Book: An Historical Relation Of The Island Ceylon In The East Indies

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[Sometimes the Devil possesses them.] I have many times seen Men and
Women of this People strangely possest, insomuch that I could judge it
nothing else but the effect of the Devil's power upon them: and they
themselves do acknowledge as much. In the like condition to which I
never saw any that did profess to be a worshipper of the Holy Name of
JESUS. They that are thus possest, some of them will run mad into the
Woods, screeching and roaring, but do mischief to none; some will be
taken so as to be speechless, shaking, and quaking, and dancing, and
will tread upon the fire and not be hurt; they will also talk idle,
like distracted folk.

This may last sometimes two or three Months, sometimes two or three
dayes. Now their Friends reckoning it to proceed from the Devil, do go
to him and promise him a reward if he will cure them. Sometimes they
are cured, and sometimes die. The People do impute this madness to
some breach of promise that the Party affected had made to the Devil,
or else for eating some fruit or Betel-leaves dedicated to him: For
they do dedicate some fruit-trees to the Devil; and this they do, to
prevent People from stealing them (which few will dare to do after
such a Dedication) and also to excuse themselves in not bestowing
their fruit upon any that might ask or desire it. But before this
dedicated fruit is lawful for them to use, they must carry some of
it to the Temple.

[The Devil's Voice often heard.] This for certain I can affirm, That
oftentimes the Devil doth cry with an audible Voice in the Night;
'tis very shrill almost like the barking of a Dog. This I have often
heard my self; but never heard that he did any body any harm. Only
this observation the Inhabitants of the Land have made of this Voice,
and I have made it also, that either just before or very suddenly
after this Voice, the King always cuts off People. To believe that
this is the Voice of the Devil these reasons urge, because there is no
Creature known to the Inhabitants, that cry like it, and because it
will on a sudden depart from one place, and make a noise in another,
quicker than any fowl could fly: and because the very Dogs will tremble
and shake when they hear it; and 'tis so accounted by all the People.

This Voice is heard only in Cande Uda, and never in the Low
Lands. When the Voice is near to a Chingulaye's house, he will curse
the Devil, calling him Geremoi goulammah, Beef-eating Slave be gone,
be damned, cut his Nose off, beat him a pieces. And such like words
of Railery, and this they will speak aloud with noise, and passion,
and threatning. This Language I have heard them bestow upon the Voice;
and the Voice upon this always ceaseth for a while, and seems to
depart, being heard at a greater distance.

[Their Sacrifice to the chief Devil.] When smaller Devils do fail them,
they repair unto the great one. Which they do after this manner. They
prepare an Offering of Victuals ready dressed; one dish whereof is
always a red Cock. Which they do as frequently offer to the Devil,
as Papists do Wax-Candles to Saints. This Offering they carry out
into a remote place in the Woods, and prostrate it to the honour and
service of the Grand Devil, before which there are men in an horrible
disguise like Devils, with Bells about their Legs and Doublets of a
strange fashion, dancing and singing, to call, it it were possible,
the Devil himself to come and eat of the Sacrifices they have brought;
the sick Party is all the while present.

[Their Festivals.] I have hitherto spoke of their ordinary and daily
Worship, and their private and occasional Devotions; besides these
they have their solemn and annual Festivals. Now of these there are
two sorts, some belonging to their Gods that govern the Earth, and all
things referring to this life; and some belonging to the Buddou whose
Province is to take care of the Soul and future well-being of Men.

[Festivals to the honour of the Gods that govern this World.] I
shall first mention the Festivals of the former sort. They are two or
three. That they may therefore honour these Gods, and procure their aid
and assistance, they do yearly in the Month of [The great Festival in
June.] June or July, at a New Moon, observe a solemn Feast and general
Meeting, called Perahar; but none are compelled, and some go to one
Pagoda, and some to another. The greatest Solemnity is performed in
the City of Cande; but at the same time the like Festival or Perahar
is observed in divers other Cities and Towns of the Land. The Perahar
at Cande is ordered after this manner.

