An Historical Relation of the Island Ceylon in the East Indies

How they exact Fines.For the taking of Fines from men, on whom they are laid, this is their Custom. The Officers, wheresoever they meet the man, stop him in the place. Where they take away his Sword and Knife; and make him pull off his Cap and Doublet; and there he sits with his Keepers by him, till he pays the Fine. And if he delays paying it, they clap a great Stone upon his back; in which condition he must remain till he pays it. And if he doth not pay, they load him with more Stones, until his compliance prevent further pains. Another way they have to exact the payment of the Fines laid upon them. They take some sprigs of Thorns, and draw them between the mans naked Legs till he pays. But if he remain obstinate they clap him up in chains.

They have an odd usage among them to recover their debts. Which is this. They will sometimes go to the house of their debtor with the leaves of Neiingala a certain Plant, which is rank Poyson, and threaten him, that they will eat that Poyson and destroy themselves, unless he will pay him what he ows. The debtor is much afraid of this, and rather than the other should Poyson himself, will sometimes sell a Child to pay the debt: Not that the one is tender of the life of the other, but out of care of himself. For if the party dyes of the Poyson, the other for whose sake the man Poysoned himself must pay a ransome for his life. By this means also they will sometimes threaten to revenge themselves of those with whom they have any contest, and do it too. And upon the same intent they will also jump down some steep place or hang or make away with themselves; that so they might bring their Adversary to great dammage.

Of their Language.To speak now a little of their Language. It is a language peculiar to that Island: and I know not any Indian Nations that speak it but themselves. There are a few words that are common to the Chingulays and the Malabars, which they might borrow of one another, by Intercourse and Commerce, but the words are so few, that a Malabar cannot understand a Chingulay, nor on the contrary.

Their language is Copious Smooth, Elegant, Courtly; according as the People that speak it are. Who are full of words, Titles and Complements. They have no less than twelve or more Titles that they use when they speak to Women according to their ranks and qualities.

Titles to women according to their qualities.

Puddeci. A word for a woman of the lowest condition.

Kiddekel. A term of more respect, given to a young wench.

Nanda. A term for an inferior woman something in years signifies also Ant.

Nandadga. A little higher yet, of the like years.

Nauchere. A Title may be given to an ordinary woman, still, but yet higher.

Lamhaumi. A Title higher than any yet.

Ettani. Higher still.

Lam-Ettani. Of more respect.

Ettanihaumi. Higher than that.

Maugi. Proper only to an old woman but of good quality.

Maugiwanxi. Better then the Maugi.

Comaurehaumi. A Title due to the greatest Ladies.

Hondreunié. Given to the Queen or the King.

So that it is hard to speak to a woman without they know what she is before, least they might mistake her Title. And the women are much pleased with some of the better Titles.

Titles given to men.The men also have various Titles, tho not so many as the women. People give to them these Titles according to the business they have with them. If they come for some favour or kindness to be done them, they bestow the better sort of Titles upon them.

They have seven or eight words for Thou, or You, which they apply to persons according to their quality, or according as they would honour them. And they are so, Topi, Umba, Umbela, Tomnai, Tomsi, Tomsela, Tomnanxi. All these words are gradually one higher than the other.

No difference between a Country man and a Courtier for Language.Their ordinary Plow men and Husbandmen do speak elegantly, and are full of complement. And there is no difference between the ability and speech of a Country-man and a Courtier. When any hath a favour to beg of a Noble-man, or any business with him, they do not abruptly speak their desires or errand at first, but bring it in with a long harangue of his worth or good disposition or abilities; Their speech and manner of Addresses is Courtly and becoming.and this in very handsom and taking stile. They bring up their Children to speak after this manner, and use them to go with errands to great men; and they are able to tell their tale very well also.

In their speech the people are bold without sheepish shame facedness, and yet no more confidence than is becoming.

Their Language in their address to the King.The King they call by a name, that signifies somewhat higher than a man, and next to God. But before the Wars they stiled him Dionanxi, which is a Title higher than God by the addition of Nanxi. This Title the King took before the Rebellion, but since he forbad it. When they speak to the King concerning themselves, they do not speak in the first person, and say I did so or so, but Baulagot the limb of a Dog did it or will do it. And when they speak of their Children unto the King, they call them Puppies. As if he ask them how many Children they have, they say so many Puppy dogs, and so many Puppy-bitches. By which by the way, we may conjecture at the height of the King and the slavery of the People under him.

