Hanwella Rest House

A rather cryptic sounding Sinhala poem runs as follows:

Pun sandha séma payaala rata mædhdhé

Ran kendhi séma peeraala pita mædhdhé

Maara senanga vatakaragena yama yudhdhé

Lewké mæthindhu adha thaniyama wela mædhdhé

In English this may be rendered as:

Like the full moon shining in the middle of the country
Like golden strands combed down the middle of the back

[As] the armies of Mara surrounded [the Buddha] in the Yama war
The Minister Lewke is today alone in the middle of the field

This refers to an episode in the First Kandyan War of 1803-1805. Sri Wickrama Rajasinghe, the last king of Kandy was fleeing, having been defeated by the British in battle. As James Cordiner (A Description of Ceylon, London, 1807; Dehiwela, Tisara Prakasakayo, 1983) tells us:

The disappointed Monarch of Kandy was overtaken in his flight by Lewke Ralehamy, Dessauwe of the four corles, who led the attack on Hangwell, and the Maha Mottiar, or chief secretary of state, both of whose heads, in the violence of his indignation, he ordered to be immediately struck off; and left their dead bodies unburied in a ravine one mile beyond Royberg.

Sri Wickrama Rajasinghe

The battle from which Sri Wickrama fled was the last of the many skirmishes which followed the recapture by British troops of the fort at Hanwella (pronounced hung-wal-luh) - Cordiner's Hangwell.

The British forces involved in the battle were ad-hoc groups of soldiers of the 51st Regiment of Foot and the 65th Regiment of Foot, supported by Indian Sepoys and local Lascoreens, all under the command of Captain William Pollock of the 51st. The war-standard of the Kandyan kingdom, captured by Pollock during this battle, was later to be the basis for Sri Lanka's modern flag.

Hanwella, which means 'skin sands', was the site of an ancient ferry route across the Kelani river. When Mayadunne, the son of Vijayabahu VII (mentioned in the post on Menikkadawara) became king of Sitawaka, he built a fort here to protect the ferry. After the death of his son Rajasinghe I (see post on Pethangoda), the Portuguese occupied the fort and rebuilt it in their own style - mostly consisting of earthworks - in 1597.

The Dutch, who took over the lowlands of Sri Lanka from the Portuguese, built a new star fort at Hanwella using kabook (laterite) rock, completing it in 1684. One look at the plan of the fort shows that it was made according to the latest European design:

Plan of the Hanwella fort (Department of Archaeology)

Hanwella was on the border between the Kandyan and Dutch (and later, after 1796, British) territories, until the fall of the Kingdom of Kandy in 1815. It occupied a strategic position athwart the principal route from Colombo to the interior. It was also necessary to quell rebellions within the occupied territory: in 1797, shortly after the British occupied the lowlands, a rebellion broke out and sepoys of the 35th Madras Regiment were besieged within the walls of the Hanwella fort and took casualties.

The map below is an old Dutch one of Hanwella showing the location of the fort. Note that North is Down, a fact which may not be appreciated by Euro-centric readers.

A Dutch map of the fort situated at Hanwella

Robert Percival of the 19th Regiment of Foot tells us (An account of the island of Ceylon, London: C & R Baldwin, 1803) that the Dutch had built a rest house here, which was in a bad state of repair by 1800. According to Cordiner, the Fort at Hanwella was in a ruinous condition at the time of the Battle of Hanwella in 1803.

The Hanwella resthouse

The pleasant modern rest house occupies the site of the fort. In its grounds may be seen some of the remains of the military structure. And there is no mistaking the thick interior walls of the older parts of the building. Note the thickness of the walls surrounding this bedroom window:

Bedroom window

Nevertheless, the rest house is agreeable, being cool and affording a great view of the river; early in the morning one may even see the mountains of the central massif, and sometimes Adam's Peak. It is a wonderful place to sip tea and gaze at the water. In earlier days, this was done using two old stone seats which adorn the gardens overlooking the river. Here is one of them:

Stone seat and rear verandah of rest house

This stone seat has a history. In 1870 the rest house was visited by the then Duke of Edinburgh, Duke of Saxe-Coburg and Gotha, and Rufus Sewell lookalike Alfred Ernest Albert. At the time he was captain of HMS Galatea, and was the first member of the Royal Family to visit Sri Lanka. This was soon after he had been shot and wounded in Sydney.

