeat promptly in Tamu! not only the ordinary

prayers and three Catechisms, but also several Chapters in

Matthew’s Gospel. In 1738, the Province Belligamo had

14 churches and schools, Wademoratje Temmoratje and

Patchelepally 12 churches and schools, the Wanny 4, Man-

totte and Manar 10, and the Islands 5. In 1758 parents did

not voluntarily send their children for instruction, which

was attributed to the Oeliam or compulsory labour system.

In 1760°schools were improved in comparison with the pre-

vious year. The worst attendance was found in the two

provinces Tenmoratje and Patchelepally. In the Trinco-

malie school (1759) some children had got by heart 20 chap-

ters in the New Testament, of 383 on the list, 143 boys

and 140 girls were present at the examination; 50 Roman

Catholic children had staid away, which was a common

practice among them on such occasions.

The Colombo Seminary and the Native Normal School.

First then the Colombo or Cinghalese Seminary. This

was a pet institution both of the Government and the clergy.

No pains were spared to render it every way efficient and

flourishing, no letter was written to the home Government

and Church by the consistory but the Seminary occupied a

prominent place; and most ardent was the hope that under

divine blessing it might prove a successful instrument in

propagating Christianity among the natives of Ceylon. Its

main and original object was to train and qualify young

men, both Cinghalese and Tamuls, for becoming native

preachers. But the extension and modification it underwent

will be noticed in the course of this account. It does not

appear, like the elementary schools, to have been entirely

under the Scholarchal commission, for previous to every

public examination a special committee was nominated by

the Governor, consisting only of clergymen, to investigate

and report to him the state of the Institution. Still the

Governor hardly ever failed to be present on such occasions

18 CEYLON BRANCH——ROYAL ASIATIC SOCIETY.

POSTSCRIPT.

Since the foregoing was put to Press, the following letter

from the Secretary of the Royal Asiatic Society announcing

the formal incorporation of the Ceylon Branch therewith,

has been received.

THE ROYAL ASIATIC SOCIETY OF GREAT BRITAIN AND IRELAND.

14, Grafton Street, Bond Strect,

London, 1ith February 1856.

SIR,

I am directed by the Council of ‘the Royal Asiatic

Se to acknowledge the receipt of your letter of the 15th

December ; and to transmit for the use of

Nos. 1 to 14 tnclu- your Society, a set of this Society’s Jour-

sive & No. 16 part Ce . ;

29. No.15%No.16 als as stated in the Margin, for which

part 1, were for- no charge will be made. The future

warded in October See :

last. numbers of the Journa! will henceforward

be regularly transmitted. Should any

individual Members desire to have copies for their own use,

you will be pleased to furnish the names of the parties, witha

reference, or remittance of the aggregate sum, for which an

acknowledgement will be sent on receipt. The payment

may be made on your receipt of the supply.

I have much pleasure in communicating to you the unani-

mous vote of a Special General Meeting held on the 7th

instant, for the admission of the Ceylon Asiatic Society to.

be a Branch of this Society, under the designation of the

Ceylon Branch of the Royal Asiatic Society.

At the same Meeting some alterations were made in the

Socicty’s Regulations, which, as soon as printed, will be

cS a ae patie

CEYLON BRANCH—ROYAL ASIATIO SOCIETY. 1i9

forwarded to you. In the mean time, I enclose a printed

copy of the alterations proposed, which were sanctioned by

the Meeting of the 7th Instant.

I have the honor to be,

Sir,

Your most obedient

humble Servant,

WILLIAM KNIGHTON, Esq., he CLARK,

pound

Honorary Secretary to ony. Secretary.

The Branch Royal Asiatic Society

of Ceylon.

That for the Articles numbered from X.to XVIL., both

inclusive, the following be substituted.

Literary and Scientific Societies established in Asia

may be admitted by a vote of a Special General

Meeting, on the recommendation of the Council,

to be Branch Societies of the Royal Asiatic Society.

Branch Societies shall have independent control over

their own funds, and the administration of their

local affairs.

Members of the Branch Societies, while on furlough,

or otherwise temporarily resident in England, shall

be admitted to the meetings of the Royal Asiatic

Society ; and shall enjoy all the other privileges of

Members, except that of voting. If desirous of be-

coming Non-resident or Resident Members, they

shall be eligible at a General Meeting by imme-

diate Ballot, and they will be required to make

the Payments directed by Article XLVII.

The following Societies are declared to be Branch

Societies of the Royal Asiatic Society :—

Tue Literary Society of Bombay ;

Tue LITERARY SOCIETY OF MapRas ;

Tur AsIATIC SOCIETY OF CEYLON.

426 CEYLON BRANCH—ROYAL ASIATIC SQCIETY.

2. That for the Articles numbered from XLVIII. to L.,

both inclusive, the following be substituted. :

Any person elected as a Resident Member of the

Socgety, who shall proceed to reside in any place

out of Europe, shall not be required to continue his

Annual Subscription while so absent. A Member

availing himself of this exemption will not be

furnished with the Society’s Journal, except at his

own request, and on payment of the Member’s price.

Any person who shall henceforward desire to become

a Non-resident Member of the Society, shall, on

his election, pay the Admission Fee, but shall not

be required to pay any Annual Subscription or

Composition. But if he subsequently become per-

manently resident in Great Britain or Ireland, he

shall be required to pay the Annual Subscription

of Three Guineas, or the regulated Composition in

; lieu thereof, as a Resident Member. _

3. That Rule LX XV. be modified as follows :—

Instead of the words “ without leave of the Council,”

the following words be substituted, “ wethout a

written authority from the Librarian or the Secretary.”

5 FEB 1887

Ati is ee that all communications to the Honor ary

JOURNAL

‘CEYLON BRANCH

ROYAL ASIATIC SOCIETY.

FOU: RON ACE

CEYLON BRANCH

OF THE

BOYAL ASIATIC -SOCIETY.

EDITED BY.

THE SECRETARY

1846-7.

seg Sls Day ead BES

Mzssrs. VaN Voorst & Co., 1, PATERNOsTER Row, Lonpon.

Messrs. THACKER, SPINK & Co, St. ANDREW’s LIBRARY, CALCUTTA.

J. Hiegixnportom, Mapras.

COLOMBO:

PRINTED AT THE WESLEYAN MISSION PRESS.

1861.

PLATO EES

Sa va

ie: RS SA =e

ste: at

di ' 3

o fea d i

Por AL. ASPATIC SOCIETY.

Patron.

HIS EXCELLENCY THE GOVERNOR.

Vice~Patrons.

The Hon. Sir ANTHONY OLIPHANT, KT. Chief Justice of

Ceylon.

The Right Rev. James CuHapman, D. D. Bishop of

Colombo.

President.

The Hon. Sir J. Emerson TENNENT’, K. C. 8. Colonial

Secretary.

Vice-President.

The Hon. Mr. JustTIcE STARK.

Committee. —

The Rev. J. G. Macvicar, D. D.

The Rev. A. Krssen, B. A.

The Rev. J. D. Pam.

J. Tuwaitrss, Esa. M. D.

J. Davey, Esq. M. D.

H. C. Sevsy, Esa.

EF. WiILvisrorp, Esa. M. D.

; Treasurer.

J. CAPPER, Esq.

Secretary.

The Rev. D. J. GOGERLY.

2O U RN Axt.

Peprees oF THE Hon. Mr. Jusrick STARK, AT A

GENERAL MEETING OF THE SOCIETY, 4TH May, 1846.

OPPS

In my former address, when explaining the nature and

objects of the present Society, I stated that the design of

the Society is to institute and promote enquiries into the

history, religion, literature, arts and social condition of the

present and former inhabitants of this island, with its geo-

logy and mineralogy, its climate and meteorology, its bota-

ny and zoology. On this occasion of our meeting together,

I am naturally led to take a retrospect of the proceedings

of the Society, and to mark its progress in accomplishing

the objects which it has in view, with such observations

and suggestions as may occur.

The Society had its commencement in the meeting of

7th February last year. On the 28th of that month, office

bearers were appointed; and on lst May the first General

Meeting of the Society was held. The Society has there-

fore been but little more than 12 months in existence; yet

there are already upwards of 30 members on the Roll of

the Society—a Library and Museum have been begun—

and the correspondence which took place in pursuance of

one of our earliest resolutions has been crowned by the in-

corporation of the Society with the Royan Asiaric So-

crety—of which the Asiatic Society of Ceylon is now a

Branch. Thus, in the short period which has elapsed since

its commencement, the Society has become completely esta-

blished, its constitution has been determined, and a found-

ation laid for its future eminence and usefulness. It remains

for the members to maintain and improve the advantageous

SIA'TIC SOCIETY.

5 CEYLON- BRANCH

position which has been gained, by a cordial union among

themselves, sacrificing all mere personal feelings and inter-

ests to the general welfare of the Society, and continually

desiring that it should yield the greatest amount of be-

nefit to the cause of literature and the arts of which it is

capable, What indeed is to be feared is, the entrance into

the Society of what may be called the village politics, the

little party spirit of the place, and the train of evils which

party spirit engenders. The miserable fate of former liter-

ary and scientific bodies in the Island, as well as the present

condition of our ordinary intercourse in social life—these

show the character of the danger to which we are exposed,

and should put every one on his guard. What the old King

of Numidia said to his sons Abherbal and Hiempsal, and

his adopted son Jugurtha, when leaving to them his new

formed kingdom, now about 2000 years ago, is still in sub-

stance true;—Non exercitus, neque thesauri presidia regni

sunt, verum amici, quos neque armis cogere, neque auro

parare queas: officio et fide pariuntur. Quis autem ami-

cior, quam frater fratri? aut quem alienum fidum invenies,

si tuis hostis fueris? Equidem ego vobis regnum trado fir-

mum, si boni eritis; sin mali, imbecillum. Nam concordia

parve res crescunt, discordia maxume dilabuntur.

In this view the Society has been fortunate in its incor-

poration with the Royal Asiatic Society; and we have in-

deed already experienced the benefits of this union, in the

liberal donations received from the parent and affiliated So-

cieties, and in their warm, frank and encouraging expres-

sions of sympathy with us in our prospects and exertions.

Our Library has been materially advanced by those do-

nations, and with respect to the Museum of the Society,

which is of course but in its infancy, and which is to be

advanced rather by our own exertions than by contributions

from abroad, members should bear in mind that its purpose

is to contain not only specimens of the natural history of

Ceylon, but also models and specimens, illustrative of the

arts here, as well as prints and drawings illustrative of the

scenery, puildings, and local usages; besides a cabinet of

coins.

Let us now attend to the actual working of the Rocka

in relation to papers contributed.

These we find were on the following subjects, viz;

ye eo eee ial

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. fh

Budhism—On certain alphabetic characters and the elements

of speech—On the translated Singhalese literature—On the

state of crime here, and the collection of statistical infor-

mation 1n oeneral—T he phrenological character of the Sing-

halese—The ravages of the cocoa-nut beetle—On some

ancient coins found at Calpentyn—and on the cave temples

at Dambool.

Among the papers contributed by members during the

past year, those on Budhism by the Rev. Mr. GoGERLY

are highly valuable, being drawn from original sources. It

is beyond all question, however, that nothing will suffice

for the public short of the publication of the original text

itself; and therefore it appears to me that this Society

should encourage the learned author, who has the rare ad-

vantage of possessing the text, tog ether with some ancient

comments, to publish those at once with a translation an-

nexed. The Society indeed ought not to delay in this mat-

ter: it is for them and the learned author of these papers

to bring out the system of Budhism, as known here, dis-

tinctly before the world; and it is in this way only that

that system will find its true place as a theory of life and

conduct.

The papers of the learned and ingenious Secretary of

the Society are exceedingly interesting. In regard to one

of them, however, I mean that on “the cave temples at

Dambool, I would say that a transcript of the original in-

scriptions should be inserted init. What in these and other

like cases we ought of course always to have in view is, to

put the reader in a position to judge for himself;—and

blessed be God, it is but one of the many evidences we

have of the author of nature and the author of truth being

one, that it is not in any mere extracts, or in any mere

translation, to satisfy the mind in any matter in which it

desires to be informed.

Mr. CAPPER’S paper on the ravages of the cocoa-nut

beetle was distinguished for its practical character: it was

also distinguished in another respect, namely,in raising up

a general spirit of enquiry at once encouraging to every

future contributor, and giving very plain promise of the

beneficial working of the. Society.

But besides the contributions of members, the Society

has been fayoured with the aid and assistance_ ‘of enna

& CEYLON BRANCH-—-ROYAL ASIATIO SOCIETY.

not members, among whom must here be especially named

Mr. Caste Chetty, whose paper on the coms found at Cal-

pentyn is particularly interesting, though perhaps not alto-

gether new. In publishing that, and similar papers, I

have no doubt the Society will: endeavour to secure also

correct representations of the different coins referred to, as

well for the observations of others thereon, as for the bet-

ter elucidation of the paper itself. The study of coins is

not the province of the antiquary only. Coins are among

the most certain evidences of history—they form sometimes

its best illustrations—and, in explaining obscure passages

in ancient writings, preserving delineations of ancient

buildings, and in respect of their style and execution, they

are often both to the scholar and the artist of the highest

value. In the present case, for instance, “ Ravana’s mo-

ney” or the ‘“demon’s cash,” carries us back to one of the

earliest legends respecting Ceylon, to the days of Rama

and Seta, and to the contests between a once powerful and

triumphant religious party, and their so-called heretical

opponents.

There yet remain to be noticed two Committees of the

Society—one on the Meteorology of Ceylon, the other to

ascertain the difference, if any, between the doctrines of

Budha current in different places by a collation of texts,

particularly the texts here and m ‘Nepaul. These Com-

mittees were appointed sometime ago, but no report has

yet been given in by either.

From what has been said of the structure and operations

of the Society, a favourable prognostication may reason-

ably be entertained of its ultimate success. Something has |

been done which was not previously effected: the consti-

tution of the Society is formed, its thews and sinews are

in action—and if the advance made has not been great,

advance we must bear in mind is not always required: pre-

paration is necessary to the leap, the crouch indispensable

to the spring; nay, in the progress of human society there

is often a retrogression before improvement, as in the migh-

ty ocean there is the reflux before the washing wave.

The objects of the Society are great and interesting: i

seeks to know all that can be known respecting Chale

the Lanka dwipa, the glorious land of eastern romance ;

the once utmost Indian isle, Taprobane; and there is not

CEYLON BRANCH-—ROYAL ASIATIC SOCIETY. G

any thing that affects the island which is not within the

range of its sympathies. And are we not reminded of our

a and duty by every thing about us? For, as on the one

and we have the abrupt and picturesque coast of the Kast,

with the tide bearing up against it, and the surge echoing

along from Point Pedro to Dondra head——on the other, the

naked sandy shore of the West, drooping into the passing

ocean by which it appears to have been at one time sub-

merged,—and in the interior, the mountain heights of

Adam’s Peak and Pedrotallagalla—the mountain plains of

_Nuwera Ellia and the Horton plains,—and the vale of

Doombera,—while to the neighbouring continent the island

stands indissolubly joined by the island of Manaar, the island

of Ramisseram, Adam’s bridge, and the intermediate ridges

of rock, an adamantine chain—so, in moral objects and moral

relations as in the natural, the lofty and the lowly, the rug-

ged the fascinating and the tame, if they but tell of Ceylon,

and hold with the continent and the world, they are all

ours, they belong to the Asiatic Society of Ceylon,—the

Ceylon Branch of the Royal Asiatic Society.

Mention has been made of Dondra head. This place

and its neighbourhood are full of memorials of past ages.

Here lie prostrate the ruins of acity and temple once reck-

oned divine—at the distance of about three quarters of a

degree, to the north, stand Adam’s Peak and the Maha

Saman dewale: at a point nearly equidistant on the north-

east, is the great Kattregam dewale: and in the interme-

diate space are the old wihares of Mulkirigalla, with their

colossal figures of Budha; while on the north west there is

the Maha wihare of Belligam with its great Bo tree—the

statue of Kusta rajah cut in the solid rock, and the Moor

tombs of Bellisam. The natural scenery joins with all

these in giving an interest to this portion of the island, not

surpassed by any other. Listen, and you hear upon the

shore the action of the elements, and the polar current in

its progress to the equator,—the ledges and blocks of rock

which skirt the receding coast testifying to the work going

on,—and before us wave in subdued grandeur the fine hills

of the Morowa corle. The very population adds interest

to the place; for here, as it were around the aged Maha

Modliar, who has indeed outlived and overlived the days

of other years, we find the busy and industrious inhabit-

ants of Matura and Galle, with on the one hand, the dis-

orderly people of Bentotte and its neighbourhood, and not

10 CEYLON BRANCH-—ROYAL ASIATIC SOCIETY.

very far off on the other, the timid and uncivilized tribes of

the Veddahs of Bintenne and the Vedderatte :—the former

perhaps, I mean the Bentotte people, like the Solleans of the

Alootcoor corle, the descendants of captives taken in the

native wars; the latter, that is to say the Veddahs, the des-

cendants of Kuweni’s children by Wijeya, or rather Ku-

wenis kindred, the aboriginal inhabitants of the island.

Nor does the interest cease on looking forward to the fu-

ture: do we not see there, the traffic of the interior wend-

ing its way to and from the ports and havens of the south!

This portion of the island, however, interesting as it

may be, is not the only place of interest in the island:

every where there are objects of interest, every where sub-

jects for study ; and perhaps it may be said, as of the island

itself in an agricultural point of view, the best soil is still

the alluvium of previous vegetation. This observation,

however, must remind us that we have not yet had from

any member of the Society any paper, or other communi-

cation, on agriculture, or on soils, or on geology,—yet these

all fall under the scope of the Society. The attention of

members should be directed to supply the deficiency.

With respect to the Weather and Meteorology of the

island, there is, as already intimated, a sitting Committee

on that matter. But it is impossible to pass from the sub-

ject without expressing an opinion of its great importance,

and also of the excellent advantages which the island af-

fords for observations tending to establish the laws of storms

in the Indian ocean. It appears probable, indeed, that

from the log books of the vessels which put in to this island

after the storm of Ist December last alone, the character

of that storm could be determined; but when we add to

these the accounts we have from Batticaloa, and the ac-

counts which might have been obtained from the crews

brought hither on that occasion, no doubt can be entertained,

nor, consequently, of the opportunities which the island

offers, for watching the movements and operations of storms

here, and ascertaining the laws by which they are deter-

mined, Yet no account of the above, or any other storm,

has yet been submitted to the Society.

The botany and zoology of the island are also in a man-

ner as yet unentered upon by the Society,—and the char-

acter, origin, and history of the different classes of the po-

pulation. This last is a subject as interesting as it is va-

rious. Here are the Malabars, so called, of whom it may

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 11

be said, as they themselves speak of one of their castes,

that none can tell their varieties. Generally speaking, how-

ever, they are well made, athletic and firmly knit together

—their features sharp, their eyes dark, quick and bold,—

their language guttural and continuous, and in the general

character of its tone, scolding or remonstrative. ‘They are

the horsekeepers, grass cutters, and coolies of the land :—

not indeed, perhaps, from any natural inferiority of char-

acter, but by the force of circumstances. Here are the

Moors, the Jews of the East, every where presenting the

same general features of character, personal moral and eco-

nomical—every where busy, gregarious, accumulating, and

all with their house, their trade and their mosque. And here,

in the Singhalese, we have a people older than the Roman

commonwealth, and yet knowing nothing of the great in-

struments of European civilization, banks and newspapers:

who have not been able to improve their Gansabé, the same

common feudal court out of which arose the English par-

lament, and probably also our trial by jury, the bulwarks

of English liberty ; and who, with a softness at which the

heart bleeds, have with equal quickness imbibed the man-

ners of the Malabars, the Portuguese, the Moors, and the

English, according as they have been thrown among those.

various people. ‘The softness of the Singhalese in the low

country is indeed quite peculiar. He is European in ge-

neral outline, and commonly well made both in form and

feature; but with his soft outline, his dark swimming eyes,

his long black hair carefully combed back into a knot be-

hind, and his large tortoise shell comb, he may be regarded

as the female form of the male sex, and is the waiting man >

of the English in Ceylon.

In reference to this difference in the natural character, it

would be interesting to know the comparative amount of

population, or in other words, the relative increment or de-

crease of the different races—Moors, Malabars, and Sin-

ghalese. ‘T’o observation there appears a daily encrease in

the number of Moors, as there is also perhaps a decrease

in the Singhalese population. :

The Dutch and Portuguese have also their peculiar char-

acter.

But besides the nations we have mentioned, and others

which might be named, all agreeing in this that they

have the oval, symmetrical or European form of the head,

we have here in the Malays on the one hand, and the

12 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

Caffers on the other, examples respectively of the different

forms to which the oval.has diverged, and which now ap-

pear constituting varieties of the human race, no less ob-

vious and greater in importance than the distinctions arising

from difference of language :—which distinctions, namely,

the distinctions arising from difference of language, and

difference in the form of the cranium coincide in a manner

with the two great distinguishing attributes of man, reason

and speech. So that here we have a seemingly exhaust-

less supply of subjects open to the observers of character,

national and individual; and for investigations into the

sources of character. Perhaps some member of the Soci-

ety, phrenologically disposed, will enrich our museum some

day with a series of skulls, showing the several forms oc-

curring in the island, as they pass from the oval to the two

extremes. Such a collection would be of value in many

respects, and if to every several skull there were subjoined

a note of the colour of the skin, it would also I think read

a lesson of rebuke to those who will talk of “the dark ra-

ces” as a phrenological or pscychological distinction. The

brain may be the seat and organ of the mind, and the skull

may be the measure of the brain,—but the colour of the

skin is coincident with neither:

Black hair, black eyes,and dark complexion

Cannot forfeit nature’s claim:

Skins may differ, but affection

Dwells in white and black the same.

The influx of people which prevailed from the earliest

period still continues to pour down upon the island, but with

this difference that the tide of population now spreads over

the land not to lay it waste, but, under the direction of

British industry, to bring out its capabilities. In former

times, every new band of comers was an army of invasion.

Now under British supremacy there is immigration without

conquest ; and conquest involves neither extermination, nor

slavery, nor a compulsory change of faith, but a common

patriotism, and that all should feel it to be at once their in-

terest and their duty to co-operate together in maintaining

the common fabric of which they are all members.

And so, of the present Society, let it be distinguished

by individual exertion and mutual regard.

Ae NE A re a a PM pnp INE i ie

a le oe a ee ee

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. k3

ON BUDHISM.

(BY THE REV. D. J. GOGERLY.)

Read Feb. 4, 1846.

THE paper I have the honor to submit to the Society is

a translation of the first sermon in the series of discourses

attributed to Goutama Budha, and I have made the selec-

tion for two reasons; the first of which is, that a comparison

may be instituted between the sacred books of the Budhists

as they exist in Ceylon, and as they exist in Nepal. The

necessity for this comparison being instituted is, that writers

of high character have represented the Budhism of Nepal

to be a theistical system; that is, acknowledging one Su-

preme Being, the intelligent and powerful Creator of all

things: which doctrine, if I am not mistaken, is opposed in

the second section of the fourth division of this discourse,

which treats of the opinion, that some beings exist for ever

in an unchangeable state, while others are liable to trans-

migration. Budha affirms, that no other reasons than those

he has mentioned can be adduced in favor of the four opi-

nions held on this subject: it is the first of these opinions

alone which refers to one being as the Creator; the other

three appearing to be that matter and spirit, including the

entire order of sentient beings, have existed from eternity,

and will exist throughout eternity, although some beings

are mutable and others immutable. The first opinion, how-

ever, expressly maintains the doctrine that all things, at

least all sentient beings, were made by one, himself unmade.

Budha declares this opinion to be incorrect, and affirms that

the being, supposed to be the Creator of all, the source of

existence, is himself in reality in the course of transmi-

gration, and that he is by no means the highest in the class

of transmigrating beings, inasmuch as he transmigrated

from the Abassara Brahma Loka, which is only the sixth in

the series. That series he has explained in the Wibangap-

prakarana of the Abhidamma; he states that there are six-

teen Brahma Lokas, or worlds, an existence in which may

be obtained by the course of profound meditation named

Jhana; the course consisting of four divisions, called the

first, second, third, and fourth jhénas, a pre-requisite to

each of them being a freedom from immorality and the pos-

session of internal purity. Each jhana is also divided into

three sections, namely, parittan or inferior, madjhiman or

14 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

medial, and paneetan or eminent. The performance of the

first, or initial jhana, procures a birth in the three following

Brahma Lokas, viz. the interior performance of it admits

to the world called Brahma périsajja, the duration of life

in which is one-third of a kalpa: the medial performance

admits to that named Brahma purohita, the length of ex-

istence being half a kalpa: the eminent performance of it,

admits to the world called Maha Brahma, which is the one

called in this discourse the Brahma Wimana, being the

present residence of the supposed Creator, the duration of

life being an entire kaipa. The present standing, therefore,

of the being reputed to be the Creator, is an inferior one;

and only connected with the correct performance of the first

or lowest course of abstract meditation.

The performance of the second jhana gives admission to

the following Brahma worlds, viz. the inferior performance

to Parittaéb’ha, duration of life two kalpas: the medial to

Appamanab’ha, duration of life four kalpas; the eminent to

Abassara, duration of life eight kalpas. It is from this last

mentioned Brahma world that the supposed Creator is re-

presented to have transmigrated.

The third jhana admits to the world named Paritta-

sub’ha, duration of life sixteen kalpas; to Appamana sub’ha,

duration of life thirty two kalpas; and to sub’hakinnaka,

duration of life sixty four kalpas.

The fourth jhana to six worlds: viz. Asannyasatta, (in

which there is corporal existence but no consciousness) du-

ration of existence 500 kalpas; Wehapp’hala, duration of

life also 500 kalpas, Awihdna, length of life 1000 kalpas.

Atappa, length of life 2000 kalpas; Suddassa length of life

4000 kalpas; and Akanitt’ha, length of life 16000 kalpas.

Above these sixteen Brahma worlds the four Arupa worlds

are placed; from these bodily form is entirely excluded.

When, therefore, Budha represents the supposed Creator

as migrating from Abassara to Brahma wimana, he ranks

him among the innumerable multitudes of sentient beings,

from the insect to the God, who are in a state of constant

change; dying in one world and reproduced in another,

according io the merit or demerit of their conduct: he also

declares him to be of only moderate attainments, and throws

in an intimation that probably his previous merit was not

sufficient to ensure him a residence for the entire period

allotted to the inhabitants of Abassara, but that he ceased

to exist there before the expiration of the eight kalpas, for

CEYLON BRANCH

ROYAL ASIATIC SOCIETY. 1d

speaking of him he says, @® geeee OK eOoe qroyeh)eso

Oo geqee thos mmexsd andres OSS, at’ha annyataro sat-

to A4yukk’hay4 wa punnyakk’hay4 wa ab’hassarakdéya cha-

witwa: then a certain being, either from the fading away

of life, (the whole period of eight kalpas beg ended) or

from the fading away of merit (not having had a sufficiency

of merit to secure his residence there throughout the entire

period) ceasing to exist among the inhabitants of abassara

&c. Had Gautama entertained the doctrine that some one

being was eternal, the parent of being, the source of exist-

ence, whether known as Adi Budha, or by any other name,

he would have mentioned him in the enumeration of the

doctrine of those who hold that some are eternal and others

not eternal. But he not only makes no reference to him,

but relative to the whole doctrine says “Some of these

Samanas and Bramins hold the eternal existence of some

things but that other things are not eternal, and in four

modes teach, concerning the soul and the world, that some

things are eternal and that other things are not eternal: but

certainly this is not the case; they have merely stated the

things they have ascertained from experience.” That is,

the facts they have stated are not controverted, but the

conclusions drawn by them from the facts are declared to

be incorrect. It is not, however, from detached passages

merely that Budha’s opposition to this doctrine appears, but

the foundation of his system is @o @S3@o sabban anitchan,

every thing is mutable. If this discourse is found among

the sacred books of Nepal, I think we are warranted in con-

cluding that the declaration that the Nepal school admits

the existence of a first cause must be founded on a mis-

apprehension of the doctrine. There are five books of doc-

trine called the Sutra Pitaka. The present sermon is the

first discourse in the first of these books, 1. e. of the Dirg-

ga nikaya, and can easily be referred to, as there is reason

to believe that in the whole of India beyond the Ganges

the discourses of Budha are divided into the same portions

as we find in Ceylon.

My second reason for selecting this discourse is, that it

contains an enumeration of the different schools of philo-

sophy existing in the time of Goutama, and from which

he dissented. They are enumerated as being 62. Of these

18 held doctrines respecting past and future existence, di-

vided into five classes.

1. The doctrine of the eexsmse, sassatawada who taught

16 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

that all sentient beings existed from eternity, and would

continue transmigrating for ever; and that in whatever

changed circumstances they may appear the identity of the

beings is preserved, it is “a living soul” that transmigrates.

So far as I understand Budha he is opposed to both these

views. Respecting the origin of present existing beings,

he teaches, that they are new existences depending on a

preceding cause, viz. the merits and demerit of a previous

existence. Hach one is represented as a tree produced from

the fruit of another tree, but not the identical tree from

which the seed was taken. Concerning the perpetuity of

the series, Budha teaches, that upon the attainment of a

specified degree of wisdom and holiness, the series will

terminate.

2. The doctrine that some beings are eternal and self ex-

istent, while others have a derived existence. This he de-

nies, as every being forms only a link im an infinite series,

so far as the past is concerned; and in this respect all sen-

tient beings stands on an equality. Under the same head is

included the immortality of certain Gods without liability

to transmigration. This he denies, affirming that every be-

ing is mutable, and subject to transmigration, until to use

his own metaphor, the stalk of existence is cut off by the

sword of wisdom, when not only transmigration but exis-

tence ceases. The last of this class holds the eternal du-

ration of the soul: this he denies, as in the world named

ees eres oxo asannya satta, there is neither mind, intellect

or conciousness, but merely a living body without sensation.

.3. The doctrines held by the reasoners on the finity or

infinity of space I do not clearly understand, and therefore

cannot state in what respects Budha differs from them: al-

though he involves them all in the same condemnation.

4. The Equivocators differ from Budha in this, that he

affirms all his doctrines to be clearly and distinctly enun-

ciated, without any disguise.

5. The 30 sQeaerRan ad’hicha samuppannika differ

from Budha in teaching that there is no cause of any kind

for the existence of sentient beings, whereas he declares

there is a moral cause, deduced from ¢Sets awijja, or ig-

norance.

Of the forty four who philosophize respecting the future

the notices are short, sixteen hold a future conscious exis-

tence enduring for ever: eight, an ever-during uncon-

scious existence, an eternal sleep; and eight an eternal

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 17

dreamy state between consciousness and unconsciousness.

In respect to the perpetuity of existence in any of these

states they are opposed to Budha, who affirms that so long

as existence continues, transmigration will continue.

The seven Go2$e8v¢e, utchédawada differ from Budha in

two respects: 1. They affirm the destruction of a being to

whom existence is necessary, unless so destroyed: in other

words the cutting down of the tree of existence: Budha

affirms its cessation; there being no fruit from whiclf another

tree grows. The one violently blows out the light, the

other says it burns out, and there is neither oil nor wick by

which it can be rekindled. He in many places opposes most

decidedly the destructionists. 2. They affirm that this des-

truction is effected by death, without reference to any spiri-

tual character: He affirms that transmigration will con-

tinue for ever, unless the series be brought to a close by

wisdom and virtue.

The five who hold doctrines respecting the extinction of

sorrow while existence continues are opposed to Budha, who

affirms that so long as existence continues there is liability

to sorrow, and the sdHagersve patichasamuppada is to solve

the following problem: 1. How is sorrow perpetuated ? and

2. How may sorrow be caused to cease? His own doctrines,

are not declared in this discourse but simply what are not

his doctrines. Should the Society wish to know something

of the doctrines taught by Budha, a selection from his dis-

courses may be made in some measure explaining them.

D: J: GOGERLY.

Colpetty, May 4, 1846..

Qo Se. BRAHMA JALA.

Adored be the Holy, the Blessed, the All Perfect Budha!

Thus I heard.

At one time Bagawaé (a) entered the high road between

Raéjagaha and Nalanda, attended by about 500 of his prin-

cipal priests. (6) The Paribbajako (c) Suppiyo also entered

(a) mmo bagava, the blessed or happy one: the name gene-

rally used when Budha is spoken of.

(b) Qn Bx) wows edo mahta bikhu sang’hena sad’hin

with a great sanga, or assemblage, of priests.

(ce) Another order of religious mendicants.

if M

18 CEYLON BRANCH

ROYAL ASIATIC SOCIETY.

the high road between Rajagaha and Nalanda, aceompa-

nied by his attendant pupil the youth Brahmadatto: at

which time the Paribbajako Suppiyo spake in many res-

pects against Budha, spake against his doctrines, and spake

against the priesthood: while the youth Brahmadatto, the

attendant pupil of the Paribbajako Suppiyo, in many res-

pects spake in favour of Budha, spake in favour of his doc-

trines and spake in favour of his priesthood: thus both the

precepter and pupil, engaged in the disputation which had

avisen between them, continued following Budha and the

priests, At length Bagawa accompanied by his priests en-

tered a royal residence at Ambalatika to pass the night.

The Paribbajako Suppiyo also, accompanied by his attend-

ant pupil, the youth Brahmadatto, entered the royal resi-

dence at Ambalatika to pass the night: and there also the

Paribbajako Suppiyo spake in many respects against Bud-

ha, spake against his doctrines, and spake against the priest-

hood; while the youth Brahmadatto, the attendant pupil

of the Paribbajako Suppiyo, in many respects spoke in fa-

vour of Budha, spoke in favour of his doctrines, and spoke

in favour of the priesthood; thus both the preceptor and

pupil, engaged in the disputation which had arisen between

them, followed Bagawa and the priests.

Several of the priests having arisen early in the morning,

assembled in the hall; and being seated, commenced a con-

versation, saying, Friends, it is wonderful; it is, Friends,

unprecedented, that the various thoughts of Beings (a)

should be distinctly perceptible to the blessed, wise, dis-

cerning, holy and ail perfect Budha: This Paribbajako

Suppiyo in many respects speaks against Budha, speaks

against his doctrines, and speaks against his priests: while

the youth Brahmadatto, the attendant pupil of the Parib-

bajako Suppiyo, speaks in various ways in favour of Bud-

ha; speaks in favour of his doctrines; and speaks in favor

of the priesthood: thus both preceptor and pupil, engaged

in the disputation which has arisen between them, follow

Bagawa and the priests.

Bagawa4, being aware of the conversation in which the

priests were engaged, entered the hall, and having sat down

on the seat prepared for him, said, Priests! what is the

subject on which you are conversing while thus sitting to-

(a) eexDo satta includes all sentient beings, whether gods,

men, or animals.

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 19

wether? The Priests replied, Lord, (a) having arisen early

in the morning we assembled in the hall, and when we were

seated the following conversation arose, Friends it is wonder-

ful! Friends it is unprecedented ! that the various thoughts

of beings should be distinctly known by the blessed, wise,

discerning, holy, and all perfect Budha! This Paribbajako

Suppiyo in many respects speaks evil of Budha, speaks

evil of his doctrine, speaks evil of the priesthood; while the

youth Brahmadatto, the attendant pupil of the Paribbajako

Suppiyo, in many respects speaks in favor of Budha, speaks

in favor of his doctrines, speaks in favor of the priesthood:

thus both the preceptor and pupil, engaged in the dis-

putation which has arisen between them, follow Bagawa

and the priests: while, O Lord, we were engaged in this

conversation Bagawa entered.

Priests, if others speak against me, or speak against my

doctrines, or speak against the priesthood, that is no reason

why you should be angry, discontented, or displeased with

them. Priests, if others speak against me, or speak against

my doctrines, or speak against the priesthood, and if you,

in consequence thereof become angry and dissatisfied, you

bring yourselves into danger (of spiritual loss.) (4)

Priests, if others speak against me, or speak against my

doctrines, or speak against the priesthood, and if you, in

consequence thereof, become angry and dissatisfied, will

you be able to judge whether they speak correctly or in-

correctly ? We shall not, O Lord, be able.

Priests, if others speak against me, or speak against my

doctrines, or speak against the priesthood, you should re-

pudiate the falsehood as being a falsehood, saying: these

things are not so; they are not true: these things are not

existing among us, they are not in us. 3

Priests, if others speak in praise of me, speak in praise

of my doctrines, or speak in praise of the priesthood, that

is no reason why you should be pleased, gratified, or elated

in mind. ee

Priests, if others speak in praise of me, or speak in praise

(a) oa bhante, this is used by priests to Budha, and by

the laity to priests. The paramount sovereigns of India are

represented as addressing the meanest of the priests in this form.

Tt is equivalent to the Singhalese en@e6.9083 hamuduruweni.

(6) eainGoco antarayo, danger: i. e. you place yourselves

in state unfavorable to progress in virtue.

ZO CEYL

rAL ASIATIC SOCIETY.

of my doctrine, or speak in praise of the priesthood, and

in consequence thereof you be pleased, gratified, or elated

in mind, you bring yourselves thereby into danger.

Priests, if others speak in praise of me, or speak in praise

of my doctrines, or speak in praise of the priesthood, the

truth should be received by you as being the truth; know-

ing that these things exist, that they are true, that they

exist among you, and are seen in you.

Priests, if a person still subject to his passions (a) speak

in praise of the Tatagato, (6) he speaks of things trifling,

of little value, and connected merely with external virtues.

his passions, when he speaks in praise of the Tatagato

speak of things trifling, of little value, and connected

merely with external virtues.

Priests, the man who his still subject to his passions,

and who speaks in praise of the Tatagato wiil say, the

Samano Gotamo abstains from destroying animal life; he

has laid aside the club and the sword; he is modest, ‘and

kind, and compassionates all living beings.

Or, Priests, the man who is still subject to his passions,

and who speaks in praise of the Tataégato will say, the

Samano Gotamo avoids theft; he abstains from taking that

which is not given; he receives such things as are offered

to him, is contented with them, and lives in purity and

honesty.

Or, Priests, the man who is still subject to his passions,

(a) 9906209, put’ hujjano, includes all who have not entered

the paths to Nuwana ; or more properly all who have not become

Rahats, i. e. all whose passions are not entirely extinct. The

bulk of mankind.

(6) M2@ono tat’hagato. The Comment is diffuse on this

title of Budha, assigning eight reasons for its use, and deriving

the word either from ©&9 mm@a) tat’ha agato he who came as

his predecessors, or 3090@5)9 he who went or acted as his pre-

decessors. He came for the purposes and with the same noviciate

in former births, as all the preceeding Budhas, and when he

was Budha, all his proceedings corresponded with theirs.

ages from Budha speaking in the highest terms of 8@ seela or

virtuous conduct, and enquires why it is here spoken of dispa~

ragingly. It resolves the difficulty by saying, that external vir-

tue is of inferior value, when compared with the higher virtues

which are altogether mental, and thus not perceptible to others.

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 2 |

and who speaks in praise of the Tatagato will say, the

Samano Gotamo abstains from sexual intercourse; he is

chaste, and is free from sensuality, and the vulgar enjoy-

ment of the sex.

Or, Priests, the man who is still subject to his passions,

and who speaks in praise of the Tatégato will say, the

Samano Gotamo, abstains from falsehood; he speaks the

truth unmixed with error, his declarations cannot be sha-

ken, they are worthy of belief, and produce no injury to

society.

Or, Priests, the man who is still subject to his passions,

and who speaks in praise of the Tatagato will say, the

Samano Gotamo, abstains from defamation; he does not,

for purposes of discord, relate in this place what he has had

heard in another place; neither does he relate to others

_ what he hears in this place, so as to foment dissension; he

is a reconciler of differences; a confirmer of friendships; he

lives peaceably, loves peace, rejoices in peace, and speaks

words productive of peace. :

Or, Priests, the man who is still subject to his passions,

and who speaks in praise of the Tatdgato will say, the

Samano Gotamo abstains from harsh language; his conver-

sation is free from asperity, is mellifluous, wins the affections

of his auditors, and conciliates the multitude.

Or, Priests, the man who is still subject to his passions

and who speaks in praise of the Tatagato will say, the Sa-

mano Gotamo, abstains from frivolous conversation: his

observations are well-timed, his words are true, replete

with instruction; he expounds sound doctrine and disci-

pline; his words are worthy of being treasured up, are

suited to the occasion, are appropriately illustrated, are free

from obscurity, and tend to promote happiness.

The Samano Gotamo abstains from injuring trees or

shrubs. :

The Samano Gotamo eats only once daily. (a)

The Samano Gotamo abstains from eating in the evening

and at improper times.

The Samano Gotamo abstains from exhibitions of dan-

cing, singing and instrumental music.

(a) ®PanadSoam ekabattiko, this literally means, taking one

meal; but the Comment says, if a person eat 10 times before

mid-day he is still bkanaBoss.

Uy CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

The Samano Gotamo abstains from personal adornments,

from garlands of flowers, perfumes, or cosmetics.

The Samano Gotamo abstains from the use of elevated

or large couches.

The Samano Gotamo abstains from receiving gold or

silver.

The Samano Gotamo abstains from receiving raw grain.

The Samano Gotamo abstains from receiving raw meat.

The Samano Gotamo abstains from receiving women and

maidens.

The Samano Gotamo abstains from receiving male or fe-

male slaves.

The Samano Gotamo abstains from receiving sheep or

goats.

The Samano Gotamo abstains from receiving fowls or

pigs. 7

The Samano Gotamo abstains from receiving elephants,

oxen, horses or mares.

The Samano Gotamo abstains from receiving fields or

gardens.

The Samano Gotamo abstains from the menial service of

carrying messages.

The Samano Gotamo abstains from buying and selling.

The Samano Gotamo abstains from cheating with scales,

weights (a) or measures.

The Samano Gotamo abstains from bribery, cheating,

deception and fraud. :

The Samano Gotamo abstains from maiming, killing,

imprisoning, robbing, plundering or extorting property by

threats. Thus, Priests, the man may say, who being still

subject to his passions, speaks in praise of the Tatagato.

- End of the first division, named 9@ &S@o—chiilo seelan.

Or, Priests, a person still subject to his passions praising

the Tatagato may say, Some Samanas and Bramins, eating

the food provided by the faithful (4) are accustomed to in-

jure (by cutting or breaking) trees and plants; whether

(a) o2p9 kansakuta may signify the adulteration of the

precious metals and similar fraudulent practises. |

(b) shhogans ome’ a8 sadd’hadeyyane bhojanani, food

viven from a religious principle, the donors expecting a reward

proportioned to the merit of the gift, whether the reward is to

be received in this world or in the world to come.

CEYLON BRANCH-—ROYAL ASIATIC SOCIETY. 2a

propagated from roots, from the trunks (by cuttings), from

joints, from buds, or from seeds: but the Samano Gotamo

abstains from thus injuring the trees (a) and plants.

Or, Priests, a person still subject to his passions, praising

the Tatagato may say, some Samanas and Bramins, eating

the food provided by the faithful, are accustomed to hoard

up property, such as meat, drink, clothes, equipages, beds,

perfumes and raw grain; but the Samano Gotamo abstains

from thus hoarding up property.

Or, Priests, a person still subject to his passions, praising

the Tatagato may say, some Samanas and Bramins, eating

the food provided for them by the faithful, are accustomed

to attend public spectacles, such as dancing, singing, con-

certs, theatricals, orations, recitations with musical accom-

paniments, funeral ceremonies, drummings, balls, gymnas-

tics, tumblings, feasts in honor of deceased ancestors (col-

lecting their bones, washing them, and placing them in

heaps with much lamentations, and ending in riotous fes-

tivity ) combats between elephants, horses, buffaloes, bulls,

goats, rams, cocks and quails: cudgel playing, boxing,

wrestling, fencing, muster of troops, marching. of armies

and reviews: but the Samano Gotamo abstains from these

exhibitions. (6)

Or, Priests, a person still subject to his passions, prais-

ing the Tatagato may say, Some Samanas and Bramins,

eating the food provided for them by the faithful, occupy

their time with games detrimental to their progress in

virtue; that is with a board of 64 squares or of 100 squares;

tossing up, hopping over diagrams formed on the ground,

removing substances from a heap without shaking the re-

mainder, dicing, trap-ball, sketching rude figures, (daubing)

tossing the ball, blowing trumpets, ploughing matches,

tumbling, forming mimic windmills, measuring various

substances, chariot races, archery, shooting small stones from

the fingers, guessing the thoughts of others, and mimicry ;

(a) Vegetable life is conserved by Budha the same as animal

life. To destroy the life of any being inferior to man, and to

destroy vegetable life, being arranged under the same class of

offences, viz. Pachitiya. The charge of cutting breaking &c.

herbs and plants ‘brought against the persons here mentioned,

may refer to cultivation generally, which is regarded as impro-

per to be attended to by a priest.

(6) In this and the following paragraphs some of the terms

are of doubtful meaning, yet the general sense is clear. ‘The

Comment is followed in the explanation of the terms.

24 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

but the Samano Gotamo abstains from all such games ini-

mical to virtue.

Or, Priests, a person still subject to his passions, praising.

the Tatégato may say, Some Samanas and Bramins, eating

the food provided for them by the faithful, accustom them-

selves to the use of elevated and ornamented beds and

places for reclining, such as, large couches, ornamented

beds coverlets of long fleece, embroidered counterpanes,

woollen coverlets plain or worked with thick flowers, knotted

cotton coverlets or painted with figures of animals, fleecy

carpets, carpets inwrought with gold or formed of silk,

carpets of a very large size, elegant elephant housings, har-

nesses, carpets for chariots, tigers’skins, antelope skins, and

pillows or cushions ornamented with gold or embroidery.

But the Samano Gotamo abstains from using such elevated

and ornamented beds and couches. :

Or, Priests, a person still subject to his passions, praising

the Tatagato may say, Some Samanas and Bramins, eating

the food provied for them by the faithful, use articles for

the adorning of the person, such as, unguents, fragrant oils,

perfumed baths, shampooings, mirrors, antimony, flowers,

cosmetics, dentrifices, bracelets, diadems, ornamented stafts,

jewels for the forehead, swords, umbrellas, embroidered

slippers, fillets, jewels, the cow’s tail, and long white gar-

ments. But the Samano Gotamo obstains from all such

means of personal adornment.

Or, Priests, a person still subject to his passions, praising

the Tatagato may say, Some Samanas and Bramins, eating

the food provided for them by the faithful, engage in un-

profitable conversation, (a) such as, tales of kings, of rob-

bers, of ministers of state, of armies, of war, of terror; or

conversation respecting meats, drinks, clothes, couches, gar-

lands, perfumes, relatives, carriages, streets, villages, towns,

cities, provinces, women, warriors, demigods, deceased re-

latives, and various miscellaneous subjects; or concerning

the creation of the earth (d) and of the sea, or concerning

(a) B6BS2 co tirachdna, kat’han animal conversation, or

beastly conversation. A term of contempt.

(6) That discussion respecting the existence of a creator is

meant in this passage, and that such discussions are prohibited.

_ as vain and frivolous, plainly appears from the Comment, which

says: of the formation of the world—-By whom was this world

made ? It was made by such an one. A crow is white for his

bones are white ; a Paddy Bird (crane) is red, for his blood is

red, &c.

CEEEON BRANCH+-BROYAL ASFATIC SOCIETY: 25

existence and non-existence. But the Samano Grotamo ab-

stains from such kinds of unprofitable conversation.

Or, Priests, a person still subject to his passions, praising

the Tatagato may say, Some Samanas and Bramins, eating

the food provided for them by the faithful, continue to

speak reproachfully: thus—You are ignorant of this doc-

trine and discipline but I understand them. What do you

know of doctrine or discipline? You are heterodox but I

am orthodox. My discourse is profitable but yours is worth-

less. That which you should speak first you speak last,

and that which should be spoken last you speak first.

What you have long studied I have completely overturned :

your errors are developed; you are disgraced: Go, that you

may be free from this disputation, or if you be able, extri-

eate yourself from your difficulties. But the Samano Go-

tamo abstains from using reproachful language. :

Or, Priests, a person still subject to his passions, praising

the Tatagato may say, Some Samanas and Bramins, eating

the food provided for them by the faithful, perform the

servile duties of a messenger; i. e. of kings, of ministers

of state, of the military, of Bramins, of householders, or

of young men, who say, Come here: Go there: take this

to such a place; bring that here. But the Samano Gotamo

abstains from acting as a messenger.

Or, Priests, a person still subject to his passions, praising

the Tatagato may say, Some Samanas and Bramins, eating

the food provided for them by the faithful, are hypocrites :

they speak much, make high professions, disparage others

and are constantly thirsting for gain. But the Samano Go-

tamo abstains from such hypocritical practices.

End of the second division, named 9x39 Seo madjihma

seelan.

Or, Priests, a person still subject to his passions, praising

the Tatagato may say, Some Samanas and Bramins, eating

the food provided for them by the faithful, obtain a liveli-

hood by the unworthy means of animal sciences, (a) such

as divining by bodily marks (6) by auguries, interpreting

prognostics, dreams, fortunate omens, divinations by the

(a) 86 SS a Bek SF oO SIarc Hoovnds tirachchana

wijjaya mitcha jeewéna jJeewikan kappenti. By beastial sciences,

by false (irreligious) living, make a living—-The class 868829

includes all the classes of animals inferior to man.

(6) Determining whether a person will be prosperous or other-

wise, by examining the hand. &c.

26 CEYLON BRANCH——-ROYAL ASIATIC SOCIETY.

manner in which cloth &c. has bitten by rats, explaining

the ritual of fire, (offerings to the God Agni) with what

kind of wood, or with what ladle they are to be made;

whether the offering is to be made with husks, with bran,

with rice, with clarified butter, with oil, with substances

eected from the mouth, or with an admixture of blood.

Teaching mantras for the body, for fields and gardens, for

the military, against goblins and demons, to obtain abun-

dant crops, to cure snake bites, expel poison, cure bites of

scorpions and rats; divination by birds, or by the croaking

of ravens ; foretelling the state of health; mantras to make

man invulnerable, and interpreting the languages of birds

and beasts. But the Samano Gotamo abstains from thus

seeking an unworthy living by animal sciences.

Or, Priests, a person still subject to his passions, praising

the Tatagato may say, Some Samanas and Bramins, eating

the food provided for them by the faithful, obtain a liveli-

hood by the unworthy means of animal sciences; such as,

explaining the qualities of certain specified jewels, staffs,

garments, swords, arrows, bows, warlike implements, wo-

men, men, youths, maidens, male and female slaves, ele-

phants, horses, buffaloes, bulls, oxen, goats, sheep, fowls,

snipes, inguanas, plants, turtle and deer. But the Samano

Gotamo abstains from seeking an unworthy living by animal

sciences. |

Or, Priests, a person still subject to his passions, praising

the Tatagato may say, Some Samanas and Bramins, eating

the food provided for them by the faithful, obtain a liveli-

hood by the unworthy means of animal sciences: that is by

predicting events; as, the king will take his departure, the

king will return; the king within the city will advance,

the king outside the city will retreat; the king outside the

city will advance, the king inside the city will retreat; the

king within the city will gain the victory, the king outside

the city will be defeated: the king outside the city will be

the victor, the king inside the city will be vanquished: to

this one will be victory, to that one defeat. But the Sa-

mano Gotamo abstains from seeking an unworthy livelihood

by such animal sciences.

Or, Priests, a person still subject to his passions, praising

the Tatagato may say, Some Samanas and Bramins, eating

the food provided for them by the faithful, obtain a liveli-

hood by the unworthy means of animal sciences, such as

predicting there will be an eclipse of the moon; there will

be an eclipse of the sun; there will be an eclipse of a planet :

CEYLON BRANCH—ROYAL ASIATIC SOCIETY, 27

the sun and moon will move in the same path, the sun and

moon will move in diverse paths; the planets will move in

the same path; the planets will move in diverse paths; there

will be falling meteors and fiery corruscations in the atmos-

phere; there will be earthquakes, and storms of thunder and

lightning; the rising and setting of the sun, moon and pla-

nets will be cloudy, portending coming events: there will

be an eclipse of the sun haying such an import, an eclipse of

the moon having such an import; an eclipse of the planets

having such an import; the sun and moon will move in the

same path portending such and such events; the sun and

moon will move in divers paths portending such events: the

planets will move in the same path portending such events;

the planets will move in diverse paths importing such

events; there will be failing meteors portending such events;

fiery corruscations in the atmosphere portending such

events; there will be thunder storms portending such

events; the rising and setting of the sun, moon and planets,

cloudy or fair will portend such events. But the Samano

Gotamo abstains from seeking an unworthy livelihood by

such animal sciences.

Or, Priests, a person still subject to his passions, praising

the Tatagato may say, Some Samanas and Bramins, eating

the food provided for them by the faithful, obtain a liveli-

hood by the unworthy means of animal sciences, such as

predicting there will be abundance of rain, there will be a

deficiency of rain; there will be abundance of food, there

will be famine; there will be tranquillity, there will be dis-

turbances; the season will be sickly, the season will be

healthy ; or they practise conveyancing, casting accounts,

making verses, or composing novels (or history). But the

Samano Gotamo abstains from seeking an unworthy liveli-

hood by practising such animal sciences.

Or, Priests, a person still subject to his passions, praising

the Tatagato may say, Some Samanas and Bramins, eating

the food provided for them by the faithful, obtain a liveli-

hood by the unworthy means of animal sciences, such as

respecting taking in marriage and giving in marriage; form-

ing alliances; dissolving connections; calling in property

or laying it out; procuring prosperity or causing adversity ;

removing sterility ; teaching mantras to produce dumbness,

locked jaw, distortion of the hand or deafness; or to obtain

an oracular response through the medium of a mirror, or

from a pythoness, or from a demon; teaching the ritual to

be observed in worshipping the sun, or Brahma; also

28 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

mantras for breathing out fire, or for the goddess of fortune

to descend upon the head of the invoker. But the Samano

Gotamo abstains from seeking an unworthy livelihood by

such animal sciences.

Or, Priests, a person still subject to his passions praising

the Tatagato may say, Some Samanas and Bramins, eating

the food provided for them by the faithful, obtain a liveli-

hood by the unworthy means of animal sciences; such as,

teaching the ritual for making vows and for paying them ;

mantras to render fields fruitful, to impart virility, to ren-

der impotent ; forms to be used in marking the site of a re-

sidence; in occupying a new house, so as to avert evil in-

fluence; im cleansing the mouth; in bathing; in making

offerings to fire; prescribing medicines to produce vomiting,

purging, or to remove obstructions from the higher and

lower intestines; to relieve the head; preparing oils for the

ears, collyriums, catholicons; antimony, and cooling medi-

cines; practising cautery, surgery, medicine, and preparing .

decoctions and other medicaments. But the Samano Go-

tamo, abstains from seeking a livelihood by the unworthy

means of animal sciences.

Thus Priests, if a person still subject to his passions

speak in favor of the Tatdgato, he speaks of things trifling,

of little value, and connected merely with external virtues.

End of the third division, named © &@o maha seelan.

There are Priests, other things, (a) profound, difficult to

be perceived, hard to be comprehended, tranquillizing and

excellent; not attainable by reasoning, (4) subtle, and wor-

thy of being known by the wise, which the Tatégato has

ascertained by his own (unaided) wisdom, (c) and which he

publicly makes known, and concerning which he may speak

who correctly declares the real excellencies of the Tata-

a) ©0229 dammé things, truths, or doctrines.

b) gnems©OG attakkawachara, not within the boundary of

reason. Budha does not reason out his doctrines, but perceives

intuitively.

(ce) exnogdiavaa 00 8 = Do sayan abhinnyayasatehikatwa The

word ec sayan signifies not only “his own ;’’ but innate, not

communicated by others wet) sayanbu as self-existent. Budha

acknowledges no teacher or inspiration of a God, or of any

other being. He is s®eda ©) samanta chakku, his eye sur-

veys all the boundaries of knowledge, and he clearly perceives

at a glance all truth, and every thing which exists. His know-

ledge therefore is innate and infallible.

= SS

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 29

gato. What, Priests, are these things profound, difficult to

be perceived, hard to be comprehended, tranquillizing and

excellent, not attainable by reason, subtle and worthy of

being known by the wise, which the Tatagato has ascer~

tained by his own wisdom and which he publicly makes

known, and concerning which he may speak who correctly

declares the real excellencies of the Tatagato.

There are, Priests, some Samanas and Bramins, who medi-

tate on past events, and who deduce doctrines from things

which formerly existed: (a) they, in eighteen forms declare

a variety of opinions connected with the past.

Upon what principles or for what reasons do these Samanas

and Bramins, who meditate on past events, and who deduce

doctrines from things which formerly existed, declare in

eighteen forms, a variety of opinions respecting the past?

Priests, some Samanas and Bramins hold the eternity of

existences, (b) and in four forms affirm that the soul (c) and

the world are of eternal duration.

Upon what principle or for what reason do these Sama-

nas and Bramins hold the eternity of existences, and in

four forms affirm that the soul and the world are of eternal

duration.

Here, Priests, a Samana or Bramin subjects his passions,

and is constant and persevering in the practice of virtue,

he by profound and correct meditation attains that mental

tranquillity by which he retraces many former states of ex-

istence; that is, one birth (d) two births, three births, four

(a) SHoMaeBan Faen25}8foa00 pubbanta kappika pub-

bantanu dithino §@) pubba forme, eax anta boundary, acSean

kappika thinkers: those who endeavour to ascertain the origin

and former state of things, and whose doctrines are the result of

such investigations.

(b) wes Ore sassata wada eee sassata eternal, or eternity,

(¢) FQ01HO ©@22 attanancha lokancha #9 atta properly

signifies ‘the self”? ‘The comment mentions two forms in which

#MOo is understood, 618° HMO rupan attachewa, the soul

being a material form : and Gee. wapaqo 8oBIOO Danee ao

soul being sensation, perception, reason and consciousness. By

©@2o lokan must be understood the universe at large, and not

this world alone. The Sassata Wa4da therefore held, that both

mind and matter existed from eternity and would exist to

eternity.

(d) && jati or birth, signifies the commencement of existence

in any state, whether from the womb of a mother, aS men; or

30 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

births, five births, ten births, twenty births, thirty births,

forty births, fifty births, one hundred births, one thousand

births, one hundred thousand births; many hundred births,

many thousand births, many hundred thousand births. I lived

in such a place, had such a name, was of such a family, had

such an appearance, had such a maintenance, and ex-

perienced such and such joys and sorrows; at the termi-

nation of my life I ceased existing there and was born in

such a place: there also I had such a name, was of such a

family, had such an appearance, had such a maintenance and

experienced such and such joys and sorrows; at the termi-

nation of my life I departed thence and was born here. In

this way and manner he remembers various previous states

of existence, and says, The soul and the world are eternal;

there is no newly existing substance, but they remain as a

mountain peak, unshaken, imperishable. Living beings

pass away, they transmigrate; they die, they are born; but

they continue, as being eternal. How does this appear? I

have subjected my passions, and being constant and per-

severing in the practice of virtue, I have by profound and

correct meditation attained that mental tranquillity by which

I retrace various former states of existence, that is, one birth,

two births, three births, four births, five births, ten births,

twenty births, thirty births, forty births, fifty births, one

hundred births, one thousand births, one hundred thousand

births, many hundred births, many thousand births, many

hundred thousand births. I lived in such a place, had such a

name, was of such a family, had such an appearance, had

such a maintenance, and experienced such and such joys and

sorrows ; at the termination of my life I departed thence and

was born in such a place: there also I had such a name, was

of such a family, had such an appearance, had such a main-

tenance, and experienced such and such joys and sorrows;

at the termination of my life I departed thence and was

born here. In this way and manner I retrace various pre-

vious states of existence. By this I know that the soul

and the world are eternal, there is no newly existing sub-

stance, but they remain as a mountain peak, unshaken, im-

perishable. Living beings pass away, they transmigrate ;

they die, they are born; but they continue, as being eter-

nal. This Priests is the first reason why some Samanas

by arriving at once at maturity, without the intervention of pa-

rents, as the Brahmans.

CEYLON BRANCH-—ROYAL ASIATIC SOCIETY. 31

and Bramins are Sassata Wada and affirm that the soul and

the world are of eternal duration.

Secondly, upon what principle, or for what reason, do

some Samanas and Bramins hold the eternity of existences,

and affirm that the soul and the world are of eternal du-

ration.

Here, Priests, a Samana or Bramin subjects his passions,

and is constant and persevering in the practice of virtue;

he by profound and correct meditation attains that mental

tranquillity by which he retraces many former states of

existence, that is during one revolution of a kalpa, (a) two

revolutions of a kalpa, three revolutions of a kalpa, four

revolutions of a kalpa, five revolutions of a kalpa, ten re-

volutions of a kalpa. He remembers, I lived in such a place,

had such a name, was of such a family, had such an ap-

pearance, had such a maintenance, and experienced such

and such joys and sorrows; at the termination of my life I

departed thence and was born in such a place: there also

I had such a name, was of such a family, had such an ap-

pearance, had such a maintenance, and experienced such

and such joys and sorrows; at the termination of my life

I departed thence and was born here. In this way and

manner he retraces various previous states of existence and

says, The soul and the world are eternal ; there is no newly

existing substance, but they remain as a mountain peak

unshaken, imperishable. Living beings pass away, they

transmigrate; they die, they are born, but they continue

as being eternal. How does this appear? I have subjected

my passions, and being constant and persevering in the

practice of virtue I have by profound and correct medi-

tation attained that state of mental tranquillity by which

I recollect various former states of existence; that is, du-

ring one revolution of a kalpa, two revolutions of a kalpa,

three revolutions of a kalpa, four revolutions of a kalpa, five

(a) BoOHOD0 SOHOO- sanwattan wiwattan. The former «#800

sanwatta includes the dissolution of the system by which the

hells, the earth, the 6 heavens, and the three lowest of the

Brahma worlds are reduced to a chaotic mass: the last destruc-

tion was by water ; the next, Budha has declared in one of his

discourses, will be by fire : for 7 suns will appear and the world

will be reduced to one impalpable powder. After a long period

the universe revives and gradually becomes fit for living beings,

from the period of reviviscence till the moment of dissolution is

BOSOH> wiwattakan, the two #009950. form a complete

revolution of a kalpa.

oe CEYLON BRANCH—ROYAL ASIATIC SOCIETY,

revolutions of a kalpa, ten revolutions of a kalpa: I re-

member that I lived in such a place, that I had such a

name, was of such a family, had such an appearance, had

such a maintenance, and experienced such and such joys and

sorrows: at the termination of my life I departed thence

and was born in such a place, there also I had such a name,

was of such a family, had such an appearance, had such a

maintenance, and experienced such and such joys and sor-

rows. At the termination of my life I departed thence and

was born here. In this way and manner I retrace various

states of previous existence. By this I know that the soul and

the world are eternal, unproductive of newly existing sub-

stances, and but they remain as a mountain peak, unshaken,

imperishable. Living beings pass away, they transmigrate ;

they die, they are born; but they continue, as eternal. This,

Priests, is the second reason why some Samanas and Bra-

mins are Sassata Wada, and affirm that the soul and the

world are of eternal duration.

Thirdly, upon what principles or for what reasons do

some Samanas and Bramins hold the eternity of existences,

and affirm that the soul and the world are of eternal du-

ration. Here, Priests, a Samana or Bramin subjects his

passions, and is constant and persevering in the practice of

virtue; he by profound and correct meditation attains that

mental tranquillity by which he retraces various states of

previous existence; that is, during ten revolutions of a kal-

pa, twenty revolutions of a kalpa, thirty revolutions of a

kalpa, or forty revolutions of a kalpa. He remembers, I

lived in such a place, had such a name, was of such a family,

had such an appearance, had such a maintenance, and expe-

rienced such and such joys and sorrows. At the termi-

nation of my life I departed thence and was born in such

a place: there also I had such a name, was of such a fa-

mily, had such an appearance, had such a maintenance, and

experienced such and such joys and sorrows. At the ter-

mination of my life I departed thence and was born here.

In this way and manner he retraces various states of pre-

vious existence, and says, The soul and the world are eter-

nal, unproductive of newly existing substances, but they

remain as a mountain peak, unshaken, imperishable. Liv-

ing beings pass away, they transmigrate; they die, they

are born; but they continue, as bemg eternal. How does

this appear? I have subjected my passions, and being con-

stant and persevering in the practice of virtue have attained

that mental tranquillity by which I retrace various states

’

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. oak

of previous existence; that is, durmg ten revolutions of a

kalpa, twenty revolutions of a kalpa, thirty revolutions of

a kalpa, or forty revolutions of a kalpa. I remember that I

lived in such 2 place, had such a name, was of such a family.

had such an appearance, had such a maintenance, and expe-

rienced such and such joys and sorrows. At the termi-

nation of my life I departed thence and was born in such

a place; there also I had such a name, was of such a fa-

mily, had such an appearance, had such a maintenance, and

experienced such and such joys and sorrows. At the ter-

mination of my life I departed thence and was born here.

In this way and manner I retrace various states of pre-

vious existence. By this I know that the soul and the

world are eternal, unproductive of newly existing sub-

stances, but they remain as a mountain peak, unshaken,

imperishable. Living beings pass away, they transmigyrate;

they die, they are born; but they continue as being eter-

nal. This priests is the third reason why some Samanas

and Bramins are Sassata Wada, and affirm that the soul

and the world are of eternal duration.

Fourthly, Upon what principle and for what reason deo

some Samanas and Bramins hold the eternity of existences,

and declare that the soul and the world are of eternal du-

ration? Priests, there are some Samanas and Bramins who

are reasoners and enquirers. Such an one from a course of

reasoning and investigation, forms his opinion and says,

The soul and the world are eternal, unproductive of new

existences, like a mountain peak unshaken, imperishable.

Living beings pass away, they transmigrate ; they die, they

are born ; but they continue as being eternal. Priests, this

is the fourth reason why some Samanas and Bramins are

Sassata Wada, and teach that the soul and the world are

of eternal duration.

Priests, these Samanas and Bramins are Sassata Wada,

and for these four reasons teach that the soul and the world

are of eternal duration. If any Samanas or Bramins are

Sassata Wada, and teach that the soul and the world are

of eternal duration, it is either on account of these four

reasons, or of some of them; there are no other reasons,

besides these four, for this opinion.

Priests, the Tatagato fully understands this doctrine,

the reasons upon which it is founded, how it has been re~-

ceived, and from what personal experience it has been de-

duced: He knows most distinctly that there have been such

states of existence, and that there will be such hereafter.

4 CEYLON BRANCH—ROYAL ASIATIC SOCIETY,

He also knows other things far more excellent than these,

but that knowledge has not been derived from sensual per-

ceptions. He, with knowledge not derived from the im-

pressions on the senses, is fully acquainted with that by

which both the impressions and their causes become extinct;

and distinctly perceiving the production, the cessation, the

advantages, the evils and the extinction of the sensations (a)

he is perfectly free, having no attachments. Priests, these

doctrines of the Tatégato are profound, difficult to be per-

ceived, hard to be comprehended, tranquillizing, excellent:

not attainable by reason, subtle, and worthy of being known

by the wise. These the Tatagato has ascertained by his

own wisdom, and makes them publicly known. Of these

he may speak who correctly declares the real excellencies

of the Tatagato.

Priests, there are some Samanas and Bramins who hold

the eternal existence of some things, but not of others, and

who in four modes teach concerning the soul and the world,

that some things are eternal, and that other things are not

eternal. Upon what principle or for what reason do these

Samanas and Bramins hold the eternal existence of some

things but not of others, and teach in four modes concern-

ing the soul and the world that some things are eternal

but other things not eternal? There is a time Priests, when

after a very long period, this world is destroyed. (b) At

the destruction of the world very many Beings obtain ex-

istence in the Abassara Brahma Loka. (c) They are then

spiritual beings (d) have intellectual pleasures, (e) are self-

(a) HDeews0 wedanadnan, of the sensations : they are three :

the sensation of pleasure, the sensation of pain, and a quiescent

state, having neither pain nor pleasure.

(6) Reduced to an uninhabitable state, or chaos. But it ap-

pears from the discourse on ‘‘’The appearance of seven suns”

that the whole substance of the earth and the seas will be dissi-

pated by the heat, so as to es if not non-existent, at least im-

ehiepiible.

(ce) The Abassara Brahma Loka is the 6th of that series, the

entire number being 16. The longest period of existence in

Abassara is eight kalpas. The inhabitants of the Brahma Worlds

have bodily form, but not of that gross nature as to require the

nourishment of food: they have ‘spiritual bodies.”

(d) O22 manomayo, made of mind : spiritual.

(e) SHmos)) peetibakko, feeders on joyful emotions : those

sensations being their sustentation.

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. ao

resplendent, (a) traverse the atmosphere, (4) and remain for

a very long time established in happiness. ‘There is a time

Priests, when, after a very long period this world is repro-

duced. Upon this reproduction of the world the Brahma

world called the Brahma Wiméno comes into being, but

without an inhabitant. :

At that time a Being, in consequence either of the period

of residence in Abassara being expired, or in consequence

of some deficiency of merit preventing him from living

there the full period, ceased to exist in Abassara and is

re-produced in the uninhabited Brahma Wimdno. He is

there a spiritual being, having intellectual pleasures, is self

resplendent, traverses the atmosphere, and is for a long time

in the enjoyment of happiness. After living there a very

long time alone, being indisposed to continue in solitude,

his desires are excited and he says, Would that another

being were dwelling in this place. At that immediate

juncture another Being, either on account of a deficiency

of merit, or on account of the period of residence being

expired, ceasing to exist in Abassara springs into life in

the Brahma Wimano in the vieinity of the first one. They

are both of them spiritual beings, have intellectual plea-

sures, are self resplendent, traverse the atmosphere, and

are for a long time in the enjoyment of happiness. Then,

Priests, the following thoughts arose in him who was the

first existent in that world: I am Brahma, Maha Brahma,

the Supreme, the Invincible, the Omniscient, the Ruler, the

Lord of all, the Maker, the Creator. J am the Chief, the

Disposer of all, the Controller of all, the Universal Father

of all. This Being was made by me. (c) How does this

@) &8o S@%* sayan pabho, splendid in themselves.

(6) edaGaloae@G antalikke charo, walkers in the sky.

ha Brahma, the great Brahma, 3. ee abhibhu, the Subjector

or Conqueror, the Supreme Lord. 4. eaBmQe@am anabhibhuto, not

subject to any, Invincible. 5. peraredQeouo annyadatthudaso,

the perceiver of all things: the Omniscient. 6. De®sd} wasa-

_ watti the Ruler or Governor to whom all other things are subject.

7. @8e@O issaro, the Lord; i.e. over every thing. 8 DQM

katta, the Maker : The comment paraphrases it geno o@IMeds

2aaoo “I am the Maker of the world” 9. 8©e@am0 the Creator:

the comment says ‘The earth, the Himalayan mountains, Maha

Meru, the Sakwalla rock, the ocean, the moon and the sun were

formed by me. 10. se@&o settho, the Chief, the Most Excellent

V1. e0e8 a) sanjita, the disposer of all: the comment paraphrases

36 . CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

appear? JYormerly I thus thought, Would that another

being were in this place: upon my volition this being came

here. ‘Those beings also, who afterwards obtained an ex-

istence there, thought, This illustrious Brahma is Maha

Brahma, the Supreme, the Invincible, the Omniscient, the

Ruler, the Lord, the Maker, the Creator of all. He is the

Chief, the Disposer of all things, the Controller of all, the

Universal Father. We were created by him, for we see

that he was first here, and that we have since then obtained

existence. Furthermore, Priests, he who was the first that

obtained existence there has a very long period of existence,

exceeds in beauty and is possessed of immense power, but

those who followed him are short lived, of mferior beauty,

and of little power. It then happens, Priests, that one of

these beings, ceasing to exist there is born in this world,

and afterwards retires from society and becomes a recluse.

Being thus a houseless priest, he subjects his passions, is

constant and persevering in the practice of virtue, and by

profound and correct meditation attains that mental tran-

quillity by which he recollects his immediately previous

state of existence, but none prior to that. He therefore

says, That illustrious Brahma is Maha Brahma, the Su-

preme, the Invincible, the Omniscient, the Ruler, the Lord,

the Maker, the Creator,, He is the chief, the Disposer of

all things, the Controller of all, the Universal Father.

That Brahma, by whom we were created is ever during,

iunmutable, the eternal, the unchangeable, continuing for

ever the same. But we, who have been created by this

illustrious Brahma, are not ever during; we are mutable,

short lived, mortal and were born here. This Priests is the

first reason on account of which some Samanas and Bra-

mins hold the eternal existence of some things but not of

others, and teach concerning the soul and the world that

some things are eternal and that other things are not eternal.

Secondly, upon what principle or for what reason do some

Samanas and Bramins hold the eternal existence of some

things, but not of others, and teach concerning the soul

and the world that some things are eternal and other things

are not eternal. Priests, there are some Gods who are

it, Be thou of the military tribe, Be thou a Bramin. Be thou a

merchant. Be thou a cultivator. Be thou a layman, Be thou a

priest, or recluse. Or lower than this, Be thou a camel, Be thou

an ox : thus I divide those stations toall creatures 12 08 wasee

the controller of all events. 13. 8axqm Mme pitabuta bhaw-

vanan the father of all living beings.

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 37

named Khiddha Padusika. (a) These live long in the en-

joyment of laughter, sport, and sensual pleasure. When

they have been long engaged in laughter, sport, and sen-

sual pleasure, their intellect becomes confused, and when

their intellect becomes confused they transmigrate from that

state of existence. It happens, Priests, that one of these

beings, transmigrating from that state is born here, and

forsaking the world he becomes a recluse. Being thus a

houseless priest, he subdues his passions, is constant and

persevering in the practice of virtue, and by profound and

correct meditation attains that mental tranquillity by which

he remembers his immediately previous state of existence,

but nothing prior to that. He therefore says, Those illus-

trious Gods who are not debauched by sensuality, do not

spend a long period in laughter, sport and sensual pleasures;

and not spending their time in laughter, sport and sensual

enjoyments their intellects remain free from perturbance.

These Gods do not migrate from that state, but are ever

during, immutable, eternal and remain for ever unchange-

ably the same. But we were debauched with sensuality,

and spent a long time in laughter, sport, and sensual plea-

sure: and, spending a long period in laughter, sport, and

sensual pleasure, our intellects became confused ; and when

our intellects became confused we transmigrated from that

state. We are impermanent, mutable, short lived, and be-

ing subject to transmigration, have been born here. This

Priests, is the second reason why some Samanas and Bra-

mins hold the eternal existence of some things but not of

others, and teach concerning the soul and the world that

some things are eternal and other things not eternal.

Thirdly, upon what principle or for what reason do some

Samanas and Bramins hold the eternal existence of some

thines but not of others, and teach concerning the soul and

the world that some things are eternal and others not eter-

nal. Priests there are some Gods who are named Mano

Padusika. (6) These for a long period live irritated against

each other; and being long irritated their minds become

evil disposed towards each other; their bodies become weak,

and their minds imbecile, and they transmigrate from that

state of being. It then happens, Priests, that one of these

beings, transmigrating from that state, is born here; and re-

(a) BAD oe&eno kidda padusika, debauched by sport or plea-

sure.

(6) @aeaGeHaso debauched in mind ; or criminal in heart,

38 CEYLON BRANCE

AL ASIATIC SOCIETY.

t: ing from the world becomes a recluse. Being thus a

houseless priest, he subjects his passions, and being con-

stant and persevering in the practice of virtue, by profound

and correct meditation he attains that mental tranquillity

by which he remembers his immediately previous state of

existence, but nothing prior to that. He therefore says,

Those illustrious Gods whose minds are uncorrupted, do

not spent a long time in mutual irritation; and not spend-

ing a long time in mutual irritation their minds are not evil

disposed towards each other; and not being evil affected

towards each other their bodies do not become weak neither

do their minds become imbecile. These Gods do not mi-

grate from that state, but are ever during, immutable, eter-

nal, and remain for ever unchangeably the same. But our

minds were corrupted, and we spent a long time in mutual

irritation; we became ill-affected towards each other; our

bodies became weak and our minds imbecile, and we trans-

migrated from that state of existence. We are imperma-

nent, mutable, short lived, and being subject to transmi-

gration have been born here. ‘This Priests is the third

reason why some Samanas and Bramins hold the eternal

existence of some things but not of others, and teach con-

cerning the soul and the world that some beings are eternal

and others not eternal.

Fourthly, upon what principle and ie ee reason do

some Samanas and Bramins hold the eternal existence of

some things but not of others, and teach concerning the

soul and the world, that some things are eternal and that

others are not eternal. Priests, there are some Samanas

and Bramins who are reasoners and enquirers: such an one

by a course of reasoning and investigation forms his opinion

and says, This self (a) which is named the eye, the ear,

the nose, the tongue, the body, is impermanent, mutable,

is not eternal, but is subject to continued change: but this

self which is named Mind, or Intellect, or Consciousness (0)

is ever during, immutable, eternal, and remains unchange-

ably the same. This Priests is the fourth reason why some

Samanas and Bramins hold the eternal existence of some

things but not of others, and teach concerning the soul and

the world that some things are eternal and other things are

not eternal.

Priests, these Samanas and Bramins hold the*eternal ex-

(a) ¢&D0 atta, the self, the LI, the existing individual.

(b) DADA GOs DoaGOo Sceae HoJ HO) chitantiwa manoti-

wa winnyanantiwa.

ge ee ea ee ae ae

CEYLON BRANCH

ROYAL ASIATIC SOCIETY. 39

istence of some things but not of others, and in four modes

teach concerning the soul and the world that some things

are eternal and others not eternal. If, Priests, any Samana

or Bramin hold the eternal existence of some things and

not of others, and teach concerning the soul and the world

that some things are eternal and that other things are not

eternal, it is either on account of these four reasons, or on

account of some of them; there are no other reasons than

these for that opinion.

Priests, the Tatagato fully understands this doctrine, the

reasons upon which it is founded, how it has been received,

and from what personal experience it has been deduced :

he knows that there have been such states of existence and

that there will be such hereafter. He also knows other

things far more excellent than these, but that knowledge has

not been deduced from sensual perceptions. He with know-

ledge not derived from the impressions on the senses, is

fully acquainted with that by which both the impressions

and their causes become extinct, and distinctly perceiving

the production, the cessation, the advantages, the evils and

the extinction of the sensations, he is perfectly free having

no attachments. Priests, these doctrines of the Tatagato

are profound, difficult to be perceived, hard to be compre-

hended, tranquillizing, excellent, not attamable by reason,

subtle, and worthy of being known by the wise. These

the Tatagato has ascertained by his own wisdom and pub-

licly makes them known. Of these he may speak who cor-

rectly declares the real excellencies of the Tatégato.

There are Priests, some Samanas and Bramins who hold

doctrines respecting finity and infinity, and who for four

reasons speak of the world as being finite, or infinite (in

extension.) Upon what principle or for what reason do

these Samanas and Bramins hold doctrines respecting finity

and infinity, and speak of the world as being finite or in-

finite. (a)

Priests, a Samana or Bramin subjects his passions, is

constant and persevering in the practice of virtue, and by

profound and correct meditation attains a state of mental

tranquillity : being thus mentally tranquil, he lives in the

world with the perception of its being finite, and says,

This world is finite and bounded on all sides. How does

this appear? I, subjecting my passions and being constant

(a) These appears to have been metaphysicians who specu-

iated concerning the infinity of space.

40 ° CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

and persevering in the practice of virtue, have by profound

and correct meditation attained mental tranquillity, and

being thus tranquil I live in the world with the perception

of its being finite, and by this I know that the world is

finite and bounded on every side. This Priests is the first

reason why some Samanas and Bramins hold doctrines re-

specting finity and infinity, and speak of the world being

finite or infinite.

Secondly. Upon what principle or for what reason do

some Samanas and Bramins hold doctrines respecting finity

and infinity, and speak of the world being finite or infinite.

Priests, a Samana or Bramin subjects his passions, is con-

stant and persevering in the practice of virtue, and by pro-

found and correct meditation attains mental tranquillity :

being thus mentally tranquil he lives in the world with

the perception of its being infinite, and says, this world is

infinite and boundless: if any Samanas and Bramins in the

world say This world is finite and bounded on every side

they speak falsely: the world is infinite and boundless.

How does this appear? I, subjecting my passions, and be-

ing constant and persevering in the practice of virtue, have

by profound and correct meditation attained mental tran-

quillity, and being thus tranquil I live in the world with

the perception of its being infinite, and by this I know that

the world is infinite and unbounded. This Priests is the

second reason why some Samanas and Bramins hold doc-

trines respecting finity and infinity, and speak of the world

being finite or infinite. :

Thirdly. Upon what principle or for what reason do

some Samanas and Bramins hold doctrines respecting finity

and infinity, and speak of the world being finite or infinite.

Priests, a Samana or Bramin subjects his passions, is con-

stant and persevering in the practice of virtue, and by pro-

found and correct meditation attains mental tranquillity :

being thus tranquil he lives in the world with the percep-

tion of its being finite above and below, but infinite in the

lateral expansion; he therefore says, This world is both

finite and infinite. If any Samanas or Bramins say, this

world is finite and bounded on all sides they speak falsely :

or if any Samanas or Bramins say This world is infinite

and unbounded, they also speak falsely: this world is both

finite and infinite. How does this appear? I, subjecting my

passions and being constant and persevering in the practice

of virtue, have by profound and correct meditation attained

mental tranquillity : and being thus tranquil I live in the

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 4]

world with the perception of its being finite above and

below, but infinite in the lateral expansion: by this I know

that this world is both finite and infinite. This Priests is

the third reason why some Samanas and Bramins hold doc-

trines respecting finity and infinity, and speak of the world

being finite or infinite.

Fourthly. Upon what principle or for what reason do

some Samanas and Bramins hold doctrines respecting finity

and infinity, and speak of the world being finite or infinite ?

Priests, there are some Samanas or Bramins who are rea-

soners and enquirers: such an one, by a course of reasoning

and investigation, forms his opinion and says, This world is

neither finite nor is it infinite. If any Samana or Bramin

says This world is finite and bounded on all sides he speak

falsely: If any Samana or Bramin says the world is infinite

and unbounded, he speak falsely. If any Samana or Bra-

main say the world is both finite and infinite he also speak

falsely. The world is neither finite nor is it infinite. This,

Priests, is the fourth reason why some Samanas and Bramins

hold doctrines respecting finity and infinity, and speak of

the world being finite or infinite.

Priests, these Samanas and Bramins hold doctrines res-

pecting finity and infinity, and for four reasons speak of the

world as being finite or infinite. If, Priests, any Samanas or

Bramins holds doctrines respecting finity and infinity, and

speak of the world being finite or infinite, it is on account

of these four reasons or on account of some of them: there

are no reasons for these opinions beside these four.

These doctrines, Priests, are fully understood by the Ta-

tagato: he knows the causes of their being held and the ex-

perience upon which they are founded. He also knows

other things far more excellent then these, but that know-

ledge has not been derived from sensual impressions. He,

with knowledge not derived from the impressions on the

senses, is fully acquainted with that by which both the im-

pressions and their causes become extinct, and distinctly

perceiving the production, the cessation, the advantages, the

evils and the extinction of the sensations is perfectly free,

having no attachments. Priests, these doctrines of the Ta-

‘tagato are profound, difficult to be perceived, hard to be

comprehended, tranquillizing, excellent, not attainable by

reason, subtle and worthy of being known to the wise.

These the Tatagato has ascertained by his own wisdom, and

publicly makes them known. Of these he may speak who

correctly declares the real excellencies of the Tatagato.

42 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

There are, Priests, some Samanas and Bramins who are

endless equivocators: who whenever they are questioned on

any subject equivocate and for four reasons avoid giving a

direct answer. Upon what principle or on what account are

these Samanas and Bramins endless equivocators, and when

questioned on any subject equivocate, and for four reasons

avoid giving a direct answer. There are, Priests, some Sa-

manas and Bramins who do not accurately understand either

what constitutes virtue or what constitutes vice; such an

one not accurately understanding what is virtuous or what

is vicious thus reflects: I do not understand with accuracy

what actions are virtuous or what actions are vicious; being

thus ignorant of the nature of vice and virtue, should I

pronounce an action to be virtuous or to be vicious, my de-

cision may be mfluenced by my feelings or desires, by my

discontent or displeasure, and under these circumstances I

may speak that which is not true, and that will be to me a

cause of grief, and that grief will endanger my spiritual

well being; and thus he, fearing and abhorring falsehood,

will neither pronounce an action to be virtuous nor to be

vicious, but upon being questioned will escape from the

question and avoid all explanation. If questioned, Is it so?

he will reply I do not know. Is it thus? I do not know.

Is it otherwise? Ido not know. Is it not? I do not know.

No, is it not? I do not know. ‘This Priests is the first rea-

son why some Sages and Bramins are endless equivocators,

and being questioned on any subject, equivocate and answer

wide of the subject.

Secondly. Upon what principle or for what reason are

some Samanas and Bramins endless equivocators, and upon

being questioned on any subject escape from the question

and avoid all explanation. Priests, there are some Sama-

nas and Bramins who do not accurately understand what

constitutes virtue or what constitutes vice, such an one not

accurately understanding what is virtuous or what is vi-

cious thus reflects: I do not understand with accuracy what

actions are virtuous or what actions are vicious: being thus

ignorant of the nature of vice or virtue, if I pronounce an

action to be virtuous or to be vicious my decision may be

influenced by my feelings or desires, by my discontent or

displeasure, and influenced by these feelings I may form

an attachment to these objects: and attachment to any ob-

ject is productive of grief, and that grief will endanger my

spiritual welfare. He therefore fearing and abhorring attach-—

ment to existent objects, will neither pronounce an action to |

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 43

be virtuous nor to be vicious, but upon being questioned will

equivocate and answer wide of the subject. Upon being

questioned {s it so? he will reply, I do not know. Is it

thus? I do not know. Is it otherwise? I do not know.

No? I do not know. No, is it not? I do not know. This,

Priests, is the second reason why some Samanas and Bra-

mins are endless equivocators, and being questioned on any

subject equivocate and avoid giving an answer.

Thirdly, Upon what principle or for what reason are

some Samanas and Bramins endless equivocators, and being

questioned on any subject equivocate and avoid giving an

answer. Priests, there are some Samanas and Teste Swe

do not accurately understand what constitutes virtue or

what constitutes vice, Such an one not understanding what

is virtuous or what is vicious thus reflects, I do not under-

stand what actions are virtuous nor what actions are vicious:

being thus ignorant of the nature of virtue or vice, if I

pronounce an action to be virtuous or to be vicious, there

are some Samanas and Bramins who are learned, wise, skil-

ful disputants, splitters of hairs, and go about confuting

the doctrines of others. I may encounter them and be

questioned by them, and may be unable to answer them

correctly, and this will grieve me, and that grief will en-

danger my spiritual well being. Thus he, fearing and dis-

liking to come in contact with disputants, will neither pro-

nounce an action to be virtuous or to be vicious, but upon

being questioned he will escape from the question and avoid

giving an answer. Upon being questioned Is it so? he will

reply, Ido not know, Is it thus? Ido not know. Is it

‘ otherwise? I do not know. No? I do not know. No, Is it

not? Ido not know. This Priests is the third reason why

some Samanas and Bramins are endless equivocators, and

upen being questioned on any subject escape from the

question and avoid giving an answer.

Fourthly, Upon what principle or for what reason are

some Samanas and Bramins endless equivocators, and being

questioned on any subject escape from the question and

avoid giving an answer? Priests, there are some Samanas

and Bramins who are dull and stupid, and when they are

questioned on any subject they equivocate and answer wide

of the subject. SLE questioned Is there a future state of

being? they reply, If you ask me will there be a future

state of being, should I have a future state of being, then

I will explain it. Is itso? I donot know. Is it thus? I

do not know. Is it otherwise? I do not know. No? I do

44 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

not know. What! No? I do not know, If he be asked,

Will there be no future state of being? Is there both a fu-

ture state and yet not a future state. Does a future state

neither exist nor yet not exist? Are there beings who ob-

tain existence without the intervention of parents? Are

there no such beings? Do such beings exist and yet not

exist? Do such being neither exist nor yet not exist? Are

their joys and sorrows the result of previous conduct? or

are there no such joys and sorrows? Are there joys and

sorrows and yet (in other existences) no such joys and sor-

rows? Are such joys and sorrows neither experienced nor

yet not experienced? Do beings live after death? do they

not exist? Do they exist and yet not exist? Do they neither

exist nor yet become non-existent? To these he will reply

Do you question me on these subjects: when I experience

them then I will explain them. But are they so? I do not

know. Are they thus? I do not know. Are they otherwise ?

T do not know. Are they not? I do not know. What! Not

know ? I do not know. ‘This is the fourth reason, Priests,

why some Samanas and Bramins are endless prevaricators,

and on being questioned on any subject equivocate and

_ answer wide of the subject.

Priests, these Samanas and Bramins are endless prevari-

cators, and upon being questioned on any subject prevaricate

and for four reasons answer wide of the question. If, Priests,

‘any Samana or Bramin is an equivocator and upon being

questioned on any subject answers wide of the subject it is

on account of these four reasons or on account of some of

them: there are no reasons for this beside these four.

These doctrines, Priests, are fully understood by the Ta-

tagato : he knows the causes of their being held and the ex-

perience upon which they are founded. He also knows

other things far more excellent than these, but that know-

ledge has not been derived from sensual impressions. He,

with knowledge not derived from the impressions on the

senses, is fully acquainted with that by which both the im-

pressions and their cause become extinct, and distinctly

perceiving the production, the cessation, the advantages,

the evils, and the extinction of the sensations, is perfectly

free having no attachments. Priests, these doctrines of the

Tatagato are profound, difficult to be perceived, hard to be

comprehended, tranquillizing, excellent, not attainable by

reason, subtle and worthy of being known to the wise.

These the Tatagato has ascertained by his own wisdom, and

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 45

publicly makes them known. Of these he may speak who

correctly declares the real excellencies of the Tatagato.

Priests, there are some Samanas and Bramins who hold

that existence is not the result of a previously existing cause,

and for two reasons teach that the soul and the world are

not the results of causation. (a)

Upon what principle and upon what account do these

Samanas and Bramins hold that existence is not the result

of a previous existing cause, and for two reasons teach that

the soul and the world are not the results of previous cau-

sation. There are, Priests, some Gods who have no consci-

ousness of existence: (5) when the period arrives that cons-

ciousness is produced they cease to exist in that state. It

then, Priests, happens that some one of them ceasing to ex-

ist in that state is born in this world, and afterwards re-

nouncing the world he becomes a recluse: being thus a

houseless priest he subjects his passions, is constant and

persevering in the practice of virtue, and by profound and

(a) BO aQGdsooBan By Fda aQdueseo birth or produc-

tion without a cause, is understood becoming existent without

any previously existing reason for that existence. Budha holds

eh e@dses. existence from a cause, but that cause is a

moral one, as explained in my last paper: He says deh cdo

0200 &c. i. e. on account of ignorance of the doctrines taught

by him o@00 2996, Damen co &. up to HH birth ja

decay and ©@6< death are produced. The ea eQuoaidao

teach that man’s existence is a new existence, without any pre-

vious cause, and without a Creator. Budha acknowledges that

man’s existence is a new existence, he acknowledges that man is

not created, but he affirms that the moral qualities of a pre-

viously existing being is the seed of present existence. ‘This

present tree of existence grows from the seed of actions pre-

viously performed, as the tree now existent grows from seed

taken from a previously existing tree: it is not the tree from

which the seed was taken, but it could not have existed if the

previous tree had not existed and borne fruit: that fruit is 609

6 attachment to existing objects whether corporeal or mental.

A Rahat is a tree: but he is free from eg and therefore

bears no fruit, in consequence of which no future tree will exist.

The series terminates at his death :.there is a cessation from ex-

istence. This is Nirwana.

(6) @aagee, «Oo the 13th of the Brahma worlds, the dura-

tion of existence is 500 kalpas, according to the Abhidarma di-

vision of the sacred Books: they have 6.52)sJ@@ a body:

and BOSesZc- life, but no feeling, no perception, no thought,

no consciousness ; and have no sustenance of any kind.

A6 CEYLON BRANCH—ROYAL ASIATIC SOCIETY,

correct meditation attains mental tranquillity: being tran-

quil, he recollects the reproduction of consciousness, but

nothing previous to that: he therefore says, the soul and the

world are produced without previous causation. How does

this SDEay | ? I formerly did not exist: but [ who did not

previously exist have now obtained existence here. ‘his,

Priests, is the first reason why some Samanas and Bramins

hold that existence is not the result of a previous existing

cause, and teach that the soul and the world are not the

results of causation.

Secondly. Upon what pore: or for whale reason do

some Samanas and Bramins hold that existence is not the

result of a previously existing cause, and teach that the soul

and the world are not the results of causation, There are,

Priests, some Samanas and Bramins who are reasoners and

enquirers. Such an one by a course of reasoning and in-

vestigation forms an opinion and says, The sou! and the

world are not the results of causation, This, Priests, is the

second reason why some Samanas and Bramins hold that

existence is not the result of a previously existing cause,

and teach that the soul and the world are not the results of

causation.

Priests, these Samanas and Bramins hold that existence

is not the result of a previously existing cause, and for two

reasons teach that the soul and the world are not the results

of causation. Priests, if any Samana or Bramin holds that

existence is not the result of a previously existing cause,

and teaches that the soul and the world are not the results

of causation, it is on account of these two reasons or on ac-~

count of one of them. There are no other reasons for this

opinion besides these two.

These doctrines, Priests, are fully a dieioe by. the Ta-

tagato; he knows the causes of their being held and the ex-

perience upon which they are founded. He also knows

other things far more excellent than these, but that know-

ledge has not been derived from sensual impressions. He,

with knowledge not derived from the impressions on the

senses, 1s fully acquainted with that by which both the im-

pressions and their cause become extinct, and distinctly per-

ceiving the production, the cessation, the advantages, the

evils, and the extinction of the sensations, is perfectly free

having no attachments. Priests, these doctrines of the Ta-

tigato are profound, difficult to be perceived, hard to be

comprehended, tranquillizing, excellent, not attainable by -

reason, subtle and worthy of being Lowi to the wise,

CEYLON BRANCH—ROYAL ASTATIC SOCIETY. A’?

These the Tatagato has ascertained by his own wisdom,

and publicly makes them known. Of these he may speak

who correctly declares the real excellencies of the Tatd-

gato. --

Priests, these Samanas and Bramins hold doctrines res-

pecting previous existence, and who meditating on the past,

on account of previous events declare a variety of opinions

founded on eighteen reasons. If, Priests, any Samana or

Bramin hold doctrines respecting previous existence, and

meditating on the past declare, on account of previous

events, a variety of opinions, it is either on account of the

whole of these eighteen reasons or on account of some of

them. There are no other reasons besides these eighteen

for these opinions.

These doctrines, Priests, are fully understood by the Ta-

tagato ; he knows the causes of their being held and the ex-

perience upon which they are founded. ~ He also knows

other things far more excellent than these, but that know-

ledge has not been derived from sensual impressions. He,

with knowledge not derived from the impresions on the

senses, is fully acquainted with that by which both the im-

pressions and their causes become extinct, and distinctly

perceiving the production, the cessation, the advantages,

the evils and the extinction of the sensations, is perfectly

free having no attachment. Priests, these doctrines of the

Tatagato are profound, difficult to be perceived, hard to be

comprehended, tranquillizing, excellent, not attainable by

reason, subtle and worthy of being known to the wise.

These the Tatagato has ascertained by his own wisdom, and

publicly makes them known. Of these he may speak who

correctly declares the real excellencies of the Tataégato. _

Priests, there are some Samanas and Bramins who hold

doctrines respecting the future, and who meditating on fu-

turity declare a variety of opinions respecting the future in

forty four modes.

Upon what principle and on what account do these Sa-

manas and Bramins hold doctrines respecting the future,

and meditating on futurity declare a variety of opinions res-

pecting the future in forty four modes.

Priests, there are some Samanas and Bramins who hold

the doctrine of future existence and who, in sixteen modes,

teach that the soul consciously exists after death.

Upon what principle or on what account do these Sama-

nas and Bramins hold the doctrine of future existence and

in sixteen modes teach that the soul consciously exists after

a»

48 CEYLON BRANCH-——ROYAL ASEATIC SOCIBTY.

death? They teach that the soul is material, and that it

will for ever consciously exist after death; they teach that

the soul is immaterial and will have an eternal conscious

existence-after death; they teach that the soul partakes both

of materiality and of immateriality and will have an eter-

nal conscious existence after death; they teach that it is

neither material nor yet immaterial and will have an eternal

existence after death; they teach that it will be finite, or

that it will be infinitely diffused, or that it will partake both

of finity and infinity, or that it is neither finite nor yet in-

finite ;—-that it will have one mode of consciousness, or that

it will have many modes of consciousness;—that its percep-

tions will be few; or that its perceptions will be boundless:—

that it will be a state of perfect happiness, or that it will

be a state of unmixed misery ;—that it will be a state in

which the sensations of joy and sorrows will not be known:

these states they teach will continue for ever after death.

Priests, these Samanas and Bramins hold the doctrine of

future existence, and in sixteen modes teach that the soul

has a conscious existence after death. If any Samana or

Bramin hold the doctrine of future existence and teaches

that the soul has a conscious existence after death, it is in

these sixteen modes, or in some of them. Besides these

there are none other. 3

These doctrines, Priests, are fully understood by the Ta-

tagato; he knows the causes of their being held and the ex-

perience upon which they are founded. He also knows

other things far more excellent than these, but that know-

ledge has not been derived from sensual impressions. He,

with knowledge not derived from the impressions on the

senses, is fully acquainted with that by which both the im-

pressions and their causes become extinct, and distinctly

perceiving the production, the cessation, the advantages, the

evils and the extinctions of the sensations, is perfectly free

having no attachments. Priests, these doctrines of the Ta-

tagato are profound, difficult to be perceived, hard to be

comprehended, tranquillizing, excellent, not attainable by

reason, subtle and worthy of being known to the wise.

These the Tatagato has ascertained by his own wisdom, and

publicly makes them known. Of these he may speak who

correctly declares the real excellencies of the Tatagato.

Priests, there are some Samanas and Bramins who hold the

doctrine of future unconscious existence, and who in eight

modes teach that the soul will have an unconscious exis-

tence after death. Upon what principle and on what ac-

CEYLON BRANCH-——ROYAL ASTATIC SOCIETY. ay

count do some Samanas and Bramins hold the doctrine ot

future unconscious existence, and in eight modes teach that

the soul will have an unconscious @xistence after death ?

They teach that the soul is material and will have an eter-

nal unconscious existence after death; or that it is immaterial,

or that it partakes both of materiality and immateriality,

or that it is neither material nor yet immaterial ;—that it

will be finite, or that it will be infinite, or that it will par-

take both of finity and infinity, or that it is neither finite

nor yet infinite, and that thus it will have an eternal uncon-

scious existence after death.

Priests, these Samanas and Bramins hold the doctrine of

future unconscious existence, and in eight modes teach that

‘the soul will have an unconscious existence after death. If

any Samana or Bramin hold the doctrine of future uncon-

scious existence, and teach that the soul has an unconscious

existence after death, it is either in these eight modes or in

some of them, for there are none others besides these.

These doctrines, Priests, are fully understood by the Ta-

tagato: he knows the causes of their being held and the

experience upon which they are founded. He also knows

other things far more excellent than these, but that know-

ledge has not been derived from sensual impressions. He,

with knowledge not derived from the impressions on the

senses, is fully acquainted with that by which both the im-

pressions and their causes become extinct, and distinctly

perceiving the production, the cessation, the advantages,

the evils and the extinction of the sensations, is perfectly free

having no attachments. Priests, these doctrines of the Ta-

tagato are profound, difficult to be perceived, hard to be

comprehended, tranquillizing, excellent, not attainable by

reason, subtle and worthy of being known to the wise.

These the Tatigato has ascertained by his own wisdom,

and publicly makes them known. Of these he may speak

who correctly declares the real excellencies of the Tata-

gato. | :

Priests, there are some Samanas and Bramins who hold

that there is a future state of being neither conscious nor

unconscious, and in eight modes teach that the soul will

hereafter exist in a state between consciousness and uncon-

sciousness. Upon what principle and on what account do

these Samanas and Bramins hold the doctrine of a future

state of being neither conscious nor yet unconscious, and in

eight modes teach that the soul will hereafter exist in a state

between consciousness and unconsciousness.

50 CEYLON BRANCH-—-ROYAL ASIATIC SOCIETY.

They teach that the soul is material, or that it is imma-

terial, or that it partakes both of materiality and immate-

viality, or that it is ngither material nor yet immaterial :-—

that it will be finite, or that it will be infinite; or that it

will partake both of finity and infinity, or that it is neither

finite nor yet infinite, and that thus it will have an eternal

existence after death between consciousness and uncon-

sciousness.

Priests, these Samanas and Bramins affirm there is a fu-

ture state of being neither conscious nor unconscious, and

in eight modes teach that the soul will hereafter exist in a

state between consciousness and unconsciousness. If any

Samanas or Bramins afhrm that there is a future state of

being, neither conscious nor unconscious, and teach that the

soul will hereafter exist in a state between consciousness

and unconsciousness, it is in these eight modes, or in some

of them: for there are none besides these.

These doctrines, Priests, are fully understood by the Ta-

tigato: he knows the causes of their being held and the ex-

perience upon which they are founded. He also knows

other things far more excellent than these, but that know-

ledge has not been derived from sensual impressions. He,

with knowledge not derived from the impressions on the

senses, is fully acquainted with that by which both the im-

pressions and their causes become extinct, and distinctly

perceiving the production, the cessation, the advantages,

the evils and the extinction of the sensations, is perfectly

free having no attachments. Priests, these doctrines of the

Tatagato are profound, difficult to be perceived, hard to

be comprehended, tranquillizing, excellent, not attainable

by reason, subtle and worthy of being known to the wise.

These the Tatagato has ascertained by his own wisdom,

and publicly makes them known. Of these he may speak

who correctly declares the real excellencies of the Tata-

Pato.

~ There are, Priests, some Samanas and Bramins who affirm

that existence is destroyed, and who teach in seven modes

that beings are cut off, destroyed, annihilated. Upon what

principle and upon what account do these Samanas and

Bramins affirm that existence is destroyed, and teach, in

seven modes that living beings are cut off, destroyed, anni-

hilated? There are, Priests, some Samanas and Bramins

who thus affirm and believe, and say, Friend, the soul is

material, formed of the four elements, generated by the pa-

rents: upon the dissolution of the body, it is cut off, des-

Se 2 ee

CEYLON BRANCHL—-ROYAL ASIATIC SOCIETY. at

troyed, and after death will no longer exist: at that time,

Friend, this soul is completely annihilated. Thus some

teach the excision, the destruction, the annihilation of liv-

ing beings. :

Another will reply, and say, Friend, I do not deny that

there is such a state as you have mentioned, but the soul is

not then annihilated. There is, Friend, another state un--

known and unexperienced by you, but known and ex-

perienced by me: in that state the form is godlike, and the

pleasures of the senses are enjoyed; upon the dissolution of

that body the being is cut off, destroyed, and after death

will no longer exist: at that time, Friend, the soul is anni-

hilated. Thus some teach the excision, the destruction, the

annihilation of living beings. :

Another will reply and say, Friend, I do not deny that

there is such a state as you have mentioned, but the soul

will not then be annihilated: there is, Friend, another state

unknown and unexperienced by you, but known and per-

ceived by me; in that state the form is godlike, the plea-

sures are mental, and all the powers and faculties are in per-

fection. Upon the dissolution of that body by death the

being is cut off, destroyed and no longer exists: at that time,

Friend, the soul is annihilated. Thus some teach the exci-

sion, the destruction, the annihilation of living beings.

Another will reply and say, Friend, I do not deny that

there is such a state as you have mentioned, but the soul

will not then be annihilated. There is, Friend, another state

unknown and unperceived by you, but known and perceiy-

ed by me, in that state the soul is far removed from bodily

form, from perturbation, and from the consideration of mul-

tifarious perceptions, boyndless as the atmosphere; this is

the aerial residence. When that state is dissolved by death

the being is cut off, destroyed, and no longer exists: at that

time, Friend, the soul is annihilated. Thus some teach the

excision, the destruction, the annihilation of living beings.

Another will reply and say, Friend, I do not deny that

there is such a state as you have mentioned, but the soul

will not then be annihilated. There is, Friend, another state

unknown and unperceived by you, but known and perceiv-

ed by me, that state is far beyond the aerial residence, and

is one of unbounded consciouness, the region of intellect.

When that state is dissolved by death the being is cut off,

destroyed, and no longer exists: at that time, Friend, the

soul is annihilated. Thus some teach the excision, the des-

truction, the annihilation of living beings.

S24 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

Another will reply and say, Friend, I do not deny that

there is such a state as you have mentioned, but the soul

will not then be annihilated. There is, Friend, another state

unknown and unperceived by you, but known and perceiv-

ed by me: that state is far beyond the intellectual region ;

where there is nothing, (to disturb the profound tranquillity

of the soul) it is in the region of unoccupied space. When

that state is dissolved by death the being is cut off, destroy-

ed and no longer exists: at that time, Friend, the soul is

annihilated. Thus some teach the excision, the destruction,

the annihilation of a living being.

Another will reply and say, Friend, I do not deny that

there is such a state as you have mentioned, but the soul

will not then be annihilated. There is, Friend, another

state unknown and unperceived by you but known and per-

ceived by me, that state is far beyond that of unoccupied

space; there the existence is neither conscious nor yet un-

conscious. When that state is dissolved by death the being

iscut off, destroyed and no longer exists: at that time, Friend,

the soul is annihilated. Thus some teach the excision, the

destruction, the annihilation of a living being. (a)

Priests, these Samanas and Bramins affirm that existence

is destroyed, and teach in seven modes that living beings

are cut off, destroyed and annihilated. If any Samanas or

Bramins affirm that existence is destroyed, and teach that

living beings are cutfoff, destroyed and annihilated, it is ei-

ther in these seven modes or according to some of them:

there are no other modes besides these.

These doctrines, Priests, are fully understood by the Ta-

tagato: he knows the causes of their being held and the ex-

perience upon which they are founded. He also knows

other things far more excellent™than these, but that know-

ledge has not been derived from sensual impressions.” He,

with knowledge not derived from the impressions on the

senses, is fully acquainted -with that by which both the im-

pressions and their causes become extinct, and distinctly

perceiving the production, the cessation, the advantages, the

evils, and the extinction of the sensations, is perfectly free

(a) The last four constitute the Arupa Worlds, in which there

is no material form: the last and most exalted of these is the in-

definitely extended dreamy state, neither conscious nor yet alto-

gether without consciousness, a profound, undisturbed repose

which continues during 84,000 kalpas: but it is not Nirwana,

not the ultimate cessation of being, for the seed will produce a

new plant, and after 84,000 kalpas a fresh existence will com-

mence in some inferior state.

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. Oe

(eal)

having no attachments. Priests, these doctrines of the Ta-

tagato are profound, difficult to be perceived, hard to be

comprehended, tranquillizing, excellent, not attainable by

reason, subtle and worthy of being known to the wise.

These the Tatagato has ascertained by his own wisdom, and

publicly makes them known. Of these he may speak who

correctly declares the real excellencies of the Tatagato.

Priests, there are some Samanas and Bramins who speak

concerning the extinction of sorrow (or Nirwéna) while in

a state of existence, (a) and in five modes teach that living

beings may enjoy perfect happiness. (6) Upon what prin-

ciple and on what account do some Samanas and Bramins

speak respecting the extinction of sorrow while in a state of

existence, and in five modes teach that living beings may

enjoy perfect happiness? Priests, there are some Samanas

and Bramins who affirm and believe this and say, When-

ever, Friends, the soul has a full, complete and perfect en-

joyment of the five senses, then the soul attains in the pre-

sent state the perfection of happiness. Thus some teach

that perfect happiness may be experienced by a living be-

ing in the present state of existence.

Another will reply and say, Friend, I do not deny that

there is such a state as you mention, but the soul does not

then obtain a perfect deliverance from sorrow: for, Friend

the enjoyments of sensual pleasures are impermanent, sour-

ces of suffering, are of a changeable nature, and from their

inconstancy produce sorrow, weeping, pain, discontent and

vexation. If the soul, free from sensuality and crime, obtain

the happiness produced by the first course of profound me-

ditation, and live in the enjoyment of an investigating an

enquiring mental abstraction, then, Friend, the soul obtains

the perfection of happméss. Thus some teach that perfect

happines may be experienced by a living being.

(a) €2 DOD BAe~ Nirw4na in the present state of existence.

The Comment explains Nirwana to mean, the extinction of sor-

row. This Budha affirms can only be effected by the cessation

of existence. I translate 83 e00 by extinction of sorrow. The

words in the comment are Ditt?ha Dammo, means the present

state of existence, and is equivalent to ‘‘In whatever state he

may have attained existence.” Ditt?hisDamma Nibbana is, the

subjection (or removal) of sorrow in the present state of exis-

tence.

(6) Perfect happiness. SOOE2 QOD BAv&R- the most excel-

lent (or complete) removal of sorrow in the present state of ex-

istence.

‘es

pee

CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

Another will reply and say, Friend, I do not deny that

there is such a state as you mention, but the soul does not

then obtain the full extinction of the sorrows connected

with existence, for by enquiry and research fresh objects for

investigation are perceived. But, Friend, if the soul can

attain the second course of profound meditation, and ceasing

enquiry and research, by spirituality and pureness of mind

obtain the joy and happiness produced by undisturbed men-

tal tranquillity, unmixed with enquiry or investigation,

then, Friend, the soul obtains the perfection of happiness. |

Thus some teach that perfect happiness may be experienced

by a living being.

Another will reply and say, Friend, I do not deny that

there is such a state as you mention, but the soul does not

then obtain the full extinction of the sorrows connected

with existence, for whatever joy or mental elation may be

experienced, by that enjoyment the desire of happiness is

perceived to increase. But, Friend, if the soul be freed

from the desire of enjoyment, being uninfluenced by the sen-

sations of joy or sorrow, thoughtful, considerate, and ex-

periencing corporeal ease: and obtain that mental happiness,

resulting from the third course of profound meditation,

which is named by Rahats, Indifference: Then, Friend, the

soul obtains the perfection of happiness. ‘Thus some teach

that perfect happiness may be experienced by a living being.

Another will reply and say, Friend, I do not deny that

there is such a state as you mention, but the soul does not

then obtain the full extinction of the sorrows connected

with existence; for there will be a continual mental recur-

rence to the ease enjoyed, and by that the desire towards it

will increase. But, Friend, if the soul be freed from the

sensations of ease or pain, and if its former feelings of satis-

faction be destroyed, and the absolute indifference to ease

or pain connected with the fourth course of profound medi-

tation, together with a state of perfect purity, be obtained,

then, Friend, the soul obtains the perfection of happiness.

Thus some teach that perfect happiness may be experienced

by a living being. | |

Priests, these Samanas and Bramins speak concerning the

extinction of sorrow while in a state of existence, and in

five modes teach that living beings may enjoy perfect hap-

piness. Priests, if any Samana or Bramin speak concerning

the extinction of sorrow while in a state of existence, and

teach that living beings may enjoy perfect happiness, they

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. Dd

teach this doctrine either in these five modes or in one of

them, besides these there is no other.

These doctrines, Priests, are fully understood by the Ta-

tagato: he knows the causes of their being held and the ex-

perience upon which they are founded. He also knows

other things far more excellent than these, but that know-

ledge has not been derived from sensual impressions. He,

with knowledge not derived from the impressions on the

senses is fully acquainted with that by which both the im-

pressions and their causes become extinct, and distinctly per-

ceiving the production, the cessation, the advantages, the

evils, and the extinction of the sensations, is perfectly free

having no attachments. Priests, these doctrines of the Ta-

tagato are profound, difficult to be perceived, hard to be

comprehended, tranquillizing, excellent, not attainable by

reason, subtle and worthy of being known to the wise.

These the Tatagato has ascertained by his own wisdom, and

publicly makes them known. Of these he may speak who

correctly declares the real excellencies of. the Tatagato.

Priests, these Samanas and Bramins hold doctrines re-

specting the future, and meditating on futurity declare a

variety of opinion respecting the future in 44 modes. If,

Priests, any Samanas or Bramins hold doctrines respecting

the future, and meditating on futurity declare a variety of

opinions respecting the future, they declare these opinions

according to these 44 modes, or according to one of them:

besides these there are no others.

These doctrines, Priests, are fully understood by the Ta-

tagato: he knows the causes of their being held and the ex-

perience upon which they are founded. He also knows

other things far more e#tellent than these, but that know-

ledge has not been derived from sensual perceptions. He,

with knowledge not derived from the impressions on the

senses, is fully acquainted with that by which both the im-

pressions and their causes become extinct; and distinctly

perceiving the production, the cessation, the advantages, the

evils and the extinction of the sensations, is perfectly free,

having no attachments. Priests, these doctrines of the Ta-

tagato are profound, difficult to be perceived, hard to be

comprehended, tranquillizing, excellent, not attainable by

reason, subtle, and worthy of bemg known by the wise.

These the Tatégato has ascertained by his own wisdom, and

makes them publicly known. Of these he may speak who

correctly declares the real excellencies of the Tatagato.

Priests, these Samanas and Bramins hold doctrines re-

56 CEYLON BRANCH-——ROYAL ASIATIC SOCIETY.

specting the past, or respecting the future, or respecting both

the past and future, and meditating on previous events or

those which are in futurity, declare a variety of opinions

respecting the past and future in 62 modes. If, Priests, any

Samanas or Bramins hold these opinions it is either accord-

in to these 62 modes, or according to some of them. Besides

these there is no other mode in which these opinions can be

held. ; : 7

These doctrines, Priests, are fully understood by the Ta-

tagato: he knows the causes of their being held and the ex-

perience upon which they are founded. He also knows

other things far more excellent than these, but that know-

ledge has not been derived from sensual perceptions. He,

with knowledge not derived from the impressions on the

senses, is fully acquainted with that by which both the im-

_ pressions and their causes become extinct, and distinctly

perceiving the production, the cessation, the advantages,

the evils and the extinction of the sensations, he is perfectly

free having no attachments. Priests, these doctrines of the

Tatagato are profound, difficult to be perceived, hard to be

comprehended, tranquillizing, excellent, not attainable by

reason, subtle, and worthy of bemg known to the wise.

These the Tatagato has ascertained by his own wisdom and

publicly makes them known. Of these he may speak who

correctly declares the real excellencies of the Tatagato.

Priests, among these Samanas and Bramins are some who

hold opinions respecting a perpetuity of being, and who in ~

fo)

four modes teach that the soul and the world have an eter-

nal existence. But the teaching of these Samanas and Bra-

mins are founded on their ignorance, (a) their want of per-

ception of truth, (6) their personal 6xperience, (c) and on the

fluctuating emotions of those who are under the influence

of thew passions. (d) Priests, among these Samanas and

(a) emo being unacquainted with the truth, whereas

Budha’s declarations are make e209 by him who knows,

(6) geedeseo not seeing things as they really are: But Bud-

ha’s teachings are &2e6)9 by him who sees the truth.

(ec) @DE8a the things with which they have become ac-

quainted by their personal experience, either in this or in pre-

vious births : by which they know only the fact, such and such

things took place, but mistake the cause of the event: the ex-

perience was correct, the deduction fromthe experience false.

(d) asimoama. s8oko SdoaemaOo Even as the fluc-

‘tuating emotions of those subject to their lusts. The Comment

says, which is as unstable as a pillar fixed in a heap of chaff: i. e.

3: =

De al Sor =

ee ee ee =

GEYLON BRANCH+—ROYAL ASTATIC SOCIETY. 54

Bramins are some who hold the eternal existence of some

things but not of others, and who in four modes teach con-

cerning the soul and the world that some things are eternal

and other things not eternal. But the teaching of these

Samanas and Bramins is founded on their i ignorance, their

want of perception of truth, their own personal experience,

and on the fluctuating emotions of those who are under the

influence of their passions.

Priests, among these Samanas and Bramins are some who

hold doctrines respecting finity and infinity, and who in

four modes teach concerning the world being finite or in-

finite. But the teaching of these Samanas and Bramins is

founded on their ignorance, their want of perception of

truth, their personal experience, and on the fluctuating emo-

tions of those who are under the influence of their passions.

Priests, among these Samanas and Bramins are some who

are endless equivocators, and who when questioned on any

subject, equivocate and in four modes avoid giving a direct

answer. But the conduct of these Samanas and Bramins

results from ignorance, their want of perception of truth,

their personal experience, and the fluctuating emotions of

those who are under the influence of their passions.

Priests, among these Samanas and Bramins are some who

hold that existence is not the result ot a previously existing

cause, and in two modes teach that the soul and the world

are not the result of previous causation. But the teaching

of these Samanas and Bramins results from ignorance, their

want of perception of truth, their own personal experience,

and the fluctuating emotions of those who are under the in-

fluence of their passions.

Priests, among these Samanas and Bramins are those who

thus hold doctrines respecting existence, and who meditat-

ing on the past, on account of previous events declare a

variety of opinions in eighteen modes. But the teaching

of these Samanas and Bramins is founded on their igno- ;

without any solid foundation. Those who speak of the eternity

of beings and affirmed them to be 438) permanent &c. directly

oppose Budha whose fundamental doctrine is *@> @Béo all

things are impermanent, everchanging.

The substance of Budha’s decision is, so far as these fe aetors

spoke of the things they had experienced they spoke correctly :

those things they i in reality had experienced: but the doctrines

they deduced from that experience he pronounced to be false,

resulting from their want of perfect knowledge, and from an in-

correct ‘and imperfect perception of ruth.

“

a8 CEYLON BRANCH-——ROYAL ASIATIC SOCTETY,

rance, their want of perception of truth, their own personal

experience, and on the fluctuating emotions of those who are

under the influence of their passions.

Priests, among these Samanas and Bramins are some who

hold the doctrine of future conscious existence, and in six-

teen modes teach that the soul consciously exists after death.

But the teaching of these Samanas. and Bramins is founded

on their ignorance, their want of perception of truth, their

own personal experience, and on the fluctuating emotions

of those who.are under the influence of their passions.

Priests, among these Samanas and Bramins are some who

hold the doctrine of future unconscious existence, and in

eight modes teach that the soul exists after death in a state

of unconsciousness. But the teaching of these Samanas

and Bramins is founded on ignorance, their want of percep-

tion of truth, their personal experience, and on the fluctuat-

ing emotions of those who are under the influence of their

passions. ;

Priests, among these Samanas and Bramins are some who

hold the doctrine of a future state of bemg neither con-

scious nor yet unconscious, and in eight modes teach that

the soul will hereafter exist in a state between consciousness

and unconsciousness. But the teaching of these Samanas

and Bramins is founded on ignorance, their want of percep-

tion of truth, their own personal experience, and on the fluc-

tuating emotions of those who are under the influence of

their passions.

Priests, among these Samanas and Bramins are some who

affirm that existence is destroyed; and who in seven modes

teach that existing beings are cut off, destroyed, annihilat- —

ed. But the teaching of these Samanas and Bramins is

founded on their ignorance, their want of perception of /

truth, their own personal experience, and the fluctuating

emotions of those who are under the influence of their pas-

sions.

Priests, among these Samanas and Bramins are some who

speak concerning the extinction of sorrow while in a state

of existence, and in five modes teach that living beings may

enjoy perfect happiness. But the teaching of these Sama-

nas and Bramins is founded on ignorance, their want of

perception of truth, their own personal experience, and on

the fluctuating emotions of those who are under the influ-

ence of their passions. |

Priests, among these Samanas and Bramins are those who —

thus hold doctrines respecting the future, and who meditat- _

CEYLON BRANCH-—ROYAL _ASTATIC SOCIETY. og

ing on futurity declare a variety of opinions respecting the

future in forty four modes. But the teaching of these Sama-

nas and Bramins is founded on ignorance, their want of

perception of truth, their own personal experience, and on

the fluctuating emotions of those who are under the influence

of their passions.

Priests, these Samanas and Bramins hold doctrines re-

specting the past or respecting the future, or respecting both

the past and the future, and meditating on previous events

or on those still in futurity, declare a variety of opinions

respecting the past and future in sixty two modes. But the

teaching of these Samanas and Bramins is founded on ig-

norance, their want of perception of truth, their own per

sonal experience, and on the fluctuating emotions of those

who are under the influence of their passions.

Priests, among these Samanas and Bramins are some who

hold doctrines respecting a perpetuity of being, and who in

four modes teach that the soul and the world have an eter-

nal existence: but this teaching is the result of the impres-

sions made upon their senses. (a)

Priests, among these Samanas and Bramins are some who

hold the eternal existence of some things but not of others,

and who in four modes teach concerning the soul and the

world that some things are eternal and other things not

eternal: but this teaching is the result of the impressions

made upon the senses.

Priests, among these Samanas and Bramins are some who

hold doctrines respecting finity and infinity, and who in

four modes teach concerning the world being finite or in-

finite: but this teaching is the result of the impressions

made upon the senses. -

Priests, among these Samanas and Bramins are some who

are endless equivocators, and who when questioned on any

subject equivocate and in four modes avoid giving a direct

answer, But this is the result of the impressions made upon

the senses.

(a) aso through the medium of touch or collision: i. e.

of some thing external coming in contact with their powers of

perception : thus sensation, perception, reasoning and conscious-

ness are defined to eeOxet produced by contact or collision.

This is nearly the same as @2eSaqd in the preceding series.

But Budha affirms that his doctrines are not deduced from his

own experience or from the experience of others, as knowledge

so derived must necessarily be imperfect: but being Budha he -

at one glance surveys the whole field of truth, and sees every

thing as it really is, and in its just proportions.

60 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

Priests, among these Samanas and Bramins are some who

hold that existence is not the result of a previously exist-

ing cause, and in two modes teach that the soul and the

world are not the result of previous causation: but this

teaching is the result of the impressions made upon the

senses.

Priests, among these Samanas'and Bramins are those who

hold doctrines respecting previous existence, and who, me-

ditating on the past, on account of previous events declare

a variety of opinions in eighteen modes: but these are the

impressions made upon the senses.

Priests, among these Samanas and Bramins are those who

“hold the doctrines of future conscious existence, and in

sixteen modes teach that the soul consciously existsiafter

death: but this teaching is the result of the impressions

made upon the senses. :

Priests, among these Samanas and Bramins are those

who hold the doctrines of future unconscious existence, and

in eight modes teach that the soul exists after death in a

state of unconsciousness: but this teaching is the result of

the impressions made upon the senses. :

Priests, among these Samanas and Bramins are some who

hold the doctrine of a future state of being neither con-

scious nor yet unconscious, and in eight modes teach that

the soul will hereafter exist in a state between conscious-

ness and unconsciousness: but this teaching is the result of

the impressions made upon the senses.

Priests, among these Samanas and Bramins are some who

affirm that existence is destroyed, and who in seven modes

teach that existing beings are cut off, destroyed, annihi-

lated: (a) but this teaching is the result of the impressions

made upon the senses.

Priests, among these Samanas and Bramins are some who

speak concerning the extinction of sorrow while in a state

of existence, and in five modes teach that living beings may

enjoy perfect happiness, but this teaching is the result of

the impressions made upon the senses.

Priests, among these Samanas and Bramins are those who

thus hold doctrines respecting the future in forty four

modes: but these are the result of the impressions made

upon the senses.

Priests, these Samanas and Bramins hold doctrines re-

(a) With the exception of the 6@88¢06 all the rest hold the

eternity of future existence.

CEYLON BRANCH-——-ROYAL ASIATIC SOCIETY. 6}

specting the past, or respecting the future, or respecting both

the past and the future, and meditating on previous events

or on those still in futurity, declare a variety of opinions

respecting the past and future in sixty two modes; but these

are the result of the impressions made upon the senses.

Priests, among these Samanas and Bramins are some who

hold doctrines respecting a perpetuity of bemg and who in

four modes teach that the soul and the world have eternal

existence, but certainly the thing (or truth) is not so, but

only that these things have been experienced by them. (a)

(The same words are used after the enumeration of each

sect as in the former instances and therefore not necessary

to be repeated.) S

Priests, those Samanas and Bramins who hold doctrines

respecting the perpetuity of existence &c. (each sect is

again enumerated and then the following is affirmed respec-

ting them.)

All these 62 modes of teaching respecting the past, or

the future, originate in the sensations experienced by re-

peated impressions made on the six organs of sensitiveness :

on account of these sensations desire is produced, in conse-

quence of desire an attachment to the desired objects, on

account of this attachment reproduction in an existent state;

(6) in consequence of this reproduction of existence, birth:

in consequence of birth are produced disease, death, sorrow,

weeping, pain, grief and discontent. If priests, at any time

a priest has a correct understanding respecting the produc-

tion, the cessation, the advantages, the evils and the ex-

tinction of the six organs of sensitiveness, he understands

things far superior to all that is taught by these teachers.

If Priests any Samanas or Bramins hold doctrines res-

pecting the past, or respecting both the past and the future,

and meditating on previous events or on those still in fu-

turity, declare a variety of opinions respecting the past and

future in 62 different modes, they are all included in ¢his

net, where they float up and down, being surrounded by it.

Thus, Priests, a skilful fisher, or one of his pupils, casts a

fine net into a pond having but little water, and thinks,

whatever fish of size may be in this pond every one will be

(a) ond eaaeg edu s8aoOSdasS3h ona- da

SSH.

(5) #@®o the germ of existence in either of the three divi-

sions 699 643 @6%8; the worlds of nien and gods,—the worlds

of Brahma,—the worlds in which no bodily form exists.

