Philip Gunawaedena was no accredited historian, but the accredited historian on the Portuguese era of Sri Lankan history, Dr.Tikiri Abeyasinghe, my former University batch-mate in the History Department, described the book as a significant contribution to the island’s history containing much detailed research. That is the verdict of an authority. Tikiri also wrote: "It must be emphasized that Philip Gunawardena’s encounter with history has performed a greater service to history, than any historian’s contribution to politics." (Dinamina, 12 March, 1973). If I could add a rider to Tikiri’s comment, I think he may not have meant to ignore Dr.Colvin R de Silva, the historian, who has contributed much to scholarly studies to Sri Lankan history through his two masterly volumes on the ‘British Occupation of Sri Lanka’ and his other learned writings on history in the Ceylon Literary Register and such works. Colvin was one of the members of the elitist historical club at that time. Unfortunately for us interested in history (but for the greater gain of the legal profession where he rose to eminent heights; and of Sri Lankan politics - I am speaking of then and not now), he chose the latter two vocations than to spend his time in archives.

It was really, Philip Gunawardena, followed by Dr.N.M.Perera, who gave dull and servile politics of Sri Lanka new dimensions, first in the State Council and later in Parliament. Someone, who was irritated by the intellectual contribution by these two stalwarts of the Left remarked in the State Council that these two popped up like the Jack in The Box!, Philip leading and N.M. following. Earlier, we had men in the former Legislative Council who had spoken three words for the whole duration of their term in the Council. They were, as my good friend Haris de Silva once quoted, " Yes, I do." Those of our generation who had the opportunity to listen to and read the contributions to State Council and Parliamentary debate, especially by those Marxist stalwarts, should consider ourselves very fortunate.

Personally, it is a great pleasure for me to write this Review on the English translation of Philip Gunawardena’s contribution to history, not only because of my long time interest in history studies but because the author is someone I had the privilege of listening to from my childhood in our village. That was before his incarceration by British imperialists along with other left leaders. The Kahatapitiya residence of William de Silva, then located in a sylvan enclave away from the eyes of the imperial British government and their hereditary local official henchmen in the area, all of whom were my father’s close relatives, was the secret venue where the left leaders often met. As a child, I walked the near two miles to Kahatapitiya to see these men, the new hope, we thought for the future of our country. I had already heard Philip’s voice during WW II at a Jatika Mahotsavaya held a few hundred metres away from my mother’s residence. With his Boralugoda voice, he was trying to drown the Raban play coming from the surrounding hills which my uncle, the Vidane Arachchi, had arranged to disrupt the meeting. A remark by Colvin R de Silva who said "Mama hituva Batapole gehenu udaviyata meeta wediya hondata raban Gahanna puluvan kiyala" put a stop to the disturbance!

To me, the importance in the book lies not in its length or otherwise; nor in the quality of research which satisfied the expert on the Portuguese period, but in the choice by the author, an area which is outside the main stream of dynastic history of Sri Lanka favoured by our academicians. Its very brevity is its beauty, the hallmark of the work being its interpretation of history rather than getting engrossed in tiresome details which normally crowd the pages of academic work. The author portrays the Sitawaka as a "bright and heroic interlude that glistens like a golden thread, through the pitch black age of darkness that engulfed the country with the arrival of the western imperialists."

It is then a seminal work, as the author himself intended it to serve, a call for further research highlighting the contribution of the small enclave called the Sitawaka kingdom, which was created after the murder of the Kotte ruler, Vijiyabahu VI, an incident which has entered history as Vijayaba Kollaya and which later became a theme for a famous Sinhala historical novel which was read by those of my generation in the Sinhala school. (That was a few of the novels, the reading of which was not taboo those days).

When a few years back, I, along with a research team from the Royal Asiatic Society, Colombo, visited some of the historical places in the former Sitawaka kingdom, I was amazed to find how much lies to be explored about the history of this little kingdom. The French Savant, the late Prof. Jean Bossolier who identified Sri Lankan archaeology as "monumental archaeology" (meaning excess emphasis on former leading monuments), brought to readers’ attention that much lay to be discovered and interpreted in respect of archaeology of the last few centuries. (‘Ceylan’ in Archaelogia de Munde).

