________________
THE INDIAN ANTIQUARY
white flowers, and is styled Velassê K. A. She loves children, and gives offspring to barren mothers, and is in that capacity invoked as Divas Kir! Amma. She is likewise invoke: as Handun K. A., as having been born in the capsule or uvary of a sandalwood flower In this poem, which is an incantation to procure children, Alut Drvi and the Twelve Gods (Dolos Deviyê) are associated with her. One Kiri-amma-upata invokes her as Kanda Kumaru Devi (mother of Kanda ?), and says that she arose from a "kanda" or hill in Mâlakkanda-desa; she inflicts sickness upon those who see her, and receives offerings of betel leaves ; Loku Appu of Kahale-rata (possibly her consort) is like a golden spray upon her head-dress. She is further invoked as Äla Kiri Amma, like the sun on Laka-gala, or the moon on Ran-dada rock, or the stream at Bibilé ford; as Maha Kiri Amna, ruling sword in hand at Velassê; as Panan Kiri Amma, ruling at Paranpita and visiting the Andagala temple; as a golden pinnacle to Bintänne. The Usangoda-bisavunné kavi, invoking her under the title of Usangoda Bisava to accept betel and other offerings, mentions her spinning ootton and kayila-vála (phyllanthus); she wears a red an i blue veil, ani holds a mirror. One Kirs-korahé kavi speaks of her as taking warm milk, and being worshipped with a silk offering in a golden bowl, and she is apparently styled Unâpâna K. A. Another K.-k.-k., where she is styled Gal-vadan Kumari (Stone-necklace Princess), Mutu-pabalu K. (Pearl-bead Princess), Ran-valalu K. (Gold-bangle Princess), Abaran K. (Jewel Princess), Mal-vadan K. (Flower-necklace Princess), Mottakkili K, (Veiled Princess), and Ran-dalumura K. (Gold-betel Princess), speaks of her as having been born in Väli-rasa, sporting on rafts of rook, and bearing a mirror, and having authority fro:n Kanla and Saman. She went to the bathing-place with Mangra, and was purified of her courses, the necessary appliances being sent from heaven. Warm milk and silk are offered to her. She sits on a golden seat of justice, and is asked to decide a dispute as to the fold of Amhara-pa tu. She is invoked as Kanda-kumara Kiri Amma Devi (mother of Kanla ?) and Handun-kumara Kiri Amma (mother of Handun ?) in Devatar-kavi; as Divas K. A. in Alut-devi-k. She is also addressed in Dalu-mura-pidu m-k.
Kirilu-patra. See Betel. Kiri-madana-mal-madana. A consort of Rati-madana ; see Ralikan. Kiri Möniyo. A female spirit, invoked in Väqli-yak-yadinna. Kiri Mavu. See Kalu Kiri Mavu. Kiriya Bandara. A god invoked in Dalu-mura-pidum-kavi.
Kirtti Bandara (Kiriti B.). Arâvê, & nobleman of the Uda-nuvara family, of the Kiriya lineage, was defeated in a lawsuit and sentenced to death; the king however merely exiled him, and he went away and cultivated some fields at Danagomuva. Here the king visited him and demanded the fields for his treasury. The Bandara would not consent; so the king mounted his elephant and threw him down the rocks. The Bandâra, apparently, became at once a yaka, Kirtti B., and turned the elephant into a rock. The king then made & sanctuary, setting up a stone wall and making an endowment of the estatus of Danagomuva, Arulyatta, Kehel-äla, and Rantälube-äla. [Kiriti-b.-kavi.] He is connected with Vanni Bandara, q. v.; invoked in Samagam mal-yahan and Gange-bandara-kavi: worshipped with betel, etc., in Dalu-mura-yahan-kavi.
Kirulu-valli. See Betel. Kistiri. See Kit-siri. Kistri Amu-siri Bandara. A spirit invoked in Dalu-mura-pidum-kavi. Kitalvala Raja. Apparently father of Mangra Devi.
