Features
Dr. Gamini Jayasinghe: A key figure in dissemination of Buddhism across the US
by Aggamahapanditha
Dr. Walpola Piyananda
Abbot and President Dharma Vijaya Buddhist Vihāra, Chief Sangha-Nayaka of America.
In the latter part of 1978, I managed to persuade Ven. Pannila Ananda Thero to visit Los Angeles, USA. That visit marked the establishment of the Los Angeles Buddhist temple in Beachwood Blvd, Hollywood under the patronage of the Sri Lankan-American board of lay trustees (dayaka sabha). However, the trustees in charge of the board preferred the temple management to be solely under their care as it was carried out at Lank
Lankarma temple in Singapore. We, the ‘sangha’, were reduced to religious figureheads who guided them and made sure they would not stray from the path to nirvana. The temple management decreed that certain rules be followed; women were prohibited from entering the temple grounds after 6.00 p.m.; non-Buddhist devotees were prohibited from entering the temple, and the monks residing in the temple were prohibited from attending the meetings of the board of trustees. Furthermore, the presiding chief monk was not allowed the authority to invite guest bhikkhus to stay over at the temple without permission from the board of lay trustees.
Disheartened by the whole situation, I said I was not their servant and that if I had wanted to serve Sri Lankans, I would have remained in Sri Lanka. Unfortunately, this was taken out of context and was viewed as rebellion against them. It was during this tumultuous time that the duo, Dr. Gamini Jayasinghe and Mr. Victor Austin paid a visit to the temple. Dr. Jayasinghe was greatly saddened to see us being under the thumb of the temple trustees. He encouraged me and Ven. Pannila Ananda Thero that he would ensure our safety while we worked for the wellbeing of the temple.
In October of 1979, I came back to Sri Lanka to accompany my parents on a pilgrimage to India, and Ven. Dr. Havanpola Rathanasara thero, who was vacationing in the Washington temple was invited to visit our Los Angeles temple. While I was in Sri Lanka, I received a telegram from the secretary of the Sri Lanka Buddhist Society informing me that I should not return to Los Angeles as they had stripped me of my status as an abbot of the Los Angeles temple and, therefore, I was no longer welcome there.
Dr. Jayasinghe wasted no time in contacting one of his relatives who was residing in Colombo and sending him to meet me. He asked me to ignore the telegram and encouraged me to return to Los Angeles immediately.
Troubled by the situation, I returned to the temple at Beachwood Blvd, Los Angeles as soon as possible. The board of lay trustees whom I greatly trusted, handed a restraining order to me; I was given seven days to vacate the temple premises before legal action was taken. Further, two Sinhalese, Buddhist youth tried to drag me out of the temple. Ven. Pannila Ananda Thero came to my aid and drove them away.
Considering the threat to our safety, Dr. Jayasinge and his colleagues urged us to leave the temple. They assured us that they would bear all the costs of our move. The following day, we packed our meagre belongings and left the Los Angeles temple to stay at a Vietnamese temple. Later, Dr. Jayasinge invited us to the house of Dr. Nalin Nanayakkara, where they held a meeting with other distinguished members of the Sri Lankan community in Los Angeles including, Dr. S.K.P. Gunawardhane, Dr. Roland Dharmasuriya, Dr. Kauma De Silva, Dr. Hemasiri De Silva, Dr. Stanley Wijesuriya, Dr. Jay Ranjan, and Mr. Sidney Atigala. After the meeting, they kindly let us know that if we decided to remain in the State to continue our higher education or if we decided to build a new temple and settle there, they would support us financially.
Both Ven. Pannila Ananda Thero and I decided to go with the latter choice and serve the community of Los Angeles. Dr. Jayasinghe spared no time in drafting a by-law that allowed us to officially register Dharma Vijaya Buddhist Vihara as a place of religious establishment in the state of California as well as with the federal government. There, he included a clause that the President of the Board of temple directors must always be the Chief abbot of the temple and that the position of Secretary must always be borne by a resident monk.
