mask (ansiktsmask)

1916.9.289

Name and identification of character
Mask used as an icon. The icon depicts a demon called kalu yaka (Sin.), also called kalu kumaraya (Sin.).

Context
The icon, in the shape of a mask, is not used in dance, but is placed on a bamboo framework by the side of the ritual arena, mal maduva (Sin.), in a demon ceremony known as riddi yagaya or rata yakuma (Sin.).

Material
Wood, vel-kaduru (Sin.) (Nux vomica).

Iconography
This is not a mask in the proper sense of the term. It is an icon of a demon character. It is composed of three figures in the form of a triptych and is meant to be used as an altarpiece.

The centre figure is that of a standing demon with five small cobra hoods on the crest. It is pot-bellied, hairy and black in colour. The two hands are raised and two human bodies are held in the hands. The upper part of the body is bare, while the lower part is dressed in an embroidered cloth, decked with foliage and flower designs and a narrow girdle decorated with spot, bindu (Sin.), designs. The figure is flanked by the women.

The mouth of the main face of the mask (at the bottom) is broad and half-open. Between the two rows of teeth, space is provided for the dancer to see trough. The tongue and the gums are painted in red. The nose is pointed and turned upwards. Two cobras, issuing from the demons nostrils, frame the demon.

According to the ritual verses, the demon was in the habit of harming women, either making them barren or preventing childbirth. The demon is a ferocious being, given to sensuous pleasures. Veramuni, king chief of the demon groups, prevented further harm by granting permission, varama (Sin.), to continue his bad habits only on the condition that when offerings are made by the people, the demon should accept them and remove spells cast by him. The practice is to make an offering to the kalu kumaraya, also abridged to kalu yaka. Rata yakuma or riddi yagaya for protection of health and pregnant women or to ensure safe delivery.

The central figure representing this demon is shown crushing humans offered as sacrifices. The demon steps on two human figures. One of them appears to be in pain. At the corners of the mouth of the upper face are two human figures. In his hands are still two more human figures. All these figures denote the sacrifices offered to the demon. The two figures are separately fitted. These consist of two females clasping two babies, perhaps to save them from the demon. Their feet are placed on the ears of the main face.

The mask is not worn in the ritual because of its proportion. It is placed on a wooden structure by the side of the ritual arena.

2000 09 04
Dr. M. H. Goonatilleka