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Christianity, Buddhism and Common Morality



Panadura Vadaya Part 11 (Contd.)

Dr D. Chandraratna

Initially the Sinhalese were not actively opposed to missionary work because as far as morality was concerned they saw a bright side in co-existence. The Christian missionaries were a bit perplexed as to the sangfroid manner in which ordinary Buddhists perceived Christianity. For them both were similar in terms of morals. Respect or allegiance to both religions was not an issue of such importance to them. Buddhism has always been a syncretic system whereby alien elements were absorbed without much acrimony.

Allegiance shown to one was not necessarily a rejection of the other. Similarities in the two belief systems were also appreciated. Even Rev Gogerly of the Wesleyan faith was not puzzled by it; he in fact saw similarities between the two religions, in sacrifices made by Jesus similar to Gautama Buddha in his various sansaric births. While Missionaries took opposite stances, the adherents saw the benevolence, reverence, virtue and goodness in both systems as beneficial to mankind.

Buddhist monks saw the missionaries as similar religious virtuosi as themselves who preached to the uninstructed. Given the colonial inferiority felt by the bhikkus some were very happy to entertain and court friendships with the Europeans preachers. Turnour, the Government Agent of Central Province wrote, ‘Nothing can exceed the good taste and tact evinced by Buddhistical church in Ceylon with Europeans, as long as they are treated with the courtesy, that is due to them’.

Two monks in particular, Karathota Dhammananda and Bovala Dhammananda, gave their assistance in translating Christian scriptures without hesitation. Missions have recorded instances of ‘banamaduwa’ given to the missionary preachers but bhikkus were perplexed when church premises were refused rather indignantly. Hardy wrote that there were many occasions that he sought night shelter in a pansala and even temporary shelter from the heat of the day sometimes. There were many occasions, Murdoch noted in his diary, when he was fed from the alms bowl and given tobacco or some other ‘luxury’ to express their satisfaction at his visit.

Signs of Strain between Christians and Buddhists

In and around the 1850’s the Buddhist reaction to Christianity changed. The long periods of State neglect, indifference, and even hurt endured by the monkhood and the laity wore them down. The attacks by the missionaries were considered distasteful and even unjust. To label Buddhist traditional practices as ‘horrifying’, ‘abominable’ ‘evil and wicked’ were pretentious in the extreme. It even provoked Governor Horton to write to the head of the Wesleyan Mission Benjamin Clough to desist from such derogatory comments and even ordered to withdraw a tract because public disaffection to the coloniser can lead to serious consequences as was happening in India at the time. In 1852 Governor Anderson also wrote to the Colombo Archdeacon to ‘not repeat language so violent and offensive as calculated to excite and exasperate the whole Buddhist population’. These showed the nervousness of the administrators, conscious of their continued indifference and neglect to the demands made by the Buddhist for over half a century of British colonialism.

Ironically the printing press, which was the weapon that the missionaries used firstly to castigate Buddhism as profane and evil began to be used by the Buddhists in their counterattack. Being skilled in Sinhalese the monks commanded a hefty advantage over the adversary. The missionaries in turn had to be acutely proficient to rebut the Buddhist scholars. Two missionaries of the Wesleyan church, Reverend Gogerly and Spence Hardy, began reading Sinhalese Buddhist literature and Pali sources unabashedly under the tutelage of Buddhist monks in order to put their knowledge into practical use.

A Sinhalese treatise by the name Kristiani Prajnapthi was re-published by Gogerly in 1853 to refute the Buddhist doctrine and establish the Christian ‘truth’. The title of Part 1 was ‘Buddhism is not a True Religion’. Gogerly’s protégé, David de Silva, followed Gogerly in writing shorter tracts with more punch in a style to excite the average reader. The anti Buddhist material coming from Baddegama mission catapulted Galle and Matara into becoming Buddhist fortresses due to the sagacity and popularity of monks in the lineage starting from Mulkirigala. While the Buddhist press questioned the existence of an eternal god, eternal soul, divine creation and original sin the Christians railed the Hindu- Buddhist cosmology, popular cults and exorcist practices existent in popular Buddhism.

