Sinhala / Sri Lankan Swords?

[Prasanna Weerakkody]

Fernando- thanks for the Portuguese term for Patisthana =Partisana the similarity is striking it is practically the same word. also the use of the term “Lansa” in Sinhala texts for Lance/s establishes the trend well. The spears are never called Lansa in times before the Portuguese; so this is also attributed to the Portuguese. This would provide a strong context to having a Portuguese influence in the name Kasthana; though The origin and design of the sword need to be established outside of the source of its name. I am trying to find references to another term as there was a prince named “Asthana” a similar term. will update on this as it may modify our understanding of the word in question.

Jim- The design of the original “patissa” weapon is not well known except in text references and it is described as a Spear and sometimes as a throwing weapon. Its relation to the Indian “patissa” need to be established. In Sinhala pronunciation the “h” has emphasis hence my spelling it as Kasthana. (Kas-Tha-na).

Ibrahiim- Your points on use of Lion, Makara, figures of Palaces and Royal doorways in urinal stones is out of context. These urinal stones were used by the Buddhist priest hood with the idea that the worldly acquisitions, riches and are considered as worthless and ephemeral in the path to achieving Enlightenment. It does not reduce its value in a mundane context.

I tend to think that most of your sources originate from the website Karawa.org It is not a reliable source of reference and I hope you would use other sources. And please stop making hasty and unfounded (and erroneous ) remarks and judgments on the Sri Lankan culture and people.

Just read the “Mukkara hatana” (The Battle with the Mukkara people- essentially a minor “Hatan Kavya” text circa 1412 -1640AD.) and all your answers are there. It in essence speaks of the Sinhala King Parakramabahu VI summoning of the Karawa Mercenaries from South India to aid in the wars with the Mukkaru enemies in the Puttalam area. An army of 7740 soldiers arrive with 41 officers and service men, the manuscript goes on to describing the war, the provision of gifts including the flags and settlement of the Mercenaries in the coastal districts between Puttalam and Negombo a stretch of coastline North of Colombo. the Arrival of Portuguese, the joining of the Karawa with the Portuguese as Lascarins, the eventual defection of Karawa as they are impressed by the Bravery of the Sinhala King Raja Singhe I and the assistance provided to the King in facilitating the landing of Dutch forces against the Portuguese. All the names of the Karawa leaders who are supposed to have arrived are South Indian and NOT Sinhala including the names marked on the Swords presented by the King. Beyond this the vague assumptions of the link to Kuru (directly in Sri Lanka) or Kshathriya is difficult to sustain in the least. The Primary fighting men in the Sinhala Kingdom came from the Govigama and its precedent castes as they were the larger population as well as being less likely to be converted and support the enemy. But saying that the Caste system or values are far less strict or prejudicial in the Buddhist Sinhala context than the Hindu system.

Makara is a common and ancient motif in Sinhala art- and despite being present in the Karawa Banner its use and significance is far wider than that and is in no way restricted to Karawa. All I hope to establish is that 1. Karawa was not of sufficient prominence in the armies of the period to influence the design of the Kasthana which was far widely used. 2. The Use of Makara as a symbol is not limited to Karawa. hence the Karawa clan argument does not arise in the search for Kasthana origin. Also look at my earlier post for evidence from still living traditions of fighting arts who describe the Kasthana hilt as a Lion head.

Though I have shared this elsewhere in the forum I shall also include a Kasthana Sword gifted to a chief of the Mukkara clan by King Keerthi Sri Rajasinghe at a place close to Puttalam. This was also presented with three flags of honor: Hanuman Flag, Peacock Flag and the Lion Flag. (Similar to the Karawa being presented with the Ravana Flag, Ira handa (Sun and Moon) Flag[which incidentally is the Hathara Korale Flag-not clear what its relevance is to Karawa] and the Makara Flag. as said in the Mukkara hatana). Karawa was not special in receiving similar honors.

As far as I know there were no restrictions in carrying arms in public till time of British repression of Sinhalese in the 19th century.

[Prasanna Weerakkody]

Sorry missed the attachments...
Flags and Kasthana presented to the Mukkara clan

[M ELEY]

Not to distract from the central thesis of the kastane lion vs Makara, but the lion symbols certainly date back to Ceylon's early history. Here's a thread to the so-called 'maneless lion' coins of the early kindom-

http://sirimunasiha.wordpress.com/20...ess-lion-type/

-Mark

[Ibrahiim al Balooshi]

Originally Posted by M ELEY

Not to distract from the central thesis of the kastane lion vs Makara, but the lion symbols certainly date back to Ceylon's early history. Here's a thread to the so-called 'maneless lion' coins of the early kindom-

http://sirimunasiha.wordpress.com/20...ess-lion-type/

-Mark

Salaams M Eley, I enjoyed going through the reference and noted the final paragraph from a reader..Quote "some people are of the opinion that these are not coins and if they are they don't belong the Island".Unquote

My mind says Makara as the design feature on the hilt of the Kastane. It spews deities all over the hilt. This is illustrated in the many architectural features of temples, flags etc as I have shown. Its not the big floppy headed pussy cat but the vicious Makara looking mythological figure of old. This is of course my opinion.

