Trading Strategier In Tamil

Angel Broking - Stock Broking Wealth Management Company Forhindre uautoriserte transaksjoner i TradingDemat-kontoen din. Oppdater dine mobilnummer-ID-IDer med børsmedlemmerne dine. Motta varselinformasjon om transaksjonal debet og andre viktige transaksjoner i din Trading Demat-konto direkte fra ExchangeCDSL på slutten av dagen. Utstedt i investorens interesse. KYC er engangsøvelse mens du handler i verdipapirmarkeder - når KYC er gjort gjennom en SEBI-registrert mellommann (megler, DP, Mutual Fund etc.), trenger du ikke å gjennomgå samme prosess igjen når du nærmer deg en annen mellommann. Du trenger ikke å utstede kontroller fra investorer mens du abonnerer på børsnotering. Bare skriv bankkontonummeret og logg inn på søknadsskjemaet for å autorisere banken din til å foreta betaling ved tildeling. Ingen bekymringer for tilbakebetaling som pengene forblir i investorens konto. Investeringer i Securities Market Commodity Market er gjenstand for markedsrisiko. Det har blitt lagt merke til at noen uautoriserte sms'er blir sirkulert i navnet på Angel Broking som induserer klienter til å investere i skript som ikke er anbefalt av Angel. Angel Broking sender ikke uønsket SMS. Investorer blir advart mot slike uautoriserte SMSesEmails fra ukjente kilder og bedt om ikke å stole på slike SMS eller e-post. Klienter anbefales å verifisere genuiniteten til kilden før du starter noen handler i de nevnte skriftene. Angel Broking skal ikke være ansvarlig overfor eventuelle tap som oppstår for handel utført på grunnlag av samtaler fra slike uautoriserte kilder. Angel Broking Private Limited, Registrert kontor: G-1, Ackruti Trade Center, Road No. 7, MIDC, Andheri (E), Mumbai 400 093, Tel: (022) 3083 7700. Faks: (022) 2835 8811, angelbroking, CIN: U67120MH1996PTC101709, BSE CashFO: INB010996539 INF010996539, NSE CashFOCD: INB231279838INF231279838 INE231279838, MSEI: INE261279838, CDSL Regn. Nei. IN - DP - CDSL - 234 2004, PMS Regn. Kode: PMINP000001546, Forskningsanalytiker nr. INH000000164, Overensstemmelsesansvarlig: Mr. Anoop Goyal, Tlf: (022) 39413940, E-post: complianceangelbroking. Angel Commodities Broking Private Ltd, Registrert kontor: G-1, Ackruti Trade Center, Road No. 7, MIDC, Andheri (E), Mumbai 400 093, CIN: U67120MH1996PTC100872, Compliance Officer: Mr. Nirav Shah, Tlf: 3083 7700. Faks: (022) 2835 8811, MCX KODE NR: 12685, NCDEX KODE NR: 00220, SEBI-registreringsnummer INZ000042935Profits Run Review Har profittene kjørt arbeid Jeg har sett på å ta noen kurs i forex trading, foretrekker å lære om markedet selv i stedet for å investere i en programvare eller robot som hevder å kunne gjøre deg fenomenal fortjeneste. Så mye som jeg setter pris på og stoler på teknologi, er dette en av de leksjonene i livet jeg ville føle meg mer i kontroll ved å lære for meg selv og ha tillit til å handle vellykket uten å stole på noen andre8217s tolkning av markedet. Fortjeneste Kjør kurs i forex (valutamarked) markedshandel er ganske godt avrundet og lett for nybegynnere som meg å forstå. Med flere forskjellige kurs, og et ekspansivt utvalg av nivåer kursene tilbys på, lærer mer om markedet var lett det beste valget for meg. Selv som markedstrender og endringer, har jeg fortsatt kunnskap om hvordan man investerer klokt og lønnsomt. Et av poengene som er stresset i det første av kursene som tilbys av Profits Run, er å lære å håndtere risikoen. Det som tiltrekker så mange av oss til valutamarkedet, er muligheten for en stor fortjeneste. Den andre kanten til det meget skarpe sverd er risikofaktoren. Du kunne ikke få stor nytte hvis det ikke var et betydelig risikofaktor. At8217er som meglere og forhandlere har kjent hele tiden 8211 Den største delen av jobben er å håndtere mengden risiko de er villige til å ta for andre. Men ingen kan håndtere mengden risiko du vil ta bedre enn du kan. Ved å håndtere risikoen, står du for å oppnå et jevnt, konsistent fortjeneste og bidra til å buffere deg selv fra trender som markedet ebbs og flyter. Når du har mestret den ene, viktigste og vitale regelen, vil investeringen være mye mindre stressende og frustrerende enn hva du gjør i dag. Profits Run er en utrolig serie kurs, hvor du kan lære så lite eller så mye som du vil om handel i forexmarkeder. I8217ve har tatt noen av kursene så langt, og begynner med Forex Nitty Gritty. De grunnleggende prinsippene og teoriene om forexmarkedet er de samme elementene som systemet ble opprinnelig basert på. 8211 gjør den kunnskapen du får til å være relevant, tidløs og best av alt 8211 kunnskap du kan trygge dele med andre. Fra Forex Nitty Gritty, gikk jeg videre til Forex Profit Accelator. Her var jeg i stand til å lære at tiden på dagen du handler, er nesten like viktig som handlingene du gjør. Markedet går gjennom en rekke tendenser, eller atferd, som en dag utvikler seg, eller som en måned eller år fremgang. Å lære at bestemte tider på dagen er mer fordelaktige for handler enn andre, vil gi deg en fordel over din gjennomsnittlige daghandler og hjelpe deg med å øke din samlede portefølje og lønnsomhet. Ved å ta 20-30 minutter per kveld kan du sakte og effektivt bygge din tillit til markedet, lære å handle mens du håndterer risikoen du tar, og å kunne tjene et solidt resultat på investeringen du har tjent. Ingen ønsker å jobbe flittig for et lite hekseegg og se det tjene en pittance i et sertifikat av innskudd eller i en lav rente-tjener penger markedskonto. Ved å ta mer kontroll over din økonomiske fremtid, står du for å ha en mer behagelig livsstil, enten du investerer i pensjon, investerer i håp om å bli en detaljhandel investor og bor på investeringen din fortjeneste, eller du er bare å bygge en regnfull dag fond eller prøver å sende et barn til college. Det er en myriad av grunner folk vender seg til valutamarkedet, uansett hva den grunnen kan være, hvor mye du må investere, eller hvor mye tid du kan bruke til å investere, er kursene som tilbys gjennom Profits Run, skreddersydd til ditt ekspertnivå , tidsforpliktelsesnivå, og, viktigst, ditt komfortnivå. Mens jeg har til hensikt å ta noen av kursene som tilbys, setter jeg pris på at kursene lærer deg gradvis 8211 slik at du bedre kan forstå hvert prinsipp for forex-investeringer før du går videre til neste. Den naturlige strømmen av kursene gjorde det veldig enkelt å følge, forstå, og for meg å søke på min portefølje. Jeg kan allerede se forskjellen og har gjort et ryddig fortjeneste ved hjelp av ideene, tipsene og teorien som jeg har hentet fra Profits Run-kursene I8217ve tatt. Er fortjeneste løp en svindel Jeg har hatt en uhelbredelig fascinasjon med aksjer og handel i mange, mange år nå. Mens jeg til slutt valgte en annen karrierevei, har forståelsen av kompleksiteten i markedet fortsatt vært et langsiktig mål for meg. Da I8217ve bygde et beskjedent nestegg, ble I8217m fullstendig rystet av manglende interesse det tjener meg, så jeg endelig tok sjansen og tok noen kurs som tilbys av Profits Run for å lære meg hvordan man handler i forexmarkedet. I8217ve sett hundrevis, om ikke tusenvis av produkter og kurs tilbudt å lære nybegynneren å handle effektivt i forexmarkeder. Unraveling mysteriet av markedene var viktig for meg, så jeg valgte å gå med en serie kurs, og serien som tilbys av Profits Run var perfekt i sin tilnærming. Jeg startet med Forex Nitty Gritty, og utviklet meg frem til Forex Income Generator 2.0, deretter til Forex Profit Accelerator. Hvert kurs I8217ve tatt underveis, har lært meg ny og viktig informasjon om handel og har bygget på kunnskapen om kursene jeg hadde tatt tidligere. Med en solid og solid kunnskapsbase bestemte jeg meg for å fortsette å ta kursene 8211 til jeg var ferdig med den siste, Market Mastery Protg Program. Med hvert kurs øker kunnskapsdybden og beskrivelsen av markedet i detalj 8211 slik at nybegynnere får en grunnleggende oversikt, og for de av oss som er mer interesserte, får vi se flere detaljer og ser virkelig på strategiene som er involvert i handel i markedene i dag. Jeg har virkelig vokst til å sette pris på hvordan hvert kurs naturlig forteller seg fra den ene til den andre, og skaper en sømløs følelse for læringsprosessen. Jeg var ganske imponert over detaljnivået som de mer avanserte kursene gikk inn i, som i Instant Profits, jeg lærte om handelsmetoder og hvordan man skal avgjøre om metoden du har valgt å bruke, har virkelig en kant. Forex Profits Accelerator gir et utmerket overblikk over kursene, og tar deg fra begynnernivå til masternivå. For meg er dette den perfekte anmeldelsen for å se hvor langt du kommer i kursene du har tatt, og det tester virkelig din kunnskap før du går inn i den raske verden av forex trading. I8217m overrasket over hvordan de pakker så mye informasjon inn i kursene, samtidig som det blir lett å forstå og morsomt å lære. I utgangspunktet planla jeg å ta noen kurs og så se hvordan jeg likte det, men etter å ha tatt de to første eller tre årene, ble jeg hekta. Med hvert kurs ble forexmarkedet mer og mer forståelig og mer fascinerende. Mens jeg oppdaget mysteriet rundt markedet, vokste jeg for å nyte de subtile forskjellene og nyansene den har å tilby. Før jeg tok disse kursene, skjønte jeg ikke hvor mange faktorer en erfaren, vellykket handelsmann tar hensyn til før du gjør en enkelt handel. Så mange ting påvirker markedet fra politisk klima, tid på dagen og så mange flere. Det skaper meg veldig godt. Jeg kan ikke skjønne hvordan programvaren (eller handelsrobotene) skal fungere uten å være i stand til å faktorere i så mange ting som en live trader kan. Med fortjeneste kjøre. Kursene er så overkommelige, enkle å følge, og er rettet mot folk som oss. Den lærer, guider og svarer på alle spørsmålene du har før du kan tenke å spørre dem. Men, et av hovedpunktene for meg, har gitt meg selvtilliten til å begynne å handle i forexmarkedet selv. Ingen flere avgifter blir betalt til megler for å gjøre det for meg 8211 en megler tjener penger for hver handelsmann du har dem plass for deg 8211 om du tjener penger, eller ikke. Siden ingen kan styre pengene dine så godt du kan, er dette ideelt for noen som ønsker å investere sakte og gradvis. Du kan kontrollere dine investeringer, og etter at du har tatt kursene fra Profits Run, kan du gjøre det med suksess og opprettholde et høyt lønnsomhetsnivå. Tross alt, hvem couldn8217t standse for å bedre sin investeringsstrategi, bygge et større reiregg og se deres pensjonsbesparelser vokse. Profits Run Review Etter å ha tatt den pedagogiske serien av valutamarkedskurs av Profits Run, er jeg overrasket over den sanne mengden kunnskap, Pardon ordspillet, som de tilbyr. Fra instruksjoner basert på handelstidspunktet, til undervisning av grunnleggende markedsprinsipper, gir hvert kurs deg dypere inn i det ofte mystiske rike av valutamarkedshandel og hjelper de-mystifisere prosessen, fra begynnelse til slutt. Det jeg pris på om kursene som tilbys av Profits Run er at hver enkelt målrettes mot et bestemt område eller emne i handel, unikt forbereder de som tar det for fasetten til markedet de har valgt å studere. Jeg begynte i utgangspunktet med Forex Nitty Gritty, håper på en omfattende oversikt over hva som var involvert i handel og var imponert over detaljnivået som ble tilbudt. Mens du ikke oversvømmer deg med informasjon, blir det gitt mer enn nok detalj til å male et klart og levende bilde av markedene, noe som var mer forståelig enn jeg kunne ha forestilt meg. Med det neste kurset tok jeg, Forex Income Engine 2.0, meg et veldig komplisert syn på dagens trading. Med hver CD-ROM ble oversikten forklart nærmere, forklart alle spørsmålene som først hadde kommet til tankene for meg, og virkelig ga meg en sterk forståelse av den kunnskapen de fleste dagene allerede har. Jeg liker at kursene ble skrevet av en insider, Bill Poulus, og omhyggelig forklart for nybegynneren, som meg. Å kunne se ham snakke på et seminar ga meg et glimt av lidenskapen han har for sitt arbeid og nivået på kompetanse og tillit han har i den kunnskapen han har jobbet hardt for å skaffe seg i løpet av tiårene av handel i de ofte flyktige markedene. Med de påfølgende kursene jeg hadde tatt, ble hver type handel forklart, som det var vanlige teorier og blueprints brukt til handel, og et emne jeg ofte hadde funnet som åpenbart komplisert og vanskelig å forstå plutselig, var til fingertuppene. Nå begynte jeg ikke å ta kursene rett og slett på grunn av nysgjerrighet, jeg ønsket å lære å gjøre et ryddig overskudd for meg selv. Etter mange år med å overbetale meg megleren for å tjene penger for meg, var jeg klar til å slå ut på egen hånd. Med hver handel tjente megleren penger 8211 om jeg gjorde det. Ikke bare var det frustrerende å miste penger på markedet, det var sjenerende at når jeg tapte penger, tjente megleren penger likevel. For meg var det på tide å ta kontroll over min økonomiske fremtid og ta saker i egne hender. I dette økonomiske klimaet hadde jeg ikke råd til å fortsette å miste penger. Jeg er sikker på at du vet hva det er å være i min situasjon. Jeg foretrakk å ta kurset som tilbys av Profits Run på grunn av deres lettforståelige veileder, og jeg var imponert over at de brøt ned handelen til hvert forståelsesnivå, fra nybegynner til mester. Jeg begynte med ideen om at jeg bare ville ta noen av kursene, men bestemte seg etter å ha tatt de to første, at jeg skyldte det til meg selv for å fullføre kursene og gi meg selv den beste muligheten til å gi et solidt resultat. Jeg kunne ikke vært mer glad for at jeg gjorde det. Å kunne handle trygt på egen hånd har virkelig forandret utsiktene mine på min økonomiske fremtid. Mens det bare er opp til meg å håndtere de risikoene jeg tar, føler jeg meg mye mer rolig, og vet at personen med min beste interesse i hjertet er den som håndterer pengene mine. Og jeg er mer enn litt imponert over fortjenesten jeg allerede har gjort. Selv om det bare hadde vært noen måneder, gjorde I8217ve mer penger som mine investeringer tjente for hele fjoråret. At8217s en utdanning du kan ta til banken Endelig var de siste kursene jeg ferdiggjorde for noen uker siden, Market Mastery Protg Program, en helt overblikk over alle kursene jeg hadde tatt, og det var et ideelt oppfriskningskurs. Da jeg utviklet seg gjennom Market Mastery Protg Program, ble jeg emboldened av informasjonen jeg hadde oppdaget, og den lette som det hele kom tilbake til meg. Å være rolig i forexmarkedet var noe jeg hadde ønsket i årevis, jeg skjønte ikke at det kunne være så lett oppnåelig. Kan vi ønske deg lykke til med din handel. Vi håper at vår fortjeneste-gjennomgang vil hjelpe deg med å ta en informert beslutning. Klikk her for å lære mer om Profits Run Relaterte søkeord: fortjeneste løp svindel, fortjeneste løp, Bill Poulos Scam, Profits Run Review, fortjeneste løp vurderinger, bill poulos vurderinger, er fortjeneste løp legitTAMIL HERITAGE. Tamilene er et gammelt folk. Tamil er den eldste av de dravidiske språkene. Sammen med kinesisk, gresk, sanskrit og andre er det et av verdens klassiske språk. Tamilsk litteratur spenner over 3500 år. Dette språket var den første som utviklet en tydelig prosessform for skriving blant verdens klassiske språk. Tamil er det eneste språket blant de gamle språkene som har en historie på 2000 og flere år som er i praktisk bruk. Med liten variasjon i skript og bruk, trives språket fortsatt. Literaturene skrevet i 200 f. Kr. er fortsatt lært og brukt i sine vanlige taler. Tamil Thirukkural er nest bare til Bibelen i antall publiserte oversettelser. Lokale bruksområder av tamil varierer. Det er forskjeller i bruken, ikke bare blant landene, men også innenfor Tamil Nadu, en region i India hvor tamil er det overordnede talespråket. Tamil er et av de anerkjente språkene for offisiell korrespondanse i fire land, nemlig India, Sri Lanka, Singapore og Malaysia. I både Canada og Myanmar er den tamiltalende befolkningen omtrent en million. Det er over 80 millioner tamilske høyttalere over hele verden. Tamil er et dravidisk språk, som de fleste sør indiske språk. Andre dravidiske språk inkluderer Telugu, Kannada, Malayalam og Tulu. Fra deres tidligste opprinnelse på Kreta krysset de første Sea People eller Thirai Aavidar (Dravidians) Middelhavet, de store Eufratene og Tigris-elvene i Mesopotamia, de arabiske havene og Indus-elvene for å skape verdens tredje eldste sivilisasjon i Dravidian Indus-dalen av 3000 f. Kr. De tamilske handelsmennprinsene handles med Sumer og Egypt som bekreftet av deres 2000 berømte seler oppdaget i de arkeologiske sitatene, som fortsetter til i dag. Det var indianere (tamiler), i om det første århundre f. Kr., som oppdaget og utnytte handelsvindene (nord østforsterker sør vestmonsuner) for å nå havnene i Den arabiske gulf og landene i Fjernøsten, lenge før Den romerske sjøkaptenen, Hippalus, oppdaget hemmeligheten til å seile til indianernes land. Her igjen så sent som 69 e. Kr. finner vi velstående damer i det romerske imperiet utsmykket med perler fisket av Parava-tamilene på Tamil Nadu og Mannar fiskerikyst. Den romerske keiseren klaget, på grunn av damerens forfengelighet, kjempet Roma-koffertene tørr som følge av importen av perler og diaphanøse tekstiler fra Sør-India. Langt før Silkeveien ble brukt, seilte de bedrivende dravidiske handelsmenn seg rundt den indiske kysten og til Persia-gulfen så tidlig som 3500 f. Kr. Dravenierne i Mohenjo-Daro og Harappa hadde sin havn i Kambais-bukten og kastet sine varer i Mesopotamia. Kappal Oddiya Thamilan De oversjøiske utvinningene til Thamils ​​Ampere Tragedien i Sri Lanka - GKRajasuriyar 27. mars 2002, Australia Dedikert til alle de som elsker frihet og fred Disse tingene skal være et høyere løp enn den verden verden har kjent, skal stige, med frihetsflamme i deres sjeler og lys av kunnskap i deres øyne. John Addington Symonds Forord - Ranee Eliezer Christy Rajasuriars quotKappal Oddiya Thamilan - er rettidig for dagens barn og folk i Eelam, for hver av oss som har blitt spredt og forskjøvet gjennom Diaspora, da folkemordet i Tamils ​​forverret seg etter Black July i 1983. - Det er rettidig for de millioner som ble tvunget til å forlate de tamilske landene siden 1830-tallet på jakt etter jobber som administratorer, jernbanemenn og plantasjearbeiderne i myggriddede ekvatorial jungler som var infisert med ville dyr, hvor de koloniale herskerne sendte dem. Historien undervist i skolene var partisk, naturlig, avhengig av hvem erobrerne var. Tamiler har en kontinuerlig 10.000 år gammel historie som vil kreve 20 volumer av forskning og stipend. Noen av disse har blitt forsøkt av den internasjonale tamilske alliansen for forskning - nye data fortsetter å strømme på Internett og elektronisk post fra 58 leder av tamilske studier over hele verden. Fra deres tidligste opprinnelse på Kreta krysset de første Sea People eller Thirai Aavidar (Dravidians) Middelhavet, de store Eupharates og Tigris-elvene i Mesopotamia, Arabiasjøen og Indus-elvene for å skape verdens tredje eldste sivilisasjon i Dravidian Indus-dalen av 3000 f. Kr. De tamilske handelsmennprinsene handles med Sumer og Egypt som bekreftet av deres 2000 berømte seler oppdaget i de arkeologiske sitatene, som fortsetter til i dag. Christy fremhever det første østlige koloniale imperiet i Tamil Pandyas, Cheras, Cholas og Pallavas. De første sjømennene å krysse det ukjente, farlige, indiske hav i 300 f. Kr., og styrte skipsbanene i det mektige indiske hav. Deres rolle i indianisering av Sørøst-Asia til 1500 e. Kr. er godt dokumentert av vestlige lærde som George Coedes, Sir Ananda Cumarasamy og kinesiske buddhistiske pilegrimer som Fah - Hian. I det 10. århundre e. Kr. var de keiserlige kolossene godt etablert i de 14 havnene Sumatra, Malaya, Java, Celebes, Bali, resten av Østindia, Filippinene, Indo-Kina helt opp til Sør-Kina. Deres utmerkede havner, toll - og havneanlegg gjør fascinerende lesing i Silappadiharam The Epic of the Leg of the Anklets. Chola-imperiet mistet med den portugisiske ankomst med sine pistolskip og kanoner. Christy følger opp nedgangen i Chola-riket ved 500 år med kolonisering av portugisisk, nederlandsk og britisk i Ceylon (Sri Lanka). Hans vekt på den portugisiske epoken i det 15. århundre er lysende. De portugisiske var de første og største sjømennene fra Vesten, på jakt etter Indias gull og krydder, tok de også sin missionære iver av romersk katolisisme for å redde de indfødte innbyggernes quotpaganismquot, uansett hvor de seilte. Noen av deres sadisme konkurrerte med den spanske inkvisisjonen. Men deres sterke tro på en kjærlig, tilgivende, personlig Gud, har forblitt en bulwark blant deres konvertitter. Sjømenn og fiskere, deres koner og barn er de mest fryktløse rundt om i verden. Jeg vil gjerne betale en spesiell hyllest til våre tamil-romersk-katolske koner og mødre i Ceylon som har stått opp for urettferdigheter av etableringen. En minneverdig begivenhet var utenfor Jaffna Kachcheri i 1961. Det var en ukelangt stille vakt (Satyagraha) mot en arrogant syphalske sysselsettingsarm, sendt av statsminister Srimavo Bandaranayake. Den unge, rastløse og impulsive blant de tamilske offisielle begynte å nippe til våpen-toting soldatene. Et meningsløst blodskjul ble avverget av 20 hvite kledde romersk-katolske mødre, stille stille foran, knelte og sa rosarene sine. Dette inspirerte resten av den skremmte forsamlingen for å synge deres salmer, tekster og bajanaer, for å berolige sunnmassene. Motet av de hvite kledemødrene vil leve i minnet så lenge jeg lever. Heroinene til Mors Front som hadde tøydigheten til å stå opp for den repressive IPKF (indiske fredsbevarende styrker) var for det meste de romersk-katolske mødre som slo ut på de fryktede IPKF-kommandoene om noen av deres uutslettelige forbrytelser mot forsvarsløse, ubevæpnede sivile. Noen av det indiske hierarkiet har bemerket at de fryktet disse mødrene mer enn de gjorde Guerilla Freedom Fighters I den første halvdelen av denne boken bekrefter Christy de mange pålitelige kildene til den tamilske befolkningen som lever i tusenårene. Noen Karava-tamiler på øens vestkyst gjennom religiøse og politiske handlinger prøver nå å gå forbi som Araya Singhalese og Kshatriyas (Warrior cast) fra den nordvestlige delstaten Rajastan i India. Sinhalese flertallsregjeringer har bevisst forandret de tamilske områdene i Singhalese provinsene. Christys forskning indikerer at disse provinsområdets landtitler er på tamilsk språk. Den andre halvparten omhandler siteringen av Sri Lankaquot. Det er den vanlige historien om inntrengere og inntrengere