The press belonging to Christian Mission in Kotte came into the hands of the ‘unknown’ Buddhists which was used in opposition to Christianity, and their numerous publications were condemned by the opponents as sheer blasphemy. Another press came up in Galle under Bulathgama Sumana in 1862 that was financed by the Siamese King Mongkut and a Kandyan Chief from Uva. Galle publications were directed by Hikkaduwe Sumangala a respected scholar, then in his 30’s who demonstrated his skills in the Adhikamasa and Sav Sath Dam controversies. Mohotivatte Gunananda, five years Hikkaduwe’s senior, a relatively unknown monk soon arrived on the scene to became the leading champion of the Christian Buddhist confrontation.


popularly known as Migettuvatte Gunananda, though born in the Southern province lived at Deepaduththaramaya in Kotahena, a temple founded by his uncle and teacher Sinigama Dhirakkandha. His experience in Colombo where monks were made unwelcome in the Colombo suburbs had a hardened attitude towards the Christian missionaries. His verbal skill, language fluency, dexterity as a preacher with zeal far exceeded that of his adversaries. His organization called Sasanabhivurdhi Dayaka Dharma Sangamaya happened to be the once unknown new owner of the Church Missionary Press.


published a reply to Gogerly’s Kristiani Prajnapthi in the new Press in Durlabha Vinodiniya which was a monthly periodical which triggered a rival periodical by Gogerly, Sudharma Prakaranaya. These periodicals sometimes did not survive for long and a spate of such magazines arrived in quick succession. The Kristiani Vada Mardanaya 1862, Samyak Dharshanaya by Migettuwatte, and Bauddha Vaksharaya and Sumathi Sangrahaya, Labdhi Tulawa by Hikkaduwe from the Galle Lamkopakara Press to which the Wesleyans replied with Bauddha Vakya Khandanaya and Satya Dvajaya as a counter publication.

As the publications proliferated the topics widened and the scholastic nature improved, Gogerly, anointed ‘as the first Pali scholar known, resplendent as a preacher shone’ (Spence Hardy) died soon after and he was replaced by Hardy himself who had returned to the island after a lapse of 15 years. Hardy’s tenure was short and eventually the Baddegama Wesleyan Mission passed over to Gogerly’s pupil, David de Silva, who became the principal adversary of Migettuvatte in the years to come. The British missionaries who were adept at public debate and dialogue were keen on public discussion of religious subjects but the response so far from the Buddhist monks remained lukewarm.

Public debates:

The end of an outwardly friendly relationship

The Buddhist monks, at first were not eager to enter into public debate with the Europeans but when the Missionaries exceeded their limits by frequenting the temples on popular festival days and addressing their dayaka community the monks were naturally irritated. Intrusions by missionaries with pamphlets prepared well in advance to discourage the Buddhist public became far too frequent.

The first encounter with the missionaries took place at Baddegama on November 21, 1864 when a few missionaries from the nearby church mission challenged the monks in the temple in their own premises, which was accepted by the irritated monks and fixed the debate for February 8, 1865. On that appointed day the missionaries were no less surprised by the enormous crowd of around 2,000 well organized by Bulathgama. Led by Hikkaduwe there were present the ablest monks from the Galle precincts.

The supporters of Christian missionaries present numbered around 60 to 70. The show of strength was hard to comprehend to the missionaries. It was not really in the debating format but an exchange of letters on questions and answers, which were published later. Another similar exchange was held at Varagoda, Kelaniya in the same format followed by a real public debate at Udanvita in 1866. A proper ‘debate’ was held at Gampola, for the first time, in January 1871.

The Famous Panadura Debate

The third of the series and by far the most famous proper debate was held at Panadura from Aug. 26th and 28, 1873, at Panadura in the presence of 5,000-7,000 people on the first day and over 10,000 the second day. The impact of the Baddegama debate had given both missionaries and the Buddhists a jolt and both parties were eager to marshal forces for a fierce contest at Panadura. The spokespersons for the Christians became a ‘painful’ affair to match Migettuvatte, a ‘consummate master of public haranguing’, which was no easy task. David de Silva the student of Rev Gogerly, though learned was a poor orator and F.S Sirimanne, a catechist at the CMS, better orator, assisted by Samuel Perera, a Sinhalese Minister were chosen. The Wesleyan Mission at Baddegama went on a spree just on the eve of the great event attacking the Buddhist monks as less intelligent, having an appearance of great vacancy, verging on imbecility and mental inertness. (Hardy, Eastern Monachism). The missionaries dared the monks to come out in open so that they could be humiliated in public.

The Christian missionaries badly miscalculated the situation. Spence Hardy who led the Christian side did not gauge the Buddhist enthusiasm correctly. The attacks of monks that he had earlier directed galvanized the so-called ‘indifferent laymen to get closer to the monks’. The monks themselves took the challenge seriously devoting time for research and preparation. The monks nuanced in matters such as karma, nirvana, Buddhahood, rebirth, resurrection etc., in their day- to- day preaching were more than prepared to ridicule the essentials of Christianity; Divine Providence, eternal God, creation versus natural evolution.