It alters the way I research the subject and others who believe its a cat can look at it through their own prism... who knows maybe the answer will turn out to be the same in the end?

Regards,
Ibrahiim al Balooshi.

[fernando]

My humble appologies, Prasana .
As already edited in my previous post, the correct spell in Partasana and not Partisana.
This word derives from Italian Partigiana folowed by Castillian Partesana.
And talking about correcteness, i would add that it is Lança and not Lansa. The 'ç' having an intense accentuation; it sounds like in 'tassle' and not like in 'easy'.
Concerning the Kasthane sword's facet, it is indeed possible to see out there diverse opinions; the extreme one pretending that this sword was put up due to European presence in Ceilão.
I still prefer the school that sees in the blade ricasso and in the 'false' lower quillons a Portuguese influence in the already existant type of sword; the same school that states that, at first, the Kastane was an actual combat weapon.
But then i must also convey that this source (after a phone call just made) does not face the probability of the term Kastane coming from the portuguese castão; instead more prepaired to consider the term's ethimology originating in the word Katana/Katane, as both swords have a sligtly curved single edgded blade.
It is also admitable that the Kastane began loosing its martial utility by the turning of the XVII-XVIII centuries, their purpose becoming a decorated court sword, reaching its 'jewel' status by the XIX-XX century.
Attached i post a picture of a Kastane of such late period, a piece of extreme luxury, worthy of a Muhandiram.
Its grip, guard and scabbard are in chiseled and sculpted silver. Partially inset with gold chiseled plates.The lion's tongue, mane and eyes are in gold ... these with rubies. In the center of the guard a gold makara.
The blade has two punctions (marks).
This sword was in auction in Lisbon by 1989 and its estimate sale price was 1 500 000 escudos ... which would correspond to nowadays 15 000 US Dollars. I ignore the price it reached.
The other picture shows a more plain example, also auctioned in the same day; this one dated XVI-XVII century, with a combat blade.


.

[Ibrahiim al Balooshi]

Salaams~ Note to Forum~ see http://en.wikipedia.org/wiki/Makara_(Hindu_mythology)

In the picture below from the above reference is the Cambodian style Makara disgourging another beast similar to the face on some knuckleguards though appearing as it does "swallowing another beast" would normally be referred to as a Kirtimukha.

There is a beast commonly seen being disgourged and at my earlier post #14 picture 5,described in some circles as a half crocodile half humanoid figure and the face seen on Knuckleguards would be this ~ unless it was swallowing something ... in which case a Kirtimukha ....

The example at #56 picture 1 above looks like the humano -crocodile form "face" and appearing on the knuckleguard.

Where the exiting creatures are of the form serpents they are referred to as Nagas.

In the case of other Makara being spewed forth they may be viewed at the tail feathers as having peacock feathers... which is the case in many hilts including # 56 above.

All deities and monsters are seen in many formats pouring forth from the Makara and even a lion is depicted exiting a Makara mouth( not shown here) but so far as I can see, not the other way around..

The Hilt form therefor cannot be a lion form because lions don't throw out monsters in this way.

Makara, however, fits exactly.


Both shown below for ease of reference.

Regards,
Ibrahiim al Balooshi.

[Jim McDougall]

Absolutely outstanding material presented here everybody, and really exciting to see complete perspective on all these historical details. I had realized the history of the kastane was complex, but never the dimension with all of this fantastic history.
Prasanna, thank you so much for the information on the patissa as well as for the courteous and extremely informative replies.

Mark, thank you for the outstanding link, which reveals the apparantly long venerated lion as a symbolic figure in the island of Sri Lanka. It seems that archaeological evidence dramatically predates the development of the hilt of the kastane (thank you Prasanna also for the explanation of the 'h') and that its motif would reflect that Sinhalese tradition. The character of the zoomorphic head on the kastane is admittedly grotesque in nature, which would easily lead to varying perception to those outside their cultural sphere. I must admit that I have often had difficulty in recognizing and identifying makara, yali, and serapendiya alone in these contexts, so very much appreciate the explanations.

