According to legend, the tooth was taken from the Buddha as he lay on his funeral pyre. It was smuggled to Sri Lanka in 313 AD, hidden in the hair of Princess Hemamali who fled the Hindu armies besieging her father's kingdom in India.
It immediately became an object of great reverence and was enshrined in a series of nested jeweled reliquaries. The tooth was brought out for special occasions and paraded on the backs of elephants, which are sacred to the Buddha. where it survived numerous attempts to capture and destroy it.
When the capital was moved to Kandy, the tooth was taken to the new city and placed in temples built to honor it. The temple was originally built under Kandyan kings between 1687 and 1707, but later severely damaged during the 18th-century colonial wars against the Portugese and Dutch. After the wars, the original wooden structures were restored in stone.
In January 1998 Hindu Tamil separatists bombed the temple, damaging its facade and roof. Restoration began immediately afterward.
Kandyan Art is a distinct school among the indigenous arts and crafts of Sri Lanka. Closely associated with the Buddhist temples, Kandyan Art encompasses frescoes, wall paintings, lacquer wood painting, wood carving, stone carving, metal work, jewellery, furniture, Kandyan architecture and much more. What is presented below is only a small glimpse of the vast wealth of Kandyan Arts and Crafts.
Kandyan Arts Hindagala temple is picturesquely situated on a rock close to the University Campus at Peradeniya along the Galaha Road. It has rock inscriptions dating back to the 6th century that speaks of the history of this temple. Amidst the ruined temple paintings of the 6th century are found paintings on the walls of the temple belonging to different periods of recent history.
Kandyan arts association
The Kandyan Art Association is almost at the rear end of the Maligawa – Temple of the Tooth Relic and could be reached by walking along the lake road from the Ulpenge situated at the Southern entrance.
The Cultural Centre built to commemorate the centenary provides Dance Shows every evening starting from 5.30 p.m. These dances are performed by traditional families and products of Dancing Institutions. Hence traditional Kandyan and Sabaragamuwa dances are performed. It is something that should be viewed by any visitor. This centre could be reached by driving round the lake from the Queens Hotel junction. The location gives a beautiful view of the lake, its island – Jalatilaka Mandapaya used by Royalty for water sport and relaxation and the surrounding hills.
The sales centre with traditional handicrafts is open from 9 a.m. – 5.30 p.m. daily. All products are obtained from traditional crafts people who are also members of this Association. During this Perahera season an Exhibition and sale will be held from July 27 till the end of the season.
Arts and Crafts form a rich mosaic in the cultural fabric of the Kandyan Society. The Artificer, Dancer, Weaver, Wood Carver, Artist and the Musician were held in high esteem. The contributed to the economic life of society second only to Agriculture. The ancient Artists and Craftsmen all over Asia had been well organized into guilds. A similar system prevailed in Sri Lanka as well from early times. The Knowledge practices and out forms were passed down from generation to generation. Even marriages were within the same group so that the craft was closely guarded.
The artists and craftsmen had the patronage of the king. The best were permanently employed in the royal household and were gifted with land in return for their services. All Royal requirements including, jewellery, ornaments utensils were turned out by them. Gifts given to other Heads of state on Delegations were all turned out by these craftsmen. Jewellery and ornaments required by the nobility too were turned out by the traditional Craftsmen. These items were also equally beautiful and high in quality.
The Kandyan Dancer is symbolic with the culture of the people. They performed in the Temple, Religions Festivals especially the Annual pageant (Perahera) and at customary festivals such as weddings etc. There are different types of dances performed by these artists and all of them are represented in the Perahera. The Drummers form another group. They are also distinguished by the different types drums they use. Kandyan Dancing and Drumming are unique. They differe from those practiced in there are as of the country.
The paintings done by the artists of the Kandyan period are also destructive in style, and character. Temple paintings are still preserved and the style lives on. The royal patronage was useful form the development and sustenance of the arts and Crafts. However with the car guest of the Kandyan Kingdom by the British there was a decline in the cultural life of the people. The effects of subjugation were felt for and wide and naturally these activities too were affected. Without a Royal household many lost their livelihood even guides and groups drifted. Only a few families continued their crafts in the backwoods. It was in such a climate that the Govt. Agent of the Central Province Sir, J.F.Dickson revived the dying crafts forming the Kandyan art Association in 1882. Initially all activities were centred in the Kandy Kachcheri. But in 1904 the Association moved into the palle vahala the quarters used by the Ladies of the Royal Household. There after it was shifted to its present location in 1924. Their building was used as a military hospital during British times.