62 CEYLON BRANCH-——ROYAL ASIATIC SOCIETY.

caught in this net, and being surrounded by it will there

flounder up and down: even so, Priests, whatever Samana

or Bramin may hold doctrines respecting the past or respect-~

ing the future, or respecting the past and the future, and

meditating on previous events or on those still in futurity,

may declare a variety of opinions respecting the past and

future, they are every one in this net of 62 modes, and

being included within it founder up and down.

Priests, that which binds the Tatagato to existence is cut

off, (a) but his body still remains, and while his body shall

remain he will be seen by gods and men, but after the ter-

mination of life, upon the dissolution of the body, neither

m nor men will see him. Thus Priests, if the stalk upon

which a bunch of mangoes is suspended be cut off, all the

mangoes united to that stalk will accompany it: even thus

Priests, the Tatagato’s stalk of existence is cut off, but his

body still remains, and while his body remains gods and

men perceive him, but at the end of life, when the body is

dissolved neither gods nor men will see him.

When he had thus spoken the Venerable Anando said to

Bagawa, wonderful, O Lord, and before unknown! what

name shall be given, O Lord, to this discourse, Ananda

this discourse may be received as the net of knowledge, (6)

the net of religious instruction, (c) the Braminical net, (d)

the net of doctrines, (e) irrefutable, victorious in the con-

test.

When Bagawa had thus spoken the Priests, were highly

edified, and the thousand foundations of the universe were

shaken.

End of Q5VAES Ho

(a) G9SHH HDoHaAD Soa the stalk of existence is com-

pletely severed, cut off.

(6) edoSe att’ha jalan.

(ec) DOOseo damma jalan.

d) Q@SOG6e@o brahma jalan.

% &FSeo ditt’hu jalan.

CEYLON BRANCH—ROYAL ASPATIC SOCIETY. 63

THE SIXTH CHAPTER

OF THE

TIRUVATHAVUR PURANA

ENTITLED

‘THE VANQUISHING OF THE BUDDHISTS IN DISPUTATION ”

TRANSLATED WITH NOTES

By Simon Casie Cutty, Esq. C.VUR.A.S.,HM.C.B.R AS.

A certain ascetic, who never forsook the feet of the God

wearing long and pendant plaits of tangled hair (a), being

possessed of a mind desirous of examining the beauties

of the sea girt earth, visited the kingdom of Chéla (6), affd

worshipped at Tillei(c), and then purposing to see the spot-

less kingdom of J/é (d), departed thither.

a) Stva, the supreme divinity of the Hindu mythology.

6) In the original Choéla nadu (ter. en), the same with

Choladesa or Cholamandala, the part of the coast extending from

Point Calymere to the mouth of the Kristna river : so called from

a dynasty of Tamil kings, who reigned over it in ancient times,

and ali of whom were distinguished by the common appellation

of Cholas. It was the Paralia Soraetanum of Ptclemy, and is

now designated by the Europeans the Coast of Coramandel.

(ec) Tillei (@a2»), the same with Chitambaram (#suur») vulgo

Chillambaram, a celebrated place of Hindu worship, situated

near the Coleroon river, a little to the south of Porto Novo: so

called from its having been founded in, or near a wood of Tillei

trees (Execoecaria agallocha). The temples of Chillambaram

are manifestly of some antiquity, and are still in great repute

and visited by multitudes of pilgrims MALTE Bron, vol. iii.

p- 184, thus describes them: ‘‘'They are encircled by a high

wall of blue stone. The chief of the four pagodas is on the

same plan with that of Juggernaut, though on a smaller scale,

and it is esteemed a master-piece of architecture. .Each of the

three gates is surmounted with a pyramid 120 feet high, built

with large stones about 40 feet long, and more than 5 broad, ali

covered with plates of copper adorned with figures The whole

structure extends 1332 feet in one direction and 936 in another.

In the area of the temple, there is a large tank, skirted on three

sides with a beautiful gallery supported by columns. On the

fourth is a magnificent hall ornamented with 999 columns of

blue granite covered with sculptures”’ It is said that formerly

three thousand Brahmans were dedicated to the service of the

temples at Chillambaram, but that at present there are not more

than three hundred. ‘They are distinguished from the other

Brahmans by their wearing the lock of hair (@%.9) in front of

the head instead of the hinder part.

(d) fla or Tam (#2), the Tamil name of Ceylon. It is syno-

64 GCEYLON BRANCH—ROYAL ASIATIC SOCIETY,

The ascetic thus departing, arrived at the town in which

the supremely excellent king of J/@ resided, and there

wheresoever he resorted, began to repeat from an inward

love (to the God), “may the Sanctuary of Tvllez endure

prosperously for countless times!”

As the ascetic, wheresoever he resorted, continued to

speak thus of the renowned Ponnambalam (a), the vicious

and senseless Buddhists, who dwelt in 2/4, went before their

king, and respectfully bowing down to him, thus addressed

him: “O king, listen to a thing we will tell thee!”

‘There is a certain one, perfect in ability, sojourning in

this town; he has for ornament merely a string of Ruddrak-

wha beads (0), and lives upon daily alms, and whether he

stands or sits, repeats still the word “‘ Ponnambalam.”

The king said, “Go bring him hither this very day.”

They went accordingly, and said to him, “ Beloved, the

king calleth thee, come.” To which he replied, “Has the

king any concern with those who think on nothing, and

live upon the innocent alms which they daily collect?”

Then said they to him, “ Though thou livest upon alms

collected in the country, and hast no other concern but that,

yet must thou come to our king, who weareth the garland

nymous with “gold.” and was probably conferred on the island

in allusion to the legend in the Ramayana of its having been

formed out of the three peaks of the golden mountain (Maha

Meru), which were severed from the parent rock and hurled in-

to the sea during a fierce contest between the thousand headed

hydra and the God of winds as to which of them was the strong-

est. Mr. Taylor, in his annotations to the forty fourth Tiru-

villeiadel, or “Amusements of Siva,” in which a songstress from

[la is stated to have been engaged in a musical contest in the

court of the Pandian king at Madura, confesses himself to be

embarrassed as to what country was meant by Ila; but this em-

barrasment arose entirely with himself in writing the word Ira

instead of Ila, which gave it a nearer approach to Iran, and al-

most induced him to identify it with Persia but for the difficulty

which interposed, ‘“‘ Could one from Persia speak Tamil?” Vide

Taylor’s Oriental Historical Manuscripts. vol. i. p. 132.

(a) Ponnambalam (ures), the same with Chillam-

baram, implying “the Golden Court”: so called from one of

the courts of that temple having been originally covered with

plates of gold.

(6) Ruddraksha (mg407r-8.0), the nuts.of the Eleocarpus lan-

ceolatus, perforated and used as beads in the rosaries of the wor-

shippers of Srva.

CEYLON BRANCH—ROYAL ASTIATIC SOCIETY. 05

come to our king, who weareth the garland of fragrant root

(a), inasmuch as the kings are charged with the protection

‘of those who dwell in the world.” The faultless one, there-

upon, went along with the messengers, who bore the radiant

javelins.

Surrounded by his army sat the beautiful-shouldered

king with the Buddhist hierarch, who, having studied the

three ancient Pitakas (b), had freed himself from the four

evils (c), acquired the five good qualities (d), and endowed

himself with the power of restraining the six hurtful pro-

pensities (e), and the five organs of sense (f), and taught

that the annihilation of the Kandhas (g), was the ultimate

beatitude. ‘

With a shred of white cloth around his loins, and bearing

in his hand a wallet and a long staff mounted with tinkling

a) The root of the Andropogon muricatum.

a3 Pitakas (9.6), the Buddhistical scriptures, which are

divided into three sections, called the Weenya Pitaka, Sutra

Pitaka, and Abhid’harma Pitaka. They contain the doctrines

of BuppHa as orally delivered by him, and afterwards reduced

to writing by his disciples.

mistake, for in the Sadur Agaradi only three are mentioned,

viz: 1 (sw) Lust, 2 (ag) Wrath, and 3 2vse. Infatuation.

In the*Nigandu Sdlamani Buppna is called qosappuegs0gro0r

he who is exempt from the three evils.

(d) The five good qualities (19+) consist in abstaining from

Qietdn).. +> - . slaughter.

SOQ. ...+- theft.

EY Sik ANE eerie ge lying.

By isPaliiss; 1s! illicit intercourse between the sexes, and

seroranss@. . drinking intoxicating liquors.

(e) The six hurtful propensities (a«557 5.06) are:

i sotseoe ss Lust. 4 Onrem...... sensuality,

2 @@nngsu.... Hatred, Oo EDto wig 6 Ye Pride,

3 Oaruw ....Avarice, 6 wigefum.... Envy.

(f) The five organs of sense (w@OesH fun) are:

Qroni sch: the body C§LPSG-.-... the nose. and

ear tees a the mouth | «s...... the ear.

rr the eye.

(g) The five Kandhas (u@ses0): 1 =cpae organized body,

2 Oas%s sensation, 3 6Puy discrimination (including all the rea-

soning faculties) ; 4 0.2%» perception and 5 Aq 5150.0 conscious-

ness.

66 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

bells, his face adorned with a circlet of sandel, and be-

traying a smile, the plaits of tangled hair from his head

continually waving, the ascetic entered the presence of the-

king so as to startle him, and took his seat at his side,

saying “ Ponnambalam.”

Gazing on the ascetic, who thus sat, the king asked him,

““what is the meaning of thy repeating here Ponnamba-

lam?” he replied, «O ruler of the world, hearken! In the

holy country, of which the Chéla king (a), refulgent. with

increasing fame, takes care with the fixed looks of his two

compassionate eyes, there is a sanctuary, called Puliyoor(d).

“ That sanctuary was originally a wood of Tillei-trees,

and as it shone forth anterior to all worlds (c), it may be

called the principal seat of God. In the Sttsabha(d), which

alitters there even as in the centre of this earth, the God

danced the sacred Tandava (e), before PaRVATI (f) whose

breasts are besmeared with (pulverized) sandel.

‘There is a holy pond, which healed the son of the potent

monarch Menu (g), of the leprosy on his body, and gave

(a) The original word here used to designate the Chdéla-king

is Valava (aeraer), which signifies ‘the Lord of the fertile

country.” | ee

(6) Puliyoor (ySgyr), the same with Chillambaram, signi-

fying ‘“‘the tiger’s town’’: so called from its having been the

abode and place of devotion of asage whose feet resembled those

of a tiger, and was hence surnamed in Sanscrit Vyaghrapada,

or ‘‘the tiger-footed.”

worlds, but in a plurality of systems, called Andas (sar.10), of

which the entire collection constitutes the Brahmanda(Srioraw),

the universe.” (Exxis’s Cural p. 2.) According to some of their

philosophers there are besides our own “‘other systems of worlds

collected in companies beyond the reach of thought ;” the more

moderate amongst them, however, reduce the number of systems

to a thousand and eight, including our own, which they say

consists of fourteen worlds, seven upper, and seven lower ones.

(d) Sithab’ha (@peenuw), the Sanctum Sanctorum in the tem-

ple of Chillambaram. It has no idol, and is intended to typify

the visible heavens. !

(e) Tandava (sre_aw), a peculiar kind of dancing said to

have been invented by Siva: so called from Tanpu, one of his

attandants whom he instructed in it. Wilson’s Select Specimens

of the Theatre of the Hindus, vol. ]. Intro: p. xix. 7

_ (f) In the original UMA (2ew), the same with PARVATI.

(g) Menu (om); This personage must not be confounded with a

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 67

him a form as beautious as the golden mountain. Were

even those who have not performed any penance on earth

on account of their former births to bathe in this pond, and

witness the sacred Tandava, significative of the five divine

operations (a), they would not be born again.

“Declaring himself the ablest of the Gods of the different

sects (>), who desire to liherate sentient beings from the

misery of birth inherent in them, and endow them with ul-

timate beatitude, he (Srva) put on feet rings of bright

gold (c), set up his mighty banner (d), and being greatly

elated therewith danced before the graceful damse! Par-

VATi(e).

“Should even those wretches so wicked in their thought,

word, and deed, as not to meditate on the feet of the God

any of the Manus of the Manwantaras, or great. periods. The

Koil Purana, a section of which is entirely devoted to the parti-

culars of the miracle here recorded, mentions him only as “a

king of Gauda (the central part of Bengal) sprung from the

Solar race.’’ His son was first named SInGHAVARMA or the lion-

bodied, but that after he was cured of the leprosy, he assumed

the title of Hrranya-vARMA, or the gold-bodied. I have not

been able to ascertain any thing as to the time when MEND, or

his son flourished, and am afraid that it will ever remain an un-

solved problem.

(a) The five divine operations (ug¢@@sHuw), they are 1 (*@

i.) Creation; 2 (88) Preservation ; 3 (9-7) Destruction ;

4 (8@er5ner0) Concealment; and 5 (#a«#rw) Mercy.

(6) There are sixteen different sects among the Hindus, of

which the Vairavas, Vamas, Kalamuk’has, Mah4vratas, Pasu-

patas and Saivas, worship Siva; the Yadavas, Mayavatas, Hi-

ranyagarb’has, Ramanujar, Bhaskaras, and Tatvad’his worship

VisHnu ; the Arhatas worship ARHAH, the Budd’has worship

Buppwa, the Charvakas worship their own intellect; and the

Lokayatikas worship no God at all. Some of these sects are

again split into several minor ones, but the limits which I have

prescribed to my notes will not permit my enumerating them all

here. :

silver with a fringe of small bells, anciently worn by warriors

upon their ancles.

(d) To set up a banner: this denotes, by way of metaphor, to

begin a thing with a resolution to accomplish it in despite of all

obstacles ; but it is also usual with the Hindus to set up banners

in their temples when they celebrate any festivity.

(e) In the original AmBrka (2 Se@s), the same with PARVATL

68 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

wearing the tiara of well-nourished hair, but once pro-

nounce the word ‘Ponnambalam,” they would derive the

same benefit as if they had repeated the prosperous penta-

grammata (a), with their tongues twenty one thousand and

six hundred times.” Thus said the ascetic of unfailing re-

nown.

“‘O king, who art destitute of the holy ashes (0d), as well

as of the pentagrammata! this is the import of the word

** Ponnambalam” which I pronounced.” Thus spake the

ascetic, whose mind was (stable) like a mountain; and the

Buddhist hierarch, thereupon, became exasperated, and

thus addressed him: “Is there any God besides the Lord

of whom the three Pitakas have declared.

“Going hence I shall go to Tillei, and contend with him

(Siva), and cut asunder his dancing foot rings and pendant

flag, and then proclaiming to the world that BuppHa, who

sits under the shade of the Bédhi tree (c) is only God,

convert the sanctuary there into a temple for his worship.”

Saying, “I shall accomplish this object in three days,” the

Buddhist, with anguish of mind, arose from his seat, mount-

ed a beautiful palanquin, and attended by a retinue of his

disciples, traversed speedily the sparkling wavy-ocean, land

and woods, and arrived at Puliyoor.

The king also having resolved to visit the golden sanc-

tuary that he might obtain a cure for his beloved daugh-

ter, who was dumb, mounted his incomparably splendid

state palanquin, and attended on all sides by his army, pro-

ceeded to the Chéla country (d), and entered the precincts

of Trllez.

The Buddhist, who preceded him, having alighted from

his palanquin in the bounds of Tvllei (e), repaired to the

(a) In the original Panchashara (ug¢re8r.n): the five letters,

forming the mystical Saiva formule Na-ma-si-va-ya i. e. ‘‘ Ado-

ration to the only God.”

(6) In the original Vib’hute (3,8): the ashes of the burnt

cow-dung, with which the Saivas mark their forehead, breast and

arms twice a day.

c) Bodhi (Qu7), the same with Bogha, Ficus religiosa.

d) In the original “the country of Senni”’ (@¢e af.) which

is a title of the Chola-king.

(e) The original has ‘‘Tillei the city of the fire-bearing God,

whose hands are red.”

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 69

Mandapa(a),of the temple of the God (0d), who bears the

cool Ganga (c), on his head, and stationed himself there.

While stationed there, the king also arrived, and having

worshipped and praised him, took his station with him,

greatly delighted. The servants of the temple of him whose

tangled hair is bedecked with serpents (d), seeing the ar-

rival of these personages, assembled together.

Being respectively afflicted in mind, they (the servants),

raging as fire, made use of some opprobrious words, saying

thus (to the Buddhist): “‘O Buddhists! depart from the

precincts of 7T%llet, the abode of the God, forthwith; for we

would not brook thy intrusion.”

The Buddhist rejoined, ‘I would not depart hence until

I hold a disputation before the Chéla-king, who wears the

garland of victory, confute the Sava doctrines which you

venerate, and demonstrate that the Buppua is the only

Supreme God (e).”

After the Buddhist had spoken these words, they (the

servants of the temple) instantly repaired to the respective

mansions of the Sages, chief teachers of the Vedas, and

other devotees, in order to communicate the same to them,

and did accordingly.

On hearing the words (which were to them as painful as

if a javelin was run through an ulcer), they all hastened to

the temple of the God that they might ascertain from the

(a) Mandapa (ww), an elevated platform of stone, open

on all sides, its roof being supported by pillars and surmounted

by a dome, where the idol is placed on days of solemnity, and

the priests are accustomed to assemble when they have any bu-

siness connected with the temple to transact.

(6) In the original Hara (ror), a title of Siva, which im-

plies ‘‘the lord of every thing.”

sprung up from the head of Siva.

(d) Serpents are the emblems of eternity, and as such Stva

has a collar of them twining around his neck, and surmounting

the tiara of his tangled plaits of hair.

(e) In the original Deivam (gwar), the same with the Sans-

_ krit Deva and Latin Deus. Though the Buddhists deny such a

being as “God” in the sense we understand that term, and be-

lieve BuppHA to have been only a great sage, yet they do bestow

on him the title of God, as in the Maha Wanso, I find him fre-

quently styled ‘the deity worthy of offerings,’ ‘the all com-

passionating deity,’ and “‘the devo of devos.”

70 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

Buddhist who remained in the beauteous gem-set Mandapa,

what was his object.

When these divine men went to the senseless Buddhist,

he would not arise to accost them, upon which they felt in-

dignant, censured him for it in terms of opprobrium, and

interrogated him thus: ‘*O thou who dost not know in what

manner to behave thyself! for what reason dost thou sit

here with temerity ?”

He replied, “‘if you will aver by the Angas (a), Vedas

(6), Puranas (ec), and Agamas (d), that your God (Siva)

(a) Angas (seu), literally ‘‘ bodies,” a term employed to

designate the six systems of Hindu philosophy, an account of

which is given by Mr. CoLEBROOKE in the ist volume of the

Transactions of the Royal Asiatic Society.

(6) Vedas (as), the Hindu scriptures which are believed

to have been originally revealed by Brana, and afterwards

compiled from tradition by Vyasa. They are four in number,

called respectively the Rig (@@e@), Yajur (#7), Sama (er),

and Atharvana (2sraeorw). |

ing in character with the Grecian theogonies. The principal

Puranas are eighteen in number, of which the Saiva (aeaxo),

- Skanda (eres), Linga (QSaen), Kur’mma (*oow), Vamana

(aa coour co), Varaha (are), Bhavishya (Quorig #0), Matsya (we

@u0), Markandya (wrsseO_wo), and Brahmanda (Spore _«o),

are inscribed to Stva; the Naradhya (07 Su), Bhagavata (ae

ago), Garuda (erem:_w), and Usishnava (eoaarao), to VISHNU ;

the. Brahma (Si raco) and Padma (cigiowo), to Brauma ; the

Brahmavaivarta (Stwmcargso), to SURYA; and the Ag’neya

(989s), to AGni. Supplementary to these Puranas, there

are eighteen others, which are collectively called Upapuranas

(2uvjnorw), and individually: Usana (ese), Kapila (sda),

Kali (eret:), Sanatkumara (serp@urrw), Sambhava (emoualo),

Sivadharma (@agewiow), Saura (@¢ermo), Druasa (a@arse),

Nandi (se) ; Narasinha (0:10), Naradhya (o17$uw), Para-

sara (unrero), Bharghava (utecaw), Angira (947), Mari-

chi (corfe.), Manava (weerao), Vashistalingha (vF_r Saeco),

and Varuna (ape).

(d) Agamas (.3«), literally ‘books ;” but they are com-

monly understood to mean those books, which contain the canons

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. fe

is the only true God, I shall aver, no, my God is alone the

true God. Do you then aver it before me?”

The praise-worthy Brahmans, thereupon, rebuked the

Buddhist, and thus addressed him: “ We shall certainly

defeat thee, and expose thee to the derision of the learned.

To speak to thee any more would be like casting a stone in

the mud.

“Though it does not become us to discourse with such

a despicable wretch as thou art, nevertheless we will (ac-

cept thy challange) and defeat thee in one word, even as

eet stop for a while, and curb the fury of a dog that

arks.

“If we propound our arguments before the assembly of

potent monarchs, and men of true understanding, and they

or rules of faith and practice as drawn from the Védas. Twenty

eight of these Agamas are peculiar to the votaries of Siva, and

their names are as follows :

Wevitaniika.: oo ey ere

aN Yogasa i agai a ial a Quins Fis

OVA S. . of 8 lt fn Busco

GS ESGHEATTC NE ia pean hina eee 511 IT oo Lo

BA sideliain) 6 5G fits HE Sw

Cea ea ac nek Sus5w

Ts) SIGUE Mi iene a GREE LO Lo

Boe Naeatra cs . €65 50 io

9. Anjuma. ASS ERE TS SEERA oy tere oD! Ch F Lon cor

10.) Subrabhéda °.....0.... a LIST Og Lo

ie Wiyjaya ew: ph Serie

Te eNisvasa 0... eens Meare iw

13. Swayambuva. se oe es Hai tocjare

14. Anala AOS Get S 2) QGUT SD LO

LO Vara es ey be SA Lo

HG Giana oe. 2 ao cei @.Orors to

Pr lak tia OS) COG 6 acaieoen

PeeVaimalaes sae eee aS}Lo ep Le

(19. Chandragnana.... .... #«9r@roorio

DOF AIM i034 > hee ious

2) PP urokitan::. 62. 6G.5 1... “YOMAPR Sw

DO Moarilitians. Ob. eee s | @ wah gen

Sa Ciddthar Se le Rawle

12 CEYLON BRANCH-—ROYAL ASIATIC SOCIETY.

decide which is right, and which is wrong, there will be no

wrangling.”

Saying, “we shall arrange thus lest the world say that

the men of Puliyoor not knowing how to answer the Budd-

hist reviled and beat him,” they wrote and sent a letter to

the Chéla-king.

They likewise sent letters to the great sages, eminent

devotees, and men skilled in difficult sciences, inviting

them all to attend the sanctuary, on the morrow. |

The sun now withdrew himself, and the moon sprang up

like a circlet of sandel on the resplendant forehead of the

goddess of space, like a splendid mirror for the goddess of

the night to look into, and like the white-pearl-umbrella

held over the God, who bears the earrings of Chank (a),

and the whole earth was thereby adorned with lustre.

They (the Brahmans) telling the Buddhist, “‘ Stay here

to night, and to-morrow we shall expose thy weakness to

the world,” returned to their goodly mansions, and after

partaking of delicious viands, retired to sleep.

Before sun-rise, the God, who danced in the sanctuary,

bearing a staff, and wearing the tiara of luxuriant tresses,

and having his body besmeared with ashes, and exhibiting

that holy form which all desire to see, revealed himself to

them in a dream, and thus addressed them:

24. Sand’hanasarvotma .... essrore@mOar 5500

25 pm Paraimes wala. wails ns:). LITT) woe eT Ow

OG Kiranace . oo ee ae BA oon to

DT Ped bani in i clageley. ns) se ne elie wn

DQ Natal anys vce a tee ee ee aril 6) oF 0

(a) The Chank is the Voluta gravis, and has been an article of

value both in Ceylon and India from the remotest period of an-

tiquity. It is not only used instead of the trumpet in the Hin-

du temples, but also manufactured into beads, arm rings and rings,

which are worn by Hindu females. A considerable fishery of

chanks was formerly carried on along the north west coast of

Ceylon, and the two Mohammedan travellers, who visited the

Island in the ninth century, make mention of it (Harris’s Col-

lection of Voyages and Travels, vol. 1. p. 521.). In the Maha-

wanso, Chap. VII. it is stated, that W1saya, who founded the

Singhalese dynasty B. c. 541, bestowed annually on his father

in law (the king of Pandi) Chanks and pearls, in value two

lacks. :

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. to

“Cease ye from your affliction. Lo! Vathavuren(a),

stirred up by love, has come over, and is abiding at the

termination of our town; should he hear of this matter, he

would (come and) defeat the Buddhist by the art of dispu-

tation. .Ye men of arduous penance! go and call him.”

Having thus dreamed, they awoke, and meditating on

what the spouse of the damsel wearing resplendent bracelets

(b), had compassionately revealed to them, became over-

joyed, raised their clasped red hands to the head, and re-

paired to the Mandapa of the temple.

Those who were before dejected at the words spoken by

the Buddhist of little knowledge, now became cheerful by

the words which the Lord of boundless mercy imparted to

them in the dream, even as the lotos flower, contracted

during the darkness (of the night), opens itself again at

the rising of the sun.

All announced the dream, saying, That the God, who

danced the sacred dance in the divine sanctuary, besmeared

with ashes, wearing a braid of red hair, and carrying a fine

staff, appeared to each of them in the murky night, and

gladdened them in this manner.

Admiring the God, who danced in the sanctuary, they

were respectively inspired with love, and freed from the

affliction of their minds, and saying (to each other) “let us

(a) VatHavuren, called also Manikavasacar or “ Ruby

Mouthed” on account of his great eloquence, was born of a

Brahman family at Vathavur, a town on the Vaigai river, during

the time of ArimarTA PanpiaAn, king of Madura, and by the

superior talents which he displayed, he attracted the notice of

the king, who made him his prime minister ; but having imbibed

an aversion to mundane enjoyments, he quitted his post, and re-

- tired to Chillambaram, where assuming the habits of a Siva

ascetic, he continued during the remainder of his days in the

excercises of penance and devotion. In the Tiruvilliyadel Pu-

rana, as well as in the one from which this acconnt of his Dis-

putation with the Buddhists has been extracted, a great many

things are related with reference to the appearance of Siva to

him in his journies to the sea coast to buy horses, the changing

of jackals into horses, and the persecutions which he underwent

at the hand of the king ; but they are so evidently fabulous that

I have thought proper to pass them by as the narration can serve

no good purpose. He is placed by Mr Wilson between the fifth

and eight century of the Christian era. R. A. S. Journal vol.

mip. 216.

nO) PARVATT.

74 CEYLON, BRANCH —ROYAR. ASTATIC SOCIETY.

geo to the residence of the truly devout VATHAVUREN,

they went to his hermitage (a) with celerity.

Those who thus went sought him with affection, and

found him with delight, flourishing in the hermitage even as

the mountain of mercy. He arose from his Yoga medi-

tation on the lotos seat, and they imparted to him all that

the dancing God had revealed to them.

As soon as those words entered the ears of the benevo-

lent (VATHAVUREN), he, recollecting what the God had

before then revealed to himself, instantly proceeded along

with them, and having adored the Lord of the sanctuary,

and obtained his grace, approached the gem-set Mandapa.

where the infatuated (Buddhists) remained, but consider-

ing it an evil to behold their faces, he caused a curtain to

be put up, and took his seat behind it. ;

The Chéla-king, attended by the Brahmans skilled in

the Vedas, expounders of the Puranas, men of seience and

men of greatness, hastened to the sanctuary, worshipped

the God, and then repaired to the resplendent gem-set

Mandapa, where bowing to the feet of the graceful devotee,

he seated himself on one side upon a beauteous seat, like

the full moon.

The J/a-king rising and bowing down to the Chéla-king,

paid him the arrears of his tribute (6), and blessed him,

saying, ““O king, mayest thou live! mayest thou live pros-

perously !” As he stood, the king of kings rejoicing greatly,

and saying to him, ‘‘the elephants thou has presented are

very excellent (¢), and the rubies which thou has presented

(a) In the original Pannasalé (vencre%), the same with the

Singhalese Pansala.

(6) In the annals of the Singhalese, it is no where stated that

their kings were ever tributary to the Chola-kings. It is true

that the Cholians invaded Ceylon at different times, and more

than once made themselves masters of the north-west coast, in-

cluding the capital Anurapura; but the native kings did not

remain tributary to them ; they either retreated southwards and

lived in concealment, or were captured and transported to the

continent. /

elephants from the most early periods, for Pury tells us, that

Onesicritus had described “the elephant bred in this island”

as “bigger,” and “more fierce and furious for war service than

those of India” ‘‘see Hotiann’s Plinies Naturall Historie,

Booke VII, Chap. XXIL”’ printed at London, 1601.

"CEYLON BRANCH—ROYAL ASIATIC SOCIETY. ris)

are invaluable (a),” made him sit beside him in the assem-

bly as an arbiter with him at the controversy.

Those who came to witness the assembly of the Brah-

mans and devotees of Tillei-nagar, before which (VATHA-

VUREN) the proficient in the Sava doctrines, controverted

with the low minded Buddhists, were BranMa (6), Visu-

NU (c), the seven Munis(d), the eight DikPALAKAS(e ),

the RuppRAS (f), the VInsAYAS ( G)s and the luminaries

which shine by the night and day.

(a) It is remarkable that scarcely any rubies of great value

are now met with in Ceylon, though almost all the ancient wri-

ters speak of there having been found in the island in their times

the best rubies in the world. Marco Poto says that the king

Sandernaz was possessed of a ruby “the finest that was ever

seen, as long as one’s hand and as big as a man’s arm, without

spot, shining like a fire, and not to be bought for money ;” and

Inn Barta mentions that he once saw upon the head of the

white elephant in the court of the Emperor at Kankar (Ganga-

sripura or Gampola) “seven rubies, each of which was larger

than a hen’s egg,” and that he also saw in the possession of the

king Ayari Shakarti (Ariya Chakravarti of Jaffna), ‘a saucer

made of ruby, as large as the palm of the hand.” Lrn’s Tra-

vels of Inn Batuta, Chap. XX, p. 187,

(6) The original has (Oy ous “he who gave the

ancient Vedas.

implying “one free from passions.”

(d) Munis (qatar), the antediluvian sages. Many individuals

are mentioned in the Puranas under this title, but only seven

of them, namely Kasyapa, ATRI, BHARADWAJA, GAuTAMA, Wis-

WAMITRA, JAMADAGNI, and VATHISTA are considered the holiest,

and adored as the seven bright stars in the constellation Ursa

Major. ‘‘It is believed that, without ceasing to sparkle in the

firmament, they can descend, and actually do pay an occasional

visit to the earth to know what is going on (AgsBr Dusois Des-

cription of the People of India, English Translation, p. 37) }”

hence they are always represented by the Tamil poets as being

present at every important assembly.

(e) The eight Dikpalakas (Ss@usa«:) or Guardians of the

_eight angles or points of the world, the first of whom is InprRa,

the second Aant, the third Yama, the fourth Nirurt, the fifth

Varuna, the sixth VauHu, the Seaihin KuVBRA, and the eighth

_ Issana.

(f) Rudras (6827) a class of divinities, eleven in uumber,

supposed to be the forms or apparitions of Siva.

- (g) Vinjayas (Semeur) the same with Vidhyadaras, a sort of

demigods inhabiting the Meru of the antipodes.

76 CEYLON BRANCH—ROYAL ASIATIC SOCIETY

The Chéla-king, who set surrounded by his great army,

standing up and worshipping the feet of VATHAVUREN (gq),

thus addressed him: ‘‘ It is thy duty to establish the truth

of the Sawva doctrines, and mine to destroy the lives of the

Buddhists.”

When Chola-king thus spoke, the mendacious Buddhists,

who were present, were seized with anguish, while Va-

THAVUREN, rejoicing inwardly, asked (their heirarch),

“¢Q thou who speakest falsehood! tell me the object of thy

visit?” To this question which he had heard even as a

javelin was run thro’ his ear, he thus replied, ‘“‘I have been

in this great city since yesterday in order to proclaim that

there is no other God than our BuppuHa, and to place his

image in the sanctuary that all may see it, and this alone

is my object.” :

The Lord VaTHAVUREN, thereupon, smiled, and ob-

serving, “will a hare turn into an elephant?” thus asked

him: “O thou destitute of any merit in thy previous birth!

tell me who is thy great and good god, and in what man-

ner do sentient beings arrive at his feet.”

When the great man had thus spoken, he (the Buddhist),

enraged, replied, “Is it possible to shew to the blind the

radiant beams of the sun? Are not thousands of tongues

wanted to declare the praises of our inaccessible Lord?”

thus saying, he continued :

“‘Qur Lord is he who revealed the Pitaka scriptures re-

plete with Dharmma (a), who out of compassion to sen-

tient beings transmigrated through many matrices (6), and

afforded them comfort; and who having freed himself from

the four evils, took .up his abode under the shade of the

excellent Bodhi-tree. |

“From the concurrence of the five Kandhas, namely,

organized body, sensation, perception, discrimination, and

consciousness in the embryo, a succession of sentiments is

produced and again removed; this is what is called birth,

which is misery, the entire cessation (of these ever-chang-

ing Ey is ultimate beatitude.”

The Lord VATHAVUREN, bestowing a gracious look on

(2) In the original Aram (»#@o) the same with Dharma (sq

wot), This word ordinarily implies virtue, but here it is used

to denote especially those duties which are enjoined in the Vedas.

(4) In the original Yoni (Ours), the vulva.

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. Gd

the spotless face of the Chdola-king (a), and observing

“what shall I say to the infatuated Buddhist who speaks

foolish words?” thus interrogated him (the Buddhist) :

“Thou saidst that thy Lord inculeated dharmma in his

scriptures; thou also saidst that sentiments are produced,

and vanish at every moment, How can it be possible for

thee to practice the dharmma which thy benighted scrip-

tures inculcate, if the sentiment thou conceivest should va-

nish before thou canst express it? thou hast therefore no

dharmma Sastra (6 ).

“Thou saidst that thy Lord was born through many

matrices for the sake of sentient beings (that he might re-

deem them from the miseries of birth). If a person who

came to remove the delusions of others become himself

more deluded than they, how can he relieve them?

“Thou saidst that thy Lord would not think of killing

(any animal). Would thy great Bodhinath have eaten grass

and leaves when he, in the course of his transmigration on

the earth through different matrices, assumed the bodies of

tigers and jackals, and felt hungry ?

Thou saidst in thy false scriptures that the body (rupa)

would be annihilated with the five Kandhas. Where is

then an (identical) body for thy Lord? O fool! why dost

thou say that he (the identical individual) assumed a body,

and was born through many matrices that he might bestow

grace on the sentient beings? ;

“ The body is the effect, and the soul is the cause. Were

it not so, thy Lord, who sits under the shade of the beau-

teous Bodhi-tree, could not have a body. O thou of im-

perfect knowledge! Who was it that revealed the Pitaka

scriptures, which absurdly assert the annihilation of the

_ five Kandhas to be the ultimate beatitude.

“* Thou saidst that thy BuDDHAS, twenty-one in number

(c), were born by piercing through the wombs of their

(a) In the original Ponni-naden (Qurarafsr_ow ), a title of the

Chola-king implying “the possessor of the country watered by

the river Ponni,”’ which is the same with Caveri.

_ (6) In the original Aranool (#@a), rules for the practice of

virtue.

the Singhalese authorities which I have consulted I find twenty

five mentioned and the subjoined is a list of their names in the

order they manifested themselves: 1. Dipankara ; 2. Kondhanyo ;

3. Mungalo; 4. Sumano; 5. Reweto; 6, Sobhito; 7. Anoma-

78 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

respective mothers. Will these, who fall into hell by causing

the destruction of the mothers that kindly bore them, ever

become Gods?

* Thou saidst in thy false scriptures that the soul is only

the effect produced by the concurrence of the four elements,

and that there is no such thing as soul distinct from the

body. O fool! tell me, whether thy body knows when a

serpent creeps over thy face as thou art sleeping at night.

* Thou hast not the knowledge of the relation between

the body and the soul. When the body dies, the soul

instantly separates itself from it, and it is by the concur-

rence of the body and the soul that birth is produced:

wherefore confess thou with thy mouth that thy body is

distinct from thy soul.

“Thou saidst that there is no ether (dkdsa), and that it

does not produce sound, and that it is merely imaginary.

Ts it not in the ether that the four elements indicated in

thy scriptures, namely, earth, water, fire, and wind, exist?

confess then that the sound of what thou utterest is pro-

duced by the ether.

“Thou wouldst say that there are in truth no points of

heaven, that they are (also) imaginary, but nevertheless

thou offerest adoration to the Bodhi-tree, saying that it

stands on the north point. Thy sayings are therefore only

meet for an assembly of fools, maniacs, and those who speak

falsehood on this earth.

“‘ Thou wouldst say that the trees are not sentient beings,

but how is it.then that they, like those who have bodies

formed of the five elements, grow, spreading branches, by

sucking the water and wither away for want of it? confess

therefore that they are also states of existence appointed

by our God for the souls, as rewards or punishment accord-

ing to the merits of their works.

“Thou wouldst say that it is sin to kill any animal, but

nevertheless thou approvest of eating the flesh of an animal

that is killed on the earth. Is it then right for thee to per-

mit others to incur the sin of killing an animal in order to

furnish thee with food to satisfy thy hunger ?

madassi; 8. Paduma; 9. Narado; 10. Padumutto ; 11. Sumado;

12. Sujoto; 13. Fiadassi; 14. Atthadassi; 15. Dhammadassi :

16. Siddatto ; 17. Tisso; 18. Pusso; 19. Wipassi ; 20. Sik’hi ;

21. Wessabhu ; 22. Kakusandho ; 23. Konagamo ; 24. Kasapo ;

and 25. Gotamo, :

De ee fe ee

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 19

* The authors of the dgamas ot our God, whose praise

is celebrated in the Vedas, declare, that ultimate beatitude

consists in the destruction of the effect (body) while the

cause (soul) remains; but thou, not knowing the distinction

(between the soul and body) absurdly maintainest, that it

consists in the destruction of the soul likewise.

“Thou saidst that the five Kandhas being destroyed,

ultimate beatitude is the result. -On asking thee how can

any one enjoy the ultimate beatitude when the five Kan-

dhas are destroyed? thou repliest, “it is the consciousness

arisme from the destruction of the five Kandhas” if it

were so, (it would follow) that the five Kandhas are not

destroyed, and there is no ultimate beatitude.”

The budhist whose great fame was faded, bemg provoked,

said (to VATHAVUREN) “thou hast asserted that we have

neither God nor ultimate beatitude. Well, then, tell me,

who is thy God, and what is thy ultimate beatitude? “ To

which the proficient in the Satva doctrines thus replied.

“Our God is he whose form was seen and adored by

many as he preached the dharmma sitting under the shade

of the beauteous Kallal(a), and danced; whose body is

covered with ashes; and whose half is ParvaTi(é). Is it

easy to declare the greatness of such a gracious one? Has

our God, adorned with the moon, and abiding in the golden

sanctuary, any bounds ?

While VATHAVUREN was thus speaking, the despicable

Buddhist interrupted him, saying, “Stop, thou needest not

speak so much, but answer only my questions.

“Thou saidst that thy God, sitting under the shade of

the Kallal preached dharmma. Why does he hold in his

hand arosary? Is it because he thinks that there is another

God superior to himself and worthy of being meditated on?

“Thou saidst that thy God, in order that those who live

in the beauteous: world might worship him, danced at T7lle7.

(a) Kallal (eaare), the Ficus Mysorensis, Nos.

(6) Srva is often represented conjointly with his consort

Parvati in one person, one half being male, and invested with

the atributes of Srva, and the other half female, adorned with

those of Parvatr; this joint divinity is called Arda nari (from

arssu half, ander awoman ). According to a note appended to

Tooke’s Pantheon p. 28. it appears that the Greeks also fre-

quently mingled the two sexes in their images of the gods, and

ealled such figures androgynus,

Sv CKRYLON BRANCH—ROYAL ASIATIC SOCIETY,

Well, will any one in his sound senses dance to please him-

self according to his own will, except some desire to see him

dance.

“ Thou saidst that thy God, who danced in the sanctu-

ary that all the world might live, besmeared his body with

ashes. Did thy God besmear himself with ashes con-

sidering that ashes were purer than his own effulgent red

body?

“Thou saidst that thy God is half male and half female.

Is there any being in the world half male and half female?

If thy God is himself half female, for what reason: didst

thou renounce the society of females ?

« After the Buddhists had thus spoken VATHAVUREN

deriding him, and observing, “it is not proper to declare

before such a wretch as thou art, the siblime doctrines pro-

fessed by the eminently meritorious votaries of the God of

the sanctuary,” addressed him as follows:

“ Couldst thou not conceive that it is to incite the sen-

tient beings on the earth to holy meditation that he holds

in his hand a rosary, even as the masters who teach the use

of weapons hold one in their own hand.

“« Thou saidst that he, like one devoid of merit acquired —

by penance, danced before the blind dwellers of the world;

but thou shouldst consider that our God is the dancing-

master, who pervading the bodies, even as fire in the fire

wood, causes all sentient beings to dance (a).

* Thou askedst, what did our God besmear his body with

ashes for? thou shouldst consider that he did it in order to

abate the miseries of the sentient beings, even as mothers

take medicine for the cure of the diseases with which their

children are afflicted.

“Q Buddhist! thou speakest through ignorance a great

many vain words, stop! would any but him put on ashes?

The Vedas have declared the virtue of the ashes and who

else can do it?

“Thou saidst that it is wrong for our God to keep a fe-

male at his side. He keeps the cloud-like-haired damsel at

(a) Some of the Tamil philosophers and especially Parra-

NATTUPILLEI maintained that man was a puppet whose motions

depended only upon the pleasure of God and therefore incapable

of doing either good or evil of himself; and it is in allusion to

this opinion that VaTHaAvuren tells the Buddhist that Siva is the

dancing master, who causes all the sentient beings to dance.

CKYLON BRANCH-—-ROYAL ASTATIC SOCLETY. &1

his side that he might bestow the enjoyment of sensual de-

light on those who live in the world, in like manner as he

once assumed the form of an ascetic to bestow that state

on them.

« As the blind know nothing but the staves in their hands,

so thou knowest nothing but these words. Thou who art

devoid of eyes, knowest not that he who rides on the strong

and beauteous bullock (a) pervades all sentient beings, even

as the scent pervades the flower. |

“He is the beginning, he is the Sazwva ascetic; he is the

great enjoyer, he has no body, he has many bodies, he is

the light, and he is the sea of happiness. Who knows

which is his head and which is his foot? They who know

his form know as much of it as was manifested in the golden

sanctuary.

The learned VaTHAVUREN then reproached SarasvaTI

(6), and thus addressed her: “O SarasvaTi, who endowest

men and women with speech! why dost thou thus speak

falsehood ?

Thou, who uttered the four Vedas, why dost thou now

utter falsehood? hast thou forgotten that thy nose was cut

off at the sacrifice of DaxsHa(c)? I conjure thee to de-

part from the tongues of the foolish men who deny the

grace of the three-eyed one (d)” |

SARASVATI, being affrighted, departed from the tongues

of the vile Buddhists, who, thereupon, languished and shi-

vered like those that took poison, and turned dumb. The

Mla king, having witnessed this, was distressed in mind, and

(a) Nani, the Apis of the Egyptian Osiris.

(6) Sarasvati, the consort of Brana, and the goddess of

poetry and eloquence said to reside on the tongue.

ings, whose daughter Saxt: was married to Siva. Having in-

vited all the gods and goddesses except his own son in law to a

solemn sacrifice which he celebrated, he incurred the resentment

of the latter, and had his head cut off and replaced by that of

aram. In the conflict, the gods and goddesses, who took the

part of Daxsua, lost some of their limbs, and among them Sa-

Rasvati had her nasal organ mutilated.

(d) Stva has beside the usual two eyes, a third in the forehead;

hence his titles of Triyambaka (Swe ) and Trilochana (#8

Darearer) corresponding with those of Triocculus and Triop-

thalmos given by the Greeks to Jupiter.

, L

&Y CEYLON BRANCH—ROYAL ASIATIC SOCIETY,

then bowing down at the feet of VarHavuREn, the per~

fect master of the Sazva scriptures, thus addressed him :

“Those who spoke have turned dumb, and if thou

shouldst cause my daughter who is dumb, to speak, I shall

become thy disciple.” The Lord VarHavureEn, there-

upon, ordered her to be sent for instantly, and she came be-

fore the assembly.

Gazing graciously on the damsel, who thus came and

stood in the assembly, he bid her to sit opposite to him, and

told her, “*O damsel wearing sweet scented hair! answer

thou the arguments which the Buddhists propound.”

The damsel answered the arguments propounded by the

impious Buddhists, like a well skilled person; and VaTHa-

VUREN, greatly delighted, composed a poem on the subject

after the style of the play called T’ruchdlel(a) acted by

females. |

The Ila king having rehearsed the pentagrammata, and

besmeared himself with ashes, became a steadfast votary

(of Saiva); and the Chéla king and the ancient of Puliyoor

blessed the sanctuary, and praised the beautiful VarHa-

VUREN.

As the /la king stood before the Satwva (VATHAVUREN)

wearing the Ruddraksha chaplet; and covered with ashes

as his dutiful disciple, those who covered their bodies with

red Stvir (6) robes, supplicated him (VATHAVUREN) to

free them from their dumbness.

The Chéla king and the Brahmans of Puliyoor com-

passionately interceded for them, saying, “‘ Lord! vouchsate

to them thy grace.” VATHAVUREN, the possessor of en-

during renown, overjoyed thereat, cast a merciful look at

them, and they were all freed from their dumbness instantly.

Bowing down they thus addressed him:

*() thou who art guiltless! we have (hitherto) remained

without putting on the holy ashes and repeating the bene-

ficent pentagrammata, because we did evil in our former

(a) Tiruchalel (@qjee7ora) I have a copy of this poem in my

library ; it consist of only twenty stanzas, the first two lines of

each stanza contain a question addressed to a female, and the

last two her reply. I would have translated it had I thought. it

would prove interesting.

(6) Sivur (ar), the robe peculiar to the Buddhist priests,

the colour of which however is here described as being ‘“‘red”’

instead of “yellow.”

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 85

existence. Give us now ashes to besmear ourselves, Aud-

draksha to put on, and Cévi (a) garments to cover us; and

burn these red robes.”

The generous (VATHAVUREN) smiled, and thinking

within himself, “s surely these persons must have performed

works of merit in their former births,” put on them the

holy ashes and the resplendent Ruddraksha chaplets, and

made their Sicur robes food for the burning fire.

The gracious teacher VATHAVUREN, attended by the

Brahmans ot Puliyoor, those who having freed themselves

from their delusion besmeared themselves with ashes, the

Chéla king, and the Jia king. repaired to the golden sanc-

tuary, and worshipped the God.

What a wonder! Buddhists, who wandered, teaching

that annihilation was the supreme beatitude, adore the

God this day in the Golden Sanctuary, and have become

great devotees! What is the i import of this? Are not they

who have arrived at the precincts of T7llei like so many

streams of fresh water that run into the ocean ?

After the assembly was broken up, every one went away;

but our lord VaTHAVUREN continued in the sanctuary of

the God, worshipping at his beautiful feet. All the in-

habitants of the goodly city of Ville: tellmg him, “ Master,

remain thou here always,” “returned to their faes.

The Chéla king, and the J/a king and those who had

(newly) put on ashes, worshipping at the sanctuary thatthey

might be delivered from evil, and then taking leave of the

sublime sage, departed, and reached the palace garnished

with resplendent gems, greatly delighted.

The Buddhists, who spurning their own despicable tenets,

had put on ashes, their king also, made Til/ei their perma-

nent station, and continued worshipping the feet of Va-

THAVUEREN in the golden sanctuary without any dissimu-

lation.

Thus ends the sixth Chapter respecting the vanquish-

ment of Buddhists in disputation.

fa) Cavi (s*3) red ochre.

84 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

ASDWIOOAHMSe or BWAHADo

chila kamma wib’hanga suttan, or sub’ha suttan.

THE DISCOURSE ON THE MINOR RESULTS OF CONDUCT,

OR THE DISCOURSE ADDRESSED TO SUBHA.

TRANSLATED BY THE REV. D. J. GOGERLY.

(Read August 17, 1846.)

The following discourses of Gautama, a translation of

which I have the pleasure to lay before the Society, will ©

tend in some measure to illustrate the ethics of Budhism.

The first of them is exceedingly popular, and is regarded

as a perfect solution of the difficulties connected with the

unequal distribution of prosperity and adversity in the

present state. But in this solution a discriminating Pro-

vidence is not recognized: No judge,—no examination—

no sentence of an intelligent being, whether supreme or

otherwise, is acknowledged ; but the whole is referred to an

. occult power, an irresistible fate, resulting from the merit

or demerit of actions performed in a previous state of exis-

tence.

In the discourses attributed to Budha there are many

verbal repetitions which add nothing to the meaning, al-

though in the original they are supposed to contribute both

to the elegance and force of the passages. A contrary ef=

fect, however, results from a literal translation of them into

English, in consequence of which I have frequently omitted

them, still preserving the sense entire.

When Bagawa was residing near Sewat, in the monastery

founded by Andtha Pindiko at Jetawany, a young man

named Subha, the son of Todeyya, came to his residence,

and after a respectful salutation sat down. Being seated he

said, Venerable Goutamo, From what cause or by what

means is it, that among mankind some persons are im pros-

perous and others in adverse circumstances? It is seen,

Venerable Goutamo, that some men are short lived, while

others live long; some are much diseased while others have

good health; some are disgusting in appearance while

others are beautiful; some are without influence while

others powerful; some are poor while others are rich; some

are ignoble while others are high born; some are wise while

others are foolish, From what cause, Venerable Goutamo,

oot hes ee

J ,

OA ee ee ge ee ee

aA ee ee,

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 85

or by what means is it, that among mankind some are pros-

perous while others are in adversity ? |

Young man, living beings receive the results of their own

conduct; (a) their conduct forms their inheritance, their

birth, their relationship, their circumstances in life. Con-

duct apportions to living beings prosperity or adversity.

I do not distinctly understand that which has been thus

briefly and obscurely spoken by the Venerable Goutamo.

Will the Venerable Goutamo be pleased to explain fully

the doctrine which has been thus briefly stated, so that I

may comprehend it.

If this be your wish, young man, attend carefully, and

I will explain it. Subho the son of Todeyya replied, Let

the Venerable One do so: upon which Bagawa said:

If in this world a woman or a man be a destroyer of life,

eruel, bloody-handed, ever slaughtering, and destitute of

kindness towards living beings, upon the dissolution of his

frame by death, in consequence of the conduct to which he

has thus been so fully accustomed, he will be born in hell,

wretched, miserable and tormented. But if upon the dis-

solution of his frame by death he be not born in hell

wretched, miserable, and tormented, but again becomes a

man, wherever he may be born he will be short lived.

The path which leads to shortness of life is this:—the being

a destroyer of life, cruel, bloody-handed, ever-slaughtering,

and destitute of kindness towards every living thing,

If in this world a woman or a man, abstain from de-

stroying life, lay aside the club and the knife; if he be gentle

and compassionate to all living beings, upon the dissolution

of his: frame by death, in consequence of the conduct to

which he has been so fully accustomed he will be born in

heaven, in a state of happiness: or if he be not born in

heaven, but again becomes a man, wherever he may be born

he will be long lived. The path which leads to longevity

is this: the abstaining from destroying life, the laying aside

the club and the knife, and the being gentle and compas-

sionate to every living thing.

If in this world a woman or a man be a tormentor of

living beings with the hand, with stones, sticks or knives,

upon the dissolution of his frame by death, in consequence

of the conduct to which he has thus been so fully ac-

customed he will be born in hell, wretched, miserable and

(a) Conduct ; ®@- kamman, signifies an action performed,

and also the merit or demerit of the action.

86 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

tormented: but if upon the dissolution of his frame by

death he be not born in hell, but if he again *%ecome a man,

wherever he may be born he will be much afflicted with

disease. The path which leads to a state of disease is this:

To be a tormentor of living beings with the hand, with

stones, with sticks or with knives.

If in this world a woman or a man be not a tormentor of

living beings with the hand, with stones, with sticks or

with knives; upon the dissolution of his frame upon death,

in consequence of the conduct to which he has been so

fully accustomed, he will be born in heaven, in a state of

happiness; or if he be not born in heaven, but if he again

become a man, wherever he may be born he will enjoy good

health. The path which leads to the enjoyment of good

health is this: To abstain from tormenting living beings

with the hand, with stones, with sticks or with knives.

In this world a woman or aman is wrathful and very

passionate; if when a few words are spoken he becomes

angry, wrathful, enraged and malicious; giving way to an-

ger, hatred and discontent; upon the dissolution of his

frame by death, in consequence of the conduct to which he

has been so fully accustomed, he will be born in hell,

wretched, miserable and tormented: or if he be not born

in hell, but if he again become a man, wherever he may

be born he will be ill favored. The path which leads to

ugliness is this: To be wrathful and passionate; when a

few words are spoken to be angry, wrathful, enraged and

malicious; giving way to anger, hatred and discontent.

In this world a woman or a man is neither wrathful nor

passionate, but when much provocation is given, is not an-

ery, wrathful, enraged nor malicious; and does not give

way to anger, hatred, or discontent; he in consequence of

the conduct to which he has been so fully accustomed, upon

the dissolution of his frame by death, will be born in hea-

ven, in a state of happiness: or if he be not born in hea-

ven, but if he again become aman, wherever he may be

born he will be beautiful. The path for obtaining personal

beauty is to be free from anger and passion; even when

much provocation is given to be neither angry, wrathful,

enraged nor malicious; and to avoid giving way to anger,

hatred and discontent.

In this world a woman or a man is an envious person;

jealous of the prosperity, honor and respect enjoyed by

others, and dissatisfied and annoyed at perceiving these -

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 87

marks of honor conferred on others; this person, in conse-

quence of the conduct to which he has been so fully ac-

customed, upon the dissolution of his frame by death, will

be born in hell, wretched, miserable and tormented ; or if

he be not born in hell, but if he again become a human

being, wherever he may be born he will be destitute of

power and influence. The path which leads to a destitution

of influence is to be envious, jealous, dissatisfied and

annoyed at the prosperity, honor and respect enjoyed by

others.

In this world a woman or a man is not an envious person;

is neither jealous, dissatisfied nor annoyed at the prosperity.

honor or respect enjoyed by others. This person, in conse-

quence of the conduct to which he has been so fully ac-

customed, upon the dissolution of his frame by death, will

be born, in heaven, in a state of happiness; or if he be not

horn, in heaven, but if he again become a human being,

wherever he may be born he will be possessed of extensive

power. ‘The path for the attainment of great power is, to

be free from3envy, and to be neither jealous, dissatisfied

nor annoyed at the prosperity, honor or respect enjoyed by

others.

In this world a woman or a man does not give to Sama-

nas and Bramins, meat, drink, garments, a conveyance for

travelling, flowers, perfumes, ointments, a couch, a chamber,

a lamp. This person, in consequence of the conduct to

which he has become so fully accustomed, upon the disso-

lution of his frame by death will be born in hell, wretched,

miserable and tormented; or if he be not born in hell, but

if he again become a human being, wherever he may be

born he will be poor. ‘The path leading to poverty is, to

omit giving to Samanas and Bramins meat, drink, clothing,

a conveyance, flowers, es and ointments, a couch, a

chamber and a lamp.

In this world.a woman or a man gives to Samanas or

Bramins meat, drink, clothing, a conveyance, flowers, per-

fumes and Ricnt, a couch, a chamber, and a lamp. This

person, in consequence of the conduct to which he has be-

come so fully accustomed, upon the dissolution of his frame

‘by death, will be born in heaven in the enjoyment of hap-

pimess. Or if he be not born in heaven, but if he again

become a human being, wherever he may be born he will

be rich. The path for the attainment of riches is to give

to Samanas or Bramins meat, drink, clothing, a convey-

S& CEYLON BRANCH —ROYAL ASTATIC SOUCINTY.

ance, flowers, perfumes, and ointments, a couch, a chamber,

and a lamp.

In this world-a woman or a man is proud and haughty,

not worshipping those who ought to be worshipped; not

arising from their seat in the presence of those who should

be thus reverenced ; not requesting those to be seated who

are worthy of that honor, nor’ removing out of the path

when eminent persons approach; not treating with hospi-

tality, respect and reverence those who should be thus res-

pected. This person, in consequence of the conduct to

which he has been so fully accustomed, upon the disso- _

lution of his body by death will be born in hell, wretched

miserable and tormented, or if he be not born in hell, but if

he again become a human being, wherever he may be born

he will be of ignoble birth. The path which leads to an

ignoble birth is this: The being proud and haughty, not

worshipping those who ought to be worshipped, not rising

up in the presence of those who should be thus reveren-

ced, not offering a seat to those worthy of that honor, not

giving the path to eminent persons, not treating with hospi-

tality, respect and reverence those who should be thus res-

pected.

In this world a woman or a man is not proud nor haughty,

but worships those who ought to be worshipped; rises up

in the presence of those who should be thus reverenced ;

requests them to be seated who are worthy of that honor;

gives the path to eminent persons, and treats with hospi-

tality, respect, and reverence, those who should be thus

respected. This person, in consequence of the conduct to

which he has been so fully accustomed, upon the disso-

lution of his frame by death will be born in heaven, in the

enjoyment of happiness. Or if he be not born in heaven,

but if he again become a human being, wherever he may

be born he will be of honorable parentage. The path for

obtaining honorable parentage is this: Not to be proud

nor haughty, to worship those who ought to be worshipped,

to rise up in the presence of those who should be thus re-

verenced; to request them to be seated who are worthy of

that honor, to give the path to eminent persons, and to treat

with hospitality, respect and reverence those who should

be thus respected.

In this world a woman or a man does not wait upon a

Samana or a Bramin to enquire of him saying, Sir what

constitutes merit and what demerit? What actions are eri-

Roe ne ee

CEE Dee Raye aay Oa ae eee

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. &Y

minal and what are innocent? What things ought to be

done and what left undone? What actions are those which

if done will produce protracted distress and .wretchedness ?

or what are those which will be productive of lengthened

tranquillity and happiness? This person, in consequence of

the conduct to which he has become so fully accustomed,

upon the dissolution of his frame by death, will be born in

hell, wretched, miserable and tormented: or if he be not

born in hell, but if he again become a human being, wher-

ever he may be born he will be destitute of wisdom. The

path to mental imbecility is this: to neglect to wait upon

a Samana or Bramin for the purpose of enquiring of him

saying, Sir, What constitutes merit and what demerit ?

What actions are criminal and what innocent? What things

ought to be done and what left undone? What actions are

those which if done will cause me protracted distress and

wretchedness, or what are those which will be productive

of lengthened tranquillity and happiness ?

In this world a woman or a man waits upon a Samana or

Bramin, and enquires of him, saying, Sir, What consti-

tutes merit and what-demerit? What actions are criminal

and what are innocent? What things ought to be done and

what left undone? What actions are those which if done

will cause me protracted distress and wretchedness, or what

are those which will be productive of lengthened tranquil-

lity and happimess? This person, in consequence of the

conduet to which he has become so fully accustomed, upon

the dissolution of his frame by death, will be born in hea-

ven, in the enjoyment of happiness. Or if he be not born

in heaven, but if he again become a human being, wherever

he may be born he will be possessed of great wisdom. The

path for the attainment of great wisdom is this: to wait

upon a Samana or Bramin for the purpose of enquiry,

saying, Sir, What constitutes merit and what demerit?

What actions are criminal and what are innocent? What

things ought to be done and what left undone? What ac-

tions are those which if done will cause me protracted dis-

tress and wretchedness, or what are those which will be

productive of lengthened tranquillity and happiness.

_ Thus young man, the conduct (a) (or path) productive

(a) Conduct, or path. eAsABeo o8eg sanwattinika pati-

pada, the path which is appropriated to that special purpose ;

leading to that termination and to no other. ‘The doctrine is

90 CEYLON BRANCH—-ROYAL ASIATIC SOCIETY.

of shortness of life leads to a short life; the conduct pro~

ductive of length of life leads to longevity. The conduct

productive of continued sickness, leads to a state of disease,

and that which is productive of ugliness leads to a disgusting

appearance; and that which is productive of comeliness leads

to personal beauty. The conduct productive of little in-

fluence leads to a state destitute of power, and that produc-

tive of great influence leads to a state of great authority.

The conduct productive of want leads to a state of poverty,

and that productive of wealth leads to opulence. The con-

duct productive of low birth leads to an ignoble parentage,

and that productive of honor leads toa noble birth. The con-

duct productive of ignorance leads to a state of mental im-

becility, and that productive of knowledge leads to a state

of wisdom. Living beings receive the results of their own

conduct ; their conduct forms their inheritance, their birth,

their relationship, their circumstances in life. Conduct ap-

portions to living Beings prosperity or adversity.

When Goutamo ended the discourse Subha warmly ex-

pressed his admiration and embraced the Buddhist faith.

simple, namely, That the present circumstances of men are the

results of actions performed in previous states of existence ; and

the same law will apply to future states: The destroyer of life

will, in a future state, soon die ; the conserver of life will live

long : the cruel will be diseased, the merciful enjoy constant

health. The passionate person will be ugly, the placid person |

beautiful. The envious man will be destitute of power, but he

who rejoices in the prosperity of another will be in authority.

The covetous man will be poor, and the liberal man rich. Pride

and arrogance will lead to low birth: rendering respect and

honor to nobility. The irreligious man will become a fool, and

the religious man will become wise.

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. Oo]

ONG REE sSLDATE. OF CRIME: IN: CEYLON.

No. 2.

BY THE HON. MR. JUSTICE STARK.

(Read November 6. 1846.)

Since the date of my former paper on the state of crime

in this Colony, I have received various communications

from different quarters and of different degrees of interest,

illustrative of the subject. Some of these having reference

to age, education, religion, and nation of offenders or per-

sons accused, it will be convenient now to notice, before

making some concluding observations on the punishment of

crime here.

From Mr. Colepeper, Superintendent of Police at Kan-

dy, I received a most interesting report, the results of

which may be stated in the following Table:

Table of charges made at the Police Station Kandy from

lst July 1845 to Ist July 1846.

nS he ce

SSO en Ce ne

= S S Ss S ~ S, ~~

Sih SoStSeiS Pe Ba 8

< 255 54g 6

14 LSE Sa! eed ana epi ee Se 5 TO 5

VESSELS ee 24 BR ood2 “46d —8 > 200

Robbery orassaultand robbery 5 20 610 2 1—~— 44

TETAS aye aig ak Sa le a 2 146—- 2 ——~— 20

SES TOTC, sc A aA BO SN 2—-—-—- oe 2

UOTE hols Beaty re aaa ee D2 Dh lO. 12 9922. 1 243

Embezzlement............. . Lt 38 Jj- —— — 5

Receiving stolen property.... 11 22 10 4 9 6 1 68

Suspicious characters........ 3 6 45 ——— 18

Drunken and disorderly...... 18 102 13 20 122 17 5 297

Deserting service or refusing Bie 24 Uh WG) OB a Gy == 054

POOREST oc ah es Goth &

96 373 61 63 506 37 15 1151

From this Table it appears there were 1151 persons ac-

cused and brought up to the Police Station in the course of

the year. Of these there were 200 charged with assault

and 5 with murder, 66 with offences against property with

violence, 311 with theft, embezzlement and receiving stolen

property, 551 with drunken and disorderly conduct aud

92 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

refusing to work, and 18 suspicious characters. The in-

dividuals accused were as follows, viz. 96 Kandyans, 373

Singhalese, 61 Moormen, 63 Malays, 506 Malabars, 37 -

Burghers and 15 Europeans, the “Suspicious” so called

being Kandyans, Moormen, Malays and Singhalese in the

rate of 3, 4, 5, and 6 respectively. |

The greatest number of charges were as we have seen,

for drunken and disorderly oondlinet and refusing to work,

and these were mainly against the Malabar Coolies, and

next to them the Singhalese. Next in amount to such

charges were those for offences against property without

violence, namely theft, embezzlement and receiving stolen

property and these were principally against Singhalese and,

close upon them, Malabars. Next were charges of murder

and assault. The former were against Kandyans. The

others were principally against Malabars and Singhalese,

next to whom, but remotely, were Kandyans and Moors.

Last and least of all in amount, were charges of offences

against property with violence, and these were mainly

against Singhalese, and after them Malays and Kandyans.

Of the Malabars, who formed the greatest proportion of

those accused, there was upwards of one half charged with

drunken and disorderly conduct and refusing to work, the

rest being for theft, assault and receiving stolen property.

Of the Singhalese it may be said, one half were charged

with drunken and disorderly conduct and refusing to work,

one third with offences against property without violence,

and the remainder with assault and offences against pro-

perty with violence. So, of the Kandyans it may be said

there was one third charged with offences against property

without violence, and one third with murder and assault,

and one third with disorderly conduct and offences against

property with violence. The Malays were principally ac-

cused of disorderly conduct; the rest were charged with

theft, robbery and assault. The charges against the Moors

were of a similar description. Of the 37 Burghers there

were 25 accused of disorderly conduct and refusing to work,

8 of theft and receiving stolen property, 3 of assault and —

1 of robbery. And, of the 15 Europeans there were 8

charged with assault, and 5 with disorderly conduct, the

remaining two only being accused of theft and receiving

stolen property, and as to them I hope to obtain some satis-

factory information. The great charge against the Euro-

peans was assault, as the main accusation against the poor

Malabars, and we may add, the Burghers, was disorderly

CEYLON BRANCH—ROYAL ASTATIC SOCIETY. 93

conduct and refusing to work; whereas in the case of the

Kandyans and. Malays, there was violence with criminality,

and in the case of Singhalese and Moors disorderly conduct

and offences against property but unattended by violence.

Every one of the various classes of the inhabitants seems

thus to have its own distinct moral features, as plainly as

each has its peculiarity of countenance and physical frame,

and this not in their several locality as in the Swiss cantons,

but mingling together yet without those steady habits,

those sentiments in common, or those common Institutions,

which rapidly melt down individual distinctions into a com-

mon national character.

These facts and others which might perhaps be drawn

from the interesting report referred to, open up to us as it

were, the very elements and materials of Society, and the

character, condition and doings of the people, within the

range of the Kandy Police. But, of course, to give such

documents their real value and importance, tlieve should be

a series to afford comparison and detect any error, aad there

should also be a good census of the population which: wonld

shew the relative proportion of the accused to the rest of

the community.

With respect to the age, education and religion of of-

fenders, I have received some Reports, from which it ap-

pears that of 133 prisoners in the Kandy goal in August

last, there were 77 Hindoos and 53 Budhists, 2 Roman Ca-

tholics and 1 Protestant; and of 190 prisoners in the Huls-

dorp and Wellicadde goals there were,

Budhists...0. ese. 870.

Gentoos..........5. 22 we

Mahometans...... 22 54

Roman Catholics 30 }

Protestants......... 27— 27

which makes the number of Budhists and Gentoos about

one half the entire number of prisoners—the number of

Mahometans and Roman Catholics one half the number of

Budhists and Gentoos—and the number of Protestants one

half the number of Mahometans and Roman Catholics.

Here is a field for Missionary enterprize.

It farther appears that of the 190 prisoners in the Co-

lombo goals there were 49 under twenty five years of age,

116 between that time and forty, and 25 above forty years

old. This, agreeably to what was remarked in my former

paper, gives the greatest amount of crime between the ages

of twenty five and forty; and within that period, there is

94 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

51, or nearly one half between the ages of thirty and thirty

five. In like manner, of the 133 prisoners in the goal of -

Kandy, there were 45 under twenty five years of age, 62

between that time and forty, and 26 above forty years old.

But here the greatest amount of crime appears five years

earlier, there being of the 62 between the ages of twenty

five and forty, no less than. 42, or about three fourths

between the ages of twenty five and thirty. Can it be, that

this earlier appearance of crime in the Kandyan districts

arises from the slower growth of crime in the low country;

or does it arise from greater activity in detecting it? If

the latter, then are not the people of Colombo and its

neighbourhood suffering the existence and the effects of

crime among them five years at least more than need. The

subject requires investigation.

The state of Education among the unhappy inmates of

our goals is still lamentable. Of the 190 prisoners in the

Colombo goals, there were it appears 107 who could neither

read nor write; and of the 133 prisoners in the goal of Kan-

dy there were 121, which is upwards of nine tenths :—

whereas, in England, the proportion of uninstructed to the

entire number of offenders is, as formerly observed, only

about one third, and in Scotland about one fifth; that is to

say, of 133 prisoners in Scotland there would not be more

than 27 who could neither read nor write. In Kandy there

was 121. So, of 190 prisoners in Scotland there would not

be 40 who could neither read nor write. In Colombo there

was 107. This is certainly a lamentable state of things

and calculated strongly to excite our feelings and to rouse

our energies as men, as Englishmen, as Christians. Can

we indeed wonder at the sorry mixture we so often see of

depravity and decorum, of the absence of all principle and

the presence of all propriety, the union at once of civili-

zation and degradation.

The importance of Education must commend itself to all.

For it discloses and opens up to us the constitution of the

universe,—shews us its different parts, their elements, pro-

perties and capabilities,—and, in the mastery which we

thus acquire over natural agents, we become invested with

something like the attributes of a higher power. Accrdingly,

by the lively fancy of the Greeks, there was scarcely a

ereat operation in the arts, but it was ascribed to a divinity,

or some one supposed worthy of the name, and so Milton

ascribes the first use of artillery to the rebel angels. Hence

also the imputation of magic, so frequent in the infancy of

CHYLON PRANCH——ROYAL ASFATIC SOCIETY. 95

science. Modern discoveries, however, have gone far be-

yond the highest notions of those times ; ; and by means of

the microscope and telescope we see terrestrial objects and

worlds in the depths of space to which the ancients were

literally in the condition of the blind, as by means of the

steam engine we are carried from place to place, and manu-

factures are conducted, with an ease and quickness at which

even contemporaries stand amazed. But physical science, to

which we have been adverting, is not the whole of Educa-

tion. There is another and amore essential branch, the edu-

cation of the mind and the cultivation of the morals :—an

insight into the wonders of the intellectual and moral worlds

within us, their powers, faculties and passions,—our ability

to estimate and be guided by advice, admonition, revelation,

—the great principle of conscience, which assigns a moral

character to all our actions, and points out the true sources

of permanent happiness; and that capacity for a continued

progress in knowledge and virtue and skill which is the

distinctive character of our race. Collateral to this high

capacity, however, is our liability to decline from the right

path, and to become the victims of ignorance, error and

crime.

Let us now therefore advert to the punishment of crime

in this Colony.

Of the miserable notions both of the Dutch and Mala-

bars respecting the principles of punishment, we may have

some idea from the answer of the Dutch Government, 16th

December 1707, to the application of the Malabar headmen

to have the expense of putting slaves in chains reduced.

We, says the Governor in council to the Commandeur of

Jaffnapatam, Adam Vander Duyn, cannot comply with the

application “for diminishing the expense of half a rix dollar

“which is usually incurred by such masters as are desirous

“to put their slaves in chains, because the masters would

‘in that case have recourse too often to that punishment

“on account of the cheapness of iron.’

According to the proclamation of the Dutch Governor

Falek Ist July 1773, which was a sort of Dutch penal

code, “ the immutable punishment of murder is death, and

*©will be carried into execution either with the sword, cord,

“wheel or fire.” There were various other capital crimes,

extending even to the smuggling or dealing without autho-

rity m cinnamon, cloves, nutmeg and mace. And for most

other crimes and offences there was scourging, branding,

banishment or death “according to the exigency of the

96 CEYLON BRANCH—ROYAT ASTATIC SOCTETY,

case.” The proclamation concluding with these words:

And although we reserve to ourselves the power of en-

“creasing or mitigating those punishments according to the

“exigency of the case, we nevertheless recommend every

“body not to sin in hopes of mercy, but to fear God and

“his sword.”

On the accession of the English Government a proclama-

tion was immediately issued abolishing torture, and all pu-

nishments by the wheel, mutilation or other barbarous

modes; and in the usual instructions to the Governor from

the Crown, direction is given not to permit any such kind

of punishment to be inflicted as can in no case be inflicted

by the law of England. It is only, however, we think,

within the last few years that the humane spirit of the Eng-

lish law has been distinctly recognized in our punishments.

For instance, at the assizes in August 1802, there were

eight prisoners convicted; and all, except one, had sentence

of imprisonment with hard labour and flogging,—the floge-

ing beiny from 100 lashes to 250 lashes. So, again, in the

year 1834 there were 286 convicted. Three of these had

sentence of death for murder,—5 (of whom 3 had also 200

lashes each) had sentence of transportation from seven to

fourteen years;—254 had sentence of imprisonment, the

ereater number having also flogging varying from 50 to 200

lashes, which latter was awarded to upwards of one hundred

of the prisoners; 3 more had 100 lashes each, and other 3

had 50 lashes each and discharged; 7 were eee and 11

had solitary confinement for periods varying from one to six

months.

Since the year 1840, however, the flogging has not, we

believe, in any case exceeded 100 lashes; and it has been so

high on one or two occasions only. The punishment of the

lash is a barbarous punishment, within the true meaning of

‘the English proclamation of 1799; and I am persuaded its

continuance so long can only be accounted for, and justi-

fied, from the want of proper secondary punishments 1n)the

C olony. By the above proclamation we are placed in a

more favorable situation than the army, where however it

has been determined that in no case in future shall the num-

ber of lashes exceed 50; and in the opinion of a military

man who spoke in the late discussions in Parliament on the

subject, the benefit to be derived from the use of such pu-

nishment at all will be in proportion to the rarity of its in-

fliction.

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CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 99

ON THE LANGUAGE AND LITERATURE OF

THE SINGHALESE.

BY THE REV. R. S. HARDY.

(Read November 6th 1846.)

On looking at the geographical position of Ceylon we

naturally conclude that it was first peopled from the south-

ern part of the continent of India, the distance between

this Island and the mainland being so short that it is now

not unfrequently passed upon kattamarans, the most primi-

tive of all modes of water conveyance save that of the sim-

ple log. But between the language here spoken, and that

of the continental nations whose position is the nearest to

Ceylon, there is an essential difference. The languages of

India have been divided into two great classes; the first, or

northern family, includes, among others, the Hindustani,

_ Bengali, Gujarathi, and Marathi; the second, or the sou-

thern family, includes the Telugu, Tamul, Karnataka and

Malayalim. The dialects of the first class are derived from

the Sanscrit; but those of the second class, though also

including numerous terms from the Sanskrit, must have had

their primitive derivation from some other source. The

dialect now spoken upon that part of the continent which

is the nearest to Ceylon is the Tamul. But the Singhalese,

the vernacular language of the island, is decidedly allied to

the northern family, as it is supposed to have nine-tenths

of its vocables from the Sanskrit. This predominance of

Sanskrit roots has been accounted for upon the supposition

that it is owing to the influence of Pali, which is the sacred

language of the Budhists, and a derivative from the San-

skrit. But this position is not tenable, as from the little

knowledge I possess of a few Sanskrit and Pali words, it

appears to me to be more nearly allied in its structure to

the Sanskrit than the Pali, and there can be little doubt

that it was a language long previous to the introduction of

Budhism into Ceylon. 3

The earliest legends contained in the native chronicles

relate to the three visits of Gotama Budha to Ceylon, and

the arrival of the Prince Wijaya, with five hundred fol-

lowers, who are said to have taken possession of the Island.

As their birth-place was in a province of India where a dia-

lect of the northern family of languages was spoken, we

might thereby account for the anomaly, that the Singhalese,

although spoken in the most southern of the Indian regions, is

derived from the Sanskrit, if we could receive the assertion

100 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

of the Singhalese authors that their race derives its origin

from these invaders. But the arrival of Wijaya is said to

have taken place on the very day that Budha died, a cir-

cumstance too singular not to excite suspicion; the imme-

diate successors of the Prince nearly all reigned even num-

bers of years, reckoned by decimation ; the fourth king died

at 107 years of age, and yet was succeeded by his son, the

offspring of a marriage that took place when he was 20 years

old, who reigned 60 years; and in the space of 200 years

there is scarcely a single incident related that is not con-

nected with the personal history of the kings. These dis-

crepancies have been noticed by TurNour, the translator

of the Mahawanso, and that able chronologist came to the

conclusion that the Ceylonese histories are not to be relicd

on in that which they relate previous to the arrival of Mi-

hindu, who introduced Budhism into the Island, B. c. 306.

The legend of Wijaya further states, that on his arrival

the Island was inhabited by demons; and it is also said that

a few years previous to this event, when Budha came here

through the air, it was in the possession of the same mys-

terious beings; but I have little doubt that it will one day

be proved, even from the most sacred books of the Budhists

themselves, that the accounts we have of his visits to Cey-

lon are a pure fiction. In all the Singhalese books that I

have read, the narration appears out of the regular order of

events, like an after thought; and it is entirely at variance

with the traditions of Nepal and Thibet. It is generally

supposed that by the demons we are to understand the abo-

riginal inhabitants, who were so called from their rude ha-

bits and savage dispositions, and that they are now become

extinct, with the exception of the Veddahs of Bintenna,

and the adjacent forests. But even allowing the truth of

this supposition, as it has been discovered since they were

recently brought under Christian instruction by the Rev.

R. Stott, of the Wesleyan Mission, that their language

is Singhalese, varying but little from that which is spoken

in the more civilized districts, it would not assist us in our

present researches.

I have stated the probability that the Singhalese lan-

guage was spoken long before the arrival of Wijaya. Either

this prince imposed his own language upon the people whom

he conquered, or his descendants adopted the language

previously spoken in the Island, or there was an amalga-

mation of the two languages in the course of time. The

first supposition 1s the most improbable, as history furnishes

us with no similar example: and if the third be correct.

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 10]

there must originally have been a great resemblance be-

tween the two languages, as the mere fact that nime-tenths

of the words composing the Singhalese can be traced to

one common origin is itself a proof that asa dialect it is

singularly uniform in the character of its etymology. The

second of these hypotheses seems to me to be the most pro-

bable, as I am far from thinking that the ancient race of the

Island was so rude and ignorant as it is generally regarded.

Soon after the arrival of Wijaya he visited the city of

Lankapura, which is not a mere city of the imagination, as

its site can still be pointed out, in the district of Matala.

The existence of a city, in whatever place, is a proof that

there must at some period have been connected with it a

government, sufficiently wise to promulgate laws, and sufh-

ciently powerful to enforce them. The inhabitants of the

interior still refer the erections with which many of their

localities abound to the yakas, or demon race.

Another proof that the Island was peopled by a civilized

race before the era of Gotama Budha is to be found in the

fact that many of the places mentioned in Ramayana as be-

ing visited by Rama during his invasion of Ceylon, may

still be traced. They must therefore have been in existence

at the time this epic was written, one of the oldest in the

world; and there must at the same period have been at least

occasional intercourse between this Island and India.

On the arrival of Mihindu, B. c. 306. he orally promul-

gated the atuwawas, or commentaries, on the three great

sections of the sacred books of the Budhists; and it is ex-

pressly stated that this was done in the Singhalese language,

and that they were subsequently translated from Singhalese

into Pali, by Budha-ghosa, who visited this Island in the

reign of Maha Nama, a. p. 410—422. The period that

elapsed between the arrival of Wiyaya and that of Mihindu,

237 years, was too short, in the then state of the country,

to have allowed of the formation of a language, from crude

materials of dissimilar origin, sufficiently copious in its

terms and regular in its structure to have been capable of

the enunciation in it of discourses so varied and abstract as

the atuwdwas.

From these premises we may infer, if any faith whatever

is to be placed in the ancient chronicles of the Island, that

the Singhalese must be one of the oldest of the living lan-

guages. But of its state in these early periods no examples

are now extant, as even the original atuwawas have all pe-

rished, though the translations made by Budha-ghosa still

remain. It is probable that the oldest examples now in ex-

102 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

istence will be found on the slabs and rocks near the temples

of the interior. The inscriptions thus preserved are nume-

rous, generally in the square character in use upon the con-

tinent during the supremacy of the monarchs who professed

Budhism, the alphabet of which, by a process of patient in-

duction, was discovered by the late JamES PRINSEP; but

there many also in the Singhalese language and character.

The oldest book that I have read, the date of which can be

ascertained, is the Pijawaliya, written in the reign of Pan-

dita Prakrama Bahu, a. D. 1267—1301, by the priest Mai-

ripdda. Another book that I have read, the Am4watura,

if we are to judge from the style alone, must be a much

older work; but it is supposed that the style is rather affect-

ed than antiquated. The name of the author is Gurulu-

géme, but I cannot discover in what age he lived. There

are many works mentioned incidentally in the books yet ex-

tant that are not now to be procured. ‘This disappearance

of the ancient literature of the Island is to be accounted for

by the ravages of the Malabars and the prevalence of here-

sies, some of which were patronised by the kings, who, to

show their hatred to the orthodox priests, commanded that

their books should be destroyed. Even of the comparatively

few works that are now in common use, several have had

to be recovered from Burma or Siam, though they were

originally written in this country.

The Singhalese alphabet, as to arrangement, is formed

upon the model of the Dévandgari; but in the place of the

au, of the Dévanagari there are in Singhalese two vowels,

@ and @, which have been likened by your Vice President

to “the bleating of a sheep,” and by no means add to the

euphony of the language. The v of the Dévanagari is

changed into w in Singhalese, there being no w in Sanscrit,

as there is none in the classical languages of Kurope. The

alphabet, which is peculiar to the Singhalese, and not used

for any other language, in its general character bears a con-

siderable resemblance to the ancient Karnataka, as seen in

the copper-plates of a grant made to the Syrian Church by

one of the early native princes, the date of whose reign is

not known. Fac similes of these plates are inserted in the

Journal of the Royal Asiatic Society, No. XIV. but

whether the letters that are similar in shape have the same

sound [ am not able to state.

Soon after my arrival in Ceylon, in 1825, I began to note

down the names of all the works I could hear of as being

in the possession of the Singhalese. The list now includes

the names of upwards of 400 separate works, reckoning the

Tee oe ae

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 103

whole of the Tun-Pitakas as one book. They are in the

Singhalese or Elu, Pali, and Sanskrit languages, with a few

in Burmese and probably others in Siamese, as the priests

have intercourse with both these countries. The dialect in

which the Singhalese works are written is called Elu, and

differs considerably from the colloquial dialect both in struc-

ture and in the words that are used: but the native authorities

whom I have examined upon the subject are not agreed as

to the meaning of the word Elu, nor has the difference

between Elu and Singhalese been very well defined.

The works in Pali consist principally of commentaries

upon the sacred canon, with other works in explanation

of these commentaries, and a considerable number are on

grammar.

Of the works in Sanskrit, a few are on religious subjects,

and the others are upon grammar, medicine, and astrology.

The medical works are the most numerous, the more popu-

lar of these being accompanied by an explanation or para-

phrase in Singhalese.

The works in Singhalese are on religion, grammar, his-

tory, and medicine; and a considerable number are written

in verse. There are numerous sannés, or paraphrases of the

discourses of Budha, the Pali text being given, and then an

explanation, clause by aks, in Singhalese. In some in-

stances the sanné is a literal translation, and in others there

is a long commentary upon a single word. The poetical

works are principally legends. They are very popular among

the natives, who will sometimes sit up whole nights listen-

ing to their recitation. The Pansiya-panas-jitaka-pota is the

most extensive work I have seen in Singhalese; it extends

to upwards of 20,000 lines, each line being 22 inches long.

The principal subjects upon which the native writers treat

are :—the various divisions of the universe; the origin of

the present systems, with the manner in which they will be

destroyed; the primitive condition of men, and their gradual

fall from purity to their present state; the history of the

first monarch, and of his successors during many ages; nu-

merous legends relative to the actions of Gotamo Budha, in

the births through which he passed previous to his acquire-

ment of the Budhaship; the history of the Budhas imme-

diately preceding Gotamo; the birth of the prince Sidhartta,

the history of his ancestors and of his youth, the manner

in which he became a supreme Budha, the beauties of his

person, the manner of his life, the journeys that he under-

took, the discourses that he delivered, and the wonderful

acts that he performed, with the manner of his death: ex-

jo4 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

planations of the precepts, and legends relative to the re-

wards received by those who have obeyed them or the mis-

fortunes that have overtaken those who have despised them;

the commands imposed upon the priesthood, the discipline to

which they are subject, and the mysterious powers obtained

by those who become perfectly pure and are not subject to a

repetition of existence; disquisitions upon such subjects as

karma, or moral action, whether good or evil, by which

the universe is governed and the destiny of all beings con-

trolled, and arguments to prove the impermanence of the

body and the non-existence of a separate and immortal soul;

and descriptions of the déwa-lokas and brahama-lokas, the

various states and places of suffering, and nirwana, or the

cessation of existence.

It is almost a misnomer to speak of the literature of the

Singhalese, as nearly all their works are either translations

or paraphrases. Not unfrequently the whole of the differ-

ence between one work and another consists only in the style

and arrangement. ‘This similarity soon offends the student

and deters him from the further prosecution of his research-

es. There is sometimes a long series of epithets attached

to the name of Budha, and the same epithets are repeated

again and again, almost without any variation throughout

the whole of the work. Upon the authority of Sir WILLIAM

JONES the Asiatics have usually been regarded as “soaring

to loftier flights in the sphere of imagination” then Euro-

peans; but the works of the Singhalese cannot be included

in this category, as their creative powers appear to be ex-

tremely feeble, even in the discussion of subjects about

which they must necessarily have a perfect understanding,

and which in themselves naturally tend to induce the exer-

cise of the imagination.

It is with extreme regret that I speak in these terms of

disparagement of the native authors, as I have spent much

time in the study of their writings, and once supposed that

they contained more valuable matter than on examination

they have presented. They are principally of importance

as media by which we can ascertain the light in which the

tenets of Budhism are here regarded; and I trust the lan-

suage thus preserved and perfected, the sound of which

falls not unpleasantly upon the ear, whilst it admits of great

beauty and force of expression, will one day be consecrated

to the noble purpose of teaching the sublimest lessons of

Christianity, and of raising the people around us to a high,

state of excellence in science, taste, and social order.

Negombo, August 15, 1846.

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 105

THE EDUCATION ESTABLISHMENTS OF THE

| DUTCH IN CEYLON.

BY THE REV. J. D. PALM.

(Read November 6, 1846.)

The State of Government Schools for the natives of

Ceylon during the period that the Netherlands’ Chartered

East India Company had possession of this Island appears,

at present, to be a subject more of conjecture than of cer-

tainty. While on the one hand the old school-houses in

many villages of the Maritime Provinces tell the traveller

that “in the Dutch time,” native education was not lost

sight of, nobody, on the other hand has, to my knowledge,

collected any statistics of schools, nor undertaken to point

out the character and amount of instruction imparted at

that period. As native education occupies so prominent a

place in the present scheme of colonial improvement, it

may not be uninteresting to know what our predecessors

did in the cause. In the archives of the Consistory of the

Reformed Dutch Church at Colombo there are two volumes

of minutes of a meeting called the Scholarchale Vergadering,

embodying annual reports from Inspectors of schools in the

Colombo District from 1712 to 1727; also in official letters

of the Colombo Consistory to the 17 Representatives in

Holland of the East India Company, and in other ecclesi-

astical papers references occur to the number and progress

of schools throughout the Island. These documents, writ-

ten in the old fashioned half German and half Italian char-

acters are in several places hardly legible. ‘The time and

patience bestowed on them are however amply compensated

by the insight they give into Church matters, and the state

of Christianity among the natives, which, “if worth the

hearing, or rather, if coming within the range of topics

sanctioned in this society, shall be made the subject of two

more papers.

The notes for the present paper may be classified under

the following heads:

- Lhe Scholarchal Commission. |

. Native Schools in the Colombo District.

. Native Schools in the Galle and Matura Districts.

» Native Schools in the Jaffna District.

. The Seminary and Normal School at Colombo.

Oe ON =

106 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

6. Manuscripts, Translations and Printed Books.

7. Dutch Schools.

lt,

The Scholarchal Commission.

This body was composed of the Dessave or Collector of

the Colombo District (the highest European functionary

next the Governor) who was always the President; all the

Clergy of Colombo, one of whom acted as Secretary; and

three or four other gentlemen Civil and Military. The

Members were nominated by the Governor. They were

not only that which we understand by a School Commis-

sion, but they constituted a board, which took cognizance

of all matters referring to native marriages; and in short

the whole body of natives professing Christianity, and

living within the precincts of the schools, were under

their supervision. They examined and appointed not

only school masters but also the Tombo-holders, had under

their inspection the registries of native baptisms and mar-

riages, heard complaints and settled disputes on matrimo-

nial questions, and possessed a discretionary power to grant

marriage licenses in cases where consanguinity came into

question. Their decisions were however in all points sub-

mitted to the Governor and the Political Council. Their

jurisdiction did not extend beyond their own district; hence

the Southern and Northern provinces had also their Scho-

larchal Commission, but that of Colombo was frequently

referred to for advice in difficult and important cases. Every

year two members of this association, a clergyman and a

layman, who was called the Scholarch, were deputed by

the meeting, with the consent and authority of the Gover-

nor, to visit all the School-stations and draw up an annual

report. Their visit was previously announced to the vil-

lagers by Tom-tom beating, when both adults and children

were summoned by the vidhan and the School master to be

present. At each school the two Inspectors remained a

whole day. The business of the day, in which the Clergy-

man of course, had the greatest share, was performed in

the following order: .

1. In the forenoon the school children were examined in

reading and writing, in repeating their Catechism, the Ten

Commandments, the Creed, the Lord’s prayer and other-

prayers; and further questions were put to ascertain whe-

CEYLON BRANCH—-ROYAL ASIATIC SOCIETY. 107

ther the Masters explained what had been committed to

memory, which was generally concluded with religious in-

struction, exhortation and encouragement, in some cases by

distribution of prizes.

2. They then proceeded to examine and interrogate the

adults who had lately left the school, as well as the parents

who brought their infants for baptism. With respect to

the former, to know whether they retained and understood

what they had learned at school, whether they regularly

attended Divine Service on the Sabbath, and manifested

an interest in their spiritual welfare; with respect to the

latter to know whether they understood the nature and

obligations of Baptism, when pains where taken to impress

on them the principal truths of the Christian religion. It

will be necessary here to remark that the children were not

permitted to leave school at pleasure, but only when they

had obtained the requisite amount of knowledge, which

was decided, not by the Schoolmaster, but by the Inspec-

tors. When thus found qualified, a certificate was granted,

usually at the age of 15 years. They were then designated

** Largeerden” which means discharged or set at large. But

the care and supervision of them did not cease here: even

after such dismissal they were required for a future period

of three years, to attend the school twice a week to receive

religious instruction from the Master, who then signed their

certificate in testimony of their continued attendance. Dur-

“ing this second term they were called “ Nieuwe largeer-

den” newly discharged. Then they were to attend, though

perhaps not so regularly, other two years, and be classed

among the “ Oude largeerden,” old discharged. Although

the period for instruction subsequent to the technical dis-

-missal was thus fixed at five years, in some schools indivi-

duals were found with their certificate signed for 9 and 10

years together, indicating their voluntary continuance un-

der instruction. :

3. The next business was the inspection of church and

school-books, lists and registers, roll of fines, placards and

other documents in charge of the Master, to ascertain the

state in which they were kept. The fines here mentioned

were imposed, in obedience to an express order issued by

Government and repeatedly enforced, on all persons neglect-

ing to attend school on week days and divine service on

Sundays. These fines occasioned at various times refrac-

toriness among the natives, dishonesty on the part of the

108 CEYLON BRANCH-——ROYAL ASIATIC SOCIETY.

Masters, and difficulty to the scholarchs. But in many dis-

tricts the enforcing of them was found the only expedient

to secure attendance at school. In some years these penalties

amounted to 700 Rixdollars. The Inspectors received and

accounted for the money to the Scholarchal Commission.

At the same time it may be remarked that instruction was

given by Government gratis.

4, When this was finished, complaints either from mas-

ters, or pupils, or parents, or native headmen were heard;

inquiries instituted as to the cause and reason of neglect or

disorder; inefficient Masters dismissed; applications at-

tended to; reproofs and reprimands administered, &c.

5. Then, in the afternoon, Divine Service was held. One

or two chapters out of the Gospels, the Ten Command-

ments and the Creed were read in Singhalese or Tamil;

then the Clergyman preached, in few solitary cases for want

of fluency in the native languages by interpretation; ad-

ministered Baptism and solemnized Marriages.

When one village or school station had thus been inspect-

ed they proceed to the next, and continued their visitation at

one or two intervals till they had gone over the whole district,

which contained 30, 40 or more schools—and at the close a

general report was laid before the scholarchal meeting, and

by them submitted to the Governor in Council, accom-

panied with returns of the number of children in each school,

of adult Christians in each parish, the amount of mulcts,

the number of massabadoes, and of natives who learned

Psalm-singing. Pity that these returns cannot be found. —

The remarks of the Governor written with his own hand

on the margin of the reports are invariably of a very favo-

rable cast, shewing his willingness to further the views and

sanction the suggestions of the meeting. In these reports

and minutes particulars, which it would be too tedious to

mention, are discussed ; such as complaints, applications for

increase of salary, for dismissal after long service, for books,

for repairs or enlargement of buildings, or for the establish-

ments of new schools, examination of School-masters, sug-

gestions for the removal of a school to a more convenient

station ; applications for admission into Church membership,

examination of such candidates, &c.

Te?

Native Schools of the Colombo District.

This District extended to the North as far as Calpentyn,

and Southward to Cosgodde, afterwards to the Bentotte river.

ye teers eos 7

eg Te Ge ae ee ee See ee

CEYLON BRANCH-—ROYAL ASIATIC SOCIETY. 109

The earliest notice found of these schools reaches to 1712

when their number was 30, six of which were Tamul schools.

In this year a new school was established at Paspetal, near

Colombo, with 125 children. The person who applied for

the school-mastership was appointed on condition of his at-

tending a certain Clergyman until he should become better

qualified to impart religious instruction.

The result of the inspection in 1715 was on the whole

satisfactory, the children answering the catechism questions,

and repeating the prayers well.

The Master of Cosgodde complained of a boy, who on

being fined for non-attendance, had gone to the Wellitotte

school ; this being contrary to order, the subject was referred

to the Scholarchal meeting. The Report of 1714 says, that

a general desire was observable among the natives to receive

instruction and to become acquainted with the Christian

religion. In 1715 the number of schools was increased from

30 to 35; but the report dwells more on adult Christians

than on scholars. The bad state in which some schools were

found was attributed to irregular attendance through in-

difference with some, and distance of abode with others. In

1716 the Calpentyn school was reported to be ina very ne-

glected state, and the Master recommended to be dismissed.

In 1718 the schools on the South gave more satisfaction

than those on the North, except the Oedeware, Payagalle,

and Alican schools, which was the Masters’ fault. Im 1719

the district contained 38 schools. The Masters were reported

pretty well qualified, but sadly deficient in energy and zeal.

Great difficulty was experienced in securing regular attend-

ance by the children.

1721. A loud complaint about ignorant Masters. The

Government ordered all native teachers, living within a cer-

tain distance from Colombo, to attend monthly for exami-

ation and further instruction by a sub-committee.

The Cosgodde school with 307 boys and 119 girls, and

the Wellitotte school having 450 scholars, were, on account

of their distance, transferred to the Galle District, together

with the tombos and the pay of the Masters. The next year

(1722) the Inspectors found the schools on the whole in a

- condition three times better than last year. They recom.

mended that the four Tamul schools in the Negombo Pro-

vince be put on the same footing with the Singhalese schools,

as to the performance of divine Service; and that the Pro-

ponent Ignatius preach there in Tamul. An order, dated

1410 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

1723, proceeded from the Governor, that, as the number of

scholars throughout, was on the increase, which consequently

increased the Master’s labour, where in future the children

in one school exceeded in number 200, a second assistant

Teacher be appointed; upon which order, six schools, namely

Barberyn, Mutwal, Corelewatte, Payagalle, Caltura near

the river, Pantura and Morotto were immediately supplied

with a third Teacher. At the same time the Governor

sanctioned a proposition that the Dutch Catechists and Pre-

lectors at outstations be instructed to collect a few promis-

ing Singhalese lads and teach them the Dutch language ; to

which proposition another was added by the Governor him-

self, that there should be evening schools for singing, if pos-

sible to train the Singhalese to Psalm singing. This year

also it was reported that people of all classes expressed gra-

tification at the opportunities of instruction afforded them,

and appeared anxious to avail themselves thereof. At this

visitation a collection of translated prayers, the form for

the administration of the Lord’s Supper, and a few Singha-

lese Sermons were distributed among the schools. The

Scholarchal meeting instructed the Masters to pay parti-

cular attention to the reading and writing exercises, as a

more effectual way of disseminating knowledge among the

natives than by mere oral instruction, whereby they would

be induced to read the books, which it was in contemplation

to place within their reach. The report of 1725 notices a

diminution in school attendance, and ascribes it to a late fa-

mine in the country accompanied with an inundation, which

forced the inhabitants to absent themselves from home in

search of sustenance. The schools at Nagam, Mahapitti-

gam, Cottelewatte, Minuangodde, and Wellicadde had been

frequently closed. On the day of the visit two of the above

schools were found empty ; and at Minuangodde but 5 boys

and 8 girls were present. This decline awakened appre-

hensions of ruin to schools and native congregations, and

called forth an order to the Masters to constrain the chil-

dren who were running about the villages to come to school.

In 1727 after hearing the ordinary lessons, the children

were made to give their own answers on miscellaneous ques-

tions suggested from the lessons, and the result evinced a

degree of reflection and intelligence creditable to teachers

and pupils. The best schools were Kegelewatte, Melager

and Cotta, the worst Wewalle, Paspetal, Calane and Wol-

fendhal. In 1735 the annual visitation did not take place

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. Ilil

disturbances having arisen among the natives, and accounts

from the Masters represented things as very unfavorable,

school operations being to a great extent at a stand still with

no likelihood of a speedy restoration. But the next year

the arrival of the new Governor, Baron Van Imhoff, checked

the disturbances, and schools were visited.

1739. The Inspectors expressed themselves satisfied with

masters and pupils, and noticed with pleasure a circum-

stance, which was not witnessed before, but which now ap-

peared generally practiced, that the girls learned to write.

This year there was a revival of schools, not only in virtue

of special orders from Government enjoining regular at-

tendance, but especially by the influx of Singhalese and

Tamul printed books, instead of the scanty manuscript co-

pies, put into the hands of the Masters alone.

1742. The Rey. Mr. Saakens and Mr. Elbert Clermont,

the Scholarch, reported that in this year’s visit they had

found the children in general diligently taught, and that

each according to age and capacity had made progress; but

that on comparing one school with another a great disparity

appeared both as to proficiency and the amount of instruc-

tion imparted. Writing in Singhalese was extensively

taught, and many of the “ Largeerden” recited their Cate-

chisms and prayers promptly.

1746. The schools were fouud some worse than others,

and on the whole not very creditable. The ignorance, in-

ability and indolence of many Masters were complained of;

and no less the aversion of children to attend school; pa-

rents also refusing to send their children, which was attri-

buted to the influence of Roman Catholic Priests and’ their

emisaries, who spared no intrigues to draw away the people.

In 1747, these complaints were renewed, and the incapa-

city of the Masters led to the establishment of a native

Normal school at Colombo, which shall be mentioned in its

proper place. :

1750. Complaints still continued. Strong attachment to

heathenism, and credulity on the part of parents to popish

insinuations were lamented. The penalty imposed on non-

attendance brought the children on the examination-day,

but on ordinary days they remained away. In 1756 the

district had 45 schools, many of which were in a poor state.

The Masters at Caltura and Negombo (where Romanism

_ prevailed) gave no satisfaction, and to shew how ill disposed

the Malabars were to education and Christianity, it was

112 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

remarked that at the Tamul schools at Pitipankare, Chu-

nampitty and Slave Island, which together contained 1600

scholars, only 60 were present at the examination, and said

their lessons badly. The frequent change of habitation

among the Malabars was a great hindrance. ‘The Singha-

lese nation were more docile, and their children in many

instances exceeded expectation. With reference to an out-

ery which had been raised about the decline and probable

failure of schools, the Inspectors stated that they did not

despair, but would urge the Government to adopt such

measures as may effectually further the cause of education.

Government it appears, attended to this representation, for

in 1759 the good effects were visible. In 1768 the schools

gave satisfaction on the whole, but they did not yet come

up to the designs of Government, the fault being the cha-

racter of Masters, who were reported to be, some secretly

Budhists, and others intemperate or rapacious. In 1778

the schools, 46 in number, were flourishing, and great suc-

cess was met with among the females, who could not hefore

be prevailed on to remain long at school, but now many

continued till on their public confession of faith they were

received as communicants. No mention is made of female

schools. .

In 1784 there were 53 schools. The scattered habitations

of the natives, bad and dangerous roads, created the deser-

tion of several scholars, and made spiritual supervision al-

most impracticable. The work of inspection was divided in

1788 among the clergy and scholarchs into three circuits—

circuit No. 1 had 12 schools

sah Now 2 20) i

eNO SO eo fe

Total—5 5

From the preceeding remarks it will be perceived, that

Government undertook education in the native languages,

that these schools partook of the character of Parish schools,

and that religious instruction was the main point. When

reference was made to an individual, he or she was invari-

ably designated as sorted under ** sorterende onder,” such or

such a school. The annexed table (marked A) will shew

the total number of scholars in the Colombo District, from

1760 to 1786. A list (marked B) of the places where schools

existed, with short notices respecting them, taken from the

reports is also added.

SEYLON* BRANCH—ROYAL ASIATIC SOCIETY. 1i3

IIL.

Native Schools in the Galle and Matura Districts.

These schools were annually visited by the Galle Clergy,

who took it by turns, in company with a Scholarch. In

1707 mention is made of 30 schools, in 1719 of 37 schools,

18 in the Galle and 19 in the Matura District, and in 1722,

of 38 schools. Galle was a troublesome and refractory sta-

tion, hence the reports are full of complaints. |

In 1727 great difficulty was experienced in getting pa-

rents to send their children; they set Government orders at

defiance. The annual visitation often did not take place on

account of the hostile disposition of the Singhalese. In one

village (1731) during the examination, a mob assembled, and

by vociterations interrupted the proceedings; the Scholarch

went out to order them off, but they heeded not his autho-

rity; and on his attempting to drive them away with his

walking cane, the ringleader levelled a blow at him with a

stick. At Kahewatte, Gatlemane, and Puwakdadawe, they

dragged the children out of the school-room. In 1733 the |

School master at Kahawatte lodged a complaint against the

villagers for abusing and preventing him in his duties. Be-

sides the fact, that this district was the stronghold of Bud-

hism, as.it still is, one alleged grievance was, that, since

Government ordered native professing Christians not to in-

termarry with Budhists, they were afraid they would not

be able to get wives. In 1734 the native Proponent visited

the schools in the Talpepattoe. In many places schools

were at a stand. The annual visitation was attended to but

with no pleasure; the natives, especially the chalias, abused

and ridiculed. The number of masters and undermasters

was 87, of whom but 5 were in Church membershiv. In

1736 the Clergy were at a loss what to do to restore the

progress of education, and applied to Government for sup-

port and encouragement. There was nevertheless since the

last year, an increase of scholars, the total number being

4397, of whom 2697 were catechized by native Proponents

and school-masters. : |

A church and school report, dated 1759, was sent from

Galle to the Colombo Consistory with the view of furnish-

ing the necessary information in the annual general state-

ment of churches and schools, to the East India Company

and the Church Assembly in Holland. It is divided into

two parts, the former giving an account of the course pur-

sued in the work of inspection, and the second a detail of

144 CEYLON BRANCH-—ROYAL ASIATIC SOCIETY.

each school. The examiners commenced with religious in-

struction, to impress on the people that the work they under-

took was the work of God. ‘The most advanced scholars

were called to repeat distinctly and audibly the ten com--

mandments and other parts, for the benefit of all. In order

to avoid collusion practised by the Masters, who asked only

those questions which they knew the children could answer,

the tomboholder or some other competent person was asked

to interrogate. Then the “largeerden” were examined, and

what they did not comprehend was further explained, as far

as time permitted. The schools were visited in the follow-

ing order: —

1. Hickkedoewe (Hiccade) had a large school, composed of

boys and girls, whose behaviour and learning were reported

commendable. Their answers shewed that they understood

the catechism committed to memory ; reading and writing

were good.

2. Kahawe school, not so numerously attended as the pre-

ceding; the Master, a deserving character, complained of

disobedience and unwillingness in his scholars, the parents

being the great obstacles. The chalia inhabitants objected

to the Master because he was a Wellale. The school was

attended but three weeks previous to this visit, and even

then reluctantly. ,

3. Madampe, a chalias school, better than the preceding

one; the children were young, few only reaching the age

of 15 years.

4, Wellitotte, a chalias-school, the largest in the district,

having 400 scholars, but under one Master, whose attain-

ments were not great. The writing was not expert; the

Master found fault with his scholars, but when the New

Testament was produced for reading, the children declared

they had never seen those books before.

5. Bentotte, the best of all the schools; the Master bore

a respectable character among the people: on the Post-hol-

ders testimony he never omitted his school in the week, nor

conducting Divine Service on Sundays. The children were

under good discipline, and quick at reading and writing.

The visit gave mutual satisfaction.

6. Indoeroewe school in every respect the reverse of the

preceding. Those who could read and write said, they had

been taught, not by the Master, but by their friends.

7. Cosgodde, a chalias school. They were not taught

writing, the Master complaining of bad eye-sight.

= os y F

oe ge eS ee ey eee a a ae

pad

Ns ee

Ce Ome aed

ee ~ . a

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 115

8. Amblangodde. The master, an old man, foal great In-

terest in his scholars.

9. Wattoegeddere, a small and well conducted school of

the Jagereroe Caste.

10. Raygam, a large school; the influence of the master

was well maintained. |

11. Dadalle, a small Chalias school; the attendance was

regular and the master efficient.

Having inspected the schools in the Wellebaddepattoe,

they proceeded to the Talpepattoe.

12. Acmiwenne, a populous village, but the school was

attended only one day in five.

13. Walawe, a populous but dissolute village. Few would

come to school.

14. Codagodde school.

15. Ahangam, a pretty good school.

16. Cogelle, few children in school in proportion to the

population, five sixth running wild.

17. Talpe school. The children would not continue long.

In the Gangebadepattoe were the following:

18. Baddagam school. Very few were present in com-

parison with last year. The present master had but recent-

ly been appointed and did not know the people.

19. Maplegam, on the confines of the company’s terri-

tories. The scholars could neither read nor write; the mas-

ter was a sickly man.

20. Tellicadde school with two masters, who taught well.

21. Galle, Cinghalese school, was in a poor state. The

Barbers’ Silversmiths’ Fishers’ and Chunamburners’ castes,

refused to send their children—and as for native headmen,

it was a general observation, that their children did not

avail themselves of instruction.

22. The Galle Tamul school. The Malabars being most-

ly Papists, the school was exceedingly small: 4 boys had

learned the Catechism and the Ten Commandments, the

rest came on the occasion but for a shew. The master was

secretly a Roman Catholic.

23. Denepittie school presented nothing satisfactory.

24, Polwatte much the same. When the master succeeded

in getting a few boys together, they soon made their escape.

25. Mirisse school was promising.

26. Dewinoewere school. The examination was interrupt-

ed by the riotous inhabitants.

27. Nauwedoenne and \ schools were examined simul-

28. Tallalle. taneously.

116 CEYLON BRANCH--ROYAL ASIATIC SOCIETY.

From this place to Hakman no girls attended school.

29. Bamberende school.

30. Dikwelle. Many professing christians lived here, but

the school was small.

31. Polwakdandawe school.

32. Kahawatte school.

33. Gettemane school.

34. Hakman school.

35. Altoerellie, the best of the Matura schools, was at-

tended by boys and girls.

36. Ahkoeresse school. The master pointed out afew bad

boys who kept the others from school; they were instantly

chastised as an example,

37. The Matura litile school. It was indeed a little one,

though under the superintendence of the Collector; his in-

fluence was not sufficient to secure a good attendance.

38. The Matura great, or Appoohamy school. As the |

name indicated one would have expected children of re-

spectable natives, but these did not condescend to come,

having Budhist Priests at home, as tutors.

39. Walgam school.

40. Belligam the most insignificant of all the schools, the

secret being that the place was a nest of Budhist Priests.

There was a Malabar school at Matura in 1735, but no

further notice of it appears any where.

The annexed table (marked C) will shew the total num-

ber of scholars in the Galle and Matura Districts, from

1747 to 1784.

IV.

Native Schools in the Jaffna District.

This district comprehended the four Provinces Billegamo,

Wademoratje, LTenmoratje and Patchelepally, the seven

inhabited Islands, the Borders of the Wanny, and the Con-

toire Mantotte, Manar, Trincomalie and Batticaloa. Little

more than statistical information can be given of the Jaffna

schools. The annexed table (marked D) will shew the total

number of school children in various parts of this division,

at different times,

The slave children under instruction are enumerated se-

parately in the annual statement sent to the Colombo Con-

sistory for information, but whether distinct schools existed

for them does not appear. The clergy paid their annual

visits regularly, and on the whole met with encouragement.

The Tamuls are represented as quick at learning. The

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. Buy,

reporters complained in 1726 of a decline in the state of

their schools, which surprised the Colombo Consistory, as

care had been taken to employ efficient masters. In 1727

there were altogether 48 schools. An official letter dated

1735, says that a favourable report had been received, the

children improving, especially in religious instructions, be-

ing able to repeat promptly in Tamul not only the ordinary

prayers and three Catechisms, but also several Chapters in

Matthew’s Gospel. In 1738, the Province Belligamo had

14 churches and schools, Wademoratje Temmoratje and

Patchelepally 12 churches and schools, the Wanny 4, Man-

totte and Manar 10, and the Islands 5. In 1758 parents did

not voluntarily send their children for instruction, which

was attributed to the Oeliam or compulsory labour system.

In 1760’schools were improved in comparison with the pre-

vious year. The worst attendance was found in the two

provinces Tenmoratje and Patchelepally. In the Trinco-

malie school (1759) some children had got by heart 20 chap-

ters in the New Testament, of 383 on the list, 143 boys

and 140 girls were present at the examination; 50 Roman

Catholic children had staid away, which was a common

practice among them on such occasions.

The Colombo Seminary and the Native Normal School. :

First then the Colombo or Cinghalese Seminary. ‘This

was a pet institution both of the Government and the clergy.

No pains were spared to render it every way efficient and

flourishing, no letter was written to the home Government

and Church by the consistory but the Seminary occupied a

prominent place; and most ardent was the hope that under

divine blessing it might prove a successful instrument in

propagating Christianity among the natives of Ceylon. Its

main and original object was to train and qualify young

men, both Cinghalese and Tamuls, for becoming native

preachers. But the extension and modification it underwent

will be noticed in the course of this account. It does not

appear, like the elementary schools, to have been entirely

under the Scholarchal commission, for previous to every

public examination a special committee was nominated by

the Governor, consisting only of clergymen, to investigate

and report to him the state of the Institution. Still the

Governor hardly ever failed to be present on such occasions

118 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

with his Council. The Reverend Principal or Rector, as he

was called, of the Seminary was always a member of the

Scholarchal commission ; yet, being*also one of the ordinary

Clergymen of Colombo, but excused of a portion of his

pastoral duties, it is not clear whether his seat in that meet-

ing was in the former or latter capacity.

When the Seminary was established, cannot be ascer-

tained ; the earliest notice found of its existence is in 1708.

The higher course of instruction was imparted in the Dutch

language, and therefore the preliminary lessons were Dutch

grammar, composition, translation from the native lan-

guages and such exercises as would give a thorough know-

ledge of the language. We shall find that afterwards

Latin, Greek and Hebrew were introduced, and that even

the medium of instruction in the higher Theological class

was the Latin language.

The selection of students was choice: in 1710 the institu-

tion contained 16 youths, 9 of whom were prepared to

commence with theology. In 1712 the Seminary was re-

ported to the East India Company to be very promising.

The higher class were examined on the Divine attributes

and perfections,- on ‘the “soul of man, and in logic. Two

Jaffna youths distinguished themselves by their correct

grammatical knowledge of Dutch. The subjects of exami-

nation in 1715 were, natural theology, the passions and

their government, Christian morality. In 1717 at the ex-

amination of eight youths in the Christian institutes, the

questions and answers were of a controversial nature, with

the view of qualifying the students, by arguments here-

after with their countrymen, to refute heathenism. In

1718 the seven scholars composing the lower class had been

learning Doutrein’s sketch of the Christian religion, but they

were slow of comprehension, and the Rector, Mr. Synjeu,

(who by the way was assisted at the examinations by his

brethren in the ministry) expressed his opinion that the

adult age of these scholars disqualified them to proceed to

the higher course of study, but judged them fit to be em-

ployed as Schoolmasters and Interpreters. They were ac-

cordingly discontinued. This led to the plan of admitting

natives of more tender age, and of training them ab initio.

The seven youths of the higher class had gone through

the course in Natural Theology, when a repetition was

recommended and they were to give in writing from me-

mory the result of their studies. The Rector had made an

a a ee oe

CEYLON BEANCH—BROYAL ASIATIC SOCIETY. fig

abridgment of Burman’s Synopsis Theologiz, and retained

so much of the controversial part as would ‘be useful against

Heathens, Mahomedans and Papists. The compendium

was submitted to the clergy for revision, who gave their

opinion in writing, after which it was adopted for the use

of the theological class. To this compendium were added

a short history of the Old Testament, and a help to analyz-

ing and the composition of sermons, as best suited Natives.

The subjects of examination this year were: the existence

of God, the divine attributes, the immortality of the soul,

man’s moral obligation and dependence on God, virtue and

vice in general and their consequences, the first covenant,

the fall and its consequences, the sinner’s restoration, its

revelation and man’s obligation to seek it, the character-

istics of divine revelation.

The Rector intimated to the grief of all imterested, that

his failing health would not permit him to continue long;

the Governor and all present hoping such would not be the

result, requested him to continue a little longer. It was

customary on the grand examination day, as a mark of re-

spect to the elergy, for the members of the Political Council

te convey them m their carriages to the Seminary. In

1723 this piece of etiquette was omitted, President Mol and

others driving by the house where the commissioned clergy

were assembled. The examination was thereby frustrated,

for the offended party did not go. The Governor called

them to aceount for their absence, they in return demanded

another exammation, to which His Excellency ultimately

yielded. At the examination of 1724 all the youths, from

the highest to the lowest, gave much satisfaction; and as a

further proof that they not only understood the subjects on

which they had been prepared, but also knew their practi-

eal bearings and could apply them, they replied well to

miscellaneous questions from the by standers. The progress

the last two years was very marked. The Rector

regretted that his health did not allow him to do that jus-

tice to his charge which he wished. Four of the most ad-

vanced Cinghaless youths gave every hope of becoming

able propounders of the word of life to their country-men.

This was subsequently demonstrated by their proof. Ser-

mons on 1 John 1, 7. Mathew 5, 8. Psalm 34, 10. Hebrews

12,14. The mtroduction was suitable, the illustration of

truths contamed in the text as also the refutation of errors,

lucid and comprehensive. the application appropriate, and

i20 CEYLON BRANCH—ROYAL ASIATIC SOCIETY,

the whole rendered impressive by a becoming confidence

and promptness of utterance. This specimen of their talents

was unanimously pronounced hopeful; so that if they con-

tinued studious and devoted under their able and pious

Rector, much good might be expected. The next year they

were admitted as Proponents (licentiates) after undergoing

a strict examination. Their life and conduct were described

as exemplary and in this respect they were considered su-

perior to Malabars. The year after this (1726) their wor-

thy Rector Synjeu died, and the Rev. P. Kalden, lately

arrived in the colony, became his successor, At the next

ensuing examination the new Rector delivered an address

on the fundamentals of true religion, and at the conclusion

directed himself particularly to his pupils. These were

eleven in numbers, five of whom were clever Tamuls. The

four Proponents already spoken of are mentioned in an of-

ficial letter dated 1727 as conducting themselves well, and

proving useful agents. The Rector gave the next year

striking proofs of his zeal, the progress of the youths was

remarkable. The subjects of examination are thus stated :

the knowledge of God derived from nature and the religion

founded thereon, the knowledge of God derived from reve-

lation, the eternal Sonship of Christ, the Holy Ghost pro-

ceeding from the Father and the Son, the counsels of God

in general, his foreknowledge and election in particular,

the work of creation. There was one youth in particular,

Philip Emmanuels, a Tamul, who excellediin penetration

and ability. He became a Proponent in 1734. |

1728. At this year’s examination the gentlemen present

expressed a hope that an experimental knowledge of religion

might accompany the theoretical knowledge. For the sake

of brevity only such subjects of examination will now be

mentioned as have not appeared before.

In 1729 a Dutch master was appointed for the lower

classes. It is remarked in this year’s report that the Rec-

tor had an easy and most intelligible method of instruction.

The theological subjects of examinations in 1730 were jus-

tification, adoption, sanctification, glorification, the sacra-

ments, the church. Seven youths were reported inefficient

and dismissed by Government. Eleven new ones were ad-

mitted.

1733. Number of students 14, divided into 3 classes: the

last class were learning reading and writing in Dutch, Sin-

ghalese and Tamul; some had committed to memory 9500

‘

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 12%

and others 2506 Dutch words with Singhalese or Tamu!

meaning.

1738. The Rector applied to return home on the ground

of infirmity, which prevented his regular attendance to

duty. The Rev. Mr. Weitzelius was appointed in his

room. A Conrector was also added, Mr. Vrolyk, a good

classical scholar: he took much paims but continued only

three years, and then returned to Holland for ordination.

Mr. Hersher succeeded him. From this time the classics

were taught. The Dutch master Paravisino was succeeded

by Mr. J. Collitte, who taught 15 boys Dutch grammar,

and composition, and universal geogr aphy.

1740. The Conrector had in his class 4 who read the

Greek Testament, and 4 others who could expound 20 serip-

ture passages in the colloquial language. At this perio:

European descendanis also were gradually admitted into

the Seminary. The classis of Amsterdam in one of their

letters to the Ceylon churches, after expressing delight at

the good results of the undertaking, put the question, whe-

ther instead of so much memory work it would not be well

to pay especial attention, by means of much illustration and

explanation, to making the youths rightly comprehend and

appreciate their lessons; and suggested to that end a thorough

acquaintance with the Dutch language, it being an acknow-

ledged fact that struction received in a language not ver-

nacular is a disadvantage. At the same time they did not

wish to discourage their brethren.

1743. The Seminary had 24 youths. The Rector exami-

ned the three Seniors n Hebrew and Greek; the questions

and answers were in Latin and Dutch. The other three

were less advanced. The Conrector had 12 learning Latin

and Greek. The Dutch master had six.

1744. Two of the most promising, Abrahams, a Cingha-

lese and Joachim Fibrandsz, a European descendant, were

sent, at Government expense, to the Leyden University.

1746. In the Conrector’s class 4 read Cornelius Nepos,

the Colloquia of Erasmus, and Terence, and 9 construed

the colloquia of Corderius and repeated the declensions

and conjugations.

1750. The Rector’s class were copiously examined in

Theology, the Conrector’s class in Cicero's Epistles and

Ovid’s Metamorphosis and im Greek Phedrus’ fables, 8

others were not so far. The Dutch Master had 21 scho-

lars. This year another youth was sent to College; and

the next year three more were ready to embark. Out of

12? CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

these one, Meier, succeeded, seven years afterwards, to the

Rectorship of this institution. At the examination of 1759,

the following chapters in logic were discussed. The first

class, De Syllogismis imperfectis et fallaciis, and the second

class, de Logice definitione et divisione, de rerum generi-

bus seu predicamentis et in genere et in specie, de substan-

tia ejusque speciebus, de rerum attributis et de judicio

exiomatico seu enunciatione. Besides the Rector, Conrec-

tor and Dutch Master, there were now a Hebrew Precep-

tor, a Cinghalese and a Tamul Master, making together 6

Teachers. But here the Government interposed and re-

modelled the institution, making it more beneficial to the

general interests of the Colony and of the native population

in particular, and thus in fact reverted to their original

design, as it was up to 1736. The official instructions on n this

head, dated 30th December 1760, are in substance as follows:

1. That the Candidates for admisson be Cinghalese and

Tamuls and not European descendants. That they be

qualified for Schoolmasters and Catechists; and if posses-

- sing good abilities, for Proponents, and in a few particular

cases for native Preachers. That respectable natives be en-

couraged to enter the Seminary with the view of becoming

Head-men, Modliars of the Gate, Interpreters and so on.

2. That no native School masters be appointed but such

as have been trained in the Seminary, and on examination

have obtained a certificate.

3. That when thus qualified they be employed on the

same salary as heretofore.

4, That having served a certain period and given satis-

faction as to conduet, attainments and. diligence, they be

promoted, if on examination by the clergy and Scholarchal -

Commission they be declared fit, to Proponents at a salary

of 10 Rix Dollars per month. That these Proponents be

stationed in the Corles, Pattoes and elsewhere, to act as

native Missionaries, whose duty it shall be by visiting and

familiar intercourse, by catechising and preaching, as cir-

cumstances will allow, to teach, exhort and convince their

countrymen.

5. That as soon as they should shew any marks of in-

attention to duty, or diminution in zeal, they be ordered to

return to the station of School-master until they give proofs

of amendment. *

6. That if a Proponent be specially reported a person,

* This, I find, was strictly acted upon-; several Proponents

were from time to time dismissed the service,

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. [23

eminent in vigilance, exemplary in conduct and of tried

piety, he be advanced, without ordination, to the office of

Preacher to a fixed congregation at a salary of 15 Rix Dol-

lars per month. That he shall exercise no power over Pro-

ponents and School-masters, unless specially authorized by

the Scholarchal Commission; nor shall he be permitted to

were the distinguishing dress of the European Clergy, but

a decent, becoming native costume,

7. Native Preachers shall have no seat in Church and

School meetings, but send periodically a report of their

* work to the Scholarchal Commission.

8. They shall have the same rank with the Modliars of

the Corles &c. and shall draw their Salary on the same

abstract with them.

9. They shall reside within their respective Corles and

Pattoes, and not leave their post without permission asked

and granted.

Government moreover undertook to educate, at public

cost, for a period of 10 years, 24 lads, of whom 12 should

be Cinghalese and 12 Tamuls, with the promise of employ-

ment in the Company’s service.

The effect of this re-organization was that the dead lan-

ouages were not so extensively taught, and the training sys-

tem made as practical as possible. "The Seminary now con-

tained the extraordinary number of 40 pupils. The exami-

nations now took place twice in the year, first in private,

and afterwards at the end of the year in public.

In 1766 Ecclesiastical History is mentioned in the pro~

oramme of examination, and prizes were distributed. In

1773 there was a great want of Ministers to the Dutch con-

gregations: hardly any in the Fatherland offered themselves

for Colonial service. Instead therefore of 12 Cinghalese

and 12 Tamuls as stated above, Government admitted 9 Cin-

ghalese and 9 Tamuls, and chose 9 promising youths of

Kuropean descent to be prepared here and sent to Holland

to be further fitted for the ministry. The last Rector of

the Seminary appears to have been the Rev. J. G. Manger,

who also preached here in German. In 1778 the Seminary

was still doing well. The building, now the Pettah Hospital,

was in 1780 the Seminary, as the inscription above the en-

trance indicates.

‘The general imperfect state of Government native schools,

owing to the incapacity of the masters, led in 1747 to the

establishing of a native Normal School at Colombo, both

Cinghalese and Tamul. It was called the New Seminary, and

124 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

in 1750 P. De Melho a Tamul preacher, ordained in Bata-

via, was at its head. But as no further mention is made of

this school, it must have blended with the other Seminary.

Jaffna also had its Seminary in 1709, first under a Dutch

master, and afterwards under a Rector, but not in such an

unproved state as the one already deseribed. In 1723 its.

operations were discontinued, and its six scholars trans-

ferred to the Colombo Seminary.

Manuscripts, Translations and Printed Bocks.

Up to the year 1736 the supply of School-materials was

very scanty. The children had in fact few or no lesson books.

The masters were furnished with a set of Catechisms, Pray-

ers &c. as also with one or two Gospels in manuscript.

which remained the property of the school, and out of which

they gave oral instruction, the scholars repeating after the

master until the lesson hecame familiar. Of course he was

expected to explain the meaning as he proceeded. Even

these manuscripts were not invariably on paper; for instance,

in 1723 the visitors found at the Chunampitty Malabar

School the Gospel of Matthew written on leaves (olas) which,

having become old, the Master requested might be tran-

scribed on paper. Stationary also was either not at all, or

very sparingly dealt out, for m the Galle district the chil-

dren are said to have practised writing by deseribing the

characters on a board or table strewed with fine sand. Per-

haps the Cinghalese mode of writing with a style on olas

was the general practice. In 1710 a series of 5 Catechisms

were in use, 1. on Scripture history; 2. Infant’s Catechism;

3. on the principal doctrines of Christianity; 4. and 5. for

more advanced. The three last mentioned were translations

from the Dutch. In 1722 a collection of prayers, the form —

of administration of the Sacraments, and five sermons trans-

lated into Cinghalese were sent to remain in circulation

among and for the use of the Cotta, Bollewalane, Coiele-

watte, Calane, Mahapittigam, Minuangodde, Welligam-

pitty, Wolfendahl, Milagre and Morotto Schools. A collec-

tion of translated prayers in Tamul was given to the Chu-

nampitty and Slave Island schools. This year a number of

Portuguese ‘Testaments, copies of the Heidelberg Catechism,

and the Liturgy printed in Amsterdam, received from Java

and lying in the Government stores, were offered to the

Clergy for gratuitous distribution. In 1725 the Ten Com-

mandments and the Lord’s Prayer were translated into Cin~

ghalese in foot-measure for singing. In 1724 the Heidel- —

herg Catechism was translated into Cinghalese by the Rev. —

CEYLON BRANCH—ROYAL ASIATIC, SOCIETY. 125

Mr. Conyn. The next year the Rev. Mr. Wetzelius wrote

a compendium of religious truths in Cinghalese, and sub-

mitted it to the consistory for revision and authorization.