Alfred Duke of Edinburgh (photo courtesy of thePeerage.com website)

In 1875 it was the turn of his older brother the Prince of Wales Albert Edward (later Edward VII). Details of the prince's earlier visit to Travancore can be found here. Here he is with his fianceé Alexandra Caroline Marie Charlotte Louise Julia zu Schleswig-Holstein-Sonderburg-Glücksburg, Princess of Denmark, on their engagement in 1862.

Edward and Alexandra (photo courtesy Open University)

Edward later married Alexandra. In 1882, their two eldest sons, Jack-the-Ripper suspect and Duke of Clarence Albert Victor and Prince George Frederick Ernest Albert (later King George V), who were serving as midshipmen on HMS Bacchante, also sojourned here.

Princes Albert Victor and George (photo courtesy of English Monarchs website)

The visits of the princes were commemorated by inscribing the stone seats. The inscription on this seat marks the visit of Edward VII - presumably it had less moss on it when it supported the Royal Bottom:

Stone seat 2009

All of these confusingly-named Royal Alberts planted trees in the gardens, which Henry W Cave (The Book of Ceylon, London: Cassell, 1908) says were still flourishing some decades later. Today one particular tree, the Jak Tree (Artocarpus heterophyllus) planted by Edward VII behind the stone seat in the pictures above, has been preserved.

The Royal Jak Tree

The four princes, sitting on the stone seats, would have had a wonderful view of the river, later immortalised in this photograph (c. 1900) by HW Cave :

View from the rest-house, Hanwella

Alas, this view is no more. Instead there is a great big concrete bridge built smack in the middle of the prospect. Undoubtedly the bridge fills a great need, but one would have thought they would find a slightly less beautiful spot to ruin with it.

Modern view from the rest-house, Hanwella

The downstream panorama, on the other hand, is unspoiled. You can look out westward from the dining room across the gardens, dotted here and there with the ruins of the fort's ramparts.

Downstream prospect

A closer look at the bottom right of the photograph of the garden, above, reveals a log-like reptile. This might give one a bit of a shock, especially if one knows that, according to Percival, a private of the 19th Regiment of Foot was eaten by a crocodile here in 1800. However, in this case it turned out to be a Kabaragoya, a water monitor lizard (Varanus salvator), shown below in close-up.

A Kabaragoya all puffed up with its own importance

The kabaragoya puffs itself up when it sees a potential enemy. Usually, however, it keeps to itself. It eats snakes' eggs and so is a useful agent for controlling the serpent population. Unfortunately, it is hunted (illegally) for its oil, which is useless for everything except poisoning people and hexing them. There must surely be more efficient ways of getting rid of one's enemies than going out and killing a relatively harmless reptile - especially given the ease with which pesticides may be procured which would ensure the morbidity of one's victims.

Hanwella marked with blue pin

Hanwella may be reached from Colombo along the Low Level Road or the High Level Road. It is an obvious stop on the way to Nuwara Eliya up the Ginigathena Pass. It is also an excellent base of operations for visiting the Ruwanwella and Avissawella areas.

Lewke memorial (larger image here)

The place where Lewke Dissawe was executed is marked by a small memorial stone, which can be seen where the present Low Level and High Level roads meet, a short distance eastward from Hanwella rest house. The poem which began this post is carved thereon.

Dedigama

The ancient Sinhalese chronicle, the Culavamasa tells us that the consort of Manabharana, the crown prince of Sri Lanka,

... bore a son at a moment marked by a lucky constellation. Clear at this moment were all the quarters of the heavens and cool, fragrant, gentle breezes blew. With the trumpeting of the elephants and the neighing of the horses the royal courtyard was filled with resounding din.

This heavenly event took place in a city known as Punkhagama, the capital of the principality of Dakkhinadesa, of which Manabharana was the sub-king (yuvaraja).

The child was named Parakramabahu (Parakkamabahu in Pali). Many years later, about 1153 AD he became king of the whole island as Parakramabahu I (the Great). He then constructed a shrine at the place of his birth, the Suthigara Cetiya (the Chaitya of the house of birth).

Interestingly, when Wilhelm Geiger (the father of Hans, the inventor of the Geiger Counter) was translating the Culawamsa, the location of Punkhagama had not yet been discovered. Geiger Snr tells us in a footnote that 'Parakkamabahu 1 erected a tope there 120 cubits high of which there ought still to be traces'.

Archaeological department board at the Kotavehera

This tope was identified later as the Kotavehera, in the modern village of Dedigama (pronounced tha-thee-gah-muh), and excavations were carried out there in the 1960s. So Punkhagama is most likely Dedigama. Apparently the place-name is derived from Jatigama, an alternative ancient name for the place.

