(Continued from October 8)
The stage had been constructed under a spreading huge mara tree and the candidate breathed fire from the stage that the rights of the people have been eroded under the previous regime. “I shall face the first bullet and shall be the first to shed my blood so that you may be free!” Delirious applause greeted him. Then suddenly something fell on the table, from the tree top, with a loud ‘thwack’. With a blood-curdling yelp of terror, the speaker leapt off the stage. It turned out to be only a lizard.
While a candidate was speaking at a meeting, a member from the audience said that the candidate’s party has links with Eelamists.
The candidate then said “I do not know about my party. But I am for Eelam.” The audience was dumbstruck by his audacity. He then clarified, saying that Eelam means Sinhala and that it is derived thus,
The crowd roared with laughter.
Full of sarcasm, one speaker at an election meeting said, “The other party has been robbing you blind for the last five years, now give us also a chance.”
In the early 1940s, Pieter Keuneman made speeches in English. They were translated into Sinhala by H.G.S. Ratnaweera of ‘Aththa’ newspaper fame. When Comrade Pieter said ‘Oliver Goonatilleke of the vested interests’ H.G.S. translated it as “Oya Oliver Pappa kiyana Billard Thattaya.” (That bald-headed billiard called Oliver Pappa.)
“Sahodaravaruni! one said at an election meeting. “I have served you to the utmost for the last five years sometimes without any sleep at all.”
A member from the audience then said, “Sir! you have done enough for us, and you now need complete rest. I have therefore decided to vote for the other candidate”.
While a speaker was on his feet at an SLFP meeting, he saw a herd of buffaloes passing on the road. He at once broke off and looking towards the road, asked the audience whether there was a UNP meeting close by, as he could see some UNPers going to their meeting. The crowd roared with laughter.
This candidate was an energetic ladies man. He was going from house to house canvassing, when a mother saw him coming towards their house. She told her daughter to go inside the house, adding contemptuously, “Vassith geta ganin” (Take the cow also in).
Once Manori de Silva presided over an election meeting in Galle. She announced the next speaker thus, “Meelangata mage piyawana Colvin Sahodaraya katha karanawa etha.” (The next speaker is my father – Comrade Colvin). This reminds us of a Communist MP from the South, who once addressed his father as “Sahodara Piyathumani” (Comrade father).
Some ‘misinterpretations’ of party names can be amusing;
BLP = Biththiye Liyana Pakshaya.
LPP = Lanka Pustola Party.
UNP = Uncle Nephew Party.
Or Unge Nedeinge Pakshaya.
The educational qualifications of some candidates were, at times, questioned; their basic educational qualifications, the high schools they supposed to have attended, university qualifications from foreign universities where they have not been to, ‘for shelter even on a rainy day’, as the local saying goes. But nobody questioned the educational qualifications of premier D.S. Senanayake who was educated in the university of life!”
In the Kotte Electorate on old woman had worshipped the ballot box after voting, as she had come to know from the leftist parties, that this would be the last chance to save democracy.
At a polling booth, in a remote village, an elderly man had collected his ballot paper and had gone to the cubicle to mark it. As he was getting delayed to come out, the presiding officer went in to see what was happening. He had seen the voter drawing an elephant on the ballot paper.
Once Minister Felix Bandaranaike went abroad during a general election, “Felix has gone abroad as he is unable to face defeat at the election,” said J.R. at a propaganda meeting. But on the day of the election, Felix was back in the country. “I went abroad for eye surgery. And now I am able to fight the enemy with both my eyes,” he declared.
A veteran leftist politician once said at an election meeting, “Commissions of Inquiry in Sri Lanka are like the morning visit to the toilet. First there is a sitting. Then there is a little deliberation. Then there is a report. And then the matter is dropped!”
At an SLFP election meeting a speaker once said that the LSSP was a dead duck now and a vote for it was a vote wasted. “Sirimavo had grabbed the LSSP and raising it to the Cabinet Level, kept it like that for five years, until all the strength drained out of it and it died.”
At the 1977 general election, JR was keen to have two of his friends – Colvin and NM in parliament. So, he fielded two weak candidates for Agalawatta and Yatiyantota electorates. But the two UNP candidates rode on the tidal wave and both were elected with convincing majorities.
In the latter part of 1974, when the MP for Kalawewa died, there was a by election. And, JR said that if Anura Bandaranaike contested the seat, the UNP would not field a candidate.
