The Sinhalese Kastane: Its Development, Decoration and Symbolism

fernando · 15th February 2014, 06:40 PM

Modeliar is a surname derived from the honorary title Mudali, a rank that was brought by the Tamil to Ceylon during their diaspora.

According to:

(Sebastião Dalgado - Glossario Luso Asiatico).
MODELIAR, mudeliar ( more correct but less used). Chief, native Captain; honorary title. From the tamil mudaliyãr, honorific plural of mudali, “ chief “.
The term was used in early times in the Meridional India and in Melaca, but subsisting presently in Ceylon. Their ceremony dress is very rich and exuberant, partly native partly Portuguese, of XVI century nobility

(Francisco de Andrada – Chronicles of King Dom João III – 1613)
He has put to torment some modeliars, who are Captains of war people.

(Antonio Bocarro Década XIII page 495 - 1635)
They had some encounters with the enemy in Matalé, where they cut 35 heads and took some araches and modiliares, who are the head men among them.

(João Ribeiro – Fatalidade Historica Ceilão – chapter V -1685)
And consulting eachother the person that should be elected, they settled that it should be an Apuame of the Emperor and by him well considered, due to being a man of gifts among them, discreet and great friend of ours and who had become a Christian, being then called Dom João; after all, precisely the convenient for such business. And giving him the title of Modeliar, who among us exercizes the rank of Field Master, in a few days arrived at Candia...

(Friar Fernão de Queiroz,- Conquest of Ceylon -1687
The Dissauas respond to the Adelantados of Spain and Fronteyros of Portugal; the Modeliares to the Fiel Masters; the Araches to the Company Captains.

(Reginald Heber, Narrative of a journey – 1825)
The Moodeliers or native magistrates, head men as they are generally called, wear a strange mixture of Portuguese and native dress, but handsome, from the gold with which it is covered.

Ibrahiim al Balooshi · 16th February 2014, 01:59 PM

Ibrahiim al Balooshi · 16th February 2014, 02:07 PM

Salaams all ~ To address the situation regarding Development Decoration and Symbolism I have broken the sword down into;
1. Blade.
2. Quillons.
3. Rain Guard.
4. Cross Guard.
5. Handguard.
6. Pommel.
7. Scabbard and sash.

In dealing with the Blade...(the other 6; I will address in no particular order later)

BLADE.
My previous post outlines at ~http://books.google.com.om/books?id...oliyans&f=false which delivers a fabulous description entitled Ceylon and the Portuguese, 1505-1658 By Paulus Edward Pieris. Where native blades are outlined.

~ The fact appears that these blades were indeed Native. Thus, a follow on to that would entail examining the blade manufacturing situation in Sri Lanka which we know was extensive and specialised earlier and that they had the technology used to harness wind and fire producing very high temperatures required for good quality steel including wootz. Blade manufacturing is extensively noted regionally and touched upon regarding Sri Lanka at http://www.vikingsword.com/vb/showthread.php?t=502 by Dr. Ann Feuerbach.

There is a splendid article on Sri Lankan very early manufacture as long ago as 3rd millenium BC...see http://www.nytimes.com/1996/02/06/sc...ade-steel.html although the process seems to have faded in the 11th C it would seem likely that some production would have prevailed...

See Also http://www.nature.com/nature/journal.../379060a0.html

In the Sri Lankan Royal Court Workshops there were artesans expert in blade making ...see http://www.craftrevival.org/Extrali...PageCode=P00014 and at http://www.craftrevival.org/CraftArt...aftCode=003531 where not only is there a description of the various smiths including black smiths and brass artesans but many of the decorative styles used...

It is thus considered plausible that the blades were being made in Sri Lanka prior to the 1505 arrival of the Portuguese invaders.

In attempting to reverse engineer the blades to see where European blades may seem to suggest a likeness and number of variants may be possible though it may only be down to prefererred size for a race of people with a slightly shorter build...(It may be plausible that the Moors of Sri Lanka brought a sword design with quillons etc from Hormuz much earlier and that became copied and adorned)...Were these in fact simply long daggers or were they swords? The former is suggested and coupled with the obvious fact that they were also Badges of Office... A man wearing one would be immediately recognisable as at least a Mudalyar...even in the early 1500s and likely before.

