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| The Language Lobby Who substituted "Ceylon" for "Java"? by Carl Muller What
though the spicy breezes So many well-known missionary hymns have found their way into collections that are sung by congregations in churches all over the world.... Along, long time ago, when the late R. L. Brohier lived in Kotelawala Gardens, Bambalapitiya in a little house by the sea, I would visit him. I used to feel so humble, so unsure of myself as I sat before this great man - me, a mere whippersnapper of 18, he, a figure that positively towered, a pillar of erudition, and his eyes would twinkle and he would do so much to put me at my ease. I would listen, and he would offer me tea and some delicious biscuits and we would ask why I kept my bicycle outside his gate. "Wheel it in under the porch", he would say. What we talked about I cannot say because, mostly, I wanted to listen, but, kindly man, he would ask me about myself, listen gravely to my babble and nod as though he agreed with all I said (although God knows what reservations he may have had). This is his story, 45 years late, but why not? It was only long after that I recalled so much of what he told me and began to understand how much this man loved this country. Me? I would leave his home, cycle to "Lion House" for tea and maalu paan and that cigarette I shouldn't smoke. And I thought I was a man! God forbid! The real man sat in his home, among his books, in a dim-lit parlour where the windows let in a whiff of the sea and the roaring world of the Galle Road was far up the lane. It was Mr. Brohier who was most distressed about the way Bishop Reginald Heber's famous hymn had evoked so much discussion and controversy. He told me then, "You know, young fellow, (I always his young fellow then, and who, I ask, would have dared to say to him, old man?) even Ferguson has tried topin this down". To me, then, Donald W. Ferguson was as much a non-person as the Arkhond of Swat. So he told me of Ferguson. "Wait... I will show you...." and he went to his shelves where there were more books than I had ever known could be written. It was a slim, old bulletin that he put into my hands - the Ceylon Literary Register of January 1887. Today, happily, this is in my own collection and I reached for it thankfully. Ferguson has pointed out that in the first edition of Hymns Written and Adapted to the Weekly Church Services of the Year" (and book that was published in 1827), the word "Java's" appeared instead of "Ceylon's". "This is what Bishop Heber originally wrote", Mr. Brohier told me. "Even the book of hymns Ferguson refers to went on to a tenth edition, and right up to 1834, Heber's hymn continued to refer to Ceylon instead of Java". I would listen, quite happy to spend a quiet, warm evening in this quiet home where even the sounds of the kitchen were muted. Sometimes, I admit, I would fall into a kind of reverie, so comfortable was I in a well-upholstered chair, missing bits and pieces of what he was saying. I think he knew this too, because he would suddenly thrust a book into my hands. "Read that. It will save my breath". This is what Ferguson said of Heber's famous hymn: From Bishop Heber's life, edited by his widow (published in 1830) we learn that the hymn in question was written by him in 1819 and first sung in Wrexham Church on the occasion of a collection being made for the S.P.G. When we bear in mind that it was only three years before this, that the British had given back to the Dutch the island of Java after a temporary occupation of five years, it will not appear strange to us that its natural attractions and the moral failing of its inhabitants should have been thus signalised. But how come "Java's" to be altered to "Ceylon's"; and who was in that took upon himself to make this alteration? To the latter part of this question I can give no answer: it can only be settled by a comparison of the various collections of hymns subsequent to 1834. Mr. Brohier would look at me quizzically. "You like detective stories?" I would nod. I revelled in Simon Templar and Norman Conquest, Bulldog Drummond and those eternal conflicts with Dr. Fu Manchu. "Even history needs its detectives", he said, almost drily. Why was Ceylon substituted for Java? Was it to malign the people of this country or to malign Bishop Heber? And why should the Bishop write of Ceylon when he only came here six years after he wrote this hymn? So you see, my young fellow, this has all the makings of a good detective story, you understand?" Slightly dazed, I nodded. Did I understand then? Oh, I do now but, as I said, this is Mr. Brohier's story and my own tribute to a very great Burgher gentleman. To often I have been accused of "bashing". There are some so-called critics who have seized on this particular phrase (perhaps they like the alliteration) and continue to use it with glee. They simply have to say it time and again. I'm a Burgher basher. Lord forbid! Are Burghers above a bash or two? Are they so downright upright that they simply must not be bashed? Such presumption! They should be abashed! Anyway, as Mr. Brohier pointed out to me then, Ferguson thought the whole business of the word switch could be simply explained. Java was a British possession and it was not in good taste to malign the subjects of another powr. Also, as Ferguson pointed out, Ceylon was known for its "spicy breezes" and balmy odours. Bishop Heber also wrote his Diary of his Voyage to India in 1823, and in this we find, dated September 21 of that year, the following: In the evening we were apprehended to be about ninety miles from the coast of Ceylon, and a trick was attempted on the passengers, which is on such occasions not unusual, by sprinkling the rail of the entrance port with some fragrant substance, and then asking them if they do not perceive the spicy gales of Ceylon. Unluckily, no oil of cinnamon was found on ship board, though anxiously hunted for, and peppermint water, the only succedaneum in the doctor's stores was not what we expected to find, and therefore did not deceive us. Yet, though we were now too far off to catch the odours of land, it is, as we are assured, perfectly true that such odours are perceptible to a very considerable distance. In the Straits of Malacca, a smell like that of a hawthorn hedge is commonly experienced; and from Ceylon, at thirty or forty miles, under certain circumstances, a yet more agreeable scent is inhaled. Then again, Mrs. Heber, when visiting the Cinnamon Gardens, Colombo, on August 31, 1825, wrote: After hearing so much of the spicy gales of this island, I was much disappointed at not being able to discover any secret, at least from the plants, in passing through the gardens: there is a very fragrant-smelling flower growing under them, which at first led us into a belief that we smelt the cinnamon, but we were soon undeceived. On pulling off a leaf or a twig one perceives the spicy odour very strongly, but I was surprised to hear that the flower has little or none. (Ref. "Journal of a Tour in Ceylon"). "I am certain, my young fellow, that had Bishop Heber lived he would have never allowed the alteration of the word Java's to Ceylon's in his hymn. Even Ferguson believed so and that gentleman also pointed out that the substitution upset the metre of the line. You see, the word Ceylon is never pronounced with the accent on the first syllable. Say Ceylon". I said "Eh?" then "Sillon". "That's right. You don't say Seelon, do you?" I grinned, then quickly composed myself. Dare I grin in his presence? "The only trouble is why wasn't the original word Java restored. Somebody, at some time, simply expunged the entire verse from the hymn. Heber