The dagoba is the largest in the Wet Zone of Sri Lanka. Parakramabahu I was a great lover of monumental architecture and bigness generally. He made tanks in the Wet Zone (where they were not really necessary) in order to show off his prowess and in order to recreate the 'Milk Ocean' in a large-scale Mandala, a representation of the Indic Cosmos .

Obviously I am not a great fan of Parakramabahu's - his reputation was as much due to his panegyrist in the Culawamsa as anything he did; although it was possibly his unification of the Mahayana and Theravada Buddhist clergy in a single, state-controlled body which ensured for him a sympathetic press.

Sutighara cetiya from the north-east

Be that as it may, the dagoba is truly impressive. It is 78 metres (256 feet) in diameter and 14.3 metres (47 feet) high. I couldn't get the whole thing onto a single frame, so I had to do a stitch-up of two photos - a bit of a botch-up actually.

The size of the structure is illustrated by this photo of a senior citizen walking around it in the prescribed clock-wise manner. Note the multi-coloured branches of Na (Ironwood) trees in the foreground and the concentric perimeter rings (pesa walalu) at the base of the stupa.

Elderly man circling the dagoba

Not withstanding the size of the dagoba, it is referred to as the Kotavehera (short stupa) , not because of any deficiency in its height, but because it was built without the usual upper structure, the traditional cube-shaped enclosure (hatharæs kotuwa) and pinnacle (koth kærælla). Rather like calling a tall person short because they do not wear a hat.

On the eastern side of the dagoba, just above the second of the pesa walalu at the foot of the dagoba, is a smaller stupa, about 11 metres (36 feet) in diameter. It is said to mark the exact place of Parakramabahu's birth. It is that little pimple on the side of the dagoba, in my stitch-up shot above. The photo below shows it in close-up:

Smaller dagoba

The larger dagoba appears to have been anchored on the lesser. Here is an even closer shot:

Smaller dagoba

Excavations found a koraha (a pot for washing rice in) beneath the smaller dagoba. Not surprisingly, however, it was the larger which yielded the greater treasure. The main reliquary chamber, guarded by multi-headed cobras (like the one at Oorusitano tank), was complemented by 8 others arranged geometrically around it. The artefacts found there were housed in a museum built close by.

The way to the archaeological museum

A break-in occurred there not too many years ago, and the thieves got away with a large number of artefacts, especially some exquisite Buddha statues covered in gold foil. However, less monetarily valuable but priceless historically, the main prize of the collection was left behind. This was the elephant lamp.

Elephant lamp

This elegant oil lamp is one of a pair taken from the heart of the dagoba - the other being at the Colombo Museum. The identical lamps are of the hanging type and each consists an oil receptacle surmounted by an elephant and its mahout. The whole is suspended by the apex of a torana above the elephant, which is affixed to a chain.

Detailed drawing of elephant lamp

The elephant figure stands in the middle of the oil receptacle, which can be filled with oil. There is also a reservoir for the oil in the elephant's belly (marked in white on black in the central figure above). Oil is poured in using the hollow of one of the forelegs as a funnel.

After the lamp is lit, the level of oil in the receptacle goes down. When it goes below the level of the hole in the funnel-foreleg, an ingenious hydrostatic arrangement makes the pachyderm 'urinate' oil until the level of oil returns above the beast's feet. Obviously, the creator of this marvel of physics was something of a piss-artist.

Despite the burglary, many valuable artefacts remain in the museum, not just from Dedigama but from archaeological sites in the Kegalle area generally, including some interesting inscriptions. There is also a representation of the nine reliquary chambers of the Kotavehera, showing what was found where, and photographs of the dig.

You can get to Dedigama by turning to the right off the Colombo-Kandy road at Nelundeniya and driving about 3 kilometres (2 miles).

Dedigama is within easy driving distance of the rest houses at Ambepussa, Hanwella and Kitulgala, as well as the Ambalama hotel in Hanwella.

Pethangoda Grove

A popular verse of Sinhala poetry runs as follows:

Rusiru pethangoda uyanata wædiyaaya
Napuru unakatuwak pathulehi ænunaaya
Sitiya sævoma vatakara mathulaaya
Raajasingha devi naamen mækunaaya

In English, this means:

He betook himself to the beautiful Pethangoda park
A wicked bamboo thorn pierced his foot
All those there surrounded him and chanted spells
Rajasinghe was erased from the names of the gods

This refers to king Rajasinghe I of Sitawaka, who fought an unrelenting war against the Portuguese. Apparently, he was known by his given name, Tikiri Bandara (still a popular name among the Kandyan Sinhalese) until 1555, when he captured the town of Alutnuwara from the Royal pretender, Vidiya Bandara, while still a prince. Thereafter he was popularly known as Raja Singhe ('regal lion'), later taking this moniker as his regnal name on mounting the throne.

