The swansong of a professor

The sound of the word "Swansong" resonates divine connotations. But it is not so. It is the last song that a swan sings before he gives his last cry. But the professor I am going to write on never left us abruptly. Prof. AV Suraweera born in Siyane Korale had been almost in perfect senses as he bade his final adieu in his 83rd year even while penning a heavy article. He had finished page eight and was on to page nine according to speeches delivered at the funeral venue. Anyway it is not the piece that stopped half way as the unpleasant visitor grinned above, that acquires "the swansong status".

It is Lekhana Sameeksha that could be reckoned his swansong for associating him in his last years. I sensed that he was very proud of this feat of charting the long history of Sinhala writing, that really corresponded to a long voyage. Never articulating his thoughts in a garrulous fashion similar to his noble way of never hurting anybody by cruel words, yet I sensed that he felt that justice was not done sufficiently by way of academic recognition of this work.

The book capsules 12 chapters, each highly significant in the trek of the topic of the voyage of our language. "The genesis of the Potha" (ascribed to king Dutugemunu's Pin Potha), the instruments used for early writing, merits of writing (no demerits), Jethavana Swarna Pusthakaya, concluding symbols, Christian literature that fostered Sinhala language and literature, The Tripitaka Sangayana at Pelmadulla, the first school books, role played by Sinhala newspapers in national renaissance, beginning of Sinhala printing, process of editing and aligned methodology and "selling reading" are the titles of the much valuable chapters, profuse with relevant illustrations.

Discoveries

It is this book that reveals the discoveries the author had made while researching in the British Museum and in India House. The years range from 1978 to 79 and from 1991-92. The myriad palm leaf manuscripts deposited in these are delved into and much matter garnered. Chapter five running from page 61 to 95 detail each of these manuscripts and juxtapose these with local palm leaf manuscripts.

Extremely new matter is revealed in this section on the production of manuscripts as the payment of "dadiya bara pan" or expenses for "perspiring on labour '.....The author proves with rich evidence that Lanka was the country in both East and West that paid the optimum homage to writers and books.

The next chapter is almost a tribute to the unprejudiced outlook of the professor we lost a few days ago. It is themed around topics that many a Buddhist writer spurns. These writings came into prominence during the Dutch period since it was the Dutch who introduced printing to the island and the press first activated itself with Christian writings. In 1737, Gabriel Schade produced frames of Sinhala letters using wood which were used in the first printing press (1737) and the first Christian prayer book came out that same year.

This press was in Kompanna Veediya or Company Street (today Malay Veediya). The emergence of Sinhala texts to be used in schools now follows and the first books in the series are Sodiya, Nampotha, Magul lakuna, Ganadevi Hella, Vadan Kavi Potha, Buddhagajjaya and Sakaskada. Extremely thought provoking are the facts that follow hereafter, mostly as regards of the objectives of the school text books (ie.dissemination of Christianity). Here is a paragraph from one of the books recommended by the Central School commission. "God made all things. He made the sun to give light by night. He made the earth and sea and all that dwell in them ......All men shall obey him".

Professional approach

The professor exhibiting a very professional approach does not bother to make derogatory comments on the attempted indoctrination but goes on with his tale of writing. But he mentions this fact, that those who did not know Sinhala properly themselves did not falter in entering the arena of Sinhala writing both for school children and for adults, a phenomenon he says is happening even now.

A cascade of books now flowed from the printing presses, mostly in Sinhala and this went on to the early phase of the British period too. Followed, slowly a campaign to rid education and school books from Christian influence of which as a result the Department of Public Instruction saw the light of day replacing Christian clergy influence. The entry of Sinhala newspapers into the fray is given in detail along with the mechanism by which the written language became more docile losing the archaic nature of the earlier books. The professor takes care not to leave out any sections that helped foster the wave of Sinhala writing. Into this category falls civil servants who come here from Britain but who showed a genuine interest in the field.

John Davy, R.C. Childers and James Emerson Tenant are among these and they were helped in their works minus any bias by the Sinhala educated intelligentsia. The establishment of the Royal Asiatic Society too, according to the author is a landmark in the themed voyage bringing together the English-cum-local intelligentsia. Then emerged the pirivena. Beginning from 1844.

The very significant material dealt with, in this 240 paged book, on the various aspects of Sinhala writing does makes it worthy of a dozen awards. Intriguing is the reference to the copyright law enunciated by Ven. Mohottiwatte Gunanande Thera centuries before the Berne Convention.

This well-known prelate, a Buddhist leader of much note and revolutionary zeal, acquired many firsts, one of which was to be the first monk to own a printing press in the capital. It limited itself to print the books written by noted scholars only. Kavyasekeraya was one such book printed here. On its title page it carried this copyright law (translated by present writer) 'We reserve the right to keep to ourselves the prerogative of publishing this book again and barring that right to any other. I am the sole publisher of this book, Mohottiwatte Gunananda Thera, chief incumbent of Deepaduttama Vihare of Kotahena, Colombo".

Ironically, however, this taboo so strictly enforced had been flouted just 15 years later by Ven. Hikkaduwe Sumangala Thera and Pandit Batuwanthudawe, famed scholars and it was printed and published in the press of Nawaguwege Mercanlus Perera Apppuhamy with a few variations..

The facts given in the last chapter when trends veer towards making the book, once revered as a Poth Vahanse a saleable commodity as cash begins to reign. So far books were just handed vertically or horizontally. No cash involved. And for books to sell, there should be book shops and here are some places that served as a network of bookshops in the 19th century Mission Gedera in Richmond hill in Galle and Weslyan Mission Gedera in Matara.

Gana Devi haella was sold in the Kopi Kade or coffee house before the Colombo kachcheri! What nooks and corners the professor has crept in, to perfect his voluminous research into the saga of Sinhala writing in Lanka? And today he himself has receded into the past tense.