simply did not write this one hymn. He wrote fifty-seven, and he wrote them as the most beautiful pieces that expressed the great missionary call of the people of England and the west. It is not right for us to apply our modern methods of analysis to what has been written in the name of religion in the past". He gave me a searching look. "I suppose all this bores you". I hastened to assure him I wasn't bored, but how the dickens could he tell? It is only as I wrestle to remember that I can appreciate today all the things that made this man what he was. I can hardly give, verbatim, what he said and what I said 45 years ago. That's impossible; but this story - his story actually - has been in my head for that long and now, old as I am, it has gained in its enchantment. Forgive me then as I simply say it as my 18-year-old mind seized on it, but I will resort to the Memoirs of Bishop Heber's life as written by his widow, if only to support all that Mr. Brohier told me. For one thing, I am told that the Bishop prefaced his hymns with the hope that "they will not be found reprehensible...." and that "no indecorous language has been adopted". In 1895, George Smith wrote: Two generations have passed away since the death of Reginald Heber in the bath at Trichinopoly. His widow promptly published a Memoir of his life. In these two volumes, the most lovable and the most laborious of all English gentlemen and missionaries lies buried. His verse and especially his as-yet matchless missionary hymn, has kept his name in remembrance.... He was for Christ... he worked with all good men, or wished them well in the one divinely commanded cause. Bishop Heber succeeded Bishop Middleton to the See of Calcutta in 1823 and there, in Trichinopoly, he died. It was the shock of cold water in a seven-foot plunge bath that killed him. But before? Ah. before! His departure from Bombay... arrival at Galle... coming to Colombo. Sir Edward Barnes was Governor then. He loved this country. Yes, truly. It was his widow who published the two volumes, a Memoir of his life. In the Journal of their Tour, she stated that they "took final leave of Bombay on the 15th of August, 1825, and embarked on the Discovery...." The passage was pleasant "despite the monsoon swell of the Indian Ocean. For ten days it coasted along the beautiful shores and back-waters of Malabar, dotted with Christian churches from the times of Pantaenus and Cosmas Indicopleustes... About three o'clock on August 25th the vessel was got safe into harbour. Mr. Glennie, the senior Colonial Chaplain, Mr. Layard, the Judge of Galle, and the Master Attendant came on board to meet us. The Fort fired a salute and we were met on the pier by the principal inhabitants of the place, the regiments stationed there, and a band of spearmen and a lascarines. The pier was covered with white cloth, we passed between two files of soldiers to the place where palanquins, etc., were waiting; in which, preceded by music... we went two miles to the Cutcherry where we were invited, and most hospitably entertained by Mr. Sansoni, the Collector of the district". The Hebers stayed three days in Galle. Mrs. Heber tells us about the "moodeliers or native magistrates, headmen as they are generally called, wear a strange mixture of the Portuguese and native dress, but handsome from the gold with which it is covered. The moodelier of Galle and all his family are Christians; he is a most respectable man, in face and figure resembling Louis XVIII, to whom his sons also bear a strong likeness; the old man wears a handsome gold medal, given him for meritorious conduct". She was obviously referring to Maha Mudaliyar Dias Abeysinghe who was friend and protege of the last Dutch Governor. Of Galle, she said "The heat is never very oppressive" and that the Dutch Fort was "a good deal out of repair". Bishop Heber preached at a confirmation service held in the church, a church that was kept "neatly, but a good deal out of repair". On August 29, 1825 we have this entry: This morning at three o'clock we were roused by beat of drum to prepare for our march to Colombo; we formed a long cavalcade of palanquins and gigs, preceded by a escort of spearmen and a noisy, inharmonious music and attended by some of Mr. Sansoni's lascarines, who answer in some respects to our peons in Calcutta; they wear rather a pretty uniform of white, red and black, and a conical red cap. with an upright white feather in it. instead of the chattah used withus, these men carry large fans made of the talipot palm, which is peculiar to Ceylon from six to nine feet in length, over the heads of Europeans and rich natives, to guard them from the sun. The road was decorated the whole way as for a festival, with ling strips of palm branches hung upon strings on either side; and whenever we stopped we found the ground spread with white cloth, and awnings erected, beautifully decorated with flowers and fruits, and festooned with palm branches. These remnants of the ancient custom mentioned in the Bible, of strewing the road with palm branches and garments are curious and interesting. Then, August 30: We were met by Sir Edward Barnes carriage, drawn by four beautiful English horses, which took us, with a fresh relay through the Fort at Colombo, where the usual salute was fired, to St. Sebastian. Here we found a most comfortable house, provided and furnished by Government, on the borders of a large lake but commanding a fine open view of the sea. (This house was usd later as a Bishop's residence). This was the residence of the late Archdeacon Twistleton whose death we have heard much lamented; it is reckoned one of the healthiest spots in the island, always enjoying a fine breeze from the sea. In the evening we dined at the "King's House", that being the name given to the residence of the Governor of this Colony. We were most kindly received by Sir Edward and Lady Barnes and met a small and agreable party, but I was much tired and glad to go home early. The house is a bad one, in the centre of the Fort, but everything is conducted on a handsome and liberal scale by the Governor. On August 31:.... in the afternoon we drove in Sir E. Barnes sociable through the far-famed cinnamon gardens which cover upwards of seventeen-thousand acres of land on the coast... near Colombo.... Mr. Walbeoffe, the manager of the cinnamon gardens, good-naturedly sent some of the cinnamon peeelers to our bungalow that we may see the way in which the spice is prepared. On Septmber 3: The Bishop has been much engated since our arrival in preparing a plan which he discussed today with Sir E. Barnes, for restoring the schools, and the system of religious instruction which we found established by the Dutch, and of uniting it more closely with the Church of England. At a very small annual expense, this plan would, be thinks, be the means of spreading not merely a niminal but real Christianity through the island. The Bishop preachd this morning at St. Thomas': the church was very full and, as it has no punkahs, the heat was great. It is a remarkably ugly inconvenient building; indeed it was not orignally intended as a church by the Dutch, and the Colony is too poor to build another. There is a mural tablet in it to Bishop Middleton who was here at two different periods. (This is St. Thomas' Church, Mutwal which was opened on July 20, 1816. It is not a Dutch building anyway). On September 18, on a visit to Kandy: His Lordship delivered an address much altered from the one I had heard from him before, and excellently adapted to local circumstances. The power of seizing on such topics of interest is one among the many beauties of his rich and powerful mind. After we returned home, before