Though small in territory, the Sitawaka kingdom possessed great economic resources, like Agara–gam (mining villages) along the Kelani river and the upper reaches of Kalu-ganga. Along both sides of the Kelani river, from Wattala, to Yatiyantota, on one hand, and from Kalutara to Ratnapura including Vidagama and Pelanda on the other side, there are far more historically interesting places where strategic fortifications were built, battles were fought, where the Portuguese Captain Azavedo fed little infants to the crocodiles in the Kelani river near Hanwella,(no child-rights in those days of Portuguese colonialists as much as it was under the British imperialists who decapitated an entire generation of Kandyan children after the so called Uva Rebellion of 1817-8), the remains of old buildings, fortifications and temples, where churches have come up since. Here is a plan for a new tourist itinerary , only if the Tourism authorities are willing to develop it, including a regular boat service up the Kelani river; or even provide a coach service covering these places. I am yearning to revisit these places again and again!

We even visited an unknown little buried fortification awaiting to be restored by archaeologists, lost in a neglected coconut property, a few distance away from the famous temple at Attanagalle, where Manamperi Arachchi or Arittkivendu, the Vaduga Counsellor/Captain in Rajasimha’s army stayed before he turned himself over to the Portuguese side after Rajasimha’s death. One can visualise the entire scenario here. How Manamperi was secretly approached by a Portuguese Captain to discuss terms for his coming over. Manamperi, though he had been a good captain of the King Rajasimha’s army, and even decimated a Portuguese contingent at Orutota near Gampaha (another place I visited) on behalf of Rajasimha’s queen where the queen earlier failed in battle, made the mistake of proposing himself as the groom for the widowed queen. That incensed the nobility and inhabitants who treated Rajasimha like a god (in fact, he was later deified) and chased Manamperi away vilifying him, calling him "Kokkan-payya." (named after the little pouch attached to the hooked walking stick [fighting pole] the Vaduga soldier carried with him but with accent on the last syllable to suit the occassion!). It was after he ran in fear that he decided to turn to the Portuguese and sent word to the Portuguese Captain to meet him in the jungles of Attanagalla (Horagolla) hideout. (One may remember my article" Attanagalla: Where history repeated itself!"). A few of the tall Hora trees are still found in the neighbourhood which could have served as excellent watch posts. So, Horagolla/ Attanagalla has a history as a landmark place in changing sides!

At Wattala, which had been a well known and well protected landing place, one could see why both the Sinhalese and the Portuguese fought for its mastery. Its importance as a historic landing place (Maha-Wattala) called for stationing the Agampodi mercenary soldiers from Dambadeniya times .The place name ‘Gona-Kovila’ retains the memory of these soldiers who worshipped Siva at the Kovil there. The Agampodis today, form a significant section of a Sinhalese caste which is numerous in the South West of the island and they are Buddhists to the core as most new adherents are in many societies; while in the Jaffna peninsula, the Agampodiyars form a small but important social group. But Wattala as the gateway to Satara Korale, Aluth-kuru-korale and Siyane Korale and to Colombo in the other direction, enhanced its security importance. The victim of the fighting was the well known Vijayaba Pirivena (parallel to Totagamuwa) built by King Vijayabahu I and which was one of the leading institution of learning. Captain Diogo de Melo fought many battles here. The Portuguese church built by him on the site of the Vijayaba Pirivena was destroyed by the Dutch who used the place for a Dutch cemetery. The quaint little church built later dedicated to St. Sebastian on the Rajasimha Road boasts of a few Portuguese statuettes recovered from the old Church. Kuruppu Arachchi almost succeeded in capturing this place but for an unknown reason he turned his back on the verge of victory. The place Wanawasala retains the name of the other ancient temple mentioned in Sandesa poems.

At places like Hanwella, Sitawaka, Ratnapura, and along both sides of the Kelani river, there are many places associated with the fighting between the Sitawaka forces and the Portuguese/ Kotte forces. A boat trip along the Kelani river from Wattala to Yatiyantota through places like Orugodawatta, Nawagamuwa, Kaduwela, Rakgahawatta, Kanvidapugala, Malwana, Gurubevila (Hanwella), Sitawaka even today is a fascinating one. Here were the strategic points of the Sitawaka kingdom which were well guarded. At least some monuments should be erected in these places in the memory of the valiant Sitawaka forces who fought to safeguard the country and the religion from the intruding Portuguese.

Another aspect that the book introduces is the foreign relations that the two Sitawaka kings maintained with neigbouring lands. The Zamorin of Calicut who was an arch enemy of the Portuguese offered much material and military support to Sitawaka. These along with the nature of Sinhalese warfare then were highlighted at a recent symposium on the Sitawaka kingdom. The strategic planning of battles and the nature of arms used and of the warfare gives credit to the soldiers of Sitawaka (Hewagam Korale stands as a landmark and the author has a separate short chapter to honour the people there who formed the elite of the Sitawaka army) and their two leaders, Mayaddunne and Rajasimha and their captains, the Mudaliyars and Arachhchis who led the forces to battle. As the author sums up, the battle at Mulleriyawa where young Rajasimha himself led the forces is a classic illustration of his organizing skills and tactical ability. He used the strategy of sending one part of the army from Sitawaka to engage the Portuguese army in the marshes of Mulleriyawa. When the Portuguese saw the Sinhalese army retreating they followed the adversary in order to inflict a greater loss to them. Little did they know that Rajasimha had ordered another army from the Siyane Korale on the left bank (north) of the Kalani river which crossed the river at Kottangahatota near Kitsirimevan Kelaniya and pursued the Portuguese from the rear. The result was the annihilation of the entire Portuguese army with their lascarin support. The battle has entered the annals of Sri Lankan history like the battle at Randeniwela.