This noble deed opened a new chapter for the spread of Buddhist dharma in the USA by laying down the stepping stones to establish hundreds of other Buddhist temples with ease. Further, the turbulent management of Vietnamese, Cambodian, Laotian, and Bengali Temples in the USA which were under the power of their boards of lay trustees at the time was finally laid to rest after adopting this Gamini Jayasinghe constitution.
The early days after the establishment of the Dharma Vijaya Buddhist Vihara were wrought with many troubles brought about by so-called Buddhists filled with jealous intent. There was one time when Dr. Jayasinghe’s car tyres got slashed. Another time, serious accusations against the secretary monk of our temple were instigated through some of our own lay trustee members. Undaunted by the incoming troubles, Dr. Gamini Jayasinghe faced them head-on and proved each accusation false.
We planned to establish the Dharma Vijaya Buddhist vihāra/temple on Crenshaw Blvd and wanted to buy property for the purpose. The three people who originally pledged to provide financial aid for the endeavor were somehow convinced to back out of the deal by those people who held a grudge against us. Again, Dr. Gamini Jayasinghe and his brother, Dr. Asoka Jayasinghe stepped in to financially rescue the establishment of Crenshaw Blvd, Dharma Vijaya Buddhist vihāra/temple.
Today, forty years later, the Dharma Vijaya Buddhist temple, established thanks to Dr. Jayasinghe, provides immense support to its community. Our temple has served as a role model to hundreds of other temples in North America. Among many great Buddhist bhikkhus who dedicated themselves to providing guidance and support to the community while residing at our temple were, Most Ven. Balangoda Ananda Meithree mahanāyaka maha thera, Ven. Prof. Havanpola Rathanasarana nayaka thera, Ven. Dr. Bangalore Buddharakkitha thera, Most Ven. Lenagala Sumedananda mahanāyaka maha thera, Most Ven. Dr. Mādanwala Punnaji thera, Ven. Pallawela Rahula thera, Ven. Maitipe Wimalasara thera, Ven. Muruthamure Pannaloka thera, Ven. Gajanayakagama Kassapa thera, and Ven. Prof. Gonadeniye Pangnarathana thera. With our patronage and blessings, many of these bhikkhus who trained under our tutelage went on to establish Buddhist temples of their own within many different states of the USA. Among them, the following are of noteworthy importance,
• A temple in Houston, Texas established by Ven. Kamburagalla Nanda thero and Ven. Dr. Basnagoda Rahula thero
• Metta Temple in Houston, Texas established by Most Ven. Dr. Udagama Sumangala thero
• Las Vegas temple established by Ven. Subhuthi thero
• Ohio temple established by Ven. Koppakanda Sumanajothi thero
• Riverside Sambuddhaloka temple established by Ven. Wathogala Saranasiri thero
• San Diego temple established by Ven. Pannala Sudaththa thero
• Colorado temple established by Ven.Dr. Pikakotte Seelarathana thero
In addition, brilliant monks such as Ven. Bambarawane Kalyanawansa thero, Ven. Kalabululande Dhammajothi thero, Ven. Wanduradeniye Somissara thero, and Ven. Higgoda Sumangala thero, who is currently residing at our temple, does an excellent job of serving their community. Dharma Vijaya temple as well as other temples established under our patronage can proudly attest to arming thousands of youths with the invaluable knowledge of dhamma through our dhamma schools’ education system. The meditation classes carried out in tandem with the dhamma schools also greatly contributed to the spiritual and mental advancement of many residing on the American continent. We successfully pioneered Theravāda Bhikkhuni higher ordination in the USA. Currently, there are over forty-five Bhikkhunis who received higher ordination from our Buddhist temple and went on to establish temples of their own and serve communities all over America.
The Buddhist monastery in the West, launched under the Dharma Vijaya Buddhist temple worked towards enlightening many Americans, who became upāsaka, upāsikā (male and female attendants of dhamma), with dharmachāri (farer in the dhamma) and bhodhichāri (farer in enlightened activity) conduct. Our temple also honour its roots in Sri Lanka by providing support whenever and wherever it’s needed. During the tsunami disaster in 2004, we gathered the support of many Hollywood actors and actresses to build 50 houses in the Galle district, Sri Lanka to be freely given to the displaced. Starting from 1988, each year we made sure to provide financial aid in the form of scholarships to twenty-five underprivileged medical students. In addition, about fifteen Buddhist bhikkhus in need were financially supported through scholarships to pursue higher education. Our temple houses many bhikkhus hailing from different areas, towns, or villages in Sri Lanka. They always make sure to provide financial support to many poor families living in the areas where they originally came from.