gjennom historien som bruker undertrykkende regimer for å holde seg i kraft med folkemordsprogrammer. Å forsvare seg for å være demokratisk, opprettholder de autokratisk, diktatorisk og undertrykkende feodalisme. Det kapitalistiske vesten hadde hjulpet disse korrupte regimene med profiterende våpenhandler. En 15 provisjon på hver avtale er normen som presidentene til peons og Security Forces deler i trillioner av dollar. Det er så mye, og prøver å sabotere den nåværende fredsprosessen. Hvem trenger fred, når det er mer lønnsomt å være i krig Vi må oppdatere våre nautiske ferdigheter og kompetanse og tro på vårt motto Thirai Kadal Odiyum Thiraiviam Thedu i det nye Eelam-fosteret. Resten av oss i Diaspora har måtte krysse mange hav og hav for overlevelse. Den tamilske psyken vil krysse og krysse over disse svært vannet, men denne gangen over hodet av de raskere flyskipene i vår innsats for å hjelpe til med rekonstruksjon og rehabilitering av morslandet. Vi trenger også støtte fra en opplyst Sør som har lidd under selvbetjente ledere. Takk, Christy for din hyllest til Kappal Oddiya Thamilan. Forord Siden publisering av Tamils ​​historie om Sinhalese i Sri Lanka i 1998 bestemte jeg meg for å skrive historien om de utenlandske handelsutbyttene som ble foretatt av tidlige tamiler, som fikk dem epitheten, Kappal Oddiya Thamilan, de tamiler som seilte skip. Med dette i betraktning samler jeg data for å inkludere tragedien til de utenlandske forbindelsene med spesiell henvisning til kongeriket Jaffna. I det nåværende arbeidet finner man en oversikt over de tamilers kommersielle utnyttelser, som ble fanget av den tamilske poetessen Avaiyar, som skrev i 1. århundre Thirai Kadal Odiyum Theraiviam. Det var de røde havene som søkte etter skatt. Historikere er enige om at det ikke ville vært et større India, om ikke for Tamils ​​initiativrike ånd. Gratuleringen til erobrerne fra India, spesielt Sri Lanka og andre steder i øst, og den tragiske virkningen som hadde omfattet disse landene, er dokumentert i arkiver og biblioteker i Roma, Lisboa Goa, Haag, Colombo osv. Materialet er tatt fra relevante publikasjoner og registrert heri med spesiell henvisning til tragedien som overvant kongene i Jaffna. Kotte og Kandy. En kort refleksjon om dagens konflikt diskuteres også med henvisning til den delen som Maha Sangha spiller for å eskalere den etniske konflikten. Jeg er takknemlig for Dr. Rajagopal Rajaratnam og S. Ganashemoorthy for å presentere nyere verk av Fr. V.Pemiola S. J. av historien om den katolske kirke i Sri Lanka under portugisiske, nederlandske og britiske perioder. (1505 til 1855 e. Kr.). Disse publikasjonene inneholder oversettelser av originale offisielle dokumenter fra Archives and Libraries of Rome, Lisboa, Haag, Goa og Colombo, som ikke bare gjelder den katolske kirken, men også historisk materiale som hittil ikke er tilgjengelig. Min takk skyldes fru Ranee Eliezer for forordet og for hennes verdifulle forslag til Dr. Thedore Brito Babapulle for redigering av manuset. til Stanley N. Rajasooriyar for å forsyne meg med bøker fra ulike biblioteker, til Scan Brito-Babapulle for å få et bilde av tempelet Angkor-Vat i Kambodsja og til mange andre som hjalp meg i dette prosjektet. Til slutt, min takk skyldes Ms. Shereen Reginald for behandling av materialet og min kone Celine, for hennes støtte og oppmuntring uten hvilken Kappal OOdiya Thamilan, ikke kunne seilt. Kapittel 1 - Tamilene og deres handelsutnyttelser Langt fra den fjerne fortiden, lenge før sjøruten ble oppdaget av den vestlige marineren, var godstransporten for handel mellom øst og vest ved langvarig ørken og fjellruter som populært er referert til til som silkeveien. Silkeveien - første århundre e. Kr. Denne overlandstrakten innebar en konfrontasjon med roaming banditter som var dyktige på å hindre passasjeren av campingvogner spesielt gjennom Sentral-Asia. Selv om det var et risikofaktor, flyttet campingvogna frakt med bevæpnede eskorter. Som et resultat av dette begynte kostnaden for varer å stige ikke før den nådde sitt reisemål. Langt før Silkeveien ble brukt, seilte de bedrivende dravidiske handelsmenn seg rundt den indiske kysten og til Persia-gulfen så tidlig som 3500 f. Kr. Dravenierne i Mohenjo-Daro og Harappa hadde sin havn i Kambais-bukten og avhendet sine varer i Mesopotamia. Varene ble i sin tur båret i campingvogner over land til Tyres havn og derfra til Egypt. Etter erobringen av Egypt av Alexander den Store, ble Alexandria havn inngangen til den gamle vestlige verden. Det var i Adenbukten at egypter, gresk, arabisk, indisk mødte å bytte ut sine varer. Ifølge Srinivasa Iyengar sier han at indisk teak ble funnet i ruinene til Ur (Mugheir), som var hovedstaden i Sumeria i 4000 f. Kr., og SINDHU eller muslin er nevnt i en gammel babylonsk liste over klær. Forekomsten av s i ordet viser at denne muslin ikke gikk til Mesopotamia via Persia, for da ville s være blitt h i persiske måneder, da navnet på dette landet, hentet fra navnet på elven Sind, ble Hind. Jeg konkluderer derfor med at muslinen gikk direkte fra sjøen fra den tamilske kysten til den persiske kysten, og det babylonske ordet Sindhu for muslin er ikke avledet elven (som antatt det), men fra det gamle dravidiske ordet SINDI, som fremdeles finnes i Tulu og Canares, og betyr et stykke klut og er representert av det tamilske ordet SINDU, et flagg. (ZHT, pp 39 amp 39). Det er noen bevis på at handel i Sør-India utvidet til Egypt i 3. årtusen f. Kr. W. H. Schoff sier tusenvis av år før Grækernes fremkomst fra savageri, Egypt og nasjonene i det gamle India ble til, og et kommersielt system ble utviklet for utveksling av produkter innenfor disse grensene, med sitt byttepunkt i nærheten av lederen av Persiabukten. Folket i den regionen, de forskjellige arabiske stammene og mer spesielt de forfedrene til fenikerne, de mystiske røde mennene, var aktive transportører eller mellommenn. Veksten av sivilisasjonen i India skapte en aktiv handelsmanns marine, handel med Eufrat og Afrika, og østover vet vi ikke visne. De arabiske handlerne tolererte tilsynelatende nærværet av indiske handelsmenn i Afrika, men forbeholdt seg handel i Rødehavet, den lukrative handel som leverte edle steiner og krydder og røkelse til den stadig økende tjenesten til Egyptens guder. Dette var deres prerogative, sjalu bevoktet, og på denne levde de og fremgangte vellykket til faraoernes velstand. Indiens muslimer og krydder hentet de seg fra eller mottok indiske handelsmenn i deres havner på begge sider av Adenbukta, og de bragte dem igjen over høylandet til øvre Nilen, eller gjennom Rødehavet og over ørkenen til Tebus eller Memphis. (Periplus, p 3, ZHT, pp 39 amp 39). Jødiske hebraiske skrifter har det under kong Salomo (970-930 f. Kr.), sendte han skip som returnerte etter tre år å bringe gull fra Ophir og derfra brakte de gode laster av alminnelig og edelstener. Kongen brukte algumwood til å lage støtter for Herrens tempel og til kongelig palass, og å lage harpe og lyr for musikerne: (1 Konge kl.10,11-12-ZNIV). Algumwood er identifisert med sandeltre som er et innfødt tre i Sør-India, og varigheten på tre år etter retur av kong Solomons skip peker til fjerne land, kanskje på vestkysten av Sør-India av nåværende Crananore (Musiri). De edle steinene ville ha vært av indisk og Ceylon opprinnelse. Det er også sagt at Queen of Sheba ble presentert for kong Salomo, 120 tal gull med store mengder krydder og edle steiner. (ZNIV-2 krønikolikk: 9 vers 9). Kongeriket Somalia av Queen of Sheba, er identifisert med merkantilriket som blomstret i sørvest-Arabia i 900-450 f. Kr. Den har nytte av havhandel med India og Øst-Afrika ved å transportere luksusvarer nord til Damaskus og Gaza på campingvognruter gjennom den arabiske ørkenen (se notater ZNIV, p485). Den romerske keiseren Nero styrte fra Roma mellom 54-29AD. Under den siste delen av hans regjering ble apostelen Paulus tatt til fange under sin fjerde misjonsreise. Længe før han ble drept i Roma, skrev St. Paul den første epostelen til Timoteus. I denne epistelen oppfordrer han kirken som er ansvarlig for Timoteus, at de også vil at kvinner skal kle seg beskjedent, med anstendighet og rettferdighet ikke med flettet hår eller gull eller perler eller dyre klær, men med gode gjerninger som passer for kvinner som bekjenner å tilbede Gud (ZNIV -1 Timothy Ch2 vers 9). Her igjen så sent som 69 e. Kr. finner vi velstående damer i det romerske imperiet utsmykket med perler fisket av Parava-tamilene på Tamil Nadu og Mannar fiskerikyst. Den romerske keiseren klaget, på grunn av damerens forfengelighet, kjempet Roma-koffertene tørr som følge av importen av perler og diaphanøse tekstiler fra Sør-India. (ZHT). Det var indianere (tamiler), i om det første århundre f. Kr., som oppdaget og utnytte handelsvindene (nord østforsterker sør vestmonsuner) for å nå havnene i Den arabiske gulf og landene i Fjernøsten, lenge før Den romerske sjøkaptenen, Hippalus, oppdaget hemmeligheten til å seile til indianernes land. Denne hemmeligheten ble avslørt for araberne med tiden. Dette de holdt det hemmelig, til den romerske marineren lærte av sjøruten mot øst. Periplus nevner tre havnehavner hvorfra Kolandia var vant til å sette seil for Chryse. De var havner i Kaveripatinam, Pondichery og Markanum. Jatakas nevner også tre porter i Indias vestkyst. De var Broach, Sopra og Cranganore (Musiri) og Tamluk i forbindelse med reiser til Suvamabhumi. (ZHS, s. 20). Kolandia var et tommers sjøfartøy med to mastere og i stand til å transportere et stort antall menn og laster. Ifølge Hall er det oppgitt at Karo-Bataks av Sumatra har navn som Cholas, Pandya, Pallava og Malayala, som alle kommer fra Dravidian India. Den dynastiske tradisjonen til kongene i Funan (Kambodsja), hakk tilbake til den av Pallavas og Cholas i Sør-India, når de tilskriver sin opprinnelse til ekteskapet til den legendariske Brahman Kaundinya med naga-prinsessen. (ZHS, s. 20). Fra oldtiden lærer vi at formue i Sørøst-Asia har blitt sterkt påvirket av to av de mest befolkede landene i verden, India og Kina. Fra gamle tider var disse to landene som bodde på to ekstremiteter, opptatt av å oppnå monopolet i tilbudet om handel med krydder, noen ganger med flink utveksling av ambassader og mesteparten av tiden med våpenbåtdiplomati. Innsatsen i India i krydderkålen i Fjernøsten, var mer handel og eventyr enn å spre religion eller kultur. Kanskje gikk de hånd i hånd med å spre deres populære religiøse overtalelse av buddhismen til Tibet og til slutt til Kina. Derfor ser vi at de siste århundrene før Kristus, India og Kina hadde en felles religion, og dette førte til kulturelle og handelsforbindelser i Silkeveiets tid og mer under oppdagelsen av sjøruter. Sammen med den buddhistiske troen bar indianerne sin kunst og kultur til landene Malaya, Burma, Thailand, Sumatra, Java, Bali, Timor, Borneo, Kambodsja etc. Det store Vaishnavite-tempelet i Angkor-Wat bygget av Suryavarman i 12 århundre Kambodsja Episikkene til India av Ramayana og Mahabharata samlet i sanskrit, gikk hånd i hånd i utbredelsen av buddhismen, og dens prinsipper ble registrert i sanskrit, selv om de nevnte epikkene var en legende om hinduistisk India. Ifølge Hall som sier, men uansett betydningen av buddhismen, som demonstrert av utbredelsen av sin kunst, er det et uunngåelig faktum at de fleste indianerte stater raskt vedtok den saivitiske oppfatningen av kongelige, med brahmaner som seremonier som presiderer over kult av den kongelige linga Siva, sier Coedes, ble statens verge og en Brahman den kongelige kapellinnen (ZHS, s. 19). Dette var uten tvil den første fasen av indianisering. Den besto av individuelle eller bedriftsforetak, fredelig i naturen, uten forutbestemt plan, snarere enn massiv innvandring som ville ha resultert i større modifikasjon av den fysiske typen av øst-asiatiske og indonesiske folk enn det som skjedde. I kjølvannet av kjøpmennene kom de dyrkede elementene som tilhørte de to første kastene. Vi må tildele en stor rolle til disse elementene, uten som vi ikke kunne forstå fødselen av sivilisasjonene til Fader India, så dypt impregnert med indisk religion og sanskritlitteratur. (ZIS, s. 23). Som i India infiltrerte brahmanen suksessfullt til konger og kongers palasser med magiske krefter. Virkningen av disse kreftene på herskerne førte til at Brahmanen ble innkalt av de innfødte høvdingene for å styrke sin makt og prestisje. (ZIS p 23). Dette har blitt referert til som en hypotese ved koder. (ZIS p 23). Denne hypotesen har ingen grunnlag i lys av det faktum, det vil bli sett at buddhismen fungerer som nevnt ovenfor var alle tekster på ritual og magi. (ZCC p 71). Dette brakte brahmanen til herskerne i Sørøst-Asia i en grad at indianisering hadde begynt å hjelpe den trengte drivkraften i handel. Det er et ordsprog i Tamil, Thirai Kadal Odiyum Thiraviam Thedu - ride det mektige sjøen i jakten på skatt. Den tamilske ånden i den alderen og fanget i vers kompilert av Avaiyar, gjenspeilet den tamilske ånden av eventyr som førte ære til kong og land. De store skipene til Pallava-kongene i Sør-India slo øst-wards på monsunen og i 100 BC falt indianerne kinesere i Malacca-strøkene. Tamilene plottet kurset til Malacca-strendene, aldri å bli glemt. De fant det lett etterpå å kaste mot den stigende solen fra Kanchipuram i et direkte kurs til Malacca-stredet. Deres returreise med endringen av monsunen de seilte med solnedgangen på Bengalbukten. Det er sagt av historikere at Bengalbukta var en lekeplass for de tamilske sjømenn. Den malaysiske halvøy, referert til som Golden Khersonese by Hall, var et hovedmål for den oppsiktsvekkende tamileventyreren spesielt for det riktige gullet fra Mt. Ophir tretti miles fra Malacca. Var dette da den samme Ophir som er registrert i gamle bibelske skrifter og som ga gull til kong Salomo i Israel (2 Krønikene, kap. 8 vers 17). Det er sagt at de to av de viktigste indianerte delstaten Malaya var Langkasuka på østkysten, og Kedah på vestkysten. Langkasuka er et rike som har blitt holdt grønt i malaysisk folklore som et slags eventyrland eller Aldri, Aldri Land og en tradisjon som lenge er forbundet med Kedah. (HM). Sinhalese-kronikken Mahavamsa har det under regjeringen Duttugamani (101-70 f. Kr.), om en forsendelse sølv som ble sendt til Malaya fra Ceylon. Sølv ble oppdaget av en handelsmann nord-øst for Kurunegala, hvor den nåværende Ridivihare (sølvklooster) ligger. (MV, s. 188). Mahavamsa lyder som følger: I sørlig retning fra byen, på avstand av åtte yojaner, oppstod sølv i Ambatthakola-hulen. En kjøpmann fra byen, tok mange vogner med ham, for å bringe ingefær og så videre fra Malaya, satte han til Malaya. (MV s. 188). Dette vitner for at handel med Malaya var på vogue i det første århundre før Kristus. Åpenbart hadde sølvet vært på sin første etappe av reisen til havnen på elven Kaveri i Coromandel-kysten, kanskje Puhar, før den ble omlastet på båter fra tamilene til Malaya. I løpet av det tredje århundre var Kedah i Malaysia den viktigste porten til tamilske sjømenn som snart hadde en koloni for å beskytte sine handelsinteresser, for samling av varer, lagring og eksport til tamilske land. Funnet av hinduistiske og buddhistiske helligdommer og gjenstander beviser deres bosetninger, selv lenge etter at de har blitt vandalisert av malayanerne som var konvertitter til islam. At dette var en stor anløpshavn for tamilene i 3. og 4. århundre er også nevnt i Tamil-diktet Pattinappalai av Sangam-alderen. At denne porten var i konstant handel med Kaverippumpattinam fra de store Chola-kongene, kan ikke bestrides. DuarteBarbosa Duarte Barbosa, en portugisisk reisende i de tidlige 1500-tallene i Malacca, er det mange maurske handelsmenn der, og også hedninger, spesielt Chetis, som er innfødte av Cholmendal (Coromandel), og de er veldig rike og har mange store skip som de kaller jungoer. Han sier at handelsmenn fra forskjellige land møtes i Malakka med sine varer for handel. Han refererer til skip fra andre land spesielt av Kina, men refererer ikke til dem som store skip fra tamilene. Tamilene navigerte sine skip til de mange øyene som er spredt rundt og til Timor for den hvite sandalen, og de bærer for dem, jern, luker, kniver, sverd, klut av Palacate og Cambay, kobber, kvikksølv, vermilion, tinn og bly, små perler fra Cambay av alle slags. Fotografier av tamiler i fjerntliggende land i øst, har blitt dokumentert av landene der de har forlatt uutslettelige merker i himmelen, for å imponere hinduistiske og buddhistiske templer, kultur, religion og på enkelte steder bidratt til utviklingen av deres språk, fra oldtiden. Dr. Hultzch, har utgitt en tamilsk påskrift som ble funnet på en berg ved TAKOPA WAT NAMUANG, på den malaysiske halvøya, av nåværende Malaysia på Manigavamam (gammelt stednavn), som snakker om et tempel Vishnu bygget av tamilene på vestkysten. Denne innskriften refererer også til tilstedeværelsen av en koloni av menn og hinduistiske kolonister sammen med bue menn, tilsynelatende soldater plassert der for beskyttelse av sin handel med Malaysia, (JRAS 1931 p.3371914 s. 397). Dette ble oppdaget av Jameslow, en sivilbefaler i provinsen Wellesley i staten Kedah i 1827 e. Kr. Denne perioden er blitt identifisert som det 8. århundre e. Kr. og kan referere til nåværende Penang i Malaysia. En innskrift i et tempel nær Tanjore av Tamil Nadu registrerer en gave til et tempel i Malakka av dronningen av Pallava Nirpalinga som bekrefter at Tanjore var under påvirkning av Pallavas i 855 AD. Det er uttalt at Kamaejra og Sopatama på Coromandel-kysten var viktig, så er Puhar, havnen til Chola-kongene som i 2. og 3. århundre e. Kr. kontrollerte bærehandelen mellom Malaya-halvøya og India: Denne innskriften fantes hos Takuapa nær et Vishnuite tempel og skrevet i Tamil, som sier at en kunstig innsjø som heter Avaninaranam, ble konstruert av Nangur - Udaiyan, en person som hadde en fief på Nangur, en landsby i Tanjore. Innskriften er datert 1088 e. Kr. da Tanjore var hovedstaden til Raja Raja Cholan. Den andre påskriften funnet i samme periode var på Laby Tuwa i Sumatra. Disse to påskriftene som refererer til kommersielle aktiviteter av guilds kjent i Sør-India gir en interessant indikasjon på naturen og den geografiske opprinnelsen til forholdet mellom India og Sørøst-Asia. (Z1S, s. 107). Den utenlandske handel som var på vogue i det 6. århundre f. Kr. og spilte inn i Cholas Sangam-alder, har blitt tydelig skildret fra noen få linjer av Pattinappalai i byen Puhar hvor en stor koloni utenlandske handlende var til stede fra forskjellige deler av verden: - Som den store mengden samlet seg i en eldgamle by på en festivaldag da folk fra mange forskjellige steder betake - selv med sine slektninger, personer fra mange gode land som snakket forskjellige tanger, hadde forlatt sine hjem og kom til bosatt (i Puhar) på vilkår av felles vennskap. Fra samme kilde samler vi utenrikshandelens artikler i følgende beskrivelse: - Under forfølgelsen av gudene til varig herlighet, hadde hestene av edel gang kommet ved sjøposene full av blackpepper hadde blitt brakt i vogner og gull født av de nordlige fjellene perle av sør sjø, korall av vestlige sjøen produkter av Ganges dalen utbyttet av Kaveri, matvarer fra Ceylon og varer fra Kalagam (Malaysia). Alle disse materialene, dyrebare og store, ble samlet sammen i de brede gatene som overfylte deres rikdom. Dette var scenen i andre havner i det tamilske landet Sera og Pandya, hvor vaktene til Yavanas (romerske og greske utlendinger) står vakt i kongens palasser. Perumbabarruppadai, et sangamdomsdikt, har det at det var høye fyr på kysten som innkallte skip til sine havner for natten. De tidlige stadiene av den kristne æra og sangamtiden synes så nær hverandre i tid og alder i historien. Forfatteren av Periplus sier at romerske kjøpere anskaffet hvert år vakre jomfruer for haremene fra indiske konger. Tilstedeværelsen av store mengder romerske mynter funnet i tamilske land i Tamil Nadu og steder i Kantherodai og Mantota av Mannar i Sri Lanka beviser nærværet av disse romerske kjøpmenn og bosettere i Tamil land. Når det gjelder India, hadde det oppstått en ny og muligens farlig sjøkraft i Sør, for eksempel. Cholas som i midten av det nittende århundre hadde beseiret Paellaen og gjort seg til mesterne i Sør-India. Vennlig forhold ble etablert med denne makt også, som bevises ved etableringen av en Sri Vijayan-konge av et buddhistisk tempel i Nagapatnam, for støtte som Chola King ga inntekter fra en hel landsby. (HM, s. 81). Det er oppgitt at pilotfartøyet til Chola-flåten ble kalt KADEL PURAR, som spionerte deres utnytter til landene i nær og fjerne øst. During the reign of Rajaraja the Great, the Chola King waged war in 1001 AD against Ceylon (Sri Lanka), ruled by Mahinda V and conquered the island and renamed it, Mummadi-Chola-Mandalam.(HI. p,57). By this conquest Rajaraja was able to grant Sinhalese villages to light oil lamps and the upkeep of his temple named Rajarajeswari in his capital Tanjore .(TS). Raja Rajweswari temple, Tanjore built by Raja Raja Cholan - 10th Century AD It was after this conquest that specially from the Chola country more Tamils swamped the island of Ceylon. (Sri Lanka). In the year 1005 AD, the large Leyden grant mentions that in 21st year of Rajarajas reign he permitted the Lord of Kedah in Malaya Peninsula and Palembang, a village near Nagapatnam for the support of the Buddhist temple at that place, which had been constructed by former Lord of Kedah, Srimava Vijayottunga. (VR. ii Tanjore 890-A I. A. xxii.45,vii.224 Tamp S. I.p 204 see HI). In 1007 AD Rajaraja in an inscription in south Mysore, mentions his victory over 1200 ancient islands (Maldive Islands). It was during his reign that trade in the East intensified in countries in the Bay of Bengal, Sumatra. Malaya etc. The expansion of the trade in the East was carried out by his son Rajendra 1,who had taken many ancient islands. These lands taken over had colonies of Tamil soldiers stationed for protection of their trade. An important source of pepper was the pepper island (Pulau Lada ),of Langkawi where the Cholas capitalised in the trade of spices. Langkawi (Pulau Lada) Pepper Island - Malaysia, presently a Tourist Resort Most Malay states had a growing Tamil population many of whom were Tamil Moslem traders from the Coromandel coast. As recorded in the Misa Melayu, the Tamil trader had one wife in India and one in Perak. It is stated that in several states, specially Kedah, the wealthy Indian community formed a powerful faction whose interests were not always in accord with those of the ruled. In the year 1024 AD, Rajendra Chola 1, sent an overseas expedition to Malaya to strengthen the military occupation in the garrisons built for the protection of their trade. In the Leyden grant of Rajaraja Chola 1, speaks that a village was granted for the support of the Buddhist temple of Nagapatnam on the east coast of Tanjore district. The donor owner presumably by purchase, was the Lord of Kataha also called Lord of Sri Vishaya country Srimara Vijayottunga, son of Chudamani of the Sailendra family. Sri Vishaya was the kingdom of Palembang. A inscription of AD 775 found at Vien-sa in the south bay of Bandon confirms that the King belonged to the Saliendra family. In Chinese annals of Song, Palembang is called San-to-tsi. In 1003 and 1008 AD two embassies sent by Chulamani Sri Mara VI (Jayattounga) to China.