The Association was incorporated as a trust 1919 with the objective of preserving the Kandyan arts & crafts. Although formally organized in 1882 records show that this organization had existed since the 1830s. The affairs of the Association are managed by a committee chaired by the Govt. agent (Ex officio) Nineteen prominent citizens of the District are members of the committee. The GA, Additional Govt. Agent and the Administrative officer of the Kachcheri form the board of trustees.
The objectives of the Association according to its constitution are: -
a) To provide opportunities for the Kandyan craftsmen to market their wares, provided that the craftsmanship is of a sufficiently high standard.
b) To foster in the minds of Kandyan Craftsmen that their trade can provide them with an economic return, thereby induce others to take to skilled occupations.
c) To preserve, foster, and propagate the art and technique of the Kandyan crafts and as for as possible to pass down to posterity these particular Kandyan art forms in a pure and indigenous state.
d) To explore and exploit the possibilities of utilizing these art forms to turn out modern commodities without distorting the form.
e) To make know to other provinces and other lands the beauty of the Kandyan art forms not only for commercial purposes but also form a cultural print of view.
The present Kandyan art association complex comprises a trade center, cultural center and a restaurant (Avanhala). The Cultural center built to commemorate the centenary consists of a large stage, a two tyred audience hall with a sealing capacity of 1000 seats. It was designed by an internationally recognized architect and a citizen of Kandy Ms. Minette de silva (the daughter of former state councilor for kandy George E.De silva and the sister of former MP, Mayor and Ambassador Fred E.De silva). Minette wanted to have an open Air theater but due to the climatic conditions in Kandy a roof was designed later. Although the Association managed with its own finances the state assisted the construction of the cultural center building complex. It was meant to be used as a training center for the arts. Reputed craftsmen in brassware, lacquer work, Dumbara mats, weaving and handloom work are given the opportunity to practice their crafts in these premises. The Association has plans to build small cottages on the land to house these craftsmen.
Esala Perahera (the festival of the tooth) is the grand festival of Esala held in Sri Lanka. It is very grand with elegant costumes. Happening in July or August in Kandy, it has become a unique symbol of Sri Lanka.
The Esala Perahera which is thought to date back to the 3rd century BC, was a ritual enacted to request the gods for rainfall. The Dalada Perahera is believed to have begun when the Sacred Tooth Relic of the Buddha was brought to Sri Lanka from India during the 4th Century AD.
Commences on Esala Full Moon Poya Day on the month of July and Concludes on Nikini Full Moon Poya Day on the month of August. There are fire-dances, whip-dances, Kandian dances and various other cultural dances. The elephants are usually adorned with lavish garments. The festival ends with the traditional 'diya-kepeema'.The significance of this great event is to invoke blessings of the gods to give the farmers rain to cultivate their crops. This ritual is performed by carrying the sacred tooth relic of the Buddha through the city streets which is done with great ceremony. The ritual of the Perahera (Esela Perahera) continues in Kandy with more and more people attending each year to watch majestic tusker proudly parade the streets of the ancient Sinhalese kingdom followed by over more than a hundred elephants with the custodians and other officials dressed in the traditional Sinhalese attire of chieftains riding them. The sound of blowing conch shells and whip cracking starts off the excitement or the approaching perahera. The beating of at least three types of traditional drums, the Kandyan dancers, Acrobats, and other artists that perform in the light of flame torches certainly would take you back in a time machine.
The Order of the Perahera (The main Perahera procession consists of five separate Peraheras) The Dalada Maligawa Perahera- The Natha Dewala Perahera- The Maha Vishnu Dewala Perahera- The Katharagama Dewale Perahera- The Pattini Dewale Perahera This order of precedence is maintained throughout Modern Perahera The Modern Perahera dates back to the reign of the Kandy an King Kirthi Sri Rajasinghe (1747 – 1781 AD). During these times, the Tooth Relic was considered private property of the King and the public never got a chance to worship it. However, King Rajasinghe decreed that the Relic be taken in procession for the masses to see and venerate.After the Kandyan Kingdom fell to the British in 1815, the custody of the Relic was handed over to the Maha Sanga (the Buddhist Clergy). In the absence of the king, a lay custodian called the "Diyawadana Nilame" was appointed to handle routine administrative matters. The Procession The Kandy Esala Perahera begins with the Kap Situveema or Kappa, in which a sanctified young Jack tree (Artocarpus integrifolia) is cut and planted in the premises of each of the four Devales dedicated to the four guardian gods Natha, Vishnu, Katharagama and the goddess Pattini. Traditionally it was meant to shower blessing on the