Words of Form and Civility.They have certain words of Form and Civility, that they use upon occasion. When they come to another mans house, he asks them what they come for, which is his civility, and they answer Nicamava, I come for nothing, which is their ordinary reply, tho they do come for something. And upon this they have a Fable.

A God came down upon earth one day, and bad all his Creatures come before him and demand what they would have and it should be granted them. So all the beasts and other Creatures came, and one desired Strength, and another Legs, and another Wings, &c. And it was bestowed on them. Then came the White men, the God asked them, what they came for? And they said, they desired Beauty and Valour and Riches. It was granted them. At last came the Chingulays, the God required of them, what they came for. They answered, Nicamava, I come for nothing. Then replyed he again, do you come for nothing, then go away with nothing. And so they for their complement fared worse than all the rest.

When one proffers something as a gift to another, altho it be a thing that he is willing to have, and would be glad to receive, yet he will say, E eppa queinda, No, I thank you; how can I be so chargeable to you? And in the same time while the words are in his mouth, he reacheth forth his hand to receive it.

Full of words and complement.Neither are they free or forward to requite them, from whom they have received a gift or good turn, otherwise than with words and windy protestations; the which shall not be wanting. But forwards they are to receive, yet very backward to part with any thing. And if one neighbour asketh ought of another, or to borrow any thing, which the other is unwilling either to give or lend, they never will plainly deny by saying, I cannot or will not; but with dissembling they will excuse themselves, saying, They have it not, or is it lent abroad already, altho it be with them in the house at the same time.

By whom they swear.Their usual manner of swearing in protestations, is by their Mother, or by their Children, or by their two Eyes, oftner than by their Gods. But their protestations be they never so deep, and seem they never so serious, they are not to be regarded, as proceeding more from custom than truth.

Their RailerySome of their words of Reproach, or Railery are such as these. One brother will say to another, and that in presence of their Mother, Tomotowoy, go lye with your Mother, the other replyes go you and lye with your Mother. And the Mother will say to the Daughter, Jopi oppota audewind, go lye with your Father; intimating she is good for nothing. They will commend their Children, when they can use their tongues in their own defence by scolding and say, Hoerri, oppana, Well said, valiantly spoken. They will say also in reproach, Creep between my legs, cut your Nose off. If you have five hundred lives, you shall be damned. The worst railery they can give a woman is to tell her, she has laid with ten sorts of inferior ranks of People, which they will rather dye than do. If any thing be stole out of their grounds or Plantations fruit or the like, they will cry out aloud, This was done by some low-cast begotten Rogue, or She was a whore to some inferior rank who dressed it; and this Language they will continue for half an hour together, tho they know not who hath done it. The worst word they use to Whites and Christians, is to call them Beaf-eating Slaves.

I shall conclude this Discourse of their Language, by giving you a tast of their Proverbs, some hints of the strain of their Speech.

Proverbs.Miris dilah, ingurah gotta. I have given Pepper, and got Ginger. Spoken when a man makes a bad exchange. And they use it in reference to the Dutch succeeding the Portugueze in their Island.

Datta horrala Badda perind. Pick your Teeth to fill your Belly. Spoken of stingy niggardly People.

Caula yonawa ruah atti. To eat before you go forth is handsom and convenient. Which they therefore ever do.

Kiallah tiannah, Degery illand avah oppala hanguand mordy, As the saying is, if I come to beg Butter-milk, why should I hide my Pan. Which is ordinarily spoken to introduce the business that one man comes to speak to the other about.

Hingonna wellendam cor cottonwat geah par wardenda netta. A Begger and a Trader cannot be lost. Because they are never out of their way.

Atting mitting delah hottarah harracurnowah. To lend to another makes him become an Enemy. For he will hate you if you ask him for it again.

Annuna min yain ecka ourowaying younda eppa. Go not with a Slave in one Boat. It signifies, to have no dealing or correspondence with any ones Slave. For if any dammage should happen, it would fall upon your head, and by their Law you must make it good.

Issara otting bollanowa pos cotting. First look in the hand, afterwards open the mouth. Spoken of a Judge, who first must have a Bribe before he will pronounce on their side.

