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.

Prof. A.V. Suraweera |
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. |