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

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The better sort of Women, as Gentlewomen or Ladies, have no other
Pastime but to sit and chew Betel, swallowing the spittle, and spitting
out the rest. And when Friends come to see and visit one the other,
they have as good Society thus to sit and chew Betel, as we have to
drink Wine together.

[The Manner of their eating Betel-leaves.] But to describe the
particular manner of their eating these Leaves. They carry about with
them a small Box filled with wet Lime; and as often as they are minded
to eat Betel, they take some of this Lime, as much as they judge
convenient, and spread it thin upon their leaf; then they take some
slices of the Betel-nut, and wrap them up in the leaf, and so eat it,
rubbing their Teeth therewith ever and anon to make them black. Thus
they eat it generally: but sometimes they eat it otherwise, according
as they please; neither spreading the Lime on the leaf, nor rolling
up slices of the Nut into it: But they will take a little of the Lime
out of their Box between their Fingers, and put it in their mouths,
and eat of the Nut and the Leaf by themselves. But whensoever they
eat of the Betel-leaf, the Lime and the Nut always accompany it.

[How they make Lime.] They have a pretty shift of making their
Lime, when they chance to need it as they are travailing. They take
certain Shells, almost resembling Snails Shells, which they pick up
in fresh water Rivers, washed a shore with the water beating upon the
Rocks. These Shells, mixed with Charcoal and, fire they wrap up in
a wisp of Rice-straw, and bind them together in a round bundle of a
convenient bigness, tying all up with green Withs, that they may not
fall in pieces. By a With some four foot long they hold it in their
hands, swinging it round over their heads. Which motion blows the
Coals and makes them burn. And as they are weary with swinging it in
one hand, they shift and take it in the other: and so keep swinging
it for half an hour or thereabouts. By which time it will be burnt
to very good Lime, and most part of the straw consumed: but it is
still kept together by the green Withs. Then they take it and wet it
in water, and put it into their Pots or Boxes for their use. The Lime
made of white stone burnt in a Kiln they do indifferently use to eat
with their Leaves, as well as this made of Shells now described.






CHAP. IX.

Of their Laws and Language.


There are three things, that ingenious men may possibly be inquisitive
after, which have not yet been professedly handled, their Laws,
their Language, and their Learning.

[Their Laws.] Concerning the first, here are no Laws, but the Will
of the King, and whatsoever proceeds out of his mouth is an immutable
Law. Nevertheless they have certain antient usages and Customes that
do prevail and are observed as Laws; and Pleading them in their Courts
and before their Governors will go a great way.

[Lands descend.] To hint some of them, their Lands are hereditary,
and do descend from Parents to their Children. But the eldest son
by Priviledg of Birth-right does not possess and enjoy all the Land,
but if the Father please he can divide it among his Children. Yet in
case the eldest son does enjoy the Land, then without dispute he is
to maintain his Mother and her Children until they come to years or
ability to provide for themselves.

[In case Corn receives dammage by a Neighbours Cattle.] They have a
custom in the Land Ouvah, which is a great breeder of Cattle, and hath
but very little Wood, so that they have not where with to make hedges;
It is that when they sow their Lands, they drive their Cattle thence,
and watch them all day that they break not into the Corn; and at night
they tie their Cattle to secure them from straying into the Corn-Lands:
otherwise if one Neighbours Cattle eats another neighbours Corn,
he must pay the dammage.

Those that are lazy and loath to Plow, or that are Poor and want Corn
to sow, the Custom is, to let out their ground to others to Till
at Ande, that is at halves; but fees and accustomable dues taken,
out by the Husbandman that tills it, the Owner of the Land receives
not much above a third part.

