Mediaeval Sinhalese Art c10.s2.20

c10.s2.20

∗ Is this a parallel to the Gorgon’s head, which could only be safely regarded in a mirror? It seems to belong to the same group of ideas, but with this difference, that the mirror is not used by the painter to avoid the necessity of looking at the image, but only as a ‘lightning conductor’ to receive the glance. A remarkable parallel to the use of the mirror on this occasion, is its use on the occasion of the annual Nanamura mangalya, or head-washing festival. The priest washes the sacred reflection of the head of Buddha in a mirror held in front of the image for the purpose (Service Tenures Commission, 1872, p. 501). It is said to be a weekly ceremony at the Maligāva (Rep. Temple Lands Comm., 1858, p. 5). See also Rhys Davids, ‘Buddhism,’ for use of mirrors in Tibetan ceremonial. † The same prayer is uttered by the Buddhist in Ceylon, and by the Hindu in Bengal! We have here a single example of the ‘geographical sense’ which pervades Hindu culture and religion. ‡ See ‘Daily Practice of the Hindus,’ Allahabad, 1906 (?), p. 212. § These are evidently the verses called “dorakaḍa asna,” which are referred to in the copper sannasa (A.D. 1415) of Beligala Vihāra, as having been recited by Sendipperuma Baṇḍāra when a nētra maṅgalya ceremony was celebrated there in the reign of Parākrama Bāhu VI. (Bell, Kēgalla Report, p. 28).