breakfast I was mentioning to him how forcibly it had struck me that in that hall (this was the royal audience hall of the kings of Kandy) where a few years ago the most savage tyrant received his miserable subjects - and even the English embassy was compelled to be almost prostrate before him - a Christian bishop was now administering the solemn ordinance of our religion. He leaned his head on his hand and burst into tears. How wonderful is the providence of God in the economy of His Church! Never was any People entrusted with such power of doing good as England now is, nor is it possible in the nature of things that this power can long endure; her dominon like that of other nations that have preceded her, the economy of His Church! Never was any people entrusted with suck power of doing must pass away. What a fearful responsibility on the Government and its ministers, on the nation and all its children and on our Church and its rulers! Such was our conversation in the palace of the Emperor of Kandy on this memorable morning. Writing to the Archdeacon on September 27, Bishop Hober said, "I have passed a very interesting month in Ceylon, but never in my life, to the best of my recollection, so laborious a one". And later, in a letter to his mother he undoubtedly tells of the pleasing prospect of this island. This is what he wrote: All which we have seen is extremely beautiful with great variety of mountain, rock and valley, covered from the hill-tops down to the sea with unchanging verdure, and though so much nearer the Line, enjoying a cooler and more agreeable temperature than either Bombay or Calcutta. Here I have been more than ever reminded of the prints and descriptions of Cook's voyages. The whole coast of the island is marked by the same features, a high white surf dashing against coral rocks, which, by the way, though they sound very romantically, differ little in appearance from sandstone; a thick grove of coco-trees, plantains and breadfruit thrusting their roots into the very shingles of the beach and hanging their boughs over the spray; low thatchd cottags scattered among the trees and narrow canoes, each cut out of the trunk of a single tree, with an outrigger to keep it steady, and a sail exactly like that used in Otaheite". No, nowhere was man vile to him here. This is the mystry of that beautiful hymn which has caused so much anguish. No vile men of this country impressed the good Bishop on his visit here. Also, he wrote the hymn six years before ever coming here! But who made the substitution, and why? A popular tale that has gone the rounds says that when the Hebers arrived in Galle, a vily gem merchant sold the Bishop a chunk of glass. Outraged at this deceit, the story goes, the Bishop struck out the word Java, inserted Ceylon because of the vile way the gem merchant had tricked him. So much for excuses. I think the story stinks anyway. This was a kindly man devoted to all that stood for Christian love and charity. No. Java it was and Java it must be! "It's time to vindicate the good Bishop", Mr. Brohier said on that evening long ago. God rest him. He's dead now and I feel that this "detective story" has been left without the necessary unravelling. Jopin me in that second verse the way Bishop Heber wrote it: What though the spicy breezes |
| Dreams: mystery and reality Shahid Abrar Awan, Lecturer, English Language and Literature The phenomenon of dreaming has ever fascinated human being. Man had attempted to bring the obscure and blur imagery of dreams to the light of clarity. It has been a riddle as what meanings the dreams have or don't have at all. Religions describe the holy nature of dreams and sometimes taken as mode of Divine expression. For seers it was a source of insight and foreshadowing of future. For people of thorny world of "love", dreams had always soothing effect and had been refuge from anti-love world for fearless lovers. Sigmund Freud, (1856-1939) an Austrian psychiatrist, developed a new theory of "dream interpretation". It was based on dream symbols and is called psychoanalysis. He believed that dreams have a hidden meaning, often a sexual meaning that comes to us in pictures or symbols. For instance to him a snake meant sexual conflict or evil and fire meant danger. He used to ask his patients to describe their dreams and he would try to discover the meaning. This sometimes helped the patients to overcome problems. Later C. G. Jung (1875-1961), Freud's pupil developed new theories. Both men based their analysis on symbols. However Jung disagreed with Freud about the interpretation or meaning of dream symbols. Freud believed that we can only dream of what we have experienced, while Jung maintained that each person has a soul and can dream of the future. Jung didn't believe that dream symbols represented sexual concerns or attitudes. Earlier, the scientists had thought that people's brains quieten down and were very inactive during sleep. But modern research proved that human brains remain amazingly active during sleep. Through experiments a new stage of sleep was discovered called "rapid eye movement" or REM. The REM sleep period is the time when one dreams and eyes move because one is looking for something. Research has proved that "all people do dream" Most dream 4 to 5 dreams a night during REM period. It's also observed that dreaming sometimes occurs during non-REM periods. However all people from all ages do dream and some remember their dreams very clearly, particularly the last one just before the person is awaken. Others think they don't remember their dreams. Similar is true about animals. There is strong evidence that at least most mammals dream. Human brains and the brains of other mammals aren't exactly alike, but very similar. Even most mammals go through periods of REM sleep. There are differences in sleep patterns among animals. Nocturnal animals are active at night and sleep in the daytime. Animals such as horses and cows can sleep standing up but only dream while lying down. There are two mammals, dolphin and echinda that don't seem to dream at all. Why do we dream? This remains a mystery but it is a fact that both sleep and dreams are necessary for a healthy life. If a person were deprived of dreams he becomes upset and grouchy during the following day and if it goes for several nights, one will go very nervous and in bad moods all the day. Some scientists think that a person deprived of REM sleep for longer period would go insane. The REM sleep of newborn babies is twice as long as that of 5 years old. REM sleep helps the brains to develop. Dreams could be safety valves to relieve our worries, tensions and unfulfilled wishes. They have a way of renewing our energy and giving balance to our lives. Human brain has the largest part called "the cerebrum". It's divided into two halves as left hemisphere and right hemisphere. These two parts are connected with each other by millions of nerves called the corpus callosum. Each side of the brain performs different tasks. In most people the left side is the logical and the right side is creative. The left controls all verbal tasks such as reading, writing and talking. It's reasonable and logical, it makes sense. The right side is artistic and creative. It's visual and sees things as a whole rather that in parts. It's not bit logical but it is good at solving problems in a creative way. It gets bright ideas and is full of imagination. This is the side to make people "dream". When one sleeps, left brain goes to sleep also and turns itself off. The mysterious right brain takes over to give the images and feelings of dreams. While dreaming one remains in a subconscious state, not aware of the real world.
