Engraved on a large stone slab, the inscription was discovered by Goldschmidt in 1875 at Vēvälkäṭiya, a small village in Pahala Kǟňdā Tulāna in Kǟňdā Kōrale, about 21 miles to the north-east of Anurādhapura. It was subsequently examined by Müller in 1883, who noted that “Wewelkaeṭiya” is situated “11 miles from Madawacci on the Horowapotāna road”, and then by Bell in 1891. The inscription consists of 45 lines in the Sinhalese alphabet of the 10th and early 11th centuries A.D. It deals with the administration of criminal justice in the dasagama of Kibi-nilam district in Amgam-kuḷiya in the Northern Quarter. The exact meaning of the term ‘dasagama’ is unclear. Wickremasinghe suggests that it may refer to a system of dividing the country into groups of ten (dasa) villages (gama) for administrative purposes. Despite the uncertainty around this term, the inscription gives us information concerning the Sinhalese law relating to crimes and wrongs and the administrative methods that prevailed in the 10th and 11th centuries.
[Lines 1-6] Prosperity! On the tenth day of the first half of the (lunar) month of Undvap (Nov.-Dec.) in the (ninth) year, after the canopy of dominion was raised by the great king Siri San̆gbo Abhay, son of the great king Siri San̆gbo Abhā, lord by lineal succession of the lords of the soil of the Island of Laṅkā, which has become [as it were] the chief queen unto the Kṣatriya princes descended from the royal line of the Okkāka dynasty, the pinnacle of the very illustrious Kṣatriya race.
[Lines 6-14] Touching the dasa–gam from amongst the endowments to Demeḷ–vehera (Tamil monastery) at Kibi-nilam in Amgam-kuḷiya in the Northern Quarter, each headman [of these villages], as well as those headmen and householders who have given security for Kibi-gam, shall ascertain [the facts], when in any spot within this [district] murder or robbery with violence has been committed. Thereafter they shall sit in session and inquire of the inhabitants of the dasa-gam [in regard to these crimes]. The proceedings [of the inquiry] having been so recorded that the same may be produced [thereafter], they shall have the murderer punished with death. Out of the property taken by thieves by violence, they shall have such things as have been [duly] identified, restored to the respective owners, and have [the thieves] hanged.
[Lines 14-18] If [offenders] are not detected, the inhabitants of the dasa–gam shall find them and have them punished within forty-five days. Should they not find them, then the dasa–gam shall be made to pay [a fine of] 125 kaḷan̆das [weight] of gold to the State.
[Lines 18-20] If [the case] be an aggravated assault and not murder, [a fine of] 50 kaḷan̆das [weight] of gold shall be exacted as [penalty for] damage to life. Should this not be feasible, ge-daḍ shall be exacted. If [however, the assailants] are not detected, the dasa–gam shall be made to pay [a fine of] 50 kaḷan̆das [weight] of gold to the State.
[Lines 21-25.] From those who went out to do menial work, a fine of 50 kaḷan̆das [weight] of gold shall be exacted. Should this not be feasible, ge–daḍ shall be levied. Should there be no ge–daḍ, they shall be punished by having their hands cut off. Holders of villages and of pamaṇu lands shall divide among themselves in accordance with former usage the proceeds of (the . . . .) fines and the minor (?) fines.
[Lines 25-30] Those who have slaughtered buffaloes, oxen, and goats shall be punished with death. Should [the cattle] be stolen but not slaughtered, after due determination [thereof], each [offender] shall be branded under the armpit. If [the nature of the offence] be not determined, [the culprits] shall be beaten. The buffaloes, oxen, and goats which are brought from outside for sale, shall only be bought after due identification of them and on security being given.
[Lines 31-36] Those who have effaced brand-marks shall be made to stand on red-hot iron sandals. The inhabitants of these dasa–gam shall observe without transgression the privileges they enjoy on [occasions of] rejoicing and mourning that occur in their respective families. If there be a villager who has come from (outside ?) the limits prescribed for these dasa–gam, [he] shall be [duly] identified, and after taking security, shall be allowed to remain [in the dasa–gam].
[Lines 36-41] If there be one who has entered [these villages] after having committed an improper act, though security is taken, the inhabitants of the village in which the party at first resided, shall be permitted to impose [punishment on him].
Should the inhabitants of these dasa–gam villages have transgressed any of the rules stated [above], the Royal Officials who go annually [on circuit] to administer justice [in the country] shall . . . . . .
[Lines 41-45] Goḷuggamu Ra(k)sā(im) Ku(ḍǟ)-senu, Meykāppar Kuburgamu Lok(o)hi, and Kätiri Agbohi, as well as Kuṇ̆ḍsalā Ara(yan): all these lords who sit in the Royal Council, and who have come [together] in accordance with the mandate delivered [by the King in Council] have promulgated these regulations.