EARLY FRANCISCANS IN SRI LANKA

(Roel Vera Cruz, OFM)

I came to know about Sri Lanka more than a decade ago. It was during my second year high school that I started reading about Sri Lanka. Not because I am interested about it but my teacher assigned me to do the report. I learned Sri Lanka (Ceylon before), only through history books written in English and some already in Filipino. When set I my first step in Sri Lanka, I sometimes cannot believe that the place which I studied before can be seen with my own eyes, can be touched by my bare hands. Now that I am here, I will grab the opportunity to write something about Mother Lanka. I will not write Sri Lanka in general. But since I am Franciscan, I will be writing about the early Franciscans in Sri Lanka. The religious affiliation where I am in, somewhat or somehow influence me in the selection of materials and perhaps on my judgments. In this article, I am touching only about the Franciscans but it doesnt mean that there were no other religious orders, societies and congregations in Sri Lanka during those years which I will be mentioning later on. In order to narrow down my scope, I will focus only the Early Franciscan Activity in Ceylon. The First Franciscan who Came to Sri Lanka. In November 1505, Don Laurenco de Almieda1 set out from Cochin with nine small sailing vessels in the direction of Maldives. There, he had to wait the ships coming from the south, sailed between those islands that they passed on their way to the strait of Meca.2 While they were sailing, a violent storm passed by. The young captain sought comfort to Father Fra Vicente, a religious of St. Francis and a man of known sanctity. The friar uttered some inspirational words.3 Almeida and his men listened carefully to Fra Vicente. The following morning, the wind changed its direction. It was not in congruent with their route. The captain and his men were discouraged already at that time but the virtuous man did not stop to give exhortation to them. And suddenly came into their sight the port of Gale4 at the extremity of the island of Ceylao.5 Then they sailed along the coast up to the port of Colombo.6 They docked Colombo in 15 November 1505. On the bay, they built a small chapel in honor of St. Lawrence7 where Father Fra Vicente said the first mass. Franciscans in Kotte. Fra Paulo de San Bonaventura, a religious of St. Francis, worthy of his habit, was here in Kotte in 1524. He helped Nuno Freyre in rendering great service to the king

