Eric Swan’s Rock in Somawathiya

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Inscriptions of the Eric Swan’s Rock (Minvila Rock) near Somawathi Stupa

Discover Eric Swan’s Rock, a boulder in Somawathi National Park just 50 meters off the road to Somawathi Stupa hides a rare dual legacy: the dramatic 1951 death of photographer Eric Swan and six ancient inscriptions carved over two millennia ago. A single rock where history, tragedy, and archaeology collide.

Eric Swan’s Rock lies deep within the Minvila grasslands of Somawathi National Park, close to the road leading to the Somawathi Stupa. Although it appears to be nothing more than a small granite outcrop, it preserves two remarkable layers of history: the tragic death of wildlife photographer Eric Swan in 1951 and a much older legacy revealed through six ancient inscriptions carved over two millennia ago. Initially identified by archaeologists as the Minvila Rock due to these inscriptions, the site later became widely known as Eric Swan’s Rock following the incident that claimed his life.

The Final Journey of Eric Swan in 1951

On 18 September 1951, photographer Eric Swan accompanied William Blake, ranger Stanley de Silva, and others to film elephants at Minvila. The previous day they had watched a magnificent herd of seventy-two elephants at Minvila , witnessing a fierce clash between two bulls.

The next afternoon, the team climbed a small rock—today called Eric Swan’s Rock—to survey the villu below. Seeing a lone cow elephant, they approached quietly for close-up photography. As they drew to about 18 meters (60 ft), the wind in their favor, the cow continued feeding.

Everything changed when the whirring of Blake’s cine-camera alerted her.

She spun, charged, and the men scattered. Swan knelt to take a shot with his rifle, slowing her but not stopping her. She struck him, knocked him down, and crushed him before fleeing into the scrub. Though his companions carried him across the marshy villu to the Mahaweli River, Swan died before reaching medical help.

Public reaction was swift. Some wished to hunt the elephant, but national protest, and the testimony of Swan’s own companions protected her. They insisted she had acted in instinctive fear and that the group had approached too closely.

Thus, the boulder where the group first stood became known as Eric Swan’s Rock, a memorial to a moment of wildlife tragedy.

This elephant was snapped by Mr. Eric Swan a few seconds before the animal turned round, charged, and killed him on the spot.

Six Ancient Inscriptions at Minvila

Long before 1951, this same boulder was a crucial landmark in the early Anuradhapura era.
When H.C.P. Bell inspected the area in 1897, he discovered six important inscriptions carved around the rock. They form a concentrated archive of early royal history, irrigation projects, and monastic patronage in the Mahaweli region.

Inscription 1: Kutakanna Abhaya’s Channel Inscription

1] Devanapiya-kulahi Mahacudikaha putaha Putakaņa Abayasa adi (Symbol)
2] Degama

The earliest inscription on the rock, measuring about 4 metres (13 ft 3 in), is partially written in reverse order. It records that the Degama channel belonged to Kutakana Abhaya, the son of Mahakudikaha of the Devinampiyatissa lineage.

Bell initially identified Putakana as Vattagamini Abhaya (89–76 BCE), known as King Walagamba. However, Paranavitana later reinterpreted Putakana as Kutakanna Abhaya (42–20 BCE). Because no royal titles appear in the inscription, it is believed to have been carved before his accession to the throne. This makes it one of the earliest examples of developed Brahmi script found in Sri Lanka. (Paranavitana, 1983, pp. 1–2)

Inscription 2: Naka-Maharaja’s Grant to Nakala Prince’s Monastery

1] Siddha [ |* ] Naka-maharaja Raja-adi-pițiya tumaha puta Aya-Nakalayaha karita Poji[na]*-Nakela-
araba-viharataya dine

The second oldest inscription on the rock consists of a single line measuring approximately 5.1 metres (16 ft 10 in). It records a land grant made by Mahādāthika Mahānāga, also known as Naka-Maharaja, who bestowed the village of Raja-adi-pitiya upon the monastery established by his son, Prince Nakala.

When Bell examined the site in 1897, he identified Mahādāthika Mahānāga as Mahallaka Naga (135–141 CE). Paranavitana later reassessed the evidence and concluded that the king mentioned here was Mahadathika Mahanaga (9-21 CE).

