CHAPTER XXVII

FROM PARAKRAMA TO THE ARRIVAL OF THE DUTCH

WE

E have seen that a great revival, both of the national independence and of the Buddhist religion, was begun by Vijaya Bahu in the eleventh century (A.D. 1065), and carried to completion in the twelfth (A.D. 1164) by the great Parakrama. But the prosperity which the latter attained continued but a little while. With the history of his achievements, no less than eighteen chapters of the Mahavansa are occupied; but the short chapter which follows these is entitled 'The Reigns of Sixteen Kings,' and describes a pitiable course of disaster and disgrace.

The great monarch's nephew, an accomplished prince, was murdered after a reign of one year; and the throne was seized by one adventurer after another. Some of them are credited with the erection of sacred buildings; but their opportunities must have been small, for the Tamils were continually coming down upon them, and after a few vicissitudes utterly defeated the Sinhalese, and overran the whole country. Like the giants of Mara, they destroyed

the kingdom and the religion of the land. Alas! alas!' cries the historian.

This state of desolation lasted till about 1240 A.D., when, after a second Vijaya Bahu, a second Parakrama came to the throne. His record is an echo of the earlier hero's fame. Splendid things are said of him, but his greatness was displayed in a diminished domain. The pressure of the Tamils, who were no longer invaders but occupants of the northern part of the island, had by this time all but finally excluded the native kings from their ancient splendid homes in Anuradhapura and Polonnaruwa or Pulatthi. The second Parakrama set up his throne and the shrine of the sacred Tooth-just recovered from the hidingplace in which it had been buried during the Tamil inroads at Dambadeniya, much further south, between Kurunegala and Negombo. Thence he removed the Tooth with great pomp to his own native place, Sirivaddhanapura.

This name belonged in after centuries to Kandy, and it has long been the received opinion, that Kandy represents the Sirivaddhanapura of Parakrama the Second. This opinion has lately been shown to be erroneous. Kandy was probably not founded till nearly three centuries later (by Vira Vikkama, A.D. 1542), and the Sirivaddhana of Parakrama II. was a place of only temporary importance about seven miles from Dambadeniya.

But the brilliant terms in which it is described certainly favour the old opinion. I select some of the

chief features from Mr. Vijesinhe's translation of the Mahavansa, chapter lxxxv.1 The city consisted of stately houses and open halls, of high walls and gates;' and was adorned with Bo-trees, shrines, and dagabas, groves, and image-houses. The Tooth was carried to it in procession from Dambadeniya, the whole road being strewn with fine sand, and lined with plantain-trees and flags, and jars full of flowers. All along the way there were royal arches at every five cubits; at every ten a cloth arch; and at every hundred a 'stately house of great size, consisting of three stories and lofty spires, and containing images of the supreme Buddha-all finished with paintings of exceeding great beauty.'

Any one who has seen an approach decorated in the beautiful Sinhalese fashion can recognise it exactly, if he will look at the above description through a magnifying glass reversed. The 'stately house of great size,' with its three stories and lofty spires, is the 'gedigé' (or pandal) that we know so well; and why should not the historian, here and throughout the Mahavansa, describe all that he admires from flags and plantains to royal assemblies, through his magnifying glass, and glorify a common scene?

All the inhabitants of Ceylon were summoned to attend; and come they did in their best garments, with flowers of the jasmine and the champak and the

1 The learned translator will forgive me for noticing that, by his insertion, in the first sentence of (the chapter, of the words 'for its scenery' he has unconsciously favoured identification with Kandy. Mr. Vijesinhe writes: A city that could not be compared for its scenery;' but the Pali has 'incomparable' alone.

iron wood to offer to the Tooth and to the Bowl. Innumerable ornaments were carried in procession. The Vihara was adorned outside with painted arches, with moving images of Brahma and various gods, whose arms moved; with moving figures of horses prancing and great elephants, and divers other shows of this kind which delight the world, and are used at feasts.'

We need not inquire whether the ancients possessed a knowledge, now lost, of automatic machinery. Have we not seen the likenesses of pigeons, and even of dolls and of horses, come out when strings were pulled, and flutter over the heads of royal visitors, even in these degenerate days?

And all night long with perfumed oil

Yellow-robed monks meanwhile, with beautiful fans, sat in various places in pulpits reverently placed for them and preached the good law; and cries of 'Sádhu'' went up on every side. innumerable myriads of lamps made the whole land shine like a starry sky. Dancers and singers and the blasts of musical instruments added to the gaiety of the scene; and the crowds, with 'pleasant shouts went hither and thither, viewing all things with admiration.'

The unusual magnificence with which the historian describes this place is probably accounted for by its having been the birthplace of his king. He was probably a contemporary, and little knew how shortlived the glories of that Sirivaddhanapura would be.

1 'Good,' the Buddhist equivalent at once of 'Amen' and of Hurrah!'

The extent of this king's actual dominion in the west and south of the island may be inferred from the record of his erecting temples at Kurunegala, at Bentota, and at Dondra, as well as at Dambadeniya. He went also on pilgrimage to Samantakuta, now called Adam's Peak.1

In an address to his sons he is represented as claiming to have made the whole island his own, but his dominion over the north and east must have been merely nominal. By his minister, he visited all parts of Maya (the west and south), and constructed bridges and roads. In particular, he improved the path to Adam's Peak. He was a man of great learning and literary ability, and was called by the Community 'the omniscient Pandit of the Kali Age.'

To the successors of this king many great donations are attributed, but their power was weakened by renewed Tamil conquests; and the Tooth itself was for a time a prisoner in India. After it was recovered, Parakrama Bahu IV. set it up with new honours, and instituted a ritual for it. In his time, about 1300 A.D., the Játakas were translated into Sinhalese.

Over the next two centuries our history passes lightly. The national independence was more and more curtailed, and the national religion lost support, till about 1550 A.D. King Rájasíha apostatised from Buddhism, established Saivism as the Court religion,

1 It is natural for the Mahavansa to say that he went there with his fourfold army.' Would you have a king go alone?