The cerebrum of human
brain This is the beginning of an unreal journey along unknown roads with no clue to what lies ahead. This is the way to the world of fanciful dreams. This stage is a light sleep with slow heartbeat, even breathing and relaxed muscles. The person can easily be awakened. The stage two, a deeper stage of light sleep and then comes the stage three known as "quiet sleep". Now the hearbeat is slower and then blood pressure and body temperature drop. This is called "sound sleep". The stage four and final is the very deep sleep and it is difficult to awaken the person in this stage. This is the time of sleepwalking or talking in the sleep. All these stages had no dreams! Then one begins travelling backward through stage three and two to reach at last stage one. But this stage is different now from the one in the beginning of the sleep. One difference is that now breathing rate and heartbeat are rapid; the person is completely limp and cannot lift arms and legs. But the biggest difference is in eye movements. In the beginning of sleep eyes were still and now they are moving rapidly: up and down, back and forth. This is the REM period of sleep and the person is dreaming. If someone wakes the person having dreams, he can tell about the dreams. During any night one will go up and down through these sleep stages five or more time. Most people dream about 20% of their sleep time, and don't remember their dreams as dreams escape us very easily. One perhaps will remember only the last dream of the night. People are more apt to remember vivid dreams or nightmares because they make a strong impression. Humans do dream in colours but colour memory fades faster than the dream itself. Throughout the channels of history man has inquired, studied and come up with ideas about dreams. From ancient Greeks to modern man, it is always endeavoured to uncover the mysterious and super-natural world of dreams. Dreams are symbols and it's interpretation depends on the person without any authenticity. Aristotle, when discussing this subject said, "Interpretation is a tricky business. Anyone may interpret dreams that are vivid and plain, but dreams are like forms reflected in water..., if the motion of water is great, the reflection has no resemblance to the original". Dreams may bring messages from the inner-self: the sub-conscious mind. It can tell about something that has been in one's mind during the last few days, or something from long ago. Dreams are sometimes a cry for help or an expression of an unfulfilled wish. But they have a healthy impact on mind. Rather dreams are a form of "catharsis". Even nightmares help one feel better and rid oneself of anxiety. The realm of mind is vast in stretch and complex in nature. Dreams, are more natural than being super-natural. Dreams, moreover cannot be translated or interpreted in a stereotype fashion. As Litowinsky said, "The mind is complicated, and its thoughts can't be put into a neat and tidy system, and so don't try to impose a system around your dreams, where none exists". (Ref. Patricia A. Stafford; Dreaming and Dreams) |
| The Batch of '58 by Kingsley Heendeniya The other day, an old friend urged me to write my memoirs. When a fellow starts to tell his life story, it is time to get up and go. So I thought I will jog the memories of classmates scattered here and all over the world, chiefly in Australia, England, USA and in Canada. Sixty passed out of the Colombo Medical College in April 1958 of whom about half are abroad. At that time, we were together with the batch immediately senior and junior to us; and we studied, ate, drank, sang, danced and enjoyed as one. I do not know exactly how many of them are alive. This is written to cherish some who are dead: Junbo, Seba, Sinna, Hubert, Jega, Edwin. Sadly, Edwin could not graduate. I met him last with Mahinda at the Hotel Metropole about 30 years ago - and we had to pick the bill for whisky he generously ordered! He telephoned me after he had read one of my articles shortly before he died a few years ago to tell me that he was incurably ill and my article had cheered him. I met Jega in London along with Seba at a New Year party in the home of Kakka. Marriage had changed him profoundly. No more drinking, no more singing, no more dancing. He followed the period fashionable craze and died from jogging. Years ago he was different. Once Jega, Mahinda and I went on a night out. It ended in a free for all on the pavement outside the Majestic. Someone hit Mahinda with the dustbin. I bolted and Jega furiously took on the rest. Jumbo was the first to die. We were there to grieve with Shanti when his body was flown from abroad. He was the most good hearted, care free athletic chap in the batch who took responsibility to watch over Sinna. With Seba, he had a repertoire of old favourites like Danny Boy, Olde Lang Signe Swaany River. Both of them led the rest to bring the tiles down with Hubert bellowing in disdain to be alive. But no carousel was complete without the songs I had composed: Adida Suntheralingam, Dudley Senanayake, Rau Sinna Manamalaya vu da and many others with racy tunes and raw language I cannot now remember. I am told that they are still sung by medical students and doctors. Then there was Dago who brought the curtain down with a Baliya - Nenna denna deno! Denna badageno! To finish, he had an amazing non-stop string of camouflaged ribaldry. One day, at the crescendo and frenzy of the song and dance, the ladies at a concert in Matara walked out. The bold and the young stayed and we tore the place down in a bacchanalian feast. Can you remember the three-day 3rd MB trip I organised and the lunch with Mutthiahpillai Rajendram at his estate in Balangoda? Was it Hubert who threw the DRO in the swimming pool? I know that I got flung in with Dissa. I was too drunk to care. That was the first time I had arrack, beer, whisky, gin, cognac and vodka racing inside me like a bush fire. The other was when I stretched out on Lakshman's lawn. His father, Sir Nicholas had laid out a table of whisky tumblers. It was soon emptied and he gave money to his son to take us to the Metropole in the deserted Fort where Michael demonstrated his skills in car racing. We vanished before the cops came after us. We were once locked up at Bambalapitiya police station I think for making a bonfire next to the Nurse's Quarters and Sir Nicholas had bailed us out. He then referred us for a choice shelling by Pachos the Dean. That wasn't the first time. PR and Mahinda, the tallest fellows on the stage, got caught ragging. Ragging and raggers were far and away unlike they are now. It was sadistic. But entirely harmless. For example, the year before, when we were ragged, I had to play Ping-Pong naked with Milinda also naked, while the seniors took pot shots at something else then billiard balls! Memory for me is now a bit tricky. I forget names and dates. Some events overlap. As I write, I am overtaken by nostalgia. Einstein is wrong. Thoughts travel faster than light - and backwards in time. The journey into the past is life giving. I am sure my friends and colleagues will recollect more than what I have chosen to write in the limited space. Try this random list and contact me at Telefax+941853980: * the Block Concert, Law-Medical Match, raiding the