All of this meritorious work by the Dharma Vijaya temple towards the community was possible only because of a perceptive decision made by Dr. Jayasinghe. Drafting a by-law that handed over the power of management of temples to the bhikkhus who resided within them, made sure that the temples all over America and Canada had the freedom to be peacefully overseen by the bhikkhus. Under the patronage of the pioneer board of lay trustees of our Dharma Vijaya temple including Dr. Gamini Jayasinghe, our temple’s first-ever secretary, Ven. Dr. Pannila Ananda thero returned to Sri Lanka. To this day, Ven. Thero’s contribution to the betterment of society is admirable. Some of his work includes building more than forty building units in many different schools to improve the quality of the Sri Lankan education system, building many building units in the Wathupitiyala Hospital, Sri Lanka, as well as providing the hospital with expensive medical equipment.
All these commendable services to society were only possible thanks to the pioneer board of patrons of the Dharma Vijaya Buddhist temple including Dr. Jayasinghe, who protected and stood by me and Ven. Pannila Ananda thero that day in 1979. I sincerely hope that seeing the meritorious outcome of their decision to stand by us that day will fill their hearts with much peaceful enjoyment.
Features
The significance of “Control” in foreign relations
Foreign Relations are all about “Control” particularly in the context of Relations between Major Powers such as the USA, China and India and small sovereign States such as Sri Lanka. While in the case of such relations, benefits to both parties are inevitable, the need to do so is invariably driven by the national interests of the Major Powers because their interests far outweigh those of small States. This mismatch of interests is what calls for “Control” of relations by Major Powers
The advice to Sri Lanka by Foreign Relations experts thus far has been to balance challenges arising from such Relations, not realising that the compulsions driven by the interests of Major Powers are such that balancing by itself does not have the needed capabilities to overcome the consequences arising from Major Power Rivalries; a fact evidenced by the recent Middle East war.
For instance, the need for the USA to strengthen the capabilities of the Sri Lankan Navy is driven by the strategic location of Sri Lanka since it is the gateway to the Indo-Pacific. Notwithstanding such motivations, it cannot be denied that the infrastructure provided to Sri Lanka’s Navy was handy to meet internal challenges as it was during the final stages of the Armed Conflict to destroy arsenals of the LTTE out at sea and the capacity to meet both external and internal threats to and within Sri Lanka.
Similarly, one of China’s primary interests is its Belt and Road Initiative. Towards this end, China has established a solid foot print in Sri Lanka by building and owning solid infrastructure projects for 99 years and more, if it is in China’s interest. However, although benefits from such projects cannot be denied, the open question is whether their scale was established to suit China’s interests or sought by Sri Lanka to suit Sri Lanka’s interests. For instance, the offer to build a 200,000 barrels a day Refinery by Sinopec of China has more to do with serving China’s interests, in view of the decision by the Sri Lankan Government to expand the Refinery at Sapugaskanda to 100,000 barrels a day.
In the case of India, the issues are more complex arising from Sri Lanka’s proximity to India, the cultural and historical heritage shared by both and the presence of the Tamil community in both countries. Consequently, India is extremely conscious of the need to keep a sharp eye and “Control” developments taking place in Sri Lanka in respect of Sri Lanka’s relations with Major Powers. This concern is driven by the notion that the territorial security of India is dependent on Sri Lanka’s Relations with Major Powers; a concern that arises from India’s past territorial history where the territory of India was transformed from a motley group of Princely States into one unified sub-continent and then partitioned into two Nation States under the British Raj. Consequently, the present territory of India has been in existence only since its independence from Colonial Rule in 1947. Hence, the fear of history repeating itself is driven by internal compulsions and by external interventions.