Rajasinghe I witnessing an execution

Rajasinghe was quite a colourful character, who was reputed to have murdered his father king Mayadunne of Sitawaka, the son of Vijayabahu VII (the king mentioned in the post on Menikkadawara). He was rejected by the Buddhist clergy as a parricide and therefore become a devotee of the Hindu god Shiva.

In 1593, having been defeated in battle at Kadugannawa, he retired to Ruwanwella and went to his pleasaunce at Pethangoda (pronounced peth-un-go-duh and meaning 'hill of bauhinia tomentosa'). There, he had the accident with the bamboo thorn mentioned in the poem.

He was brought by royal barge down the Kelani river, but died of septicaemia at a place with the mellifluous - if unlikely - name of Kukulubittarawella (Cock's egg sandbank). An alternative name for the village is the slightly more rational Kikily Bittara Welaloo Wella (Sandbank in which the hen's eggs were buried) - no, I don't know the significance of this place-name.

Bamboo thorns, Pethangoda

But was it an accident? The mediaeval chronicle, the Rajavaliya tells us that Rajasinghe was succeeded by his grandson prince Raja Surya 'who', it says 'had caused the death of king Raja Sinha'. Apparently, Raja Surya had a dalliance with a damsel, the daughter of an astrologer called Dodampe Ganitaya. The latter had practised witchcraft to prevent the removal of the poison in Rajasinghe's wound. The inference is that there had been a trap set for the king.

Some say (darkly) that the bamboo thorn had been coated with poison. Still others say he was killed by a cobra's bite - indicative of divine retribution for his dual crime of killing his father and turning his back on Buddhism.

Thorny bamboo, Pethangoda

Be that as it may, the thorns at the Pethangoda park are pretty wicked. Some of them are about a metre (3 feet) long. Alas the photographs I took do not do them justice. These are Indian thorny bamboos, reputedly obtained from the subcontinent and different from the bamboos found in Sri Lanka. They have dark green shoots, not yellow as is the norm in this godly isle.

Looking towards the entrance and the lower clump

All that is left of the pleasaunce is a grove of two clumps of bamboo, on two levels, surrounded by a barbed wire fence. The clumps of bamboo themselves are enclosed behind wire mesh in order to prevent vandals from destroying them - they are already in a bad state due to vandalism (one wonders why there is no divine retribution on these hooligans).

The upper level of the grove

Nevertheless it is a pleasant spot, with a rubber plantation on three sides and a paddy field on the other. One can imagine how the king might have found solace from his eternal worries by sitting and gazing at the bamboo branches, especially the lovely pattern made by the bamboo against the sky.

Looking towards paddy field (A larger-size picture can be seen here.)

Incidentally, Raja Surya didn't get to reign long. He used to sneak off at night to be with Dodampe Ganitaya's daughter and on one such romantic tryst was done to death by his relatives. Soon after the kingdom of Sitawaka fell to the Portuguese.

After his death Rajasinghe was worshipped as Ganegoda Deviyo (God of Ganegoda). Incidently, Sri Lankan kings were considered divine while they lived, being addressed as 'Deviyanwahanse Budhuwewa' - 'may your godship become a Buddha'. So the transition couldn't have been too difficult.

Pethangoda marked with blue pin

Click here to see detailed google map of Pethangoda

Pethangoda is situated on the Anguruwella-Warakapola road, next to a stream known as the Gurugoda Oya. It is within easy driving distance of the rest houses at Ambepussa, Hanwella and Kitulgala, and the Ambalama hotel in Hanwella.

Menikkadawara

In 2004 I was scouting out the terrain around the lower watershed of the Kelani river, when I (serendipitously) stumbled upon the village of Menikkadawara. To get there one has to drive up the Kandy road and turn left at Nelundeniya and drive for about 10 kilometres (6 miles) - not something a normal person would do too often without purpose. But there is a point to it.