(HI). This shows that the reason Rajendra 1, about 1024 AD-1025 AD, quarreled with the ruler of Kedah and sent an expedition which defeated Samgrama - Vijayattoungas successor and perhaps son of Srimara Vijajattounga. He was captured and his city seized his treasure the (Vidyadhara) taranam at the Gate of his city and two other doors with jewels were carried off. This Chola King extended his trade protectorates to Madamalingam (said to be Jaya in the Malaya Peninsula), Mappapalam defended by the water. Talai-Takkolam on the isthmus of Kra, Panna watered by the river on the east coast of Sumatra, Mayirvdingam by the sea a state dependent on Palembang, llangasokam (Langasuka) a Malaya state tributary of Kedah. Ilamurideram (Lamuri) called by Marco Polo Lambri in the far north of Sumatra where there are many places whose names begin with Lam, eg. Lam Djamoe, Lam Baroe etc. and Mariekkaysurtm the Nicobar Islands and one or two other places:(4Lp 66 ). The dispute Rajendra Chola 1, had with the ruler of Kedah, was due to the dispute Of the carriage of goods by sea through the Malacca straits. The Maharajah Samgrarna Vijayattounga who styled himself King of the Ocean Lands, was short circuited by the Tamil kings expedition where he was captured and lost his kingdom of Sri Vijaya.(ZS, pp 142 amp 143).George Coedes, akKles to the raid by Rajentha Chola thus, Perhaps this raid has (left some traces in the memory of tha Malays of the penkisula, for their annals tell how the king Raja Chaim (Suran) destroyed Ganganagara on the Dinding river, as well as a fort on the Lengiu, a tributary of the Johora River, and finally occupied Turnasik, the site of the future Singapore. (ZIS, p 143). The place Kadaram or Kidram or kt another for Lalagam, alt refers to the same place and it has been suWeeted by scholars that it is identified with Keever Mersa In the east coast of Sumatra not far from the powerful kingdom of Sri Vijaya at Pakernbang. The Chinese knew of it at that time by two. names San-fo-Tsi, equivalent of Sri Bhoja and Santu - Sai, the equivalent of Sri Vijaya. Hence the kingdom of Palembang has been known by two names viz. Sri Mu or Sri Vljayain 1033 A0 Rajendra 1,sent an embassy to China which is noted in the Chinese tumais where his name is referred as Lo-ch-into4o. chu4o. By this mission trade ties with the Chinese were on a firm footing. This mission would have entailed a convoy of shams carrying Tamil officials and presents to the Emperor of China in ships with two masts flying the Twit emblem of the Cholas at its masthead. During the reign of Chola King Kullottunga 1, an inscription belonging to the year 1010 AD in Tamil characters was found at Loboe Toewa, Baros, in the island of Sumatra. It records a gift to a temple in that country by a body of persons who are referred to as Fifteen-hundred, perhaps a military garrison of Chola Tamils stationed for protection of trade interests.)JRAS.1931 April).(ZHS, p55 amp TC, pp 318,319). The Chola King Virarajendra sent an expedition to Kadaram (Sri Vijaya) in 1068 AD and conquered the country on behalf of one of its rulers. Having come to the throne he sought Chola protection. The King of Sri Vijaya sent an embassy to Kulottunga 1, 1090 AD and requested him to issue a copper-plate grant containing the names of the villagers granted by the Chola King as pallic-candarn to two vihares built by the king of Kadaram at SolaKulavalli-pattinam, evidently another name for Nagapatnam. ln the Smaller Leyden Grant, for it is by this name that Kulottungas grant made on this occasion is generally known, the two vihares are called Rajendra-sola-perumballi and Rajarajap-perum-balli, Me latter having also Me alternative of Sri Sailendra-Cudamanivaram-Vihara (Cholas). The parasasti of Kulottungas inscriptions mentions the fact that at the gate of his palace stood rows of elephants showering jewels sent as tribute from the island kingdom of the wide ocean.(TC, p 318). In the travels of Far-hian and Sung-Yun, Buddhist pilgrims from China to India in the years 400 AD and 518 AD had this to say of the country of Java, in this country heretics and Brahamans flourish, but the law of the Buddha is not much known.(TFH). The earliest of the all lndianised settlements in Java was the kingdom of TARUMA in the west, a place well situated for the control of the Sunda straits and within easy reach of the lndianised states of southern Sumatra. Its ruler was a Brahamanist King Puranvarman of whom little is known apart from the fact that he built the two canals named after two Indian rivers, seven miles long in 21 days.(HM). This attests to the fact that the said ruler was a Hindu and a Tamil and had settled in an strategic position on the shores of TAIRUMA to control the Sunda straits. It is obvious he built the two canals 7 miles long to anchor all his merchant vessels as the northern tip of Sunda is affected by both the North - West and South-West monsoons. The first kingdom of Java was ruled by a Hindu-Indonesian court, which was the kingdom of Matram under King Sahjaya in 732 AD. The Hindu religion adopted by the court was Sivaistic. Hindu temples were built in the central town and commercial state like Sri Vijaya evolved due to the power wielded by the Hindu court over the Javanese farmers. From the 7th century AD, Sri Vijaya developed into the greatest maritime empire in South East Asia, straddling the cross-roads of sea traffic between Middle East, the Indian sub-continent and China. It exerted firm maritime control over the straits of Malacca and south China sea, the whole western part of Indonesia, the greater part of Malay Peninsula and West Java and put claims on Sri Lanka. This maritime power started to wane. King Chandrabhanu decided to resolve the claims of Sri Vijaya on the island of Sri Lanka. The Sri Lankan chronicle Mahavamsa (MV:83.38 Geiger), states that in 1251 AD the Javanese army under him landed on the island of Sri Lanka during the reign of Parakramabahu II, and occupied and plundered the island. He was however repulsed. A few years later King Chandrabahnu returned this time with South Indian allies. He established his headquarters on the Subha and demanded the relics of the Buddha as well as recognition of his authority. After a battle he was defeated and had to flee leaving behind his harem and riches. Records from South India reveal that the King of Sri Vijaya was killed by one of his own allies, King Jatavarman Sundara Pandya from South India.(Pandya - Tamil).After the defeat in Sri Lanka, Sri Vijaya disappeared from the pages of history in 1273 AD under King Sukhodaya of Java. About 1025 AD the Hindu Chola Dynasty of Southern India took over most of Java. This was the period of the reign of Rajendra Chola-1012 to 1044 AD. In South Indian inscriptions by Robert Sewell, Jatavana Sundra Pandya in 1256 AD conquered Sri Lanka with the aid of Chandrabahnu. It is possible that he was killed by Sundra Pandya after the conquest. Hindu India affected the people of Java in various ways. Brahmanism and Buddhism, the greatest two religions of the world nurtured in India flourished side by side in Java due to religious tolerance. Although there are many Hindu temples especially at Parambanam which were considered to be the greatest Hindu monuments of Java, the famous monument is the Buddhist stupa of Borobudur. We talk of Sanchi as one of the most finished architectural achievements of Buddhist India, but in fact the Sanchi stupas are to be considered primitive in comparison with the shrine of Borobudur. The Borobudur is purely a Hindu Buddhist enterprise. It is amazing to find that away from their native land our ancestors could give such fine expression to their fancy and aesthetic culture. This beautiful and huge edifice stands today as a mark of the highest level of architectural perfection, reached by Hindu Buddhist genius. (AC). It is said that to comprehend Indian art in India alone is half the a story. To comprehend it fully one must follow in the wake of Buddhism to Central Asia, China and Japan. It blooms like a lotus as it spread over Tibet, Burma, Thailand and watch with awe its creations in Cambodia and Java. As a scholar put it, the Indians started with mountains, but finished off like jewellers. The island of Bali in the far-flung archipelago of the present country of Indonesia, still carries the indelible hallmark of Hindu culture to a great extent even to this day. It is claimed that there are about 2,000 temples on an island only 87 by 56 miles. Bali had become, by fact the most sought out destination for tourists today. In the conducted tours of the Balinese, tourists are shown Hindu temples, the drama of the legends of Rama and Sita and of the epic Mahabaratha war. Although Indonesia proper came under the sway of Islam, it failed to take root in the island of Bali. The writer was surprised to witness the drama of the legends of the Hindus, dramatised in this small island far away from the land of its birth. Even the names of the hotels bear the names of Rama and Sita-legendary names of Hindu India. The people are proud of their Hindu connection and worship in the many Hindu temples in the island, which were built by the Tamils between 4th and 9th century AD. The caste system, which is inextricably interwoven into the Hindu religion, is most profound in the island, where Brahmins are held in high esteem as next to the gods they worship. Although Saivaism held sway in Java, its decline came with the dominance of the Buddhist Sailendras over central Java. This change caused Saivaism to seek refuge in the eastern parts of the island with its centre in Malang and which subsequently formed the kingdom of Singosari. The monuments erected were dedicated to the cult of Agastya, the sage who Hinduized South India from about the 4th - 1st century BC. A Sanskrit inscription dated 760 AD records the foundation at Dinaya as a sanctuary of Agastya by a king named Gajayana. The decline of the Satiendra power over central Java has been relegated to the return of Saivism. During the rule of Rajendra the Cholan of South India who crippled the power of Sri Vijaya and its threat to the East Java kingdom. Siva temples were built in Matram with its galleries of reliefs illustrating the stories of the Ramayana of Hindu India. (ZHS, pp 58,59 amp60).During this period the ports in the bay of Surabaya came into prominence with merchants of the East and also the resort of merchants from the West-Tamils, Sinhalese, Malabar, Chams, Mons, Khmers and Achinese. The Indianisation of Cambodia commenced at the beginning of the Christian era and the Sangam Age. Elements of Indian (Tamil) culture was interwoven with Cambodian culture that lasted for over a 1000 years. Brahamanical Hinduism found its way into the palace, courts and into the lives of ordinary people. This resulted in Cambodia to be a Tamil-seeming country. In the 19th century, for example Cambodian peasants still wore recognisable Indian costumes and in many ways behaved like Indians than they did like their closest neighbours the Vietnamese. Cambodians ate with spoons and fingers for-example, and carried goods on their heads they wore turbans rather than straw hats, and skirts rather than trousers. Musical instruments, jewellery and manuscripts were also Indian style. It is possible also that cattle-raising in Cambodia had been introduced by Indians at a relatively early date. It is unknown to a great extent in the rest of the mainland of South East Asia. During the first five hundred years of the Christian era, India provided Cambodia with a counting system, a pantheon, meters for poetry, a language (Sanskrit) to write.(HC). According to Cambodian inscriptions of the 9th century, there is a smattering of TAMIL words among the Sanskrit script. In Angkor Wat, there is a 12th century temple dedicated to Vishnu and said to be the largest religious building in the world. In the photograph on page 51 of Chandlers book, hitherto mentioned earlier, are seen a few PALMYRA trees adjoining the temple, obviously planted by Tamils for their sustenance. Trade between prehistoric India and Cambodia probably began long before India itself was sanskritized. In fact as Paul Mns has suggested, Cambodia and Southern India, as well as what is now Bengal, probably shared the culture of Moon Asia, which emphasised the role played by ancestral, tutelary deities in the agricultural cycle. These were often located for ritual purposes in stones that naturally resembled phalluses or carved to look like them. Sacrifice to the stones, it was thought ensured the fertility of the soil(HC). The myth of FUNAN, was found recorded in the first few centuries of the pre-Sangam Age, which is supplemented by archaeological findings of an ancient trading city near the modem Vietnamese village of Oc-Eo in the Mekong delta, which was excavated in the 20th century by Louis Mallevet. There were also found Roman coins of the 3rd century, Indian artifacts, including seals and jewellery. It is said that this was used by pilgrims and traders travelling between India and China in the 1st century AD. Hence Oc-Eo may have been the main gateway through which Indian influence extended into the heart of Cambodia. The people of Oc-Eo, were essentially a rice growing nation, who worshipped Siva. According to Chinese myth, Oc-Eo was governed by a Brahman called Kaundinya, who was crowned King, who changed all the rules according to the customs of India. He showed them the way to improve cultivation by building reservoirs and by sinking wells. In the chronicles of the Mahavamsa of the Sinhalese in Sri Lanka, it was the Brahmins too who were responsible in the irrigation works of the country. George Coedes says. According to a Cambodiyan dynastic legend preserved in an inscription of the 10th century (Inscription of Baksei Chamkrong), the origins of the kings of Cambodia go back to the union of the hermit Kambu Svayambhura, eponymic ancestor of the Kambujas, with the celestial nymph Mera, who was given to him by Siva. Her name was perhaps invented to explain that of the Khmers. This legend, entirely different from that of the Nagi, shows a certain kinship with a genealogical myth of the Pallavas of Kanchi. (ZIS, p 66). According to ancient Tamil literature the Pallavas were originally connected with Ceylon. A critical study of the Tamil poems, Manimekalai and Silappathikaram reveals that the destruction of the Chola capital, Phuar or Kaveipumpattinam by sea must have occurred before the close of the third quarter of the second century AD, and Killi Valavan or Nedumkilli the Chola king, then moved his capital to Uraiyur. According to Mudaliyar C. Rasanayagam, this Chola king had married a. Naga Princess daughter of Valaivanam, the Naga king of Manipallavan. Out of this union a son was born known as Tondaiman Ilantirayan. His father Killi Valavan, the king of Thondaimandalam had his capital at Kanchi. The new dynasty founded by him took its title from the second half of the word Manipallavan, the home of his Naga mother. Thus the Pallavas who were a dynasty rather than a tribe or clan, were descended on one side of the Chola family and on the other from the Naga rulers of what is now Jaffna peninsular in Ceylon.(AC, pp 704 amp 705). A later Pallava Prince married the Naga Princess of Kantharodai of the Jaffna Peninsular in North Ceylon. There are other theories of the Telugu origins of the Pallavas. The Mahavamsa has it that many monks from Pallava Bogga attended the consecration of king Duttugamani of Ceylon.( MV, p 194). The Pallavas came into ascendence about the 4th century AD with Kanchi as their capital and their dominion extended from the river Krishna to the South Penner.(river).They were master builders and sculptors of their age and their imprint and influence still lingers in the countries of the East. The Mahayana Buddhism they propagated in the East percolated into the very fabric of the culture and the indigenous religious beliefs of kings and commoner alike. During the reign of Bhavarman 1. in the year 598 AD, he commanded the erection of a linga of Phnom Bantray Neang in Borth. He was responsible for a short Sanskrit inscription engraved telling the erection of other lingams along the Mekong river. His successor Mahendravarman speaks of erection of lingas of the quotmountainquot Siva (Girisa), and erection of the images of the bull Nandin.(ZIS, pp 67,68,69). According to Coedes the major Hindu sects co-existed together in Cambodia as in India. The cult of Siva, especially in the form of a linga, which enjoyed royal favour and almost elevated to the position of a state religion.(ZIS, p 73). By this time Buddhism took a back seat in the 5th and 6th century. The structure of the social fabric was matriarchal a system widespread in and around Indonesia. In Cambodia it may have imported from India where it is apparent in the Sera kingdom among the Nayars and the Nambutiri Brahamans. Inscriptions in Cambodia speak eloquently of the irrigated rice fields in the Mekong delta adjacent to Hindu temples. Funans culture however came specially from the Tamil country of South India. This was formed in the 1st century AD by Mon-Khmer peoples. OcEo in the gulf of Thailand, was a major trade link between China and India. In the reign of Jayavarman ii ( this shows even the kings of Cambodia took on Tamil names), 802 to 850 AD in Angkor, he rejected Javanese suzerainty and instituted the cult of god-king. He and his successors, Rudravarman, Bharavarman, lsanavarman, came under the influence of Tamil Kings of South India. During this period they built temples known as great temples of Angkor era, to house their royal lingam and phallic emblems of the Hindu god Shiva. King Suryavarman II was a worshipper of Vishnu. He built the great Vaisunavite temple of ANGKOR WAT in the 12th century. This temple is the most beautiful of all Khmer monuments with its magnificent architecture. From the 8th to the 12th century there was a surplus wealth as a result of the bumper harvest in agricultural produce, This was possible due to the expertise of the Tamils who were adept in the art of irrigation and building of reservoirs to supply water to the fields. This was so even in Sri Lanka where the Tamils built the Giants tank for irrigation in the Mannar district. However, in the 12th century, due to the neglect of the irrigation systems, plague, malaria and internal rebellion and the introduction of Theravada Buddhism which preached that one could hope for spiritual development through meditation, made the people to loose their drive and thereby weakened the Angkor empire. In any event, the cultural heritage of the Khmer dynasties remain intact in contemporary Cambodia. Many buildings like the royal palace in Phnom Penh, are decorated in the Khmer architectural style and used motifs as the garuda, a mythical bird in the Hindu religion. Their classical drama betrays vestiges of Indian traditional style and reflects the legendary times of ancient deities of Hinduism. There is a popular legend in Cambodia, even to this day, of Pereak Ko, Preak Kaev, which was first published by a Frenchman in 1860 AD and a seven volume version in verse was published in Phnom Penh in 1952 AD. The legend has it that the town Lovek was so large that no horse could gallop round it. Inside the town were two statues Preahko (sacred cow), and Preah Kaev (sacred precious stones), and inside the bellies of these statues were sacred texts, in gold, where one could learn the secrets of knowledge of anything in the world. It is stated that the King of Siam wanted the statues. Hence he raised an army and advanced to fight the Cambodian King. According to legend, the Thai soldiers fired cannons charged with silver coins into the bamboo hedges grown as fortifications. Thereafter, the Thai army retreated and the Cambodians had to cut down the bamboo hedges to collect the silver coins. The Thai King returned one year later and as there were no bamboo fortifications they were able to carry away the statues to Siam. The legend concluded in attributing superior knowledge of the Thais after having access to the contents of the books of knowledge found in the statues. Apart from the legend, the basic fact lingers that Indian heritage of the sacred - cow and precious-stone lingam, had a lasting impression in the lives and culture of the Cambodian people. (MP). Tamil Sangam literature mentions the names of the earliest Chola (Cola) Kings. Scholars are now agreed that this literature belongs to the first centuries of the Christian era. The Sangam literature reveals the names of Kings, princes and the poets who extolled them. We also learn about the life and works of the people. Some of the Kings mentioned were men of distinction and acquired fame and the poets of that age were able to capture the truth in the manner of their expression in poetry. Two names of the Chola Kings stand out prominently from among them and their memories cherished in song and legend by posterity, with much reverence. The names of KARIKALAN and KOCCENGANAN, have been written into ancient history by the Tamils as the earliest known Kings who carved out a kingdom for the Cholas in Southern India. It was during the period of the Sangam Age that rituals of Brahmanism had percolated into Hindu religion in this early period and consequent to this intrusion the Chloa Kings practised costly sacrifices. The daily rituals