In a note as to "Development" it can be seen that through the three invader periods blades may have changed from curved to straight(occasionally) and with a varied style of blade/point; sharpened on both sides near the tip.. and that the Dutch imported blades and other items with the VOC mark; some struck in Amsterdam with an additional A whilst others in Batavia ... Modern day Jacarta. The Portuguese do not seem to have provided nor struck Kastane blades with blademarks. Neither did the English with the EIC mark.. but did on firearms and bayonets... and other items.

In respect of "Symbolism"/ "Decoration" on blade form there are some with the Piha-Kaetta treatment in that some lavish overspill appears spilling onto the throat seemingly at various stages in the weapons development (on some but not all examples viewed) though as yet not attributed except perhaps in the general trend of a form of floral or peacock tail design.. thus locked into the religious / mythical story of symbolic lore. Not surprising since exquisite Piha-Kaetta daggers were made in the same or related Royal Workshops departments as Kastane according to the reference tittled "craft revival" above..

Regards,
Ibrahiim al Balooshi

Jim McDougall · 17th February 2014, 08:04 PM

As previously discussed and noted by Ibrahiim, the high quality steel from the monsoon powered furnaces smelted in Ceylon and exported widely was well known into ancient times. It would be hard to fathom there not being superb swordsmiths there were produce the kinds of blades required for edged weapons including the kasthane. I am under the impression these would have been primarily in the Kandyan Royal workshops.

As also noted and in accord with Deraniyagala, the early kasthane blades must have been inspired by early Moorish sabres and probably produced there. Clearly the port cities on the Sinhalese littoral controlled first by Portuguese then Dutch and ultimately British would have provided trade or acquisition blades for local hiltings in those locations.

In my view the Portuguese blades, well known in many of their colonial spheres, especially in India , were typically of rapier and heavier arming swords and not suitable of course for these small sabres. I am unclear on whatever cutlasses or the like they may have used however.

By the time the Dutch VOC blades begin appearing in the 18th century, it would appear other trade blades may have already been coming in via trade networks and perhaps Solingen produced. Initially I thought the VOC blades may have been intended for import, but their occurrence on numbers of regulation type military hilts suggests otherwise. Though these may have been for remounts on regulation swords as required, many may have been traded to local merchants and artisans. Also as previously suggested, perhaps VOC individuals may have had local hilts put on their issued blades .

In the concurrent thread on VOC blades we have had magnificent support from so many members here who have remarkable knowledge of these regions, and giving us amazing perspective on this complex trade context.

Fernando, excellent perspective on the mudeliars! Thank you!
It seems the more of this data I read, the more I realize how little real understanding I have had of it all. Its great to have these kind of well explained details at hand.

Ibrahiim al Balooshi · 18th February 2014, 02:52 PM

Salaams All,

The quillons of the Kastane seem not to be actual functional defensive mechanisms in that they are too small to allow a finger to be inserted for extra purchase in the strike nor do they allow for the trapping of an incoming sliding blade in the usual manner of other quilloned swords. There is hardly a gap left to enable this action indeed the blade at the very throat is delberately less broad making that action impossible.,, and so that the quillons finials are closer to the blade; No gap no trap. See photo below.
(The situation of the long rainguard may pose an interesting disarming function but will be discussed later on isolating that feature.)

On reflection it appears that the device we call quillons is actually from a much earlier period than the earliest quillons in western weapons ;The Vajra protrusions seen on Buddhist ceremonial axes. Pictures below.

The finials are of the minor Deity style (of various possible names) but generally in the Naga or serpentine head type. They are extremely ornate but have no apparent practical function... except ornamentally or as a possible weight or balance factor.. though that is somewhat thin (excuse pun ) since some Kastane don't have quillons.

Comments welcome...

Regards,
Ibrahiim al Balooshi.

Jim McDougall · 19th February 2014, 02:54 AM

I think that it is well established that the kasthane in the regularly seen embellished form is pretty much a parade type arm worn as a badge of rank or office. As discussed, the elements seen in the hilt are vestigial features from earlier hilts in which the quillon and guard system had intended purposes for combative use. These were primarily the basic features of the hilts which developed in Italy in later fully developed rapier forms, and later found their way into nimcha style hilts . Variations of these same hilt arrangements are known throughout Europe as well as through the Arab trade world.

The various creatures represented on the elements of the hilt have symbolic and some apotropaic purpose of course. It is important to recognize these weapons and these symbolic features in that they serve more votive purpose than any actual combative intent.

