Live Stock. 



254 



[Sept. 1906. 



In the case of families, some Kandyan Chiefs, as will be instanced later 

 generally had their own private marks indicative of a particular family, and the 

 cattle belonging to any member of a particular family were branded with the mark 

 of that family. Even at the present day, the branding of cattle according to the 

 old system is carried on to a great extent in some districts, but in others it is 

 gradually dying out. Where cattle are now branded with the caste or village 

 marks, one generally finds in addition the initial letters of the names of the village, 

 gename, and the owner. It is obvious that the combination of all these marks is 

 highly desirable, so far as identification of cattle are concerned, as it also reduces 

 to a minimum the possibility of cattle thefts so prevalent now in the country. The 

 use of the caste-mark would effectually prevent cattle belonging to one caste from 

 being stolen by another. At first glance anybody will be able to identify cattle 

 belonging to a particular class or village by the brands, and nobody would venture 

 to brand his cattle with a different brand than that of his own. 



The Kandyans, I may say, do not in the least bit view the matter of 

 " Jamma Nivarana" caste brands, as they are called in Matale, in the light of any 

 invidious distinctions of caste, but they welcome it, in every way, as an effective 

 precaution. Cattle, among the Kandyans, constitute a very valuable portion of 

 their possessions. They play an important part in agriculture, and even form a 

 dowry-share in Kandyan matrimony. This being so, the advisability of encourag- 

 ing and preserving the old custom established from time immemorial of branding 

 cattle according to distinctive marks needs no argument in its favour. 



The brandmarks are made by impressing them with a redhot iron called a 

 " Suttukole,"* which is a piece of iron about one and a half inches in length, bent 

 into a curve at the end. The branding is done in the fore or afternoon at some 

 hour which is considered auspicious. A dilution of salt, ashes, cowdung or turmeric, 

 or an oleagenous mixture of ant-hill clay and burnt straw ashes or oil, are generally 

 rubbed over the hot impressions in order to prevent suppuration and to allay the 

 pain which may be caused by the application of the hot iron. Sometimes the 

 impressions made by the hot iron delay healing and generate pus-forming sores. 

 A general remedy in such a case is the application of a mixture of burnt domba 

 (CalophylliiDi inophyllum) fruits, ground with Kekuna (Canarium balxami- 

 ferum) oil. 



The brandingt of cattle is considered to cause very little pain to the animal. 

 On the other hand, it is thought by those competent to express an opinion, that the 

 branding of cattle with a red-hot iron, tends to improve the condition and preserve 

 the health of the animals, hence the practice of some low-country Sinhalese people 

 branding their cart-bulls with elaborate ornamental marks. t 



Caste Brands. 



In Matale North, for the Haquro§ (jaggery caste people) the Totiya 

 Pahimbuwa ; the Porokarayo (wood-cutters) the axe; the Etolayo (elephant- 

 keepers) the Henduwa, the elephant's crook ; the 01iyo,1T (dancers) the sieve 

 (kulla) ; the Hannali (tailors) the Buletpaiya, the betel-bag ; the Patti Wala 

 Aya, (people who belong to the royal palanquin department) the Kunamyate ; 

 the Kinnarayo,** the Nadawa ; the Embettayo, the scissors. 



* Also called Angurahokha. 



f Called in Sinhalese Nivaranakaranawa or Hanvadu Tiyauawa. 



| In addition to the administration of internal decoctions, different symbols representing peculiar 

 diagrams of a mystical or astrological character are branded on the animals in order to cure various 

 diseases. 



§ Sometimes they brand the Maunc a cutting instrument. 



1f These people in some villages of Matale brand the Ada Taliya. 



** This class brand also the Pedura, the mat. . 