The Priest bringeth forth a painted stick, about which strings of
Flowers are hanged, and so it is wrapped in branched Silk, some
part covered, and some not; before which the People bow down and
worship; each one presenting him with an Offering according to his
free will. These free-will Offerings being received from the People,
the Priest takes his painted stick on his Shoulder, having a Cloth
tied about his mouth to keep his breath from defiling this pure piece
of Wood, and gets up upon an Elephant all covered with white Cloth,
upon which he rides with all the Triumph that King and Kingdom can
afford, thro all the Streets of the City. But before him go, first
some Forty or Fifty Elephants, with brass Bells hanging on each side
of them, which tingle as they go.

Next, follow men dressed up like Gyants, which go dancing along
agreeable to a Tradition they have, that anciently there were
huge men, that could carry vast Burthens, and pull up Trees by
the Roots. &c. After them go a great multitude of Drummers, and
Trumpetters, and Pipers, which make such a great and loud noise, that
nothing else besides them can be heard. Then followeth a Company of
Men dancing along, and after these Women of such Casts or Trades as are
necessary for the service of the Pagoda, as Potters and Washer-women,
each cast goeth in Companies by themselves, three and three in a row,
holding one another by the hand; and between each Company go Drummers,
Pipers and Dancers.

After these comes an Elephant with two Priests on his back: one
whereof is the Priest before spoken of, carrying the painted stick
on his Shoulder, who represents Allout neur Dio, that is, the God and
Maker of Heaven and Earth. The other sits behind him, holding a round
thing, like an Umbrello, over his head, to keep off Sun or Rain. Then
within a yard after him on each hand of him follow two other Elephants
mounted with two other Priests, with a Priest sitting behind each,
holding Umbrello's as the former, one of them represents Cotteragom
Dio, and the other Potting Dio. These three Gods that ride here in
Company are accounted of all other the greatest and chiefest, each
one having his residence in a several Pagoda.

Behind go their Cook-women, with things like whisks in their hands to
scare away flies from them; but very fine as they can make themselves.

Next after the Gods and their Attendance, go some Thousands of Ladies
and Gentlewomen, such as are of the best sort of the Inhabitants of
the Land, arrayed in the bravest manner that their Ability can afford,
and so go hand in hand three in a row; At which time all the Beauties
on Zelone in their Bravery do go to attend upon their Gods in their
Progress about the City. Now are the Streets also all made clean,
and on both sides all along the Streets Poles stuck up with Flags
and Pennons hanging at the tops of them, and adorned with boughs and
branches of Coker Nut-Trees hanging like Fringes, and lighted Lamps
all along on both sides of the Streets, both by day and night.

Last of all, go the Commanders sent from the King to see these
Ceremonies decently performed, with their Soldiers after them. And in
this manner they ride all round about the City once by day and once
by night. This Festival lasts from the New Moon until the Full Moon.

Formerly the King himself in Person used to ride on Horseback with
all his Train before him in this Solemnity, but now he delights not
in these Shows.

Always before the Gods set out to take their Progress, they are set in
the Pagoda-Door, a good while, that the People may come to worship and
bring their Offerings unto them; during which time there are Dancers,
playing and shewing many pretty Tricks of Activity before him; To see
the which, and also to shew themselves in their Bravery, occasions
more People to resort hither, than otherwise their Zeal and Devotion
would prompt them to do.

Two or thee days before the Full Moon, each of these Gods hath a
Pallenkine carried after them to add unto their honour. In the which
there are several pieces of their superstitious relicts, and a Silver
Pot. Which just, at the hour of Full Moon they ride out unto a River,
and dip full of water, which is carried back with them into the Temple,
where it is kept till the year after and then flung away. And so the
Ceremony is ended for that year.

This Festival of the Gods taking their Progress thro the City, in
the year 1664. the King would not permit to be performed; and that
same year the Rebellion happened, but never since hath he hindred it.

At this time they have a Superstition, which lasteth six or seven days,
too foolish to write; it consists in Dancing, Singing, and Jugling. The
reason of which is, lest the eyes of the People, or the Power of
the Jacco's, or Infernal Spirits, might any ways prove prejudicial
or noisom to the aforesaid Gods in their Progress abroad. During the
Celebration of this great Festival, there are no Drums allowed to be
beaten to any particular Gods at any private Sacrifice.

