Traditional Sri Lankan Wooden Masks "Vesmuhunu"

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Masks used in Rituals 

In an Island famous for worshiping demons believed to be living in trees and mountains, devil masks are in popular usage for ungodly practices. Masks used in various dramatic rituals in Sri Lanka can be classified as mythological, demonic, animal-spirit and human figures. Oldest of them are animal and demonic ( or animal-cum-demonic, human-cum-demonic). The significance and designs of mythological masks are associated with iconography of the folk religions of the historical period. On the other hand, the significance and design of the human masks have been evolved in recent time. The authentic masks and masking traditions of Sri Lanka are extraordinary cultural phenomenon and a significant contribution Sri Lanka has made to the Asian cultural spectrum. It is indeed a puzzle as to how the Sri Lankan masks have a short history in an ancient civilization that has to date traces of hunter-gatherer type of society. The present-day Veddas, who are considered to be the primeval ancestors of the Sinhalas, have preserved various ritual ceremonies and ritual practices involving mime, facial and body painting. Some of these practices are directly connected with ancestor worship as evidence from the na-Yaku cult. These attempts at invoking the supernatural, are evident in other part of the world were hunter •gatherer societies still exists. 

Five categories of masks in Sri Lanka
In the context of different usages of masks, researches have classified Sri Lankan masks are, 1 religio-magical 2 ritual-cum-spiritual 3 secular-cum-ritual 4 exorcistic 5 exocistic with ritual overtones 

The categories 1 and 2 are related to ancestor cult, faith, curative and sustenance masks, while the category 3 is related to hunting, warfare, fertility (agricultural) and memorial service masks. The category 4 are masks used are in Rites of Passage (initiation, funeral, secret society), including totems and emblems. There are occasions when the above classifications tends to mix-up. Sri Lankan masks can not be studied under the above category. But the entire ceremony is cathartic and dramatic in effect. Sri Lankan masks exists basically in three contexts in the ritual, in the ceremonial dance and in professional displays and festive occasions. The exorcists or curative rituals are commonly known as tovil , and include Sanni/Daha ata sanni, in which masks are extensively used: god rituals are known as Gammadu and Devolmadu where a pantheon of deities are invoked either to bring prosperity or to dispel contagious diseases, where masked dances are few and far between. There exist two other demon dance ceremonies called Mahasohon Samayama and Gara-yakuma, the former is connected with the belief in a gruesome and hairy monster of gigantic proportion, called Mahasohona, the demon of the graveyard and the letter is associated with a group of demons referred to as Garayaku. In mask practices, the most important of the thovil varieties the cycle known as Sanni where disease-causing demons are symbolize through masks. But the most elaborate masks are of the kolam variety. It is more like an opera, having a central theme an a series of episodes enacted by dances wearing masks of different sizes, culminating in the dramatic presentation of a story. Sanni has has Sinhalese connotation of an aliment or disease. These are believe to arise out of the morbid states of the three humours-areal humour, bile and phlegm, which are cause by a set of demons, each such demon is called Sanni-yaka, but in his birth story is called Raja-mulu Sanni yaka. The sanni masks except that of the chief demon belong to a variety commonly known as kata munu and belong to the similar variety. In a sanni sanni masks and pali masks. Although a sanni ceremony is a healing ritual, it is more like a theatre. Since there is much dialogue in the various scenes, the sanni masks are carved with adequate provision for the mask-wearer to talk at length and have his voice heard loud and clear by the audience.

Symbolism of the Masks

Sri Lankan Masks often tend to look surreal; bulging/huge eyes, wide grins, colorful headdresses and a mix of colors.

The colors of the masks would usually represent the color of the demon of which they believed it looks like. Their masks often had the same shape style; long, narrow and pointy. Facial expressions on the masks are quite bizarre; some would look quite intimidating whilst others look foolish. Intimidating masks would have sharp, pointy teeth with bulging eyes staring into your soul. Foolish masks would have less-intensifying eyes and smiling with human-like teeth.

Some individual masks were thought deeply about its meaning.

What is the symbolism of the color, shape, facial expression of the mask?