Prince Nakala is also referenced in a slab inscription found at the Somawathiya Dagaba, which records his founding of a monastic institution. This connection indicates that Nakela Araba refers to the Somawathi Viharaya known today. (Paranavitana, 1983, p. 40)

Inscription 3: A Royal Grant by Gamini Abhaya

1] Deva[napi]ya Puțakaņa Aba[ya-Maha]-ra[jaha] (marumanaka) [Na]ka-maharajaha puta Deva
2] -(napiya Gamiņi) Aba-maharaji . . . . . . . . . . . . . . . . .

The third inscription at Minvila originally consisted of three lines measuring 6.20 metres (20 ft 4 in), 5.64 metres (18 ft 6 in), and an undetermined length for the now-fragmentary third line. Although much of the text is damaged, it preserves a significant three-generation royal genealogy.

It names the great king Gamani Abhaya, Friend of the Gods, son of the great king Naga, and grandson of the great king Putakana Abhaya, Friend of the Gods.

Gamani Abhaya is believed to be Amanda Gamini Abhaya (21–30 CE). His father, Naka-Maharaja, corresponds to Mahadathika Mahanaga (21–30 CE), as noted in the second inscription, while his grandfather, Putakana Abhaya, is identified as Kutakanna Abhaya (42–20 BCE), consistent with the first inscription. (Paranavitana, 1983, p. 48)

Inscription 4: A Royal Grant by Gajabahu I (113-135 CE)

1] Sida(m)[1](Ma)haraja Gamini (Aba)ye yuda ji-
2] —niyagama (A(di)) dini.

The fourth inscription on the rock contains two lines and covers an area measuring approximately 1.98 metres by 0.38 metres (6 ft. 6 in. by 1 ft. 3 in.). It refers to “The Great King Gamani Abhaya, Yudaji”, meaning “The Conqueror in Battle.” This ruler is identified as King Gajabahu I (113–135 CE). According to Ms. Dias, the inscription can be translated as: “Hail: a channel was donated by King Gamini Abhaya to the village where he won the battle.”

Paranavitana, however, offers a slightly different interpretation, stating that the record reads: “Success! The great king Gamani Abhaya, the Conqueror in Battle, granted the revenue from the village at the royal channel to the Maniagiya Monastery.” (Paranavitana, 1983, p. 102; Dias, 1991, p. 31)

Inscription 5: Founding of Raja-Ali-Vitiya Monsastey

1] Siddham [1*] Naka-maharajaha puta Ma[lu] Tisa-maharaja Ra(ja)-a[li]-vițiya H vitaka-sara[hi] (akada) saga-araba karavaya Bavakiriya-nakayahi [di] ne.

The fifth inscription consists of a single line, and its lettering resembles that of inscription number two. Although the record has been heavily weathered and several characters are indistinct, its meaning remains clear. It states “Success! The great king Kanittha Tissa, son of the great king Naga, established a monastic grove intended to endure permanently in the lake named Havitaka at Raja-ali-vitiya, and bestowed it upon the Abhayagiri monastic fraternity. This interpretation is based on Paranavitana’s reading of the inscription (Paranavitana, 2001, pp. 131–132).

Inscription 6: Royal Proclamation of Kanitta Tissa

1] Sidha [1*] Naka-maha-rajaha puta Ba[ti]ya-Ti[sa-raja]ha [Mali-Tisa-maha]raja Raja aļi-vițiya Havițaka-sarahi Mani-agiya-raja-maha—-
2] vihara akada saga-arabakara [vaya vahirahi sava]ņa [vațana]ka kada me-vaherahi savita savaņa calata=ya ne labanakahi savinaya
3] [kahavana] ganiya cetahi ca pohotakarahi (pohotahi) (jiņa pațisatariya navakama karanake [1*] Jiņa-patisatariya-navakama nati hota buku-sagahațaya paka-
4] va [ta] hi denakahi [1*] Me-vehera [hi savi] ta savana calat=aya dada paca-sate [1*] Pohotakarahi vați-te[la-mula koțu ca jiņa-padisatariya-navakama karanaka koțu ca bukusagahațaya pakavața-
5] -hi tela mula koțu ca Dogaga-atarahi Kahigamaka -totas ca Humana-ata-gamaka toța [ca Toțagameka-toţa ca me] tini dini [1*] Me raja-veherahi araka nicida kada vațanaka bavini me vehera asanaka.
6] saga-bagahi vasanaka kula avaraņa kamahi kadaya vehirahi araka [hi] danekehi,

The 6th inscription on the Minvila rock is the latest and longest of all. It comprises six lines of writing, and the sixth is partly preserved. The letters are regularly formed and had been clearly incised. This inscription refers to the religious acts of King Kanittha Tissa in detail. A near duplicate of this inscription was discovered on a slab inscription near Somawathi Stupa.