[The loss of leting out land to Till.] For the Husband hath divers
considerable payments besides his half share of the Corn. As namely,
first he hath Cotoumaun, that is, so much Corn as they scratch off
from the whole heap of trodden Corn by drawing a bundle of Thorns over
it. Secondly, Waracool, that is a consideration for the expences they
are at in Tilling and Sowing; for which there is a Rate according to
the bigness of the field. Thirdly, Warrapoll, that is the Corn they
leave at the bottom of the heap after they have done fanning. Which
is the Womans fee for their pains in weeding the Corn, and in pulling
it it up where it is too thick, and planting it where it is thin,
&c. Fourthly, Bolerud which is the Chaff and sweepings of the Pit. This
sometimes comes to a considerable value according to the quantity
of Corn that is trodden. Fifthly, Peldorah, which is a piece of Corn
they leave standing before the watch house, which is set up in their
Corn grounds to watch their Corn from the wild beasts. And this left
standing is the fee for watching. There is yet another due Ockyaul
which belongs to their Gods, and is an offering sometimes carried
away by the Priest; and sometimes they bestow it upon the beggar,
and sometimes they will take it and hang it up in their houses, and at
convenient time sacrifice it themselves. It is one of their measures,
which is about half a Peck.

[The great consideration for Corn borrowed.] And in the mean time
until this Corn is ripe, the Owner is fain to go a borrowing Corn to
sustain himself and Family. Which he pays consideration for; which is,
when his own Corn is ripe, a bushel and an half for a bushel that is,
at the rate of Fifty per Cent. Which manner of lending Corn is a means
that doth maintain many strangers and others. For they who have got a
small stock of Corn by that Profit may competently live upon it. Which
was the means that Almighty God prepared for my relief and maintenance.

Corn thus lent is somewhat difficult to receive again. For the Debtor
being Poor, all the Creditors will come into the field, when the Corn
is a shareing, that being the place of payment: and as soon as it is
divided each one will scramble to get what he can. And having taken
possession of it, from thence the Creditor must carry it home himself,
be it far or near.

[The debt becomes double in two years.] If the Debt remains in the
Debtors hands two years, it becomes doubled: and from thence forward
be it never so long, no more use is to be paid by the Law of the
Land, which Act was established by the King in favour of the Poor,
there having been some whole Families made Slaves for a bushel of Corn.

[If the debtor pay not his debt he is lyable to be a slave for it.] But
yet it is lawful for the Creditor, missing Corn, to lay hands on any
of his goods: or if the sum be somewhat considerable on his Cattle or
Children, first taking out a License from the Magistrate so to do,
or if he have none, on himself or his wife, if she came with him
to fetch the debt, if not, she is clear from this violence; but his
Children are not.

[Divers other Laws and Customes.] If a woman goes away from her
Husband without his consent, no Man may marry her, until he first
be married. In lending of mony by the use of it in one years time,
it becomes double. And if the Creditor receive not his mony at the
expiration of the year, but lets it lie in the Debtors hands never
so long after, no more than double is to be paid, the encrease never
runs up higher as it is in lending Corn. If a Bond-woman has Children
by a Free-man, the Children all are Slaves to her Master: but if a
Bond-man has Children by a Free-woman, the Children are free: For the
Children are always as the Mother, whether Bond or Free. No man may
cut down a Coker-nut-Tree. If any man to a bargain or promise gives a
stone in the Kings name, it is as firm as hand and seal. And if any
after this go back of his word, it will bear an Action. If any man
be taken stealing, he must restore seven for one, or else be made a
Slave, if he be not able to pay it.

It is lawful and customary for a man in necessity to sell or pawn his
Children, or himself. No man building an house either in his own or
another mans ground, if he be afterwards minded to leave his Land,
where his house stood, may pull it down again: But must let it stand
for the benefit of whosoever comes after him.

[For deciding controversies.] For the deciding of matters in
controversie especially of more abstruse cognizance, the parties
do both swear before their Gods, sometimes in their Temples, and
sometimes upon more extraordinary occasions in hot Oyl.