hostel for MPs and the arrest of Hudson in Ampari, Those were happy days. I regret nothing. I went through medical college with a note book in my hip pocket. There was no pressure. Lyne and Kumar came home and woke me to tell I had passed. That kind of fellowship remain when we meet. If we did not have rusty to play the piano-accordion, our togetherness would have been so much more different. It is different now. I have noticed when I taught at Peradeniya and at the PGIM, how present-day medical students go through college without enjoying it as we did. I think that in our era, forty years ago or more, our teachers liked to see us go through medical college as they themselves did. We narrated their bravado and we knew that they understood us. That generation is dead. We can only reminiscence. We have one life to live. |
| The Batch of 1958 The
group of 1958 are we, From the north, centre, south, east and west, As a mixed bag, Though as Engineering, Physical science and Bioscience
students we were divided, At the time of joining we were in our late teens or
early twenties, Armed with our degrees in different directions we
went, This "fortieth anniversary" get-together, ANON |
| Breaking
the barrier of silence by Cecil V. Wikramanayake In these days when violence, terrorism and the like are the order of the day, not only in Sri Lanka but everywhere in the world, bravery and courage are commonplace. Women who now are members of the armed forces and the police can be called brave because they are in a sphere which was once the monopoly of the male of the species. But bravery and courage are to be found not only on the battlefield. There is another kind of bravery which is of an even higher order. The courage to face the world when one is handicapped physically is what I’m writing about. This is particularly so to those who have been born without sight or without hearing. They have to face a dark or a silent world. Last week, I met a young woman who, in my book, tops the list of such brave people. The story of her twenty-two-year battle in a silent world is, I believe, worth writing about, for Amaal Mansoor-Fazlee is a splendid example to others who have been similarly afflicted. What she has done to overcome the hurdle or barrier of going through life in a silent, uncaring world, others like her can also do. Today, Amaal is the mother of a healthy bouncing bonnie boy of two years. He celebrated his second birthday just the day before I called on his mother. And when I did, he justified my description of him as a bouncing bonnie boy . Throughout my conversation with Amaal and her mother Mazahina Mansoor, he kept bouncing on the upholstered settee, giving every indication of the perfect health with which he has been blessed. I gathered that soon he will have a brother or sister for company.
Her father had been advised to send her to the home for deaf and dumb at Ratmalana. That is what most parents would have done. And left it to those authorities to do what they could. He had also been advised not to take her to England, where the popular therapy for those hard of hearing was to teach them the sign-language. But that, he felt, would only take her out of a silent world into a world where she would be able to communicate only with those who, like her, had studied the sign-language. He took her to America instead. There it was found that she could have her hearing restored, within limits. She came back to her motherland with a hearing-aid that was expensive, but efficient, except that she also had to learn to lip-read in order to understand what people around her were saying. It was in this that her mother’s devotion coupled with love paid dividends and Amaal was soon attending the Colombo International School. It was not a bed of roses for her in school, for those who have been blessed with hearing are inclined to be impatient with those less blessed than they. But Amaal, with encouragement from her parents, persevered with her studies and completed her academic career in the normal way. "Deafness" Amaal says, " is an invisible disability. If you are in a wheelchair, or pregnant or blind, people would go out of their way to help. But if you ask them to repeat what they said because you did not hear properly, they would shout instead of repeating it in a clear normal voice." "Sometimes," she confessed, " I’ve been tempted to wear a badge which says "I’m deaf, not daft !" After Amaal’s little boy was born, she developed a ringing noise in her ears, which lessened her hearing further. As a result, she cannot listen to music, which she loves, or speak on the phone. But she can talk. And Amaal has had an even greater gift. She can write. Reading an article she had written to a monthly magazine, I was prompted to tell her that if ever I edited a newspaper or journal I would surely ask her to be a regular contributor. "The number of deaf people in Sri Lanka is staggering," Amaal told me, for she has made a study of her affliction and everything connected with it. "What is even more alarming is the lack of research available that could reflect the true scale of the problem. There seems to have been so little that has been done to help, embrace, love and accept deaf people in Sri Lanka. Just a little encouragement from society could make such a difference to their lives." Amaal should know what she is talking about. Several friends and more particularly relations tried to dissuade her wearing a hearing aid. It was not fashionable. It was disfiguring. It was this. It was that. But she wears it with pride, for it has helped her to break the barrier of silence. |
