Saturday, 30 November 2013 00:00
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By D.C. Ranatunga
Following the traditional ‘shilpa’ methods and norms, architects during the days of the Sinhalese kings had mastered the art of preparing strong clay bricks for building purposes.
Bricks used in the Anuradhapura and Polonnaruwa eras have proved to be as much as six times stronger than the present day bricks, according to research done by the Central Cultural Fund at the CISIR laboratories.
Some examples of these strong bricks are exhibited at the Irrigation Museum opened recently at the Mahaweli Centre. Among them is an extraordinary large brick supposed to have been used in constructing the original Maduruoya ‘sorouva’ (sluice). It provides distinct evidence of the skill the ancient builders achieved in making small and large bricks.
Strong cement-like plaster
Evidence to indicate the preparation of strong cement-like plaster used as a binding medium for building brick or stone walls in ancient edifices has also been unearthed. The use of finely grounded clay, sand and lime with sea shells or gravel and mixed together with herbal oils extracted from trees like ‘dorana’ and ‘mee’ is well-known.
Two fine examples are seen in the brick plaster used at Maduruoya cistern (‘bisokotuva’) and Elahera anicut (‘amuna’). The plaster used in the Elahera anicut, though immersed in water for several centuries, had withstood its strength. Research has indicated that this plaster has been prepared by ground limestone mixed with herbal juice subject to strong heating and finally allowing the plaster to dry out and wet again when using.
A rather unusual anicut
Anicuts which helped to collect water were usually built using stone blocks. However, a rather unusual anicut had been built across Deduru Oya. This was the Kottabedda wooden anicut that was originally built by ancient kings whose names were not recorded.
However, in the 12th century King Parakramabahu the Great had restored it using tree trunks. The Dutch had reconstructed it in the 17th century.
‘Aandiya’ well system
Apart from using the water obtained from reservoirs through canals, water has also been taken from wells to irrigate paddy fields. This is called the ‘aandiya’ well system – a method followed in South India and North Sri Lanka, where the geo-physical conditions are similar with less rainfall throughout the year.
The farmers dig deep wells down to the water table levels and build separate cement ditches leading the drawn water to their respective fields. Normally buckets made with palm leaf are used to draw the water from the well.
The use of the palm leaf bucket as well as the drawing of water is done in such a way that it facilitates the drawer to pour out the water into the ditch with ease. The ground in the field is well prepared to ensure that the water is evenly spread throughout.
Protectors of reservoirs
There is a belief that some of the ancient kings are protecting some of the tanks they built. It is believed that these kings have been reborn as deities and act as protectors of the reservoirs.
There is Minneri Deviyo who is supposed to be King Mahasen (276-303 AC). The queen of Mahasen, Bisobandara Devi, is said to protect the Kaudulla reservoir. Kalveva is protected by Senaratna Bandara Deviyo and Aiyanayaka Deviyo is the chief deity of the Nuvara Kalviya tanks.
People make offerings at a tree on the reservoir bund and often a ‘devalaya’ is erected close-by where rituals are performed.
Taxes and fines
There is evidence that farmers paid taxes for using water from the canals to irrigate their fields. These water taxes were known by different names. Early inscriptions mention details of the taxes paid in “gold kalan,” the currency used at the time.
Apart from paying for water, a tax was levied for fishing in the water in reservoirs, anicuts or canals. Taxes were paid either to the king or the owner of the canal. Sometimes taxes were paid to the temples.
Management of water
There was also a well laid-out plan for the management of water. This was crucial especially because water had to be made available for three seasons: ‘Yala,’ ‘Maha’ and ‘Meda’ (middle).
The distribution of water to the fields was the responsibility of the village chieftain or the ‘velvidane’. The water reaching the field was preserved through earth bunds or water puddles. The water was evenly distributed throughout the field using a wooden lock called ‘karahan’. Ploughing and sowing were done along with the distribution of water.
Just as much as taxes, fines were also levied for delays and irregularities in sowing. There was a fine if the land was allowed to go under water too.