A version of the 15th and 23rd Psalms was also given for

the use of certain native congregations, but its date does

not appear. 3 |

This imperfect state of things continued until 1734 when

a printing press with Cinghalese types was contemplated.

The Government of Java offered to procure it, and in 1736

it was reported to be in active operation under Government.

In the same year they printed the series of Catechisms men-

tioned above, and the Creed. The Gospels of Mark, Luke

and John were ready for the press. Instructions were given

in 1739 to print the Scriptures in Portuguese also. This

year the press was, by the favour of Government, brought

to some sort of perfection. Already the Tamul Catechisms

used in schools, and by candidates for Church membership,

were in the press. The four Gospels in Cinghalese were

also printed. The stimulus, it was remarked, would lead to

the translation of other parts of Scripture, for hitherto the

four Gospels only had been translated. They saw more

likelihood of getting the whole Bible in Tamul, as they had

but to avail themselves of the Tranquebar Version by the

Danish Missionaries, which by a special committee of com-

petent persons appointed by the consistory could be revised

in those places where the Lutheran version differs from the

Netherland State Bible. In 1740 it was reported that the

work of Cinghalese translation did not progress so steadily

as was anticipated: the cause of delay being the death of

some, and the infirmity of other competent hands, while the

present Clergymen were not yet sufficiently versed in the

language. ‘The classis of Middleburgh acknowledged in a

letter dated 1740, the receipt of a copy of part of the New

Testament printed in Ceylon, which to them was of course

a sealed book, but they admired the clear and neat type, and

hoped it would prove a mighty means of extending the light

of Christianity among the heathens. It was hinted to them

that the Governor intended printing the Bible in three

columns, Tamul, Cinghalese and Portuguese, this, they

_ thought was a valuable suggestion; and concluded with

hoping that their want of Roman characters would soon be

supplied, either from Holland or Batavia. Whether His Ex-

eellency’s Tripla were carried out or not does not appear,

any where. In 1745 the press was placed under the superin-

tendence of the Rev. Mr. Wetzelius, Rector of the Seminary.

_ Two or three of the young men of the Seminary whe

126 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

had proceeded to Holland to complete their studies at the

university, were on their return actively engaged in the

work of translation. H. Philipsz, a Cinghalese, undertook

the Pentateuch and Epistles, which when completed he sub-

mitted to the consistory for revision. The work was entrust-

ed to Rev. Mr. Hoffman, who had as assistants the Mohottiar

of the Governor’s Gate Don Daniel Perera, the Thombo

holder J. D. Zypat, and Adrian Perera, Catechist, 1788.

Another person who was educated in like manner, J. D’

Melho, a Tamul, and appointed at Jaffna, translated the

Pentateuch, the books of Joshua, Judges, and Ruth into

Tamul, and sent them to Colombo for revision, which was

entrusted te two Malabar Proponents, and two other able

natives.

The annexed list (marked FE) of Translations and Publi-

cations will give a comprehensive view of what was done

by the press at Colombo.

VII.

Dutch Schools.

_ These were of an elementary nature, divided into Orphan,

Parish and Private schools, the two former were supported

by Government. European children were taught spelling,

reading, writing, Scripture, catechism, singing, arithmetic

and geography. The Masters were either persons holding

subordinate offices in the Church, as prelectors, catechists

and visitors of the sick, or school-masters in the Company’s

service. At some of the outstations for want of better sub-

jects soldiers were employed. The Scholarchal commission,

who had the inspection of these schools also, recommended

Government to send out a better class of teachers, as many

complaints were raised either about the inefficiency or in-

temperance of several in employ. The total number of these

schools in the Colony was about 17. Colombo, Galle, Ma-

tura, Hanewelle, Negombo, Caltura, Jaffna, Manar, Caits,

Trincomalie and Batticaloa had Dutch schools. The Orphan

schools were not exclusively for Orphans, but other children,

constituted by far the majority in these institutions. The

Clergy had besides at their dwelling catechizing hours in the

week, At Galle there were in 1737 two private schools, one

kept by a widow and her daughter with 46 children. No-

thing more remains to be mentioned of the Dutch schools

than the statistics, which are here subjoined (marked F). At

Colombo there were 4 such schools, the Orphan Asylum,

the Fort school, the Town school and the Wolfendahl

school ; but nothing appears in the reports respecting them

than that they were occasionally visited. —

127

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CEYLON BRANCH-—ROYAL ASTATIC SOCIBTY.

Dé

SCHOOLS IN THE CoLOMBO DISTRICT.

. Galkisse, in 1725 well advanced. 1721 the master’s

salary increased to 2 Rix Dollars per month. The

Washermen complained this school was too far for

them.

Morotto school.

. Pantura school with 2 masters. 1713 and 1722 well

advanced.

. Caltura at the river.

. Caltura within the Gravets, 1721; one boy rewarded on

the examination with a Singhalese writing style.

. Ramoekene school, 1713, well advanced ; 1721 orderly.

. Horrene school.

. Waduwe school with two masters, 1721 children well

taught.

. Ocdeware, 1722 2 good school.

. Diagam, the master complained of a new noel mosk

being a nuisance to the school, broken down by Go-

vernment order.

. Milagre school. ;

. Nagam, 1714 with two masters. 1727 a bad master.

. Macoene, formerly a Malabar now (1721) a Cinghalese

school.

. Alican 1721, a very eee school with three masters.

1727, instruction and discipline bad, the inhabitants

Chalias.

. Petuancare with two masters. 1718 children answered

well.

. Wewalle\721 orderly. 1727 very bad.

. Inderoewe school.

. Payagalle, with two masters. 1722 gave little satis-

faction.

. Barbaryn school. 1722 gave little satisfaction.

. Bentotte school. | :

. Wolfendahl school. 1721 one boy rewarded at the ex-

amination with a silver Cinghalese writing style.

. Mutwal 1721, noisy ; the master said he dared not cor-

rect. the chika res to enforce attendance for fear of

the parents.

. Colombo Malabar school. 1721 bad.

Slave Island school for slave children with 2 masters, the

progress was slow, the excuse being that the children ~ oS

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 129

were required to work in the Company’s service ;

the Inspectors suggested to government that the

children should learn and labour in turns and gangs.

. Paspetal school, established in 1713 with 125 scholars.

1721 school-house was enlarged, 1722 in a satistac-

tory state, 1727 very bad.

. Cotta, a flourishing school.

. Cotelawalle school with two masters.

. Pannebakkerey, in 1718 much improved. 1722 school-

house enlarged.

. Calane school, 1721 instruction not very good.

. Chunampitty Malabar school with 2 masters. At the

examination of 1716 few present, many on the list

never came and were not personally known by the

master. Several adults were learning.

. Dandugam 1721, many unable to answer the simplest

questions.

. Pammunugam school.

. Welligampitty school.

. Wellicene.

. Pittipankare Malabar school, 1721 not good.

. Lopoe In 1718 of 112 boys but 25, and of 38 girls but

22, knew the catechism, several adults were learn-

ing; the inundation caused bad attendance.

. Negombo Cinghalese school.

- Negombo Malabar school, under the superintendence

of the Negombo clergyman.

. Welligampitty.

. Minuangodde school established in 1720. In 1725 badly

attended, often no school.

. Mahapittigam established in 1720.

. Migame.

. Coilewatte.

. Bollewelani.

. Wellicade established in 1723. In 1725 badly attended.

. Agelewatte school.

130

Tora

CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

NuMBER OF NATIVE SCHOOL CHILDREN IN THE GALLE

AND Marura Districts.

Boys.

Be PAA Las

..- 13082...

.- 13239...

.-11633...

.- 15325...

.- 12886...

.»- 12156...

ci hok@) as

-- 12225...

11742...

eh LO rcs

PL OO.

»»- 12520...

PLL A20Ee.

Girls.

Total.

.--20687

seeded 2

222495

2..-21765

22065

..-22199

»2o22009

»-- 20095

. 21614

»» 20804

.. 2084]

.. 20913

21359

..- 18887

.- 18032

..- 15769

14637

.-- 15098

- 8032

Lefe.

466 Boys.

682 Girls.

242 B.

152 G.

653 B.

438 G.

924 B.

122 G.

242 B.

220 G.

423 B.

490 G.

663 B.

445 G.

228.

212-G.

456 B.

628 G.

348 B.

322 G.

510 B.

438 G.

507 B.

114 G.

403 B.

331 G.

1665 B.

Admitted.

1191 B.

oi Ge

828 B.

267 G.

998 B.

989 G.

1590 B.

309 G.

714 B.

619 G.

490 B.

357 G.

693 B.

596 G.

4723 B.

3028 G.

ZG:

628 G.

933 B.

671 G.

1819 B.

750 G.

949 B.

839 G.

773 B.

573 G.

ie.

rat

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CEYLON BRANCH-—ROYAL ASIATIC SOCIETY.

13d

ToTaL NUMBER OF SCHOOL CHILDREN IN THE

NORTHERN PROVINCES.

3M ~

Sr 2

+ > oS

S a eS

1720 ... 28488 =

1726 ... 32879 ... —

oy aS ee

eee pea is

1729 ... 28037... —

i730 3. 27102 ..)) \—-

P27 206... —

Poe, / 27311... Re

es. 2748

yet. 27429) 3)

ies 27406)... ko

1755... 26953... —

1757 ... 30488 ... 1528

1760 ... 28064 ... 2049

P7G1 ©... Q7 FEL. : 12139

1766 ... 29542 .. 1325

1770 ... 31284 .. 1502

1777... 346389 .. 1531

1778 ... 25522 .. 1383

1779 ... 35788 .. 1416

1784 ... 35432 .. 1963

rea. 35866 . 3

1786 ... 35963 .. 2180

Manar District.

Td |

Trincomalie.

42 boys ie

10 girls § **

132 boys

87 girls

355

363

432

823

260

e o r » oe

Batticaloa.

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132

CEYLON BRANCH-—ROYAL ASIATIC SOCIETY.

List oF TRANSLATIONS AND PUBLICATIONS AT COLOMBO.

Ih:

~ID Cr A oo bo

10.

1].

12.

13.

14.

15.

16.

17.

18.

19.

20.

21.

22.

23.

24.

20.

Collection of Prayers in Cinghalese, large type 8vo, printed

1737.

- A Confession of faith, Cinghalese 46 pages, 8vo. anno 17388,

. Catechism and prayers (Tamul) octavo, anno 1739.

Four Gospels in Cinghalese, quarto 1739.

. Gospel of Matthew in Tamul, quarto 1740 and 1741.

- Heidelberg Catechism in Cinghalese, 79 pages, 8vo. 1741.

A volume comprising 5 smaller Catechisms, the Creed, Ten

Commandments and 5 prayers in Cinghalese, 123 pages,

octavo, 1742.

. Second Edition of the Confession of faith in Cinghalese,

improved in size, 32 pages, octavo, 1742.

. A short plan of the Doctrine of truth and godliness, 243

- pages, octavo, 1743 and 1744.

Ritual containing forms for the administration of Baptism

to infants of believers, of Baptism to adult persons, and

of the Lord’s Supper, forms for the solemnization of Mar-

riage, visitation of the sick, prayers before and after the

explanation of the Catechism, preparation to the atten-

dance at the Lord’s Table, and the Benediction. Num-

bers 6, 25, 26. 144 pages, 8vo. 1744.

Gospel of Matthew, and the Gospel of Luke nearly com-

pleted, 1745:

Collection of Cinghalese Sermons in quarto.

The Triumph of Truth, a refutation of Roman Catholicism

by one of the native Clergy, 1754.

Collection of Cinghalese Sermons, 1754.

Heidelberg Catechism in Tamul: 1754.

Bern’s Compendium of the Christian religion, translated

into Malabar, printed 1755.

Borstius’ short questions on Religion, translated into Tamul.

The entire Tamul New Testament 1758.

A Cinghalese Dictionary 1759.

Several Psalms of David to be sung in Churches (in Cin-

ghalese) revised by Rev. Mr. Fybrands with a preface

by Rev. S. A. Bronsveld. 1768.

Acts. of the Apostles, translated by Rev. Mr. Fybrands,

Epistle to the Romans, by Rev. H. Philips, and revised

by Fybrands, printed in 1771.

The Epistles as far as the Ep. to the Colossians, by H.

Philips, printed 1773.

Genesis, by H. Philips, printed 1783.

The three other Books of Moses, by H. Philips. 1785.

Leviticus and Numbers, in Cinghalese, 1789.

ane ee es , i

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133

ASTATIC SOCIETY.

ROYAL

CEYLON BRANCH

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134 CEYLON BRANCH—ROYAL ASTATIC SOCIETY,

AN ACCOUNT OF THE

DUTCH CHURCH IN CEYLON, COLLECTED FROM THE LOCAL

RECORDS DEPOSITED IN THE WOLFENDAHL CHURCH, COLOMOBO-

BY THE REV. J. D. PALM,

(Read February 6, 1847. )

I at first proposed dividing this paper, on the state of

Christianity in Ceylon during the Dutch Government, into

two parts, the one treating of the Native and the other of

the European churches; but finding the documents from

which my information is obtained present uniformly the idea

of one Church in Ceylon, with all its ministers labouring

without distinction for Europeans and Natives, I have, to

avoid repetition preferred the chronological order—Before

we enter on the historical part, it will be necessary to take

a general view of the constitution and working of the Re-

formed Dutch Church in Ceylon.

Parr I.

The Colony was divided into three districts, of which the

principal stations were Colombo, Galle and Jaffna. The

Consistory of each of these places attended to the concerns

of all the rural congregations belonging to their District.

The towns and villages where Dutch congregations existed

- were, in the Colombo District, Colombo, Negombo, Cal-

pentyn, Hangwelle and Caltura; in the Northern District,

Jaffna, Trincomalie, Batticaloa and Manaar; and in the

Southern District, Galle and Matura. The total number

of stations where Native congregations existed in the Co-

lony was about 100. The spiritual care was entrusted to

European Ministers or Chaplains, European Proponents,

Native Proponents, European Catechists, or visitors of the

sick, Native Catechists and School-masters—a few remarks

on each of these: :

The European Ministers—These were selected by the

several Classis of Holland, and appoimted by the Dutch

Kast India Company for the Colonial Service. The Minis-

ter thus sent out was furnished by the Classis with a letter

of introduction and recommendation to the Colombo Consis-

tory, as this Consistory on account of its position was the

first in rank, and also in some respects represented the whole

Church in the Colony. It then became a matter to be ar-

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 135

ranged and decided between the Consistory and the Gover-

nor in Council to what particular station the newly arrived

should be appointed, as the exigency of the case demanded.

And on his leaving Colombo for his station, the Minister

was furnished by the Colombo Consistory with another

letter to the Consistory of that place or station.— Sometimes

Ministers were supplied out of the number in Java, which

happened either when there was an urgent demand in Cey-

lon and one could be spared from the former Colony, or

when change of climate, or an unpleasant occurrence made a

transfer desirable, which latter sometimes took place on the

individual application of the Minister. For the same reasons

some went occasionally from Ceylon to Java. The European

Ministers were located at head quarters, Colombo, Galle,

and Jaffna, occasionally there was one at Matura, another

at Trincomalie and another at Negombo. ‘They were not

permanently fixed, but could accept a call from the Consis-

tory of any of the above named head quarters, subject to

the approval of Government.

The removal was not in all probability, a promotion in a

pecuniary sense, for they appear to have been equally sa- .

larized by Government. In some cases they were supplied

with a free dwelling, and they appear to have had some per-

quisites. They received in common with all public servants

a certain allowance of provisions from Government stores,

as butter, wine, cheese, bacon and rice. When the Churches

were well supplied with Ministers, there were as follows:”

Colombo 4, besides the Rector of the Seminary who preach-

ed once a fortnight. In 1722 there were 5, but the fifth

was appointed in order to apply himself exclusively to the

Singhalese, as there was a deficiency in that department in

comparison with the increased demand. Jaffna had 4 Mi-

nisters, Galle also 4, and Negombo one The Ministers of

Colombo visited and administered the Lord’s Supper quar-

terly to the Dutch congregations at Negombo and Calpen-

tyn, and then went over to Tutucoreen, where there was no

fixed Minister. On their return from these places they re-

ported to the Consistory the state of the churches there.

The Ministers of Galle visited Matura quarterly for the

same purpose, and they at Jaffna, visited Trincomalie, Bat-

ticaloa, Manar and Caits. Their work of preaching did not

however confine itself to the Dutch Inhabitants, for besides

the inspection of schools and the annual visitation in turn

of all the native stations in the district, they applied them-

136 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

selves to the study of the native languages, in order to

preach and to aid in the translation of the scriptures. Se-

veral instances are on record of the Clergy excelling in the

knowledge of the; Singhalese or Tamil language, so that

their preaching and their versions were highly spoken of by

the natives. As however all did not feel themselvs fully

competent to this work, especially those who had arrived in

the Colony ata later period of life, a distribution of labour

appears to have been usually adopted; some confining them-

selves to their duties in Dutch and occasionally preaching

to the Natives by interpretation, especially during their in-

land visits to schools and churches, and others, taking a turn

in Dutch preaching, but making it their principal work to

visit quarterly all the fixed native congregations. Thus

Negombo, Cotta and Caltura were visited quarterly and

Sacraments administered. :

The Colombo Consistory recommended in their correspon-

dence with the Classis that young Ministers should, when-

ever practicable, be appointed, in order that they might apply

themselves during the first years of their stay in the Colony

to the Singhalese language. This led to the practice of

sending out from time to time young men, even before they

were ordained, in the capacity of Proponents, who were to

make the study of the Native languages their principal work

for two or three years, and then be admitted into the Mi-

- pistry for the benefit, though not exclusively, of the native

Christians. Thus in the year 1704 there was one studying

Singhalese at Matura, and another Tamil at Jaffna. In

the annual official statement to the home Government these

were reported as making great progress in their studies. In

1713 there were two at Matura, of whom one died prema-

turely, and the other Mr. Conyn proved, after his ordina-

tion in 1715, a most valuable and distinguished Singhalese

scholar and preacher, and contributed largely to the transla-

tion of the scriptures. The Colombo Consistory had not

the power to ordain such persons without a special qualifica-

tion from one of the Classis, accompanied with the autho-

rity of the Hast India Company to the Governor. If either

of these orders failed to reach the Colony, the ordination

could not take place, as appeared in the case of the Propo-

nent Cramer in 1724, whose ordination had to be postponed

a year until the Government authority, which had not been

received simultaneously with the authority of the Classis,

should be obtained. But the young men having been gra-

CEYLON BRANCH—ROYALAZASIATIC SOCIETY. L3y

duates of the university, and admitted on their theological

examination as proponents, rendered occasional services to

the fixed ministers by taking a turn in preaching, and

sometimes acted in cases of vacancy. It may be remarked

in passing, that clergymen who had come to the colony in

this manner were by far the most efficient in the cause of

native Christianity. In 1712 there was a long correspon-

dence respecting these proponents. For four years running

they had been represented in the annual official letters as

still applyimg themselves to their studies. The Batavia con-

sistory, taking notice of the subject, enquired why they

were not ordained, and thus rendered more serviceable ; es-

pecially as representations had been made of the need of

additional ministers in Ceylon. The original object of their

having been sent out, which was understood to be, that in

connection with their studies they should be employed in

the seminary, was then inquired into, and the subject repre-

sented to Government; which terminated. in an order that

the consistory should proceed with their ordination, when

one of them was immediately appointed as third minister

of Galle. Several instances are on record of young natives

having been selected for the ministry, and sent at the ex-

pense of Government to the Universities in Holland. After

completing their course and admission to holy orders, they

returned to Ceylon, preached both to their native brethren

_and to the European congregation, and were in every res-

pect on the same footing with the other clergy, taking with

them an equal turn in all clerical duties and functions.

Next follow the Native Proponents—These were for the

most part qualified in the Colombo Seminary; and after

_ undergoing an examination before all the ministers of Co-

| lombo, were appointed by Government to labour among

_ their countrymen. Their work was to preach on Sundays

_ at the various stations assigned them as their circuit; to

_ catechize and examine candidates for admission into church

membership, as also those who had already made a confes-

sion of their faith; to visit the families under their super-

| vision, and by instruction, example and persuasion, to bring

| their countrymen to the knowledge and reception of Chris-

_ tianity. They could not administer the sacraments, nor

_ receive any as church-members, but were answerable to the

clergymen or consistory in whose district they were em-

_ ployed, and to whom they were bound to furnish their peri-

_ odical reports. Even the sermons which they preached

| were subject to inspection and approval. The method pur-

138 CEYLON BRANCH-—-ROYAL ASIATIC SOCIETY.

sued herein was as follows: The clergymen selected such

texts or subjects as they thought suitable to native congre-

gations ; on these the proponents were required to compose

sermons in Dutch, which after being read and corrected were

returned to the proponents’to be translated into Singhalese

or Tamil as the case might be, and used. They were re-

quired to compose a fresh sermon at least once a fortnight.

When complaints occur about the proponents, their back-

wardness in making fresh sermons is also mentioned as an

instance of their indolence. Great importance was attached

. however to these agents for propagating Christianity, but

the necessity of close inspection was often felt. Complaints

frequently occur of their inert character, especially in the

Jaffna District, where the low state of Christianity was as-

cribed partly to the indolence of the two native proponents,

who it was remarked, had not been the means of bringing

a single native, who outwardly professed to be a Christian,

to join the church as a communicant, and that even their

own wives and relatives were not members. |

The plan usually followed for the formation of native

churches was as follows: A school was first established in a

village, which became the focus of the surrounding country. —

Fiere not only children received instruction, but adults were

made acquainted with the Christian religion, for whose be-

nefit divine service was held on Sundays by the School-

master, or by a proponent, and at the annual visitation of

the clergyman and scholarch, after the examination of the

school, a sermon was preached to the people collected to-

gether on such occasions, baptism administered to the chil-

dren of professing Christians, and the marriages of parties

whose banns had been duly published by the schoolmaster

or Tomboholder, were solemnized. When any native wished

to become a communicant, he had to intimate his wish to

the Scholarchal Commission, and at the visitation immedi-

ately following, the candidate was examined and publicly

admitted, after strict enquiries had been made into his life

and conduct. ‘This investigation was repeated every year,

respecting all the memhers. At whatever school station

church-members existed, the Lord’s Supper was also admi-

nistered. When thus a small congregation had been formed,

a proponent was located among them, and when the church

came to a still more flourishing state, one or two of their

leading men were selected to fill the office of elder or dea-

con. But these never formed a separate session or consis- ,

tory, but were, together with their congregation, subject to

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 139

the consistory of the town to which they were attached,

and in particular to the European minister to whose care

they were entrusted. ,

While the proponents were designed for the native

churches, another description of agents, subordinate to the

ministers and all natives of Holland, were appointed for

the benefit of the Duteh inhabitants, especially at out-sta-

tions. They were known by the name of Krankbezoekers,

or Ziehetroosters, visitors or comforters of the sick. Their

primary duty was to visit the hospitals, to teach the orphan

children and hold religious meetings in the week ; but they

were also sent to small towns or villages, such as Matura,

Caltura, Hangwelle, Manaar, Batticaloa and Caits, where

Europeans resided, but too few in number to entitle them

to the appointment of a fixed minister. At Colombo both

the military and town hospitals were supplied with such

a Krankbezoeker, and there was a meeting house called the

Gebedzaal, prayer-hall, where these heid public evening

meetings. Besides the two at Colombo, there was one at

Galle, and another at Jaffna, who had the charge of the or-

phan house in those towns, and did the duties of catechist.

They were sent out by the authorities in Holland, and on

their arrival were to address themselves to the consistory,

produce their testimonials, and receive their appointed sphere

of labour. But they were generally found an untractable

set of men, ambitious of being looked upon as preachers, and

consequently impatient under the restraint of the clergy.

We come now to the consistory or Kerkeraad church

council. ‘There were three, the Colombo, the Galle, and

the Jaffna consistory ; which consisted of all the European

clergymen of the town, together with two or three lay

elders, and six deacons. No proponents nor native subor-

dinate preachers had a seat in the meeting. ‘he fixed cler-

gy of the town where a consistory was formed, were ex-

officio and permanent members of that session; the elders

and deacons remained in it for a certain period, at the ex-

‘piration of which half the number went out (unless cireum-

stances required the continuance of some or all of them) to

make room for others of the congregation to occupy that

position in the church. The consistory were of a self-elect-

ing body, but before the final election of the new members

_ took place, and before their public ordination, Government

_ sanction was required.. The mode pursued was as follows:

Lhe consistory first nominated a number, double to that

actually required, and submitted the list to the Governor

140 CEYLON BRANCH-—ROYAL ASIATIC SOCIETY.

im Council; after the Governor’s approval of these names,

the consistory proceeded by ballot to the final choice of the

number actually required to fill up the vacancies. This was

afterwards changed, and Government had the final approval

of the persons actually elected by the consistory. It also

appears that the deacons did not always attend the meeting,

nor take part in purely ecclesiastial proceedings, but limited

their duties generally to the care of the poor. The fund

under their direction was called the Diaconie fons. Besides

the clergy and lay elders, amember of the Politic Council

had a seat in the Colombo consistory meeting, in the name

and as the representative of Government, and was called

the Commisaris Politiek, Whenever he was present, the

business of the meeting was not entered upon until the

President had first addressed him, to know whether he had

any thing to communicate, propose or remark, on the part

of Government. In the consistory there were a Presis, a

Seriba, and an Epistolarum Scriba, these offices were filled

ouly by the clergy, who exchanged them every year. The

consistory met twice in the quarter; their meeting consisted

of two sorts: the ordinary meeting, when all matters touch-

ing their church-establishment were discussed; and the

Censura Morum meeting, in which church discipline was

exercised, and the spiritual state of the congregation as well

as the individual conduct of offenders were brought for-

ward. But the Presis had the power of convening an ex-

traordinary meeting at any time. In their meeting, arrange-

ments were also made as to the turns of preaching, what

minister was to administer the sacraments that quarter,

in what place of worship and to what classes of the con-

gregation. It was also the practice for a minister, accom-

panied with an elder, to visit the church-members at their

dwellings previous to their partaking of the sacrament.

The turn for this duty was also fixed in the meeting, as

also what elders and deacons were to assist the ministers at

the Lord’s Table; and the general practice was, that the

same set of elders and deacons assisted thus both the Ku-.

ropean and Native congregations in the town.

The Colombo consistory was regarded the first in rank,

through whom all important matters between the Home

Government and the other consistories were communicated

and transacted. The other consistories looked to their Co-

lombo brethren for advice and direction in important or

difficult cases. But there are several instances on record, of

the Colombo consistory declining to enter into the merits

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 141

of certain differences which arose in the other consistories

between the lay and clerical members; when they stated to

their brethren that, however willing they were to render

every seasonable aid, and however anxious for the mainte-

nance of a fraternal feeling by means of regular epistolary

correspondence on the state of their respective churches and

congregations, and the progress of Christianity among the

natives, yet that they would by no means appear to exercise

any authority over their brethren. To this sentiment they

seem to have uniformly adhered, and to have undertaken the

task of investigation or arbitration only when directed to

do so by the Governor. It was the duty of the Colombo

consistory to write annual letters to the Hast India Com-

pany’s Directors, to the Classis of Amsterdam, the Classis

of Walcheren, the Classis of Delft and Delftland and

Schieland, and to the Classis of North-Holland, giving a

general report of the state of Christianity and education

im the Colony. The subjects of these annual letters were

ordinarily these: a statement of the number of ministers in

the colony, where located and how engaged, who had died

or become infirm, been pensioned, arrived or left during the

last year; the proceedings of the proponents; the condition

of the European congregations ; the state in which the na-

tive churches were found at the last annual visitation, as

also the schools, and the Seminary in particular; which re-

port was usually accompanied with a return of the number

of church-members, both Dutch and native, in the three

districts, of native Christians throughout the island, and

of baptized children. Besides these ordinary topics, what-

ever deserving of notice had transpired during the year was

duly communicated. In order that accurate and authentic

information on churches and schools beyond their imme-

diate inspection might be obtained by the Colombo consis-

tory, for the purpose of being thus communicated to the

home authorities ; the Galle and Jaffna consistories were,

by an order of the Governor dated 1718, requested to send

to the Colombo consistory, once a year, a full report of

churches and schools within their district; and whenever

these consistories failed any year to furnish thei report,

the Colombo consistory did not secruple to remark in their

annual letters that they were unable to give information

respecting the Galle and Matura churches (as the case may

_ be) not having been favored that year with the usual com-

munication. By these letters the Colombo consistory kept

up a direct correspondence with the high authorities in

{42 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

Holland, independent of the local government—for these

letters were sent in sealed, to be forwarded to Holland to-

gether with the Government despatches. There are extant

in the archives of the consistory here two or three bun-

dles of letters from the several Classis above named, being

their replies to the annual reports from Ceylon, from whence

it appears that the Classis took great concern in their colo-

nial churches. Net only did they welcome the periodical

intelligence as a pleasing indication of mutual correspond-

ence and feeling of brotherhood, but they also urged on the

Colombo and Batavia consistories, by an interchange of ac-

counts of their respective spheres of labour, to keep up in

like manner a mutual uninterrupted communication. The

Classis not only attended to the application from Ceylon to

urge on the Government to increase the supply of labour-

ers, and made such a choice of ministers as to them ap-

peared suitable, but also sympathized with the colonial

churches in all their difficulties, losses and discouragements,

rejoiced in their success, encouraged them by exhortations

and advice, and in return for the report received, gave their

distant brethren a general oversight of their own operations

and of church matters in the Fatherland, accompanied with

a copy of their Synodal Acts. The consistory of Colom-

bo, on the receipt of these replies and the Synodal Acts,

forwarded them to the clergy of Galle and Jafina for their

' perusal also.

From the correspondence between the Colombo and the

Batavia consistory, it appears that the latter assumed a sort

of authority in church matters in Ceylon, which the former

would not acknowledge. This gave rise to occasional mis-

understandings, which again called forth lengthy expla-

nations, much to the prejudice of brotherly love; so that in

one or two instances the Classis felt it their duty to take

notice of these disputes, and after desiring copies of their

mutual letters, to direct that an amicable settlement do

take place. One sore point with the Colombo consistory

for a considerable time was, that while they did not fail to

send to Batavia the annual ecclesiastical and educational

statements, just as detailed as those to the Directors and

the Classis, all they received in return was a short enume-

ration of the number and location of the ministers in Java

and its dependencies. When they remonstrated against

these unsatisfactory communications, the answer at one

time was, that to enter into details would be too inconve-

nient, as these could be sufficiently collected from the print-:

CEYLON. BRANCH—ROYAL ASIATIC SOCIETY. 145

ed annual reports of the Synod—at another time that the

Batavia consistory were not bound to comply with such a

wish, intimating a superiority which excluded any obliga-

tion of that kind. This circumstance came to the know-

ledge of the Classis, by means of a remark in one of the

Batavia letters, that a coolness had existed between the two

parties. Of this the Classis enquired from the Colombo

consistory the cause. From the explanation given it ap-

pears that the coolness was imaginary on the part of the

Batavia consistory, for their not having received letters

was merely owing to a delay in the transport. The Co-

lombo consistory gave the Classis to understand that the

grievance came from their Batavian brethren. Two years

after, however, a letter of the consistory to the Classis dated

1733, states that they had received a satisfactory letter from

Batavia, giving an ample account of their operations and

the state of Christianity.

There is a great similarity as to the leading features in

the letters written by the consistory to the civil and ec-

clesiastical authorities in the Netherlands. The following,

addressed to the Directors of the Dutch East India Com-

pany in Amsterdam dated 1738, may suffice as a specimen.

Tothe High and Honble Gentlemen The Lords of the

Assembly of XVII Representatives of the General

Netherlands East India Company.

Most NosLe AND HoONBLE Lorps,

Although the kingdom of Jesus is not of this world,

and therefore can exist, yea triumph, upheld alone by His

Divine Omnipotence, yet it is most delightful and a subject

of special thanks for the lovers of Zion, when kings and

princes become its nursing fathers. For then is so much

the more lustre added to the gracious kingdom of Jesus;

then are its borders so much the more enlarged; then can

every one sit in peace under his own vine and fig tree.

Happy therefore they to whom it is allotted to lead a quiet

and peaceful life under the Government of pious Christian

rulers. Happy for God’s church which can abide under

their wings, and behold the nobles of the nation brought

_ among the people of the God of Abraham, and the shields

of the earth become the Lord’s.

This blessing does not only our beloved and by God

144 CEYLON BRANCH=—ROYATASIAPIC SOCIETY.

highly favoured Fatherland enjoy, but the Lord’s churches

in distant India can also glory therein, of which your Lord-

ships shew yourselves to be true patrons, by contributing

every thing that can serve to enlarge our boundaries even

among the blind heathen. Proper, therefore, that we

acknowledge this our happiness. Proper, that we give

your Lordships a faithful account of the state of God’s

church in Ceylon, which is entrusted to your guardian-

ship, that your Lordships may know how it is situated

and how it prospers. This is’ no doubt our reasonable

duty and obligation, and as we persevered therein - year

by year, so on the present occasion we adopt the same

course—and report with all due respect, that the Lord’s

church in this island, by His goodness, continues to

enjoy peace and tranquillity, and is led forward in the

knowledge and ways of God. It is however lamentable

that the love of religion is here so exceedingly cold, and

worldly mindedness so great and universal, as also, that

in proportion to the largeness of the Lord’s ‘vineyard the ©

laborers are too few, of whom several are worn out by age

and infirmity, and that to such an extent as to disable them

any more to discharge their duties at all, or as required.

Besides which the clergymen of Colombo, Potken and

Saakens, (both of whom are not among the strongest) have

applied for their release, which the former has already ob-

tained from the authorities at Batavia, and will probably

depart thither within a very short time; while the latter is

also in the expectation of obtaining his wish next year.

The ordinary work of preaching to the Dutch portion of

our flock, consisting of 490 members, is, as last year, per-

formed by the two reverend gentlemen above named—

though, in the extraordinary preaching turns, the Rev. Mr.

Wetzelius takes his shar e, having been, by order of the Go-

vernor, attached to the service of the seminary, besides

pr eaching and administering the Holy Sacraments to the

native congregations of Negombo, Caltura and Cotta, as

was communicated to your Lordships last year, by extracts

from the Resolutions of the Honble Politic Council here,

by which your Lordships will have been informed of the

release from the Rectorate of the above seminary granted

to the Rev. P. Kalden. On the 3rd of November the or-

dinary annual examination took place in the presence of

His Excellency the Governor of this Island, the Honble

members of the Politic Council, the clergy and several

others; when, at its commencement two students, Abraham

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 143

Pieris and Christoffel Fernando were very amply examined

by the Rev. Rector Wetzelius on the punishment of sin,

the covenant of grace, the Mediator, his offices, natures and

state of humiliation. They answered very well on the pro-

posed questions and objections, and gave proofs not only of

diligence, but also of proficiency, and a good comprehension

of the subjects learned by them. Afterwards three newly

admitted were examined in the Latin language by the Con-

rector Vrolyk, and had made remarkable progress therein

—and lastly other fifteen scholars were heard who had also

made progress under their teacher Johannes Andreas Van

Paravitino, in the rules of Dutch grammar, as also in learn-

ing divine truths from the compendium of D’Outreyn, being

able not only to repeat by heart several chapters of it, but

also to translate the same from Dutch into Singhalese and

Malabar, which also the two above named students Abra-

ham Pieris and Christoffel Fernando did, and which is a

**necessarium requisitium” in these scholars, being designed

to make known in their native tongue to their brethren

after the flesh, the word of God.

At least this is the object in view, and we hope that satis-

faction will be given in this respect for the building up of

Jesus’ kingdom among these natives, on which we heartily

wish Jehovah God may bestow his blessing—and to this

end may the laudable work of the Singhalese printing press

be a fruitful means; which press has been brought to a

sufficient stage of perfection by the virtuous and indefati-

gable care of our most noble Governor. And since we can~

not but expect that it will in time co-operate wonderfully

to propagate gospel doctrine among the hitherto very igno-

rant degraded and superstitious native christendom, which

according to the state of the Rev. Mr. Saakens, who this

year renewed the inspection of schools in the Colombo Dis-

trict, consists of 52,556 baptized persons, both Singhalese

and Malabars, of whom fully 500 are communicants and to

whom the Lord’s Supper is administered quarterly by the

Rev. Wetzelius, in the above named stations, viz, Negombo,

Caltura and Cotta: the Singhalese proponents Simon Pe-

rera, Louis Pieris and Philip Kmanuelsz contributing, ac-

cording to their ability, to the edification of native christ-

endom in Colombo; while the two transmarine churches of

Tutucoryn and Calpentyn, have not been visited the last

time, but their visitation will no doubt be resumed in a

short time. : :

146 CEYLON BRANCH—ROYAL ‘ASIATIC SOCIETY.

Respecting Jaffnapatnam the following account has been

received ; that there are at present two clergymen, Fibran-

dus Sceevola and Adolphus Cramer, both aged, and the

former (as we are informed from private sources) incapable

of performing his work. The Dutch congregation of that

place consists of 196 members, and 23 native communicants.

Two schools are there in operation, the one in the orphan-

house under the charge of school master Philip de Rosairo,

and the other a private institution of the prelector Jeroni-

mus Rodrigus; of both a good testimony is given. ‘There

is besides a school in the fort vacant for want of an efficient

teacher. Manaar Trincomalie and Batticaloe classed under

Jaffna, could not be visited this year, consequently nothing

has been communicated to us respecting them. We are

however able to say, that at those stations divine service is

conducted by the visitor of the sick. The brethren of Jaff-

na were able to visit the native churches and schools but in

part. They state in the mean time that in their district is

found the number of 184,744 Christians, or baptized Mala-

bars, so that your Lordships can easily judge in what light

those nominal Christians are to be viewed, and how little

access the doctrine of the grace of Jesus Christ has found

among the people; which is the more evident, from what

we hear, that amongst the schoolmasters no communicants

are found, and that the two proponents J. Philipsz and J.

Tonatius, though they preach and catechise ably, and bear

a good testimony as to conduct, yet do not actually contri-

bute much to the desired end.

At Galle the work has been resting for about two years

on the shoulders of Ds. Weyerman alone, but he is released

from that post by the Government in order to feed the

church of God at Cochin, which is altogether destitute of

spiritual teachers, and the Key. Arnoldus Wilhelmus Fa-

britius, lately arrived from Batavia, is about to succeed

him. The Dutch congregation at Galle consists of 100 and

that at Matura of 21 members. At both places the young

are taught in reading, writing and the principles of Chris-

tianity. Both visitors of the sick and schoolmasters are

favourably reported to us; but as regards native or Singa-

lese christendom in those parts very little of an encourag-

ing nature can be communicated. Ds. Weyerman held his

country visitation, and declared having found the heathenish |

disposed nominal Christians very far from the life which is

of God, being in number about Galle and Matura together

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 147

80,845, baptized, of whom 7 are in church membership.

There is besides in that District not a single native propo-

nent, and (as it appear to us) the Rev. Mr. Weyerman met

with much trouble and unpleasantness in accomplishing his

visitation.

This my Lords is what we have judged necessary to in-

form you with all respect, as to the state of God’s church

in this. Island. Your Lordships will easily be able to per-

ceive that on the whole the state of native Christianity in

Ceylon is very inferior, and especially how highly necessary

it is that God’s church here be furnished with more minis-

ters, otherwise it is to be feared that within a short time

even the ordinary work of preaching will fail to be per-

formed. I speak not so much of other work which is an-

nexed to the office in this place. It is therefore our urgent

request most noble Lords, that it may please you, in pur-

suance of old and laudable practice, to be mindful for good

of God’s church in this Island, and to make arrangements

that a few zealous and pious ministers may the sooner the

better come over to us.

May Jehovah make your Government and authority in

this land honorable, prosperous, desired and abiding. ~ Let

the cause of God and His church be precious in your Lord-

ships’ eyes, in order that of your administration God may

have the glory, and his church the benefit, and that your

Lordships’ persons may in every respect have the praise of

being tender foster fathers of God’s church, which his own

Son has purchased with his blood. Praying for a rich

measure of divine blessing on your Lordships’ persons,

families, and office, we remain with deep respect, most ho-

norable gentlemen, your obedient and humble servants, the

Consistory of Colombo, and in name and by authority of

all.

(Sioned) G. PorKen,

Pro tempore Praesis et

epistolam hujus anni scrida.

and

(Signed) J. P. WeErzELivus,

hujus temporis scriba.

Colombo,

2d November 1738.

148 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

The following specimen of letters to the ecclesiastical

authorities in Holland is of an earlier date.

Lo the Reverend CLASSIS of Delft,

Delfiland and Schieland.

fieverend godly and learned Sirs and

brethren in Christ.

Your two letters have reached us this year vid Batavia,

the first dated at Charlois the 16th October 1721 was re-

ceived in the month of March by way of Cochin, the second

written at Delfhaven the 15th October 1722 was delivered

to us on the arrival of the last fleet, which are about to sail

to the Fatherland. From both these we perceive that our

- communications of 7th November 1720 and 14th November

1721 had reached you, and that you have been pleased to re-

gard them as a proof of our fraternal correspondence, which,

while it gratifies us, calls for our most hearty thanks—as

also for the Synodal Acts which accompanied your letters,

and not less for the zealous and faithful exertions which you

have been pleased to evince in obtaining from the honble

Lords Majores some more clergymen for the service of the

India churches; which has had the desired effect, their

Lordships having been pleased to grant a number of 7 or 8,

of whom some have reached Batavia in safety.

We have, Reverend Gentlemen, at present no reason to

complain of scarcity of labourers in this Island, yet since

by your faithful care and indefatigable zeal you have

brought it so far that a considerable number of ministers for

the service of Jesus Christ in the East are about to be sent,

and besides you promised for the future to urge on the au-

thorities that more ministers and pastors be sent to our con-

gregations, we would by no means doubt that God’s church

in this Island will enjoy the benefit thereof. The more so

as among the brethren in this Island there are some who

begin to labour under age and bodily infirmities, and in the

mean time the congregations, especially among the natives,

increase daily, which on the one hand is indeed most grati-

fying to us, but also on the other must necessarily contri-

bute to render the labour more burthensome. We had also

reason to rejoice and to thank Jehovah’s name, when we

learned from your letters that He has blessed the church in

Netherland not only with peace and tranquillity, but also

with such desirable success the work of his servants, so that

truth is in every respect established and the kingdom of

Jesus Christ thereby extended: although we have heard

—

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 149

with pain that the chastening rod of the Lord is still on

many of our brethren in the faith, particularly in the Paliz,

where difficulties were not yet removed. Our aspirations

to the all sufficient God are, that He may look down from

heaven with the eye of compassion on that church, and others

who bear the same crosses—and behold the melancholy state

of the bride of his beloved Son, that she may be delivered

from all the oppression, contumacy and tyranny of her ene-

mies; and that seeing her oppressors restrained she may ac-

knowledge the goodness of the Lord towards her, and glorify

his name with thanksgiving.

As.a proof of our readiness to cultivate mutual brotherly

correspondence, we again submit to you with all respect,

the state of the churches and schools in this Island.

The church of Jaffnapatam, with the congregation and

schools in that Province, is still, as last year, served by the

Rev. Johannes Buyning, Fibrandus Sceevola, Godfridus

Joh. Weyerman and Jan Bernard Noordbeek. The Dutch

congregation in that town consists at present of 205 mem-

hers, who live together in love and harmony, and the Dutch

youth are diligently taught in the schools there in reading,

writing, and the fundamentals of religion. In the Island

Maanar were found at the last visitation 24 members in the

Dutch congregation, who together with those at Trincomalie

and Batticaloa also live in peace and mutual love (though

the exact number of members in the two last mentioned

places this year has not come to our knowledge) and the

masters also in all the three places were diligent in teaching.

With respect to native christianity in Jaffnapatam, there

were found at the last visitation 183,116 baptized Christians,

who are of good report, although as yet but few in that

district have advanced to their profession of faith, towards

which the two Malabar proponents contribute little ; in con-

sequence of which the brethren at Jaffna have renewed

their complaints of these slothful servants, having repeatedly

exhorted them to more zeal and diligence. Respecting the

seminary there nothing is reported to us, in consequence of

_ the 6 scholars who were taught in it last year, having been,

by the order of our Governor, transferred since to the semi-

nary at this place, and being together with others under the

tuition of the Rev. P. Synjeu. Galle is served by the Mi-

nisters, Sextus Buma, J. W. Marinus, and Petrus Kalden,

under whose joint care and guidance the Dutch congregation

at Galle has increased to 114 and at Matura to 15. As to

the native churches and schools there, they were visited this

150 CEYLON BRANCH-—-ROYAL ASIATIC SOCIETY. :

year by the Rev. J. Marinus who found the number to be

75,559 both Malabars and Singhalese; several are found of

whom something good may soon be expected.

We come finally, to the churches and schools committed

to our care, of which we shall give a brief account. At

Colombo continue still the ministers, P. Synjeu who is ap-

pointed at the head of the seminary, Phil. de Vriest, Wil-

lem Konyn, Gerh. Potken, Joh. Phil. Wetzelius and Cor-

nelius de Bucq, the last having just arrived from the Fa-

therland, and. been called to be permanent preacher here,

with the especial object of acquiring the Singhalese lan-

guage for the further edification of the native Christians,

which charge the Rev. gentleman has accepted with all

readiness and commenced upon with all vigour. The Dutch

congregation of this place is by God’s goodness still in a

flourishing condition, producing a number of 314 members.

The Dutch congregation of Tutucoreen and Calpentyn were

visited this year by Wetzelius and found in a satisfactory

state, they having increased, at the former place to 32, at

the latter to 15 ; and received the Lord’s supper with much

edification. In the Leper hospital (Lazarus Huis) where

there were last year 18 members, the sacrament is admi-

nistered quarterly to 14 members, 4 of these unfortunate

persons having been delivered by death out of their melan-

choly condition.

The Rev. Mr. Wetzelius who together with Captain

Beekman, as scholarch, visited lately the native churches and

schools in this district, has sent inacommendatory report,

from whence it appears that the desire and zeal of the na-

tives to come out of darkness into the light, increase daily.

These gentlemen received satisfaction on the whole from

the schools: since the previous year’s visitation the number

of baptized Christians was increased from 36,576 to 36,817.

The service at the out-stations, Negombo and Cotta is, as last

year, committed to the Rev. De Vriest and Konyn. At the

former place where before both antichrist and heathenism

sat on the throne, the saving truths of God’s word are be-

lieved and professed by the generality in purity, and the

holy supper of the Lord was administered to 30 Dutch and

180 native communicants, consisting partly of Malabars and

partly of Singhalese. At the latter place, consisting exclu-

sively of Singhalese, and therefore administered to by the

Rev. Mr. Konyn, who alone is sufficiently versed in their

language; the number of communicants was augmented by

26 since last year, the increase being from 170 to 196; so

GEYLON BRANCH—ROYAL ASIATIC SOCIETY. 151

that we have hitherto cause to thank the goodness of the

Lord that it has pleased him to bless in such measure the

work of his servants that not only has the labour not been

in vain, but even fruitful in the Lord; whereby heathens

are converted and people, who before sat in the thick darkness

of ignorance, idolatry and all manner of unrighteousness,

are brought to the light; and thus are the borders of Jesus’s

kingdom enlarged. We do not doubt but God, who once

declared that light would shine out of darkness, will hence-

forth shine in the hearts of these people to give them more

and more the light of the knowledge of the glory of God in

the face of: Jesus Christ. To which end we also pray that

he may prosper the work of the hands of his servants, and

that it may please him to hasten the dawn of the promised

day when the fulness of the gentiles shall come, and all

Israel be saved.

The propenent Adolphus Cramer continues still in Ne-

gombo, and applies himself with indefatigable zeal to the

Malabar language, in which he is so far advanced as to be

able to edify the natives with his sermons in their language,

which is accompanied not seldom with great success. He

perseveres also in his faithful ministry to the Dutch congre-

gation of that place. Wherefore we flatter ourselves with

the hope, that our request of last year in his behalf will be

successful and ere long favourably responded to. The Ma-

labar proponent J. Ignatius, who was appointed last year

over the Malabar Christians of Nexombo, has since then

been removed to Jaffna, and his place been filled by the Jaff-

na proponent J. Philipsz, of whom we can say that since

his appointment there, he has attended tolerably well to his

duties.

Behold Reverend brethren, what we have at present to

communicate respecting the state of churches and schools

and their concerns; and as we have no doubt that you will

derive pleasure from it, so will we now conclude with pray-

ing to the most High that it may please him to strengthen

you with health and vigour and bless your labours, that

truth may thereby be more and more established and the

kingdom of God’s Son enlarged.

In sincere love and respect we remain, Reverend, godly

and learned Sirs and brethren, your obliged servants and

fellow labourers,

| THE Conststory OF COLOMBO.

Colombo. 19th November 1723.

1.52 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

NOTES ON SOME EXPERIMENTS IN

ELECTRO-AGRICULTURE.

BY JOHN CAPPER, ESQ.

(Read February 6, 1847. )

The substance of this paper relating to some facts con-

nected with the growth of the Cinnamon plant, and one or

two attempts at electro-agriculture made in a very un-

scientific manner, scarcely “deserves recording, were it not

that trifles often pave the way to important results.

For some few years past my attention has been more or

less directed towards the cultivation of the Cinnamon plant,

and amidst much of business detail I have frequently noted

facts connected with its economy which perhaps may not

have been observed by many.

It was an observance of some of these facts which indu-

ced me last year to endeavour to trace out their cause, and

afterwards to try one or two simple experiments which it is

now my intention to describe.

The Cinnamon tree as cultivated for its bark is main-

tained in an entirely artificial state. A constant cutting of

the sticks as they reach maturity for the knife, is followed

by a succession of others after the first rains, and these are

generally fit for peeling within eighteen months or two

years, their greatest growth occuring during the first six

months of their age.

Having fr equenly ee tem the very rapid growth of

the young Cinnamon shoots after thunder showers during

changes of the monsoon, I was induced to measure a few

of them during the month of October 1845, and the result

was that in the first 24 hours after heavy rain, accompanied

by thunder, the shoots grew half an inch: in the second 24

- hours they grew three quarters of an inch, and in the third

and two following days at the rate of one inch.

Wishing to compare these results with the effect of arti-

ficial watering during dry weather, I freely supplied one

or two bushes which had'a number of young shoots on them

with water during the month of January 1846 but the like

results did not follow. The maximum growth which I de-

tected during any 24 hours was half an inch, and that for

CEYLON BRANCH-—ROYAL ASIATIC SOCIETY. 133

but one day. This proved pretiy satisfactorily that during

thunder showers there is something more than mere mois-

ture conveyed to the roots of plants.

Another fact which I observed about the same time was;

the great difference in the growth of shoots springing from

a bush entirely cut down, and of those growing from a root

on which some of the old sticks were left standing. Those

in the latter case grew nearly twice as rapidly and luxu-

riantly as the former. At first I attributed this to the shade

which the few remaining sticks cast upon the young and

tender shoots, protecting them to a degree from the scorch-

ing mid-day heat.

To test this I cut down several old bushes close to the

ground: to half of them I applied artificial shade, whilst

the remainder were left exposed; but during a period of six

weeks I could trace little if any difference in the growth of

the two portions of roots thus treated.

After seeing the result of these two trials it was natural

to arrive at the conclusion, that in the rapid growth of this,

and of many other plants, there must be some active agency

other than either that of moisture or shade. At the time

during which these observations were being made electro-

agriculture was arresting no small degree of attention in

Kurope. Great were said to be the results of this new

science on productions of the soil, and taking some part, at

any rate, of the statement put forth as worthy of credit, it

was not too much to expect that within the tropics the de-

velopement of electrical matter should be freely manifested,

and that consequently its effect, if any, on vegetation should

be proportionately great. I caught at the idea that it might

be to this agency that the rapid growth of plants after

thunder storms should be attributed. We are told that rain

water at nearly all times holds in solution various matters

not to be found in common river or well water, some portion.

of which matter is doubtless to be attributed to the elec-

tricity of the atmosphere. If the theory be true that a cer-

tain portion of electrical matter is essential to the healthy

developement of vegetable life, what would be more proba-

‘ble than that not only should the roots absorb a certain

quantity ina state of solution, but that the leaves also

should be the means of absorbing a further portion, their

points acting as conducters to the fluid. Here would be a

ready explanation of the phenomenon observed in connec-

tion with the shoots when alone, and of those which grew

154 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

under the old and tall sticks—that is the more rapid pro-

gress made by the latter. The large sticks covered as they

were with leaves, and standing prominently forward, served

as conductors by which a supply of electric food was con-

stantly conveyed to the root, giving the plant a vigor and

luxuriance out of reach of the roots whose sticks were cut

close to the ground.

In order to ascertain how far this theory was grounded in

‘fact I made a miniature experiment on a few bushes during

the month of March last, which consisted in placing iron

rods in connection with their roots and carried upwards to

a height of fifteen feet: in some cases iron rings were sunk

below the surface to about 8 inches, and from these the metal

rods were carried up perpendicularly. On several other

young bushes the experiment was reversed, the metal rings

being placed at some height over the young shoots, and the

rods were so placed in connectian with them, as to conduct

away to the adjacent soil any electrial fluid which might

come within their influence. During the monsoon rains

which followed in April and part of May, there was cer-

tainly a very marked difference in the progress of the plants

thus variously treated, as well as between those and others

in the neighbouring soil. The roots which had the rings

sunk round them and the upright rods in immediate contact

with them, throve much more vigorously than any of the

others, outstripping them in height, during about six weeks,

by five inches. Between those placed in a reverse position

and bushes not experimented on there was however, no per-

ceptible difference. This part of the trial therefore, was

unsatisfactory. 3

Not long after commencing this last experiment I caused

to be enslosed an entire acre of Cinnamon bushes in the

Kaderani garden, of an oblong square and running due

north and south. Round this about six inches below the

surface, was placed iron wire 1-8th of an inch in thickness,

and at a height of sixteen feet another wire. of similar ma-

terial and size was carried from one centre extremity of the

square to the other, placed in intimate contact with the

sunken wire and supported by poles. The bushes within

this acre was of a very inferior description and the soil was

pure white sand. The short stunted trees growing around

were removed for some distance so as to prevent any thing

like counter attraction.

This acre was constantly watched during several weeks

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 155

when there was evidently much electrical matter in the at-

mosphere, but no change was perceptible in the appearance

of the bushes until about the end of the third month, when

a square patch of them at one extremity of the enclosure

was observed to be withering away: at last most of the

sticks on these bushes seemed dying and shed their leaves. |

On an examination it was discovered that a portion of the

wire which had been sunk in the earth, had been stolen

from immediately opposite the space on which these bushes

were thus drooping. The loss was made good but to little

purpose, for at no great distance from the experimental acre

a native footway crossed the garden and the passengers con-

tinually stole portions of the wire although of course, of

little value, and this in spite of watching. The experiment

was at length removed to a more secluded part of the es-

tate, but to this date no perceptible effect has been discover-~

ed on the bushes.

As far, therefore, as these small and doubtless unskilful

experiments are concerned, nothing has been proved as re-

gards the effect of electricity on vegetable life, the only

remarkable feature in them being the withering of the

bushes opposite the break in the metal square.

It would not be just, however, to condemn a theory test-

ed only by one or two small experiments, and it is to be

wished that my hope in reading this short paper may be

fulfilled, that of inducing some others to carry on a few

more experiments of a like nature.

156 CEYLON BRANCH—ROYAL ASIATIC SOCIETY,

SINGALO WADA.

TRANSLATED BY THE REV. D. J. GOGERLY-

(Read February 6, 1847. )

On one occasion when Bagawa resided at Kalandaka

Niwapa, in the Welu forest, near Raja Gaha, the gahapati

Singélo rose early in the morning and going out of Raja

Gaha, stood with his hair and his garments wet, and with

his clasped hands elevated, bowed down to the various

quarters, and worshipped the east, the south, the west, the

north, the nadir and the zenith. On the same morning

Bagawa, having arisen early and put on his robes, took his

bowl and proceeded to Raja Gaha in order to obtain food

from the charitable, and seeing Singélo engaged in his

devotions he said to him, Gahapati, why do you rise early

in the morning, and with wet hair and wet garments bow

down towards the several quarters and worship the east,

the south, the west, the north, the nadir and the zenith?

He replied, Venerable Sir, my father when dying said to

me, Son, worship the quarters: and therefore respecting,

honoring, reverencing and holding sacred the words of.

my father, I rise early in the morning, and going out of

Raja Gaha, and with my hair and garments wet, with

clasped hands I bow down towards the various quarters,

and worship the east, the south, the west, the north, the

nadir and the zenith.

That is not the proper way, Gahapati, according to the

teachings of holy sages to worship the six points.

Which then, Venerable Sir, is the correct mode of wor-

shipping the six points according to the teaching of holy

sages? Will the Venerable Bagawa explain the doctrine?

Listen then Gahapati, and carefully attend: I will ex-

plain it. Singalo replied, Do so, Venerable Sir, upon which

Bagawa said:

Gahapati, The disciples of holy sages, abstain from the

four actions which pollute the man; they are not influenced

to commit sin by the four souxces of evil; neither do they

addict themselves to the six modes of procedure, which are

paths leading to the destrustion of property. Keeping them-

selves from these 14 evils they are well guarded on the six

sides, and are fully prepared for both worlds; for they are

holy in this world, and upon the dissolution of their frame

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. boy,

by death they will obtain an existence in the heavenly

worlds. . ;

Which are the four polluting actions from which they

abstain? The destruction of animal life is a polluting act ;

theft is a polluting act; illicit intercourse with women is a

polluting act; lying is a polluting act. From these sources

of pollution they refrain. Thus spake Bagawa, the excel-

lent one having declared this, the teacher further said :

* The destruction of animal life; the taking the property

of another ; the speaking falsehood, and debauching another

man’s wife, are things dispraised by the wise.”

Which, Gahapati, are the four principles from which men

sin? They are influenced by self-will, by anger, by fear,

and by folly. But the disciple of holy sages is not led by

self-will, by anger, by fear nor by folly, and does not, from

these four principles commit sin. Thus spake Bagawa. The

excellent one having declared this, the teacher further said:

He who is led by self-will, by anger, by fear, or by folly,

to overstep the bounds of virtue, will have his honor ob-

scured, as the moon is obscured during the period of darkness.

He who is not induced by self-will, by anger, by fear or

by folly, to transgress the rules of virtue, shall have his ho-

nor resplendent as the moon during the period of brightness.

* Which are the six modes of procedure being the paths

leading to the destruction of property? The being addicted

to intoxicating liquors is a path leading to the destruction

of property. The wandering about the streets at unseason-

able hours, is a path leading to the destruction of property.

The frequenting places of public amusement is a path lead-

ing to the destruction of property. An addiction to gam-

bling is a path leading to the destruction of property. The

associating with profligate companions is a path leading to

the destruction of property. Idleness is a path to the des-

truction of property. |

Six evils, Gahapati, result from being addicted to intoxi-

cating liquors: the waste of property ; contentious brawls;

the accession of disease; loss of character; shameless expo-

sure of the person; and mental imbecility.

Six evils, Gahapati, result tc a man from wandering about

the streets at unseasonable @ours: his health is neglected

and uncared for; his wife and children are neglected and

unprotected ; his property is neglected and exposed to rob-

bery ; he is lable to the suspicion of having been in places

of bad resort; evil reports circulate respecting him: and.

he has to encounter many painful circumstances.

158 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

Six evils, Gahapati, result from persons frequenting

laces of public diversion. They are constantly enquiring

here is there an exhibition of dancing? Where is there

singing ? gWhere is there instrumental music? Where reci-

tion? Where sleight of hand? Where theatrical exhibitions.

Six evils,{Gahapati, attend an addiction to gambling:

The winner is the object of hatred; the loser is miserable;

property is dissipated ; his word is not credited in courts of

law ; his friends and relatives are estranged from him; and

he is not regarded as eligible for matrimonial alliances; for

a gamester cannot maintain a wife and family with respect-

ability. |

Sicieudal Gahapati, result from associating with profli-

gate companions: Every gambler, every libertine, every

hard drinker, every rogue, every cheat, every burglar,

claims him as a friend.

Six evils, Gahapati, are connected with indolence: he

says, It is very cold, and he does not work; it is very hot,

and he does not work; it is very late, and he does not work;

it is very early, and he does not work; he says, I am very

hungry, and he does not work; I have eaten too much, and

he does not work. He thus lives neglectful of his occupa-

tions; he neither acquires fresh property, nor preserves

that which he had in his possession. Thus spake Bagawa.

The excellent one having declared this, the teacher further

said : |

Some friends are only drinking companions; others are

friends so long as it suits their convenience, and others for

the sake of gain. |

Lying in bed after the sun has arisen; adulterous inter-

course with women; an irritable disposition; injustice to

others; consorting with profligate companions, or being

greedy of enjoyment, are six things which lead a man to

ruin. |

By gaming, by profligacy, by debauching the wife dear

to the husband as his life, by debasing pursuits, and by

neglecting the study of wisdom, the honor of a man is ob-

scured, as the moon is obscured during the period of dark-

ness.

He whose friends are sinful,gwhose associates are profli-

gate, and whose instructors are unholy, will be ruined in

this world and in that which is to come.

Gaming, whoredom, drinking, singing and dancing, sleep-

ing by day and wandering about by night, and an insatiate

thirst for pleasure, are six things which ruin a man.

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 159

The drunkard, destitute and in abject poverty, yet thirsty

and led thereby to drink intoxicating liquors lke water,

will increase his debts, and rapidly destroy his family.

He who sleeps by day and rises at night, who is con-

stantly inebriated and attached to lewd women, cannot re-

main in his own house.

The young man who says It is too hot; it is too cold; it

is too late, by neglecting his business will come to poverty.

But he, who disregardful of heat or cold, performs his

manly duties, will not cease to be prosperous.

Four classes of persons, Gahapati, bear the semblance of

friends while they are the reverse: The self interested man;

the man of such profession; the flatterer and the spend-

thrift.

In tons ways the self interested man, while professing to

be a friend, may be known to be the reverse: he takes away

your property; he gives little and expects much in return ;

he acts from fear (and not from affection) and he sees only

his own advantage.

In four ways the man of much profession while bearing

the semblance of a friend may be known to be the reverse.

He will appear to be interested respecting past circumstan-

ces, or respecting those which are future; he will be pro-

fuse in unprofitable compliments, but he will forsake you

in the hour of need.

In four ways the flatterer, while professing to be a friend

may be known to be the reverse: he approves of your vices,

and he approves of your virtues; he praises you while pre-

sent, and reviles you when absent.

In four ways the spendthrift while professing to be a

friend may be known to be the reverse: He is a friend if

you frequent taverns, or wander about the streets at night;

if you visit the theatres, or frequent gaming houses. Thus

spake Bagawa. The excellent one having stated this, the

teacher further said :

The friend who takes away your property, or who abounds

in profession, or who is a sycophant, or a spendthrift,

These four the wise man does not regard to be friends,

but removes from them as he would from a path beset with

eminent dangers. 4

Gahapati, by these four marks the faithful friend may be

known: He assists in time of need; he is a friend in adver-

sity as well as in prosperity: he gives judicious advice;

and manifests affection towards you.

160 CEYLON BRANCH-——ROYAL ASTIATIC SOCIETY.

Gahapati, the friend who assists in time of need may be

known by these four marks: He guards you when you are

carelessly exposed, watches over your property when it is

in danger; aids in the hour of peril; and affords two-fold

help in the time of need.

In four ways the friend faithful im adversity as well as in

prosperity may be known: He keeps your secrets, does not

divulge your affairs, stands by you in the hour of difficulty,

and is willing to sacrifice his life for your welfare.

The faithful friend who gives judicious advice may be

known in four ways: He restrains you from vice, and en-

courages you in virtue; imparts instruction, and points out

the way to heaven. int

The true friend who manifests affection towards you may

be known by these four marks: He does not rejoice when

his friend suffers privations, but rejoices in his prosperity ;

he repels slanders uttered against him, and joins in cele-

brating his virtues. Thus Bagawa spoke. The Excellent

one having declared this the teacher further said:

He is a friend who renders assistance, who is faithful in

prosperity and in adversity, who gives judicious advice, and

shews kindness of feeling.

The wise man, knowing them to be his friends cleaves

constantly to them, as the child clings to his mother.

The virtuous wise man shines as a brightly resplendent

light; if he partake of the wealth of others, it is as the

bee (who gathers honey without injuring the beauty or fra-

erance of the flower): and if he accumulate wealth it Is as

the white ant (by unremitted exertions and minute incre-

ments,) builds up its nest: and thus he is able to provide

for his family.

The property he accumulates he divides into four por-

tions: certainly with one portion he will cement friendships;

one he will appropriate to his own sustenance; one portion

he will apply to the conducting his business, and the other

portion he will treasure up against a time of adversity.

How, Gahapati, does the disciple of holy sages carefully

guard the six sides. The six sides are the following: His

parents constitute the east side, his teachers the south, his

wife and children the west, hf friends and relatives the

north, his slaves and dependents constitute the nadir, and

Samanas and Bramins are the zenith.

Gahapati, the son should minister to his parents, who

constitute the east quarter, in five ways: he should say, I

CmypLON BRANCH-—ROYAL ASIATIC SOCTETY. lot

will sustain them in old age who supported me in youth:

The family duties incumbent on them I will perform: I

will guard their possessions, I will watch over their proper-

ty, and when they die I will perform their funeral solem-

nities. In these five modes, Gahapati, the parents, forming

the?east quarter, are to be ministered to. The parents also

in five modes shew their affection to their son: They re-

strain him from vice, and train him in virtue; they cause

him to be instructed in arts and sciences; provide him with

a suitable wife, and at a proper season, endow him with an

inheritance. Thus the east quarter is preserved in peace

and free from danger.

In five respects, Gahapati, the pupil should minister to

his teacher, who is as the south quarter: He should rise up

in his presence; wait upon him; listen to all that he says

with respectful attention ; perform the duties necessary for

his personal comfort; and carefully attend to his instruc~

tion. In these five respects the pupil should minister to his

teacher. And in five things the teacher shews his affec-

tion to his pupil: He trains him in’ virtue and good manners;

carefully instructs him; imparts unto him a knowledge of

the sciences and wisdom of the ancients; speaks well of him

to friends and relations, and guards him from danger. In

these five modes the teacher shews his affection to his pu-

pil, and thus the south quarter is preserved in peace and

free from danger.

In these five respects, Gahapati, the husband should mi-

nister to his wife, who is as the west quarter. He should

treat her with respectful attention; his language to her

should be courteous and affectionate; he should not illicitly

consort with other women; should cause her to be honoured

by others, and furnish her with suitable ornaments and ap-

parel. In these five modes the husband should minister to

his wife who is as the west quarter. And in five respects —

the wife should shew her affection towards her husband:

she should affectionately attend to his personal wants;

superintend his household; preserve her chastity inviolate ;

be careful of her husband’s property; and shew diligence

and activity in all she has to do. In these five things the

wife should shew her affection to her husband. Thus the

west quarter will be preserved in peace and free from

danger.

In these five respects, Gahapati, the honorable man mi-

nisters to his friends and relatives who are as the north

162 CEYLON BRANCH-—RCYAL ASIATIC SOCIETY, :

quarter: By presenting gifts, by courteous language, by

promoting their interests, “by treating them as his equals,

and by sharing with them his prosperity. In these five

modes he ministers to his friends and relatives, who are as

the north quarter. And in five respects his friends and rela-

tions should shew their attachment to him, They should

watch over him when he has negligently exposed himself;

guard his property when he is careless; assist him in diffi-

culties; stand by him, and help to provide for his family.

In these five modes friends and relatives should manifest

their attachment to him, and thus the north quarter is pre-

served in peace and free from danger.

In five things, Gahapati, the master should minister to

the wants of his slaves and dependents, who are as the

nadir: He assigns them labor suitable to their strength;

provides for their comfortable support ; he attends to them

in sickness ; causes them to partake of any extraordinary

delicacy he may obtain, and makes them occasional presents.

In these five modes the master ministers to his servants,

who are as the nadir. And in five modes the slaves and

dependents manifest their attachment to their master: they

rise before him in the morning, and retire later to rest; they

do not purloin his property, do their work cheerfully and.

actively, and are respectful in their behaviour towards him.

In these five respects the slaves and dependents should ma-

nifest their attachment to their master, and thus the nadir

is preserved in peace and free from danger.

In five respects Gahapati, the honorable man should mi-

nister to Samanas and Bramins who are as the zenith: by

respectful affection manifested in his actions, in his words

and in his thoughts; by allowing them constant access to

him, and by supplying their temporal wants. In these five

modes, ee he ministers to Samanas and Bramins who

+h.

are as the zen! And in five modes the Samanas and

Bramins should manifest their kind feelmgs towards him:

They should dissuade him from vice; excite him to virtuous

acts, Betta rous of promoting the welfare of all; they

should instruct him in the things he had not previously

learned; confirm ee: in the truths he had received, and

point out to him the way to heaven. In these five modes

Samanas and Bramins should manifest their kind feelings

towards him, and thus the zenith is preserved tranquil and

free from danger. Thus spoke Bagawa. The excellent one

having declared these things the teacher further added:

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 163

The mother and father are the east quarter; the teacher

is the south; the children and wife are the west; friends

and relatives the north.

Slaves and dependents are the nadir, Samanas and Bra-

mins the zenith. He who worships these six will be com-

petent to the duties of a householder.

The wise, virtuous, prudent, intelligent, teachable, docile

man will become eminent.

The persevering diligent man, unshaken in adversity,

and of inflexible determination, will become eminent.

The well-informed, friendly disposed, prudent speaking,

generous minded, self-controlled man, calm and seli-possess-

ed, will become eminent.

In this world, generosity, mildness of speech, public

spirit, and courteous behaviour, are worthy of respect un-

der all circumstances, and will be valuable in all places.

If these be not possessed, the mother will receive neither

honor nor support from the son; neither will the father

receive respect or honor.

The wise man who carefully cultivates these will obtain

both prosperity and honor.

__ When Bagawa has thus spoken, Singélo said, Excellent,

Venerable Sir, most excellent. It is comparable to placing

erect that which has been overturned; to the displaying

that to view which has been previously hidden ; to the di-

recting a wanderer into the right path; to bringing a

brightly shining lamp into a dark place thus rendering ob-

jects visible. Even thus Bagawa, in various modes, made

known his doctrine. I take refuge in Bagawa, in his doc-

trines, and in his priesthood. Receive me, Bagawa as a

disciple. From this day to the end of my life I take my

refuge in Bagawa.

164 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

ON COLORING MATTER

DISCOVERED IN THE HUSK OF THE

COCOA-NUT.

BY DR. R. GYGAX.

(Read February 6, 1847. )

During some trifling experiments on the properties of the

Cocoa-nut husk, which I recently carried on, I found that

on treating this substance with a solution of about equal

portions of hme and salt and boiling it in the liquid, a

brilliant red color was produced, which I afterwards ascer-

tained was in combination with an acid and a fatty sub-

stance of peculiar properties, but which I have as yet had

no opportunity of analysing. ‘To the present time I have

confined my examination to the coloring matter only, and

these are of so forcible a character in their results, that I

do not hesitate to declare, that the color produced from the

cocoa-nut husk may be well applied to the purpose of dy-

ing delicate fabrics such as silk or cotton. I have already

said that the coir fibre was treated in a boiling solution of

lime and salt. When recently made it is of a carmine

red but after remaining a time it assumes a dark orange-red

appearance, similar to the decoction of Brazil wood, and

it deposits a dark violet powder which appear to be one of

its coloring principles.

Both the solution and the precipitate were exposed _to

light and air for eight days, but no effect was perceptible

on either of them.

Water and alcohol, both cold and boiling, combine readily

with the orange-red solution, but not so with the carmine

precipitate.

From the above experiment it appears to me that coir

fibre contains a perfectly new alkoloid, a new fatty sub-

stance which I have called Cocotine, and two perfectly dis-

tinct coloring principles, apparently similar in their nature

to the Purpurine and Alizarine of the Rubia Tinctorium or

Madder. As yet I have not been fortunate enough to dis-

cover the true dissolvent for the above coloring matters, nor

have I been able to separate the fatty substance or Cocotine

from them, a process which it will be necessary to accom-

plish before we can avail ourselves of them as dying materials

for delicate fabrics. But my experiments are of such a recent

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 165

date that I have not been able to carry them on to any

great extent. I shall not fail however to prosecute my re-

searches until the difficulties be overcome.

I will now add to this an enumeration of the various

tests employed by me in the above experiment.

Color imparted

Test employed. to the Solution. Precipitate.

mectic. Acid a Hes Yellow ... None.

Phosphorous Acid <..°-... do. vee ut V ellony.

Sulphuric COs tee oe do. is do.

Muriatic CC een he do. sa) Orange:

Nitric GO esti. do. as do.

Protochloride of Tin and Platina do. iamekeed,

Bichloride of Gold ...... do. ... Orange.

Sulphydro-Vinic Acid... do. ane do.

Molwndie Acid | igs 1/.). 2. dos Pony ded:

Nitrate of Ammonia ... ... do. .. Pale’ Yellow.

Nitrate of Nickel... .... do. fa do.

Chloride of Cobalt ... ... do. ... Brown.

Proto-Sulphate of Iron... Pale .... Dark Brown.

Sulphate of Copper ... ... do. Ea do.

Oxalate of Ammonia ... Orange ... Red.

Sulph-hydrate of Ammonia do. “iss do.

Persulph hydrate of—do. ... do an do.

Chlorhydrate of ——do. ... Pink ... None.

Carbonate of do.li/- ellowios. sn cited:

Caustic Oss ¥.2 anidox a do.

All the acids employed were in a very diluted state as

when concentrated they would have destroyed the coloring

matter.

The precipitate when heated emits violet vapours; burns

to a fine coal, and finally to a grey ash in rather abundant

quantity. These appear to contain amongst other matters

Potash, Soda, and Iron.

APP EW, DT X.

Te Oe

PROCEEDINGS OF THE SECOND ANNIVERSARY MEETING OF THE

Asiatic Society oF CEYLON, HELD FrsBRuARY 26, 1847.

H. C. Serspy, Esq: in roe CHarr.

Resolved.—That G. Ackland, Esq., G. Stewart, Esq.,-R. B.

Tytler, Esq., R. Dawson, Esq. and F. Willisford. Esq. m. pv. be

admitted Members of this Society.

Resolved.—That the sixth Rule of the Society be thus amend-

ed ‘That the affairs of the Society shall be managed by a Com-

mittee of at least five Members in addition to Office Bearers &c.”

Resolved.—That the Secretary be requested to place the Jour-

nals of the Royal Asiatic Society lately received, in the hands

of the Binder.

Resolved.—That the second number of the Journal of this

Society be printed, and that the Secretary be directed to make

application to Government to have it printed gratuitously as be-

fore.

James Edmond Middleton, Esq. and J. Scott, Esq. M. D. were

proposed as Members.

The Secretary then read the Report of the Committee of ma-

nagement for the past year.

Report of the Committee of Management for 1847.

At the close of another year of the Seciety, your Committee

have again to report most favorably of its progress and prospects.

There appears to be a growing interest in its objects, and an

increasing confidence in its stability and usefulness: so that, but

for the salutary caution which the history of former literary

Societies in the Island is calculated to inspire, the Society might

now already be considered to have taken its place as a perma-

nent institution.

During the last twelve months the Society has been deprived

of sever al valuable Members, and in the present condition of the

Colony the loss of important assistance by the removal of indi-

viduals to England must from time to time be expected. It is

matter of congratulation, however, to your Committee to be able

simultaneously with the losses which have been sustained, to re-

fer to the recent accession of new Members of great promise ;

and they hope that as the operations of the Society become

known, its power and influence will materially extend.

In order to give greater publicity to the operations of the 5o-

ciety, and to rally a greater number of supporters around it, your

APPENDIX. Me hey.

Committee has distributed a number of copies of your Journal

throughout the Island. Copies have also been forwarded to the

Parent Society, and the Branch Societies of Bombay and Ma-

dras, and to the Asiatic Society of Bengal.

Your Committee are of opinion that the monthly evening

meetings are calculated to extend the influence and promote the

usefulness of the Society, and that they may be looked upon as

the ground work of much practical good, serving as they do to

keep alive a spirit of enquiry and zeal amongst the members.

The Catalogue of Books belonging to the Society which is

laid on the table will shew the progress made towards the for-

mation of a Library, and in the Museum will be found a small,

but not uninteresting, collection of objects of Natural History,

as also the commencement of a cabinet of minerals, and a ca-

_binet of coins. To these it is hoped the Society will soon be

enabled to add some samples of native manufactures relative to

which enquiries are being instituted, as well as of models or

drawings of native implements, with a view to shew, not

merely the actual state and condition of such, which would how-

ever in itself be interesting, but also to promote their improve-

ment, and by comparing them with those in use elsewhere, con-

tribute to the advancement of the native population in the means

and appliances of social life.

Your Committee anticipate from the liberality of the Govern-

ment some aid of great consequence to the Society in the prose-

cution of its objects,

The labours of Dr. Gygax, in reference to the Tin ore to

which he has directed attention, and which is stated to be

abundant in the Saffragam districts, cannot indeed, it is to be

feared, be brought to an early or successful termination without

such assistance, the difficulties and expenses of travelling to the

districts where the ore is situated, and exploring them, being so

considerable ; and it is well known that in his experiments and

otherwise, the want of proper instruments have been sensibly felt.

It would undoubtedly be a matter of great regret were the en-

quiries which are now in course of being made by the Society,

and which promise to be of so much value, postponed or render-

ed futile, on account of its present limited means. In investiga-

tions on the arts, talent and enterprize alone will not suffice, we

must have the means of rendering them efficient ; and it is plain

that unless the labourer is supplied with the requisite power in

a physical sense, as weil as the requisite skill, his labour being

made greater, is in danger of being wholly thrown away.

Amongst the transactions of the past year your Committee

cannot help considering the appointment of a Statistical Com-

mittee as an event which promises many practical and interest-

ing results. Sufficient time has not yet elapsed to enable the

Committee to accomplish any portion of their intended labours,

Lbs APPENDIX.

From the known zeal and activity of the Members however, we

may look forward with interest to the fruits of their enquiries.

To the Report of the Meteorological Committee which has

been handed to us, we have much pleasure in calling your atten-

tion, containing as it does many interesting remarks and sugges-

tions.

The Treasurer’s Statement of accounts is satisfactory, but as

therefis#much to be accomplished much is required—and not

least,” the hearty co-operation of all in maintaining the Society

in full operation.

The receipts during the past year have been....£49 5 O

and the expenditure has amounted to............ £45 3 53

leaving a balance in the hands of the Treasurer of £ 8 19 114

the balance from the preceding year having been..£ 4 18 5

From the funds of the Society asum of £ 10 has been placed

at the disposal of the Meteorological Committee for the purchase

of Instruments: £20 have also been appropriated to the pur-

chase of books for the Library of the Society.

In conelusion, your Committee would urge their hearty co-

operation of all friendly to the objects of the Society, and in the

words of a former Report, they still trust they may anticipate

for the Ceylon Branch ‘of the Royal Asiatic Society, a long

course of prosperity and usefulness, and that it will be instru-

mental in adding to the stores of knowledge which are now being

daily acquired respecting Ceylon and other parts of Asia, and

conducing to the developement of the resources of this Island.

Resolved-—That the Report now read, be received and adopted.

J. Capper, Esq. Secretary of the Meteorological Committee

then read the Report of that Committee, as follows :

Report of the Meteorological Committee.

The present period being the close of the second year of the

Society’s existence, and also terminating the first year of this

Committee’s appointment, it is necessary that they should place

before the Society some record of their proceedings.

It could be wished that there had been more to report than is

the case, still your Committee, despite the present meagre fruits

of their first labors, will look forward to another twelve months

in the confident hope that something more practical and useful ~

will be the result of their enquiries.

Your Committee cannot but feel it to be matter of deep regret

that so little has hitherto been done to observe, and so much less

to record the phenomena of the atmosphere, in a locality which

viewed in reference to the great geographical features of the

terraqueous globe, is so highly interesting as the southern coast

of Ceylon. |

APPENDIX. 16%

From causes not yet discovered, all the great Continents

as they stretch towards the south, tend to a point, and these,

South America, Africa and Hindostan (of which the south-

ern maritime province of Ceylon may be regarded as the

termination) stretch their points into the open sea, without

any islands opposite or near to them: they seem indeed to

be indicated by nature herself as observatories. But of the

three, Ceylon presents the greatest advantages for observa-

tions on the weather, for in the infant state in which me-

teorological science exists at present it is above all things

desirable that the phenomena should present themselves for

observation in the simplest forms in which they ever occur.

Now with regard to the maritime provinces of Ceylon the

land and the latitude are both so low, that in few regions of

the world are the phenomena of meteorology presented with

greater regularity and simplicity than at Colombo. In fact

your Committee may assert, that at no moment in the course

of the year is the temperature ever found in the shade at

the distance even of 10 degrees from the annual mean, nor

does the average mean of the coldest, when compared with

the hottest month, usually give a difference of more than 3

degrees—add to this the prevalance of a steady wind blow-

ing in one direction during six months out of every twelve,

and it will be admitted that the problems of meteorology

ought to be expected to present themselves here.in circum-

stances admitting of comparatively easy and correct analysis.

The first step taken by your Committee was to ascertain

what meteorological observations were already being made

in the island by other parties, with a view to secure if pos-

sible, their co-operation. The result of this has been the

information that observations are carefully made both at

Batticotta and at Trincomalie. Copies of some of these are

in the possession of your Committee, but as yet too trifling

in extent to call for more than this brief notice of them. At

Kandy and Colombo there does not appear to be any thing

approaching the nature of meteorological diaries in exist-

ence at the present day, though it is hoped that such will

be shortly commenced. |

A sum of ten pounds having been voted to your Com-

mittee for the purchase of a set of meteorological instru-

ments, application was made to the Honorary Secretary of

the parent Society in London, and by this time the neces-

sary apparatus would have reached us had not an accident

occured to the list sent home, by which a delay of several

months has arisen.

170 APPENDIX.

The Secretary of the Agricultural Society in Kandy has

kindly oftered to keep any register of atmospheric pheno-

mena which we may desire, these however, must necessarily

be of a limited nature looking to the extent of means at our

disposal. These means your Committee, in conclusion, trust

may become more extended during ensuing years so as to

enlarge the field of their labors, impressed as they are with

the importance of their enquiries.

_ Resolved—That the thanks of the Meeting be given to

the Officers of the Society for their services during the past

year, and that the following gentlemen be the Officers for

the ensuing year. viz. |

Patron.—His Excellency the Governor.

Vice-Patrons.—The Hon. Sir A. Oliphant, Chief Justice.

The Right Rev. The Bishop of Colombo.

President.—The Hon. Sir James Emerson Tennent.

Vice-Presidents.—The Hon. Mr. Justice Stark.

Treasurer and Librarian.—J. Capper, Esq.

Secretary.—The Rev. D. J. Gogerly. :

Committee.

The Rev. J. G. Macvicar,D.p. | J. Davy, Esq. M. D.

J. Thwaites, Esq. M. D. The Rev. A. Kessen, B. A.

The Rev. J. D. Palm. F., Willisford, Esq. M. D.

With power to add to their numbers.

Members.

Lord Viscount Torrington | A. Grace, Esq.

Sir J. Emerson Tennent J. Smith, Esq.

The Lord Bishop of Colombo | H. C. Selby, Esq.

The Rev. D. J. Gogerly =| Geo. Ackland, Esq.

The Rev. J. D. Palm Dr. Willisford

J. Braybrooke, Esq. Robt. Dawson, Esq.

J. Dalziel, Esq. Geo. Steuart, Esq.

W. Green, Esq. H. Bessell, Esq.

S. Lister, Esq. J. Armitage, Esq.

The Rev. J. G. Macvicar | Rev. A. Kessen —

Hon. Mr. Justice Stark J. B. Nelson, Esq.

Robert Templeton, Esq. R. B. Tytler, Esq. Kandy

Rev. R. 8. Hardy R. Murdoch, Esq. do.

J. G. Davy, Esq. M. p. Dr. Gardner, do.

J. Capper, Esq. J. N. Mooyaart, Esq. Galle

The Treasurer proceeded to lay before the meeting a state-

ment of the Finances of the Society from which it appear-

ed that there remained in his hands a balance of £8 19 114.

lat

APPENDIX.

FIT 61 8 F pses.toy qYySnoIg sdUBeq ‘og ArenIgeT LEST

“LILNSDIL J

‘adddv(y) NHOL

"Lpgt Aaenaqay 49g ‘oquiojog

—

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aS apCa Seo: Sec SIeqlIosqng gg jo yunoury Ag

0 9 9 eS gece seef oouenug ZI Jo yunouy kg |

0 — 9 | *°'° ‘aeod sIyy sHongesc py jo yunomy Ag |

Cc SI Pp Alef hl Sune ie leis el ne mace ete lal ielay, sce guavh ie cette ‘UdSSOY V7

‘AO OY} WOIfZ PIAtooo1 YsVQ) Jo vourleg fg |

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‘PESTL SLD ‘0 SI SF Yenwyy ae soy pred .

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hese BIG wagno[ey 0} dduRIZIWIEI pred

sjoog aU ‘oT[e@x) “BAalUZ oq UO Jepag pred ,

PI doquiaydeg Ay10804)

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aye) WoT seen Jo Bperud jo a1ty pred

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"29 QOURTeg

172 APPENDIX.

The Librarian then read a list of works presented to and

purchased by the Society during the past year.

List of Books and pamphlets purchased for the Ceylon

Branch Royal Asiatic Society during 1846.

British India, Mills History of .............--00+:s06- Vol. 8

Christi ancita, Malls oo ccc ccs scene ee ees silt ah

Ceylon, History of by Percival .......... ...... ee

do: «View of, by A. Bartollacci ......" 2).-....- a il

do, = WDeseription of, by Cordiner....:. © :..0-cec ee

do. Account of, by: Davy <.....0.. 6: ce eee segs |

do. Eleven years in, by Major Forbes ......... ee

Cinealese Poems 0... ceereckes terse ees oe

@Colebrook’s Mssays iP ceceereh gestuusss 4G eeemecgee 8

Geological Society, Journal of, No. 8.

Meteorological Society, Trans. of ......... csscesees mer ead

Inajataranoim, Pte oe... eos Soler gheletetee ok

Sankyas Karka “(02.0.2 cocsdsses, cece teoes eevee cies pe

Statistical Society, Journal of 1. No.

List of Books and Pamphlets presented to the Ceylon Branch

of the Royal Asiatic Society during 1846.

Bible, The Holy, in Cingalese .......... 0 ceeseeeee Vol. 1

Cinnamon trade of Ceylon, Pamphlet by J. Cap-

per—Presented by the Author ...... 0.0... ete

Doctrine of Jehovah, Famppiet by Rev. J. Wil-

SOM, IDs Die acc cceei: sssic cesses eerie rsmgecar Mee Bee aE

Royal Asiatic Society’ s Journals from No. 1 to 16

—Presented by the Society

Turnour’s Epitome of History of Ceylon, translated

into Tamul by 8. C. Chitty—by the Translator ,, 1

Tamul Flora do. do. by the Authar 23504

Pornour’s. Mahawamnso, t.0..00. 6. -@ Sicovece Geese Serine k

History of Japan—Presented by Dr. Gygax eek pea

History of Ceylon, by W. Knighton—Presented

by the Author.

Catalogue of Books in the Library of the Asiatic Society.

Asiatic Researches 1832 to 1844 ......... Pie eas Vale ue

Atmospheric Railway, Pamphlet ........ Be svahelsteit eet see

Bible, The Holyyim.Sinehaless, jcgscoan mane

. British -India,. Malls History ofieaits. fs poise G8

Colonial Magazine, Simmond’s ...... Sse ieee ee lg

APPENDIX.

Calcutta Review from No. 1 upwards

iy wenie Grazetteetiys {hike Ae pes hes ck alee

Ceylon Magazine ....... dase tats fost baal. asnte

Miter eaneita, 7 Malls) sie. tiesipegt teste. wistbeues

Geyien; Hustory, of hy Percival <io.i..0. oe. Aes

Ceylon, History of by Knighton......... v0.0...

Ceylon, Almanacs for 1818 & 1821 ...... we...

Ceylon, View of by A. Bartollacci ...... .........

Ceylon, Description of by Cordiner ...... ......

eeyien, Account of by Davy y/o -ise. 00 eres aes

Ceylon, Eleven years in, by Major Forbes ......

Pemediese POCMS <osdss-ace.)/ giskeeds seals aisiebsioue?

lemuaolce s FSsays . ceed sscsigin Gage» weit ede oven ve

Cinnamon Trade of Ceylon, Pamphlet

Dissertation on the Characters and sound of the

Chinese Maneuave. 22.52. 6.50 oe.5

do. on the Language, Literature and

Manners of the Kastern Nations......

do, and Enquiries connected with Madras

Bombay, wamplilet <0. aes...

Doctrine of Jehovah, Pamphlet by Rev. J.

NNalsome De Die Meret Fes Ma te inte

Geological Society Journal of No. 8.

Hindostani Grammer by Shakespear ...... ......

do. dos * toby Gebledley 4. yh. 45.

Journal of Ceylon Branch of the Royal Asiatic

Society No. 1.

do, of Asiatic Society of Bengal ...... ......

do. of Bombay Branch of R. A. Society from

No. 1.

do. of Medical Science of India

do. ot Woyal Astatie Society. ~ 3.2.02 yieategs

Pee ig Pay Pi APIOLAS 6 clase Tle. ot. oie hit esse pelea oe :

moa Nile ieee, ss. cee ahd pistes ey Mates Be

Malabar and English Dictionary .......... ........-

Meteorological Society, Trans. of ......... ....0.. oe

Malls Elistory, ot British india. 4b) aol

Penal Code, by Indian Law Commissioners ......

Pennents THindustan® >.< .ssisiitiaste cagga sy We eb eae

Persian and Arabic Dictionary, Richardson’s ......

Pali Grammer by Clough elt tesSinc his nick see dons

oie bee atass MUO Of yi aero St iia Beguine PY secbas dean

Boems. Cingalese ._...¢0. ise IRs piso MB ba

Report on Egypt and Candia J. Brownrigg ......

Rottler’s Tamul and English Dictionary .........

“J

DD = NO wm DD DD ee et et ot

174 APPENDIX.

Royal Asiatic Society’s' Rules*- 00.000 Vol. 1

do. do. List of Members ......... any ef

Royal Asiatic Society’s Annual Proceedings...... ee |

do. do. Journals from No.'1 to 16

Rajatarangini, The ............ ROLE SLO ee eas

Sankya Karikat--......0.2+) US te ee FT, eee:

Statistical Society, Journal of, one No.

Turnour’s Epitome of History of Ceylon, trans-

lated into Tamul by S. C. Chitty ......

Tamul Flora ..:...... do.——do.——..........

The Baiend)ice gee BOS 4

Vie des Souverains des Indes”) ......... see. seeee

Vocabulary of Persian Language ......... ....0.05

The Mahawanso by The Hon. G. Turnour, Esq.

History of Japan by Kempfer ......... 0 .........

LAWS OF THE ASIATIC SOCIETY

OF CEYLON.

1.—The Asiatic Society of Ceylon is instituted ‘for the

investigation of the History, Literature, Religion, Arts

and Natural History of Ceylon.

2.—The Society shall consist of Resident Honorary and

Corresponding Members. ,

3.—Members residing in any part of Ceylon shall be

considered Resident.

4.—Persons who may contribute to the objects of the

Society in a distinguished manner are to be eligible as Ho-

norary Members.

5.—Persons not resident in Colombo may upon special

grounds and with the recommendation of the Committee be

elected Corresponding Members.

6.—Honorary and corresponding Members are to be ad-

mitted to all the ‘privileges of the Society but are not to

vote at its Meetings, or be elected to any of its offices, or

take part in its Private Business.

7.—All Members whether Resident, Honorary or Cor-

responding shall be elected by Ballot at a General Meeting:

it is required that the names be forwarded to the Secretary

fully two weeks previous to their proposal, in order that he

may give notice of the same to the Members of the Society.

APPENDIX. LD

8.—No Candidate shall be elected unless he has in his

favor three-fourths of the Members voting.

9.—The Office Bearers of the Society shall consist of a

President, Vice President, a Secretary, a Treasurer and Li-

brarian, who together with a Committee of not less than five

Members shall have the direction of the affairs of the Socie-

ty, subject to the Rules and Regulations passed at General

Meetings.

10.—The Office Bearers and Committee shall be elected

annually at the Anniversary Meeting.

11.—Three shall form a quorum of the Committee, and

five of a General Meeting.

12.—The Functions of the Office Bearers shall be as

follows :

1.—The President shall preside at the meetings of

the Society, and of the Committee, keep order,

state and put questions, and cause the laws of

the Society to be enforced.

2.—The Vice President shall in the absence of the

President exercise all the functions of his office.

3.—The Secretary shall arrange and attend the meet-

ings of the Society and of the Committee, and

record their proceedings, and shall exercise a

General Superintendence under the authority

of the Committee.

4.—The Treasurer shall receive and pay out all mo-

nies on behalf of the Society, keep an account

thereof and submit a statement of the pecuni-

ary affairs of the Society to the Anniversary

Meeting.

5.—The Librarian will take charge of the Library,

keeping a list of the Books, giving them out to

Members in the manner directed by the Com-

mittee, and seeing that they are returned in

proper time and in good condition.

- 13.—Each Resident Member shall pay to the Funds of

the Society on admission a fee of ten shillings and six pence,

and an annual contribution of one pound and one shilling.

14.—Honorary and Corresponding Members shall be ad-

mitted without paying any entrance Fee or annual subs-

cription.

15.—The General Meetings of the Society shall be held

in the months of February, May, August and November,

and at such other times as may be resolved on and duly

notified to Members by the Secretary.

176 APPENDIX,

16.—The course of business at the General Meetings

shall be as follows : ) .

1.—The minutes of the preceding meeting shall be

read and signed by the president, or whoever

may in his absence occupy the chair.

2.—Any specific or particular business which the

Committee may have appointed for the consider-

ation of the meeting shall be proceeded with.

3.—Candidates proposed and seconded shall be bal-

lotted for. |

4,.-Donations shall be laid before the meeting.

5.—Papers and Communications shall be read and

discussed.

17.—Committee Meetings shall be held once a month at

convenient times.

18.—There shall be monthly evening meetings held for

discussing Papers read at General Meetings, and for pro-

moting the general objects of the Society.

19.—Communications and papers read may be printed at

the expense of the Society under the title of the Journal

of the Asiatic Society of Ceylon, but not until the Meet-

ing next following that on which they were read, when it

shall be decided by vote whether they be so printed or be

kept amongst the manuscript records of the Society, or be

returned to the Author if he so desire it.

20.—That every Resident Member shall be entitled to

receive two copies of the Society’s Journal, and every Ho-

norary or Corresponding Member receive one copy, the

remainder to be sold or otherwise distributed.

21.—A special Meeting may be called at any time by the

General Committee, or by the Secretary on the requisition

of five Members of the Society, due notice being given by

the Secretary of the time and object of the meeting.

22.—Sub Committees or Committees of enquiry may be

formed for any specific object or research, but these must

be named at a General Meeting.

23.—An Anniversary Meeting shall be held for the pur-

pose of electing new Office Bearers and Committees, to

receive the various reports of Committees for the past year,

and to receive and pass the Treasurer’s accounts.

+ ae 8

’ ‘ nS

sue we &

op oe!

‘

CONTENTS:

=~ OOOO

Address of the Elon, Vin (S8ank ee cc: ey

On Budhism, by the Rev. D. J. acu: ee

The Sixth Chapter of the Tirnvathavur Purana, ‘ples

lated with Notes by S. Castm Currry, Esq. ..

The Discourse on the Minor results of Conduct, or —

the discourse addressed to ee by the ee

D, 52 GOGERLY | ccsoe i. cio ee een ee

On the State of Crime in Coyton, - the aa Mr.

JRISUICE SPARK, eed. eee eee

The Language and Wicatare re oe a :

the Rev. S. HARDY Jace. Mi te

The Education Establishment of the Dutch i in Ceplon,

by the Rey. J. D. See

An account of the Dutch Church in Ceylon, oe shee

Rev. J: Ds Pani acy cae

Notes on some Experiments in ee & by |

Jo CAPPER, LS. wccoduesoiees terwens ec. cou Sige ee

Singélo Wada, dranslated by ne Ree D. ie Goopna Dees

On Coloring matter discovered in the husk of “ :

Cocoa-nut, by Dr. R. GYGAx tresses rete arene

THE APPENDIX,

eee of Phot eee <m ui

Laws of the ee ee

JOURNAL

OF THE

CEYLON BRANCH

OF THE

ROYAL ASIATIC SOCIETY,

COLOMBO:

PRINTED AT THE GOVERNMENT PRESS—=BY J, GILGOTs

eee

1848.

b ae,

i ai ,

' ike

aos

aie

NEMS

Mee

ROYAL ASIATIC SOCIETY.

Patron.

HIS EXCELLENCY THE GOVERNOR.

Vice-Palrons.

The Hon Sir Anruony OuipHant, Kt. Chief Justice of Ceylon.

The Right Rev. James Cuarman, D. D. Bishop of Colombo.

President.

The Hon. Sir J. Emerson Tennent, K. C. S. Colonial Secretary.

Vice-President.

The Hon. Mr. Justice Starx.

Committee of Management.

The Rev. J. G. Macvicar, D. D.

The Rev. A. Kessen, B. A.

The Rev. J. D. Paum.

J. Davey, Eso. M. D.

Hii. C.-Sepsy, Esa.

F. Wiiisrorp, Esq. M. D.

Treasurer.

Joun Capper, Esq.

Secretary.

The Rev. A. Kessen, B. A.

ae Shs

versa a

CONTENTS.

Page.

On the Mineralogy of Ceylon. By Dr. Rudolph Gygax... 1

An Account of the Dutch Church in Ceylon. By the Rev.

RE Foo 55 coe oe Gov ois 04 alata wb wea ia whe alg Ooi elere 5

On the History of Jaffna from the earliest period to the

Dutch Conquest. By S. C. Chitty, C. M. R.A. S. 69

The Rise and Fall of the Calany Ganga from 1843 to

erry Jolin CApper . 0. vs ec ee te cee he ce tees 80

Lhe Discourse Respecting Ratiapala. Translated By the

mM GOR ETI iia s vin 55 4+ eleig so oie oe 4.60 0 0) ic 84

On the Manufacture of Salt in the Chilaw and Putlam

Mies By A. QO. Brodie... ieee ces ees ences aoe 99

4 Royal Grant Engraved on a Copper Plate. Translated

mith notes by S. C. Chitty, C. M. BR. A. Sic eee eee 109

On Budhism. By the Rev. D. J. Gogerly .....eeeee0e 111

On some of the Coins, Ancient and Modern of Ceylon.

ee Fon. Mr. Justice Stark 20: cccscerevcoesas 149

Notes on the Climate and eerny of Putlam. By A.

8 IS One RS NE 6 Cera Ono. eo mcm nic 163

The Revenue and Expenditure of the Dutch Cae in

Ceylon durmg the last years of their Administration.

POC UPDET 6 5.0 s 5-5. ocho e cones a dine ce ne x's 175

List of Books in the Pali and Singhalese Languages. By

Mea eee WS. Hardy. . is. osc c bas vec ae ee ee 189

APPEN DIX.

_ Proceedings of the third Anniversary Meeting .......+0- 201

Books presented to and purchased by the Society........ 211

List of Members of the Society .....cccovccssrscccces 212

; iva ae

meal ESM pen seersernert!

Be ake

JOURNAL

OF THE

ASIATIC SOCIETY OF CEYLON.

IS LS EE ET LS I

No. 3.—From May 1847 to April 1848.

RTS STII I A A A TE RR RED

: Pee. The Plate which should have accompanied Mr.

Srark’s Paper on Coins, not being ready, will be issued at =

e future time.

ON THE MINERALOGY OF CEYLON.

By Dr. Ruvotes Greax.

(Read May 22d 1847. )

I have on several occasions attempted to form a descriptive

Catalogue of the Minerals of Ceylon, but on each attempt

met with so many discouraging difficulties that I had aban-

doned the idea until recently persuaded to return to the subject.

The difficulties alluded to consisted chiefly in the want of means

of obtaining information relative to the various specimens I have

met with. Many descriptions have come into my possession at

various times, but of their proper locality, geological position

description of rock in which found, rarity or abundance, I have

been able to obtain but scanty information. | oe

Nevertheless, I conceive that something should be attempted

even if only as a Precursor to more fortunate labors, and I

accordingly prepared a list of such Minerals as I have en

countered since my arrival in the Island. It may afford some

satisfaction at having even this rough document, although I must

confess that it will but poorly illustrate this branch of the Nae

_ tural History of Ceylon.

I purpose giving a short description of each Mineral, distine

: guishing such as I found myself from those found by gentle-

_men in the interior who have presented them to me: shewe

ing their Geological situation, their Chrystalline forms &c. ex-

cept in the cases of such as are found in all parts of the world

| and consequently very well known, such as Rock-Chrystal, Cas

@ CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

lespar &c. of which I shall only offer a few remarks on any

peculiarities they may possess.

I shall enter more in detail respecting such Minerals as are

sparingly found in other countries, as for instance the Chriche-

tonite hitherto only found in very few and minute Chrystals in

Dauphiny.

A more careful and minute description with analysis would

be necessary for such doubtful or new Minerals as the Mo-

lybdate of Iron, the Ceylon Cerer and Tantal Ores.

The following Catalogue of Minerals is divided into three

parts: firstly such as I have myself found in my travels through

several districts of the Island: secondly those presented to me

by friends, and thirdly those I have purchased from native

dealers and respecting which I cannot speak with so much

certainty.

PART f.

I Rock-Chrystal.......... Abundant.

27 Prom @ nartZ ic cee oscil s -s Saffragam.

8 Common Quartz........ Abundant.

4 Amethyst. ............ Galle Buck, Caltura.

BeGamets so. ss Gece. Abundant. |

6 Cinnamon Stone ........ Belligam.

f Tarmatome .. 6.6) «sim « St. Lucia.

® Hornblende......205.... Abundant.

D PAY Perstene, . 3. ess. se vie: Do.

10 Common Corundum..... .. Badulla.

BGR ubyed Os - i is Se oo ee .» Do. and Saffragam.

hex Chrysoberyl int cats ee Ratganga, North Saffragam.

ioe Pleonast... iiicle is es ».- Badulla.

44 ZIWCOM sss A. e ss oseeeee» Wallawie ganga, Saftragam.

Toys Mile are ilets 5) i wie-0! »..- Abundant.

16 Adular....o4+se0++++«. Patna Hills, North-East.

CEYLON BRANCH-—ROYAL ASIATIC SOCIETY.

‘5

Common Feldspar. ...... Abundant.

Green Feldspar......... Kandy.

(AL Mo) Co gOugees a See Aen Melly Matte.

ORG. ciate eye's o's 0! Kandy.

BUMS see's: 2 ola Gisiots « ».«. Patna Hills.

Black Tourmaline....... Nuwere-Ellia.

(CEES) 0 Deena aah icy irl EO Abundant,

Bitterspar....... canon og JUG

A121 aiid cola amide abo Galle Buck.

Bilworspar. i616 e's 3 3 oe » Do.

O@hitastolite is)... 2. se 6 Mount Lavinia.

trom FP yrites:c)s i... oh. Peradenia.

Magnitic Ironpyrite...... Do. Rajawelle.

Brown Iron Ore........ Abundant.

Spath Iron Ore ........ Galle Buck.

Mamoanese. ............ Satfragam.

Molybdenglance......... Abundant.

TD CUS I: ann Safiragam.

Arseniate of Nickel...... Do.

Plumbago, ...- ss sees Morowa Corle.

PIStUClt <i + ocr se 2's St. Lucia.

If,

Gadolinite..........20s Saffragam.

Ironglare <<. i. <1 3. Deliotte.

Megnetic Iron Ore...... Do.

Wolfram S05. Se Ss . Saffragam,

Whirechionite 2.2.65 o<)- + +. Do.

Mmenite;.. 26 --.. 2... -. Do.

IP yrOCHlOn «6 oie). tie se. 5's Do.

Pitaniferous Iron Ore. .... Do.

Binnerite ©7096 CHS XH SH DE Do.

4, CEYLON BRANCH——ROYAL ASIATIC SOCIETY.

III.

1 Rose Quartz. 15 Yellow Tourmaline.

2. Hyalith’ | 16 Nitre.

3 Sievrite. 17 Chrome Iron Ore

4 Epidote. 18 Anatas.

5 Tremolite. 19 Rutil.

6 Cyanite. 20 Sphene.

7 Topas. 21 Cerite.

8 Oriental Topas. || 22 Allanite.

9 Saphyr. 23 Tantalite.

10 Tolith. || 24 Tablemite, -

411 Emerald. 25 Sulphur.

12 Beryll. 26 Anthracite.

13 Euclas. 27 Spinell.

14 Green Tourmaline.

In addition to the above there may be perhaps ten or twelve

other Minerals not yet properly defined.

The lists which I have been able thus far to furnish prove

that a full and faithful Catalogue of all the Minerals of Ceylon

cannot as yet be given: the difficulty of the task lies in the

almost impossibility of procuring correct information as to the

locality and position of many Minerals, for it must not be sup- —

posed that they have their origin in the district in which they

may be bought. |

As an instance of the truth of what I state I may remark

that in Saffragam previous to the Festival of Paraharra all the

rubbishing stones in Colombo and Galle are bought up and

sent off to Ratnapoora for sale, and they are mostly disposed

of there as though just found in the mountains of that district.

If we are not able to buy a Brazilian Topaz, a Khorassan

Turquois, or a Capellan Garnett in Colombo we may de-

pend on buying it at Ratnapoora from the searchers for pre=

cious stones! :

ee ee? OT ee a ee

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 5

AN ACCOUNT OF THE DUTCH CHURCH IN CEYLON,

COLLECTED FROM THE LOCAL RECORDS, DEPOSITED IN THE

WOLFENDAHL CHURCH, COLOMBO.

By tue Rev. J. D. Pat.

(Read May 22d and July 1847.)

PAR TAL.

I wish it were in my power to trace the History of the

Dutch Church in Ceylon from its commencement. But the local

records which have supplied the information in this paper do not

date earlier than 1659, twenty years after the Dutch settle-

ment. During that interval Ecclesiastical matters appear to

have assumed a sufficiently organized form. At Jaffna, Co-

lombo and Galle a Consistory was established, Dutch schools

were in operation, and ministers were located, who not only at-

tended to the fixed congregation in the town, but also gave

religious instruction by means of interpretation to adult Singha-

lese and Malabars, at the native village schools. It appears

from the correspondence preserved among the records that one

or more ministers and krankbezoekers always accompanied the

Dutch fleet in their expeditions, and that as soon as a place

was conquered a minister was stationed to preach to the Mi-

litary and the Company’s servants of the settlement, but no

Jess to endeavour, in obedience to certain official instructions to

the clergy, to propagate christianity among the aborigines, in

order, as one of the classes expresses it, that Gop may make

instrumental the conquests of Netherlands’ arms to the extension

of his name and kingdom among benighted nations.

The collection of letters from the year 1660 to 1777 is

very large, consisting of local correspondence between the Churches

of Colombo, Galle, Trincomalic, Jaffna and Manaar, letters from

and to Batavia, Malacca, Negapatam and Cochin, and the an-

6 CEYLON BRANCH—ROYAL ASIATIC SOCIETY,

nual official letters to the East India Company, and the four.

corresponding classes in Holland together with the replies and

instructions of the latter. But the amount of information that

may be interesting at the present day is not so great as would

at first appear. A great deal was written backwards and for-

wards about individual clergymen, their choice, appointment, qua-

lifications and destiny; their arrival, adventures, location, re-

moval and departure; their age, sickness, infirmity or death ;

slight misunderstandings about charges in their appointments;

recommendations and testimonials on their arrival and depar-

ture either home or to a new station. The classical letters con=

tain lengthy assurances of interest and co-operation, kind and

christian encouragement, and detailed accounts of home Churches,

of proceeding of the classes, and of the state of the Father-

land, its diplomatic and warlike operations with the Kingdoms

of Europe, all which was of course interesting to the colonists

to know. Many of the consistory’s letters to the high autho=

rities are urgent applications for more clergymen, either to fill

up vacancies or to meet the increasing demand.

The oldest letter with which we begin is from the Galle

to the Colombo Consistory dated June 1659. Previous to

this the Ceylon clergy had not been in the habit of sending

to Holland annual Ecclesiastical Reports of their operations.

The classis of Amsterdam wished that a direct and regular

correspondence be opened and kept up between the Church in

Ceylon and themselves, that thereby the Colonial Church may

remain in a desired connexion with the Parent Church. The

classis wrote to this effect, complaining that all they knew of

late about Ceylon was only indirectly from Batavia. This letter

was circulated among the Ceylon Consistories, and as it was

considered unsatisfactory that each individual Consistory should

correspond with the classis, as had occasionally taken place,

one general epistle giving an oversight of their operations through-

out the Island was unanimously thought preferable. But as it

GEYLON BRANCH—ROYAL ASIATIC SOCIETY. q

was not advisable thata single Consistory should take upon

themselves to state what not only they but their brethren in

other places were doing, the plan was adopted of sending to

Colombo once a year deputies from the respective stations.

The letter above alluded to is in connection with this subject.

The Galle Consistory state that they were about to send one

of their brethren to be present at the framing of the general

Report, and express their willingness to conform for the sake

of uniformity to all that the united clergy may deem beneficial

and necessary in the mode of conducting Ecclesiastical mat-

ters; and request to that enda ee of their conclusions and

arrangements.

They had just ordained two new elders and four deacons.

The Dutch congregation at Galle was im a satisfactory state.

Though most of the Military were away from the Fort engaged

in skirmishes with Rajah Singa, King of Kandy, yet those

who remained and other inhabitants were diligent in the ase

sembling of themselves together for divine worship. As to the

establishing and extending of native Churches and Schools in

the country nothing could as yet be done; tne Governor Van

Goens had visited the district but cursorily and was not as

yet able to express his authoritative opinion as to localities ;

and what had been begun had retrogaded on account of the

war with the Singhalese King. The clergy hoped that the King’s

heart might be moved to desire peace and tranquillity. Their

Deaconie-funds had suffered much from the cessation of judi-

cial proceedings, the fines 2nd penalties of which went to that

fund, so that nearly a hundred poor had to lose their chari-

table allowances.

A letter from the Colombo clergy to those at Malacca dated

May 1662 gives the following account. ‘“‘ The external cong

4 A good order in divine worship in the Church and

‘in other places of assembly, on Sundays and weekdays, both

“in the Portuguese and Dutch Services, are carefully main-

8 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

“tained. The number of Church Members in the Colombo

** Congregation is 79. The word of Gop is preached in Dutch

*‘ twice on the Sabbath-day, in the forenoon prayers are read

** by a schoolmaster, and religious instruction given by means

*‘ of catechism questious to the Tamils in their own language, ~

*‘in the afternoon Gop’s word is read in Portuguese by another

‘¢ master, which also takes place every Thursday afternoon.

The Lorp’s Supper is administered quarterly. Every even-

‘ing Prayers are offered up at the Governor’s residence; and

‘*‘ every morning and evening in the Hospital. The schools are

** visited twice or thrice a year by a minister. At Negombo

*‘ the Sacrament is administered quarterly. The Rev. H. Bon-

*‘ oaert officiates at Galle; and the Rev. D. Baldeus at Jaffna,

‘6 whither also the Rev. D. Doncker has returned, after accom-

‘‘ panying for the space of five months the great Naval expe-

‘* dition along the Malabar Coast under the command of Ad-

* miral Ryckloff Van Goens. At the request of the two named

‘brethren, who say that their duties are very heavy, having

6 to attend to nearly a hundred thousand baptized Christians the

** Rev. D. Abrey! was sent from Manaar to their assistance,

“and in his place was appointed in October 1661 Mr. Caletus.

The Rev. G. Van Holcken arrived at Colombo from Bata-

“via in January 166!, but both he and Rev. L. Bongaert died

* at Galle. D. Fereira who officiated for a year at Tutuco-

yeen, is, we understand stationed at Caulaugh one of the con-

‘‘ quered places on the Malabar Coast, as also D. Doncker at

‘¢ Cranganoor, which town is likewise taken.” In another letter from.

Galle to Jaffna dated May 1662 the clergy say. ‘“ The

“ state of our Church is thank Gop, reasonable, the work in

‘the town is accompanied with much edification, but as to

‘that among the native people, it holds on indeed its course

‘¢ but with many knocks and thumps. The schools are flourish-

‘ing in the accession of numbers but we want men to deal

“ with them in their own language. With but the intervention

se al

Bhar Eg ee ge ee ee ee ee ee ee oe ee ee

TEYLON BRANCH—ROYAL ASIATIC SOCIETY. 9

*‘ of Interpreters, and two or three visits in the years, our other

** duties not allowing us to make them more frequent, we can-

*‘not expect much joyous fruit.” Besides the forenoon Dutch

Service at Galle, imstruction was given on Sunday mornings at

{0 o'clock to the Singhalese by means of an Interpreter, and

im the afternoon at 4 te the Malabarsin likemanner. There was

also a Thursday afterncon public Catechizing for European chil-

dren. At Jaffna Mr. Baldeus began this year to translate the

Psalms of David into Tamil with the view of introducing public

singing into the native congregations; several sermons also were

translated by him into Tamil, but he was much impeded in

the prosecution of this work by the great want of able native as-

sistants. A letter by Baldeus and others dated Jaffna October

1662 says. ‘“ The state of our Church is pleasing, we see with

“joy its progress and results, but not without great labour

*‘and trouble. A fortnight ago the Lorp’s Supper was admi-

‘* nistered in the country io 28 native blacks, and not Mistisen

“(this was the designation of the Portuguese mixed descendants)

“and out of the vast body of those who are professing Chris-

“‘tians, a greaicr accession of Church Members may still be

“expected. In the Fort we have at present but 92 members

“for the greater pert of our Garrison has joined the expedition:

“at Cochin. We have on Sundays preaching thrice, catechizing

*‘ once, and a catechizing on Thursdays. There are inthe coun-

“try 39 Churches, which are also schools of instruction to

12,000 children, who by the grace of Gop are improving.

In all these places sermons are read in Tamil on the Sab-

“‘ bath days, to which the people resort in great numbers. One

‘‘ of our ministers is always out in the country. May Gop

less the work to his glory, to the accession of souls, and

*to our salvation.”’ There were at this time 4 clergymen sta-

tioned at Colombo. They complained to the classes of the great

seareity of Dutch Elementary School-books, catechisms and sta-

tionery, stating that as the children ofthe Dutch colonists were

10 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

springing up the demand of school materials was on the increase.

The classis replied that they had presented the application to

the Representatives of the East India Company, who said, that

they were always in the habit of sending school materials to-

gether with their other stores, but that they were not just then

prepared to supply Ceylon immediately.

I mentioned in my introductory paper on the Ecclesiastical

establishment of the Dutch in Ceylon, that either on the arri-

val of a minister in the Colony, or on his removal from one sta-

tion to another he was always furnished with a letter of re-

commendation from the Consistory he left to the Consistory he

was to join: copies of many such letters are preserved; the quo-

tation of one from Colombo to Jaffna dated 1668, which is one

of the shortest may serve as a specimen. ‘“ Herewith goes over

“to you the Rev. Servateus Clavius, a man who to us and

‘to our meeting has appeared in every respect to be gifted

“with peculiarly sound judgment and learning, and who, we

** trust will be to Gop’s Church of great edification and oc-

** casion to you. Reverend brethren much delight and_ satisfac-

‘tion, and prove very profitable for the increase of the tender

** Christianity in these regions. We do not doubt but that he

‘will be embraced and received by you in brotherly love and

“ perfect good will. We have furnished him with the usual

*‘ necessary elucidation and explanations. We request most

friendly that all good Ecclesiastical correspondence and mutual

** fraternal acquaintance between him, yourselves and us may

“be renewed, augmented and strenuously maintained, towards

‘‘ which we willingly offer all that lies in our power; praymgs

‘‘in the meantime, that the Great Shepherd of His Sheep may

‘orant His presence among his fold in this Island, and bless it —

‘by the services of its Overseers, and preserve it from all in-

‘jury and oppression. ”

As the clergy who were sent from Holland or Batavia ge-

nerally arrived first at Colombo, it fell mostly to the lot of »

CEYLON BRANCH—ROYAL ASIATIC SOCIETY..

the Consistory of that place to write these letters of recommen--

dation. When a minister returned to his native land, he had.

to produce his letters from the Church of his last station to

the classis to which he belonged, the failure of which produced

inconvenience, as it prevented him from receiving a fresh call.

in Holjand and gave rise sometimes to a lengthy correspondence

between the classes and the Colombo Churches, ‘These letters

‘were to contain especially a testimony as to the labours, zeal

and piety of the minister. In a letter of the classis of Amster-

dam dated 1668, information is given that three clergymen were

on their recommendation about to be sent out by the Company

to Ceylon, among whom was Mr. Simon Cat, who had been

chaplain on board a fleet, and who, as appeared subsequently,

proved, during his residence in Ceylon, an energetic labourer ;

his knowledge of the Singhalese lancuage was in advance of

his co-temporaries. At the establishing of the Singhalese semi-

nary at Colombo he was appointed its Rector by the Batavian

Government, but as he was then too far advanced in age for

the task the local Government did not carry out the appoint-

ment, and Mr. Cat thought he could be more serviceable in the

course of native education by preparing Singhalese books for the

use of the Seminary, in which also he succeeded remarkably,

as the eulogiums pronounced on him by his brethren in their

letters of that time abundantly testify.

In 1669 a recommendation from the Ceylon clergy was sent

that at Matura, Negombo and Manaar a located minister should

be appointed, not only because those at Head Quarters could

pay these towns no more than occasional or periodical visits,

but because at each of those place a considerable garrison of

‘soldiers had been stationed. The classis replied that as there

had been of late a call for ministers from all parts of India,

they must for the present refrai from urging the matter on the

Company. A dispute arose this year between the clergy of

Ceylon and them of Batavia about the Ordination of a krank-

12 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

bezoeker to the ministry. The Colombo Consistory objected té

it on the ground that it was contrary to Ecclesiastical regulations

that a local body like the Consistory of Batavia should on their

own authority assume a power which was not vested in them.

The Batavian clergy nevertheless insisted on their right of or-

daining him. The classis strongly disapproved of the step; re=

ferring to their Synodal Acts of various dates first, that a

Consistory had no such power; secondly that the rule of two

or more Consistories joining and forming a Presbytery for the

purpose of ordination did not apply to India; thirdly, that it

was their wish that the Colonial Churches should in this respect.

also be entirely dependant on the classes of Holland; fourthly,

that though such power might be supposed to be vested in the

Colonial clergy from the instructions given them, yet that nothing

of the kind was expressly intended, as it was generally under-

stood that the isolated position of the Indian Churches did not.

admit of such a combination of clergy; fifthly, that the in-

structions referred to only authorized the employment of local

krankbezoekers and other Church servants, as occasion demanded

and fit subjects presented themselves. When the arguments of

the Batavian clergy were thus refuted, these represented the main

sround of their proceeding to be the existing urgent demand. |

From this and other correspondence of various dates it appears

that, as Batavia was the seat of the Supreme Indian Govern-

ment, its clergy imagined themselves primates in the Indian

Churches. On several occasions they took upon themselves to

appoint proponents and supply various stations, and even or-

daimed a proponent and sent him as a minister to Ceylon.

O: his arrival the Ceylon clergy hesitated to receive him as

their colleague, as they were not authorized to recognize the

Batavian Consistory in such matters

In connection with this subject I may mention a represen-

tation of the Jaffna Consistory in 1663 to the classis cf Am-

sterdam, pointing out that the sending out from Holland of

CEYLON BRANCH—ROYVAL ASIATIC SOCIETY. 138

proponents instead of ordained persons for the use of the Dutch

‘congregations in the colonies generally, as also for the seamen

on board of Men-of-War, did more harm than good; that these

unsordained persons had no position in the Church, and that

the dissolute seamen and Navy officers wou!d be far better in-

fluenced by clergymen of some standing and experience. They

found also that at the factories the proponents attended more

to Civil than Ecclesiastical matters. They further complained

that the Batavian Consistory made proponents of persons who

had been sent out as Soldiers. These remonstrances were pre='

sented by the classis to the East India Company, who appear —

to have employed proponents instead of ordained men, partly

on account of the scarcity of ministers in Holland for Colo-.

nial service on the one hand, and the increasing demand in their.

colonies on the other, and partly (Gif 1 may venture on an ine

ference) for the sake of economy. The company then pro-

mised to revert to the old practice of appointing none but

ordained ministers.

It has been mentioned that separate ministers were requested

in 1669 for Matura, Manaar and Negombo, but it ought not

to be inferred thence that those places had no located minis-

ters before. The number of ministers in Ceylon in early years

fluctuated considerably. Sometime there was a liberal supply,

both from Holland and from Batavia and then the smaller towns

were immediately provided for; at other times frequent deaths

or removals to the Coast or to Malacca or Java occasioned

vacancies when the principal towns were of course first sup-

plied, not unfrequently to the deprivation of outstation, In 1670

there were 4 at Colombo, 2 at Galle, 1 at Matura, } at Ma-

nar, 3 at Jaffna and 2 at Cochin. The arrival of ministers for

the Ceylon service was from Batavia frequently unexpected, owing

to arrangements of which the Ceylon Churches were ignorant. This

year the state of Native Churches in the Colombo district is

represented as not so satisfactory as was wished, owing to cer-

{4 CEYLON BRANCH:—ROYAL ASIATIC SOCIETY.

tain rebellious Singhalese, who however shortly afterwards re-

treated to the mountains, and the clergy were able to restore

to some extent the tranquillity of rural congregations and schools.

The mode of corresponding with the classes had not yet been:

reduced to a fixed plan. This year the Jaffna Consistory con-

sulted the Colombo Consistory in what manner the state of

Churches and the success of their schools should be commnni-

cated. The reply was that the most effectual way would be for

each consistory to give a particular account in writing of their

own sphere, out of which a general statement could be framed

at Colombo. The reasons for this suggestion were as follows.

Ist. Because such appears to have been the practice in the time of

Baldeus and others in 1662 and 1663—2d. The benefits re

sulting thence, namely a closer union of the several consistories:

and their Churches in the Island, which would help to strengthen:

each others hands, and moreover afford greater pleasure to their

brethren in the fatherland. All cordially joimed in the sugges-

tion, and a resolution was passed to that effeet. But its ex-

ecution was objected to by His Excellency The Admiral and

Governor of Ceylon in Council, who communicated through their

Commissary Politic, that he did not approve of their writing to

the classes a letter drawn up from the particular letters of the

respective consistories, but thought that each consistory should

write its own annual report. His Excellency further expressed

his opinion that he considered it his prerogative not only to re-

ceive through his Commissary Politic who had a seat in the

consistory, letters written in that meeting, but also to seal those

letters and to forward them to Holland. The Colombo con-

sistory strenuously objected to this breach of their resolution of

1668, which was sanctioned by the then Admiral and Governor

and undersigned by all the clergy. They objected to the in-

novation of having Ecclesiastical letters submitted to the Gover-

nor for approval previously to their being forwarded, as con- .

trary, first, to Ecclesiastical rule, which forbad letters written and

CEYLON BRANCHU—ROYAL ASIATIC sociETY. 16

approved of by their body being subsequently opened out of

their meeting, secondly, to the instructicns of the East India

Company to all their Colonial clergy namely; that by every

opportunity of the returning fleet, that is, once a year, the state

and progress of religion and of schools should be communicated

in writing to the respective classes, from whom, with the appro-

bation of the Company, the clergy had received their instructi-

ons; as also to the XVII Representatives, in order that these may

issue salutary orders accordingly; that however neither to the

classes nor to any private individuals, but only to the Company,

should anything be mentioned in writing touching the position

condition or concerns of political, military or commercial affairs

in India; as contrary, thirdly, to the 39th article of the Bata-

vian Ecclesiastical orders sanctioned and issued by General Van

Diemen and the Council of India in 1643, which says. Inas-

much as no one may divulge any letters of the consistory, it

is hereby forbidden, for the sake of preventing any mistakes,

to the ordinary or extraordinary Scriba to take with him out

of the consistory either to his dwelling or elsewhere the re-

solution book, the letter book, or any other letters and papers

belonging to the secretaryship of the Church, except alone the

&c. shall be written and answered in the meeting. The con-

sistory further explain that their letters were forwarded to the

Governor for transmission under cover of official despatches for.

the sake of security, and that they were drawn up and sealed

in the meeting always in the presence of the Commissary Poli-

tic, who as the organ of the Government, had sufficient cogs

nizance of all transactions. It was moreover the practice on

such occasions to depute two members to the Governor to in-

form him by word ot mouth of the communications made to

the home authorities. The result was that the Governor des

clined urging the matter, intimating his intention to submit it

to the Company, and leaving it to the consistory to: make their

16 cEYLON BRANCH—ROYAL ASIATIC SOCIETY.

own representation to the classes. The classes adjusted the

matter with the Representatives, who did not wish to restrict the

consistory in freely and directly correspending with them and

the classes on their business, and sealing such letters in their

meeting, that there might be no clashing between the Political and

Ecclesiastical departments. {t seems that the classes were very

solicitous lest any extraneous interference might impede the

functions of their clergy. They express themselves strongly in

their letter of 1674, and invite their Ceylon bretiren to unite

with them, that “neither the local Governmen's, nor the high

*‘ authorities get a footing in Ecclesiactical matters which would

‘be prejudicial to the spiritual welfare of the Church.” From

cis time forth the mede of getting up the annual statement was

placed on a firmer basis.

