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ALPHABETICAL GUIDE TO SINHALESE FOLKLORE
51
Laika-bandhanaya. A rite, and poem descriptive thereof invoking ihe powers of Buddha, the four Guardian Gods, the Yakas of various countries, etc., for the protection of Ceylon. Another L.-6., for the protection of a private person, binds the Pûrva and Apara Godâna, Uturu-kuru, Damba-diva, and various lands, waters, beasts, and fishes by the power of Buddha.
Lavudi Yaka. A demon in the troop of Dädimunda.
Lo Kadavara. A demon, exorcised from womer's stomachs in Kalavara-tovil, invoked in K.-vidiya, K.-goļu-pidavila, K.-kavi, Tota-kumara-santiya. Exorcised in Karlavarasirasa-pada. See Karlavara.
Lo-kama Rşi. A mythical sage, on whom see Riri Yaka. Le-madana. A demon; see Ratikan. Le-mal Bisava. A goddess associated with Riri Yaka.
Leopard's Head (Divi-tala). An incantation to secure luck, describing the rites for planting auspiciously the first post of a house, for averting harm in making the various parts of the house and the cages for parrots, monkeys, and civet cats; and for securing immunity from the " perjury sickness" arising from chairs, covere, etc., and from the bad luck that may attach to Buddhist religious buildings and to litters. [Divi-tala-kavi.] It is used in the ritual of Mohol-upakarana-upata, where it is said to have been brought first by Maha-bain ba for the exorcism of the divi dos of Panduves. For exorcism of a Buddha, the leopard should be black; for a person of royal family, white; for a person of Goyi race, striped (i. e., a tiger); for a person of lower rank, spotted. It is also used in the rites of Ata Magula and Nava-graha-mal-baliya: see Aļa Magula, Divi Dos, Ollisa.
Lo-rfri. The Guardian of the Blood Sea ; see Seven Seas, Turmeric. Le-tali Bisava. Mother of Riri Yaka. Letters. See Alphabet. Lo-vila. See Blcod Lake.
Lily. The tolabó or crinum lily is used in the ritual of the Mohol-upakarara-upata, which says that it arose from the leopard's tooth (divi-dalu) of Kuvêni; Maba-bamba places it at the patient's feet : Gana Devi is at the end of the leaf, išvara in the middle, Siriya at the end. It also figures in the ritual of Ata Magula, q. v. Cf. 8. v. Divi Dos. Olli82. On the legend of the creeping lily (niyagala, Methonica Superba), see Vas.
Limes. A legend of the origin of limes for magic rites is told in the Dehi-upata. The Nâgas having giver a bride (apparently a daughter of Maba-kela, son-in-law or nephew of the Naga King Mucalinda) to the Sun, Râhu went to their world and beat them. His hand was bitten. He sucked out the poison, and by charms conveyed it into the Sun and the Mcor both of whon fell down, and the Sak vala became dark. The gods sent the Rsis Ambara and Pombara to heal them, and these Rsis found that this could be done by cutting limes with magic rites. To procure limes, Säkra wiped his sweat upon a blue gem and threw it upon a canopy, whence it fell through the earth into the Nâga's world and struck the Någa King on the head From his poison-fangs arose the pulp-cells of lime fruits, from his teeth the seeds, from his spittle the acid, from Säkra's sweat the fragrance, and from his hood the skin. Ananda Thera then fetched the fruit for the Rķis from the Nâga king's gemthrone where he kept it. The Rşis threw it into the ocean it passed through the Seven Seas, staying in each 7 days, and after going through many lands returried to the Rsis' door. where the seeds sprouted and the branches spread out, that on the north beering liya-dalu. that on the northeast attana, that on the north-west kota-divul, that on the west nat-tårang.