The Tibetan axes as well of course as the phurbu daggers are entirely spiritual weapons with no worldly combative value . In India many swords are considered 'temple' swords, such as the unusual flamboyant blade Nayar examples. While these are in some degree regarded as being based on actual combat weapons of earlier times, in actuality the sometimes dramatic features are intended in more spiritually embellished sense than for an actual purpose.

The downward triangular protrusion on the kasthane would be more associated with langets which are essentially for scabbarding the weapon, but also provides useful area for additional embellishment and decoration.

Ibrahiim al Balooshi · 19th February 2014, 06:45 AM

Quote:

Originally Posted by Jim McDougall

I think that it is well established that the kasthane in the regularly seen embellished form is pretty much a parade type arm worn as a badge of rank or office. As discussed, the elements seen in the hilt are vestigial features from earlier hilts in which the quillon and guard system had intended purposes for combative use. These were primarily the basic features of the hilts which developed in Italy in later fully developed rapier forms, and later found their way into nimcha style hilts . Variations of these same hilt arrangements are known throughout Europe as well as through the Arab trade world.

The various creatures represented on the elements of the hilt have symbolic and some apotropaic purpose of course. It is important to recognize these weapons and these symbolic features in that they serve more votive purpose than any actual combative intent.

The Tibetan axes as well of course as the phurbu daggers are entirely spiritual weapons with no worldly combative value . In India many swords are considered 'temple' swords, such as the unusual flamboyant blade Nayar examples. While these are in some degree regarded as being based on actual combat weapons of earlier times, in actuality the sometimes dramatic features are intended in more spiritually embellished sense than for an actual purpose.

The downward triangular protrusion on the kasthane would be more associated with langets which are essentially for scabbarding the weapon, but also provides useful area for additional embellishment and decoration.

Salaams Jim, Whilst I agree upon the apotropaic nature of such embelishment from the talismanic and majic protection viewpoint and the votive purpose of the Kastane, I was in fact surprised to see that it was also carried into war / battle situations by the Arachchi and probably the Mudaliyars but in the latter more likely in the form of a badge of office...which later transmitted to a full-on badge of rank and status icon... throughout the Portuguese, Dutch and English periods.

Rain Guard.
Taking on the Rainguard; It appears as a peculiar and extended triangular protrusion. Could this have been utilized instead of the quillons for trapping an oponents sword?.. and as a rainguard and locking mechanism into the scabbard ~ clearly its main function...Interestingly it is usually decorated with a foliate or peacock tail feather stylistic decoration associated with several Deities(Makara and other) but also occasionally thereupon sits a funny looking face which is the half humanoid monster "Kirtimukha" on the Kastane at my last posting. Otherwise often carved and painted typically above ancient architectural temple doors.

From Wikipedia; Quote"The word mukha in Sanskrit refers to the face while kīrti means "fame, glory". Kirtimukha has its origin in a legend from the Skanda Purana when Jalandhara, an all-devouring monster created from Shiva, third eye willingly ate his body starting by its tail as per Lord Shiva's order, who pleased with the result gave it the name face of glory. Some authors have compared the Kirtimukha myth with the Greek myth of Ouroboros.

The Kirtimukha is often used as a decorative motif surmounting the pinnacle of a temple or the image of a deity, especially in South Indian architecture. This face is sometimes assimilated to, or confused with, another sculptural element, the lion face (Simhamukha). However, in order to be a Kirtimukha it has to be engaged in swallowing, for the Kirtimukha is the figure of the "all consuming" This monstrous face with bulging eyes sits also as an embellishment over the lintel of the gate to the inner sanctum in many Hindu temples signifying the reabsorption that marks the entry into the temple. Mostly it is only a face, although in some places its arms are portrayed as well".Unquote.

Is what is being portrayed the spilling of minor Deity form via Makara, Nagas and Kirtimukha(swallowing) etc culminating with overflowing and exuberant, lavish, decorative, mythical detail over the quillons and rainguard onto the blade at the throat and onto the scabbard? Thus it is hardly surprising that such a weapon is heralded and so important in the history of Sri Lanka...perhaps underlining its home grown, home produced nature?

Regards,
Ibrahiim al Balooshi.

