Rise of Sinhalese and Tamil Ethnic Awareness
Because the Mahavamsa is essentially a chronicle of the early Sinhalese-Buddhist royalty on the island, it does not provide information on the island's early ethnic distributions. There is, for instance, only scant evidence as to when the first Tamil settlements were established. Tamil literary sources, however, speak of active trading centers in southern India as early as the third century B.C. and it is probable that these centers had at least some contact with settlements in northern Sri Lanka. There is some debate among historians as to whether settlement by Indo-Aryan speakers preceded settlement by Dravidian-speaking Tamils, but there is no dispute over the fact that Sri Lanka, from its earliest recorded history, was a multiethnic society. Evidence suggests that during the early centuries of Sri Lankan history there was considerable harmony between the Sinhalese and Tamils.
The peace and stability of the island were first significantly affected around 237 B.C. when two adventurers from southern India, Sena and Guttika, usurped the Sinhalese throne at Anuradhapura. Their combined twenty-two-year rule marked the first time Sri Lanka was ruled by Tamils. The two were subsequently murdered, and the Sinhalese royal dynasty was restored. In 145 B.C., a Tamil general named Elara, of the Chola dynasty (which ruled much of India from the ninth to twelfth centuries A.D.), took over the throne at Anuradhapura and ruled for forty-four years. A Sinhalese king, Dutthagamani (or Duttugemunu), waged a fifteen-year campaign against the Tamil monarch and finally deposed him.
Dutthagamani is the outstanding hero of the Mahavamsa, and his war against Elara is sometimes depicted in contemporary accounts as a major racial confrontation between Tamils and Sinhalese. A less biased and more factual interpretation, according to Sri Lankan historian K.M. de Silva, must take into consideration the large reserve of support Elara had among the Sinhalese. Furthermore, another Sri Lankan historian, Sinnappah Arasaratnam, argues that the war was a dynastic struggle that was purely political in nature. As a result of Dutthagamani's victory, Anuradhapura became the locus of power on the island. Arasaratnam suggests the conflict recorded in the Mahavamsa marked the beginning of Sinhalese nationalism and that Dutthagamani's victory is commonly interpreted as a confirmation that the island was a preserve for the Sinhalese and Buddhism. The historian maintains that the story is still capable of stirring the religio-communal passions of the Sinhalese.
The Tamil threat to the Sinhalese Buddhist kingdoms had become very real in the fifth and sixth centuries A.D. Three Hindu empires in southern India--the Pandya, Pallava, and Chola-- were becoming more assertive. The Sinhalese perception of this threat intensified because in India, Buddhism--vulnerable to pressure and absorption by Hinduism--had already receded. Tamil ethnic and religious consciousness also matured during this period. In terms of culture, language, and religion, the Tamils had identified themselves as Dravidian, Tamil, and Hindu, respectively.
Another Sinhalese king praised in the Mahavamsa is Dhatusena (459-77), who, in the fifth century A.D., liberated Anuradhapura from a quarter- century of Pandyan rule. The king was also honored as a generous patron of Buddhism and as a builder of water storage tanks. Dhatusena was killed by his son, Kasyapa (477-95), who is regarded as a great villain in Sri Lankan history. In fear of retribution from his exiled brother, the parricide moved the capital from Anuradhapura to Sigiriya, a fortress and palace perched on a monolithic rock 180 meters high. Although the capital was returned to Anuradhapura after Kasyapa was dethroned, Sigiriya is an architectural and engineering fete displayed in an inaccessible redoubt. The rock fortress eventually fell to Kasyapa's brother, who received help from an army of Indian mercenaries.
In the seventh century A.D., Tamil influence became firmly embedded in the island's culture when Sinhalese Prince Manavamma seized the throne with Pallava assistance. The dynasty that Manavamma established was heavily indebted to Pallava patronage and continued for almost three centuries. During this time, Pallava influence extended to architecture and sculpture, both of which bear noticeable Hindu motifs.
By the middle of the ninth century, the Pandyans had risen to a position of ascendancy in southern India, invaded northern Sri Lanka, and sacked Anuradhapura. The Pandyans demanded an indemnity as a price for their withdrawal. Shortly after the Pandyan departure, however, the Sinhalese invaded Pandya in support of a rival prince, and the Indian city of Madurai was sacked in the process.