JR’s ulterior motive was that once Anura is elected as an MP, he would create problems for the government by internal squabbling!
This story is told and re-told by the UNP speakers at their meetings. A fisherman had caught a fish and had brought it home for lunch. He gave it to his wife and asked her to make a hot curry of it or fry it. “Do you know the price of chillie, coconut and coconut oil now?” screeched the woman.
Shouting with rage, the man seized the fish by its tail, ran back to the beach and flung it into the sea. The fish then dove and came back up shouting, “Long live the United Front Government!”
Sir John Kotelawala was addressing a meeting in the Eastern Province and had forgotten the candidate’s name. Forgetting that the microphone was on he had asked the chairman, “May hambayage (a derogatory reference to Muslims) nama mokakda?”
While addressing a meeting in the Baddegama Electorate which was contested by Henry Amarasuriya and Henry Abeywickrama, he ended his speech by asking the voters to vote for Henry Abeywickrama who opposed the UNP candidate Henry Amarasuriya. Two weeks later when SWRD addressed a meeting at Baddegama he said “As the UNP leader has already asked you, vote for Henry Abeywickrama.”
At another meeting Sir John said that those bhikkhus who dabbled in politics should be treated as irreligious and tar applied on their backs.
At Galle, he said that “If Dahanayake tries his nonsense again, I will devour him.” The next day Dahanayake announced “Then at least Sir John will have a brain in his stomach.”
Once one J.B.C. de Silva contested an election. His opponent was. A.R.P. Perera, who put up a poster which read, ‘We don’t eat jam, butter and cheese (J.B.C.) but we love to eat Aappa (hoppers), Roti and pittu (A.R.P). J.B.C. Replied with, ‘Aachchige Redde Parippu’ (A.R.P.).
G.U.S.M. Silva was a candidate who had a penchant for toddy. A poster came up, which read, ‘We do not want Gus Mutti Silva’
D.P. de Silva lost twice at elections. Thereafter, he was called ‘Devarak Paradunu Silva’, and his opponent said that he would soon be called T.P. de Silva (Thewarak Pardduna Silva or three times loser)
W. Dahanayake was Vee Dahanayake in Sinhala. It was interpreted as ‘Wijjakara’ (trickster) Dahanayake .
A candidate for a general election was a notorious feller of trees for illicit timber. To highlight this and to embarrass the man, his rival candidate had a series of posters on trees along the highway.
The illicit timber feller was Silva and one poster on a huge tree meaningfully read, “Silva Apata-Api Silvata.” (Silva is for us. We are for Silva.) And right next to the tree, a smaller plant, hardly mature, bore the poster: “Loku Unahama Mamath Silvata.” (When I grow up, I shall also be for Silva).
During a by-election at which Kusuma Gunawardena, wife of Philip Gunawardena, contested, a speaker quoted a part of a Buddhist stanza to prove that Kusuma would be defeated at the polls, thus; ‘Kusumena Nena’.
One Miss Udabage contested an election. She put up an impressive poster with her photograph, together with an appeal, ‘Vote for Udabage’. Her Opponent published a counter-poster. It read ‘Our vote is for yatabage’. Some fun-loving young men also published a poster which cannot be reproduced here, as it verges on obscenity!
One speaker analysed Anura Bandaranaike’s name thus; ‘Attanagalle Nuthana Radalaya’. (The modern aristocrat of Attanagalla).
At another meeting, a speaker said that his opponent was rarely seen in the country and his initials A.C.S. stood for ‘All Countries Seen’.
In 1936, Dr. A.P. de Zoysa contested E.A. Cooray for the Colombo South seat in the State Council and Dr. Zoysa put out an impressive one-line poster which read, ‘Eeye Cooray Ada Zoysa’ (Today Zoysa, Cooray Yesterday).
At a by-election in the Galle District it was alleged that both candidates were energetic ladies men. One fine day a poster came up “Uuth Wala Muuth Wala, Game Walata Chandaya Denna” (Both candidates are cads, but vote for the neighbourhood cad).
This reminds one of the J.V.P. slogan, ‘Unuth Ekai Munuth Eaki’ (both leading parties are crooks).
Some posters that came up were:
‘Sanga weda guru
(Roughly rendered into English it describes Anura as a hay-eating donkey and brackets him with the five great political forces or Pancha Maha Balawega, which propelled the SLFP to power in 1956).