If I am understanding correctly, these creatures are typically in the nature of subordinate stature in these cultural holdings rather than having deities, and the lion is more of regal nature. It would seem that the hilt pommel would be in a paramount position with which a lion would be in accord.

Also, if I am understanding correctly, the Kandyan kingdom remained autonomous during colonial ventures there of the Portuguese, Dutch and British. They had the Royal workshops fashioning various weapons for thier courts and influential figures for some time.
I wonder if they made blades for swords, or used blades acquired from either trade or colonial entities. It seems that the production of the fine steel produced there ended largely around 13th century? Were the Arabs there colonially producing blades for weapons using the steel produced, or was that production completely defunct?

It seems that the entry of European blades into use for the now courtly type kastane must have been as discussed in 18th century, and the now elaborately hilted versions would have been less than combat worthy.
If the Kandyan kingdom remained autonomous, thier wearing of the kastane does not seem to me likely to be proscribed, and as status symbols of the type often worn by merchants and high ranking officials, court swords would seem regular accoutrements.

I just wanted to add my thoughts in this interesting discussion with probably more questions than useful observations, but its great to have such well faceted material to review in developing understanding on these.

Thank you guys!

Jim

[Ibrahiim al Balooshi]

Originally Posted by Jim McDougall

Absolutely outstanding material presented here everybody, and really exciting to see complete perspective on all these historical details. I had realized the history of the kastane was complex, but never the dimension with all of this fantastic history.
Prasanna, thank you so much for the information on the patissa as well as for the courteous and extremely informative replies.

Mark, thank you for the outstanding link, which reveals the apparantly long venerated lion as a symbolic figure in the island of Sri Lanka. It seems that archaeological evidence dramatically predates the development of the hilt of the kastane (thank you Prasanna also for the explanation of the 'h') and that its motif would reflect that Sinhalese tradition. The character of the zoomorphic head on the kastane is admittedly grotesque in nature, which would easily lead to varying perception to those outside their cultural sphere. I must admit that I have often had difficulty in recognizing and identifying makara, yali, and serapendiya alone in these contexts, so very much appreciate the explanations.

If I am understanding correctly, these creatures are typically in the nature of subordinate stature in these cultural holdings rather than having deities, and the lion is more of regal nature. It would seem that the hilt pommel would be in a paramount position with which a lion would be in accord.

Also, if I am understanding correctly, the Kandyan kingdom remained autonomous during colonial ventures there of the Portuguese, Dutch and British. They had the Royal workshops fashioning various weapons for thier courts and influential figures for some time.
I wonder if they made blades for swords, or used blades acquired from either trade or colonial entities. It seems that the production of the fine steel produced there ended largely around 13th century? Were the Arabs there colonially producing blades for weapons using the steel produced, or was that production completely defunct?

It seems that the entry of European blades into use for the now courtly type kastane must have been as discussed in 18th century, and the now elaborately hilted versions would have been less than combat worthy.
If the Kandyan kingdom remained autonomous, thier wearing of the kastane does not seem to me likely to be proscribed, and as status symbols of the type often worn by merchants and high ranking officials, court swords would seem regular accoutrements.

I just wanted to add my thoughts in this interesting discussion with probably more questions than useful observations, but its great to have such well faceted material to review in developing understanding on these.

Thank you guys!

Jim

Salaams Jim ~ Previous Forum excursions into the world of Kastane barely got off the ground, however, I think this time it is fully launched and looking very good. What is especially useful is having a forumite on the ground in Sri Lanka and I hope the thread can develop with that in support. From my side I started delving into Kastane a year or two ago but could make little headway ~ not surprisingly considering the lack of fine detail and the clouding of the issue caused by belly dancer swords/ 3 separate invaders and of course the difficulty of being off the turf... so to speak.

My point of view is clear considering the more than 20 points noted earlier (see # 55) supporting the Makara as the Kastane hilt (They are vital points proving the historical, cultural background and the absolute and overwhelming evidence of the Makara style of other Deities pouring forth onto the hilt.)

Simply put~ The Lion doesn't have other deities or beasts emanating from its mouth. Lions swallow things! they don't vomit up deities... The Makara does. In the case of the spewed out other mini Makara flowing onto the cross guard and lower knuckle guard they can be seen with peacock tails in the traditional Makara way. The little face on the knuckle guard is probably the half crocodile half human form, once again, absolutely Makara linked. (see # 56 first photo by fernando and compare it with the little face on #57 second picture by me) and of course view in #56 the other monsters that have poured forth ~

The actual head of the hilt is a direct likeness of the Makara in all respects and is of the famous mythical sea creature in all its glory.