of the Brahmans in mentioned in the epic Manimekalai and a song by Avur Mual-kilar in the Purananuru, which eulogises the Brahman Vinnandayan of Kaundinya-gottra who lived in Punjarrur in the Chola country, and gave an idea of the high position held in society by the prominent Srotriya families. Puram 166: Oh Scion of the celebrated race of wise men who laid low the strength of those that opposed Sivas ancient lore, who saw through the sophistry of the false doctrines, and performing the truth and shunning error, completed the twenty-one ways of Vedic sacrifices Worn by you on the occasion of the sacrifice, the skin of the grass-eating stag of the forest shines over the sacred cord on your shoulder. Your wives, suited to the station, gentle and of rare virtue, wearing the net-like garment laid down in the Sastra, (for such occasions) sparing of speech, with small foreheads, large hips, abundant tresses, are carrying out the duties set for them. From the forest and from the town, having seven pasus in their proper places, supplying ghee more freely than water, making offerings which numbers cannot reckon and spreading your fame to make the whole world jealous, at the rare culmination of the sacrifice, your exalted station gains a new splendour. May we ever witness it so. 1, for my part, shall go, eat, drink, ride and enjoy myself in my village by the cool Kaveri, which gets its flowery freshnes when the thunder clouds roar on the golden peaks of the western mountains: may you, for your part, stand thus, stable without change, like the Himalaya which towers above the clouds and whose sides are covered with bamboo. This ode shows the dominance of Vedic ritualism and alludes to disputes with other religions like Buddhism and Jainism. It was this Brahamanical Hinduism which was carried with the Tamils wherever they sailed in quest for treasure, to enrich king and country. This infusion of Hinduism was complemented by the stories of the Ramayana, Mahabharata and legendary episodes to the people of Burma, Thailand Sumatara, Malaysia, Cambodia and specially to the island of Bali. So much so these countries even in the 21st century betray vestiges of Tamil Hindu culture in their drama, names, habits and the temples built to their Hindu gods. During the reign of Augustus, the Roman Empire was trading partners with India in luxury goods. The growth of trade, though confined to land routs expanded to maritime trade of Egypt with Arabia. The Arabian connection in trade with India, soon led to trade with the Egyptians, which expanded in process of time to the Far-East. The discovery of the monsoons by Hipparachus of Alexandria led to the direct sea routes to India ousting the Arabs in their monopoly. The trade with India gradually developed into a barter of different goods between Egypt, Arabia and India. The most important commodity being cotton, (Periplus - p.59), and other silk. It is stated that cotton was first introduced to the then known world by the Indians, which found its way to the distant Americas in the West and to the countries of Oceania. Ptolemys account shows that the Roman trade reached beyond India to Indo - China and Sumatra, and that the trade with India and China was highly developed. It was the Tamil sailors who taught the Romans the sea route to the East. Southern India obviously acted intermediary in the trade between China and the West. The carrying trade between the Malay peninsula and Sumatra in the East and the Malabar coast in the West was largely in the hands of the Tamils. (Warmington pp,128 to 131). Carrying of freight in the Indian ocean and the Arabian sea was carried in sea going vessels of the Cholas and they held an important share in the movement of goods. They controlled the largest and most extensive Indian shipping of the Coromandel coast. In the harbours of the Chola country, says the author of the Periplus, are ships of several kinds which could carry goods to countries beyond the seas. It is stated that the Chola ship called Colandia of the 1st century was a two masted ship which was used for the carriage of goods to distant lands. The poet Rudrangannanar described the ships moored in the harbour of Puhar (Pattinappalai 11.29-34), and larger ships which carried flags at their mast-heads which compares to big elephants. Navigation in the high seas and the dangers attendant on its foul weather are picturesquely described in the Manimekalai in a forcible simile in which the mad progress of Udayahumara in search Manimekalai is compared to that of a ship caught in a storm on the high seas: The captain trembling, the tall mast in the centre broken at its base, the strong knots unloosed and the rope cut asunder by the wind, the hull damaged and the sails are noisy, like the ship caught in a great storm and dashed about in all directions by the surging of the waves of the ocean. (TC). This coincidence of testimony drawn from the early literature of the Tamil country and the Periplus on the conditions of maritime trade in the Indian seas in the early centuries of the Christian era is indeed very remarkable in itself. When one considers this in the light of other evidence from Indo-China and the islands of the archipelago on the permeation of Indian influence in those lands from very early times, one can hardly fail to be struck by the correctness of the conclusions reached. (Periplus. p.261). The numerous migration from India into Indo-China, both before and after the Christian era, gave ample ground for the belief that ports of South India and Ceylon were in truth as the Periplus states, the centre of an active trade with the Far-East, employing large ships and in great numbers, than those coming from Egypt. The Cholas sea-faring instincts echoed down the corridors of time from beyond the 1st century where they attempted voyages more daring in and around the 9th to the 12th century AD. It is stated that, there would not have been a greater India, if not for the enterprising spirit of the sailors of the Tamil country of Southern India. Chapter 2 - The Tragedy of Sri Lanka There are historical records gathering dust in the archives of many countries, where evidence of cruelty, treachery, torture, rape and slaughter had been perpetrated on a people and much blood shed on the soil of such a small island which is known as the Island-Paradise and the Pearl of the Indian Ocean, specially with the advent of the Europeans to Ceylon. They came from distant lands from the West in sail boats by the hundreds, in quest of that elusive commodity called spices - of pepper and cinnamon - and the lure of pearls, gold and the gems of Ceylon. They called it adventure, but the abject greed that overtook their good intentions made them commit the most heinous crimes against the people they came in contact with, all in the name of the wealth of the East and attended with such barbarity contrary to Christian teachings they set sail to propagate. Santiago Gate of Malacca built by the Portugese in the 16th century Before the 15th century, the supply of these hard-to-get goods was the absolute monopoly of the Moors and the Tamils, who dished out gruesome stories of the hazards in obtaining the goods. The Moors of the Middle-East, as middle-men, were fabulously wealthy from the trade in the east, as they were aware of the sea-routes to the very source and supply of the merchandise, This, they kept a secret. Vascoda Gama, the Portuguese adventurer, with three sailing vessels, rounded the Cape in the year 1497 AD and discovered the open sea-route from Europe to India, Ceylon and subsequently to the Far-East. On August 26th 1498, he sailed into the port of Calicut on the West coast of India. This successful intrusion into the maritime domain of the Tamils and the Moors, triggered of bloodcurdling battles on the high seas and on land between the Arabs, Tamils and the Portuguese. The atrocities committed by the Portuguese were well documented in the Tohofut-ul-mujahideen written by Sheik Zeen-ud-deen, which gives an account of the war with the Portuguese from 1498 to 1583 AD. The Portuguese too had their fair share where hundreds of their countrymen were slaughtered by the Sinhalese and Tamils, some thrown to be trampled by elephants, some beheaded, others impaled, and yet others drowned or tortured to death. Philip Baladaeus, a Dutch Missionary, records an incident where King Vimaladhrama I, meted out punishment as follows: The Sinhalese having got notice of their flight pursued them so closely, that many of them fell into their hands, specially of those detachments sent to Goa, and Halalwia, for provisions, fifty whereof they sent back with their ears, noses and privy parts cut-off in revenge for the ravishments committed upon their wives and daughters. Accordingly Faria Y Souza states: We had not grown odious to the Cingelas (Sinhalese) had we not proved them by our infamous proceedings. Not only the poor soldiers went out to rob, by those Portuguese, who were Lords of villages, added rape and adulteries which obliged the people to seek the company of beasts in the mountains, better than be subject to the more beastly villainies of men. And then again the atrocities of Sri Vickrama Rajasinghe, the last King of Kandy A thrill of horror has been imparted to all who have read the story of the atrocities perpetrated on the wife of Ehelapola the minister of the King of Kandy, who, on the occasion of her husbands revolt in 1814 AD, compelled her to kill her own children by pounding them in a rice-mortar. But it ought to be known that this inhuman practice was taught to the Kandyans by the Portuguese. According to. Robert Knox. When he got any victory over the Cingalese, he did exercise great cruelty. He would make the women beat their own children in mortars wherein they used to beat their corn. The Portuguese in times of siege having drunk wine would partake of the salted-human remains of their own soldiers, due to the scarcity of food in their fortresses. Knox further adds: His cruelty appear both in tortures and the painful deaths he inflicts, and in the extent of his punishments, viz. upon whole families for the miscarriage of one of them. And this is done by cutting and pulling away the flesh by pincers, burning them with hot irons, sometimes he commands them hang their own hands abut their necks, and to make them eat their own flesh, and mothers to eat their own children and so lead them through the city in public view to terrify all, to the place of execution, the dogs following to eat them. For the dogs are so accustomed to it, that they, seeing a prisoner led away, follow after. When Don Juan seized the throne of Kandy, he ascended the throne under the title of Wimaladharma Suriya I . To secure the support of the Buddhist priests he abjured Christianity and produced a tooth-relic alleged to be the original tooth-relic, and gained the support of the people. The Portuguese took measures to depose him and sent one Jerome Azavada who was famous for his cruelty. It is recorded that: He beheaded mothers, after forcing them to cast their babes betwixt mill-stones punning on the name of the tribe of Gallas or Chalias, and its resemblance to the Portuguese word for cocks, gallos, he caused his soldiers to take up children on the point of their spears, and bade them hark how the young cocks crow He caused many men to be cast off the bridge at Malwane for the troops to see the crocodiles devour them, and these creatures grew so used to the food, that at a whistle they would lift their heads above the water. Whenever the Moors sailed, the Portuguese followed their course and accidentally put into the port of Galle in 1505, when Lorenzo de Almeyda was pursuing the vessels of the Moors off the coast of the islands of the Maldives. The Moors, to shake off such hot pursuits used alternate sea routes via the Maldive Islands to Malacca and Sumatra. Twelve years later, Lopo Soarez Albergario appeared in person before Colombo in the year 1527 with a convoy of seventeen vessels. Their entry into the East changed the atmosphere of maritime commerce and plunged the history of the countries they set foot with slaughter, torture and misery which the East had never seen the likes of it before. The instructions from Lisbon was, to begin by preaching, but, that failing, to proceed to the decision of the sword. When the Portuguese set foot on the island of Ceylon and saw the spices of pepper and cinnamon, pearls and beautiful gems of all colours, they were astonished at the magnitude of their discovery that they soon forgot the crucifix they were Carrying and used the sword to fill their pockets. As D. G.Hall Professor Emeritus of the History of South-EastAsia, University of London had this to say, . and as the ideas of commerce and colonisation gained ground, so the medieval crusading ideal weakened, then again, Happily it was possible to serve God and Mammon at the same time, for by striking at Arab trade in the Indian ocean Portugal aimed a blow at the Ottoman empire, which drew the major part of its revenues from the spice monopoly.( ZHS, p 197). They filled their pockets, but that was not so easy as they had to contend with the ruling Kings and the people. When subtle diplomacy failed, they took to the sword and the musket as they were determined to exploit the natural wealth of the island, first for the betterment of themselves and for their country. History has recorded the fact that it was the greed of the Portuguese soldiers who siphoned off much of the wealth into their pockets, so much so, the finances of Lisbon were ruined and hence they lost the monopoly of the wealth of the East. It is said, Astonished at the magnitude of their enterprise, and the glory of their discoveries and conquests in India, the rapidity and success of which secured for Portugal an unprecedented renown, we are ill-prepared to hear of the rapacity, bigotry and cruelty which characterised every stage of their progress in the East. The second wave of misfortune to visit the island came in the year 1602 AD, with the coming of the first Dutch ship La Brebis, commanded by Admiral Spillberg who put into the port of Batticaloa. This intrusion by another European power led to a triangular battle with the Portuguese on the one hand and with King Wimaladhrama Suriya I. alias Kunappo Bandara, alias Don Juan Dharmapala, King of Kandy. The first casualty was an officer of Spillberg, Sibalt de Weert, over the release of goods seized from the Portuguese at Galle and the insult against the Empress Dona Catherina. The King having resented at this wanted the officer arrested, but the attendant of the King clove the head of the officer and massacred the crew of the boat on the beach. The King proceeded to Kandy and anticipating a breach with the Dutch sent a message to the ships of de Weert. He who drinks wine, comes to mischief. God is just. If you seek peace, let it be peace, if war, war be it. Chapter 3 - The Kingdom of Jaffna The island of Sri Lanka (Ceylon), was infested with the influx of foreigners, and the Indian Ocean made a happy hunting ground to marauding merchants of fortune, missionaries, swashbuckling pirates and free lance adventurers. These were the dark clouds hanging over the island in the 16th century. Although Ceylon was plunged into protracted wars with the Tamils of the Cholas, Chera and Pandya dynasties before the 16th century, the political position of Ceylon at the time of the first European visitation by the Portuguese in 1517 AD, was clearly marked and documented by the Portuguese as recorded by Sir James Emerson Tennent in his book, Ceylon an account of the island Physical amp Topographical - Longmans amp Robertson-1859 AD. Referring to the political condition of Ceylon he states: Seaports on all parts of the country were virtually in the hands of the Moors. I. The North was in possession of the Malabars (Tamils), whose seat of government was at Jaffna-patanam. II And the great regions (since known as the Vanni), and Neurerakalawa were formed into petty fiefs, each governed by a Vanniya, calling himself a vassal but virtually uncontrolled by any paramount authority. III In the South, the nominal sovereign, Dharma Parakrama Bahu IX had his capital at Cotte, near Colombo whilst minor Kings held mimic courts at Badulla, Gampola, Peradeniya, Kandy and Mahagama and caused repeated commotions by their intrigues and insurrections. Hence the position Of Ceylon politically when the Portuguese conquered the island in 1517 AD were as follows: 1. The North, Jaffna-pattanam ruled by King Sangili alias Segarajasegeram from 1478 to 1519 AD. 2. Kotte ruled by Dharma Parakramabahu IX from 1506 to 1528 AD. 3. Kandian kingdom ruled by King Jayavira from 1511 to 1552 AD. The Portuguese Captain Joao Riberio came to Ceylon as a soldier and remained in the island till 1658 AD. In that year the last of the possessions of Ceylon were surrendered to the Dutch. Captain Joao Riberio wrote in his book, The Historic Tragedy of the island of CEILAO and translated by P E. Pieris thus. In his will Don Joao Paria Pandar, he declared that he had no son to succeed him in his kingdoms, and therefore he appointed the King of Portugal his universal heir to all of them and thus he became absolute lord of all the territories situated within the island, only the kingdom of Candia and Uva belonging to Dona Catherina, while the Kingdom of Jaffnapatnam had its own native King .(p 23- AES-1999 New Delhi. It is interesting to note that King Senaratne of Kandy summoned all the rulers of the country to an assembly in the year 1612 AD, to Kandy, and it is stated that King Edirmanasingha alias Pararajasekeram of Jaffnapatnam sent his ambassador on 8th of March 1612 ( EMC, p 687-Philip Baldaeus). This was repeated in the following year on 18th of August 1613 during the occasion of the death of Queen Dona Catherina, where an ambassador of the King of Jaffna was present as recorded by Philip Baldaeus. Further this missionary cum historian states, Mannar derives its name from the Malabar ( Tamil) language, from the word MAN, ie. SAND, and AARU a river, signifying as much as a sand-river it being observable, that both Cingalese and Malabar languages are spoke in the isle of Ceylon. The first is used beyond Negombo, viz. at Colombo, Cathure, Barberyn, Alican, Gale, Beligama, Mature, Dondra. But in all other parts of this island opposite to the coast of Coromandel, and all along the bay, they speak the Malabar Tongue (Tamil) whence it seems very probably that the tract of land ( as the inhabitants of Jafffnapatanam themselves believe), was first of all peopled by those of COROMANDEL who brought their language along with them it being certain that in the island countries about Kandy, Vintane, Ballaney etc.,they speak only Cingalese(Sinhala).(EMC, p 792 ). It was only in the year 1617 AD, that the Portuguese took forcible possession of Jaffnapatnam having deposed King Sangili Kumara, as he slaughtered 600 of the new converts to Christianity. It is stated that his eldest son embraced the new faith and was put to death and the second fled to Goa to escape his fathers resentment. In consequence of the slaughter and the subsequent assistance given to the Sinhalese Chiefs in their opposition to the Portuguese, the city was sacked and the King Sangili Kumara captured and carried to Goa and executed. As stated by Tennent: True to their hereditary instincts, the Malabars in 1622 AD, fitted out an expedition to recover their ancient possession of Jaffnapatanam and the peninsula, but the vigour of the Portuguese governor Oliveria, defeated the attempt.(p.13). With the granting of independence. to Ceylon.,(Sri Lanka), by the British in 1948, the Sinhalese and Tamil politicians presumed that they had gained freedom from foreign rule after 431 years. Consequent to the granting of independence it was seen that freedom was only for the Sinhalese and not for the Tamils. The majority Sinhalese saw to it at every turn to suppress the hopes and aspirations of the Tamils. This finally culminated in ethnic hatred which was festering in the minds of the Sinhalese, to burst its communal ranks with the calculated, sinister and pr-meditated communal riots of July 1983. Since 1983 over 70,000 lost their lives which culminated in Tamils being reduced to refugees in their own country. The cloak and dagger treachery adopted by the Sinhala government with the advice of the Buddhist clergy, since so-called independence, forced the Tamils to take up to arms. The grave error made by the Tamil leaders prior to granting of Independence, for a utopian dream of a unitary state, with the Sinhalese politicians and chartered by the sinister designs of the Maha Sanga will not be made by the Tamils again, where some have chosen to sell their birthright for a mess of pottage in sharing with the affairs of state with the Sinhalese government . Even as late as 1788 AD, in respect of a demand for a separate state for the Tamils, Sir Hugh Cleghorn a British administrator in the Colonial Office said: quotTWO DIFFERENT NATIONS, from the very ancient period have divided the island, first the Sinhalese, with the SOUTHERN and WESTERN parts from the river Wallouve to that of CHILLAW and secondly the Malabars, (Tamils), in the NORTHERN and EASTERN districts which extend from the west coast of the island, from PUTTALAM to MANNAR in the west, southwards up to the limits of KUMANA or the river KUKBUKKAN OYA, that separated Batticaloa from the southern Sinhalese districts of Matara(p,49-Sri Lanka, the Fractured Island-Mohan Ram).quot In this connection it is interesting to read page 229 of CCB, Vol:III, containing a report by Roman Catholic Bishop C. Bonnand dated 20th July 1854 AD addressed to Pope Pius IX arising of the dispute that had arisen about the boundaries of the two Vicariates of North and South of Ceylon. This reads as follows, . while the conversion of the inhabitants of the Vicariates of Jaffnapatnam is difficult because from the Mission of Chilaw as far as Jaffnapatnam the inhabitants are Tamils by race and Hindu by religion. Hence it would be seen that the division of the country for Catholic administration was based according to people and languages instead according to territory.