Early Franciscans in Sri Lanka 1505- Draft01

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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 myteacher 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 somethingabout 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 theselection of materials and perhaps on my judgments. In this article, I am touching only about the

Franciscans but it doesn’t 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 tonarrow 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 toFra 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 atthe 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

1 Was the son of the first Portuguese viceroy of the east, Don Francisco de Almeida (1505- 1509).2 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 Quéré, 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.



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 Portuguesesoldiers 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 bysending 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 centersin 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, ViraVikramabahu 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 Quéré, he said that the baptism of the king wasmade 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, azealous worker and son of St. Francis baptized the grandson of the king of Dharmapala, 22 who

8 V. Perniola S.J…Vol. I, p. 10.9 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.12 V. Perniola S.J… Vol. I, p. 36.13 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 Quéré, 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.J…pp. 158- 161; 171). The baptism of the king of Kandy was for politicalreason. cf. p. 175.

19 Martin Quéré, 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 Quéré, OMI. Christianity in Sri Lanka under the Portuguese Padroado 1597-1658.( Colombo:

Colombo Catholic Press, 1995), p. 10.



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 king’s 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 theisland 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 broughtto 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 king’s 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 workingtogether .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 manychurches 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 soldiersunder 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

23 V. Perniola S.J…Vol. I, pp. 350- 351.24 V. Perniola S.J…Vol. I, p. 351.25

V. Perniola S.J…Vol. I, pp. 354- 355.26 V. Perniola S.J…Vol. I, pp. 369- 371; cf. Letter of A. Anrriques, SJ. To J. Lainez SJ.- Mannar, 8 January

1561… pp. 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.



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 FraEleutherio 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 Inorder 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) 2123 Christians

2. Mapitigama (Mother of God) 1278 Christians3. Dompe (Our Lady of Assumption) 723 Christians

4. Kelaniya (St. Anne) 1555 Christians

5. Kelaniya (St. Bartholomew) 1107 Christians

6. Wattala (St. James) 730 Christians7. Mutwal (St. John) 1036 Christians

8. In the New City (Holy Cross) 200 Christians

9. Close to Colombo (St. Thomas) ----10. Kotte (Our Lady of Deliverance) 300 Christians

11. Dikwella (St. Lucy) 2000 Christians

12. Bambarenda (St. Anthony) 300 Christians13. Devinuwara (?) 2400 Christians

14. Matara (Our Lady of Victory) 2400 Christians

15. Kotawatta (Our Lady of Pity) 600 Christians

16. Paraduwa (St. Joachim) 600 Christians17. Mirissa (Our Lady of Good Voyage) 438 Christians

18. Weligama (St. Michael) 2000 Christians

19. Ahangama (Our Lady of Remedies) 1000 Christians

34 V. Perniola S.J… Vol. III. pp. 4-5.35 Now Matara.36 see Martin Quéré…; 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 Quéré, 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) 1500 Christians

21. Kodagoda (Nativity of Jesus Christ) 1200 Christians

22. Galle (Immaculate Conception) 2000 Christians23. Wakwella (St. John the Baptist) 1000 Christians

24. Ratgama (S. Louis) 1200 Christians

25. Jenduem-(Kikkaduwa? Waduwa?)(Our Lady of Guadalupe) 600 Christians

26. Madampe (St. Clare) 1300 Christians

27. Velitota or Velitara (The Three Magi) 2000 Christians28. Kosgoda (Our Lady of Good Voyage) 500 Christians

29. Alutgama (St. Anthony) 2500 Christians

30. Metewelli (St. Peter of Alcantara 100 Christians

31. Maggona (St. Peter) 900 Christians32. Kalutara South (The Stigmata of St. Francis) 1300 Christians

33. Kalutara North (Our Lady of Health) 1300 Christians

34. Galapata (St. John Baptist) 100 Christians

35. Uduvara (St. Luke) 500 Christians36. Sofragao-Ratnapura (Church of the Savior) 1500 Christians

37. Panadura (St. Mary Magdalene) 1200 Christians38. Gorakana (Church of the Bom? Jesus) 400 Christians

39. Vigama (Our Lady of Miracles) 1300 Christians

40. Church of the Mount (Holy Cross) 1450 Christians41. Veral (Our Lady) 500 Christians

42. Negombo (The Mother of God) 2000 Christians

43. Pitipana (Holy Ghost) 700 Christians

44. Hunupitiya (Most Holy Trinity) 2000 Christians45. Bolawalana (Our Lady of Remedies) 2200 Christians

46. Galloluwa (Holy Mary) 1600 Christians

47. Villiicare (?) 700 Christians48. Gampaha (Holy Cross) 1000 Christians

49. Halpe (St. Bonaventure) 1300 Christians

50. Caragama (St. Benedict of Palermo) 300 Christians51. Pallansena (St. James) 1450 Christians

52. Vilicara (The Stigmata of St. Francis) 1100 Christians

53. Dandugama (St. Paschal Baylon) 200 Christians

54. Menikkadawara (Holy Cross) 1300 Christians

FRANCISCAN CHURCHES IN JAFFNA (1634)41

1. Jaffna (Our Lady of Miracles) 817 Christians

2. Nallur (Our Lady of Salvation) 4630 Christians

3. Chavakachcheri (The Stigmata of St. Francis) 4167 Christians4. Kachchai (St. Anthony) 5145 Christians

5. Kopay (Our Lady of Guadalupe) 2596 Christians

41 Martin Quéré, 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

7. Uruiur 42 (The Immaculate Conception) 2321 Christians

8. Point Pedro (Our Lady of Good Voyage) 4512 Christians9. Puttur (Our Lady of Victory) 2520 Christians

10. Cateveli43 (The Mother of God) 2230 Christians

11. Chundikkuli (St. John the Baptist) 2450 Christians12. Urupeti – Urupiddi 5500 Christians

13. Varani (St. Bonaventure) 4130 Christians

14. Eluthumadduval (Holy Cross) 5120 Christians15. Navatkuli (Our Lady of Health) 2074 Christians

16. Kayts (St. John the Baptist) 3820 Christians

17. Velanai (Our Lady of Health) 1380 Christians

18. Mapeti44- Allaipiddi (St. Joseph) 2700 Christians19. The Island of Marticota (Our Lady of Guadalupe)1600 Christians

20. The Island of Galley Slaves- Island of Doña Clara

Analaitivu (Our Lady of Good Voyage) 1290 Christians

21. Island of Brahmins- Nayinativu (Holy Cross) 1000 Christians22. Island of the Cows-Delft or Neduntivu

(The Immaculate Conception) 1200 Christians23. Pooneryn (Our Lady of Conception) 3100 Christians

24. Ilaur 45 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 thirstand 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 islandwas 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, elderlyand 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 priest49 who acted as vicar forane

who created all kinds of disorders by imposing fines on these new converts. And though the

42 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

Ceylon…A Centenary Volume I, p. 308, one could most identify Uruiur as Uduvil. All the other churches one findsin 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 Pooneryn46 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).



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 becausethey 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 therewas 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 grandparentswere converted by the friars of St. Francis, who preached to them and heard their confessions in

their own language.55

50 Provincial of the Province of St. Thome (1628- 1631).51 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.

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Early Franciscans in Sri Lanka 1505- Draft01