King and the people. The Kumbal Perahera For the next five nights, the "Devale Peraheras" take place within the premises of the four Devales with the priest of each Devale taking the pole every evening, accompanied by music and drumming, flag and canopy bearers, spearman and the Ran Ayudha, the sacred insignia of the Gods. On the sixth night, the Kumbal Perahera begins and continues on for five days. Initially, the Devale Peraheras assemble in front of the Sri Dalada Maligawa. At about 8pm, the Maligawa Perahera joins the awaiting Devale Peraheras and leads the procession. Whip-crackers and fireball acrobats clear the path, followed by the Buddhist flag bearers. Then, riding on the first elephant, is the official called Peramuna Rala (Front Official). He is followed by Kandy an Drummers and Dancers who enthrall the crowd, and are themselves followed by elephants and other groups of musicians, dancers and flag bearers. A group of singers dressed in white heralds the arrival of the Maligawa Tusker carrying the Sacred Tooth Relic. The Diyawadana Nilame (traditionally required to do everything in his power to ensure rain in the correct season) walks in traditional Kandyan-clothed splendor after the tusker. The second procession is from the Natha Devale, which faces the Sri Dalada Maligawa and is said to be the oldest building in Kandy, dating back to the 14th Century.The third is from the Vishnu Devale (Vishnu being a Hindu god), also known as the Maha Devale. It is situated in from of the main gate of the Natha Devale.The fourth procession is from the Katharagama Devale (dedicated to the God of Katharagama, identified with the warrior god Skanda) which is on Kottugodalle Vidiya (a street in Kandy). This procession includes Kavadi, the peacock dance, in which the pilgrim-dances carry semicircular wooden contraptions studded with peacock feathers on their shoulders.The fifth and final procession is from the Pattini Devale (Pattini being a goddess associated with the cure of infectious diseases and called upon in times of drought and famine), which is situated to the West of the Natha Devale. This is the only procession that has women dances.
The Randoli Perahera
The Randoli Perahera begins after five nights of the Kumbal Perahera. Randoli refers to palanquins on which the Queens of the ruling Kings traditionally traveled. Diya Kepeema and the Day Perahera After a further five nights of the Randoli Perahera, the pageant ends with the Diya Kepeema, which is the water cutting ceremony at the Mahaweli River at Getambe, a town a few miles from Kandy. A Day Perahera is held to mark the ceremony.
Historical and Archaeological background of the Upcountry Region.
A comprehensive history of the Hill Country Wet Zone is incomplete without a study of the archaeological factors. Several findings from this area makes it more important to delve into the little known aspects of our ancient heritage.
There are several places from the hill country named in the list of pre-historic sites in Sri Lanka.
Pre historic artifacts found by researchers P.E.Green and Paul in 1885 have been located in Maskeliya, Nawalapitiya, Peradeniya in the Hill Country. They reveal the life-styles of the civilization and stone implements in Nawalapitiya have been recorded by Green. There is sufficient evidence to show that these artifacts were used by man.
Mr.Paul’s 1913 Report on ancient Sri Lankan stone implements with a list of places they were found is note worthy. They are Manikulam, Galle, Dimbula, Dickoya, Bogawantalawa and Maskeliya. They show a close resemblance to the Indian Achulian tradition according to the research. Hartley says that these implements belong to the period from Paleolithic to the Neolithic period chopping tools. The implements found in Bandarawela, Kandy, Horton Plains and in Nuwara Eliya belong to the Neolithic period.
Bibile and Nilgala which are in close proximity to the Hill country too reveal pre-historic aborigine settlements. The life style of the present settlements of aborigines show similarities to the prehistoric people in certain aspects. Biological and cultural research studies in different regions show the use of different tools used by the aborigines Ganegodadeniya Mahawela caves have pre historic implements. In Nilgala bone, bark and stone implements have been discovered. In Nawalapitiya, Peradeniya and Horton Plains evidence of pre historic settlements are found on the surface. Whilst in Welimada the Anglican Chert mines have revealed a work site that had produced stone implements.
More excavations and research needs to be done in Nuwara Eliya and the higher hills. The river valleys, patanas and the plains are very likely to have been used by the aborigines especially if the weather was favourable.
Prof.Prematilake’s research reports reveal an agricultural civilization in Sri Lanka dating back to nearly 17,000 years whilst in Asia the emergence of the best agricultural civilizations had been about 13,000 years ago.
Excavations 6 mts below the surface in the Horton Plains have unearthed samples of barley and oats. They were the earliest domesticated grains found in the country. Furthermore the Hill country has had a longer period of agricultural settlements than the Anuradhapura period. Perhaps the environmental condition may have been more favourble in the Hill Country for these early human settlements.