Was the son of the first Portuguese viceroy of the east, Don Francisco de Almeida (1505- 1509). During that time the Portuguese had occupied Cochin. The Muslim ships avoided the coast of Malabar and coming from Malacca and Sumatra, passed along the Maldive Islands and made directly for the Red Sea. 3 V. Perniola S.J. The Catholic Church in Sri Lanka: The Portuguese Period, Volume I- 1505- 1565. (Dehiwala, Sri Lanka: Tisara Prakasakayo LTD., 1989) pp. 1-3. 4 Present day Galle. cf. V. Perniola, SJ. The Catholic Church in Sri Lanka- The Portuguese Period Volume I, 1505-1565: Glossary of Place- Names- Vol. I, .(Dehiwala, Sri Lanka: Tisara Prakasakayo, LTD) pp. xxi-xxii. 5 V. Perniola S.J Vol. I, p. 2. 6 Martin Qur, OMI. Christianity in Sri Lanka under the Portuguese Padroado 1597-1658.( Colombo: Colombo Catholic Press, 1995), p. 1. 7 The first chapel was dedicated to St. Lawrence, the patron saint of dom Laurenco de Almeida. From that day, the Portuguese took St. Lawrence as the patron saint of Colombo and in the coat of arms in the city, they placed the gridiron, symbol of the martyrdom of St. Lawrence who was roasted alive in gridiron. Da Trindade gave us some more details regarding the name of Colombo and the church of St. Lawrence: Nowadays besides the fortress, we have here in Colombo a city, whose proper name in the language of the country is, Colahamba. It took its name from a mango tree which stood where the church of St. Lawrence now stands (V. Perniola S.J Vol. I, ) p.3.
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of Portugal and greater services to God in the conversion of many souls.8 In 1539, Franciscan Commissary arrived in Kotte, named Fra Paulo de Santarem.9 Group of Francicans in Zeilam.10 In the year 1540, after the birth of Mary, the Portuguese soldiers had erected a fortification in the island of Zeilam11 and supplied it with strong garrison, the king of the island sent an ambassador to the king of Portugal with a message that the king of Zeilam wished to become a Christian.12 Then, the king of Portugal responded the request by sending out six Franciscan friars under the leadership of venerable Father Fra Joao de Villa de Conde (guardian). With him were (Antonio Padram),13 Francisco de Monteprandone (Italian), Simao de Coimbra Goncalo, Pascoal, and Francisco de Varga. They were from the Province of Piedade except Monteprandone. They received by the king of Zeilam with great reverence but the latter did not become a Christian for personal reason.14 Instead, the king permitted the friars to preach the faith to his own people.15 The name of the friars which I have mentioned above, played a great role in the propagation of faith in Kotte and Candea.16 From 1544 to 1551 Christians centers in the seacoast started to materialize. At the end of 1551 there were five churches with resident pastors namely, in Colombo, Beruwala, Galle, Weligama and Negombo.17 The Friar who Baptized the King of Kandy. Faher Fra Francisco de Monteprandone was the first Franciscan friar who entered Kandy through the request of king of Kandy named, Vira Vikramabahu in 1546. On the ninth day of March the king of Kandy asked him to be baptized and took the name of Dom Manoell.18 On the book of Qur, he said that the baptism of the king was made in public.19 Then another two friars followed him. They were Fra Antonio Padram and Fra Simao de Coimbra.20 They took their way going Kandy through Trinquinamalee.21 Conversion of the King of Dharmapala. Rivalry for the crown in the island of Zeilam broke out. So one of the kings in Ceylao decided to send an ambassador to Lisbon. Its main purpose was to strengthen the bond of friendship with the Portuguese sovereign and to obtain protection from the crown of Portugal. The ambassador asked, in the name of Bhuvanekavahu, for Franciscan friars to preach the Gospel in his kingdom. In 1556, Fra Joao de Villa de Conde, a zealous worker and son of St. Francis baptized the grandson of the king of Dharmapala, 22 who
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V. Perniola S.JVol. I, p. 10. V. Perniola S.J Vol. I, p. 11. 10 cf. V. Perniola S.J Vol. I, p. xxi-xxii. 11 A fort was built by Lopo de Albergaria in 1578, but it was destroyed in 1524 on the orders of Vasco de Gama. V. Perniola S.J Vol. I, p. 36. Antonio Padram according to Felix Lopes, OFM, a well known authority of the history of the Franciscans in the east, did not belong to the first group of Franciscans. But according to P. da Trindade he was. 14 V. Perniola S.J Vol. I, pp. 23- 47. 15 V. Perniola S.J Vol. I, pp. 46- 47. 16 Now Kandy. 17 Martin Qur, OMI. Christianity in Sri Lanka under the Portuguese Padroado 1597-1658.( Colombo: Colombo Catholic Press, 1995), p. 16. 18 The name of the king was Vikrama Bahu. It was just made to be secret because he had a great fear that his people would kill him. (V. Perniola S.Jpp. 158- 161; 171). The baptism of the king of Kandy was for political reason. cf. p. 175. 19 Martin Qur, OMI. Christianity in Sri Lanka unde the Portuguese Padroado 1597-1658.( Colombo: Colombo Catholic Press, 1995), p. 20. 20 V. Perniola S.J Vol. I, pp. 158- 161; 167-172. 21 From the chronicle of Fra Antonio Padram( V. Perniola S.J Vol. I, pp. 167- 172). 22 cf. Martin Qur, OMI. Christianity in Sri Lanka under the Portuguese Padroado 1597-1658.( Colombo: Colombo Catholic Press, 1995), p. 10.
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succeded the throne in the place stated.23 The newly baptized took the name Dom Joao Parea Pandar. Besides the king, the friar also converted and baptized the kings father, all courtiers, and also the queen his wife, who was the daughter of the king of Candia.24 In the letter of D. Bermudes,OP, it shows that the Franciscans have a friary in Colombo in 1555, of which the guardian was Fra Pedro de Belem.25 The Franciscans in Mannar. As early as 1560, there were already Franciscan Friars in the island of Mannar. Fra Belchior de Lisboa and companions were killed here. The remaining friars continued their work. They constructed a church in honor to Our Lady, in which many accounts of miracle attributed to it. In this church there is an image of the face of Our Lady which was brought to Rome.26 The Franciscans at the Siege of Kotte. During the siege of Kotte which was laid by Mayudane, king of Sitavaka and his son, there friars in Prea Cota27 at that time. They were Father Fra Simao de Nazareth, Fra Lucas and three other friars.28 During the fight three friars of St. Francis died. And another two very exemplary religious were killed in their faith, they were Fra Luis de Amaral, who was pierced with a lance and Fra Martino da Guardia, who was trampled by an elephant.29 Franciscans as Military Chaplains. As early as 1620, there were friars who served in prison, like in Candia when there was an occasion that there many Portuguese soldiers prisoners. Even in great danger of their lives, they still asked kings permission to enter the kingdom and look after for the spiritual needs of the prisoners and bring medicine to the wounded and sick.30 Secular and Ecclesiastical power, during conquest period in the orient were working together.31 This can be seen in a special way in the island of Ceilao. The Franciscans cared for the affair regarding faith and the soldiers (Portuguese) for the civil needs. The Friars Minor was the first religious who entered the island of Ceylon and spread the gospel with great zeal and diligence. They converted many people in the island and administering many baptisms.32 They built many churches and erected many crosses. Franciscans in Peace Negotiations. In the year 1620, Father Friar Bernando de S. Maria hasten to bring peace and friendship within the Portuguese troops. It happened that the soldiers under the command of Gomez da Silva, Chief Field Captain, revolted against the captain itself. The soldiers plotted to kill the captain but the friar protected him. After that incident, the soldiers requested the friar (Bernando de S. Maria) to take charge as chief captain of the army.33 On the same year, one Portuguese general sent Fra Gaspar da Madalena to be an ambassador to the court of Candia to arrange peace treaty. When peace was concluded, the King