[The Feast in November.] In the Month of November the Night when the
Moon is at the Full, there is another great solemn Feast, called in
their Language Cawtha Poujah. Which is celebrated only by lighting of
Lamps round about the Pogada. At which time they stick up the longest
Poles they can get in the Woods, at the Doors of the Pagods and of
the King's Palace. Upon which they make contrivances to set Lamps in
rows one above the other, even unto the very tops of the Poles, which
they call Tor-nes. To maintain the charge hereof, all the Countrey in
general do contribute, and bring in Oil. In this Poujah or Sacrifice
the King seems to take delight. The reason of which may be, because he
participates far more of the Honour, than the Gods do, in whose name
it is celebrated; his Palace being far more decked and adorned with
high Poles and Lights, than the Temples are. This Ceremony lasteth
but for one Night.

[The Festival in honour of the God of the Soul.] And these are their
Anniversary Feasts to the honour of those Gods, whose power extends
to help them in this Life; now follows the manner of their Service
to the Buddou, who it is, they say, that must save their Souls,
and the Festival in honour of him.

To represent the memorial of him to their eye, they do make small
Images of Silver, Brass, and Clay, and Stone, which they do honour with
Sacrifices and Worship, shewing all the signs of outward reverence
which possibly they can. In most places where there are hollow Rocks
and Caves, they do set up Images in memorial of this God. Unto which
they that are devoutly bent, at New and Full Moons do carry Victuals,
and worship.

His great Festival is in the Month of March at their New-years
Tide. The Places where he is commemorated are two, not Temples, but the
one a Mountain and the other a Tree; either to the one or the other,
they at this time go with Wives and Children, for Dignity and Merit
one being esteemed equal with the other.

The Mountain is at the South end of the Countrey, called Hammalella,
but by Christian People, Adam's Peak, the highest in the whole Island;
where, as has been said before, is the Print of the Buddou's foot,
which he left on the top of that Mountain in a Rock, from whence
he ascended to Heaven. Unto this footstep they give worship, light
up Lamps, and offer Sacrifices, laying them upon it, as upon an
Altar. The benefit of the Sacrifices that are offered here do belong
unto the Moors Pilgrims, who come over from the other Coast to beg,
this having been given them heretofore by a former King. So that at
that season there are great numbers of them always waiting there to
receive their accustomed Fees.

The Tree is at the North end of the King's Dominions at
Annarodgburro. This Tree, they say, came flying over from the other
Coast, and there planted it self, as it now stands, under which the
Buddou-God at his being on earth used, as they say, often to fit. This
is now become a place of solemn worship. The due performance whereof
they reckon not to be a little meritorious: insomuch that, as they
report, Ninety Kings have since reigned there successively, where
by the ruins that still remain, it appears they spared not for pains
and labour to build Temples and high Monuments to the honour of this
God, as if they had been born only to hew Rocks, and great Stones,
and lay them up in heaps. These Kings are now happy Spirits, having
merited it by these their labours.

Those whose Ability or Necessity serve them not to go to these Places,
may go to some private Vihars nearer.

[The high honour they have for this God.] For this God above all other,
they seem to have an high respect and Devotion; as will appear by this
that follows. Ladies and Gentlewomen of good Quality, will sometimes
in a Fit of Devotion to the Buddou, go a begging for him. The greatest
Ladies of all do not indeed go themselves, but send their Maids dressed
up finely in their stead. These Women taking the Image along with them,
carry it upon the palms of their hand covered with a piece of white
Cloth; and so go to mens houses, and will say, We come a begging of
your Charity for the Buddou towards his Sacrifice. And the People are
very liberal. They give only of three things to him, either Oyl for his
Lamps, or Rice for his Sacrifice, or Money or Cotton Yarn for his use.

Poor men will often go about begging Sustenance for themselves by
this means: They will get a Book of Religion, or a Buddou's Image in
a Case, wrapping both in a white Cloth, which they carry with great
reverence. And then they beg in the name of the Book or the God. And
the People bow down to them, and give their Charity, either Corn,
or Money, or Cotton yarn. Sometimes they will tell the Beggar, What
have I to give? And he will reply, as the saying is, as much as you
can take up between your two fingers is Charity. After he has received
a gift from any, he pronounceth a great deal of blessing upon him,
Let the blessing of the Gods and the Buddou go along with you; let
your Corn ripen, let your Cattle increase, let your Life be long, &c.

