Sri Lankan Muslim
LANGUAGE & SOCIETY OF THE CEYLON MOORS
Amongst a people who have for over twenty centuries
preserved their identity as a distinct community, it is a matter for
speculation how a large majority of the Moors of Ceylon have come to adopt
Tamil as their first language. The reason for this is directly traceable to
Dravidian influence, but it is remarkable that although Tamil is spoken by a
large majority of them today, the Arabic tongue is without exception used in
the recitation of prayers, in the same manner that Roman Catholic use Latin in
their religious services. It is noteworthy to understand that the Moors chose
the language that was prevalent within the environments that they lived in.
Many of them from the South and Central regions speak Sinhalese while the
majority living in the Eastern province chose Tamil. Those living in major
cities like Colombo chose English which eventually became a tremendous
advantage to them in their educational pursuits and career.
Throughout the entire history of the Ceylon Moors, there is
hardly more than a single instance on record where the Arabs of old brought
their women-kind with them when they came to this country. Consequently the
early Arabs had to look to the
Sinhalese and Tamils for their wives. Of these two races, the latter
they had been familiar with already on the Indian continent and as the
sea-coast regions were more generally peopled with Tamils, whilst the Sinhalese
capitals and strongholds were far away in the interior, what is more natural
than that the Arabs as preferred to mary Dravidian wives on account of the fact
their business and trade was directed with the Tamil businessmen of the coastal
areas. The influence of these women in the household hardly needs emphasis and
therefore does not need to be explained at length. No one will deny that it is
easier for an Arab to learn Tamil than for a Dravidian woman to familiarise
herself with the harsh gutterals which occur so frequently in the Arabic
language. Furthermore the Arabs preferred t learn the Tamil language to
facilitate their trading activity and thus neglected the use of Arabic.
Under these circumstances, it is but natural that the
husband adopted the new language rather than undergo the inconvenience of
initiating an unlettered stranger into the tricky pronunciation and linguistic
gymnastics of his language. Besides, a knowledge of Tamil was more useful to
him as the means of communicating with the people of Ceylon generally, who from
the proximity to India and the inhabitation of North Ceylon by Tamil speaking
people, were more likely to understand that medium of speech, than Arabic.
Marriages there must have been between these Arabian settlers and the Tamils of
the coastal towns, but amongst a people whose religious canons permit of a
plurality of wives, it is not unreasonable to expect that there must have been
a large number of polygamous liaisons with, both, Tamil and Sinhalese women.
A certain well-known European traveler who was noted for his
ability to converse in any European language, is reported to have said that the
easiest way to acquire a practical knowledge of a foreign tongue was by living
with a woman who spoke that language only. Such a situation undoubtedly affords
unique opportunities for learning. It is not difficult to imagine the
embarrassing circumstances which would arise, making a familiarity with the new
language imperative, owning to the fact that in some cases it would not only be
inconvenient but also undesirable to call in the help of an interpreter.
Then there is the case of the children of these Arabs by
their Tamil wives. Nothing is more probable than that in the first years of his
youth, the young Moor was taught to speak in Tamil by his mother with whom most
of the day was spent, whilst his Arabian father was away transacting his
business, mending his sails, or may be far away on the high seas on a voyage to
the Fatherland. In view of this strong Dravidian influence in domestic life, it
is no matter for surprise that so many Tamil customs have crept into the life
of the Ceylon Moor, as for instance the ceremony observed when young Moorish
girls attain the age of puberty.
The nomenclature of a subject generally throws some light on
its origin different versions of a tradition backwards with the object of
ascertaining the secrets which etymology reveals, is not without its pitfalls,
but even the doubtful information derivable from this source is denied to the
student of Moorish history, since the Arabic language ceased to be spoken in Ceylon
several centuries ago. The seeker after truth in these fields of doubt and
error, therefore, has to rely entirely on Sinhalese and Tamil place names for
snatching a fragment of the history of Arab times.
Kudre Malai or “Horse mountain” for instance, has no Arabic
name of which we know, although this bold headland off the Northern coast must
have been well known to Arab sailors. The Greek name “Hippuros” for this place,
however, still survives. Another example is Beruwela, a sea-coast town in the
South West. This is a purely Sinhalese name, derived from Be, a part of the
verb Bewa, to lower, and Ruwela, sail; hence, “the place where the sails course
to the sails of the Arab merchant vessels which frequented that port. It is
amazing that the Arabic name for this place is not known, considering the
widespread tradition that Beruwela was the landing place of the first Arabs who
visited Ceylon. This little township by the sea continues to be a stronghold of
the Ceylon Moors to the present day and is noted for its ancient shrines and
tombs said to date back several centuries. It will be remembered that it was a
Moor of Beruwela who set out in the Thirteenth Century to bring the Salagama
weavers from South India.
In an ancient Arabic document which is in the possession of
one of the oldest Moorish families living in Beruwela today, the following
interesting legend relative to the history of that town is related. It is said
that in the 22nd year of Hejira, which is said to correspond to 604
A.D., a fleet of four vessels conveying three sultans, left Yemen, in the time
of Omar Kathab. The three distinguished visitors, (name not known),
Salah-ud-Din and Mohamed. The first named is supposed to have landed at Kanoor
(?Cananore) in South India. Salah-ud-Din also made for the Indian Coast,
arriving at a place named Perriyapatnam, whilst his son Sams-ud-Din cast anchor
at Mannar off the North west of Ceylon. The fourth vessel which conveyed
Mohamed’s son, Sad-ur-Din sailed further south and landed at Beruwela where he
is said to have settled and their ancestry to him. It is not improbable that it
is on this evidence that the Moors of South Ceylon base the tradition that
Beruwela was the first landing place of the Arabs of old who colonized the Coastal regions of the Island.
