________________
ALPHABETICAL GUIDE TO SINHALESE FOLKLORE
79
B., Mänik B., Danturê B., Lamâ B.; Maha-sthâna, Kumâra-simha, and Ahasthâna, together with Mula-sthâna (apparently Dodanvela Deva, whose former seat or Múla-sthâna was at Kandy) are mentioned as receiving worship with them here. Once a man named Vanatunga, on whose face blood fell as he was cutting down a nâ-tree in this forest, became mad and died with his kinsmen after 7 days; and ever since then the nine spirits were worshipped and processions made. Subsequently to this miracle a cloth that had been wetted at this pool took fire and burned like a torch. The procession and rites were performed by men of Udanuvara, Yatinuvara, Sârasiyapattuva, Tumpanahe, the Four Korales, Mâtale, and Dumbara. The poem ends by invoking Do lanvela Deva, Pulvan of Alutnuvara, Pattini, and the 9 Bandâras.
Perayama Kaḍavara. The "Spirit of After-twilight," invoked in Tota-kumâra-śântiya. Perjury-sickness. See Divi Dos.
Perua-kali. See Mâ-devi.
Pestle. For the use of pestles in the rite to cure "perjury-sickness," see Divi Dos. A rice-pestle is used in the rite of Ata Magula, q. v. See also Oddisa.
Pili Kadavara. A demon, invoked in Kalavara-kavi, K.-vidiya, Tota-kumâra-baliya. Pilli Yaka. A species of emissary demon in the form of animals or human beings, often mentioned as the instrument of magic. Such a spirit is exorcised in the Pilli-yakkavi, according to which the exorcist is to threaten the Pilli with frightful tortures if he will not depart. The Pilli sent by Devel is imagined to be tied to a stake of silk-cotton wood, and then dismissed with offerings of tasty food; the Yakas of Valiga-desa, Kâvêridesa, Kâsi-rata, and Batâviya (scil.. Holland) are likewise bidden to go to their respective homes. A story is then told of Elala (q. v.), a king of Soli, whose son drove his chariot over a calf. The calf's mother then rang the king's bell to call his notice to her wrong, and the king therefore ordered the calf's body to be put into the prince's chariot, which was driven over the prince, who died and became a Yaka, which afflicted the city with sickness. A golden image of him was made, and put into a barge, which was set afloat. The story of Dädimunda and other Yakas breaking the rock at Alut-nuvara is then noticed. A P.-vidiya, which states that the Demala or Tamil Pilli Yaka came with Devel Devi from Bankal Vaḍiga land, and the Nâga Pilli arrived with the 8 Bhairavas from Telinga-pura, desoribes a mode of making a magical emissary. On a betel-leaf is to be written with a boar's tusk the name of a young woman who is a first-born; some of the chewed betel spat out by her, 6 of her hairs, a thread of a cloth worn by her, and a paring of her nail are to be put on the leaf; and on the back of it her figure is to be drawn. It is then to be buried under her threshold. After she has passed over it for 3 days, it is to be taken up and tied for 3 days by a hornets' nest, and then by a red ants' nest. When she is with child, it is to be buried in her path, and she will dream of eating raw flesh, etc., and bear a dead child. The sorcerer should dig up its body, bathe it upon the washermen's, stone, disembowel it, fill the stomach with rice-dust, and stitch it up again with a silver wire. A turban should be put on its head, a woollen thread tied round its arm, and a leopard's skin, on which is written the initial of a person's name, wrapped round it. Then it is to be taken to the cemetery, where 9 offerings in scoops are presented at the 3 samayan (sunset, dawn, and noon), and thence to a house, where it is laid on a red cloth spread over a chair. Charms to the woollen thread are to be uttered and offerings made with a magic bow and arrow. The corpse will then dance, and Pilli Yaka with a shout will enter it. The sorcerer should ask its name, and beat it; it will then obey him, killing the cattle or children of his enemy