In 1674 the children in the schools of the Colombo district

amounted to 1800. Ministers in the Colony in 1679 were 10.

The Dutch congregation in Colombo, and Native Christians in

its districts were daily advancing both in knowledge and in num-

bers, especially school children, amounting together to 3787. It

was on the schools principally that they built their hopes for-

asmuch as the adults were generally speaking supposed strongly

imbued with the leaven of popery. The account given of the

Singhalese of Matura, in a letter of the Rev. A. Japiu in 1680

represents matters as not very enccuraging. The number of

Idolators was on the increase, so that he began to hesitate and

seriously to consider how he was to act with respect to the

baptism of Native children, lest that which is holy be given

unto the dogs. There was more the name than the reality of

Christianity, the people would neither continue to attend preach-

ing, nor send their children to school, which Mr. Japin ascribes

to their ignorance of Gop and his attributes. Every thing he

says is pro forma and by constraint. With but three or four

exceptions the schoolmasters served for the sake of a livelihood

and not with any desire for the truth, either to. save their own

CEYLON BRANCH—ROYAL ASIATIC socieTy. 17

or the souls of others. He gives this graphic description of

them. “If 1 put them any questions they stand looking on

* not knowing what they shall say. The best of them know

“but so much as to answer that there is a Gop who dwells

“in heaven and is distinguished in three persons, Father Son

“and Holy Ghost; but ask them the peciiliar operations of

‘each of these persons they stand with their mouth full of

teeth and know not what to reply. Indeed one of them is

“‘ suspected of being a devil-dancer and I have resolved in this

“ visitation to make strict inquiries. With such teachers the

“state of the congregation can easily be imagined. These things

“have not become so in my time but I have found them thus,

** When on my last visitation, some women were present who de=

*' sired to have their children baptized; among these one, with

** a child in her arms, appeared so listless during the service

® that I put the question to her, whether she knew where she

** was and that she had to do with a Gop, who though in heaven,

** knew every thing that took place? she replied she did not know

** where that Gop was nor where he dwelt. There are also

*¢ here several devils-trees, of which two are in blossom, with

**a well surrounding them and huts adjoining, where offerings

“‘ are made. I have more than once remarked to a certain person

“that such things cught not to be tolerated, he as frequently

* returned that such things should not be so narrowly inquired

“into or else all the Singhalese would have to be driven out

“of the country. In my former visitations I used to be ace

® companied by an ensign Mr. De Groot, but since his death.

‘they have given me a corporal; what appearance this makes

® before the Singhalese you may easily judge.”

In 1681 the garrison at Negombo having been diminished the

clergyman was removed, and the Native churches in the neigh=

bourhood were, as formerly, visited by ministers from Colombo.

In the Colombo district there were at this time 24 Native

Churches and schools, visited twice a year, which occupied each mi-

€

18 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

mister more than a month. The Lorp’s prayer, creed, tem

commandments and catechism were already translated into Tamil

and Singhalese. They had also for the use of schools a catee

chism on the doctrines of Religion, end the history of the New

Testament in Tamil compiled by Baldeus. His ‘Tamil cate-

chism on the Lorp’s Supper was translated into Singhalese, as

also from Dutch ‘“ The comfort to the sick,” to be read

publicly in places of worship.

A letter dated 1681 give the followmg wminute account.

‘‘ During Divine Service, the children repeated out of ‘The

“ comfort of to the sick,” passages on the doctrines of religion,

“at the conclusion of which adults were questioned on what

they had heard, and received further instruction. At each

school a register ts kept of the names of all christans of that

station, as also of school children and their parents. These

registers are carefully inspected once a year, when the chil-

dren born in the intervals as also persons who came to re-

€

side in the villages are noted down. Those who were lately

admitted to school are likewise marked, and a separate list

is kept of ail who have, left as largeerden. These are re-

examined at each visitation to see that they have not forgot-

“ten what was learned at school. Against concubinage, a sin

very common among this people, severe penalties are ap-

pointed, whereby the evil is considerably checked, and under

Gop’s blessing shall be still more checked. They who de-

sire to enter the married state appear with their respective

friends first before the schoolmaster and other respectable in-

habitants of the place; the consent of the friends of the be-

“trothed being ascertained, and also the knowledge of the

parties in the christian religion, and other particulars accord-

ing to written instructions given in Sighalese being attended to

‘by the master, the bans are published thrice, and at the

next following visitation of the clergyman the marriage is so-

“lemnized. From this brief account of the operation and state

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 19

* of Native Churches and schools, you can perceive that their

“‘care and supervision involves no little labour and_ trouble,

*‘ and that the service of ministers in Indiais by no means of

*‘ the easiest sort, so that not aged but young and strong men

*‘ ought to be sent out, who can endure the fatigues of the cli-

‘mate, are capable of acquiring the requisite knowledge of

“the languages, and by a long residence can aid effectually to

“build up Christianity. We therefore request that this be kept

‘in view in the choice of labourers.”

-For the instruction of slaves, belonging to the Company, 2

school existed in Colombo, which was stated this year to be

attended by 200. The slaves of private individuals were taught

‘at their houses by masters employed by the Government for

the purpose. There was also at Colombo a Portuguese school

with 56 scholars; and besides the orphan school, a Dutch school

which had 80 children. At this time the scholarchal commis-

sion is mentioned as having been formed, composed of 6 mem-

bers of the Politic Council and 3 clergymen. *

On the subject of baptism of native children the same letter

says that previous to the administration parents were examined

on their knowledge of religion, and when they were found defi-

cient, the baptism of their children was postponed to the next

visitation, the schoolmaster being in the mean time enjoined to

impart the necessary instruction to such parents. ‘The same prac-

tice of examination was adopted with respect to adult candi-

dates for baptism. They who were found imperfect in their re-

ligious knowledge and belief were entered on a separate list

and at each returning visitation re-examined until judged fit

for admission into the Church by b:ptism. On this point the

clergy remark in their letter of 3d January 1681. ‘We cannot

* I menticn these facts respecting the educational department be-

cause at the time I wrote the pa-:er on that subject 1 was

not in possession of information of so early a date.

90 CEYLON BRANCH—-ROYAL ASIATIC SOCIETY.

*‘ however conceal the fact that the administration of Holy Bap-

“ tism to natives, causes us no little anxiety and solicitude, many

* of them being still strongly inclined to heathenish superstitions.

**and devil-worship, which we are not always able to discover

‘for the one will not betray the other, and no one has the

* boldness to give us the information.” It is an extraordmary

circumstance that with the large number on the one hand, of

natives professing Christianity in Ceylon, there were on the other

hand, reasonable doubts all along on the part of the clergy as

to the propriety of administering the rite of baptism to such.

The opinion of the classis on this point, communicated in their

letter of May 1679 was as follows. ‘ Worthy brethren our heart

“is enlarged towards you, desiring to help by word and deed

‘the cause of our great shepherd among you where satan holds

‘‘his throne. We know that for years doubts have existed in

** Ceylon respecting the children of certain Singhalese who though

‘baptized are prone to devil-worship, whether such children

*‘ should be baptized &c. As this crying evil has, to the best

‘Sof our knowledge, not yet been remedied, and as it is a great |

‘* obstacle to the extension of Curist’s Kingdom we will, pace’

vestra franckly give you our sentiment. The whole subject —

‘resolves itself into the following questions.

“¢ 1—Whether it be allowable to baptize an adult without his

* previous acquaintance with Gop and the Christian Religion.

** This of course the brethren unanimously reject with us, know-

“‘ing that ere an adult is baptized he must be taught yea be-

** come a disciple of Curist. Mark 29. 19. He whois with=

*‘ out the knowledge of Gop and his revealed service is with-

“out faith, without Gop and without hope. Ephes. 2. Toa

** person without these requisites baptism cannot in truth be ad-

‘ ministered, Acts 8. 36. 37. :

““2—-In what light to regard such baptized persons? or whee .

6‘ ther as christians?—and whether in virtue of their baptism

* their children also should be baptized? We hesitate not* to

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 2}

“declare that such a person is to be regarded, not a true

** christian, but a baptized heathen: itis popery to suppose that

“baptism christens or makes christian. Do we not know, bre

“‘thren, that by faith, by the calling of Gop, and by regenera-

*‘ tion, on forsaking heathenism, the world and the devil, a man

** becomes a cl:ristian. Hence then the necessary conclusion that

‘the children of such baptized heathens may not be baptized,

“unless that which is holy be given unto the dogs. Such chil-

** dren can found no right to baptism because forsooth their pa-

*‘rents have usurped it. |

“© 3—How iar does christianity extend? Hew far can one,

‘*being a christian in name, proceed before he falls away alto-

“gether from christianity? Do not idolatry, devil-worship, in-—

“cantations and such like cause an entire apostacy? We trust,

“brethren, that your opinion herein also is one with ours; that

“namely the sin of unbelief is apostacy, Rom, 11. 20. If a

‘person infringes CuristT and the covenant of grace; when for

“example like the Jew he does not look for the Messiah, or

‘like the Turk places Mahomet next to and above Curist,

*“or like the Socinian denies Curist’s atonement; so also when

“he who lapses into the chief sin of heathenism and continues’

“therein, which is idolatry, not of the second but of the

“first commandment, a cleaving to the service of the devil, and.

“to incantations, he has forsaken the profession of christianity :

“what else is the meaning of 2 Corinth 6. 14 to 18. ;

“ 4——Now follows the last and grand case, (and O may,

“it be the happy state of Gov’s Church among you seldom or

“never to witness it) whether we are bound to baptize chil-

dren of such apostates on the ground, that the son shall not

“bear the iniquity of the father, Ezechiel 18; or becsu e Gop

“calls the children of the idolatrous Israelites still his children

** Ezechiel 16. 2)? We doubt not that when children of apos-

“tates are brought for baptism you resist them firmly, pointing-

** out to the parties that they have excluded themselves from

92 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

** the covenant, or rather proved never to have belonged to it.

‘* And although under the aspect that those apostate parents

*‘ had indeed been thoroughly instructed, and ‘at the time of their

‘* baptism made a good outward profession (which however by

‘the result proved to have been specious and from worldly

*‘ considerations) the passages above quoted might seem to plead

‘in favour of their children, yet we deem it safest and best

‘‘that they be not baptized, unless one of the parents, either

*‘ father or mother has remained faithful, for then are the chil-

“dren holy. Our reasons for the above opinion are. 1, Chil-

‘dren are not in the covenant of grace but by their parents.

‘* How then can their true admission into the covenant be pre-

** sumed when their parents have made a feigned and Gop pro-.

*‘ voking profession, or solemnly violated it by the sin of hea- .

* thenisin and devil-worship. With respect to the children of

** idolatrous Jews the case was different. They were called Gon’s

children and received circumcision notwithstanding the apos-

‘* tacy of their parents. They entered not by their immediate pa-.

** rents, but in virtue of the covenant already made with them in

** Abraham, Isaac and Jacob, to which they could appeal as giving

*‘ them stilla right to the blessings of the covenant. 2, Baptism can

** freely be withheld from such children without prejudice to them,

** for we all maintain in opposition to popery that not the mere

Sbsence but the wilful disregard of baptism is condemnation.

«* 3, We consider the suspense of baptism in such cases advi-

“© gable as danger is to be apprehended lest Satan should seek

“to profane the baptismal christianity of such children by the .

* instrumentality of their apostate parents, in whose possession

“‘and under whose influence they grow up, to the dishonor of .

‘Jesus our King. Thus will the truth suffer unnecessarily,

‘“‘ the seal of the covenant will be prostituted and Satan take

“occasion to triumph in appearance over nominal christians, ..

‘‘ who have been primaturely and rashly baptized, but who in...

reality are his property. ”’

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 23

About this time a false prophet arose among the Singhalese

who excited some attention. I have translated the account

given of him inthe Ecclesiastical report of 1681, not vouching

however for the accuracy of names, on account of the difficulty

I have found in deciphering the handwriting.

«A certain person took refuge here in 1675 who had been

dwelling for several years in the territories of the King of

Kandy, where he had dissuaded the inhabitants from the prac-

tice of devil-worship and taught the worship of Gop alone as

being more in accordance with the doctrine of Butta or Buddu.

This person gathered to himself in the King’s territories a great

number of followers, who regarded him as a remarkable per-

sonage; but when it was discovered that, under the pre-

text of religion, he was endeavouring to make disaffected to-

wards the Emperor Rajah Singha a great portion of his king-

dom, he retreated from thence to these parts. The present

Emperor Rajah Singha had many step-brothers, born of the

same mother Dona Catrama but of another father Timala Darma,

while Raja Singha was of her second husband; both husbands

having been Emperors of Ceylon, Raja Singha though the young-

est succeeded to the throne. Of his brothers one was_ prince

of Galle, who died without issue, and the other prince of Ma-

telle, who had a son, some say his own and others an alopted,

named Comara Astara, who, it is said, after the death of his

father, was drowned in the river by order of Rajah Singha. But

12 or 13 years ago a person gave himself out to be the iden-

tical Comara Astara, prince of Matelle, pretending he had es-

caped the above mentioned death by the help of certain chiefs.

He is, if we are not misinformed, still at Galle m safe custody.

Him, the individual of whom we are giving an account, imi-

tated, but with superior dexterity and plausibility, possessing a

dignified appearance and knowing well to maintain his gravity

and assumed importance. A great number of inhabitants believed

in him while others rejected his pretensions, In the mean time,

94 CEYLON BRANCH—ROVAL ASIATIC SOCIETY.

whoever he might be, our Government shewed him many marks

of honor, as if he were the Comara Astara, with what design

or for what reasons we carnot tell. When here he continued

for some time to forbid devil-worship and to extort the peop'e

to serve Gop alone. Even as during his residence in the King’s

territories he commanded the dagopa priests and devil enchanters

to bring him their reventie, so in liké manner his commands

here to that effect were obeyed by many, so that he accumu-

lated much wealth. On his arrival he feigned an inclination to

the christian religion, so that the Rev. J. De Vooght and Si-

mon Cat visited him frequently, but when they set forth scrip-

ture truths, he shewed little or no inclination. When on the

other hand he was interrogated on the mysteries of heathenism,

he refused making any disclosures, saying that he was ignorant

of them, and that the wise men living in the interior should be

applied to. It would be tedious to narrate the discourses held

with him, suffice it to mention one interview. On the 29th

July 1675 the two above nomed brethren called on him at his

request, and found at his house a collection of devil dancers

and dagoba priests, of whom 5 excelled in dancing, trembling,

movements of the limbs, and violent heavings of the breast,

under which they replied with a shrill voice, which appeared to

proceed from the stornach, to questions which were put them,

Being asked by this pseudo-prince who they were, like de=

mous, whose setvants they are, they replied, the one that he

was a certain devil from the opposite coast, the others that

they were devils from certain provinces of the Island, the namés:

of which they mentioned; the fifth and most crafty one said

he was Simon Cawi, a ruler in the time of the Portuguese, who

was a very cruel man and therefore dreaded by the inhabitants

even after his death.

The Prince asked him what he intended doing hereafter, to

which he replied, that since the God without name (a term by which

the inhabitants in imitation of the ancient Indians, speak. of

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 295

their prophet, Buddu, whom according to the Rev. E. Horn-

beek’s work, they honor as a deity) was come they ought to

drown themselves in the sea, which also he enjoined them to

do, saying they should not conceal themselves in any towns or

villages in the jungle. At the conclusion of all this, the cler-

gymen desired them to speak definitely of their religion and

its ceremonies, but to this the Prince oljected, saying repeatedly

that these persons did not know the mysteries of their religion,

that what they cid was more from custom. The resort to this

Prince from the neighbourhood and from afar increased conti-

nually, especially of sick and lame whom he undertook to cure,

in attestation of which he sent to the clergymen with his ser-

vants ‘wo natives, whose eyesight he pretended to have restored,

which also the individuals themselves appeared to believe; one

of them however subsequently confessed the deception.

As to these cures, he said, he exhorts the patients to pray

té Gon, promising them his own prayers, and after a few days

they come to him, saying they are cured. His dwelling was

not far from the town in a house of the Company, at Hulsis-

dorp so called after General Hulst who at the besieging of Co-

lombo, resided there. In this house he exercised his religion

and numbers came to him, to the no small injury of christi-

anity. But on a representation to the Governor, he was for-

bidden and the visits of the natives were prevented. Then he

again feigned an inclination to christianity, but shortly after.

wards fled by night, and passing through the King’s territories

he was apprehended, and, report says, cut to pieces at the King’s

command, while others still hold out that he lives.”

In the same letter, from which I have made this long extract,

an extraordinary passage occurs from which it appears that in

those days the clergy also kept slaves and that these were not

treated always in the most gentle manner. ‘In our former

letter of 26 December ‘675 we mentioned the removal from

Jafina of the Rev. J. Durenus, caused by an action brought against

9G CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

him for chastising his slave whose death it was alleged was

owing to severe punishment. ‘The matter was referred to the

Supreme Government at Batavia, whither he was sent last year,

with all the documents on the subject. We have since un-

derstood that he was restored and_ stationed at Ternaten,

where after a short continuance he and most of his chil-

dren died. ”

Tt has been mentioned that a member of the Politic Council

had always a seat in the Consistory, a letter from Colombo

to Jaffna dated 1683 has the following remarks. ‘“ The at-

terdance of the Honble Commisszris Politic in our Ecclesias-

tical meeting takes place with the best understanding. His seat

is at the end of the table over against our President, covered

with scarlet broadcloth, and, to prevent mistakes, nen and ink

are placed before him, to note down our conclusions, which

in important cases are dictated to him a serbo ad verbum.

He, in his turn, communicates to us in writing, or allows us to

record the propositions or approvals of His Excellency The Go-

vernor and his Henble Council.”

dersigned ministers serve the Churches of Colombo, Negombo,

Tutucoreen and Calpentyn, The Dutch ccengregation at Co-

lombo consists, of between 140 and 150 members, 26 mem-

bers have either died or left the place during the last year.

We have here an Ecclesia Ambulatoria, i which among the

Company’s servants some depart and others arrive, as the ser-

vice of the Company requires them, which is the case in all

India. The Negombo congregation consists of 20 members,

Tutucoreen 18 and Calpentyn 8, which latter place was for-

merly reckoned under Manaar but a few months ago Govern-

ment has placed it under Colombo. There is here (Colombo)

preaching thrice a week, and on Thursdays after Divine Ser-

vice, a catechizing for the young, Two krankbezoekers are also

EE Pe ME RE Se Se

ee ee ee a

€EYLON BRANCH—ROYAL ASIATIC SOCIETY. 27

employed here, the one to read and conduct singing in the Church,

and to offer up the daily evening prayers at the Governor’s

house, and the other to perform similar duties in the hospita)

In the Colombo district we have 25 native schools with 2508

children, 9 of these schools belong to Negombo with 517 chile

dren. We have lost by death this year 3 ministers, namely one

at Gaile, the other at Matura and the third at Jafina, after a

Shert residence in the Colony; to fill up their vacancies Trin-

comalie and Batticaloa had to be deprived.” The Colombo dis-

trict had, native christians 24,753, including 4,033 chiidren;

children baptized from March 1683 to May 1684, 1,450; adults

both men and women who had left heathenism and embraced

christianity | 40—couples married 363. In the Jafina district

exclusive of Manaar, native christians 141,456. Besides these

there were said to be many hundreds professing Roman Catholi-

cism. On native christians the following remarks occurs.

‘‘ The reason why we designate the native christians, by the

name of nominal or baptized christians is because there is reason

to apprehend that many profess christianity frorn worldly mo-

fives, to derive advantages from the christian Government and

such like other worldly views, rather than from sincere love to

the truth and the christian religion and for their salvation, net

unlike those, who, under the first christian Emperor when chris-

tianity began to have ascendency in the world, forsook hea-

thenism and embraced it. Nevertheless we believe, and, as far

as we can judge from appearances in the spirit of charity, are ase

sured by the experience of many years that among the multi-

tude there are many sincere hearts who in knowledge, and love

_of the truth have embraced christianity seeking their salvation

solely in the obedience and death of our Lorn Jesus Curisr.

But at the same time it is unquestionable that among us in this

Island native christianity in the gross is in a very tender and

i weak state; but who will despise the day of small things? Bap-

: ‘ism we administer with all caution and cixcumspection. Against

98 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

devil-worship and heathenish superstitions praetised in some pla~

ces the Governor in Council has issued good orders and pla-~

cards, whereby as much as possible such practices are pre-

vented, as also against the public superstitious practices of po-

pery, to which some are still strongly attached. ”’

About this time the Batavian clergy put the question to their

brethren in Ceylon whether the Portuguese language as a me-

dium for the purposes of religion be necessary and useful. The

latter replied, that as it was a lenguage commonly spoken in

the Island, especially in the Colombo district, its more general

adoption would be productive of great good; and that although

in 1668 both the local Civil and Ecclesiastical authorities had

resolved that the language should be discouraged in order to

its dying away, and had taken strenuous measures to that ef-

fect, yet that experience had hitherto shewn them the imprac-

ticability. The new Testament in Portuguese had been published

in Holland by order of the Company, several copies were

distributed in Ceylon, and the demand for them was increasing.

But as it was not considered a very good version, the phrase-

ology being in several places incorrect, it became a subject of

correspondence whether a fresh supply should be granted, or a

‘revised edition published, the latter was resolved upon, but in

the mean time 50 copies of the old edition were received from

Batavia to be distributed and used (the incorrect places amended

with the pen) with the prosvect of being soon superseded.

There was also in circulation a little Portuguese work against

popery, entitled a dialogue between a pastor and a farmer,

translated from the Dutch and published in Holland in 1682.

In 1685 the number of clergymen stood thus, Jaffna 4, Co-

lombo 3, Galle 2 and Matura 1. Jafina was looked upon as

the most import sphere of oper:tion.

‘An official letter from the consistory to the XVII Representa-

tives of the Company in !689 gives this mention of rural Churches

and Schools. ‘ At the conquest of Colombo by the Dutch, the

€EYLON BRANCH ~—ROYAL ASIATIC SOCIETY. 29

King cf Kancy removed most of the inhabitants of the lower

provinces to the interior, whereby little cpportunity was afforded

in the first years to establish Schools and Churches among the

natives; so that a commencement was made at the time here

and there only in the maritime parts which were better mhabited.

Subsequently however the people returned gradually from the

mountain districts, and as opportunity offered, Churches and

Schools were located wherever there was a prospect of conti-

nuance end progress, until their number in places under the com+

mand of this town, has increased to 27 besides 7 more in and

about Negombo, under the supervision of the clergy of this tows

(Colombo). The commencement of this work was feeble and

subject to many interruptions, which have been successively over-

come, and we are labouring with more certainty of good re-

sults. According as the experience of eaeh succeeding day

taught us what was requisite for the continued welfare and greater

efficiency of these Churches and Schools, we made suggestions

to the Government, upon which we have received good orders

and regulations from the present Governer Laurens Pyl. Now

nothing more is required than that these regulations be brought

into practice, and maintained, for the advance or decline of

Churches and Schools depends upon their enforcement or neg-

lect,” They thought it unnecessary to enter into particulars,

as a detailed report had been called for by the Governor in

1685, to be laid before the Company. The main cbyject of

their present communication was to cemplain of recent attempts

_to overthrow christianity.

The Portuguese, the late occupants of the country destroyed

_ the dagobas and heathen edifices, and did not tolerate the public

exercises of devil-worship. The Dutch also issued in 1682

strict placards <gainst all such ceremonies and inflicted heavy

penalties; the Governor judging that as the pecple were not

as yet free from the leaven of heathenism, and the display of

ceremonies had great influence on the mind, these practices.

80 CEYLON BRANCH:—ROYAL ASIATIC SOCIETY.

would be most prejudicial to the incepient state of native chris-

tianity. The Roman Catholics on the other hand with their

showy ceremonies had drawn away several weak members. Af-

ter this introduction they proceed to their complaint |

‘‘ Heathenism, which for the last years had lost its influence

to a great extent, so that many left it for christianity, has of

late begun wonderfully to bestir itself through the agitations of

certain ill disposed persons, who, not content with their present

improved state have not only by ingratiating themselves with

the new King of Kandy and his courtiers been seeking to he

absolved from the existing orders and regulations respecting

schools, but have also effected a demand from the court of

Kandy for the re-erection of dagobas in the lower provinces, and

the restoration of the lands, whose revenues formerly supported

the dagobas and their priests, and consequently for the revival

of idolatry. If this be conceded the orders respecting native

Churches and Schools can no more be enforced, and defection

from christianity will be on the increase, ”

The clergy further stated that they had called the attention of

. the local Government to the apprehended evil, frem.whom they

had received the assurance through their Commissary Politie,

that Government would do all in their power to assist the clergy

in favouring the work of christianity by discountenancing idolatry.

But it appears that the partial measures of the civil power did

‘not satisfy the clergy, as will appear in the case of the temple

of Calany. The secret agent or instigator in the attempt to

restore temples and temple domains was a certain moorman in

the capacity of Bannaeke or Sabandeur in the Company’s ser-

vice, who got his wife’s brother Jasondere Appoohamy to go to

the King of Kandy and move him to send the embassy to the

Dutch Governor.

With the hepe of checking the public exercise of heathen-

ism the clergy had applied to the local Government for per-

‘Mission to convert:a certain mandou which stood a short dis-

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 31

tance from the foot of the hill of Calany, where the ruins of an anci-

ent and renounced dagoba existed, into a christian school, This

project of erecting a building dedicated to the service of the

true Gop upon the ruins or in the contiguity of an idolatrous

temple, which was done with success by the first christian Em-

peror, who converted the temples of idols into temples of the

true Gop, the clergy were of opinion would operate to diminish

the resort of so many people, not only heathens but nominal

ehristians, both from the district under Colombo and from other

parts. They allude to their having in like manner built a school

near Negombo on the ruins of Roman Catholic Chapel, whereby

the numerous pilgrimages thither of Roman Catholic Devotees

eventually died away.

But they did not find the same results at Calany; though

there was a school, pilgrims became rather more numerous. They

ascribed their failure to the want of an unconditional interdict

from Government. They therefore requested the XVII Re-

presentatives to aid them in the contest between the kirigdom

of darkness and of light, that the cause of Gop might prevail

over the cause of the devil, by enforcing the application of

the placards of 1682 against the public exercise of heathen

ceremonies to Calany. For what would the prohibition in other

places avail if Calany, which was the seat of Buddhism in

the Company’s territories, and that in the vicinity of Colombo,

were allowed freely to exercise its superstitions, under the im-

mediate eye, as it were, of Government. Heathenism would

continue in full force; the people would remain buddhists; the’

weak christians, who were not free from the seeds of super-

stitions, would be drawn away; the clergy would be in danger

of unhallowing the sacrament of baptism, by administering it to

children of parents who secretly worshipped images, while there

were no means of detecting them; the priests would pervade

the land, and practice their worship in defiance of the clergy.

The local Government were disinclined to forbid Calany lest it

32 CEYLON BRANCH—ROYAL ASIATIC SOCIETY:

should displease the Court of Kandy and especially a certain

Ganebandaar and thus prevent the establishing of permanent

peece with the Singhalese King, or at lcast weaken their treaty

with him which was about to be renewed.

It was therefore the opinion of the Civil power that natives

who professed heathenism should not be forbidden the exercise

of their religion, but only the christians prevented taking a part

therein, and punished when detected. The contra-arguments of

the clergy were; that if Calany was allowed to be the throne

of heathenism the evil would spread, and vain would be all

preventive measures, that it was impracticable to discover among

the concourse of pilgrims to Calany those who professed chris-

tianity, that it was impossible to prevent it in individual cases,

unless it was universally prevented in the Company’s territories;

that it was to be questioned whether the wish to continue Ca-

lany originated in the Kancian Court, and whither its discon-

tinuance would destroy the peace or weaken the treaty;

that the whole matter was only the pretence of the Bendaar,

and the instigation of the lower-provinces; and must not these

people as the subjects of the Company submit to the laws

and commands of their rulers, and have no intercourse with the

upper-provinces? The clergy declared that they would not have

troubled the XVII Representatives with this matter were it not

for the care and zeal they felt for the cause of christianity,

which perhaps might be a blind zeal, but they were not con-

scicus of that, they did not wish to be disturbers of social

peace, but as Elijah withstood the prophets of Baal, so they

wished to oppcese heathenism through good and evil report. They

would leave the decision with the high authorities, conscious

that in thus coming forward they were doing their duty. They

were confident that heathenism would diminish if a christian

place of worship were erected next to the temple, that Gop

might speak there as well as the devil; so would truth begin

to triumph, as the presence of the ark in his own temple caused

dagon to fall.

: =

ote aie Sion | al

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 33

This year was remarkable for the projection of the Singhae

lese seminary, for the benefit of Colombo, Galle and Matura.

The Government submitted the consideration of it to the Co-

lombo consistory; each member gave in writing his opinion as

to the most practicable plan; after which a meeting was held

and their proceeding were forwarded to the East India Com-

pany: But a delay of two or three years occurred before the

plan was brought to maturity. In consideration of increased

labours and extended plans of usefulness suggestions were also

submitted to Government for augmenting the number of mi-

nisters: The Rev. Mr. Roman was asked in the meeting whe-

ther he intended remaining in India; he answered that his time

of life did not permit him to study the native languages, he

saw some likelihood of acquiring thé Portuguese, but he would

prefer a station where he would not be called on to take charge

of native schools and congregstions; Here was no such station

in Ceylon, and it was recommended to Government that he should

exchange with Mr. Clement at Negapatam, who was a young

man and inclined to remain a long time in India, and likely to

prove a valuable instrument in the work of native christianity.

The arrangement was sanctioned. The consistory further re-

quested Mr. Spegt, whose term of service was expired to con-

tinue longer in the colony in the present emergency, on account

of his local experience. He than'ed his brethren for their estima-=

tion of his services, but regretted that circumstances placed it

out of his power to give a decided answer.

There was a concern for the welfare of netive christianity

the number of ministers able to take charge of the riiral Chiatches

and schools was small; the stations requited to be frequently

inspected ; they used to be visited every five weeks, it should

hever be less than once a quarter, in order that the interest

might be kept up, which could be done in no other way than

by frequent and continued inspection and visitation; especially

at a time when so many means were employed to revive hea-

34 CEYLON BRANCH—ROYAL ASIATIC SOCIETY;

thenism; and the classes held out Kittle prospect of procuring

men of sufficient suitability for colonial Churches, especially as’

the political state of Holland operated untavourably on the num- ~

ber of theological students at the universities.

At Jaffna in 1691 fresh schemes were contemplated for the

better propagation of the christian religion. H. A, Van Rhede

of Drakenstein Lord of Meydreght, Commissary General, when

on his visit through the Jaffna provinces, finding by observa-

tion. that among the natives ‘many were imbued with the blind

‘‘ superstition of popery through the emissaries of Portuguese

‘‘ priests from the coast of Coromandel; while others had little

*‘ true conception of the reformed religion notwithstanding that

*‘ its fundamental truths had for a series of years been iucul-

‘* cated at the native churches and in their own tongue,” pro-

jected the establishing of a seminary at Jaffua, to prepare

natives by means of the Dutch language, for the work of

teaching their countrymen. It was observed that this was the

practice pursued by the Roman Catholics. Native agency was

found the more necessary as few Europeans were sufficiently

familiar with the language effectually to communicate with the

people. With the exception of Mr. De Mey, who was born

and had spent his childhood in India, and for that reason supposed

to have been gifted with facilities above his brethren in the

ministry, for acquiring a thorough intimacy with the Tamil lan-

guage and who was made Rector of the Tamil seminary at

Jaffna, none had as yet been able freely to preach in that lan-

guage. Mr. J. D. Vooct who had arrived in- 1669 could read

and write it well, and was busy composing a Tamil Grammar.

The frequent changes in the location of the clergy from settle-

ment to settlement, and unexpected deaths had been a great ~

draw-back. They were however busily preparing the way for —

their successors, by compiling dictionaries. and grammars. They

had ‘succeeded in making a Tamil and Dutch, a Portuguese and .

Singhalese,. and a Singhalese and Dutch dictionary; and also -

translated: into Tamil-the I Epistle of Peter.

ee ee i a ee a ae

ed Ne ee Re ee a en

CEYLON BRANCH—ROYAL ASIATIC SociETY. 385

~ They state that they laboured under the difficulty of finding

suitable words in the native languages to convey just ideas of

gospel truths. Instructions were sent from Holland °‘ that a few

*‘ native children in their tender years should be taken under

“the care and tuition of the clergy, to be brought up from

*“ their childhood in the knowledge of christianity and afterwards

“to be fitted for the work of preachers.” This year two new

clergymen arrived from Holland, but one of them, Livius, a

young man met with a watery grave in the Colombo roads,

4 days after his landing, while fetching his luggage from the

ship. His death was deeply regretted as he was reported very

promising, full of zeal and application.

In 1692 the East India Company replied favourable on the

Calany question; that they would not allow heathen practices in

the neighbourhood of their chief town, upon which the clergy

opened an establishment there and ordered the priests to remove.

The classis of Walcheren writing generally on the influence of

heathenism, asked the clergy to communicate in their next letter

a few prudent rules or measures that might be applied to pre-

vent the evil, as suggestions to the XVII Representatives. I¢

appears all along that the clergy had a great idea of the in-

terposition of the civil arm to put down both buddhism and

popery.

In connection with the Calany question the following para-

graph: occurs in the annual Ecclesiastical report, which though

containing perhaps nothing new will shew the amount of know-

ledge of buddhism then in possession. ‘ At the hill there are

still a few insignificant remains of one of the most renowned

and frequented dagobas in the Island, to the honor of buddah,

named Goutama, the God of this world, whom they call Cal-

lijoegoe and reckon, the fourth. Of his doctrine and religion,

though’ much pains have been taken, we cannot obtain certain

and satisfactory information. The possessors of their religious

works have refused them to us, fearing that we shall ridicule

86 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.: _—

or unhallow them, and the nominal christians are apprehensive

Jest we should discover that under the name of christians they:

are still in heart buddhists. In the voyage of the French Am-

bassador to Siam in 1685 mention is made of the Siamese

deity, Somonokkodon. This is the same whom they here call

Buddah. The description given in that work of the deeds of

the former agrees in a great measure with that given in the Sing- —

halese books of Buddah, from whose death they calculate 2232

years. They say that Buddah departed to Pegu or Tanas-

serim, near Siam, The ‘priests. of Buddah, called Sangataans

wear the same costume as the Talapsins of Siam, The chief

priest here used to acknowledge the chief priest of that country

as bis superior, from whom he received his instructions, A

few years ago the King of Kandy applied to His Excellency

The Governor for a ship to convey some of his priests to Ta-

nasserim. The chronicle of their Kings and _ first settlers in the

Island states that they arrived here under the command of the

son of a powerful monarch of Siam, and exercised the religion

of that country, which was the first religion established in Cey-_

lon. But this prince and his 700 followers not having with

them wives, but obtained them from the opposite coast, the ree.

ligion of the continent became propagated by the connection,

as also by the imigration of the coast people. To this circum- .

stance is attributed the equal prevalence of the Tamil and Sing-

halese languages, and the increasing introduction of words. from .

the former into the latter,”

It was remarked about this time that Roman Catholie writers

speaking in their works of the manner in which the priests, .

and especially the jesuits introduced and propagated their doc-

trine in Iidia and particularly in Ceylon say, that their mis-

gionaries represented themselves to the native chiefs as persons —

learned in astronomy, mathematics and natural philosophy, and

shewed, in order to make the better impression, some —

instruments or machines; that they began with giving instruc- _

CEYLON BRANCH-—ROYAL ASIATIC SOCIETY. 3f

tion in the arts and -sciences, infusing at the same time, but

imperceptibly their religious tenets; and that they thus gained

the confidence of the people, and secured the good will of the

learned in the land. The clergy of the Dutch Church in Cey-

lon wished to profit from this plan. They observed that the

more civilized portion of the inhabitants set a high value on na-

tural philosophy; that they were fond of astrology, suppo-

sing their daily actions and pursuits to be regulated by the in-

fluence of good and evil planets, being in the habit of consult-

ing their astrologers as to the planets under which their chil-

dren were born, to hear their fate foretold, The classes were

therefore recommended in their selection of ministers for Ceylon

to give the preference to such as were proficient in the sciene

ces; not only that their knowledge may gain them the esteem

of the natives, but also to instruct the students of the seminary

on the same subjects, and thus assist to rectify the prevailing

erroneous notions of the native of the heavenly bodies and of

the solar system, and in that manner also to leadthe people up

to the knowledge of the only true Creator of heaven and earth.

The Rev. , Simon Cat was day and night employed in Sing-

halese; he had translated part of the gospel of Matthew; and

was now making preparations for the seminary; his Singhalese

dictionary was completed, but his age being more than 60 years,

prevented his going on so successfully as to meet the demand,

A Tamil version was completed of the Epistle of James; and

of the Acts upto the 14th chapter. :

In 1693 three ministers arrived, of whom one devoted him-

self to the seminary, and the other went to live in the country

for the sake Of greater facility in acquiring Singhalese. One

was removed from Jaffna to Tranguebar, another from Cochin

to Colombo. In 1695 Marinus Mazius, an eminently useful

man, had reached his 80th year, and was allowed to retire from

service, but continued to attend the consistory meeting and as- .

sist his brethren with his experience of Indian Churches. The

38 CEYLON BRANCH—ROYAL ASIATIC SOCIETY,

Rev. Mr. Ruel was preaching in Portuguese, and also attend-

ing to the Singhalese language; in which he was able to read

and write. In order to make better progress he took up his

residence afterwards at Morottoo; it being so arranged that his share

of pastoral duties in Dutch should be divided among the Colombo

ministers, who in turn were relieved of the inspection of schools

and native congregations by his taking that department entirely

upon himself. 2

In a communication to the classis of North Holland, in 1695,

@ passage occurs which is worthy of insertion. ‘ And now to

say something more of the difficulties which you see in raising

local ministers, we do not know why the Indian Churches should

not, with the sanction of Government, and no other impediments

presenting themselves, raise persons out of the seminary, of suf-

ficient ability, and of irreproachable life, as proponents or even

ministers, who could with more success and effect preach in

their own tongue the wonderful works of Gop and Curist

crucified. None of our brethren but Mr. A. De Mey have

hitherto preached in Tamil with much benefit.

' We make this suggestion bec:use the Churches *in this and

other colonies are not entirely dependent on the Fatherland

Church, as the celebrated Geisbertus Voetsius Professor of the-

ology has amply pointed out in his politia theologia page 103

&c., in his reply to the question: whether the Netherland

Churches, because they first planted the Indian Churches, have

an abiding power to select ministers, and supply the Churches

which have already sprung up and to govern them with ab-

solute authority, as if these were destitute of all power or right

in this respect, and remained subject to and dependent upon

the Church of Netherland. The celebrated writer in favour of

the Colonial Churches adduces his arguments from scripture,

from the primitive gentile churches planted by believers from

Judea, and from the principles of the Reformation.

SE Se Oe Oe ee

CEYLON BRANCH—ROVYAL ASIATIC SOCIETY. 39

We know also that it has been practiced by the English in

New England where various Churches exist, in which natives

have been admitted to the ministry, as appears in a letter from

Boston by the Rev. Crescent Mather to Mr. J. Leusden, Pro-

fessor in oriental languages at Utrecht. After speaking of the

piovs zeal of Rev. J. Elliot, who after acquiring the native lan-

guages translated the whole Bible, and planted a Church con-

sisting of converted Indians, Mr. Mather states, the pastor in

charge thereof is by birth a native, named Daniel; besides

which, he says, there are several others whose pastors are all

Americans. Of these Churches he enumerates 24. Even the

Churches in the Fatherland are not foreign to this plan, for

they judge that theological seminaries ought to be established, as

appears from the opinion given by the theological professors of

Leylen in 1622; but especially from article 17 of the Synod

of South-Holland held at Gouda in 1620 who approved of and

commended it as an edifying christian work for the salvation

of many blind heathens. Since then it has been adopted by the

English in America; and the Fatherland Churches have for

years spoken in a tone of high approbation that in these re-

gions also a seminary be established for native youths, to pre-

pare proponents and ministers for the extension of the true

reformed christian religion; we neither suppose nor expect (no

other difficulties presenting themselves in this respect) that the

Fatherland Churches will now raise any objection or opposition.”

In 1696 the consistory of Galle consulted them of Colombo ~

about the reception of slaves as communicants, and whether

previous information should be given to Government. The re-

ply was that although caution was necessary yet when it had

_ been ascertained that no objection existed as to the amount of

religious knowledge and as to moral conduct, they should be

admitted; that it had been the constant practice to recognize

as Church members the slaves who came over from Batavia

46 GBYLON BRANCH—ROVAL ASIATIC SOCIETY,

with certificates; and that as this was a matter purely Eccle-

giastical there was no necessity of a reference to Governments

The origin of these inquiries was not so much the novelty of

the case, but an unpleasant dispute in the Church of Galle

between certain of the congregation and the imembers of the

consistory themselves, about the admission of a slave girl whe

came with her mistress from Matura: One of the clergymen

refused to admit her, though she was furnished with a good

testimony from the Matura Clnirch, on thé ground of ill-conduct

which he ¥efused to specify or sub8tantiate. The contention was

protracted, led to unwafrantable proceedings in the meeting, and

terminated in the removal by Government of the ministers to

other stations.

In a letter to the XVII Representatives dated 1697 we have

the following aceount of translations. “Since it has pleased

Gop to bring this Island under your Government we have en-

deavoured with all zeal to apply every possible means to pro-

pagate christianity among the natives, establishing schools in all

places and composing for their instruction questions and answers

on the fundamentals of christianity; translated first info Portu-

guese and afterwards into Tamil, for the Jaffna Congregations, and

subsequently into Singhalese. But as none of the ministers were

found with competent knowledge of this langtiage, and the work

was done by certain natives acquainted with the Portuguese and

Singhalese languages, it appeared that the version was imperfect,

several passages of which not conveying the meaning properly.

We were however obliged to help ourselves with it until the

year 1696, when under the supervision of the Revs Simon Cat

a revised version appeared, which is now by order of the Go

vernment introduced into all the schools. We have faithfully

‘communicated this circumstance that your Lordships may per-

ceive whence it is the inhabitants have, generally speaking, made

so. little progress in christianity. Indeed all the labour and pains »

bestowed by constant visitations will produce little fruié so Jong

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 41

as the means of instruction remain defective. Because there

has not been one of the clergy sufficiently advanced in Singha-

lese, little instruction could, comparatively speaking, be com-

municated.

The Rev. J. Ruel has by the grace of Gop succeeded so

far as to preach his first Singhalese sermon on the 14th of

‘October 1696. Being better able to judge of the correctness

of existing versions he has introduced several idiomatic improve-

inents. If now we were supplied with two or three young mi-

nisters, inclined to master the language, then, under divine bless-

ing, might we expect to see some real good dene among this

people. It is true that with respect to members we are well

supplied, especially at Colombo, but with respect to the nature

of the work to be done, ministers are not many. M. Masius

has retired on account of age and infirmity; Simon Cat a man

of 72 years and infirm in body has ceased to preach, but is

going on with his Singhalese and Tamil dictionaries, and other

books for the semmary. Ruel also has been allowed to dis-

continue public preaching on account of his other engagements,

The Rev. Mr. Specht is now 50 years of age; and his indis-

position has mcreased to such a degree as to confine him to

his bed, so that but two remain capable of preaching, Vander

Bank and Meerland, the latter about 55 years of age, infirm,

and not likely to continue long; and the former is entirely

prevented by his heavy duties from applying himself to Sing-

halese. If it should please the Almighty to remove by death

S. Cat and J. Ruel, no one would be left to do anything for

the good of native christianity.”

In the next year two died at Colombo; one sent ont from

Holland died on the voyage. Two were about to leave the

colony, so that there remained in all but five, which called

forth an urgent request for more ministers. This year an angry

letter was received from the Batavian consistory about two mi-

misters who had arrived there from Jaffna without the necessary

42 CEYLON BRANCH:-—ROYAL ASYATIC SOCIETY.

testimonials. It appears that they departed on account of cer-

tain misunderstanding which had arisen at Jafina, and had ren-

dered their ministration less acceptable to the people. The Co-

Jombo consistory with the co-operation of Government had for-

bidden the Jaffna Church to grant the document, which the

Batavian people considered an unjustifiable interference with the

liberty of individual Churches and congregations; and an injury

to the said ministers not only because it deprived them of a fresh

employment, but because both they and their wives were fur-

nished by the Jaffna congregation with attestations of member-

ship, which was sufficient proof that no objection had been made

to their life and christian conversation. The classes on being

informed of the matter upheld the Colombo consistory. A few

years previous to this there was also at Trincomalie an unpleasant

occurrence which brought forth a lengthy correspondence. A

deacon was excommunicated after repeated admonitions on the

charge of intemperance and domestic disturbances. The ag-

grieved party would not submit to the censure and brought the

ease before the Magistrate. The Trincomalie consistory were

thought to have committed themselves by giving reasons for their

step to the Magistrate, who after all acknowledged that he could

not entertain the case, which was of an Ecclesiastical nature.

Tn a letter of the classis in 1700 a few remarks are made

which would indicate that notwithstanding their pious and zealous

efforts to establish religion both in Ceylon and in the colonies,

abuses existed among the Dutch which could not but have a

contrary effect. ‘ But worthy Sirs and Brethren we cannot

omit giving utterance to our anxious thoughts on the state of

Indian Churches, both with respect to heathens who embrace

the christian faith as also with respect to Europeans, on account

of the following circumstances which have reached our ears, and

we believe on good authority.

Ist-——Respecting the natives, that in some places attempts are

made by improper and unallowable means. to coerce them to

eS Oe ee

;

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 43

the reception of christianity, that is of baptism; that they who

are not baptized are declared to have forfeited a third of their

property; and that fines are imposed on those baptized who do

not come to Church, nor send their children to school.

2ndly—Touching Europeans, first, that in all Psalm books used

by the Company, the words, “all perjured persons” are left out

of the form for the administration of the Lorp’s Supper, from

whence it would appear either that they could not observe their

oath in the manner in which it was taken from them, or that

they did not consider perjury to be a sin.

3dly-—That attempts are made to dispense with preaching on

the Lorp’s day, and that while on occasions of the departure

of the fleet to the Fatherland the prescribed day of fasting and

prayer 1s observed for their safe arrival, the ships weigh anchor

either before or during the religious: service on shore, whereby

no opportunity 1s offered to the mariners; for whom indeed the

prayers are offered, to take a part therein.

4thly—That hardly a month passes but illegitimate children

of Europeans are brought for baptism, while sailors, soldiers,

quartermasters and corporals are forbidden.to contract marriages $

so that when they are reprimanded: the reply immediately is,

*‘ marriage is forbidden, allow us then to marry..’””

Rev. Sirs and Brethren we would: not judge rashly,. as if all

these things are so, for we hope and wish the contrary, but still

in allusion to the natives we are of opinion that such is not the:

way to advance the Kingdom of Curist; our weapons for the

casting down of satan’s kingdom among them must not be care

nal but spiritual. If we would bring the heathen to Gon’s holy

hill, the glory of the Lorp must be proclaimed to them by

the gospel. The truth of the gospel is the sceptre with which

Jesus reigns in the midst of his enemies. No compulsion on

the mind of a heathen to forsake his error and to believe in

Curist can avail; penalties, force, and such like will effect

nothing. Do any in consequence of these means adopt. chris-

4A CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

tianity, they are and remain nevertheless the enemies of Curis‘,

his cross and his truth, they submit to him but in appearance.

You know how cautiously the Jewish Church acted with their

proselytes, 2s also the primitive christians when they admitted

many out of heathenism as members of Curist Church, That

laudable example ought the overseers of Curist still ‘to follow.

As to our remark about Europeans: you know how heinous:

the sin of perjury is, and how severely it was punished even

among pagans, as eppears from the writings of Plato, Plutarch,

Sophocles &c., who said that even the posterity of perjurers

were visited with the sins of their fathers. And what is more

proper than that they, for whose prosperous. voyage a day of

prayer is solemnly set apart, should also join and pray for

themselves. And what ofence fornication among christians must

cause to heathens you can yourselves judge. How desirable

therefore that all we have mentioned be removed and reformed.

To that end we shall do our best, and recommend you to:

guard with all vigilance against these offences; and is your la-

bour in vain, you have the inward satisfaction of having done

your sacred duty.”

In reply to the application for more ministers, the classis

replied, that their delegate had appeared before the Council of

AVIL and forcibly represented the likelihood of the Island be-

coming destitute of ministers by the occufrence of the least in-

convenience; that there was a time when the Island had 14

or 15, and that there were now but 4 capable of doing duty.

of whom Agotha, at Galle was far advanced in life; Doude,

at Jaffna not yet restored to health; and that since the last

18 months they had been deprived of 5 ministers. The arrange-

ment was then made that one or two who could be spared in

Java and Malacca should proceed to Ceylon. A selection of

six was also made, four for Java and its dependencies, one fox

Ceylon, and one for the Cape, the latter being required to preach

in French as well as in Dutch for the benefit of the French

refugees settled at the Cape.

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 45

The Rev. Mr. Cronenburgh who had returned to Holland:

applied to the Company to allow a certain Singhalese youth in

Ceylon who had given much satisfaction, when under his tuition,

to come over. to Holland to be prepared for the ministry. The

Company disapproved of it, thinking that if he was promising

he could be employed on the spot, if not as proponent, as

eatechist; stating that a similar trial had been made of one from

Batavia, who did not answer their expectations, but proved more

unserviceable than serviceable. As successor to Mr. Ruel, who

was the greatest Singhalese scholar in Ceylon at the time, the

classis had engaged Mr. Riemersma, who expressed his willing-

ness not only to go cut to Ceylon, but to take upon himself

exclusively the Singhalese department.

In 1700. there were in the Colombo district 39 native Churches

and schools, Galle and Matura 31, Jafina, Trincomalie and Bat- -

ticaloa 38. For want of better supervision which was - owing

to the small number of ministers, the Singhalese congregations

were im a poor state;. in the Colombo district things were more

satisfactory ; several of the inhabitants could give an account of ©

the hope that was in them, and 90 additional communicants were

received in that year. Several little religious works were trans-

lated into Singhalese. The reports and correspondence for 20

successive years contain little that is remarkable. The great

want of additional ministers was the reigning topic, which eon-

tinued till 1718 when five were sent out at once, of whom two

were for Jaffna and two for Galle. About this time, when the

seminary began to supply Singhalese and Malabar young men,

native proponents began to be employed. At Jaffna there were

two Malabar, and at Galle two Singhalese proponents.

In 1711 the Rev. Mr. Conyn submitted to the Governor his

mew translation of Matthew, Mark and Luke. The version was

earefully examined with the help of the Interpreters of Govern.

ment, and pronounced good.

46 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

In 1720 the Dutch congregation at Colombo had 175 com-

municants, at Negombo, Caltura and Hangwelle together 269,

JaffMa 123, Manar 30, Trincomalie 35, Batticaloa 31, Galle 90

and Matura 21. Two krankbezoekers were sent out from Hol-

Jand. The Leper Hospital near Colombo began from this time

to be visited quarterly by a minister, accompanied by an elder,,

and the Loxp’s Supper was administered to the patients who

were members. Negombo was supplied with a resident minister.

Mr. Cramer, who had come out in the capacity of proponent,

and had been applying himself for several years to the Tamil

language at Jaffna, as also assisting the other clergy occasionally

by preaching, was ordained and stationed at Negombo, where

he was very acceptable both to the European and Native con-

gregations in and about that town. Heathenism and popery had

prevailed there, but now the pure doctrine of the gospel was

confessed, and 180 natives both Tamils and Singhalese were

stated communicants. Cotta was one of the most flourishing

native congregations, having 196 Church members with an in-

crease in the year 1723 of 26. The favourable report given

of these christians by the clergy excited the interest of the Go-

‘vernor, who, directed that a handsome Church be built at Cotta.

Respecting the religious knowledge of adults among the Sin-

ghalese about Colombo the following remarks are made in the

report of 1724. ‘It is hardly probable that the amount of know-

ledge in those who have just emerged from the darkness of

heathenism to the light of the gospel can be so great as with

those who from their birth and as it were by inheritance are

blessed with the means of grace, which are very scanty among’

this people. It is also true, that though they bear the name of

christian, yet many are found with little knowledge and love of

our religion, which is no wonder when we consider their natural

and innate love of their own religion or rather idolatry. Although

the means employed for their benefit, are few, we must still de-

clare that our efforts have not been in vain; we have with plea-

all a iy — Sl A i i le

ce 7 J

€EYLON BRANCH—ROYAL ASIATIC SOCIETY. 47

sure observed with how much purity in many places divine

truths and the articles of our faith are confessed by converts from

heathenism ; and although there is much ignorance among the

generality, yet itis delightful to notice their deep silence and se-

rious attention during the explanation of gospel truths, which ma-

nifests their willingness to learn, and their reverence for Gop’s

~word, and which to us is an earnest of better days. We hope

that our admirable catechism, of Heidelberg, in the translation

of which Mr. Conyn is busily engaged, will, under divine bless-

ing, be most successfully introduced.” As a proof of their

attachment to heathenism, the report mentions, the great number

of devil’s trees, which I suppose are the sacred trees of bud-

dhu, and recommends that they be eradicated by order of Go-

vernment. The clergy say they do not fail earnestly to exhort

and warn the people against such idolatrous practices. The

clergy of Galle, writing to them of Colombo, state their dis-

couragements, the people being hostile to christianity and wed-

ded to heathenism.

The Colombo consistory express their surprise at this gloomy

representation as it did not agree with the satisfaction expressed

in the communication of the previous year on the state of na»

tive congregations, the progress of schools, and the good dis-

cipline and religious instruction of the masters. ‘Could they

have retrogaded so suddenly? (they inquire), We cannot un-

derstand it; since you are so zealous in kindling every where

the true light and in advancing the good cause; for which

reason we would regret the more if the people were gone

backward. But we would hope the best, and, without detract-

ing from the well-merited praise of yourselves and your pre«

_decessors, we would rather believe, that possibly, from want of

sufficient experience of the character of the people, expressions

have proceeded from your pen, which set forth their declension

in a rather magnified form. It has long been found that they

are a people who have almost no knowledge of their heathenish

48 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

religion, not a single tenet of which they are able to states

knowing nothing more than that there are good and evil hours

to men, ascertained from certain prognostications, that the heavenly

bodies are the guardians of human life, which however they

cannot in the least explain or account for, (superstitions from

which even many European protestants are not free). Exor-+

‘cism, transmigration of souls into certain animals, distinctions of

‘east (if indeed this be a part of their religion) are matters,

from which, as experience teaches, they are easily recovered by

means of good instruction and even led to regard them as r+

diculous deceptiens.. We shouvid also be cautious lest we

designate some as attached to heathenism, who may not in re+

ality be so, or of whom it cannot be asserted on good ,autho-

rity; for remember that not all the inhabitants of the Galle dis-

trict belong to the schools; the majority are professed heathens;

that these publicly practice their superstitions is obvious, but we

should carefully distinguish such as attend our schools and

Churches, though it may be that some of the fermer class

creep in.” |

In 1724 a Resolution of the Politie Cowncil proposed that

since the vigorous prosecution of the translation of the scrip-

tures into Singhalese was highly desirable, the Rev. Mr. Conyn

who had already translated the three gospels, should. proceed

with the rest of the New Testament, and that he be assisted

by the Rev. Wetzelius, who had applied himself with success

to that language and had translated D’Cutreins sketch of reli-

gion; and that these two be relieved of their ministerial duties

in Dutch, by the other clergy, in order that more leisure be

given for their Singhalese studies. The proposal was gladly ac-

cepted. Mr. Wetzelius was highly spoken of for his attain-

ments; he preached in Sirghalese also with great success to a

concourse of natives. The Negombo proponent, having proved

a disgrace to his calling, was dismissed, but the two who had

been lately promoted from the seminary were conducting them-

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 49

selves well, and appeared useful, Frequent complaints were made

about two Jaffna proponents.

In 1729 the Dutch congregation was represented to be in a

flourishing state, under the figure of a vine, which can indeed

bear good grapes, though the number be not great, nor all come

to perfection, nor be so apparent to spectators; but the hus-

bandman can satisfy himself that the vine has not been neg-

lected, and that the fruit though not abundant is of a good qua-

lity. A great drawback to the Dutch congregation was that its

members, being mostly Company’s servants, were not perma-

nent, but had continually to remove from one station to another,

But the next year it was remarked that they could be more

exemplary. The state of native christians was said this year,

to be melancholy, heathenism had revived among nominal chris-

tians; temples and sanctuaries for images exceeded in number

the Churches and schools, which latter had often to be closed

on account of priests who had settled almost in every village,

to destroy what had been built up with much care, and who

were more esteemed than the clergyman. In the Colombo dis-

trict however things were not so bad; there was no public ma-

nifestation of heathenism; while many were found at the annual

visitation to possess a decent amount of knowledge, and an eager-

ness to learn; which was encouraging and hopeful.

In 1730 there were at Colombo, Ministers 5, native propo-

nents 2, krankbezoekers 3, one at Hangwelle, one at Negombo

and one at Caltura. Dutch congregation at Colombo 405 mem-

bers, in the Leper Hospital 15, at Calpentyn 15, at Negombo

21. Singhalese congregation at Cotta 316 members, at Ne-

gombo 130. Baptized persons in the Colombo district 40,621.

At Jaffna, ministers 3, native proponents 2. Dutch congrega-

tion 190 members, at Manar 33, Trincomalie 49, Batticaloa 36.

Baptized natives in the Jaffna district 169,256, of whom 26 were

Church members, at Galle, ministers 2, Dutch congregation 109

members, Matura 26, natives professing the christian religion

KO CEYLON BRANCH—ROYAL ASIATIC SOCIETY:

78,691. The indifference of the Singhalese in this district arose

to open acts of opposition against education and religion, which

was complained of to the Governor, who promised to make in-

quiries. The Galle consistory consulted the Colombo consistory;

how they were to act in cases of baptism; for since idolatry

was becoming more prevalent, how could they recognize per-

sons who practiced idolatry. The opinion of the Colombo Consistory

was, that. when it could be proved and ascertained that parents:

were secretly attached to idolatry, they ought to be refused, that

otherwise it would be well to call the parents, examine and ques-

tion them on their motives for desiring baptism to their children,

and that if their answers manifested a decided attachment to the

christian religion, they could not be refused; otherwise the mi-

nister would be going beyond what he was able to ascertain.

- That this suggestion was adopted appears from their own state-

ment. “The Rev. J. W. Marinus, in his annual visitation of

the Galle and Matura Churches, dem:nded of those who came

to be married, and to have their children baptized, whether

they were more inclined to heathenism than to christianity, and

then whether they were cisposed: with their own mouth to men-

tion the principal tenets of their idolatry or superstition, which

were specified to them, and to declare, as each tenet was suc-

cessively set before them, that they abomimated it as an im-

prous work. These interrogations gave occasion to the rejection

of several, which also might well have been done to those who:

replied to the questions laughing and jesting; but the reverend:

gentleman observed moderation being unwilling to take~ upon

himself the responsibility of the great revolution in practice’

which would proceed from the strict introduction of. this new

method, and judging it sufficient for the present to expel as an

exainple to the rest the hardened despisers of religion, who

refused to abandon their superstitions. But inasmuch as we ex-

perience from time to time the wretched state of native Churches,

through their obstinate. refusal. to destroy the: places of heathen:

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 52

worship, notwithstanding the stringent placards, we find ours

selves in a dilemma. For were we to refuse those whom we

judge incompetent, the number of baptized persons would be-

come very small, the generality not concerning themselves much

about it, the evil consequences of which would become still

greater, while on the other hand our consciences will not allow

us to baptize indiscriminately. We are therefore in great per-

plexity and beg your advice and assistance. In order to shew

the melancholy state of things, we must refer to a commission

lately executed by J. W. Marinus and two scholarchs, to re-

vise and adjust the thombos throughout the district, with the

view of preventing heathens by means of false witnesses to have

their names registered as already baptized. Since the year 1721

there have always been applicants for having their names in-

scribed in the thombos as baptized, when they are about to geé

married, and as there was no end of such suspicious applicants,

it was discovered after careful inquiry, that unbaptized persons

came forward with false witnesses. In 1728 a commencement

was made to redress this matter, which has been so far im-

proved that a confrontation took place at every school between

the villagers, and those who were recorded in the thombos, whereby

we found a certain number who pretended to have been bap-

tized. In order to hear and examine such the above commission

was directed to go the round of all the schools. Jt was then

found on the confession of the natives themselves that incest and

much illegal intercourse existed. They married first after their

heathenish rites, and after begetting children, used to have their

bans published in the Church and their marriage solemnized.

Great is the number of suspicious character, who will not name

their husbands, but cohabit within the ties of consanguinity, and

indeed with casts with _whom they do not acknowledge

matrimonial connection. When a man dies his widow lives with

her late husband’s brother, and when she has obtained children

by him she, (or one her friends) calls them adopted children, in

52 CEYLON BRANCH—ROYAL ASIATIC SOCIETY,

order that these when grown up may marry her legitimate

children. They have purposely left children unbaptized, as we

understand, with the view of being able to betroth them to

heathens, which has been verified by the commission. There

are also a great many who have given their names with wit-

nesses as baptized; of these a few have proved their baptism,

the rest having alleged falsehoods. Since this investigation whereby

the thombos have been rectified, none are enrolled as baptized

who merely bring forward their witnesses to attest it, while we

take care that they who are baptized are also duly registered.

The commissioners were two whole months in the country, taking

evidence daily from one school station to another; so that their —

report was a very copious document,”

The obstacles to the success of christianity according to this

Galle report, were, 1st. The evil example of native chiefs, who

were incorrigible buddhists, To gratify their prejudice to cast

and their pride of birth, they wanted a separate place of wor-

ship to themselves; their wives consequently never came to

‘Church, nor their children to school. Notwithstanding the ex-

isting orders they allowed the places of worship to fall into—

decay, whilst they could, build for themselves spacious. dwell-

ings, like palaces. 2d. The public prevalence of idolatry, and

the secret adherence to it, under the cloak of christianity.

In 1730 and 31 Marinus and Weynman were in danger of

losing their lives while on duty in the country. From. their

birth to their death the Singhalese are said to be buddhists in

heart. When a child is born they consult astrologers. Is it

sick, they tie charms to its neck, hands and feet. Does it eat

mice for the first time, a heathen name is given it, letting go

the mame given at baptism. Would they undertake any work,

they must needs first ascertain the lucky day, the propitious —

hour. Are they sick, or in adversity, devil ceremonies are

performed ; do they marry it must be in a good hour, accom-

panicd with all manner of superstitions, do they die, their graves

CEYLON BRANCH-—ROYAL ASIATIC socieTY. 528

are ornamented with white leaves, and cocoanuts as food for

the deceased, for which purpose also they bring a few days

after the burial rice and other victuals to the grave. They take

offerings to Kattergam, in the King’s territories, or they give

them to the itinerant servants of dagobas. They honor a cere

tain tree of buddhu, with flowers, lamps, rice &c. The high-

est benediction they can pronounce is. May you become a bud-

dhu. They worship him at places where his image, made of

clay, is erected, or where they say his bones are buried. 3d.

The apathy of the Singhalese, and the indolence of the propo-

nents. 4th. The non observance of the salutary placards is-

sued by Government. Sth. The inefficiency and unfaithfalness

of school-masters and other servants: but on the other hand,

as they were not paid for teaching adults, reading sermons and

going about to the people, they were irregular herem, and _ their

poverty obliged them to seek some work out of school hours,

to get money. The recommendation for a fixed pay was fa-

vourably received by Government. 6th. The offensive lives of

many Europeans, and not to mention other instances, concu-

binage, not only among sailors and soldiers who may not marry,

but also among those who may, even persons of rank and stand-

ing, which could not but create resentment on the part of the

natives, who on being convicted of like offence must either pay

a penalty or go to hard labour.

The Galle consistory complained that owing to the non-ex-

istence in Ceylon of an Ecclesiastical coetus or presbytery in-

vested with power to excommunicate and entertain important

cases occurring in the respective Churches, they stood too much

sub regimine mundano, which impeded them in the full exercise

of Church discipline towards persons high in rank and office;

an insiance of which relating to their designed Governor Von

Donberg they submitted to the classis in Holland with all the

papers relating thereto. They complained further of great apa-

thy im religion among Europeans, whose laxity also of conduct

54 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

had obliged them to debar some from the Lorn’s table. The —

Colombo consistory likewise regretted the backwardness of their

congregation in attending divine service, except on feast days.

A wordly spirit possessed many. The clergy admonished and

warned sometimes powerfully, at other times gently and in love,

but often without success. They found thei work hard, and

sighed unto the Lorp that piety might shine forth in the con--

duct of the inhabitants. In this year, of the 42,129 professed na-

tive christians in Colombo district 988 were members; of 171,189

in Jaffna 18, and of 81,266 in Galle district only 6 were

members. 3

In 1734, Roman Catholicism was getting a footing in Galle,

which suggested the strict execution of the Government placards

against popery. During the country visitation the minister des-

troyed seven places of heathen offering, without hinderance or

molestation, which led to the inference that Government might

easily if they would, crush idolatry altogether. The classes of

Delft, Delfsland and Schieland, as also that of Walcheren in

their reply of 1733, regretted that of the vast number bap-

tized, so few were real professors, calling them ‘ Christianos

sine Christo,’ and desired to know the reason or cause why

the numbers of these two classes were so disproportionate, whe-

ther their profession of christianity was by birth, or by tran-

sition from idolatry, and what were the most effectual means of

uprooting the evil, ‘The Colombo consistory replied that as far

as concerned their own district they had not so much cause of

complaint about the prevalence of temples, priests and super-

Stitious practices, though it was true such practices existed in

secret; that they had 988 native communicants, which number

would be greater if the means of grace were more copiously

afforded, that there were but two places namely Negombo and -

Cotta in which the Sacraments were administered quarterly in

Singhalese and Malabar so that several members had to travel

twenty or thirty miles to attend on these occasions; that-the -

tEYLON BRANCH—ROYAL ASIATIC SOCIETY. 55

ratives had to serve the Company and burdens to bear, whiclt

precluded the opportunity of receiving regular instruction; that

the headmen were great obstacles to the moral improvement of

the people. The other reasons which they specify have already

been mentioned.

About this time the subject of “the separation or combina-

tion of the two Sacraments,” as it was termed, was seriously

discussed in the Synod of Holland; and the opinion of the clergy

in the different colonies was requested. The subject regarded

converts from heathenism to christianity, whether adult candi-

dates for baptism should not invariably be required to observe

the Sacrament of the Lorp’s Supper also and simultaneously

and whether the observance of the- latter should not be the con-

dition of receiving the former. The question arose from the

discrepancy between the many baptized and the few who com-

municated; and the object was to introduce some uniformity of

practice in the cclonies. The Ceylon clergy thought, as far as

this colony was concerned, an unqualified union impracticable ;

that it would occasion the overthrow of all that had hitherto

been done for the advancement of native christianity; that if

they rejected adult candidates for baptism unless they partook

also immediately of the Lory’s Supper, these persons would in-

variably apply to the itinerant, so called Roman Catholic priests,

who were to be found in every village, baptizing indiserimi-

nately all who would consent; whereby a wide door would be

opened to popery; and the clergy be subject to great difficul-

ties whenever children were brought to them for baptism by

parents who made the application on the ground of their own

baptism by a Romish priest, but which they could not verify,

not bemg furnished with certificates by those priests. They ad-

mitted that the number of baptized natives was great, and that

of members disproportionately small, but they denied that the

two Sacraments were altogether separated, as their Bataviam

brethren had made it appear. The great number of the former

66 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

class did not arise from numerous adult baptisms, for against

one adult an hundred children were baptized at the visitation

of rural Churches, and the numerous instances of infant bap-

tism origiated im the parents professing that they and their

forefathers were christians from the Portugtiese time. The Synod

however decided on the absolute combination of the Sacra-

ments, but left it to the consciences of the Ceylon clergy to—

deviate from the rule:

It was common among Dutch families to adopt native and

also illegitimate children. About this. time certain rules were

framed to apply to the act of adoption and particularly to the

baptism of stich children. When a person expressed a wish to

adopt and to have baptism administered to a child, the con-

sistory were first to ascertain that the adopter was of good re-

port in the Church and likely to give the child a christian edu-

cation, upon which the individual was solemnly enjoined to the

faithful discharge of the obligation he took upon himself: The

reason for circumspection was; that many native parents, from a

desire to have their children merely baptized, sometimes got

their wish gratified in this manner by European families, who

afterwards allowed the parent to keep the child, to the total

neglect of a religious education:

In 1736 the consistory complained of Government interference

in the election of elders and deacons. The practice hitherto had

been for the meeting first to choose double the number actually

required, and when Government had expressed their approba-

tion of the names on the list, then to proceed to the selection

out of these, which become final. Government now required

them to make a selection at once of the number actually re-

quired and to submit it for final approbation. This was re-

garded as an infringement on their liberty, but does not appear

to have been redressed. The members generally chosen were

public servants, and therefore Government reserved to itself the

power to say whether such persons could be conveniently

spared to serve the Church.

Ce ee ee a ed ee a ee

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 57

In 1737 a question was raised about the name JEHOVAH

in the Singhalese version, and it was agreed that it should not

be rendered into Singhalese, but retained with a marginal ex-

planation of its meaning. About this time, as the printing press

came into full operation, the translation of the Old Testament

_ was vigorously prosecuted, and Mr. Conyn, the greatest Sing-

halese scholar, was entrusted with the work. Before this time

they had only manuseript copies of detached books of sacred

scripture, and the only printed work, was Mr. Ruel’s gram-

mar, published in Holland with the Singhalese characters in

wood-cuts. The Jaffna district had the following number of

places of worship, Tenmoratchie, Wademoratchie and Patchile-

pale 12, Trincomalie, Batticaloa and the Wanny 4, Mantotte

and Manaar 10, the Islands 9. The low state of christianity

in the Island was made the subject of serious consideration

and earnest prayer, and rather desponding letters were written

to the classes.

It appears to have been the uniform practice of the Dutch

Government to require persons who proposed settling as Co-

lonists to report themselves and their intended occupation.

In 1739 two persons arrived from Holland, belonging to the

sect of Hernhutters or Moravian brethren; who were reported

tev the Governor as mechanics, but were not ecclesiastically known

to the consistory. ‘They at first attracted little public notice,

but instead of following their professed occupation, they began

after a while to hold, what the consistory termed, conventioles

or unauthorized assemblies in private dwellings, in which, it is

stated, offensive and fantastical propositions were discussed ;

such as, whether the Colombo congregation were a body of

regenerate persons; whether their clergy had indeed received

the Holy Ghost; whether the Sacrament might not with equal pro-

priety ‘be received of the hands of the Hernhutters, in their

particular assemblies; whether it was right to communicate with

an unregenerate congregation, and such. like.

58 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

These individuals collected about 50 adherents, some Church

members and others not; and twe of the krankbezoekers took

an active part in their meetings. The commotion created by

this new doctrine, threatened, as the consistory apprehended, a

dangerous schism in the congregation. At a special meeting the

two krankbezoekers were summoned, one of them Portous by

name, being examined and exhorted to withdraw from those

dangerous persons, obstinately refused, and treated the authority

of the consistory with disrespect, which constrained, them to

apply to Government for his removal to Galle. When about

to proceed thither, Portous applied to the consistory for an

attestation of membership and good conduct, which was of course

refused unless he recanted and professed penitence for his other

acts of impropriety; when he again set them at defiance he

was ordered to Batavia to be further examined. The other

krankbezoeker Erfson promised amendment and was_ retained.

The consistory complained to Government of the Hernhutters,

who finding their position unpleasant applied for leave to return

home. In a letter from the Cape of Good Hope, where these

passengers had touched on their voyage to Ceylon, they were

recommended to the consistory’s notice as Moravian Missiona-

ries; the consistory replied that they had received no official

information of their missionary designs, that these men did not

go into the country but remained at Colombo, and that they

could not be recognized as fit instruments for religious in-

struction, as their tenets were discountenanced by the Synod.

From this incident it would appear that religious toleration was

not much understood. A letter from the classis in the sub-

sequent year advised the clergy to guard against the freaks

of ambitious krankbezoekers.

A Portuguese Roman Catholic priest Emanuel Aquiar, be-

came protestant, at Calcutta, and on his application was or-

dered by the Government, with the advice of the Batavian

consistory, to proceed to Colombo and be there preparatorily

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 59

examined, with the view of admission as a preacher. The

Colombo consistory accordingly admitted him proponent, in 1741

and recommended his being employed at Galle, to preach in

Portuguese. He was represented in poor circumstances, and his

application for appointment written in bad latin, as also the

little satisfaction he appears to have subsequently given, indi-

cate him as a person of not much ability.

The Dutch congregation at Colombo had increased in a few

years from 300 to 786 members, but their spiritual state was

considered to be low, from the fact that though the num-

ber of members was so great, yet their attendance at Church

was so indifferent that the ministers had not unfrequently to preach,

as it were, to empty seats.

In 1757 the same complaint was renewed in the following

terms; that the Europeans were on the whole not exemplary

in the religion they professed; that they led indeed moral lives,

but their object was more to seek the praise and favour of

men; being destitute of inward piety they made luxury a vir-

tue, carnal indulgence their happiness, pride their glory. That

of a congregation at Colombo of 1000 members, very frequently

no more than 50 were present at divine service and in the af-

ternoon none at all. Much evil on the native mind was ap-

prehended from this circumstance.

There were in 1745 but two ministers at Colombo, and one

at Jaffna. Galle had been destitute for three years, owing to

the necessary removal from thence to Colombo of Mr. Fabri-

clus. It was apprehended that the Church there would fall into

confusion. The natives complained that there was no one to

solemnize their marriages and baptize their children. By order

of Government the rector of the Colombo seminary paid peri~

odical visits to Galle until provision could be made; and in

1747 there were five ministers in all in Ceylon, three at Co-

lombo, one at Jaffna and one at Galle, which scanty supply

induced them to- apply to Batavia to send over any that could

60 CEYLON BRANCH-—ROYAL ASIATIC SOCIETY.

be spared. The Colombo minister who hal to visit Calpentyn

this year was obliged to proceed not only to Tutucoreen but

even to Cochin, which were also vacant Churches.

In 1745 not only from ten to twelve printed editions both in

Singhalese and Tamil of catechisms Jarge and small, of prayers,

formularies, sermons, and of the New Testament had successively

come to light, but also a work was in circulation for the be-

nefit of Singhalese readers, consisting of 243 octavo pages, en-

titled, the doctrine of truth and Godliness. Three successive

years complaint was uniformly made of indifference and small amount

of religious knowledge among native christians. But the Reformed

Church met with increased opposition from popery ; its emis-

saries were stated to be in all places drawing away the peo-

ple. These agents, who appear to have held the office of ca-

techists, were, on account of their colour and dress, not distin- |

guishable from other people, and therefore difficulty was found

in discovering and apprehending them. Their influence had so

far increased, that several Singhalese refused to answer certain

questions of the catechism out of which they were taught, . als

jedging that they were Roman Catholics.

In 1750 the Roman Catholics in the Negombo district ad-

dressed a Memorial in Tamil to Government, which was referred

to the consistory for consideration. It contained the following

complaints. That as the petitioners adhered to the Roman Ca-

tholic faith which had been taught two hundred years ago to

their forefathers, they did not wish their children to learn in

the Government schools tenets which were contrary to their be-

lief, and which it grieved them to hear rehearsed by their chil-

dren on .their return from school. That to escape the Go-

vernment penalty or fine they got their children baptized in

the Reformed Church and let them attend school, but that they

were nevertheless in the practice of secretly baptizing the same

children tato the Romish Church. ‘That although they had been

taught in the schools to deny, yet that they still. believed and

- CEYLON BRANCH-——ROVAL ASIATIC Socts@y. 63

practiced what Romanists teach on the following tenets, viz.

The seven sacraments, transubstantiation, good works, the Virgin

Mary, the Crucifix and Images. That this contradiction in their

secret belief and outward coniession made them doubt the sal-

vation of their souls, and therefore prayed that they might be

allowed the free exercise of their religion, declaring that, not-

withstanding the Protestant instruction, they would not forsake

their religion. The recommendations of the clergy on this me-

morial were as follows. Ist. That the Government regulations

should be strictly enforced and the fines on non-attendance at

school renewed. 2d. That Romish baptisms and marriages should

not be acknowledged nor sanctioned. 3d. That none but Pro-

testant headmen should be employed by Government in the dis-

tricts. The Politic Council on the receipt of these recom-

mendations came to the following decision. Ist. That it was

not the province of the consistory to. trouble themselves about

penalties or matters which belong ‘to the Civil administration ;

2d. That the subject of Roman Catholic baptisms and marri-

ages was under the serious consideration of the Batavian Go-

vernment; 3d. That Government would regret being obliged

to admit no headmen into their employ but such as_ profess

Protestantism, as the scarcity of this class would subject them

to much inconvenience. They concluded with advising the

clergy, as the best means of promoting the good cause, to ac-

quire a thorough and familiar knowledge of the native lan-

guages, and thus to instruct the people more effectually, and

reclaim them from popery. The clergy agreed m 1753 for

this purpose to hold weekly meetings and catechizings at pri-

vate dwellings, in the Malabar language. The Roman Catho-

lics erected places of worship at Caltura, and began public ex-

hibitions and processions. Their principal leader herein was ap-

prehended, brought to Colombo, and banished by Government

to Tutucoreen. At Negombo the Romanists persecuted the

Protestants, reviled them, spoke disrespectfully of their clergy

and nearly killed a Protestant.

62 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

Seven years afterwards a disturbance was raised in the Alut-

coor corle in the Negombo district by Roman Catholics, which

had to be put down by a Military detachment. The scho-

larchal commission had reported to Government that this pro-

vince was a strong hold of popery. Government ordered cer-

tain persons who had erected Roman Catholic Chapels, under

penalty of hard labour in chains, to break them down. Upon

which two were destroyed, but when they proceeded to a third,

they were violently opposed by a croud of women. Upon

which the Dessave of Negombo sent off some Mohandi-

rams and lLascoreens to enforce the orders, but these were

attacked on their way near Topoe by about 1000 men,

principally fishers, who rushed out of the jungle, wounded

several, obstructed their return, as also any communication of

the intelligence to Negombo. This circumstance obliged the

Governor to send thither a detachment of 48 Europeans and

96 Native soldiers with their officers and a number of armed

Lascoreens with their chiefs; instructing the Lieutenant, De-

save and Chief of the Mahabedde, to bring the insurgents to

their duty. Their orders were to proceed with circumspection

lest the natives should fall upon them from their hiding places

along the road; and not to adopt severe measure until milder

efforts proved ineffectual. On their arrival their first measure

was to seize 53 dhonies of the fishers lying on the beach,

which contained provision and other articles, and confirmed the

suspicion that it was the intention of the insurgents m case they

should be pressed hard to take refuge to their boats. With

the help of the Corale of the Alutcoorcorle they apprehended

several of the ringleaders who were sent up to Colombo under

escort. On their arrival at Topoe and Pallanchene they found

all the native dwellings deserted, and the people collected in a

Island on the confines of the Company’s territories. Several

messages went backwards and forwards between the msurgents

and the Military detachment of the Dutch, but the natives would

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 63

not return peaceably; as however they made no opposition, the

expedition ended in destroying all the Roman Catholic places of

worship. ‘The Government school master of Pallanchene was

discovered to have been an abetter in the late affray, for in

his house were found the very weapons spotted with blood,

employed in the attack on the Mohandirams and Lascoreens

sent from Negombo. The Ecclesiastical report of the Galle

district in 1754 says, that the native christians there were not

only destitute and ignorant of all that ornaments the christian

character, but that also several Church members of long stand-

ing after having seceded to Romanism, had seceded also to hea-

thenism. A controversial work against popery by Mr. De Melho

one of the native ministers, first written in Dutch, and after

being Ecclesiastically approved, translated into Singhalese, was

published about this time; as also the Heildelberg catechism

in Tamil.

The same De Melho translated in 1757 the Dutch Liturgy

inte Tamil, and a catechism of two parts, historical and doc-

trinal, into Portuguese. No religious books were published at

the Government press in Ceylon until examined and Ecclesias-

tically sanctioned, for which purpose the Colombo consistory

were a standing commission. Great indignation was excited

among the Ceylon clergy by the appearance of a pamphlet pul-

lished in Holland by a Theological student at Leyden, a

Abraham; he was one of the youths sent thither from the Co-

lombo Seminary. The Rev. Mr. Saaken produced the pam-

phlet in the consistory, asking his brethren whether any of the

charges and statements therein contained respecting the Ceylon

clergy were true, for if so he would resign his office. The

reason why Christianity did not flourish in the colony the pam-

phlateer did not attribute to the natural aversion, apathy and

stiffmeckedness of the inhabitants, he, the writer, being suffici-

ently acquainted with the religious disposition and teachableness

of the people of Ceylon and the Coromandel Coast. This as-

64 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

sertion the meeting denied, having all along complained of reli-

gious apathy, so that they prosecuted their work sighing, and if

the love of religious knowledge existed, how was it that public

worship was so badly attended. Nor was the religious declen-

sion attributable to Government, but, said the pamphlet, to the neg-

ligence of ministers, and to their ignorance of the native language

owing to their indolence. The meeting repudiated this statement ofa

thoughtless youth, who, while in Ceylon, had the very clergy he

blamed as his teachers, guides and examiners. This charge of igno-

rance inferred that the clergy were unemployed, while at this time

there was a Dutch congregation in Colombo of 1000 persons, to be

attended to by one winister with the help of a proponent, the

other ministers being entirely employed in Singhalese preaching,

visiting the district and teaching at the seminary, with the ex-

ception of but one Dutch Service in the month. Another charge was

that most of the clergy who came out to the Service in India,

had other cbjects in view than the illumination of the East

with the light of the West—that it was for the sake of gain.

The clergy would challenge the writer to prove this malicious

and dishonoring assertion. Another assertion was that previous

to the arrival of Governor Baron Van Imhoff, the Ceylon Church — q

was tottering. The meeting remarked that their own observa-

tion and experience, as also the faithful statements they an-

nually sent of the Church, were not in accordance with that

remark. It was also said that the people were taught m a po-

pish manner, which the meeting supposed, meant, mere memory

word. Some ministers present, who had served in the colony

30 years, declared that it had ever been their utmost endea- .

vour to impart a clear understanding of the fundamental doc-

trines, though they found that notwithstanding many were too at-

tached to earthly and sensual things, to take to heart the spi-

ritual truths inculcated.

A few years afterwards (1750) the writer of this pamphlet, —

on his return to Ceylon, as ordained minister, was confronted by 7

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 65

his fellow clergymen in the first consistorial meeting he attended,

when he retracted all his statements confessing his inability to

prove them, upon which both parties cordially united.

It.appears from an instance on record in 1751 that when a

slave, the property of a Mahomedan, embraced Christianity, he

obtained his liberty from Government. In 1748 a famine pre-

vailed in the western provinces, after long draught, which caused

a failure in the crop, and was immediately followed by a great

inundation. In twelve months of 57,585 native Christians in this

district 1000 had died, of whom .70 were Church members.

In 1750 there was an acquisition of four ministers, two of

whom had been students of the seminary and had completed

their studies in Holland. One of these commenced a stated

Tamil Service in Colombo, and the other was engaged chiefly

for the Singhalese. The proponent De Melho, of whom men-

tion has been made, and who during the scarcity of hands was

employed in Colombo as assistant preacher in Tamil and Dutch,

went to Batavia to receive ordination.

During one annual visit in 1751, through the Colombo dis-

trict 1,031 children were baptized, 13 adults- admitted, and 297

couples married. In Jaffna during one visitation 4,069 children

baptized and 930 couples married, but the Christians of Jafina

were compared to Laodeceans. As to the character of the Sing-

halese it was remarked that those living more inland, though

poorer, were more regular at school and in general more hope-

ful than the maritime people, while the Malabars, who were

most Roman Catholics, were still worse, though with greater

advantages both as to intelligence, and to means and facilities

afforded by Government.

In 1760 arrangements were made to administer the Lorp’s

Supper quarterly at Pantura, Nagam, and Dandoegam, not only

because many Church members residing there about found it

difficult to resort on such occasions to Caltura, @otta or Ne-

66 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

gombo, on account of the distance, but also with the view of

inducing others to enter into Church fellowship.

From this period to the departure of the Dutch from Ceylon

nothing appears to have occurred in the Church and state of

Christianity differing in features from the particulars already no-

ticed, and therefore this account need not be further lengthened.

COLOMBO DISTRICT. _ JAFFNA DISTRICT. GALLE DISTRICT.

Dorea Conerecarion. Doron Conerecation. | C Dorca ;

Native Christian Native Mem- |-———-- SG ee ONGREGATION.

° ; Ss nS . R - , See

population in- bers in rurat 8 § i 3 33 = Native Christian population $ S 8 & 3 S Native Christian population s 5

>) Dd ee Ss . S 3 =| i 3s

cluding children. Churches. sis z 1 3 including children. s s sls including children. & S

22,880

26,278

35,130 = —/—/]—-/]- 100,000

= : _ _ a — — = 179,715 123 | 27 28 52,400

Baptized adults. . 119,927

Baptized children 28,488

Unbaptized infants 31,430

<m Negombo 116 _ = 36 1 a Slaves, men wo- = 30 31 55,159 93 19

* 6,744 ?

men & children 2

seellO}taletereteyerstatelers 186,589

Negombo 141) |

34,894 |) Cotta.... 90¢) 310] 12 | 29 15 | — 182,302 | 190} 20 31 58,71] 93 | 17

36,596 |X coco 178X304] 15 | si | 18 | — 183,116 | 205| 24 _ 69,236 | 112 | 16

| Adults.......... « 124,546

School children... 28,447

37,998 |}. cco SIN) 327] 16 | 30 | a7 | — |e Infants ......... - 32,652 | 190] 23 38 69,736 | 108 | 17

| 4 Total...seeeeess- 185,645

38,039 K Cone ee S| 367] 14° | 2am az) —% 188,367 | 197| 30 | 41 | 40 71,234 | 105 | 16

98,242 |4 Coen? BOX) 374] a7 | 28 | 16 | — yegee5 | 197] 38) 40 1 50 We re Batt ||

Singhalese........ 73,109

- 39,955 [4 Negombo top S| 879] 16 | 27 | 22 | — 187,133 | 178 | *92 , *92 | 39 ae sqnordeic : ei “ae || re

Total. .scsceccees 14,034

Biroa |4 coeemho TAN zig x9 | 22° aay — 199,899 | 247] — | — | — 86,000

57,762 570 740} 15 30 _ — 188,164 242} 46 75 32 86,000 *170 | *28

— _ Soi S|] | fy Se 189,608 | 260|/ — | 62 | 30 { rade as | 142 | 34

57,585 |< qceemPO 1X 00] gel 20.) 8| — ad big | eabne—— zeman 581734) si71 | 30

if Negombo 135 f In the 4 provinces. 83,358 } 86.829

60,767 Cotta.... 225 | 1000 9 10e} — —* |< Elsewhere ...... « 995977 7} 265 | — 25 24 rece 2 5A 145 24

Caltura.. 140 Members .....- as 30 5 ecece eeeee

Men.... 32,658 Datiapacretir ttt . 87,243 en 50.383

1755 |¢ Women . 30,338 526 |1000| 30*! 14 | — | 16 |2 Members........ SM oe |) Se EGY Gis IR Wericindosoncnoe- 38,859 S| 156 | 18

Trincomalie...... 783 Members 32

Total... 62,996 Bathicaloa »s.s els 107 sayatersyeus dé

Men.... 33,323

if Jafina..... eoceee 129,079

a758 ie Nomen sabes ~ Se) = i { Batistot mee "284 \| 260 | 35 | #84 | 26

Total ... 64,149 Trincomalie..,... 41,47 7

Jaffna...... -.. 182,226

Members .....« 64 89,077

1760 66,893 = 1050 | 17 | 22 | =m) 26 Manar ...-+- a) 95820 (1) 957s ll 89) Ifeya (Memberse Galle 1.2. | 017 7eenlnaR

Members ...... 5 Tatra 19 5s

Trincemalie.... 2,006 oa

Batticaloa ..... 453

SE a Eee eee Oe. CE es ee ge

* Including Native Members in Town. + Including School children. | Note—The blanks in some columns are unavoidable from want of data.

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CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 69

ON THE HISTORY OF JAFENA,

PROM THE EARLIEST PERIOD TO THE DUTCH €ONQUEST.

By Simon Castz Cuirry, Esa., C. M. R.A. S.

(Read 22d May 1847.)

In periods of remote antiquity, the northern and north-west-

ern portions of Ceylon, including Jaffna, are said to have been

inhabited by the Nagas, and hence distinguished under the ap-

pellation of Nagadipo, or the peninsula of the Nagas. ‘The

Nagas, it should be observed, were not serpents as their name

implies, but a race of people so called merely from their wor-

ship of the serpents; and in the account given in the Maha-

mwanso* of a visit made to them by Buppua, in the year B. C,

581, they are described as having had at that time a complete

social and political organisation with a King of their own, who

was possessed of “a gem-set throne.” We are, however, pro-

foundly in the dark as to what became of the Ndgas after the

invasion of Cryton by Wuisaya, in the year B. C. 543: and

consequently we are unable to ascertain whether they were

extirpated by the victor, or merged into the succeeding po-

pulation ; but the latter may be considered as more probable than

the former. Be this as it may, the name Nacapiro seems to have

continued to be applied to the northern portion of the island to a

later period at least by the Singhalese+; and Protemy, who

flourished about A. D. 200, refers to NacGapisil as a town in

Taprobane at his time, but erroneously places it on the east

side. It may also be mentioned, that in the list of Singhalese

sovereigns we meet with several who bore the epithet Naga

as an affix to their patronymics, and there is still a temple on

* Turnour’s Translation of the Mahawanso, Chap. 1. p. p. 4—5.

+ Ibid. Chap. xxxv. p. p. 225—227. { Vincent's Periplus of the

Erythrean Sea, Vol. II P. 450.

70 CEYLON BRANCH—ROYAL ASIATIC SOCIETY:

one of the small islands near Jaffna, dedicated to Naga Tams

birdn, or the god of the Nagas, in which worship is offered

to serpents to this day.*

From what has been recorded in the Mahawanso, + it

would appear, that during the reign of the King DrweEnt-

PIATISsO, which extended from the year B. C. 307 to the year

B. C. 267, the present Colombogam, in Jaffna, flourished as —

a port under the designation of Jambukolo, or Jambukolopattana,

and the sacred Bo-branch, which he sent for from the Conti-

nent of India, having been landed there, in the year B. C.

307, a Wiharo was erected by him on the spot where it was

deposited on its debarkation.t In a Singhalese tract, which

treats of the transportation of the Bo-branch to Ceylon, it is

stated, that the King Drewentratisso bestowed Trincomalie and

Jaffya on Prince Rama, one of the Ambassadors, who escorted

the Bo-branch from the Continent; {} but no allusion being made

to it in the Mahawanso, the correctness of the statement may

be questioned.

The account of the colonization of Jaffna by the Tamils 1s

comprised in the Kylasa Mald, a poem attributed to one of

their ancient bards, According to this work, the peninsula of

Jaffna was lying a complete wilderness, when a certain princess

of Chola,§ who having paid homage to the god Skanda in

hopes of being relieved from the deformity of a horse’s head

with which she had the misfortune to be born, was directed by

him in a vision to repair thither, and bathe in the well of

Keerimalle, near Kangaisentorre. || She did so, and finding her-

* Ceylon Gazetteer, p. 169. Turnour’s Translation of the Maha-

wanso, Chapter xi. p. 69. +Ibid Chap. xviii. p. 110. % Ibid Chap.

xix. p. 119. {£ Upwam’s Sacred and Historical Books of Ceylon,

Vol. ii, p. 226. § That part of the South of India, comprising

Tanjore, and the country along the river Cadveri. {| Kangaisen,

or Kangatyen is another name for Skanda and Torre implies

“a port.” It is situated about 12 miles north of Jaffnapatnam, and

1s occasionally resorted to by the European residents of that place

for the sake of the sea breeze, There are the remains of a Fort

built by the Portuguese.

@EYLON BRANCH—ROYAL ASIATIC SOCIETY, ‘Vk

self cured, erected a temple in the neighbourhood at what has

theneeforward been called Mdvittapuram, or “the city where

the horse quitted.* Subsequently to this event, it happened that

a blind minstrel, named Ydlppdnen, departing from Chéla, ar-

rived at the Court of the King Narasingha Réja,+ who then

swayed the sceptre of Ceylon, and having by his wonderful feats

on the lute ingratiated himself into the favor of that monarch,

obtained from him a grant of the peninsula. He called it af-

ter his own name Yalppéna Nadu or Yéalppdénam, ¢ and inviting

from the Continent as many of his countrymen as chose to share

with him in his good fortune, established them in the different

parts of his territory, which he continued, to govern for many

years. No sooner had he died than Pann: Matuver, a chief

ef the Velldlas,{{ without any reference to the Singhalese

King, proceeded to Madura, and induced a Prince, named

SincHa ArimaL or Sincua Ariyva § to come over to Jaffna,

and assume the reins of Government, which, we are assured, he

* Movittapuram is situated exacily if miles north of Jaffnapatam,

and the temple, which now stands there, is said to occupy the site

of that erected by the Cho/a Princess. The tradition concerning the

Princess, although it wears in some respects the character of a fa-

ble, is evidently founded upon some historical fact, her memory

being still commemorated by the people of Jatina in the annual

ablutions performed at Keerimaile. and the festival celebrated at

Mavittapuram.+ The Kyldsa Maid represents Narasineua RaJaas

the son of the Chola Princess herseif by a Prince, who resided at Kadi.

ramalle, or Katragam. His name, however, does not occur in the

list of the Singhalese Kings, and I am therefore induced to be-

lieve, that he was merely a subordinate King, who ruled over the

northern part ofthe maritime provinces of Ceylon; for there are said to

have been in ancient times no less than sixteen Kings inthe Island,

each having a certain portion of it under his sway, and paying

homage to the Emperor of Sitawaka, Philalethes’ History of Ceylon,

page 51. Note. {This name is still in use amongst the natives,

although the Europeans have corrupted it into Jaffana or Jajjna.

{% Velldlas, those of the agricultural tribe. § Some accounts repre-

sent SinecHa Agiva as sprung from the stock of Chold by a Brah-

man female of Manavy in Ramnad; and hence he is said to have

assumed the ambiguous title of Ariya to signify both sides of his

parentage; for the word Arzya is a synonyme for the Chéla Kings

as wellas for the Brahmans. Brrrouacci,inhis Account of Ceylon,

72 CEYLON BRANCH—ROYAL ASIATIC SOCIETY. |

did in the year Kahyugam 3101, or B. C, 101.* This Prince

was crippled in one of his arms; hence he was surnamed Koo-

langat Chakravarti. Waving fixed his residence at Nalloor, +

he built there a palace with a temple to the god Kylésa Na-

ther, { whom he worshipped, and being a Prince of great energy

and talent scon found means to extend his dominion over the

adjacent parts of the country, called Wanny, as well as over

the island of Manaar, tf and the mainland of Mantotta, which till

then had been under the Singhalese. He also mtroduced fresh

settlers from the Continent, fortified all his frontiers, and sta-

tioned wardens and watchers in, different parts of the kingdom

to protect it from invasion. Some think that it was during his

Government that the Giant’s Tank, which once irrigated immense

paddy iands in the Mantotta district, was formed, but this re=

quires confirmation. He is stated to have had a long reign, the

exact period of its close is, however, not known; nor do we

possess any information even as to the names of the princess

p. 12, favours this opinion. Speaking of the ancient town of Man-

totta, he says “it was the capital of a kingdom founded by the Brah-

mans, who had possession of almost all the northern parts of Cey-

lon, including Jaffnapatam.” The Kylasa Madldé, however, asserts

that he was of the race of Pandya, and the fact of his having

set out from Madura, the seat of the Pandyan Kings, very much

strengthens the assertion.

* This nearly accords with the date assigned by Mr. Turnour in

his Epitome of the History of Ceylon to the invasion of the island

by seven Tamils, who landed at Mahatittha (Mantotta) with a great —

army, waged war against the Singhalese King Watacampaunu Ist,

and compelled him to take refuge in the mountains. See Ceylon

Almanac for 1833, p. 228. Mahawanso. Chap. xXxxill, p. 203.

+ Nalloor, or as it is more usually but erroneously called Nellore,

is situated within a few miles of the fort of Jaffnapatam, and forms:

at present the head-quarters of the Church of England Missionaries

in the district. Adjoining the Mission premises are pointed out the

site of the palace of the Tamil Kings, of which there are however

scarcely any traces now remaining. { Kylasa Nather, a title of Siva, —

- implying “the lord of the Elysium.” {{Barnpeus and other Euro-

pean writers derive the name Manaar from the Tamil words man,

sand and aar, a river. They have, however, been misled by the

mere euphony of these words, and have neglected the true ortho-

CEYLON BRANCH—ROVYAL ASIATIC SOCIETY. 73

who reigned after him until the end of the thirteenth century:

We are, nevertheless, able to state from what has been recorded

by the Greek and Arabian writers, that during this long ine

terval the kingdom of Jaftna enjoyed considerable prosperity

arising chiefly from a very extensive commerce which was cars

ried on with its ports at first by the Greeks and Romans,* and

subsequently by the Persians and Arabians; and M.D’ Anvitie

supposes that the royal city mentioned by Pliny, under the name

of Palesimundum and the King of which sent an Embassy to

Cuavunptus, +t represented Jaffhapatam:

graphy; the words for “sand” and “river” are spelt respee-

tively with a hard n (asr ,) and hard r ( ape, while in thenameMae

naar the soft 2 and soft 7 are employed, and by this al-

GOT ( f, ploy y.

teration a total difference of signification is produced, and it is found

to convey no definite idea but merely a vague reference to some

unknown foes. :

* There can be no doubt that the commercial intercourse of the

Greeks and Romans with, Ceylon was confined to the northern

and north-western paris, and I suppose this to have been the

reason why their writers did not notice Cinnamon amongst the

products of the Island, the plant being found only on the south-

west Coast and in the interior. As a further confirmation of this

opinion it may be added that traces of their visits have hitherto

been only discovered on the northern Coast. We learn from Va-

lentyn that in the year 1574 or 1575, when some houses were be-

ing built at Mantotta, there were discovered the remains of a Roman

building, and an iron chain of a wonderful and magnificent pattern

besides three copper coins and a gold one, which latter proved to

be of the Emperor CLaupius. Sir ALEXANDER JouNsTON states that

in the ruins of the same place ‘‘a great number of Roman coins

of different Emperors. particularly of the ANroniNEs; specimens of

the finest pottery, and some Roman gold and silver chains have

been found.” Transactions of the Royal Asiatic Society, vol. 1.

p- 546. Mr. Roserrs, in his Oriental Illustrations of the Sacred

Seriptures. p. 541, notices the discovery by a Toddy drawer of se="

veral Grecian coins in Jaffna, on one of which he found in an-

cient Greek characters, Konobobryza. + Compendium of Ancient

Geography, vol, ii. p. 552. { Pliny’s Nat. Hist. Lib. vi. Cap’ xxii

Major Forses, in his Eleven Years in Ceylon, vol. 1. p. 262,

| 2d Edition, is hkewise of opinion that the Embassy in question

proceeded from some of the Malabar settlers or tributaries and

not from the Singhalese sovereign, Me thinks that the Hachie,

74 CEYLON BRANCH—-ROYAL ASIATIC SOCIETY.

About the commencement of the fourteenth century, the throne of j

Jaffna was filled by Artya CHAKRAWARTI, who, as his name imports, ’

was in all probability a descendant of Sincua Ariya. The Singhalese ,

writers represent him to have been a vassal of KuLasEeKHARA

Panpyan, King of Madura, but he was only his ally and it

was in that character that he commanded the army, which the

latter sent over to Ceylon, and which fought against the Singha-

lese monarch BuuwaneKa-Bauu Ist, took his capital Yapahoo,

and carried off the Dalada-relic.* His successor’s name has

not transpired; but we find a Prince of the same name ruled

over Jafina about A. D. 1371. He also carried on hostilities

against the Singhalese, and was so far successful that he sub-

dued the whole of the west coast, threw up fortifications at Co-

lombo, Negombo and Chilaw, and continued to collect tribute

from both the high and low countries, and likewise from the nine

ports. | It was his court which Ipw Baruta, the Arabian Tra-

veller visited, and whom he found possessed of ‘ considerable

forces by sea,” and also plenty of riches, amongst which is

particularly mentioned “fa saucer made of aruby, as large as

the palm of the hand, on which he kept oil of aloes.” { |

Sri WirA PrakraMA-Banu, who ascended the throne of Cotta

in A. D. 1410, is said to have again reduced Jaffna under the

Singhalese yoke, deposed Aritya CHAKRAWaRTI and made one

of his sons, named Sapuman Kumara, King over it and the

particulars of this event will be found in the following extract

from the Rajavalli: ‘The King thought within himself that»

who headed it was a Risha, or mendicant, while Fre Pavzrno

supposes he was a Raja; my opinion, however, is that he

was only an Aratchy, an officer of the Police in the Tamil regime,

and we have an instance at a later period of a similar functionary

having been dispatched by the King BauwAnexa-Banvu 7th as Am-

bassador to the Court of Lisbon. See Ceylon Almanac for 1833,

p. 261.

* Ceylon Almanac for 1833, p. 259. + UpHam’s Sacred and His-

torical Books of Ceylon, vol, i, p. 264. ~ Les’s Travels of Ian —

BATUTA.

CEYLON BRANCH-—ROYAL ASIATIC SOCIETY. 75

** there was no need for several Kings to be in the island of

‘© Ceylon, and accordingly, having assembled his forces, placed

*‘ them under the command of his eldest son, Sapoomal Cumara,

“and sent them out against the Malabar enemy ; and the Prince

** fell upon many villages belonging to Jaffna, and defeated the

“same, taking many prisoners, whom he brought to Cotta.

“The King sent out his said son for the second time with another

“‘army; and this time the Prince entered the city of Jaffna

“itself, and made himself master of the ports thereof. When

“the Prince entered Jaffna, he rode upon a black horse; and

“the Malabars; hiding themselves, lay in wait, in order to

“direct their efforts against the same, with a view to get the

** Prince into their power; but the Prince’s steed sprang amongst

“them, like a tiger on his prey, and put them to flight; and

“‘ the Prince himself, in the midst of the Malabars, made such

* carnage that the streets of Jaffna ran with blood that day as

*‘if i¢ had been a river; and, moreover, the Prince took the

* King Awrya Chakrawarta and put him to death, and taking

* his wife and children, brought them to Cotta and presented

“them to his father,’ who, thereupon, “conferred on hin

*€ many presents, and likewise the Government of Jaffna, and thither

‘he sent him to rule accordingly.” *

This subjection to foreign power appears, however, to have

been of very short duration; for we find that when the Por-

tuguese arrived on the island, Jaffna was governed by its na-

tive sovereigns, and was at its highest pitch of glory. Both

the Tamil and Singhalese sovereigns not only then lived in amity

but had also become related together by an intermarriage. {

* Upuam's Sacred and Historical Books of Ceylon, vol. ii. p .p.

268—269. + Valentyn, in his History of the Indies, vol. v. chap. vi. p. 76,

states, that Vipta BanparA Rasa (Weedeye Raja), the father of

Darma Pauta .(Don John Dharmapaala), whom the Portuguese

raised to the throne of Cotta in A. D. 1542, was the grandson of

Taniam VALLABA (Taniwal/a Bahu, or Tamewalla Abhaya), King

of Madampe and brother of Bauwangka Banu 7th, by one of

the King’s of Jaffna.

74 CEYLON BRANCH-——ROYAL ASIATIC SOCIETY.

In A. D. 1544, when the inhabitants of Manaar embraced

the Christian religion, which was preached there by the dis-

ciples of St. Francis Xavier, the then King of Jaffna, who,

according to Father Bovuours, had usurped the crown from

his elder brother, -sent a body of his troops to Manaar and

caused 600 of the Christians of both sexes and of all ages to

be cruelly massacred; by this, however, he failed in arresting

the progress of the Gospel in his dominions, the more he per-

secuted so much more did it diffuse itself, verifying the old

saying that “the blood of martyrs was the seed of the Church, ”

and had soon the mortification of seeing not only many of his

courtiers and domestics but likewise his eldest son, who was

destined to succeed him, become converts to it. The conver-

- sion of the young prince was effected by his intercourse with

a Portuguese Merchant, who had dealings at the Court; and

the King no sooner heard of it than he caused him to be put

to death, and his body to be dragged into the woods and left

a prey to dogs and jackals. After this, when the King thought

that he had put a total stop to the further diffusion of Chris-

tianity in Jaffna, his sister having privately embraced it, in-

structed both her son and nephew, who was brother to the mar-

tyred prince, and in order to preserve them from the fury of

her brother, caused them to be conveyed privately to Goa

by the above mentioned Portuguese Merchant, The King was

so provoked at this, that he renewed the persecution of the

Christians with more severity than before, and also sought an

opportunity to destroy his brother, (from whom he had usurped

the crown and who now led a wandering life,) being appre-

hensive that he might possibly change his religion and secure

the assistance of the Portuguese for the recovery of his king-

dom; but he having timely notice of his treachery, crossed over

to Negapatam and from thence escaped to Goa.

When Xavier was informed of these transactions, he pros

ceeded to Cambaya, where the Viceroy Don Anpnonso Dz

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 77

Sousa was then residing, and endeavoured to engage him to

exert himself for the relief of the Christians at Manaar by

espousing the cause of the fugitive prince; but he found the

Viceroy very little disposed to take any vigorous measures,

and therefore addressed himself direct to King Joun IL1 of

Portugal, who, thereupon, sent Don Joun De Castro as

Viceroy, with positive orders to co-operate with Xavier in des-

troying the power of the tyrant of Jaffna and affording relief

to the Christians of Manaar. No sooner had Dz Castro arrived

at Goa than he ordered all the forces which the Captains of

Comarin and of the Pearl Fishery had under their command

to assemble at Negapatam, and make a sudden irruption into

Jaffna without giving the tyrant time to provide for his de-

fence; but while they were equipping the fleet, it happened’

that a Portuguese vessel laden with rich merchandize was driven

by tempest on the Coast of Jaffna, the King made seizure of

it, and the Captain and the ship’s company foreseeing that if

in this conjuncture war should be made against the King, they

should never be able te recover their wealth out of his hands,

brought the officers of the fleet so far over by large bribes,

that they gave wp the undertaking upon some frivolous pre-

tence. Though the King was thus delivered from the medi-

tated invasion of his Kingdom, he seems to have enjoyed af-

terwards no tranquility, as his tyrannical conduct towards his

own subjects naturally produced frequent revolts which he often:

found it difficult to crush and became anxious to come to some

accommodation with the Portuguese, who were about this time

in possession of nearly the whole west coast of Ceylon. Ac-

cordingly in A. D. 1548, when Xavier visited his Court, he

not only received him with all possible marks of honor, but

likewise offered himself to embrace the Christian faith, and when

Xavier returned to Goa, dispatched with him an Ambassador

to the Portuguese Viceroy there, entreating the latter to rank

“3 CEYLON BRANCH—ROYAL -ASIATIC SOCIETY.

him amongst the vassals of Portugal and to allow him a com~

pany of soldiers, to be maintained at his own expense, for the

protection of his -person and dignity. The Viceroy readily ac-

cepted his proposals, and dispatched Antonio Monts Barreto,

with an hundred soldiers to be stationed at Jaffnapatam; but it

does not appear that the King had ever changed his religicn,

though he did not afterwards molest his Christian subjects.

‘Valentyn relates, * that about A. D. 1580, the Portuguese

having obtained the permission of the King to build a Franciscan

Church at Jaffnapatam, they, in marking out the site, carefully

included a square place beyond its precints, in the angles of

which they constructed circular bastions and furnished thern with

ordnance, end being thus provided with the means of attack they

suddenly fell upon the King, slaughtered him together with

his wives and children and secured to themselves the exclu-

sive dominion of the country. This account, however, is at

variance with that given by the anonymous author Phuilalethes

in his History of Ceylon, p. 227. It is there stated that Jaffna

was subjugated by the Portuguese under the brave Don Anpra

Hurrapo De Menpoza, who had been sent there by Matutas

ALBEQUERQUE, Viceroy of Goa, only in A. D. 1591, but even

then the royal race was not extirpated, the King was only re-

_duced to a state of vassalage and forced to furnish the expe-

dition against Kandy, which was undertaken by Don Pepro

Lorus De Sousa, with 19,900 fighting men, 10 war elephants,

3,000 draft bullocks, and 2,000 Coolies.-+ What became of the

King after this period is not known with any degree of certainty.

There is, however, a vague tradition, that some time afterwards he

was deprived of his dignity and expelled the kingdom under a

pretence that he had engaged in treacherous proceedings. The

foundation of the Jaffna Fort was laid by the Portuguese in

* History of India, vol, v. p. 216. + Batpeus’ Beschryvinge van

het Machtige Eyland Ceylon, Cap, iii p. 6.

CEYLON BRANCH—=ROYAL ASIATIC SOCIETY. 79

A. D. 1624 but it was completed only in A. D. 1632. fn

A. D. 1627, whilst the Portuguese were embroiled with the

Singhalese, a Raja of Malabar is stated by Bauprus to have

attempted to recover Jaffna from the Portuguese, but to have

been completely routed and put to fight by Puitie D’Oxtvera,

who then commanded the garrison.

During the possession of Jaffha by the Portuguese, which em-

braced only a period of forty years, they seem to have devoted

much attention to the propagation of the Christian religion amongst

the natives, and with this view divided the district into thirty-

two parishes, building in each a substantial Church and par-

sonage house, and providing with priests and catechisis. They also

supported a College and a Monastry in the town, cf which the

former belonged to the Jesuits and the latter to the Domini-

eans and each of these establishments contained upwards of 20

or 25 ecclesiactics. Their exertions inthis respect was attended with

much success, and it is more than probable that had they not been

interrupted by the Dutch, who became masters of Jaffna in A. D.

1658, they would have completely obliterated every trace of

heathenism in the country. ‘“ The Dutch, “Major Forses ob-

“‘ serves,” having dispossessed the Portuguese of all the terri-

“tory they held in Ceylon, attempted to supersede the Roman

‘‘ Catholic religion by the Protestant, and took an effectual way

“of making hypocrites under the pretence of improving that

“system of Christianity which has been already introduced.

** The Dutch declared that, to enable a native to hold office, it

*‘ was necessary he should profess the reformed faith. In con=

“‘ sequence of this rule, those who aspired to office apostatised,

“‘ while those who had nothing -to gain by a change remained

“ steadfast in their religion.” * ;

* Forges’ Eleven Years in Ceylon, vol. i. p. 63., 2d edition.

80 CEYLON BRANCH—ROYAL ASIATIC SOCIETY,.

TABLES ILLUSTRATIVE OF THE RISE AND FALL

OF THE CALANY RIVER puRING 1843, 4, 5, & 6.

By Joun Carrer, Esa.

(Read 22d May 1847.)

‘Tue Diagram which I now lay before the Society, is intended.

to shew at one view, the rise and fall of the Calany Ganga,

and has been.compiled from a Register kept at the Bridge of Boats.

by the Sergeant in charge of the Establishment there, and which

state of the weather.

In drawing this up I had two objects in view; to ascertain.

the existence and extent of any Tidal influence on the river,

and also to determine what connection existed between the

extreme heights of the river and the various phases. of

the moon.

A careful analysis of the daily registrations has left me with-.

out any satisfactory conclusions as to the actual influence of the

Tides upon the fluctuations in the height of the river. The

rise and fall occur with such extreme irregularity as to forbid

anything like a conclusion on this point, at the same time I

believe the Master Attendant of Colombo, Captain James Stev- 4

ART, made a series of observations a few years back, which

prove the existence of Tides along our shores, and if I re-

member rightly the extreme rise at high water was about

21 feet.

Almost as unsatisfactory has been the result of the inquiry

as to the connection supposed to exist between the moon’s age

and the change in the weather as experienced in the swelling

of the stream of the Calany.

a Se

©EYLON BRANCH—ROYAL ASIATIC SOCIETY. 81

In the accompanying Diagram the figures representing the

moon in her four phases, are placed as nearly as could be in

the right section of the division representing the month, and the

same being done with the water lines representing the height of

the river, a ready comparison may be made between the two.

We may there perceive how irregular have been the periods

of the moon’s age at which the extreme rises of the Calany

took place.

In the south-west monsoon the heaviest falls of rain occur

usually towards the end cof May and during the month of June.

In the north-east monsoon the greatest rise in the waters has

taken place in October, and occasionally also in the early part

of November. It may be observed that. in the year 1843 the

greatest rise in the river occurred in the latter part of June at

the new moon, when the water rose to the height of 11 feet.

The rise in the other monsoon of that year was comparatively

trifling, not having exceeded 6 feet.

In 1844 the extreme height in the south-west monsoon was

8 feet 10 inches on the 18th of June, and on this occasion

the moon was only two days old. In October of the same

year the river attained the greatest height it had been known

to do for many years, having risen to 123 feet, this occurred

exactly two days prior to the new-moon, on the 12th of

that month.

The year of 1845 was one of extreme drought and we ac-

cordingly find the highest point to which the Calany rose was

in June to 6 feet 11 inches: in December it attained 6 feet

4 inches.

In 1846 we shall find 8 feet 10 inches was the extreme

height of the waters in June, a day or two previous to the

full moon. In July the register indicated 7 feet and $ at the

moons last quarter, but during the entire remainder of the year,

although plentiful rains fell throughout the Island, the Calany

82 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

never attained a greater height than 7 feet. The same may

be remarked in reference to the register of the previous year

which when completed will shew a much more regular rise

and fall in the river than was wont to be the case previ-

ous to 1845. et

This difference is easily accounted for by the construction of

a large sluice or conduit across the high road leading from

Grand-Pass to the Bridge of Boats, which affording a ready

egress to the great mass of water which during the mon-

soon rains are apt to accumulate in the low country, pre-

vents the destructive inundations- which used previously to

occur.

Most of us remember the distress caused by the inundation ©

of the year 1844: since that time we have had rain equally

heavy and continued, but the effects have been mitigated by a4

the prudent drainage alluded to, and which placed as it is

where the mischief used to be the greatest, affords ample ss

means for the waters to find their way down to the mouth

of the river.

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84 CEYLON BRANCH—ROYAL ASIATIC SOCIE?Y.

THE DISCOURSE RESPECTING RATTAPALA,

TRANSLATED By THE Rev. D. J. GoGERLY.

(Read 11th September 1847.)

ft was thus heard by me. Upon a time Bagawa travelling

through Kuru, attended by a great number of priests came to

a town of Kuru named Tullakotitang. The Bramins and cul-

tivators of Tullakotitang heard: Samana Gotamo, the son of

Sakya, of the race of Sakya, having renounced the world, tra«

velling through Kuru has arrived at Tullakotitang with a great

number of priests. The fame of that honorable Gotamo has

ascended that he is perfectly holy, the omniscient one, he who

has attained to the perfection of knowledge, excellent in con-

duct, the understander of the worlds, the supreme subjector of

men, the teacher of gods and men, the wise, the blessed one:

having by his own wisdom clearly ascertained and known this

world with the Gods, Marayas, Brahmans, Priests, Bramins,

and the assemblage of other beings, he makes it known; he

preaches doctrines excellent in the commencement, in the pro-

gress and in the conclusion: he proclaims a course of holiness

profound, explicit, completely perfect, and most pure. Excellent

is the sight of such a holy man.

Then the Bramins and cultivators of Tullakotitang came to

the place where Bagawa was, some of whom having announced

their name and family to Bagawa sat down on one side; some

conversed with Bagawa, and having ended their worthy-to-be-

remembered conversation sat down, some with their joined hands

placed on their forehead bowing down to him seated themselves,

and some sat down in silence. And Bagawa instructed the seated — *

Bramins and cultivators of Tullakotitang with religious discourse,

causing them to embrace it, invigorating their minds te unders

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 85.

stand it, and causing them to acknowledge its excellence. At

that time there was seated in the assembly a young man named

Rattapala of a noble family in Tullakotitang in whose mind the

following thoughts arose: as far as I understand the doctrines

preached by Bagawa, it is exceedingly difficult for one dwelling

in a family to maintain fully, holily, purely, this course of sanc-

tity. It is advisable for me, cutting off the hair and beard,

and putting on yellow garments, to forsake family life and be-

come a houseless priest.

- Then the Bramins and cultivators of Tullakotitang having

been instructed by Bagawa in a religious discourse, having

been caused to embrace the doctrine, their minds being invi-

gorated to understand it and acknowledge its excellence, being

delighted with the discourse of Bagawa, and having received

his doctrine, arose from their seats, and having bowed to him,

passed by his right side and departed. But Rattapala soon

after their departure came to the place where Bagawa was, and

having worshipped him and sat down said, As far as I un-

derstand the doctrine taught by Bagawa, it is difficult for one

residing in a family to preserve in a perfectly complete, holy

and unsullied manner this course of sanctity, let me obtain,

my Lord, to be admitted as a priest near Bagawa; let me

obtain full ordination.

Rattapala, are you permitted by your mother and father te

forsake family life and become a houseless priest? No, my

Lord, I have not been permitted by my mother and father,

to forsake family life and become a houseless priest. Then,

Rattapala, the Tatagata does not make those priests who are

not permitted by their mother and father. [ will, my Lord,

do that by which my mother and father will permit me to

forsake family life and become a houseless priest. _

Then the honorable youth Rattapala arose from his seat, and

having worshipped Bagawa, and passed by his right side, des

parted, and “went to his parents, and said to them, Father and

86 CEYLON BRANCH—ROYAL ASIATIC SOCIETY,

mother, as far as I understand the doctrines preached by Baa

gawa, it is difficult for one residing in a family to preserve in

a perfectly complete holy and unsullied manner that course of

purity. I desire to cut off my hair and beard, and putting on

yellow clothes to forsake family life, and become a houseless

priest. Permit me to forsake the house and become a house

Jess priest. When he had thus spoken his parents said to him,

Rattapala, you are our only son, pleasing and beloved, in af-

fluent circumstances and tenderly educated; you have never Rat- |

tapala known any sorrow. Come Rattapala eat, drink, asso-

ciate with your women; and eating, drinking, associating with

your women, enjoying the pleasures of sense, and performing acts

of merit, dwell content. We will not consent to your forsaking

the house and becoming a houseless priest. We are not wil-

ling to be separated from you even by death; why, while you

are alive, should we permit you to leave the house and bes

come a houseless priest.

A second and a third time he preferred his request in the

same words and received the same answer, |

Then the honorable Rattapala not obtaining the permission

of his parents to become a priest, threw himself down where

he was on the bare ground, and said, Either here death shall

happen tome or the priesthood. His parents said to bim, Dear

Rattapala you are our only son, pleasing and beloved, m af-

fluent circumstances and tenderly educated. You have never

Rattapala known any sorrow. Get up, dear Rattapala, eat,

drink, enjoy your women; and eating, drinking, attended by

your women, enjoy the pleasures of sense, perform acts of merit

and dwell contended: we will not consent to your forsaking the

house and becoming a priest. We are not willing to be sepa-

yated from you even by death; why, while you are alive, should

we permit you to leave the house and become a houseless priest,

When they had thus spoken Rattapala remained silent, |

ad oe

CEYLON BRANCH—ROYAL ASIATIC: SOCIETY. 87

A second and a third time his parents. spoke. to. him in the

same words but he gave no answer.

His parents then went to his friends and said, This Ratta-

pala is lying on the bare ground and says, Either here I will

die or become a priest: Come, and go to Rattapala, and say

to him, Friend Rattapala, you are the only son of your parents,

pleasing and beloved; you are in affluent circumstances and

have been tenderly educated. Friend Rattapala you have ne-

ver known any trouble. Get up, friend Rattapala, eat, drink,

associate with your women; and eating, drinking, and attended by

your women, enjoy the pleasures of sense, perform acts of me-

rit, and live content. Your parents will not consent to your for-

saking family life and becoming a houseless priest. They are

unwilling to be separated from you even by death; why should

they permit you, while you live, to forsake family life and be-

come a houseless priest.

His friends acceded to the request of his parents and going

to him spoke to him as they were desired, but he gave them

no answer. ‘Three times they used the words above recited [to

prevent this endless repetition the words are not translated] but

received no reply.

They then returned to his parents and said, Mother and fa-

ther this Rattapala, lies there on the bare ground saying, Here

I will die or become a priest: if you do not consent to his

forsaking family life and becoming a priest he will die there;

but if you give your consent, you will see him when he is a

priest, and if he should not be satisfied with his priestly state,

to what else will he turn, except to return back here; Give

therefore your consent. They replied, We consent, but those

who make him a priest must let him come and see his pa-

rents. Upon this his friends returned to him, and informed him

that his parents had consented, but that those who make

him a priest must permit him to go and see them occasionally.

88 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

Upon this Rattapala arose, and having refreshed himself went

to Bagawa, and having worshipped him, sat down and said, I

have obtained, my Lord, the consent of my parents to forsake

family life and become a houseless priest. Bagawa make me a

priest. Accordingly Rattapala became a priest to reside near

Budhu and was admitted into full orders. ‘About half a month

after that Bagawa had admitted Rattapala into full orders, hav-

ing resided as long as he thought proper at Tullakotitang,

he left to proceed to Sawatti, where he at length arrived and

resided in Jetawaney, in the garden of Anatapindika. Then

Rattapala residing in solitude, with the mind free from perture-

bation, diligent, persevering and weaned from attachments to ex-

isting objects, attending to the objects for which he heartily

embraced the houseless state of a priest, ina short time attained

to the completion of that exalted course of holiness, having in,

the present state of being by his own wisdom ascertained and

experienced it: his births were exhausted, his course of holi-

ness completed, the necessary work .was done, and he knew

that nothing more was requisite for his purpose (of ceasing to.

exist,) and Rattapala became one of the Rahats.

Afterwards Rattapala went to Bagawa, and having worship-

ped him and sat down said, I desire my Lord to, see to my

parents if Bagawa will grant permission. Upon this Bagawa

investigated the state of Rattapala’s mind, and perceived that

he was not disposed to abandon the precepts and return to

lay life; he therefore said, Whatever you have now to attend to.

Rattapala, consider the time.

Rattapala then rose from his seat, and having worshipped

Bagawa, departed by his right side, and arranging and closing

his lodging room, took his bowl and robes and departed for.

Tullakotitang, where at length he arrived, and took tp his re-

sidence in the park of King Korawya. In the morning having

dressed himself he entered Tullakotitang in his robes, and with,

his bowl went from house to house in succession to obtain alms,

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 89

until he came to the house of his father, who was seated in

the centre hall of his residence having his hair and beard dressed.

Upon looking up he saw Rattapala coming at a distance, and

said, These shavelings have made a houseless one of my

only son, who was pleasing and beloved: so Rattapala re-

ceived no gift at his father’s house, not even good words, but

received abuse alone.

At that moment a slave girl of his relatives was about to

throw away some stalebarley gruel, when he said to her, Sister

if you wish to throw away that stale barley gruel put it here

into my bowl; this she did; recognizing his hands, his feet and

his voice. She immediately went to his mother and said, Indeed

madam do you know that your son Rattapala has arrived ?

If, girl, you speak the truth, she replied, you shall obtain your

freedom and hastened to his father, to whom she said, House-

holder, do you know that the honorable Rattapala has arrived?

At this time Rattapala was eating his stale barley gruel near

a wall, but his father came to bim and said, Do you indeed, son

Rattapala, eat stale barley gruel? truly son Rattapala you should

come to your own home. He replied, Where, householder is

our home; those who have left family life and become house-

less priests have no home: We went, householder, to your

house, but obtained there no alms, not even good words but

certainly obtained abuse.

Come, son Rattapala, let us go to the house. It is unnecese-

sary, householder, 1 have finished my meal for this day. Then

Rattapala vouchsafe to take your tomorrows meal there. Rats

tapala accepted the invitation in silence, and his father under-

standing his acceptance by his silence returned home, where he

caused to be piled up a great heap of coined and uncoined gold,

and covered it with a mat, and calling Rattapala’s former

wives, said, Come here women, and adorn yourselves with those

ornaments which gave the most pleasure to Rattapala formerly.

In the morning he had the most exquisite cates and viands

$0 CEYLON BRANCH<—ROYAL ASYATIC SOCIETY:

prepared in his house, and informing Rattapala of the time;

said, It is time, son Rattapala, the food is finished. Upon

which Rattapala took his bowl, and being clothed with his

robes went to his father’s house, and sat on the ‘seat pre-

pared for him.

Then his father, uncovering the heap of gold said to him,

This son Rattapala is your maternal wealth; that your pater-

nal, and the other the wealth of your paternal ancestors. You

are able, Rattapala to enjoy wealth and to perform merito-

rious acts: Come then, son Rattapala, forsake the priestly

precepts and return to family life; enjoy your wealth and per-

form meritorious actions. If, householder, you will take my ad-

vice, you will take this heap of gold and bullion, put it mto

waggons, convey it to the Ganges, and sink it in the middle of

the stream, for from this cause, householder, you experience sor-

row, crying, grief, affection and distress.

Those who had been the wives of Rattapala came to

him, and severally taking hold of his feet said, For the sake

of what goddesses, sir, do you now live a life of chastity?

Sisters, I live a life of chastity for the sake of no goddess.