Take a Ploughman from the Plough, and wash off his dirt, and he is fit to rule a Kingdom. Spoken of the People of Cande Uda, where there are such eminent Persons of the Hondrew rank; and because of the Civility, Understanding, and Gravity of the poorest Men among them.

No body can reproach the King and the Beggar. Because the former is above the slander of the People, and nothing can be said bad enough of the latter:

Like Noia and Polonga. Denoting Irreconcileable Enemies. The story of which two Serpents hath been related before.

He that hath Money to give to his Judge, needs not fear, be his Cause right or wrong. Because of the corruption of the great Men, and their greediness of Bribes.

If our Gerehah, fortune be bad, what can God do against it? Reckoning that none of their Gods have Power to reverse the fate of an ill Planet.

The Ague is nothing, but the Head-ach is all. That Countrey is very subject to Agues, which do especially afflict their heads who have them. I might multiply many more of their Proverbial sayings, but let these suffice.

I cannot pretend to give an account, of the Grammar of this Tongue; I shall only give a few instances of their words, and leave it to the Learned to make their Conjectures. First, I will give you some of their Nouns Plural.

Something of their Grammer.

But usually when they have occasion to speak of many they express themselves by Numerals set after the Noun; as Dissawva two, three, &c. An Egg, Bittera, Eggs, Bittera cattei, word for word, Egg many.

Their Verbs they form after this manner:

A Specimen of their words.

Dio loco, Heaven.

Jacco, The Devil.

Narra cauda, Hell.

Aucoi, The Sky.

Taurcoi, A Star.

Deure, Water. Gindere,

Fire. Gani, A Woman.

Rodgura, A King.

Haul, Raw rice.

Bat, Boyled rice.

Banglale, A Table.

Wellau, Time.

Wauri, Season.

Colading, Harvest

Oppa, Father.

Pianannah,

Oppatchi,

Omma, Mother.

Ommandea,

Puta, Son.

Putandi,

Dua, Daughter.

Donianna,

Molla, A flower.

Gauhah, A tree.

Courilla, A bird.

Gom, A town.

Oppuland, To wash cloths.

Naund, To wash the body.

Pinaund, To swim.

Coppaund, To cut.

Horraund, To bore.

Hoppacaund, To bite.

Coraund, To do. (done.

Corowaund, To cause to be

Goumanic, A journey.

Gauman To send, word for word, to cause to do a journey.

corowaund,

I shall only make one Observation from these words, and that is concerning the four first. It is this, that they have no words of their own Language for God and Heaven, but in all probability borrowed them from the Portugueze. But for the two next, The Devil and Hell, words of their own. They number thus,

Their Numbering.

CHAP. X

Concerning their Learning, Astronomy, and Art Magick

Of their Learning.Their Learning is but small. All they ordinarily learn is to read and to write. But it is no shame to a man if he can do neither. Nor have they any Schools wherein they might be taught and instructed in these or any other Arts.

Their Books, and Arts.Their Books are only of their Religion and of Physick. Their chief Arts are Astronomy and Magick. They have a Language something differing from the vulgar tongue (like Latin to us) which their Books are writ in. How they learn to write.They learn to write upon Sand, spreading it upon the ground, and making it smooth with the hand, and so write the letters with their fingers to bring their hand in use.

They write not on Paper, for of that they have little or none; but on a Talli-pot leaf with an Iron Bodkin, which makes an impression. This leaf thus written on, is not folded, but rolled up like Ribbond, and somewhat resembles Parchment.

How they make and write a Book.If they are to write a Book, they do it after this manner. They take the Tallipot leaf, and cut it into divers pieces of an equal shape and size, some a foot, some eight inches, some a foot and an half long, and about three fingers broad. Then having thus prepared the leaves, they write in them long ways from the left hand to the right, as we do. When the Book is finished they take two pieces of board, which are to serve for the cover of the Book. To these boards are fastened two strings, which do pass thro every leaf of the Book, and these tye it up fast together. As the Reader hath read each leaf, he lifts it up, and lays it by still hanging upon the strings, and so goes to the next leaf, something resembling Bills filed upon Wyre.