Now a sleepy backwater, too unimportant to be marked on the map, Menikkadawara (pronounced man-ik-udder-were-r-er) was once a very important and strategic place situated in the foothills of the Four Korales (counties). The (not exactly accurate) mediaeval Sinhalese chronicle, the Rajavaliya tells us that two of the sons of the King of Ambulugala (Dharma Parakramabahu IX),

Prince Vijaya Bahu and Prince Raja Sinha built the city of Menikkadawara, and whilst young men, lived in one place and cohabited with one woman...

The first of these princes went on to become King Vijayabahu VII, while the second apparently died in Menikkadawara.

Menikkadawara marked with blue pin

Click here for detailed google satellite map of Menikkadawara

During the latter part of the Portuguese era, the bulk of the colonial forces were encamped here. A rather long-winded Jesuit historian, Rev Fernaõ de Queyroz (Conquista temporal, e espiritual de Ceylao, translated by Father SG Perera, SJ) wrote in about 1688 that

... in the county Beligal, in the village of Manicrauare, 9 leagues from Columbo to the interior, we generally had our arrayal encampment, surrounded by very high mountains, in which one can hardly see an entrance or outlet, and because of its site and other conveniences it was the best that could be chosen, for it is 6 leagues from Candea and lies between the Four and Seven Corlas...

Just to prove that it was not just the English who mispronounced foreign names, the Portuguese called the place Manicravaré or Manicavarê. Queyroz informs us that

Mani-cauarê, and not Manicrauarê as they call it, means 'Come here my precious stone', words with which, they say, the Father or Rajú called to his son.

The Rajú referred to by Queyroz may be Raja Sinha, the second of the two princes with the racy lifestyle referred to in the Rajavaliya above, who died at Menikkadawara.

The embittered Captain Joaõ Ribeiro tells us in 1685 (Fatalidade historica da ilha de Ceilao, translated by PE Peiris) that:

In the Four Corlas, five leagues from Balane and eleven from Columbo, there was a position in the midst of the villages, known as Manicravare; here was stationed our chief army for opposing the King of Candia and for defending the Seven Corlas. It consisted of twelve companies of three hundred and fifty Portuguese Soldados under the command of the Captain Major of the field, and there were also a Sergeant-Major, two adjutants, a Captain of Munitions and a Franciscan monk as chaplain. It was further the residence of the Dissava, an officer corresponding to a military Governor of a province over the natives, who always had in hand three or four thousand Lascarins with their officers, which number could be greatly increased in the event of war.

In 1599 the Portuguese constructed a tranqueira, a wooden stockade. In 1626, this was upgraded. The rectangular fortification was known as the Forte Santa Fe and the Cidadela (Citadel) of Forte Cruz, with the four bastions on each corner being named Saõ Iago, Saõ Boa Ventura, Saõ Jorge and Saõ Pedro by the religion-obsessed Lusitanians.

On the right side of the road is a sign put up by the Department of Archaeology, indicating the fortifications of the Portuguese. HCP Bell, the first Archaeological Commissioner reported that a stone slab bearing the Royal Arms of Portugal was found here. However, all that is left of the fortifications are massive earthwork ramparts, grown over with grass and weeds.

Portuguese earthwork rampart

Ribeiro also mentions that Manicavare (sic) was not entitled to be called by the name fortress, since it was made of a little earth. However the ramparts look quite formidable enough.

Looking along the earthwork rampart (larger photo here)

After the defeat of the Portuguese in 1658, the area was re-occupied by the forces of the King of Kandy. The Lusitanian crusade had targeted Buddhist temples and the Monastery that now exists in the village was built after the re-occupation.

The sermon hall (Dharmasalawa) has had the interstices between the stone columns filled with cement breeze blocks - obviously recent. But how light and utilitarian the structure looks in comparison with the behemoths that are more modern Buddhist temples!

Sermon hall, Menikkadawara Purana Vihara (larger photo here)

The brown strip at the bottom of the outer wall is caused by back-splash from rain pouring off the roof (notice the absence of roof gutters). As you can imagine, rain is quite a factor in the valley of the river Kelani. Queyroz informs us that

... though it rains in the island of Ceylon almost the whole year and sometimes for eight and ten days running, when the rain ceases there is no mud seen in that place because of a kind of stony soil and because the barracks (estancas) are on a height whence the water drains easily making for the fields which surround it.

Evidently it was the consideration of floods which caused the image house of the monastery to be built on a wooden platform mounted on short stone stilts. A temple building built in this architectural form is referred to as a tampita vihara. This one appears originally to have been built with an open verandah all round, which has been filled in with brick.