V. Perniola S.JVol. I, pp. 350- 351. V. Perniola S.JVol. I, p. 351. 25 V. Perniola S.JVol. I, pp. 354- 355. 26 V. Perniola S.JVol. I, pp. 369- 371; cf. Letter of A. Anrriques, SJ. To J. Lainez SJ.- Mannar, 8 January 1561pp. 375-382. 27 Pita Kotte, the outer part of the capital city of Kotte. 28 V. Perniola S.J Vol. I. p. 431. 29 V. Perniola S.J Vol. I. p. 433. 30 V. Perniola S.J Vol. III, p. 3. 31 V. Perniola S.J Vol. III. p. 1. 32 V. Perniola S.J Vol. III. p. 1. 33 V. Perniola S.J Vol. III. p. 3.
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of Candia requested him to serve as arbitrator in the court. It was in that same court that he died during the revolt.34 The Franciscan Church in Cottawatta (1626). The village of Cottawatta belong to the jurisdiction of the parish of Our Lady of Victories of Mahature35 Upon seeing the distance from Mahature to Cottawatta and also the situation of the people, Father Fra Antonio Piexoto with the help of Joao Cardozo the chief captain of Mahature founded the Our Lady of Pieta.36 Father Fra Antonio Piexoto has been in Ceilao for some twenty years. What was great advantage to him is that he knew the language of the country so well. For many years he has been teaching it to other religious and he preaches it to the delights of his hearers.37 Father Fra Eleutherio de S. Thiago, the father guardian of Colombo and the Commissary of the whole island of Ceilao came also to Cottawatta during the occasion of mass baptism. Using the local language of the island, Fra Piexoto composed a stage play of the life and death of the great St. John the Baptist, his preaching and his baptizing. They presented it on the night before baptism done.38 In order that it might be clear to all that they were baptized of their own freewill and without force of violence before receiving baptism, the people were ask in public if they wanted to receive the doctrine of Christ. They all replied that they wished to receive and be Christians.39 Here under were the churches that they built with a corresponding number of Christians: FRANCISCAN CHURCHES OF KOTTE TERRITORY (1628)40 1. Nawagamuwa (St. Jerome) 2. Mapitigama (Mother of God) 3. Dompe (Our Lady of Assumption) 4. Kelaniya (St. Anne) 5. Kelaniya (St. Bartholomew) 6. Wattala (St. James) 7. Mutwal (St. John) 8. In the New City (Holy Cross) 9. Close to Colombo (St. Thomas) 10. Kotte (Our Lady of Deliverance) 11. Dikwella (St. Lucy) 12. Bambarenda (St. Anthony) 13. Devinuwara (?) 14. Matara (Our Lady of Victory) 15. Kotawatta (Our Lady of Pity) 16. Paraduwa (St. Joachim) 17. Mirissa (Our Lady of Good Voyage) 18. Weligama (St. Michael) 19. Ahangama (Our Lady of Remedies)
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2123 Christians 1278 Christians 723 Christians 1555 Christians 1107 Christians 730 Christians 1036 Christians 200 Christians ---300 Christians 2000 Christians 300 Christians 2400 Christians 2400 Christians 600 Christians 600 Christians 438 Christians 2000 Christians 1000 Christians