| Mahiyangana that was in 1943 by Godwin Witane It was in the year 1943 that I first visited Mahiyangana, also called Aluthnuwara in the Bintenna District. The visit is still green in my mind. Five officers from the Bacteriological Institute, Borella now called the M.R.I. set out for Mahiyangana in order to carry out a Nutritional Survey in the backward village of Mahiyangana in the early months of the year 1943. We took the night train to Kandy and having spent the night in Kandy took bus in the morning to Weragantota on the left bank of the Mahaweliganga passing Teldeniya, Madugoda traversing the difficult eighteen bends or Daha Ata Wanguwa on the precipitous road. By evening we reached Weragantota. As there was no bridge to cross over to Mahiyangoda on the other bank we had to engage a ferry boat or Angula, which could support about a dozen people. Arrangements had been made for our stay at the newly built rural hospital, which was managed by a doctor and an apothecary. While the quarters of the Medical Staff were occupied, the ward provided with 16 beds had not been opened for the public. Here we had the comfortable lodging using the beds and provided with meals. There was an outdoor dispensary at the unoccupied hospital where patients were mostly treated for Malaria and other fevers besides ulcers. The apothecary had a few visiting stations in the vedda country where he travelled on the jungle paths on the back of a pony while his orderly carried the box of medicine on his head walking on foot. They had many a time encountered wild elephants during their visits. The village consisted of about a hundred houses, wattle and daubed with mud floors and the roofs covered with cadjans over which straw had been laid. The villager's main occupation was chena cultivation while a few grew little vegetable plots in their gardens. They were poor and mal-nourished. This area was under the spell of Malaria and the scantily clad rickety children were subjected to have potbellies due to the enlargement of the spleen after several attacks of Malaria. The grownups were no better. There were few paddy lands fed by rain as the Mahaweliganga waters had no access to the right bank where the village stood. However, the Minipe colony started by the Minister of Agriculture Hon. D. S. Senanayake during the State Council days by augmenting the existing anicut across the Mahaweli built by the ancient Sinhalese kings had flourishing paddy fields fed by the river waters. There were colonists come from various parts of the island resident there enjoying the benefit of the river and the land. The only three buildings in the village which had tiled roofs were the hospitals, the Awasa or lodging house of the few Buddhist monks of the dilapidated temple and the humble residence of the 'Rate Mahatmaya' where at the entrance to his premises had two large ancient brass canons planted on the ground as gate pillars. The rate mahatmaya; was a brawny, well-built, dark individual with a 'konde' or knot of hair tied behind his head. He did not know English but his Ladies' College educated wife attended to his correspondence. He was seen returning from his paddy lands barebodied carrying an outsize mammoty on his shoulder. He was a 'man' among his people and was hailed as their benefactor, a most generous and kind hearted ruler. He had a few acres of paddy land. He had planted some acres with oranges and lime but the produce was rotting on the ground for want of transport to the far away towns. We visited sora bora wewa' on the east of this village along a foot path enveloped in jungle. This great tank is supposed to have been built by a warrior of King Dutugemunu. This tank was an abandoned broad expanse of water turned green due to algae and on the periphery there were many crocodiles basking in the sun. The bund was overgrown with huge trees and a footpath over it led to the Vedda country in Bintenna. Going back to history, Mahiyangana also known as Alut Nuwara is the oldest city and the most ancient capital of Sri Lanka. It was built more than 500 years before the Christian era, many centuries before Anuradhapura came into prominence. The founding of Mahiyangana was attributed to the yakkas, who inhabited and administered the city. Just as the city of Mahiyangana was the oldest city in Lanka, so also is the Mahiyangana Dagoba the first Dagoba in the island. The building of the Dagoba is associated with the first visit of Buddha to Lanka in the year 588 B.C. It was on Duruthu Full Moon Day, when a great concourse of 'Yakkas' assembled at their battle ground in the city for some reason, Lord Buddha travelling through the air from Jambuth Dweepa, appeared before them above, spreading his Celestial Halo in bright splendour. The 'Yakkas' were taken by surprise and in fear, scattered hither and thither, but finding no danger from the stranger they gathered once again, when Lord Buddha knowing that His Sasana would endure in the island for 5000 years, expounded the Dhamma to the assembly of 'Yakkas'. They all embraced His faith and their chieftain Sumana attained the first state of Spiritual Eminence 'Sovan' and was later hailed as Lord Sumana Saman the guardian of the Holy Mountain Samantakuta. After the preaching of the Dhamma, Sumana requested of the Buddha for a token worthy of adoration to commemorate the Buddha's visit in His absence. At this, the Buddha provided Sumana with a handful of his beautiful locks from His head as a symbol of faith for them to venerate and pay homage. This was enshrined in the first Dagoba constructed at the very site the Buddha sat and to this was added the Bone of the throat of the Buddha recovered from His funeral pyre. In the year 307 B.C. the brother of king Devanampiyatissa improved the Dagoba by raising to a further height. In the year 164 B.C. King Dutu Gemunu further embellished it, raising it to a height of 80 feet, on his way to Anuradhapura to vanquish the Tamils and at which time he first defeated the Tamils at Mahiyangana. In 1602, when the Dutch Admiral Spilberg saw it at Mahiyangana it had been in a state of good repair with a gilded pinnacle Ptolemy had described the city as the Metropolis of Taprobane besides the great river meaning Mahawelganga. Valentyn who wrote about the year 1725, spoke of the city as one of the most beautiful cities in the whole island, with many striking buildings and houses along the river for about a mile. When Emerson Tennet saw it in 1839, after the British captured the island, it had been in a woeful state of disrepair but still 360 feet in circumference and about 100 feet high. When I saw the Dagoba in 1943, 55 years ago, grass and weeds were growing along the cracks in the crumbling brick work and broken pavement round the Chetiya. The pinnacle, 'Hatareskotuwa' aand part of the Dome had crashed down leaving a small portion of the Hatareskotuwa intact. It then contained no memorial of its former greatness except for a few carved stones that marked the ancient edifice. Such had been the ravages of time in the ancient city and its Dagoba. Today, after the complete restoration of the Dagoba, after installing a gem - cut crystal gifted from Burma adorning its pinnacle, it is one of the most important places of religious worship in Sri Lanka. |
| Have
a nice day The Sun peeps. Another day
dawns In deep and silent prayer Believe Experience Ponder T. Neil
Gomesz, |
| Another mile stone laid for the Sinhala
