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

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[Something of their Grammer.]


Minnia, A Man. Minnis, Men.
Cucula, A Cock. Cuculong, Cocks.
Cole-la, A Boy. Colani, Boyes.
Gahah, A Tree. Gos, Trees.
Auhoun, A Horse. Auspio, horses.
Polaha, A young Jack Polas, Jacks.


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:


Mam conna, I eat.
Mam conyum, I will eat.
Mam cava, I have eat.
Conowa, Eating.
Caupoudi, Let him eat.
Caum, Let us eat.
Conda, To eat.
Caula, Eaten.


Mam denyam, I will give.
Mam Doun na, I gave.
Dila, I have given.
Dendi, Shall I give?
To give.
Dem, Let us give.
Dennowa, Giving.
Dipon, Give him.
Douna, or Dila tiana, Given.


Mam yonyam, I'le go.
Mam yonda oni, I will go.
Yong, Let us go.
Yonowa, Going.
Yonda dipadi, Let him go.
Pollatch, Gone, spoken of an ordinary person.
Pollad-da, Gone, spoken of a person of great quality.


Mam oy, I am,
Eai, He, or They or He is.
Mam gia atti, I have been. [Atti] signifieth [have]
Gia dendi. Let him, or give him leave to go.


[A Specimen of their words.]



Dio, God.
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 corowaund, To send, word for word, to cause to do
a journey.

Heuwoya, All words Signifying Common Soldiers, only they
Heuwoynanna, are titles one above another, and the two last
Heuwoynanoura, are as much to say Gentlemen Soldiers.

Heuwaycom, To fight
Coraund, as much as as to say, To act the Soldier.

Mihi, To dye.
Mich, Dead.
Mienyum, I will dye.
Mioenowa, Dying.
Eppa, Do not.

Negatind, To rise.
Upaudenowa, The Resurrection.
Negantind Eppa, Do not rise.

Tonnaund, To build.
Tannitch, Built.

Touncheroutwitch, It is finished.
Na & Natti, No, or not.


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.]


Eckhoi I.
Deckhoi II.
Tunhoi III.
Hotterhoi IV.
Pauhhoi V.
Hoyhoi VI.
Hothoi VII.
Ot hoi VIII.
Novihoi IX.
Dauhoihoi X.
Eckolauhoi XI.
Dolahoi XII.
Dauhottunhoi XIII.
Dauhotterhoi XIV.
Paulohoi XV.
Dauhossahoi XVI.
Dauhahottoi XVII.
Dauha ot hoi XVIII.
Dauhanovihoi XIX.
Vishoi XX.
Tihoi XXX.
Hottalehoi XL.
Ponnahoi L.






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 AEra, 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.






CHAP. XI.

Of their Sickness, Death and Burial.


[The diseases this Countrey is subject to.] Nothing now remains,
but to carry you to their Sick-beds, and to tell you what they do
with the Bodies of their friends deceased, and their Behavior on
these occasions. They live to a great Age very often to fourscore,
and hale at that age the Kings Sister was near an hundred. They are
healthy and of a sound constitution. The Diseases this Land is most
subject to are Agues and Feveurs, and sometimes to Bloody-fluxes. The
Small-Pox also sometimes happeneth among them. From which they cannot
free themselves by all their charms and inchantments, which are
often times successful to them in other distempers. Therefore they
do confess like the Magicians in Egypt, that this is the very finger
of Almighty God. They are also subject to Aches and Pains in their
Bodies. For the Remedy whereof they have excellent oyntments and oyls,
which they make and keep to have ready when they have occasion.

[Every one a Physitian to himself.] Here are no professed Physitians
nor Chyrurgeons, but all in general have some skill that way, and are
Physitians and Chyrurgeons to themselves. Their Medicines they make of
the leaves that are in the Woods, and the barks of Trees. With which
they purge and vomit themselves, and will do notable Cures upon green
wounds, and also upon sore eyes.

To give a few hints of their method of Physick and what Ingredients
they make use of.

[To purge.] For purging they make use of a Tree called Dallugauhah. It
bears no leaves, nothing but thorns, and is of a soft substance. Being
cut there runs out a white thick milk; in which we soak some whole
corns of Pepper a whole night. The next day the Pepper is taken out,
and washed clean, and then boyled in fair water with a sower fruit
they call Goraca, which we shall speak of by and by. This they drink,
and it purgeth very well. This milk is rekoned as rank Poyson as any
thing can be, and yet the Goats eat of the Tree greedily without harm.

[To Vomit.] For a Vomit, there is is a leaf of a Plant called Warracole
in colour like a Cabbage leaf, but smaller; it grows upon a long stalk
some three foot high. This leaf as soon as it is broken from the stalk
is full of milk, which runs out. In this milk they put a lump of Salt,
and let it lye a whole night. The next day they take the Salt out,
which is not dissolved, and wash it clean: then boyl a little Rice
and Water together. After tis taken off the fire, they put this salt
into it, and drink it.

There is a strong Purge they make with a berry called Jawpolls, which
is a little long greenish berry. Of it self it is rank Poyson. They
boyl it with Goraca, and Pepper in water, and drink a little of
the water.