They exclaimed, He addresses us by the name of sisters !

and fainting, fell down. Then Rattapala said to his father,

If, householder, it be proper to give food, give it; but do not

annoy me. Eat, son Rattapala, the food is ready. He then

served Rattapala with his own hands, helping him to the most

choice cates and viands, pressing him to take more. Then

Rattapala having eaten, and withdrawn his hand from the bowl,

as he stood spake the following stanzas:

Behold a painted statue, a wounded body, propped up, dis-

eased, yet much thought of: Certainly to no one is there con-

tinuance of it,

Behold a painted figure, with jewels and bracelets, surrounded

with bones and skin, and made beautiful with costly adornings. .

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 9}

Red tinged feet, a mouth cleansed with odorous powders, may

satisfy the folly of the unwise, but not the seeker of Nirwana.

Hair divided into eight locks, eyes tinged with antimony,

may satisfy the folly of the unwise, but not the seeker of

Nirwana.

Tinged with antimony, the painted and adorned yet putrid

‘carcase may satisfy the folly of the unwise, but not the

seeker of Nirwana.

As the deer, having eaten, leaves the meadow without touching

the snares and nets placed by the hunter, while those en-

tangled weep, so I depart.

When Rattapala standing had spoken these verses he returned

to the park of King Korawya, and sat at the root of a tree

to pass the day.

At that time King Korawya called his park keeper and di-

rected him to clear the park, as he wished to visit it. The

park-keeper accordingly went, and while clearing the park saw

the venerable Rattapala seated under a tree spending the day.

Upon seeing him he went to the King and said, Your majesty, the

park is cleansed, and there is there the honorable Rattapala

of a high family in Tullakotitang, whom you unceasingly praise:

he is seated at the root of a tree passing the day. Then, park-

keeper, it is not necessary to go and inspect the park to day:

let us go to Rattapala. Then the King Korawya, sending away

the food which had been prepared for him, made ready his

chief carriages, and having ascended one of them departed for

Tullakotitang, with great regal splendor, to see Rattapala; and

having gone as far as the road would permit in his carriage,

descended from it, and accompanied with a large train of at-

tendants, went on foot to tie place where Rattapala was; and

having entered into conversation with him, and standing on one

side, invited him to be seated on a couch: he replied it is

mot needful great King, sit you there, I will remain seated

99 cEYLON BRANCH—ROYAL ASIATIC SOCIETY.

where I am. The King being seated on a seat prepared for hit

said to Rattapala,

Some persons, Rattapala, experiencing four bereavements cut

off their hair and beard, clothe themselves in yellow robes, and

forsaking family life become houseless priests; these four are

bereavements from decay, bereavements from disease, bereave-

ments of property, and bereavements of relatives.

Bereavement from decay, Rattapala is thus: In this world

@ person becomes decrepid, worn cut with days, aged, far ad-

vanced in life, approaching the end of his existence: he thus

reflects, I am decrepid, worn with days, aged, old, approach-

ing the end of life; the property I have not obtained T cans

not now procure, and that I have procured I cannot preserve ;

it is advisable for me to cut off my hair and beard, put on

yellow garments, and forsaking family life become a houseless

priest. He having experienced the bereavements of decay cuts

off his hair and beard, puts, on yellow garments and departs

houseless from the house. This is called bereavements from

decay. But Rattapala is juvenile, young, in the bloom of life,

black-haired, in the excellency of youth, in the prime of his

days: Rattapala has not experienced the bereavements of

decay. What therefore has Rattapala known, or seen, or heard,

that he has departed houseless from his home.

The bereavements from disease are thus: In this world some

are afilicted with disease, m pain, exhausted with sickness; and

they think 1 am diseased, full of pain, exhausted with sickness 3

¥ cannot obtain property sull unacquired, nor preserve what [have

gained; it is advisable for me to cut off my hair and beard,

put on yellow garments, and depart a houseless one from my

heme, and he in consequence of bereavements from disease cuts

off his hair and beard, puts on yellow garments, and forsakes

the house, a houseless'one. This Rattapala is called bereave-

ment from disease. But Rattapala is now healthy, free from

pain, having a good digestion and appetite, being troubled with

i = =

CEYLON BRANCH——-ROYAL ASIATIC SOCIETY. GS

no excess of either heat or cold. Rattapala has no bereave-

ment from sickness. What therefore has Rattapala known, or

seen, or heard, that he has departed a houseless one from

his home ?

The bereavement of property is thus: In this world some

persons are wealthy, exceedingly rich, having much substance;

but this property by degrees wastes away, and he thus re-

fiects: I was formerly wealthy, very rich, and had much pro-

_-perty, but by degrees, my wealth has wasted away. I cannot

~~ obtain ‘property not yet acquired, nor preserve that which I

have obtained: it is advisable for me to cut off my hair and

beard, put on yellow garments and depart from home a house-

less one: and in consequence of that bereavement he cuts off

his hair and beard, puts on yellow garments, and departs from

home a houseless one. This Rattapala is called bereavement

of wealth. But Rattapala is the son of a chief family in Tal-

Jakotitang, and he is not bereaved of wealth. What therefore

has Rattapala known, or seen, or heard, that he has departed

from his home a houseless one.

The bereavement of relatives is thus: in this world Ratta-

pala some persons have many influential friends, and blood-

relations, but by degrees they fail, and he thus thinks, I had

formerly many influential friends and blood-relations, but they

have by degrees been removed from me. I cannot now obtain

property not yet acquired, nor preserve that which I have ob-

tained, it is advisable for me to cut off my hair and beard,

put on yellow robes, and leaving home become a houseless one.

He therefore from this bereavement of relatives cuts off his

hair and beard, puts on yellow garments, and departs from home

a houseless one. This is called Rattapala the bereavement of

relatives. But in this Tullakotitang Rattapala has many friends

and blood-relations: Rattapala therefore is not bereaved of re-.

Jatives. What then has Rattapala known, or seen, or heard,

that he has departed from his home a_houseless one,

94 CEYLON BRANCH—ROYAL ASIATIG SOCIE?TY,

These Rattapala are the four bereavements, in consequence

of suffering which bereavements some persons cut off their hair.

and beard, put on yellow garments and depart from their homes

houseless ones, But Rattapala has not experienced these be-

yeavements: what therefore has he known, or seen, or heard,

that forsaking the house he has become a houseless one.

There are four doctrines, great King, declared by Bagawa, the

knowing and perceiving one, the Rahat, the perfect Budha, which

having known and seen and heard I have forsaken my

home and become a houseless one. The four are: the inhae

bitants of the world are swept away, they are of short conti-

nuance. This great King is the first doctrine declared by that

Bagawa, the knowing and perceiving, the pure, the perfect Budha,

which having known and seen and heard I have forsaken my

home and become houseless.

Defenceless are the inhabitants of the world and unprotected <

This great King is the second doctrine declared by Bagawa,

the knowing and perceiving, the pure, the perfect Budha, which

having known and seen and heard I have forsaken my home

and become houseless,

The inhabitants of the world have nothing which is their own,

but forsaking all must go away. This great King is the third

doctrine The inhabitants’ of the world are ever wanting,

unsatisfied, the slaves of desire. This great King is the fourth

doctrine These are the four doctrines declared by Bagawa

which having known and seen and heard I have forsaken home

and become houseless.

You have said Rattapala that the inhabitants of the world

as taken away, and are of short continuance: how is this to be

understood ? What think you, great King, when you were twenty

or twenty-five years of age were you skilful im the management

of elephants, horses and chariots, expert in the bow and sword

exercises, firm of foot, and strong of hand, a bold warrior? When

Rattapala I was twenty or twenty-five years of age I was

€EYLON BRANCH—ROYAL ASIATIC SOCIETY. 95

skilful in managing elephants, horses and chariots, skilled in the

bow and sword, firm of foot and strong of hand, and brave in

war. At one time Rattapala I was of surpassing power, and

saw no equal in strength. How think you great King are you

now firm of foot and strong of hand, able to contend in war.

Not so, Rattapala, I am now decrepid, aged, old, far advanced

in life, and arrived at its close. I am eighty years old: some-

times when I intend1o put my foot inone place, I put it in a dif

ferent one. On account of this, therefore, great King, it is said

by Bagawa that the inhabitants of the world are carried away

and are of short continuance: and knowing, seeing and hearing

this 1 have forsaken home and became houseless. Wonderful,

astonishing Rattapala; it has been well said by Bagawa that

the world passes away and is of short continuance. The.

world does pass away and is of short continuance.

This royal family Rattapala has for its defence in danger a

force of elephants, cavalry, chariots and infantry: how then is

that to be understood which has been spoken by Rattapala

that the world is defenceless and wichout protection? How think

you great King, are you subject to any continued sickness.

Yes, Rattapala, I am troubled with a constant flatulance

(O229@0QQs windy complaint) so that sometimes when my friends

and relations are standing round me they say, King Korawya 18

dead! King Korawya is dead! What think you great King,

can you say to those friends and relations, Come here all of you

my friends and relations, and divide this pain among you that

I may obtain ease, or must you endure it yourself? No. Ratta-

ala, I do not call my friends and relations saying, Come all

of you and divide this pain among you that I may have a

little ease, but I have to endure it myself. It is concerning

this therefore great King that Bagawa has said, The world is

defenceless and without protection: and I knowing, seeing and

hearing this, have forsaken my home and become houseless.

Wonderful, surprising Rattapala it has been well said by Bas

96 CEYLON BRANCH—ROYAL ASEATIC SOCIETY,

gawa that the world is defenceless and without protection. The.

world is defenceless and without protection.

This royal family Rattapala, has large quantities of gold;

of treasure both hidden in the earth, and keptabove ground. How

is that to be understoed which Rattapala has said, The world has

no property but must go away and leave all. What think you, great

King? The objects affording, pleasure to your senses, which

you now have attamed to and enjoyed, and by which you are

surrounded; in the other world will you have those identical

objects to give you pleasure, or leave this property to others,

and you go according to your actions? I shall not, Ratta-

pala, have these pleasures, but others will obtain them, and I go

according to the actions I have done. It is concerning this,

therefore great King that Bagawa has said. ‘The world has no

property but must go away and leave all: and I knowing,

hearing and seeing this, have left home and become houseless..

Wonderful, WRattapala, surprizing, well has it been said by

Bagawa that the world has no property, but must depart and

leave all, The world has no property, but must depart and.

leave all.

Rattapala has said, that the world is ever wanting more,,

unsatisfied, the slave of desire: How is this to. be understood?

What think you great King? Is this Kuru in which you live

a flourishing country. Yes Rattapala I live im this flourish-

ing land of Kuru. What think you great King, if any one of

your servants should come from the east country, a faithful con- |

fidential man, and say to you, Know great King that I have

come from the eastward, and saw there a large province, rich

and overspread with population. The people are numerous, and

there are numerous forces of elephants, chariots, cavalry and

infantry : it contains numerous elephants and horses, much gold,

wrought and unwrought, with multitude of women. With the

forces you have you are able to conquer it: conquer it great.

King! What would you do? I would conquer it, and dwell

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 97

there. [The same is repeated for each of the other three quars

ters, and the parts beyond sea.] It ison this account great King,

that Bagawa has said. The world is ever wanting more, 19

dissatisfied, the slave of desire: and knowing, seeing and hears

ing this I have forsaken home and become houseless: Won-

derful, Rattapala, surprizing! Well has it been said by Baz

-gawa the world is ever wanting more, is dissatisfied, the slave

of desire.

This said the venerable Rattapala, and having spoke thus

he afterwards said, I see rich men in the world, having obe

tained wealth, covetous and foolish, giving nothing, hoard up

their riches; and in their lust wishing for much more.

Conquering Kings, having subdued the earth, and occupying

all unto the borders of the sea, still unsatisfied, desire the parts

beyond the ocean.

Kings and people with unquenched desires approach death,

and leave the body, still wanting more: the world cannot fill

up their lust of possession.

Their relatives weeping with dishevelled hair, or saying, ah!

- certainly he is dead, wrap him in a cloth; take him to the

_... funeral pile and burn him.

He thus, forsaking his wealth, is clothed with a single cloth, pierced

with stakes and burnt. The dying find no deliverance (from

death) by friends or relations.

The heirs take away his wealth, and the being goes (to

another state) accordirg to his actions. The dead are not

accompanied by wealth, by child, or wife, or property, or land.

By riches no one obtains long life, neither by wealth is de-

cay prevented. This life is short, evanescent, changeable. The

wise men say,

The rich and the poor are touched with that stroke; as the

fool so the wise; thus struck, the fool in his folly trembles,

but the wise is unmoved,

98 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

Therefore wisdom is better than wealth; by that in thig

world the termination is attained. This being unattained,

from birth to birth sinful actions are performed by the

unwise.

Transmigrating, according to his condition, he comes to another

state of being: by believing those of little wisdom, a future

‘state and new conception takes place.

As a thief taken in the act is destroyed in consequence of

his own sinful deed, thus sinful conduct, by its own act, des-

troys (punishes) men in a future state of being.

The elegant, sweet, heart-pleasing, sensual enjoyments in

various modes changes the mind. Seeing the evils of sensuality,

J, O King, became a houseless recluse.

The child, the youth, the aged, at the dissolution of the

body fall as fruit from the tree. Seeing this, O King, f

become a recluse. Most excellent is the simplicity of self

control,

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 99

ON THE MANUFACTURE OF SALT

‘BY SOLAR EVAPORATION—WITH A SPECIAL REFERENCE TO THE ME2

ZTHODS ADOPTED IN THE CHILAW AND PUTLAM DISTRICTS OF CEYLON»

By Axexanper Oswaztp Bropiz, Esa.

(Read llth September 1847.)

To the mind of the intelligert man a field of varied and ine

Yteresting investigation is opened by those countless arts and

manufactures, which employ the energics of a lerge portion of

his species. Of these some are intersting chiefly on account

of the deep scientific knowledge which has originated them, the

ingenuity which has developed them, and the intricacy of ma-

ehinery by means of which they are carried ont. Others again

prove no less interesting on account of the utility of their pro-

ducts, and on account cf the very fatility with which these are

obtained. In the former man appears as the master of creae

tion bending every Jaw and every power of nature to serve

his purposes, in the latter he appe rs in the humbler Nght of

her pupil, simply imitating and repeeting that which he has

previously o! served her to perform. To the latter class be-

longs the menufacture of s.Jt when obtained by the spontane-

©us evaporation of sea or other saline waters.

Chloride of sodium is a substance of great if not of cssen-=

tial use to all organized bodies and bas ky a bountiful Pro-

vicence been cistributed throughout the globe in larger quantities

than ary cther salt, and so distributed that it can be easily

obtained, aud having at the same time been fcrmed highly so-

Juble in water it can with facility be extracted from bodies cone

taming it and thus be freed from impurities.

400 CEYLON BRANCH—ROYAL ASIATIC SOCIETY,

The method of obtaining salt of course varies with the form

under which it appears, with the climate of the country in

which it is found, and with other circumstances unnecessary

to detail. :

From those great beds of rock salt which are found in Ga-

Jicia and other parts of Europe, it is at various points pro-

cured by simple quarrying; vast subterranean chambers, halls

and galleries being cut out of the beautiful sparry mass. In

other places it is got from saline spring waters, which either

appecr at the surface, are raised by cumbersome machinery, or

jet through the pipes of decp artesian wells. The water so pro-

cured is exposed for a time to the sun; by a simple process

purified from the gypsum &c. which it contains, and ultimately

boiled down in large pans. Under other circumstances it is

extracted by simple solution from earth cont«ining it, and crys-

tallised as before.

Again, in those northern parts of great continents where ex-

cessive cold ard excessive heat succeed ezech cther perpetually,

these opposite states of temperature are used for the same pur-

pose, namely, thit of concentrating any of the weak natural

solutions cbiained Ly the above means, which are then boiled

down.

Lastly, we have that process where ell, or nearly all, is left

to nature, and where a solution of common salt is evaporated

by simple expcsure to the sun’s rays. This method alone has

2s yet been practised in Ceylon on a large scale and apparently

to some extent from time immemorial. (During the sovereignty

of the Dutch, the manufacture was left in the hands of the

natives, who were however bound to give a certain small por-

tion of the produce to the various officials under the name of

Oreo Fuyty or table salt, the price at that time varied fron

three to four-eighths of a penny per bushel.)

The position chosen for a group of salt pans is the muddy

margin of some large bay or creek having free communication

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. TO01

with the sea, and consists of the following portions as shewn in:

the accompanying sketch.

A. A canal (Allei _o,%r) serving the double purpose

of connecting the sea with the salt-pans, and of con-

veying up to the latter, the boats in which their pro-=

duce is transported.

B.B. Small canals communicating with A., and carried

along the whole extent of the pans to supply them

with water, called Pér-allet jana.

€.C. Large reservoirs called Kéichoo-pahitht anages

wit @& im which the water undergoes a prepara-

tory process.

D.D.D. Secondary channels or Kayallet gp au.Qr receiving

water from C.C. and distributing it to the small beds.

E.E. The small beds called Uppoopdtty = Gyon s@

in which the crystallisation takes place, and which are

on a somewhat lower level than the kahtschupahti.

EAE. Raised ways separating the various sets of pans,

serving also as means of communication.

G.G. . Small heaps of salt placed on F.E. immediately after

being raised out of the pans.

HH. ‘ottoos or huts in which the salt is stored by the

natives till received over by Government.

1. Government stores, whence the salt is issued to re-

tailers and purchasers from other districts.

K.K. Low dams dividing in half each set of small pans,,

used as a means of communication and for other pura

poses to be mentioned hereafter.

Et will be observed that one large reservoir supplies water

to 30 or 40 small beds, and with these may be looked on

as forming a set, called a weikal; it is in general either the:

‘property of one individual or of various persons acting in parte.

‘pership. The whole process may be thus described.

102 CEYLON BRANCH—-ROYAL ASIATIC SOCIETY,

About the end of June the natives proceed to put the pang

jn order, repair the roads, dams, &c., render the bed of the

Jarge reservoir C. tolerably level, and throw into it from the

canal B. water to a depth of eig'it or nine inches. The small

beds are during this period levelled by means of tlie instru-

ment termed Ooppoo-palagai see fig. B., stamped with the feet

and beaten with a board; water from the reservoir is introduced

into them, and after a few days again thrown out, they are then

again beaten and allowed to dry. When this has taken place,

(that is about the begianing of August) the water is allowed to

flow back into them ,filling the.n, to a depth of about three inches

and is left tll crystallisation occurs.

It is to be observed that these various processes go on simul-

taneously, and that therefore the water only remains two or three

days in the large bed before distribution, during which time it

has deposited a considerable quantity of sediment, and become

somewhat concentrated. The cbject of forming the small dam

K. which divides the set into two tolerably equal portions, is

to economise water which has already to a certain extent been

subject to evaporation, this is during the preparation of the pans

thrown from one side of the bank to the other as circumstances

may require, the upper and lower portions of the weikal he=

ing alternately filled and dried.

If the weather be favourable a layer of salt, varying from

quarter of an inch to one and a half inches in thickness, will

‘be deposited in the small beds, within eight days of the water be-

ing introduced. This crust is then carefully raised from the

mud below by means of the Ooppoo-palagai scraped to one cor-

ner and placed in heaps along the road F.F. where it is left

for a few days to dry, and then carried in baskets to the Kottoos

H.H. After this first crop (as it is termed) has been removed,

a small quantity of water containing in solution various salts

of lime, magnesia, &c. remains in the beds, this is not thrown

out, but water is simply again introduced from the reservoir by

GEYLON BRANCH—ROYAL ASIATIC SOCIETY. 102

gneans of the channel D., and thus the process is repeated till

about the beginning or middle of Scptcember. After two crops

have been chtained from a bed it is, bewever, allowed to dry

and is well beaten <s at first. The averzge size of a Kahtchu-

pettie mey be 40 or 5C feet square, that of a small bed 15

to 20 feet in length by 8 to 12 in breadth, but ro particular

attention is paid to these prceportions. Not more than three or

four crops are procured in a season, and at eech, the produce

of a small pen will under favourable circumstances, be about

eight or ten bushels, but does not on the whole average ore

half of this. The salt remains in the cacjan huts under a guard

paid by Government, but et the risk of the manufacturers un-

til it can be received over. When this time arrives it is re=

moved to the large stores I.I., placed at convenient intervals,

weighed, and deposited. These stores are in some _ instances

formed of cacjans, sometimes of masonry, and sometimes alto-

gether of timber, and of these latter some-were placed over pits

four or five feet in depth, while others were raised on dwarf

pillars to prevent injuries from water. The cadjan stores re-

quire constant repair and are seldom quite water tight, the

mortar of the mesonry oncs scon becomes disintegrated by the

-action of the salt, the timber stores over pits were found in-

convenient and damp, those on pillars, unnecessarily expensive,

it being observed that white-ants do not attack timber saturated

with salt; plain wooden structures placed on scmewhat elevated

sites appear therefore the most suitable, and will probably be

universally adopted.

With regard to the various expenses incurred in this ma-

nufacture, the following remarks may be made. The propri-

etors hire for each set of beds from two to three labourers

called wahracouddies, whose duty it is to form and level the pans,

supply them with water, collect and heap the salt, and lastly,

to carry it to the Kottoos; inreturn for this service they re-

ceive one-half of the salt, but as the proprietor usually makes

104 CEYLON BRANCH—ROYAL ASIATIC SOCIETY,

advances to them during the course of the season, a very sinail|

portion of this is really handed over to them. From the mo-.

ment thatthe Kottoos.are opened, all expenses are borne by Go-

vernment, who buys the salt at the fixed rate of two pence and

one-eighth per bushel. From the stores the country in general

is supplied; the various purchasers being furnished by the Go-

vernment Agent with erders for the quantity. they require; pre-

payment at the rate of two shillings and eight pence per bushel

being in every case requisite. In those districts where salt is

manufactured, no one is allowed to trade in it except certain

retailers licensed by Government, who receive it at the above

rate and sell it at the same, being allowed a commission of

two per cent on the amount of their transactions; eighty Ibs.

being in every case considered as the weight of one bushel.

So soon however as salt has been removed beyond the limits.

of the district, no further restrictions on its sale or price are

enforced.

On a review of the system above described, it is quite evi-

dent, that it is m many respects capable of much improve.

ment; and a few of the existing defects may be briefly

pointed out. |

In the first place, it is apparent that a ie larger quantity-

of salt could be procured if the natives could be indueed to

lay aside some portion of their characteristic apathy and’ commence.

operations at a much earlier period: at present nothing what:

ever is done until several weeks of dry weather have con-

vinced them that there is no longer the slightest chance of rain.

Even on the continent of Europe, (at Schoonebeck near Magde-

burg) operations are carried on in the open air during about

258 days in the year, while at Putlam, reckoning from the 25th

June to the 15th September, only 81 are employed, although it

appears from observations continued during several years, that.

there is very seldom rain after the middle of May, and that for some.

weeks before only occasional showers occur.

©EYLON BRANCH'—ROYAL ASIATIC socreTy. 105

Again, the beneficial effect of the constant south-west wind

is almost entirely thrown away in consequence of the paths

and dams between the pans being raised to an unnecessary height.

It is also to be remarked that the beds are formed, either, in

a black silt or mud, or else, as at Sinne-Natchecally in a nearly

pure sand; either of these substances is very easily disturbed

and rendered uneven, which calls for renewed levelling and

drying; were artificial beds of some more solid impervious

substance formed, there would be less leakage of water and less

labour would ke requisite, even firmly beaten clay might prove

useful, but has never been tried by the natives, and this owing

to a belief that in such pans the water would evaporate very

much more slowly; to me this appears to prove that at pre=

sent there is very considerable waste by filtration into

the soil.

Again, owing to a feeling of petty parsimony the salt when

pleced, in heaps is in the majority of cases left quite unpro-

tected and thus becomes not only coated but also mixed with

sand and other impurities, the kottoos are also by no means so

impervious as would be desirable.

Again, the salt is in every instance removed from the pans to

the heaps, from these to the kottoos, and from these to the

stores in small baskets by labourers, a very simple system of

wooden tram ways, would here preve economical.

Agam, the method adopted in receiving over the salt is

so very tedious that many months elapse before it can be

stored, during which time it is exposed to much risk and se-

rious deterioration. |

Lastly, it may be observed that the many valuable salts con-

tained in the ley after the deposit has been formed, are either

quite lost or are obtained intermingled with the wished for pro-

duct, which is consequently found to be exceedingly liable to

déliquescence; but probably the extraction of these would prove

too complicated a process to be conducted by natives.

106 CEYLON BRANCH—ROYAL ASIATIC SOCIETY,

The salt colleeted in the north-western province varies in coe

Jour from pure white to dull grey or reddish, according to the

impurities contained im it; it appears in the form of ‘a cons

fused crystailine mzss consisting of hollow quadriloteral pyramids

with gradvated surfaces (pied de mouche) and of cubes. The

large grairied salt is generally preferred, as it docs not absorb

moisture from the atmosphere’ ‘so rapidly as that Which is in

smaller crystals. It is to be observed that the former is ob-

tained in the tirst crop, the latter in those which succeed; and

no one can feel astonished that these latter should prove ime

pure, when it is remembered, that all except the first crops, are

procured from a mixture of sea-water with the previously ob-

tained residuary solution of various lime and magnesia salts.

The natives have observed the difference in appearance of

‘the various salts procured at the different crops, but do not

seem to be eware that a most impure article is obtained by

mixing all together.

The manufacture of salt in Ceylon being a Government mos

nopoly, being cne of great importance, and one which it is not

at present considered prudent to discontinue, (the preserit average

annual produce may be reckoned at two hundred and fifty thous

sard bushels in the Chilaw and Putlam districts), many res-

trictions are necessarily required which undoubtedly tend to

check improvement; even the fact of having one fixed rate of

purchase must prevent any competition as to superior pus

rity; were the pans placed in the hands of intelligent capites

lists, who should have access to their works at all hours and

should be at liberty to make such experiments as they d emed

necessary, there can be no doubt that ihe total value of the pros

ducts would be much increased.

Were it, on the other hand, possible very materially to reduce

the price at which this article is sold, the consumption would

probably much increase; not indeed by the direct use of ine _

dividuals, but by its employment as a manure, and for the pure

— ee

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 107

ose of preserving fish &c. Such a state of things is highly

desirable; cultivation and trade would, on the one hand, be en-

couraged, while, on the other, the coolies engaged in the interior

would procure a cheap and nutritious article of diet in lieu of

the semiputrid fish now prepared im large quantities on the sea

coasts by being partially cleaned, and then rubbed over with mud

and sand from the beach. |

The whole possible consumption of the island being, however,

very small, any great mcrease in the sale must be provided for

by other countries, which circumstance renders the removal of

the monopoly doubly hazardous; but the political bearings of

the question are foreign to the subject of this paper, and need

be no further insisted upon. For a great portion of the infor-

mation contained in this sketch, I am indebted to Joun Caste

Curry, Esq., the intelligent Modliar of the Calpentyn and

Putlam districts. I am at present engaged in a series of ob-

servations regarding the temperature, chemical composition, spe-

cific gyavity, and rapidity of evaporation of the water in the va-

rious portions of the salt pans; should I be able to carry these

out, and should the results prove interesting, I shall have much

pleasure in communicating them to the Society,

in conclusion, I would only state, that although many persons

may consider it as an altogether superfluous task to describe so

simple a process as that of evaporating sea-water, it must yet

be borne in mind, that it is chiefly by the collection of what

may appear trifling and familiar facts, that great theories and

great improvements can be safely framed; and that in Nature

and in Science no fact can well be called little or trifling. Its

real importance may at present be hid, but may yet at some fu-

ture period exhibit itself, and in any case, circumstantial de-

tails of any process may act as a warning if not as an exame

ple to those who ave engage’ im similar pursuits.

A. The Marawei ,»naq@ oF wooden mameitie, employed

in raising the dams &c. &c,

- ‘

308 cEYLON BRANCH—ROYAL ASIATIC SOCIETY.

B. The Ooppoopalagai © r1tycstseiene 2 board employed 3

im levellmg the beds, splashing the water from pan to pan,

&c. The spikes are made use of to break up and col-

lect the salt when very thick, and are frequently omitted.

Cc. The Ehttu gr = 6 a kind of scoop suspended from a

rude triangle, which, by means of aswinging motion, throws

water out of the small canal into the reservoir.

Dp. The Tattucootti 5 O6G 4 stamper used in beat-

ing and levelling the beds.

E. A palmyra leaf basket running down to a ridge at bot-

tom, and furnished with two short ropes at each side. This

implement is held by two persons standing at some dis-

tance from each other, who communicate to it a swinging

and dipping motion, and so raise water from the small canal

into the reservoir.

B. Cross section of the same.

CEYLON BRANCH—ROYAL ASIATIC society. TOP

A ROYAL GRANT ENGRAVED ON A COPPER PLATE,.

LITERALLY TRANSLATED FROM THE SINGHALESE.

Communtcatep By Simon Casie Cuitry, Ese., C. M.R. A. Sz

(Read 6th November 1847.)

= eres

PROSPERITY!

Tus resplendent Sannas (1) was granted in the Year of

Saka 1467 (2), on Wednesday in the month of Esala (3).

When Stiriya Hetti (4), who disembarked from the Coast, was

residing at Manaar, the Mahardja sent to him an order; he

eame and staid at Puruduwela (5). Afterwards having sent

another order and caused Striya Hetti to come (to Madampé ),

appointed him ‘Wohandiram (6) to collect the tax on milk (7)

¢1)—Sannas—the same as Sdsana in Sanskrit, a written grant bes-

towed by a King upon a subject.

(Q)—A. D. 1545,

(3)—Hsale—the fourth month of the Singhalese, answering to part

of July and part of August.

(4)—Heiti—the same as Chetty in Tamil, one of the mercan-

tile tribe.

(5)—Puruduwela—a village on the Peninsula of Calpentyn, about

5 miles south-west of Putlam, now called Puludiwaryel.

(6)—Mohandiram—an honorific title peculiar to the Singhalese. It

is also employed to designate a revenue officer next in rank

to a Modelar.

«7)—This was a local tax paid by the owners of cattle to the

Crown, consisting of a certain quantity of milk per annum.

for every milk cow or buffalo possessed by them. The Dutch

commuted it into a tax on ghee, which was continued to be

levied as long as they were masters of Ceylon, and likewise

during the early part of the possession of the island by the

British. I have now before me an advertisement, published by

Governor Norte in 1800, suspending for that year the pay-

ment of the tax levied on ghee within the disiricis of Ma-

naar and Putlam, in consideration of the vavyages commitics

among the cattle by the murrain,

110 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

from the seven folds of cattle. When the Mohandiram carried

and presented the tax milk (to the Maharaja), he found favor

and (the village) Andaragasapittiya was bestowed on him;

tagether with this side of the turretted ant-hill and the solitary

Palmira-tree at Maruppe (8), this side of the stone pillar at

Halpatamanatotie, this side of the stone pillar at Ullamadaydne,

this side of the rock (which stands) on the dam of the tank

of Bogamuna, having the sun and moon engraved on it, this

side of the stone pillar at Madannila, and this side of the

dam of the tank of Dimulpittiya, the seven lakes and the high

and low grounds inclusive, in perpetuity under this resplendent

Sannas. Three amonas of Paddy from Bogamuwa and two

amonas of Paddy from Uluvarisigama, and (the lake) Hal-

panwila for plucking and taking Pan (9) therefrom were alse

bestowed on him.

As long as the sun and moon endure if there be any whe

should violate this matter, they will be born as cows and dogs.

This resplendent Sanmas was granted in the time of the King

Tanivalla Bahoo (10) of Madampé (11).

(3)—Marappe—a village about 6 miles south-west of Madramkooly,

now ¢called Katiakadoo.

(9)—Scirpus gicbosus. Linn. |

(0—Taniwalla Bahoo is the same with Tamwaila Abhya mentioned

by Turnour in his Epitome of the History of Ceylon. Ue

was a younger brother of Dharma Prakrama Bahoo VIt,

from whom he had Madampe and the adjoining district as-

signed over to him as a subordinate principality.

(11)—:Modampe—a village about 8 miles south west of Chilaw. No

vestiges of the royal residence are now extant but the me

mory of the King Taniwalla Bahoo is still kept up by the

Buddhist inhabitants in the devil-dance, which they occasi-

onally perform in his honor under the large Eanean tree on

the side of the high road.

Se he OP ge re tee Sy ~~ oe

ple. ose =

Bt.

CEYLON BRANCH—ROYAL, ASTATIC socreTY. Til

ON BUDHISM.

By tue Rev. D. J. GoceErty.

(Read 6th November, 1847.)

Tut book named Pansiya panas jataka, or five hundred andi

fifty births, has, by many writers, been represented as one of

the sacred books of the Budhists: it is not, however, properly

entitled to that character, not being included in either of the

three Pitakas, but being a comment on a poetical book called

Jataka, or births, which is one of the fifteen books contained

in the fifth grand division of the Sutra Pitaka. It probably

received the name of Jataka after the comment had been written,

for a very large portion of it has no reference either to Budha

or to his births, but consists of moral aphorisms, proverbs, si-

militudes and tales; some of the latter, indeed, professing to. be

accounts of the previous transmigrations of Goutama.

The sacred book called Jataka is in a poetical form, without

any mixture of prose, the verses consisting of four or six lines.

It is divided into chapters called Nipata, according to the num-

ber of verses contained in each Jataka; the first, or Kka-nipata,

containing about 150 Jatakas, each consisting of a single verse.

The comment gives a critical explanation of the verses, either

defining the meaning of each word, or selecting for exposition

those which are obscure; and, in addition to these critical re-

marks, appends to each Jataka a legend, explanatory of its ge-

neral intention, and containing an account of circumstances con-

nected with a supposed previous existence of Goutama during

the time he was a Bodhi-satwayo, or candidate for becoming

a Budha. The sacred text is scarce, but the legendary part of

the comment is in the hands of multitudes, it having been very

well translated from Pali into Singhalese, and the tales forma

112 CEYLON BRANCH--ROYAL. ASIATIC SOCIETY.

considerable portion of the popular literature of the natives. A

translation therefore of a few of the verses, and an account of

some of the legends may not be unacceptable.

The following are the first verses in the series.

1. Apannaka Jatakan.

Some persons speak indisputable truths, reasoners speak di--

versely : the wise man, understanding this, chooses that which

18 indisputable.

2. Wannupatha Jatakan.

The energetic man found water by digging, even in the sandy

road frequented by travellers: thus the sage, endued with per-.

severing energy, obtains by diligent exertion mental tranquillity..

3. Seriwanija Jatakan.

If you now fail in attaining the advantages of true religion;

Jong and bitterly will you repent it, as was the case with the

merchant Seriwayo.

4, Chulla-setti Jatakan.

The wise and observing man will even by small means:

raise himself to affluence, even as a large fire is kindled by

few materials.

5. Tandula-nali Jatakan.

{Only a fragment of this verse is found in the copies to whicl

¥ have had access, that fragment is | )

What is the value of a measure of rice? Benares, with the

adjacent territory.

6. Dewa-damma Jatakan.

Peaceful good men, modest, fearing sin, and endued with vir=

tue, are even in this world called divine.

7. Katta-hari Jatakan.

T am thy son, great King! Ruler of the people support me!

Princes maintain their dependants; why should a prince not de.

the same for his own progeny.

8. Gamini Jatakan.

His desires will be accomplished who observes the precepts of

CEYLON BRANCH—-ROYAL ASIATIC SOCIETY. 113

the wise! I am of matured virtue: consider this, O Gamini!

9. Makha-dewa Jatakan.

These grey hairs which from age have grown on my head,

are the messengers of the gods: this is the time for my reli-

gious seclusion from the world.

10. Sukha-wihari Jatakan.

Certainly, O King, he who disregards sensual enjoyments, who

neither has to protect others, nor to be protected by them, re-

poses in tranquil enjoyment.

End of the section named Apannaka.

11. Lakhana Jatakan.

Prosperity attends the virtuous man who is prudent in counsel.

See Lakhana coming followed by the multitude of his relatives

whom he has carefully preserved; and then look at this Kalo,

who has lost the whole of his relatives.

12. Nigrodha-miga Jatakan. 7

Attend upon Nigrodha but approach not Sakha. Death with

Nigrodha is better than life with Sakha.

13. Kandina Jatakan.

Disgraced is he who fiercely shoots with barbed arrows: dis-

graced is the country where a woman reigns; but especially dis-

graced are they who subject themselves to female sway.

14, Wata-miga Jatakan.

Whether at home or abroad nothing is more evil than in-

dulgence in luxurious diet. By pleasing his palate Sanjaya

has subjected the deer, fleet as the winds, and trained him to

live in the house.

15. Karadiya Jatakan.

The spiral horned deer having seven times neglected the ad-

vice of the eight-hoofed Karadiya, she will no longer endeavor

to instruct him.

16. ‘Tipallatta-miga Jatakan.

_ The eight-hoofed deer, lying in three positions, acquainted

with many devices, drinking only at midnight, and putting one

R14 CEYLON BRANCH=—ROYAL ASIATIC SOCIETY:

‘nostril to the ground inhaling the scent, six times has evadéd

‘the hunters.

17. Maluta Jatakan.

it is when the wind blows, whether in the moonlight er

the dark night, that it is cold: cold is produced by the

wind : therefore neither of you has been overcome (in the

disputation. )

18. Mataka-batta Jatakan. ae ie

If rational beings considered the wretchedness connected with

birth and existence, they would not destroy each other. The

destroyer of life will endure suffering.

19, Ayachita-batta Jatakan.

If you desire to be free, secure freedom from future exis=

tence, lest by being free you become bound. Your mode is ~

not that in which the wise are free: the freedom of the un-

wise is bondage.

20. Nalapana Jatakan.

Seeing the impress of descending footsteps, but not of those

ascending, I will drink water through a Bamboo: thou shalt

not destroy me. :

End of the section called Sila.

2l. Kurunga-miga Jatakan.

Sepanni tree! dost thou cast thy fruit abroad! the deer

understands this: I go to another Sepanni tree; thy fruit is

not agreeable to me.

22. Kukkara Jatakan. |

The beautiful and strong hounds, reared by royalty and brought

up in the palace, remain unpunished, but we are destroyed.

This is to spare the strong and punish the weak. —

23. Boja-janiyya Jatakan.

Charioteer! I Bojja, though lying on my side picreed by

an arrow, am still superior to the mare: Yoke me to the car.

24, Ajannya Jatakan.

At all times, in all places, under al! circumstances, Ayjannye

CEYLON BRANCH:—ROYAL ASIATIC SOCIETY. 115

‘aiaintains his fleetriess. In this the mares fail.

25. Titta Jatakan.

Charioteer! lead your horse to some other ford to drink.

Even a man becomes satiated with a superabundance of

delicacies. '

26. Mahila-mukha Jatakan.

Mahilamukha became furious and unruly by hearing the con-

versation of professed thieves; but by hearing that of the

virtuous the noble elephant became established in every exe

cellence.

27. Abhinha Jatakan.

He is not able to eat a mouthful of food, and the bowels are

constipated: 1 perceive that the elephant by constantly seeing

the dog has contracted an affection for him.

28. Nandawisala Jatakan.

Never use harsh language but always speak kindly: the

heavy load belonging to him who spake with kindness was drawn,

and he rejoiced in the wealth he thereby acquired.

29. Kanha Jatakan.

Whenever the load is heavy, or the road deep and difficult,

there yoke Kanha; he will draw up the load.

30. Munika Jatakan.

Envy not Munika! he eats to his own destruction. Eat a lit

tle plain food, that will be productive of longevity.

End of the section called Kurunga.

31. Kulawaka Jatakan.

Matili!* certamly the young suparnnas are cast out of their

nests by the chariot rushing through the forest. Rather Ict ug

yield our lives to the Asurs than injure these nestlings.

32. Natcha Jatakan.

Pleasant is thy voice, splendid is thy plumage, thy neck is

as the refulsent diamond, thy tail with its circlets is a fa-

* The cherioteer of Indra,

41G CEYLON BRANCH—ROYAL ASIATIC SOCIETY.,.

thom long: but, on account of thy dancing, I will not give

thee my daughter.

33. Sammodamana Jatakan.

The birds now, being on good terms with each other, lift

up the net and escape: but whenever dissensions arise among

them they will be in my power.

34. Matcha Jatakan. ,

I sorrow not for the cold, nor for the heat, nor for being

caught in the net, but because my female (fish) will think, He

is gone to gratify his desires with another.

35. Wattaka Jatakan.

I have wings unfledged, feet which cannot carry me away,

my parents have forsaken me. Pass from me, O self kind-

led fire.

36. Sakuna Jatakan.

The tree which the birds inhabit emits fire. Flee on all sides

ye winged ones for refuge from the danger.

37. Tittara Jatakan.

Those who reverence the wise and aged obtain praise in this

world, and happiness in the world to come.

38. Baka Jatakan.

Fraudful cunning does not in the end produce permanent

advantage: the fraudulent person may be circumvented, as the

crane was by the crab.

39. Nanda Jatakan.

I think there must be a collection of gold and jewels where

the house born slave Nandaka stands, seeing he speaks so

proudly.

40. Khadirangara Jatakan.

Though I should fall into hell with my head downward

and my feet upward. I will not act unworthily. Receive,

therefore, this food.

End of the section called Kulawaka.

The above suffice to shew the nature of the sacred text,

€EYLON BRANCH—ROYAL ASIATIC SOCIETY. IIT

and I have selected a few of the verses, that the legends

explanatory of them may also be understood: the verses

I have chosen are the first, second, third, fourth, sixth and:

thirty-eighth..

The first, or Apannaka Jatakan.

Verse.—Some persons speak indisputable truths, reasoners

speak diversely : the wise man, understanding this, chooses.

that which is indisputable. :

Legend.—This discourse was delivered by Budha when he re-

sided in the monastery of Jetawaney, near Sewat, on account

of the 500 friends of a nobleman, who were the disciples of an

opposing teacher. ‘The noble Anathhapindiko, accompanied by

500 of his friends, who were disciples of another teacher, went

to Jetawaney taking with him flowers, perfumes, sugar, honey,.

oil, cloth and raiment; having worshipped Budha, he presented

him with the flowers, and delivered the cloth and other arti-

cles to the priests, amd then, avoiding the six improprieties,

he sat down. The disciples of the opposing teacher, having

bowed to Budha sat down by Anathhapindiko, beholding the face

ef Budha resplendent as the full moon, and. marked the indi-

eations of greatness in his person, and the glory beaming from

him and surrounding him with its rays. Then Budha, with a

soft and melodious voice,. eloquently unfolded. his heart delight-

ing doctrines. Pleased with the doctrine they had heard they

arose from their seats, worshipped him of the ten powers, and

forsaking their former teacher embraced the religion of Budha.

From that period they constantly accompanied Anathhapindiko

to the monastery, offered perfumes and flowers,. heard his dis-

courses, gave alms, kept the five precepts, and sanctified the

days of* the moon’s changes.. Some time afterwards Budha, leav-

ing Sewat, returned to Rajagaha, when they forsook his religion,

and again embraced that of their former teacher. :

Seven or eight months afterwards Budha returned to Jetawa-

mey upon which Anathhapindiko tock them again with him, aad

4:8 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

having worshipped Budha and presented his oblations, seated

himself. They also worshipped Budha and sat down. Anathha-

pindiko then related how that during the absence of Budha his.

friends had abandoned his religion and returning to their former

teacher had again become established im his doctrines. Then

Budha, opening his. lotos-like mouth, which by the power of

unremitted pure conversation, during countless numbers of ages,

was like the opening of a golden casket filled with odours from

celestially compounded perfumes, and emitting a mellifluous sound,

enquired, Is it true, disciples, that you have forsaken this re<

ligion and embraced that of the other teacher? They, seeing it

could not be concealed, said, It is true, Bagawa. Upon which,

he replied, Disciples, in no place, from the lowest hell to the

highest heaven, nor in any of the surrounding innumerable sys-=

tems of worlds, is there an equal to. Budha m virtue or ex-

cellence: Where then is his superior ? He then declared the

superior excellency of the religion of the three gems, and said,

A person, whether male or female, embracing as a devoted dis-

ciple this religion, will never be born in hell; but being freed

from the regions of torment, and born in heaven, will enjoy

exalted felicity: therefore your conduct in abandoning this re=

ligion and embracing that of the other teacher is improper.

Having given them much advice he observed, Formerly the

men who embraced that as helpful which was not helpful, be-

came the prey of devils in the demon desert, while those who

followed the mstructions which were perfect, salutary and indis-

putable, passed through the same desert in safety. Having said

this he remained silent.

Anathhapindiko then arose, and having worshipped Budha, ele-

vating his jomed hands to his forehead, said, My Lord, that

these disciples have abandoned this emiment religion, and eme-

braced that of an opposing reasoner is obvious to us: but how

the followers of the reasoner were destroyed in-the demon de-

sert, while those who received perfect instruction passed through

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. IL19°

the same desert in safety is hidden from ws, but to you it is

known. Be pleased Lord, as with the splendor of the full moon,

to display this to us.

Budha replied, Grahapati, I have during countless ages trae

versed the ten paths which lead to the becoming a Budha, that

I might resolve the doubts of the world, and have attained to

the perfect knowledge of all things: attentively, therefore, bend

down your ears and hear. Having thus excited the attention

of the nobleman, he, as the full moon in its splendor bursting

forth from the womb of the dark cloud, declared that which was

hidden in the former states of existence.

There was formerly in Baranes (Benares) a King of Kasi

named Brahmadatta. Bodisat was at that time born of parents

who were engaged in foreign trade, and coming of age he tra

velled with a caravan of 500 waggons from east to west, and

from west to east. There was also at Benares another merchant

engaged in the sare trade, but who was dull, silly, and unskil-

ful in expedients. Bodisat having collected very valuable mer-

chandise in Benares, laded 500 waggons and prepared for his

journey. The unwise merchant, also, had filled 500 waggons

with goods, and was prepared to go to the same mart. Bodisat

thought, If this unwise merchant go with me the road will not

be sufficient for 1000 waggons: either he or I should go first.

He mentioned his views to the other, and said, we cannot go

together, will you go first or last? The other merchant thought,

I shall derive great advantage from going the first: the road

will not be cut up, the bullocks will have green provender, and

the men will have a supply of fruits and vegetables ; there will

also be a plentiful supply of water, and I shall sell the goods

at my own price: he therefore said, Friend, I will go first.

Bodisat saw many advantages connected with going the last,

and thought, Those who go first will repair the bad parts of

the road upon which I shall travel: the old rank grass will

have been eaten by the cattle of the first caravan, while my

120 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

oxen will have that which is tender and newly grown: in place

of the leaves and vegetables plucked by the men who go first,

fresh and sweet leaves and vegetables will be obtained: where

there is no water they will dig, and F shall drink from those

wells: the fixing a price for articles is killing work, but I

going afterwards shall sell my goods at the established price.

Seeing so many advantages he said, Well, friend, you

may go first.

The wnwise traveller, agreeing to this, made ready his wag-

gons and departed. By degrees he came to the entrance of the

desert, beyond the inhabited boundary. There are five kinds:

of deserts, 1, the robber desert; 2, the wild-beast desert; 3,.

the arid desert; 4, the demon desert; and 5, the foodless de--

sert. The desert occupied by bands of thieves and robbers is:

the robber-desert; that inhabited by hons and wild beasts is

the wild beast desert; that in which no water is found for

bathing or drinking is the arid desert; that in which demons

dwell is the demon desert, that in which neither edible roots

nor food of any kind can be procured is the foodless de-

sert. ‘The desert now to be entered was a demon desert des-«

titute of water.

The unwise trader, having placed large vessels filled with

water upon his waggons, entered the desert, the extent of which

was sixty yoduns (about 800 miles). When he had arrived at

the middle of the desert, the demon who resided there thought,

I will induce these men to throw away their water, and when

they are weak through thirst, J will destroy and eat them all.

He accordingly formed the appearance of a beautiful carriage

drawn by two milk-white oxen, preceded and followed by a

retinue of ten or twelve demons, as men, armed with bows and

shields. The chief demon was seated in the carriage, as a man

of rank, adorned with lotos flowers; his head and clothes wet

with water, and the wheels of his carriage dripping with mud.

The attendants. who preceded and followed him bad their heads.

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 19]

and clothes wet; they were adorned with lotos flowers, had

bunches of water lilies in their hands, were sprinkled with

water and mud, and were chewing the edible roots of wa-

ter plants.

The chief of a trading caravan, when a head wind blows,

precedes the caravan seated in his waggon, to avoid the dust;

but when it blows in the opposite direction he follows the wag-

gon train. At this time a head wind blew, and the trader was

m advance. The demon, seeing him approach, drove his care

viace from the road to give him the path, and entering into

conversation with him, enquired where he was going. The tra-

der moving his own carriage out of the way to let the wag-

gons pass, stood by the demon and said; We, Sir, have come

from Benares; but where have you come from, adorned with

lotus flowers, and your clothes wet: have you had rain on the

road, and are there ponds in the neighbourhood covered with

lilies? The demon replied, What do you say, my friend: the

range of yonder green forest appears. The whole of that forest

abounds with water; there is constant rain there, the streams

are full, and at short intervals there are lakes covered with

lihes. But where are you going with this train of waggons?

He replied, to such a country. What have you in this wag-

gon? such and such goods. The last waggons came on very

heavily laden, and he enquired, What goods have you in these ?

He replied, Water. You have acted with great propriety, he

observed, in bringing water thus far, but there is no necessity

for your taking it further, there being abundance before you.

Break your vessels and throw away your water that you may go

lightly. But we are loitering and must proceed on our jour-

ney. So saying, he and his attendant demons, went a short

distance, and becoming invisible returned to the demon city. The

unwise trader, in his folly, attended to the words of the demon,

brake his water vessels, and threw away all the water, not re-

serving a drop, and then proceeded. Before them, however,

¥22 CEYLON BRANCH—ROYAL ASIATIC SOCIETY:

@here was no water, and the men parched with thirst, became

exhausted. They travelled till sun set, when unyoking the oxen

they formeda circle with the waggons, and secured the cattle to the

waggon wheels. There was no water for the oxen; and the men

had neither boiled rice nor gruel: exhausted and dispirited they

threw themselves on the ground. In the middle of the night

the devils sallied forth from their city, slew the men and oxen,

ate the flesh, and left the bones scattered about. ‘Thus on ac-

count of one unwise man the whole of the caravan was des-

jroyed, and the 500 waggons full of goods left standing in

the desert.

A month and a half after the departure of the unwise trader,

Bodisat left Benares with 500 waggons, and at length arrived

at the desert. Having put large supplies of water in vessels he

assembled the whole caravan by beat of drum, and said, Let

no person touch a drop of water without my permission: and

as there are poisonous plants in the desert, let no person eat of

any vegetable or fruit to which he has not been previously ac-

customed without first consulting me. Having thus advised his

attendants, he entered the desert. When they had travelled to

the middle of it, the demons, as in the former instance, appeared

in their path. Bodisat seeing them, thought, in this desert there

is no water, and therefore it is called the arid desert: these

persons are bold, red-eyed, and cast no shadow. Assuredly the

trader who preceded me has been induced to throw away his

water, and he and his attendants, exhausted with thirst, have

been destroyed. This demon does not know of my wisdom, nor

reflect on my skill in expedients. He therefore said, Proceed!

we mexchants do not throw away water until we see a fresh sup-

ply: at the place where we meet with water, we lighten our

waggons by throwing away that which we brought with us,

Upon this the demon proceeded a short distance and disappeared.

When he was gone the attendants of Bodisat came to him. and

aid, Sir, these men say that in the green forest which appears

th we

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 123

@t a distance there is constant rain, they are adorned with the

fiowers of the lotus, they have bunches of lilies in their hands,

‘and their clothes and hair are wet. Permit us to throw away

the water, and thus lightening the carriages, proceed rapidly.

Bodisat, hearing this, ordered the waggons to be stopped, and

collecting the people enquired, Have any of you formerly heard

that there was either pond or lake in this desert? They replied,

No, Sir! this is the arid desert. Some of these men say that

in a green forest before us it rains continually: to what distance

does a rainy wind blow? About ayodun’s distance, Sir. Have

any of you feit this rainy wind? No Sir. At what distance

does the rainy cloud appear? About a yodun, Sir. Have any

of you seen a rainy cloud? No Sir. At what distance may the

flash of the lightning be seen? About four or five yoduns, Sir.

Have any of you seen the lightning? No Sir, At what dis-

tance may the sound of thunder be heard? At rather more than

a yodun’s distance, Sir. Have any of you heard the sound of

thunder? No Sir. These, Bodisat continued, are not men, they

are demons; their object is to induce us to throw away our wa-

ter that when we are faint they may kill and eat us. The un-

wise merchant who preceded us was not skilled in devices. As«

suredly he has been led to throw away his water, and has been

devoured, and the 500 waggons full of goods have been left stand-

ing, and we shall see them to day: throw not away a drop of

water but proceed rapidly. Going forward they came to the

place where the 500 waggons filled with goods were standing,

and saw the bones of the men and oxen scattered about. Afs

“ter they had taken their meal and fed the oxen, they formed

a circle with the waggons, placed the cattle in the centre and

the men round them: and placing a guard of strong men Bodisat

watched sword in hand during the night, even till the dawn.

The next morning early, having completed the necessary ar-

rangements and fed the cattle, they changed such of their wag-

gons as were weak for stronger ones belonging to the first

124 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

caravan, and casting away articles of little value, filled the

waggons with those which were costly, and arriving at the

proposed mart sold the whole for twice or three times the cost

price, and returned in safety with all his attendants to Benares.

Budha having thus spoken said, Grahapati, the followers of

the reasoner formerly were destroyed while those who followed

the perfect teacher were delivered from the demons, went in

peace to their desired mart, and returned in peace to their own

homes. Joining the two relations together he spake the verse

Some persons speak indisputable truths

Reasoners speak diversely

Understanding this the wise man

Chooses that which is indisputable.

He also said, The unwise trader is now Dewadatta, (the

Opposing teacher) and his present followers are those who

were then destroyed. I, who am now Budha, was then the

Wise trader.

End of the Apannaka Jataka.

The second, or Wannupatha Jatakan.

Verse.-—The energetic man found water by digging even in

the sandy road frequented by travellers: thus the sage, en-

dued with persevering energy, obtains by diligent exertion

Ynental tranquillity. _

Legend.—While Budha resided in Sewat, a respectable man,

an inhabitant ef the city, went to Jetawaney, and heard the

discourses of Budha. Being pleased with the doctrine, and per-

ceiving the evils of sensual gratification, he became a priest, and

having passed his noviciate and received the necessary instrucs

tions from Budha, he entered a forest, and lived there three

mouths in deep meditation; yet he was wnable to realize a.

$a)

hae

a se ee ae ee

CEYLON BRANCH—ROYAL ASTATIC SOCIETY. E25

ray of spiritual light, or any indication of super human wis-

dom. He then thought, The teacher has said that there are four

classes of men: I am of the lowest class; I shall not, in this

state of existence, ascertain the path to Nirwana, nor the re-

sults of entering into that path. What advantage shall 1 ob-

tain by residing in a wilderness: I will return again to Budha

and view his glorious person, and live there listening to his

excellent discourses. He accordingly returned to Jetawancy.

Some wise and holy priests who were there said to him, Friend,

you received instructions from Budha, and left this to fulfil your

priestly duties: you have now returned and live with the priests;

have you attained the object fur which you became a priest?

are yon freed from future transmigration? He replied, Friends

I have neither attamed the path nor the results of such at-

tainment. I am only fit to be with unmeritorious persons: I

have lost courage and returned. They said, Friend, you have

acted very improperly in abandoning your endeavours aiter hav-

ing become a priest of the religion of the persevering Budha.

Come, let us go to Budha. Budha seeing them said, you have

brought this priest with you contrary to his will: what has he

done? ‘They replied, This person, Lord, having become a priest

of this religion, has failed in his efforts to perform his priestly

duty, and ceasing from exertion has returned. Budha enquired,

Is it true, priest, that you have ceased from persevering effort ?

It is true, Bagawa. He replied, In becoming a priest of this

religion you became a man of few desires, contented, removed

from carnal objects, and perseveringly diligent. When it is said,

this priest has abandoned his efforts, it appears as though you

were not such a person. Certainly in former ages you were

persevering. On one occasion by your energy the men and oxen

of 500 waggons obtained water in the sandy desert, and were

saved from destruction; wherefore do you now cease your ef-+

forts. Upon hearing these words the priest became established:

in resolution. The other priests requested Budha te declare

1296 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

this event; upon which he revealed that which was hidden im

past transmigrations.

Formerly, when Brahmadatta, King of Kasi, reigned in Bena-

res, Bodisat was of the merchant tribe, and travelled about trad-

ing, with 500 waggons, and on one occasion entered a desert

sixty yoduns in extent. The sand was so fine that when taken

in the hand it could not be kept in the closed fist, and after

sunrise it became as hot as burning charcoal, so that no person

eould walk on it. Those who had to travel over this desert took

in their waggons a supply of wood, water, oil, rice and other

necessaries, and travelled during the night. At break of day they

formed an encampment, spread a canopy over their heads, took

their meals and passed the day under the shade. ‘Faking a meal

at sunset they yoked their oxen and proceeded on their jour-

ney as soon as the ground became cool. The travelling was.

similar to. a sea voyage, there being no road; and the conductor,

who might be called the pilot, directed the course of the cara<

yan by the stars.

The trader had passed over 59 yoduns of the desert; and cal-

culating that im another night’s journey the caravan would pass

ever its boundary, after supper he directed the wood and water to be

thrown away and set out. Having spread a couch in the foremost

waggon, he reclined on it, looking at the stars, and said Drive in this

direction, or Drive m that direction. Worn out from want of

vest during the long journey, the conductor fell asleep, and

did not know that the oxen had turned round and were re-

tyacing their former steps. They travelled this way the re-

mainder of the night. ‘Towards dawn the conductor awoke and

looking at the stars commanded the caravan to stop. By the

time this order was executed the day broke, and the men saw

that they had returned to the place of their former encamp-

ment. They then exclaimed, Our fuel and water are expended;

we are lost: and wunyoking the oxen, spread a canopy, and

fie down under the waggons in utter despondency. Bodisat res

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 127

flecting. If my courage fail me all these will perish, walked

about while the morning was yet cool, and seeing a clump of

grass, thought, this grass has grown in consequence of water

being beneath it. Taking hoes they began to dig in that

place, and having excavated to the depth of sixty cubits the

hoes struck on a slab of rock, upon which they all gave up

in despair. But Bodisat, being assured that water was beneath the

stone, descended into the well, and placing his ear to the rock

distinctly heard the rushing of water. Having ascended he called

his immediate attendant, and said, Son! if your courage fail

we shall all perish! take this iron crow-bar and endeavour to

split the rock. When the courage of all the others had failed,

lhe, attending to the directions of Bodisat, and descending inte

the well, struck the rock, which being broke by the blows,

a stream of water fiowed into the well to the height of a palm

tree. They all drank and bathed, watered the cattle, and at

sun set, having erected a flagstaff on the spot, they journeyed

to their intended place, sold their merchandise and returaed in.

peace to their own habitations.

Budha then spoke the following verse,

The energetic man, digging in the sandy path,

In the place trodden by travellers, found water:

Thus the sage, endued with persev ering energy,

By diligence obtains mental tranquillity.

He then said, If, priest, you formerly were persevering in

your efforts to obtain a little water, why should you now, having

become a priest of the religion leading to final emancipation,

cease from exertion. Combining the two events Budha declared

that the priest was in that birth the personal attendant of the

merchant, and that he who was formerly the merchant was

then Budha.

End of the Wannupat’ha Jataka

128 eERYLON BRANCH—ROYAL ASIATIC SOCIETY.

The third, or Seriwanya Jatakan.

Verse.—TIf you now fail in attaining the advantages of true

religion, long and bitterly will you repent it, as was the case

with the merchant Seriwayo.

Legend.—This discourse was delivered when Budha lived at

Sewat, in consequence of a priest having become discouraged in

his efforts to obtain spiritual illumination. Upon the case being

represented to Budha he said, Priest, if after becoming a priest

of this fruit giving religion you intermit yonr exertions, long

will you regret it, as the merchant Seriwayo regretted the

loss of the salver of solid gold worth a lack. At the soli-

citations of the priests Budha related the circumstances, as follow..

Five kalpas previous to the present one Bodisat was a tra-

velling goldsmith in the country named Seriwa, and in company

with another person of the same profession named Seriwayo,

who was very covetous, he crossed the Telawahan river, and

came toa city called Andhapura: they divided the streets of the

city between them, each commencing to sell his goods in the

part assigned to him. There was in the city a noble family

reduced to abject poverty: their property was lost, their re-

lations died, and only a girl and her grandmother remained alive,

the latter having to serve others to support herself and grand

child. There was in the house, a goiden dish out of which the

nobleman used to eat; but it had long been disused, and it was

so covered with dirt and filth that they did not know it to be

gold, and cast it among some useless lumber. The covetous

merchant entered the strect in which they lived, crying, Buy my

jewels! Buy my jewels! and came to the door of the house.

The child said to her grand-mother, Mother, buy me an or-

nament. Child, replied the grand-mother, we are poor, what

shall we give to purchase one? Here is this dish, said the

child, it is of no use to us, give this and buy one for me. The

woman called the merchant, and having requested him to sit

@EYLON BRANCH—ROYAL ASIATIC SOCIETY. 129

down, brought the dish and said, Brother take this and give

your sister something for it. The merchant took it into his

hand, and suspecting it to be gold he made a scratch through

the dirt and ascertained that it was so, but hoping to get it

for nothing said, What is this worth! it is not worth half a

masaka, and throwing it on the ground rose from his seat and

went away. The two merchants had agreed that when one of them

had left a street the other might enter it. Bodisat accordingly,

entered the street crying, Buy my jewels! buy my jewels! and

came to the door of the house. The child again requested the

grand-mother to buy her something, but she replied, My child»

the first merchant who came threw the dish on the ground and

went away. What can I now give to buy a jewel for you?

She replied, Mother, that merchant was a surly man, but this

one is of a pleasing countenance and mild of speech, perhaps

he will take it. Then call him. She did so, and he came in

and sat down. When they gave him the dish he saw that it

was gold and said, Mother, this dish is worth a lack: I have

not goods enough with me to buy it. The grand-mother replied,

Brother, the merchant who first came said it was not worth half

amasaka, threw it on the ground and went away. The dish

has been changed into gold by the power of your virtue: [|

present it to you: give us some trifle for it and take it. Bo-

disat immediately gave them 500 kahapanas which he had with

him, and golden ornaments to the same amount, and saying,

Allow me only to retain the yoke for carrying my goods, my

bag, and these eight kahapanas. Obtaining these he departed,

hastened to the bank of the river, gave the eight kahapanas to

the boatman and got into the boat.

The covetous merchant, going again to the house said, Bring

that dish, I will give you something for it. But the woman,

scolding him, said, You did value our golden dish worth a lack

at half a masaka. Another merchant, a just man, who appears

te be your master, has given us a thousand pieces of gold for

430 cEYLON BRANCH—ROVYAL ASIATIC SOCIETY.

jt and taken it away. When he heard this, perceiving that he

had lost the dish of solid ‘gold, he thought, Truly my loss is

great! and being unable to bear up under his violent grief he

lost all self-command, scattered his goods and meney about,

threw off his apparel, and seizing his yoke as a cudgel he fol-

lowed after Bodisat. Coming to the bank of the river and see=

ing Bodisat passing over, he called out, Good boatman, bring back

the boat! But Bodisat would not allow this to be done, Gazing

after Bodisat and overwhelmed with grief, his heart became

heated, and the blood flowed frem his mouth, as water from a

broken dram: and desirous of destroying Bodisat he himself

died on the spot. This was the first time that Dewadatta de-

sired the death of Bodisat. Upon the conclusion of this dis-

course the priest, for whose benefit it was spoken, became

a Rahat.

End of Seriwanija Jataka.

The fourth, or Chulla-setti Jatiakan.

Verse.—The wise and observing man will even by small meang

raise himself to affluence, even as a large fire is kindled

by few materials.

Legend.—This discourse was delivered when Budha lived at

Jiwakambawaney near Rajagaha, on account of the priest Chulla

Pantika, the circumstances connected with whose birth were as

follow. The daughter of a nobleman of the Dananja family

contracted an intimacy with a male slave, and fearing that her

umproper conduct would be discovered, she said to him, We can-

mot remain here, for should our misconduct be known my pa-

rents will tear us to pieces: let us take some property with

us, retire privately, and live in some other country where we

shall be unknown. They did so and lived together. When she

was far advanced in pregnancy she said to him, It will be a

gad thing fox both of us if I give birth to a child in @ place

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 131]

where I have no relations; let us return to my family: but

he put it off, saying, Let us goto morrow, or the day after.

She thought, this foolish man, knowing that his fault is great, will

not endeavor to go: but parents certainly feel for their chil-

dren, and whether he go or remain it is proper that I should

go. Accordingly she put aside her household furniture, left the

house, and told the neighbours that she was returning to her

family, and set out on her journey. The man returning home

and being informed by the neighbours that she was gone to her

velations, followed quickly after her, and overtook her on the

road just as she was taken in labour. He accosted her, and

said, Wife, what is this? She replied, Husband I have borne a

son: what shall we now do? That for which I was going to

my parents’ house has taken place on the road; what shall we

gain by going there? Let us remain where we are. To this

he asreed, and as the child was born on the road _ they

called him Panthaka. Not long afterwards she again

proved pregnant, and again desirous of returning to her parents

set out on her journey, but her second son was also born on the

road. On this account they called the first born Maha Pant’haka,

and the other one Chulla Pant’haka; taking their children with

them they returned to their former habitation. While living

there the child Pant’haka heard the other children saying, uncle,

svand-father, grand-mother, &c., and coming to his mother said,

Mother, other children say, uncle, grand-father, grand-mother:;

have we no relations? Yes child, she replied, but we have no

relations here: your grand-father is a rich nobleman in Raja-

-gaha, and your relations are there. Why then do we not : go

there, mother? She then told her son the reason of their coming

to their present residence, but the child again and again spoke

to her on the subject. She then said to her husband, These chil-

dren pine away: let us take them to their grand-father: will

my father and mother eat our flesh if they see us? He replied,

I cannot appear before your parents, but if you can contrive by.

. B

132 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

any means to give the children to your parents, do so. They

accordingly took the children to Rajagaha, and the mother sent

a message to her parents informing them of their arrival. On

hearing it her parents said, We regard ourselves as childless,

having neither son nor daughter: great is their crime against us

and we cannot admit them to our presence. Let them take

this property which we send them and live where they please,

but let them send us the children. The nobleman’s daughter

received that which her parents had sent, and delivered the chil-

dren into the hands of the messengers. From that time they

lived in the house of their grand-father. Chulla Panthaka was

very young, but Maha Pant’haka accompanied his father to hear

the discourses of Budha, and at length said to his grandfather,

If it meet with your approbation I desire to become a priest.

What do you say, child, replied the grandfather, of all other

persons you are most proper to enter the priesthood, if you

feel yourself competent to its duties. He accordingly conducted

him to Budha, and stating that he was his grandchild requested.

him to be admitted into the priesthood. To this Budha as-

sented, and placed him under the care of a priest who gave

him the needful instructions. He soon obtained an extensive

knowledge of the doctrines of Budha, and upon attaining his

twentieth year was fully ordained priest. Accustoming himself

to meditation he became a Rahat, and enjoying the pleasures of

intellect he was desirous of introducing his brother Chulla

Panthaka to the same. He accordingly waited on his grand-

father and said, Nobleman, if it meet with your approbation I

will make Chulla Pant’haka a priest. The grandfather con-

sented, and he accordingly initiated him, and subjected him to

the observance of the ten precepts; but the novice Chulla

Pant’haka was exceedingly dull, and in four months could not

commit to memory the following verse. ‘Behold Budha! fra-

grant as the full blown odoriferous flowers of the red and

blue lotus! Resplendent as the glorious sun in the fir-

mament, ”

CEYLON BRANCH—ROYVAL ASIATIC SOCIETY. 133

This dulness was the result of his previous conduct: for-

merly, in the time of Kassapa Budha he was a wise priest,

but seeing one who was dull and unable to learn he derided

him, and that priest, disheartened by being treated with con-

tempt by his superior in wisdom, was not able to make any

proficiency. In consequence of this conduct he himself, being

a priest, was unable to commit to memory one part of the

verse after the other. After he had endeavoured for four months

to *learn this verse without success Maha Pant’haka said to

him, Pant‘haka you are not fit for the priesthood: in four

months you have not been able to learn this one verse: how

then will you be competent to perform the duties of a priest?

Go and live in some other place. Chulla Pant’haka, how-

ever, was attached to the priestly life and did not desire to

return to secular business.

At this time Maha Pant’haka superintended the provisions of

the monastery, and Jivaka the Kumara Banda brought perfumes

and flowers to the garden which he presented to Budha. After

having heard a discourse delivered by Budha he went to Maha

Pant’haka and enquired how many priests were in the monas-

tery, and learning that there were 500 he requested that Budha

with the 500 priests would dine at his house the next day,

Maha Pant’haka replied, I accept the invitation for all except

_ Chulla Pant’haka who is dull and unable to learn. Chulla

Pant’haka hearing this thought, My brother’s love is certainly

withdrawn from me: What profit can I now derive from being

_@ priest? IT will return to secular life, give alms and perform

virtuous actions. Early next morning when Budha arose he

intellectually beheld the state of the world and the circum-

stances which were occuring, and perceiving the intentions of

Chulla Pant’haka he went out, and walked before the door in

the path in which Chulla Pant’haka must go. When the latter

came out of his room he saw Budha, and approaching him

worshipped him, Budha then said, Where are you going Chulla

134 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

Pant’haka so early in the morning. He replied, Lord! my

brother has expelled me, and I am about to retire to secular

life. Budha then said, Chvulla Pant’haka your professicn of

priesthood is my concern: if you are expelled by your bro-

ther why should you leave me? What will secular life ad-

vantage you: stop with me. So saying, he took him to the

door of his own apartments, and seating him with his face to-

wards the east said, Rub this cloth mm your hand saying, Defile-

ment is contracted! Defilement is contracted! and remain here: he

then placed in his hands an extremely clean white cloth. Having done

this he went with the other priests to the house of Jiwaka and occu-

pied the seat prepared for him. In the mean time Chulla

Pant’haka sat looking at the sun, and rubbing the cloth, re-

peating Defilement is contracted! Defilement is contracted! by

which continued rubbing the cloth became dirty. He then re-

flected: ‘This piece of cloth was exceedingly clean and white,

but on account of my rubbing it with my hands it hes con-

tracted dirt, and its previous state is changed ; thus it is wita

the constituent parts of man, nothing remains permanently the

same: all things fade away and are reproduced: and thus his

perception of truth enlarged.

Budha knowing that he had this perception of truth, caused a

miraculous vision of himself, seated with his face towards the

east, and splendor irradiating from his bedy, to appear before

Chulla Pant’haka, and said, You perceive that through contact

with your hands this piece of cloth has become defiled, and the

filth remains; by this you learn that defilement even desire is

within you: put that away. He then spake the following verses :

Not only is dirt defilement, but lust (or desire) is so also:

Defilement signifies lust. Priests having put away this defile-

ment, live in the practise of the undefiled religion.

[The same is repeated substituting wrath and folly

for lust. |

Whea Budha had spoken these verses Chulla Pant’haka be-

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 135

came a Rahat, and obtained a knowledge of the three Pitakas.

Formerly when he was a king, while walking through the city

he perspired, and wiped his forehead with his pure muslin robe,

which, in consequence of it, became defiled: he then thought,

through this body this unsullied robe has lost its original purity

and become defiled: certainly objects are not of permanent

continuance: he thus obtained a perception of the imperma-

nence of material forms: it was on this account that the

repetition ef the words Defilement is contracted! produced

this effect.

The Kumara Banda Jewika was standing at the right side of

Budha when the latter said, Jewika, are there not other priests

in the Monastery? and covered his bow] with hishand. Maha

Pant’haka replied, Lord! there are none there. Budha said,

Jewika another priest is there. Jewika then sent a person say-

ing, Go and see if there be another priest in the Monastery.

At that moment Chulla Pant’haka thought, My brother says,

that there are no priests in the monastery, but I will shew him

that there aresome; and immediately multiplying the appear-

ance of himself he miraculously filled the garden with the forms

of priests, some of whom appeared to be making robes, others

dying them, and others to be engaged in study. The man who

wes sent, returned saying, The whole garden is full of priests.

Budha then said, Go and say, Budha calls for Chulla Pant’haka.

He went and said this, when a thousand mouths opened and

said, I am Chulla Pant’haka! I am Chulla Pant’haka. The

man returned and said, They are all named Chulla Panthaka.

-Budha replied, go and take the first by the hand who says, I

am Chulla Pant’haka and the others will disappear. He did so,

and the priest came with the man who took him by the hand.

Budha having finished his meal called Jewika and said, Bring

the bowl of Chulla Pant’haka: he will deliver the benedic-

tive discourse. Jewika did so, and the priest, fearlessly as a

young lion utters his roarings, delivered a short benedictive dis-

136 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

course from the Pitakas. Budha then arose from his seat, and

attended by his priests, returned to the monastery. —

In the evening when the priests were assembled in the hall

of instruction they began to converse on the perfections of Budha,

saying, Friends, Maha Pant’haka being ignorant of the capabi-

Jides of Chulla Pant’haka turned him out of the monastery as

being stupid and unable in four months to learn one verse; but

Budha, the Supreme Lord of Instruction, has during the time

occupied by one meal caused him to become a Rahat, acquainted

with the doctrines of the three Pitakas. Budba being aware

of the conversation went to the place, and ascending his throne

radiated forth his six-coloured splendor, as the morning sun

over the Yugandhara mountain allumines the depths of the sea.

Upon his entrance the conversation ceased and the priests re-

mained silent. Budha looked mildly around him and thought :

This assembly is exceedingly seemly: there is not a hand nor a

foot stirred, nor the slightest sound heard: all these are awed by

the dignity and glory of Budha: were [ to sit here till the con-

clusion of my life they would not speak first, therefore it behoves

me to commence the conversation. Speaking therefore with a

mild voice like that of Brahma, he enquired respecting the con-

versation in which they were engaged when he entered the hall.

They informed him, upon which he said, At this time, priests,

Chulla Pant’haka through me has become great in religion,

formerly through me he became great in riches. At the request

of the priests he then revealed that which was hidden in past

transmigrations.

Formerly, when Brahmadatta, King of Kasi, reigned in Be-

nares, Bodisat was born of a noble family, and when he came

of age he was made a nobleman of the king’s court and was

called Chullaka Sett’ha: he was wise, skilful, and expert in

understanding omens. One day, while going to attend on the

King, he saw a dead rat in the middle of the street, and con-

sidering the attending circumstances, he said, A wise man taking

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 137

this rat may convert it into an ornament for his wife, or into

a stock for trade.. A respectable but poor man, hearing these

words, said, This nobleman does not use these words inconsi-

derately: he therefore took the rat and goingto a market sold

it for a small piece of money as cats’-meat. With this money

he bought some sugar, and taking a chatty of water he went

to the forest where the flower-gatherers were: to each of them

he gave small bits of the sugar and a ladle full of water, and

each of them in return presented him with a bunch of flowers.

These flowers he sold, and with the money he thus realized

he procured more sugar and water, and going to the flower

gardens that day, he obtained in return for what he gave a quan-

tity of flowering shrubs.. Thus in a short time he accumulated

eight kahapanas.

Afterwards, on a very windy and rainy day, a large quan-

tity of withered trunks of trees, dried branches and plants were

blown down in the royal gardens, and the gardener could devise

no plan to clear the grounds of them. The man then went to

the gardener and said, If you will give me these branches &c.

1 will clear the garden of them, and to this the gardener con-

sented. Chullantewasiko then went to the childrens’ play ground,

and inducing them to help him by giving them bits of sugar, he

ina short time had the whole brought out of the garden and

piled outside. At that juncture the king’s potters, having a

great quantity of earthen vessels to burn for the royal use, were

seeking firewood for the purpose, and seeing this heap of fuel

bought it from him. That day Chullantewasiko obtained six-

teen kahapanas and 500 earthen vessels by the sale of his

fire-wood.

When he had accumulated twenty kahapanas he formed ano-

ther scheme: he went a short distance from the city to the

grass market, and placing vessels with water he supplied from

them 500 grass-cutters. They said to him, Friend you have been

very serviceable to us, what shall we give you in return, He

138 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

replied, you shall requite me when a necessity occurs. Thus

going from place to place he contracted friendship and acquaintance

with the traders. One day, he received information from them,

that on the morrow a merchant would come to the city with

500 horses. Hearing this he immediately went to the grass

cutters and said, to day let each one of you give me a bundle

of grass, and let no person sell any till I have disposed of

mine. To this they agreed; brought the 500 bundles of grass,

and put them at his door. The horse-merchant having gone

through the city for fodder without obtaining any gave him

1000 pieces of gold for his 500 bundies of grass.

Some time afterwards a naval friend informed him that a

large trading vessel had arrived at the port: he accordingly

adopted the following expedient. He hired a carriage with se-

veral attendants for eight kahapanas, and drove to the port in

great splendour; agreed to purchase the whole cargo and gave

his seal-ring as a pledge. He then erected a tent at a short

distance, sat there, and gave directions to his hired attendants

that when the Benares merchants should arrive, three distinct

messengers should bring him the information. About 100 of

the Benares merchants having heard of the arrival of the ves-

sel came to the port to purchase part of the cargo; but they

were informed that they could obtain nothing as the whole had

been purchased by a great merchant who was transacting busi-

ness in the tent. Hearing this they went to him, the attendants

having given him notice of their approach, and each of the

merchants gave him 1000 pieces asa premium to have a half

share of the cargo, and afterwards gave him a similar sum that

they might be allowed to purchase the other half. Chullante-

wasiko having thus gained two lacks returned to Benares, and

from a feeling of gratitude took one lack as a present to the

nobleman Chulla Set’ho and recounted the whole of the cir-

cumstances to him. ‘he nobleman was so much pleased that

he gave him his daughter in marriage, and he ultimately suce

CEYLON BRANCH~—ROYAL ASIATIC SOCIETY. 139

eeeded to his father in law’s rank and _ station in the

Government.

Budha then spake the verse at the head of this Jataka, and

concluded by saying, he who was then Chullantewasiko is

now Chulla Pant’haka, and I who am now Budha was then

the nobleman Chulla Sett’ho.

End of Chulla Setti Jataka.

The sixth, or Dena-damma Jatakan.

Verse.—Peaceful good men, modest, fearing sin and endued

with virtue, are even in this world called Divine.

Legend.—When Budha resided at Jetawaney he delivered this

discourse on account of a rich priest. A rich man of Sewat,

upon the death ofhis wife intending to enter the priesthood, erected

for himself a dwelling with a sitting room and a store room,

filling the latter with ghee, rice, &c. He then became a priest

and his servants brought him such food as he desired. He had

great store of garments and other priestly requisites, and wore

one dress at night and another in the day: his apartments were

at the extremity of the monastery. One day when he had taken

out his robes, coverlets, &c. to spread them out to air, a

number of country priests came to his rooms and seeing the robes,

é&e. said, Whose are these? Mine, he replied. What, priest,

this robe and that robe; this under-garment and that under-

garment? Yes, friends, they are all mine. They then said

Friend, Budha only permits the possession of three robes

(forming one set so as to be wor at one time) and you a

priest of this self denying religion, have accumulated all these.

Come, let us take him to Budha. Budha seeing them, said,

Why do you bring this priest to me against his will! For what

purpose have you come? ‘They replied, Lord, this priest has

many goods and a large ward-robe. Is it true, priest, that you

J40 cEYLON BRANCH—ROYAL ASIATIC SOCIETY.

have many goods? It is true, Bagawa. Why have you pro-

cured them? Certainly I teach contentment with little; a re-

straining both of body and mind, and perseverance in the pursuit

of purity. Hearing these words of Budha he became angry, and

throwing of his upper-garments said, Then I| will walk thus

without clothes, and stood in the midst of the assembly with

only one cloth on. Upon this Budha, to recal him to himself

said, Truly priest, you formerly sought for a sense of propriety

and modesty for a period of twelve years when you were a

water-demon : how then now, being a priest of this honorable

religion, can you throw off your upper-garments and remain withe

out shame or modesty in the midst of this eminent assembly ?

Being by these words restored to a sense of propriety he re-

sumed his garments, and having worshipped Budha, sat down.

The priests not being acquainted with the event referred to

requested Budha to declare it, who said,

Formerly Brahmadatta was King of Kasi, reigning in Bena-

res, and Bodisat was born of his principal queen and named

Mahinsasa. By the time he could run about the king had

another son who was called Chanda, and by the time he could

walk the queen died. Upon this the king took another female

as his principal queen, to whom he became passionately at-

tached, and had a son by her whom he named Suriya. The

king being much delighted when he saw the child said to his

queen, I will grant you any one thing you may request. The

queen said that she would prefer her request on a suitable op-

portunity. When her son was grown up she said to the king,

When my child was born your Majesty gave me the privilege

of prefering any request I wished: TI now claim the fulfilment

of the promise; appoint my son your successor in the kingdom.

The King replied, My two sons are glorious and resplendent

as two pillars of fire: I cannot deprive them of their right

and give the kingdom to your son. Although he thus refused

her, yet as she continued to press him from day to day, he

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 141

thought, She will devise some mischief against my sons, and

calling them to him he said, Children, when Suriya was born

I pledged myself to grant his mother any one boon, and she

now requests the kingdom for her son, which request I am not

willing to grant. Sin is the very nature of woman, and she

may possibly devise some evil against you. Retire into the

wilderness, and wpon my death return to your native city and

assume the government: thus weeping, lamenting, and kissing

their foreheads he dismissed them. ‘They having bowed to the

king, descending from the palace saw the young prince Svuriya

amusing himself in the palace yard, and informed him of what

had occurred, when he said, Brothers [ will accompany you, and

went with them: they then retired to the wilderness. Having

froceeded into it some distance Bodisat sat down at the root

of a tree, and calling Suriya to him said, Go to that lake,

bathe and drink, and bring us a little water.

That lake belonged to Wessawanna (king of the demons) who

gave it in charge to a water demon, saying, you may devour

whosever descends into this lake, unless he be acquainted with

the doctrine of the gods.* If he have that knowledge you are

not permitted to destroy him: neither have you any power

over those who do not descend into the water. From that time

the demon enquired of those who descended into the lake. Do

you understand concerning the gods, if they did not he de-

voured them. The Prince Suriya going to the lake entered the

water without examination. The demon seizing him said, Do

you know concerning the gods? He replied, The sun and

“moon are gods. You do not understand divinity said

the demon, and dragging him down carried him to his cave

that he might eat him at leisure. Bodisat seeing that he de-

layed returning sent the Prince Chanda to see after him. Upon

his descending into the water the demon seized him also, en-

* Or, with Divinity, including the objects of worship:

142 CEYLON BRANCH—ROYAL ASIATIC SOCIETY. -

quiring, Do you know concerning the gods? He replied, yes,

the four quarters of the heavens (or the regents of the four

quarters) are gods. The demon replied, you are ignorant ; and

conveyed him to the place where his brother was. Bodisat,

seeing that he did not return, thought, Surely some accident

must have happened to them, and going himself to the spot

noticed their footsteps descending to the water but no marks

of their return, and concluded, | This lake is the abode of a

demon: he accordingly armed himself with his sword and bow

and stood near the margin. The demon, seeing he did not .

descend into the water, assumed the appearance of a forester,

and said, Why do you not descend into the lake, bathe, drink,

eat of the roots, adorn yourself with the flowers, and go on

refreshed? Bodisat observing him, knew that it was the demon,

and said to him, Have my brothers been seized by you? Yes,

by me. For what reason? Those who descend into this lake

belong to me. What every one? No: if any one understand

concerning the gods he does not hecome mine, but all others

do. Why? is there any advantage to you from knowing con-

cerning the gods? There is. Well, then, I will teach you

concerning the gods. Speak on; I will listen to a discourse on

that subject. But said Bodisat, I am now weary, and cannot

teach concerning the gods. The demon then bathed Bodisat,

gave him food and drink, anointed him with perfumes and

adorned him with garlands of flowers, and spread a seat for

him in a beautiful bower, Bodisat seated himself with the demon

at his feet and said, Bow down you ear attentively and hear

concerning the gods. He then spake the following verse,

Modest and fearing sin,

Endued with virtue,

Peaceful good men, in this world

Are called Divine (or gods.)

The demon hearing this discourse was delighted, and said to

CEYLON BRANCH-——ROYAL ASIATIC SOCIETY. 1438

Bodisat, Pundit! I am pleased with you; I will give you

one of your brothers: which one shall I bring? He said,

Bring the younger. Pundit! said the demon, you only know

concerning the gods: you do not practise what you know.

How is it that you leave the elder and say Bring the younger ;

and thus place the elder last? Demon, I both understand res-

pecting the gods and practise what I know. We came on his

account into this forest: his mother solicited for him, from my

father, the kingdom: but my father would not grant that re-

quest, and commanded us to live in the forest for our safety.

That Prince would not stay behind, but accompanied us. Should

I say, A demon has devoured him in the wilderness, who would

believe me? Afraid, therefore, of reproach I have said, Bring

the younger. Excellent, Pundit! most excellent! You not only.

understand about the gods but practise what you know. The

demon thus, with a delighted mind having praised Bodisat, brought

him his two brothers and gave them to him.

Bodisat then said to him, Friend, in consequence. of your

former sins you are born a demon, eating the flesh and drink-

ing the blood of others. If you continue to sin you cannot es-

cape the torments of hell. From this time forsake sin and live

virtuously. Having thus converted the demon, he lived with

him in security. One day, consulting the stars, he saw that:

his father was dead: and taking the demon with him returned

to Benares. He there ascended the throne, appointing Prince

Chanda Vizier, and Prince Suriya Commander of the Forces.

_ He then prepared a residence for the demon, and had him sup-

plied with garlands of flowers and food, and having ruled in

justice died, and went to his reward.

When Budha had declared this, the rich priest entered the

first path leading to Nirwana. Budha further said, the demon

is now the rich priest: Prince Suriya is now Ananda, (Budha’s

personal attendant and relative) the Prince Chanda, is now Sa-

144. CEYLON BRANCH—ROYAL ASIATIC SOCIETY:

riputto (one of his two chief priests) and I Budha was then

the Prince Mahinsasa.

End of the Dewa-damma Jatika.

The thirty-eighth, or Baka Jatakan.

Verse.—Fraudful cunning does. not in the end produce per-

manent advantage. ‘The fraudulent person may be circumvented,

@s the crane was by the crab.

Legend.—When Budha resided at Jetawany he spake this

Jataka concerning a priest named Cheewara-waddaki.

There was a priest who lived in the Dewaram monastery

who was skilful in cutting up cloth and sewing, and was there-

fore called Cheewara-waddaki: he procured some pieces of old

yotten cloth, and very skilfully made them into a robe, dyed

it, and put it by carefully. Another priest, who did not know

how to make robes, had received a piece of new cloth, and taking

it to Cheewara-waddaki said, Be so obliging as to cut this up

for me and make it into a robe. Upon which he replied It

will take some time to cut this up and sew it, but I have a

yobe here which I have just made and kept by me; and so

saying he took the new cloth and gave him the robe he had

ynade out of decayed pieces. After the priest had worn the

yobe a short time it became dirty, and he put it into hot water

to wash it, and then saw that it was decayed in many places:

being much displeased and grieved, he made it known to the

different priests who visited the place, and the manner in which

he had been cheated was published abroad. There was a coune |

try priest, who was much of the same disposition with Chee-

wara-waddaki, and he hearing that there was a priest at De-

waram as skilful as himself in the arts of deception thought,

Ut will be a capital thing if I can cheat this city priest. He

accordingly procured a piece of cloth of very slight texture, made

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 145

it into a robe, dyed it with great skill, and putting it on visited

the Dewaram monastery. When Cheewara-waddaki saw it, he

immediately coveted it, and not knowing that the priest had

come for the express purpose of deceiving him, said, Did you,

my Lord, make this robe? Yes, J did, he replied. Ifso, be

so good as give it to me. Ah! What do you say! It is

difficult to obtain a robe in the country place where I live: if

I give you this what shall 1 wear myself? He replied, My

Lord, I have a piece of new cloth take that and make it into

a robe and give me this one. Very well, as you request it,

take the robe; and so saying he took the piece of new cloth,

gave him the robe and having thus cheated him, depaited. Af-

ter (heewara-waddaki had worn the cloth some time, it became

dirty, and he put it into hot water and washed it; but found

thatit became torn in many places, and was exceedingly ashamed

to find that he had been taken in by a village priest. It was

soon known that the knavish priest of Dewayam had been

himself cheated by one who had come from the country, and it

became the subject of conversation at a meeting of the priests.

Budha coming to the place, and being seated, enquired what

they were talking about, when they told him the circumstance,

and he said, This is not the first time that the Dewaram priest

has been circumvented by the other priest: it was so on a for-

mer occasion. Upon being requested by the priests he re-

lated the following event. .

In former days there was in a certain place a smail lake,

the water of which became dried up in the hot weather. At

that time Bodisatwayo was a god who dwelt in atree on the

border of a lake covered with the lotus. In consequence of

the heat there was very little water in the small lake, but a

great number of little fishes. This being observed by a crane,

he thought, I must devise some plan by which I may catch

these fishes and eat them. He accordingly went to the border

of the lake, and stood thoughtful, with his head hanging down,

146 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

like a devout hermit. The little fishes noticing him, came near’

and said, Sir, what are you meditating about as you stand

there. The crane said, I em thinking about you, Ah Sir!

What are you thinking about us? Why, he replied,

there is very little water in this lake, and you get but little to

eat: on account of this hot weather you little fishes suffer great

inconvenience. That was the subject of my meditation: but if

you will do what I advise, I will take you one by one in my

bill, and put you into a beautiful lake covered with the five

kinds of lotus. They replied Ah Sir! this is the first time

since the beginning of the Kalpa that a crane has ever thought

of the welfare of little fishes: you only intend to deceive us,

and to devour every one of us. The crane replied, Do not

think so; but if you doubt my word, let one of your number

go and examine the place and report to you. The little fishes

then thought, This crane is a most righteous person, and ac-

cordingly deputed one of their body (a Kanapaddaka) to visit

the place. The crane accordingly took him in his bill to the

place, shewed him all the beauties of the lake, brought him back

and put him down among the fishes, upon which he related in

detail to the other fishes the excellencies of the other lake; upon

which they said, Sir, take us all to that Jake. The crane as-

sented and in the first instance took the fish who had been to

see the lake, carried him to the bank, and then seating himself

on a tree, killed him with his bill, ate him, left the bones scat-

tered at the foot of the tree and went back for more; and said,

I have taken that one to the lake, now Jet another one come.

So taking another he ate him likewise until he perceived that

he had devoured the whole of them. Cowwing again to the place

he found there a crab remaining, and being desirous of eating

him also said, Ah, good master Crab, I have taken all those

little fishes and put them into the lake covered with lotuses.

Why do you remain here alone? If you are willing I will

take you also and put you in the same lake. The crab then

CEYLON BRANCH—ROVYAL ASIATIC SOCIETY. 147

said, Ah crane, how will you take me there? I will take you

in my Dill, he said. He replied, I am afraid if you take me

in that way you will let me fall to the ground. ‘The crane

said, Do not fear; that I will take hold of you with great care and

carry you safe. The crab then thought, This crane has not put

one of those little fishes into the lake, but has eaten them all.

Now if he takes me there and does not put me into the lake I

will cut his throat and kill him: he accordingly said, Friend

crane, you are not able to hold me sufficiently fast and take me

there, but I can hold fest. If you will allow me to hold by

your neck with my claws I will go with you. Upon which the

crane, not thinking that the crab meant to deceive him, said

very well, and put down his neck. The crab then seized hold

of it with his claws as though it were with a vice, held it fast,

and said, Now go! The crane accordingly went to the lake,

and then turned towards the trees in the neighbourhood. Upon

this the crab exclaimed Ah, where are you taking me without

putting me into the lake? What crab! said the crane are you

my relative that you speak thus: You are my slave. Look

wretch at the hezp of bones at the foot of these trees, these bolorged

to the fish I hcve eaten, and J intendto eat youin a like mane

ner. Upon which the crab said Ah crane, those little fishes

were destitute of wisdom and therefore they became your prey, .

but you cannot deceive me so; I will brmg you to your end,

You have not done wisely in this; do you not see you are de=

ceived, for if I die, we both shall die, for I will cut your throat

with my claws; and so saying he grasped him tightly:

Upon this the crane gasping and trembling for his life said with

tears, O my Lord crab I did not intend to injure you, neither

have I done you any harm; Spare my life, I pray you. Well,

said the crab, if it be so then descend gently and put me into

the lake. The crane accordingly turned round and descending

to the lake, put the crab upon the mud on its border: upon

this the , crab, with his sharp claws severed at once the crane’s

148 ckYLON BRANCH—ROYAL ASIATIC SOCIETY.

head from his body, as a flower is severed from its stalk with

shears, and descended into the water. The god who resided in

the tree, seeing this wonderful transaction, caused the woods to

resound with his plaudits, and with a mellifluous voice said,

Fraudful cunning does not in the end produce permanent ad-

vantage: the fraudulent person may be circumvented as the

crane was by the crab.

He who was the crane at that time is now the Dewaram

ptiest: the crab is now the country priest by whom the other

has been taken in, and 1 Budha was then the god residing in the

tree who witnessed the transaction. :

CEYLON BRANCH:—ROYAL ASIATIC SOCIETY. 149

ON SOME OF THE COINS, ANCIENT AND MODERN,

OF CEYLON. |

By tHe Hon. Mr. Justice Stark.

(Read 26th February 1848. )

Tue study of coins, or Numismatics, is both interesting and

important. For besides 1. their absolute or intrinsic value,

arising from their pecuniary or their artistic worth, and 2. their

monetary value, or value as currency, coins have also 3. a

great literary and historical value. They supply at once sen-

sible, living and portable evidences and illustrations of history

and literature.

Moreover within a limited area such as this island, coms in

an historical and literary point of view acquire a peculiar in-

terest and importance. For here, we are as it were like the

inhabitants of a coast on which the tide continually ebbs and

flows:—we see the tide of conquest and population advancing

on the island and receding, our attention is drawn to the cir-

cumstance and from the coins at different times deposited we

ascertain the character and operation of the political power of

which they were the representatives.

The subject has not yet received among us however, the con-

sideration it deserves; and in the present paper, the want of

a variety of specimens from the very limited nature of our

ecilections, has been such as to render this but a mere con-

tribution in furtherance of the study, and to draw the attention

of members more immediately to its prosecution.

1. Ancient Coins.

The most ancient coins hitherto discovered in the island ap-

pear to be those found in such quantities at Calpentyn, Man-

150 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

totte, and other places on the north coast, and of which various

descriptions have at different times been given. a Those found

at Calpentyn were contained in a chatty buried in the earth at

the depth of about three feet from the surface, and amounted

in number to about 5,000. It has been supposed by some that

they were a hoard buried there for security; but the circum-

stance of the coins being all of one description, and that so in-

ferior, seems to militate against such a supposition.

The condition of the coins is extremely unequal, some being clear

and in good order while others shew the effects of exposure to

the air or damp, and others are as much reduced and defaced

as the old worn out silver coinage of England. The best spe-

cimens weigh about-65 grains of metal, which is about the weight

ef the Oodypoor pysa.

in the specimen of which a representation is annexed, No. ]

we see on the reverse, the monkey chief Hanuman,

*‘ Of strength resistless, and wide wasting wrath.”’ b.

Uttara Rama Cheritra Act 1. Se. 2.

But this carries us back to mythological times, and to the

old legend of Rama and his “fawn eyed” Sita,

She was the daughter of a powerful prince Janaka who having

in his possession by inheritance a valued bow of great strength,

derived originally from Maha deo, declared that no one should

have her in marriage who could not bend that bow. It was

like the bow of Ulysses, Rama the son of Dasaratha King of

Ayodhya or Oude, bent it and obtained the hand of Sita; but

by some court intrigues he was obliged to leaye his home and

a@ See Asiatic Researches Vol. 17 p. 597, and Journals of the Ben-

gal Asiatic Sovicty for 1835, p. 673, and for i837 p, 298 seq,

See also Journal Ceylin Asiatic Society p. 69.

b There is a representation of this coin in Davy'’s Ceylon, p. 245,

but there tne reverse is iurned upside down, and it is said the

characiers “resemble more hierogiyphics than letters,”

CEYLON BRANCH—ROYAL ASIATIcC SocIETY. I51

to wander with her as an exile in the forest of Dandaka at

fhe sources of the Godavery—

The pure Godavery, which wins her way

Stately and clear, through ancient trees that shade,

Impervious tangling, her majestic course.

Maha Vira Cheritra, Act 5.

Here he encountered and discomfited various members of

the Rakshasa tribe, a demon race; and having also injured

Surpanakha the sister of Ravana the demon prince, the latter

in revenge seized little Sita and carried her off to his residence

at Lanka. In this extremity Rama got assistance from the mony

key king Sugriva, who had been dethroned by his own brother

Bali but restored again to his kingdom by Rama, and now from

a sense of gratitude despatched his chiefs in all directions to

find out Sita’s abode. Hanuman was successful. He jumped over

the current which runs between this island and the continent,

and saw and spoke to the disconsolate Sita:—then setting fire

to Lanka, he returned and conveyed the intelligence to Rama,

who immediately proceeded to the southern point of the land,

where the apes are feigned to have flung into the sea the islands

of Manaar and Ramisseram and the other masses of rock which

now lie across the strait, and by which a passage to the island

was to be effected, The allied forces were met by the mon-

strous bands of Lanka, a fearful conflict ensued,—but at length

the demons were defeated, Ravana fell by the hand of Rama,

and Sita was restored in purity to her lord who afterwards

returned to Ayodhya, received from his brother Bharata the

dominion to which he was entitled, and reigned in peace and

prosperity a thousand years.

This old legend, which forms the subject of the Ramayana,

an epic poem of remote date, is a great favourite with the Ma-

Jabars both here and on the coast, in much the same way as

was the tale of Troy and ine house of Agamemnon among the

152 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

ancient Greeks, and they have several proverbs in relation to

it. Thus they speak of “The monkey that burnt Lanka” (a)

and say ‘‘Sita’s birth was Lanka’s destruction” (6). They say

also *“‘Rama’s arrow was suited to its prey” (c) and *“ Would

you direct Rama’s arrow at a small bird?” (d), In like

manner, probably, is the description of coms we are now con-

sidering sometimes call ‘Ravana’s money” and demon cash:

net however, I presume that it was the work or the current

money of the demons (by whom we here understand the early

inhabitants of Lanka, demon worshippers, not acknowledging the

Hindoo gods of the Brahmanical theogony) but because it had

reference to the victory over them in Lanka.

The figure on the obverse of the coins, is suppesed to be

Vishnu, of whom Rama was an avatdra or incarnation. Vishnu

was also, according to the Mahawanso, chap. 7. the tutelary deity

of Lanka, so assigned at the settlement of Wijeya and his

followers in the island. It is no doubt in the former respect

only that he appears on the present coins. By the demons of

the story the Veddah people were perhaps intended; and by the

allied forces certain tribes of the coast with the ancestors of

the present Singhalese (e) who have adopted, or then actually

had, as their own, Rama’s god; and also made, as we find Sa-

man the brother of Rama, the genius loci of Saffragam. It may

be also, that the Kusta rajah, whose gigantic figure appears cut

(a) Oa waasmwe Fi LRM 5B

(6) Coxe l psea, ie Bae mocw wy co

CQ) ecorneG HV OnOarrorners OgnOacaming

(e) The Tibetans, who are Budhists ‘and acquainted with the story

of Hanuman, suppose themselves the descendants of an ape and a

Jady-demon; such as the union, on the above supposition, of

Wijeya and Kuweni in Ceylon.

CEYLON BRANCH=—ROYAL ASIATIC SOCIETY. 153

in the rock at Belligam, is no other than Kakutstha the great

progenitor of Raina.

‘The union of Hindoo observances with Budhism, the notion

of tutelary deities, and even the countenance of demon offerings,

is cormmon among the Singhalese; and this not it would seem,

In anywise by conquest or compulsion, but throughout the whole

period of the Singhales: history of their own choice and con-

sent.* How is this? Is it that the Singhalese came off from

a Hindu stock, before religious intolerance had yet manifested

itself in India ?—and that still findig in our common nature a

want which philosophy cannot supply, they became; like the men

of Athens of old, superstitious in all thinys, and seek methods

of atonement and propitiation from the poor yakhos, in spite of

Budhu and all his priests. An investigation into the character

of the Singhalese invasion, and, connected with that, an enquiry

into the religion and philosophy of the different ‘states and tribes.

of Hindustan at the time, are desiderata. [But see Col. Sykes

Notes, Journal Asiatic Society, Vol. 6. p. 248 seq. |

The emblems to the figures on the coins are not clear; and

the characters inscribed on the reverse differ on different spe-

cimens. The annexed are examples of the different reverses +

with one in which Hanuman appears in his usual attitude in

this description of coins, and at bis side a fish to express the water

whereby he acquired his celebrity.

* Among the gifts reciprocally given and interchanged as pledges of

mutual friendship and alliance between Devananpiatisso an early

king of Ceylon of the Wijeyan dynasty and the famous Dha-

masoko of India, both of them Budhists, though the father of

the latter was of the Brahmanical faitn (Mahawanso chap. 5)

we find from the Maehawanso chap. tl. there was “a right

hand chank”—which is Vishnu’s shell in the Ramayana, and

in the Mahawanso chap. 3v & 31, the shell of Sakko lord

of devos.

+ See as respects these inscriptions, Journal of the Bengal Asiatic Society

for 1837 p. 298 seq.

154 cEYLON BRANCH—ROYAL ASIATIC SOCIETY.

There is a small gold coin, apparently of the same class with

the preceding copper coins. A representation of it is annexed;

No. 2. On the obverse there is a figure resembling that on the

“copper coins, yet of superior workmanship; but on the reverse

there is no figure, but characters only. It may be later in date:

It weighs six grains and a half.

Ii a communication to this Society from Mr. Simon Casie

Chitty, mention is made of another gold coin of the same class,

weighing 60 grains. It is described as having on one side a

figure seated in the Indian manner with the Nagari characters

Sri Lankeswar, the lord of Lanka.* And in the same com<-

munication reference is made to some other coms. also of the

same class;

Annexed is a representation of another coin No. 3 which ap-

pears to bethe same as that mentioned in the Asiatic Researches

Vol. 17. p. 597 fig. 110, but not otherwise described there

than as having thereon rude figures, one apparently intended for

Hanuman. It weighs 514 gers,

There is also another small copper coin, a copy of

which is annexed No, 4, having on the obverse two figures,

which one might fancy to be Rama with his bow, and the giant

prince of Lanka. It weighs 452 grs.

In the Mahawanso mention is frequently made of the Kaha-

panan. Mr. Turnour describes this as a gold coin worth 10

masakan, which he says is a silver coin called in Singhalese

massa, and now valued at eight pence. This would make the

Kahapanan six shillings and eight pence. According to another

account, derived from the Books of discipline, the Kahapanan

consists of 4 padas or quarters, each of which contains 5 ma-

saka; and as in determining cases of discipline at the present

day, the priests reckon the pada equivalent to a rupee, the masa-

kan would thus be about,4$d. and the kahapanan 8 shillings which

* This or the preceding seems to be what Dr. Davy ca'ls. the

dambadinian rhatra or gold piece. Davy’s Ceylon, ps 245.

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 155

was the value of the old Negapatam pagoda. Yet egain it is

said the masakan was considered equal to the Kandyan ridi or

silver piece, and this is true though the latter is accounted by Dr.

Davy worth only about 7d. English. * The real value of those old

coins thus appears to be now unknown; and the stories we have

of them in the Mahawanso, chap. 21 and 30, so incredible are the

sums there mentioned and their application, only throw the subject

into greater obscurity and doubt. LElaro, for instance, the ma-

labar usurper, the yoke bar of his carriege having by acci-

dent injured 15 stones of a Budhist building, gave 15,000

kahapanas for its repair; and in a subsequent reign, a brick-

layer being asked the best form of a chetyan or dagoba, and

replying that he would make it of the shape of a bubble on

the surface of water, had a suit of clothes given him by the

king, a pair of slippers, and 12,000 kahapanas for his learning

and ingenuity, and the king also directed that ‘“‘ sixteen lacs

of kahapanas”’ together with clothes, food and the five condi-

ments should be placed at every gate for distribution among the

workmen employed in erecting the edifice. This however, we

may collect, that there was at one time a common current mo-

ney which included the kahapanan and masakan, but the time ~

of their actual currency was remote, short and limited; and

being, as I conjecture they were, Budhist coins only, though

indeed widely known throughout India as well as here} their

character and value became at length matter of mere book

learning and tradition. Neither of the coins named have come

under my observation; but annexed No. 5 is a representation

of a small copper coin bearing on one side what seems intended

* This is the value of the mace in China.

¢ Dhana Nando of India got his name from his excessive love of

money, and we are told that in order to amass together a vast

sum he converted by recoining each kahapanan into eight. The

same coin, the kahapanan, is also mentioned in the Sandesa or

epistle from the Sangha rajah of Birmah. Friend viii. 49,

156 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

for a lion—the symbol of the Singhalese kings as descendants.

of the father of Wijeya, the lion born and lion killer, so des-

cribed in the fabulous story with which the Mahawanso veils

his origin. It weighs 55 grains.

Annexed also is a representation of a fish-marked coin, No.

6—the same as is described in the Journal of the Bengal Asia-

tic Society for 1837 p. 302, fig. 16, as a genuine old coin of

Ceylon dug up at Montolle, by which must be meant Mantoite.

On one side is a bull or deer (which latter was a symbel of

the Budhbist priests, who it is said sometimes struck coins in

tneir wihares) and on the other two fishes. The coin is pro-

bably allied to that noticed in the Asiatic Researches Vol. 17.

p- 592 fig. 81. It weighs 68 grs,

Annexed also is a representation of the “ridi” No. 7. as

given by Dr. Davy* who says ‘it resembles a fish hook, and

is merely a piece of thick silver wire bent.” This description

accords much with the darin, an old coin and money of account

in Persia and Arabia of 25 mamoedis. It consisted of a silver

wire, about half an inch ia length, doubled up, and flattened on

one side to receive the impression of characters. ‘The mamoodi

of Gombren was worth 3d. so that the larm and ridi were in

value too almost the same.

Other ancient coins to be found in the island, but of a dif-

ferent class, are those of which the annexed are representati-

ons No. 8. ‘Fhey are gold, silver, and eopper; but all

apparently of the same general description. The gold coins

weigh about 6 ers. and the silver coins 5 grs. which is about the

1-17th ofa shilling. My servant found one of these when travelling

with me a few months ago on the north coast near to Mantotte. But

this is as nothing to the vast number discovered about two years

ago in the Patchilapaly district of Jaffua. The number is supposed

190 have been about 7000. They were contained in a large blue

* Davy’s Ceylon p. 245°

—EEEEEEEEEeEeEeeE——e—e—eeEee

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 157

afd white glazed jar, 3 feet from the surface, and among the roots

of an old tree of the Banyam species, not far from a coilla or

Hindu temple. The jar was near the feet of a human skeleton,

about which were many rich jewels—a ring was found with the

finger bone still remaining in. Ornaments and bars of gold

were also found in the jar. There was no silver or copper at

the place, all were of gold. A smail common chatty was

found at another tree hard by, with the same description of coins.

The natives call the trees ‘‘demon trees.”

Some Roman medals were discovered at Mantotte in the year

1574. Where they were deposited, and in whose hands they

now are, I have not been able to ascertain. It would he

gratifying if any member of the Society could furnish informa-

tion on the subject.

The annexed representation No. 9 is of a coin of lead 75

gers. In weight, having on one side a Roman head, and on the

reverse an eagle standing on a thunderbolt as in the Reman

gold scrupulus.

II. Modern Coins.

In the former period, coins, always useful both as evidences

of historical facts and as affording illustrations of literary and

historical decuments, have more of the former character than the

latter. Here it is otherwise: the facts of history are now ges

nerally known, and coins are consequently valuable not so much

“to prove the existence of certain facts as to illustr.te and ex«

plain the accounts we have of them or the allusions made to

them, in history and literature.

And first with respect to the Portuguese, their settlement in

Ceylon appears to have been fatal to the Singhalese ;—it had

the effeet of completely separating the people of the coast from

those of the interior, and sbutting up the latter ainong their

mountains away from every opportunity of intercourse or com-

municatign with foreign natiqns while they themselyes were at

158 CEYLON BRANCH—ROYAL ASIATIC SOCIETY,

the same time destitute of all fixed laws and of all settled po=

litical institutions; andin regard to the Singhalese of the coast,

in endeavouring to imitate their conquerors, they lost at once

their honesty, their principle, and their manners, without ac-

quiring better in their place, Generally also, all trade was

carried on by barter, and taxes were paid in kind; so that,

says the French Editor of Ribeyro ‘there is not much money

in the country.” The Portuguese had however it would seem,

introduced the use of pagodas, pardaons,* larins, The king of

Kandy had also allowed his subjects to make use of a kind

of money which every body was permitted to fabricate. He

describes it as of very pure silver, and made in the shape of a

fish hook. It must have been the ridi. The king also struck,

he says, a kind of money called panan or fanam, which it was

forbidden to imitate under pain of death. But, adds he, all

kinds of money are very scarce ; + and says Bertolacci ‘‘ what-

ever was the currency of Ceylon during the government of the

Portuguese, no vestige now remains of it.” { This last ob-

servation, which must in strictness be limited to the currency

of the island, would show how immediately on the departure

of the Portuguese, their power—that power by which the cures

rency is infiuenced,—ceased. | cok

Under the Duich, the coms that were used in Holland were .

also current in Ceylon; but besides them there were copper

coins in stivers or pices as they were called, and challies. The

standing value of the pice or stiver was dependent on a regu-

lation of government, which made 80 of them equal to one silver

ducatoon,. Thirty-six of them weighed a Dutch pound, of the

best. copper. This coin however, as says Bertolacci§ must not

be confounded with the Dutch stiver, 66|| of which (3 florins

* The pardo or pardao at Goa is a silver coin worth four good

tangas, equal to two shillings and six pence sterling.

* Lee's Ribeyro p. 43. { Bertolacci, View of Ceylon, p. 77,

4 View of Ceylon, p. 78. || This seems a misprint for 46.

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 159

and 6 stivers) were worth a ducatoon: the two coins though

bearing the same appellation, had no reference to each other.

The term chally is equiyalent to and may have come from the

Greek chalkos, seyen of which went to the obolos or fanam of

12 grs. weight, in value a penny half penny English. The ear-

liest Dutch chally I have yet met with bears date 1732, and

has the usual monogram oVe * with the legend sp nos in deo, or

as it is more fully set out in a chally of 1791—tbe interme-

diate ones not having any motto—spes nostra in deo est. At

Tutucoreen gold pagodas were coined, in the Dutch mint there

established, under the controu! of the Ceylon Government. Some

silver rupees were coined by Falck who was appointed Gover-

ner and Director of India 9th August 1765, and :lso by Go-

vernor Vandergraff, but very few:—they were current for 36

stivers each, And there were also a great many foreign coins,

as the Spanish dollar or piastre, the poo varahun or star pagoda,

the parengy varahun or Portuguese pagoda or Porto Novo pa-

goda, the Surat and Sica rupee &c. ‘The prices of these were

all regulated by their intrinsic value compared with the silver

ducatoon; and keeping the exchange of the island currency to

80 stivers for each ducatoon, those different coins bore a price

in copper coin according to that standard.

The affairs of the colony had become embarrassed when Van-

deygraff was made Governor, which was 7th February 1785; and

the same year he issued, for the first time in Ceylon, a paper

currency. ‘This consisted of Treasury Notes called credit brieven

payable to the bearer an demand, in Ceylon copper coin at the

rate of 48 stivers per rixdollar. There was it seems at that

time no coin for the rixdollar: it was merely an ideal one,

divided into 12 fanams, and each fanam into 4 stivers, On the

establishment of the paper money, the Governor not only made

all payments in that way, but also, as a further means of raising

* That is, Vereenigde Oost-Indische Company.

4160 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

a revenue, put up the gold and silver to auction, and in the

year 1795 the silver ducatoon which ten years before had been

exchanged for not more than 80 stivers each, was sold at a

hundred. This result arose partly from the scarcity of the silver

coin, and partly from the depreciation of the copper coin, for in

1787 Vandergraff had caused money to be coined from the

brass of old guns, instead of fine copper.

Prior to these measures, says Bertolacci the real currency was

the ducateon which contaimed 1 oz. | dwt. 1 gr. English stand-

ard silver; but afterwards the copper coin became the standard,

and that standard was injured. This copper coin in its depre-

ciated state formed with the paper money by far the greatest

part of the currency when the English took possession of the

settlement. |

Annexed is a representation of the silver coin of Holland

weighing about 244 ors. No. 10 as also of the following copper

coms, showing the chally with its fractions, and the pice or

stiver with its fractions:

1 Stuiver 1783, about the weight of four challies, each of

which is about 47 grs. or nearly one-sixth of a penny English

by weight. No. 11.

4 Stuiver of 48 gers. or a chally. No. 12,

Copper coin of 20 grs, bearing date 1753 No. 13.

Copper coin of 165 or 17 grs. which is about one-third

of a chally, and in weight less than a quarter farthing English.

No. 14. |

The chally and stiver had also their multiples; the former in

copper, and the latter in silver.

The colony in coming into the English possession was held

under the East India Company, and in the year 1800 a new

supply of copper was sent out from England by that Company

in whole half and quarter stivers, But in the beginning of 1802

the government of the island was put immediately under the

erown. Then for the first time were coined silver nixdollars:

CEYLON BRANCH=ROYAL ASIATIC SOCIETY: 161

and Treasury notes issued for rixdollars at the rate of 48

copper stivers for each rixdollar. A new copper coin was also

made ; but the rixdollar, not the copper coin, was now the regu-

lating mediwm. The rixdollar was composed of an alloy of

Japan copper agreeably to the standard of the Spanish _piastre.

Several issues of all these—the copper and silver coinage and

the Treasury notes—were made during the years 1802, 8, 4, and

5; the rixdollar being at this time imtrinsically worth 1 63d. In

1808 a new comage took place, the previous silver coin having

disappeared: but with an addition of 10 per cent alloy; so that

the rixdoliars of 1808 and i809 were worth but 143d. Both

silver and copper however, continued to disappear, by melting

and expertation; and in 1812 there was little else to be had but

paper currency.

In 18:3, according to Bertolacci* the depreciation from the

original value of the Ceylon stivers of 1780 was not less than

210 per cent, for in 17890 the ducatoon exchanged for 30 stivers,

and in 1812 for 240 which is the relative proportion of 18 rix-

dcHars for one pound sterling. The depreciation from the year

I502 to 18063 was about 90 per cent.

In 1815 the Dutch challies which had been current at the rate

ef 16 to the fanam, and the new issue of challies then made,

were in consequence as it is said of the changes in the stand

ard of colonial currency, directed to pass at the rate of 12 chals

lies to the fanam.

Ceylon rixdollar of the year 1821. No, 15.

Silver piece of the year 1804 bearing the No. 48, and silver

pieces of the year 1808 bearing the Nos. 24 and 96, indi-

eating the number of stivers in each. Nos, 16. 17. 18.

* View of Ceylon, p. 96.

162 «cEYLON BRANCH—ROYAL ASIATIC SOCIETY.

Copper pieces of the year 1803 bearing the Nos. 48 and 12;

and copper piece of the year’ 1815 bearing the No. 24, indi-

cating the number of challies in each. Nos. 19. 20. 21.

Copper pieces of the year 1815 of two stivers, one stiver,

and half stiver. Nos: 22. 23. 24.

Copper pieces of the year 1802 bearing the Nos. 192, 96, and

48 indicating the numbers required of the same to make up

the dollar or rupee. Nos. 25. 26. 27.

Copper wedge shaped piece of the year 1801 bearing the

No. 48. No. 28.

Small silver piece inseribed ‘‘Token fanam.” Itis without any

date, but is supposed of Governor North’s time. No. 29

CEYLON BRANCH——ROYAL ASIATIC SOCIETY. 163

NOTES ON THE CLIMATE AND SALUBRITY OF

PUTLAM.

By Auexanper Oswanp Broprs, Esa.

(Read 26th February 1848.)

Ir is a matter not only of scientific interest, but also of prac-

tical utility, to cbserve and to describe the climate and sana-

tory condition of places hitherto neglected or little known. The

attainment even of a mere approximation to the truth is not

to be despised where circumstances seem to forbid the hope of

procuring perfectly accurate results for some time to come. To

give a short, and it is hoped tolerably correct account of the

climate and sanatory phenomena of Putlam, is the sole object

of the present remarks. The data on which I have relied are

partly my own observations—in a greater degree however, va-

rious registers which have been kept by the late Comman-

dant—the present Government Agent, and the various Medical

Sub-Assistants. at the station; they extend throughout a period

of eight years (1839—1846) and though not recorded with that

minute accuracy and regularity which is desirable will yet it

is supposed yield tolerably correct results—owing to the length-

ened period which they include.

It will be necessary in the first place, shortly to describe the

topographical position of the place. |

Putlam Gn lat. 8°—2’—50’—long. 79°—53’— 38”) is situate

on the eastern shore of the gulf of Calpentyn, an arm of the

sea about eighteen miles in length, and from two to four in

breadth, which to the north communicates with the ocean by

an opening about two miles in breadth-—and which a short dis-

tance to the south of the town contracts, but is continued by

164 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

means of a canal and a series of lakes and back-waters till it

again meets the sea three miles to the north of Chilaw: The

greater portion of the gulf is very shallow, being not more

than from two to six feet in depth; and in the north-east mon-

soon a space of several square mile is laid dry; at this time

large quantities .of decaying sea-weeds give rise to very un-

pleasant emanations—but it has not been observed that these

prove in any way injurious to health. The western boundary

of the gulf is formed by a long low strip of land from one

to three miles in breadth—which exhibits either bare downs

scantily covered here and there with stunted, windshorn trees,

or extensive plantations of cocoanut palms which are found.

to thrive admirably in the apparently arid soil. This penin-

sula is commonly called the Akkerupattoo and is bounded on its

western side by the sea.

The waters of the shallow gulf, being freely exposed to the

violence of the monsoons, are at all times extremely turbid and

having lost their diaphaneity, it may be premised that they will

be sensibly and rapidly affected by the rays of the sun.

The village itself is situated on the edge of a plain extend-

ing indefinitely to the north and south, bounded on the west as

before mentioned by the gulf, and on the east by a range of

low undulating sand hills clothed with dense forests. This plain

sa the immediate vicinity of Putlam, is either partially covered

by low open jungle, or is quite exposed; it is traversed by nu-

merous salt-water creeks and contains an abundance cf small

tanks and marshes; except in the rainy season there is however,

no running water within a distance of several miles.

The soil is for the most part quite sandy, with patches here

and there, of black paddy field earth, potters clay or recent

marl, with deep silt along the shores of the sea and of the crecks:

cocoanut topes and a few neglected paddy fields are the only

signs of cultivation in the neighbourhood,

CEYLON BRANCH——ROYAL ASIATIC SOCIETY: 165

I believe that I have now enumerated the chief local circum-

stances which can affect the climate of the place and the health

of the inhabitants, and shall give first of all, a short synopsis of

the weather during the several months.

- January—During this month the mornings and evenings are

chilly with heavy dews; the afternoons oppressively hot, the

wind generally from the north-east, there are about 7 rain days

2nd some lightning.

February—Mornings and evenings chilly, afternoons hot, wind

east and north-east, about 4 days rain chiefly at the commence-

ment of month; diseases mild.

» March—Weather variable, occasionally sultry in the afternoons.

At the commencement of the month northerly wind prevalent ;

towards close, interrupted by sea breezes, On about 8 rain

days showers generally in the afternoon or at night, and not

seldom accompanied by lightning. Fever still prevalent but

the disease is not violent.

April—Hot at times, but variable in temperature, and also as

regards the direction of the wind; sickness rather prevalent and

severe, 11 days with rain, frequently accompanied by lightning.

May—Wind generally westerly and temperature low, cloudy

weather with about 15 rain days; not much sickness but dis-

eases acute.

June—Cool with showers on 9 days, south-west monsoon

blowing uninterruptedly, a good deal of fever but in a

mild form.

_ July—Cool south-west wind; showers on 4 days, a heal-

thy month. |

. August—Clear hot weather, many of the tanks dry, and some

sickness caused among the native population by the use of uns

wholesome water. The station generally healthy south-west mon-

soon constant, 3 rain days.

September—Fine but hot weather ; south-west wind blow-

_ing occasionally with great violence, latter end of the month

166 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

variable, very healthy on the whole but it is’ generally about

this time ‘that cholera makes its appearance; about eight

rain days, |

October—The periodical rains generally set im about the

middle of the month, or earlicr, and the wind veers round to

the’ north, there are about 15 rain days, but the station is

healthy. . vie

November—Very unsettled with rain for about 19 days, hot

-and oppressive weather, station on the whole tclerably healthy,

but cold, fever, and dysentery appear among the natives.

December—This month varies much in disferent years; in ge-

neral the mornings and evenings are chilly with heavy dews,

the north-east monsoon still blows violentiy. There are on an

average about 12 days rain. Fever, coids and dysentery pre-

valent among the natives. It appears then that the year subdi-

vides itself into the following four portions,

The great dry season extending from about the beginning or

middle of May to about the middle of October. |

The first rams from the middle of October to the end of

December.

The lesser dry season from the beginning of January to the

middle or end of March, and.

The latter rains from that time till the beginning or middle

of May. Owing to some cause as to which I have not yet quite

satisfied myself, there are fewer rain days, and alse I think a

smaller annual fall of rain at Putiam, than at almost all, if not

at all places situated even only three or four miles from it.

About the beginning of the October rains I have in a great

many instances’ observed the~ following series of phenomena.

About three or four pv. m. clouds begin to gather to the west

and north-west, drift rapidly to the north-east, passing either over

or a little to the north of the station, veer round to the south,

ruo down towards Chilaw cross to :the south-west and then re-

turning again over Putlam, pass to the east and are lost in the

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 167

mterior. Each storm thus visits the place twice, being gene-

rally much more violent on the second occasion than on the first,

as if Putlam were placed first in the center of a circle described

by the storm and afterwards in the circumference of the same

circle, the whole series occupying from four to ten hours.

With reference to temperature the registers are so unsatis~

"factory that I deem it unnecessary to give any thing more than

the general result, namely that the highest temperature men-

tioned in them (at noon) is 89° in April, the lowest 78° in

August, the great majority of heights registered extend how-

ever only from 79° to 86°.

From observations made by myself during the last four months.

I find the average temperatures at the times mentioned below

‘to be as follows..

Months. aes Noon. ees Min. | Ronee

August . e@eovvee . Bl. 38 83,07 [so 83. 09 | 85.45 79.28 6.5

Septernber . ae, 80.363 82.786 82, can 84: Bie 18.00) 11.0

October A steayrare 80.33 |82.64 | 82.5 ee $4 ol 76.70 7.8

ee pes ars | 72.00| 13.0

78.15 | 80.44 ae

0.056 82.234 32.196

Entire range observed during these four months 13.75° which

Average. ...,-.... 8

“

fe |

is certainly greater than I should have expected, the low tem-

| peratures have been observed on bleak rainy days when squalls

from the north-east were prevalent. From these data and cal-

- culating by a well known formula which appears to be true, or nearly

~ true, for all localities, it results that the general mean temperature

{68 CEYLON BRANCH——ROYAL ASIATIC SOCIETY.

of Putlam during these months has been 79.363. As regards

the weight of the atmosphere I have indeed registered it, but

unfortunately having only one sympiesometer, and that not quite

trustworthy I refrain from giving the results, only remarking

that the variations though constant are yet confined to an ex-

tremely small range.

In now proceeding to enquire what influence the various sea-

sons have on the human species it will be necessary to make

a few preliminary remarks. .

The persons on whom the observations have chiefly been

made forin the detachment stationed at Putlam;—the men are

for the most part of Mozambique origin, more or less inter-

mixed with Singhalese, Tamil, and impure Dutch and Portu-

guese blood. They are strong, rather tall, well made and robust:

they are provided with comfortable lines, draw good and regular

pay, and live better than the natives. ‘They are on the other

hand a good deal addicted to drunkenness. It is also to be

observed that of course the troops generally consist solely

of able bodied men, young boys, old men, and all persons

unfit for duty from chronic disease or otherwise, being neces-

sarily excluded. :

It appears then that observations on these treops will not

be quite conclusive regarding persons, natives of other countries,

and having other habits, but may yet be valuable as shewing

that the insalubrity of Putlam has been greatly exaggerated,

and that by taking reasonable precautions, persons living there

are not more exposed to disease than those who reside at places

which enjoy a much higher reputation in this respect. The

Caffre soldiers appear to me to resemble Europeans in consti-

tution, character and habits more closely than do any of the

other natives with whom they are mixed: if I am correct in this,

the observations made on these men will be to a considerable

extent applicable to English residents, |

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 169

In the diagrams appended to this, I have projected the sa-

natory phenomena of several individual years, and also those

which result from taking the average of all’ to which my data

extend. The plan of these diagrams is simply this ;—the hori-

zontal lincs dcuote days of sickness due to a hundred men, and

are marked from ten to ten days, the vertical lines (not the

Spaces hetween) denote the several months. The results appear

to me very interesting. ‘To revert to that which shows the aver-

age of eight years, we find

That from January to May the health of the station gra-

dually improves, that it decreases during June, July and

August; improves during Septen:ber and October, the latter be-

ing the healthiest month in the year, and then rises rapidly to

December which is the worst, whence it again falls as be-

fore; that is, this table also shows four distinctly marked

seasons. |

These seasons however are not synchronic with those indi-

cated by the greater or less quantity of rain, thus, the great

dry weather extends from May to Qctober, the health of the

station is however bad fiom June to August, and rapidly im-

proves in September and October.