readership by Gamini G. Punchihewa 'Asiri
Mawatha' - Printed & Published The State Printing Corporation spearheaded by its Chairman A. B. C. de Silva and its directorate has launched a novel but commendable book project termed as 'Sambaviya Nirmana 11 (Classical Creations). It envisages the task of translating leaves taken from coveted writers of the time, written English, German, French, Japanese into the Sinhala language. Its maiden such book project under the auspicious of this 'Sambaviya Nirvana' that was launched came to be known as 'Vidiaka Adonawa'. It contained a series of Sinhala translations culled from foreign writers. Following it, its second book project under the theme of 'Sambaviya Nirmana; was launched recently at the public library auditorium Colombo, under the title of 'Asiri Mawatha'. This 'Asiri Mawatha' contains a compendium of such short stories and the like, written by eminent writers, novelists drawn from great Britain, France, Africa, Japan, Germany. Incidentally this coveted 'Asiri Mawatha' itself is a book title written by Hermann Hesse (1877-1962). Born in Germany, Hesse was a Swiss writer. Among his other titles of his book are Demian (1919), Siddharatha (1922), Steppen Woolf (1927), and The Glass Head Game (1933), In 1946, he won Nobel Prize Award for his celebrated literary works. Some of the titles of the books translated into Sinhala, its original title in English have not been alluded to which appears to be a shortcoming for the reader to know the actual title of the book from which the extracts have been taken for the Sinhala translations. In most instances in the Sinhala translations of 'Asiri Mawatha', in its frontage cover of the relevant chapter, its identical name of the book title has been duly given. 'Asiri Mawatha' is translated into Sinhala by Daya Akuretiyagama. The title name in English of this pertinent page 33. of 'Asiri Mawatha' has not been given. Among the other titles of books contained in 'Asiri Mawatha' which have been translated into Sinhala are the following. The names of the relevant authors and the translators are too given along with them. 1. 'Deva Yanthara' (Allaha's Eye) authority by the famed writer of children's and elephant stories-Rudyard Kipling (1865-1936). Rudyard Kipling was a British national but domiciled in India for a considerable period of time. Its translation 'Deva Yanthara' (Allaha's Eye) has been translated into Sinhala by Professor K. N. O. Dharmadasa of the Peradeniya University. 'Upawasa Kalakaraya' (The Hunger Artist) written by Franz Kafka (1883-1924). Franz was born in France, his novels were written in German. It has been translated into Sinhala by Prof. Siri Gunasinghe, Next comes the book written by the world famed author D. H. Lawrence of 'Lady Chatterley's Lover' of literary fame but its book was banned. D. H. Lawrence's book titled 'Rocking Horse Winner' was the other title translated into Sinhala titled as 'Sihina Thuraga'. Laurence's other masterpiece monographs were 'The Rainbow' (1915), 'Woman In Love' (1930). 'Sons and Lovers' (1930). This Rocking Horse Winner'' ('Sihina Thuraga') has been translated into Sinhala by Jayatilake de Silva. D. H. Lawrence it should be recalled fondly, once upon a time visited Sri Lanka and gave a bouquet accolades to our island's fascination. 'Boarding House' its equivalent Sinhala rendering is the same as 'Boarding House)(Authored by James Joyce (1882-1941). He was an Irish poet. The Sinhala translation of 'Boarding House' has been rendered by Jayasumana Dissanayake. James Joyce's other book include - those of 'Dubliners' (1914), and this 'Boarding House (translated into Sinhala) had been novels which were very popular at the time. Next came 'Ulysses' (1922), 'Stream of Consciousness', Finnegans Wake' (1939), 'A portrait of the artist as a young man' (1916), and 'Exiles'. 'Ariyawage Sevikawa (its Sinhala rendering its original English titled not alluded to). Its author Katherine Mansfield was born in New Zealand, but was domiciled in Britain for some time. Her books were written in English. Among them was the 'Garden Party'. This 'Ariyawage Sevikawa' has been translated into Sinhala by Sita Mahendra. 'Neera Duka' (its original title not given) was written by a Japanese author Reunosuke Akuthagawa (1882-1927). His books were written in Japanese. This 'Neera Duka' has been translated into Sinhala by Karunaratne Amarasinghe. From his youth, this Japanese author - Akuthagawa delved into the literary world of Japan, China and the western countries. His tragic death was one of suicide at the age of 35 years. In his books, he had touched on aspects of Buddhism like 'apaya' (hell). 'Walaha' (its English rendering title not given) is authored by William Faulkner (1897-1962). He was a popular American author of the time. His other titles include - 'The Sound and Fury; (1929), 'Light In August' (1932), 'A Rose For Emily'. In 1949, Faulkner was awarded the Nobel prize for his literary parlance. His writings had been based on the American sociological aspects. This 'Walaha' is a typical short story set against the cultural background of USA. The Sinhala translation of this book has been given by Professor Udaya Prasantha Meddegama. 'Uncle Ernest' authored by Alan Sillitoo, its Sinhala rendering has been given aptly to suit its same English title 'Uncle Ernest'. Sillitoo is a British writer (1928). His short stories revolved around the vicissitudes of urban life in Great Britain. Among his other books are 'Saturday Night' and Sunday Morning' (1958). 'The Loneliness of the long Distance Runner (1959). He is a simple but silent writer to this day. Its translation has been rendered by A.B.C. de Silva. 'Chanda Dayakaya' (its original English title not given, presumably it may be as 'The Voter'). This book is authored by a Nigerian writer of repute to this day (1930) Chinua Acebe. His writings converge mostly on the impact of the western culture on African continents. Among his other books are 'Things Fall Apart' (1958), 'Anthills of the Savanna' (1959), and 'Index on Censorship. Achebex has been a research scholar probing into the international cultural creations for which he has earned international fame and regard. He is one who had delved indefatigably into the ups and downs of the African communities the world over. 'Chanda Dayaka' has been translated by Professor Premaratne Balasuriya. |