(CCB, p 168,VoLIII). The division was, The Sacred congregation may propose that Colombo be in one part, and Kandy and Negombo in the other, that is, drawing the line of division from Negombo in the West to Batticaloa in the East, both towns included in the Northern region. It would be seen according to the above report there were Tamil Catholics in Marawila, Bolawatte, Katuneriya, Ninamaddama and Sindatri in the year 1854.(CCB, p236,Vol:111). This does not include the Tamil Hindus who were domiciled in the said area. A garden situated at Charlieparmundel in the district of Calpentyn belonging to the society of the Roman Catholic Missionaries and surveyed by me on the request of the Reverend Constancio Gomes. Bounded on the North by the garden and Wasti(waste) Ground of Nachemutto Motayen and by the garden of Nayacadoo Police Vidane Manoel Pille, on the South by the garden wasti ground and Paddi fulo of Sinnrambi Cangani Thinavepille. On the east by the lake and on the west the sand wasti ground. Containing 38 acres, 3 roods and 20 2025 sq. perches. Surveyed 15 December 1829 signed R. Vare Gruster, District Surveyor Surveyor Generals office, Colombo, 20th Jan:1830 (CCB, p267, Vol:iii). The above testifies to the fact that Tamils were domiciled in the said areas and that the instrument of the title-deeds of the estate of Charleparmundel is in Tamil and was read in 27 May 1854.(CCB, pp 267 amp 268, Vol:lll). There is also proof that properties in Chilaw, Mundel and further down south at Kalalgoda, north of Hendala, in the western province have there title-deeds written in Tamil by Tamil Notaries, which proves that the civil administration of these areas were by the Kings of Jaffnapattinam. This is only the tip of the iceberg. There are many such properties where the title-deeds have been written in Tamil which proves that these lands were ruled by the Tamils from ancient times. A diligent search of the Land Registry offices would unearth this fact much to the embarrassment to the Government in power. The above known facts justify the position that these were the lands of the Tamils and their homeland which have been subsequently colonised by governments on the west coast from time to time by foisting draconian laws and forced the Tamils to the Sinhala way of life. These Tamils now speak Sinhala and have adopted the customs, dress of the Sinhalese, but nothing has changed the fact that the title-deeds to their properties and those of the Sinhalese are in Tamil. There is no way that the Tamils and Sinhalese could ever live in harmony. Perhaps, only by levitation The die has been cast, the honey-moon has ended, and the twain shall never meet. What we need today, is the return to the status quo of the political position of the Tamil kingdom of 1617 AD, when it was ruled by King Sangili Kumara from Jaffnapatnam. Hence, all that land North of Kelaniya to Anuradhapura to Polonnaruwa and the to Mahiyangana and further down the southern coastal belt to Kataragama, is the land of the Tamils. To this end the struggle would continue to retain what rightfully belongs to the Tamils. Chapter 4 - Western Connections of Jaffna Pattinam The Portuguese Portugal is like a sparkling gem set upon the western facet of neighbouring Spain and washed by the blue Atlantic ocean. Its geographical location is ideal, with 550 klm of coast line and hemmed between Spain and the ocean. It had no hope beyond the Pyrenees mountains except the mysterious ocean for its succour and aspirations. Portugal was the gate-way, to the new-world of the Americas, the Caribbean and to the distant lands of Africa, the Malabar and the Coramandel coasts of India, Ceylon and the countries of the Far-East. The Portuguese were daring seafarers and explorers nonpareil. History is replete with the adventures of their sailors who brought fame to their God and country. In the 15th and 16th centuries they reached the highest pinnacle of world fame by their skilful navigation. During this period when the rest of Europe was busy developing their borders, Portugal was importing spices from Malabar and Coromandel coasts (India), silver from Japan, pearls from Persia, Kayalpattinam (South India), pearls and gems from Ceylon. In 1434 AD, inspired by Henry the Navigator, expedition of the West Coast of Africa was undertaken, where they were met by their arch rivals the Moors in bloody battles in the Atlantic Ocean. These confrontations with the Moors led the Portuguese to discover many strategic positions down the west coast of Africa. Vasco da Gama rounded the Cape of Good Hope and eventually sailed and landed in Calicut on the West Coast of India in the year 1498. Here too they found that the Moors held the monopoly of trade in the Indian Ocean. In 1505 AD, Lawrence de Almedia set off from Cochin having heard that the Moors were taking a alternate course via the Maldive Islands to carry their goods to the Red sea and Europe, thus avoiding confrontation with the Portuguese. While heading towards the Maldive Islands, the Portuguese fleet ran into rough weather and was driven towards Galle in the island of Ceylon. Having obtained fresh provisions they sailed up to Colombo and anchored off Colombo on the 15th day of November 1505 AD. Lawrence de Almedia had the opportunity to be presented before Vira Parakarama Bahu VIII, the Sinhalese King of Kotte who entertained the foreigners in a cordial manner. A Catholic chapel was built at the bay of Colombo and dedicated to St. Lawrence and the arms of Portugal engraved on a rock close to the chapel. When Don Lawrence de Almedia returned to Cochin there was much rejoicing and jubilation at the chance discovery of the island of Ceylon, which they believed was a veritable King Solomons mines. This was mildly reflected in a communication dated 25th September 1507 AD, sent by the King Manoel of Portugal to Pope Julius ii as follows. There was a large hall, at the end of which the kings throne shaped like an altar, was set in great splendour. On that throne the king according to the fashion of the country, sat wearing on his head horns resembling a diadem, and adorned with most precious stones, as are found in the island. p5 Vol: i, by Fr. V.Pemiola S. J) The Sinhalese king, Bhuvenaka Bahu VII, ruled from Kotte from 1521 to 1550 AD, while his arch rival brother Mayadunne ruled the kingdom of Sittavaca. In the letter written by the former to King Joao III, king of Portugal dated Kotte 1541 refers to a Brahman who he was sending as his ambassador with a letter explaining his plight as a result of internecine wars with his brother Mayadunne which precludes him from sending his yearly tribute of 52,363 kgs of cinnamon. It is interesting to note that the said Brahman was Sri Radaraksa Pandita or Panditer, who was a Tamil, and signed in Grantha Tamil the language in vogue in South India preceding the arrival of the Portuguese.(CC, p15 Vol:i). According to G. C.Mendis in his The Early History of Ceylon states at page 73 as follows. The influence of Hinduism also grew at this time. Some of the Sinhalese kings not only supported Brahman priests, but also employed a special purohita(priests assistant) to carry out the various religious rites in the palace It is recorded that the said Brahman priest subsequently came under the influence of the Catholic religion and that at his baptism in 1551 at the college of St. Paul in Goa, took the name of the then Viceroy, Dom Alfonso de Noronha. Chapter 5 - The Tamil Seaports of the West Coast of Sri Lanka King Bhuvanaka Bahu VII ruled the kingdom of Kotte. There were nine ports of call for the import and export trade. These ports were all situated on the western sea board of his kingdom. The nine ports of his kingdom were Kalpitiya, Chilaw, Kammala, Negombo, Colombo, Beruwela, Galle, Weligama and Matara. During his reign there was smuggling in boys and girls, among other goods, to the Malabar coast. On a complaint made by the king, the King of Portugal Joao III, in a directive dated 13th March 1543 AD made the following decree. To all who will see this document of mine, I make known that I have been informed that many ships and champanas(small boats), which leave Ceilao, carry many boys and girls kidnapped in the country from their parents, and many slaves snatched from their owners, and much cinnamon, and other goods smuggled out. Desirous to remedy this as demanded by the service of God and mine own, I order that in future all the ships and champanas, which are ready to set out from those ports, shall first notify the King of Ceilao so that he may arrange to have them searched to see if they are taking any of the things stated above and they shall obtain a certificate from the king or official appointed by him, stating that the search has taken place. If they do not obtain such certificate, they shall forfeit all the cargo in favour of the Misericordia of Cochin.(CC, p29,Vol:l). This proves that Sinhalese boys and girls have been kidnapped and smuggled across to Cochin, a sea port in the Tamil kingdom of Sera. At the time the Portuguese first visited Ceylon, the north of Ceylon contained the kingdom of Jaffnapattinam ruled by Sangili alias Segarajasegaram, illegitimate son of King Pararajasekeran, and a usurper to the throne. He ruled the kingdom from 1519 to 1561 AD. According to the Yalpana Vipava Malai, a Tamil chronicle, the massacre of the Christians in the village of Pattim, Mannar took place in the month of Adi (July-August) of the cyclic year Khara which falls in 1513-1532 AD. This appears to be incorrect. King Manoel was king of Portugal till about 1539 AD. There after King Joao III, was king. If the massacre took place during their reign, it would have been conveyed to them. According to Father V. Perniola, who had access to original documents from the archives and libraries of Rome, Lisbon and Goa, states in his book at the foot note at page 51, Vol: i of his book The Catholic Church in Sri Lanka-The Portuguese Periodis as follows: King Chekarasa Sekaran or Sangili had put to death the Christians of Mannar. The inhabitants of Mannar seem to have been baptised in October 1544 and put to death in November of the same year. Xavier alludes to this killing in such a matter of fact way as to imply that by the beginning of December 1544 every one knew about it. St. Francis Xavier, who was responsible for the conversions of the Kadeas in the village of Pattim, Mannar, by his letter dated Cochin 18th December 1544 states that he was proceeding to meet Governor Martin Afonso de Soyza of Goa to urge him to punish King Sangili of Jaffnapattinam, for the massacre of the Christians.(CC, p51,Vol: l). The rightful heir to the throne, Paranirupasingham fled to the opposite coast of Kayalpattinam of South India with his retinue for fear of his half brother Sangili who had murdered two other princes to wrest the throne from his father.(CC, p 54,Vol: i). In the meantime Sangili had murdered the first converts to the Catholic religion in Mannar which was part of his kingdom in the year 1544 AD. Father Francis Xavier SJ returned to Mannar and thence to Neduntivu (Delft) and proceeded to Nagapatinam to take an expedition against King Sangili. In the meantime a Portuguese vessel coming from Pegu (Burma) laden with rich cargo ran aground off the coast of Jaffnapattinam. Sangili seized all the cargo on board. In a letter written from Sao Thome (Madras) dated 28th March 1546 AD by Miguel Ferreira to Loao de Castro Governor of India informing him that he met heir apparent to the throne of Jaffnapattinam in Kayalpattinam (South India), and that the prince together with his children, grandchildren and his kith and kin would be baptised as Catholics if he was made king.(CC, p 150,vol: i). The prince also stated that Joao Fernandez Corea, Captain of the fishery-coast (see map) had invited him to go on board a vessel but had done nothing even after receiving from him a diamond as a gift. The prince also informed him that Martin Alfonso de Souza had also invited him to go on board a ship and had taken him up to Neduntievu and from there he sent him back, after taking from him some pearls and that now he had nothing else to offer. He also alleged that Souza had taken a tribute of 5000 silver coins from Sangili and this prevented him from putting him on the throne.(CC, p 147 Vol: i). Of Gay Kings amp Priests It is rather a matter of historical fact that King Bhuvanaka Bahu III of Kotte wrote several letters, which were in Portuguese ending as follows: Please accept as true this document which I have written-Svasti Sri. This last sentence was written in Tamil. This points to the fact that the language of the court in Kotte was Tamil.(CC, pp,185,186,251,260,262, Vol: i) In a letter by the Portuguese of Ceylon to Joao de Casto dated Ceylon, 27th November 1547 AD the Governor of Goa speaks of the abominable crime of the king of Ceylon. The sin of sodomy is so prevalent in this kingdom of Cota that it almost frightens us to live here. And if one of the prominent men of the kingdom is reproached for not being ashamed of such an ugly vice, they reply that they do everything that-they see their king doing, for this is the custom.(CC, p 239, Vol: i). A more direct accusation is found against King Bhunanaka Bahu viii on page 38, para 3 (CC, p 38,vol: i), which reads as follows: For, this king was by nature courteous, benign, affable, dutiful and liberal and endowed with every other moral virtue, with the exception of chastity, since he was a slave to the unspeakable and abominable crime which had been introduced into the island by his predecessors. the Jangatres. This according to the foot note is referred to, elder in the community of the monks.(CC. p.38,vol: i). Incidentally, this king was assassinated by his Portuguese guard and it is alleged that Mayadunne, king of Sitavaka was responsible for the killing.(CC, p 294 pars 11,vol: i). After the death of Bhuvanaka Bahu his nephew Dharmapala came on the throne of Kotte. The triangular struggle for supremacy among Dharmapala, Mayadunne and Vidiya Bandara forced the hands of King Dharmapala to seek the assistance of the Portuguese. Dharmapala and his household received baptism and embraced the Catholic faith. At the time of his baptism he took the name of Dom Joao Parea Pandar in 1556 AD. Chapter 6 - Dispersion of Tamils to the West Coast of Sri Lanka The Parava community of the fishery-coast in and around Punnaikayal, of Tamil Nadu (see map), were baptised by St. Francis Xavier and subsequently they were shipped to Colombo and dispersed among the Catholic community of the coastal regions from Puttalam to Galle. The king of Madampe, Vidiya Bandara ordered the Parava community living in his kingdom to shave their beards and apply ashes on their foreheads and become pagans again. They courageously replied that they were ready to have their heads cut off but that they would never consent to do what they were asked. Then the king agreed not to kill them, but imposed on them a fine of about three hundred pardaos as a penalty for their not complying with his orders.(CC, p 346,vol: i). The Paravas (Tamil) community of the fishery-coast of South India and situated in and around the Punney Kayal. were fishermen by caste. They were adept in fishing for pearl oysters and chanks off the fishery-coast and during the season converged in and around the village of Murungan, in the Mannar district of Sri Lanka for the pearl fisheries. The Careas or Karavas also of the fishing caste community in South India, subsequently found their way to the coastal regions of the island of Ceylon and came under the religious spell of the Catholic priests of the Franciscans, Jesuits etc. In the year 1556 AD no less than 70,000 of these Karavas living in the sea ports of the island embraced the Catholic faith. These Tamil Karavas or fishermen were living in Kalpitiya, Chilaw, Kammala, Negombo, Colombo, Beruwela, Galle, Welligama, and Matara.(CC, p 18 vol: i). The first to receive baptism was their Captain, whom they call Patangati, which means that he is, as it were their king .(CC, p 347,vol: i). It is interesting to read the translation of the original Portuguese document concerning the PARAVAS (TAMILS) in Moratuwa in 1613 AD. 13. The Fathers left Colombo for Moroto, which is a town in the direction of Galle, three Chingala leagues, which are six Portuguese leagues, from the city. There we have a church, which stands among cool and dense woods. They arrived on a Saturday. and on a Sunday they said mass, all the people coming to it with great devotion. 14. All here are Pareas (Paravas), which is the same as fishermen, among whom I saw a wedding, the ceremonies of which being novel, I shall describe them. The company consists of all the friends and relations, and to decline is the greatest affront. The wedded pair come walking on white cloths, with which the ground is successively carpeted. The nearest relatives hold above them cloths of the same kinds in the fashion of a canopy, thus protecting them from the sun. The bride is carried in the arms of the nearest relative, and, when this one tires, another takes his place. The symbols that they carry are the white discs and candles lighted in the daytime, and certain shell which they keep playing on in place of bagpipes. All these are royal symbols, which the former kings conceded to this race of people, that being strangers they should inhabit the coasts of Ceilao (Ceylon), and one but they or those to whom they give leave can use them. They fish only in the ocean, and not in the river, although it is nearer than the sea. And not even in winter, inspite of the pressing need in which they maybe, do they fish in the river as they consider it a degradation. And certainly. what causes wonder in this and in other people of this kind is, that however wretched, miserable and poor they may be, they have some points of honour that they would rather die than go contrary to. (CC, p 375 amp 376, vol: ii). They say that comment is free but facts are sacred, is true in the lives of these Tamil Karavas who were domiciled by Sinhala kings from the time of Parakramabahu VI (1410 AD), and more so during the Portuguese occupation, where 70,000 Tamil Karawas living on the nine sea ports from Puttalam to Matara were baptised as Catholics.(CC, p 347 vol: i). These Karavas who are numerous still carry on the nuptial ceremonies as described above, with variations, The only apparent factor that has changed is that they now speak in Sinhala, their adopted language, instead of their original mother tongue Tamil. The Karavas (Tamils), who are now a multitude, and perhaps 20 of the total Scintilla population, could claim Tamil lineage if by some quirk of fate Tamil language emerges as a predominant factor in the politics of the country.(Sir Lanka). It is an accepted fact. that history repeats itself in the affairs of a country from age to age and, it appears that the way has been paved by the power hungry politicians to hasten the process of political change of musical chairs Karavas were also brought into the island by the Singhalese King Parakramabahu VI, in the year 1410 AD to fight the Mukuwas in Chilaw over fishing rights. The Karavas hailed from the eastern sea board of the Tamil kingdom of the Cholas and reputed to be good fighters. They too were settled by the said king on the western coast of Ceylon from Puttalam to Matara. These Karavas hailed from the Coramandel coast of the south east coast of Tamil Nadu. After defeating the Mukuvas in the sea port of Puttalam, these Karavas were settled by the king on the west coast of Ceylon at Puttalam, Chilaw, Negombo, Mutuwal, Moratuwa, Panadura, Kalutara and further down south. He gave them gems and married them to Sinhalese goigama maidens to secure their permanent services.(see map),(TS, p 108).These Karavas belong to three main classes: Kurukulasuriyas, Arasa or Mahinda Kurukulasuriya and Varna Kurukulasuriyas These are the house-names of the three different classes. The Sinhalese never mention their house-name (ge-names) e. g. Kingsley Mendis. It may well be Kurukulasuriya Aratchilage Kingsley Mendis. This would reveal the true Tamil Hindu extraction. (Karavas of Ceylon Society amp Culture - M. D.Ragahvan, K. V.G. de Silva, Colombo). Over the last five centuries these Tamil Karavas living on the west coast of Sri Lanka would have multiplied into about three million souls who are now Sinhala, their adopted language, but carry the house-names surreptitiously which would otherwise betray their Tamil connections. a) Sangili, the Valiant In September 1560 AD an expedition to capture Jaffna and dethrone King Sangili, left Goa under the command of Dom Constantino de Braganza, viceroy of Goa and was joined by bishop D. Jorge Themudo, of Cochin under whose jurisdiction the Catholics of Ceylon came under. On the 20th of November of the said year the fleet anchored in front of Jaffna. An altar was set up on an islet that was there and a very devout mass to Our Lady was said, and a general absolution was given to the soldiers before the battle of Jaffna. Having landed on the mainland the soldiers went on a rampage among the villagers seeking food and treating them as if they were a conquered people. On the same day there descended a huge army of Sangili, King of Jaffnapattinam, and all the soldiers were put to the sword and five Franciscans killed while Bishop Don Jorge Temudo miraculously escaped on foot and boarded a Portuguese vessel. Two of the Fathers who were preaching in the neighbouring villages were led before king Sangili who got them stripped and whipped with canes till they were bathed in blood. The king, though he acknowledged that they were good men. Yet he ordered the heads of both of them to be cut off because they spoke against the pagodas.(Hindu temples). The place where these servants of God were martyred and where formerly stood the royal palace, is called COPAI (Kopay).