The missionaries were concentrating on the Hindu- Buddhist cosmology, the weakest link, incompatible with general knowledge of science at the time. But the Christians were equally vulnerable to the same charge in their belief system. When David de Silva sarcastically asked Migettuvatte why the Western explorers failed to find Maha Meru in their exploits, Migettuvatte returned the brickbat asking David de Silva whether any of the explorers found the Garden of Eden. On many other counts the same tactics were used by both parties about the omniscience of God, historicity of recorded events in both doctrines. Being two belief systems it is natural that logic, science and reason cannot assist both on many counts but debates and ridicule have immense emotive appeal to the ordinary person. It is to be expected therefore that when Migettuvatte concluded his words cries of Sadhu Sadhu emanated from the thousands of highly affected followers. It was apparently up to Hikkaduwe and Migettuvatte to beckon the agitated crowd to keep the peace.

Help from Free thinkers

and Theosophists

Around this time there were Europeans, who raised issue with theistic doctrines and free thinkers who cast a fascinating eye at Eastern mysticism in addition to their interest in dead languages such as Pali and Sanskrit. These developments in the West came to the attention of the Sinhala literati. The Sinhala periodical Vibhajjavadaya edited by D.P Wijesinghe published some of their accounts in Sinhala, which caught the eye of the monks. Correspondence and exchange of printed material gave an impetus to the efforts of Buddhist monks to lift their own morale and also the possibility of using the Westerner to demand their due

from the colonizing Europeans. Sinhala Buddhists were yearning for white European assistance to confront the colonizers. The Bishop of Colombo, Reginald Copleston, obviously irritated by the impetus Buddhist monks were receiving from some quarters made his disquiet public. He said to call Sri Lankan monks as ‘brothers of intellect’, by some Europeans animated by an ill judged but insignificant controversy in a sleepy town by the name of Panadura, was damaging Christianity. This doubtless was a reference to Henry Olcott, Founder of the Theosophical Society and Madame Blavatsky whose booklets had been sent to Migettuvatte prior to the Panadura event.

Spence Hardy before leaving Ceylon wrote that, ‘The cross must triumph. The time will come when the vihara will be deserted, the dagoba unhonoured, and the bana unread’. His optimism was short lived and the new Bishop of Colombo conceded upon assuming his duties in 1874, that, ‘there is little doubt that Buddhism is far more vigorous in Ceylon than it was a 150 years ago’.

= This article is written in appreciation of two of my academic friends who have rendered their due to foster scholarship in Sri Lanka.

=Late Kitsiri Malagoda, my contemperory at Peradeniya, and later in our academic circle on Sri Lanka Down Under sadly passed away a few years ago. His seminal work was Buddhism in Sinhalese Society 1750-1900, Cambridge University Press.

= P.V.J Jayasekera’s (Retired Professor of History) Confrontations with Colonialism Vol 1, Vijitha Yapa Publication, which is also used by me in writing this article, is an outstanding contribution to Sri Lankan History and is of immense theoretical depth.

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South’s development debacle compounded by SAARC’s inner paralysis



From a development point of view, it’s ‘the worst of times’ for the global South. The view of some of the most renowned development organizations is that the woes brought upon the hemisphere by the Covid-19 pandemic have probably stalled its development by decades. The inference is inescapable that the South would need to start from scratch as it were in its efforts to ease its material burdens, once the present health crisis shows signs of lifting.

A recent Jakarta Post/ANN news feature published in this newspaper on January 14th, detailing some of the dire economic fallout from the pandemic on the South said: ‘Between March and December 2020, the equivalent of 147 million full time jobs were lost in the Asia Pacific region. In 2020, the World Bank estimated that between 140 million people in Asia were pushed into poverty and in 2021 another 8 million became poor…..Vulnerable groups such as women, ethnic and religious minorities and migrant workers were worst affected. Across Asia, informal and migrant workers suffered an estimated 21.6 percent fall in their income in the first four months of the pandemic.’

Needless to say, being one of the least developed regions of the South and its most populous one, it is South Asia that is likely to be worst affected in the current global crunch. A phenomenon that should not go unnoticed in this connection, is the rising number of the ‘new poor’ in the South. This refers in the main to those sections of the middle class that are sliding into the lower middle class and the ranks of the poverty-stricken as a result of the ill-effects of the present crisis. Job loss and decreasing income are some of the causes behind this rising tide of pauperization.

Referring to this and connected processes the Institute of Policy Studies of Sri Lanka states in its ‘Sri Lanka State of the Economy 2021’report: ‘Estimates at the USD 3.20 poverty line are forecasted to be at least 228 million, with a larger share of the population emerging from South Asia yet again. Initial projections for 2021 estimate the number of individuals in extreme poverty to be between 143 and 163 million.’ The stark and widespread poverty emerging in Afghanistan since mid-August 2021, ought to push up these figures quite a bit.

Considering that the South is way behind the North in developmental terms, the unfolding global economic crisis could be expected to widen the chasm in material wellbeing between the hemispheres in the days ahead. However, ‘the overwhelming question’ for the South would be how it could fend for itself in the absence of those Southern-centred organizations that could take up its cause in the forums of the world and bring the region together in an effort to work towards its collective wellbeing. The importance of this question is strongly underscored by the fact that SAARC is more or less dysfunctional or paralyzed at present.