The Priests write Books of Bonna.The Gonnies, who are men of leisure, write many Books of Bonna, that is of the Ceremonies of their Religion: and will sometimes carry them to great Men, as a present, and do expect a reward.

The King’s Warrants how wrapped up.The King when he sends any Warrants or Orders to his Officers, hath his Writings wrapped up in a way proper to himself, and none else do or may fold up their leaves in that manner but He.

They write upon two sorts of leaves.They write upon the Tallipat leaves Records or matters of great moment, or that are to be kept and preserved: but for any ordinary business as Letters, &c. they commonly use another leaf, called Taulcole. The leaves of which will bear a better impression than the Tallipat, but they are more stubborn, and harder than the other, and will not fold.

Their Skill in Astronomy.But to speak a little of their Astronomy. They who have understanding in it, and practise it, are the Priests of the highest Order, of which the present King’s Father was. But the common sort of Astronomers are the Weavers. These men can certainly foretel Eclipses of the Sun and Moon. They make Their Almanacks.Leet, that is Almanacks that last for a Month. They are written upon a Tallipat leaf, a little above a foot long, and two fingers broad. In them are told the Age of the Moon, and the good Seasons and times to begin to Plough or to Sow, or to go a Journey, or to take any work in hand. On this precise time they will be sure to sprinkle their first Seed, tho they sow all their Field it may be a Month after. And so they will begin to set forth at the very moment, tho possibly they will not go till some days after.

These Astronomers tell them also when the old year ends to the very minute. At which time they cease from all work, except the Kings, which must not be omitted. They acquaint them also with the good hour of the New year, they are to begin to work. At which time every Man and Woman begins to do somewhat in their employment they intend to follow the ensuing year. They have also another season directed them by their Astronomers: that is, when to begin to wash their heads, which is assigned to every one according to the time of their Nativities, which Ceremony they observe very religiously.

They pretend to know future things by the Stars.These Astronomers, or rather Astrologers, are skilful in the Knowledge of the Stars, and Planets, of which they reckon nine: ’tis supposed they may add the Dragon’s Head and Tail. By which they pretend to foretel all things concerning the health and recovery of Sick Persons; also concerning the fate of Children born, about which the Parents do presently consult them, and save their Children or kill them according to the fortunate or unfortunate hour they tell the Parents they were born in.

When a Person is Sick, he carries to the men his Nativity, which they call Hanna hom pot, upon the perusal of which they tell his destiny. These also direct fit times for beginning Journeys, or other undertakings. They are likewise consulted concerning Marriages by looking upon the Man and Womans Nativity.

Their Æra, Their Years, Months, Weeks, Days, Hours.They reckon their Time from one Saccawarsi an ancient King. Their year consists of 365 days, They begin their year upon our Eight and twentieth day of March, and sometimes the Seven and twentieth, and sometimes, but very seldom, on the Nine and twentieth. The reason of which I conceive to be, to keep it equal to the course of the Sun, as our Leap year doth. They call the year Ouredah. This they divide in to Twelve Months, named, Wasachmaha, Pomaha, Ahalamoha, Micheneha, Bochmoha, &c. They divide their Months into Weeks, each consisting of seven days, called Fridah, Sandudah, Onghorudah, Bodadah, Braspotindah, Secouradah, Henouradah. The first of which they account a good and a fortunate day to begin to do or undertake any thing: and it falls out upon our Sunday. On their Wednesdays, and Saturdays they open their Churches, and perform their Ceremonies. Their day, which they call Dausack, they divide into Thirty Pays, hours or parts, and begin their account from the Sun rising, and their Night also into as many, and begin from Sun-setting: So that the Fifteenth Pay is Twelve a Clock at Noon. They have a Flower by which they judge of the time, which constantly blows open seven Pays before Night.

How they measure their time.They have no Clocks, Hour-glasses, or Sun-Dials, but keep their time by guess. The King indeed hath a kind of Instrument to measure time. It is a Copper Dish holding about a Pint, with a very small hole in the bottom. This Dish they set a swimming in an Earthen Pot of water, the water leaking in at the bottom till the Dish be full, it sinks. And then they take it out, and set it empty on the water again, and that makes one Pay. Few or none use this but the King, who keeps a man on purpose to watch it continually. The People will use it upon some occasions, as if they are to sow their Corn at any particular hour, as being the good lucky Season, then they make use of the Copper Pan, to know the time exactly.