The great rains extend from the middle of October to De-

cember, the first of these months is the most healthy, the two

latter are among the least so of the whole year.

The lesser dry weather extends from January to the middle

of March, and the latter rains from that time till May, and it

appears that during the former period the station is less healthy

than during the latter; I have attempted to show the relative

positions of these seasons in the annexed sheet. The most strik-

ing features in this comparison, are first, the correspondence m

number, secondly the want of correspondence in time; and thirdly

what appears least explicable, a want of apparent rule im

these variations. A more careful examination of the subject

howevex explains, I think, this anomaly: thus we find that du-

170 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

ring the great dry weather’ that is between May and October

the first month is healthy, the next three much less so, and the

last two again very salubrious. From this I would deduce that

a great portion of the sickness during June, July and August

is caused by the drying up of tanks im the neighbourhood, and

also perhaps by malaria transported by the north-east monsoon

from the long track of low swamp jungle which extends towards

Anoorajapoora. In September and October the tanks are on

the other hand quite dry, the shell-fish and plants are no longer

putrifying in the sun, and the station is healthy. This does not

occur however, till after about four months of nearly perfect

drought. In November, December and January there is al-

most constant rain, exposure to which produces catarrh, fever,

&c. and by a reference to the diagram on which the average

appearances of fever are detailed, it will be observed that this

disease is more prevalent during and immediately after the a

yalus than at any other pericd.

_ During February and March there is litle rain, there not be-

ing time however, for the tanks to dry up entirely, the state ‘of

health is almost identical with that of June, July and Au-

gust when as shown, the circumstances are in this respect

precisely similar.

To put this hypothesis to the test I have carefully exa-

mined some of the diagrams for individual years, especially

those which deviate most in regard to time from the average curve,

for it will be observed that in every year there is a precisely

similar double rise and fall, but occasionally the time when these

oscillations occur is premature or is unusually delayed. If it

can be shown then, that when a season generally healthy, i one

year is found not to be so, and that such an appearance is in-

variably accompanied by a corresponding alteration in the oc-

currence of the dry and rainy seasons, then it will T think be

satisfactorily shown that the insalubrity of Putlam (such as it is,)

is owing mainly to two causes,

CEYLON BRANCH—ROYAL ASIATIC socieTY. 171

In the first place to. the immediate and continued action of

a damp atmosphere ;

and secondly,

To malaria produced from half dried-up tanks.

In examining the diagram of 1846 we find that April, May,

and June were very unusually unhealthy: now it appears that in

“that year March, April and the first half of May, were extremely

rainy and unsettled, the dampness of the atmosphere produced

much fever, and the drying up of the tanks affected the health

of the station a month later than usual. Again October and

November of this year were very rainy, and the latter of these

months proved unusually unhealthy.

On referring again to the diagrams, it appears from a compa-

rison of the whole, that the number of days sickness is about

124 per month in a body of 100 men, which certainly is not

a high average, the rather when it is taken into consideration

that a very large portion of this is due to fever, which very

rarely proves more than atemporary inconvenience, seldom prov-

ing fatal, and unproductive of these permanent alterations of the

constitution which follow the fevers of other parts of the Island;

that each slight ailment is registered in a manner utterly unat-

tainable by those who endeavour to obtain the sanatory statis-

tics of a whole country, and that not a few of the cases are due

more or less to the imprudence of the men, and cannot there-

fore in fairness be charged against the climate. The most

sickly year is that of 1846 when the average to one hundred

men is about 218 per month, giving to each man about 26

days sickness in the course of the year.

It is remarkable that the salubrity of the station seems to

have been gradually and steadily decreasing during the last few

years, whether this be really the case, or whether this apparent

wwerease of sickness is caused by the men being more rigidly

required to come to and to remain in hospital when sick. I am

unable to say with certainty, but should think this the more

172 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

probable cause. If mistaken in this respect I should think at

least a part of this sickness must be ascribed to the existence of

some pools of stagnant water immediately behind the lines.

As to mortality the number of men stationed at Putlam is

too small to permit of any deductions being made, during these

eight years there have occurred in a detachment averaging 57.6

men, 5 deaths; 3 from cholera morbus: 2 from other diseases.

All the fatal cases of cholera have occurred during October, and

in no instance has fever been a cause of death.

Though somewhat foreign to the subject of this paper, 7 may

here cursorily remark that I have by aid of the registers

placed in my hands, once more tested the world-wide, but yet

undoubtedly erroneous opinion, that the moon exercises an un-

explained yet ali powerful influence over weather; this ancient

theory is indeed sufficiently disproved by the simple fact that

the changes of weather in two places by no means remote

from each other, may and often do preserve no parallel-

‘ism whatever, accordingly as might be expected, I find that

the decided changes of weather which occurred in Putlam du-

ring eight years, took place without any definite order what-

ever; the days of quadrature or any other similar fixed dates

showing no undue predominance.

From that which precedes I would then draw these deduc-

tions, that Putlam although of course not altogether free from

the disadvantages of a tropical climate, may yet be considered

as being in many respects highly favoured. During the greater

portion of the year a cool refreshing sea breeze steals across

the face of the country, and in the wet season this spot is

much less subject to rain than many places even in its imme-

diate neighbourhood; and though it must be admitted that the

north-east wind does often bring fever with it, and produces a

very disagreable clammy sensation on those exposed to it, yet

the dry portions of the rainy season are particularly pleasant, the

fresh verdure of the extensive plains, the light green of the bud-

CEYLON BRANCH~ROYAL ASTATIC SOCIETY. 17

ding forest, the coolness and balminess of the air, and the cloudi-

ness of the sky, not unfrequently recalling to one’s mind the joy-

ous spring of Britain.

With regard to the healthiness of the place, it is almost

unnecessary to say that a favourable verdict must be given: the ra-

tio of sickness is in itself-not great, and even this is chiefly

made up by cases of fever, which merely prove a temporary

inconvenience, and only in extremely rare cases produce any

permanent efiects on the constitution.

I have now, however impertectly, completed my task. It is

unnecessary to state that I have made no attempt at theory,

that I have brought forward nothing new. I have simply con-

firmed the statements or opinions of others, merely written down

that which is patent to all, and perhaps on this very account

neglected aud unknown by many. From its very nature a pa-

per of this kind cannot in itself possess any great interest, the

sphere is too contracted and consequently the deductions too

liable to error and objection; as one of aseries it may how-

ever, be useful. The data for such a series are in existence;

collection, comparison, and generalization is all that is now

requisite in order to produce a most valuable account of the

climate of Ceylon.

Should on the other hand, the data referred to be considered

as wanting in precision, so much more urgent is the call on us

to commence without further delay, a series of observations not

at one, or at two, but at many selected stations throughout the

Island. Even now Ceylon is so closely studded with Govern-

ment establishments, that one can scarce draw a line of fifty

miles in length on any part of it, without finding ourself in the

neighbourhood of some Government office and some Govern-

ment official. The opportunity is a tempting one, no great sum

would he required to furnish a number of these stations with a

few of the more useful meteorological instruments, intelligent na-

174 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

tive clerks, such as are now to be met with everywhere might learn

the method of recording these at once, and very soon feel an

interest in the registers: the deducing of results from these

documents would be the work of gentlemen accustomed to

such calculations, and of these there must now be many on

‘the Island.

In conclusion, I have only to acknowledge the courtesy of

James Caulfield, Esquire, Government Agent ofthe N orth-West-

ern Province, and of S. C. Roe, Esq. Deputy Inspector Ge-

neral of Hospitals, for having so kindly granted me permission. to.

make use of the registers over which they exercise controul.

174 CEYLON BRANCH—ROYAL ASIATIC SOCIETY

tive clerks, such as are now to be met with everywhere might

the method of recording these at once, and very soon fe

interest in the registers: the deducing of results from

documents would be the work of gentlemen accustome

such calculations, and of these there must now be man

the Island.

In conclusion, I have only to acknowledge the courtes

James Caulfield, Esquire, Government Agent ofthe North-V

ern Province, and of S. C. Roe, Esq. Deputy Inspector

_neral of Hospitals, for having so kindly granted me Dermajssic

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CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 175

THE REVENUE AND EXPENDITURE

OF THE

DUTCH GOVERNMENT IN CEYLON,

DURING THE LAST YEARS OF THEIR ADMINISTRATION.

By Joun Carper, Ese.

(Read 26th February 1848. )

Tue mode in which a Government taxes its subjects is nearly

always a fair criterion by which to judge of the amount ot

civilization existing in any country. Viewed in this light, a

brief sketch of the Income and Disbursements of the Dutch

in Ceylon during the last years of their rule, may not be con-

sidered beyond the scope of our Society’s labors. It will to a

certain extent, form a link in the political history of Ceylon, and

it is only to be regretted that we do not possess the means of

ascertaining with any thing like accuracy, the extent and mode of

taxation pursued by the Portuguese.

Although we do not possess an unbroken series of documents

in reference to the Dutch rule in Ceylon there are yet sufficient

matter extant both in the Dutch Records and in the various

Fiscal Books or Staat Reekening, in our possession, to enable

us to ascertain pretty accurately, the sources from which our

predecessors obtained their revenue.

It is only intended in the present paper, to offer a summary

of the Revenue and Expenditure of the Dutch during the years

1786 to 1793, and as it may fairly be presumed that they had

at. this late period of their Government made many modifica-

tions and improvements in their various fiscal arrangements, this

statement must be taken as the most favorable picture we could

possibly draw of their colonial finances,

176 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

For the purposes of taxation the Maritime Provinces of the

island which bounded their sway in Ceylon, appear to have

been divided into four principal Collectorates or Provinces,

much the same asthey are at present, viz: Colombo, Jzffnapatam,

Galle and Trincomalie, with the subsidiary stations of Calpen-

tyn, Manaar, Matura and Batticaloa. These we may term the

western, northern, southern and eastern Collectorates.

In their own account of the local revenues as given in tke

General Staat Reekening, they classified their Income under

but three principal heads: Farmed Revenues, Collected Reve-

nues and Profits and Gaius.

Before proceeding to give a detailed statement of these se-

veral branches of the Ceyloa Revenue, it may be as well to

offer a few preliminary remarks concerning them. At the pe-

riod of which I am writing, the Dutch had abandoned several

of their early and most stringent monopolies, caused no doubt*

by a conviction of their impolicy. Governor Van [Horr was

a man of more than ordinary ability in financial and com-

mercial matters, and to him the Dutch were indebted for seve-

ral relaxations in the system of trade existing between Ceylon

and the various ports of the Indian Continent. The early

career of the Dutch in the East was one of unmixed monopoly

carried out with unrelenting severity. Commerce was the prime

object of their Government, as had been conquest and conver-

sion to Catholicism the aim of their predecessors, the Portuguese.

In Ceylon, as in all other of their possessions, the entire trade

of the place both export and import lay in the hands of the

Government. No vessel arriving in the Colony, whether Fo-

reion or Dutch, could dispose of their goods or purchase pro-

duce except at the Stores of the Company. In after days this

regulation was relaxed as regards the importation of Rice and

later still with reference to the trade in Coast Cloths, the im-

port of which was permitted to private individuals on pay-

ment of a duty rated at about the amount of the Company’s

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 177

gains on the sale of the article. This duty was farmed, and

a portion of the proceeds given to the servants of Government

as compensation for their loss of the profits in the trade which

they had previously shared. Some articles such as Coffee,

Pepper, Betel-nuts and Coir were obliged to be delivered into

the Company’s godowns at certain fixed rates determined by

themselves. Pepper for instance was deliverable at 1 and 12

fanam per jb, Coffee at 1 fanam per fh, Coir-yarn at 44

fanams per bundle of 24 js, Betel-nut was received at 3 Rds.

and afterwards at 5 and 6 Rds. per ammonam, all of these ar-

ticles were originally exported by the Company alone, but in

later days were disposed of by them to private individuals wish-

ing to ship them on their own account.

Farmep REVENUES.

Under this head were included many taxes and duties the

collection of which by our system is always retained in the

hands of the Crown. Some of the articles were so small in

amount as not to have been worth consideration unless to na-

tives who rented them. It not unfrequently happened that cer-

tain taxes or duties were farmed out to the servants of the

Government who were thus enabled to add greatly to their in-

comes. In some cases duties and even profits on the monopoly

of certain articles such as Native Cloths and Coir Cordage were

set aside and divided among the Commandant, Master Atten-

dant and other officials in respective proportions to their rank.

several instances are related in the Dutch books of the ser-

vants of Government who rented Import Duties at an advalorem

rate of 20 per cent, admitting them on payment of 10 per cent

convinced that the former rate was too high, and we are told

that they realized a larger profit under the reduced scale than

previously when the high rates was enforced.

The table which accompanies this (No. 1) presents in a con-

densed form the Revenue of Ceylon for 1791-2 under the three

178 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

heads of Farmed Revenues, Collected Revenues and Profits.

Of the Farmed Revenues the Import Duty on Cloth appears to

have formed a most prominent item, and it may well have done

so when we know that the annual value of the Indian Cloths

Imported mto Ceylon at that time was not less than £40,000.

The importations of these goods were chiefly from Bengal, one

or two ports on the Coromandel Coast and from Madura. The

duty levied was nominally 20 per cent on their value, but as

{ have already remarked, this exorbitant rate was not levied by

the farmer who found it to his interest to make a much more

moderate demand. The different regulations and rules of Go-

vernment in respect to this duty, were very numerous and com-

plicated, and as a consequence were of but little use.

All other Import Duties which came under the head of Farmed

Revenues were included in what was termed the ‘“ Alfandigo”

or General Farm. A very complex scale of articles chiefly of

Import from Helland, existed, which left a great deal in the

hands of the Farmer of the taxes: the generality of the goods

were rated at 5 per cent. Paddy and Rice however appear

to have been admitted free of duty and in addition to this, for-

elgners were permitted to expose both these articles for sale in

the public bazaars, which was not the case with any other goods.

The produce of the Alfandigo was usually about £2,000

for the whole island, so that allowing for fair profit to the renters

over and above this sum, and assuming the whole duties to be

at 5 per cent, we find the total annual value of the Imports

which were farmed, to be about £50,000. From the lability

to this tax none were exempted who imported goods, not even

the ships of the Government.

Licenses and Rents formed the 2d division of these taxes.

The Fish Rents were not inconsiderable in value and toge-

ther with the renting of the various Fish Markets amounted to £4,000

or £5,000. These rents were levied on Fish caught in Lakes and

Rivers, as well as those from the Sea. It varied in amount in

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 179

different places from one-third to one-fifth of the value of the

fish caught, after deducting 5 per cent which went to the head-

men of the Fisher caste called ‘‘ Patiangatims.” There was a

difference always made in favor of fish caught by nets over

those caught by lines, the latter paying more than the former.

The Rents of certain gardens, and the permits for digging for

precious stones, although numerous were but small in value, and

scarcely deserve notice.

In earlier times the extent of the Government gardens of

Cocoa and Areka nuts was large and realized good sums, being

leased for 2 years at a time. But most of these were after-

wards sold, and at the time I am referring to, none remained

but very sinall ones.

The Arrack and Toddy Rent does not appear to have formed

any considerable item im the revenues of the Dutch Govern-

ment. In the Colombo Collectorate it varied from £1,200 to

£1,400, but in the other districts it yielded but a few hundreds.

In the Colombo district the farmer of this rent had formerly

the sole privilege of exporting Arrack, but this however, was

no longer the case at the time I now refer to. The licensed

retailer of Arrack was compelled to sell the spirit if within

the Gravets of Colombo, at 14 fanam the bottle, and as a means

of ensuring him at all times a steady supply of the article,

he was permitted the right of taking three-tenths of all the

Arrack which was brought to Colombo for exportation by pri-

vate traders, paying for the same a similar price to what they

obtained for the remainder. 7

The Bazaar or Shop Tax was rather a ground-rent levied

according to the extent occupied by the shop. It was a very

slight one but in addition to this there was a small fee of 14

Doit or Cash paid by each Shop-keeper to a Bazaar Master

who had also a small pay from the Government out of the

proceeds of the farm. It was the duty of this Bazaar Master

who had an establishment of Lascoryns under his orders, to

280 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

preserve order and cleanliness throughout the Bazaar, -to see

that all rubbish and ‘filth were removed, and more especially to

examine weights and measures and see that the market was

well supplied with an abundance of good meat, vegetables and

fruits. In the event of his finding any articles of bad quality,

he had power to remove them and fine the seller, and should there

have been a scarcity of any particular article of daily consump-

tion he was bound to report the same to the Governor who would

then cause supplies to be brought in from the country at any cost.

This system appears to have worked well, and though the rent yielded

little or nothing to Government, all parties seer to have been

satisfied with it. 3

The remainder of the Farmed Revenue not included under the

two preceding heads we may term various.

. Sundry duties collected at Manaar were trifling in extent and

appear to have been remains of Cinghalese taxes kept up from:

time immemorial, long since abolished in all other parts of the

Colony, but said to be retained here as their collection tended

to afford information as to the nature and extent of the. traffic’

carried on between the Kandyan Country and the Coast to the’

northward. The jealousy of the Dutch added to their con-

stant warfare with their Kandyan neighbours would greatly favor

this supposition.

Service Taxes were levied in lieu of certain fixed services

exacted of some of the lower orders of people. It was some-

times in money but more frequently in kind. 3 |

The Tobacco Tithe, the Brokerage in Tobacco and J Jaggery

and the Toll at Ferries were all inconsiderable mm amount,

arising from want of proper and faithful management: a great -

deal of favoratism and jobbing s seems to have existed in the’

farming of these dues.

The Stamp duty on Cloth woven at Jaffna yielded about

£800 ayear, but there appears to have been no manufacture |

carried on at Batticaloa, nor indeed elsewhere: much abuse erept ’

eS OF eee m

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. I8f

into this branch of the revenue, and the farmer of the rent cons

stantly complained to Government that the various officials in

the district employed Looms the produce of which yielded

him no tax.

- The Salt Pans were at one time in the exclusive hands of

the Government: the sale of the salt being on their account.

Afterwards the privilege of retailing it in particular districts

and at certain fixed profits, was bestowed upon a number of

poor widows for their support. During the Government of Falck

this system was changed, inasmuch as the right of sale was

then farmed ont to renters, and the proceeds of this rent ap-

propriated to the maintenance of the widows of poor persons,

chiefly old servants of the Company. At that time the Renters

paid the Government 2} fanams the parah, and were allowed

to retail it at 45 fanams; there were however, certain privi<

leged persons and classes who had the right to purchase their

Salt from the Renters at 3 fanams.

” At these rates it may be imagined that the farm could not

yield any large sum. £200 appears to have been the total

realized by all the Salt Pans of the island. It certainly forms

matter of surprize that the Dutch should have made so little

by this monopoly since a great portion of the supply was fur-

nished to their hostile neighbour the Kandyans against whom we

might have expected they would have raised the price on the

oceesion of any infraction of treaties and which frequently hap-

pened. It does not seem to have occurred to them that by increas-

ing this one source of revenue they would have been enabled

to have abandoned many trifling and comparatively unprofitable

taxes. The probable reason of this moderation was that the

supply of Cinnamon from the Kandyan country was of too

great value to them to risk by any addition to the selling

price of Salt, :

182 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

Dapce. No, J.

Farmed

Revenues.

Collected

Revenues | Profits.

Colombo and Calpentyn.! 6278 3 4, 2475 10 0| 5874 3 2

6341 12 0} 6298 10 0| 625 60

Jaffnapatam and Manaar.

Galle and Matura, ....| 1811-18 0) 1429 6 4] 1585 47.2

Frmcomalie ... 0.0/0... | 498 0 0 182 15 8} 1080 29

Batticaloa 22.3. .% 66s 245° 0 OF 1188110: 2 §2 11 0

Tutucarecn Bh ate Clelete aie 26 16 0 945 90 CURRIER Y

Bie 14480 9 4| 12520 1 2] 9188. 66

CoLtectep REVENUE.

' The amount of Revenue directly collected by the officials of

Government did not fall far short of those farmed out to in-

dividuals: in the year 1791-2 the total receipts under this

head were £12,520 1 2 as shewn by the following Table.

Revenue collected by the Government of Ceylon in the year

179i-2.

Revenues collected at Colombo, Calpentyn

aid POCA. aves. leas oes eceecce | 2a0o = 41 0eneO

Do. .... at Jaffnapatam, Manar and Wanny, 6298 | 10] 0

Do. .... at Galle and Matura ..... sie Sant age 5] 0

Do. .... at Trincomalie and Batticaloa....} 1371 1 E98

Woy er..' At LT ULUCOreen. o's s%e.6v.5'es ss'e0) e's 945 Sel abs

tienen GOES e Somes | emer

£. |: 12520 i 2

CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 183

In the following Table (B.) the collected Revenue of the

Island during three years is shewn classified under three sepa-

rate heads. The largest of these amounts are derivable from

Licenses, Arrack Farms and such sources, the sums realized

from. the Poll Tax and Tax on Land having been most incon-

siderable except in the Jaffnapatam Collectorates.

Of the amounts under the first head those produced by Stamps

appear to have been most inconsiderable: the Export and Im-

port duties made up the bulk of these. Of Export duties that

on Palmiras in the Collectorate of Jaffhapatam, and at Co-

lombo on Coir, Betel-nut and woods appear to have been the

most considerable. In the earlier days of the Dutch Govern-

ment the Export of Palmiras was prohibited except on the ex-

press permission in writing of the Commandant and Dissave of

the district. For this License a fee varying in amount with the

extent of the shipment and the caprice of the officials was in-

variably levied. It is easy to imagine that this in time grew

into a valuabie source of emolument: indeed at a later period

(1787) the Government found this system worked so _prejudi-

cially to commerce, that the duty was fixed and made payable

to the Public Treasury, the Civilian, of the Jaffnapatam district

being allowed Rds.5000 annually as a compensation.

Coir was chiefly exported on account of Government, but it

was also an article of trade to private speculators, and in these

cases paid a duty of one dollar per thousand pounds for raw

Coir, and half a dollar per thousand on Cables and Cordage.

Betel-nuts paid a duty on Export of 60 per cent on the value,-

of this amount one-fourth was the emolument of certain officials,

the remaining three-fourths going into the Treasury. The Paddy

Tax is not included in the Farmed Revenues because it was

put up to Auction in detached portions at stated intervals,

The same may be said of the Rent of the several Arrack

and Fish Licenses, the proceeds of all of which were collected

in detail,

184 CEYLON BRANCH—ROYAL ASIATIC-SOCIETY,

A Capitation Tax appeats to have been once levied on all

elasses of Cinghalese varying in amount according to their caste,

This however, gradually fell into disuse, until at length during

the period I am alluding to, none but the Moors were sub-

-ject to the impost. ‘These people were very numerous in the

Northern part of the island, as also at Batticaloa, and the amount

realized in those districts was evidently of too much value to

be readily abandoned, the more especially as it was on strangers.

In addition to the Capitation ‘'ax there was a Service or La-

bour Tax paid by those who wished to commute the service

annually due to the Crown, and which in certain castes was as

much as one-fourth of their time. ‘This Labor or as it was

termed Oulliame pressed with great severity on the Moors who

appear to have been allowed to reside in the island entirely on

sufferance. They were in earlier times obliged to appear an-

nually at the chief office of the district in which they lived, and

take out a fresh license for the privilege of residing there for

the ensuing year, and for this permission they had to pay a fee

of 21d. which was divided as perquisites amongst the officials.

The Moors who usually commuted their personal service could

only do so by a payment annually of 18s. and in some cases

even more than this was paid. The collections of this com-

mutation was occasionally sold by Auction under the title of

the Farm of the absent Oulliame and in 1794 appears to have

produced for the Colombo district about £100. In the North-

exn Collectorate a much larger sum was produced,

a ey ee

185.

CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

. “| | | | | | |

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186 CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

Prorits anp Gains

The third source of local revenue arose from profits on a

few articles of produce such as Cinnamon, Betel-nut, Coir,

Cloths &c. and these were chiefly in the Colombo and Galle

Collectorates. The articles in which the Government traded

were all moxopolized; that is they were received from the Na-

tive Cultivators or Collectors at low fixed rates, and resojd at

other fixed rates. Betel-nut appears to have yielded the highest

profit varying between £1000 ' and £1800. Cloths left but a

small gain to the Treasury, seldom exceeding a few hundred

pounds. There were however some large profits realized on

sundry articles of European merchandize: these added to the

gains on Coir, Timber &c. yielded as much as £6000 or £7000.

In the year J791-2, the profits made within the Colony

stood thus.

Colombo and Calpentyn.......... £5874

Jaffaapatam and Manaar.......... 625

Galle and Matura.......... 2 heme tbo

Trincomalie and Batticaloa........ 1Li62 Li

£9187 19 6G

Having thus enumerated the various sourees from which the

Dutch Government derived its income, I will now shew by the

following Table, the total amounts of Income and Expenditure in

the Colony during six years ending 1791-2.

Papi is

Abst. of the Col. In-

come and Expen. du- Excess of

ring the six years Expenditure. Revenue. Expenditure

ending 1791-2

In the years

1786-7........| 58066 10 0/ 30066 4 0) 28000 60

1787-8....++.+-| 63534 16 0| 31147 2 0; 32387 14 0

1788-9) cfs es « 68952 9 0] 31504 4 0) 37448 5 0}

1789-90. ......} 57716 17 0) 33934 1 0] 23782 16 0

MC OO= Te sie. s s 23) 63461...6 01°3/099 GO 0) 2636147 0

T791=2.'. 0. we s| 4% 2006 18 0) 36158 > 2.0) 8588s 16 0

i 16 0/199909 12 0)183829 4 0

eer ae

oe j

ee) eee

ture

giving an

187

By this mode of keeping the

ROYAL ASIATIC SOCIETY.

laries of officers supervising, and even cost

to Europe were lost sight of, although in the

The real Income of the Colony may be seen by

antations, sa

]

Ipping.

CEYLON BRANCH

From this it will be seen that the excess of Expendi

during 6 years varied from £23,782 to £37,448,

average deficiency of £30,638.

rious p

accounts the whole of the profits made on the shipments of

of sh

Cinnamon, &c.

Expenditure had been included the cost of keeping up the va-

another Table for the same year.

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ROYAL ASIATIC SOCIETY.

CEYLON BRANCH

188

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CEYLON BRANCH—ROYAL ASIATIC SOCIETY. 189

LIST OF BOOKS

IN THE

PALI AND SINGHALESE LANGUAGES.

By Tue Rev. R. S. Harpy. -

(Read 26th February, 1848.)

1 ead DmrIenEeo Akkharakésellé Pali

2 Panrnecs Akaradiya

3 @FODISMS weds Angottara-sangiya Pali

4 GOmMIad #9Od Angottara-atuwawa do.

5 FOMaARNsS Bad Angottara-tikawa do.

6 eaDsIM® Homes _ Attanagaluwangsé do.

¢ e@®@eae% Danmsn Atthakatha-wannané do.

8 F5OnEH #9808 Atthasdlini-atuwawa do.

9 emntics saan Anabhirati-jataké Pali,Sing.

10 @arme Sones Andgata wangsé

Il @anse® asaaa Anorudha sataké

12 e5aoas © Apadiney

13 yeas eydd Apaddna atuwa4wa

14 FE MADSO Abbhutadamma

15 480 Bes A bhidarmmaya

16 e8D% 8 sd Avbhidarmma tikgwa

17 @8D®D QB Abhidarmma mila tikdwa

18 @BADs2 mac Abhidarmmdwatdrey

19 gBD®D Orgran Abhidarmma mdtrukéwa

20 FBODIS wogaw Abhidarmmarta sangrahey

21 482 © Ard Abhinawa madhawé

282 FBeO@G ecomad _ Abhisambodhi-alangkare

23 Yo Bonw Amarasinghé

240 POS HOM Qn Amarasingha-sanné

25 G80 Des. Amarasé

26 GVOIQe Amawatura

27 e@deven Ambawidamana

28 8530 Baas Arishta-sataké

29 eave 6S DOC A wawadaratna-malé

30 (F995) soe Akhydta-padé

190 cEYLON BRANCH—ROYAL ASIATIC SOCIETY.

paws Dis Kee

ME 92 SrBMEIO

MADOIANG

Q%25 HOODS

@HQANSO a

CED QIANG °

GaleP

CE, 29029

GOS BAMMN

GBdIsAM SBIGOMIAG

9 S3wE]O

VOUWANG. SH BOSS

Denes S339OD

ZNOMID AG D.—M

aoir8dand <a Banw

MHIANS)

MOSAD GNOOLM

2 DocIsr QAIHN|

sQrser Dwed 0d

ads amncos mand

aaosan Dawa

Bi QIcsed ego

EHoser e906 Sang

2nQI8ed QO

AOOGH #KDOW

MODI Yasooan

DADE WMH

2 CO) = 9B GIVI

ZNO 339 Hawoges

ASW en)

MAH S) moe)

Maoh miosOsresd

ZO AIDE

AEB YNOONM

MOL2OTs

2. OD HAMIDEA

MOS HOGeo

MOS HWEMOsSHAE

ened IS HOM BIE HT

NMA VO WOSS Ores

Akhyatawaranangilla

Akhyatarupamélawa

Andimale

Indriya-yamaké

Itiwuttaké

Iswara-male

Udané

Udana-atuwawa

Upasarga-sonné

U pasakajanalangkaré

Elu-nighanduwa

Elu-wyakarana-sanné

Ekadasanipaté

Kangkhawitarané

Kangkhawitarana-tikawa

Kadayane

Kachayana-prakarané Palj

Kachayana-bhédé do.-

Kachayana-bhéda-tikawa do,

Kachayana-bhéda-warnana-

a .

;

wa do.

Kachayana-wannanawa_ do,

Kachayana-saré do.

Kachayana-sara-tikawa do.

Kathawastuwa

Kathawastu-atuwdwa

Kathawastu-prakarané

Kandahdla-jataké _

Karmawdkya-pota

Kathindnisangsé

Kannorang-kathawa

Kayawirati-gdthd-pota

Kayawirati-gatha-sanné

Karandde

Kalydni-prakarané

Kawsilumina

Kawminikondala

Kawminimaldama

Kawminimal-getapadé

Kassapasinghanddasutré

Kahakurulusandés¢

CEYLON BRANCH—ROYAL ASIATIC SOCIETY.

71 acamadcOdsea

72 aE@dQ.oer

73 MAMIOBDUIMNOS

74 BID ws QsaIMDIMDIAS

75) ame su@GeO

76 Moe x@esQed

77) MOD TF BORSA

18 me awmrsie ces

79 ge@a

80 sper r1 s8éSs

BL wd SHsnom

82 mDaemtmaa

83 Oan@Oooe

84 OemgGuasenss

85 Oamee DB@WOsisvd

86 Aeased®

87 BeGanw® eQeod

B38 DMNIAAHAOSsr

89 MRMACDHiUGo

90 AMACsIO®

91 Mesias

92 wsOeomBead

93 Svnwsarenes

94 HBOS

95 QMBGa :

96 QAHaEtACRAW

97 QgdSesaan

98 muDvEesOndD

99 BNnLECEO

100 DmBsiwosdsos

101 Qmedoc@osics

102 250808

103 Ds a0VOaneQaod)

104 ®BeGq9moom-

105 SHBMDIOD BARN

106 AEDBDOMAYAD

107 Jesaqoes

108 Youd Hsics

1c9 PEEQo sion

110 Gemdooes

11l BAM

Kdrakapuspamanjariya

K dlawidhane

Kawyas¢kara

Kawyamuktdéharé

Kawyamaldama

Kawyadipand

Kdweripatuné

K udugot-sangiya

Kudusika

Kuddripa-sidhiya

Kummésapindi-jataké

Kusa-jdtaké

Kondamdlé

Kowul-sandésé

Kosalabimba-warnnandwa

Khuddakapathé

Khuddakapdtha-atuwéwa

Gangérohané

Ganadewiheella

Gandhattapdtey

Gamanchakré

Gdrgawasanghitdwa

Girasandésd

Gihiwiné

Gunapathé

Gunados-sangrahé

Guttila-jdtake

-Geetapada-sannd

Grahawalalia

Gebin-sastré

Chakkawdladipaniya

Chariyd-pitakd

Chariyd-pitaka-atuwdwa

Chandrabharané —

Chintamdni-sannd

Chialakarma-wibhanga-sitré

Chila--niddése

Chilasadda-nitiya

Chalasidhdnté

Janawansé

Jatakibharand

I91

192 CEYLON BRANCH——ROYAL ASIATIC SOCIETY.

112

113

114

115

116

117

118

119

120

121

122

123

124

125

126

127

. 128

129

130

131

132

133

134

135

136

137

138

139

140

141

142

143

144

145

146

147

148

149

150

151

152

153

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J ataka-pot-wahansé

Jataka-atuwawa

Jatakapela

JAtakapela-sanné

Jataka-padiya

Jinacharité

Jindlangkdré

Tantrasdré

Tringsatbhaishajdngé

Telkathdra-gdtha-sanné

Thtipawangsé

Théra-gatha

Théra-gdthd-atuwawa

_ ‘Théri-gdthd

Théri-gdthd-atuwdwa

Dankatiné

Dadydlangkdré

Dandumarané

Dampiydwa

Dampiyd-atuwdwa

Dawmpiyd-sanné

Damsakpeewatun-siitraya

Damsak pzewatun-sutre-sanné

Daladdwangsé

Dasardjadharmé

Dasanipdta-warnnandwa

Dahamsarana-pota

Diksangi ya

Diksangi-atuwdwa

Diksangi-tikiwa

Dinachariydwa

_ Diyasawul-sandésd

Dipawangsé¢

Dighakosala-jatake

Dikeli-kathéwa

Demala-nighanduwa

Dewadatta-kathiwa

Dewadharma-jatake

Daiwagnyakamadhénuwa

Daiwagnyamukhamandané

Dammasangani-prakarané

Dhanwantari-nighanduwa

CEYLON BRANCH*—ROYAL ASIATIC SOCIETY. 193

154 Day Gmaw Dhatu-wibbangé

155 DomMBmm eQhood Dhatu wibhanga-atuwdwa

156 Gpwoe Dhatu-pathé.

157 Goa sax Dhatu-patha-sannég

158 Qpody Hes Dhdtu-manjus¢

159 Hows BIO BWV) Dhadtuwibhdwandwa

160 esi@OdEGMO9 Nandiyawelanda-kath4wa

161 mBanoe Nain-pota

162 maces sdses Narendrapawaniya

163 MABOE sBOHaw Nawapatala-sangrahé

164 mddosiaen Nawaratné

165 S22 MBO NH Nawaguna-sannd

166 MBDErHsNIMHS SIOGIOW Nawalokéttara-sangrahé

167 sn©Ooxnreg 829608 Ndmariipamdlawa

168 enO®ours ah DawHe Ndmarupaparichhédd

169 sno eri KEO@ Ndmawaranagilla

170 SxOrd3dOaw Ndmashtake

171 S20892 Ges Namdawaliya

172 sndiuqe Nardyané

173 SHG ane des Gores S 3 Ndmikapuspa-manjariya

174 Henos sowyencs Nikdya-sangrahé

175 SeaQd Nighanduwa

176 Swe) sO Nighandu-sannd

177 SBQS and Nighandu-tikdwa

178 SOc o« Niddésé

179 Bass0e® Niddna-pathé

180 Siam eA Nipdta-sanné

181 Sid6uss§ COow Nirutti-pitaké

182 sora Siw OoesGee Nirutti-sdra-manjusé

183 HEQMIOA) BOCES Nilakobo-sandésé

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APPENDIX.

THIRD ANNIVERSARY MEETING

OF THE

CEYLON BRANCH OF THE ROYAL ASIATIC SOCIETY

Held 22d April, 1848.

Tue Honble Mr. Justicz Starx, Vice President, in the Chair,

The Secretary read a letter from the President of the Soe

ciety, the Honorable Sir Jamzs Emerson Tennent, relative to

the annual address.

Resolved.—That the President be respectfully requested to ap<

point a time, most convenient to himself, for delivering the

annual address.

Moved by the Honble Mr. Justice Stark.

Seconded by E. L. Layard Esq.

That the Rev. Mr. Ondatjie of Matura, be elected a mem-

ber of the Society.

Moved by the Rev. J. G. Maevicar D. D.

Seconded by the Rev. A. Kessen L. L. D.

That the Rev. Mr. Percival of Jaffna be elected a member

of the Society.

Moved by the Rev. D. J. Gogerly.

Seconded by H. Bessel Esq.

_ That the Rev. Mr. Dickson of Caltura, be elected a mem-

ber of the Society,

202 APPENDIX.

The following Resolutions were unanimously adopted.

ist.—That the Anniversary meeting of the Society be held

for the future in the month of August.

2d.—That the following gentlemen compose the Meteorological

Committee for the ensuing year, the Rev. J. G. Macvicar, D. D.,

J. G. Davey Esq. M. D., J. Capper Esq. and the Rev. A.

Kessen L. L. D.

- 8d.—That no monthly Evening Meeting be held in Febru-

ary, March, April and May, and that the Committee of ma-

nagement prepare a course of subjects for discussion, durmg the

remaining months of the year, and arrange the places of Meeting.

4th.—That the Honble Mr. Justice Stark.

The Rev. J. G. Macvicar D. D.

The Rev. D. J. Gogerly.

The Rev. J. D. Palm and the Secretary, form a Com-

mittee to prepare a Certificate of Membership.

5th.—That Copies of the Society’s Journal be presented to

each Library in Ceylon and forwarded to various Literary Societies.

The Secretary then read the Report of the Committee of Ma-

nagement for the past year.

Revort OF THE CommMiTTEE oF MANAGEMENT For 1847.

At. the termination of another year of the Society’s existence, your

Committee is happy to be enabled to speak in very encouraging

terms of its operations.

The fear that was entertained at the corresponding period of last

year, that the removal of several Members from the Colony might

impair the Society’s usefulness, has not been realized, while the ac-

cession of eleven additional Members, residing in different parts of

the Island holds out a fair prospect of enlarged and successful la-

bours. Indeed the wide sphere of its operations, deeply interesting to

the Physiologist, the Naturalist, and the Antiquarian; the growing

Pe CLA ac

APPENDIX. 203.

interest and confidence in its stability and usefulness, along with

expressions of sympathy and co-operation by several kindred instituti-

ons, afford a reasonable presumption, that notwithstanding the un-

promising results of several attempts to establish Literary and Sci-

entific associations in Ceylon, your Society is now based on a per-

manent foundation.

In accordance with a Resolution passed at the General Meeting

of September 1847, a correspondence has been opened with the

China Branch of the Royal Asiatic Society, which will very pro-

bably elicit interesting information respecting the character and in-

fluence of Budhism in that extensive empire. This is a field of

investigation which abundantly repays every effort to explore it, and

it must be gratifying to your Society that its proceedings in this

department are likely to attract the attention of eminent scholars in

ihe continents of Asia and Europe.

A correspondence has also been commenced with the Batavian

Society. of Arts and Sciences, and your Committee anticipates that

the results will be mutually beneficial.

The following notice of papers which have been read at the Ge-

neral Meetings, during the year, shows the direction of the So-

cieties operations.

The Mineralogy of Ceyion.

History of Jaffna from the earliest period to the conquest of

the Island by the Dutch. |

Manufacture of Salt by Solar Evaporation as practised in the

Chilaw District.

Exiracts from the Pansiya-panasjataka.

Notes on the Rise and Fall of the Calany Ganga from 1844

will 1847. :

Notes on the Rock.-Inscriptions and Hot-Springs in Battica-

loa District.

Notes on the Climate and Salubrity of Puilam.

The Revenue and Expenditure of the Dutch Government in Cey-

lon, during the lust years of tis administration.

“On some of the Coins, Ancient and Modern of Ceylon.

A—a

B04 7 APPENDIX.

In addition to these, the Rey. R. S. Hardy has presented a Ca-

talogue of Books in the Pali and other languages of Ceylon, and

Simon Casie Chitty, Esq. a paper entitled “An Historical Poem

‘of the Moors, in the Tamil Language” together with an Analysis

of its Contents.

The Society's Museum has been increased by the following do-

mations.

1 A collection of Shells. 2 Specimen of Iron Ore from the Ma.

tura district. 3 Specimens of Copper and Lead Ores from New

South Wales. These are the more valuable from the fact, that a

Member of your Society has been appointed by Government to

Yeport upon the Geclogy and Mineralogy of the Saffragam district,

introductory perhaps to a more extended enquiry.

With a view to elicit mformation on the subject of Native Ma-

nufactures, so as to afford the means of promoting their improve-

ment, a series of questions bearing on this branch of Industry, has

been addressed to influential Gentlemen in different districts of the

Island, and the Society will have accomplished much, if by

means of such inquiries, the industrial prosperity and social well-

being of the Native population be advanced.

The subject of Native Agriculture has lately been discussed at a

monthly meeting of the Society, and probably before the return of

another Anniversary further information will be obtained.

Your Committee cannot but allude with satisfaction to the sub-

ject of the “Monthly Evening Meetings” held by the Society, for

the purpose of conversation and discussion on topics connected with

its labours: although the nature of these Meetings preclude any Re-

port being given of their progress, it is evident to your Committee,

that they have a sensible influence on the prosperity of the Society,

tending as they do, to the opening up of new subjects of inquiry,

and generally imparting additional vigor to the efforts of its Mem-

bers, with a view to render these Meetings of greater practical uti-

lity, your Committee beg to suggest, that for the future a course

of subjects for discussion be prepared every six months and circu-

lated amongst the Members, so as to aid those who are disposed 4

ny &

;

’ :

ae. i

hy Li

By ie

‘ae.

APPENDIX. 205:

to prepare at leisure for entering onthe topics: under present ar=

Frangements the shortness of the notice renders this impracticable.

The time and place for the Meetings might remain for after adjustment.

Your Committee have much satisfaction in laying before you the

Report of the Statistical Committee for the past year, and in do-

ing so, express a hope that it will continue its labours with unre-

mifting care, forming as they do, a most interesting branch of

our inquiries.

No Report has been forwarded from the Meteorological Com-

mittee, but it may be observed that your Secretary has _ received

from Captain Pickering, R. A. several volumes relating to Magne-

tic observations made in Canada and elsewhere, to be availed of in

the event of an Observatory being hereafter erected at Colombo,

Of this there appears a probability at some future period.

The Treasurer's Statement is satisfactory.

Balance from Jast year.......... cece SS 104 ERE

Receipts during the present year.........- 41 12 6

Expenditure during the year ...... ae sce SOs ide

(9.4 ESR GEE SS

Balance in Treasurer’s hand at date........ £16 6 102

The payments include £1, 1, given to the Rev. Mr. Hardy to

purchase books in England. We have also a sum of £10 in the

hands of the Meteorological Committee, who have ordered instru-

ments to that amount, but in procuring which there appears to be

some delay.

In conclusion, whilst your Committee would invite a more general

co-operation in the Society's proceedings, they cannot but anticipate

% prosperous and useful career.

A. KESSEN, L. L. D.

Secretary.

206 APPENDIX.

_ Resolved 6th.—That the Report now read_ be received and adopted

The Secretary then read the Report of the Statistical Committee.

Report OF THE STATISTICAL COMMITTEE OF THE ASIATIC SOCIETY OF

CEYLON FOR THE YEAR ENDING 29TH FEBRUARY 1848.

Your Committee dates its appointment from the end of the year

1846, but as it did not commence its labours until February 1847,

the present time is really the termination of the first year of its

operation. Conscious that where nothing had hitherto been done, too

much must not at first be attempted, your Committee resolved at

the Commencement of their office, to confine their enquiries to the

Vital and Industrial Statistics of the Island leaving other subjects

of research for a later period, and for other committees.

In the month of February 1847, a letter was sent to the Honora-

ble The Colonial Secretary, stating the object of the Committee’s

appointment, and requesting such assistance as the Government might

be able to render us from the public Records in its possession, and

at the same time the attention of the Government was especially

directed towards the Population Returns of past years. In reply to

this communication, the Colonial Secretary assured your Committee

of the sense entertained by His Excellency The Governor of the

importance of the enquiries contemplated, and of his desire to af-

ford them every facility in his power. The Statistical data however,

to be found’in the Records of Government, were said to be very

meagre, whilst the Population Returns, the latest of which were

for 1843, it was feared, had not been collected with the fidelity and

industry which was necessary to give them value.

Your Committee was in conclusion requested to furnish such

points of enquiry as they deemed of consequence, and these were

promised to be farnished, as far as practicable, from the Records.

In compliance with this request your Committee furnished a list

of ‘enquiries touching the Manufactures, Agricultures, Fisheries and

Population of the Island and although no reply has hitherto

been received to this last communication, your Committee cannot

but feel that some benefit has arisen from the correspondence. —

APPENDIX. 207

The local Government having had its attention drawn to the scanty

supply of facts connected with the progress and condition of the

Colony, have seen the necessity which exists for obtaining more va-

luable data, and to this we may no doubt trace the Governor's

Minute of 3d December last, calling upon the Agents of Govern-

ment in the several Provinces for quarterly reports on the condition

of their districts. These returns we anticipate will lead to important

results in connection with our inquiries.

The next step which your Committee took was to address Go-

vernment on the subject of the Annual Returns of the Imports and

Exports of the Island, published in the Government Gazette, as sent

in by the Officers of Customs. In this communication it was pointed

out that whilst the Quarterly Returns of the Imports and Exports,

were drawn up in reference to quantities, those for the entire year,

were made up according to the value of the goods passing through

the Custom House. This it was shown, might lead to much mis-

conception on the part of any one wishing to draw conclusions from

these Tables, for it was clear that articles subject to much fluctu-

ation in value, the money amount for which they were entered at

the Custom House could form no standard whereby to judge of

the extent ofthe trade. This is especially the case in Cotton goods,

and more recently we know how low Coffee has fallen in value.

In addition to this the Quarterly Returns were made out for the

Port of Colombo only, whilst those for the year related to the

whole Island: and moreover the confusion existing by classing Rice,

Gram and other grains together, was pointed out. The resuit of

this was that the Government intimated that a better arrangement

should be made in future with reference to the Annual Cus-

toms Returns.

Your Committee have been also in. correspondence with several

gentlemen in various parts of the Island, from whom are expected

some valuable contributions on Statistical subjects.

A manuscript has been received from Mr. Taylor of Batticaloa

on the Statistics of that District, which would have been printed

amongst. your Society's papers, but from the circumstance of the

work having been previously communicated to the Statistical So-

208 APPENDIX.

ciety of Lon’on, by whom an abstract of it was printed. Your

Committee would recommend that Mr. Taylor be requested to furs

nish data up to the present time, so as to enable the Society to

make a fresh and improved digest of its contents which are highly

interesting.

Your Committee cannot refrain from noticing amongst other oc-

currences bearing upon the subject of this Society, the appointment

by the local Government of Dr. Gygax to the office of its Geologist

and Mineralogist: it is mentioned here because your Committee be-

lieve that it was the Society which first publicly directed the at-

tention of the Government to the total absence of all data con-~

nected with the resources and capabilities of the Colony.

The Society's Library has had some interesting additions made

fo it, in some Statistical works of value, amongst which may be

instanced the Criminal Statistics of Bengal, and the Journal of the

Royal Statistical Society of London.

In conclusion your Committee trust that each coming year may

witness some accession of useful information to the Society, and that

no difficulties or discouragements may check the labours of sue-

ceeding Committees, convinced as they are that the value of the

data which mzy be collected in this Island, cannot well be over-

estimated.

JOHN CAPPER,

. Secretary of Siatistical Commitice.

Resolved 7th.—That the Report now read be received and adopted,

that the thanks of the Meeting be presented to the Statistical Com-

mittee, and that the Gentlemen composing that Board be requested

to continue in office another year.

8th.—That the thanks of the Meeting be presented to the Pro-

prietors of the Journals which have inserted, free of expense to the

. Society, the notices of its Meetings and proceedings during the year.

9th.—That the thanks of the Meeting be presented to the officers

ef the Society for their services during the past year

Ee a Ie te EE en) ee gt ee

al Sa ead els

ae ee ee

eS ee ee ee ae ee

APPENDIX. 209

10th.—That the following Gentlemen be the officers of the Society

during the ensuing year.

Patron.

The Right Honorable Lord Viscount Torrington:

Vice Patrons.

The Honble Sir A. Oliphant, Chief Justice.

‘The Right Rev. The Bishop of Colombo.

President.

The Honble Sir J. Emerson Tennent.

Vice Pr-sideni.

The Honble Mr. Justice Stark.

Treasurer §& Librarian.

J. Capper, Esq.

| Secretary.

A. Kessen, L. L. D.

Committee.

Rev. J. G. Maevicar, D. D.

Rev. D. J. Gogerly.

Rey. J. D. Palm.

J. G. Davey. Esq. M. D.

J. Scott, Esq. M. D.

H. L. Layard, Esq.

E. L. Layard, Esq.

The Treasurer and the Secretary, ex-officio.

A Statement of the Receipts and Disbursements of the Society

was laid before the Meeting, showing a balance in the Treasurer’s

hands of £16 6 103.

a ee ee ce

79 | Gl | 0G [F°° IVLOL, f¢ .| tl | og ae

So, | 9 | OL errr e sete ssee’® paey Ss domseoiy, Ul soueleg

*LIANSDIL TL, :

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fey gional, its

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bd 9 12.10 [t°°°** ‘09 saonou sayutid 10) pred yunoure of,

<s 6 19 | [rcrccsasuedxe Ajjad Supuns ioj pred gunowe oy,

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= iJO junooe uo ApIeEy ‘ipy pred yunowle of,

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° E

nN ——1ansnauz ay) YI Wadany qunosopy ue uojhag fo fiznaogy oymsp ayy, FTG

‘AD

APPENDIX. O11

BOOKS PRESENTED TO THE CEYLON BRANCH

OF THE Roya AsIATIC Socizry,

During 1847,

Aristotelian Logic, by W. Knighton, 1 Vol. Presented by the

Author.

Ceylon, Ribeyro’s History of, Translated by George Lee, Esq:

1 Vol. Presented by the Librarian.

Persian Poems, 1 Vol. Presented by Dr. Gygax.

Valentyn’s Voyages, 4 Vols. Presented by Dr. Gygacx.

List or Booxs, Pampnurts, &c. Purcuasep BY THE CEYLON

Brancu or tHE Royat Asiatic Society, DURING 1847.

Asiatic Society of Bengal, Journal of ......... oes Parts 12

Astronomy, Bentleys Historical views of the Hindoo.... Vol. 1

Bombay Branch of the eel Asiatic Society, Journalof.. Parts 4

Peylon Almanacs from 1818 22.224... 3s sees e's Vols. 20

Chinese Novels, by Davis ....... 6 Ob Gono Go Ce segue. Vol.

Eastern Archipilago, Journal of ...... pie By cesta lee oes . Nos. 12

Geological Society, Journal of......... eiefels otis elewisye + Syants a.

Hindoostan, Antient History of...... oo cace Seite oils Nols. 2

Hindoo Literature...... Bees Minna ta ee. ae es NOL ak

Naga Tribes, History of.........++ soedon veeceet Val, 1

Statistical Society, Journal of....... he a aonb a NOs. U6

Trade, History of in East and West Indies......ce.e+» Vols.

es ics 5 te ay de eee

JOURNAL ra

CEYLON BRANCH

OF THE

ROYAL ASIATIC SOCIETY.

COLOMBO:

REPRINTED BY F. FONSEKA, CHATHAM STREET, FORT.

1870.

JOURNAL

OF THE

CEYLON BRANCH

OF THE

ROYAL ASIATIC SOCIETY.

1847—1848,

COLOMBO :

REPRINTED BY F. FONSEKA, CHATHAM STREET, FORT.

1870.

CONTENTS.

Page

On the Mineralogy of Ceylon.—By Dr. Rudolph Gygax ......... 1

An Account of the Dutch Church in Ceylon.—By the Rev. J. D.

HFepeA IMU arsotsoe (ocle os -locvialeissisia Seesviclensejee! oa clan ceeeesee- winless sna seein one 5)

On the History of Jaffna rom the earliest period to the Dutch

Conquest.—By S. C. Chitty, C. M. R. A. SB. ...ee cee ee ceeees 73

The Rise and Fall of the Calany Ganga from 1843 to 1846.—By:

John Capper ....... Meee alee t acs sistas eats ioe les Soscen<caeneeuemes 85

The Discourse respecting Rattapala.—Translated by a Rey.

BD. S-Gogerly «..... 0000 MeN eeu aaNe Sco soe icin osiasaee desioaeiGl 89

On the Manufacture of Salt in the Chilaw and Putlam Districts.—

Hage SO ROMS | Joo.c ss eencemenanesccesies +eesaaseocecs | neces cas 105

A Royal Grant engraved on a Copper Plate-—Translated with

Gnebudhicm By the Rev. D. J. Gogerly...6..-5--vers.s-.er--2-. 5, LIT

On some of the Coins, Ancient and Modern, of Ceylon.—By the

Elomenlem Nin ustice Starkigs cs. 625-..cececse sc scciee cassoesn esoee! 157

Notes on the Climate and Salubrity of Putlam ay A.O. Brodie 171

The Revenue and Expenditure of the Dutch Government in

Ceylon during the last years of their Administration.—By

SW oninM MO AVE oe asc so cee wal chines oes cub cH Stee nec coe ce see ack Gmeislana ne 183

List of Books in the Pali and Gin chatees Languages.—By the

TREN Ve IR GIS 6 18 EG abenaerbsecasnnucosene SSeS Une usec selec ees 198

APPENDIX.

Proceedings of the third Anniversary Meeting: ..................... 209°

Books presented to, and purchased by the Society...............66 ON)

List of Members of the Society...........s.0006. iaflaeelne SH AUCN Naa Mien aA:

oes

ROYAL ASIATIC SOCIETY.

Patron.

HIS EXCELLENCY THE GOVERNOR.

Vice- Patrons.

The Hon. Sir AnrHony OxureHant, Kr., Chief Justice of Ceylon.

The Right Rev. James Cuapman, D. D., Bishop of Colombo.

President.

The Hon. Sir J. Emerson Tennent, K. C.S., Colonial Secretary.

Vice-President.

The Hon. Mr. Justice STARK.

Committee of Management.

The Rev. J. G. Macvicar, D.D. | J. Davy, Esq., M. D.

The Rev. A. Kessen, B. A. H. C. SELBY, Esq.

The Rev. J. D. Pat. F. WILLISFORD, Esq., M. D.

Treasurer.

JOHN CappER, Esq.

Secretary.

The Rev. A. Kessen, B. A.

i ee eRe Te:

& nissan arr sehigt tm! preci gh

A, ,

On the Mineralogy of Ceylon—By Dr. RupoLPH GyYGAX.

(Read May 22nd, 1847.)

I HAVE on several occasions attempted to form a descriptive

Catalogue of the Minerals of Ceylon, but on each attempt met

with so many discouraging difficulties, that I had abandoned

the idea, until recently persuaded to return to the subject.

The difficulties alluded to consisted chiefly in the want of

means of obtaining information relative to the various speci-

mens I have met with. Many descriptions have come into my

possession at various times; but of their proper locality,

geological position, description of rock in which found, rarity

or abundance, I have been able to obtain but scanty informa-

tion.

Nevertheless, I conceive, that something should be

attempted, even if only as a precursor to more fortunate labors,

and I accordingly prepared a list of such Minerals as I have

encountered since my arrival in the Island. It may afford

some satisfaction at having even this rough document, although

I must confess that it will but poorly illustrate this branch of

the Natural History of Ceylon.

I purpose giving a short description of each mineral,

distinguishing such as I found myself from those found by

gentlemen in the interior who have presented them to me;

shewing their geological situation, their crystalline forms,

&c., except in the cases of such as are found in all parts of the

world, and consequently very well known, such as Rock-crys-

2, CEYLON BRANCH

tal, Calespar, &c., of which I shall only offer a few remarks on

any peculiarities they may possess.

I shall enter more in detail respecting such Minerals as

are sparingly found in other countries, as for instance the

Chrichtonite hitherto only found in very few and minute

Crystals in Dauphiny. |

A more careful and minute description, with analysis,

would be necessary for such doubtful or new Minerals as the

Molybdate of Iron, the Ceylon Cerer and Tantal Ores.

The following Catalogue of Minerals is divided into three

parts :—firstly, such as I have myself found in my travels

through several districts of the Island: secondly, those pre-

sented to me by friends; and thirdly, those I have purchased

from native dealers, and respecting which I cannot speak with

so much certainty.

PAR cf.

1 Rock-Crystal . . . Abundant.

2 iron Quartz) |.) 0 40 (Sakcacanm,

3 Common Quartz . +. Abundant. -

4 Amethyst. . . . . Galle Buck, Caltura.

5) Garnett oon ie Ja) Abumadaamnt:

6 Cinnamon Stone . . Belligam.

7) Tarmatome (4°) 60. St. Mera.

8 Hornblende. . . . Abundant.

Oullyperstene aie) 4. 1k. Do.

10 Common Corundum . Badulla.

PES uit 2 WCE ner eee Do. and Saffragam.

12 Chrysoberyl . . . Ratganga, North Saffragam.

WS) leonast*!> \.i02'* 49 calksardl walle, ;

14 Zircon. . . . . . Wallawie ganga, Saffragam.

Mica. 2 Sea en NA bundant:

Ss onr ® rf w WY &

ROYAL ASIATIC SOCIETY.

Adular. :

Common Feldspar .

Green Feldspar

Albit .

Chlorite

Pinit :

Black Tourmaline

Calespar .

Bitterspar .

Apatile

Fluorspar

Chriastolite .

Iron Pyrite .

Magnitic Ironpyrite .

Brown Iron Ore

Spath Iron Ore

Manganese

Molybdenglance

Tin Ore . ;

Arseniate of Nickel

Plumbago

Kpistilcit .

Gadolinite . ,

Tronglare .

Maenetic Iron Ore

Wolfram .

Chrichtonite .

Ilmenite ,

Pyrochlor

Pitaniferous [ron Ore.

Binnerite.

Patna Hills, North-East.

Abundant.

Kandy.

Melly Matte.

Kandy.

Patna Hills.

Nuwera-Ellia.

Abundant.

Do.

. Galle Buck.

Do.

Mount Lavinia.

Peradenia.

Do. Rajawelle.

Abundant.

Galle Buck.

Saffragam.

Abundant.

Saffragam.

Do.

Morowa Corle.

st. Lucia.

Saffragam.

Deltotte.

Do.

Saffragam.

4 CEYLON BRANCH |

II.

1 Rose Quartz. _ “ 15 Yellow Tourmaline.

2 Hyalith. 16 Nitre.

3 Sievrite. -| 17 Chrome Iron Ore.

4 Epidote. 18 Anatas.

5 Tremolite. , 19 Rutil.

6 Cyanite. | 20 Sphene.

‘7 Topaz. 21 Cerite.

8 Oriental Topaz. 22 Allanite.

9 Sapphire. 23 Tantalite..

10 Tolith. 24 Tahlemite

11 Emerald. 25 Sulphur.

12 Beryll. 26 Anthracite.

13 Euclas. 27 Spinnel.

14 Green Tourmaline.

In addition to the above, there may be perhaps ten or

twelve other Minerals not yet properly defined.

The lists which I have been thus far able to furnish

prove that a full and faithful Catalogue of all the Minerals

of Ceylon cannot as yet be given: the difficulty of the task

lies in the almost impossibility of procuring correct informa-

tion as to the locality and position of many minerals ; for it

must not be supposed that they have their origin in the district

in which they may be bought.

As an instance of the truth of what I state, I may remark

that in Saffragam previous to the Festival of Paraharra, all

the rubbishing stones in Colombo and Galle are bought up

and sent off to Ratnapoora for sale, and they are mostly dis-

posed of there as though just found) in the mountains of that

district. |

If we are not able to bar a Brazilian Topaz, a Khoras-

san Turquois, or a Capellan Garnett in Colombo, we may de-

ROYAL ASIATIC SOCIETY. 5

pend on buying it at Ratnapoora from the searchers for pre-

cious stones !

ees

An account of the Dutch Church in Ceylon, collected from the

Local Records, deposited in the Wolfendahl Church,

Colombo. By the Rev. J. D. Pam.

(Read May 22nd, and July 1847.)

Pra, To a:

I wish it were in my power to trace the History of the

Dutch Church in Ceylon, from its commencement. But the

local records which have supplied the information in this pa-

per do not date earlier than 1659, twenty years after the Dutch

settlement. During that interval Ecclesiastical matters ap-

pear to have assumed a sufficiently organized form. At Jaffna,

Colombo, and Galle, a Consistory was established, Dutch schools

were in operation, and ministers were located, who not only

attended to the fixed congregation in the town, but also gave

religious instruction, by means of interpretation, to adult Sin-

ehalese and Malabars, at the native village schools. It appears

from the correspondence preserved among the records, that one

or more ministers and krankbezoekers always accompanied

the Dutch fleet in their expeditions, and that as soon as a

place was conquered, a minister was stationed to preach to the

Military and the Company’s servants of the settlement, but no

less to endeavour, in obedience to certain official instructions

to the clergy, to propagate Christianity among the aborigines,

in order, as one of the Classes expresses it, that God may make

instrumental the conquests of Netherlands’ arms to the exten-

sion of his name and kingdom among benighted nations.

The collection of letters from the year 1660 to 1777 is

6 CEYLON BRANCH

very large, consisting of local correspondence between the

churches ot Colombo, Galle, Trincomalie, Jaffnaand Manaar :

letters from and to Batavia, Malacca, Negapatam and Cochin ;

and the annual official letters to the East India Company, and

the four corresponding Classesin Holland, together with the

replies and instructions of the latter. But the amount of in-

formation that may be interesting at the present day is not so

great as would at first appear. A great deal was written back-

wards and forwards about individual clergymen, their choice,

appointment, qualifications and destiny ; their arrival, adven-

tures, location, removal and departure; their age, sickness, mn-

firmity or death; slight misunderstandings about charges in

their appointments ; recommendations and testimonials on their

arrival and departure either home or to a new station. The

classical letters contain lengthy assurances of interest and co-

operation, kind and christian encouragement, and detailed

accounts of home Churches, of proceedings of the classes, and

of the state of the Fatherland, its diplomatic and warlike opera-

tions with the Kingdoms of Europe, all which was of course

interesting tothe colonists to know. Many of the consistory’s

letters to the high authorities are urgent applications for more

clergymen, either to fill up vacancies or to meet the increasing

demand.

The oldest letter with which we begin, is from the Galle

to the Colombo Consistory, dated June 1659. Previous to this

the Ceylon clergy had not beenin the habit of sending to

Holland annual Ecclesiastical Reports of their operations.

The classis of Amsterdam wished that a direct and regular

correspondence be opened and kept up between the Church in

Ceylon and themselves, that thereby the Colonial Church may

remain ina desired connexion with the Parent Church. The

classis wrote to this effect, complaining that all they knew of

ROYAL ASIATIU SOCIETY. 7

late about Ceylon was only indirectly from Batavia. This

letter was circulated among the Ceylon Consistories, and as it

was considered unsatisfactory that each individual Consistory

should correspond with the classis, as had occasionally taken

place, one general epistle giving an oversight of their opera~

tions throughout the Island was unanimously thought prefer-

able. Butas it was not advisable that a single Consistory

should take upon themselves to state, what not only they but

their brethren in other places were doing, the plan was adopt-

ed of sending to Colombo once a year deputies from the re-

spective stations. The letter above alluded to is in connection

with this subject. The Galle Consistory state that they were

abcut to send one of their brethren to be present at the framing

of the general Report, and express their willingness to conform,

for the sake of uniformity, to all that the united clergy may

deem beneficial and necessary in the mode of conducting Ec-

clesiastical matters; and request to that end a copy of their

conclusions and arrangements.

They had just ordained two new elders and four deacons.

The Dutch congregation at Galle was in a satisfactory state.

Though most of the Military were away from the Fort engaged

in skirmishes with Rajah Singa, King of Kandy, yet those

who remained and other inhabitants were diligent in the as-

sembling of themselves together for divine worship. As to the

establishing and extending of native Churches and Schools in

the country, nothing could as yet be done; the Governor Van

Goens had visited the district but cursorily, and was not as

yet able to express his authoritative opinion as to localities ;

and what had been begun had retrogaded on account of the

war with the Singhalese King. The clergy hoped that the

King’s heart might be moved to desire peace and tranquillity.

Their Deaconie-funds had suffered much from the cessation of

8 CEYLON BRANCH

judicial proceedings, the fines and penalties of which went to

that fund, so that nearly a hundred poor had to lese their

charitable allowances.

A letter from the Colombo clergy to those at Malacca

dated May 1662, gives the following account. “ The external

condition and good order in divine worship in the Church

and in other places of assembly, on Sundays and weekdays,

both in the Portuguese and Dutch Services, are carefully

maintained. The number of Church Members in the Co-

lombo Congregation is 79. The word of God is preached in

Dutch twice on the Sabbath-day ; in the forenoon prayers are

read by a schoolmaster, and religious instruction given by

means of catechism questions to the Tamils in their own lan-

guage; in the afternoon God’s word is read in Portuguese by

another master, which also takes place every Thursday after-

noon. The Lord’s Supper is administered quarterly. Every —

evening Prayers are offered up at the Governor’s residence ;

and every morning and evening in the Hospital. The schools

are visited twice or thrice a year by a minister. At Negombo

the Sacrament is administered quarterly. The Rev. H. Bon-

gaert officiates at Gaile; and the Rev. D. Baldeus at Jaffna,

whither also the Rev. D. Doncker hag returned, after ac-

companying for the space of five months the great Naval

expedition along the Malabar Coast under the command of

Admiral Ryckloff Van Goens. At the request of the two

named brethren, who say that their duties are very heavy,

having to attend to nearly a hundred thousand baptized

Christians, the Rev. D. Abreyl was sent from Manaar to their

assistance, and in his place was appointed, in October, 1661,

Mr. Caletus. The Rev. G. Van Holcken arrived at Colombo,

from Batavia, in January, 1661; but both he and Rev. L.

Bongaert died at Galle. D. Fereira who officiated for a year

ROYAL ASTATIC SOCIETY. 9

at Tutucoreen, is, we understand, stationed at Caulaugh, one of

the conquered places on the Malabar Coast, as also D. Doncker

at Cranganoor, which town is likewise taken.” In another

letter from Galle to Jaftna, dated May, 1662, the clergy say:—

«“ The state of our Church is, thank God, reasonable, the work

in the town is accompanied with much edification; but as to

that among the native people, it holds on indeed its course,

but with many knocks and thumps. The schools are flourish-

ing in the accession of numbers; but we want men to deal

with them in their own language. With but the intervention

of interpreters, and two or three visits in the year, our other

duties not allowing us to make them more frequent, we cannot

expect much joyous fruit.” Besides the forenoon Dutch Ser-

vice at Galle, instruction was given on Sunday mornings, at

10 o’clock, to the Singhalese, by means of an Intepreter, and in

the afternoon, at 4, to the Malabars, in like manner. There

was also a Thursday afternoon public catechising for European

children. At J affna, Mr. Baldeus began this year to translate

the Psalms of David into Tamil, with the view of introducing

public singing into the native congregations: several sermons

also were translated by him into Tamil; but he was much

impeded in the prosecution of this work by the great want of

able native assistants. A letter by Baldeus and others dated

Jafina, October 1662, says:—‘“ The state of our Church is

pleasing, we see with joy its progress and results, but not

without great labour and trouble. A fortnight ago the Lord’s

Supper was administered in the country to 28 native blacks,

and not Mistisen (this was the designation of the Portuguese

mixed descendants) and out of the vast body of those who are

professing Christians, a greater accession of Church Members

may still be expected. In the Fort we have at present but 92

members, for the greater part of our Garrison has joined the

10 CEYLON BRANCH

expedition at Cochin. We have on Sundays preaching thrice,

-catechising once, and a catechizing on Thursdays. There are

in the country 39 Churches, which are also schools of instruc-

tion to 12,000 children, who by the grace of God are improving.

In all these places sermons ave read in Tamil on the Sabbath

days, to which the people resort in great numbers. One of

our ministers is always out in the country. May God bless

the work to His glory, to the accession of souls, and to our

salvation.” There were at this time 4 clergymen stationed at

Colombo. They complained to the classes of the great scar-

city of Dutch Elementary School-books, catechisms and _ sta-

tionery, stating that as the children of the Dutch colonists

were springing up, the demand of school materials was on the

increase. The classis replied that they had presented the ap-

plication to the Representatives of the Kast India Company,

who said, that they were always in the habit of sending school

materials together with their other stores, but that they were

not just then prepared to supply Ceylon immediately.

I mentioned in my introductory paper on the Ecclesias-

tical establishment of the Dutch in Ceylon, that either on the

arrival of a minister in the Colony, or on his removal from one

station to another, he was always furnished with a letter of re-

commendation from the Consistory he left to the Consistory he

was to join: copies of many such letters are preserved; the

quotation of one from Colombo to Jaffna dated 1668, which is

one of the shortest, may serve as aspecimen. “Herewith goes

over to you the Rev. Servateus Clavius, a man who to us and

to our meeting has appeared in every respect to be gifted with

peculiarly sound judgment and learning, and who, we trust,

will be to God’s Church of great edification, and occasion to

you Reverend brethren much delight and satisfaction, and

prove very profitable for the inerease of the tender Christianity

ROYAL ASIATIC SOCIETY. ll

in these regions. We do not doubt but that he will be em-

braced and received by you in brotherly love and perfect good

will. We have furnished him with the usual necessary eluci-

dation and explanations. We request most friendly that all

good Ecclesiastical correspondence and mutual fraternal ac-

quaintance between him, yourselves and us, may be renewed,

augmented and strenuously. maintained, towards which we

willingly offer all that lies in our power; praying in the mean-

time, that the Great Shepherd of His Sheep may grant His

presence among His fold in this Island, and bless it by the

services of its Overseers, and preserve it from all injury and

oppression.”

As the clergy who were sent from Holland or Batavia

generally arrived first at Colombo, it fell mostly to the lot of

the Consistory of that place to write these letters of recommen-

dation. When a minister returned to his native land, he had

to produce his letters from the Church of his last station to the

classis to which he belonged, the failure of which produced

inconvenience, as it prevented him from receiving a fresh call

in Holland, and gave rise sometimes to a lenethy correspond-

ence between the classes and the Colombo Churches. These

letters were to contain especially a testimony as to the labours,

zeal, and piety of the minister. In a letter of the classis of

Amsterdam dated 1668, information is given that three cler-

gymen were on their recommendation about to be sent out by

the Company to Ceylon, among whom was Mr. Simon Cat,

who had been chaplain on board a fleet, and who, as appeared

subsequently, proved, during his residence in Ceylon, an ener-

getic labourer; his knowledge of the Singhalese language was

in advance of his con-temporaries. At the establishing of the

Singhalese Seminary at Colombo he was appointed its Rector

by the Batavian Government; but as he was then too far

12 CEYLON BRANCH

advanced in age for the task, the local Government did not

carry out the appointment, and Mr. Cat thought he could be

more serviceable in the course of native education by prepar-

ing Singhalese books for the use of the Seminary, in which also

he succeeded remarkably, as the eulogiums pronounced on him

by his brethren in their letters of that time abundantly testify.

In 1669 a recommendation from the Ceylon clergy was

sent, that at Matura, Negombo and Manaar, a located minister

should be appointed, not only because those at Head Quarters

could pay these towns no more than occasional or periodical

visits, but because at each of those places a considerable gar-

rison of soldiers had been stationed. The classis replied that

as there had been of late a call for ministers from all parts of

India, they must for the present refrain from urging the mat-

ter on the Company. A dispute arose this year between the.

clergy of Ceylon and them of Batavia about the Ordination of

a krankbezoeker to the ministry. The Colombo Consistory

objected to it, on the ground that it was contrary to Eeclesias-

tical regulations, that a local body like the Consistory of Batavia

should on their own authority assume a power which was not

vested inthem. The Batavian clergy nevertheless insisted on

their right of ordaining him. The classis strongly disapproved

of the step; referring to their Synodal Acts of various dates,

first, that a Consistory had no such power; secondly, that the

rule of two or more Consistories joining and forming a Pres-

bytery for the purpose of ordination did not apply to India;

thirdly, that it was their wish that the Colonial Churches

should in this respect also be entirely dependant on the classes

of Holland; fourthly, that though such power might be sup-

posed to be vested in the Colonial clergy from the instructions

given them, yet that nothing of the kind was expressly intended,

as it was generally understood that the isolated position of

ROYAL ASIATIC SOCIETY. 13

the Indian Churches did not admit of such a combination of

clergy; fifthly, that the instructions referred to only authorized

the employment of local krankbezoekers and other Church

servants, as occasion demanded, and fit subjects presented

themselves. When the arguments of the Batavian clergy

were thus refuted, these represented the main ground of their

proceeding to be the existing urgent demand. From this and

other correspondence of various dates it appears that, as Bata-

via was the seat of the Supreme Indian Government, its clergy

imagined themselves primates in the Indian Churches. On

several occasions they took upon themselves to appoint pro-

ponents and supply various stations, and even ordained a pro-

ponent and sent him as a minister to Ceylon. On his arrival

the Ceylon clergy hesitated to receive him as their colleague,

as they were not authorized to recognize the Batavian Consis-

tory in such matters.

In connection with this subject I may mention a repre-

sentation of the Jaffna Consistory in 1663 to the classis of

Amsterdam, pointing out that the sending out from Holland

of proponents instead of ordained persons for the use of the

Dutch congregations in the colonies generally, as also for the

seamen on board of Men-of-War, did more harm than good;

that these unordained persons had no position in the Church,

and that the dissolute seamen and Navy officers would be far

better influenced by clergymen cf some standing and experi-

ence. They found also that at the factories the proponents

attended more to Civil than Ecclesiastical matters. They

further complained that the Batavian Consistory made propo-

nents of persons who had been sent out as Soldiers. These

remonstrances were presented by the classis to the East India

Company, who appear to have employed proponents instead of

ordained men, partly on account of the scarcity of ministers in

14 CEYLON. BRANCH

Holland for Colonial service on the one hand, and the increas-

ing demand in their colonies on the other, and partly (af I may

venture on an inference) for the sake of economy. The Com-

pany then promised to revert to the old practice of appointing

none but ordained ministers. vi

It has been mentioned that separate ministers were

requested in 1669 for Matura, Manaar and Negombo, but it

ought not to be inferred thence that those places had no located

ministers before. The number of ministers in Ceylon in early

years fluctuated considerably, Sometime there was a liberal

supply, both from Holland and from Batavia, and then the

smaller towns were immediately provided for; at other times

frequent deaths or removals to the Coast or to Malacca or

Java, occasioned vacancies, when the principal towns were of

course first supplied, not unfrequently tothe deprivation of out-

stations. In 1670 there were 4 at Colombo, 2 at Galle, at Matura,

1 at Manaar, 3 at Jafina, and 2 at Cochin. The arrival of

ministers for the Ceylon service was from Batavia frequently

unexpected, owing to arrangements of which the Ceylon

Churches were ignorant. This year the state of Native

Churches in the Colombo district is represented as not so satis-

factory as was wished, owing to certain rebellious Singhalese, —

who however shortly afterwards retreated to the mountains, and

the clerey were able to restore to some extent the tranquillity of —

rural congregations and schools. The mode of corresponding

with the classes had not yet been reduced to a fixed plan.

This year the Jaffna Consistory consulted the Colombo Con-

sistory, in what manner the state of Churches and the success

of their schools should be communicated. The reply was that

the most effectual way would be for each consistory to give a

particular account in writing of their own sphere, out of which

a general statement could be framed at Colombo. The rea-

ROYAL ASIATIC SOCIETY. 15

sons for this suggestion were as follows: lst—Because such

appears to have been the practice in the time of Baldeus and

others in 1662 and 1663. 2nd—The benefits resulting thence,

namely, a closer union of the several consistories and their

Churches in the Island, which would help to strengthen each

other’s hands, and moreover afford greater pleasure to their

brethren in the fatherland. All cordially joined in the sug-

gestion, and a resolution was passed to that effect. But its

execution was objected to by His Excellency The Admiral

and Governor of Ceylon in Council, who communicated

through their Commissary Politic, that he did not approve of

their writing to the classes a letter drawn up from the parti-

cular letters of the respective consistories, but thought that

each consistory should write its own annual report. His

Excellency further expressed his opinion, that he considered it

his prerogative, not only to receive through his Commissary

Politic, who had a seat in the consistory, letters written in that

meeting, but also to seal those letters, and to forward them to

Holland. The Colombo consistory strenuously objected to

this breach of their resolution of 1668, which was sanctioned

by the then Admiral and Governor and undersigned by all

the clergy. They objected to the innovation of having

Keclesiastical letters submitted to the Governor for approval

previously to their being forwarded, as contrary, first, to

Ecclesiastial rule, which forbad letters written and approved of

_by their body being subsequently opened out of their meeting;

secondly, to the instructions of the East India C ompany to all

their Colonial clergy ; namely, that by every opportunity of

the returning fleet, that is, once a year, the state and progress

of religion and of schools should be communicated in writing

to the respective classes, from whom, with the approbation of

the Company, the clergy had received their instructions; as

16 CEYLON BRANCH

also to the XVII Representatives, in order that these may

issue salutary orders accordingly ; that however neither tothe

classes nor to any private individuals, but only to the Company,

should anything be mentioned in writing touching the position,

condition or concerns of political, military or commercial

affairs in India; as contrary, thirdly, to the 39th article of

the Batavian Ecclesiastical orders sanctioned and issued by

General Van Diemen and the Council of India in 1643, which

says: Inasmuch as no one may divulge any letters of the con-

sistory, it is hereby forbidden, for the sake of preventing any

mistakes, to the ordinary or extraordinary Scriba to take with

him out of the consistory either to his dwelling or elsewhere,

the resolution book, the letter book, or any other letters and

papers belonging tothe secretaryship of the Church, except

alone the Register of Baptisms. and Marriages; but all letters,

resolutions, &c., shall be written and answered in the meeting.

The consistory further explain, that their letters were for-

warded to the Governor for transmission under eover of official

despatches, for the sake of security, and that they were drawn

up and sealed in the meeting always in the presence of the

Commissary Politic, who as the organ of the Government, had

sufficient cognizance of all transactions. It was moreover the

practice on such occasions, to depute two members to the Go-

vernor to inform him by word of mouth of the communications

made to the home authorities. The result was, that the Go-

vernor declined urging the matter, intimating his intention to

submit it to the Company, and leaving it to the consistory to

make their own representation to the classes. The classes

adjusted the matter with the Representatives, who did not wish

to restrict the consistory in freely and directly corresponding

with them and the classes on their business, and sealing such

letters in their meeting, that there might be no clashing

ROYAL ASIATIC SOCIETY. 17

between the Political and Ecclesiastical departments. Itseems

that the classes were very solicitous lest any extraneous inter-

ference might impede the functions of their clergy. They

express themselves strongly in their letter of 1674, and invite

their Ceylon brethren to unite with them, that “neither the

local Governments, nor the high authorities get a footing in

Keclesiastical matters which would be prejudicial to the spiri-

tual welfare of the Church.” From this time forth the mode

of getting up the annual statement was placed on a firmer basis.

In 1674 the children in the schools of the Colombo dis-

trict amounted to 1300. Ministers in the Colony in 1679 were

10. The Dutch congregation in Colombo, and Native Chris-

tians in its districts were daily advancing both in knowledge

and in numbers, especially school children, amounting together

to 3,787. It was on the schools principally that they built

their hopes, forasmuch as the adults were. generally speaking

supposed strongly imbued with the leaven of popery. The

account given of the Singhalese of Matura, in a letter of the

Rev. A. Japin in 1680, represents matters as not very en-

couraging. The number of idolators was on the increase,

so that he began to hesitate and seriously to consider how he

was to act with respect to the baptism of Native children, lest

that which is holy be given unto the dogs. There was more

the name than the reality of Christianity, the people would

neither continue to attend preaching, nor send their children

to school, which Mr. Japin ascribes to their ignorance of God

and His attributes. Every thing he says is pro forma and by

constraint. With but three or four exceptions the schoolmas-

ters served for the sake of a livelihood and not with any desire

for the truth, either to save their own or the souls of others.

He gives this graphic description of them :—* If I put them

any questions, they stand looking on not knowing what they

18 CEYLON BRANCH

shall say. The best of them know but so much as to answer

that there is a God who dwells in heaven, and is distinguished

in three persons, Father, Son, and Holy Ghost; but ask them

the peculiar operations of each of these persons, they stand

with their mouth full of teeth, and know not what to reply.

Indeed one of them is suspected of being a devil dancer, and I

have resolved in this visitation to make strict inquiries. With

such teachers the state of the congregation can easily be ima-

gined. These things have not become so in my time, but I

have found them thus. When on my last visitation, some

women were present who desired to have their children bap-

tized ; among these one, with a child in her arms, appeared so

listless during the service, that I put the question to her,

whether she knew where she was, and that she had to do with

a God, who though in heaven, knew every thing that took

place? She replied she did not know where that God was, nor

where He dwelt. There are also here several devils-trees, of

which two are in blossom, with a wall surrounding them and

huts adjoining, where offerings are made. I have more than

once remarked to a certain person that such things ought not to

be tolerated ; he as frequently returned that such things should

not be so narrowly inquired into, or else allthe Singhalese would

have to be driven out of the country. In my former visitations

Tused to be accompanied by an ensign Mr. De Groot, but

since his death they have given me a corporal; what appear-

ance this makes before the Singhalese you may easily judge.”

In 1681 the garrison at Negombo having been diminished,

the clergyman was removed, and the Native churches m the

neighbourhood were, as formerly, visited by ministers from Co-

lombo. In the Colombo district there were at this time 24

Native Churches and schools, visited twice a year, which occu-

pied each minister more than a month. The Lord’s prayer,

ROYAL ASIATIC SOCIETY. 1S

creed, ten commandments and catechism were already translated

into Tamil and Singhalese. They had also for the use of

schools a catechism on the doctrines of Religion, and the history

of the New Testament in Tamil, compiled by Baldeus. His

Tamil catechism on the Lord’s Supper was translated into

Singhalese, as also from Dutch “ The comfort to the Sick, ” to

be read publicly in places of worship.

A letter dated 1681, gives the following minute account :—.

“ During Divine Service, the children repeated out of “ The

Comfort to the Sick,” passages on the doctrine of religion, at

the conclusion of which adults were questioned on what they

had heard, and received further instruction. At each school

a register is kept of the names of all christians of that station,

as also of school children and their parents. These registers

are carefully inspected once a year, when the children born in

theintervals, as also persons who came to reside in the villages,

are noted down. ‘Those who were lately admitted to school

are likewise marked, and a separate list is kept of all who have

left as largeerden. ‘These are re-examined at euch visitation to

see that they have not forgotten what was learned at school.

Against concubinage, a sin very eommon among this’ people,

severe penalties are appointed, whereby the evil is consider-

ably checked, and utider God’s blessing shall be still more

checked. They who desire to enter the married state appear

with their respective friends first before the schoolmaster and

other respectable inhabitants of the place; the consent of the

friends of the betrothed being ascertained, and also the know-

ledge of the parties in the christian religion, and other particu-

lars according to written instructions givenin Singhalese being

attended to by the master, the banns are published thrice, and

at the next following visitation of the clergyman, the marriage

is solemnized. From this brief account of the operation and.

20 CEYLON BRANCH

state of native churches and schools, you can perceive that

their care and supervision involves no little labour and trouble,

and that the service of ministers in India is by no means of

the easiest sort, so that not aged but young and strong men

ought to be sent out, who can endure the fatigues of the

climate, are capable of acquiring the requisite knowledge of the

languages, and by a long residence can aid effectually to build

up Christianity. We therefore request that this be kept in

view in the choice of labourers.”

For the instruction of slaves, belonging to the Company,

a school existed in Colombo, which was stated this year to be

attended by 200. The slaves of private individuals were

taught at their houses by masters employed by the Govern-

ment for the purpose. There was also at Colombo a Portu-

guese school with 56 scholars ; and besides the orphan school,

a Dutch school which had 80 children. At this time the scho-

larchal commission 1s mentioned as having been formed,

composed of 6 members of the Politic Council and 3 clergy-

men.”

On the subject of baptism of native children the same

letter says that, previous to the adminstration, parents were

examined on their knowledge of religion, and when they were

found deficient, the baptism of their children was postponed

to the next visitation, the schoolmaster being in the meantime

enjoined to impart the necessary instruction te such parents.

The same practice of examination was adopted with respect to

adult candidates for baptism. They who were found imperfect

in their religious knowledge and belief, were entered on a

separate list, and at each returning visitation re-examined

* I mention these facts respecting the educational department

because at the time I wrote the paper on that subject I was not in

possession of information of so early a date.

ROYAL ASIATIC SOCIETY. a

until judged fit for admission into the Church by baptism, On

this point, the clergy remark in their letter of 3d January, 1681,

«We cannot however conceal the fact that the administration

of Holy Baptism to natives, causes us no little anxiety and

solicitude, many of them being still strongly inclined to hea-

thenish superstitions and devil worship, which we are not

always able to discover, for the one will not betray the other,

and no one has the boldness to give us the information.” It

is an extraordinary circumstance that with the large number on

the one hand, of natives professing Christianity in Ceylon,

there were onthe other hand, reasonable doubts all along on

the part of the clergy as to the propriety of admini§tering the

rite of baptism to such. The opinion of the classis on this

point, communicated in their letter of May 1679 was as follows :

“ Worthy brethren, our heart is enlarged towards you, desiring

to help by word and deed the cause of our Great Shepherd

among you where Satan holds his throne. We know that for

years doubts have existed in Ceylon respecting the children

of certain Singhalese who though baptized are prone to devil-

worship, whether such children should be baptized, &c. As

this crying evil has, to the best of our knowledge, not yet been

remedied, and as itis a great obstacle to the extension of

Christ’s Kingdom, we will, pace vestra, franckly give you our

sentiment. The whole subject resolves itself into the follow-

ing questions.

“ 1.—Whether it be allowable to baptize an adult without

his previous acquaintance with Godand the Christian Religion?

This, of course, the brethren unanimously reject with us,

knowing that ere an adult is baptized, he must be taught, yea

become a disciple of Christ.—Mark 29. 19. He who is with-

out the knowledge of God, and his revealed service, is without

faith, without God, and without hope.—Ephes. 2. To a per-

22 CEYLON BRANCH

son without these requisites, baptism cannot im truth be

administered.—Acts 8. 36, 37.

«2.—In what light to regard such baptized persons ? or

whether as christians ?—and whether in virtue of their baptism

their children also should be baptized? We hesitate not to

declare that such a person is to be regarded, not a true chris-

tian, but a baptized heathen: it is popery to suppose that

baptism christens or makes christian. Do we not know, bre-

thren, that by faith, by the calling of God, and by regenera-

tion, on forsaking heathenism, the world and the devil, aman

becomes a christian. Hence then the necessary conclusion,

that childfen of such baptized heathens may not be baptized,

unless that which is holy be given unto the dogs. Such child-

ren can found no right to baptism, because forsooth their

parents have usurped it.

“3—How far does christianity extend? How far can

one, being a christian in name, proceed before he falls away

altogether from christianity ? Do nct idolatry, devil-worship,

incantations and such like cause an entire apostacy? We

trust, brethren, that your opinion herein also is one with ours 5

that, namely, the sin of unbelief is apostacy, Rom. 11. 20. If

a person infringes Christ and the covenant of grace ; when for

example like the Jew he does not look for the Messiah, or like

the Turk places Mahomet next to and above Christ, or like

the Socinian denies Christ’s atonement; so also when he who

lapses into the chief sin of heathenism, and continues therein,

which is idolatry, not of the second but of the first command-

ment, a cleaving to the service of the devil, and to incantations,

he has forsaken the profession of christianity : what else is the

meaning of 2 Corinth 6, 14 to 18?

«4, Now follows the last and grand case, (and O, may it

be the happy state of God’s Church among you seldom or

ROYAL ASIATIC SOCIETY. 23

never to witness it!) whether we are bound to baptize children

of such apostates on the ground, that the son shall not bear the

iniquity of the father,—Kzekiel 18; or because God calls the

ehildren of the idolatrous Israelites still his children—Ezekiel

16, 21? We doubt not that when children of apostates are

brought for baptism you resist firmly, pointing out to the par-

ties that they have excluded themselves from the covenant, or

rather proved never to have belonged to it. And although

under the aspect that those apostate parents had indeed been

thoroughly instructed, and at the time of their baptism made

a good outward profession (which however by the result proved

to have been specious and from worldly considerations) the

passages above quoted might seem to plead in favor of their

children, yet we deem it safest and best that they be not bap-

tized, unless one of the parents, either father or mother, has

remained faithful, for then are the children holy. Our reasons

for the above opinion are:—1, Children are not in the cove-

nant of grace but by their parents. How then can their true

admission into the covenant be presumed when their parents

have made a feigned and God-provoking profession, or so-

lemnly violated it by the sin of heathenism and devilsworship.

With respect to the children of idolatrous Jews the case was

different. They were called God’s children and received cir-

cumcision notwithstanding the apostacy of their parents.

They entered not by their immediate parents, but in virtue of

the covenant already made with them in Abraham, Isaac and

Jacob, to which they could appeal as giving them still a right

to the blessings of the covenant. 2, Baptism can freely be

withheld from such children without prejudice to them, for we

all maintain, in opposition to popery, that notthemere absence,

but the wilful disregard of baptism, is condemnation. 3, We

consider the suspense of baptism in such cases advisable as

24 - CEYLON BRANCH

danger is to be apprehended lest Satan should seek to profane

the baptismal christianity of such children by the instrumen-

tality of their apostate parents, in whose possession and under

whose influence they grow up, to the dishonor of Jesus our

King. Thus will the truth suffer unnecessarily, the seal of

the covenant will be prostituted, and Satan take occasion to

triumph in appearance over nominal christians, who have been

prematurely and rashly baptized, but who im reality are his

property.”

About this time a false prophet arose among the Singha~

lese who excited some attention. I have translated the

account given of him in the Ecclesiastical report of 1681, not

vouching however for the accuracy of names, on account of

the difficulty I have found in deciphering the handwriting.

«A certain person took refuge here in 1675 who had

been dwelling for several years in the territories of the King

of Kandy, where he had dissuaded the inhabitants from the

practice of devil-worship, and taught the worship of God alone

as being more in accordance with the doctrine of Butta or

Buddu. This person gathered to himself in the King’s terri-

tories a great number of followers, who regarded him as a

remarkable personage ; but when it was discovered that, under

the pretext of religion, he was endeavouring to make disaf-

fected towards the Emperor Rajah Singha a great portion of his:

kingdom, he retreated from thence to these parts. The present

Emperor Rajah Singha had many step-brothers, born of the

same mother Dona Catrama, but of another father, Timala

Darma, while Raja Singha was of her second husband; both

husbands having been Emperors of Ceylon. Raja Singha

though the youngest, succeeded to the throne. Of his brothers

one was prince of Galle, who died without issue, and the other

prince of Matelle, who had a son, some say his own and others

ROYAL ASIATIC SOCIETY. 25

an adopted, named Comara Astara, who, it is said, after the

death of his father, was drowned in the river by order of Rajah

Singha. But 12 or 13 years ago a person gave himself out to

be the identical Comara Astara, princeof Matelle, pretending

he had escaped the above mentioned death by the help of cer-

tain chiefs. He is, if we are not misinformed, still at Galle in

safe custody. Him, the individual of whom we are giving an

account, imitated, but with superior dexterity and plausibility,

possessing a dignified appearance, and knowing well to main-

tain his gravity and assumed importance. A great number of

inhabitants believed inhim, while others rejected his pretensions.

In the mean time, whoever he might’ be, our Government

shewed him many marksof honor,as if hewere Comara Astara,

with what design or for what reasons we cannot tell. When

here he continued for some time to forbid devil-worship and to

exhort the people to serve God alone. Even as during his

residence in the King’s territories he commanded the dagopa

priests and devil enchanters to bring him their revenue, so in

like manner his commands here to that effect were obeyed by

many, so that he accumulated much wealth. On his arrival

he feigned an inclination to the Christian religion, so that the

Rev J. De Vooght and Simon Cat visited him frequently, but

when they set forth scripture truths, he shewed little or no

inclination. When onthe other hand he was interrogated on

the mysteries of heathenism, he refused making any disclosures,

saying that he was ignorant of them, and that the wise men

living in the interior should be applied to. It would be tedious

to narrate the discourses held with him, suffice it to mention

one interview. On the 29th July 1675, the two above named

brethren called on him at his request, and found at his house

a collection of devil dancers and dagoba priests, of whom five

excelled in dancing, trembling, movements of the limbs, and

26 CEYLON BRANCH

violent heavings of the breasts, under which they replied with

a shrill voice, which appeared to proceed from the stomach, to

questions which were put them. Being asked by this pseudo-

prince who they were, like demons, whose servants they are,

they replied, the one that he was a certain devil from the oppo-

site coast, the others that they were devils from certain pro-

vinces of the Island, the names of which they mentioned; the

fifth and most crafty one said he was Simon Cawi, a ruler in

the time of the Portuguese, who was a very cruel man and

therefore dreaded by the inhabitants even after his death.

The Prince asked him what he intended doing hereafter, to

which he replied, that since the God without name (a term by

which the inhabitants in imitation of the ancient Indians, speak

of their prophet, Buddu, whom according to the Rev. E.

Hornbeek’s work, they honor as a deity) was come, they ought

to drown themselves in the sea, which also he enjoined them to

do, saying they should not conceal themselves in any towns or

villages in the jungle. At the conclusion of all this, the cler-

gsymen desired them to speak definitely of their religion and

its ceremonies, but to this the Prince objected, saying repeatedly

that these persons did not know the mysteries oftheir religion,

that what they did was more from custom. The resort to this

Prince from the neighbourhood and from afar increased conti-

nually, especially of sick and lame, whom he undertook to cure,

in attestation of which he sent to the clergymen with his ser-

vants two natives, whose eyesight he pretended to have re-

stored, which also the individuals themselves appeared to believe;

one of them however subsequently confessed the deception.

As to these cures, he said, he exhorts the patients to pray

to God, promising them his own prayers, and aftera few days

they come to him, saying they are cured. Hisdwelling was

not far from the town in a house of the Company, at Hulsts-

ROYAL ASIATIC SOCIETY. 27

dorp so ealled after General Hulst who at the besieging of

Colombo, resided there. In this house he exercised his reli-

gion, and numbers came to him, to the no small mjury of

Christianity. But on a representation to the Governor, he was

forbidden, and the visits of the natives were prevented. Then

he again feigned an inclination to Christianity, but shortly

afterwards fled by night, and passing through the King’s

territories he was apprehended, and report says, cut to pieces,

atthe king’s command, while others still hold out that he lives.”

In the same letter, from which I have made this long

extract, an extraordinary passage occurs, from which it appears

that in those days the clergy also kept slaves, and that these

were not treated always in the most gentle manner.—“ In our

former letter of 26 December, 1675, we mentioned the removal

from Jaffna of the Rev. J. Durenus, caused by an action

brought against him for chastising his slave, whose death it was

alleged was owing to severe punishment. The matter was

referred to the Supreme Government at Batavia, whither he

was sent last year, with all the documents on the subject. We

have since understood that he was restored and stationed at

Ternaten, where after a short continuance, he and most of his

children died.”

It has been mentioned that a member of the Politic Coun-

cil had alwaysaseatin the Consistory. <A letterfrom Colombo

to Jaffna dated 1683, has the following remarks: —“ The atten-

_danee of the Honble Commissaris Politic in our Ecclesiastical

Meeting takes place with the best understanding. His seat

is at: the end of the table over against our President, covered

with scarlet broadcloth, and, to prevent mistakes, pen and ink

are placed before him, to note down our conclusions, which in

important cases are dictated to him a verbo ad verbum. He

in his turn, communicates to us in writing, or allows us to

98 CEYLON BRANCH

record the propositions or approvals of His Excellency the

Governor and his Hon’ble Council.”

Respecting the Dutch Congregations in the Colombo

district the following statement was given in 1684.—<« We

three undersigned ministers serve the Churches of Colombo,

Negombo, Tutucoreen and Calpentyn. The Dutch congre-

gation at Colombo consists of between 140 and 150 members ;

26 members have either died or left the place during the last

year. We have here an Ecclesia Ambulatoria, in which

among the Company’s servants some depart and others arrive,

as the service of the Company requires them, which is the

case in all India. The Negombo congregation consists of 20

members, Tutucoreen 18, and Calpentyn 8, which latter place

was formerly reckoned under Manaar; but a few months ago

Government has placed it under Colombo. There is here

(Colombo) preaching thrice a week, and on Thursdays after

Divine Service, a catechizing for the young. Two krankbe-

zoekers are also employed here, the one to read and conduct

singing in the Church, and to offer up the daily evening

prayers at the Governor’s house, and the other to perform

similar duties in the hospital. In the Colombo district we

have 25 native schools with 2,508 children ; 9 of these schools

belong to Negombo with 517 children. We have lost by death

this year 3 ministers ; namely, one at Galle, the other at Matura,

and the third at Jaffna, after a short residence in the Colony.

To fill up their vacancies Trincomalie and Batticaloa had to be

deprived.” The Colombo district had, native christians 24,753,

including 4,033 children ; children baptized from March 1683

to May 1684, 1450; adults both men and women who had left

heathenism and embraced christianity, 140; couples mar-

ried 363. In the Jaffna district, exclusive of Manaar, native

christians 141,456. Besides these there were said to be many

ROYAL ASIATIC SOCIETY. 29

hundreds protessing Roman Catholicism. On native Chris-

tians the following remarks occurs :—

«The reason why we designate the Native Christians, by

the name of nominal or baptized Christians, is because there

is reason to apprehend that many profess Christianity from

worldly motives, to derive advantages from the Christian

Government, and such like other worldly views, rather than

from sincere love to the truth and the Christian religion and

for their salvation, not unlike those, who, under the first Chris-

tian Emperor when Christanity began to have ascendancy in

the world, forsook heathenism and embraced it. Nevertheless

we believe, and, as far as we can judge from appearances in

the spirit of charity, are assured by the experience of many

years, that among the multitude there are many sincere hearts

who in knowledge, and love of the truth have embraced Chris-

tianity, seeking their salvation solely in the obedience and death

of our Lord Jesus Christ. But at the same time it 1s unques-

tionable that among us in this Island Native Christianity in

the gross is in a very tender and weak state; but who will

despise the day of small things? Baptism we administer with

all caution and circumspection. Against devil-worship and

heathenish superstitions practised in some places the Governor

in Council has issued good orders and placards, whereby as

much as possible such practices are prevented, as also against

the public superstitious practices of popery, to which some are

still strongly attached.”

About this time the Batavian Clergy put the question to

their brethren in Ceylon whether the Portuguese language as

a medium for the purposes of religion be necessary and useful.

The latter replied, that as it was a language commonly spoken

4m the Island, especially in the Colombo district, its more

general adoption would be productive of great good; and that

30 CEYLON BRANCH

although in 1668 both the local Civil and Ecclesiastical autho-

rities had resolved that the language should be discouraged in

order to its dying away, and had taken strenuous measures to

that effect, yet that experience had hitherto shewn them the

impracticability. The new Testament in Portuguese had

been published in Holland by order of the Company, several

copies were distributed in Ceylon, and the demand for them

was increasing. But as it was not considered a very good

version, the phraseology being im several places incorrect, it

became a subject of correspondence whether a fresh supply

should be granted, or a revised edition published. The latter

was resolved upon, but in the mean time 50 copies of the old

edition were received from Batavia to be distributed and used

(the incorrect places amended with the pen) with the prospect

of being soon superseded. ‘There was also in circulation a

little Portuguese work against Popery, entitled a Dialogue

between a Pastor anda Farmer, translated fromthe Dutch,

and published in Holland in 1682.

In 1685 the number of Clergymen stood thus:—Jaflna 4,

Colombo 3, Galle 2, and Matura 1. Jaffna was looked upon

as the most important sphere of operation.

An official letterfrom the Consistory to the X VII Repre-

sentatives of the Company in 1689 gives this mention of rural

Churches and Schools.—“ At the conquest of Colombo by the

Dutch, the King of Kandy removed most of the inhabitants of

the lower provinces to the interior, whereby little opportunity

was afforded in the first years to establish Schools and Churches.

among the natives; so that a commencement was made at the

time here and there only in the maritime parts which were

better inhabited. Subsequently however the people returned

gradually from the mountain districts, and as opportunity

offered, Churches and Schools were located wherever there was

ROYAL ASIATIC SOCIETY. 31

a prospect of continuance and progress, until their number in

places under the command of this town, has increased to 27,

besides 7 more in and about Negombo, under the supervision

of the clergy of this town (Colombo). The commencement of

this work was feeble and subject to many interruptions, which

have been successively overcome, and we are labouring with

more certainty of good results. According as the experience

of each succeeding day taught us what was requisite for the

continued welfare and greater efficiency of these Churches and

Schools, we made suggestions to the Government, upon which

we have received good orders and regulations from the present

Governor Laurens Pyl. Now nothing more is required than

that these regulations be brought into practice, and maintained,

for the advance or decline of Churches and Schools depend

upon their enforcement or neglect.” They thought it unne-

cessary to enter into particulars, as a detailed report had been

called for by the Governor in 1685, to be laid before the Com-

pany. The main object of their present communication was

to complain of recent attempts to overthrow Christianity.

The Portuguese, the late occupants of the country, de-

stroyed the dagobas and heathen edifices, and did not tolerate

the public exercises of devil-worship. The Dutch also issued

in 1682 strict placardsagainst all such ceremonies, and inflicted

heavy penalties ; the Governor judging that as the people were

not as yet free from the leaven of heathenism, and the display

of ceremonies had great influence on the mind, these practices

would be most prejudicial to the incipient state of Native

Christianity. The Roman Catholics on the other hand with

their showy ceremonies had drawn away several weak mem-

bers. After this introduction they proceed to their complaint.

“ Heathenism, which for the last years had lost its influ-

ence to a great extent, so that many left it for Christianity,

32 CEYLON BRANCH

has of late begun wonderfully to bestir itself through the agi-

tations of certain ill-disposed persons, who, not content with

their present improved state, have not only by ingratiating

themselves with the new King of Kandy and his courtiers

been seeking to be absolved from the existing orders and regu-

lations respecting schools, but have also effected a demand

from the court of Kandy for the re-erection of dagobas in the

lower provinces, and the restoration of the lands, whose revenues

formerly supported the dagobas and their priests, and conse-

quently for the revival of idolatry. I€ this be conceded, the

orders respecting native Churches and Schools can no more be

enforced, and defection from Christianity will be on the increase.”

The Clergy further stated that they had called the atten-

tion of the Local Government to the apprehended evil, from

whom they had received the assurance through their Commis-

sary Politic, that Government would do all in their power to

assist the Clergy in favouring the work of Christianity by

discountenancing idolatry. But it appears that the partial

measures of the civil power did not satisfy the Clergy, as will

appear m-the case of the temple of Calany. The secret agent

or instigator in the attempt to restore temples and temple

domains was a certain Moorman in the capacity of Bannaeke

or Sabandeur in the Company’s Service, who got his wife’s

brother Jasondere Appoohamy to go to the King of Kandy,

and move him to send the embassy to the Dutch Governor.

With the hope of checking the public exercise of heathen~

ism the Clergy had applied to the Local Government for

permission to convert a certain mandou which stood a short

distance from the foot of the hill of Calany, where the ruins of

an ancient and renounced dagoba existed, into a Christian

School. This project of erecting a building dedicated to the

service of the true God upon the ruins or in the contiguity of

ROYAL ASIATIC SOCIETY. 33

an idolatrous temple, which was done with success by the first

Christian Emperor who converted the temples of idols into

temples of the true God, the Clergy were of opimion would

operate to diminish the resort of so many people, not only

heathens but nominal Christians, both from the district under

Colombo and from other parts. They allude to their having

in like manner built a School near Negombo on the ruins of a

Roman Catholic Chapel, whereby the numerous pilgrimages

thither of Roman Catholic devotees eventually died away.

But they did not find the same results at Calany ; though

there was a school, pilgrims became rather more numerous.

_ They ascribed their failure to the want of an unconditional

interdict from Government. ‘They therefore requested the

XVII Representatives to aid them in the contest between the

kingdom of darkness and of light, that the cause of God might

prevail over the cause of the devil, by enforcing the applica-

tion of the placards of 1682 against the public exercise of

heathen ceremonies to Calany. For what would the prohibition

in other places avail, if Calany, which wasthe seat of Bud-

dhism in the Company’s territories, and that in the vicinity of

Colombo, were allowed freely to exercise its superstitions,

under the immediate eye, as it were, of Government. Hea-

thenism would continue in full force; the people would remain

Buddhists ; the weak christians, who were not free from the

seeds of superstitions, would be drawn away ; the clergy would

be in danger of unhallowing the sacrament of baptism, by ad-

ministering it to children of parents who secretly worshipped

images, while there were no means of detecting them; the

priests would pervade the land, and practice their worship in

defiance of the clergy. The local Government were disinclined

to forbid Calany lest it should displease the Court of Kandy,

and especially a certain’ Ganebandaar, and thus prevent the

establishing of permanent peace with the Singhalese King, or

o4 CEYLON BRANCH

at least weaken their treaty with him which was about to be

renewed.

Tt was therefore the opinion of the Civil power that natives —

who professed heathenism should not be forbidden the exercise

of their religion, but only the christians prevented taking a

part therein, and punished when detected. The contra-argu-

ments of the clergy were; that if Calany was allowed to be

the throne of heathenism the evil would spread, and vain would

be all preventive measures; that it was impracticable to dis-

cover among the concourse of pilgrims to Calany those who

professed Christianity, that it was impossible to prevent it in

individual cases, unless it was universally prevented in the

Company’s territories; that it was to be questioned whether

the wish to continue Calany originated in the Kandian Court,

and whether its discontinuance would destroy the peace or

weaken the treaty ; that the whole matter was only the pre-

tence of the Bandaar, and the instigation of the lower-provinces,

and must not these people, as the subjects of the Company, sub-

mit to the laws and commands of their rulers, and have no

mtercourse with the upper-provinces ? The clergy declared

that they would not have troubled the X VII Representatives

with this matter were it not for the care and zeal they felt for

the cause of Christianity, which perhaps might be a blind zeal,

but they were not conscious of that; they did not wish to be

disturbers of social peace, but as Elijah withstood the prophets

of Baal, so they wished to oppose heathenism through good

aud evil report. They would leave the decision with the high

authorities, conscious that in thus coming forward they were

doing their duty. They were confident that heathenism would

diminish if a Christian place of worship were erected next to

the temple, that God might speak there as well as the devil;

so would truth begin to triumph, as the presence of the ark in

his own temple caused dagon to fall.

ROYAL ASIATIC SOCIETY. 35

This year was remarkable for the projection of the

Singhalese Seminary, for the benefit of Colombo, Galle and

Matura. The Government submitted the consideration of it

to the Colombo consistory; each member gave in writing his

opinion as to the most practicable plan, after which a meeting

was held and their proceedings were forwarded to the Hast

India Company. But a delay of two or three years occurred

before the plan was brought to maturity. In consideration of

increased labours and extended plans of usefulness, suggestions

were also submitted to Government for augmenting the number

of Ministers. The Rev. Mr. Roman was asked in the meeting

whether he intended remaining in India, he answered that his

time of life did not permit him to study the native languages,

he saw some likelihood of acquiring the Portuguese, but he

would prefer a station where he would not be ealled on to take

charge of native schools and congregations. Here was no such

_ station in Ceylon, and it was recommended to Government that

he should exchange with Mr. Clement at Negapatam, who was

a young man and inclined to remain a long time in India, and

likely to prove a valuable instrument in the work of native

Christianity. The arrangement was sanctioned. The consis-

tory further requested Mr. Spegt, whose term of service was

expired, to continue longer in the Colony in the present emer-

gency, on account of his local experience. He thanked his

brethren for their estimation of his services, but regretted that

circumstances placed it out of his power to give a decided

answer. |

There was a concern for the welfare of native Christianity ;

the number of Ministers able to take charge of the rural

Churches and schools was small; the stations required to be

frequently inspected; they used to be visited every five weeks,

it should never be less than once a quarter, in order that the

36 CEYLON BRANCH

interest might be kept up, which could be done in no other

way than by frequent and continued inspection and visitation,

especially at a time when so many means were employed to

revive heathenism; and the classes held out little prospect of

procuring men of sufficient suitability for Colonial Churches,

especially as the political state of Holland operated unfavoura-

bly on the number of theological students at the universities.

At Jaffna in 1691 fresh schemes were contemplated for

the better propagation of the Christian religion. H. A. Van

Rhede of Drakenstein Lord of Meydreght, Commissary Gene-

ral, when on his visit through the Jaffna provinces, finding by

observation that among the natives “many were imbued with

the blind superstition of popery through the emissaries of

Portuguese priests from the Coast of Coromandel; while

others had little true conception of the reformed religion not-

withstanding that its fundamental truths had for a series of

years been inculcated at the native Churches and in their own

tongue,” projected the establishing of a seminary at Jaffna, to

prepare natives by means of the Dutch language, for the work

of teaching their countrymen. It was observed that this was

the practice pursued by the Roman Catholics. Native agency

was found the more necessary, as few Europeans were sufh-

ciently familiar with the language effectually to communicate

with the people. With the exception of Mr. De Mey, who

was born and had spent his childhood in India, and for that

reason supposed to have been gifted with facilities above his

brethren in the ministry, for acquiring a thorough mtimacy

with the Tamil language, and who was made Rector of the ~

Tamil seminary at Jaffna, none had as yet been able freely to

preach in that language. Mr. J. D. Voogt who had arrived

in 1669 could read and write well, and was busy composing a

Tamil Grammar. The frequent changes in the location of the

ROYAL ASIATIC SOCIETY. 37

clergy from settlement to settlement, and unexpected deaths

had been a great draw-back. They were however busily pre-

paring the way for their successors, by compiling dictionaries

and grammars. ‘They had succeeded in making a Tamil and

Dutch, a Portuguese and Singhalese, and a Singhalese and

Dutch dictionary; and also translatedinto Tamil the Ist Epistle

of Peter.

They state that they laboured under the difficulty of

finding suitable words in the native languages to convey just

ideas of gospel truths. Instructions were sent from Holland

“that a few native children in their tender years should be

taken under the care and tuition of the clergy, to be brought

up from their childhood in the knowledge of christianity and

afterwards to be fitted for the work of preachers.” This year

two new clergymen arrived from Holland, but one of them,

Livius, a young man, met with a watery grave in the Colombo

roads, four days after his landing, while fetching his luggage

from the ship. His death was deeply regretted as he was re-

ported very promising, full of zeal and application.

In 1692 the East India Company replied favourably on

the Calany question; that they would not allow heathen prac-

tices in the neighbourhood of their chief town, upon which the

clergy opened an establishment there and ordered the priests

to remove. The classis of Walcheren writing generally on the

influence of heathenism, asked the clergy to communicate in

their next letter a few prudent rules or measures that might

be applied to prevent the evil, as suggestions to the XVII

Representatives. It appears all along that the clergy had a

great idea of the interposition of the civil arm to put down

both buddhism and popery.

In connection with the Calany question, the following

_ paragraph occurs in the Annual Ecclesiastical Report, which

38 CEYLON BRANCH

though containing perhaps nothing new, will shew the amount

of knowledge of buddhism then in possession. “ At the hill

there are still a few insignificant remains of one of the most

renowned and frequented dagobas in the Island, to the honor of

Buddah, named Goutama, the God of this world, whom they

call Callijoegoe and reckon, the fourth. Of his doctrine and

religion, though much pains have been taken, we cannot ob-

tain certain and satisfactory information. The possessors of

their religious works have refused them to us, fearing that we

shall ridicule or unhallow them, and the nominal christians are

apprehensive lest we should discover that under the name of

Christians they are still in heart buddhists. In the voyage of

the French Ambassador to Siam in 1685 mention is made of

the Siamese diety, Somonokkodon. This is the same whom

they here call Buddah. The description given in that work

of the deeds of the former agrees ina great measure with that

given in the Singhalese books of Buddah, from whose death

they calculate 2,232 years. They say that Buddah departed

to Pegu or Tanasserim, near Siam. The priests of Buddah,

called Sangataans, wear the same costume as the Tala-

poins of Siam. The chief priest here used to acknowledge the

chief priest of that country as his superior, from whom he re-

ceived his instructions. A few years ago the King of Kandy

applied to his Excellency the Governor for a ship to convey

some of his priests to Tanasserim. ‘The chronicle of their

Kings and first settlers in the Island states that they arrived

here under the command of the son of a powerful monarch of |

Siam, and exercised the religion of that country, which was

the first religion established in Ceylon. But this prince and

his 700 followers not having with them wives, but obtained

them from the opposite coast, the religion of the continent

became propagated by the connection, as also by the immigra-

ROYAL ASIATIC SOCIETY. 39

tion of the coast people. To this circumstance is attributed

the equal prevalence of the Tamil and Singhalese languages,

and the increasing introduction of words from the former into

the latter.”

It was remarked about this time that Roman Catholic

writers speaking in their works of the manner in which the

priests, and especially the jesuits introduced and propagated

their doctrine in India, and particularly in Ceylon, say, that

their Missionaries represented themselves to the native chiefs

as persons learned in astronomy, mathematics, and natural

philosophy, and shewed, in order to make the better impres-

sion, some instruments or machines; that they began with

giving instruction in the arts and sciences, infusing at the

same time, but imperceptibly, their religious tenets; and that

they thus gained the confidence of the people, and secured the

good will of the learned in the land. The clergy of the Dutch

Church in Ceylon wished to profit from this plan. They

observed that the more civilized portion of the inhabitants set

a high value on natural philosophy ; that they were fond of

astrology, supposing their daily actions and pursuits to be re-

gulated by the influence of good and evil planets, being in the

habit of consulting their astrologers as to the planets under

which their children were born, to hear their fate foretold.

The classes were therefore recommended in their selection of

ministers for Ceylon to give the preference to such as were

proficient in the sciences; not only that their knowledge may

gain them the esteem of the natives, but also to instruct the

students of the seminary on the same subjects, and thus assist

to rectify the prevailing erroneous notions of the native of the

heavenly bodies and of the solar system, and in that manner

also to lead the people up to the knowledge of the only true

Creator of heaven and earth.

40 CEYLON BRANCH

The Rev. Simon Cat was day and night employed in

Singhalese; he had translated part of the gospel of Mathew;

and was now making preparations for the seminary ; his Sin-

ghalesé dictionary was completed, but his age being more than

60 years, prevented his going on so successfully as to meet the

demand. A Tamil version was completed of the Epistle of

James; and of the Acts up to the 14th chapter.

In 1693 three ministers arrived, of whom one devoted

himself to the seminary, and the others went to live in the

country for the sake of greater facility in acquiring Singhalese.

One was removed from Jaffna to Tranquebar, another from

Cochin to Colombo. In 1695 Marinus Mazius, an eminently

useful man, had reached his 80th year, and was allowed to

retire from service, but continued to attend the consistory

meeting and assist his brethren with his experience of Indian

Churches. The Rev. Mr. Ruel was preaching in Portuguese

and also attending to the Singhalese language; in which he

was able to read and write. In order to make better progress

he took up his residence afterwards at Morottoo; it being so

arranged that his share of pastoral duties in Dutch should be

divided among the Colombo ministers, who in turn were re-

lieved of the inspection of schools and native congregations by

his taking that department entirely upon himself.

In a communication to the classis of North Holland, in

1695, a passage occurs which is worthy of insertion. ‘“ And

now to say something more of the difficulties which you see in

_ raising local ministers, we do not know why the Indian

Churches should not, with the sanction of Government, and

no other impediments presenting themselves, raise persons out

of the seminary, of sufficient ability, and of irreproachable life

as proponents or even ministers, who could with more,*suc-

cess and effect preach in their own tongue the wonderful works

ROYAL ASIATIC SOCIETY. 4]

of God and Christ crucified. None of our brethren but Mr.

A.*De Mey have hitherto preached in Tamil with much

benefit.

We make this suggestion because the Churches in this

and other Colonies are not entirely dependent on the Father-

Jand Church, as the celebrated Geisbertus Voetsius Professor

of Theology has amply pointed out in his Politia Theologia, page

103, &c., in his reply to the question : whether the Netherland

Churches, because they first planted the Indian Churches,

have an abiding power to select ministers, and supply the

Churches which have already sprung up and to govern them

with absolute authority, as if these were destitute of all power

or right in this respect, and remained subject to and dependent

upon the Church of Netherland? The celebrated writer in

favour of the Colonial Churches adduces his arguments from

Scripture, from the primitive gentile churches planted by be-

lievers from India, and from the principles of the Reformation.

~ We know also that it has been practiced by the English

in New England, where various Churches exist, in which na-

tives have been admitted to the ministry, as appears in a letter

from Boston by the Rev. Crescent Mather to Mr. J. Leusden,

Professor in Oriental languages at Utrecht. After speaking

of the pious zeal of Rev. J. Elliot, who after acquiring the

native languages translated the whole Bible, and planted a

Church consisting of converted Indians, Mr. Mather states,

the pastor in charge thereof is by birth a native, named Daniel;

besides which, he says, there are several others whose pastors

are all Americans. Of these Churches he enumerates 24.

Even the Churches in the Fatherland are not foreign to this

plan, for they judge that theological seminaries ought to be

established, as appears from the opinion given by the theolo-

gical professors of Leylen in 1622; but especially from article

42 CEYLON BRANCH

17 of the Synod of South-Holland, held at Gouda in 1620, who

approved of and commended it as an edifying Christian work

for the salvation of many blind heathens. Since then it has

been adopted by the English in America; and the Fatherland

Churches have for years spoken in a tone of high approbation

that in these regions also a Seminary be established for native

youths, to prepare proponents and ministers for the extension

of the true reformed Christian religion; we neither suppose

nor expect (no other difficulties presenting themselves in this

respect) that the Fatherland Churches will now raise any ob-

jection or opposition.”’

In 1696 the consistory of Galle consulted them of Colombo.

about the reception of slaves as communicants, and whether

previous information should be given to Government. The re-

ply was that although caution was necessary, yet when it had

been ascertained that no objection existed as to the amount of

religious knowledge and as to moral conduct, they should

be admitted; that it had been the constant practice to recognize

as Church members the slaves who came over from Batavia

with certificates; and that as this was a matter purely Eccle-

siastical there was no necessity of a reference to Government.

The origin of these inquiries was not so much the novelty of

the case, but an unpleasant dispute in the Church of Galle

between certain of the congregation and the members of the

consistory themselves, about the admission of a slave girl who

came with her mistress from Matura. One of the clergymen

refused to admit her, though she was furnished with a good

testimony from the Matura Church, on the ground of ill-con-

duct which he refused to specify or substantiate. The con-

tention was protracted, led to unwarrantable proceedings in

the meeting, and terminated in the removal by Government of

the ministers to other stations. |

ROYAL ASIATIC SOCIETY. 43

In a letter to the X VII Representatives, dated 1697, we

have the following account of translations, “Since it has

pleased God to bring this Island under your Government we

have endeavoured with all zeal to apply every possible means

to propagate Christianity among the natives, establishing

schools in all places, and composing for their instruction ques-

tions and answers on the fundamentals of Christianity, trans-

lated first mto Portuguese and afterwards mto Tamil, for the

Jafina congregations, and subsequently into Singhalese. But

as none of the ministers were found with competent knowledge

of this language, and the work was done by certain natives

acquainted with the Portuguese and Singhalese languages, it

appeared that the version was imperfect, several passages of

which not conveying the meaning properly. We were how-

ever obliged to help ourselves with it until the year 1696,

when under the supervision of the Rev. Simon Cat a revised

version appeared, which is now by order of the Government

introduced into all the schools. We have faithfully communi-

cated this circumstance, that your Lordships may perceive

whence it is the inhabitants have, generally speaking, made so

little progress in Christianity. Indeed all the labour and pains

bestowed by constant visitations will produce little fruit so long

as the means of instruction remain defective. Because there

has not been one of the clergy sufficiently advanced in Sin-

ghalese, little instruction could, comparatively speaking, be

communicated.

The Rev. J. Ruel has by the grace of God succeeded so

far as to preach his first Singhalese sermon on the 14th of

October 1696. Being better able to judge of the correctness

of existing versions, he has introduced several idiomatic im-

provements. If now we were supplied with two or three

young ministers, inclined to master the language, then under

| 44 CEYLON BRANCH

divine blessing, might we expect to see some real good done

among this people. It is true that with respect to members

we are well supplied, especially at Colombo, but with respect

to the nature of the work to be done, ministers are not many.

M. Masius has retired on account of age and infirmity ; Simon

Cat, a man of 72 yearsand infirm in body, has ceased to preach,

but is going on with his Singhalese and Tamil dictionaries,

and other books, for the Seminary. Ruel also has been allowed

to discontinue public preaching on account of his other en-

gagements. The Rev. Mr. Specht is now 50 years of age;

and his indisposition has increased to such a degree as to con-

fine him to his bed, so that but two remain capable of preach-

ing, Vander Bank and Meerland, the latter about 55 years of

age, infirm, and not likely to continue long; and the former

is entirely prevented by his heavy duties from applying him-

self to Singhalese. If it should please the Almighty to

remove by death S. Cat and J. Ruel, no one would be left to

do anything for the good of native christianity.”

In the next year two died at Colombo; one sent out from

Holland died on the voyage. Two were about to leave the

Colony, so that there remained in all but five, which called

forth an urgent request for more ministers. This year an

angry letter was received from the Batavian consistory about

two ministers who had arrived there from Jaffna without the

necessary testimonials. It appears that they departed on ac-

count of a certain misunderstanding which had arisen at Jafina

and had rendered their ministration less acceptable to the

people. The Colombo consistory, with the co-operation of —

Government, had forbidden the Jaffna Church to grant the —

document, which the Batavian people considered an unjusti-

fiable interference with the liberty of individual Churches and

congregations; and an injury to the said ministers, not only

ROYAL ASIATIC SOCIETY. 45

because it deprived them of a fresh employment, but because

both they and their wives were furnished by the Jaffna con-

gregation with attestations of membership, which was sufficient

proof that no objection had been made to their life and Chris-

tian conversation. The classes on being informed of the

matter upheld the Colombo consistory. A few years previous

to this there was also at Trincomalie an unpleasant occurrence

which brought forth a lengthy correspondence. A deacon was

excommunicated after repeated admonitions on the charge of

intemperance and domestic disturbances. The aggrieved party

would not submit to the censure, and brought the case before

the Magistrate. The Trincomalie consistory were thought to

have committed themselves by giving reasons for their step to

the Magistrate, who, after all, acknowledged that he could not

entertain the case, which was of an Ecclesiastical nature.

In a letter of the classis in 1700 a few remarks are made

which would indicate that notwithstanding their pious and

zealous efforts to establish religion both in Ceylon and in the

Colonies, abuses existed among the Dutch which could not

but have a contrary effect. ‘“ But, worthy Sirs and Brethren

we cannot omit giving utterance to our anxious thoughts on

the state of Indian Churches, both with respect to heathens

who embrace the Christian faith, as also with respect to Euro-

peans, on account of the following circumstances which have

reached our ears, and we believe on good authority.

Ist—Respecting the natives, that in some places attempts

are made by improper and unallowable means to coerce them to

the reception of Christianity, that is, of baptism; that they

who are not baptized are declared to have forfeited a third of

their property ; and that fines are imposed on those baptized

who do not come to Church, nor send their children to school.

2ndly—Touching Europeans, first, that in all Psalm books

46 CEYLON BRANCH

used by the Company, the words, “all perjured persons” are

left out ofthe form for the administration of the Lord’s Supper,

from whence it would appear either that they could not ob-

serve their oath in the manner in which it was taken from

them, or that they did not consider perjury to be a sin.

3rdly.—That attempts are made to dispense with preach-

ing on the Lord’s day, and that while on occasions of the

departure of the fleet to the Fatherland the prescribed day of

fasting and prayer is observed for their safe arrival, the ships

_ weigh anchor either before or during the religious service on

shore, whereby no opportunity is offered to the mariners, for

whom indeed the prayers are offered, to take a part therein.

4thly—That hardly a month passes but illegitimate chil-

dren of Europeans are brought for baptism, while sailors,

soldiers, quartermasters and corporals are forbidden to contract

marriages; so that when they are reprimanded the reply im-

mediately is, ‘marriage is forbidden, allow us then to marry.’

Rev. Sirs and Brethren, we would not judge rashly, as if

all these things are so, for we hope and wish the contrary, but

still, in allusion to the natives, we are of opinion that such is

not the way to advance the Kingdom of Christ; our weapons:

for the casting down of Satan’s kingdom among them must not

be carnal but spiritual. If we would bring the heathen to

God’s holy hill, the glory of the Lord must be proclaimed to

them by the gospel. The truth of the gospel is the sceptre

with which Jesus reigns in the midst of his enemies. No com-

pulsion on the mind of a heathen to forsake his error and to

believe in Christ can avail; penalties, force, and such like will ~

effect nothing. Do any in consequence of these means adopt

Christianity, they are and remain nevertheless the enemies of

Christ, his cross and his truth, they submit to him but in ap-

pearance. You know how cautiously the Jewish Church acted

ROYAL ASIATIC SOCIETY. 4.7

with their proselytes, as also the primitive Christians when

they admitted any out of heathenism as members of Christ’s

Church. That laudable example ought the overseers of Christ

stillto follow. As to our remark about Europeans: you know

how heinous the sin of perjury is, and how severely it was

punished even among pagans, as appears from the writings of

Plato, Plutarch, Sophocles, &c., who said that even the posterity

of perjurers were visited with the sins of their fathers. And

what is more proper than that they, for whose prosperous

voyage a day of prayer is solemnly set apart, should also join

and pray for themselves. And what offence fornication among

Christians must cause to heathens you can yourselves judge,

How desirable therefore that all we have mentioned be removed

and reformed. ‘To that end we shall do our best, and recom-

mend you to guard with all vigilance against these offences ;

and is your labour in vain, you have the. inward satisfaction

of having done your sacred duty.”