[Swearing in the Temples.] Sometimes in their Temples. To explain
which, take this following relation. A Slave was accused by a
Merchant to have robbed his house. Whereupon to clear himself, the
Slave desired he might swear. So the Merchant and Slave went both to
the Temple to swear. The Merchant swore positively that the Slave
had robbed his house; and the Slave swore as poynt blank that he
had not robbed his house: and neither of them having any witnesses,
God who knew all things was desired to shew a Judgment upon him that
was forsworn. They both departed to their houses, waiting to see upon
whom the Judgment would fall. In the mean time the Slave privatly
sets the Merchants house on fire, and his house was burnt down to
the ground. Then it was clear by this supposed divine Judgment, the
Merchant was forsworn. The Slave presently demands satisfaction for
laying Theft falsly to his charge. The Merchant could not tell what
to say to it, but would give him none. The Slave was now to take
his own satisfaction, as he had opportunity. And his Master bids
him seize upon the Merchants Person or any other relating to him,
and bring them to his house, and there detain them. Within a short
time after, the Slave seeing a Kinsman of the Merchants passing by,
offers to seize him. But he, rather than be taken, draws his Knife and
Stabs the Slave on the shoulder, and so escapes. In Fine, the Merchant
was fain to bribe the Great Men to save himself from further dammage,
and sit down contented with the loss of his goods and house. Though
the Slave was a person of a very bad reputation, and had done divers
Thefts; and some of his stolen goods he hath brought to me to sell.

[The benefit of swearing in hot Oyl.] Sometimes they do decide their
debates by swearing in hot Oyl. Which because it is remarkable, I will
relate at large. They are permitted thus to swear in matters of great
importance only, as when Law Suits happen about their Lands, or when
their is no witness. When they are to swear, each party hath a Licence
from the Governor for it, written with his hand to it. Then they go
and wash their heads and bodies, which is a religious ceremony. And
that night they are both confined Prisoners in an house with a guard
upon them, and a cloth tyed over each of their right hands and sealed,
least they might use any charm to harden their fingers.

The next morning they are brought out; they then put on clean
cloths, and purifie themselves, reckoning they come into the
presence of God. Then they tie to their wrists the Leaf wherein
the Governors Licence is, and repair under some Bogahah, God-Tree,
and all the Officers of the County assemble with a vast number of
people besides. Coker-nuts are brought, and Oyl is there extracted
from them in the sight of the people, that all may see their is no
deceit. Also they have a Pan of Cow-dung and water boyling close by:
The Oyl and Cow-dung being both boyling and throughly hot, they take
a young leaf of a Coker-nut Tree and dip that into the Oyl, that all
may see it is hot. For it singes, and frizzels up, and roars as if
you poured water into hot boyling Oyl. And so they do likewise to the
Cow-dung. When all are satisfied the Oyl is hot, the two men come and
stand on each side of this boyling Oyl; and say, The God of Heaven
and Earth is witness, that I did not do this that I am accused of;
Or, The four sorts of Gods be witness, That this Land in controversie
is mine. And then the other swears quite contrary. But first the
Accuser alwayes swears. The Accused also relates his own innocence,
or his own Right and Title. The cloths that their hands were bound
up in are taken off. And immediatly upon using the former words,
he dips his two fingers into the hot Oyl, flinging it out three
times. And then goes to the boyling Cow-dung, and does the same. And
so does the other. Then they tie up their hands again with the cloth,
and keep both of them Prisoners till the next day. When their hands
are looked upon, and their fingers-ends rubbed with a cloth, to see
if the skin come off. And from whose fingers the skin comes, he is
forsworn. The Penalty of which is a great forfeiture to the King and
great satisfaction to the Adversary.

I am able to testifie, that the fingers of some of these that have
thus sworn have been whole from any scald after this use of hot Oyl:
but whether it be their innocence or their Art, that it thus comes to
pass, I know not. The penalty of the breach of the Laws or Customes
of this Land is at the pleasure of the Judg, either amercement,
or imprisonment, or both.

[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.
Hondreunie. 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 Railery] Some 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.

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