(CC, p 367, vol: i). All those who escaped the wrath of Sangili escaped in their boats to the island of Mannar, where there was already a church dedicated to the mother of God by the earlier converts. In Mannar they built a strong fort which housed the priests and soldiers. As the Naique of Tanjore of South India was constantly attacking the Christian converts of the fishery-coast they too escaped to the island of Mannar, which was occupied by the Portuguese, in August 1560 AD. These Christians belonged to the castes of the Paravas and of the Kadeyars, Both belong to the fishing community. A few days later the Viceroy came with a fleet from Mannar and attacked the capital Jaffnapattinam and captured it with a loss of about ten Portuguese soldiers. They could not hold the capital Jaffna as the people turned against them and Sangili attacked with an army and chased the Portuguese from their capital. Some fled to their vessels and sailed back to Mannar. Subsequently, the Portuguese entered Jaffnapattinam as traders and after some time with the permission of the king to build some houses they surreptitiously built a fortress in the jungle. While king Sangili, was hunting in the jungle he was astonished to see a fortress. This led to all out war where the inmates of the fort were all massacred. According to the Yaripana Vipava Malai, the king fell into a trap sprung by Paranirupasingham the lawful heir to the throne who sided the Portuguese and entrapped Sangili with the assistance of Kaka Vannian. The King Sangili was decapitated at the threshold of the Nallur Kandasamy temple. This battle was fought in Nallur the capital of the king.(YVM, p 45). In the fishery-coast of Punniyerkayal the Christians were constantly attacked by Viswanathan of the Vijayanagar empire, who burnt the churches and killed the Christians. In retaliation the Portuguese sacked the Hindu temple at Truchendur a place holy to the Hindus. Anticipating a massive reprisal, the Portuguese summoned the Christian Paravas and put to sea in 400 boats.(CC, p 119 amp 120,vol: ii). These refugees after a difficult sea journey arrived in Mannar. Hardly as these Christians left the shores of the fisher-coast, the Vijayanagar army finding the village empty went on a spree in burning the houses and destroying all Christian places of worship. The mass exodus to Mannar took place in September 1591 AD. After the death of Sangili Kumara, the Portuguese put one Puviraja Pandaram alias Pararajasekeran on the throne as their vassal. He, like his predecessor, was scheming to overthrow the foreign yoke. King Puviraja Pandaram chose to attack Mannar during the season of the pearl fisheries where all the Portuguese would be supervising the pearl fisheries on the mainland from Mantota, Aripu, Ponparepoemalle all the way to Calpentyn island. The king came with an army and landed at Erukkilampiddy, on the east coast of Mannar before sunrise, Seeing the Portuguese close by, he gave orders to attack the fort, while he was having his morning meals in a hut. The Portuguese on seeing the enemy on both flanks attacked them with fury. During the course of the battle the Tamil soldiers found themselves in a position where they were attacking their own men from either sides. The Portuguese started to beat their drums and reinforcements arrived and the Tamil soldiers were pushed back towards the coast and they had no other alternative but to jump into their boats and made their escape inspite of the high tide. As the sea was rough some of their boats sank and the men stranded on the shores were killed. They had even to rescue king Puviraja Pandaram from the coast of Erukkilampiddy. It is stated that the king lost two thousand men in the war which they had to abort due to bad planning.(CC,120,121,vol: ii). Soon after the attack of Mannar the Portuguese obtained fresh reinforcements from Goa and Cochin and invaded Jaffna under the command of Andre Furtado de Medonca. The occupying Portuguese forces then put on the throne prince Edirmanasinghe who took on the name of Pararasekeran. Although a stooge of the Portuguese, he carried on an undercover campaign against the Catholic missionaries and did not look with favour on converts. In the days of this king the Portuguese commenced to build Christian communities and churches. Although the king was a Hindu he had no other alternative but to allow conversions as they were responsible in putting him on the throne. b) Our Lady of Victory A native Christian named Antino Fernandez erected a straw hut on the spot where the invading forces landed when they conquered the Jaffna kingdom in 1591 AD. This hut became a church with Father Fra Pedro de Christo in charge. He dedicated the church in the name of Our Lady of Victory, as memorial to the conquest of Jaffna. This church was built about 1553 AD. In 1602 AD with the blessings of the king the church was burnt to the ground when Father Fra Francisco de Orient was away in Kayts to build St. Johns church. When the Father complained to the king about the destruction of the church he showed grief and the day after he accompanied his men and appeared at the burnt church and supervised the rebuilding of a new church, fearing reprisals from the Viceroy of India. After twelve years the Portuguese built a church of stone and lime and named it Our Lady of Miracles, on account of the many miracles wrought when the statue was being made in the house of the craftsman. The church was erected by Father Fra Pedro Betancor. The new church was built on the spot where a mosque was situated. The Portuguese saw that the location of the mosque was an ideal place for a church and burnt it down. When the Moors complained to the King he pacified the Moors, who then built a mosque elsewhere. Father Fra Pedro was friendly with the king who helped him in his work. The king even gave funds to their work and promised them assistance when needed. In fulfilment of this promise, besides other arms, the king gave them the island of Tanadiva (Kayts), which he had donated to Father Fra Niculu de Cruz, for the support of the same church and for the upkeep of the boys school we have there. Father Pedro was helped not only by the king but also by other native chiefs, his friends, such as Sangili Kumara, who for the same purpose donated the village of Visavil and Laur (Ilaur), which formed part of his patrimony. The Naique of Tanjore, gave him another village on the gulf. With this royal help the church and other buildings were built with solid enclosures. The foundation stone to this church of Our Lady of Miracles was laid on the 8th day of May 1614 AD, on which day was the feast of the glorious Ascension of Christ. This church is situated down Bankshall street, Jaffna,(CC, p313 vol: II), even to this day. c) Betrayal of Portuguese On the 2nd of August 1622, two queens, both sisters and wives of the deceased King Para Raxa Sagra (Pararajasekeran) were baptised, also one of his daughters about twelve years old, and a large number of people. They were received at our church of Our Lady of Miracles when Father Fra Antonio de S. Maria was rector there. The two queens and daughter were baptised and were given the names of Dona Clara da Silva and Don Antonio the child was called Dona Catherina. Their godfather was Filipe de Oliveria.(CC, p 59 vol:lll). About April 1617 AD, Sangili Kumara a nephew of King Pararajasekeran, usurphed the throne of Jaffna, by killing the governor and many other aspirants of the royal house. The rightful heir to the throne a son of Pararajasekeran became a catholic in Goa in the year 1633 AD, and took the name of Fra Constantino de Christo, and he renounced his claims to the kingdom of Jaffna. King Sangili Kumara did not get the support of the Portuguese. He then sought the assistance from his kindred from the Naique of Tanjore,(South India), but this too ended in failure. Eventually, the Portuguese invaded Jaffna and annexed it in 1619 AD. With the fall of Jaffna the Portuguese removed the children of Sangili Kumara and their kinsmen and sent them to Goa. The boys are being educated in the seminary of the Three Kings. One of the daughters is staying in the convent of Serra (St. Thomas, Madras) and receives a pension. She would like to become a nun in the convent of Santa Monica (Goa), for which the king gave his permission and also authorised that she be given a dowry so that the nuns may receive her. The same should be done to the second daughter as soon as she comes of age, for not only is the embracing of this life more respectable since she is of royal blood, but also because the King would be free if she were not to marry, lest her descendants should claim a right to the throne of Jaffnapatao. The above is a letter sent by the Viceroy of Goa to King Philip iii of Lisbon dated Goa, 13 December 1634.(CC, p 223,224, vol: Ill). Sister Maria da Visitacao, daughter of the King of Jaffna, was elected the thirty third prioress of the monastery of St. Monica in Goa in January 1682, she died in April of the same year. During the reign of king Sangili Kumara all descendants of the royal families of Jaffna through fear of the king and the designs of the Portuguese. took refuge in the jungles of the Vanni. The anti-Muslim riots of 1915 of Mawanella, the riots of Hultsdorf, Galle, Beruwela and now a repeat performance at Mawavnella has been labelled as a Muslim ethnic problem. This is far from the truth. If one traces the history of the Muslims in Sri Lanka it would be seen that they all hailed from Keelaikarai, Kayalpattinam etc. of the fishery-coast of South India.(Tamil Nadu).They were all Tamils and Hindus and belonged to the Parava community in the fishing industry diving for chanks and pearls off the coast of Kayalpattinam in South India and also involved in the pearl fisheries in the Gulf of Mannar of Sri Lanka. It cannot be denied that the Surfis were responsible for the spread of Muslim culture among the masses in various parts of India. The concept of equality and brotherhood of men preached by the Surfis attracted the lower classes of the Hindus who were not allowed to read the scriptures or enter the temples.(p 423,History of India-V. D.Mahajan). These Tamil Muslims, subsequently embraced Islam and migrated as traders to Puttalam, Chilaw, Mannar, Mawavanella etc. in quest of greener pastures in Ceylon. The attacks on the Muslims by the Sinhalese is based on the haves and the have nots and not that they are Muslims. Like the Jews who were hounded and massacred by Hitlers Germany as they had the economy of the country in their hands, so also the Sinhala government of Sri Lanka continues a systematic attack on the Tamil-Muslims, from time to time, to de-stabilise the economy of the Tamil-Muslims with the sinister purpose of shifting their trade to the Sinhalese. The Mawanella debacle against the Tamil-Muslims, and often engineered by the state, should come as a wake-up-call for the Tamil-Muslims of Sri Lanka. Let there be no mistake about this. They should realise that they are first Tamils by nationality and that their ploy by taking shelter under Muslims as a thin veil to save their skins when there is anti-Tamil riots in the country has been exposed. The Muslims in Sri Lanka are Tamils both by virtue of their ethnicity and also by the language they speak. The Muslims here should realise that they are distinct from the Tamils only because of their religion and should throw in their lot with the Tamils wherein their future prosperity and their survival hinges. There is no salvation for the Muslims in Sri Lanka outside the pale of Tamil Eelam. Chapter 7 - Dutch Invasion (1658 - 1795 AD) Rajasinghe II (1635-1687 AD), King of Kandy by his letter to the Governor Charles Reynier dated 9th September 1636, addressed to his headquarters at Paliacotta, North of modern Madras, imploring the Dutch to assist him in expelling the Portuguese out of the island. The King promised in return to permit the Dutch to erect a fortress either at Kottiar or Trincomalee. This letter was handed over to a Brahman, a Tamil Hindu, who lived in secret for six months among the Portuguese at Jaffna till an opportunity arose to cross over to the coast on the opposite side of the Coromandel coast. After crossing by boat he travelled by road to Paliacotta, where he delivered the letter to the Governor Charles Reyniers. In reply to the Kings letter the governor by his letter dated 20th October 1637, stated that he was delighted by the kings letter and that he was prepared to render all assistance against their common enemy. He requested to allow the Dutch to export cinnamon for the exchange of muskets, gunpowder, ammunitions and other arms. King Rajasinghe by his letter dated 23rd November 1637 and written from Binntenne, in the Uva district, to Adam Westerworld the Dutch Admiral of the East Indies, promising the Dutch all the cinnamon that can be had and to hasten the attack on the Portuguese fort at Batticoloa. On 2nd of April 1638, commander Koster sailed into Trincomalee harbour with three vessels, the Texel, Amsterdam and Dolphin and anchored in the harbour. On 22nd of April 1638, Admiral Adam Westerworld left Goa for Batticoloa with the ships Maestricht, Harderwick, Rotterdam, Vere and the yacht Enchuyfen with 800 men on board. On 10th of May of the same year, the vessels sailed into Batticoloa and the day following the men landed ashore and built fortifications to lay siege on the Portuguese fort. On the 18th of May 1638, the Dutch pounded the Portuguese with their cannons. The Portuguese finding the attack too much to their liking hoisted the white flag and sertt two envoys to surrender. Having surrendered the fort the entire Portuguese force were all transported in a Dutch vessel to Nagapatnam of South India. On 23rd May 1638 a treaty was signed between King Rajasinghe II and Admiral Westerworld of the Dutch East Indies. Subsequent to signing the treaty the king delivered 400 bales of cinnamon, 87 quintals of wax and 3059 pounds of pepper to the Admiral. The king also sent two of his men as ambassadors to Batavia in the company of the Admiral. On 22nd of February 1658, the island of Mannar was surrendered to the Dutch. The Dutch army marched through the Vanni and reached the banks of the river at Elephant Pass. Having crossed the river they marched through Chavakacheri, Navatkuli and at a castle near a church at Chundikuli met with resistance. Having defeated the Portuguese the army advanced towards the fort, fighting from street to street. The fort was besieged and due to lack of water and provisions the Portuguese surrendered after three and a half months with a loss of 1600 men. On 23rd of June, Philip Baladaeus, the Dutch missionary had a thanksgiving service which was continued every year. Soon after, while Baladaeus was preaching in the church in the city of Jaffna the natives ( not without the consent of king Rajasinghe) plotted the murder of all Dutch officers in the castle. The Dutch officers who were outside the church noticed some Portuguese soldiers who had surrendered when the city was captured, on the other side of the church with their hands on their swords. The Dutch soldiers suspecting an insurrection arrested the Portuguese soldiers. The traitors were all rounded up and confessed to the plot, some were hanged, others were beheaded and some were laid upon the wheel. The chief conspirators, a certain inhabitant of Mannar, one Don Louys and another Portuguese, these three were laid upon the wheel or cross, and after they had received a stroke with an axe in the neck and on the breast, had the entrails taken out and the heart laid upon the mouth.(EMC, p 798). The heads of the ringleaders were fixed upon poles and exhibited in the market place. According to Philip Baladaeus, not long after most of the traitors having confessed their crimes, some were condemned to be hanged and some to be beheaded.(EMC, vol: p 798 amp 803). Manipay and the Madappalis Some of the conspirators hailed from the village of Manipay of Jaffna and Baladaeus states, This place (Manipay), is inhabited by several of the family of Madappalis who were concerned in the plot with Don Louys.(EMC, vol:iii, p803). These Madappalis are descendants of the Kings of Jaffna some of whom were baptised into the Roman Catholic religion by the missionaries and hence owed allegiance to the Portuguese. According to the Yalpana Vipava Malai, a Tamil chronicle, the title Madappalis was originally conferred to the stepbrother of Sangili the usurper, to appease the disappointed heir to the throne of Jaffna. This title connotes that they were the rulers of 500 villages, a settlement enforced on the legitimate aspirant to the throne, by Sangili.(YVM, p 47). The seven sons of Prince Paranirupasingham alias Pararajasekeran, the legitimate heir apparent to the throne of Jaffna, were given the title of Raja or Kumara Madapallis and made chiefs of seven districts in Jaffna. During the Dutch period certain persons purchased the title of Madappalis for large sums of money from the Dutch, and these persons were known as Sangu Madapallis. Mudaliyar C. Rasanayagam in his book Ancient Jaffna states, The Vaiyapadel says that Madapallis were migrants and colonists. As the Kings of Jaffna were Kalingas, their dscendents too were called Madapallis and given the epithet Raja or Kumara in order to distinguish them from the rest. Although the princes of Jaffna took their wives from Vellala families and their daughters too were often married among the Vellalas, the Madapallis on account of their royal origins considered themselves higher than the Vellalas. The Dutch Governor Van Rhee of Ceylon, had this to say in 1697 of the Madapallis. I think it necessary to state that a bitter and irreconcilable hatred has always existed in Jaffnapattinam between the caste of the Vellalas and the Madapallis so that they may not be elevated in rank and the offices of honour one above the other. For these reasons the two writers of the commander are taken from these two castes so that one of them is a Vellala and the other a Madapalli.(AJ, p 390). According to J. P.Lewis (ex Ceylon Civil Service), in his book, A Manual of the Vanni Districts, Ceylon states, It will be seen from the list that some castes have quite disappeared since 1817, and others have much diminished in numbers. The Madapalli people, though they numbered 150 in 1817, are now only represented by one solitary person.(MVD, p 83). His computation of the Madapallis is that in 1817 there were 92 Madapallis while in 1890, only one remained in Vavuniya, in 1817 there were 60 Madapallis and in 1890 there were none in Mullaitivu. There is no record to substantiate as to when and how many of the Madapallis migrated to the Vanni. But according to the census taken by the British government there were 152 Madapallis in the Vanni..(see EMC, vol: p 798 amp 803). During the Portuguese occupation the Madapallis fled Manipay to the Vanni in fear of persecution by the Dutch who were governing Ceylon at that time, due to their collusion with the Portuguese to overthrow the Dutch in the kingdom of Jaffnapattinam, in 1658. However, it would appear in 1890 according to the census there was only one Madapalli in Vavuniya and none in Muffaitevu. The only logical inference is that the Dutch government of Ceylon would have softened its stance where they were concerned and hence the Madapallis trekked back to their original home in Manipay. During the Dutch period a few of the Madapallis renounced Hinduism and embraced the Dutch Reformed religion and became Christians. The publication of the book, Maniampathier Santhathimurai - A Genealogy of the Residents of Manipay amp Related Inhabitancies by Srimath T. Vinasithamby, (MS), compiled in 1902 AD, contains the genealogy of over seventy families some of whom were the descendents of the Kings of Jaffna, known as Madappali, and referred to by Philip Baladaeus, the Dutch missionary of 1672 AD.(EMC). Chapter 8 - Vanni: the Adanka Pattu The chequered history of the Vanni during the ancient Kings of Ceylon and the period of foreign occupation could be better understood in the words of Tennent. Of its history no satisfactory record survives, beyond the ascertained fact that, after the withdrawal of the Sinhalese sovereigns from their Northern Capitals in the fourteenth century, and the abandonment of their deserted country to the Malabars, the latter disorganised and distracted in turn by the ruin they themselves had made, were broken up into small principalities under semi-independent chiefs, and of these the Vanni was one of the last that survived the general decay. Be that as it may, the wilds of the Vanni were never tamed by either the Tamil or Sinhalese Kings. It was a buffer-state to both these kingdoms from time immemorial and it was referred to as the ADANKAPATTU, the rebellious state. The Vanni was colonised by Tamil colonists from Southern India by the Kings of Jaffnapattinam. They consisted of all castes from Vellalas. During times of war, whether caused by internal dissension or external threats, the Kings of Jaffna found the Vanni as a safe haven of refuge. They hid their crown jewels in the wilds of the Vanni when there were any signs of war. A relic of the past has been recorded by Lewis as follows: The division ofquot Cheddikulam is said to have been colonised previous to this in Kaliyuga 3348 by a Chetty from Madura, who with some Parava pearl fishers had been wrecked on the coast of Ceylon.(MVD, p 12). It is also stated that the Portuguese occupied Cheddikulam and that some of the old maps has-the place marked as Parangicheddikulam. According to the Yalpana Vaipava Malai, Kulakkodan Maharajah of Kaveri came to Ceylon in 436 AD, on a pilgrimage to Trincomalee and Tampalakaman and repaired the temple at the latter place. He then cultivated seven large tracts of land and planted all kinds of fruits and established fertile fields. Having done this he got down Vanniyas from the coast of South India and placed them in charge of these cultivations to upkeep the temples from the income from these fields and the fruit groves. As waring Turkey was the sick-man of Europe, so too were the Vanniyars a thorn on the side of the Kings of Jaffna and Kandy. During the reign of Varotaya Singhai Ariyan alias Segarajasegaren (1302 AD), as the Vanniyars were inciting the Sinhalese subjects in the Jaffnapattinam to rise in revolt, the Tamil King Segarajasekeran succeeded in reducing them to subjection rapine and plunder. The Sinhalese King declined to assist the Vanniyars in their campaign against the King of Jaffnapattinam. The Vannis then made peace with their neighbours but had to pay tribute to the King of Jaffnapattinam. With the capture of the kingdom by the Portuguese, the Vanni was under their control and Parangichetticulam of the Vanni may have been the fort of the Portuguese. With the arrival of the Dutch on the scene they were only able to exact yearly tribute of 42 elephants. About the year 1782 the continued conflicts came to an end when the Dutch once and for all defeated the Vanniyars. Every foreign power found the Vanniyars a formidable foe and this could be explained in the words of Lewi, It is characteristic of the spirit of this people that the Dutch met nowhere a more determined resistance than from one of the native princesses, the Vannichi Maria Sembatte, whom they were obliged to carry away as prisoner, and to detain in captivity in the fort of Coombo.