Jim McDougall · 19th February 2014, 06:34 PM

It seems that the kasthane, or its prototypes, was at one time a battle sword long before it became a symbolic badge of rank or office. It would seem that less lavishly decorated examples may have existed contemporarily which were used as combat weapons, much as was typically the case with military officers using fighting rather than dress swords
A sword used by King Rajasinghe III at the battle of Gannowruwa in 1638 (now held at Dodanvela Devale) had a hilt with beast pommel and simple upturned knuckleguard with single downturned quillon, no sideguard or langet.
The sword of Bhuvanakabuhu I of Yapuhuva of 13th c. (r.1272-1284)?
was apparently with a lionhead but no further details yet found.

I think it may be helpful to add some of the nomenclature pertaining to the hilt features of the kasthane:
A : Gediya, pommel
B: Mitta or hilt often known as 'sinha manu mitta' (=lion faced hilt)
C: Ath vasma or ath hade= knuckleguard
D: Vari sarkuva-quillons also known as serependiya mana as they
are generally formed of serependiya heads.
E: Alluva....side plates
F: Kadu patha , isa -blade
G: Peeli -grooves along the blade
H: Agissa-edge
I: Thuda-point

Source: Deraniyagala (1942, p.113)

It would appear as is often the case that the battle sword was of loosely the same form however understandably considerably more austere. In Deraniyagala it is noted that "...the development of the ceremonial sword of rank soon unfitted it for fighting purposes as the elaborate crest of the lion headed hit comes into contact with the heel of the users hand or wrist, while it is also significant that swords so ornamented generally appear to be too small for war, unlike the larger ones which have no such crests. The latter swords also possess as many as four quillons" (op.cit. p.113) .

While the projection on the guard extending as a langet (termed alluva or side plate) takes a more vestigial presence in the elaborate kasthane of rank, it serves well as the palate for symbolically placed devices.

Turning to the discussion of the kirtimukha in this location on the hilts of some kasthane, Robert Elgood has observed regarding such instances "...in view of the decisive concern with protection against the spirit world that characterizes Hinduism, the kirtimukha is the perfect device to place upon a weapon for prophylactic reasons; but reflecting the duality of all aspects of Hinduism it contains within it the reverse facility of ferocious aggression" (Elgood, 2004, p.134). The author also discusses the placement of kirtimukha or makara at the base of the blade on many sacrificial weapons to protect the user from spiritual forces unleashed by violent use of the blade

These kinds of symbolism may seem more likely to be placed on actual combat weapons, or as noted on sacrificial weapons, however it is important to remember that in the same sense of 'spiritual combat' with which ritual and ceremonial weapons are used, the weapon worn as a badge of rank may have similar properties. It may be considered that the individual of rank or office is signified as having authority and power in which they might require similar apotropaic protection from consequences or results of necessary actions. Naturally this is my own speculation as I confess less than adequate understanding of these matters.

Returning to these kirtimukha and makara heads (Elgood, p.134) the author notes that the use of this feature at the base of the blade "..appears in the kris in SE Asia where a mask to ward off evil is often carved at the base of the handle above the mendek. The probability is that this is a very ancient practice, because the makara head occupies the same place on the phur-pa and other Tibetan edged weapons and because the design has not changed since the time of the Buddha we may point to the likelihood of it being a feature of the Indian vajra".

As has been noted by Ibrahiim, the presence of these kinds of symbols, devices and representations are of course very much in line with the architecture of temples and many religious monuments and iconography.
In these respects, the kasthane and its profound iconography has become an important reflection of the many facets of the diverse heritage of Sri Lanka, and I hope that here we will continue gaining better understanding of their history.

16th February 2014, 01:59 PM	#2
Ibrahiim al Balooshi Member Join Date: Jul 2006 Location: Buraimi Oman, on the border with the UAE Posts: 4,408	Its Development, Decoration and Symbolism Last edited by Ibrahiim al Balooshi; 16th February 2014 at 02:09 PM.