The lion whilst it is part of the cultural and traditional history of Sri Lanka is not the beast from which the Kastana hilt is designed, though, it may have other, poignant, separate historical issues attached to it ~ as does the Elephant and the Sun and Moon theme...etc etc but it (the Lion) has no bearing at all upon the Kastane hilt.

It may seem pedantic to some, irksome to others and totally bewildering to many but the point needs clarification because in researching in the timezone of the 15th, 16th and 17th Century Sri Lanka; looking at Makara influence is a whole lot different to the detective work on Lions and the result will be skewered and off track if we make a mistake on this important identity conundrum.

I therefor submit that the Kastane Hilt is of Makara design.

Regards,
Ibrahiim al Balooshi.

[Ibrahiim al Balooshi]

Originally Posted by Prasanna Weerakkody

Fernando- thanks for the Portuguese term for Patisthana =Partisana the similarity is striking it is practically the same word. also the use of the term “Lansa” in Sinhala texts for Lance/s establishes the trend well. The spears are never called Lansa in times before the Portuguese; so this is also attributed to the Portuguese. This would provide a strong context to having a Portuguese influence in the name Kasthana; though The origin and design of the sword need to be established outside of the source of its name. I am trying to find references to another term as there was a prince named “Asthana” a similar term. will update on this as it may modify our understanding of the word in question.

Jim- The design of the original “patissa” weapon is not well known except in text references and it is described as a Spear and sometimes as a throwing weapon. Its relation to the Indian “patissa” need to be established. In Sinhala pronunciation the “h” has emphasis hence my spelling it as Kasthana. (Kas-Tha-na).

Ibrahiim- Your points on use of Lion, Makara, figures of Palaces and Royal doorways in urinal stones is out of context. These urinal stones were used by the Buddhist priest hood with the idea that the worldly acquisitions, riches and are considered as worthless and ephemeral in the path to achieving Enlightenment. It does not reduce its value in a mundane context.

I tend to think that most of your sources originate from the website Karawa.org It is not a reliable source of reference and I hope you would use other sources. And please stop making hasty and unfounded (and erroneous ) remarks and judgments on the Sri Lankan culture and people.

Just read the “Mukkara hatana” (The Battle with the Mukkara people- essentially a minor “Hatan Kavya” text circa 1412 -1640AD.) and all your answers are there. It in essence speaks of the Sinhala King Parakramabahu VI summoning of the Karawa Mercenaries from South India to aid in the wars with the Mukkaru enemies in the Puttalam area. An army of 7740 soldiers arrive with 41 officers and service men, the manuscript goes on to describing the war, the provision of gifts including the flags and settlement of the Mercenaries in the coastal districts between Puttalam and Negombo a stretch of coastline North of Colombo. the Arrival of Portuguese, the joining of the Karawa with the Portuguese as Lascarins, the eventual defection of Karawa as they are impressed by the Bravery of the Sinhala King Raja Singhe I and the assistance provided to the King in facilitating the landing of Dutch forces against the Portuguese. All the names of the Karawa leaders who are supposed to have arrived are South Indian and NOT Sinhala including the names marked on the Swords presented by the King. Beyond this the vague assumptions of the link to Kuru (directly in Sri Lanka) or Kshathriya is difficult to sustain in the least. The Primary fighting men in the Sinhala Kingdom came from the Govigama and its precedent castes as they were the larger population as well as being less likely to be converted and support the enemy. But saying that the Caste system or values are far less strict or prejudicial in the Buddhist Sinhala context than the Hindu system.

Makara is a common and ancient motif in Sinhala art- and despite being present in the Karawa Banner its use and significance is far wider than that and is in no way restricted to Karawa. All I hope to establish is that 1. Karawa was not of sufficient prominence in the armies of the period to influence the design of the Kasthana which was far widely used. 2. The Use of Makara as a symbol is not limited to Karawa. hence the Karawa clan argument does not arise in the search for Kasthana origin. Also look at my earlier post for evidence from still living traditions of fighting arts who describe the Kasthana hilt as a Lion head.

Though I have shared this elsewhere in the forum I shall also include a Kasthana Sword gifted to a chief of the Mukkara clan by King Keerthi Sri Rajasinghe at a place close to Puttalam. This was also presented with three flags of honor: Hanuman Flag, Peacock Flag and the Lion Flag. (Similar to the Karawa being presented with the Ravana Flag, Ira handa (Sun and Moon) Flag[which incidentally is the Hathara Korale Flag-not clear what its relevance is to Karawa] and the Makara Flag. as said in the Mukkara hatana). Karawa was not special in receiving similar honors.