It is interesting to note that the hill country had been a regional kingdom during the Anuradhapura period of our history. There is also evidence of pre and proto historic settlements in the outskirts of the city of Kandy – Senkadagalapura. Artifacts found in these sites belong to the 2nd and 3rd century B.C. Inscriptions at same sites refer to local rulers as Parumaka Shapathi, Gamani, Abhaya, Doolwela, Gonawatte near Gurudeniya, Hindagala and Bambaragala are some of these sites. This special aspect of the history of Kandy would undoubtedly draw the attention of local and foreign researchers.
Historical Background
Available historical records suggest that Senkadagalapura (an early name for Kandy) was established by the King Wickramabahu III during the period of his reign from 1357-1374 AD. Some scholars contend that the original name of Kandy was Katubulu Nuwara located near present Watapuluwa. The more popular historical name - Senkadagala - according to folklore, was originated from one of the several possible sources. These include naming after a brahmin with the name Senkanda who lived in a cave near by, a queen of King Wickramabahu named Senkanda,
and after a coloured stone named Senkadagala. The present name Kandy is only an anglicized version of Kanda Uda Rata (meaning the land of mountains) originated in the colonial era.
After King Wickremabahu III who founded the city, Senasammata Wickremabahu ascended the throne in the 15th century (1473-1511) making it the new capital of the Kandyan Kingdom. He was followed by his son King Jayaweera Astan (1511-1551) and later by Karalliyadde Bandara (1551-1581). His successor however, preferred to rule the hill country from Sitawaka on the western flanks of the hills. A period of turmoil for power ended with the ascent to the throne by Konappu Bandara who came to be known as Wimaladharmasuriya I.
The present name Kandy is only an anglicized version of Kanda Uda Rata (meaning the land of mountains) originated in the colonial era. After King Wickremabahu III who founded the city, Senasammata Wickremabahu ascended the throne in the 15th century (1473-1511) making it the new capital of the Kandyan Kingdom.He was followed by his son King Jayaweera Astan (1511-1551) and later by Karalliyadde Bandara (1551-1581). His successor however, preferred to rule the hill country from Sitawaka on the western flanks of the hills. A period of turmoil for power ended with the ascent to the throne by Konappu Bandara who came to be known as Wimaladharmasuriya I.
Wimaladharmasuriya I having embraced Buddhism consolidated his authority further by bringing the tooth relic of the Lord Buddha to Kandy from a place called Delgamuwa. He proceeded to build a temple for the sacred relic which subsequently developed into the present Dalada Maligawa.
In between the death of Wimaladhramasuriya I in 1604 and the capture of the last King of Kandy by the British in 1815 seven successive kings ruled the Kandyan kingdom from its base at Senkadagala or its suburbs such as Meda Maha Nuwara, Kundasale and Hanguranketa. The beautiful Octagon at the Dalada Maligawa and the picturesque Kandy Lake were constructed during the time of the last King Sri WThe history of Kandy and it's townscape witnesses rapid and drastic change from the beginning of British rule particularly after the 1818 rebellion. As Sir Lowry in his Gazetteer recorded " The story of English rule in the Kandyan country during the rebellion of 1818 cannot be related without shame.. Hardly a member of the leading families remained alive.. Those whom the sword and the gun had spared, cholera and small pox and privations had slain by the hundreds.. Others became ignorant and apathetic. Any subsequent development efforts of the government for many years were only attempts begun and abandoned".ickrema Rajasinghe who was exiled to South India by the British. However, Ananda Kumaraswamy - the great savant of eastern culture writing in 1912 after nearly hundred years of British occupation had this to say. "Hardy mountaineers of the interior, preserved their independence enabling us to form an estimate of Sinhalese as a live and individual people, with a national character and a national art; an individuality and art which is more difficult and often impossible to trace in the low country districts long subjected to western influence".
Since its founding in the 14th Century, Kandy which remained the last stronghold of local kings had gone through many a vicissitude. Although Colombo represents the prime commercial and administrative center, Kandy continues to remain the cultural capital of Sri Lanka with a rich heritage of living monuments.
Kandy Municipal Council
The Kandy Municipal Council was established under the Municipalities Ordinance of 1865. The inaugural meeting had been held on 20th March 1866. The Town Hall and the Office Complex was installed in the present premises (Dunuwille Walawwe) in 1870.
The Government Agent of the Central Province had presided over the council until 1939 when the Mayor was elected. The first elected mayor was Sir Cuda Ratwatte. With further amendments to the ordinance in 1978 the Mayor became the Executive Head whilst the Commissioner was the Administrative head.
Presently the Council consists of 24 members. The Governing Party (U.N.P.) has 14 and the opposition 10.
The Council meets once a month to review the progress and decide on the implementation of its projects. Five standing committees of the Council namely Finance, Law, Works, Sports and Welfare Services (Pre-Schools, Library) also meet monthly to evaluate and recommend to Council relative matters for approval.