The color of the masks usually represent the color of the demon which they believed it looked like. The masks often had the same shape style, which was long, narrow and pointy. Facial expressions on the mask are quite strange. Some would look foolish whilst others intimidating. Intimidating masks would have sharp, pointy teeth with bulging eyes while foolish masks would have less intensifying eyes and smiling with human-like teeth.

Fire

The Ginidella Raksha mask is a Raksha mask which is means its job is to ward off evil. This mask is representing the emotion anger which is why the colors are red, orange, and yellow. The patterns on the ears are warding off all evil. The patterns on the ears and the face really draw your attention which the Sri Lankan people found really important.

Snake

The Naga Raksha mask, also known as the Snake Demon, uses a lot of colors and patterns to it. The most noticeable and attractive pattern is the hair which is shaped into cobras, therefore the name Snake Demon. It has a very long Tung to smell its enemies and the teeth to eat them which in this case are the Sri Lankan people.

Peacock

The Peacock mask is supposed to bring peace and harmony, therefore the bright beautiful colors white, and blue. A peacock is also know to bring peace and harmony. This mask also wards off evil spirits and ghosts.

History and development of masks

This ritual has been created to heal the sick, and so this is how the Raksha masks were created. The Raksha masks were first made for the uses of those rituals. The witch doctor wears these masks to imitate the imaginary faces of the devils which were known as the cause for the disease. The doctor then dances to the rhythm of the drum and wore the demons away. Raksha masks were and are also used to perform Raksha dances in Kolam Maduwa. According to legends, Sri Lanka was earlier ruled by a race called Rakshasas whose king was Ravana of the Ramayana. Now the Raksha masks are used in a lot of festivals, cultural dances and are also sold to the tourist trade and institutions for display.

What is the Raksha Mask?

A Raksha mask is a mask that Sri Lankans use a lot in festivals and cultural dances. Raksha means “demon” and the masks are apotropaic which means that it is intended to ward off evil. They are painted in vibrant colors, with bulging eyes and protruding tongues and they depict various types of demons. Raksha masks are the final aspect of the Kolam ritual, and they are a tribute to the Rakshasas, a race that earlier ruled Sri Lanka and could assume 24 different forms. But only a few of these forms are performed, some of which are Naga Raksha (cobra mask), Gurulu Raksha (Mask of the Bird) and Maru Raksha (Mask of the Demon of Death)

What materials are the masks made out of?

The Raksha masks are nearly entirely made out of a light, soft wood called kadura, which is smoke-dried before the mask is carved, with a hollow inside so you can put the mask on your face. Other material are used for additional details. The teeth are made from shells and the eyes from glass. Often the eye openings are left bare to allow the wearer’s eyes to be seen, and this gives an appearance of real life to the mask. Color had an immense importance and there are prescribed color-schemes or masks. The older masks are found in the color or red, yellow, black, white and sometimes a dark green obtained from mixing yellow and black. Blue was used very rarely.

Makara Mask

This Kolam mask (see previous page) uses a makara arch to symbolize the Karava people, who are ethnic fisherfolk. The female figure standing under the arch can "juggle" the spheres in her hands -- they move up and down on the wires as the mask is wiggled. It is seen, on this and the following mask, that Hindu religious iconography has been coopted to serve the cultural requirements of the villagers who carve and dance the masks.
The masks displayed here are modern, carved from a soft wood that is similar to balsa wood.

Garuda Mask

This mask impersonates Garuda, the solar bird who is the vehicle of Vishnu. It is used in a Raksha Dance (Demon Dance) to frighten away the Cobra Demon. Garuda is decorated with enemy snakes, as if they were a sort of trophy. The dance is apotropaic, its purpose being to magically avert the real danger that snakebite poses to the villagers.

Naga Mask

This elaborate and impressive cobra mask is a counterpart to the Garuda mask seen on the previous page. The masks displayed and sold here come in a wide range of sizes, like the medium and small-size Sanni masks to the left.