As far as I know there were no restrictions in carrying arms in public till time of British repression of Sinhalese in the 19th century.

Salaams Prasanna Weerakkody Thank you for posting the information which throws more light on the history of Sri Lanka especially the detail of the name "asthana"

Your last point is interesting since I believe their was a restriction on carrying arms. Nontheless your points are well received though regarding Quote "And please stop making hasty and unfounded (and erroneous ) remarks and judgments on the Sri Lankan culture and people'. Unquote I will make every effort to report the facts which you may or may not agree with but still ...report them I will. This is a free speaking forum. Naturally as always I shall be the first to identify if I have made a mistake for which to date I can safely say I have not.

Here are the twenty reasons which to me indicate that the Makara design was adopted as the Hilt style and since the Makara is also illustrated by all the Kastane Hilts seen so far on this thread and disgorging deities...which lions don't do~

1. Typically Makara are displayed disgorging other beasts (usually Nagas) e.g. On corner of a lintel on one of the towers surrounding the central pyramid at Bakong, Roluos, Cambodia.

2. Its symbolic representation in the form of a Makara head at the corner of temple roofs is as water element which also functions as a "rainwater spout or gargoyle". It is also seen as water spouts at the source of a springs. The artistic carving in stone is in the form of identical pair of Makaras flanked by two nagas (snake gods) along with a crown of Garuda, which is called the Kirthimukha face.

3. Such depictions are also seen at the entrance of wooden doorways as the top arch and also as a Torana behind Buddha’s images.

4. The Newa art of Nepal uses this depiction extensively. In Newar architecture, its depiction is; "as guardian of gateways, the Makara image appears on the curved prongs of the vast crossed-vajra that encompasses the four gateways of the two-dimensional mandala. Of the three dimensional-mandala this crossed-vajra supports the whole structure of the mandala palace symbolizing the immovable stability of the vajra-ground on which it stands."

5. Makaras are also a characteristic motif of the religious Khmer architecture of the Angkor region of Cambodia which was the capital of the Khmer Empire.

6.They are usually part of the decorative carving on a lintel, tympanum, or wall.

7. Makaras are usually depicted with another symbolic animals, such as a lion, naga or serpent, emerging from its gaping open mouth.

8. Makara are a central design motif in the beautiful lintels of the Roluos group of temples: Preah Ko, Bakong, and Lolei.

9. At Banteay Srei, carvings of Makaras disgorging other monsters were installed on many of the buildings' corners.


10. Makara is seen disgorging a lion-like creature on corner of a lintel on one of the towers) surrounding the central pyramid at Bakong, Roluos, Cambodia.

11. Its symbolic representation in the form of a Makara head at the corner of temple roofs is as water element which also functions as a "rainwater spout or gargoyle". It is also seen as water spouts at the source of a spring. The artistic carving in stone is in the form of identical pair of Makaras flanked by two Nagas (snake gods) along with a crown of Garuda, which is called the kirthimukha face.

12. Such depictions are also seen at the entrance of wooden doorways as the top arch and also as a Torana behind Buddha’s images.

13. Makara (Sanskrit: मकर) is a sea-creature in Hindu mythology. It is generally depicted as half terrestrial animal (in the frontal part in animal forms of elephant or crocodile or stag, or deer) and in hind part as aquatic animal, in the tail part, as a fish tail or also as seal. Sometimes, even a peacock tail is depicted.

14. It is the Vahana (vehicle) of the Ganga - the goddess of river Ganges (Ganga) and the sea god Varuna.

15.It is also the insignia of the love god Kamadeva. Kamadeva is also known as Makaradhvaja (on whose flag a Makara is depicted) .

16.The Makara is the astrological sign of Capricorn, one of the twelve symbols of the Zodiac.

17. It is often portrayed protecting entryways to Hindu and Buddhist temples.

18. It is symbolized in ornaments are also in popular use as wedding gifts for bridal decoration.

19.The Hindu Preserver-god Vishnu is also shown wearing makara-shaped earrings called Makarakundalas.

20.The Sun God Surya and the Mother Goddess Chandi are also sometimes described as being adorned with Makarakundalas.

Finally I offer the fact that Makara were used to decorate other weapons including the two spiked axe in an earlier post.

In conclusion since the Kastane Hilt is almost always shown as a mythical monster disgorging other deities onto the hilt, knuckleguard and guard/quillon forms I offer the following " The Kastane hilt is steeped in history and takes its obvious monster format from the mythical Makara beast/ Deity of Sri Lankan ancient history, tradition and culture mirroring architectural and other examples outlined from 1 to 20 above."

Regards,
Ibrahiim al Balooshi.