In the tenth century, the Sinhalese again sent an invading army to India, this time to aid the Pandyan king against the Cholas. The Pandyan king was defeated and fled to Sri Lanka, carrying with him the royal insignia. The Chola, initially under Rajaraja the Great (A.D 985-1018), were impatient to recapture the royal insignia; they sacked Anuradhapura in A.D. 993 and annexed Rajarata--the heartland of the Sinhalese kingdom--to the Chola Empire. King Mahinda V, the last of the Sinhalese monarchs to rule from Anuradhapura, fled to Rohana, where he reigned until 1017, when the Chola took him prisoner. He subsequently died in India in 1029.
Under the rule of Rajaraja's son, Rajendra (1018-35), the Chola Empire grew stronger, to the extent that it posed a threat to states as far away as the empire of Sri Vijaya in modern Malaysia and Sumatra in Indonesia. For seventy-five years, Sri Lanka was ruled directly as a Chola province. During this period, Hinduism flourished, and Buddhism received a serious setback. After the destruction of Anuradhapura, the Chola set up their capital farther to the southeast, at Polonnaruwa, a strategically defensible location near the Mahaweli Ganga, a river that offered good protection against potential invaders from the southern Sinhalese kingdom of Ruhunu. When the Sinhalese kings regained their dominance, they chose not to reestablish themselves at Anuradhapura because Polonnaruwa offered better geographical security from any future invasions from southern India. The area surrounding the new capital already had a well- developed irrigation system and a number of water storage tanks in the vicinity, including the great Minneriya Tank and its feeder canals built by King Mahasena (A.D. 274-301), the last of the Sinhalese monarchs mentioned in the Mahavamsa.
King Vijayabahu I drove the Chola out of Sri Lanka in A.D. 1070. Considered by many as the author of Sinhalese freedom, the king recaptured Anuradhapura but ruled from Polonnaruwa, slightly less than 100 kilometers to the southeast. During his forty-year reign, Vijayabahu I (A.D. 1070-1110) concentrated on rebuilding the Buddhist temples and monasteries that had been neglected during Chola rule. He left no clearly designated successor to his throne, and a period of instability and civil war followed his rule until the rise of King Parakramabahu I, known as the Great (A.D. 1153-86).
Parakramabahu is the greatest hero of the Culavamsa, and under his patronage, the city of Polonnaruwa grew to rival Anuradhapura in architectural diversity and as a repository of Buddhist art. Parakramabahu was a great patron of Buddhism and a reformer as well. He reorganized the sangha (community of monks) and healed a longstanding schism between Mahavihara--the Theravada Buddhist monastery--and Abhayagiri--the Mahayana Buddhist monastery. Parakramabahu's reign coincided with the last great period of Sinhalese hydraulic engineering; many remarkable irrigation works were constructed during his rule, including his crowning achievement, the massive Parakrama Samudra (Sea of Parakrama or Parakrama Tank). Polonnaruwa became one of the magnificent capitals of the ancient world, and nineteenth-century British historian Sir Emerson Tenant even estimated that during Parakramabahu's rule, the population of Polonnaruwa reached 3 million--a figure, however, that is considered to be too high by twentieth-century historians.
Parakramabahu's reign was not only a time of Buddhist renaissance but also a period of religious expansionism abroad. Parakramabahu was powerful enough to send a punitive mission against the Burmese for their mistreatment of a Sri Lankan mission in 1164. The Sinhalese monarch also meddled extensively in Indian politics and invaded southern India in several unsuccessful expeditions to aid a Pandyan claimant to the throne.
Although a revered figure in Sinhalese annals, Parakramabahu is believed to have greatly strained the royal treasury and contributed to the fall of the Sinhalese kingdom. The post- Parakramabahu history of Polonnaruwa describes the destruction of the city twenty-nine years after his death and fifteen rulers later.
For the decade following Parakramabahu's death, however, a period of peace and stability ensued during the reign of King Nissankamalla (A.D. 1187-97). During Nissankamalla's rule, the Brahmanic legal system came to regulate the Sinhalese caste system. Henceforth, the highest caste stratum became identified with the cultivator caste, and land ownership conferred high status. Occupational caste became hereditary and regulated dietary and marriage codes. At the bottom of the caste strata was the Chandala, who corresponded roughly to the Indian untouchable. It was during this brief period that it became mandatory for the Sinhalese king to be a Buddhist.
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