Image house (buduge), Menikkadawara Purana Vihara (larger photo here)

The image house is illustrated with frescoes of the Buddha and of the Cula Dhammapala Jataka. These probably date from the 18th or 19th centuries.

Image house door and doorway fresco

The ceiling has a beautiful floral design, marred somewhat by the 1930s-style electrical light fittings:

Image house ceiling design

Menikkadawara can be taken in while en route to Kandy from Colombo. Alternatively, for those who want to explore the whole area, there is a rest house at Ambepussa which provides accomodation. Also within easy driving distance of the rest houses at Hanwella and Kitulgala, and the Ambalama hotel in Hanwella.

Tusk, Tusker, Rogue Elephant & Jumbo

In my earlier post on the Kombuwa, I referred to an elephant's tusks. Alas, at the time I had no image available and had to resort to plagiarising from a 17th century woodcut. Well, I had the good luck this morning to come across a really good-looking pair of tusks on a really magnificent-looking pachyderm.

Tusker, Hokandara Rd, Thalawathugoda

This chap was probably returning home after taking part in a perahera, a religious procession. Note the chains around his neck in the picture below:

Tusker, Thalawathugoda

'Tusker' can refer to any animal with tusks, eg. a wild boar. However, in the Sri Lankan context, 'tuskers' are, invariably, elephants. Henry Charles Sirr (Ceylon and the Cingalese, William Shorberl, London 1850) referred to them as 'tusk-elephants'. It was left to Sir James Emerson Tennent (Ceylon: an Account of the Island, Physical, Historical - Longman, Green, Longman, and Roberts, London 1859) to use the term 'tusker' for the first time (cf. Oxford English Dictionary).

Incidently, the OED credits Tennant with introducing 'Rogue Elephant' into the English language. However, it appears to have been Sirr (op cit) who did so:

It is well known these animals are usually found in herds, and when a solitary elephant is seen, the Cingalese say that it is a rogue-elephant, "hora alia", who has been expelled for nefarious and turbulent conduct by the other members of the herd.

In the Sinhala tongue, an elephant is an aliya (plural ali). A tusker, on the other hand, is called an æthaa, from the Prakrit hatthi (cf. Hindi hasthi) - 'elephant'. Now, the English 'Elephant' came (via Latin and French) from the Greek 'elephantos' or 'elephas' which, in turn probably came from the Phoenician 'elu' (the same as the Hamitic), although it might have originated from the Sanskrit ibhah. One wonders whether the Sinhala 'aliya' came from the same root as the Phoenician/Hamitic.

The earliest known examples of the Brahmi alphabet, as I mentioned in regard to the Kombuwa, are on potsherds, dating from the 6th century BC, found at Anuradhapura in Sri Lanka and at Kodumanal in South India. It is possible that it was a form of Phoenician, transplanted by traders. Compare the Brahmi and Phoenician alphabets.

Phoenicians bring treasure to King Solomon (Thanks to Karen Hatzigergiou)

The Phoenicians, along with the ships of Tarshish were hired by King Solomon (he of the mines) to bring his hardware and day-to-day groceries:

And the navy also of Hiram, that brought gold from Ophir, brought in from Ophir great plenty of almug trees, and precious stones. (1 Kings 10:11)

For the king had at sea a navy of Tharshish with the navy of Hiram: once in three years came the navy of Tharshish, bringing gold, and silver, ivory, and apes, and peacocks. (1 Kings 10:22)

It may be postulated that the Phoenicians and the Tarshishites were both familiar with India and hence Sri Lanka.

Interestingly, although Phoenician was a Semitic language, the general Semitic term for 'elephant' is pil (Arabic and Persian fil). A sub-species of the Asian elephant survived in Mesopotamia until the 9th century BC, when seems to have been exterminated by overhunting. So the Semitic people had their own word for the jumbo.

Now Jumbo, as most people will know, was the name given to a famous 19th Century elephant which died. Being about 4 metres ( 12 feet) high at the shoulder, it posthumously lent its moniker to large things, from the Jumbo Jet to the oxymoronic but mouth-watering Jumbo Shrimp , via an entire range of jumbo orchids, from the Jumbo Ego to the Jumbo Pip.

The dead Jumbo was stuffed and exhibited at Tufts University, an institution of higher learning in Medford, Massachusetts. Alas, the taxidermised mastodon was destroyed in a fire, but that never loosened the affectionate ties that ivory tower had with the tusker. In its hallowed memory, the Tufts University Science Library has created a database known as 'Tufts University Sciences Knowledgebase' or TUSK.