V. Perniola S.J Vol. III. pp. 4-5. Now Matara. 36 see Martin Qur; V. Perniola S.J Vol. III. p. 122. 37 V. Perniola S.J Vol. III. p. 122. 38 V. Perniola S.J Vol. III. pp. 123-124. 39 V. Perniola S.J Vol. III. p. 124. 40 Martin Qur, OMI. Christianity in Sri Lanka Under the Portuguese Padroado 1597-1658. (Colombo: Colombo Catholic Press, 1995) pp. 237- 238. cf. Paulo da Trindade. Conquista Spiritual do Oriente III. pp. 134- 146.

20. Koggala (St. Joseph) 21. Kodagoda (Nativity of Jesus Christ) 22. Galle (Immaculate Conception) 23. Wakwella (St. John the Baptist) 24. Ratgama (S. Louis) 25. Jenduem-(Kikkaduwa? Waduwa?) (Our Lady of Guadalupe) 26. Madampe (St. Clare) 27. Velitota or Velitara (The Three Magi) 28. Kosgoda (Our Lady of Good Voyage) 29. Alutgama (St. Anthony) 30. Metewelli (St. Peter of Alcantara 31. Maggona (St. Peter) 32. Kalutara South (The Stigmata of St. Francis) 33. Kalutara North (Our Lady of Health) 34. Galapata (St. John Baptist) 35. Uduvara (St. Luke) 36. Sofragao-Ratnapura (Church of the Savior) 37. Panadura (St. Mary Magdalene) 38. Gorakana (Church of the Bom? Jesus) 39. Vigama (Our Lady of Miracles) 40. Church of the Mount (Holy Cross) 41. Veral (Our Lady) 42. Negombo (The Mother of God) 43. Pitipana (Holy Ghost) 44. Hunupitiya (Most Holy Trinity) 45. Bolawalana (Our Lady of Remedies) 46. Galloluwa (Holy Mary) 47. Villiicare (?) 48. Gampaha (Holy Cross) 49. Halpe (St. Bonaventure) 50. Caragama (St. Benedict of Palermo) 51. Pallansena (St. James) 52. Vilicara (The Stigmata of St. Francis) 53. Dandugama (St. Paschal Baylon) 54. Menikkadawara (Holy Cross)

1500 Christians 1200 Christians 2000 Christians 1000 Christians 1200 Christians 600 Christians 1300 Christians 2000 Christians 500 Christians 2500 Christians 100 Christians 900 Christians 1300 Christians 1300 Christians 100 Christians 500 Christians 1500 Christians 1200 Christians 400 Christians 1300 Christians 1450 Christians 500 Christians 2000 Christians 700 Christians 2000 Christians 2200 Christians 1600 Christians 700 Christians 1000 Christians 1300 Christians 300 Christians 1450 Christians 1100 Christians 200 Christians 1300 Christians

FRANCISCAN CHURCHES IN JAFFNA (1634)41 1. Jaffna (Our Lady of Miracles) 2. Nallur (Our Lady of Salvation) 3. Chavakachcheri (The Stigmata of St. Francis) 4. Kachchai (St. Anthony) 5. Kopay (Our Lady of Guadalupe)
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817 Christians 4630 Christians 4167 Christians 5145 Christians 2596 Christians

Martin Qur, OMI. Christianity in Sri Lanka Under the Portuguese Padroado 1597-1658. (Colombo: Colombo Catholic Press, 1995) p. 242.