[To heal Sores.] For drawing and healing of Sores, they have a leaf
called Mockina-cola; it is a very like our Tunhoof or Ground-ivy,
only it is a brighter green; it runs along upon the ground and spreads
it self as Tunhoof doth. They only take the leaf and clap it upon
the sore.

[To heal an Impostume.] For an Impostume in the Throat, we take
the rind of the Tree Amaranga and bruise it and rub it with green
Turmeric, and wrap it up in a Plantane leaf, and bury it in hot ashes,
and there let it lye an hour or two till the fire hath well qualified
it. Then the Patient takes it, and keeps chewing it for a day or two
swallowing the spittle. The Virtue of this I my self can testifie
being exceedingly ill with a sore Throat, and could not swallow. By
the use of this I was well within a day and a night.

[For a hurt in the Eye.] For a sore or hurt in the eye, they take
Oulcande-cole, Goderacole, two herbs, the juyce of each, and womans
milk and having mingled them, drop them into the eye. I had a Thorn
of a considerable length run into the gray of my eye, and put me to
great pain, the Chingulays advised me to use this means, assuring me
how successful it was wont to be; but I was loath to tamper with so
tender a place; and thanks be to God, after some days the Thorn fell
out of it self.

[To cure the Itch.] It is a speedy Cure of the Itch, to take
Coudouro giddi, a fruit of a Tree in form somewhat like a Mussel but
bigger. This fruit they cut in slices and fry it in Coker-nut oyl. And
with this oyl they anoint the body.

[The Caudle for Lying in women.] The ordinary Caudle for Women in
Child-bed, is Goraca boyled in water with Pepper and Ginger. Women in
that condition use nothing else. This [Goraca.] Goraca is a fruit round
like an Apple marked with divers creases along the sides of it. Being
ripe it is within and without red like blood, but sower, they use this
fruit as we do Lemons and Oranges. The core is sweet and pleasant,
but They regarding it not sling it away. If you bite this fruit,
it sticks to the Teeth like wax or pitch. But their chief use of it,
is to boyl it with other things to make them tast sower. They gather
them at the time of year, and break the cloves assunder by their
fingers, for they, if they be pulled, will part at the creases. And
then they lay them in the Sun and dry them, being dryed they look
like mens ears. And so they keep them for their use. Two or three of
these will give a pleasant sower relish unto a large vessel of any
liquid thing. This Goraca is in great use among them.

[Excellent at the cure of Poyson.] As there are in this Countrey very
many Poysonous Plants, and Creatures, so the People have excellent
skill in the healing thereof. There is one plant among the rest so
strong a venom, that no creature will eat or touch it; and this is the
leaf, that the People sometimes carry with them when they go to demand
their debts, and threaten their debtors, they will poyson themselves
before them, unless they will pay them. It is called Neiingala,
a sprig that springs out of the ground almost like an Hony-suckle,
but not so big: and bears a curious Flower much like an Hony-suckle.

[They easily heal the biting of Serpents, by herbs.] They are
oftentimes stung with venomous Serpents, upon which sudden death
follows without speedy help: But if the bite be taken in time, they
can certainly cure themselves, and make nothing of it. Which they
perform both by Herbs and Charms. Tho upon the sting they presently
vomit blood. The knowledg of these antidotal Herbs they have learned
from the Mounggoutia a kind of Ferret. This creature when the Noya and
he meets always fight. If he chanceth to be bitten by the Serpent,
which is very venomous, he runs away to a certain herb and eats it
and so is cured, and then comes back and fights again. The Chingulays
when they see these two creatures fighting, do diligently observe them,
and when they see the Mounggouttia goes away, they take notice of the
herbs he eats, and thereby have learned what herbs are proper to cure
such venoms.

[And charms.] They are skilful also in the use of Charms, to cure
the stings of Serpents or to prevent them, the Noyas they can charm
to that pass, that they will take them up in their hands and carry
them in baskets and handle them and kiss them without any harm. But
the Polonga will not hear a charm. They charm other wild and venomous
creatures also; as the Tyger that he shall not hurt their Cattel.

[Nor good at healing inward distempers.] But to cure inward diseases
they are not excellent. But generally when they are sick they apply
themselves to their Gods. But their chief supplication they make to
the Devil, as being God's instrument, sent to punish and afflict whom
he pleaseth; as I have discoursed at large already.

[They both bury and burn their dead.] These People are very loath
to dye, and as much afraid of the Devil in their sickness, whom at
such times they chiefly invoke. Being dead none will come near the
house for many days, lest they should be defiled. The better sort
burn the dead, because worms and maggots should not eat them. But
the poorer sort who regard not such matters bury them making a hole
in the Woods, and carrying the body wrapped up in a mat upon a Pole
on their shoulders with two or three attending it, and so laying it
in without any ceremony, and covering it.

[They send for a Priest to pray for his Soul.] Some days after his
decease, if his friends wish well to his Soul, they send for a Priest
to the house, who spends a whole night in praying and singing for the
saving of that Soul. This Priest besides very good entertainment, in
the morning must have great gifts and rewards. And to encourage them
therein, he tells them that the like bounty and liberality as they shew
to him, shall the Soul of their departed friend receive in the other
world. And so according to their ability they freely give unto him,
such things as they are possessors of. And he out of his Wonderful good
nature refuseth not any thing, be it never so mean. And thus with Drums
and Pipes sounding before him, they conduct him home to his house.

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