A sitting MP having retired, his son-in-law who was an ex-priest, contested the election. A poster came up;
‘Sasanaya kapu benath
Asanaya kapu mamath
(We reject the nephew who ruined the Sasana and the uncle who ruined the electoral seat.)
A candidate was once asked why he was a UNPer?
He answered “I am a UNPer as my father was a UNPer and my grandfather was a UNPer.”
“Then if your father was a fool and your grandfather was a greater fool, what would you be?”
“Then I would be an SLFPer.”
A popular city father who belonged to the legal fraternity had a prosthetic arm. While at the polling booth, as the indelible ink was about to be applied, he dislocated the arm and it fell on the table. Then there was mayhem at the booth, ending up with the girl inking, in a fainting spell.
The English teacher saw the candidate, with his catchers, going from house to house. As the party came close to the classroom, where he was teaching the pronunciation of words cat! “Cat! bat! bat! Bat!,” so on. All of a sudden the teacher said “Who! who!” and the class chorused “Hoo! hoo!” and it turned in to be a big hoot.
To be continued
Breathe clean for better health
Air impurities enter the respiratory system via inhalation, causing various health effects in all age groups.
Air pollution and climate change were recognized as the top environmental global threats to human health in 2019 by the World Health Organization (WHO).
Air impurities enter the respiratory system via inhalation, causing various health effects in all age groups. The health of susceptible and sensitive individuals (pregnant women, kids, elderly and people with severe disorders) can be impacted even on low air pollution days.
Short-term exposure to air pollutants is closely related to cough, shortness of breath, wheezing, asthma, and other respiratory diseases, with high rates of hospitalization. Long-term exposure to these also leads to severe conditions like lung cancer, heart disease and central nervous system dysfunctions.
Nasal hygiene matters
Your nose is a passage to various air impurities; hence it is important to take care of your nose. Air impurities e.g. allergens, pollutants, bacteria or viruses etc. may enter the nose and get trapped, leading to complications.
Take care of your overall health:
*Manage diet – Antioxidants, fibre, protein and polyunsaturated fatty acids (PUFAs) may help you beat the effects of air pollutants.
*Regular Nasal Washing -Saline sprays wash out the impurities and debris trapped in the nasal passage and helps to prevent allergy symptoms and sinus infections. It also supports natural nose functions.
Benefits of nasal saline wash
* It is a good habit to use a saline wash every day to clean the trapped debris and impurities.
* It also helps to moisturize your dry nose, especially in winter.
* If you are taking any steroids or medications to treat your nasal allergies, it is suggested to rinse your nose with saline before using them. It will clear out debris/mucus and help medications work better.
Take care of your nose and practice nasal hygiene regularly to breathe cleaner.
Minimise the exposure to air pollutants:
* Shift from motorized to active travel e.g. walking and cycling
* Track the air quality index in your area
*Exercise regularly but moderate outdoor activity when air pollution levels are high
* Ventilate your kitchen or cooking room
Places and people
Raddella and Karangoda
By Uditha Devapriya
With input from Roshan Jayarathna
From Panadura to Ratnapura the bus takes three hours to complete the ride. It goes through Horana, Ingiriya, Idangoda, Kiriella, and Kahangama before reaching its destination. The bus stop at Ratnapura is largely empty after six in the evening, and after eight there’s no one. It was raining last December. I was getting late. The clock struck 4.30 when I reached Kiriella. Another hour or so, and there wouldn’t be anyone to take me. I had come to visit Raddella, 25 minutes away. I would be staying for Christmas: I wanted an escape from the fireworks, and I wanted some peace and quiet. Raddella promised both.
Tucked away in a far off corner, Elapatha is one of 17 Divisional Secretariats in the Ratnapura District. The road to it is small, just wide enough for two vehicles to pass each other. Located seven kilometres from Ratnapura Town, it turns and swerves for three more kilometres before you reach a village called Karangoda. From there to Raddella it takes 10 minutes. Filled with forbidding roads and welcoming homes, Elapatha, to which it belongs, is located in Niwithigala, in turn a part of Palle Pattuwa in the Nawadun Korale.
The area is of immense historical interest, though it’s not obvious at first glance. Ratnapura, of course, features in the travels of Marco Polo. Yet this part of the country figured in the country’s history long, long before Polo’s visit, particularly in the reign of Parakramabahu I. In 1156 AD he faced a revolt in Ruhunurata led by the mother of an aspirant to the throne, Manabharana, whom he had defeated and vanquished. The mother, Sugala Devi, provoked an uprising in the South in the hopes of restoring the monarchy to her son.
