The recited enumeration of the eighteen begins outside India, on a cliff above the mouth of Trincomalee harbour on Sri Lanka's east coast. The rock carries the Koneswaram temple, one of the great Shiva shrines of the Tamil world and one of the 275 sites praised in the Tevaram hymns, and the Shankari shrine stands beside its sanctum rather than on its own. Almost everything about the place is older and better recorded than the Shakta claim on it: the Shaiva literature of Koneswaram is deep, and its own name for the goddess of the shrine is Mathumai Amman. What happened here afterwards is also unusually well dated. The temple was demolished by Portuguese forces beginning on 14 April 1622, its stone reused for Fort Frederick on the same promontory, and the shrine a pilgrim visits today was re-established in 1952 after a gap of more than three centuries. The processional images carried away in the flight were installed inland at Thampalakamam, where they remain.

Claims, and where they come from

• Lanka is the first of the eighteen Shakti Peethas of the recited enumeration, and the goddess named there is Shankari. — Aṣṭādaśa Śakti Pīṭha Stotra (traditionally attributed to Śaṅkarācārya) — Opening verse, first name of the eighteen. The attribution of the hymn to Shankaracharya is traditional rather than established — a large body of hymns is ascribed to him and scholarship accepts a small fraction — so this corpus writes attributed to rather than composed by
• Koneswaram's own literature knows the goddess of this shrine as Mathumai Amman, not as Shankari, and the equation of the two is a matter of practice rather than of text. — The shrine's own Tamil literature, read against the stotra — The Dakshina Kailasa Puranam, the Konesar Kalvettu and the Tevaram hymns of Sambandar and Sundarar are the deep textual record here, and they are Shaiva: they establish the antiquity of the Shiva shrine and name its goddess Mathumai Amman. No source consulted here shows the name Shankari used in that literature. Pilgrims of the eighteen worship her as Shankari; this corpus reports that, and reports that the identification rests on the stotra line plus continuous practice, not on the shrine's own texts
• No limb of Sati is assigned to this site by the enumeration that names it. — The structure of the stotra itself — The verse gives a place and a goddess and stops; the eighteen carry no limb assignments at all. The two that circulate for Sri Lanka — a groin and an anklet — come from the separate fifty-one-peetha convention, and the anklet belongs there to Nainativu under a different goddess altogether. Repeating either for Trincomalee would be joining two different sites into one entry, so neither is asserted here
• The temple was demolished by Portuguese forces from 14 April 1622, its material was used in Fort Frederick on the same rock, and the present shrine dates from a 1952 re-establishment. — Modern historical record — The demolition began on Tamil New Year's Day 1622 under Constantino de Sá de Noronha and continued into 1624. Priests carried the processional images inland to Thampalakamam, where the Ati Konanayakar temple was built to house them in the seventeenth century, and they have never returned. Bronzes of the tenth century, among them an image of Mathumai Amman, were dug up near the site in 1950. The site is continuous; the building is not
• A tradition tells that Ravana worshipped here and enlarged the shrine. — Devotional tradition of the Ramayana circuit — Carried at the shrine and across the Sri Lankan Ramayana circuit. Recorded here as tradition; this corpus makes no historical claim from it

Counted among

• The Shakti Peethas — Sati's body fell across the subcontinent — and the tradition has never agreed on how many pieces, or on how many shrines.

Questions to explore

• The shrine's own scriptures call this goddess Mathumai Amman, and the stotra of the eighteen calls her Shankari. Are they two names for one goddess, or did a later list attach its own name to a shrine that already existed?
• The stone of the temple destroyed in 1622 went into the fort that still surrounds the site, and the images that were rescued are twenty kilometres inland. Where is the peetha now — in the rock, in the images, or in the worship?
• The enumeration opens here, on an island off the far south, rather than at any of the great mainland seats. Does where a list starts say something about when and where it was made?