US – SRI LANKA RELATIONS
Against the background of Geopolitical interests presented above, Sri Lanka adopted the Policy of Neutrality in 2019 and this Government continues to exercise and live by its Internationally recognised principles, as it did when Sri Lanka denied landing rights to US Aircraft during the Middle East conflict. Sri Lanka’s Foreign Minister stated that Sri Lanka was “always neutral” when he met the US Assistant Secretary of State for South and Central Asian Affairs to convey Sri Lanka’s appreciation for the assistance rendered to procure fuel during the Middle East crisis and for the maritime vessels and aircraft gifted to Sri Lanka (Daily News, June 23, 2026).
In the meantime, The Island has reported that the “US declares SLN its Indo-Pacific Partner” (June 25, 2026). A statement issued by the US Embassy in Colombo quotes the Assistant Secretary of State as having stated: “Today, we announced the delivery of US satellite communication technology to the Sri Lankan Navy, our Indo-Pacific partner: This secure, real-time connection—representing a transformational upgrade for the Sri Lankan Navy-– will be available aboard their entire fleet of offshore patrol vessels…” (Ibid).
There is no doubt whatsoever that these assets would collectively boost the capabilities of the SL Navy to “strengthen maritime domain awareness, improve operational coordination, support emergency response, help interdict vessels engaged in illicit trafficking etc.” (Ibid). However, the unilateral declaration by US that the SL Navy is a “Indo-Pacific Partner” of the US has NO validity unless such a declaration has the approval of the SL Government. Furthermore, such an approval by the SL Government would compromise its Policy of Neutrality to which the country has pledged.
Therefore, the declaration should be accompanied with a caveat, that being, that the partnership should NOT extend to the entirety of the Indo-Pacific but be limited to Sri Lanka’s Exclusive Economic Zone (EEC). It is only then that the SL Government is Internationally entitled to exercise its rights as a Neutral State, namely, to protect its territory under the UN Law of the Sea. Furthermore, considering the extent of Sri Lanka’s EEC in relation to the extent of the Indian Ocean, the Partnership would be proportionate.
CHINA – SRI LANKA RELATIONS
China’s interest is to consolidate its interests in its Belt and Road Initiative. Towards this end it has attempted to exercise “Control” over Sri Lanka by offering infrastructure projects of a scale that benefits China rather than Sri Lanka as evidenced by the example of the offer by Sinopec Refinery cited above. This example demonstrate that Sri Lanka should be faulted for accepting projects offered without question and when questioned, based on local evaluations of scale to meet Sri Lankan needs as in the case of the existing Refinery at Sapugaskanda, the scale of projects become significantly less. The lesson to be learnt from this experience is that no project offered should be accepted without question in respect of its suitability to Sri Lanka in all respects, if Sri Lanka is not to become a victim of self-inflicted debt traps.
INDIA –SRI LANKA RELATIONS
How India “Controls” Sri Lanka is by making Sri Lanka politically and economically vulnerable and dependent on India, not only through physical connectivity, but also by being a handmaiden in internal political arrangements where power is devolved to Provinces that are a threat to Sri Lanka’s territorial integrity (13th Amendment) and also by focusing development that benefit the Tamil community in Sri Lanka. The end result is to keep relations between communities in Sri Lanka on the “boil”, much against the interests of Sri Lanka to function as a united Nation State.
The proposal to connect Sri Lanka with India with under-water pipelines to transfer petroleum products from the Middle East and Power Grids would make Sri Lanka vulnerable and dependent on India as Germany was with Natural Gas from Russia when Nord-Stream I and II were sabotaged. Similarly, the road access through a Land Bridge connecting India and Sri Lanka would legalize access between the two countries that today takes place illegally because of the disparity in wages and livelihoods.
Despite such possible outcomes, there is a concerted effort by individuals and a body of NGOs who are of the opinion that it is in the best interests of Sri Lanka for Sri Lanka to hitch its wagons to the rising star of India. Others are grateful to India as the first responder to Sri Lanka at times of need, mindless of the weekly destruction of Sri Lanka’s marine resources etc. caused by thousands of fishing boats from India resorting to illegal fishing practices whose value over the years are beyond assessment.