Parakramabahu was by then engaged in bringing the country under one dominion, a feat unaccomplished since the days of Dutugemunu. Perturbed at the machinations of Sugala Devi, he ordered two of his generals, Damiladhikari Rakkha and Kacukinayaka Rakkha, to traverse to Ruhuna and subjugate her. The mission took years, and it threatened to drain the country’s resources. Yet in the end, the king triumphed.
Codrington speculated that Kacukinayaka Rakkha proceeded to Devanagama, or Dondra, after suffering defeat at Mahavalukagama, or Weligama. From there he and his army made their way through Kammaragama (Kamburugama), Mahapanalagama, Manakapithi, the ford of the Nilwala River, and Kadalipathi. Damiladhikari Rakkha, on the other hand, had taken the route from Ratnapura: Codrington wrote that he may have gone through the mountains between Rakwana and Deniyaya, or the mountains of the Kolonne Korale on the outskirts of the Ratnapura District. Either way, he reached Koggala, and from there to Magama, where he waged a series of battles after which, finally, he won the war.
As they marched through Ratnapura, Damiladhikari’s troops captured the villages of Donivagga (Denawaka) and Navayojana (Nawadun). From there we are told they advanced to Kalagiribanda, or Kalugalbodarata, encompassing the Kukul, Atakalan, Kolonna, and Morawaka Korales; from there, to the Atakalan Korale, Dandava between Kahawatte and Opanayake, Tambagamuwa near Madampe, Bogahawela, Binnegama, and finally Butkanda. Nawadun, roughly the Nawadun Korale of today, hence became the army’s first priority; so impossible to claim did it become that the army despaired of it as “hard to pass through.” During the civil war Parakramabahu had waged with Manabharana, he set about taking the region from Manabharana’s forces, and eventually succeeded in doing so.
The writing of the Tripitakaya precedes Parakramabahu, Manabharana, and Sugala Devi by several centuries. It was in Nawadun that the first puskola poth on which it would be written were made. Two kilometres before Raddella, you stop by the village of Karangoda, which reputedly got its name from the word given to the remnants of ola leaves after they’ve been used to make books. Here, at a temple less well heard of than anything Parakramabahu built and came up with, the first talipot books were put together for the Fourth Buddhist Council. Thus the region from Elapatha to Raddella is linked to two of the most important events in our history: the unification of the Sangha by Vatta Gamini Abhaya, and the unification of the polity by Parakramabahu I a thousand years later.
After Vatta Gamini Abhaya suffered defeat at the hands of a South Indian dynasty, he and a group of his most faithful followers retreated from the capital, Anuradhapura. Among them was a monk, Kushikkala Tissa; he would settle in Karangoda with his disciples and several other refugees from the war torn capital. The village of Weragama is not too far away, and there a sentry by the name of Bodhinayake, who befitting his title had been in charge of the Sri Maha Bodhiya, founded a settlement of his own, giving it its present-day name. Those who hail from the Bodhinayake line, according to local sources, continue to reside in the area. Its history, and the history of the sangha parapura from Kushikkala Tissa, has a great deal to do with that temple in Karangoda: the Potgul Viharaya.
Locals call Potgula the second Sri Pada. There’s no real resemblance: the association with the latter comes off mainly in the fact that locals, and even those passing by the area, tend to pay their respects to it before making their way to the Holy Peak. Not unlike the maha giri dambe at Sri Pada there’s a series of steps – 460 according to a pamphlet issued at the temple, 469 according to Explore Sri Lanka – to ascend before reaching the viharaya. The climb stiffens the limbs, though shorter than Dambulla. Yet despite its reputation, not many seem to have heard of it: an anomaly that proves to be more curious when you consider its history is tied, inextricably, to the history of the Buddhist order in Sri Lanka.
A. H. Mirando has written of the emergence of Ganinnanses or lay monks, comparable to the Achars of Cambodia, in Kandy in the 17th and 18th centuries. With vast sections of land coming into their possession, he observes, they remained priests in name only, contravening the rules of Vinaya and getting involved in the affairs of the laity. Owing to their persecution by the tempestuous Sitawaka Rajasinghe, many Buddhist monks fled to Kotte, contributing to the disintegration of the Sangha in the upcountry further. Dutch and British annexation of the littoral regions distanced the Kandyan priesthood from low country monks, compelling the latter to seek favours from colonial officials.