(MVD, p 17 amp 18 ). The Vanniyars, thence commenced to live a wild and marauding life and carried on a predatory warfare against the Dutch in Mannar and Trincomalee and even penetrated to the Jaffna Peninsula. The Dutch had to build forts along the river to keep them at bay. Even with the advent of the British Pandara Vanniyan started a revolt to expel them from his district with the assistance of the Kandyans. He attacked the government house in Mullaitevu and drove out the garrison which was under the command of one Captain Drieberg and seized the fort. The victory of the Vanniyars was short lived. Three detachments from Jaffna. Mannar and Trincomalee were despatched and the Vanniyars were defeated in the Mannar district. Although Pandara Vanniyan was active again his grandiose scheme to rule the Vanni faded away. Even today the spirit of the Vanniyars is more apparent in the fight for freedom of the Tamil people. Here again one sees that the Vanni has answered the call of the Tamil people in their quest for liberty and freedom from the Sinhalese. It is also stated that the Vanniyars had sent some of their people to the French at Pondichery in South India promising to assist their missionaries and the Christians to overthrow the Dutch. Chapter 9 - Fall of Colombo and Dutch Plakkart The Dutch forces captured Colombo on the 12th of May 1656 and consolidated their positions on the maritime provinces of the western sea board of Ceylon. The fort of Jaffna fell to the Dutch when the Portuguese were virtually starved into submission on the 22nd of May 1658. With the fall of Jaffna, the Catholic priests fled to Puttalam which was in the territory of the King of Kandy, Rajasinghe II. During this period the Catholics were without priests and the practice of the rituals of the church was unheard of and there was a proclivity of the faithful to fall to the inroads of the new Dutch Reformed religion It was during this period Father Joseph Vaz fired with religious zeal left Mangalore to Jaffna. His journey was fraught with many a mishap. He eventually landed in Mannar and dressed like a beggar entered Jaffna, where he was fed by devout Catholics. Sick unto death due to lack of food and the inherent danger of falling into the hands of the Dutch, he was secretly shifted to the village of Sillalai, 10 miles from Jaffna where in a chapel built by the Portuguese he instructed the villagers in the Christian doctrine of the Roman Catholic Church. To counter the work of the Catholics, the Dutch appointed one Hendrick Adrian ven Rheede as High Commissioner of Bengal, Coromandel, Ceylon etc. He ordered all Catholics priests to leave his domain, but this fell on deaf ears. Infuriated by the temerity of the priests. Rheede ordered all Catholics attending Christmas mass to be dealt severely. Those infernal wolves, divided into three squads, made for the houses where the flock of Christ was gathered in adoration before the Lamb in the cave called Bethlehem. They came upon them by surprise and gave vent to their greed and anger. Without any consideration they stripped naked all, even the women who had put on their best dresses for the feast. They seized and flogged them without regard to age or sex.(CCD, p 56, vol: i). Father Vaz escaped the onslaught and fled to Puttalam in 1692. He was followed by Father Braganza, who too, could not withstand the persecution by the Dutch. They both began to do mission work with renewed zeal among the inhabitants of whom the majority were Mukuvas who were of low caste and hailed from South India.(Malabar). With the issue of the Plakkaat by Ryclof van Goens in 1659 enforcing that the Dutch language be used instead of Portuguese, and the subsequent order of 1682 prohibiting the practice and preaching of the Catholic religion Father Vaz entered Kandy to perform his missionary work. Here he was captured and put into prison. An influential person in the court of Kandy saw to it that he was released from prison and allowed to practice his religion south of the Mahaveli ganga, on the orders of King Rajasinhe II. Father Joseph Vaz, (Brahmin), was appointed Vicar General for Ceylon for his devoted work in propagating the faith for ten years in the realm of the Kandyan kingdom that included Trincomalee, Batticolao. Kottiar, Vanny and Puttalam. Sixty years later the Dutch predators put a stop to the Portuguese missionary work. During the reign of Sri Vijaya Rajasinghe of Kandy in 1746 he seized the missionaries, confiscated their property, ill-treated them in various ways, and finally expelled them from his realms with orders under pain of death not to return to his domains.(CCD, p 4 vol: III). The Dutch were behind the actions of the King having bribed his ministers and the Buddhist clergy. The missionaries sought shelter in the land of the Vanny. With the death of the King, his brother Kirti Sri Rajasinghe came on the throne. The Portuguese missionaries saw a ray of hope with the new king. A Moor physician, Gopala Mudaliyar was bribed with ten gold coins who spoke to the king and obtained permission for Fathers Mathias Rodrigues and Alexander Manuel to enter his territories and carry on with their work of the mission. The gold coins that were mentioned by the Dutch had a name of a South Indian temple on one side of the coin and a image of God Vishnu on the other weighing 3.4 grams.(CCD, p 10,vol:111). Having entered Kandy they obtained the services of the Kings father NARENAPPA NAYAKKAR, having bribed him with thirty gold coins, to speak to the son to obtain permission to preach in the Kandyan kingdom. During this period the Christians in Vanny were persecuted by the ruler of the Vanny. He issued an order that the Catholics should confine their religious practices only in the village of MADHU, where Father Pedro Eerrao had built a church. Madhu church has been a sanctuary to all refugees from that time onwards. This shrine is considered the Lourdes of Sri Lanka. Chapter 10 - Tamil from Putalam to Galle It is interesting to note that Tamil was taught from Puttalam to Galle. The foregoing is taken from page 131, vol: iii of CCD. Some country schoolmasters and the tomboy register of births amp deaths) holders reported that the following Church members had gone over to the Roman Catholic church and had their marriages solemnised by Roman Catholic priest, ie. Joseph Pieris Pattangatyn namely Joan Fernando, Simon Fernando, Lourenz Fernando, Anthony Pieris, Julian Fernando, Johanna Fernando, Manuel Zoysa (all of Negombo), Francisco Pieris, and Don Diego (both of Hunupitiya), Sattabigey Saloman Fernando(former assistant master of Maggona), and Angela Fernando. The above persons are all Karava Tamils who hailed from the fishery-coast of Kayalpattinam of South India and migrated from time to time by the ingenuity of the Portuguese to propagate Tamils of Catholic persuasion in the western coastal regions of Ceylon. The Dutch by a special order dated 9th April 1774 of Colombo, made the Catholic priests by a deed of allegiance to the Dutch Company, before the Commander or the Chief of their respective districts or before the dessave in Colombo and this declaration was preserved in at the Colombo secretariat.(CCD, pp 302,303 vol: III). Thirty nine Catholic priests of Jaffna and Kalpitiya down the coast to Galle made the declaration in Tamil. On 5th October 1767, on a complaint lodged by Joan de Silva, the Tamil Roman Catholic schoolmaster at Colombo said that he was obstructed in his teaching duties by those of the Reformed religion.(CCD, p 328,vol:III). By a Plakkaat, the Dutch published in the 1778 in Tamil, conditions under which persons could marry whether they belonged to the Catholic church or the Reformed Church and attaching certain penalties for failure to abide by the order. This was a general restriction for marriages and birth of persons in so far as the issue of a certificate was concerned at baptism, and solemnisation of weddings as stipulated in the order. Chapter 11 - British Occupation (1793 - 1948 AD) With the fall of TrincomaleeMannar, Galle, Colombo and Jaffna to the British, Governor Sir Robert Brownrigg declared war on the Kandyan kingdom on January 10th, 1815 AD. The Kandyan kingdom was ruled by a Tamil from Pandya, of Tamil Nadu, by the name of Kannusamy alias Sri Wickrama Rajasinghe. When John DOyle entered the city of Kandy with the British troops, Kandy was in flames. The city was deserted except for a few stray dogs who greeted the conquerors. With the fall of the Kandyan kingdom and the subsequent capture of Sri Wickrama Rajasinghe, Britain became the undisputed owners of the island of Ceylon. On 2nd of March 1815 AD, the Kandyan Convention was held and a treaty was signed whereby the said kingdom was surrendered to the British Crown. This unique treaty was not signed by the deposed King. Sri Wickrama Rajasinghe but by members of his court and other dignitaries of the Kandyan kingdom. As it was reported that the treaty was signed in Tamil, I was eager to obtain a copy of the treaty. The Public Record Office of The National Archives of U. K. was contacted, who in return requested me to contact the Director of National Archives of Sri Lanka. Through a personal friend of mine, the archives were contacted but they refused to give a copy, perhaps due to obvious reasons. However, I obtained a paper cutting from a Sri Lankan newspaper where K. D.G. Wimalaratne, the then Assistant Director of the Sri Lankan Archives had published an article under the heading, When we signed away our sovreginity. The relevant para is re-produced as follows: Who were the signatories to the Convention Governor Brownrigg signed first on behalf of the King of Britain. On behalf of the people the following chiefs signed in the order mentioned below. 1. EHELEPOLA in Tamil 2. MOLLIGODA, first Adigar and Dissawe of seven Korales in Sinhalese. 3. PILIMATALAWE, second Adigar and Dissawe of Sabragamuwa in Tamil. 4. PILIMATALAWE, Dissawe of four Korales in Tamil 5. MONORAWILA, Dissawe of Uva in Sinhalese 6. RATWATTE, Dissawe of Matale in Tamil 7. MOLLIGODA, Dissawe of the three Korales in Sinhalese and Tamil 8. DULL EWE, Dissawe of Walpane in Sinhalese and Tamil 9. MILLEWE, Dissawe of Wellesse and Bintenne in Sinhalese and Tamil 10. GALAGAMA, Dissawe of Tamankaduwa in Sinhalese 11. GALAGODA, Dissawe of Nuwara-Kalawiya in Sinhalese. There were 12 signatories to the Kandyan Convention of 2nd March 1815 AD and signed in the following languages: a. One signature in English (Brownrigg - Governor). b. Four signed in Tamil. c. Three signed in Tamil and Sinhalese. d. Four signed in Sinhalese. Of the four who signed in Tamil one was RATWATTE Disawe of Matale. To subscribe a signature to such an important document in Tamil would give one an impression that either he was a Portuguese married to a Tamil, a Tamil or of Tamil extraction. The Ratwattes of Sri Lanka are well known by their fair complexion, perhaps the mingling of foreign blood. The present President Chandrika Bandraranaike belongs to the Ratwatte clan. As reported in the Sunday Leader newspaper of 18.10.98 the present Bandaranaikes trace their ancestry to a SUSANNE SCHARFF daughter of Lieutenant Jan Christoffel Scharff, who served in the Dutch East India Company and hailed from Sangerhausen, Upper Saxony Thuringia, Germany. He married one Elizabeth de Saram in Colombo on 21st March 1734. An extract of the said Newspaper is given below: Our prime ministers (S. W.R. D. Bandaranaike) direct male ancestor, of whose connection some members of his family used to take pride (see Twentieth Century Impressions of Ceylon edited by Arnold Wright, (1907) p,525) was NILAPERUMAL, a Tamil from south India who arrived in Ceylon in the late fifteenth or early sixteenth century. He was described as a high priest of a temple in Ceylon. He was the first kapurala in his family of the Nawagomuwe dewale, with the fortunes of which the Bandaranayakes were long associated. Kalukapuge was a name which the family used to effect in the past. It is the Sinhalese version of the Nilaperumalge, the ge name of the Bandaranayakes. The Kandyan treaty or the Kandyan Convention consisted of 12 articles transferring the sovereignty of the Kandyan kingdom to Britian. It guaranteed to preserve the political and religious institutions of the island of Ceylon. It is rather intriguing to note at page 392 of Pundit Dr. Nandasena Wijesekeras book, The Sinhalese the following is recorded. . TIGER flag represented the WELLASSEY DISSAWE and also HATH KORALE (ZS). It is not a coincidence that the districts of Welassey and Hath Korales flew the Tiger flag as the residents were Tamils and owed their allegiance to their original home of the Cholas of South India. The fact that Tamils lived in the said districts cannot be disputed. No Sinhalese will ever dare fly the Tiger flag, unless he is a Tamil. The residents of Wellassey and Hath Korales flew the Tiger flag during the reign of the Tamil King Sri Wickrama Rajasinghe in 1815 AD, were undoubtedly Tamils. Since 1815 due to political expediency and compulsion of successive Sinhala governments by draconian laws, these Tamils adopted the Sinhala language. This pattern was seen in the west coast of the island from Puttalam right down to the southern extremity of the country. A search in the land registry of these districts would reveal that the title deeds have been written in Tamil. This goes to prove that the civil administration of these districts was in Tamil and ruled by Tamil kings. It is a trajedy that cloning of Nilaperumal of Malabar (Tamil) with Sussane Scharf of Germany has resulted in the massacre of thousands of Tamils in Sri Lanka. This unholy alliance which has come to us like the hound of the Baskervilles, in a vicious circle, and spawned by the abject greed of the Pandaram Nayakers (Bandaranaikes), to cling on to political power at the cost of human life. Sacrificing birds, animals and human life is a national trait of the Sinhala Buddhists to achieve their diabolical ends. The practice of magic came into the teachings of Buddhism during the reign of King Sena 1, in 887 AD.(CV, ch847-17). According to B. C.Law, on the chronicles of Ceylon states, Paritta Texts were also works on ritual and magic.(ZCC,9 71). They say that old habits die hard The Sri Lankan map on the opposite page, shows the location of the eleven signatories to the Kandyan Convention. They were rulers of the revenue districts for the sole purpose of maintaining law and order and for collecting revenue for the king. These appointments were made at the express command of king Sri Wickrama Rajasinghe alias Kannusamy. The two districts viz Hath Korale on the west of the country and the other Wellassey on the south east of the country was a strategically important to the King of Kandy. Through these districts the king had access to the sea ports of Batticola on the east coast and Chilaw on the west coast for trade and commerce. During the reign of Tamil King Elara (145 BC), of Ceylon who ruled from Polnnaruwa, Maiyangane was his military outpost. King Elara was a prince from the house of the Imperial Cholas of South India. During his reign he settled men from the kingdom of the Cholas in and around Polnnaruwa, Anuradhapura etc. These Tamils went on pilgrimages to the Hindu kovil at Katargamam on the Southern extremity of the country. There were Tamil Brahmans officiating as priests at this temple. They livid with their families and a whole colony of Tamils sprang up at Katargamam. Katargamam was and is part of the Tamil homeland and the southern boundary of the district of Wellassey. On the west coast of the country is the famous Muneswaram Hindi Temple and its environ which also became a strong hold of the Tamils. This was home for hodes of Tamils from south India. This falls within the district of Hath Korale which was under the control of the king of Kandy. Both districts Hath Korale and Wellassay flew the TIGER flag an emblem of the Imperial Cholas and now of the Liberation Tigers of Tamil Eelam. The Dutch in a campaign of internal persecution and saw to it that the Catholic church and its adherents and priests were given a hard time with a view to giving it a body blow so that their faith was obliterated from the island. All this was not to be. A glimmer of hope was seen in the intrusion of another foreign country which had the same greed to convert the riches of the island to itself. With the fall of Trincomalee on 20th of August 1795 and Colombo on 16th February 1796 to the British, the Catholic church was given freedom of worship by a proclamation dated 3rd August 1796. This freedom of worship was extended to all other religions practised in the island whether Christian or pagan. The Portuguese were directly responsible for the mass exodus of Tamils of the Karava and Parava castes from the fishery-coast of Punniyakayal, of South India to the west coast of Ceylon.(CC, p 346,347,vol:l). They were all Catholics by conversion. Their intention was to have a Catholic community living on the fringe of the location where there were spices. Their intentions was that this would expose them to learn the methods adapted by the natives in their cultivation and harvesting. They felt that these expatriates were under their power and more amenable to their control to obtain optimum benefit in financial returns and a bulwark against the pagans. The Roman Catholic Portuguese did more damage to the country by the destruction of many places of worship revered by those of the Hindu and Buddhist fraternity, whom they called pagans. The cruelty and torture perpetrated by them have been well documented. One cannot comprehend how nations professing Christ as their Saviour, who taught all men to love his neighbour, killed each other and the local population which such impunity at the sight of the treasures of the island. They came with the sword in one hand and the Bible in the other, and when they saw the riches of the island they jettisoned the Bible to fill their pockets with the aid of the sword. Even in this day and age, we find them following the age old practise of fostering those who have taken up the sword to kill his neighbour rather than loving his fellowmen. They have all contravened Gods first commandment Thou shall not kill. Chapter 12 - Yellow Robes and the Temples of Doom The first panacea for a mismanaged Nation is inflation of the currency the second is WAR. Both bring temporary prosperity, both bring permanent RUIN. But both are the refuge of political and economic opportunists - Ernest Hemingway The Sinhala chronicles of the Mahavamsa, Culavamsa, Dipawansa etc. record among other things, primarily financial assistance bestowed by the monarchy to the Buddhist Sangha from time to time. With the inception of the Sangha in the island of Ceylon, the Buddhist priests who were mendicants in so far as their food and garments were concerned relied on the benevolence first on the ruling King and the people at large, in keeping with the teachings of the Hindu philosopher and teacher called Siddhartha Gautama who became the renowned Buddha. In the epigraphical survey undertaken by Dr. Muller, Professor of Oriental Philology at the University of Berne, H. C.P. Bell Archaeological Commissioner of Ceylon, etc. there is evidence even to this day that the alms, caves, lands etc. were bestowed by the Kings of Ceylon on the Sangha. This has been engraved on rock stones which were lying scattered at Jetavanarama in Anuradhapura, Vessagiri inscriptions, slab-inscriptions of Kassapa v, Mihintale rock-inscriptions of Mahinda iv etc. (EZ). This was the plight of the Buddhist clergy from the beginning of Buddhism in the island. The Sangha was surviving on the acts of charity both by king and people. They were dedicated men with a mission of preaching to mankind the path to nirvana or enlightenment, as preached by Buddha. Hence they were mendicants when it came to food and clothing. As for shelter, the country was replete with stone caves which they found adequate to carry on their meditation without impinging on the comfort and riches of the villages or towns. This was in keeping with the volt-face of Gautama Buddha, who abandoned the palace, his wife and child to seek an end to suffering and pain in the woods of Uruwela. King Devanampiyatissa is credited with the receipt of envoys also with the gift of the true doctrine from Dharma Asoka of Pataliputta in the year 247 BC,(MV, p 78 amp 79). From 247 BC upto 568 AD of the inception of the reign of King Aggabodhi, the Sangha were pampered by a total of 79 ruling kings with lands to build temples and lands, to obtain produce for the upkeep of the temples and monasteries for a period of 815 years. It was during the reign of Aggabodhi I (568-601 AD), to the present era where the King allowed his Chief Buddhist Priest Dathasiva to run the country by influencing the reigning Monarch.