Their Magick.They do practise Magick. Whereof take these two remarkable instances of many that might be given.

The Plenty of a Countrey destroyed by Magick.The Countrey of Neurecalava formerly brought forth great plenty of Corn, occasioned by reason of its large waterings. A Neighbour Kingdom, the Kingdom of Cournegal which lyes in Hotcourley, in those times was brought to a great dearth. At which the King sends to the People of Neurecalava, that they would bring a supply of Corn to his Countrey, which they did in great store upon Beasts in Sacks, and arrived at the King’s City: and there for the more expeditious measuring out every Housholder his proportion of Corn, they made a hole in the Sacks, and let it run out, still driving on the Beasts before them: and all that was shed before every man’s House, was to be his share. This exceedingly gratified the King.

Afterward the King to requite them, asked what they most needed in their Countrey? They answered, They had plenty of all things only they wanted Cahah mirris, that is Turmeric and Pepper. The King to gratifie them sent them such a quantity of each as his Country could afford. As soon as this was brought to the People of Neurecalava, they went to measure it out to every man his Portion, but finding it of so small a quantity, they resolved to grind it, as they do when they use it with their Victuals, and put it into the River to give a seasoning to the water, and every Man was to take up his Dish of water thus seasoned. From whence Neurecalava had its denomination, viz. from Neur, signifying a City, and Cahah that signifies Turmeric, and Lava, as if it were Lalla, put into the River.

The King hearing of this Action of theirs was offended, in that they so contemned his gift; but concealed his displeasure. Sometime after he took a Journey to them, and being there, desired to know how their Countrey became so very fruitful. They told him, it was the water of the River pent up for their use in a very vast Pond. Out of which they made Trenches to convey the water down into their Corn Grounds. This Pond they had made with great Art and Labour with great Stones and Earth thrown up of a vast length and thickness, in the fashion of an half Moon. The King afterwards took his leave of them and went home; and by the help of his Magicians brake down this vast Dam that kept in the water, and so destroyed the Pond. And by this means this fruitful Countrey wanting her water is become as ordinary Land as the rest, having only what falls out of the Sky.

Their Charm to find out a Thief.When a Robbery is committed to find the Thief, they Charm a Coker-nut, which is done by certain words, and any one can do it, that can but utter the Charm words. Then they thrust a stick into it, and set it either at the Door or hole the Thief went out at. Then one holds the stick with the Nut at the end of it, and the Nut pursues and follows in the Tract that the Thief went. All the way it is going they still continue Charming, and flinging the Blossoms of the Betel-nut-Tree upon it. And at last it will lead to the house or place where the Thief is, and run upon his Feet. This Nut will sometimes go winding hither and thither, and sometimes will stand still. Then they follow their Charms, strewing on Blossoms, and that sets it forward again. This is not enough to find the Thief guilty; but if they intend to prosecute the Man upon this Discovery, the Charmer must swear against him point blank: which he sometimes will do upon the Confidence of the Truth of his Charm. And the supposed Thief must either Swear or be Condemned.

The way to dissolve this Charm.Oftentimes Men of courage and metal, will get Clubs, and beat away the Charmer, and all his Company, and by this means put all to an end. If the Thief has the wit to lay his tail by the way, the Coker-nut when it comes thither will stop and run round about it, but go no further. I doubting the truth hereof, once took the stick, and held it my self, when they were upon this Business, but it moved not forward while I held it in my hand, tho they strewed their Flowers, and used their mutterings to provoke it. But afterwards when another took it, it went forward. I doubted whether they did not guide it with their hand, but they assured me it guided their hand.

Inscriptions upon Rocks.Here are some antient writings engraven upon Rocks which poseth all that see them. There are divers great Rocks in divers parts in Cande Uda, and in the Northern Parts. These Rocks are cut deep with great Letters for the space of some yards, so deep that they may last to the worlds end. Nobody can read them or make any thing of them. I have asked Malabars, Gentuses, as well as Chingulays and Moors, but none of them understood them. You walk over some of them. There is an antient Temple Goddiladenni in Tattanour stands by one place where there are of these Letters. They are probably in memorial of something, but of what we must leave to learned men to spend their conjectures.