The descendants of Kushikkala Tissa had made Potgula their sanctuary, and despite the moral decline of the Ganinnanses, the sangha parapura flourished. We next hear of a Chief Incumbent whose contribution to the revival of Buddhism has been as scantily noticed as the historical significance of the Potgul Viharaya itself: Vehalle Sri Dhamadinna. Together with Sitinamaluwe Dhammajoti, the last non-Govigama monk to be initiated into the Siyam Nikaya, Dhamadinna began a campaign to breathe new life to the order and the doctrine in the Maritime Provinces. The two of them had been ordained by Kadurupokune Navaratne Buddharakkitha, who resided in Tissamaharama and became one of two monks initiating a generation of reformists to the priesthood; the other, Suriyagoda Kitsirigoda, Rajaguru and Dhammanusasaka of Narendrasinghe, would ordain Velivita Saranankara.
In 1753 when the upasampadawa was finally established under Kirti Sri Rajasinghe and Buddharakkitha’s students underwent the ceremony to symbolise the beginning of the new chapter, Dhammadinna, who took part in it with 22 Ganinnanses from Sabaragamuwa and 20 Ganinnanses from Matara, would have been 74; if so he was 97 when he passed away in 1776. Together with Malimbada Dhammadara and Kumburupitiye Gunaratne, he formed a trio of low country monks who, after Saranankara’s demise, were placed in charge of the Shrine at the Sri Pada. This proved to be a source of contention once they came to hold two offices – Chief Monk of the low country and the Shrine – following the separation of those offices after Kamburupitiye Gunaratne’s passing away in 1779.
Far, far away, 12 kilometres from Raddella, the Sumana Saman Devalaya continues to occupy a preeminent place in the Sabaragamuwa Province. 13 kilometres away in Kuruwita, the Delgamuwa Viharaya, a quiet, empty, yet still hallowed reflection of its past, links the entire region to the patronage of Buddhism. It was to Delgamuwa that Mayadunne moved the Tooth Relic in the early 16th century. Faced with the threat of destruction at the hands of Portuguese marauders and proselytisers in Kotte, it remained hidden beneath a kurahan gala in Delgamuwa for 43 years. Around it an entire culture and way of life came into being: Sabaragamuwa natum, instituted for the perahera of the Relic, and angampora, instituted for the protection of the Relic from thieves, spies, and proselytisers.
Tourists and devotees flock by the hundreds to the Saman Devalaya, yet few, if any, seem to visit Delgamuwa. The road to it is narrow, empty, and quiet: house after house line up along the way, reminding you more of a suburb than a religious site.
Potgula endures the same fate, though more pilgrims make their way there. There, at the viharaya after climbing the 40 or so steps, you come across a well full of holy water – and plastic cups to drink it with, used and reused by devotees and visitors – as well as a stupa, a watering hole, a swarm of wasps said to be descendants of the sentries who had guarded the temple, and a long, winding, though enclosed tunnel which some believe goes up to the Ehelepola Walawwa in Ratnapura town. Regarding the latter, no one really knows where it ends: a local told me someone tried to test the Ehelepola Walawwa thesis and lost his way, never to be found again. Vatta Gamini Abhaya apparently hid himself here, though locals dispute it: according to them, given his contribution to Buddhism, temples everywhere went on claiming that he and his family sought shelter in them.
Living next to these edifices, genuflecting to them, but also dispelling them of the myths surrounding them, are the people of Ratnapura. At least one local I met took me by surprise with his candour. Unlike the people of the South who tend to accept unconditionally the folklore their societies are rooted in, their counterparts here who I met didn’t seem to buy the Orientalist aura visitors conjure up about their surroundings.
Modernity in the Western, cosmetic sense has obviously arrived, and you see it in patches everywhere. The old cohabits with the new. Thus family bonds are reinforced and adhered to, while the lucrative occupations – not just gem mining but also textiles, groceries, and the law – are breaking them apart. Religiosity exists with rationalism: one generation follows the myths of popular Buddhism, while the other spurns them. And of course, there’s the dialect. Osmund Jayaratne, canvassing for the LSSP here, was once offered a maluwa. Expecting fish, he was astonished at being handed a completely vegetarian lunch: “Maluwa,” he was told, “can include anything with rice in it.” Things have in one sense changed from then – a period of half a century – yet in another, they have not: I too could barely conceal my astonishment when, expecting fish, I was handed a maluwa full of anything but fish.