The name “Serendib” itself is said to be a corrupt Arab form
of “SinhalaDwipa.” It is used frequently by Ibn Batuta to refer to the Island
of Ceylon. The same writer calls Colombo, Kalambu which in turn is said to be
derived from “Kulambu” or “Pond” which when transposed reads Kulampu, hence,
Kalambu and the Europeanized version Colombo.
Hambantota, also a sea port town, in the South-east of the
Island traces its origin to the connection with the Moors. The name in use
today comes from Hambayan tota, or the “ferry of the Hambayas or Coast Moors.”
It is also stated that the root word of Hamban is Champan, which means a boat
or a coasting vessel; hence Champan tota, “the ferry of the coasting vessels,
Champan is also said to be of Malayan extract and is supported by the fact that
there had been at one period a small coasting trade between Ceylon and the
Malay Archipelago. It is possible that the name Champan came to be applied to
any small brig or skiff whether it came from Malaya or not; cf Champan-turai in
the Jaffna peninsula. The suffix turai here means “pertaining to the sea coast”
and is noticeable in place names like
Kangesan turai, Parati turai, Colombo turai. The same root form is also present
in Hambankaraya, “the men of the ships.” This name is applied to the Coast
Moors only, who it must be remembered are a community distinct from the Ceylon
Moors. The stronghold of the coast Moors at Bankshal Street, Colombo, is known
in Sinhalese by the name of Hambanwidiya, “the street of the Hambayas or Hambankaryas.”
The Tamil form is Hambankotte, “the fort of the Coast Moors.
Another name by which this section of Moors is known is
Marakalaya. Although this form is Sinhalese, the origin is from Maram, tree,
wood, log, boat, and arkel, men, or people; hence Maramarkel, the people of the
boats or ships. The use of the word Maram to designate a boat is present in the
word Catamaran, from Kattu Maram to bind logs together so as to form a raft or
boat. The Tamil form Maramarkel beccame Marakalaya in Sinhalese.
Another explanation of the word Marakalaya is to be found in
the Sinhalese work, Janawansa where it is said of the Coast Moors that because
they have “much trickishness” mahat Kallan, in trading, they are called
Marakalayas, but Denham rejects this theory as “purely fanciful.” Besides, it
would appear, that the Janawansa applies this term to the Ceylon Moor, who
certainly is not a Marakalaya. The Hambayas and Marakalayas, or Coast Moors are
a floating population. They generally do not remain in the Island for more than
a few years, whereas the Ceylon Moor has been permanently residing in Ceylon
for several centuries. On the other hand, the Coast Moor having made a small
fortune here as a boutique-keeper or petty trader, goes back to South India and
seldom returns. It is of him that the Sinhalese say “there is no place where
the crow and the Hambaya is not to be found.” The reference is to the Hambayas’
enterprise in generally being the first to
open his Kaddy or store in every small village of any importance. These
Coast Moors have an entirely different history to the Ceylon Moors.. (See South
India and Her Muhammedan Invaders by Prof. S. Krishnaswami Aiyangar, M.A.,
Oxford University Press.). The chief difference between the Coast Moors and the
subjects of this history is that the former are more or less Hindus in language
and manners, whilst the latter who are of Arab descent, have through isolation
in Ceylon, and intermarriage amongst themselves preserved their identity, where
a less conservative community would have been merged in the indigenous
population. The Coast Moors are closely allied to the Maplias or Moplahs, who
are also known as “Half-Hindus.”
The vernacular equivalent for the Ceylon Moor is Sonahar. If
properly understood this single word embraces the entire history of these
people. Sonahar is another example of the different changes and transformations
to which a name or expression is subjected by usage in the course of time. It
is said that Sonahar is derived from the word Yawana which was applied in
India, and later in Ceylon, to designate the Ionian Greeks. Afterwards the
expression cam to signify any people who came from a northerly direction and
brought with them new religious rites. In this manner the name passed from the
Greeks to the Arabs who introduced the Islamic faith. The different stages
through which the word Ionian, Yonian Yona, Yonah came to be rendered Sonahar
is early imagined. The Sinhalese of old called the Ceylon Moors, Sonakarayas,
Sonas and Yonas. From the last word, we get the adjective Yon, “Moorish” in Yon
Weediya, Moor Street. It will be seen from this, that from the earliest times
the Sinhalese observed the distinction between the Coast Moors and the Ceylon
Moors whom they called Hambankayas and Yonas, respectively. The differentiation
was extended even to the names of the localities in which these two sections of
Moors lived, as witness, Hambanweediya and Yon Weediyia.
A less satisfying explanation is that Sonahar is derived
from Sunni through the corrupt from Soni. However this might be, it is a
striking coincidence that the Ceylon Moors generally belong to Sunni sect of
Muslims of the Shafi school, recognizing the Sufis.
As in most other respects, in regard to proper names too,
the Coast Moors who are a less literate community, comparatively, have been
subject to a larger measure of outside influence than the Ceylon Moors. For
example it is only amongst the Coast Moors that the purely Arabic name Saed, or Sahid and Saheed becomes Saedo,
Seyado, Seyadu and ultimately Sego until its original form is camouflaged
beyond recognition. Similarly the name David which is rendered Davood in
Ceylon, becomes in the Coast Dauthoo. Likewise, Omar, becomes Omeroo and Hamid,
Hamidoo. This Tamilisation of Arabic names goes on and on in this fashion till
we come to the stage where such a name occurs as Seggo Dauthoo Omeroo Lebbai
and wonder whether it is the relict of some long forgotten Red Indian or
Central African dialect.