Jumbo the statue

Another Jumbo, this time a diminutive statue of an elephant from an amusement park, adorns the campus. By comparison with the person of average height standing next to it, it is obvious that it cannot be above 3 metres at the shoulder. On the other hand, compare the height of the tusker I saw with that of its Mahout:

Tusker with Mahout, Thalawathugoda

About equal to the original Jumbo I should think. Its tusks may be seen in all their splendour in this photograph, but they are dwarfed by the ivory on Millangoda Raja, an Elephant with really long tusks (allegedly the longest in Asia).

More on Daniel Detloff von Ranzow and immigration to Australia.

Following my posting on The Old Dutch House, I received a comment from Leo van der Plas of Delft, the Netherlands. His von Rantzau website is a veritable mine of information on that aristocratic Teutonic family.

He confirms that Daniel Detloff von Ranzow, who was transported to Australia in 1838, was a son of Carl Ludvig von Ranzow, the son of Daniel Detlev von Ranzow and Johanna Elizabeth Cramer. He adds that Carl Ludvig was a former governor of Riouw, then residing in Malacca and Liem Akhaniong.

He further mentions that the Malakkan newspaper in 1836 carried an account of a fight which occurred between Carl Ludvig, Daniel Detloff and a servant on one hand and a Mr de Wind on the other - certainly unfair odds for a fight, more like a mugging.

Entry on for July 1836 on p 93 of Asiatic Intelligence, in the Asiatic Journal and Monthly Miscellany, vol xx.

So Daniel Detloff the younger, No 6095 in the van der Plas Rantzau database, appears to have been of a rather fiery nature, to say the least.

His father, the 'poor old count' Carl Ludvig was born in Mannar, in Northern Sri Lanka. The ancient port of Maha Tittha ('great harbour') had been in existence for two thousand years before the Portuguese built a fort there in 1560. This was captured in 1658 by the Dutch, who rebuilt it in its present form in 1686.

So Daniel Detloff is definitely in contention for the first Sri Lankan Dutch Burgher immigrant to Australia. The first Sri Lankan immigrants, were however, the O'Dean family.

Hon. Frederick North, later 5th Earl of Guilford, established the 1st Ceylon regiment, the first Malay regiment in the British Army, in 1802. It wore the distinctive scarlet uniform of the 'redcoats'.

Drum Major Jainudeen, a Malay of the 1st Ceylon Regiment, went over to the side of the King of Kandy - who had his own Malay regiment, the Padikkara Peruwa - in the first Kandyan War of 1803-1805. Upon the fall of the kingdom in the 2nd Kandyan War 1815, he was captured and transported with his Sinhalese wife Eve and children to New South Wales. Their arrival on board the vessel Kangaroo was reported in the Sydney Gazette and New South Wales Advertiser of 17th February 1816.

He was originally known as William O'Deen or O'Dean, but later became Hooden. Later still he was identified as John Wooden and the family became totally 'Aussiefied' (or, given their final name, 'lignified').

For more on Sri Lankan immigration to Australia, see James Jupp, The Australian people: an encyclopedia of the nation, its people and their origins, Cambridge University Press, 2001; ISBN 0521807891, 9780521807890.

A postscript: a 2nd Lieutenant Henrik Mattheus van Ranzow served with the 3rd Ceylon Regiment under the British, possibly one of the sons of August Carel von Ranzow. The Dutch were common but rich, and the German aristocracy noble but poor, so the latter served the former as merceneries.

Another PS: in the Parliamentary Papers, Volume 34 (London: HMSO, 1840), on p10 of 'Colonial Pensions' are two items: L 22 10 s paid as pension to Count ACF von Ranzow aged 71, in January 1820 and L 15 paid to his son and daughter at the same time.

ADDENDUM  July 2012
Paul Thomas  of Monash university has written a scholarly article on O'Deen, which may prove definitive. An abstract plus a pay-to-download version is available at:

OODEEN, A MALAY INTERPRETER ON AUSTRALIA'S FRONTIERLANDS, Indonesia and the Malay World, 40:117

Pattini Devale, Panama

After the 2004 Boxing Day Tsunami, I made several trips to Pottuvil on the East Coast of Sri Lanka with loads of supplies for the displaced people. On one such trip, in early April, I continued south to the village of Panama (pronounced paa-nuh-muh).

Over 200 years ago, on the 13th of September 1800, an Englishman, William Orr, Esq (a civil servant) visited Panama on the way from Tangalle in the south to Batticaloa in the East. According to his report to the British Governor,

Paoneme contains sixty inhabitants, who cultivate seventy-three amonams of paddy ground.