16th February 2014, 02:07 PM	#3
Ibrahiim al Balooshi Member Join Date: Jul 2006 Location: Buraimi Oman, on the border with the UAE Posts: 4,408	Its Development, Decoration and Symbolism Salaams all ~ To address the situation regarding Development Decoration and Symbolism I have broken the sword down into; 1. Blade. 2. Quillons. 3. Rain Guard. 4. Cross Guard. 5. Handguard. 6. Pommel. 7. Scabbard and sash. In dealing with the Blade...(the other 6; I will address in no particular order later) BLADE. My previous post outlines at ~http://books.google.com.om/books?id...oliyans&f=false which delivers a fabulous description entitled Ceylon and the Portuguese, 1505-1658 By Paulus Edward Pieris. Where native blades are outlined. ~ The fact appears that these blades were indeed Native. Thus, a follow on to that would entail examining the blade manufacturing situation in Sri Lanka which we know was extensive and specialised earlier and that they had the technology used to harness wind and fire producing very high temperatures required for good quality steel including wootz. Blade manufacturing is extensively noted regionally and touched upon regarding Sri Lanka at http://www.vikingsword.com/vb/showthread.php?t=502 by Dr. Ann Feuerbach. There is a splendid article on Sri Lankan very early manufacture as long ago as 3rd millenium BC...see http://www.nytimes.com/1996/02/06/sc...ade-steel.html although the process seems to have faded in the 11th C it would seem likely that some production would have prevailed... See Also http://www.nature.com/nature/journal.../379060a0.html In the Sri Lankan Royal Court Workshops there were artesans expert in blade making ...see http://www.craftrevival.org/Extrali...PageCode=P00014 and at http://www.craftrevival.org/CraftArt...aftCode=003531 where not only is there a description of the various smiths including black smiths and brass artesans but many of the decorative styles used... It is thus considered plausible that the blades were being made in Sri Lanka prior to the 1505 arrival of the Portuguese invaders. In attempting to reverse engineer the blades to see where European blades may seem to suggest a likeness and number of variants may be possible though it may only be down to prefererred size for a race of people with a slightly shorter build...(It may be plausible that the Moors of Sri Lanka brought a sword design with quillons etc from Hormuz much earlier and that became copied and adorned)...Were these in fact simply long daggers or were they swords? The former is suggested and coupled with the obvious fact that they were also Badges of Office... A man wearing one would be immediately recognisable as at least a Mudalyar...even in the early 1500s and likely before. In a note as to "Development" it can be seen that through the three invader periods blades may have changed from curved to straight(occasionally) and with a varied style of blade/point; sharpened on both sides near the tip.. and that the Dutch imported blades and other items with the VOC mark; some struck in Amsterdam with an additional A whilst others in Batavia ... Modern day Jacarta. The Portuguese do not seem to have provided nor struck Kastane blades with blademarks. Neither did the English with the EIC mark.. but did on firearms and bayonets... and other items. In respect of "Symbolism"/ "Decoration" on blade form there are some with the Piha-Kaetta treatment in that some lavish overspill appears spilling onto the throat seemingly at various stages in the weapons development (on some but not all examples viewed) though as yet not attributed except perhaps in the general trend of a form of floral or peacock tail design.. thus locked into the religious / mythical story of symbolic lore. Not surprising since exquisite Piha-Kaetta daggers were made in the same or related Royal Workshops departments as Kastane according to the reference tittled "craft revival" above.. Regards, Ibrahiim al Balooshi Last edited by Ibrahiim al Balooshi; 17th February 2014 at 07:08 AM.

18th February 2014, 02:52 PM	#5
Ibrahiim al Balooshi Member Join Date: Jul 2006 Location: Buraimi Oman, on the border with the UAE Posts: 4,408	The Kastane "Quillons". Salaams All, The quillons of the Kastane seem not to be actual functional defensive mechanisms in that they are too small to allow a finger to be inserted for extra purchase in the strike nor do they allow for the trapping of an incoming sliding blade in the usual manner of other quilloned swords. There is hardly a gap left to enable this action indeed the blade at the very throat is delberately less broad making that action impossible.,, and so that the quillons finials are closer to the blade; No gap no trap. See photo below. (The situation of the long rainguard may pose an interesting disarming function but will be discussed later on isolating that feature.) On reflection it appears that the device we call quillons is actually from a much earlier period than the earliest quillons in western weapons ;The Vajra protrusions seen on Buddhist ceremonial axes. Pictures below. The finials are of the minor Deity style (of various possible names) but generally in the Naga or serpentine head type. They are extremely ornate but have no apparent practical function... except ornamentally or as a possible weight or balance factor.. though that is somewhat thin (excuse pun ) since some Kastane don't have quillons. Comments welcome... Regards, Ibrahiim al Balooshi. Attached Images Last edited by Ibrahiim al Balooshi; 19th February 2014 at 07:09 AM.

