100 



JOURNAL, R.A.S. (CEYLON). 



[Vol. XX. 



succour from the Portuguese. And desiring again to avail 

 himself of the Qamorim, he sent him [in May ? 1538] other 

 ambassadors, by whom he sent to ask him for another armada, 

 sending him much money for his expenses. This armada he 

 asked him to send at the beginning of September 1 , as it would 

 find him already before Cota. Of this the king was soon 

 advised; and seeing the risks that he was incurring, and that he 

 was without a son and heir, he determined to marry a daughter 

 that he had 2 , in order that the sons who might proceed from her 

 should be heirs to that kingdom ; and so he chose as his son-in-law 

 a prince who lived in the Seven Corles, called Treava Pandar 3 , 

 who is the one that the histories of India corruptly call 

 Tribuli Pandar 4 , who through both father and mother 

 sprang from that royal race of the caste of the sun 5 , because 

 none could inherit the empire of Ceilao except those that came 

 directly from that caste, which the Chingalas hold to be divine, 

 as we shall presently show : and so they will not make their 

 sumbaias Q to or obey a king of another caste, even though they 

 kill them. 



1 That is, as soon as the south-west monsoon, then on the eve of 

 burstiag, had abated, and Ceylon was once more accessible from the 

 west coast of India. 



2 See supra, p. 73, note 4 . Valentyn (Ceylon 76) says the daughter's 

 name was " Samoedra Dewa, that is, sea goddess " : in which state- 

 ment there is a double error, since Dewa should be Dewi, and devi in 

 this connection means a princess and not a goddess. 



3 What "Treava" represents, it is difficult to say: perhaps 

 Tiruvar is meant. The person referred to is Vldiye Baiidara, who, 

 according to the Rdjdvaliya (79), was the elder son of Samudradevi, 

 daughter of King Taniyavalla, by a Soli prince. (For the connection, 

 see table in Bell's Rep. on Keg. Dist. 15 ; and regarding Vldiya see C 

 P. Oaz. 572.) Valentyn (Ceylon 76) says that King Taniyavalla's son- 

 in-law was " a Malabar king from the lands of Jaffanapatnam." 



4 This is a somewhat curious statement for Couto to make, since he 

 himself always calls Vidiye Bandara by the " corrupt " name. We 

 shall hear a great deal further on of this troublous and " tribulated " 

 prince. 



6 That he belonged to the Suryavansa we may take leave to doubt. 

 By a coincidence the Portuguese almost represents the truth about him, 

 for it says that he was of the " casta do Sol " (with which word, of course, 

 Soli has no connection). 



6 This word sumbaia or zumbaia is explained by the Portuguese 

 dictionaries as meaning "a profound reverence," or " a low bow." It 

 seems to represent Sans, sambhdvana, " worship, honour." The word 

 is not recorded in Hob.- Job., though it is of frequent occurrence in 

 Portuguese and other writers on India. 



