Ranamure Pihilla - Water Spout & Ambalama of Mawela
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Ranamure Pihilla, a protected archaeological site, is a spring in the vicinity of the village of Mawela in the valley of Kotmale in Nuwara Eliya District. The Ranamure spring with a water spout is situated at the foot of Monara Gala (Peacock Hill). Ranamure Springs, not to be confused with the village of Ranamure in Matale District, is a bathing and washing place popular with locals from the Kotmale area. The Ranamure water spout is found at the upper end of a large clearing, which is one of the most scenic areas of paddy terraces in Sri Lanka.
Folklore associated the Ranamure spring with Prince Dutugemunu (Dutthagamani). The prince, son of King Kavantissa of the southern kingdom of Rohana, had to flee from the wrath of his father, after he had mocked him by sending him female jewellery out of protest against the king's avoidance of military conflict with the Tamil ruler of Anuradhapura. The mockery is the reason why Prince Gemunu (Gamani) was called "angry Gemunu", "Dutu-Gemunu", from then on. After ascending the throne, Dutugemunu later own started and won the war himself and therefore became the Sinhalese national hero.
Prince Dutugemunu is said to have kept 12 years in hiding in the village of Kotagapitiya (identified with Kotmale), disguised as a farmer or shepherd until his fathers death. Three water sprouts (Pihilis) in the Kotmale Valley are assocated with the stories surrounding Dutugemune. One of them is Ranamure Pihilla. The prince is said to have spent most of his time in Kotmale at this water spout. Ever since, there is an Amuna (a measure) of Ran (gold) buried near this spout. This is why the spout is sometimes called Ranamune Pihilla instead of Ranamure Pihilla. It is also said that the sword of Dutugemunu was hidden here, but another version of the tale has it, the the sword was kept at Dehadu Kadulla 5 km (3 miles) further west.
Close to the spout, which is built of granite, a traditional Sinhalese shelter has also been built, the so-called Ranamure Ambalama. It's made with large granite blocks, too. A four-sided roof made of clay tiles is held by four pillars. Ambalamas are traditional resting huts for local farmers and pilgrims and other wayfarers alike. They also served as meeting points for discussing communal affairs. Surviving historical Ambalamas are mainly from the Kandyan period. However, several new Ambalamas were erected during the colonial period and later on.
Folklore associated the Ranamure spring with Prince Dutugemunu (Dutthagamani). The prince, son of King Kavantissa of the southern kingdom of Rohana, had to flee from the wrath of his father, after he had mocked him by sending him female jewellery out of protest against the king's avoidance of military conflict with the Tamil ruler of Anuradhapura. The mockery is the reason why Prince Gemunu (Gamani) was called "angry Gemunu", "Dutu-Gemunu", from then on. After ascending the throne, Dutugemunu later own started and won the war himself and therefore became the Sinhalese national hero.
Prince Dutugemunu is said to have kept 12 years in hiding in the village of Kotagapitiya (identified with Kotmale), disguised as a farmer or shepherd until his fathers death. Three water sprouts (Pihilis) in the Kotmale Valley are assocated with the stories surrounding Dutugemune. One of them is Ranamure Pihilla. The prince is said to have spent most of his time in Kotmale at this water spout. Ever since, there is an Amuna (a measure) of Ran (gold) buried near this spout. This is why the spout is sometimes called Ranamune Pihilla instead of Ranamure Pihilla. It is also said that the sword of Dutugemunu was hidden here, but another version of the tale has it, the the sword was kept at Dehadu Kadulla 5 km (3 miles) further west.
Close to the spout, which is built of granite, a traditional Sinhalese shelter has also been built, the so-called Ranamure Ambalama. It's made with large granite blocks, too. A four-sided roof made of clay tiles is held by four pillars. Ambalamas are traditional resting huts for local farmers and pilgrims and other wayfarers alike. They also served as meeting points for discussing communal affairs. Surviving historical Ambalamas are mainly from the Kandyan period. However, several new Ambalamas were erected during the colonial period and later on.