CONCLUSIION
The reason for the recent conflict in the Middle East is all about “Control” of Nation States by Major Powers in pursuit of their Geopolitical interests. The need to “Control” Sri Lanka by the US is because of Sri Lanka’s location to the Indo-Pacific and by China because Sri Lanka is a vital link to its Belt and Road Initiative. On the other hand, Relations with India are influenced and guided by India’s obsession with the sustainability of its territorial integrity because that is what makes India a Major Power. The survival of Sri Lanka in such a complex background depends on how astutely Sri Lanka protects its Policy of Neutrality.
By Neville Ladduwahetty
Features
“Sir”: A prefix or a suffix in Sri Lanka?
The word “Sir” is classically and linguistically associated with Great Britain and His Majesty’s English Language. As an esteemed prefix, it generally refers to a Knight, but very strictly speaking, that is perhaps a rather narrow and restricted synonym. While a Knight of the British Empire is the most common type of knight people encounter today, Great Britain actually has several different orders of knighthood, as well as an ancient rank that does not belong to any such order at all.
When someone is dubbed a knight in Britain and referred to as “Sir” X, Y or Z, they generally fall into one of three categories. The first is a Knight Bachelor, undoubtedly the oldest rank. This is the most common form of knighthood awarded for public service, arts, or science. In that context, one should think of Sir Elton John, Sir Paul McCartney, or Sir Ian McKellen. It is not a part of an explicit “Order”, like that of the British Empire. It is the oldest mechanical form of knighthood, dating back to the 13th century under King Henry III. The recipients are simply styled as Sir, followed by the first name, such as Sir Ian, without any post-nominal letters like KBE or OBE attached to the end of their name.
The second is a Knight Commander of the Most Excellent Order of the British Empire (KBE). This is a specific group, established relatively recently in 1917 by King George V, to fill a gap for rewarding civilian and military effort during World War I. To qualify to be called “Sir” within this specific order, a man must be appointed as a Knight Commander (KBE) or a Knight Grand Cross (GBE).
The third is a group of Chivalric Orders, the so-called Elite and Ancient Orders. Several highly exclusive, ancient orders of knighthood sit much higher in precedence than the Order of the British Empire. These include the Most Noble Order of the Garter, the pinnacle of British honours founded in 1348, and scrupulously limited to the Monarch, the Prince of Wales, and only 24 other companion members. Then there is the Most Ancient and Most Noble Order of the Thistle, the highest chivalric honour in Scotland. The last of this group is the Most Honourable Order of the Bath; typically awarded to high-ranking military officers and senior civil servants.
The Summary Rule of this entire scenario is that every Knight of the British Empire (KBE) is a British Knight, but not every British Knight is a Knight of the British Empire. If you see a modern British knight who does not have military or diplomatic ties, odds are high that they are actually a Knight Bachelor.
With reference to the title of this presentation, now for the flip side of this, as we see things in our region of the globe. In Great Britain, it is the standard form of address to refer to a Knight as Sir John, Sir Ian etc. However, in Sri Lanka, as well as in the Indian sub-continent, very often people use the word “Sir” as a suffix or a postfix to honour someone and frequently use “X Sir”; the name followed by the word “Sir” as a suffix or postfix.
It is a fascinating linguistic oddity, and Sri Lanka is definitely not alone in this, and most definitely, we are second to none in that outlook. While using “Sir” as a suffix or postfix (e. g., De Silva Sir, Nihal Sir) completely cartwheels over the standard British etiquette, where “Sir” must strictly prefix a first name. This charming practice of using it as a suffix is actually widespread across South Asia and parts of Southeast Asia. It is a classic example of dialectal crossbreeding, where local grammatical structures and cultural norms go to the extent of rewriting even the rules of the standard English as a language.
In a very broad sense, this phenomenon is very definitely seen in the Indian Subcontinent (E.g. Sri Lanka, India, Bangladesh, Nepal, Bhutan and Pakistan). This is arguably where the “Name + Sir” phenomenon is largest and perhaps even the strongest. Across Sri Lanka, India and Bangladesh, you will constantly hear people refer to superiors, teachers, or public figures as Karu Sir, Vijay Sir, Sachin Sir, Shahrukh Sir, or Ahmad Sir, etc.