(CV, cht:42,line22 amp cht:57,lines 23 amp 39) This is the beginning of the political influence of the Bhikkus. A positive reference to the political influence appears in chapter 57 of the Sinhala chronicle Culavamsa as follows. Since the time of King Mana (676-711 AD), the sovereigns of Lanka act according to the counsel of the Bhikkus, who hold the leading position. (CV, cht:57,p23-39). Since the 7th century the Bhikkus have become landed proprietors and affluent enough to dole out the necessities of life to the villagers in and around their temple dwellings. From mendicants to feudal lords, they have imposed their power on the masses of the Buddhist people living around them. Hence there was a subtle shift of the balance of power from loyalties to the King to the Bhikkus. This had political ramifications to the ruling King and this shift had flowed like a fount since the 7th century to this day. The Senior High Priests of the Malwatte and Asgiriya Chapters jointly control about 15,000 Buddhist temples in Sri Lanka comprising of about 14 million Sinhala Buddhists. These High Priests vehemently object to any proposals brought forward by any political party to grant any concessions to the minority Tamils. Instead, they have challenged the incumbent President of the country that they would supply 20,000 youth to intensify the war against the Tamil Tigers. It is apparent that there is not a single person belonging to the families of the parliamentarians of Sri Lanka or any Buddhist Priest in the war front to fight the so-called Tamil Tigers. These war mongers in yellow robes instead of exploring peaceful means, as their Lord Buddha expounded, are instrumental for the death of hundreds by sending smoke signals from their temples. The rest of the Buddhist world who attribute mildness and meekness to Buddhism, are shocked and appalled at the Sri Lankan Buddhist priests who are openly desecrating the Triple Gem of the Buddha, Dhamma, and the Sangha. Today, in Sri Lanka religion has become the opium of the people. The Bhikkus are seen leading political rallies and demonstrations and meddling in the governance of the country. The Bhikkus have become Priest-Kings in the country and dictate to the ruling government of the day of how the country should be run, specially where the minority Tamils are concerned. This unBuddhistic attitude of the Bhikkus towards the Tamils comes down to us from the time before the Sinhala chronicles were written down from the so called atha kathas(true stories). It is alleged that Buddhist temples have become temples-of - doom, where they are used as mustering points for cajoling sons of poor villagers in the South of the country, to serve in the armed services to fight the Tamil Tigers of Tamil Eelam. Instead of preaching the way of peace and advocating against hurting or killing fellow human beings, as their Lord Buddha professed, the National Sangha Council are sounding war drums and sacrificing innocent village youth as cannon fodder to achieve the unachievable. The history of the present conflict has shown that soldiers are being returned to their villages in body-bags, others missing in action and thousands sans hands, sans legs and sans everything. This is reminiscent of the role played by Kings and priests in the history of the western world, where the masses suffered as a result of the power struggle between priests and kings where murder and mayhem was the order of the day. In the spirit of its times Denis Diderot wrote, Men will never be free until the last king is strangled with the entrails of the last priest. This sadly captures the tragedy of our times. Does this not mean anything to those who have propagated this war, whether Priests, Press or People in high places Perhaps they are thinking in terms of Billeta Thenava-human sacrifice, to achieve their evil designs. Billions of dollars loaned by the World Banks for irrigation works have been channelled to prosecute the war efforts and that too on their very own people.(BD, p 68 amp 69). Dr. Olga Mendis (OAM),in her book, The story of the Sri Lankans (SS, p472), states, The Indian High Commissioner had informed Delhi that the Mossad was training in Sri Lanka. This is incorrect. Training was by Shin Bet the Israeli Internal Security Services. Israel sold sophisticated fire arms such as Uzis, mini Uzis. and Dvroa Fast Attack craft to the Navy. The Doctor should read the book By Way of Deception by Victor Ostrovsky where he writes his foreword, Revealing the facts as I know them from my vantage point of four years inside Mossad was by no means an easy task. Here is a Mossad Officer who had defected to Canada speaking the truth about the working system of the Mossad. He says, I was elated when I was chosen and granted the privilege to join what I considered to be the elite team of the Mossad. But he further adds, out of love for Israel as a free and just country that I am laying my life on the line by so doing, facing up to those who took upon themselves to turn the Zionist dream into the present-day nightmare.(SS). The Tamil Tigers and the Sri Lankan Security forces have found a place in his book. Victor says at page 67, Amy Yaar made the connection then tied the country in militarily by supplying it with substantial equipment including PT. boats for coastal patrol. At the same time, Yaar and company were supplying the warring Tamils with anti-P. T. boat equipment to use in fighting the government forces. The Israelis also train elite forces for both sides, without either side knowing about the other, and helped Sri Lanka cheat the World Bank and other investors out of millions of dollars to pay for all the arms they were buying from them. He states that it was Mossads man quotAmy Yaarquot. who dreamed up the great quotMahaveli Projectquot to divert the Mahaveli river from its natural course to dry areas on the other side of the country. The claim was that this would double the countrys hydro-electric power and open up 750,000 acres of newly irrigated land. Besides the World Bank, Sweden, Japan, Germany, the European Economic community and the United States all invested in the 2.5 Billion (US) project. Victor the Mossad Officer states that he was assigned to escort J. R.Jayawardenes daughter-in-law a woman named Penny - on a secret visit to Israel. She knew me as quotSimonquot. We took her wherever she wanted to go. We were talking in general terms, but she insisted on telling me about the project and how money for it was financing equipment for the army. She was complaining they werent getting on with it. The project was invented to get money from the World Bank to pay for those weapons. Really, Doctor, heal the nation of Sri Lanka by way of deception. The common man is none the wiser to the fact that aid sent for the social upliftment by the world has been frittered away on the war by the jingoism of the government of the day. They do not hear the sound of distant guns nor the blitzkrieg by air and sea to decimate a people across the Vanni, but they see and hear the whining sound of ambulances all day long bringing the dead and dying and the injured from the theatres of war, which should have never been enacted. Perhaps, they hear the cry of those who are howling to high heavens on the loss of their dear ones swelling the numbers in the Association of Relatives of Servicemen Missing in Action. They just dont care, as they have not lost any one of their OWN in the battle front but console themselves that it is a necessary evil to offer as sacrifice those who are expendable in the diabolical misadventure which has petered out to be a damp squib. No wonder as Alex Perry of Travel Watch, Time Asia put it, Sri Lanka offers BEACHES, BUDDHAS AND BOMBS :(Tuesday, May 15,2001,vol:157 No:20). History reminds that when there is conflict of interest between religion and the state, in so far as power over the people, has brought those countries concerned to decay and destruction. It is harkening to reflect on what has been said by J. Gerson Da Chuna in his book Memoir on the history of the tooth-relic of Ceylon, thatquot Notwithstanding the sublimity of his doctrine, however, the religion of Buddha is vague after all, and could not be better symbolised by its followers than by the Chakra or wheel for Gautama ignored the beginning and was equally uncertain of the future. Fair, humane and lovely as may be its outward forms, its inherent principles confessing no supreme God, its moral code void of all authorities, denying the true dignity and freedom of the human agent, and investing moral sentiments and relations with a kind of physical outsidedness, it has left the countries it has overrun a prey at once to superstition, political misrule, and spiritual lethargy. Chapter 13 - The Backyard of India If those who are steering the affairs of Lanka have an ounce of political wisdom they could perceive the clouds of war fast approaching from China which is playing Russian roulette patiently on the political chess-board in the Indian Ocean. One could see China which has for many years wormed its way into the body politics of countries in and around this region in Pakistan, Bangladesh etc. It is known by western security analysts that China is dredging a port in the Pakistani coastal city of Gwadar at the mouth of the Persian Gulf, to enable larger vessels to be anchored. This project has given China unique docking facilities for her naval vessels and a ring-side presence in the Indian Ocean. The presence of China in the ports of Bangladesh and their recent war-games in the Bay of Bengal will come as a wake-up call for India. It will be, not before long when the Indian presence in Sri Lanka will be more felt to neutralise the move of China. This may affect their position regarding the internal conflict in Sri Lanka. Chinas presence in the Indian Ocean would put her arch enemy India in a quandary. Sri Lanka is Chinas ideal choice to encompass the Indian sub-continent and hence she has done everything possible to have Lanka her closest ally by supplying military hardware and personnel to prosecute the present war in Lanka. Right now India has played her cards well by allowing Uncle Sam to invest in her country to such an extent where the former President of the United States, Bill Clinton had declared that India is its best ally in the East. It has to be so, as she is a bulwark against Chinese expansionism and a lucrative partner in trade. As far as Lanka is concerned, Uncle Sam is aware that India would clean up her backyard. The suicidal attacks on the American pride of the Twin Towers and the Pentagon by alleged cohorts of the Taliban on Black-September, has changed the course of world history with far flung economic consequences not only to America but also to the rest of the free world. Consequent to the terrorist attacks, America has taken a stern attitude towards the Taliban, centred around the elusive Osama Bin Laden and his second in Command Dr. Ayman al Zavahiri, an Egyptian by nationality who had been condemned to death in absentia for the mass murders of foreign tourists in Egypt. Both men and their associates, derelicts and renegades, are now on the run from impending justice. The latter has been reported to have been killed by the bombings of Kandhar. Only time could tell whether America and her allies could match the strategies of Osama Bin Ladan and his associates to evade being captured. Even if they are eventually brought to justice, the ghost of Osama Bin Ladan and his Al Qaeda bases would haunt the world for many years to come. Notwithstanding American political and trade ties with India, affairs in Lanka are a different kettle of fish involving Tamil Nadus 65 million Tamils who have their brethren specially in the North, and East. Kandy the one-time hill capital of Sri Lanka, and the tea plantations of the country. Their blood bonds are strong coming down from many centuries to present times. It is not beyond the realms of possibility or prophecy to foretell that a tragic situation would befall Lanka once again, as recorded in the Culawamsa (Cpt80:58 to 80 ), where Magha alias Ariya Chakravathi alias Kulasekera Singai Ariyan, a prince of the Chola dynasty ruled Ceylon for 21 years in the 13th century from the kingdom of Jaffnapattinam, if a solution is not found to the present conflict. The grandiose scheme of the Sethu Samuthram of India would be a reality soon judging from the mood of the parliament. This was thought of half a century ago whereby India stands to gain from shortening the sea voyage from Vishakapattinam, their naval base, to her seaports on the south and west of the the country, specially with the ongoing conflict with Pakistan and the increase of a Chinese naval presence in Pakistan. At present her merchant navy circumnavigates Sri Lanka to reach her seaports on the south and west of her country. The scheme to build a bridge across the Gulf of Mannar over the legendary Adams-bridge to connect the north eastern town of Talaimannar to Rameswaram, a distance of 18 nautical miles, is apparently to counter the Indian vision of the Sethu Samuithram project to deepen the Pamban - Pass at the western sea board of Rameswaram. The scheme thought of by the present Prime Minister of Sri Lanka, Ranil Wickremasinghe, is that South India could use a land route to Sri Lanka to make use of the sea port of Colombo to haul container cargo consigned to south India. Although the scheme was thought of with all good intentions, it appears rather a negative proposal as South India (Tamil Nadu), has a up-to date container handling facilities in the port of Tuticorin barely 180 km south of Rameswaram. With the completion of the Sethu Samuthram project the port of Tuticorin would become prominent and container cargo destined to Colombo would be discharged in the port of Tuticorin as transhipment cargo . The scheme would generate a robust tourist industry specially to the reputed temples, churches and other places of worship of both countries. Whether India would like to have an umbilical road link to Sri Lanka is much in doubt due to political ramifications. India may like to have the sea between the two countries rather than to bridge the Gulf of Mannar. The Central government of India would like to see Tamil Nadu a dormant partner rather than play a dominant part which would alter the balance of power in the body politics of the subcontinent. However, if India has other designs in the region and agrees to the scheme then one could see the sky line of the towns of Talaimannar and Mannar change from obscurity to boom towns. They say that history repeats itself, where Mantota (Mahattitha), of the Mahavamsa and Silappadhigaram, would become an entrepot as in the days of the kings of Jaffna. If India is to play an effective role in the Indian Ocean, she has to increase her naval deployment in the region. To achieve this she has to safeguard her long coast line, especially the south, to effectively neutralise any foreign invasions. At present her security is hampered due to the inability to patrol her southern and western territorial waters caused by the shallow waters of the Pamban-Pass. To reach the southern and western regions, her navy has to skirt around Sri Lanka and thereby lose valuable time in a given emergency. The dredging of the sea bed of the Pamban - Pass Sethu Samuthiram, will enable her navy and merchant navy to ply via Pt. Calimere on her east coast to Cape Comarin and other ports of the west. This will also enhance the cargo handling capacity of the ports of Tuticorin and Cochin where the former would become the worlds largest container terminal of South East Asia. The previous Sri Lankan Government has communicated her objection to the project because the threat to marine life in the territorial waters along the Pamban - Pass to the Gulf of Mannar. When the scheme comes into reality, perhaps in the not too distant future the seaports of the north, north west and east of Sri Lanka would rise into prominence as during the rule of the Kings of Jaffna pattinam. This would make the rest of the ports in Lanka a backwater in the backyard of Mother India. There is concurrence, specially among certain members in the parliament of Tamil Nadu and some stalwarts in the Centre, that her problems in her backyard could be solved like a hen tucking a wayward chick under her wings. This thought may be in the RAW, yet it may take place in an ultimate scenario. It is said that it rains both on the good and evil. The evil that has been galvanised by the Sinhala government against the Tamils has turned into showers of blessings. Although the Tamils have been swamped by tears, torture, massacre and loss of lives they have now risen to prominence like a meteor from the obscurity of the rustling palmyra palms of Jaffna to be worlds greatest Freedom Fighters. They have been driven to the sea for survival, which in years gone by earned them the epithet, KAPPAL ODDIYA THAMILAN. It is said that their merchant navy is more in numerical strength than any other shipping organisation in Lanka and their sea-tiger fast attack crafts deadlier than those of the Lankan navy. Although it has not been admitted by the Sinhala government, 30 of the foreign earnings come from expatriate Tamils living all over the world, thanks to the powers that be. Like the Jews, the Tamils will return to their homeland with much wealth and technology to build Tamil Eelam from the ashes of those who have sacrificed their lives for freedom. Where every prospect pleaseth, but man alone is vile. This was written by a foreigner about Sri Lanka, who did not want to mince his words. How true his words have proved even to this day and age where thousands of men, women and children are being slaughtered in the name of Sinhala jingoism riding on the backs of yellow robes. That serene and enchanted island which we knew Lanka to be, today is far from being the Island Paradise and Pearl of the Indian Ocean, and has become the Sickman of the Indian Ocean, and an eternal thorn in the side of India. Let those who persist in prolonging and sustaining the cruel war hearken to the words engraved on rock stones by Buddhist Kings of Lanka, become a crow or dog and will be boiled in the eight great hells. (EZ, p 82,vol:iv). If peace is to prevail in Lanka, the intransigence of the Maha Sangha should be tempered down by the state so that their ambit of power does not impinge on the affairs of governing the country. The Maha Sangha should meditate on matters pertaining to the triple Gem of the Buddha, Dhamma and Sangha. If the swan song of the Buddha Let all beings be happy, then let the Sangha take the initiative in calling upon the government to solve the ethnic problem, where the hope and aspirations of the Tamils are secured and guaranteed for as long as the Moon and Stars endure.(EZ). The Maha Sangha and majority of the Sinhalese are of the deluded notion that granting concessions to the Tamils would put them in a compromising position in so far as governing the country. In this regard they are inclined to be bordering the realms of hysteria, in that the Tamils would join their blood brothers across the Palk - Strait and thereby render their religion exposed to Hinduism, which was responsible for booting out Buddhism from the land of its birth, and leave their language in dire straits and the Sinhalese reduced to a minority. Their slogan is Sri Lanka for the Sinhalese only and the Tamils should be driven to Tamil Nadu. The Press, Priests and People are invoking a mythical story of a battle between an old Tamil King Elara and a Sinhalese King Dutugamunu, spun into the Sinhala chronicles, recorded by designing Buddhist priests of ancient times from atha kathasquot(true-stories),to whip up feelings and bolster the flagellant Sinhala psyche. The unholy alliance of the National Sangha Council by its actions is hastening the achievement of a Tamil State of Eelam. It is an irony, that the very people who are fighting against a negotiated settlement in the present crisis and by their militancy, are unwittingly paving the way for the Tamils to govern. With the dawn of 5th December 2001, a ray of hope has warmed the hearts of many in Lanka, whether Tamils or Sinhalese, with the welcome change in the political horizon of the country. The United National Party under the wing of Ranil Wickremasinghe has come to power after a lapse about a decade of despotic rule under the so called Sri Lanka Freedom Party which offered FREEDOM only to the Sinhalese and brickbats, bullets and death for the minority Tamils. The UNP has taken up the challenge to bring a peaceful solution to the much vexed problem of the hopes and aspirations of the Tamils, with the blessings of the Liberation Tigers of Tamil Eelam, is the only panacea for the immediate future. This is a golden opportunity for the government to extricate itself from the quagmire of narrow politics and embrace the cause of the Tamils and live in harmony for the prosperity of the country. The historical agreement reached between the Sri Lankan Government and the Liberation Tigers of Tamil Eelam of 22nd February,2002 is another golden mile-stone in the persistent pursuit for that elusive peace necessary to find a negotiable solution to the ongoing ethnic conflict. There are some against the peace deal and are howling at the caravan of peace. Be that as it may, the dogs of war will bark but the caravan must move on. However, it takes no prophet to tell, and is also the candid opinion of some sane Sinhalese with the pronouncement in the Tamil Nadu State Assembly that eventually the Sun will rise on Tamil Eelam. Whether the Sangha or the Sinhala state like it or not, the handwriting is on the wall of the liberation of the Tamil people from oppression, tyranny and carnage. Addendum Since writing Kappal Oddiya Thamilan, I was fortunate to receive a photocopy of the signatories to the Kandyan convention of 2nd March 1815 AD which is carried overleaf. This is mentioned in chapter 11 of the book. The photocopy should be read in conjunction with pars 5 of page 49 of the book. It is not surprising that majority of the eleven signatories to the convention, were against the rule of Sri Vickrama Rajasinghe alias Kannusamy the last king of the kingdom of Kandy, covertly or openly conspired in the downfall and the subsequent capture of the monarch chose to subscribe their signature in Tamil. There were a few who opted to sign both. in Tamil and Sinhalese. Yet a few contended to sign only in Sinhalese. The dignitaries who placed their signature to the convention only in Tamil were Ehelepola, Pilimatalawe second Adigar and Dissawe of Sabergamuwa, Pilimatalawe Dissawe of the four Korales and Ratwatte Dissawe of Matale. It is seen that Ratwatte Dissawe of Matale has signed as RAVATHAI in Tamil in 1815 AD.(see photocopy).If the Ratwatte of today claim ancestry to the RAVATHAI the change is due to political expediency to a Sinhala phonetic Ratwatte. It is an accepted historical fact that the language of the court of Kandy was Tamil. But it is intriguing to note that even after the King was deposed they chose to subscribe their signature in Tamil as they were Tamils.