The writer can be reached at email@example.com
IDIOMS: Befriend Languages and Communities
‘Idioms are the distilled wisdom of a community’
By K. A. I. Kalyanaratne
Consultant – Publications
Postgraduate Institute of Management
University of Sri Jayewardenepura
Vice President, Hela Havula
While being locked down with the rising high tide of the recent COVID-19 gush in the country, I kept on reading as there was nothing much to do to spend the spare time. This was of course in addition to my legitimate work of the office. In my ponderings while reading I came across a phrase which said “a bad apple would spoil all the apples that surround it”. It struck me that a bad apple would be like someone who would act irresponsibly, without caring a tuppence for the incessant publicity given by the authorities as to how we should behave and act hygienically. In fact, these practices have taken near-mandatory status, as they are that important in our struggle to bring new-normalcy to the society. It is a must that one should get acclimatized to ward off the threat of the current pandemic. Is it that necessity knows no law?
I was imagining what would happen if there’s one rotten apple inside a basket of apples. This picture will help you to convince that a bad apple is someone who creates problems or trouble, or exerts a bad influence on the other people in a group. Herein I was pondering as to how COVID-19 has been capable of bringing back to normalcy certain words and phrases in our attempt to create new normalcy!
Becoming Curiouser and Curiouser to Know More About Idioms
It is but natural that when you come across a peculiar word or phrase, obviously, you become curious to find out more about it. So I accessed the sources at hand, and that search gave me the clue, that ‘a bad apple’ is an idiom. This is how I began to dip my pen to write this short essay. As I became curiouser and curiouser to know more about idioms I searched in every possible nook and cranny to first find how the word ‘idiom’ crept into the English vocabulary. The English language is full of idioms. My university teacher Dr. George Thambaiyapillai, climatologist, writing his research findings on rainfall in Ceylon commenced his monograph with the sentence ‘In Ceylon it never rains but it pours”. I was then wondering whether what he meant by this phrase was the ferocity of the downpour we experience, especially our monsoonal and inter-monsoon tropical thunderstorm weather. However, I little knew then that it’s an idiom he has used to connote a deeper meaning. Now I know that in modern English this is an idiom which means that a series of events, and especially misfortunes never come singly. The Proverb Hunter website elucidates this idiom with an apt episode,
‘What a day it’s been’, sighed Mrs Wood. ‘First, I burnt out the kettle, then the electricity fused, then Mrs Mopp didn’t arrive, then the butcher didn’t deliver the meat in time for lunch, then the doctor called and said Tommy’s got measles. It was one thing after another. They say it never rains but it pours.’
Origins of Idioms – Covered with a Haze Dust
No one has so far been certain as to how ‘Idioms’ entered the English language. It is guesstimated that the origin of idioms goes back to the 14th century. Those who have researched say that the idiom ‘nook and cranny’ had come into usage after the two words first appeared from mid-1300s and 1450s respectively. While ‘nook’ had been used to connote ‘a distant corner’. ‘cranny’ had meant ‘a crack or gap’. It thus becomes pretty obvious that the particular idiom came into being after 1450s.
As we know English is a ‘mixed up bowl’ or a ‘mixed bowl’, and the word ‘idiom’ had got mixed up in this bowl from the French word ‘idiome’, which had been again borrowed from late Latin ‘idioma’, which had again been a word loaned from Greek ‘idiome’, which meant ‘peculiarity, peculiar phraseology’. Fowler, the famous lexicographer writes that “A manifestation of the peculiar” is “the closest possible translation of the Greek word” idiome. He further says that idioms are sometimes treated as ungrammatical. It is normally said that ‘borrowed things will never shine’. But whatever said and done, after the word got into the English-bowl, idioms are ‘shining like nothing’.
Idioms Bemuse All Measures of Grammatical Classification
It is found to be a common trait in any structured language that those who are familiar with that language know at a glance to which part of a speech a word belongs. It is also a common trait in many languages that some words can belong to two or more parts of speech. However, there is a category of words which cannot be readily understood or brought under any part of speech. Their meanings can only be construed through the common usage of years or centuries, for that matter. Such a category of words (or phrases) that bemuses all linguists and grammarians are the so called idioms. Idioms, thus have not only bemused them, but have also brought haziness that challenges all the rules that classify and define the parts of speech.