The following year Thomas Anthony Reeder, surgeon of the 51st Regiment of Foot (who was to die soon after, during the 1st Kandyan War) travelled in the opposite direction. According to his journal,

Panoa is situate on a plain surrounded by jungle. Here are some cultivated fields, and several large stocks of paddee.

A year later, the British Governor himself, the Hon. Frederick North (later 5th Earl of Guilford), followed the southward route. He was accompanied by the Inspector of Hospitals in Ceylon, Thomas Christie, Esq, who reported that

Panoa is a considerable village, and the country round it abounds with paddee fields.

What these descriptions - which appear in James Cordiner's A Description of Ceylon (London, 1807; Dehiwela, Tisara Prakasakayo, 1983) - show (apart from the recognised inability of the English to tackle with any accuracy the phonetics of foreign place names) is that Panama's chief attraction was its paddy fields. The surrounding jungle was far more notable to these perfidious Albionians: Christie was highly excited by the sight, en-route to the village of

a herd of wild hogs, and an alligator, both of which allowed us to approach very near.

Rock, fields and tank at Panama

When I visited the place, however, it was in the knowledge that it possesses a Devale (temple) of the goddess Pattini. The shrine, on a rocky spot on the shore of a tank, is a Buddhist one. However, Hindu shrines of Pattini also exist, although she was not originally a Hindu deity.

Main Pattini shrine (larger photo available here)

Pattini is a goddess of fertility, who may originally have been a middle-eastern deity, Potnia. Mogg Morgan calls Pattini one of the many names of Isis, pointing out that in both cases the male consort is killed and dismembered, but brought back to life by the female deity.

Pattini was said to have been born from a mango and to have destroyed the city of Madurai by tearing off her breast and casting it on the ground, a sort of divine nuclear hand-grenade.

Image of Pattini in the shrine. The doorway to her right leads to the inner sanctum

Pattini was married to Palanga, a mythical ancient South-Indian version of Prince Philip. Palanga appears to have done little except hang around being dissolute with a pretty young mistress and get himself killed by a wicked king. Nevertheless he is propriated as 'Alut Deviyo' ('the New God'), having his own shrine next to his more powerful wife's.

Palanga's shrine (larger photo available here)

Originally Pattini and her consort did not have elaborate temples to house them, the present structures having been built in the 1920s. Instead, two large tamarind trees served as shrines.

Tamarind tree (original Pattini shrine)

In addition to the two large temples, two smaller shrines have been built to the Parakasa Deviyo, the guardian deities of the temple precinct - who punish those who misbehave on the premises.

Shrine of one of the two guardian deities (Parakasa Deviyo) (larger image available here)

One of the central rituals of the Pattini cult is the Ankeliya, the Horn Game, which is similar in concept to the town games of Uppies and Downies in Britain - including it being a male-only sport. In the Ankeliya, two opposing teams, the Udupila ('Upper team') and the Yatipila ('Lower team') try to break the horn of the opposing team in a game of tug-of-war.

Horn tree and channel for the 'thunderbolt tree' (another, larger photo of the Horn Tree available here)

The Upper team tie their horn to the 'horn tree', which grows about equidistant from and slightly behind the shrines of Pattini and Palanga. The Lower team tie their horn to a large tree trunk about 4.5 m (15 ft) long, pivoted in a 2 metre (6 ft) long channel and held in position by logs called 'haepini kandan' ('female cobra trunks'). This tree trunk is called a 'Thunderbolt Tree' (henakanda - cf Anaconda). Paranthetically, these Milliganesque references to snakes in what is, after all a fertility ritual should make a psychoanalyst positively drool.

Closer view of the channel for the 'thunderbolt tree'

The two horns are hooked together and two ropes are tied to the 'thunderbolt tree'. The two teams tug on the ropes, moving the the 'thunderbolt tree' forward and bringing tension to bear on the two interlocked horns until one of them snaps. The winning team - the one whose horn doesn't break - gets to yell obscene songs at the vanquished team; certainly worth more than a cash prize.

To see some photos of the ritual, go HERE.

If you want to visit Panama, it is quite close to the lovely Arugam Bay, which has a few hotels. If you want to learn more about Pattini, you can go to this website or read Gananath Obeyesekere's excellent anthropological study, The Cult of the Goddess Pattini (Chicago: The University of Chicago Press, 1984; ISBN 0-226-61602-9). And here is an interesting take on Pattini in the context of modern Western society.