Maha Kola Mask

Maha Kola is the boss of 18 demons of illness that are represented in the Sanni Dance ("Devil Dance"). Holding victims in his hands and mouth, Maha Kola is surrounded by snakes and by the 18 Sanniyas - the demons of blindness, cholera, boils, and other pestilences, each of whom is given its own mask. As the curing ceremony proceeds, a ritual specialist propitiates the appropriate demon(s) on behalf of the patient and his family. When done, the demons are dismissed and the area is ritually cleansed of any lingering bad influences.

Here are some very nice pictures of Sri Lankan Masks. Proud to be a Srilankan.


Naga Raksha

Maru Raksha

Gara Raksha

Mayura Raksha

Ginijal Raksha

Gurulu Raksha 

Narri Latha

Naga Kanya

Medicine Mask

Dewa Sanniya

Suraba Valliya

Lion Mask

Demon Masks

Sanni Masks

At the next stage the mask dancers representing the 18 Sanni Demons arrive on the scene. Deva Sanniya causes measeles, mumps, smallpox, diarrhoea, typhoid and cholera, Vata Sanniya causes paralysis; Pitha Sanniya causes ailments related to bile; Amukku Sanniya causes stomach pain and vomiting; Naga Sanniya causes pain in the body similar to cobra bite; Ginijala Sanniya causes heat similar to fire in the body; Selesma Sanniya causes diseases as a result of phlegm; cough and sneezing; Kapala Sanniya causes headache; Maru Sanniya causes death; Kadawatha Sanniya breaks the barrier between the patient and the Sanniya; Kora Sanniya causes lame limbs, swollen joints; Bhuta Sanniya causes temporary madness; Kana Sanniya causes temporary blindness; Jala Sanniya causes unbearable cold and shivering; Bihiri Sanniya causes temporary deafness; Golu Sanniya causes temporary dumbness; Veulum Sanniya causes shivering and fits and Gedi Sanniya causes abscesses. The Sanni demons wear the mask depicting the features of the disease they represent and costumes of black and a skirt of leaves and perform the ritual dance. During the continuous dialogue between the demon and the Kattadiya they are questioned on what they did to the patient and the Sanni demon explains the influence on the patient. Sanni demons demand offerings from the patient and after receiving the offerings they agree to leave the patient.

At the end Prince Maha Kola the chief of the Sannis arrive on the scene. Maha Kola tries to approach the patient but the Kattadiya prevents the attempts. He leaves the place after receiving the offerings. The Maha Kola mask is the most intricate of all the masks. It comprises all the masks representing 18 demons. Finally, Purifying Ritual is performed by the Double Torch Dancer.

 

Twelve mask dancers known as 'Palis' arrive at the location as forerunners of the 18 Sanni demons and arrange the place for the ritual. Palis assigned with different tasks come one after the other. Pandam Paliya carries burning torches, Anguru Dummala Paliya carries (resin powder and charcoal, Kadu Paliya carries a sword, Kalas Paliya carries a flower pot, Salu Paliya carries betel, Dalumura Paliya carries betel, Tambili Paliya carries a king coconut, Muguru Paliya carries a club, Kukulu Paliya carries a cock, Athu Paliya carries branches, Dunu Paliya carries a bow and arrow and Kendi Paliya carries holy water in a pot.

Role of Palis

Twelve mask dancers known as 'Palis' arrive at the location as forerunners of the 18 Sanni demons and arrange the place for the ritual. Palis assigned with different tasks come one after the other. Pandam Paliya carries burning torches, Anguru Dummala Paliya carries (resin powder and charcoal, Kadu Paliya carries a sword, Kalas Paliya carries a flower pot, Salu Paliya carries betel, Dalumura Paliya carries betel, Tambili Paliya carries a king coconut, Muguru Paliya carries a club, Kukulu Paliya carries a cock, Athu Paliya carries branches, Dunu Paliya carries a bow and arrow and Kendi Paliya carries holy water in a pot.

Pandam Paliya

Salu Paliya

Kukulu Paliya

Ana Bera Kolama

Dukkiniya Kolama

Mudali Kolama

Police Kolama

Hewa Kolama

Maname Queen

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