Some being devoutly disposed, will make the Image of this God at their
own charge. For the making whereof they must bountifully reward the
Founder. Before the Eyes are made, it is not accounted a God, but a
lump of ordinary Metal, and thrown about the Shop with no more regard
than any thing else. But when the Eyes are to be made, the Artificer
is to have a good gratification, besides she first agreed upon
reward. The Eyes being formed, it is thenceforward a God. And then,
being brought with honour from the Workman's Shop, it is dedicated
by Solemnities and Sacrifices, and carried with great state into its
shrine or little house, which is before built and prepared for it.

Sometimes a man will order the Smith to make this Idol, and then after
it is made will go about with it to well-disposed People to contribute
toward the Wages the Smith is to have for making it. And men will
freely give towards the charge. And this is looked upon in the man
that appointed the Image to be made, as a notable piece of Devotion.

I have mentioned the Bogahah Tree before, which in memory of this God
they hold Sacred, and perform Sacrifices, and celebrate Religious
Meetings under. Under this Tree at some convenient distance about
ten or twelve foot at the outmost edge of the Platform, they usually
build Booths or Tents; some are made slight only with leaves for
the present use, but some are built substantial with hewn Timber and
Clay Walls, which stand many years. These Buildings are divided into
small Tenements for each particular Family. The whole Town joyns,
and each man builds his own Appartment: so that the Building goes
quite round like a circle, only one gap is left, which is to pass
thro to the Bogahah Tree: and this gap is built over with a kind
of Portal. The use of these Buildings is for the entertainment of
the Women. Who take great delight to come and see these Ceremonies,
clad in their best and richest Apparel. They employ themselves in
seeing the Dancers, and the Juglers do their Tricks: who afterwards
by their importunity will get Money of them, or a Ring off their
Fingers, or some such matters. Here also they spend their time in
eating Betel, and in talking with their Consorts, and shewing their
fine Cloths. These Solemnities are always in the Night, the Booths
all set round with Lamps; nor are they ended in one Night, but last
three or four, until the Full Moon, which always puts a Period to them.







CHAP. V.

Concerning their Religions Doctrines, Opinions, And Practices.


[As to their Religion they are very indifferent.] There are few or
none zealous in their worship, or have any great matter of esteem
for their Gods. And they seldom busie themselves in the matters of
their Religion, until they come to be sick or very aged. They debar
none that will come to see the Ceremonies of their worship; and if a
stranger should dislike their way, reprove or mock at them for their
Ignorance and Folly, they would acknowledge the same, and laugh at the
superstitions of their own Devotion, but withall tell you that they
are constrained to do what they do, to keep themselves safe from the
malice and mischiefs that the evil spirits would otherwise do them,
with which, they say, their Country swarm.

[If their Gods answer not their desires, they Curse them.] Sometimes
in their Sickness they go to the House of their Gods with an Offering,
with which they present him, intreating his favour and aid to restore
them to health. Upon the recovery whereof they promise him not to fail
but to give unto His Majesty (for so they entitle him) far greater
Gifts or Rewards, and what they are, they do particularly mention;
it may be, Land, a Slave, Cattle, Money, Cloth, &c. and so they will
discourse, argue and expostulate with him, as if he were there present
in Person before them. If after this, he fails on his part, and cannot
restore them to their health, then the fore-promised things are to
remain where they were; and instead of which perhaps he gets a Curse,
saying, He doth but cheat and deceive them.

[They undervalue and revile their Gods.] It is a usual saying, and
very frequent among them (if their Gerahah, which is their fortune,
be bad) What can God do against it: Nay, have often heard them say,
Give him no Sacrifice, but shit in his Mouth, what a God is He? So
slight an estimation have they of their Idol-Gods; and the King far
less esteems them. For he doth not in the least give any countenance
either to the Worshipper, or to the manner of worship. And God's name
be magnified, that hath not suffered him to disturb or molest the
Christians in the least in their Religion, or ever attempt to force
them to comply with the Countreys Idolatry. But on the contrary,
both King and People do generally like the Christian Religion better
than their own: and respect and honour the Christians as Christians;
and do believe there is a greater God than any they adore. And in
all probability they would be very easily drawn to the Christian or
any other Religion: as will appear by this story following.