The siege of the Portuguese fort at Colombo, notably the two-year long siege 1587-8 is another episode which deserves more investigation. Both indigenous and foreign war strategies were used. An amazing feat was the draining of the lake (present Beira then much bigger in space) through a canal which linked it to Kelani river. (St.Sebastian canal which came to be the biggest breeding places of mosquitoes). This enabled the Sinhalese to reach the wall on the landside without difficulty. How local ingenuity was used could be seen from the use of a herd of buffaloes to reach the wall stealthily from the washermen’s port (the place is still used by washermen) without causing suspicion. This was an old strategy used by Sinhalese and Vedda hunters to get near animals in the wild.

The walls of the fort were tunneled and at Sebastian gate the Sinhalese came across two counter tunnels! The people called "Pallaru" who were expert tunnel diggers were employed for this task. (Hence the current word ‘Pal-horu’ used for house-breakers).

Gun turrets were erected on chariots to match the height of the city walls so that the fort could be fired upon. The Portuguese recorded that their cannons could not destroy them. One is reminded of the moving fortifications Saladin used against the Crusaders.

When one read about the earth and sand banks built by the LTTE to stall the march of the armed forces anyone who knows the history of the Portuguese period would not have been surprised. The Portuguese used them to stall the march of the Dutch and Sinhalese armies in the last phase of the war. The difference was that the LTTE used foreign NGO supplied, especially the Norwegian supplied, heavy earth moving equipment and hundred of thousands civilians who were forced to render forced labour.

The author enters into some questions of history like the claim of Rajasimha killing his father, Mayadunne. He rightly points out that there was no reason for Rajasimha to do so because both of them had the same goal of defeating the Portuguese. Both of them carried the Sinhalese banner aloft. Mayadunne sent Rajasimha (Tikiri Bandara then) to the battle field at the age of 11 years. (Child soldier!). Mayadunne abdicated the throne in 1578. The second long siege of Colombo was carried out by Rajasimha that year and the father died five years later as an old man of 83 years. The author thinks that the canard of patricide was spread by sections which were dissatisfied with the new ruler for his becoming a Saivite. Some stories speak of his coming under the influence of the Vaduga soldier Arittakivendu but that is more in the historical novel written by W.A.de Silva. There could be some historical truth in the claim that he showed some favour to the Hindu worship as many Sri Lankan kings did and this could be the source of the accusation.

One controversial point I find is the reference to Manamperi Mohottala as a Punjabi soldier of the Sikh community. The author does not provide any reference to his sources. The Portuguese sources refer to Manaperi as a Badaga (Vaduga). There were Rajputs in the service of the Dambadeniya ruler, Prakramabahu by the name Thakuraka who formed the king’s loyal bodyguard. When the Sinhalese soldiers rebelled they refused to join and the Rajputs killed the kingpins of the rebellion and re-installed the king. The author could have used some folk tradition not found in written records. Similarly, the post-Rajasimha era appears to have received little attention. The author says that Rajasimha had no issues. Other records, however, refer to Maha Biso Bandara having had a son who came to be known as Nikapitiye Bandara. He was captured by the Portuguese who converted him to Christianity and sent him to Portugal.

The book also deals with literary activity of the Sitawaka period and the Rajasimha’s contribution to Buddhist activities and the patronage rendered by a number of leading Bhikkus as well as the peaceful co-existence of Buddhism and Hindu religion.

The book has updated the account of Sitawaka to include the account of the Hewagam Korale in the later struggles against western imperialism.

The book deserves the attention of researchers as a work which lays down an encouraging course to conduct in depth research into the Sitawaka phase of Sri Lankan history which is the real precursor of the struggle of the Sinhalese against alien domination. I hope the Philip Gunawardena foundation Trust could rise to the occasion and be the catalyst of such an enterprise. Its symposium on Sitawaka Heritage held recently is a positive indication in this direction. A Museum to collect and present objects relating to history, warfare and social anthropology of the period is much needed and could serve to attract visitors both local and foreign.