6. Manipay (Our Lady of Deliverance) 3399 Christians 42 7. Uruiur (The Immaculate Conception) 2321 Christians 8. Point Pedro (Our Lady of Good Voyage) 4512 Christians 9. Puttur (Our Lady of Victory) 2520 Christians 10. Cateveli43 (The Mother of God) 2230 Christians 11. Chundikkuli (St. John the Baptist) 2450 Christians 12. Urupeti Urupiddi 5500 Christians 13. Varani (St. Bonaventure) 4130 Christians 14. Eluthumadduval (Holy Cross) 5120 Christians 15. Navatkuli (Our Lady of Health) 2074 Christians 16. Kayts (St. John the Baptist) 3820 Christians 17. Velanai (Our Lady of Health) 1380 Christians 44 18. Mapeti - Allaipiddi (St. Joseph) 2700 Christians 19. The Island of Marticota (Our Lady of Guadalupe)1600 Christians 20. The Island of Galley Slaves- Island of Doa Clara Analaitivu (Our Lady of Good Voyage) 1290 Christians 21. Island of Brahmins- Nayinativu (Holy Cross) 1000 Christians 22. Island of the Cows-Delft or Neduntivu (The Immaculate Conception) 1200 Christians 23. Pooneryn (Our Lady of Conception) 3100 Christians 24. Ilaur45 or Elaur (Our Lady of Conception) 1700 Christians 25. The Church of Mudaliyars ------Efforts and Hindrances that the Franciscans Experienced. The friars converted many kings, among them Dom Joao Perea Pandar, king of Cota and emperor of the whole island. 46 They always served in the advanced camps and garrison of the conquest. They suffered hunger and thirst and sleepless nights. They frequently had to sleep exposed to the rain and in the mud. Sometimes, they had to spend the whole night in water up to the knees, not having anything on which to lean. 47 One of the greatest hindrances that the friars experienced in their work of conversion in this island was the attitude of the Portuguese lords of the villages. Most of the Portuguese lords in the island worked for their own interest and cupidity than honour of God and the salvation of souls.48 In the Christian communities in the island d of Ceilao, there were fifty religious, elderly and outstanding for their exemplary lives. They have resided there for many years. All of then can hear confessions and can preach in the language of the people. They have converted sixty thousand souls. On the other hand, there was a certain secular priest 49 who acted as vicar forane who created all kinds of disorders by imposing fines on these new converts. And though the
Uruiur: in the light of the text of Baldaeus (p. 322) and of the map (pp. 300-301) and also taking into consideration the map inserted in an article by S.A.E.W. Motau, Education Under the Dutch in Education in CeylonA Centenary Volume I, p. 308, one could most identify Uruiur as Uduvil. All the other churches one finds in the lists of Franciscan and pf Jesuit churches of the Province of Valikamam are found in the same map. 43 Cateveli in the Vadamarachchi dividision, is found in the map of Baldaeus p. 301. 44 Mapeti, Alapiti in Queyroz, the present Allaipiddi which is found in Baldaeus map, p. 31. 45 Ilaur or Elaur must have been a village south of Pooneryn 46 V. Perniola S.J Vol. I., doc. 132. 47 V. Perniola S.J Vol. III. p. 2. 48 V. Perniola S.J Vol. III. p. 124. 49 The name was not mentioned in the letter of Simao de Nazareth, OFM to Conde de Linhares (Goa, 13 September 1629).
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religious try to make up for these harassments yet he leaved them all disturbed. And in truth according to Fra Simao de Nazareth, OFM,50 if these poor people were to fall into the power of the secular priest, (not to generalized) it might be burden for them to practice as Christians because they are in need also of many favors.51 In Jafanatao,52 there were thirty religious, some of whom can preach and hear confessions in the language of the people. They had converted about 30, 000 persons. In that place also there was a secular priest who acted just like the one mentioned above.53 In the district of Mannar,54 there were seven churches with seven friars, besides those who stayed in the convent. There were more than 15, 000 Christians, whose parents and grandparents were converted by the friars of St. Francis, who preached to them and heard their confessions in their own language.55

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Provincial of the Province of St. Thome (1628- 1631). V. Perniola S.J Vol. III. pp. 162-163. 52 Now Jaffna. 53 V. Perniola S.J Vol. III. p. 163. 54 The Franciscans had aconvent in the fort of Mannar and churches in the region of Mantota (as of 1629). 55 V. Perniola S.J Vol. III. p. 163.