Then there is the Indian “Ji” Factor: In Indian languages like Hindi or Punjabi, it is a strict cultural taboo to call an elder or a superior by their bare name. People naturally append the respectful suffix “Ji” (e. g., Gandhi-ji, Sharma-ji). It is then no surprise at all that when switching to English, the Indian mind seamlessly swaps the local suffix Ji for the English honorific Sir, thereby turning Vijay-ji into Vijay Sir.
In Hong Kong, a very specific variation of this exists within the police force and civil service. Influenced by decades of British administration, mixed with Cantonese naming customs, junior officers and the public address superiors by their surname followed by “Sir”, such as “Wong-Sir” or “Chan-Sir“. There is even a universal colloquial generic term, “Ah-Sir“, used commonly to address male police officers or teachers.
In the Philippines, while the syntax is slightly different, the sheer density of “Sir/Madam, Ma’am” usage matches that of Sri Lanka. Filipinos deeply value hierarchical courtesy. While they might say “Sir Jason“, it is incredibly common to use “Sir” almost like a pronoun or a mid-sentence suffix punctuation mark when addressing superiors, bosses, or clients, to ensure that respect is suitably maintained conscientiously.
The mismatch between British English and South/Southeast Asian English comes down to how different native cultures view status and intimacy. In South Asia, especially in Sri Lanka, there is the Linguistic Tradition of the suffix, where an extension in the nation’s own language is inserted into a word to enhance its status. In languages like Sinhala (-thuma / –mahathmaya), in Tamil (-ayyah / –avargal), and in Hindi (-ji), respect is always attached to the end of a name. It simply means that forcefully bringing a sleek word that implies social deference to the front, like Sir John, feels syntactically peculiar or even inappropriate to a native speaker of these local languages.
The “First Name Dilemma” is another type of rather quaint occurrence. In the West, calling your boss simply “John” is seen as a gesture that is egalitarian, free and open. In South Asia, calling an elder or superior by their first name feels somewhat jarringly rude. Conversely, using just “Mr Perera” can also feel too cold, official and even distant. “Perera Sir” or “Silva Sir” strikes the perfect culturally mitigatory concession, as it maintains a warm, personal connection by using the surname while also overtly and safely conveying a layer of professional public respect by adding the word “Sir” as a suffix or a postfix.
Yet for all that, it is worth noting that fundamentally, all languages are symbolic expressions of human thought and human intelligence. Whether expressed as spoken, written or sign language, all dialects are means of human communication. The type of words like “Sir” that we use in the English Language and the real context in which they are used indicate our thoughts in our human intellect. When they are used appropriately, they reflect our commitment to uninhibited respect and even admiration. While the British people and even their Monarch might feel quite a bit confused to hear someone called “Perera Sir”, right across Sri Lanka and its neighbouring nations. Yet for all that, it is simply the most natural and fusion technique to bridge and integrate traditional deference and admiration with modern expressive English.
by Dr B. J. C. Perera
Specialist Consultant Paediatrician and Honorary Senior Fellow,
Postgraduate Institute of Medicine, University of Colombo, Sri Lanka.
An independent freelance correspondent.
Features
The Murder Room
Tales of Mystery and Suspense – 8
The Murder Room gets its title from a room of that name in a museum dedicated to Victorian memorabilia, including famous murders, which are featured in that room. But the first murder in the story occurs outside, when one of the trustees, who had been against renewing the lease of the building – which would have meant the museum having to close – is set on fire when he comes to the museum late one evening to pick up the car in which he went away for weekends. This was a regular habit, and the murderer had obviously lain in wait, with a can of petrol, and set him on fire.
I took several books with me when I went to England earlier this year, but as usual I read hardly any of them, finding enough and more of interest in the shelves of those I stayed with. My first stop was at New College, where, as on several previous occasions I stayed in what is known as the Bishop’s Room, on the topmost storey of the Warden’s Lodgings. Sadly, I shall not stay there again, for my friend who has been Warden there for a decade now, Miles Young, retires this year.
The bookshelves there have much of interest though on the last couple of occasions I have concentrated on the detective stories, which Miles says are not his, but came with the house. The second I read this time was by the generally workmanlike P. D. James, whose Adam Dalgliesh is in the long line of whimsical but efficient detectives that has Hercule Poirot at its head. Though I had not been impressed by the one novel I read, featuring James’ female detective, Dalgliesh, I liked it, and this novel confirmed my affection.