| More on spoonerisms by C. S. A. Fernando I have read with interest the letter by S. Sivagurunathan published in the Saturday Magazine of 15th August 1998, under the column headed "Letters on Spoonerism". Writer Sivagu-runathan has cited Dr. W. Z. Courtney's autobiography, which supports a denial by Dr. Spooner that the latter "did not invent a single of the so-called spoonerisms" while Courtney would appear to have claimed that he (Courtney) was "one of those busy in the manufacture of those witticisms." If that were so, it is possible that they did not come to be called courtneyisms because Courtney had not used them in public, as did Spooner. Courtney, in making his statement would appear to have gone further to point out that the real spoonerism is not a jingle which produces phrases as 'Kinkering Kongs' but rather a more subtle matter "for which he has cited, as an example in which both attack and defence are contained in the same sentence: "to throw down the glove and to throw up the sponge!" Incidentally, it may be of interest to the reader to know that a spoonerism is technically referred to as a "Metathesis" (Standard Encyclopedia). By way of further interest, two more spoonerisms attributed to the Reverend Dr. Spooner are: "You are occupying the wrong pie. May I sew you to another sheet? (You are occupying the wrong pew. May I show you to another seat?) and "I came on a well-boiled icicle". (I came on a well-oiled bicycle). And for a locally-coined spoonerism". "Feero was neddling while Burn was roaming" (Nero was fiddling while Rome was burning). |
| Little Known books on Ceylon-4 Ceylon The Land of Eternal Charm by P. F. Ariyananda This interesting book has been written by Ali Foad Toulba an Egyptian who is described as English Redactor to the Cabinet of H M the King of Egypt author of From an Egyptian Pen. Printed by Hutchinson & Co. (Publishers) Ltd., London in 1926 it carries a forward by the famous L E Blaze a former principal of Kingswood College, Kandy. The book is profusely illustrated with 87 black and white and 4 colour plates. The frontpiece has an imposing photograph of H M Foaud 1 King of Egypt which has been taken by Hanselmann Cairo, Photographer to H M the King. The dedicasstion of the book is by permission to H E Dr. Hassan Nashat Pasha LL D Acting Chief of the Cabinet of the H M King of Egypt. The author Ali Foad has been a student at Kingswood College, Kandy and has visited his Alma Mater along with his wife in 1921 after 24 years to recapture the fond memories he had of his student days. In 13 pages of the book as an authors forward he pays a glowing tribute to Ceylon the people and its charms in exquisite language. The book of 351 pages contains 29 chapters an such varied subjects as "Grand Oriental Hotel, Mount Lavinia, Galle Face, Sports and amusements in Ceylon, the Ceylon Police, Shopping in Colombo, Some Ceylon fruits, The beautiful Mountain Railway to Kandy, My visit to Kingswood, Trinity College, Queens Hotel, Peradeniya Gardens, Ceylon Moors, Nuwara Eliya and Kingswood Week." Three chapters of the book are devoted to the author's homeward bound journey covering Bombay, Aden and Home. But he cannot resists harking back to Ceylon and in chapter 28 under impressions he sums up his work with supplementary remarks. The love and affection Ali Foad Toulba had for Ceylon and its people is best reflected in the last chapter of the book titled Au Revoir which is quote below in full. "And now my task is done. Here have I had my say, as in ancient Lanka my holiday but it has been the holiday of my life. What I have said has flowed forth as the outpourings of an appreciative mind, the thankfulness of a grateful heart. Most thoroughly as I have enjoyed my time, as glad I have been likewise to have visited the haunts of my happy childhood. To you, once more, ladies and gentlemen of Ceylon, I reiterate my lasting gratitude, and may the Almighty for ever bless your most beautiful Ceylon, as He my loved Egypt. Farewell of God I ask that I may yet live to see your lovely island once again, and meet you all as hale and hearty as ever but would to the Almighty that this happy day dawn soon." |
| Why the domesticated cat is attached to the
lady of the house, world over by S. Sivagurunathan According to Zimbabweyan (Rhodesian) fork-lore, in times past, cats lived only in the wild though they did not hunt in packs. The Zimbabweyan story has it that one of these cats, struck up a friendship with a hare and the two companions roamed the jungles together. They had the misfortune, one day, to intrude into the territory of a stag. The "keep off" signal was ignored by the two friends and in the ensuing quarrel, the hare was gored to death by the infuriated stag. Instead of wasting its time in vain lamentations the cat wisely chummed up with the victor. A predatory leopard, which had been stalking the stag for some time, pounced on it near a water-hole, killed it, dragged the carcass to a bush and had a hearty meal. Our feline friend was dazed. It had no alternative but to form an alliance with "Mr. Spots" the cat, soon, was in for a shock. A male lion crossed their path. With a roar, the lion engaged the leopard in a battle and the latter was vanquished. The cat meekly followed its new master. With the new-found friend, the cat went hither and thither in the jungles, getting only a few morsels of meat, given grudgingly. Once again, there was trouble when they entered the domain of the elephants. The enraged leader of the herd, trumpeting loudly and furiously, charged, hurled the "Monarch of the Jungles" with its trunk and trampled it to death. After witnessing the blood-curdling battle, the cat said to itself: "The meaning is clear. At last, I have found a friend, who cannot be conquered by anyone". But the cat in its admiration for the elephant's prowess and over enthusiasm, had jumped to a hasty conclusion. A hunter appeared on the scene and ended the pachyderm's life with a poisoned arrow and removed what he was after-the tusks. Never before had the cat set eyes on a two-legged animal. It accepted the killer of all killers, as the most bravest, wisest, and resorceful of leaders, and followed him to his dwelling. The cat, now in a happy frame of mind, was lying comfortably on the eaves of the roof, feasting on mice and insects. What a disagreeable place the hunter's abode was! The cat noted from its perch, that its hero, the hunter, stood in deadly fear of his spouse. She continuously poured words of scorn and curses on her husband. Unable to put up with her nagging and tongue-lashing anymore, he ran out of the house in the middle of the night. The cantankerous woman, followed him with a volley of abuse and ordered him to get back to the house. When he did not retrace his steps, the woman, having exhausted her vocabulary of insulting language, gave him the broom treatment, which had the desired effect! It dawned upon the cat that it had finally found the boss of all animals and that says the Zimbabweyan folk-lore, is the reason why the cat, to this day, remains attached to the "Lady of the house!". |
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