15th February 2014, 06:40 PM	#1
fernando (deceased) Join Date: Dec 2004 Location: Portugal Posts: 9,694	Modeliar is a surname derived from the honorary title Mudali, a rank that was brought by the Tamil to Ceylon during their diaspora. According to: (Sebastião Dalgado - Glossario Luso Asiatico). MODELIAR, mudeliar ( more correct but less used). Chief, native Captain; honorary title. From the tamil mudaliyãr, honorific plural of mudali, “ chief “. The term was used in early times in the Meridional India and in Melaca, but subsisting presently in Ceylon. Their ceremony dress is very rich and exuberant, partly native partly Portuguese, of XVI century nobility (Francisco de Andrada – Chronicles of King Dom João III – 1613) He has put to torment some modeliars, who are Captains of war people. (Antonio Bocarro Década XIII page 495 - 1635) They had some encounters with the enemy in Matalé, where they cut 35 heads and took some araches and modiliares, who are the head men among them. (João Ribeiro – Fatalidade Historica Ceilão – chapter V -1685) And consulting eachother the person that should be elected, they settled that it should be an Apuame of the Emperor and by him well considered, due to being a man of gifts among them, discreet and great friend of ours and who had become a Christian, being then called Dom João; after all, precisely the convenient for such business. And giving him the title of Modeliar, who among us exercizes the rank of Field Master, in a few days arrived at Candia... (Friar Fernão de Queiroz,- Conquest of Ceylon -1687 The Dissauas respond to the Adelantados of Spain and Fronteyros of Portugal; the Modeliares to the Fiel Masters; the Araches to the Company Captains. (Reginald Heber, Narrative of a journey – 1825) The Moodeliers or native magistrates, head men as they are generally called, wear a strange mixture of Portuguese and native dress, but handsome, from the gold with which it is covered.

17th February 2014, 08:04 PM	#4
Jim McDougall Arms Historian Join Date: Dec 2004 Location: Route 66 Posts: 10,474	As previously discussed and noted by Ibrahiim, the high quality steel from the monsoon powered furnaces smelted in Ceylon and exported widely was well known into ancient times. It would be hard to fathom there not being superb swordsmiths there were produce the kinds of blades required for edged weapons including the kasthane. I am under the impression these would have been primarily in the Kandyan Royal workshops. As also noted and in accord with Deraniyagala, the early kasthane blades must have been inspired by early Moorish sabres and probably produced there. Clearly the port cities on the Sinhalese littoral controlled first by Portuguese then Dutch and ultimately British would have provided trade or acquisition blades for local hiltings in those locations. In my view the Portuguese blades, well known in many of their colonial spheres, especially in India , were typically of rapier and heavier arming swords and not suitable of course for these small sabres. I am unclear on whatever cutlasses or the like they may have used however. By the time the Dutch VOC blades begin appearing in the 18th century, it would appear other trade blades may have already been coming in via trade networks and perhaps Solingen produced. Initially I thought the VOC blades may have been intended for import, but their occurrence on numbers of regulation type military hilts suggests otherwise. Though these may have been for remounts on regulation swords as required, many may have been traded to local merchants and artisans. Also as previously suggested, perhaps VOC individuals may have had local hilts put on their issued blades . In the concurrent thread on VOC blades we have had magnificent support from so many members here who have remarkable knowledge of these regions, and giving us amazing perspective on this complex trade context. Fernando, excellent perspective on the mudeliars! Thank you! It seems the more of this data I read, the more I realize how little real understanding I have had of it all. Its great to have these kind of well explained details at hand.