[A fellow gives out himself for a Prophet.] There was lately one
among them that pretended himself a Prophet sent to them from a
new God, that as yet was nameless. At which the People were amused,
especially because he pretended to heal the Sick, and do Miracles:
and presently he was had in high veneration. He gave out it was the
command of the new nameless God to spoil and pull down the Dewals,
that is, the Temples of the former Gods. This he made a good progress
in, with no let or impediment from King or People. The King all this
while inclined neither to one or other, as not regarding such matters,
until he might see which of these Gods would prevail, the old or the
new. For this People stand in fear of all that are called Gods; and
this especially surprized them, because without a Name; so contrary
to all their old ones, who have Names. This new-found God therefore
went on boldly and successfully without controul: [His Success.] the
People all in general began to admire him thus come among them. And
great troops of People daily assembled thither with Sacrifices, and
to worship him. Whereby seeing their inclination so strong towards
him, he began to perceive it was not only possible, but also easie
and probable to change his Priesthood for a Kingdom.

[The King sends for one of his Priests.] At which time, whether
the King began to suspect or not, I cannot say; but he sent for one
of his Priests to be brought up to the Court. For this God had his
residence in the Countrey at Vealbow in Hotcourly, somewhat remote
from the King. This Priest having remained at the City some days,
the King took a Ring from off his Finger, and put it in an Ivory Box,
and sent it by three of his great Men to him, bidding him to enquire
of his nameless God what it was that was therein; which amazed this
Priest; but he returned this subtil answer, that he was not sent
to divine, but to heal the Diseases and help the Infirmities of the
People. Upon which the King gave Command to take him and put him in
the Stocks under a Tree, there to be wet with the Rain, and dry again
with the Sun. Which was executed upon him accordingly.

[Flies to Columba, pretends himself to be a former King's Son.] The
Chief Priest, who was the first Inventor of this new God, hearing what
the King had done, and fearing what might follow, suddenly dispatched,
and carried all what he had plundered out of the Pagods with him to
Columba, and stole one of the King's Elephants to carry it upon. Where
being arrived, he declares himself to be Son of the King of Mautoly;
who was elder Brother to this King that now is, and for fear of whom
he fled to Columba; being at that time when the Portugals had it,
who sent him to Goa, where he died.

[Flies from the Dutch.] This being noised abroad that he was a Prince,
made the People flock faster to him than before. Which changed both
his heart and behaviour from a Priest to a King. Insomuch that the
Dutch began to be in doubt what this might grow to. Who to prevent
the worst, set a watch over him: which he not liking of, took the
advantage of the night, and fled with all his Followers and Attendance
up to the King again, and came to the same place where he lay before.

[The King catches and quarters him.] No sooner had the King notice
of his arrival, but immediately he dispatched five of his greatest
Commanders with their Soldiers to catch him, and to bring him up
to him. Which they did, laying both him and all his followers in
Chains. The King commanded to keep him in a certain Pagoda of the
Chingulayes, until the matter were examined, the People in general much
lamenting him, tho not able to help. The chief of their Church-men,
viz. their Gonni-nancies, were all commanded to make their Personal
appearance at Court. Which all thought was to see the Prince or
Priest, should have a legal Trial. But in the mean time, the King
commanded to cut him in four quarters, and hang them in places,
which he appointed. Which was done.

[The Peoples opinion still of this new God.] Nevertheless the Vulgar
People to this day do honour and adore the name & memorial of the
nameless God. With which if he could have been content, and not have
gone about to usurp the Crown, the King so little regarding Religion,
he might have lived to dye a natural death.

[Their Doctrins and Opinions.] These people do firmly believe a
resurrection of the body, and the Immortality of Souls, and a future
State. Upon which account they will worship their Ancestors. They
do beleive that those they call Gods are the spirits of men that
formerly have lived upon the earth. They hold that in the other world,
those that are good men tho they be poor and mean in this world, yet
there they shall become high and eminent; and that wicked men shall be
turned into beasts. There is a Spider among them, that breeds an Egg,
which she carries under her belly, 'tis as wide as groat, and bigger
then the body of the Spider. This egg is full of young Spiders that
breed there: it hangs under her belly wheresoever she goes: and as
their young ones grow to bigness they eat up the old one. Now the
Chingulayes say, that disobedient children shall become Spiders in
the other world, and their young ones shall eat them up.

They hold that every mans good or bad Fortune was predetermined by
God, before he was born, according to an usual Proverb they have,
Ollua cottaula tiana, It is written in the head.

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