The inscription records that King Kanittha Tissa (164-192 CE), son of King Mahalla Naga (135-141 CE) and younger brother of Bhātika Tissa (140-164), restored the sacred grove of the Mani-agiya royal monastery at the Haviṭaka lake in Raja-ali-vitiyā. Because the earlier royal proclamation had not been properly observed and the monastery was not receiving its due income, the king ordered that the required kahapanas be collected and used for spreading carpets and carrying out repairs on the caitya and the uposatha house. When such work was unnecessary, the revenue was to support the monks’ meals. A fine of five hundred kahapanas was imposed for failing to follow the proclamation. To further support oil for lamps, spreading of carpets, and renovation work, the king granted the ferries of Kehigama in Ataragaga, Sumanatagama, and Totagama to the monastery. He also decreed that the families living on monastic lands be freed from taxes to the great dam so they could instead undertake the duty of guarding the monastery and its uposatha house. (Paranavitana, 2001, pp. 132–136)

The cave on the Eric Swan’s Rock (Minvila Rock) in Somawathi Stupa

Eric Swan’s Rock (Minvila Rock) near Somawathi Stupa

References

Anon. (1951). Death of a Wildlife Photographer. Loris : A Journal of Ceylon Wild Life, VI(1), 293–295.
De Silva, S. (1964). Eric Swan’s Last Journey. Loris : A Journal of Ceylon Wild Life, X(2), 84–87.
Dias, M. (1991). Epigraphical Notes Nos 1-18. Department of Archaeology.
Paranavitana, S. (1983). Inscriptions of Ceylon : Volume II Part I Containing Rock and Other Inscriptions From the Reign of Kutakanna Abhaya (41 B.C. 19 BC-19 B.C.) to Bhatiya II (140-164, A . D .): Vol. II-Part I. Department of Archaeology, Sri Lanka.
Paranavitana, S. (2001). Inscriptions of Ceylon : Volume II Part II Containing Rock and Other Inscriptions From the Reign of Kanitthatissa (164-192, A. D.) to Mahasena (276-303, A . D .): Vol. II-Part II (M. Dias, Ed.). Archaeological Survey Department.
Wikramagamage, C. (2004). Heritage of Rajarata: Major Natural, Cultural and Historic Sites (1st ed.). Rajarata Development Bank and Central Bank of Sri Lanka.

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Travel Directions to Eric Swan Rock in Somawathiya

Until recently access to this site was restricted due to LTTE terrorist activity. It was the Sri Lankan Forces who protected this site when civilians were evacuated after the brutal murder of the monk by the LTTE.

Sungawila is the last town and border village you come across on the route to Somawathi. After this town, you come to the Somawathi strict natural reserve and wildlife sanctuary. From here 12 kilometres you need to travel on a newly built road which will take you through the jungle and villus to the great isolated dagoba. The last stretch is basically an elephant country. If you travel on this stretch during the early morning or late in the evening, you are sure to come across a few wild elephants on your way. Wild elephants are a common site on the temple grounds at any time of the day. They have gotten used to visiting the garbage cans left by the Cadjan stalls on the temple grounds.

This site can be reached from Polonnaruwa or from Minneriya. Coming from Minneriya, you have to pass the Hingurakgoda town to reach Sungawila. From Polonnaruwa, you need to turn at the Hospital Junction (between Polonnaruwa and Kaduruwela towns). The distance to the stupa from both these towns (Minneriya and Polonnaruwa) is about 40 kilometres.

The modern town of Polonnaruwa is also known as New Town, and the other part of Polonnaruwa remains the ancient royal city of the Kingdom of Polonnaruwa.

Route from Colombo to Polonnaruwa Sacred City	Route from Kandy to Polonnaruwa Sacred City
Through: Central Highway—Kurunegala—Dambulla Distance from Colombo: 230 km Travel Time: 5 hours Driving Directions: See on Google Maps.	Through: Maradankadawala–Habarana Distance: 103 km Travel Time: 2 hours Driving Directions: see on Google Maps.
Route from Anuradhapura to Polonnaruwa Sacred City	Route from Batticaloa to Polonnaruwa Sacred City
Through: Maradankadawala–Habarana Distance: 103 km Travel Time: 2 hours Driving Directions: See on Google Maps.	Through: Maradankadawala–Habarana Distance: 103 km Travel Time : 2 hours Driving Directions: see on Google Maps.