The Murder Room
gets its title from a room of that name in a museum dedicated to Victorian memorabilia, including famous murders, which are featured in that room. But the first murder in the story occurs outside, when one of the trustees, who had been against renewing the lease of the building – which would have meant the museum having to close – is set on fire when he comes to the museum late one evening to pick up the car in which he went away for weekends. This was a regular habit, and the murderer had obviously lain in wait, with a can of petrol, and set him on fire.
The other two trustees, his brother and his sister, obviously benefited from his death, for they promptly renewed the lease. The employees of the museum also clearly benefited, for they had all found some sort of refuge here. These included the caretaker/cleaner, who lived in a cottage on the premises, a manager who was unpaid but used the place for his research, the receptionist, who also looked after the flat at the museum which was used by the sister, and two volunteers plus a gardener’s boy.
The caretaker, Tally, came across the fire before discovery had been intended, for an evening class everyone knew she went to on Fridays had been cancelled. On her way in she was knocked off her bicycle by a speeding car, the driver of which stopped to make sure she was safe, before speeding off again. She manages then to summon everyone else, including Dalgliesh, who had visited the museum for the first time a few days earlier, brought by a friend who relished its strange attractions.
The museum has to be closed for a few days while investigations are carried out, but in the course of them the friend brings some transatlantic visitors, and when they are in the Murder Room a chest (in which a body had been supposed to have been hidden in Victorian times) is opened, and a body found there. That murder, the autopsy indicated, had taken place around the time of the first murder.
The body was that of a girl who had attended a finishing school part-owned by the Dupayne sister. When Tally, by chance, sees the man who had knocked her down, and identifies him as a Lord who was known for his philanthropy, Dalgliesh realises that there are wheels within wheels here. The Lord confesses that he belonged to a group that met for promiscuous sex in the flat, and that he had planned to meet the girl there but she had not turned up.
Lord Martlesham, when the girl failed to appear, thought he should get away after the fire broke out. It was then that he had bumped into Tally, and his stopping to make sure she was all right indicated that he could not have been the murderer. Dalgliesh then deduced that the murderer had seen the girl at the window of the murder room, from which she must have seen the preparations for the murder. That was why she too had been killed.
Dalgliesh then has a fair idea of who the murderer was, but in waiting for proof, he leaves room for yet another murder to happen. For Tally, who had been mulling over something said on the night of the murder, asking about the petrol that caused the fire, realized that she had not mentioned petrol herself. This happened on her way back to her cottage, and not having a phone herself she goes into the museum to call, and then gets back to her cottage and locks herself in.
But then she hears her cat howling and goes out to find him strung up. She cuts him down, but when she goes back to the cottage the murderer is waiting and knocks her down. That happens in the section called The Third Victim, but this is in fact a boy on a motorbike knocked down by the speeding car of the escaping murderer. So Dalgliesh is able to effect an arrest when he turns up as summoned, and fortunately is in time to resuscitate Tally and send her to hospital.
The reason for the murder and the identity of its perpetrator are then fairly straightforward, though the background to the second murder introduces an element of loose living that contrasts with the Victorian age, or at least the image it projected – undercut though that is by the murders highlighted in the Murder Room with their sexual overtones.
And there is another louche element in the adventures of the gardener’s boy, who lives with a Major who is homosexual, though he declares, truthfully it seems, that he was not attracted at all to the boy but had given him shelter because of his vulnerability. He is generally charming, but capable of rages, in one of which he knocked down the major, though he was forgiven. He had taken shelter with Tally, who was fond of him but decided she preferred to live alone, which was why she had sent him away the day before she was attacked.
The murdered brother was a psychiatrist, and it turns out that the mysterious weekends he spent away from his London home were spent at country inns, where he took long walks to clear his mind of the demons his practice kept bringing into it. His profession also contributed to his death, in addition to his standing in the way of the museum continuing to exist, for one of his patients, connected to the murderer, had set fire to herself.
Solid plotting, with all the loose ends tied up, of incidents and the bizarre cast of characters.
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