In reply to the application for more ministers, the classis

replied, that their delegate had appeared before the Council of

XVII. and forcibly represented the likelihood of the Island

becoming destitute of ministers by the occurrence of the least

inconvenience; that there was a time when the Island had 14

or 15, and that there were now but 4 capable of doing duty,

of whom Agotha, at Galle was far advanced in life; Doude,

at Jafina not yet restored to health; and that since the last 18

_ months they had been deprived of 5 ministers. The arrange-

ment was then made that one or two who could be spared in

Java and Malacca should proceed to Ceylon. A selection of

six was also made, four for Java and its dependencies, one for

Ceylon, and one for the Cape, the latter being required to

preach in French as well as in Dutch for the benefit of Ane

French refugees settled at the Cape.

48 CEYLON BRANCH

The Rev. Mr. Cronenburgh, who had returned to Holland,

applied to the Company to allow a certain Singhalese youth

in Ceylon, who had given much satisfaction when under his

tuition, to come over to Holland to be prepared for the ministry.

The Company disapproved of it, thinking that if he was pro-

mising he could be employed on the spot, if not as proponent,

as catechist; stating that a similar trial had been made of one

from Batavia, who did not answer their expectations, but

proved more unserviceable. As successor to Mr. Ruel, who

was the greatest Singhalese scholar in Ceylon at the time, the

classis had engaged Mr. Riemersma, who expressed his willing-

ness not only to go out to Ceylon, but to take upon himself

exclusively the Singhalese department.

In 1700 there were in the Colombo district 39 native

Churches and schools, Galle and Matura 31, Jaffna, Trincom-

alie and Batticaloa 38. For want of better supervision, which

was owing to the small number of ministers, the Singhalese

congregations were in a poor state; in the Colombo district

things were more satisfactory; several of the inhabitants could

give an account of the hope that was in them, and 90 additional

communicants were received in that year. Several little

religious works were translated into Singhalese. The reports

and correspondence for 20 successive years contain little that

is remarkable. The great want of additional ministers was

the reigning topic, which continued till 1718, when five were

sent out at once, of whom two were for Jaffna and two for

Galle. About this time, when the seminary began to supply _

Singhalese and Malabar young men, native proponents began —

to be employed. At Jaffna there were two Malabar, and at

Galle two Singhalese proponents.

In 1711 the Rev. Mr. Conyn submitted to the Governor

his new translation of Matthew, Mark and Luke. The version

ROYAL ASIATIC SOCIETY. 49

was carefully examined with the help of the Interpreters of

Government, and pronounced good.

In 1720 the Dutch congregation at Colombo had 175

communicants, at Negombo, Caltura and Hangwelle together,

269, Jafina 123, Manaar 30, Trincomalie 35, Batticaloa 31,

Galle 90, and Matura 21. Two krankbezoekers were sent out

from Holland. The Leper Hospital near Colombo began from

this time to be visited quarterly by a minister, accompanied

by an elder, and the Lord’s Supper was administered to the

patients who were members. Negombo was supplied with 4

resident minister. Mr. Cramer, who had come out in the ca-

pacity of proponent, and had been applying himself for several

years to the Tamil language at Jaffna, as also assisting the

other clergy occasionally by preaching, was ordained and sta-~

tioned at Negombo, where he was very acceptable both to the

European and Native congregations in and about that town.

Heathenism and popery had prevailed there, but now the pure

doctrine of the gospel was confessed, and 180 natives, both

Tamils and Singhalese, were stated communicants. Cotta was

one of the most flourishing native congregations, having 196

Church members with an increase in the year 1723 of 26. The

_ favourable report given of these christians by the clergy excited

the interest of the Governor, who directed that a handsome

Church be built at Cotta. Respecting the religious knowledge

of adults among the Singhalese about Colombo the following

remarks are made in the report of 1724. “It is hardly pro-

bable that the amount of knowledge in those who have just

emerged from the darkness of heathenism to the light of the

gospel can be so great as with those who from their birth, and

as it were by inheritance, are blessed with the means of grace,

which are very scanty among this people. It is also true, that

though they bear the name of Christian, yet many are found

50 CEYLON BRANCH

with little knowledge and love of our religion, which is no

wonder, when we consider their natural and innate love of their

own religion or rather idolatry. Although the means employ-

ed for their benefit are few, we must still declare that our

efforts have not been in vain; we have with pleasure observed

with how much purity in many places divine truths and the

articles of our faith are confessed by converts from heathenism ;

and although there is much ignorance among the generality,

yet it is delightful to notice their deep silence and serious at-

tention during the explanation of gospel truths, which manifests

their willingness to learn, and their reverence for God’s word,

and which to us is an earnest of better days. We hope that

our admirable catechism, of Heidelberg, in the translation of

which Mr. Conyn is busily engaged, will, under divine blessing,

be most successfully introduced.” As a proof of their attach-

ment to heathenism, the report mentions, the great number of

devil’s trees, which I suppose are the sacred trees of Buddhu,

and recommends that they be eradicated by order of Govern-

ment. The clergy say they do not fail earnestly to exhort and

warn the people against such idolatrous practices. The clergy

of Galle, writing to them of Colombo, state their discourage-

ments, the people being hostile to christianity and wedded to

heathenism.

The Colombo consistory express their surprise at this

gloomy representation, as it did not agree with the satisfaction

expressed in the communication of the previous year on the

state of native congregations, the progress of schools, and the

good discipline and religious instruction of the masters. “Could —

they have retrogaded so suddenly? (they inquire). We can-

not understand it; since you are so zealous in kindling every

where the true light and in advancing the good cause; for

which reason we would regret the more if the people were gone

ROYAL ASIATIC SOCIETY. yl

backward. But we would hope the best, and, without detract-

ing from the well-merited praise of yourselves and your pre-

decessors, we would rather believe, that possibly, from want of

sufficient experience of the character of the people, expressions

have proceeded from your pen, which set forth their declension

in a rather magnified form. It has long been found that they

are a people who have almost no knowledge of their heathenish

religion, not a single tenet of which they are able to state; .

knowing nothing more than that there are good and evil hours

to men, ascertained from certain prognostications, that the

heavenly bodies are the guardians of human life, which how-

ever they cannot in the least explain or account for, (supersti-

tions from which even many European protestants are not

free). Exorcism, transmigration of souls into certain animals,

distinctions of caste (if indeed this be a part of their religion)

are matters, from which, as experience teaches, they are easily

recovered by means of good instruction and even led to regard

them as ridiculous deceptions. We should also be cautious

lest we designate some as attached to heathenism, who may

not in reality be so, or of whom it cannot be asserted on good

authority ; for remember that not all the inhabitants of the

Galle district belong to the schools; the majority are profes-

sed heathens ; that these publicly practice their superstitions

is obvious, but we should carefully distinguish such as attend

our schools and churches, though it may be that some of the

former class creep in.”

In 1724 a Resolution of the Politic Council proposed that

since the vigorous prosecution of the translation of the Scrip-

tures into Singhalese was highly desirable, the Rev. Mr. Conyn

who had already translated the three gospels, should proceed

with the rest of the New Testament, and that he be assisted

by the Rev. Wetzelius, who had applied himself with success

52 CEYLON BRANCH

to that language, and had translated D’Outrein’s sketch of

religion; and that these two be relieved of their ministerial

duties in Dutch, by the other clergy, in order that more leisure

be given for their Singhalese studies. The proposal was gladly

accepted. Mr. Wetzelius was highly spoken of for his attain-

ments; he preached in Singhalese also with great success to a

concourse of natives. ‘The Negombo proponent, having proved

a disgrace to his calling, was dismissed, but the two who had

been lately promoted from the seminary were conducting them-

selves well, and appeared useful. Frequent complaints were

made about two Jaffna proponents.

In 1729 the Dutch congregation was represented to be in

a flourishing state, under the figure of a vine, which can indeed

bear good grapes, though thé number be not great, nor all

come to perfection, nor be so apparent to spectators; but the

husbandman can satisfy himself that the vine has not been

neglected, and that the fruit though not abundant is of a good

quality. A great drawback to the Dutch congregation was

that its members, being mostly Company’s servants, were not

permanent, but had continually to remove from one station to

another. But the next year it was remarked that they could

be more exemplary. The state of native Christians was said

this year, to be melancholy, heathenism had revived among

nominal Christians; temples and sanctuaries for images ex-

ceeded in number the Churches and schools, which latter had

often to be closed on account of priests who had settled almost

in every village, to destroy what had been built up with much

care, and who were more esteemed than the clergyman. In -

the Colombo district however things were not so bad; there

was no public manifestation of heathenism; while many were

found at the annual visitation to possess a decent amount of

knowledge, and an eagerness to learn, which was encourag=

ing and hopeful. e

ROYAL ASIATIC SOCIETY. 53

In 1730 there were at Colombo, ministers 5, native pro-

ponents 2, krankbezoekers 3, one at Hangwelle, one at

Negombo and one at (altura. Dutch congregation at Co-

lombo 405 members, in the Leper Hospital 15, at Calpentyn

15, at Negombo 21, Singhalese congregation at Cotta 316

members, at Negombo 130. Baptized persons in the Colombo

district 40,621. At Jaffna, ministers 3, native proponents 2.

Dutch congregation 190 members, at Manaar 33, Trincomalie

49, Batticaloa 36. Baptized natives in the Jaffna district

169,256, of whom 26 were Church members; at Galle, minis-

ters 2, Dutch congregation 109 members, Matura 26, natives

professing the Christian religion 78,691. The indifference of

the Singhalese in this district arose to open acts of opposi-

tion against education and religion, which was complained of

to the Governor, who promised to make inquires. The Galle

consistory consulted the Colombo consistory, how they were to

act in cases of baptism; for since idolatry was becoming more

prevalent, how could they recognize persons who practised

idolatry. The opinion of the Colombo Consistory was, that

when it could be proved and ascertained that parents were

secretly attached to idolatry, they ought to be refused, that

otherwise it would be well to call the parents, examine and

question them on their motives for desiring baptism to their

children, and that if their answers manifested a decided at-

tachment to the Christian religion, they could not be refused,

otherwise the minister would be going beyond what he was

able to ascertain.

That this suggestion was adopted appears from their own

statement. “ The Rev. J. W. Marinus, in his annual visita-

tion of the Galle and Matura Churches, demanded of those

who came to be married, and to have their children baptized,

whether they were more inclined to heathenism than to

54 CEYLON BRANCH

Christianity, and then whether they were disposed with their own

mouth to mention the principal tenets of their idolatry orsuper-

stition, which were specified to them, and to declare, as each tenet

was successively set before them, that they abominated it as

an impious work. ‘These interrogations gave occasion to the

rejection of several, which also might well have been done to

those who replied to the questions laughing and jesting; but

the reverend gentleman observed moderation, being unwillmg

to take upon himself the responsibility of the great revolution

in practice which would proceed from the strict introduction

of this new method, and judging it sufficient for the present

to expel as an example to the rest the hardened despisers of

religion, who refused to abandon thew superstitions. But

inasmuch as we experience from time to time the wretched

state of the native Churches, through their obstinate refusal to

destroy the places of heathen worship, notwithstandmg the

stringent placards, we find ourselves in a dilemma. For were

we to refuse those whom we judge incompetent, the number of

baptized persons would become very small, the generality not

concerning themselves much about it, the evil consequences

of which would become still greater; while on the other hand

our consciences will not allow us to baptize indiscriminately.

We are therefore im great perplexity and beg youradvice and

assistance. In order to shew the melancholy state of things,

we must refer to a commission lately executed by J. W.

Marinus and two scholarchs, to revise and adjust the thombos

throughout the district, with the view of preventing heathens

by means of false witnesses to have their names registered as

already baptized. Since the year 1721 there have always

been applicants for having their names inscribed in the thom-

bos as baptized, when they are about to get married, and as

there was no end of such suspicious applicants, it was dis-

ROYAL ASIATIC SOCIETY. 55

covered after careful inquiry, that unbaptized persons came

forward with false witnesses. In 1728 a commencement was

made to redress this matter, which has been so far improved

that a confrontation took place at every school between the

villagers and those who were recorded in the thombos, whereby

we found a certain number who pretended to have been bap-

tized. In order to hear and examine such the above commis-

sion was directed to go the round of all the schools. It was

then found, on the confession of the natives themselves, that

incest and much illegal intercourse existed. They mar-

ried first after their heathenish rites, and after begetting

children, used to have their banns published in the Church and

their marriage solemnized. Great is the number of suspicious

characters, who will not name their husbands, but cohabit

within the ties of consanguinity,'and indeed with castes with

whom they do not acknowledge matrimonial connection. When

a man dies his widow lives with her late husband’s brother,

and when she has obtained children by him, she, (or one of her

friends), calls them adopted children, in order that these, when

grown up, may marry her legitimate children. They have

purposely left children unbaptized, as we understand, with

the view of being able to betroth them to heathens, which has

been verified by the commission. There are also a great many

who have given their names with witnesses as baptized; of

these a few have proved their baptism, the rest having alleged

falsehoods. Since this investigation, whereby the thombos

have been rectified, none are enrolled as baptized who merely

bring forward their witnesses to attest it, while we take care

that they who are baptized are also duly registered. The com-

missioners were two whole months in the country, taking

evidence daily from one school station to another ; so that their

report was a very copious document.”

56 CEYLON BRANCH

The obstacles to the success of Christianity according to

this Galle report, were 1st.—The evil example of native chiefs

who were incorrigible buddhists. To gratify their prejudice

to caste and their pride of birth, they wanted a separate place

of worship to themselves; their wives consequently never came

to Church, nor their children to school. N otwithstanding the

existing orders they allowed the places of worship to fall into

decay, whilst they could build for themselves spacious dwell-

ings, like palaces. 2nd.—The public prevalence of idolatry;

and the secret adherence to it, under the cloak of Christianity.

In 1730 and 1731 Marinus and Weyman were in danger of

losing their lives while on duty in the country. From their

birth to their death the Singhalese are said to be buddhists in

heart. When achild is born they consult astrologers. Is it

sick, they tie charms to its neck, hands and feet. Does it eat

rice for the first time, a heathen name is given it, letting go

the name given at baptism. Would they undertake any work,

they must needs first ascertain the lucky day, the propitious

hour. Are they sick, or in adversity, devil ceremonies are

performed. Do they marry, it must be in a good hour, accom~

panied with all manner of superstitions, Dothey die, their

graves are ornamented with white leaves and cocoanuts as

food for the deceased ; for which purpose also they bring, a few

days after the burial, rice and other victuals to the grave.

They take offerings to Kattergam, in the King’s territories,

or they give them to the itinerant servants of dagobas. They

honor a certain tree of buddhu, with flowers, lamps, rice, &c.

The highest benediction they can pronounce is,—May you

become a buddhu. They worship him at places where his

image, made of clay, is erected, or where they say his bones

are buried. 3rd.—They apathy of the Singhalese, and the

indolence of the proponents. 4th.—The non-observance of

ROYAL ASIATIC SOCIETY. 57

the salutary placards issued by Government. 5th.—The in-

efficiency and unfaithfulness of school-masters and other

servants: but on the other hand, as they were not paid for

teaching adults, reading sermons and going about to the people,

they were irregular herein, and their poverty obliged them

to seek some work out of school hours, to get money. The

recommendation for a fixed pay was favourably received by

Government. 6th.—The offensive lives of many Europeans,

and not to mention other instances, concubinage, not only

among sailors and soldiers who may not marry, but also among

those who may, even persons of rank and standing, which

could not but create resentment on the part of the natives,

who on being convicted of like offence must either pay a

penalty or go to hard labour.

The Galle consistory complained that owing to the non=

existence in Ceylon of an Ecclesiastical coectus or presbytery

invested with power to excommunicate and entertain important

cases occurring in the respective Churches, they stood too

much sub-regimine mundano, which impeded them in the full

exercise of Church discipline towards persons high in rank

and office; an instance of which, relating to their designed

Governor Von Donberg, they submitted to the classis in Hol-

land with all the papers relating thereto. They complained

further of great apathy in religion among Europeans, whose

laxity also of conduct had obliged them to debar some from

the Lord’s table. The Colombo consistory likewise regretted

the backwardness of their congregation in attending divine

service, except on feast days. A worldly spirit possessed

many. ‘The clergy admonished and warned sometimes power-

fully, at other times gently and in love, but often without

success. They found their work hard, and sighed unto the

Lord that piety might shine forth in the conduct of the inha-

: | I

58 CEYLON BRANCH

bitants. In this year, of the 42,129 professed native Christiang

in Colombo district 988 were members; of 171,189 in Jaitina

18, and of 81,266 in Galle district only 6 were members.

In 1734, Roman Catholicism was getting a footing. in

Galle, which suggested the strict execution of the Govern-

ment placards against popery. During the country visitation

the minister destroyed seven places of heathen offering, without

hinderance or molestation, which led to the inference that

Government might easily if they would, crush idolatry alto-

gether. The classes of Delft, Delfsland and Schieland, as

also that of Walcheren in their reply of 1733, regretted that

of the vast number baptized, so few were real professors, call-

ing them Christianos sine Christo, and desired to know the

reason or cause why the numbers of these two classes were so

disproportionate ; whether their profession of Christianity was

by birth, or by transition from idolatry, and what were the

most effectual means of uprooting the evil. ‘The Colombo

consistory replied, that as far as concerned their own district,

they had not so much cause of complaint about the prevalence

of temples, priests and superstitious practices, though it was

true such practices existed in secret ; that they had 988 native

communicants, which number would be greater if the means

of grace were more copiously afforded; that there were but

two places, namely Negombo and Cotta, in which the Sacra-

ments were administered quarterly in Singhalese and Malabar,

so that several members had to travel twenty or thirty miles

to attend on these occasions; that the natives had to serve the

Company, and burdens to bear, which precluded the opportu-

nity of receiving regular instruction; that the headmen were

great obstacles to the moral improvement of the people. The

other reasons which they specify have already been mentioned.

About this time the subject of “the separation or com~

ROYAL ASIATIC SOCIETY. 59

bination of the two Scraments,” as it was termed, was seriously

discussed in the Synod of Holland; and the opinion of the

clergy in the different colonies was requested. The subject

regarded converts from heathenism to Christianity, whether

adult candidates for baptism should not invariably be required

to observe the Sacrament of the Lord’s Supper also, and

simultaneously, and whether the observance of the latter should

not be the condition of receiving the former. The question

arose from the discrepancy between the many baptized and

the few who communicated; and the object was to introduce

some uniformity of practice in the Colonies. The Ceylon

clergy thought, as far as this Colony was concerned, an un-

qualified union impracticable; that it would occasion the

overthrow of all that had hitherto been done for the advance-

ment of native Christianity; that if they rejected adult

candidates for baptism unless they partook -also immediately

of the Lord’s Supper, these persons would invariably apply

to the itinerant, so called Roman Catholic priests, who were

to be found in every village, baptizing indiscriminately all

who would consent; whereby a wide door would be opened to

popery; and the clergy be subjected to great difficulties

whenever children were brought to them for baptism by

parents who made the application on the ground of their

own baptism by a Romish priest, but which they could not

verify, not being furnished with certificates by those priests.

They admitted that the number of baptized natives was

great, and that of members disproportionately small, but they

denied that the:two Sacraments were altogether separated,

as their Batavian brethren had made it appear. The great

number of the former class did not arise from numerous adult

baptisms, for against one adult an hundred children were

baptized at the visitation of rural Churches, and the numerous

60 CEYLON BRANCH

instances of infant baptism originated in the parents profess-

ing that they and their forefathers were Christians from the

Portuguese time. The Synod however decided on the absolute

combination of the Sacraments, but left it to the consciences

of the Ceylon clergy to deviate from the rule.

It was common among Dutch families to adopt native and

also illegitimate children. About this time certain rules were

framed to apply to the act of adoption, and particularly to the

baptism of such children. When a person expressed a wish

to adopt and to have baptism administered to a child, the con=

sistory were first to ascertain that the adopter was of good

report in the Church and likely to give the child a christian

education, upon which the individual was solemnly enjoined to

the faithful discharge of the obligation he took upon himself.

The reason for circumspection was, that many native parents

from a desire to have their children merely baptized, some-

times got their wish gratified in this manner by European

families, who afterwards allowed the parent to keep the child,

to the total neglect of a religious education.

In 1736 the consistory complained of Government inter-

ference in the election of elders and deacons. The practice

hitherto had been for the meeting first to choose double the

number actually required, and when Government had ex-

pressed their approbation of the names on the list, then to

proceed to the selection out of these, which become final.

Government now required them to make a selection at once

of the number actually required and to submit it for final

approbation. This was regarded as an infringement on their

liberty, but does not appear to have been redressed. The

members generally chosen were public servants, and therefore

Government reserved to itself the power to say whether such

ROYAL ASIATIC SOCIETY. 61

In 1737 a question was raised about the name Jehovah

in the Singhalese version, and it was agreed that it should not

‘be rendered into Singhalese, but retained with a marginal

explanation of its meaning. About this time, as the printing

press came into full operation, the translation of the Old Tes-

tament was vigorously prosecuted, and Mr. Conyn, the greatest

Singhalese scholar, was entrusted with the work. Before this

time they had only manuscript copies of detached books of

sacred scripture, and the only printed work, was Mr. Ruel’s

erammar, published in Holland with the Singhalese characters

in wood-euts. The Jaffna district had the following number

of places of worship, Tenmoratchie, Wademoratchie and Pat-

chilepale 12, Trincomalie, Batticaloa and the Wanny 4, Man-

totte and Manaar 10, the Islands 9. The low state of

Christianity in the Island was made the subject of serious

consideration and earnest prayer, and rather desponding letters

were written to the classes. :

It appears to have been the uniform practice of the Dutch

Government to require persons who proposed ‘settling as Co-

lonists to report themselves and their intended occupation. In

1739 two persons arrived from Holland, belonging to the sect

of Hernhutters or Moravian brethren; who were reported to

the Governor as mechanics, but were not ecclesiastically known

to the consistory. They at first attracted little public notice,

_ but instead of following their professed occupation, they began

after a while to hold, what the consistory termed, conventicles

or unauthorized assemblies in private dwellings, in which, it

is stated, offensive and fantastical propositions were discussed ;

such as, whether the Colombo congregation were a body of

regenerate persons; whether their clergy had indeed received

the Holy Ghost; whether the Sacrament might not with equal

propriety be received of the hands of the Hernhutters, in their

62 CEYLON BRANCH

particular assemblies; whether it was right to communicate

with an unregenerate congregation ; and such like.

These individuals collected about 50 adherents, some.

Church members and others not; and two of the krankbezoe-.

kers took an active part in their meetings. The commotion.

created by this new doctrine, threatened, as the consistory

apprehended, a dangerous schism in the congregation. At a,

special meeting the two krankbezoekers were summoned, one.

of them Portous by name, being examined and exhorted to

withdraw from those dangerous persons, obstinately refused,

and treated the authority of the consistory with disrespect,

which constrained them to apply to Government for his re-.

moval to Galle. When about to proceed thither, Portous

applied to the consistory for an attestation of membership and.

good conduct, which was of course refused unless he recanted.

and professed penitence for his other acts of impropriety; when

he again set them at defiance he was ordered to Batavia to be

further examined. The other krankbezoeker, Erfson, promised

amendment and was retained. The consistory complained to.

Government of the Hernhutters, who finding their position

unpleasant applied for leave to return home. In a letter from

the Cape of Good Hope, where these passengers had touched

on their voyage to Ceylon, they were recommended to the

consistory’s notice as Moravian Missionaries; the consistory

replied that they had received no official information of their

missionary designs, that these men did not go into the country

but remained at Colombo, and that they could not be recognized.

as fit instruments for religious instruction, as their tenets —

were discountenanced by the Synod. From this incident it.

would appear that religious toleration was not much under-.

stood, <A letter from the classis in the subsequent year ad-.

vised the clergy to guard against the freaks of ambitious

krankbezoekers.

ROYAL ASIATIC SOCIETY. 63

A Portuguese Roman Catholic priest, Emanuel Aquiar,

became Protestant, at Calcutta, and on his application was

‘ordered by the Government, with the advice of the Batavian

consistory, to proceed to Colombo, and be there preparatorily

examined, with the view of admission as a preacher. The

Colombo consistory accordingly admitted him proponent, in

1741 and recommended his being employed at Galle, to preach

in Portuguese. He was represented in poor circumstances,

and his application for appointment, written in bad latin, as

also the little satisfaction he appears to have subsequently

given, indicate him as a person of not much ability.

The Dutch congregation at Colombo had increased in a

few years from 300 to 786 members, but their spiritual state

was considered to be low, from the fact that though the num-

ber of members was so great, yet their attendance at Church

was so indifferent that the ministers had not unfrequently to

preach, as it were, to empty seats.

In 1757 the same complaint was renewed in the following

terms; that the Europeans were on the whole not exemplary

in the religion they professed; that they led indeed moral

lives, but their object was more to seek the praise and favour

of men; being destitute of inward piety they made luxury a

virtue, carnal indulgence their happiness, pride their glory.

That of a congregation at Colombo of 1000 members, very

frequently no more than 50 were present at divine service and

in the afternoon none at all. Much evil on the native mind

was apprehended from this circumstance.

There were in 1749 but two ministers at Colombo, and

one at Jaffna. Galle had been destitute for three years, owing

to the necessary removal from thence to Colombo of Mr.

Fabricius. It was apprehended that the Church there would

- fall into confusion. The natives complained that there was no

64: CEYLON BRANCH

one to solemnize their marriages and baptize their children.

By order of Government the rector of the Colombo seminary

paid periodical visits to Galle until provision could be made;

and in 1747 there were five ministers in all in Ceylon, three

at Colombo, oné at Jaffna and one at Galle, which scanty

supply induced them to apply to Batavia to send over any that

could be spared. The Colombo minister who had to visit

Calpentyn this year was obliged to proceed not only to Tutu-

coreen but even to Cochin, which were also vacant Churches.

In 1745 not only from ten to twelve printed editions both

in Singhalese and Tamil of catechisms large and small, of

prayers, formularies, sermons, and of the New Testament had

successively come to light, but also 4 work was in circulation

for the benefit of Singhalese readers, consisting of 243 octavo

pages, entitled, the Doctrine of Truth and Godliness. Three

successive years complaint was uniformly made of indifference,

and small amount of religious knowledge among native Chris-

tians. But the Reformed Church met with increased opposi-

tion from Popery ; its emissaries were stated to be in all places

drawing away the people. These agents, who appear to have

held the office of catechists, were, on account of their colour

and dress, not distinguishable from other people, and therefore

difficulty was found in discovering and apprehending them.

Their influence had so far increased, that several Singhalese

refused to answer certain questions of the catechism out of

which they were taught, alledging that they were Roman

Catholics.

In 1750 the Roman Catholics in the Negombo district —

addressed a Memorial in Tamil to Government, which was

referred to the consistory for consideration. It contained the

following complaints. That as the petitioners adhered to the

Roman Catholic faith which had been taught two hundred

ROYAL ASIATIC SOCIETY. 65

years ago to their forefathers, they did not wish their children

to learn in the Government schools tenets which were contrary

to their belief, and which it grieved them to hear rehearsed by

their children on their return from school. That to escape the

Government penalty or fine they got their children baptized

in the Reformed Church and let them attend school, but that

they were nevertheless in the practice of secretly baptizing

the same children into the Romish Church. That although

they had been taught in the schools to deny, yet that they still

believed and practiced what Romanists teach on the following

tenets, viz. The seven sacraments, transubstantiation, good

works, the Virgin Mary, the Crucifix and Images. That this

contradiction in their secret belief and outward confession

made them doubt the salvation of their souls, and therefore

prayed that they might be allowed the free exercise of their

religion, declaring that, notwithstanding the Protestant mm-

struction, they would not forsake their religion. The recom-

mendations of the clergy on this memorial were as follows.

Ist.—That the Government regulations should be strictly

enforced, and the fines on non-attendance at school renewed.

2nd.—That Romish baptisms and marriages should not be

acknowledged nor sanctioned. 3rd.— That none but Protestant

headmen should be employed by Government in the districts.

The Politic Council on the receipt of these recommendations

came to the following decision. l1st.—That it was not the

province of the consistory to trouble themselves about penalties

or matters which belong to the Civil administration. 2nd—

That the subject of Roman Catholic baptisms and marriages

was under the serious consideration of the Batavian Govern-

ment. 3rd.—That Government would regret being obliged

to admit no headmen into their employ but such as profess

Protestantism; as the scarcity of this class would subject them

66 . CEYLON BRANCH

to much inconvenience. They concluded with advising the

clergy, as the best means of promoting the good cause, to ac-

quire a thorough and familiar knowledge of the native languages,

and thus to instruct the people more effectually, and reclaim

them from popery. The clergy agreed in 1753 for this purpose

to hold weekly meetings and catechizings at private dwellings,

in the Malabar language. The Roman Catholics erected places

of worship at Caltura, and began public exhibitions and pro-

cessions. Their principal leader herein was apprehended,

brought to Colombo, and banished by Governmentto Tutucoreen.

At Negombo the Romanists persecuted the Protestants, reviled

them, spoke disrespéctfully of their clergy and nearly killed

a Protestant.

Seven years afterwards a disturbance was raised in the

Alutcoor corle in the Negombo District by Roman Catholics,

which had to be put down by a Military detachment. The

scholarchal commission had reported to Government that this

province was a stronghold of popery. Government ordered

certain persons who had erected Roman Catholic Chapels,

under penalty of hard labour in chains, to break them down.

Upon which two were destroyed, but when they proceeded to

a third, they were violently opposed by a crowd of women.

Upon which the Dessave of Negombo sent off some Mohandi-

rams and Lascoreens to enforce the orders, but these were

attacked on their way near Topoe by about 1000 men, princi-

pally fishers, who rushed out of the jungle, wounded several,

obstructed their return, as also any communication of the

intelligence to Negofnbo. This circumstance obliged the Go-

vernor to send thither a detachment of 48 Europeans and 96

Native soldiers with their officers, and a number of armed

Lascoreens with their chiefs; instructing the Lieutenant, De-

save and Chief of the Mahabadde, to bring the insurgents to

ROYAL ASIATIC SOCIETY. 67

their duty. Their orders were to proceed with circumspection,

lest the natives should fall upon them from their hiding places

along the road; and not to adopt severe measures until milder

efforts proved ineffectual. On their arrival their first measure

was to seize 53 dhonies of the fishers lying on the beach, which

contained provision and other articles, and cofirmed the suspi-

cion that it was the intention of the insurgents, in case they

should be pressed hard, to take refuge in their boats. With

the help of the Corale of the Alutcoor corle they apprehended

several of the ringleaders who were sent up to Colombo under

escort. On their arrival at Topoe and Pallanchene they found

all the native dwellings deserted, and the people collected in an

Island on the confines of the Company’s territories. Several

messages went backwards and forwards between the insurgents

and the Military detachment of the Dutch, but the natives

would not return peaceably; as however they made no oppo-

sition, the expedition ended in destroying all the Roman Ca-

tholic places of worship. The Government schoolmaster of

Pallanchene was discovered to have been an abetter in the late

affray, for in his house were found the very weapons spotted

with blood, employed in the attack on the Mohandirams and

Lascoreens sent from Negombo. The Ecclesiastical report of

the Galle district in 1754 says, that the native christians there

were not only destitute and ignorant of all that ornaments the

Christian character, but that also several Church members of

long standing after having seceded to Romanism, had seceded

also to heathenism. A controversial work against popery by

Mr. De Melho one of the native ministers, first written in

Dutch, and after being Ecclesiastically approved, translated

into Singhalese, was published about this time; as also the

Heildelberg catechism in Tamil.

The same De Melho translated in 1757 the Dutch

68 CEYLON BRANCH

Liturgy into Tamil, and a catechism of two parts, historical

and doctrinal, into Portuguese. No religious books were

published at the Government press in Ceylon until examined

and ecclesiastically sanctioned, for which purpose the Colombo

consistory were a standing commission. Great indignation

was excited among the Ceylon clergy by the appearance of a

pamphlet published in Holland by a Theological student at

Leyden, Sybert Abraham; he was one of the youths sent

thither from the Colombo Seminary. The Rev. Mr. Saaken

produced the pamphlet in the consistory, asking his brethren

whether any of the charges and statements therein contained

respecting the Ceylon clergy were true, for if so, he would

resign his office. The reason why Christianity did not flourish

in the Colony, the pamphleteer did not attribute to the natural

aversion, apathy and stiffneckedness of the inhabitants, he,

the writer, being sufficiently acquainted with the religious

disposition and teachableness of the people of Ceylon and the

Coromandel Coast. This assertion the meeting denied, having

all along complained of religious apathy, so that they prose-

cuted their work sighing, and if the love of religious knowledge

existed, how was it that public worship was so badly attended?

Nor was the religious declension attributable to Government,

but, said the pamphlet, to the negligence of ministers, and to

their ignorance of the native language owing to their indolence,

The meeting repudiated this statement of a thoughtless youth,

who, while in Ceylon, had the very clergy he blamed as his

teachers, guides and examiners. This charge of ignorance

inferred that the clergy were unemployed, while at this time —

there was a Dutch congregation in Colombo of 1,000 persons,

to be attended to by one minister with the help of a proponent,

the other ministers being entirely employed in Singhalese

preaching, visiting the district and teaching at the seminary

ROYAL ASIATIC SOCIETY. 69

with the exception of but one Dutch service in the month.

Another charge was that most of the clergy who came out to

the Service in India, had other objects in view than the illu-

mination of the East with the light of the West,—that it was

for the sake of gain. The clergy would challenge the writer

to prove this malicious and dishonoring assertion. Another

assertion was that previous to the arrival of Governor Baron

Van Imhoff, the Ceylon Church was tottering, The meeting

remarked that their own observation and experience, as also

the faithful statements they annually sent of the Church, were

not in accordance with that remark. It was also said that the

people were taught in a popish manner, which the meeting

supposed, meant, mere memory word. Some ministers present,

who had served in the Colony 30 years, declared that it had

ever been their utmost endeavour to impart a clear under-

standing of the fundamental doctrines, though they found that

notwithstanding many were too attached to earthly and sensual

things, to take to heart the spiritual truths inculcated.

A few years afterwards (1750) the writer of this pamphlet,

on his return to Ceylon, as ordained minister, was confronted by

his fellow clergymen in the first consistorial meeting he at-

tended, when he retracted all his statements, confessing his

inability to prove them, upon which both parties cordially

united. |

It appears from an instance on record in 1751 that when

a slave, the property of a Mahomedan, embraced Christianity,

he obtained his liberty from Government. In 1748 a famine

prevailed in the Western Provinces, after long draught, which

caused a failure in the crop, and was immediately followed by

a great inundation. In twelve months of 57,585 native

Christians in this district 1,000 had died, of whom 70 were

Church members. | |

ray) CEYLON BRANCH

In 1750 there was an acquisition of four ministers, two

of whom had been students of the seminary and had comple-

ted their studies in Holland. One of these commenced a

stated Tamil Service in Colombo, and the other was engaged

chiefly for the Singhalese. The proponent De Melho, of whom

mention has been made, and who during the scarcity of hands

was employed in Colombo as assistant preacher in Tamil and

Dutch, went to Batavia to receive ordination.

During one annual visit in 1751, through the Colombo

district 1,031 children were baptized, 13 adults admitted, and

297 couples married. In Jaffna, during one visitation, 4,069

children were baptized and 930 couples married, but the Chris-

tiansof Jaffna were compared to Laodiceans. As to the charac-.

ter of the Singhalese it was remarked, those living more inland,

though poorer, were more regular at school, and in general

more hopeful than the maritime people, while the Malabars,

who were most Roman. Catholics, were still worse, though

with greater advantages both as to intelligence, and to means

and facilities afforded by Government.

In 1760 arrangements were made to administer the Lord’s

Supper quarterly at Pantura, Nagam, and Dandoegam, not

only because many Church members residing thereabout

found it difficult to resort on such occasions to Caltura, Cotta

or Negombo, on account of the distance, but also with the view

of inducing others to enter into Church fellowship. .

From this period to the departure of the Dutch from

Ceylon, nothing appears to have occurred m the Church and

state of Christianity, differing in features from the particulars.

already noticed, and therefore this account need not be further

lengthened.

COLOMBO DISTRICT.

Dutch Congregation,

JAFFNA DISTRICT.

GALLE DISTRICT.

Dutch

‘ Dutch Congregation.

Native Christian | NativeMembers | | : : : Congregation.

population in rural 2 Palpenie & ’ Native Christian population | . rap on Native Christian opulation

including children. Churches. El a I oe =| ‘including children. g Slseals a including children. i g

Bt cay | ere] 2 Sil es | a Lass I s

E S|s|e [Fle |S eae 33

a a i (paar a -t oe

06 22,880 1

as 26,278 :

70 5,180 = es sie | 100,000 :

i717 —_- ' — A i |e 179.715 |123) 27 | 39 | 28 52,400 | — | —

Baptized adults. 119,927

Biptized children 28,488 \

Uhbaptized infants 31,430 |

1720 — Negombo 116 | — | — | 36] 1 | — |< Slaves, men wo- 744 r| — | 80 | 85 | 31 55,159 93 | 19

men & children § ”’ | :

| Dvtalscescic.ccaseess 186,589 J

i 34,894 areuee 790 ¢{ 310) 22 | 29) 15 | — 182,302, | 190] 20 | 82 | 31 58,711 | 93] 17

Negombo ns ; af | rr os

‘02 36,596 cae eo i 304| 15 | 81 | 18 | 183,116 |205| 24 a 69,236 | 112] 16

f ZN HES) sapnonenondes 124,546

$ N bo 181 School children ... 28,447

1724 37,398 es ae . Bt 327| 16 | 30 | 17 | — | Infants............... 32,652 »| 190) 23 | 39 | 38 69,736 | 108) 17

Uta vaccees-e- 185,645 .

is Negombo 196 67 |) ‘ =

1796 38,039 { Cae oe f 367| 14 | 29 | 17 | 188,367 |197| 30 | 41 a 105] 16

Ne ombo 180 ae 1,341

1727 38,242 ae 4 76 f 374) 17 | 28 | 16 | — 188,265 | 197) 38 | 43 Members...........00++ ; at ara Od

Singhalese.............. ee

N eeemlo 151 =a *99 |x Malabars.........- 925

1728 39,955 | ae i 379| 16 | 27 | 22 187,133 |178 |*92 |*92 | 39 108 | 16

: llotalercusssctcensecesees 74,084

. s Negombo 171 1 ool pew ese ite

1744 57,794 cera ae a 713] 19 | 22 | 1 189,899 | 247 86,000

1745 51,762 570 | 740| 15 | 30 | — | — 188,164 |242| 46, 75 86,000 | *170| *28

: 91,397

1746 = me ale yl mei oe he | EJS 28D) ss | 2 x0 | Members tl 1 34

Negombo 152 é 86,173) | x

1748 Died eae sone B00 i B00 ee 208 a ary = . 293;\"31)| — || 28 28 |{ Members..........05 os at 171 a0

‘Negombo 135 nl the 4 provinces, 83,358 86.82 24

1752 60,767 |4 Cotta...... 225 ¢|1000 9 | 10 | — | — Phones eget 99,977 >| 265) — | 25 | 24 Spa : 6 ies

Caltura... 140 305) Al: NE) Selene): re pega aaa al

Men 2/608 87,248 Marts. cutee cars v-+- 50,383 )

Weg el NOR Sas Ee 526 |1000| 30*| 14 | — | 16 39 1957] — [+60 Women.....-.-0+e0oeas 38,859 18

—— Trineemalie. woes 783 Members ...cccscese one

Total . 62,996 Ba pga os.: 107

Womend0'826 Ja, ae eee 129,079

1758 es _— S| Ra feasts 284 ie 35 |*84 | 26 =

ae i incomale...... 1,477 |

Total . 64,149 (Jaffna... 182,226 | | 39,077

embers «sss... 64 | I Galle...... 17 176 | 28

1760 66,893 = 1050] — | 22 | — | 26 |4 Manaar 9,820 }|257| —| 89| 27 enters} Gat. : ae

Members.........- 5

Twincomalie....... 2,006 | |

| Batticaloa. See: er 453 J |

+ Including Scliool children. Note—The blanks in some colum: is are unavoidable from want of data.

* Including Native Members in Town.

erase

Megs

pers:

ROYAL ASIATIC SOCIETY.. 73

‘On the History of Jaffna, from the earliest period to the Dutch

Conquest. By SIMON CasiE CHITTY, 8. C.M.R. A. 8,

—( Read 22nd May 1847.)

In periods of remote antiquity, the northern and north-

western portions of Ceylon, including Jaffna, are said to have

been inhabited by the Nagas, and hence distinguished under

the appellation of Négadipo, or the peninsula of the Nagas.

The Négas, it should be observed, were not serpents as their

name implies, but a race of people so called merely from their

worship of the serpents; and in the account given in the

Mahawanso* of a visit made to them by Buddha, in the year

B. C. 581, they are described as having had at that time a

complete social and political organisation, with a King of their

own, who was possessed of “a gem-set throne.” We are, how-

ever, profoundly in the dark as to what became of the Négas

after the invasion of Ceylon by Wijaya, in the year B. c. 543:

and consequently we are unable to ascertain whether they

were extirpated by the victor, or merged into the succeeding

population; but the latter may be considered as more probable

than the former. Be this as it may, the name Nagadipo seems

to have continued to be applied to the northern portion of the

Island toa later period at least by the Singhaleseft; and

Ptolemy, who flourished about a. p. 200, refers to Nagadibii

as a town in Taprobane at his time, but erroneously places it

on the east side.t It may also be mentioned, that in the list

of Singhalese Sovereigns we meet with several who bore the

epithet Naga as an affix to their patronymics, and there is still

a temple on one of the small Islands near Jaffna, dedicated to

* Turnour’s Translation of the Mahawanso, chap. 1. p.p.4—5.

+ Ibid. chap. xxxv. p.p 225—227.

t Vincent’: Periplus of the Erythrean Sea, vol. ii. p. 450. |

74 CEYLON BRANCH

Naga Tambiran, or the god of the Négas, in which worship is

offered to serpents to this day.*

From what has been recorded in the Mahawanso,f 1t would

appear, that during the reign of the King Dewenipiatisso,

267, the present Colombogam, in Jafina, flourished as a port

under the designation of Jambukolo or Jambukolopattna, and

of India, having been landed there, m the year B. c. 307, a

Wiharo was erected by him on the spot where it was depo-

sited on its debarkation. { In a Singhalese tract, which treats

of the transportation of the Bo-branch to Ceylon, it is stated,

that the King Dewenipiatisso bestowed Trincomalie and Jaffna

on Prince Rama, one of the Ambassadors, who escorted the

Bo-branch from the Continent ;t{ but no allusion bemg made

to it in the Mahkawanso, the correctness of the statement may

be questioned.

The account of the colonization of Jaffna by the Tamils

is comprised in the Kylésa Mla, a poem attributed to one of

their ancient bards. According to this work, the peninsula of

Jaffna was lyinga complete wilderness, when a certain princess

of Chola, § who having paid homage to the god Skanda in

hopes of being relieved from the deformity of a horse’s head

with which she had the misfortune to be born, was directed by

him in a vision to repair thither, and bathe in the well of

* Ceylon Gazetteer, p. 169.

Turnour’s Translation of the Mahawanso, chapter xi. p. 69.

chap. xviii. p. 110. '

t. Ibid chap. xix. p. 119.

ti Upham’s Sacred and Historical Books of Ceylon, vol. iii.

p- 226.

§ That part of the South of India, comprising Tanjore, and the

country along the river Caveri.

ROYAL ASIATIC SOCIETY. 10

Keerimalle, near Kangaisentorre. * She did so, and finding

herself cured, erected a temple in the neighbourhood at what

has thenceforward been called Mévitapuram, or “the city

where the horse quitted.”t Subsequently to this event, it

happened that a blind minstrel, named YVélypdnen, departing '

from Chola, arrived at the Court of the King Narasingha

Raja, { who then swayed the sceptre of Ceylon, and having

by his wonderful feats on the lute ingratiated himself into the

favor of that monarch, obtained from him a grant of the penin-

sula. He called it after his own name Vélppdnen Nédu or

Yalppénam, || and inviting from the Continent as many of his

countrymen as chose to share with him in his good fortune,

established them in the different parts of his territory, which

* Kangaisen, or Kangaiyen is another name for Skanda, and

Torre implies ‘‘a port.” It is situated about 12 miles north of Jaff-

napatam, and is occasionally resorted to by the European residents of

that place for the sake of the sea breeze. There are the remains of

a Fort built by the Portuguese.

+ Madvittapuram is situated exactly 11 mlles north of Jaffna-

patam, and the temple, which now stands there, is said to occupy the

site of that erected by the Chola Princess. The tradition concerning

the Princess, although it wears in some respects the character of a

fable, is evidently founded upon some historical fact, her memory

being still commemorated by the peopleof Jaffna in the annual ablutions

performed at Keerimalle, and the festival celebrated at Mavittapu-

ram.

t The Kylasa Mala represents Narasingha Raja as the son of

the Chéla Princess herself by a Prince, who resided at Kadiramalle,

or Katragam. His name, however, does not occur in the list of the

Singhalese Kings, and I am therefore induced to believe, that he was

merely a subordinate King, who ruled over the northern part of the

maritime provinces of Ceylon; for there are said to have been in ancient

times no less than sixteen Kings in the Island, each having a certain por-

tion of it under his sway, and paying homage to the Emperor of

Sitawaka, Philalethes’ History of Ceylon, page 51. Note.

| This name is still in use amongst the natives, although the

Europeans have corrupted it into Jaffana or Jaffna.

76 CEYLON BRANCH

he continued to govern for many years. No sooner had he

died than Pandi Maluver, a chief of the Velldlas,* without

any reference to the Singhalese King, proceeded to Madura

and induced a Prince, named Singha Arimal or Singha Ariya Tf

to come over to Jafina, and assume the reins of Government,

which, we are assured, he did in the year Kaliyugam 3101, or

‘B.u. 101. This Prince was crippled in one of his arms;

hence he was surnamed Koolangat Chakravarti. Waving fixed

his residence at Nadloor,| he built there a palace with a temple

to the god Kylasa Nather,§ whom he worshipped, and being a

Prince of great energy and talent, soon found means to extend

his dominion over the adjacent parts of the country, called

* Vellalas, those of the agricultural tribe.

+ Some accounts represent Singha Ariya as sprung from the

stock of Chélaby a Brahman female of Manavy in Ramnad;andand henee

he is said to have assumed the ambiguous title of Ariya to signify

both sides of bis parentage; for the word Arya is a synonyme for the

Chola Kings as well as for the Brahmans, Bertolacci, in his Account

of Ceylon, p. 12, favours this opinion. Speaking of the ancient town of

Mantotta, he says “it was the capital of a Kinedom founded by the

Brahmans, who had possession of almost all the northern parts of

Ceylon, including Jaffnapatam.” The Kylasa Mala, however,

asserts that he was of the race of Fandya, and the fact of hishaving set

out from Madura, the seat of the /andyan Kings, very much

strengthens the assertion.

t This nearly accords with the date assigned by Mr, Turnour

in his Epitome of the History of Ceylon to the invasion of the Island

by seven Tamils, who landed at Mahatittha (Mantotta) with a great

army, waged war against the Singhalese Kxking Walagmbahu Ist, and

compelled him to take refuge in the mountains. See Ceylon Almanae

for 1833, p. 228. Mahawanso. chap. Xxxiii. p. 208.

| Nalloor or as it is more usually buterroneously called Nellore,

is situated within a few miles of the fort of Jaffnapatam, and forms.

at present the head-quarters of the Church of kngland Missionaries

in the District. Adjoining the mission premises are pointed out the

site of the palace of the Tamil Kings, of which there are however

scarcely any traces now remaining.

§ Kylasa Nather, a title of Siva, implying “the lord of the

Elysium.”

ROYAL ASIATIC SOCIETY. 77

Wanny, as well as over the Island of Manaar,* and the main-

Jand of Mantotta, which till then had beén under the Singha-

lese. He also introduced fresh settlers from the Continent,

fortified all his frontiers, and stationed wardens and watchers

in different parts of the kingdom to protect it from invasion.

Some think that it was during his Government that the Giant’s

Tank, which once irrigated immense paddy lands in the Man-

totta district, was formed, but this requires confirmation. He

is stated to have had a long reign, the exact period of its close

is, however, not known; nor do we possess any information

even as to the names of the princes who reigned after him until

the end of the thirteenth century. We are, nevertheless, able

to state from what has been recorded by the Greek and Ara-

bian writers, that during this long interval the kingdom of

Jafina enjoyed considerable prosperity, arising chiefly from a

very extensive commerce which was carried on with its ports

at first by the Greeks and Romans,f and subsequently by the

* Baldeus and other European writers derive the name Manaar

from the Tamil words man, sand, and aar,a river. ‘They have,

however, been misled by the mere euphony of these words, and have

neglected the true orthography; the words for “ sand” and “river” are

spelt respectively with a hard m (er) and hard r (m) while in the

name Manaar the soft n (or) and soft r (7) are employed, and by

this alteration a total difference of signification is produced, and it is

found to convey no definite idea, but merely a vague reference to some

unknown foes.

{| There can be no doubt that the commercial intercourse of

the Greeks and Romans with Ceylon was confined to the northern

and north-western parts, and [ suppose this to have been the reason

why their writers did not notice Cinnamon amongst the products of

the island, the plant being found only on the south-west Coast and

in the interior. As a further confirmation of this opinion it may be

added that traces of their visits have hitherto been only discovered on

the northern Coast. We learn from Valentyn that in the year 1574

or 1575, when some houses were being built at Mantotta, there were

discovered the remains of a Roman building, and an iron chain of a

78 | CEYLON BRANCH

Persians and Arabians; and M. D’Anville* supposes that the

royal city mentioned by Pliny, under the name of Palesimun-

dum and the King of which sent an Embassy to Claudius,

represented Jaffnapatam.

About the commencement of the fourteenth century, the

throne of Jafina was filled by Ariya Chakrawarti, who, as his

name imports, was in all probability a descendant of Singha

Ariya. The Singhalese writers represent him to have been

a vassal of Kulasekhara Pandyan, King of Madura, but he

was only his ally, and it was in that character that he com-

manded the army which the latter sent over to Ceylon, and

which fought against the Singhalese monarch Bhuwaneka-

Bahu Ist, took his capital Yapahoo, and carried off the Dalada-

relic.t His successor’s name has not transpired; but we find

wonderful and magnificent pattern, besides three copper coins and a

gold one, which latter proved to be of the Emperor Claudius. Sir

Alexander Johnston states that in the ruins of the same place “a,

creat number of Roman coins of different Emperors, particularly of

the Antonines ; specimens of the finest pottery, and some Roman gold

and silver chains have been found.” Transactions of the Royal Asiatic

Society, vol. i. p. 546. Mr. Roberts, in his Oriental Illustrations of the

Sacred Scriptures, p. 641, notices the discovery by a Toddy drawer of

several Grecian coins in Jaffna, on one of which he found in ancient

Greek characters, Kanobobryza.

* Compendium of Ancient Geography, vol. ii. p. 552.

+ Pliny’s Nat. Hist. Lib. vi. cap. xxii. Major Forbes, in his

Eleven Years in Ceylon, vol. i. p. 262, 2d Edition, is likewise of

opinion that the Embassy: in question proceeded from some of the

Malabar Settlers or tributaries, and not from the Singhalese sovereign.

He thinks that the Rachia, who headed it was a Risha or mendicant,

while Fre Paulino supposes he was a Raja; my opinion, however, is.

that he was only an Aratchy, an officer of the Police in the Tamil

Regime, and we have an instance at a later period of a similar func-

tionary having been dispatched by the King Bhuwaneka-Bahu 7th, as

Ambassador to the Court of Lisbon. See Ceylon Almanac for 1833,

. 261. |

P { Ceylon Almanac for 1833, p. 259,

ROYAL ASIATIC SOCIETY. 19

a Prince of the same name ruled over Jaffna about A. D. 1371.

He also carried on hostilities against the Singhalese, and was

so far successful that he subdued the whole of the west coast,

threw up fortifications at Colombo, Negombo and Chilaw, and

continued to collect tribute from both the high and low coun-

tries, and likewise from the nine ports.* It was his court which

Ibn Battta, the Arabian Traveller visited, and whom he found

possessed of “considerable forces by sea,” and also plenty of

riches, amongst which is particularly mentioned “a saucer

made of a ruby, as large as the palm of the hand, on which he

kept oil of aloes.”

Sri Wira Prakrama-Bahu, who ascended the throne of

Cotta in A. D. 1410, is said to have again reduced Jaffna un-

der the Singhalese yoke, deposed Ariya Chakrawarti, and made

one of his sons,named Sapumal Kumara, King over it; and the

particulars of this event will be found in the following extract

from the Rajavalli: “The King thought within himself that

there was no need for several Kings to be in the Island of

Ceylon, and accordingly, having assembled his forces, placed

them under the command of his eldest son, Sapumal Kumara,

and sent them out against the Malabar enemy; and the Prince

fell upon many villages belonging to Jaffna, and defeated the

same, taking many prisoners, whom he brought to Cotta. The

King sent out his said son for the second time with another

army; and this time the Prince entered the city of Jaffna

itself, and made himself master of the ports thereof. When the

Prince entered Jaffna, he rode upona black horse; and the Mala-

bars, hiding themselves, lay in wait, in order to direct their efforts

against the same, with a view to get the Prince into their

* Upham’s Sacred and Historical Books of Ceylon, vol. ti. p. 264,

+ Prof, Lee’s Travels of Ibn Battta.

80 CEYLON BRANCH

power; but the Prince’s steed sprang amongst them, hke a

tiger on his prey, and put them to flight; and the Prince

himself, in the midst of the Malabars, made such carnage that

the streets of Jaffna ran with blood that day as if it had been

a river; and, moreover, the Prince took the King Awrya

Chakrawarta and put him to death, and taking his wife and

children, brought them to Cotta and presented them to his

father,” who thereupon, “conferred on him many presents,

and likewise the Government of Jaffna, and thither he sent

him to rule accordingly.”* |

This subjection to foreign power appears, however, to

have been of very short duration; for we find that when the

Portuguese arrived on the Island, Jaffna was governed by its

native sovereigns, and was at its highest pitch of glory. Both

the Tamil and Singhalese sovereigns not only then lived in

amity, but had also become related together by an intermar-

riage. t

In A. Dd. 1544, when the inhabitants of Manaar em-

braced the Christian religion, which was preached there by

the disciples of St. Francis Xavier, the then King of Jaffna,

who, according to Father Bouhours, had usurped the crown

from his elder brother, sent a body of his troops to Manaar:

and caused 600 of the Christians of both sexes and of all ages

to be cruelly massacred ; by this, however, he failed in arrest-

ing the progress of the Gospel in his dominions. The more he

* Upham’s Sacred and Historical Books of Ceylon, vol. ii.

pp. 268—269.

t Valentyn, in his History of the Indies, vol. v. chap. vi, p. 76,

states, that Vidia Bandara Raja ( Weedeye Raja), the father of Darma

Palla (Don John Dharmapaala), whom the Portuguese raised to the

throne of Cotta in a. p. 1542, was the grandson of Taniam Vallaba

(Taniwalla Bahu, or Tamewalla Abhaya), King of Madampe and

brother of Bhuwaneka Bahu 7th, by one of the Kings of Jaffna,

ROYAL ASIATIC SOCIETY. 81

persecuted so much the more did it diffuse itself, verifying the

old saying that “the blood of martyrs was the seed of’ the

Church ;” and had soon the mortification of seeing not only

many of his courtiers and domestics, but likewise his eldest son,

who was destined to succeed him, become converts to it. The

conversion of the young prince was efiected by his intercourse

with a Portugese Merchant, who had dealings at the Court;

and the King no sooner heard of it than he caused him to be put

to death, and his body to be dragged into the woods and left

a prey to dogs and jackals. After this, when the King thought

that he had put a total stop to the further diffusion of Chris-

tianity in Jafina, his sister having privately embraced it, in-

structed both her son and nephew, who was brother to the

martyred prince ; and in order to preserve them from the fury

of her brother, caused them to be conveyed privately to Goa

by the above mentioned Portuguese Merchant. The King

was so provoked at this, that he renewed the persecution of

the Christians with more severity than before, and also sought

an opportunity to destroy his brother, (from whom he had

usurped the crown, and who now led a wandering life,) being

apprehensive that he might possibly change his religion and

secure the assistance of the Portuguese for the recovery of his

kingdom ; but he having timely notice of his treachery, crossed

over to Negapatam, and from thence escaped to Goa.

When Xavier was informed of these transactions, he pro-

ceeded to Cambaya, where the Viceroy Don Alphonso De

Sousa was then residing, and endeavoured to engage him to

exert himself for the relief of the Christians at Manaar by

espousing the cause of the fugitive prince; but he found the

Viceroy very little disposed to take any vigorous measures,

and therefore addressed himself direct to King John III. of

Portugal, who, thereupon, sent Don John De Castro as Vice-

82 CEYLON BRANCH

roy, with positive orders to co-operate with Xavier in

destroying the power of the tyrant of Jaffna and affording

relief to the Christians of Manaar. No sooner had De Castro

arrived at Goa than he ordered all the forces which the Cap-

tains of Comarin and of the Pearl Fishery had under their

command to assemble at Negapatam, and make a sudden

irruption into Jaffna, without giving the tyrant time to provide

for his defence; but while they were equipping the fleet, it

happened that a Portuguese vessel laden with rich mer-

King made seizure of it, and the Captain and the ship’s com-

pany foreseeing that if in this conjuncture war should be |

made against the King, they should never be able to recover

their wealth out of his hands, brought the officers of the fleet

so far over by large bribes, that they gave up the undertaking

upon some frivolous pretence. Though the King was thus

delivered from the meditated invasion of his Kingdom, he

seems to have enjoyed afterwards no tranquillity, as his tyran-

nical conduct towards his own subjects naturally produced

frequent revolts, which he often found it difficult to crush, and

became anxious to come to some accommodation with the

Portuguese, who were about this time in possession of nearly

the whole west coast of Ceylon. Accordingly in A. p. 1548,

when Xavier visited his Court, he not only received him with

all possible marks of honor, but likewise offered himself to

embrace the Christian faith,.and when Xavier returned to

Goa, dispatched with him an Ambassador to the Portuguese

Viceroy there, entreating the latter to rank him amongst the

vassals of Portugal and to allow him a company of soldiers, to

be maintained at his own expense, for the protection of his

person and dignity. The Viceroy readily accepted his pro-

posals, and dispatched Antonio Monis Barreto, with an

ROYAL ASIATIC SOCIETY. 83

hundred soldiers to be stationed at Jaffnapatam; but it does

not appear that the King had ever changed his religion,

though he did not afterwards molest his Christian subjects.

Valentyn relates, * that about A. D. 1580, the Portuguese

having obtained the permission of the King to build a Fran-

ciscan Church at Jaffnapatam, they, in marking out the site,

carefully included a square place beyond its precincts, in the

angles of which they constructed circular bastions and fur-

nished them with ordnance, and being thus provided with the

means of attack they suddenly fell upon the King, slaugh-

tered him, together with his wives and children, and secured to

themselves the exclusive dominion of the country. This ac-

count, however, is at variance with that given by the anonymous

author Philalethes in his History of Ceylon, p. 227. It is

there stated that Jaffua was subjugated by the Portuguese

under the brave Don Andra Hurtado De Mendoza, who had

been sent there by Mathaias Albequerque, Viceroy of Goa,

only in A. D. 1591, but even then the royal race was not ex-

tirpated, the King was only reduced to a state of vassalage

and forced to furnish the expedition against Kandy, which was

undertaken by Don Pedro Lopus De Sousa, with 19,900, fight-

ing men, 10 war elephants, 3,000 draft bullocks, and 2,000

Coolies.t| What became of the King after this period is not

known with any degree of certainty. There is, however, a

vague tradition, that some time afterwards he was deprived of

his dignity and expelled the kingdom under a pretence that he

had engaged in treacherous proceedings. The foundation of

the Jafina Fort was laid by the Portuguese in A. v. 1624, but

* History of India, vol. v. p. 216.

+ Baldeus’ Beschryvinge van het Machtige Eyland Ceylon, cap.

li p. 6.

ee M

84 CEYLON BRANCH

it was completed only in 4. p. 1632. Ina. p. 1627, whilst

the Portuguese were embroiled with the Singhalese, a Raja of

Malabar is stated by Baldeus to have attempted to recover

Jafina from the Portuguese, but to have been completely routed

and put to flight by Philip D’Olivera, who then commanded

the garrison.

During the possession of Jaffaa by the Portuguese, which

embraced only a period of forty years, they seem to have de-

voted much attention to the propagation of the Christian

religion amongst the natives, and with this view divided the

district into thirty-two parishes, building in each a substantial

Church and parsonage house, and providing them with priests and

catechists. They also supported a College and a Monastery in

the town, of which the former belonged to the Jesuits and the

latter to the Dominicans, and each of these establishments

contained upwards of 20 or 25 ecclesiastics. Their exertions

in this respect were attended with much success, and it is more

than probable that had they not been interrupted by the Dutch,

who became masters of Jaffna in a. D. 1658, they would have

completely obliterated every trace of heathenism in the country.

“The Dutch,” Major Forbes observes, “having dispossessed

the Portuguese of all the territory they held in Ceylon, at-

tempted to supersede the Roman Catholic religion by the

Protestant, and took an effectual way of making hypocrites

| under the pretence of improving that system of Christianity

which had been already introduced. The Dutch declared that,

to enable a native to hold office, it was necessary he should

profess the Reformed faith. In consequence of this rule, those

who aspired to office apostatised, while those who had nothing

to gain by a change remained steadfast in their religion.”*

* Forbes’ Eleven Years in Ceylon, vol. i. p. 63, 2d edition.

ROYAL ASIATIC SOCIETY. 85

Tables Illustrative of the Rise and Fall of the Calany river

during 1843, 1844, 1845 and 1846. By JOHN CAPPER,

Esa.—( Read 22nd May, 1847.) |

Tue Diagram which I now lay before the Society, is in-

tended to shew at one view, the rise and fall of the Calany

Ganga, and has been compiled from a Register kept at the

Bridge of Boats by the Sergeant in charge of the Establish-

ment there, and which Register is filled in daily, accompanied

by notes relative to the state of the weather.

In drawing this up I had two objects in view; to ascertain

the existence and extent of any Tidal influence on the river,

and also to determine what connection existed between the

extreme heights of the river and the various phases of the moon.

A careful analysis of the daily registrations has left me

without any satisfactory conclusions as to the actual influence

of the Tides upon the fluctuations in the height of the river.

The rise and fall occur with such extreme irregularity as to

forbid anything like a conclusion on this point, at the same

time I believe the Master Attendant of Colombo, Captain

James Steuart, made a series of observations a few years back,

which prove the existence of Tides along our shores, and if I

remember rightly, the extreme rise at high water was about

21 feet.

Almost as unsatisfactory has been the result of the inquiry

as to the connection supposed to exist between the moon’s age

and the change in the weather, as experienced in the swelling

of the stream of the Calany.

In the accompanying Diagram the figures representing

the moon in her four phases, are placed as nearly as could be

86 CEYLON BRANCH

in the right section of the division representing the month, and

the same being done with the water lines representing the

height of the river, a ready comparison may be made between

the two. We may there perceive how irregular have been the

periods of the moon’s age at which the extreme rises of the

Calany took place. |

| In the south-west monsoon the heaviest falls of rain occur

usually towards the end of May and during the month of June.

In the north-east monsoon the greatest rise in the waters has

taken place in October, and occasionally also in the early part

of November. It may be observed that in the year 1843 the

greatest rise in the river occurred in the latter part of June

at the new moon, when the water rose to the height of 11 feet.

The rise in the cther monsoon of that year was comparatively

trifling, not having exceeded 6 feet.

In 1844 the extreme height in the south-west monsoon was

8 feet 10 inches on the 18th of June, and on this occasion the

moon was only two days old. In October of the same year the

river attained the greatest height it had been known to do for

many years, having risen to 12} feet, this occurred exactly two

days prior to the new-moon, on the 12th of that month.

The year of 1845 was one of extreme drought and we ace

cordingly find the highest point to which the Calany rose was

in June to 6 feet 11 inches: in EES: it attained 6 feet 4

inches.

In 1846 we shall find 8 feet 10 inches was the extreme

height of the waters in June, a day or two previous to the full

moon. In July the register indicated 7 feet and 1 at the moon’s

last quarter, but during the entire remainder of the year, al-

though plentiful rains fell throughout the Island, the Calany

never attained a greater height than 7 feet. The same may

be remarked in reference to the register of the previous year

ROYAL ASIATIC SOCIETY. 87

which when completed will shew a much more regular rise and

fall in the river than was wont to be the case previous to 1845.

This difference is easily accounted for by the construction

of a large sluice or conduit across the high road leading from

Grand-Pass to the Bridge of Boats, which affording a ready

ecress to the great mass of water which during the monsoon

rains are apt to accumulate in the low country, prevents the

destructive inundations which used previously to occur.

Most of us remember the distress caused by the inundation

of the year 1844: since that time we have had rain equally

heavy and continued, but the effects have been mitigated by

the prudent drainage alluded to, and which placed as it is

where the mischief used to be the greatest, affords ample means

for the waters to find their way down to the mouth of the

river.

CEYLON BRANCH

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ROYAL ASIATIC SOCIETY. 89

The Discourse respecting Rattapala, Translated by the Rev.

D. J. GOGERLY.—( Read 11th September 1847.)

(ees eee eee

Ir was thus heard by me. Upon a time Bagawa travelling

through Kuru, attended by a great number of priests came to

atown of Kuru named Tullakotitang. The Bramins and

cultivators of Tullakotitang heard: Samana Gotamo, the son

of Sakya, of the race of Sakya having renounced the world,

travelling through Kuru has arrived at Tullakotitang with a

great number of priests. The fame of that honorable Gotamo

has ascended that he is perfectly holy, the omniscient one, he

who has attained to the perfection of knowledge, excellent in

conduct, the understander of the worlds, the supreme subjector

‘of men, the teacher of gods and men, the wise, the blessed one:

having by his own wisdom clearly ascertained and known this

world with the Gods, Marayas, Brahmans, Priests, Bramins, and

the assemblage ofother beings, he makes it known; he preaches

_ doctrines excellent in the commencement, in the progress and

in the conclusion; he proclaims a course of holiness profound,

explicit, completely perfect, and most pure. Excellent is the

sight of such a holy man.

Then the Bramins and cultivators of Tullakotitang came

to the place where Bacawa was, some of whom having

announced their name and family to Bagawa sat down on one

side ; some conversed with Bagawa, and having ended their

worthy-to-be-remembered conversation sat down, some with

their joined hands placed on their forehead bowing down to

him seated themselves, and some sat down in silence. And

Bagawa instructed the seated Bramins and cultivators of

Tullakotitang with religious discourse, causing them to em-

brace it, invigorating their minds to understand it, and caus-

90 CEYLON BRANCH

ing them to acknowledge its excellence. At that time there

was seated in the assembly a young man named Rattapala of

a noble family in Tullakotitang, in whose mind the following

thoughts arose; as far as I understand the doctrines preached

by Bagawa, it is exceedingly difficult for one dwelling in a

family to maintain fully, holily, purely, this course of sanctity.

It is advisable for me, cutting off the hair and beard, and

putting on yellow garments, to forsake family life and become

a houseless priest.

Then the Bramins and cultivators of Tullakotitang hav-

ing been instructed by Bagawa ina religious discourse, having

been caused to embrace the doctrine, their minds being invie

gorated to understand it and acknowledge its excellence, being

delighted with the discourse of Bagawa, and having received

his doctrine, arose from their seats, and having bowed to him,

passed by his right side and departed. But Rattapala soon

after their departure came to the place where Bagawa was,

and having worshipped him and sat down said. As far as

I understand the doctrine taught by Bagawa, it is difficult for

one residing in a family to preserve in a perfectly complete,

holy and unsullied manner this course of sanctity, let me

obtain, my Lord, to be admitted as a priest near Bagawa; let

me obtain full ordination.

Rattapala, are you permitted by your mother and father

to forsake family life and become a houseless priest? No, my

Lord, I have not been permitted by my mother and father,

to forsake family life and become a houseless priest. Then,

Rattapala, the Tatagata does not make those priests who are —

not permitted by their mother and father. I will, my Lord

do that by which my mother and father will permit me to

forsake family life and become a houseless priest.

Lhen.the honorable youth Rattapala arose from his seat,

ROYAL ASIATIC SOCIETY. 9)

and having worshipped Bagawa, and passed by his right side,

departed, and went to his parents, and said to them, Father

and mother, as far as I understand the doctrines preached by

Bagawa, it is difficult for one residing in a family to preserve

in a perfectly complete holy and unsullied manner that course

of purity. I desire to cut off my hair and beard, and putting

on yellow clothes to forsake family life, and become a house-

less priest. Permit me to forsake the house and become a

heuseless priest. When he had thus spoken, his parents said

to him, Rattapala, you are our only son, pleasing and beloved,

in affluent circumstances and tenderly educated; you have

never, Rattapala, known any sorrow. Come, Rattapala, eat,

drink, associate with your women ; and eating drinking, asso-

ciating with your women, enjoying the pleasures of sense, and

performing acts of merit, dwell content. We will not consent

to your forsaking the house and becoming a houseless priest.

We are not willing to be separated from you even by death ;

why, while you are alive, should we permit you to leave the

house and become a houseless priest ?

A second and a third time he preferred his request in the

same words, and received the same answer.

Then the honorable Rattapala not obtaining the per-

mission of his parents to become a priest, threw himself down

where he was on the bare ground, and said, Hither here death

shall happen to me or the priesthood. His parents said to

_him, Dear Rattapala, you are our only son, pleasing and be-

loved, in affluent circumstances and tenderly educated. You

have never, Rattapala, known any sorrow. Get up, dear Rat-

tapala, eat, drink, enjoy your women; and eating, drinking,

attended by your women, enjoy the pleasures of sense, per-

form acts of merit, and dwell contented: we will not consent

to your forsaking the house and becoming a priest. We are

? N

02 CEYLON BRANCH

not willing to be separated from you even by death; why,

while you are alive, should we permit you to leave the house

and become a houseless priest ? When they had thus spoken,

Rattapala remained silent.

A second and a third time his parents spoke to him in the

same words, but he gave no answer. |

His parents then went to his friends and said, This Ratta-

pala, is lying on the bare ground and says, Hither here I will

die or become a priest. Come, and go to Rattapala, and say

to him, Friend Rattapala, you are the only son of your parents, —

pleasing and beloved; you are in affluent circumstances and

have been tenderly educated. Friend Rattapala, you have

never known any trouble. Get up, friend Rattapala, eat, drink,

associate with your women; and eating, drinking, and attended

by your women, enjoy the pleasures of sense, perform acts of

merit, and live content. Your parents will not consent to your

forsaking family life and becoming a houseless priest. They

are unwilling to be separated from you even by death; why

should they permit you, while you live, to forsake family hfe

and become a houseless priest ? :

His friends acceded to the request of his parents and going

to him spoke to him as they were desired, but he gave them

no answer. Three times they used the words above recited

[to prevent this endless repetition the words are not translated |

but received no reply.

They then returned to his parents and said, Mother and

father, this Rattapala, lies there on the bare ground saying,

Here I will die or become a priest: if you do not consent to

his forsaking family life and becoming a priest, he will die

there; but if you give your consent, you will see him when he

is a priest, and if he should not be satisfied with his priestly

state, to what else will he turn, except to return back here;

ROYAL ASIATIC SOCIETY. 93

Give therefore your consent. They replied, We consent, but

those who make him a priest must let him come and see his

parents. Upon this his friends returned to him, and informed

him that his parents had consented, but that those who make

him a priest must permit him to go and see them occasionally.

Upon this Rattapala arose, and having refreshed. himself

went to Bagawa, and having worshipped him, sat down and

said, I have obtained, my Lord, the consent of my parents to

forsake family life and become a houseless priest. Bagawa,

make me a priest. Accordingly Rattapala became a priest to

reside near Budhu, and was admitted into full orders. About

half a month after that Bagawa had admitted Rattapala into

full orders, having resided as long as he thought proper at

Tullakotitang, he left to proceed to Sawatti, where he at length

arrived and resided in Jetawaney, in the garden of Anatapin-

dika. Then Rattapala residing in solitude, with the mind

free from perturbation, diligent, persevering and weaned from

attachments to existing objects, attending to the objects for

which he heartily embraced the houseless state of a priest, in a

short time attained to the completion of that exalted course of

holiness, having in the present state of being by his own wisdom

ascertained and experienced it: his births were exhausted, his

course of holiness completed, the necessary work was done, and

he knew that nothing more was requisite for his purpose (of

ceasing to exist,) and Rattapala became one of the Rahats.

Afterwards Rattapala went to Bagawa, and having wor-

_ shipped him and sat down, said, I desire my Lord to see to my

parents, if Bagawa will grant permission. Upon this Bagawa

investigated the state of Rattapala’s mind, and perceived that

he was not disposed to abandon the precepts and return to lay

life; he therefore said, Whatever you have now to attend to,

Rattapala, consider the time.

94 CEYLON BRANCH

Rattapala then rose from his seat, and having worshipped

Bagawa, departed by his right side, and arranging and closing

his lodging room, took his bowl and robes and departed for

Tullakotitang, where at length he arrived, and took up his re-

sidence in the park of King Korawya. Inthe morning having

dressed himself he entered Tullakotitang in his robes, and with

his bowl went from house to house in succession to obtain alms,

until he came to the house of his father, who was seated in

the centre hall of his residence having his hair and beard

dressed. Upon looking up he saw Rattapala coming at a

distance, and said, these shavelings have made a houseless

one of my only son, who was pleasing and beloved: so Rat-

tapala received no gift at his father’s house, not even good

words, but received abuse alone.

At that moment a siave girl of his relatives was about to

throw away some stale barley gruel, when he said to her,

Sister, if you wish to throw away that stale barley gruel, put

it here into my bowl; this she did, recognizing his hands, his

feet and his voice. She immediately went to his mother and

said, Indeed madam, do you know that your son Rattapala has

arrived ? If, girl, you speak the truth, she replied, you shall

obtain your freedom ; and hastened to his father, to whom she

said, Householder, do you know that the honorable Rattapala

has arrived ?

At this time Rattapala was eating his state barley gruel

near a wall, but his father came to him and said, Do you indeed,

son Rattapala, eat stale barley gruel? Truly son Rattapala,

you should come to your own home. He replied, Where, house-=

holder, is our home; those who have left family life and become

houseless priests have no home: we went, householder, to

your house, but obtained there no alms, not even good words,

but certainly obtained abuse.

ROYAL ASIATIC SOCIETY. 95

Come, son Rattapala, let us go the house. It is unneces-

sary, householder, I have finished my meal for this day. Then

Rattapala, vouchsafe to take your to-morrow’s meal there.

Rattapala accepted the invitation in silence, and his father

understanding his acceptance by his silence, returned home,

where he caused to be piled up a great heap of coined and

uncoined gold, and covered it with a mat, and calling Ratta-

pala’s former wives, said, Come here, women, and adorn your-

selves with those ornaments which gave the most pleasure to

Rattapala formerly. In the morning he had the most exquisite

cates and viands prepared in his house, and informing Ratta-

pala of the time, said, It is time, son Rattapala, the food is

finished. Upon which Raitapala took his bowl, and being

clothed with his robes, went to his father’s house, and sat on

the seat prepared for him.

Then his father, uncovering the heap of gold said to him,

This, son Rattapala, is your maternal wealth; that your pater-

nal, and the other the wealth of your paternal ancestors. You

are able, Rattapala, to enjoy wealth and to perform meritorious

acts: Come then, son Rattapala, forsake the priestly precepts

and return to family life; enjoy your wealth and perform

meritorious actions. If, householder, you will take my advite,

you will take this heap of gold and bullion, put it into waggons,

convey it to the Ganges, and sink it in the middle of the stream,

for from this cause, householder, you experience sorrow, cry-

ing, grief, affection and distress.

Those who had been the wives of Rattapala came to him,

and severally taking hold of his feet said, For the sake of what

goddesses, sir, do you now live a life of chastity? Sisters, I

live a life of chastity for the sake of no goddess. They ex-

claimed, He addresses us by the name of sisters! and fainting,

fell down, Then Rattapala said to his father, If, householder,

96 CEYLON BRANCH

it be proper to give food, give it; but do not annoy me. Eat,

son Rattapala, the food is ready. He then served Rattapala

with his own hands, helping him to the most choice cates and

viands, pressing him to take more. Then Rattapala having

eaten, and withdrawn his hand from the bowl, as he stood spake

the following stanzas:

Behold a painted statue, and wounded body, propped up,

diseased, yet much thought of: Certainly to no one is there

continuance of it.

Behold a painted figure, with jewels and bracelets, sur-

rounded with bones and skin, and made beautiful with costly

adornings.

Red tinged feet, a mouth cleansed with odorous powders,

may satisfy the folly of the unwise, but not the seeker of Nir-

wana.

Hair divided into eight locks, eyes tinged with antimony,

may satisfy the folly of the unwise, but not the seeker of

Nirwana.

Tinged with antimony, the painted and adorned yet putrid

carcase may satisfy the folly of the unwise, but not the seeker

of Nirwana. .

* As the deer, having eaten, leaves the meadow without

touching the snares and nets placed by the hunter, while those

entangled weep, so I depart.

When Rattapala standing had spoken these verses he

returned to the park of King Korawya, and sat at the root of

a tree to pass the day.

At that time King Korawya called his park keeper and-

directed him to clear the park, as he wished to visit it. The

park-keeper accordingly went, and while clearing the park

saw the venerable Rattapala seated under a tree spending the

day. Upon seeing him he went to the King and said, Your

ROYAL ASIATIC SOCIETY. 97

majesty, the park is cleansed, and there is there the honorable

Rattapala of a high family in Tullakotitang, whom you un-

ceasingly praise: he is seated at the root of a tree passing the

day. Then, park-keeper, it is not necessary to go and inspect

the park to day: let us go to Rattapala. Then the King

Korawya, sending away the food which had been prepared for

him, made ready his chief carriages, and having ascended one

of them departed for Tullakotitang, with great reeal splendor,

to see Rattapala ; and having gone as far as the road would

permit in his carriage, descended from it, and accompanied

with a large train of attendants, went on foot to the place

where Rattapala was; and having entered into conversation

with him, and standing on one side, invited him to be seated

on acouch. He replied It is not needful, great King, sit you

there, I will remain seated where I am. The King being seated

on a seat prepared for him, said to Rattapala.

Some persons, Rattapala, experiencing four bereavements

cut off their hair and beard, clothe themselves in yellow

robes, and forsaking family life become houseless priests ; these

four are bereavements from decay, bereavements from disease,

bereavements of property, and bereavements of relatives.

Bereavement from decay, Rattapala is thus: In this

world a person becames decrepid, worn out with days, aged,

far advanced in life, approaching the end of his existence: he

thus reflects, Iam decrenid, worn with days, aged, old, ap-

proaching the end of life ; the property I have not obtained I

cannot now procure, and that I have procured I cannot preserve;

it is advisable for me to cut off my hair and beard, put on

yellow garments, and forsaking family life become a houseless

priest. He having experienced the bereavements of decay,

cuts off his hair and beared, puts on yellow garments, and

departs house!ess from the house. This is called bereavements

98 CEYLON BRANCH

from decay. But Rattapala is juvenile, young, in the bloom

of life, black-haired, in the excellency of youth, in the prime

of his days: Rattapala has not experienced the bereavements

of decay. What therefore has Rattapala known, or seen, or

heard, that he has departed houseless from his home?

The bereavements from disease are thus: In this world

some are afflicted with disease, in pain, exhausted with sick

ness; and they think Iam deseased, full of pain, exhausted

with sickness ; I cannot obtain property still unacquired, nor

preserve what I have gained; it is advisable for me to cut off

my hair and beard, put on yellow garments, and depart a

houseless one from my home ; and ‘he in consequence of bereave~

ments from disease, cuts off his hair and beard, puts on yellow

garments, and forsakes the house, 4 houseless one. This, Rat-

tapala, is called bereavement from disease. But Rattapala is

now healthy, free from pain, having a good digestion ard

appetite, being troubled. with no excess of either heat or cold.

Rattapala has no bereavement from sickness. What there=

fore has Rattapala known, or seen, or heard, that he has

departed a houseless one from his home?

The bereavement of property is thus: In this world some

persons are wealthy, exceedingly rich, having much substance;

but this property by degrees wastes away, and he thus reflects :

I was formerly wealthy, very rich, and had much property,

but by degrees, my wealth has wasted away. I cannot obtain

property not yet acquired, nor preserve that which I have

obtained: it is advisable for me to cut off my hair and beard,

put on yellow garments and depart from home a houseless one:

and in consequence of that bereavement he cuts off his hair

and beard, puts on yellow garments, and departs from home a

houseless one. This Rattapala is called bereavement of wealth.

But Rattapala is the son of a chief family in Tullakotitang,

ROYAL ASIATIC SOCIETY. Gg

and he is not bereaved of wealth. What therefore has Ratta-

pala known, or seen, or heard, that he has departed from his

home a houseless one ? ‘

The bereavement of relatives is thus: in this world Rat-

tapala some persons have many influential friends, and blood-

relations, but by degrees they fail, and he thus thinks, I had

formerly many influential friends and blood-relations, but they

have by degrees been removed from me. I cannot now obtain

property not yet acquired, nor preserve that which I have ob-

tained, it is advisable for me to cut off my hair and beard,

put on yellow robes, and leaving home become a houseless one.

He therefore from this bereavement of relatives cuts off his

hair and beard, puts on yellow garments, and departs from

home a houseless one. This is called, Rattapala, the bereave~

ment of relatives, But in this Tullakotitang Rattapala has

many friends and blood-relations: Rattapala therefore is not

bereaved of relatives. What then has Rattapala known, or

seen, or heard, that he has departed from his home a house-

less one?

These, Rattapala, are the four bereavements, in consequence

of suffering which bereavements some persons cut off their hair

and beard, puton yellow garments, and depart from their homes

houseless ones. But Rattapala has not experienced these be-

reavements: what therefore has he known, or seen, or heard,

that forsaking the house he has become a houseless one ?

There are four doctrines, great King, declared by Bagawa,

_ the knowing and perceiving one, the Rahat, the perfect Budha,

which having known and seen and heard, I have forsaken my

home and become u houseless one. The four are: the inhabi-

tants of the world are swept away, they are of short continu-

ance. This, great King, is the first doctrine declared by that

' Bagawa, the knowing and perceiving, the pure, the perfect

100 CEYLON BRANCH

Budha, which having known and seen and heard I have for-

saken my home and become houseless.

Defenceless are the inhabitants of the world and unpro-

tected: This, great King, is the second doctrine declared by

Bagawa, the knowing and perceiving, the pure, the perfect

Budha, which having known and seen and heard I have for

saken my home and become houseless.

The inhabitants of the world have nothing which is their

own, but forsaking all must go away. This, great King, is the

third doctrine. The inhabitants of the world are ever wanting,

unsatisfied, the slaves of desire. This, great King, 1s the fourth

doctrine. These are the four doctrines declared by Bagawa

which having known and seenand heard, I have forsaken home

and become houseless. :

You have said, Rattapala, that the inhabitants of the world

as taken away, and are of short continuance: how is this to be

understood? What think you, great King, when you were

twenty or twenty-five years of age, were you skilful in the

management of elephants, horses and chariots, expert in the

bow and sword exercises, firm of foot, and strong of hand, a

bold warrior? When, Rattapala, I was twenty or twenty-five

years of age, I was skilful. in managing elephants, horses and

chariots, skilled in the bow and sword, firm of foot and strong

of hand, and brave in war. At one time, Rattapala, I was of

surpassing power, and saw no equal in strength. How think

you, great King, are you now firm of foot and strong of hand,

able to contend in war? Not so, Rattapala, I am now decrepid,

aged, old, far advanced in life, and arrived at its close. I am

eighty years old: sometimes when I intend to put my foot in

one place, I put it in a different one. On account of this,

therefore, great King, it is said by Bagawa, that the inhabi-

tants of the world are carried away and are of short continu-

ROYAL ASIATIC SOCIETY. 10}

ance; and knowing, seeing and hearing this, I have forsaken

home and became houseless. Wonderful, astonishing Ratta-

pala; it has been well said by Bagawa, that the world passes

away and is of short continuance. The world does pass away

and is of short continuance.

This royal family, Rattapala, has for its defence in danger

a force of elephants, cavalry, chariots and infantry ; how then

is that to be understood which has been spoken by Rattapala

that the world is defenceless and without protection? How

think you, great King, are you subject to any continued sick-

ness? Yes, Rattapala, I am troubled with a constant flatulence

(995)0)96'G)0 windy complaint), so that sometimes when my

friends and relations are standing round me they say, King

Korawya is dead! King Korawya is dead! What think you,

great King, can you say to those friends and relations, come

here all of you my friends and relations, and divide this pain

among you, that I may obtain ease, or must you endure it

yourself? No, Rattapala, I do not call my friends and relations

saying, come all of you and divide this pain among you that

I may have a little ease, but I have to endure it myself. It

is concerning this, therefore, great King, that Bagawa has said,

The world is defenceless and without protection: and I know-

ing, seeing, and hearing this, have forsaken my home and be-

come houseless. Wonderful, surprising, Rattapala! it has been

well said by Bagawa that the world is defenceless and without

_ protection. The world is defenceless and without protection.

This royal family, Rattapala, has large quantities of gold,

of treasure both hidden in the earth, and kept above ground.

How is that to be understood which Rattapala has said, the

world has no property, but must go away and leaveall. What

think you, great King,—the objects affording pleasure to your

senses, which you now have attained to and enjoyed, and by

102 CEYLON BRANCH

which you are surrounded ; in the other world will you have

those identical objects to give you pleasure, or leave this pro-

perty to others, and you go according to your actions? I shall

not, Rattapala, have these pleasures, but others will obtain

them, and I go according to the actions I have done. It is

concerning this, therefore, great King, that Bagawa has said,

The world has no property, but must go away and leave all:

and I knowing, hearing, and seeing this, have left home and

become houseless. Wonderful, Rattapala, surprizing ! well has

it been said by Bagawa that the world has no property, but

must depart and leave all. The world has no property, but

must depart and leave all,

Rattapala has said, that the world is ever wanting more,

unsatisfied, the slave of desire: how is this to be understood ?

What think you, great King? Is this Kuru in which you live

a flourishing country? Yes, Rattapala, I live in this flourish-

ing land of Kuru. What think you, great King, if any one of

your servants should come from the east country, a faithful

confidential man, and say to you, Know great King, that I

have come from the eastward, and saw there a large province,

rich and overspread with population. The people are nu-

merous, and there are numerous forces of elephants, and chariots,

cavalry and infantry: it contains numerous elephants and

horses, much gold, wrought and unwrought, with multitude of

women. With the forces you have, you are able to conquer

it: conquer it great King! What would you do? I would

conquer it, and dwell there. [The same is repeated for each

of the other three quarters, and the parts beyond sea.| It is

on this account, great King, that Bagawa has said, The’world

is ever wanting more, is dissatisfied, the slave of desire: and

knowing, seeing, and hearing this, I have forsken home and be-

come houseless: Wonderful, Rattapala, surprizing! Well has ‘

ROYAL ASIATIC SOCIETY. 103

it been said by Bagawa the world is ever wanting more, is

dissatisfied, the slave of desire.

This said the venerable Rattapala, and having spoke thus,

he afterwards said, I see rich men in the world, having obtained

wealth, covetous and foolish, giving nothing, hoard up their

riches; and in their lust wishing for much more.

Conquering Kings, having subdued the earth, and occupy-

ing all unto the borders of the sea, still unsatisfied, desire the

parts beyond the ocean.

Kings and people with unquenched desires approach death,

and leave the body, still wanting more: the world cannot

fill up their lust of possession.

Their relatives weeping with dishevelled hair, or saying,

ah! certainly he is dead, wrap him in acloth; take him to

the funeral pile and burn him.

He thus, forsaking his wealth, is clothed with a single cloth,

pierced with stakes and burnt. The dying find no deliverance

(from death) by friends or relations.

The heirs take away hiss wealth, and the being goes

(to another state) according to his actions. The dead are

not accompanied by wealth, by child, or wife, or property, or

land. |

By riches no one obtains long life, neither by wealth is

decay prevented. This life is short, evanescent, changeable.

The wise men say,

_ The rich and the poor are touched with that stroke; as the

fool so the wise; thus struck, the fool in his folly trembles, but

the wise is unmoved.

Therefore wisdom is better than wealth; by that in

this world the termination is attained. This being unattained,

from birth to birth sinful actions are performed by the unwise.

Transmigrating, according to his condition, he comes to

104 CEYLON BRANCH

another state of being: by believing those of little wisdom, a

future state and new conception takes place.

As a thief taken in the act is destroyed in consequence of

his own sinful deed, thus sinful conduct, by its own act, de-

stroys (punishes) men in a future state of being.

The elegant, sweet, heart-pleasing, sensual enjoyments

in various modes changes the mind. Seeing the evils of sen-

suality, I, O King, became a houseless recluse.

The child, the youth, the aged, at the dissolution of the body

fall as fruit from the tree. Seeing this, O King, I become ,

recluse. Most excellent is the simplicity of self-control.

ROYAL ASIATIC SOCIETY. 105

On the Manufacture of Salt by Solar evaporation—with a

special reference to the methods adopted in the Chilaw and

Putlam Districts of Ceylon,x—By ALEXANDER OSWALD

Bropik£, Esq.—( Read 11th September, 1847.)

To the mind of the intelligent man a field of varied and

interesting investigation is opened by those countless arts and

manufactures, which employ the energies of a large portion

of his species. Of these some are interesting, chiefly on

account of the deep scientific knowledge which has originated

them, the ingenuity which has developed them, and the intri-

cacy of machinery by means of which they are carried out.

Others again prove no less interesting on account of the utility

of their products, and on account of the very facility with

which these are obtained. In the former, man appears as the

master of creation, bending every law and every power of

nature to serve his’ purposes; in the latter, he appears in the

humbler light of her pupil, simply imitating and repeating

that which he has previously observed her to perform. To

the latter class belongs the manufacture of salt, when obtained

by the spontaneous evaporation of sea or other saline waters.

Chloride of sodium isa substance of great ifnot of essential

use to all organized bodies, and has, by a bountiful Providence,

been distributed throughout the globe in larger quantities than

any other salt; andso distributed, that it can be easily obtained,

and having at the same time been formed highly soluble in

water, it can with facility be extracted from bodies containing

it and thus be freed from impurities.

The method of obtaining salt of course varies with the

form under which it appears, with the climate of the country

in which it is found, and with other circumstances unnecessary

to detail.

106 CEYLON BRANCH

From those great beds of rock salt which are found in

Galicia and other parts of Europe, it is at various points pro=

cured by simple quarrying ; vast subterranean chambers, halls

and galleries being cut out-of the beautiful sparry mass. In

other places it is got from saline spring waters, which either

appear at the surface, are raised by cumbersome machinery,

or jet through the pipes of deep artesian wells. The water so

procured is exposed for a time to the sun; by a simple process

purified from the gypsum, &c., which it contains, and ultimately

boiled down in large pans. Under other circumstances it is

extracted by simple solution from earth containing it, and

crystallised as before.

Again, in those northern parts of great continents where

excessive cold and excessive heat succeed each other perpe~

tually, these opposite states of temperature are used for the

same purpose, namely, that of concentrating any of the weak

natural solutions obtained by the above means, which are then

boiled down. | ;

| Lastly, we have that process where all, or nearly all, is

left to nature, and where a solution of common salt is evapo-

rated by simple exposure to the sun’s rays. This method alone

has as yet been practised in Ceylon on a large scale and ap-

parently to some extent from time immemorial. (During the

sovereionty of the Dutch, the manufacture was left in the.

hands of the natives, who were however bound to give a certain

small portion of the produce to the various officials under the

name of Gweosunn, or table salt, the price at that time

varied from three to four-eighths of a penny per bushel.)

_ The position chosen for a croup of salt pans is the muddy

margin of some large bay or creek, having free communication

with the sea, and consists of the following portions, as shewn in

the accompanying sketch.

ROYAL ASIATIC SOCIETY. 107

A. A canal (Allei 2») serving the double purpose

B.B.

C.C.

D.D.D.

E.E.

KK.

of connecting the sea with the salt-pans, and of

conveying up to the latter, the boats in which their

produce is transported.

Small canals communicating with A., and carried

along the whole extent of the pans to supply them

with water, called Pér-allet Ousrnsr.

Large reservoirs called Katchoo-pahtthi sréeuur

58 in which the water undergoes a preparatory

process.

Secondary channels or Kayallei ewer receiving

water from C.C. and distributing it to the small

beds.

The small beds called Uppoopatty 2UyUre®) in

which the crystallisation takes place, and which

are on a somewhat lower level than the kahtschu-

pahti.

Raised ways separating the various sets of pais

serving also as means of communication.

Small heaps of salt placed on F.F. immediately

after being raised out of the pans.

Kottoos or huts in which the salt is stored by the

natives till received over by Government.

Government stores, whence the salt is issued to

retailers and purchasers from other districts.

Low dams dividing in half each set of small pans,

used as a means of communication and for other

purposes to be mentioned hereafter.

ft will be observed that one large reservoir supplies water

to 30 or 40 small beds, and with these may be looked on as

forming a set, called a weikal; it is in general cither the pro-

perty of one individual or of various persons acting in part-

108 CEYLON BRANCH

nership. The whole process may be thus described.

About the end of June the natives proceed to put the pans

in order, repair the roads, dams, &c., render the bed of the

large reservoir C. tolerably level, and throw into it from the —

canal B. water to a depth of eight or nine inches. The small

beds are during this period levelled by means of the instru-

ment termed Ooppoo-palagai (see fie. B.,) stamped with the feet

and beaten with a board; water from the reservoir is introduced

into them, and after afew days again thrown out, they are

then again beaten and allowed to dry. When this has taken

place, (that is about the beginning of August) the water is

allowed to flow back into them, filling them to a depth of

about three inches, and_is left till crystallisation occurs.

It is to be observed, that these various processes go on

simultaneously, and that therefore the water only remains two

or three days in the large bed before distribution, during which

time it has deposited a considerable quantity of sediment, and

become somewhat concentrated. The object of forming the

small dam K. which divides the set into two tolerably equal

portions, is to economise water which has already to ® certain

extent been subject to evaporation, this is, during the prepara=

tion of the pans, thiown from one side of the bank to the other

as circumstances may require, the upper and lower portions of

the weikal being alternately filled and dried.

If the weather be favourable, a layer of salt, varying from

quarter of an inch to one and a half inch in thickness, will

be deposited in the small beds, within cight days of the water

being introduced. ‘This crust is then carefully raised from the

mud below by means of the Ooppoo-palagai, scraped to one

corner and placed in heaps along the road F.F., where it is —

left for a few days to dry, and then carried in baskets to the

Kottoos H.H. After this first crop (as it is termed) has been

ROYAL ASIATIC SOCIETY. 109

removed, a small quantity of water, containing in solution va-

rious salts of lime, magnesia, &c., remains in the beds; this is

not thrown out, but water is simply again introduced from the

reservoir by means of the channel D., and thus the proeess is

repeated till about the beginning or middle of September.

After two crops have been obtained from a bed it is, however,

allowed to dry and is well beaten as at first. The average size

of a Kahtchupattie may be 40 or 50 feet square, that of a small

bed 15 to 20 feet in length by 8 to 12 in breadth, but no par-

ticular attention is paid to these proportions. Not more than

three cr four crops are procured in a season, and at each, the

produze of a small pan will under favourable circumstances,

be about eight or ten bushels, but does not on the whole aver-

age one half of this. The salt remains in the cadjan huts

under a guard paid by Government, but at the risk of the

manufacturers, until it can be received over. When this time

arrives it is removed to the large stores I.I., placed at con-

venient intervals, weighed, and deposited. These stores are in

some instances formed of cadjans, sometimes of masonry, and

sometimes altogether of timber, and of these latter some were

placed over pits four or five feet in depth, while others were

raised on dwarf pillars to prevent injuries from water. The

eadjan stores require constant repair, and are seldom quite

water tight, the mortar of the masonry ones soon becomes dis-

integrated by the action of the salt, the timber stores over pits

were found incorvenient and damp, those on pillars, unneces=

sarily expensive, it being observed that white-ants do not

attack timber saturated with salt; plain wooden structures

placed on somewhat elevated sites appear therefore the most

suitable, and will probably be universally adopted. |

With regard to the various expenses incurred in this

manufacture, the following remarks may be made. The pro-«

110 CEYLON BRANCH

prictors hire for each set of beds from two or three labourers

called wahracouddies, whose duty it is to form and level the

pans, supply them with water, collect and heap the salt, and

lastly, to carry it to the Kottoos; in return for this service

they receive one-half of the salt; but as the proprietor usually

makes advances to them during the course of the season, a

very small portion of this is really handed over to them. From

the moment that the Kottoos are opened, all expenses are

borne by Government, who buys the salt at the fixed rate of

two pence and one-eighth per bushel. From the stores the

country in general is supplied; the various purchasers being

furnished by the Government Agent with orders for the quan-

tity they require ; prepayment at the rate of two shillings and

eight pence per bushel being in every case requisite. In those

districts where salt is manufactured, no one is allowed to

trade in it except certain retailers licensed by Government,

who receive it at the above rate, and sell it at the same, being

allowed a commission of two per cent. on the amount of their

transactions; eighty lbs. being in every case considered as the

weight of one bushel.

So soon however as salt has been removed beyond the

limits of the district, no further restrictions on its sale or price

are enforced. 3

On a review of the system above described, it is quite

evident, that it is in many respects capable of much improve-

ment; and a few of the existing defects may be briefly pointed

out.

In the first place, it is apparent that a much larger quan-.

tity of salt could be procured if the natives could be induced

to lay aside some portion of their characteristic apathy and

commence operations at a much earlier period: at present

nothing whatever is done until several weeks of dry weather

ROYAL ASIATIC SOCIETY. lll

have convinced them that there is no longer the slightest

chance of rain. Even on the continent of Europe, (at Schoone-

beck near Magdeburg) operations are carried on in the open

air during about 258 days in the year, while at Putlam,

reckoning from the 25th June to the 15th September, only 81

are employed, although it appears from observations continued

during seyeral years, that there is very seldom rain after the

middle of May, and that for some wecks before only occasional

showers occur.

Again, the beneficial effect of the constant south-west

wind is almost entirely thrown away in consequence of the

paths and dams between the pans being raised to an unneces-

‘sary height. It is also to be remarked, that the beds are formed

either in a black silt or mud, or else, as at Sinne-Natchecally,

in anearly pure sand; either of these substances is very

easily disturbed and rendered uneven, which calls for renewed

levelling and drying; were artificial beds of some more solid

impervious substance formed, there would be less leakage of

water, and less labour would be requisite; even firmly beaten

clay might prove useful, but has never been tried by the

natives, and this owing to a belief that in such pans the water

would evaporate very much more slowly; tome this appears

to prove that at present there is very considerable waste by

filtration into the soil.

Again, owing toa feeling of pretty parsimony, the salt

when placed in heaps, is in the majority of cases left quite un-

protected, and thus becomes not only coated but also mixed with

sand and other impurities; the kottoos are also by no means so

impervious as would be desirable.

Again, the salt is in every instance removed from the pans

to the heaps, from these to the kottoos, and from these to the

stores in small baskets by labourers; a very simple system of

‘wooden tram-ways, would here prove economical.

112 CEYLON BRANCH

Again, the method adopted in receiving over the salt is

so very tedious, that many months elapse before it can be stored,

during which time it is exposed to much risk and serious de-

terioration. |

Lastly, it may be observed, that the many valuable salts

contained in the ley after the deposit has been formed, are

either quite lost or are obtained intermingled with the wished

for product, which is consequently found to be exceedingly

lable to deliquescence; but probably the extraction of these

would prove too complicated a process to be conducted by

natives.

The salt eollected in the North-western Province varies in

colour from pure white to dull grey or reddish, according to

the impurities contained in it; it appears in the form of a con-

fused crystalline mass consisting of hollow quadrilateral py-

ramids with graduated surfaces (pied de mouche) and of cubes.

The large grained salt is generally preferred, as it does not

absorb moisture from the atmosphere so rapidly as that which

is in smaller crystals. It is to be observed that the former is’

obtained in the first crop, the latter in those which succeed;

and no one can feel astonished that these latter should prove .

impure, when it is remembered, that all except the first crops,

are procured from a mixture of sea-water with the previously

obtained residuary solution of various lime and magnesia salts.

The natives have observed the difference in appearance of

the various salts procured at the different crops, but do not,

seem to be aware that a most impure article is obtained by

mixing all together. :

The manufacture of salt in Ceylon being a Government

monopoly, being one of great importance, and one which it is

not at present considered prudent to discontinue, (the present

average annual produce may be reckoned at two hundred and,

ROYAL ASIATIC SOCIETY. Giles

fifty thousand bushels in the Chilaw and Putlam districts),

many restrictions are necessarily required which undoubtedly

tend to check improvement; even the fact of having one fixed

rate of purchase must prevent any competition as to superior

purity. Were the pans placed in the hands of intelligent capita-

lists, who should have access to their works at all hours,

and should be at liberty to make such experiments as they

deemed necessary, there can be no doubt that the total value

of the products would be much increased.

Were it, on the other hand, possible very materially to

reduce the price at which this article is sold, the consumption

would probably much increase; not indeed by thé direct use

of individuals, but by its employment as a manure, iiid for the

purpose of preserving fish, &c. Such a state of things is highly

desirable; cultivation and trade would, on the one hand, be

encouraged, while, on the other, the coolies engaged in the

interior would procure a cheap and nutritious article of diet in

lieu of the semi-putrid fish now prepared in large quantities on

the sea coasts, by being partially cleaned, and then rubbed over

with mud and sand from the beach.

The whole possible consumption of the Island being, how-

ever, very small, any great increase in the sale must be pro-

vided for by other countries, which circumstance renders the

removal of the monopoly doubly hazardous; but the political

bearings of the question ire foreign to the subject of this paper,

and need be no further insisted upon. For a great portion of

the information contained in this sketch, Iam indebted to John

Casie Chitty, Esq., the intelligent Modliar of the Calpentyn

and Putlam districts. I am at present engaged in a series of

observations regarding the temperature, chemical composition,

specific gravity, and rapidity of evaporation of the water in

the various portions of the salt pans; should I be able to carry

114 CEYLON BRANCH

these out, and should the results prove interesting, I shall have

much pleasure in communicating them to the Society.

In conclusion, I would only state, that although many

persons may consider it as an altogether superfluous task to

describe so simple a process as that of evaporating sea-water,

it must yet be borne in mind, that it is chiefly by the collec-

tion of what may appear trifling and familiar facts, that great

theories and great improvements can be safely framed; and

that in Nature and in Science no fact can well be called little

or trifling. Its real importance may at present be hid, but

may yet at some future period exhibit itself, and in any case

circumstantial details of any process may act as a warning, if

not as an example, to those who are engaged in similar pursuits.

A. The Marawei rea or wooden mamottie, employed

in raising the dams, &c.

B. The Ooppoopalagai ey Us a board employed

in levelling the beds, splashing the water from pan

to pan, &c. The spikes are made use of to break

up and collect the salt when very thick, and are

frequently omitted.

C. The Ehttu 75a a kind of scoop suspended from a

rude triangle, which, by means of a swinging

motion, throws water out of the small canal into the

reservoir.

D. The Tattucootti s-G#@sS a stamper used in beat-

ing and levelling the beds.

E. A palmyra leaf basket running down to a ridge at

bottom, and furnished with two short ropes at each

side. ‘This implement is held by two persons stand-

ing at some distance from each other, who com-

municate toita swinging and dippimg motion, andso

raise water from the small canal into the reservoir.

F. Cross section of the same.

ROYAL ASIATIC SOCIETY. 115

A Royal Grant Engraved on a Copper Plate, Literally trans-

lated from the Singhalese.* Communicated by Simon

Caste Cutty, Esq., c. M. R. A. Si— (Read 6th Novem-

ber, 1847. )

PROSPERITY!

Tus resplendent Sannas (1) was granted in the Year of

Saka 1467 (2), on Wednesday in the month of Esala (3).

When Sériya Hetti (4), who disembarked from the Coast, was

residing at Manaar, the Maharaja sent to him an order; he

came and staid at Puruduwela (5). Afterwards having sent

another order and caused Suriya Hetti to come (to Madampe),

appointed him Mohandiram (6) to collect the tax on milk (7)

(1) - Sannas—the same as Sasana in Sanskrit, a written grant

bestowed by a King upon a subject.

(2) A.D. 1545.

(3) &sala—the fourth month of the Singhalese, answering to

part of July and part of August.

(4) Hetéii—the same as Chetty in Tamil, one of the mercantile

tribe.

(5) Puruduwela—a village on the Peninsula of Calpentyn,

about 5 miles south-west of Putlam, now called Puludi-

waryel.

(6) Mohandiram—an honorific title peculiar to the Singhalese.

It is also employed to designate a revenue officer next in

tank to a Modeliar.

(7) This was a local tax paid by the owners of cattle to the

Crown, consisting of a certain quantity of milk per annum

for every milk cow or buffalo possessed by them. The

Dutch commuted it into a tax on ghee, which was continued

to be levied as long as they were masters of Ceylon,

and likewise during the early part of the possession of the

Island by the British. I have now before me an adver-

tisement, published by Governor North in 1800, suspend-

ing for that year the payment of the tax levied on ghee

within the districts of Manaar and Putlam, in considera-

tion of the ravages committed among the cattle by the

murrain.

116 CEYLON BRANCH

from the seven folds of cattle. When the Mohandiram carried

and presented the tax milk (to the Mahardja), he fouhd favor

and (the village) Andaragasapittiya was bestowed on him;

together with this side of the turretted ant-hill and the solitary

Palmira-tree at Maruppe (8), this side of the stone pillar at

Halpatawanatotte, this side of the stone pillar at Ullamadayawe,

this side of the rock (which stands) on the dant of the tank

of Bogamuwa, having the sun and moon engraved on it, this

side of the stone pillar at Afadanwila, and this side of the dam,

of the tank ot Dimulpitiiya, the seven lakes and the high and

low grounds inclusive, in perpetuity under this resplendent

Sannas. Three amonas of Paddy from Bogamuwa and two

amonas of Paddy from Uluvarisigama, and (the lake) Hélpan-

wila for plucking and taking Pan (9) therefrom were also

bestowed on him,

As long as the sun and moon endure if there be any who

should violate this matter, they will be born as cows and dogs. |

This resplendent Sannas was granted in the time of the

King Taniwalla Bahoo (10) of Madampé (11).

(8) Marappe—a village about 6 miles south-west of Madram-

kooly, now called Kattakadoo.

(9) Scirpus globosus. Linn.

(10) Yaniwalla Bahoo is the same with Tamwalla Abhya

mentioned by Turnour in his Epitome of the History of

Ceylon. He wasa younger brother of Dharma Prakrama

Bahoo VII, from whom he had Madampe and the ad-

joining district assigned over to him as a subordinate

principality.

(11) Madampe—a village about 8 miles south-west of Chilaw..

No vestiges of the royal residence are now extant, but the

-memory of the King Taniwalla Bahoo is still kept up

by the Buddhist inhabitants in the devil-dance, which they

occasionally perform in his honor under the large Banian

tree on the side of the high road,

ROYAL ASIATIC SOCIETY. 117

On Budhism. By the Rev. D. J. GoGERLy.—( Read 6th

November, 1847.)

THE book named Pansiya panas jataka, or five hundred

and fifty births, has, ky many writers, been represented as one

of the sacred books of the Budhists: it is not, however, pro-

perly entitled to that character, not being included in either

of the three Pitakas, but being a comment on a poetical book

called Jataka, or births, which is one of the fifteen books con-

tained in the fifth grand division of the Sutra Pitaka. It

probably received the name of Jataka after the comment had

been written, for'a very large portion of it has no reference

either to Budha or to his births, but consists of moral apho-—

risms, proverbs, similitudes and tales; some of the latter,

indeed, professing to be accounts of the previous transmigra-

tions of Goutama.

The sacred book called Jataka is in a poetical form,

without any mixture of prose, the verses consisting of four or

six lines. It is divided into chapters called Nipata, according

to the number of verses contained in each Jataka; the first, or

Eka-nipata, containing about 150 Jatakas, each consisting of

a single verse. The comment gives a critical explanation

of the verses, either defining the meaning of each word, or

selecting for exposition those which are obscure; and, in ad-

dition to these critical remarks, appends to each Jataka a

legend, explanatory of its general intention, and containing an

account of circumstances connected with a supposed previous

existence of Goutama during the time he was a Bodhi-satwayo,

or candidate for becoming a Budha. The sacred text is scarce,

but the legendary part of the comment is in the hands of mul-

titudes, it having been very well translated from Pali into

Singhalese; and the tales form a considerable portion of the

118 CEYLON BRANCE

popular literature of the natives. A translation therefore of

a few of the verses, and an account of some of the legends may

not be unacceptable.

The following are the first verses in the series.

1. Apannaka Jatakan.

Some persons speak indisputable truths, reasoners speak

diversely: the wise man, understanding this, chooses that

which is indisputable.

2. Wannupatha Jatakan.

The energetic man found water by digging, even in the

sandy road frequented by travellers: thus the sage, endued

with persevering energy, obtains by diligent exertion mental

tranquillity. ;

3. Seriwanija Jatakan. ,

If you now fail in attaining the advantages of true reli-

gion, long and bitterly will you repent it, as was the case with

the merchant Seriwayo.

4. Chulla-setti Jatakan.

The wise and observing man will even by small means

raise himself to affluence, even as a lage fire is kindled by few

materials.

5. Tandula-nali Jatakan.

[Only a fragment of this verse is found in the copies to

which I have had access, that fragment 1s |

What isthe value of a measure of rice? Benares, with

the adjacent territory.

6. Dewa-damma Jatakan.

Peaceful good men, modest, fearing sin, and endued with

virtue, are even in this world called divine.

7. Katta-hari Jatakan.

T am thy son, great King! Ruler of the people support

me! Princes maintain their dependants ; why should a prince

not do the same for his own progeny ?

ROYAL ASIATIC SOCIETY. 119

8. Gamini Jatakan.

His desires will be accomplished who observes the pre-

cepts of the wise! I am of matured virtue: consider this, O

Gamina !

9. Makha-dewa Jatakan.

These grey hairs which from age have grown on my head,

are the messengers of the gods: this is the time for my reli-

gious seclusion from the world.

10. Sukha-wihari Jatakan.

Certainly, O King, he who disregards sensual enjoyments,

who neither has to protect others, nor to be protected by them,

reposes in tranquil enjoyment.

End of the section named Apannaka.

11. Lakhana Jatakan.

Prosperity attends the virtuous man who is prudent in

counsel. See Lakhana coming followed by the multitude of

his relatives whom he has carefully preserved; and then look

at this Kalo, who has lost the whole of his relatives.

12. Nigrodha-miga Jatakan.

Attend upon Nigrodha but approach not Sakha. Death

with Nigrodha is better than life with Sakha.

13. Kandina Jatakan.

Disgraced is he who fiercely shoots with barbed arrows:

disgraced is the country where a woman reigns; but especially

disgraced are they who subject themselves to female sway.

14. Wata-miga Jatakan.

Whether at home or abroad nothing is more evil than in-

dulgence in luxurious diet. By pleasing his palate Sanjaya

has subjected the deer, fleet as the winds, and trained him to

live in the house.

15. Karadiya Jatakan. :

The spiral horned deer having seven times neglected the

120 CEYLON BRANCH

advice of the eight-hoofed Karadiya, she will no longer

endeavor to instruct him.

16. Tipallatta-miga Jatakan.

The eight-hoofed deer, lying in three positions, acquainted

with many devices, drinking only at midnight, and putting one

nostril to the ground inhaling the scent, six times has evaded

the hunters. :

17. Maluta Jatakan.

It is when the wind blows, whether in the moonlight or

the dark night, that it is cold: cold is produced by the wind:

therefore neither of you has been overcome (in the disputation.)

18. Mataka-batta Jatakan.

If rational beings considered the wretchedness connected

with birth and existence, they would not destroy each other.

The destroyer of life will endure suffering. |

19. Ayachita-batta Jatakan.

If you desire to be free, secure freedom from future exis-

tence, lest by being free you become bound. Your mode is

not that in which the wise are free: the freedom of the unwise

is bondage.

20. Nalapana Jatakan.

Seeing the impress of descending footsteps, but not of

those ascending, I will drink water through a Bamboo: thou

shalt not destroy me.

End of the section called Sila.

21. Kurunga-miga Jatakan.

Sepanni tree! dost thou cast thy fruit abroad! the deer

understands this: I go to another Sepanni tree; thy fruit is

not agreeable to me.

22, Kukkara Jatakan.

The beautiful and strong hounds, reared by royalty and

brought up in the palace, remain unpunished, but we are de-

ROYAL ASIATIC SOCIETY. 121

stroyed. This is to spare the strong and punish the weak.

23, Boja-janiyya Jatakan.

Charioteer! I Bojja, though lying on my side pierced

by an arrow, am still superior to the mare: Yoke me to the

car. :

24. Ajannya Jatakan.

At all times, in all places, under all circumstances, Arjan-

nyo maintains his fleetness. In this the mares fail.

25. Titta Jatakan.

Charioteer ! lead your horse to some other ford to drink.

Even a man becomes satiated with a superabundance of

delicacies.

26. Mahila-mukha Jatakan.

Mahilamukha became furious and unruly by hearing the

conversation of professed thieves ; but by hearing that of the

virtuous the noble elephant became established in every ex-

cellence.

27. Abhina Jatakan.

He is not able to eat a mouthful of food, and the bowels

are constipated: I perceive that the elephant by constantly

seeing the dog has contracted an affection for him.

28. Nandawisala Jatakan.

Never use harsh language but always speak kindly: the

heavy load belonging to him who spake with kindness was —

drawn, and he rejoiced in the wealth he thereby acquired.

29. Kanha Jatakan. ;

Whenever the load is heavy, or the road deep and diffi-

cult, there yoke Kanha; he will draw up the load.

30. Munika Jatakan.

Envy not Munika! he eats to his own destruction. Eat

a little plain food, that will be productive of longevity.

End of the section called Kurunga.

122 CEYLON BRANCH

81. Kulawak Jatakan.

Matili! * certainly the young suparrinas are cast out of

their nests by the chariot rushing through the forest. Rather let

us yield our lives to the Asurs than injure these nestlings.

32. Natcha Jatakan.

Pleasant is thy voice, splendid is thy plumage, thy neck

is as the refulgent diamond, thy tail with its circlets is a fathom

long: but, on account of thy dancing, I will not give thee my

daughter.

33. Sammodamana Jatakan.

The birds now, being on good terms with each other, lift

up the net and escape: but whenever dissensions arise among

them they will be in my power.

34. Matcha Jatakan.

I sorrow not for the cold, nor for the heat, nor for being

caught in the net, but because my female (fish) will think, he

is gone to gratify his desires with another.

35. Wattaka Jatakan.

I have wings unfledged, feet which cannot carry mé away,

my parents have forsaken me. Pass from me, O self-kindled

fire.

36. Sakuna Jatakan.

The tree which the birds inhabit emits fire. Flee on all

sides ye winged ones for refuge from the danger.

37. Tittara Jatakan. |

Those who reverence the wise and aged obtain praise in

this world, and happiness in the world to come,

38. Baka Jatakan.

Fraudful canning does not in the end produce permanent

advantage: the fraudulent person may be circumvented, as

* The charioteer of Indra.

ROYAL ASIATIC SOCIETY: 123

the crane was by the crab.

39. Nanda Jatakan.

I think there must be a collection of gold and jewels

where the house born slave Nandaka stands, seeing he speaks

so proudly.

40. Khadirangara Jatakan.

Though I should fall into hell with my head downward

and my feet upward, I will not act Gissendilly Receive;

therefore, this food.

End of the section called Kulawaka.

The above suffice to shew the nature of the sacred text,

and I have selected a few of the verses, that the legends ex-

planatory of them may also be understood: the verses I have

chosen are the first, second, third, fourth, sixth and thirty=

eighth,

The first, or Apannaka Jatakan.

Verse.—Some persons speak indisputable truth, reasoners

speak diversely: the wise man, understanding this, chooses

that which is indisputable.

Legend.—This discourse was delivered by Budha when he

resided in the monastery of Jetawaney, near Sewat, on ace

count of the 500 friends of a ncbleman, who were the disciples

of an opposing teacher. The noble Anathhapindiko, accom=

panied by 500 of his friends, who were disciples of another

teacher, went to Jetawaney taking with him flowers, perfumes,

sugar, honey, oil, cloth and raiment; having worshipped Budha,

he presented him with the flowers, and delivered the cloth and

other articles to the priests, and then, avoiding the six impro-

prieties, he sat down. ‘The disciples of the opposing teacher,

having bowed to Budha, sat down by Anathhapindiko, behold-

ing the face of Budha resplendent as the full moon, and marked

the indications of greatness in his person, and the glory beam-

124 CEYLON BRANCH

ing from him and surrounding him with its rays. Then Budha,

with a soft and melodious voice, eloquently unfolded his heart

delighting doctrines. Pleased with the doctrine they had heard,

they arose from their seats, worshipped him of the ten powers,

and forsaking their former teacher, embraced the religion of

Budha. From that period, they constantly accompanied

Anathhapindiko to the monastery, offered perfumes and flowers,

heard his discourses, gave alms, kept the five precepts, and

sanctified the days of the moon’s changes. Some time after-

wards Budha, leaving Sewat, returned to Rajagaha, when they

forsook his religion, and again embraced that of their former

teacher. 3

Seven or eight months afterwards, Budha returned to

Jetawaney upon which Anathhapindiko took them again with

him, and having worshipped Budha and presented his oblations,

seated himself. They also worshipped Budha, and sat down.

Anathhapindiko then related how that, during the absence of

Budha, his friends had abandoned his religion, and returning to

their former teacher, had again become established in his doc=

trines. Then Budha, opening his lotus-like mouth, which by

the power of unremitted pure conversation, diiring countless

numbers of ages, was like the opening of a golden casket filled

with odours from celestially compounded perfiimes, and emit-

ting a mellifluous sound, inquired, is it true,. disciples, that

you have forsaken this religion and embraced that of the other

teacher ? They, seeing it could not be concealed, said, it is true

Bagawa. Upon which he replied, disciples, in no place, from

the lowest hell to the highest heaven, nor in any of the sur

rounding innumerable systems of worlds, is there an equal to

Budha in virtue or excellence. Where then is his superior ?

He then declared the superior excellency of the religion of the

three gems, and said, a person whether male or female,

ROYAL ASIATIC SOCIETY. 125.

embracing as a devoted disciple this religion, will never be

born in hell; but being freed from the regions of torment, and

born in heaven, will enjoy exalted felicity: therefore your

conduct in abandoning this religion and embracing that of the

other teacher is improper. Having given them much advice,

he observed, formerly the men who embraced that as helpful

which was not helpful, became the prey of devils in the demon

desert, while those who followed the instructions which were

perfect, salutary and indisputable, passed through the same

desert in safety. Having said this he remained silent.

Anathhapindiko then arose, and having worshipped Budha,

elevating his joined hands to his forehead, said, My Lord, that.

these disciples have abandoned this eminent religion, and em-

braced that of an opposing reasoner is obvious to us: but how

the followers of the reasoner were destroyed in the demon

desert, while those who received perfect instruction passed

through the same desert in safety is hidden from us, but to you

it is known. Be pleased Lord, as with the splendor of the full

moon, to display this to us.

Budha replied, Grahapati, I have during countless ages.

traversed the ten paths which lead to the becoming a Budha,

that I might resolve the doubts of the world, and have attained

to the perfect knowledge of all things: attentively, therefore,

bend down your ears and hear. Having thus excited the at-

tention of the nobleman, he, as the full moon in its splendor

bursting forth from the womb of the dark cloud, declared that

which was hidden in the former states of existence.

There was formerly in Baranes (Benares) a King of Kasi

named Brahmadatta. Bodisat was at that time born of parents

who were engaged in foreign trade, and coming of age he tra-

velled with a caravan of 500 waggons from east to west, and

_ from west to east. There was also at Benares another mer-

126 CEYLON BRANCH

chant engaged in the same trade, but who was dull, silly, and

unskilful in expedients, Bodisat having collected very valua-

ble merchandise in Benares, laded 500 waggons and prepared

for his journey. The unwise merchant, also, had filled 500

waggons with goods, and was prepared to go to the same mart.

Bodisat thought, if this unwise merchant go with me, the road

will not be sufficient for 1000 waggons: either he or I should

go first. He mentioned his views to the other, and said, we

cannot go together, will you go first or last? The other mer-

chant thought, I shall derive great advantage from going the

first: the road will not be cut up, the bullocks will have green

provender, and the men will have a supply of fruits and ve~

getables; there will also be a plentiful supply of water, and I

shall sell the goods at my own price: he therefore said, friend,

I will go first. Bodisat saw many advantages connected with

going the last, and thought, those who go first will repair the

bad parts ofthe road upon which I shall travel: the old rank

grass will have been eaten by the cattle of the first caravan,

while my oxen will have that which is tender and newly

grown: in place of the leaves and vegetables plucked by the

men who go first, fresh and sweet leaves and vegetables will

be obtained: where there is no water, they will dig, and I shall

drink from those wells: the fixing a price for articles is kall-

ing work, but I going afterwards shall sell my goods at the

established price. Seeing so many advantages, he said, well,

friend, you may go first.

The unwise traveller, agreeing to this, made ready his

waggons and departed. By degrees he came to the entrance

of the desert, beyond the inhabited boundary. There are five

kinds of deserts, 1, the robber desert; 2, the wild-beast desert ;

3, the arid desert; 4, the demon desert; and 5, the foodless

desert. The desert occupied by bands of thieves and robbers

ROYAL ASIATIC SOCIETY. 127

is the robber-desert; that inhabited by lions and wild beasts

is the wild beast desert; that in which no water is found for

bathing or drinking is the arid desert ; that in which demons

dwell is the demon desert; that in which neither edible roots

nor food of any kind can be procured is the foodless desert.

The desert now to be emened was a demon desert destitute

of water.

The unwise trader, having placed large reuelgtlled with

water upon his waggons, entered the desert, the extent of which

was sixty yoduns (about 800 miles). When he had arrived at

the middle of the desert, the demon who resided there thought,

T will induce these men to throw away their water, and when

they are weak through thirst, I will destroy and eat them all.

He accordingly formed the appearance of a beautiful carriage

drawn by two milk-white oxen, preceded and followed by a

retinue of ten or twelve demons, as men, armed with bows and

shields. The chief demon was seated in the carriage, as aman

of rank, adorned with lotus flowers; his head and clothes wet

with water, and the wheels of his carriage dripping with mud.

The attendants who preceded and followed him had their heads.

and clothes wet; they were adorned with lotus flowers, had

bunches of water lilies in their hands, were sprinkled with

water and mud, and were chewing the edible roots of water

plants.

The chief of a trading caravan, when a head wind blows,

precedes the caravan seated in his waggon, to avoid the dust;

but when it blows in the opposite direction, he follows the wag-

gon train. At this time, a head wind blew, and the trader was

in advance. ‘The demon, seeing him approach, drove his car-

riage from the road to give him the path, and entering into

conversation with him, enquired where he was going. The

trader moving his own carriage out of the way to let the wag-

128 CEYLON BRANCH

gons pass, stood by the demon and said; We, Sir, have come

from Benares; but where have you come from, adorned with

lotus flowers, and your clothes wet: have you had rain on the

road, and are there ponds in the neighbourhood covered with

lilies? The demon replied, What do you say, my friend: the

range of yonder green forestappears. The whole of that forest

abounds with water; there is constant rain there, the streams

are full, and at short intervals there are lakes covered with

lilies. But where are you going with this train of waggons?

He replied, to such a country, What have you in this wag-

gon? sueh and such goods. The last waggons eame on very

heavily laden, and he enquired, What goods have you in these?

He replied, Water. You have acted with great propriety, he

observed, in bringing water thus far, but there is no necessity

for your taking it further, there being abundance before you.

Break your vessels and throw away your water, that you may

go lightly. But we are loitering, and must proceed on our

journey. So saying, he and his attendant demons, went a short

distance, and becoming invisible, returned to the demon city.

The unwise trader, in his folly, attended to the words of the

demon, brake his water vessels, and threw away all the water,

not reserving a drop, and then proceeded. Before them, how-

ever, there was no water, and the men parched with thirst, be-

came exhausted. They travelled till sun set, when unyoking

the oxen, they formed a circle with the waggons, and secured

the cattle to the waggon wheels, There was no water for the

oxen; and the men had neither boiled rice nor gruel: exhaust-

ed and dispirited, they threw themselves on the ground. In

_ the middle of the night the devils sallied forth from their city, °

slew the men and oxen, ate the flesh, and left the bones scat-

tered about. Thus on account of one unwise man, the whole

of the caravan was destroyed, and the 500 waggons full of

goods left standing in the desert.