Idioms as Seen by Sinhala Grammarians
Idioms are common to all communities as they are offshoots or spinoffs (upstarts?) of their total communication process. In the Sinhala language idioms are referred to as ‘prastha pirulu’. (in the spoken dialect ‘pirula’ has been changed to ‘piruvata’. In a verse composed by Veedagama Thero ‘pirula’ appears in a poem starting with ‘Pirulen aragath abarana mangulata’ which means ‘jewellery borrowed/loaned for the ceremony’. Hence, the word ‘Pirula’ means borrowed or loaned. The Pujavaliya of the Dambadeniya period had used ‘pirula’ in the transformed form ‘piruvata’. ‘Prastha pirulu’, therefore, connote words/phrases that are borrowed/loaned for the occasion. ‘Sinhala grammarian, linguist, writer and poet, the late Raphael Tennekoon, explaining Sinhala idioms in his ‘Honda Sinhala’ says that idioms of the language could be categorized under upama and bevahara:
‘upama’ (Similes) are those words used by learned people of the past, to elucidate or to explain some phenomenon and to make it clear and easy to understand. ‘uru thudehi datha thebuwa se’ is an example cited for a simile by Tennekoon. A pig could dig into the soil with its long snout that is strengthened by a prenasal bone and by a disc of cartilage at the tip. The simile says that ‘placing a tooth in the pig’s snout’ would make its digging much easier.
‘bevahara’ (Vyavahara/Usages) are traditional or popular sayings that have been passed down through ages. These are also rendered into English as ‘proverbs’. For a proverb or a traditional usage Tennekoon refers to the famous saying ‘inguru deela miris gaththa vagei’. which means ‘an injudicious exchange; that is about ditching one invader for another. According to Tennekoon a usage or proverb (bevahara) differs from a simile (upama) as the former derives its origin from a previous event or incident. The idiom referred to above is a well-known saying in the Sinhala language, the origin of which is King Rajasinghe II, in 1656, seeking help of the Dutch to get rid of the Portuguese from the coastal areas. It’s an important revelation as a majority of the students and teachers wouldn’t know this difference, and they put everything in one basket.
Logicality and Rationality of Idioms
A deep study of both these categories of idioms would reveal that although the origins of a majority of them are shrouded in mystery, they are, nevertheless, extremely logical and rational. They stand to reason, giving the indication that whosoever had originated these sayings they could, for certain, be men of standing in society. Take for instance the old Arab proverb ‘The enemy of my enemy is my friend’. There’s a similar saying in Sinhala which says ‘Hathurage hathura mithurayi’. Look at this Tamil idiom ‘Aadu nanayuthendru Onai Aluthathu’ which says ‘Wolf crying that sheep are getting wet’. A marvelous gesture from a good-mannered and sympathetic wolf, out of all the other animals! Sheep are said to be eternal prey of wolves. See how rational it is to advise someone to ‘Put on your thinking cap’. If you tell someone to put their thinking cap on, you ask him/her to find an idea or solve a problem by thinking about it. It is certain that Edward de Bono’s concepts of Six Thinking Hats, had its origin in this idiom. Instead of one thinking cap de Bono has twisted it to say Six Thinking Hats. De Bono introduced the concept of using six different coloured hats, so participants can use it for thinking logically as well as creatively to generate and assess innovative and different ideas.
Idioms Build Bridges Across Communities
A comparative study of idioms also unearth several hidden facts, which indicate that amidst the differences that exist among communities there’s a common chord that binds humanity across all the man-made barriers. It is, therefore, heartening to expose such similarities as they, more often, reveal that humans are a single species, although socio-cultural and political factors have kept them apart. The following tabulation clearly shows that irrespective of the differences in the communities they either use almost the same or different expressions to convey similar sentiments/ideas.