19th February 2014, 02:54 AM	#6
Jim McDougall Arms Historian Join Date: Dec 2004 Location: Route 66 Posts: 10,474	I think that it is well established that the kasthane in the regularly seen embellished form is pretty much a parade type arm worn as a badge of rank or office. As discussed, the elements seen in the hilt are vestigial features from earlier hilts in which the quillon and guard system had intended purposes for combative use. These were primarily the basic features of the hilts which developed in Italy in later fully developed rapier forms, and later found their way into nimcha style hilts . Variations of these same hilt arrangements are known throughout Europe as well as through the Arab trade world. The various creatures represented on the elements of the hilt have symbolic and some apotropaic purpose of course. It is important to recognize these weapons and these symbolic features in that they serve more votive purpose than any actual combative intent. The Tibetan axes as well of course as the phurbu daggers are entirely spiritual weapons with no worldly combative value . In India many swords are considered 'temple' swords, such as the unusual flamboyant blade Nayar examples. While these are in some degree regarded as being based on actual combat weapons of earlier times, in actuality the sometimes dramatic features are intended in more spiritually embellished sense than for an actual purpose. The downward triangular protrusion on the kasthane would be more associated with langets which are essentially for scabbarding the weapon, but also provides useful area for additional embellishment and decoration.

19th February 2014, 06:34 PM	#8
Jim McDougall Arms Historian Join Date: Dec 2004 Location: Route 66 Posts: 10,474	It seems that the kasthane, or its prototypes, was at one time a battle sword long before it became a symbolic badge of rank or office. It would seem that less lavishly decorated examples may have existed contemporarily which were used as combat weapons, much as was typically the case with military officers using fighting rather than dress swords A sword used by King Rajasinghe III at the battle of Gannowruwa in 1638 (now held at Dodanvela Devale) had a hilt with beast pommel and simple upturned knuckleguard with single downturned quillon, no sideguard or langet. The sword of Bhuvanakabuhu I of Yapuhuva of 13th c. (r.1272-1284)? was apparently with a lionhead but no further details yet found. I think it may be helpful to add some of the nomenclature pertaining to the hilt features of the kasthane: A : Gediya, pommel B: Mitta or hilt often known as 'sinha manu mitta' (=lion faced hilt) C: Ath vasma or ath hade= knuckleguard D: Vari sarkuva-quillons also known as serependiya mana as they are generally formed of serependiya heads. E: Alluva....side plates F: Kadu patha , isa -blade G: Peeli -grooves along the blade H: Agissa-edge I: Thuda-point Source: Deraniyagala (1942, p.113) It would appear as is often the case that the battle sword was of loosely the same form however understandably considerably more austere. In Deraniyagala it is noted that "...the development of the ceremonial sword of rank soon unfitted it for fighting purposes as the elaborate crest of the lion headed hit comes into contact with the heel of the users hand or wrist, while it is also significant that swords so ornamented generally appear to be too small for war, unlike the larger ones which have no such crests. The latter swords also possess as many as four quillons" (op.cit. p.113) . While the projection on the guard extending as a langet (termed alluva or side plate) takes a more vestigial presence in the elaborate kasthane of rank, it serves well as the palate for symbolically placed devices. Turning to the discussion of the kirtimukha in this location on the hilts of some kasthane, Robert Elgood has observed regarding such instances "...in view of the decisive concern with protection against the spirit world that characterizes Hinduism, the kirtimukha is the perfect device to place upon a weapon for prophylactic reasons; but reflecting the duality of all aspects of Hinduism it contains within it the reverse facility of ferocious aggression" (Elgood, 2004, p.134). The author also discusses the placement of kirtimukha or makara at the base of the blade on many sacrificial weapons to protect the user from spiritual forces unleashed by violent use of the blade These kinds of symbolism may seem more likely to be placed on actual combat weapons, or as noted on sacrificial weapons, however it is important to remember that in the same sense of 'spiritual combat' with which ritual and ceremonial weapons are used, the weapon worn as a badge of rank may have similar properties. It may be considered that the individual of rank or office is signified as having authority and power in which they might require similar apotropaic protection from consequences or results of necessary actions. Naturally this is my own speculation as I confess less than adequate understanding of these matters. Returning to these kirtimukha and makara heads (Elgood, p.134) the author notes that the use of this feature at the base of the blade "..appears in the kris in SE Asia where a mask to ward off evil is often carved at the base of the handle above the mendek. The probability is that this is a very ancient practice, because the makara head occupies the same place on the phur-pa and other Tibetan edged weapons and because the design has not changed since the time of the Buddha we may point to the likelihood of it being a feature of the Indian vajra". As has been noted by Ibrahiim, the presence of these kinds of symbols, devices and representations are of course very much in line with the architecture of temples and many religious monuments and iconography. In these respects, the kasthane and its profound iconography has become an important reflection of the many facets of the diverse heritage of Sri Lanka, and I hope that here we will continue gaining better understanding of their history.