ROYAL ASIATIC SOCIETY. 129

A month and a half after the departure of the unwise tra-

der, Bodisat left Benares with 500 waggons, and at length

arrived at the desert. Having put large supplies of water in

vessels, he assembled the whole caravan by beat of drum, and

said, Let no person touch a drop of water without my permis-

sion: and as there are poisonous plants in the desert, let no

person eat of any vegetable or fruit to which he has not been

previously accustomed, withott first consulting me. Having

thus advised his attendants, he entered the desert. When they

had travelled to the middle of it, the demons, as in the former

instance, appeared in their path. Bodisat seeing them, thought,

in this desert there is no water, and therefore it is called the

arid desert: these persons are bold, red-eyed, and cast no

shadow. Assuredly the trader who preceded me has been

induced to throw away his water, and he and his attendants,

exhausted with thirst, have been destroyed. This demon does

not know of my wisdom, nor reflect on my skill in expedients.

He therefore said, Proceed! we merchants do not throw away

water until we see a fresh supply: at the place where we

meet with water, we licliten our wagyvons by throwing away

that which we brought with us. Upon this the demon

proceeded a short distance and disappeared. When he was

gone, the attendants of Bodisat came to him and said, Sir,

these men say, that in the green forest which appears at a

distance, there is constant rain, they are adorned with the

flowers of the lotus, they have bunches of lilies in their hands,

and their clothes and hair are wet. Permit us to throw away

the water, and thus lightening the carriages, proceed rapidly.

Bodisat, hearing this, ordered the waggons to be stopped, and

collecting the people, enquired, Have any of you formerly

heard that there was either pond or lake in this desert? They

replied, No, Sir! this is the arid desert. Some of these men

130 CEYLON BRANCH

say that in a green forest before us it rains continually : to

what distance does a rainy wind blow? About a yodun’s dis-

tance, Sir. Have any of you felt this ramy wind? No Sir.

At what distance does the rainy cloud appear? About a

yodun, Sir. Have any of you seenarainy cloud? No Sir.

At what distance may the flash of the lightning be seen?

About four or five yoduns, Sir. Have any of you seen the

lightning? No Sir. At what distance may the sound of

thunder be heard? At rather more than a yodun’s distatce,

sir. Have any of you heard the sound of thunder ? No Sir.

These, Bodisat continued, are not men, they are denions; their

object is to induce us to throw away our water, that when we

are faint, they may kill and eat us. The unwise merchant who

preceded us was not skilled in devices, Assuredly, he has been

led to throw away his water, and has been devoured, and the

500 waggons full of goods have been left standing, and we shall

see them to day: throw not away a drop of water, but proceed

rapidly. Going forward, they came to the place where the 500

waggons filled with goods were standing, and saw the bones

of the men and oxen scattered about. After they had taken

their meal and fed the oxen, they formed a circle with the

waggons, placed the cattle in the centre; and the men round

them: and placing a guard of strong men, Bodisat watched

sword in hand during the night, even till thedawn. The next

morning early, having completed the necessary arrangements,

and fed the cattle, they changed such of their waggons as were

weak for stronger ones belonging to the first caravan, and

casting away articles of little value, filled the waggons with

those which were costly, and arriving at the proposed mart,

sold the whole for twice or three times the cost price, and

returned in safety with all his attendants to Benares.

Budha having thus spoken, said, Grahapati, the followers

; 7

ROYAL ASIATIC SOCIETY. 13}

ofthe reasoner formerly were destroyed, while thosewho followed

the perfect teacher were delivered from the demons, went

in peace to their desired mart, and returned in peace to their

own homes. Joining the two relations together he spake the

verse

Some persons speak indisputable truths,

Reasoners speak diversely,

Understanding this, the wise man,

Chooses that which is indisputable.

‘He also said, The unwise trader is now Dewadatta, (the

opposing teacher) and his present followers are those who were

then destroyed. I, who am now Budha, was then the wise

trader. |

End of the Apannaka Jataka.

The second, or Wannupatha Jatakan.

Verse.—The energetic man found water by digging even

in the sandy road frequented by travellers : thus the sage, en=

-dued with persevering energy, obtains by diligent exertion,

mental tranquillity.

Legend=While Budha resided in Sewat, 4 respectable

man, an inhabitant of the city, went to Jetawaney, and heard

the discourses of Budha. Being pleased with the doctrine,

and perceiving the evils of sensual gratification, he became a

priest, and having passed his noviciate and received the neces-

sary instructions from Budha, he entered a forest, and lived

there three months in deép meditation; yet he was unable to

realize aray of spiritual light, or any indication of super-

human wisdom. He then thought, the teacher has said that

there are four classes of men: I am of the lowest class. I

shall not, in this state of existence, ascertain the path to

Nirwana, nor the results of entering into that path. What

132 CEYLON BRANCH

advantage shull I obtain by residing in a wilderness? I will

return again to Budha and view his glorious person, and live

there listening to his excellent discourses. He accordingly

returned to Jetawaney. Some wise and holy priests who were

there, said to him, Friend, you received instructions from Budha,

and left this to fulfil your priestly duties; you have now re-

turned and live with the priests: have you attained the object

for which you became a priest? Are you freed from future

transmigration ? He replied, Friends. I have neither attained

the path nor the results of such attainment. I am only fit to

be with unmeritorious persons: I have lost courage and re=

turned. They said, friend, you have acted very improperly

in abondoning your endeavours after having become a priest

of the religion of the persevering Budha. Come, let us go to

Budha. Budha seeing them said, you have brought this

priest with you contrary to his will; what has he done? They

replied, this person, Lord, having become a priest of this reli=

gion, has failed in his efforts to perform his priestly duty, and

ceasing from exertion, has returned. Budha enquired, is it

true, priest, that you have ceased from persevering effort? It

is true, Bacawa. He replied, in becoming a priest of this

religion you became a man of few desires, contented, removed

from carnal objects, and perseveringly diligent. When it is

said, this priest has abandoned his efforts, it appears as though

you were not such a peison. Certaimly in former ages you

were persevering. On one occasion by your energy the men

and oxen of 500 waggons obtained water in the sandy desert,

and were saved from destruction ; wherefore do you now cease

your efforts? Upon hearing these words, the priest became

established in resolution. The other priests requested Budha

to declare this event ; upon which he revealed that which was

hidden in past transmigrations.

ROYAL ASIATIC SOCIETY. 133

Formerly, when Brahmadatta, King of Kasi, reigned in

Benares, Bodisat was of the merchant tribe, and travelled

about trading, with 500 waggons, and on one occasion entered

a desert sixty yoduns in extent. The sand was so fine that,

when taken in the hand, it could not be kept in the close fist,

and after sunrise it became as hot as burning charcoal, so that

no person could walk on it. Those who had to travel over this

desert took in their waggons a supply of wood, water, oil, rice

and other necessaries, and travelled during the night. At

break of day they formed an encampment, spread a canopy

over their heads, took their meals, and passed the day under

the shade. Taking a meal at sunset, they yoked their oxen and

proceeded on their journey as soon as the ground became cool.:

The travelling was similar to a sea voyage, there being no

road ; and the conductor, who might be called the pilot, direct-

ed the course of the caravan by the stars.

The trader had passed over 59 yoduns of the desert; and

calculating that in another night’s journey, the caravan would

pass over its boundary, after supper, he direeted the wood and.

water to be thrown away and set out. Having spread a couch

in the foremost waggon, he reclined on it, looking at the stars,

and said, drive in this direction, or drive in that direction.

Worn out from want of rest during the long journey, the con-

ductor fell asleep, and did not know that the oxen had turned

round and were retracing their former steps. They travelled

this way the remainder of the night. ‘Towards dawn, the con-

ductor awoke and looking at the stars commanded the caravan

to stop. By the time this order was executed, the day broke,

and the men saw that they had returned to the place of their

former encampment. They then exclaimed, our fuel and water

are expended ; we are lost; and unyoking the oxen, spread a

canopy, and lie down under the waggons in utter despondency.

134 CEYLON BRANCH

Bodisat reflecting, if my courage fail me, all these will perish,

walked about while the morning was yet cool, and seeing a

clump of grass, thought, this grass has grown in consequence

of water being beneath it. Taking hoes, they began to dig

in that place, and having excavated to the depth of sixty

cubits, the hoes struck on a slab of rock, upon which they all

gave up in despair. But Bodisat, being assured that water

was beneath the stone, descended into the well, and placing.

his ear to the rock distinctly heard the rushing of water.

Having ascended, he called his immediate attendant, and said

son ! if your courage fail, we shall all perish! take this iron

crow-bar and endeavour to split the rock. When the courage.

of all the others had failed, he, attending to the directions of

Bodisat, and descending into the well, struck the rock, which

being broke by the blows, a stream of water flowed into the.

well to the height of a palm tree. They all drank and bathed,

watered the cattle, and at sun set, having erected a flagstaff

on the spot, they journeyed to their intended place, sold their.

merchandise, and returned in peace to their own habitations.

Budha then spoke the following verse, '

The energetic man, digging in the sandy path,

In the place trodden by travellers, found water ;

Thus the sage, endued with persevering energy,

By diligence obtains mental tranquillity.

He then said, if, priest, you formerly were persevering in,

your efforts to obtain a little water, why should you now, having.

become a priest of the religion leading to final emancipation,

cease from exertion. Combining the two events, Budha declar-,

ed that the priest was in that birth the personal attendant of

the merchant, and that he who was formerly the merchant was

then Budha. ,

End of the Wannupat’ha Jataka.

ROYAL ASIATIC SOCIETY. 135

The third, or Seriwanija Jatakan.

Verse.—If you now fajl in attaining the advantages of

true religion, long and bitterly will you repent it, as was the

case with the merchant, Seriwayo.

Legend,—This discourse was delivered when Budha lived —

at Sewat, in consequence of a priest having become discourag-

ed in his efforts to ‘obtain spiritual illumination. Upon the

case being represented to Budha, he said, Priest, if after be-

coming a priest of this fruit giving religion, you intermit your

exertions, long will you regret it, as the merchant Seriwayo

regretted the loss of the salver of solid gold worth a lack. At

the solicitations of the priests, Budha related the circumstances

as follows :— ,

Five kalpas previous to the present one, Bodisat was a

travelling goldsmith in the country named Seriwa, and in com-

pany with another person of the same profession named Seri-

wayo, who was very covetous, he crossed the Telawahan river

and came to a city called Andhapura: they divided the streets

of the city between them, each commencing to sell his goods

in the part assigned to him. There was in the city a noble

family reduced to abject’poverty ; their property was lost, their

relations died, and only a girl and her grandmother remained

alive, the latter having to serve others to support herself and

grand child. There was in the house, a golden dish out of

which the nobleman used to eat; but it had long been disused,

and it was so covered with dirt and filth, that they did not

know it to be gold, and cast it among some useless lumber.

The covetous merchant entered the street in which they lived,

crying, buy my jewels! by my jewels! and came to the door

of the house. The child said to her grand-mother, mother,

buy me an ornament. Child, replied the grand-mother, we

136 CBHYLON BRANCH

are poor, what shall we give to purchase one ? Here is this dish, °

said the child, it is of no use to us, give this and buy one for.

me. The woman called the merchant, and having requested him

to sit down, broyght the dish and said, Brother, take this, and

give your sister something for it. The merchant took it into his

hand, and suspecting it to be gold, he made a scratch through

the dirt, and ascertained that it was so; but hoping to get it

for nothing, said; What is this worth! it is not worth half a

masaka, and throwing it on the ground, rose from his seat, and

went away. The two merchants had agreed, that when one of

them had left a street, the other might enter it. Bodisat ac-.

cordingly, entered the street crying, Buy my jewels! buy my:

jewels! and came to the door of the house. The child again

requested the grand-mother to buy: her something, but she.

replied, My child, the first merchant who came threw the dish

on the ground and went away. What can I now give to buy

a jewel for you? She replied, Mother, that merehant was a

surly man, but this one is of a pleasing countenance and mild

of speech, perhaps he will take it. Then call him. She did

so, and he came in and sat down. When they gave him the

dish, he saw thatit was gold, andsaid, Mother, this dish is worth

a lack: I have not goods enough with me to buy it. The

grand-mother replied, Brother, the merchant who first came.

said it was not worth half a masaka, threw it on the ground

and went away. The dish has been changed into gold by the

power of your virtue: I present it to you: give us some triffe

for it, and take it. Bodisat immediately gave them 500 kaha-.

. panas which he had with him, and golden ornaments to the

same amount, and saying, allow me only to retain the yoke

for carrying my goods, my bag, and these eight kahapanas.

Obtaining these, he departed, hastened to the bank of the river,

gave the eight kahapanas to the boatman and got into the boat.

ROYAL ASIATIC SOCIETY: Ley

The covetous merchant, going again to the house said,

Bring that dish, I will give you something for it. But the

woman, scolding him, said, You did value our golden dish

worth a lack at halfamasaka, Another merchant, a just man,

who appears to be your master, has given us a thousand pieces

of gold for it and taken it away. When he heard this, per-

ceiving that he had lost the dish of solid gold, he thought,

Truly my loss is great! and being unable to bear up, under his

violent grief, he lost all self-command, scattered his goods and

money about, threw off his apparel, and seizing his yoke as a

cudgel, he followed after Bodisat. Coming to the bank of the

river, and seeing Bodisat passing over, he called out, Good

_ boatman, bring back the boat! But Bodisat would not allow

this to be done, Gazing after Bodisat, and amonreline with

grief, his heart became heated, and the blood flowed from his

mouth, as water from a broken dram; and desirous of destroy-

ing Bodisat, he himeelf died on the spot. This was the first

time that Dewadatta desired the death of Bodisat. Upon the

conclusion of this discourse the priest, for whose benefit it was

spoken, became a Rahat.

End of Seriwanija Jataka.

The fourth, or Chulla-setti Jatahan.

Verse. The wise and observing man will even by small

by few materials.

Legend.—This discourse was delivered when Budha lived

at Jiwakambawaney near Rajagaha, on account of the priest

Chulla Pantika, the circumstances connected with whose birth

were as follows. The daughter of a nobleman of the Dananja

family contracted an mtimacy with a male slave, and fearing

188 CEYLON BRANCH

that her improper conduct would be discovered, she said to him,

We cannot remain here, for should our misconduct be known,

my parents will tear us to pieces; let us take some property

with us, retire privately, and live in some other country where

_ we shall be unknown. They did so, and lived together. When

she was far advanced in pregnancy, she said to him, it will be

a sad thing for both of us if I give birth to a child in a place

where I have no relations; let us return to my family: but

he put it off, saying, let us go to-morrow, or the day after.

She thought, this foolish man, knowing that his fault is great,

will not endeavour to go: but parents certainly feel for their

children, and whether he go or remain, it is proper that I should

go. Accordingly she put aside her household furniture, left

the house, and told the neighbours that she was returning to

her family, and set out of her journey. The man returning

home, and being informed by the neighbours that she was goné

to her relations, followed quickly after her, and overtook her

on the road just as she was taken in labour. He accosted her,

and said, wife, what is this? She replied, husband, I have

borne a son, what shall we now do? ‘That for which I was

going to my parents’ house has taken place on the road; what

shall we gain by going there? Let us remain where we are.

Tothis he agreed, and as the child was born on the road, they

called him Pant’haka. Not long afterwards, she sgain proved

pregnant, and again desirous of returning to her parents set

out on her journey, but her second son was also born on the

road. On this account they called the first born Maha

Pant’haka, and the other one Chulla Pant’haka; taking their

children with them, they returned to their former habitation.

While living there, the child Pant’haka heard the other chil-

dren saying, uncle, grand-father, grand-mother, &c., and —

coming to his mother said, Mother, other children say, uncle,

ROYAL ASIATIC SOCIETY. 139

grand-father, grand-mother: have weno relations? Yes, child

she replied, but we have no relations here: your grand-father

is a rich nobleman in Rajagaha, and your relations are there.

Why then do we not go there, mother? She then told her

son the reason of their coming to their present residence, but

the child again and again spoke to her on the subject. She

then said to her husband, these children pine away: let us

take them to their grand-father: will my father and mother

eat our flesh if they see us? He replied, I cannot appear

before your parents, but if youcan contrive by any means to

give the children to your parents, do so. They accordingly

took the children to Rajagaha, and the mother sent a message

to her parents informing them of their arrival. @n hearing it;

het parents said, we regard ourselves as childless, having

neither son nor daughter: great is their crime against us, and

we cannot admit them to our presence.. Let them take this

property which we send them, and live where they pieasef; but

let thera send us the children. The nobleman’s daughter

received that which her parents had sent, and delivered the

children into the hands of the messengers. From that time they

lived in the house of their grand-father. Chulla Pant’haka

was very young, but Maha Pant’haka accompanied his father

to hear the discourses of Budha, and at length said to his

prand-father, if it meet with your. approbation, I desire to

become a priest. What do you Saye child, replied the grand-

father, of all other persons you are most proper to enter the

priesthood, if you feel yourself competent to its duties. He

accordingly conducted him to Budha, and stating that he was

his grandchild, requested him to be admitted into the priesthood.

Yo this Budha assented, and placed him under the care of a

priest who gave him the needful instructions. He soon obtain-

ed an extensive knowledge of the doctrines of Budha, and upon

140 CEYLON BRANCH

attaining his twentieth year was fully ordained priest. Accus-

toming himself to meditation, he became a Rahat, and enjoying

the pleasures of intellect, he was desirous of introducing his

brother Chulla Pant’haka tothe same. He accordingly waited

on his grand-father, and said, Nobleman, if it meet with your

approbation, I will make Chulla Pant’haka a priest. The

grand-father consented, and he accordingly initiated him, and

subjected him to the observance of the ten precepts; but the

novice Chulla Pant’haka was exceedingly dull, and in four

months could not commit to memory the following verse :-—

“Behold Budha! fragrant as the full blown odoriferous flowers

of the red and blue lotus! Resplendent as the glorious sun in

the firmamen”

This dulness was the result of his previous conduct: for-

merly, in the time of Kassapa Budha, he was a wise priest,

but seeing one who was dull and unable to learn, he derided

him, and that priest, disheartened by being treated with con-

tempt by his superior in wisdom, was not able to make any

proficiency. In consequence of this conduct, he himself, being

a priest, was unable to commit to memory one part of the verse

after the other. After he had endeavoured for four months

to learn this verse without success, Maha Pant’haka said to

him, Pant’haka, you are not fit for the priesthood: in four

months you have not been able to learn this one verse: how

then will you be competent to perform the duties of a priest ?

Go and live in some other place. Chulla Pant’haka, however,

was attached to the priestly life, and did not desire to return

to secular business. |

At this time, Maha Pant’haka superintended the provi-

sions of the monastery, and Jivaka, the Kumara Banda,

brought perfumes and flowers to the garden which he present-

ed to Budha. After having heard a discourse delivered by

ROYAL ASIATIC SOCIETY. 141]

Budha, he went to Maha Pant’haka, and enquired how many

priests were in the monastery ; and learning that there were

500, he requested that Budha with the 500 priests would dine

at his house the next day. Maha Pant’haka replied, I accept

the invitation for all, except Chulla Pant’haka, who is dull and

unable to learn. Chulla Pant’haka hearing this, thought, my

brother’s love is certainly withdrawn from me: what profit

can I now derive from being a priest? I will return to secular

life, give alms and perform virtuous actions. Early next

morning, when Budha arose, he intellectually beheld the state

of the world, and the circumstances which were occurring and

perceiving the intentions of Chulla Pant’haka, he went out,

_ and walked before the door in the path in which Chulla

Pant’haka must go. When the latter came out of hisroom, he

saw Budha, and approaching him, worshiped him. Budha then

said, where are you going, Chulla Pant’haka, so early in the

morning? He replied, Lord! my brother has expelled me,

and I am about to retire to secular life. Budha then said,

Chulla Pant’haka, your profession of priesthood is my concern,

if you are expelled by your brother, why should you leave

me? What will secular life advantage you? stop with me. So

saying, he took him to the door of his own apartments, and

seating him with his face towards the east, said, rub this cloth

‘in your hand, saying, defilement is contracted! defilemeni is

contracted! and remain here: he then placed in his hands an

extremely clean white cloth. Having done this, he went with

the other priests to the house of Jivaka, and occupied the seat

prepared for him. In the mean time, Chulla Pant’haka sat

looking at the sun, and rubbing the cloth, repeating de-

filement is contracted! defilement is contracted! by which

continued rubbing the cloth became dirty. He then reflect-

ed, this piece of cloth was exceedingly clean and white,

but on account of my rubbing it with my hands, it has con~

j42 CEYLON BRANCH

tracted dirt, and its previous state is changed ; thus it is with

the constituent parts of man, nothing remains permanently the

same: all things fade away, and are reproduced: and thus his

perception of truth enlarged.

_ Budha knowing that he had this perception of truth, caused

a miraculous vision of himself, seated with his face towards

the east, and splendor irradiating from his body, to appear

before Chulla Pant’haka, and said, You perceive that through

contact with your hands this piéce of cloth has become defiled,

and the filth remains ; by this you learn that defilement even

desire is within you : put that away. He then spake the fol.

lowing verses :

Not only is dirt defilement, but lust (or desire) is so also :

Defilement signifies lust. Priests having put away this defile-

ment, live in the practise of the undefiled religion.

[The same is repeated substituting wrath and folly for

lust. |

When Budha had spoken these verses, Chulla Pant’haka

became a Rahat, and obtained a knowledge of the three Pitakas.

Formerly when he was a king, while walking through the

city, he perspired, and wiped his forhead with his pure muslin

robe, which, in consequence of it, became defiled; he then

thought, through this body this unsullied robe has lost its ori-

ginal purity, and become defiled: certainly objects are not of

permanent continuance: he thus obtained a perception of the

impermanence of material forms: it was on this aecount that

the repetition of the words Defilement is contracted ! produced

this effect. 7

The Kumara Banda Jewika was standing at the right

side of Budha when the latter said, Jivaka, are there not other

priests in the Monastery? and covered his bow] with his hand,

Maha Pant’haka replied, Lord! there arenone there. Budha

Se ae See ra

9 Rate RRM mene eee

ROYAL ASIATIC SOCIETY. 143

said, Jivaka, another priest is there. Jivaka then sent a per-

son saying, go and see if there be another priest in the Monas-

tery. At that moment Chulla Pant’haka thought, my brother

says, that there are no priests in the monastery, but I will shew

him that there are some; and immediately multiplying the

appearance of himself, he miraculously filled the garden with the

forms of priests, some of whom appeared to be making robes,

others dying them, and others to be engaged in study. The

man who was sent, returned saying, The whole garden is full

of priests. Budha then said, go and say, Budha calls for

Chulla Pant’?haka. He went and said this, when a thousand

mouths opened and said, I am Chulla Pant’haka! I am Chulla

Pant’haka. The man returned and said, they are all named

Chulla Panthaka. Budha replied, go and take the first by

the hand who says, I am Chulla Pant’haka, and the others will

disappear. He did so, and the priest came with the man who

tookhim by the hand. Budha having finished his meal, called

Jivaka, and said, Bring the bowl of Chulla Pant’haka; he will

deliver the benedictive discourse. Jivaka did so, and the

priest, fearlessly as a young lion utters his roarings, delivered

a short benedictive discourse from the Pitakas. Budha then

arose from his seat, and attended by his priests, returned to

the monastery. :

In the evening, when the priests were assembled in the

hallof instruction, they began to converse on the perfections of

Budha, saying, Friends, Maha Pant’haka, being ignorant of

the capabilities of Chulla Pant’haka, turned him out of the

monastery, as being stupid and unable in four months to learn

one verse; but Budha, the Supreme Lord of Instruction, has.

during the time occupied by one meal, caused him to become a

a Rahat, acquainted with the doctrines of the three Pitakas.

_Budha being aware of the conversation, went to the place, and

144 CEYLON BRANCH

ascending his throne, radiated forth his six-coloured splendor,

as the morning sun over the Yugandhara mountain allumines.

the depth of the sea. Upon his entrance, the conversation

ceased, and the priests remained silent. Budha looked mildly

around him and thought: This assembly is exceedingly seemly,

there is not a hand nor a foot stirred, nor the slightest sound

heard ; all these are awed by the dignity and glory of Budha ;

were I to sit here till the conclusion of my life, they would not

speak first; therefore it behoves me to commence the conversa-

tion. Speaking therefore with a mild voice like that of

Brahma, he enquired respecting the conversation in which

they were engaged when he entered the hall. They informed

him, upon which he said, At this time, priests, Chulla Pant’ha-

ka through me has become great in religion, formerly through

me he became great in riches. At the request of the priests,

he then revealed that which was hidden in past transmigrations.

Formerly, when Brahmadatta, King of Kasi, reigned in

Benares, Bodisat was born of a noble family, and when he came

of age, he was made a nobleman of the king’s court, and was

called Chullaka Sett’ha: he was wise, skilful, and expert in

understanding omens. One day, while going to attend on the

King, he saw a dead rat in the middle of the street, and consi-

dering the attending circumstances, he said, A wise man taking

this rat may convert it into an ornament for his wife, or into

a stock for trade. A respectable but poor man, hearing these

words, said, This nobleman does not use these words inconsi-

derateley: he therefore took the rat, and going to a market,

sold it for a small piece of money as cats’-meat. With this —

money he bought some sugar, and taking a chetty of water he

went to the forest where the flower-gatherers were : to each of

them he gave small bits of the sugar anda ladle full of water;

and each of them im return presented him with a bunch of

ROYAL ASIATIC SOCIETY: 145

flowers. These flowers, he sold, and with the money be thus

realized, he procured more sugar and water, and going to the

flower gardens that day, he obtained, in return for what he

gave, a quantity of flowering shrubs. Thus in a short time he

accumulated eight kahapanas.

Afterwards, on a very windy and rainy day, a large

quantity of withered trunks of trees, dried branches and plants

were blown down inthe royal gardens, and the gardener

could devise no plan to clear the grounds of them. ‘The man

then went to the gardener and said, If you will give me these

branches, &c; I will cleay the garden of them; and to this the

gardener consented. Chullantewasiko then went to the child-

ren’s play ground, and inducing them to help him by giving

them bits of sugar, he in a short time had the whole brought

out of the garden and piled outside. At that juncture, the

king’s potters, having a great quantity of earthen vessels to

burn for the royal use, were seeking firewood for the purpose,

and seeing this heap of fuel, bought it from him. That day

Chullantewasiko obtained sixteen kahapanas and 500 earthen

vessels by the sale of his fire-wood.

When he had accumulated twenty kahapanas, he formed

another scheme: he went a short distance from the city to

the grass market, and placing vessels with water, he supplied

from them 500 grass-cutters. They said to him, Friend, you

have been very serviceable to us, what shall we give you in

return ? He replied, you shall requite me when a necessity

occurs. Thus, going from place to place, he contracted friend-

ship and acquaintance with the traders. One day, he received

information from them, that on the morrow a merchant would

come to the city with 500 horses. Hearing this, he immediate-

ly went to the grass-cutters, and said, to day let each one of

you give me a bundle of grass, and let no person sell any till

146 CEYLON BRANCH

I have disposed of mine. To this they agreed; brought the

500 bundles of grass, and put them at his door. The horse-

merchant having gone through the city for fodder without

obtaining any, gave him 1000 pieces of gold for his 500 bundles

of grass,

Some time afterwards, a naval friend informed him that a

large trading vessel had arrived at the port: he accordingly

adopted the following expedient :—He hired a carriage with

several attendants for eight kahapanas, and drove to the port

in great splendour; agreed to purchase the whole cargo, and

gave his seal-ring as a pledge. He then erected a tent at a

short distance, sat there, and gave directions to his hired at-

tendants, that when the Benares merchants should arrive, three

distinct messengers should bring him the information. About

100 of the Benares merchants having heard of the arrival of

the vessel, came to the port to purchase part of the cargo; but

they were informed, that they could obtain nothing, as the whole

had been purchased by a great merchant who was transacting

business in the tent. Hearing this, they went to him, the at-

tendants having given him notice of their approach, and each

of the merchants gave him 1000 pieces as a premium to have

a half share of the cargo, and afterwards gave him a similar

sur that they might be allowed to purchase the other half.

Chullantewasiko having thus gained two lacks, returned to

Benares, and from a feeling of gratitude; took one lack as 4

present to the noblemna Chulla Sett’ho, and recounted the

whole of the circumstances to him. The nobleman was so much

pleased, that he gave him his daughter in marriage, and he

ultimately succeeded to his father-in-law’s rank and station in

the Government.

Budha then spake the verse at the head of this Jataka,

aud concluded by saying, he who was then Chullantewasiko

———— CCS

ROYAL ASIATIC SOCIETY. 147

is now Chulla Pant’haka, and I who am now Budha was then

the nobleman Chulla Sett’ho.

End of Chulla Setti Jataka.

The sixth, or Dewasdamma Jatahain.

Verse.—Peaceful good men, modest, fearing sin, and endued

with virtue, are even in this world called Divine.

Legend.—W hen Budha resided at Jetawaney, he delivered

this discourse on account of a rich priest. A rich man of Sewat,

upon the death of his wife, intending to enter the priesthood,

erected for himself a dwelling with a sitting room and a store

room, filling the latter with ghee, rice, &c. He then became

a priest, and his servants brought him such food as he desired.

He had great store of garments and other priestly requisites,

and wore one dress at night and another in the day: his apart-

ments were at the extremity of the monastery. One day, when

he had taken out his robes, coverlets, &c., to spread them out

to air,a number of country priests came to his rooms, and seeing

the robes, &c., said, whose are these? Mine, he replied.

What, priest, this robe and that robe; this under-garment and

that under-garment? Yes, friends, they are all mine. They

then said, Friend, Budha only permits the possession of three

robes (forming one set so as to be worn at one time) and you,

a priest of this self-denying religion, have accumulated all

these. Come, let-us take him to Budha. Budha seeing them,

said, Why do you bring this priest to me against his will!

For what purpose have you come? They replied, Lord, this

priest has many goods and a large ward-robe. Is it true, priest,

that you have many goods? It is true, Bagawa. Why have

you procured them? Certainly, I teach contentment with little ;

arestraining both of body and mind, and perseverance in

148 CEYLON BRANCH

the pursuit of purity. Hearing these words of Budha, he be-

came angry, and throwing off his upper-garments, said, then

I will walk thus without clothes, and stood in the midst of the

assembly with only one cloth on. Upon this Budha, to recal

him to himself said, truly priest, you formerly sought for a

sense of propriety and modesty for a period of twelve years

when you were a water-demon: how then now, being a priest

of this honorable religion, can you throw off your upper-gar-

ments, and remain without shame or modesty in thé midst of

this eminent assembly? Being by these words restored toa —

sense of propriety, he resumed his garments, and having wor-

shipped Budha, sat down, The priests not being acquainted

with the event referred to, requested Budha to declare it, who

sald :— |

Formerly Brahmadatta was King of Kasi, reigning in

Benares, and Bodisat was born of his principal queen and

named Mahinsasa. ‘By the time he could run about, the king

had another son who was called Chanda, and by the time he |

could walk, the queen died. Upon this, the king took another

female as his principal queen, to whom he became passionately

attached, and had a son by her, whom he named Suriya. The

king being much delighted when he saw the child, said to his

queen, I will grant you any one thing you may request. The

queen said that she would prefer her request on 4 suitable op-=

portunity. When her son was grown up, she said to the king,

When my child was born, your Majesty gave me the privilege

of prefering any request I wished: I now claim the fulfilment

of the promise; appoint my son your successor in the kingdom.

The King replied, my two sons are glorious and resplendent

as two pillars of fire: I cannot deprive them of their right,

and give the kingdom to your son. Although he thus refused

her, yet, as she continued to press him from day to day, he

ROYAL ASIATIC SOCIETY. 149

thought, she will devise some mischief against my sons, and

calling them to him he said, children, when Suriya was born,

I pledged myself to grant his mother any one boon, and she

now requests the kingdom for her son, which request I am not

willing to grant. Sin is the very nature of woman, and she

“may possibly devise some evil against you. Retire into the

wilderness, and upon my death, return to your native city, and

assume the Government: thus weeping, lamenting, and kissing

their foreheads, he dismissed them. They having bowed to

the king, descending from the palace, saw the young prince

Suriya amusing himself in the palace yard, and informed him

of what had occurred, when he said, brothers I will accompany

you, and went with them ; they then retired to the wil lerncss.

Having proceeded into it some distance, Bodisat sat down at

the root of a tree, and calling Suriya to him, said, go to that

lake, bathe and drink, and bring us a little water.

That lake belonged to Wessawanna (king of the demons)

who gave it in charge to a water demon, saying, you ticy de-

vour whosoever descends into this lake, unless he be acquaint-

ed with the doctrine of the gods.* If he have that knowledge,

you are not permitted to destroy him: neither have you any

power over those who do not descend into the water. From

that time, the demon enquired of those who descended into the

lake, do you understand concerning the gods ? If they did not he

devoured them. The Prince Suriya going tothe lake eatered

the water without examination. The demon seizing him

said, do you know concerning the gods? He replied, the

sun and moon aregods. You do not understand divinity,

said the demond, and dragging him down carried him to his cave,

* Or, with Divinity, including the objects of worship.

150 CEYLON BRANCH

that he might eat him at leisure. Bodisat seeing that he

delayed returning, sent the Prince Chanda to see after him.

Upon his descending into the water, the demond seized him also,

enquiring, do you know concerning the gods? He replied, yes,

the four quarters of the heavens (or the regents of the four

quarters) are gods. The demon replied, you are ignorant ; and

conveyed him to the place where his brother was. Bodisat,

seeing that he did not return, thought, surely some accident

must have happened to them, and going himself to the spot

noticed their footsteps descending to the water, but no marks

of their return, and concluded, this lake is the abode of a

demon: he accordingly armed himself with his sword and bow,

and stood near the margin. The demon, seeing he did not

descend into the water, assumed the appearance of a forester,

and said, why do you not descend into the lake, bathe, drink,

eat of the roots, adorn yourself with the flowers, and go on

refreshed? Bodisat observing him, knew that it was the demon,

and said to him, have my brothers been seized by you? Yes,

by me. For what reason? ‘Those who descend into this lake

belong tome. What, every one? No: if any one understand,

concerning the gods, he does not become mine, but all others

do. Why ? is there any advantage to you from knowing con-

cefhing the gods? There is. Well, then, I will teach you con-

cerning the gods. Speak on; I will listen to a discourse on

that subject. But, said Bodisat, I am now weary, and cannot

teach concerning the gods. The demon then bathed Bodisat, —

gave him food and drink, anointed him with perfumes and.

adorned him with garlands of flowers, and spread a seat for

him in a beautiful bower. Bodisat seated himself with the

demon at his feet, and said, bow down your ear at tentively

and hear concerning the gods. He then spake the following

verse :—

ROYAL ASIATIC SOCIETY. 151

Modest and fearing sin,

Endued with virtue,

Peaceful good men, in this world

Are called Divine (or gods.)

The demon hearing this discourse, was delighted, and said to

Bodisat, Pundit! Iam pleased with you; I will give you

one of your brothers: which one shall I bring? He said,

Bring the younger. Pundit! said the demon, you only know

concerning the gods: you do not practise what you know.

How is it that you leave the elder and say, bring the younger;

and thus place the elder last? Demon, I both understand re-

specting the gods, and practise what I know. We came on his

account into this forest: his mother solicited for him, from my

father, the kingdom: but my father would not grant that re-

quest, and commanded us to live in the forest for our safety.

That Prince would not stay behind, but accompanied us.

Should I say, a demon has devoured him in the wilderness,

who would believe me? Afraid, therefore, of reproach, I have

said, Bring the younger. Excellent, Pundit! most excellent!

You not only understand about the gods, but practise what you

know. The demon thus, with a delighted mind, having praised

Bodisat, brought him his two brothers, and gave them to him.

Bodisat then said to him, friend, in consequence of Sour

former sins, you are born a demon, eating the flesh and drink-

ing the blood of others. If you continue to sin, you cannot

escape the torments of hell. From this time forsake sin, and

jive virtuously. Having thus converted the demon, he lived

with him in security. One day, consulting the stars, he saw

that his father was dead: and taking the demon with him re-

turned to Benares. He there ascended the throne, appointing

Prince Chanda, Vizier, and Prince Suria, Commander of the

Forces. He then prepared a residence for the demon, and had

152 CEYLON BRANCH

him supplied with garlands of flowers and food, and having

ruled in justice, died, and went to his reward.

When Budha had declared this, the rich priest entered

the first path leading to Nirwana. Budha further said, the

demon is now the rich priest: Prince Suria is now Ananda,

(Budha’s personal attendant and relative) the Prince Chanda,

is now Sariputtoo (one of his two chief priests) and I Budha,

was then the Prince Mahinsasa. |

End of the Dewa-damma Jataka.

The thirty-eighth, or Baka Jatahan.

Verse.—F raudful cunning does not in the end produce

permanent advantage. The fraudulent person may be circum-

vented, as the crane was by the crab. |

Legend.—When Budharesided at Jetawaney, he spake this

Jataka, concerning a priest named Cheewara-waddaki.

There was a priest who lived in the Dewaram monastery,

who was skilful in cutting up cloth and sewing, and was there-

fore called Cheewara-waddaki: he procured some pieces of old

rotten cloth, and very skilfully made them into a robe, dyed

it, and put it by carefully. Another priest, who did not know

how to make robes, had received a piece of new cloth, and taking

it t@ Cheewara-waddaki said, be so obliging as to cut this up

for me, and make it into a robe. Upon which he replied, It will

take some time to cut this up and sew it; but I have a robe

here which I have just made and kept by me; and so saying,

he took the new cloth, and gave him the robe he had made

out of decayed pieces. After the priest had worn the robe a .

short time, 1t became dirty, and he put it into hot water to wash

it, and then saw that it was decayed in many places: being

much displeased and grieved, he made it known to the differ-

ent priests who visited the place, and the manner in which he

ROYAL ASIATIC SOCIETY. 153

had been cheated, was published abroad. There was a country

priest, who was much of the same disposition with Cheewara-

waddaki, and he hearing that there was a priest at Dewaram

-as skilful as himself in the arts of deception, thought, it

will be a capital thing if I can cheat this city priest. He ac-

cordingly procured a piece of cloth of very slight texture, made

it into a robe, dyed it with great skill, and putting it on, visited

the Dewaram monastery. When Cheewara-waddaki saw it,

he immediately coveted it, and not knowing that the priest

had come for the express purpose of deceiving him, said, did

you, my Lord, make this robe? Yes, I did, he replied. If so

be so good as to give it tome. Ah! Whatdo you say! It is

difficult to obtain a robe in the country place where [ live: if

I give you this, what shall I wear myself? He replied, my

Lord, I have a piece of new cloth, take that and make it into

a robe, and give me this one. Very well, as you request it,

take the robe; and so saying he took the piece of new cloth,

gave him the robe, and having thus cheated him, departed.

After Cheewara-waddaki had worn the cloth some time, it

became dirty, and he put it into hot water and washed it; but

found that it became torn in many places, and was exceedingly

ashamed to find that he had been taken in by a village priest.

It was soon known that the knavish priest of Dewatram had

been himself cheated by one who had come from the country,

and it became the subject of conversation at a meeting of the

priests. Budha coming to the place, and béing seated, enquired

what they were talking about, when they told him the circum-

stance, and he said, this is not the first time that the Dewaram

priest has been circumvented by the other priest: it was so on

a former occasion. Upon being requested by the priests he

related the following event :—

In former days there was in a certain place a small lake,

154 CEYLON BRANCH

the water of which became dried up in the hot weather. At

that time Bodisatwayo was a god who dwelt in a tree on the

border of a lake covered with the lotus. In consequence of

the heat there was very little water in the small lake, but a

great number of little fishes. This being observed by a crane,

he thought, I must devise some plan by which I ‘may catch

these fishes and eat them, He accordingly went to the border

of the lake, and stood thoughtful, with his head hanging down

like a devout hermit. The little fishes noticing him, came

near and said, Sir, what are you meditating about as you

stand there. ‘The crane said, I am thinking about you, Ah

Sir! What are you thinking about us? Why, he replied,

there is very little water in this lake, and you get but little

to eat: on account of this hot weather you little fishes suffer

great inconvenience. That was the subject of my meditation :

but if you will do what I advise, I will take you one by one

in my bill, and put you into a beautiful lake covered with the

five kinds of lotus. They replied Ah Sir! this is the first fime

since the beginning of the Kalpa that a crane has ever thought

of the welfare of little fishes: you only mtend to deceive us,

and to devour every one of us. The erane replied, do not

think so; butif you doubt my word, let one of your number

£0 and examine the place atid report to you. The little fishes

then thought, this crane is a most righteous person, and ac-

cordingly deputed one of their body (a Kanapaddaka) to

visit the place. The crane accordingly took him in his bill to

the place, shewed him all the beauties of the lake, brought —

him back and put him down among the fishes, upon which he

related in detail to the other fishes the excellencieés of the

other lake; upon which they said, Sir, take us all to that lake.

The crane assented and in the first instance took the fish who

had been to see the lake, earried him to the bank, and then

ROYAL ASIATIC SOCIETY. 155

seating himself on a tree, killed him with his bill, ate him, left

the bones scattered at the foot of the tree and went back for

more; and said, I have taken that one to the lake, now let

another onecome. So taking another, he ate him likewise, until

he perceived that he had devoured the whole of them. Coming

again to the place, he found there a ¢rab remaining, and being

desirous of eating him also, said, Ah, good master, Crab, I have

taken all those little fishes and put them into the lake covered

with lotuses. Why do you remain here alone? If you are

willing, I will take you also, and put you in the same lake. The

crab then said, Ah crane, how will you take me there? I will

take you in my bill, he said. He replied, I am afraid, if you

take me in that way you will let me fall to the ground. The

crane said, Do not fear that; I will take hold of you with great

care and carry you safe. The crab then thought, this crane

has not put one of those little fishes into the lake, but has eaten

them all. Now if he takes me there and does not put me into

the lake, I will cut his throat and kill him: he accordingly said,

Friend, crane, you are not able to hold me sufhiciently fast and

take me there, but I can hold fast. If you will allow me to

hold by your neck with my claws, I will go with you. Upon

which the crane, not thinking that the crab meant to deceive

him, said very well, and put down his neck. The crab then

seized hold of it with his claws as though it were with a vice,

held it fast, and said, Now go! The crane accordingly went

to the lake, and then turned towards the trees in the neigh-

bourhood. Upon this the crab exclaimed, Ah, where are you

taking me without putting me into the lake? What crab!

said the crane, are you my relative that you speak thus? You

are my slave. Look wretch at the heap of bones at the foot

of these trees, these belonged to the fish I have eaten, and I

intend to eat you in alike manner. Upon which the crab said,

156 CEYLON BRANCH

Ah crane, those little fishes were destitute of wisdom, and

therefore they became your prey, but you cannot deceive me

so; I will bring you to your end. You have not done wisely

in this; do you not see you are deceived, for if I die, we both

shall die, for I will cut your throat with my claws; and so say-

ing he grasped himetightly: upon this, the crane gasping and

trembling for his life, said with tears, O my Lord, crab, I did

not intend to injure you, neither have I done you any harm;

Spare my life, I pray you. Well, said the crab, if it be so,

then descend gently and put me into the lake. The crane ac-

cordingly turned round, and descending to the lake, put the

crab upon the mud on its border: upon this, the crab, with his

sharp claws, severed at once the crane’s head from his body, as

a flower is severed from its stalk with shears, and descended

into the water. The god who resided in the tree, seeing this

wonderful transaction, caused the woods to resound with his

plaudits, and with a mellifluous voice said,

Fraudful cunning does not in the end produce permanent

advantage: the fraudulent person may be circumvented as the

crane was by the crab. |

He who was the crane at that time is now the Dewaram

priest: the crab is now the country priest by whom the other

has been taken in, and I Budha was then the god residing in

the tree who witnessed the transaction.

ROYAL ASIATIC SOCIETY. 157

On Some of the Coins, Ancient and Modern, of Ceylon.—By

the Hon, Mr. Justice STarK.—( Read 26th February,

1848. ) ,

THE study of coins, or Numismatics, is both interesting and

important. For besides 1, their absolute or intrinsic value,

arising from their pecuniary or their artistic worth, and 2,

their monetary value, or value as currency, coins have also, 3,

a great literary and historical value. They supply at once

sensible, living and portable evidences and illustrations of his-

tory and literature.

Moreover. within a limited area such as this island, coins

in an historical and literary pomt of view acquire a peculiar

interest and importance. For here, we are as it were like the

inhabitants of a coast on which the tide continually ebbs and

flows :—we see the tide of conquest and population advancing

on the island and receding ; our attention is drawn to the cir-

cumstance and from the coins at different times deposited, we

ascertain the character and operation of the political power of

which they were the representatives.

The subject has not yet received among us however, the

consideration it deserves ; and in the present paper, the want

of a variety of specimens from the very limited nature of our

collections, has been such as to render this buta mere con-

tribution in furtherance of the study, and to draw the attention

of members more immediately to its prosecution.

1. Anciené Coins.

The most ancient coins hitherto discovered in the island

appear to be those found in such quantities at Calpentyn,

Mantotte, and other places on the north coast, and of which

158 CEYLON BRANCH

various descriptions have at different times been given. a Those

found at Calpentyn were contained in a chatty buried in the

earth at the depth of about three feet from the surface, and

amounted in number to about 5,000. It has been supposed

by some that they were a hoard buried there for security ; butthe

circumstance of the coins being all of one description, and that

so inferior, seems to militate against such a supposition.

The condition of the coins is extremely unequal, some

being clear and in good order while others shew the effects of

exposure to the air or damp, and others are as much reduced

and defaced as the old worn out silver. coinage of England.

The best specimens weigh about 65 grains of metal, which is

about the weight of the Oodypoor pysa.

In the specimen of which a representation is annexed,

No. 1, we see on the reverse, the monkey chief, Hanum4én,

“ Of strength resistless, and wide wasting wrath.” d.

Uttara Rama Cheritra, Act 1. Se. 2.

But this carries us back to mythological times, and to the

old legend of Rama and his “fawn eyed” Sita.

She was the daughter of powerful prince Janaka who

having in his possession by inheritance a valued bow of great

strength, derived originally from Maha deo, declared that no

one should have her in marriage who could not bend that bow.

It was like the bow of Ulysses. Rama the son of Dasaratha,

King of Ayodhya or Oude, bent it, and obtained the hand of:

Sita; but by some court intrigues he was obliged to leave his,

a See Asiatic Researches Vol. 17 p. 597, and Journals of the

Bengal Asiatic Society for 1835, p. 673, and for 1837 p. 298 seq. See

also Journal Ceylon Asiatic Society, p. 69.

6 There is a representation of this coin in Davy’s Ceylon, p.

245, but there the reverse is turned upside down, and it is said the

characters “resemble more hieroglyphics than letters.”

Be, ee ee ee

Stas

ROYAL ASIATIC SOCIETY. 159

home, and to wander with her as an exile in the forest of Dan-

daka at the sources of the Godavery—

The pure Godavery, which wins her way,

Stately and clear, through ancient trees that shade,

Impervious tangling, her majestic course.

Maha Vira Cheriétra, Act 5.

Here he encountered and discomfited various members of

the Rakshasa tribe, a demon race; and having also injured

Sarpanakha the sister of Ravana, the demon prince, the latter

in revenge seized little Sita and carried her off to his residence

at Lanka. In this extremity, Rama got assistance from the

monkey king Sugriya, who had been dethroned by his own

brother Bali, but restored again to his kingdom by Rima, and

now from a sense of gratitude despatched his chiefs in all di-

rections to find out Sita’s abode. Hanuman was successful.

He jumped over the current which runs between this island

and the continent, and saw and spoke to the disconsolate Sita:

then setting fire to Lanka, he returned and conveyed the intelli-

gence to Rama, who immediately proceeded to the southern-

point of the Jand, where the apes are feigned to have flung

into the sea, the islands of Manaar and Ramisseram and the

other masses of rock which now lie across the strait, and by

which a passage to the island was to be effected. The allied

forces were met by the monstrous bands of Lanka, a fearful

conflict ensued,—but at length the demons were defeated.

Ravana fell by the hand of Rama, and Sita was restored in

purity to her lord who afterwards returned to Ayodhya, re-

ceived from his brother Bharata the dominion to which he was

entitled, and reigned in peace and prosperity a thousand years.

This old legend, which forms the subject of the Ramayana,

an epic poem of remote date, is a great favourite with the Ma-

160 CEYLON BRANCH

labars both here and on the coast, in much the same way as

was the tale of Troy and the house of Agamemnon among the

ancient Greeks, and they have several proverbs in relation to it.

Thus they speak of “the monkey that burnt Lanka” (a) and

say “ Sita’s birth was Lanka’s destruction” (6). They say

also “ Rama’s arrow was suited to its prey” (c); and “ would you

direct Rama’s arrow ata small bird?” (d). In lke manner,

probably, is the description of coins we are now considering,

sometimes called “ Ravana’s money” and demon cash ; not how-

ever, I presume that it was the work or the current money

of the demons (by whom we here understand the early inha-.

bitants of Lanka, demon worshippers, not acknowledging the

Hindoo gods of the Brahmanical theogony), but because it had

reference to the victory over them in Lanka.

The figure on the obverse of the coins, is supposed to be

Vishnu, of whom Rama was an avatara or incarnation. Vishnu

was also, according to the Mahawanso, chap. 7., the tutelary

deity of Lanka, so assigned at the settlement of Wijeya and

his followers in the island. It is no doubt in the former re-

spect only that he appears on the present coins. By the demons

of the story the Veddah people were perhaps intended; and

by the allied forces certain tribes of the coast with the ances-

tors of the present Singhalese (e) who have adopted, or then

actually had, as their own, Rama’s god; and also made, as we

find Saman, the brother of Rama, the genius loci of Saffragam.

It may be also, that the Kusta rajah, whose gigantic figure

(a) QoumosouFrE_L GIG

(6) Fens msaealin QovdicnauSwayto

(d) care Ge maIGuGe rrourers OsTOSsovrlor

(ce) The Tibetans, who are Budhists and acquainted with the

story of Hanuman, suppose themselves the descendants of an ape and

a lady-demon; such as the union, on the above supposition, of Wijeya

and Kuweni in Ceylon.

ROYAL ASIATIC SOCIETY. 161

appears cut in the rock at Belligam, is no other than Kahuthsa

the great progenitor of Rama.

The union of Hindoo observances with Budhism, the

notion of tutelary deities, and even the countenance of demon

offerings, is common among the Singhalese; and this not it

would seem, in anywise by conquest or compulsion, but

throughout the whole period of the Singhalese history of their

own choice and consent.* How is this? Is it that the Sing-

halese came off from a Hindu stock, before religious intolerance

had yet manifested itself in India ?—and that still finding in

our common nature a want which philosophy cannot supply,

they became, like the men of Athens of old, superstitious in

all things, and seek methods of atonement and propitiation

from the poor yakhos, in spite of Budhu and all his priests.

An investigation into the character of the Singhalese invasions,

and connected with that, an enquiry into the religion and

philosophy of the different states and tribes of Hindustan at

the time, are desiderata. | But see Col. Syke’s Notes Journal

Asiatic Society, Vol. 6. p., 248 seq. |

The emblems to the figures on the coins are not clear;

and the characters inscribed on the reverse differ on different

specimens. The annexed are examples of the different

reverses f with one in which Hanuman appears in his usual

* Among the gifts reciprocally given and interchanged as pledges

of mutual friendship and alliance between Devananpiatisso, an early

king of Ceylon of the Wijeyan dynasty and the famous Dhamasoko

of India, both of them Budhists, though the father of the latter was of

the Brahmanical faith (Mahawanso chap.5) we find from the Mahawanso

chap. 11. there was “a right hand chank”—which is Vishnu’s shell

in the Ramayanna, and in the Mahawanso chap, 30 & 31, the shell of

of Sakko lord of devos.

+ See as respects these inscriptions, Journal of the Bengal Asia-

tic Society for 1837, p. 298 seq.

162 CEYLON BRANCH

attitude in this description of coins, and at his side a fish to

express the water whereby he acquired his celebrity.

There is a small gold coin, apparently of the same class

with the preceding copper coins. A representation of it is

annexed, No. 2. On the obverse there is a figure resembling

that on the copper coins, yet of superior workmanship 5 but on

the reverse there is no figure, but characters only. Itmay be

later in date. It weighs six grains and a half.

In a communication to this Society from Mr. Simon Casie

Chitty, mention is made of another gold coin of thé same

class, weighing 60 grains. It is described 4s having on one.

side a figure seated in the Indian manner with the Nagari

characters Siri Lankeswar, the lord of Lanka.* And im the

same communication reference is made to some other coins

also of the same class.

Annexed is a representation of another coin No. 3 which

appears to be the same as that mentioned in the Asiatic Re-

searches Vol. 17 p. 597 fig. 110, but not otherwise described

there than as having thereon rude figures, one apparently in-

tended for Hanuman. It weighs 51} ers. |

There is also another small copper coin, a copy of which

is annexed No. 4; having on the obverse two figures, which

one might fancy to be Rama with his bow, and the giant

prince of Lanka. It weighs 454 grs.

In the Mahawanso mention is frequently made of the

Kah4panan. Mr. Turnour describes this as a gold coin worth

10 masakan, which he says is a silver coin called in Singhalese

massa, and now valued at eight pence. This would make the

Kahapanan six shillings and eight pence. According to another

account, derived from the Books of discipline, the Kahapanan

* This or the preceding seem to ke what Dr. Davy calls the

Dambadinian rhatra or gold piece.—Davy’s Ceylon, p. 245:

NSS ing a ge a

ROYAL..ASIATIC SOCIETY. 163

consists of 4 padas or quarters, each of which contains 5

masaka ; and as in determining cases of discipline at the pre-

sent day, the priests reckon the pada equivalent to a rupee,

the masakan would thus be about 43d., and the kahapanan 8

shillings, which was the value of the old Negapatam pagoda.

Yet again it is said the masakan was considered equal to the

Kandyan ridi or silver piece, and this is true though the latter

is accounted by Dr. Davy worth only about 7d. English. *

The real value of those old coins thus appears to be now

unknown ; and the stories we have of them in the Mahawanso,

chap. 21 and 30—so incredible are the sums there mentioned

and their application—only throw the subject into greater

obscurity and doubt. Elaro, for instance, the Malabar usurper,

the yoke bar of his carriage having by accident injured 15

stones of a Budhist building, gave 15,000 kahapanas for its

repair; and in a subsequent reign, a bricklayer being asked

_ the best form of a chetyan or dagoba, and replying that he

would make it of the shape of a buble on the surface of water,

had a suit of clothes given him by the king, a pair of slippers,

and 12,000 kahapanas for his learning and ingenuity, and the

king also directed that “sixteen lacs of kahapanas” together

with clothes, food and the five condiments should be placed

at every gate for distribution among the workmen employed

in erecting the edifice. This however, we may collect, that

there was at one time a common current money which included

the kahapanan and masakan, but the time of their actual cur-

rency was remote, short and limited ; and being, as I conjecture

they were, Budhist coins only, though indeed widely known

throughout India as well as here, f their character and value

* This is the value of the mace in China.

{+ Dhana Nando of India got his name from his excessive love

of money, and we are told that in order to amass together a vast sum,

164 CEYLON BRANCH

became at length matter of mere book learning and tradition.

Neither of the coins named have come under my observation ;

but annexed No. 5 is a representation of a small copper coin

bearing on one side what seems intended for a lion—the

symbol of the Singhalese kings as descendants of the father

of Wijeya, the lion born and lion killer, so described in the

fabulous story with which the Mahawanso veils his origin. It

weighs 35 grains.

Annexed also is a representation of a fish-marked coin, °

No. 6—the same as is described in the Journal of the Bengal

Asiatic Society for 1837, p. 302, fig. 16, as a genuine old coin

of Ceylon dug up at Montolle, by which must be meant

Mantotte. On one side is a bull or deer (which latter was a

symbol of the Budhist priests, who it is said sometimes struck

coins in their wihares) and on the other two fishes. The coin is

probably allied to that noticed in the Asiatic Researches, vol.

17. p. 592, fig. 81. It weighs 68 gers.

Annexed also is a representation of the “ridi’ No. 7, as

given by Dr. Davy * who says “it resembles a fish hook, and

is merely a piece of thick silver wire bent.” This description

accords much with the larin, an old coin and money of account

in Persia and Arabia of 24 mamoodis. It consisted of a silver

wire, about halfan inch in length, doubled up, and flattened

on one side to receive the impression of characters. The

mamoodi of Gombron was worth 3d., so that the larin and

ridi were in value too almost the same.

Other ancient coins to be found in the island, but of a

different class, are those of which the annexed are representa-_

he converted by recoining each kahapanan into eight. The same

coin, the kahapanan, is also mentioned in the Sandes or epistle from

the Sangha raja of Birmah.—Friend viii. 49.

* Davy’s Ceylon p. 245.

ROYAL ASIATIC SOCIETY. 165

tions No. 8. They are gold, silver, and copper; but all

apparently of the same general description. The gold coins

weigh about 6 grs., and the silver coins 5 grs., which is about

the 1-17th of a shillmg. My servant found one of these when

travelling with me a few months ago on the north coast near

to Mantotte. But this is as nothing to the vast number dis-

covered about two years ago in the Patchilapaly district of

Jaffna. The number is supposed to have been about 7000.

They were contained in a large blue and white glazed jar,

3 feet from the surface, and among the roots of an old

tree of the Banyan species, not far from a coilla or Hindu

temple. ‘The jar was near the feet of a human skeleton,

about which were many rich jewels—a ring was found with

the finger bone still remaining in. Ornaments and bars

of gold were also found in the jar. There was no silver or

copper at the place, all were of gold. A-small common chatty

was found at another tree hard by, with the same description

of coins. The natives call the trees “demon trees.”

Some Roman medals were discovered at Mantotte in the

year 1574. Where they were deposited, and in whose hands

they now are, I have not been able to ascertain. It would be

gratifying if any member of the Society could furnish informa-

tion on the subject.

The annexed representation No. 9 is of a coin of lead 75

gers. in weight, having on one side a Roman head, and on the

reverse an eagle standing or a thunderbolt as in the Roman

gold scrupulus.

II. Modern Coins.

In the former period, coins, always useful both as evidences

of historical facts and as affording illustrations of literary and

historical documents, have more of the former character than

166 CEYLON BRANCH

the latter. Here it is otherwise: the facts of history are now

generally known, and coins are consequently valuable not so

much to prove the existence of certain facts as to illustrate and

explain the accounts we have of them or the allusions made to

them, in history and literature.

And first with respect to the Portuguese, their settlement

in Ceylon appears to have been fatal to the Singhalese :—it had

the effect of completely separating the people of the coast from °

those of the interior, and shutting up the latter among their

mountains away from every opportunity of intercourse or com-

munication with foreign nations while they themselves were at

the same time destitute of all fixed laws and of all settled po-

litical institutions; and in regard to the Singhalese of the

coast, in endeavouring to imitate their conquerors, they lost

at once their honesty, their principle, and their manners with-

out acquiring better in their place. Generally also, all trade

was carried on by barter, and taxes were paid in kind; so that,

says the French Editor of Ribeyro, “ there is not muchmoney

in the country.” The Portuguese had however, it would seem,

introduced the use of pagodas pardaons,* larins. The king of

Kandy had also allowed his subjects to make use of a kind of

money which every body was permitted to fabricate. He de-

scribes it as of very pure silver, and made in the shape of a fish

hook. It must have been the ridi, The king also struck, he

says, a kind of money called panan or fanam, which it was

forbidden to imitate under pain of death. But, adds he, all

kinds of money are very scarce;{ and says Bertolacci “ what-

ever was the currency of Ceylon during the government of the |

Portuguese, no vestige now remains of it.”{ This last obser-

* The Pardo or Pardao at Goa is a silver coin worth four good

tangas, equal to two shillings and six pence sterling.

{ Lee’s Ribeyro, p. 43.

t Bertolacci, View of Ceylon, p. 77.

eg eR ge ll a

hat

aa Si Set

ROYAL ASIATIC SOCIETY. 167

vation, which must in strictness be limited to the currency of

the island, would show how immediately on the departure of

the Portuguese, their power,—that power by which the currency

is influenced,—ceased.

Under the Dutch, the coins that were used in Holland

were also current in Ceylon; but besides them there were

copper coins in stivers or pices as they were called, and chal-

lies. ‘The standing value of the pice or stiver was dependent

on a regulation of Government, which made 80 of them equal

to one silver ducatoon. ‘Thirty-six of them weighed a Dutch

pound, of the best copper. This coin however, as says Berto-

lacci * must not be confounded with the Dutch stiver, 66 ¢ of

which (3 florins and 6 stivers) were worth a ducatoon: the two

coins, though bearing the same appellation, had no reference to

each other. The term chally is equivalent to and may have

come from the Greek chalkos, seven of which went to the

-_obolos or fanam of 12 ors. weight, in value a penny-half-penny

English. The earliest Dutch chally I have yet met with bears

date 1732, and has the usual monogram oVc t with the legend

sp nos in deo, or as it is more fully set out in a chally of 1791

—the intermediate ones not having any motto—spes nostra in :

deo est. At Tutucoreen gold pagodas were coined, in the

Dutch mint there established, under the controul of the Ceylon

Government. Some silver rupees were coined by Falck who

was appointed Governor and Director of India, 9th August

1765, and also by Governor Vandergraff, but very few :—they

were current for 36 stivers each. And there were also a great

many foreign coins, as the Spanish dollar or piastre, the poo

varahun or star pagoda, the parengy varahun or Portuguese

* View of Ceylon, p. 78.

+ This seems a misprint for 46.

t That is, Vereenigde Oost-Indische Company.

168 CEYLON BRANCH

pagoda or Porto Novo pagoda, the Surat and Sica rupee, &e.

The prices of these were all regulated by their instrinsic value

compared with the silver ducatoon; and keeping the exchange

of the Island currency to 80 stivers for each ducatooh, those

different coins bore a price in copper coin aceording to that

standard,

The affairs of the Colony had become embarrassed when

Vandergraff was made Governor, which was 7th February

1785; and the same year he issued, for the first time in Ceylon,

a paper currency. ‘This consisted of Treasury Notes called

Credit brieven payable to the bearer on demand, in Ceylon

copper coin at the rate of 48 stivers per rix-dollar. There was

it,seems at that time no coin for rix-dollar.: it was merely an

ideal one, divided into 12 fanams, and each fanam into 4 stivers.

On the establishment of the paper money, the Governor not

only made all payments in that way, but also as a further means

of raising a revenue, put up the gold and silver to auction, and

in the year 1795 the silver ducatoon which ten years before

had been exchanged for not more than 80 stivers each, was sold

ata hundred. This result arose partly from the scarcity of

the silver coin, and partly from the depreciation of the copper

coin, for in 1787 Vandergraff had caused money to be coined

from the brass of old guns, instead of fine copper.

Prior to thesemeasures, says Bertolacci, the real currency

was the ducatoon which contained 1 oz. 1 dwt. 1 gr. English

standard silver; but afterwards the copper com became the

standard, and that standard was injured. ‘This copper coin in

its depreciated state formed with the paper money by far the -

greatest part of the currency when the English took possession

of the settlement. |

Annexed is a representation of the silver coin of Holland

weighing about 243 grs. No. 10, as also of the following copper

ROYAL ASIATIC SOCIETY. 169

coins, showing the chally with its fractions, and the pice or

stiver with its fractions :

1 Stuiver 1783, about the weight of four challies, each of

which is about 47 grs. or nearly one-sixth of a penny English

by weight No. 11.

+ Stuiver of 48 ors. or a chally. No. 12.

Copper coin of 20 ers. bearing date 1753 No. 13.

Copper coin of 164 or 17 grs. which is about one-third of

a chally, and in weight less than a quarter farthing English.

No. 14.

The chally and stiver had also their multiples; the former

in copper, and the latter in silver.

The colony in coming into the English possession was held

under the Kast India Company, and in the year 1800 a new

supply of copper was sent out from England by that Company

in whole half and quarter stivers. But in the beginning of

1802 the Government of the Island was put immediately under

the Crown. Then for the first time were coined silver rix-dol-

lars; and Treasury notes issued for rix-dollars at the rate of

48 copper stivers for each rix-dollar. A new copper coin was

also made: but the rix-dollar, not the copper coin, was now the

reculating medium. The rix-dollar was composed of an alloy

of Japan copper agreeably to the standard of the Spanish

piastre. Several issues of all these—the copper and silver

coinage and the Treasury notes—were made during the years

1802, 3, 4, and 5: the rix-dollar being at this time intrinsically

worth 1s. 64d. In 1808 a new coinage took place, the previous

silver coin having disappeared: but with an addition of 10

per cent. alloy; sothat the rix-dollarsofé 1808 and1809 were worth

but ls. 44d. Both silver and copper however, continued to dis-

appear, by melting and exportation; and in 1812 there was

little else to be had but paper currency. :

170 CEYLON BRANCH

In 1813, according to Bertolacci* the depreciation from

the original value of the Ceylon stivers of 1780 was not less

than 210 per cent. for, in 1780 the ducatoon exchanged for 30

stivers, and in 1813 for 240, which is the relative proportion of

18 rix-dollars for one pound sterling. The depreciation from

the year 1802 to 1803 was about 90 per cent.

In 1815 the Dutch challies which had been current at the

rate of 16 to the fanam, and the. new issue of challies then

made, were in consequence as it is said of the changes in the

standard of colonial currency, directed to pass at the rate of 12

challies to the fanam.

Ceylon rix-dollar of the year 1821. No, 15.

Silver piece of the year 1804 bearing the No, 48, and

silver pieces of the year 1808 bearing the Nos. 24 and 96,

indicating the number of stivers in each. Nos. 16, 17, 18.

Copper pieces of the year 1803 bearing the Nos. 48 and

12, and copper piece of the year 1815 bearing the No. 24,

indicating the number of challies in each. Nos. 19, 20, 21.

Copper pieces of the year 1815 of two stivers, one stiver,

and half stiver. Nos. 22, 23, 24.

Copper pieces of the year 1802 bearing the Nos. 192, 96,

and 48, indicating the numbers required of the same to make

up the dollar or rupee. Nos. 25, 26, 27.

Copper wedge shaped pete of the year 1801 bearing the

No. 48. No. 28.

Small silver piece inscribed “ Token fanam.” It is with-

out any date, but is supposed of Governor North’s time. No.

* View of Ceylon, p. 96.

ROYAL ASIATIC SOCIETY. 174

Notes on the Climate and Salubrity of Putlam.—By ALEXAN-

DER OSWALD BropiE, Esq.—( Read 26th February, 1848.)

Ir is a matter not only of scientific interest, but also of

practical utility, to observe and to describe the climate and

sanitary condition of places hitherto neglected or little known.

The attainment even of a mere approximation to the truth is

not to be despised where circumstances seem to forbid the hope

of procuring perfectly accurate results for some time to come.

To give a short, and it is hoped tolerably correct account of

the climate and sanitary phenomena of Putlam, is the sole

object of the present remarks. The data on which I have relied

are partly my own observations—in a greater degree however,

various registers which have been kept by the late Comman-

dant—the present Government Agent, and the various Medical

Sub-Assistants at the station; they extend throughout a period

of eight years (1839—1846), and, though not recorded with that

minute accuracy and regularity which is desirable, will yet, it

is supposed, yield tolerably correct results—owing to the length-

ened period which they include.

It will be necessary in the first place, shortly to describe

the topographical position of the place.

Putlam (in lat. 8° 2? 50”—long. 79° 53’ 38”) is situate

on the eastern shore of the gulf of Calpentyn, an arm of

the sea about eighteen miles in length, and from two to four in

breadth, which to the north communicates with the ocean by

an opening about two miles in breadth—and which a short dis-

tance to the south of the town contracts, but is continued by

means of a canal and a series of lakes and back-waters till it

again meets the sea three miles to the north of Chilaw. The

greater portion of the gulf is very shallow, being not more

172 CEYLON BRANCH

than from two to six feet in depth; and in the north-east mon-

soon a space of several square miles is laid dry; at this time

large quantities of decaying sea-weeds give rise to very un-

pleasant emanations—but it has not been observed that these

prove in any way injurious to health. The western boundary

of the gulf is formed by a long low strip of land from one to

three miles in breadth—which exhibits either bare downs

scantily covered here and there with stunted, windshorn trees,

or extensive plantations of cocoanut palms which are found to

thrive admirably in the apparently arid soil. This peninsula

is commonly called the Akkerupattoo, and is bounded on its

western side by the sea.

The waters of the shallow gulf, being freely exposed to

the violence of the monsoons, are at.all times extremely turbid,

and having lost their diaphaneity, it may be premised that they

will be sensibly and rapidly affected by the rays of the sun.

The village itself is situated on the edge of a plain extend~

ing indefinitely to the north and south, bounded on the west, as

' before mentioned, by the gulf, and on the east by a range of

low undulating sand hills clothed with dense forests. This

plain in the immediate vicinity of Putlam, is either partially

covered by low open jungle, or is quite exposed; it is traversed

by numerous salt-water creeks, and contains an abundance of

small tanks and marshes; except in the rainy season there is

however, no running water within a distance of several miles.

The soil is for the most part quite sandy, with patches

here and there, of black paddy field earth, potters’ clay or

recent marl, with deep silt along the shores of the sea and of

the creeks. Cocoanut topes and a few neglected paddy fields

are the only signs of cultivation in the neighbourhood.

I believe that I have now enumerated the chief local

circumstances which can affect the climate of the place and

ROYAL ASIATIC SOCIETY. 173

the health of the inhabitants, and shall give first of all, a

short synopsis of the weather during the several months.

January :—During this month the mornings and evenings

are chilly with heavy dews; the afternoons oppressively hot,

the wind generally from the north-east; there are about 7 rain

days and some lightning.

February :— Mornings and evenings chilly; afternoons hot;

wind east and north-east; about 4 days rain, chiefly at the

commencement of month ; diseases mild.

March:—Weather variable, occasionally sultry in the

afternoons. At the commencement of the month northerly

wind prevalent; towards close, interrupted by sea breezes.

On about 8 rain days showers generally in the afternoon or at

night, and not seldom accompanied by lightning. Fever still

prevalent, but the disease is not violent.

April :—Hot at times, but variable in temperature, and

also as regards the direction of the wind ;-sickness rather pre-

valent and severe, 11 days with rain, frequently accompanied

by lightning,

May :—Wind generally westerly, and temperature low,

cloudy weather with about 15 rain days; not much sickness,

but diseases acute.

June :—Cool with showers on 9 days, south-west monsoon

blowing uninterruptedly ; a good deal of fever, butin a mild

form.

July :—Cool south-west wind; showers on 4 days; a

healthy month.

August :—Clear hot weather, many of the tanks dry,

and some sickness caused among the native population by

the use of unwholesome water; the station generally healthy,

south-west monsoon constant; 3 rain days.

September :—Fine but hot weather; south-west wind

174 CEYLON BRANCH

blowing occasionally with great violence; latter end of the

month variable; very healthy on the whole; but it is generally

about this time that cholera makes its appearance; abont

eight rain days. :

October :—The periodical rains generally set in about the

middle of the month, or earlier, and the wind veers round to

the north; there are about 15 rain days, but the station is

healthy.

November:—Very unsettled with rain for about 19 days;

hot and oppressive weather; station on the whole tolerably

healthy ; but cold, fever, and dysentery appear among the

natives. : ”

December:—This month varies much in different years;

in general the mornings and evenings are chilly with heavy

dews; the north-east monsoon still blows violently. ‘There

are on an average about 12 days’ rain. Fever, colds and

dysentery prevalent among the natives. It appears then that,

the year subdivides itself into the following four portions:—

The great dry season, extending from about the beginning

or middle of May to about the middle of October.

: The first rains from the middle of October to the end of

December. |

The lesser dry season, from the beginning of January to

the middle or end of March, and

The latter rains from that time till the beginning or mid-

dle of May.

Owing to some cause as to which I have not yet

quite satisfied myself, there are fewer rain days, and also I

think a smaller annual fall of rain at Putlam, than at almost

all, if not at all places situated even only three or four miles

from it. About the beginning of the October rains I have in

a great many instances observed the following series of pheno-~

mena:—About three or four, p. m., clouds begin to gather to

ROYAL ASIATIG SOCIETY. 175

the west and north-west, drift rapidly to the north-east, passing

eitherover or alittle tothe north of the station, veer round to the

south, run down towards Chilaw, cross to the south-west, and then

returning again over Putlam, pass to the east and are lost in

the interior. Each storm thus visits the place twice, being gene-

rally much more violent on the second occasion than on the

first, as if Putlam were placed first in the centre of a circle

described by the storm and afterwards in the circumference of

the same circle, the whole series occupying from four to ten

hours.

With reference to temperature, the registers are so unsa-

tisfactory, that I deem it unnecessary to give any thing more

than the general result, namely, that the highest temperature

mentioned in them (at noon) is 89° in April, the lowest 78° in

August; the great majority of heights registered extend how-

ever only from 79° to 86°.

From observations made by rapa during the last four

months, I find the average temperatures at the times men-

tioned below to be as follows. :—

Months. 19 a. m.| Noon. |3 p. m.| Max. | Min. |Range.

ANGUB bacahiscccesss. Sree ahiehe aienssie 81°38 | 83:07 | 83:09 | 85°75 | 79:25 | 6:5

September.........00-0. neacoonobbie 80°363] 82°786 82-522, 84:00 | 73:00 | 11:0

WN CLOWET. Ssiiccicticedoeeasces suaeuaeee 80°33 | 82°64 | 82°52 | 84:50 | 76°70 | 7-8

BNIOMEMROCK. donc +cesnersssosesess save 78°15 | 80-44 | 80°65 | 85:00 | 72:00 | 13:0

isa a LINE —-|— |_|

Average —.. +«.{ 80°056 ee 32196

Entire range observed during these four months, 13°75°

176 CEYLON BRANCH

which is certainly greater than I should have expected. The

low temperatures have been observed on bleak rainy days when

squalls from the north-east were prevalent. From these data,

and calculating by a well known formula which appears to be

true, or nearly true, for all localities, it results that the general

mean temperature of Putlam during these months has been

793632, As regards the weight of the atmosphere I have

indeed registered it, but unfortunately having only one sympie-

someter, and that not quite trustworthy, I refrain from giving

the results, only remarking that the variations, though constant,

are yet confined to an extremely small range.

In now proceeding to enquire what influence the various

seasons have on the human species, it will be necessary to make

a few preliminary remarks. |

The persons on whom the observations have chiefly been

made form the detachment stationed at Putlam; the men are

for the most part of Mozambique origin, more or less inter-

mixed with Singhalese, Tamil, and impure Dutch and Portu-

guese blood. They are strong, rather tall, well made and ro-

bust; they are provided with comfortable lines, draw good and

regular pay, and live better than the natives. They are on

the other hand a good deal addicted to drunkenness. It is also

to be observed that of course the troops generally consist solely

of able-bodied men, young boys, old men, and all persons unfit

for duty from chronic disease or otherwise, being necessarily

excluded.

It appears then that observations on these troops will not

be quite conclusive regarding persons, natives of other coun-

tries, and having other habits, but may yet be valuable as

shewing that the insalubrity of Putlam has been greatly ex-

aggerated, and that by taking reasonable precautions, persons

living there are not more exposed to disease than those who

ROYAL ASIATIC SOCIETY. 177

reside at places which enjoy a much higher reputation in this

respect. The Cafire soldiers appear to me to resemble Euro-

peans in constitution, character and habits more closely than

do any of the other natives with whom they are mixed. If I

am correct in this, the observations made of these men will be

to a considerable extent applicable to English residents.

In the diagrams appended to this, I have projected the

sanitary phenomena of several individual years, and also those

which result from taking the average of all to which my data

extend. The plan of these diagrams is simply this ;—The

horizontal lines denote days of sickness due to a hundred men,

and are marked from ten to ten days, the vertical lines (not

the spaces between) denote the several months. The results

appear to me very interesting. To revert to that which shows

the average of eight years, we find,

That from January to May, the health of the station gra-

dually improves; that it decreases during June, July and

August; improves during September and October, the latter

being the healthiest month in the year; and thet rises rapidly

to December which is the worst, whence it again falls as be-

fore; that is, this table also shows four distinctly marked

seasons.

These seasons however are not synchronic with those indi-

cated by the greater or Jess quantity of rain, thus, the great

dry weather extends from May to October, the health of the

station is however bad from*June to August, and rapidly im-

proves in September and October.

The great rains extend from the middle of October to

December, the first of these months is the most healthy, the

two latter are among the least so of the whole year.

The lesser dry weather extends from January to the mid-

dle of March, and the latter rains from that time till May, and

178 CEYLON BRANCH

it appears that during the former period the station is less

healthy than during the latter. I have attempted to show the

relative positions of these seasons in the annexed sheet. The

most striking features in this comparison, are, first, the cor-

respondence in number; secondly, the want of correspondence

in time; and thirdly, what appears least explicable, a

want of apparent rule in these variations. A more care-

ful examination of the subject however explains, I think, this

anomaly : thus we find that during the great dry weather, that

is, between May and October, the first month is healthy, the

next three much less so, and the last two again very salubrious.

during June, July and August, is caused by the drying up of

tanks in the neighbourhood, and also perhaps by malaria

transported by the north-east monsoon from the long track of

low swamp jungle which extends towards Anoorajapoora. In

September and October the tanks are on the other hand quite

dry, the shell-fish and plants are no longer putrifying in the

sun, and the station is healthy. This does not occur however,

till after about four months of nearly perfect drought. In

November, December and January, there is almost constant

rain, exposure to which produces catarrh, fever, &c.; and by,

a reference to the diagram on which the average appearances

of fever are detailed, it will be observed that this disease is

more prevalent during and immediately after the great rains,

than at any other period.

During February and March there is little rain, there not

being time however for the tanks to dry up entirely, the state |

of health is almost identical with that of June, July and Au-

gust when, as shewn, the circumstances are in this respect

precisely similar.

To put this hypothesis to the test, I have carefully ex-

amined some of the diagrams for individual years, especially

ROYAL ASIATIC SOCIETY. 178

those which deviate most in regard to time from the average

curve, for it will be observed that in every year there is a

precisely similar double rise and fall, but occasionally the time

when these oscillations occur is premature or is unusually

delayed. If it can be shewn then, that when a season gene-

rally healthy, in one year is found not to be so, and that such

an appearance is invariably accompanied by a corresponding

alteration in the occurrence of the dry and rainy seasons, then

it will, I think, be satisfactorily shewn that the insalubrity of

Putlam (such as it is) is owing mainly to two causes.

In the first place, to the immediate and continued action

of a damp atmosphere; and seccndly, tomalaria produced from

half dried-up tanks.

Tn examining the diagram of 1846, we find that April, May,

and June were very unusually unhealthy: now it appears that

im that year March, April and the first half ot May, were ex-

tremely rainy and unsettled, the dampness of the atmosphere

produced much fever, and the drying up of the tanks affected

the health of the station a month later than usual. Again,

October and November of this year were very rainy, and the

latter of these months proved unusually unhealthy.

On referrme again to the diagrams, it appears from a

comparison of the whole, that the number of days sickness is

about 124 per month in a body of 100 men, which certainly is

not a high average, the rather when it is taken into considera-

tion that a very large portion of this is due to fever, which

very rarely proves more than a temporary inconvenience,

seldom proving fatal, and unproductive of those permanent

alterations ofthe constitution which follow the fevers of other

parts of the Island ; that each slight ailment is registered in a

manner utterly unattainable by those who endeavour to obtain

the sanitary statistics of a whole country, and that nota few

180 CEYLON BRANCH

of the cases are due more or less to the imprudence of the men,

and cannot therefore in fairness be charged against the climate.

The most sickly year is that of 1846, when the average to one

hundred men is about 218 per month, giving to each man

about 26 days’ sickness in the course of the year.

It is remarkable that the salubrity of the station seems to

have been gradually and steadily decreasing during the last

few years, whether this be really the case, or whether this

apparent increase of sickness is caused by the men being more

rigidly required to come to and to remain in hospital when

sick. I am unable to say with certainty, but should think this -

the more probable cause. If mistaken in this respect, I should

think at least a part of this sickness must be ascribed to the

existence of some pools of stagnant water immediately behind

the lines. ae

As to mortality (the number of men stationed at Putlam

is too small to permit of any deductions being made) during

these eight years there have occurred, in a detachment averag-

ing 57°6 men, 5 deaths—3 from cholera morbus, 2 from other

diseases. All the fatal cases of cholera have occurred during

October, and in no instance has fever been a cause of death.

Though somewhat foreign to the subject of this paper, I

may here cursorily remark, that I have, by aid of the registers

placed in my hands, once more tested the world-wide, but yet

undoubtedly erroneous opinion, that the moon exercises an un-

explained yet all powerfulinfluence over weather. This ancient

théory is indeed sufficiently disproved by the simple fact,

that the changes of weather in two places, by no means remote ~

from each other, may and often do preserve no parallelism

whatever. Accordingly, as might be expected, I find that the

decided changes of weather which occurred in Putlam during

eight years, took place without any definite order whatever ;

ROYAL ASIATIC SOCIETY. 181

the days of quadrature or any other similar fixed data shew-

ing no undue predominance. |

From that which precedes I would then draw these de-

ductions—that Putlam, although of course not altogether free

from the disadvantages of a tropical climate, may yet be con-

sidered as being in many respects highly favoured. During

the greater portion of the year a cool refreshing sea breeze

steals across the face of the country, and in the wet season this

spot is much less subject to rain than many places even in its

immediate neighbourhood; and though it must be admitted

that the north-east wind does often bring fever with it, and

produces avery disagreeable clammy sensation on those exposed

to it, yet the dry portions of the rainy season are particu-

larly pleasant, the fresh verdure of the extensive plains, the

light green of the budding forest, the coolness and balminess

of the air, and the cloudiness of the sky, not unfrequently

recalling to one’s mind the joyous spring of Britain.

With regard to the healthiness of the place, it is almost

unnecessary to say that a favourable verdict must be given:

the ratio of sickness is in itself not great, and even this is

chiefly made up by cases of fever, which merely prove a tem-

porary inconvenience, and only in extremely rare cases pro-

duce any permanent effects on the constitution.

I have now, however imperfectly, completed my task. It

is unnecessary to state that I have made no attempt at theory,

that I have brought forward nothing new. I have simply

confirmed the statements or opinions of others, merely written

down that which is patent to all, and parhaps on this very

account neglected and unknown by many. From its very

nature a paper of this kind cannot in itself possess any great

- interest, the sphere is too contracted, and, consequently the de-

_ductions too liable to error and objection ; as one of a series, it

182 CEYLON BRANCH

may however be useful. The data for such a series, arein ex-

istence ; collection, comparison, and generalization is all that

is now requisite, in order to produce, a most valuable account

of the climate of Ceylon.

Should, on the other hand, the data referred to be consi-

dered as wanting in precision, so much more urgent is the

call on us to commence without further delay, a series of ob-

servations not at one, or at two, but at many selected stations

throughout the Island. Even now Ceylon is so closely studded

with Government establishments, that one can scarce draw 2

line of fifty miles in length on any part of it, without finding

ourselves in the neighbourhood of some Government Officeand

some Government official. The opportunity is a tempting

one, no great sum would be required to furnish a number of

these stations with a few of the more useful meteorological

instruments. Intelligent native clerks, such as are now to be

met with every where, might learn the method of recording

these at once, and very soon feel an interest in the registers :

the deducing of results from these documents would be the

work of gentlemen accustomed to such calculations, and of

these there must now be many in the Island.

In conclusion, I have only to acknowledge the courtesy

of James Caulfield, Esq., Government Agent of the North-

Western Province, and of S. C. Roe, Esq., Deputy Inspector

General of Hospitals, for having so kindly granted me

permission to make use of the registers over which they

exercise controul.

ROYAL ASIATIC SOCIETY. 183

The Revenue and Expenditure of the Dutch Government in

Ceylon, during the last years of their Administration. By

JOHN CapPER, Esq.—( Read 26th February, 1848.)

THE mode in which a Government taxes its subjects is

nearly always a fair criterion by which to judge of the amount

of civilization existing in any country. Viewed in this light,

a brief sketch of the Income and Disbursements of the Dutch

in Ceylon during the last years of their rule, may not be con-

sidered beyond the scope of our Society’s labors. It will, to a

certain extent, form a link in the political history of Ceylon,

and it is only to be regretted that we do not possess the means

of ascertaining with any thing like accuracy, the extent and

mode of taxation pursued by the Portuguese.

Although we do not possess an unbroken series of docu-

ments in reference to the Dutch rule in Ceylon, there are yet

sufficient matter extant both in the Dutch Records and in the

various Fiscal Books or Staat Reekening, in our possession, to

enable us to ascertain pretty accurately, the sources from which

our predecessors obtained their revenue.

It is only intended, in the present paper, to offer a sum-

mary of the Revenue and Expenditure of the Dutch during

the years 1786 to 1793, and as it may fairly be presumed that

they had at this late period of their Government made many

modifications and improvements in their various fiscal arrange-

ments, this statement must be taken as the most favorable

picture we could possibly draw of their colonial finances.

For the purposes-of taxation, the Maritime Provinces of

the Island which bounded their sway in Ceylon, appear to have

been divided into four principal Collectorates or Provinces,

much the same as they are at present, viz: Colombo, Jaffna-

184 CEYLON BRANCH

patam, Galle and Trincomalie, with the subsidiary stations of

Calpentyn, Manaar, Matura and Batticaloa. These we may

term the western, northern, southern and eastern Collectorates.

In their own account of the local revenues as given in the

General Staat Reekening, they classified their Income under

but three principal heads:—Farmed Revenues, Collected Re-

venues, and Profits and Gains. : |

Before, proceeding to give a detailed statement of these

several branches of the Ceylon Revenue, it may be as well to

offer a few preliminary remarks concerning them. At the pe-

riod of which I am writing, the Dutch had abandoned several

of their early and most stringent monopolies, caused no doubt

by a conviction of their impolicy. Governor Van Imhoff was

aman of more than ordinary ability in financial and com-

mercial matters, and to him the Dutch were indebted for sev-

eral relaxations in the system of trade existing between Ceylon

and the various ports of the Indian Continent. The early

career of the Dutch in the East was one of unmixed monopoly

carried out with unrelenting severity. Commerce was the prime

object of their Government, as had been conquest and conver-

sionto Catholicism the aim of their predecessors, the Portuguese.

In Ceylon, as in all other of their possessions, the entire trade

of the place, both export and import, lay in the hands of the

Government. No vessel arriving in the Colony, whether For-

eign or Dutch, could dispose of their goods or purchase pro-

duce except at the Stores of the Company. In after days, this

Regulation was relaxed as regards the importation of Rice, and

later still with reference to the trade in Coast Cloths, the im- -

port of which was permitted to private individuals, on pay-

ment of a duty rated at about the amount of the Company’s

gains on the sale of the article. ‘This duty was farmed, and

a portion of the proceeds given to the servants of Government,

eo ee

ROYAL ASIATIC SOCIETY. 185

as compensation for their loss of the profits in the trade which

they had previously shared. Some articles, such as Coffee,

Pepper, Betel-nuts and Coir, were obliged to be delivered into

the Company’s godowns at certain fixed rates determined by

themselves. Pepper for instance was deliverable at 1 and 14

fanam per lb., Coffee at 1 fanam per lb., Coir-yarn at 4.

fanams per bundle of 24 lbs. Betel-nut was received at 3 Rds.,

and afterwards at 5 and 6 Rds., per ammonam. -All of these

articles were originally exported by the Company alone, but

in later days were disposed of by them to private individuals

wishing to ship them on their own account.

Farmed Revenues.

Under this head were included many taxes and duties the

collection of which, by our system, is always retained in the

hands of the Crown. Some of the articles were so small in

amount as not to have been worth consideration, unless to na-

tives who rented them. It not unfrequently happened that

certain taxes or duties were farmed out to the servants of the

Government, who were thus enabled to add greatly to their

incomes. Insome cases duties and even profits on the mono-

poly of certain articles, such as Native Cloths and Coir

Cordage, were set aside, and divided among the Commandant,

Master Attendant, and other officials in respective proportions

totheir rank. Severalinstances are related in the Dutch books

of the servants of Government who rented Import Duties at

an advalorem rate of 20 per cent., admitting them on payment

of 10 per cent., convinced that the former rate was too high,

and we are told that they realized a larger profit under the

reduced scale than previously when the high rate was

enforced.

The Table whi&h accompanies this (No. 1) presents in a

condensed form, the Revenue of Ceylon for 1791—2 under the

186 CEYLON BRANCH

three heads of Farmed Revenues, Collected Revenues and

Profits. Of the Farmed Revenues, the Import Duty on Cloth

appears to have formed a most prominent item; and it may

well have done so when we know that the annual value of the

Indian Cloths imported into Ceylon at that time was not less

than £40,000. The importations of these goods were chiefly

from Bengal, one, or two ports on the Coromandel Coast, and

from Madura. The duty levied was nominally 20 per cent,

on their value, but as I have already remarked, this exorbi-

tant rate was not levied by the farmer who found it to his

interest to make a much more moderate demand. The different

regulations and rules of Government in respect to this duty

were very numerous and complicated, and, as a consequence,

were of but little use.

All other Import Duties which came under the head of

Farmed Revenues were included in what was termed the

“ Alfandigo” or General Farm. A very complex scale of

articles, chiefly of Import from Holland, existed, which left a

great deal in the hands of the Farmer of the taxes: the gen-

erality of the goods were rated at 5 per cent. Paddy and

Rice however appear to have been admitted free of duty, and

in addition to this, foreigners were permitted to expose both

these articles for sale in the public bazaars, which was not the

case with any other goods. The produce of the Alfan-

digo was usually about £2,000 for the whole island, so

that allowing for fair profit to the renters over and above this

sum, and assuming the whole duties to be at 5 per cent., we

find the total annual value of the Imports which were farmed, —

to be about £50,000. From the liability to this tax none were |

exempted who imported goods, not even the ships of the

Government. ° ,

Licenses and Rents formed the 2nd division of these taxes.

The Fish Rents were not inconsiderable in value and

ROYAL ASIATIC SOCIETY. 187

together with the renting of the various Fish Markets,

amounted to £4,000 or £5,000. These rents were levied on

Fish caught in Lakes and Rivers, as well as those from the

Sea. It varied in amount in different places, from one-third

to one-fifth of the value of the fish caught, after deducting 5

per cent., which went to the headmen of the Fisher caste called

“ Pattangatims.” There was a difference always made in favor

of fish caught by nets over those caught by lines, the latter

paying more than the former.

The Rents of certain gardens, and the permits for digging

for precious stones, although numerous, were but small in value,

and scarcely deserve notice.

In earlier times, the extent of the Government gardens of

Cocoa and Areka nuts was large, and realized good sums; being’

leased for 2 years ata time. But most of these were after-

wards sold, and at the time I am referring to, none remained

but very small ones.

The Arrack and Toddy Rent does not appear to have

formed any considerable item in the revenues of the Dutch

Government. In the Colombo Collectorate it varied from

£1,200 to £1,400, but in the other districts it yielded but a few

hundreds. In the Colombo district the farmer of this rent had

formerly the sole privilege of exporting Arrack, but this how-

ever, was no longer the case at the time I now refer to. The

licensed retailer of Arrack was compelled to sell the spirit if

within the Gravets of Colombo, at 14 fanam the bottle; and as

a means of ensuring him at all times a steady supply of the

article, he was permitted the right of taking three-tenths of all

the Arrack which was brought to Colombo for exportation by

private traders, paying for the same a similar price to what

they obtained for the remainder.

The Bazaar or Shop Tax was rather a ground-rent levied

188 CEYLON BRANCH,

according to the extent occupied by the shop. It was a very

slight one, but in addition to this there was a small fee of 13

Doit or Cash paid by each Shop-keeper to a Bazaar Master

who had also a small pay from the Government out of the

proceeds of the farm. It was the duty of this Bazaar Master,

who had an establishment of Lascoryns under his orders, to

preserve order and cleanliness throughout the Bazaar, to see

that all rubbish and filth were removed, and more especially to

examine weights and measures, and see that the market was

well supplied with an abundance of good meat, vegetables and

fruits. In the event of his finding any articles of bad quality,

he had power to remove them, and fine the seller; and should

there have been a scarcity of any particular article of daily

consumption, he was bound to report the same,to the Governor

who would then cause supplies to be brought in from the coun-

try, at any cost. This system appears to have worked well,

and though the rent yielded little or nothing to Government,

all parties seem to have been satisfied with it.

The remainder of the Farmed Revenue not included under

the two preceding heads we may term various.

Sundry duties collected at Manaar were trifling in extent,

and appear to have been remains of Singhalese taxes kept up

from time immemorial, long since abolished in all other parts

of the Colony, but said to be retained here as their collection

tended to afford information as to the nature and extent of the

traffic carried on between the Kandyan Country and the Coast

to the northward. The jealousy of the Dutch, added to their —

constant warfare with their Kandyan neighbours, would greatly

favor this supposition. |

Service Taxes were levied in lieu of certain fixed services

exacted of some of the lower orders of people. : It was some-

times in money, but more frequently in kind.

ROYAL ASIATIC SOCIETY. 189

The Tobacco Tithe, the Brokerage in Tobacco and Jaggery,

and the Toll at Ferries, were all inconsiderable in amount,

arising from want of proper and faithful management: a great

deal of favoritism and jobbing seems to have existed in the

farming of these dues.

The Stamp duty on Cloth woven at Jaiina yielded about

£800 a year, but there appears to have been no manufacture

carried on at Batiicaloa, nor indeed elsewhere. Much abusecrept

mito this branch of the revenue, and the farmer of the rent

constantly complamed to Government that the various officials

im the district employed Looms the produce of which yielded

him no tax.

The Salt Pans were at one time im the exclusive hands of

the Government ; the sale of the salt bemg on their account.

Afterwards the privilege of retailing it in particular districts,

and at certain fixed profits, was bestowed upon a number of

poor widows, for their support. During the Government of

Falck, this system was changed, inasmuch as the righi of sale

was then farmed out to renters, and the proceeds of this rent

appropriated to the maintenance of ihe widows of poor persons,

chiefly old servants of the Company. At that time the Renters

paid the Government 24 fanams the parah, and were allowed

to retail 14 at 43 fanams; there were, however, certam privi-

leged persons and classes who had the right to purchase their

Salt from the Renters at 3 fanams.

At these rates, it may be imagined, that the farm could

not yield ang large sum. 4£200 appears to have been the

total realized by all the Salt Pans of the Island. It certainly

forms matter of surprise that the Dutch should have made so

little by this monopoly, since a great portion of the supply was

furnished to their hostile neighbour, the Kandyans, against

whom we might have expected they would have raised the

190 CEYLON BRANCH

price on the occasion of any infraction of treaties, and which

frequently happened. It does not seem to have occurred to

them, that, by increasing this one source of revenue, they

would have been enabled to have abandoned many trifling

and comparatively unprofitable taxes. The probable reason of

this moderation was, that the supply of Cinnamon from the

Kandyan country was of too great value to them to risk by

any addition to the selling price of Salt.

TasLe No. 1.

Farmed Collected Profits.

Revenues. | Revenues.

£ sd) fy edpe eos

Colombo and Calpentyn ......ecceecees 6278 3 4) 2475 10 O| 5874 3 2

Jaffnapatam and Manaar ............ 6341 12 0} 6298 10 0} 625 6 O

Galle and Matura, i)... 1veiecocsescsne 1311 18 0| 1429 6 4) 1525 17 2

Trincomalie 20) 20%. cccscstsecese: seooss|. 490° 0 OF 18215 Sil esOava= 2

Batticaloaccst: ssssepeteosenossoccewenenees 24 0 0.1188 10 2} 8211 0

A UENCORCERY scene eshicsicie cae seek cocene cs 26 16 0 945 9 0 07 0

£...|14480 9 412520 1 99188 6 6

COLLECTED REVENUE.

The amount of Revenue directly collected by the officials of

Government did not fall far short of those farmed out to individuals.

In the year 1791—2 the total receipts under thf€ head were

£12,520 1s. 2d., as shewn by the following Table:—

ed ae i

Foie et OR

ROYAL ASIATIC SOCIETY. 191

Revenues collected at Colombo, Calpentyn and Putlam.., 2475 10 4

Do. at Jaffnapatam, Manaar and Wanny| 6298 10 0

Do. at Galle and Matura.......... Pe aavess a-| 1429 5 0

Do. at Trineomalie and Batticaloa,,....... 1371 7. 0

Do. at Tutucoreen ........... ee poueee 945 9

£...| 12520 1

In the following Table (B.) the collected Revenue of the

Island during three years is shewn classfied under three sepa-

rate heads. The largest of these amounts are derivable from

Licenses, Arrack Farms and such sources, the sums realized

‘from the Poll Tax and Tax on Land having been most incon-

siderable, except in the Jaffnapatam Collectorates.

Of the amounts under the first head, those produced by

Stamps appear to have been most inconsiderable: the export

and Import duties made up the bulk of these. Of Export

duties, that on Palmiras in the Collectorate of Jaffnapatam, and

at Colombo on Coir, Betel-nut and woods, appear to have been

the most considerable. In the earlier days of the Dutch Go-

vernment, the export of Palmiras was prohibited except on the

express permission in writing of the Commandant and dissave of

the district. For this License a fee varying in amount with

the extent of the shipment and the caprice of the officials, was

invariably levied. It is easy to imagine that this in time grew

into a valuable source of emolument: indeed at a later period,

(1787) the Government found this system worked so prejudi-

cially to commerce, that the duty was fixed and made payable

192 CEYLON BRANCH

to the Public Treasury, the Civilian, of the Jaffnapatan dis-

trict being allowed Rds. 5000, annually, as a compensation.

Coir was chiefly exported on account of Government, but

it was also an article of trade to private speculators, and in

these cases paid a duty of one dollar per thousand pounds

for raw Coir and half a dollar per thousand on Cables

and Cordage. Betel-nuts paid a duty on Export of 60 per cent.

on the value of this amount—one-fourth was the emolument of

certain officials—the remaining three-fourths going into the

Treasury. The Paddy Tax is not included in the Farmed

Revenues, because it was put up to auction in detached por-

tions at stated intervals.

The same may be said of the rent of the several Arrack and

Fish Licenses, the proceeds of all of which were collected in

detail.

A Capitation Tax appears to have been once levied on

all classes of Singhalese varying in amount according to their

caste. This however, gradually fell into disuse, until at length,

during the period I am alluding to, none but the Moors were

subject to the impost. These people were very numerous in

the Northern part of the Island, as also at Batticaloa, and the

amount realized in those districts was evidently of too much

value to be readily abandoned, the more especially as it was on

strangers. In addition to the Capitation Tax there was a Ser-

vice or Labour Tax paid by those who wished to commute the

Service annually due to the Crown, and which in certain castes

was as much as one-fourth of their time. This Labour, or as it

was termed Oulliame, pressed with great severity on the Moors

who appear to have been allowed to reside in the island entirely

on sufferance. They were in earlier times obliged to appear an-

nually at the chief office of the district in which they lived, and

take out a fresh license for the privilege of residing there for

ROYAL ASIATIC SOCIETY. 193

the ensuing year; and for this permission they had to pay a fee

of 24d., which was divided as perquisites amongst the officials.

The Moors who usually commuted their personal service, could

only do so by a payment annually of 18s., and in some cases

even more than this was paid. The collections of this com-

mutation was occasionally sold by auction under the title of

the Farm of the absent Oulliame; and in 1794 appears to have

produced for the Colombo district about £100. In the North-

ern Collectorate a much larger sum was produced.

CEYLON BRANCH

194

SS aS a ES LE SE SS SST BD LET SL SEE TE EE A SIE BE IA SES BEL SPREE EE OE IIE LIE EIS IE TET TIE EEE OEE ii PIERS

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‘q AAV,

ROYAL ASIATIC SOCIETY. 195

PROFITS AND GAINS.

The third source of local revenue arose from profits on

a few articles of produce such as Cinnamon, Betel-nut, Coir,

Cloths, &c., and these were chiefly in the Colombo and Galle

Collectorates. The articles in which the Government traded

were all monopolized; that is, they were received from the

Native Cultivators or Collectors at low fixed rates, and resold

at other fixed rates. Betel-nut appears to have yielded the

highest profit varying between £1,000 £1,800. Cloths left but

a small gain to the Treasury, seldomexceeding a few hundred

pounds. There were however some large profits realized on

sundry articles of European merchandize: these, added to the

gains on Coir, Timber, &c., yielded asmuch as £6,000 or £7,000.

Inthe year 1791-2, the profitsmade within the Colony stood thus.

Colombo and Calpentyn............... £5874 3 2

Jaffnapatam and Manaav............. ss 625.-6° 0

Galle and Maturas......0.s<.0.sse0+00+% 1525 47," 2

Trincomalie and Batticaloa........... 1162 13 2

- £9187 19 6

Having thus enumerated the various sources from which

the Dutch Government derived its income, [ will now shew

by the following Table, the total amounts of Income and Ix-

penditure in the Colony during six years ending 1791-2.

Taste C.

Abst. of the Col.

income and Expen. dur-| Expenditure. Revenue. Excess of

_ ing the six years 1791-2, _ Expenditure.

In the years. | £ Pot A ies s.-d, Eos kOe

1786-7 - + - -j{ 58066 10 0; 380066 4 Oo} 28000 6 0

1787-8 - += - +! 63534 16 O| 21147 2 0, 32387 14 0O

1788-9 ~ - - =} 68952 9 0O| 31504 4 O} 37448 5 O

1789-90 - ~ - -| 57716 17 O} 339384 1 O| 23782 16 0.

| 1790-1 - - - -| 63461 6 O| 37099 19 O} 26361 7 O

| ; 1791-2 - - «- «-} 72006 18 O| 36158 2 O} 35848 °16 0

| La 383738 16 0] 199909 O| 183829 4 0

CEYLON BRANCH

196

Here we see a balance of 86,500 in favor of the Colony

which materially alters the position of the Island accounts,

detail, &c.

One more Table completes this paper, shewing the va-

heads, of Expenditure

1791-2, and which will give a tolerably accurate idea of the

maccuracies in

f we allow a good deal for i

even 1

the several Collectorates dur

Y1ous

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197

d even

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By this mode of keeping the

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The real Income of the Colony may be

1es 0

another Table for the same year.

d from £23,782 to £37,448

lar

average deficiency of £30,638.

ROYAL ASIATIC SOCIETY.

ions, sa

lantat

ipping.

cost of sh

seen

From this it will be seen that the excess of Expenditure dur-

6 years var

Cinnamon &c.,, to Kurope were lost sight of, although in the

_ Various p

accounts the whole of the profits made on the shipments of

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198 CEYLON BRANCH

List of Books in the Pali and Singhalese Languages.—By

lot)

Qd Gr n> Co

a OO CO Od GO GO CO

CO @Wn

the Rev. R. 8. Harpy. (Read 26th February, 1848, )

GOS OMA

SDIGES

PDOIDDO 2638

FOMIDAO FQO9O

SOMOIDAS Sad

GDAIOOD os

eQada Darne09

eons 908

eniod Sao

GENGDD Oowed

61a ano

gogod

SEG e958

FANDI9O

eaagds

eid Sar

eBIe QeSa09

es C D)BD2DaIDS

Ba® 6 Sh) 2299)

eA 8 CoG

EGa® 22Qad

etino@d geomed

eget

AOLOEcETCy) OLS

HDD oOE

MQNAD O6OaiBEe

Dna Cxeea@8)

HBOree

ea soa

SSQDID.A

CDIQHIOS

ego

#2 2E9599

CORR CHS

Cee SaGommed

Akkharakédsellé Pali

Akaradiya

Angottara-sangiya Pali

Angottara-atuwawa do.

Angottara-tikawa | do.

Attangaluwansé | do.

Atthakath4-wannand do.

Atthas4lini-atuwawa do,

Anabhirati-jataké Pali, Sing.

Andgata wangsé

Anorudha sataké

Apadaney

Apadana atuwawa

Abbhutadamma

Abhidarmmaya

Abhidarmma tikawa

Abhidarmma mila tikawa

Abhidarmmawatarey

Abhidarmma matrukawa

Abhidarmmata sangrahey

Abhinawa madhawé

Abisambodhi-alangk4re

Amarasinghé -

Amarasingha-sanné

Amarasé

Amawatura

Ambawidamana

Arishta-sataké

Awawadaratna-mdlé

Akhydta-padé 3

Akhyatawaranangilla

Akhydtarupamalawa

Andim4le

Indriya-yamaké

Ttiwuttaké

Iswar-malé

Udané

Ud4na-atuw4wa

U pasarga-sanné

Updsakajanalangkaré

De fa XS ote

— aoe

Aare RRS ite, ieee re ees

ROYAL ASIATIC SOCIETY. 1993

41 édHaa€

42 €d00aaa0<= som

43 8mcs Amen

44 a-thtdadea

45 axrandad=a Saud

46 aavaen

47 asbsa gsade<ss

48 eG ease

49 a2IG> eaedand

50 S|ace onsdb=can®

§l @aooe Dana)

52 ASoaD =00

53 Maha sIddmmd

54 Ada

55 Shedd GQ5s9

56 AnAdD sade

57 BAe shane

58 a2@asaxs oma

59 adastaos

60 AGaxxMd- |

6l acdda mmema

62 acd6d andasoexo

63 ade

64 aecxrdgadea

65 mdzddan

66 addaiemDc

67 amdeaoEgsd

68 mDeAOdadsed

69 adaesS.ameqeg

70 aMandiGaeceos

71 adagssedéa

72 snecdaaesd

73 = ENABeSaDS

74 sda aimed

#3 NaxOEcd

16 masZsem

77 medSagqead

73 aAQcemasads

3 wBeZa

80 apshdz5oS2de

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82 aatiaesi

83 @anee1¢E

$4 @emgCsewes

Elu-nighanduwa.

Elu-wyakarana-sanné

Ekadasanipaia.

Kanekhawitarané

Kadayane

Kachayana-prakarané Pali

Kachayana-bhédé da.

Kachayana-bhéda-tik4wa do.

Kachayana-bhéda-warnanawa do.

Kachayana-wannanawa do.

Kachayana-saré do.

Kachayana-sara-tikawa do.

Kathawastuwa

Kathawasi0-aiuwawsa

Kath4wastu-prakarané

Kandah4als-jaiaké

Karmawakya-poia

Kathimanisangsé

Kannorang-kathawa

Kayawirati-gatha-pota

= x 7. Fs pm 2) =

Kayawirati-gaih3-sanné

7 a > > | *

Lie ieee A

Kalyani-prakarané

cere -=

I AWE 77a. rs [Gaw zy

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Ps SHE WORSE kt TES hs

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Kahakurulusandésé

= = “e *

ft = at fn rams

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Kudusika

—_ © - 2 z

Kudartpa-sidhiya

a = y= =f, -

Kummasapmdi-jaiake

Kondamalé *

Kownl-sandése

200

100

101

102

103

104

105

106

107

108

109

110

111

112

113

114

115

116

117

118

119

120

121

122

123

124

125

126

127

128

CEYLON BRANCH

aMae HODaSo®

Qsas50o®

Aegean QO

AHOOAOAGQASD

ODDEIHiGS

HAIDA

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CIDIS 255

[Qs Gean go

Kosalabimba-warnnanawa

Khuddakapathé

Khuddakapatha-atuwawa

Gangarohané

Ganadewihella

Gandhattapatey

Gamanchakré

Gargawasanghitawa

| Girdsanddsé

Gihiwiné

Gunapathd

Gunados-sangrahé

Guttila-jataké

Getapada-sanné

Grahawalalla,

Gebin-sastré

Chakkawaladipaniya

Chariya-pitaka

Chariya-pitaka-atuwawa

Chandrabharene :

Chintaman-sanne

Chilakarama-wighanga-sitre

Chila-niddese

Chélasadda-nitiya

Chilasidhante

J anawanse

Jataka-pot-wahane

Jataka-atuwawa

Jatakapela

Jatakapela-sanné

Jataka-padiya

Jinacharité

Jindlangkaére

Tantrasare

Tringsatbhaishajange

Telkathara-gatha-sanne

Thaipawangse

Thera-gatha

Thera-gatha-atuwawa

Theri-gatha

Theri-gath4-atuwdwa

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Wiménawastu-prakarane do.

Wibhanga-atuwawa do.

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APPENDIX.

Third Anniversary Meeting of the Ceylon Branch of the Royal

Asiatic Society, held 22nd April, 1848.

———=

The Honble Mr. Justice Stark, Vice President, in the Chair.

The Secretary read a letter from the President of the Society,

the Honorable Sir James Emerson Tennent, relative to the annual

address.

-Resolved.—That the President be respectfully requested to ap-

point a time, most convenient to himself, for delivering the annual

address.

Moved by the Hon’ble Mr. Justice Stark.

Seconded by E. L. Layard, Esq. .

_ That the Rev. Mr. Ondatjie of Matura, be elected a member of

the Society.

Moved by the Rev. J. G. Macvicar, D. D..

Seconded by the Rev. A. Kessen, L. L. D.

That the Rev. Mr. Percival of Jaffna be elected a member of the

Society.

Moved by the Rev. D. J. Gogerly.

Seconded by H. Bessel, Esq.

That the Rev. Mr. Dickson of Caltura be elected a member of

the Society.

The following Resolutions were unanimously adopted:— _

ist—That the Anniversary Meeting of the Society be held for

the future in the month of August.

2d.—That the following gentlemen compose the Meteorological

Committee for the ensuing year:—the Rev. J. G. Macvicar, D. D.,

J. G. Davey Esq. M. D., J. Capper, Esq., and the Rev. A. Kessen

L. L. D.

DFO” APPENDIX.

3d.—That no monthly Evening Meeting be held in February,

March, April and May, and that the Committee of management pre-

pare a course of subjects for discussion, during the remaining months

-of the year, and arrange the places of Meeting. :

4th.—That the Honble Mr. Justice Stark,

The Rev. J. G. Maeviear D. D.,

The Rev. D. J. Gogerly,

The Rev. J. D. Palm, and the Secretary, form a Committee

to prepare a Certificate of Membership.

5th.—That Copies of the Society’s Journal be presented to each

Library in Ceylon, and forwarded to various Literary Societies.

The Secretary then read the Report of the Committee of

Management for the past year.

Report of the Committee of Management for 1847.

At the termination of another year of the Society’s existence,

your Committee is happy to be enabled to speak in very encouraging’

terms of its operations.

The fear that was entertained at the corresponding period of

last year, that the removal of several Members from the Colony might

impair the Society’s usefulness, has not been realized, while the acces-

sion of eleven additional Members, residing in different parts of the

Island, holds out a fair prospect of enlarged and successful labours.

Indeed the wide sphere of its operations, deeply interesting to the

Physiologist, the Naturalist, and the Antiquarian; the growing interest

and confidence in its stability and usefulness, along with expressions

of sympathy and co-operation by several kindred institutions, afford a

reasonable presumption, that notwithstanding the unpromising results

of several attempts to establish Literary and Scientific Associations in

Ceylon, your Society is now based on a permanent foundation.

In accordance with a Resolution passed at the General Meeting

of September 1847, a correspondence has been opened with the China

Branch of the Royal Asiatic Society, which will very probably elicit

interesting information respesting the character and influence of

APPENDIX. 211

Budhism in that extensive empire. This is a field of investigation which

abundantly repays every effort to explore it ; and it must be gratifying |

to your Society that its proceedings in this department are likely to

attract the attention of eminent scholars in the continents of Asia and

Europe. .

A correspondence has also been commenced with the Batavian

Society of Artsand Sciences, and your Committee anticipates that the

results will be mutually beneficial.

The following notice of papers which have been read at the Gen-

eral Meetings, during the year, shows the direction of the Society’s

operations,

The Mineralogy of Ceylon.

_ History of Jafina from the earliest period to the conquest of the

Island by the Dutch. ;

Manufacture of Salt by Solar Evaporation as practised in the

Chilaw District.

Extracts from the Pansiya-panasjataka..

Notes on the Rise and Fall of the Calany ganga from 1844

till 1847.

Notes on the Rock-Inscriptions and Hot-Springs in Batticaloa

District.

Notes on the Climate and Salubrity of Putlam.

The Revenue and expenditure of the Dutch Government in Cey-

lon, during the last years of its administration.

On some of the Coins, ancient and modern of Ceylon.

Tn addition to these, the Rev. R. S. Hardy has presented a Ca-

talogue of Books in the Pali and other languages of Ceylon, and

Simon Casie Chetty, Esq., a paper entitled “An Historical Poem of

the Moors, in the Tamil Language,” together with an Analysis of its

Contents. 3 |

The Society's Museum has been increased by the following

donations: —

1—A collection of Shells. 2—Specimen of Iron Ore from the Ma-

tura district. 3—Specimens of Copper and Lead Ores from New South

| 2E

D2 APPENDIX.

Wales. These are the more valuable from the fact, that a Member of

your Society has been appointed by Government to report upon the

Geology and Mineralogy of the Saffragam district, introductory

perhaps to a more extended enquiry.

With a view to elicit information on the subject of Native Ma-

nufactures, so as to afford the means of promoting their improvement.

@ series of questions bearing on this branch of Industry, has been

addressed to infiuential Gentlemen in different districts of the Island,

and the Society will have accomplished much, if by means of such

inquiries, the industrial prosperity and social well-being of the Native

population be advanced.

The subject of Native Agriculture has lately been discussed at a

Monthly Meeting of the Society, and probably before the return of

another anniversary further information will be obtained.

Your Committee cannot but allude with satisfaction to the sub-

ject of the “Monthly Evening Meetings” held by the Society, for

the purpose of conversation and discussion on topics connected with

its labours. Although the nature of these Meetings preclude any Report

being given of their progress, it is evident to your Committee, that

they have a sensible influence on the prosperity of the Society, tending

as they do, to the opening up of new subjects of inquiry, and generally

imparting additional vigor to the efforts of its Members. With a view

to render these Meetings of greater practical utility, your Committee

beg to suggest, that, for the future, a course of subjects for discussion

be prepared every six months, and circulated amongst the Members, so

as to aid those who are disposed to prepare atleisure for entering on the

topics. Under present arrangements, the shortness of the noticerenders

this impracticable ; the time and place for the Meetings might remain

for after adjustment.

Your Committee have much satisfaction in laying before you the

Report of the Statistical Committee for the past year, and in doing so,

express a hope that it will continue its labours with unremitting care;

forming as they do, a most interesting branch of our inquiries.

No Report has been forwarded from the Meteorological Com-

APPENDIX. 213

mittee, but it may be observed that your Secretary has received from

Captain Pickering, R. A., several volumes relating to magnetic ob-

servations made in Canada and elsewhere, ito be availed of in the event

of an Observatory being hereafter erected at Colombo. Of this there

appears a probability at some future period.

The Treasurer’s Statement is satisfactory.

fs. ia

Balance from last year...... Seetns i S$ 19 Jie

Receipts during the present year .......- 4112 6

£50 12 S$

Expenditure during the year.............. 5 ea ae |

Balance in Treasurer’s hand at date ....£16 6 103

The payments include £1 1s., given to the Rev. Mr. Hardy to

purchase books in England. We have also a sum of £10 in the hands

of the Meteorological Committee, who have ordered instruments to

that amount, but in procuring which there appears to be some delay.

In conclusion, whilst your Committee would invite a more general

co-operation in the Society’s proceedings, they cannot but anticipate

@ prosperous and useful career.

A. KESSEN, L.L.D.

Secretary.

;

Resolved 6th.—That the Report now read be received and adopt-

ed. The Secretary then read the Report of the Statistical Committee.

Report of the Statistical Committee of the Asiatic Society of

Ceylon, for the year ending 29th February, 1848.

Your Committee dates its appointment from the end of the year

1846; but as it did not commence its labours until February 1847, the

presenttime is really the termination of the first year of its operations.

Conscious that where nothing had hitherto been done, too much must

not at first be attempted, your Committee resolved at the commence-

214 APPENDIX.

ment of their office, to confine their enquiries to the vital and indus-

trial statistics of the Island, leaving other subjects of research for a

later period, and for other Committees.

In the month of February 1847, a letter was sent to the Honor-

able the Colonial Secretary, stating the object of the Committee’s

appointment, and requesting such assistance as the Government might

be able to render us from the public Records in its possession, and

at the same time the attention of the Government was especially

directed towards the Population Returns of past years. In reply

to this communication, the Celonial Secretary assured your Commit-

tee of the sense entertained by His Excellency the Governor

of the importance of the enquiries contemplated, and of his

desire to afford them every facility in his power. The statistical

data however, to be found in the Reeords of Government, were said

to be very meagre, whilst the Population Returns, the latest of which

were for 1843, it was feared, had not been collected with the fidelity

and industry which was necessary to give them value.

Your Committee was, in conclusion, requested to furnish such

points of enquiry as they deemed of consequence, and these were

promised to be furnished, as far as practicable, from the Records.

In compliance with this request, your Committee furnished a list

of enquiries touching the Manufactures, Agricultures, Fisheries and

Population of the Island, and although no reply has hitherto been

received to this last communication, your Committee cannot but feel

that some benefit has arisen from the eorrespondence.

The local Government having had its attention drawn to the scanty

supply of facts connected with the progress and condition of the Colony,

have seen the necessity which exists for obtaining more valuable data,

and to this we may no doubt trace the Governor’s Minute of 3rd

December last, calling upon the Agents of Government in the several

Provinces for quarterly reports on the condition of their districts. These

returns, we anticipate, will lead to important results in connection with

our ingtiries. z

The next step which your Committee took was to address

Government on the subject of the Annual Returns of the Imports and

APPENDIX. 215

Exports of the Island, published in the Government Gazette, as sent

in by the Officers of Customs. ‘In this communication it was pointed

out, that whilst the Quarterly Returns of the Imports and Exports

were drawn up in reference to guentities, those for the entire year,

were made up according to the value of the goods passing through the

Custom House. This it was shown, might lead to much misconception

on the part ofany one wishing to draw conclusions from these Tables,

for it was clear that articles subject to much fluctuation in value, the

money amount for which they were entered at the Custom House could

form no standard whereby to judge of the extent of the trade. This

is especially the case in Cotton goods, and more recently we know

how low Coffee has fallen in value. In addition to this, the Quarterly

Returns were made out for the Port of Colombo only, whilst those

for the year related to the whole Island: and moreover the confusion

existing by classing Rice, Gram and other grains together, was pointed-

out. The result of this was that the Government intimated that a

better arrangement should be made in future with reference to the

Annual Customs Returns.

Your Commiitee have been also in correspondence with several

gentlemen in various parts of the Island, from whom are expected

some valuable contributions on statistical subjects.

A manuscript has been received from Mr. Taylor of Batticaloa

on the Statistics of that District, which would have been printed

amongst your Society’s papers, but from the cireumsiance of the work -

having been previously communicated to the Statistical Society of

London, by whomanabsiract of it was printed. Your Committee would

recommend that Mr. Taylor be requested to furnish data up to the

present time, so as to enable the Society to make a fresh and improved

digest of its contents which are highly interesting. '

Your Committee cannot refrain from noticing amongst other

occurrences bearing upon the subject of this Society, the appointment

by the local Government of Dr. Gygax to the office of its Geologist and

Mineralogist. It is mentioned here, because your Committe believe that

it was the Society which first publicly directed the attention of the

216 APPENDIX.

Government to the total absence of all data connected with the resour-

ces and capabilities of the Colony.

The Society’s Library has had some interesting additions made

to it, in some Statistical werks of value, amongst which may be in-

stanced the Criminal Statistics of Bengal, and the Journal of the

Royal Statistical. Society of London.

In conclusion your Committee trust that each coming year may

witness some accession of useful information to the Society, and that

no difficulties or discouragements may check the labours of succeed-

- ing Committees, convinced, as they are, that the value of the data

which may be, collected in this Island, cannot well be over-estimated.

JOHN CAPPER,

Sceretary of Statistical Committee.

Resolved 7th.—That the Report now read be received and adopt-

ed, that the thanks of the Meeting be presented to the Statistical

Committee, and that the Gentlemen composing that Board be

requested to continue in office another year. |

8th.—That the thanks of the Meeting be presented to the Pro-

prietors of the Journals which have inserted, free of expense to the

Society, the notices of its Meetings and Proceedings during the year.

9th.—That the thanks of the Meeting be presented to the officers

of the Society for their services during the past year.

10th.—That the following Gentlemen be the Officers of the

Society during the ensuing year.

Patron.

The Right Honorable Lord Viscount Torrineron

Vice Patrons.

The How’ble Sir A. OxieHAnt, Chief Justice.

The Right Rev. The Bishop of Colombo.

President.

The Hon’ble Sir J. Emerson TENNENT.

Vice President.

The Hon’ble Mr. Justiczu STARK.

APPENDIX. 217

Treasurer & Librarian.

J. CAppER, Esq.

Secretary.

A. KESSEN, L.L.D.

Commitéee.

Rev. J. G. Macvicar, D. D. J. Scort, Esq. M. D.

Rev. D. J. Gocrttty. H. L. Layarp, Esq.

Rev. J. D. Pato, KE. L. Layarp, Esq.

J. G. Davey, Esq. mM. v. }

The Treasurer and the Secretary, ex-officio.

A Statement of the Reeeipts and Disbursements of the Society

was laid before the Meeting showing a balance, in the Treasurer’s

hands, of £16 6s. 104d.

a De

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(01) 9. | OL. ear pueg SJOMsvory, Ul souereq

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py : 0 }o [|G [Cte |BarcTye we soz pred yunowe OF,

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218

"L) LIMNSDIAT, AY? YUM JUILIND JUnOIDp U2 UOphaD fo hjza.00y s220I8f7 ay TL See 76

APPENDIX. 216.

BOOKS presented to the Ceylon Branch of the Royal Astatic

Society, during 1847.

Aristotelian Logic, by W. Knighton, 1 vol. Presented by the Author.

Ceylon, Ribeyro’s History of, Translated by George Lee, Esq., 1 vol.

Presented by the Librarian.

Persian Poems, 1 vol. Presented by Dr. Gygax,

Valentyn’s Voyages, 4 vols. Presented by Dr. Gygax.

List of Books, Pamphlets, &c. purchased by the Ceylon Branch

of the Royal Asiatic Society, during 1847.

Asiatic Society of Bengal, Journal of ....0...ecececscesueee ex | parts: 12

Astronomy, Bentley’s Historical Views of the Hindoo...... Mola

Bactrian Coins .......008 HAccnH! Hanon FIS6 bane! #508000! Bounded oon Voki oul

' Bombay Branch of the Royal Asiatic Society, Journal of Parts 4

Ceylon Almanacs from 1818 ......cecccses Pave ticet esas dene oegeme Vols. 20.

pW mmero Novels, by Davis) <.....s0..c0+s- sconces esssanen, sooeaens = WV ols yb

Eastern Archipalago, Journal of ...1...0-...ssssccervecsorsoeses Nos. 12

Geological Society, Journal of ..........+. las cnet lavcnen taenee Parts 6

Hindoostan, Antient History of ......25 ++ Me geval noes tense Vols. 2

SMU OMEN TETAPTIEC -aoinais osigtst-oocessensaeis ssn te sencagcessoe pacman Vol. 1

Metrology, Oriental 22.1.5. :0.....00.00c000 sevensees sence: oseseces Byer olen 2

Maga ae Sy PELISLOLY Of! saccecceseccs-acn sseoaeoncoeare: socconiene Mol. ak

Stabisnical Society, Journal Of ........2.0-¢+.c0ee) sesenece essere Nos. 6

Trade, History of, in East and West Indies.......... sescsoee Vols.

220

List of Members

Ackland, George

Davey, J. G.

APPENDIX.

of the Ceylon Branch of the Royal Asvatic

Society, for 1847.

i is es s x «= « Colombo

Armitage, Jchn - - : - - - ° do.

Bailey, The Rev. J. B. H. eM Umar Name ake

Bessel, Hulme - - - - - - = dO.

Bishop of Colombo, The Right Rev. - “ ~ do.

Braybrooke, J. G. F. bly) Oke ok Wee Sees fa an nea alee

Brodie, A. O. ' - : = “ - Putlam

Dalziel, John - - - - - : - Colombo

Dawson, Robert = - ga - “ - do.

4 i a = “ - dos

Davies, The Rev. A. mee (OG GN, hl eer de Oe ioe

Gardner, George

Grace, A.

Green, William

Green, George

° = - = = - «- Peradenia -

ke reer nite a SE

o = o - = = ee Colombo

is “ é Ey i s - do.

Hardy, The Rev. R.'S. - * = = - - Negombo

Gogerly, The Rev. D. J. - ee mI aa OO

Layard, Edgar L.

Layard, Henry L.

Lister, Samuel

Livera, F. de

- - - - - - 2 do.

- - " ee ay - ° do.

~ = we - - = do.

° - - * - - - Matura

_ Macvicar, The Rev. Dr. - - - - - ‘do,

Misso, Dr.

Mooyaart, J. N.

Murdoch, J.

Nelson, J. B.

> - - - = - ~ do.

- - - - - ° - Galle

ae en er

- - - - - - - Colombo —

Palm, The Rev. J. D. - - - - = - do.

Stark, The Hon’ble Mr, - - - - - - do..

APPENDIX.

Selby, The Hon'ble Mr. - - -

Steuart, George ee i i

Scott, J., M., D. ; 2 oF r)

Tytler, R. B. - A :

Templeton, Robert, M. D. e

Tennent, The Hon’ble Sir James Emerson -

Torrington, His Excellency Viscount

Willisford, F. . Ln aes

Members of the Meteorological Committee.

The Rev. Dr. Maevicar.

J. G. Davey, M. D.

J. Thwaites, M. D.

John Capper, Honorary Secretary.

Members of the Statistical Committee.

The Hon’ble Mr. Justice Stark.

The Rev. J. D. Palm.

J. Armitage, Esq.

The Hon’ble H. C. Selby, Esq.

F. Willisford, Esq.. M.D. —

221

Colombo

do.

Kandy

Colombo

do.

John Capper, Esq., Honorary Secretary.