Sinhala, Tamil, English
Kimbul kandulu helanava (shedding crocodile tears) Mudalai kanneer (shedding crocodile tears) shed crocodile tears (To display hypocritical sadness) Linde inna mediya vage (like a frog in the well)
(in Sanskrit) Kinatruth thvalai (frog in the well) A frog in the well (an individual who cannot or refuses to see the big picture) Betalu hama poravagath wrukaya veni (an insincere pretender) Aadu nanayuthendru onai aluthathu (wolf crying that sheep are getting wet) A wolf in sheep’s clothing
(those playing a role contrary to their real character Poth gulla (book mite/weevil) Puthagam puzhu (Book worm) Book worm (a person reading/ studying more than usual) Have nose in a book (people who always seem to be reading) Gal hithak (stony heart/mind) Kurangu pidy (Monkey grip / stubbornness) Stubborn as a mule (intractable/ refractory) Hulangata desana karannakmen (like preaching to the wind/ a futile act) Eeyotudal (chasing flies away* no occupation) A futile act Pouring water off a duck’s back (a futile act as water doesn’t retain on a duck’s back)
Humour in Idioms
Irrespective of what the language is, a close study of idioms would reveal they have been coined by master-craftsmen, who are both witty and humourous. In this background it becomes pretty obvious that quite a number of idioms are bent on sarcasm as well. As most idioms are products of communities who had enough time to enjoy life idioms reflect that most of their sayings were either witty, humourous, sarcastic or punchy.
If you look closely at the literal meanings of most idioms, you will realize that they are often downright hilarious. Here is a compilation of some such humerous idioms found in Sinhala and English.
Labba degawwayi labu wela gawwayi
– while the pumpkin-creeper is only a gavva away, the pumpkin is two gavvas away. A ‘gavva’ is said to be a league in Sinhala which is taken as a distance of three and a quarter miles.
This idiom is similar to ‘a bridge too far’ in English – a goal or plan which is too far.
Do a Devon Loch –
is an idiom which says a person giving up half way when everybody expects him to succeed. Devon Loch was a racehorse that collapsed just short of the winning line of the 1956 Grand National race in the United Kingdom.
‘Theetam tinunne pattiku ariyamo oochinde mannam’ is a Malayali idiom which says ‘the dog that eats shit cannot smell a fart’. How similar is the Sinhala idiom which says ‘urulevata uge ganda therenne ne’. It means a civet-cat cannot smell its own smell (odour).
Idioms – A Veritable Palimpsest of a Community
While planning to conclude this short essay with a punchy note, it stuck me that I had come across a very rarely used phrase, ‘a veritable palimpsest’; a phrase which could be used only in very special circumstances related to subjects like geology, topography, architecture or inscriptions where evidence is found of superimpositions on effaced earlier features. They, in fact, still bear the evidence of original surfaces. Based on this premise I strongly think that idioms are ‘veritable palimpsests’, that still show so many facets of a community out of which these had emerged. They either reflect beliefs, virtues, and even habits, behaviours and human relationships built on moral, principles and respect of a community. Moral is related to the standards of what is right or just in behaviour. Or as rightly exposed by Raphael Tennekoon, erudite scholar, many idiom are off-shoots of historical incidents/events. So a ‘veritable palimpsest’ itself is an idiom that could be used on very special occasions as spelt out above.
‘Puhul hora Karin denai’, –
The pumpkin-thief is seen by his shoulder’
‘Raigamayata Gampolaya ekvuna veniyi’,
– Similar to meeting of Raigamaya with Gampolaya.
‘Kana kiri pata keeva se’
– like the blind person told the colour of milk’
‘Straight from the horse’s mouth’
which means getting information from the most reliable source, is said to come from the 1900s, when buyers could determine a horse’s age by examining its teeth.
Why We Need to Study Idioms in a Language
Every developed language is rich in idioms. Although it is possible to converse correctly in non-idiomatic language, anyone with only a superficial knowledge of that particular language will find himself/herself at a serious disadvantage in his/her reading, and even more so, when he/she takes part in discussions and other means of communication.
Although cultural variables would make differences in the settings or use of words, all idioms help stress particular points. Therefore, cultivating familiarity with and using them often, even a foreigner would sound more like a native, and can also boost his comprehension skills. By now you would have been sufficiently convinced that idioms are a fun subject that will, for certain, help making one’s communication descriptive, colourful, creative, lively, interesting, exciting and at times concise/precise as well. Idioms have, thus, enriched every language. The more one uses idioms in his/her communication, the more he/she becomes closer to a native speaker.
Idioms are Distilled Wisdom of a Community
An idiom is an everyday figure of speech or metaphorical expression whose meaning cannot be taken literary. They often go against the logical “rules of language and grammar” despite being commonly used by the language’s native speakers.
Sir Winston Churchill, former Prime Minister of the United Kingdom (1940-1945) who had not stepped into a university in pursuit of higher education, once said that eighty percent of his education had been through the study of idioms. In fact, he referred to idioms as “Distilled Wisdom” of a community.
The writer can be reached on firstname.lastname@example.org
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