The immense magnitude of the poverty question is yet to be realized by the ruling elites of the South. It is as if the chimerical growth spurt in some sections of the South over the past 30 or so years has rendered them numb and insensitive to poverty-related issues, including the ever-yawning gulf within their countries between the obscenely wealthy and the desperately poor. As is known, while the so-called ordinary people of the South have been wilting in dire want over the past two years, the hemisphere has been producing billionaires in disconcertingly high numbers. This could be true of Sri Lanka as well and the Pandora Papers gave us the cue a few months back.

By burying their heads in the sands as it were in this manner, Southern political elites could very well be setting the stage for bloody upheavals within their states. The need for substantial ‘bread’ has always been a driver of socio-political change over the centuries. They are bound to find their problems compounded by the accentuation of ethnicity and religion related questions, considering that such issues are taking a turn for the worse amid the current economic debacle. Vulnerable groups would need to be cared for and looked after by rulers and these include women and ethnic minorities. An aggravation of their lot could compound the worries of Southern rulers.

The phenomenal increase of billionaires ought to be researched more intently and thoroughly by Southern think tanks, R and D organizations and the like. Among other things, does not this disquieting emergence of billionaires prove that classical economics was wrong in assuming that wealth would easily ‘trickle-down’ to the masses from wealth creators, such as businessmen and other owners of capital? After all, we now have clear evidence that mountainous wealth could exist amid vast wastes of poverty and powerlessness.

However, the view of some commentators that ‘neoliberal policies of privatization’ and connected issues should now be reassessed and even eschewed ought to strike the observer as worthy of consideration. These policies that enthrone free market economics should be viewed as badly in need of revision and correction in view of the inherently unstable economic systems that they have given rise to over the past three decades. Their serious flaws are thrown into strong relief by the present Southern economic crisis which has resulted in some isolated, formidable towers of wealth and opulence sprouting in a sea of hardship and economic want.

Hopefully, we would see a renewed wide-ranging discussion on development models from now on. Ideally, growth needs to go hand-in-hand with equity if development is to be achieved to a degree. There is no getting away from the need for central planning to some extent in our efforts to reach these ends. Capital and Labour would need to come together in a meeting of minds in these endeavours. Development thrusts would need to be launched on pragmatic considerations as well.

However, a regional approach to resolving these issues facing South Asia needs to be renewed and persisted with as well. As long as SAARC remains paralyzed such efforts are unlikely to bear full fruit. Accordingly, India and Pakistan, the regional heavyweights, need to negotiate an end to their differences and help rejuvenate SAARC; South Asia’s key collective body that could usher in a measure of regional development.

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History of St. Sebastian’s Shrine, Kandana



By Godfrey Cooray

Ambassador of Sri Lanka to Norway, Finland and Iceland

According to legend, St. Sebastian was born at Narbonne in Gaul. He became a soldier in Rome and encouraged Marcellian and Marcus who were sentenced to death to remain firm in their faith. St. Sebastian made several converts; among them were master of the rolls Nicostratus, who was in charge of prisoners and his wife, Zoe, a deaf mute whom he cured.

Sebastian was named captain in the Roman Army by Emperor Diocletian, as Emperor Maximian went to the east. Neither knew that Sebastian was a Christian. When it was discovered that Sebastian was indeed a Christian, he was ordered to be executed. He was shot with arrows and left to die but when the widow of St. Castulas went to recover his body, she found out that he was still alive and nursed him back to health. Soon after his recovery, St. Sebastian intercepted the Emperor; denounced him for his cruelty to Christians and was beaten to death on the Emperor’s order.

St. Sebastian was venerated in Milan as early as the time of St. Ambrose. St. Sebastian is the patron of archers, athletes, soldiers, the Saint of the youths and is appealed to protection against the plagues. St. Ambrose reveals that the parents young Sebastian were living in Milan as a noble family. St. Ambrose further says that Sebastian along with his three friends, Pankasi, Pulvius and Thorvinus completed his education successfully with the blessing of his mother, Luciana. Rev. Fr. Dishnef guided him through his spiritual life. From his childhood, Sebastian wanted to join the Roman Army and with the help of King Karnus, young Sebastian became a soldier. Within as short span of time he was appointed as the Commander of the Army of king Karnus. Emperor Diocletian declared Christians the enemy of the Roman Empire and instructed judges to punish Christians who have embraced the Catholic Church. Young Sebastian as one of the servants of Christ converted thousands of other believers into Christians. When Emperor Diocletian revealed that Sebastian had become a Catholic, the angery Emperor ordered for Sebastian to be shot to death with arrows. After being shot, one of Sebastian supporters, Irane, treated him and cured him. When Sebastian was cured, he came to Emperor Diocletian and professed his faith for the second time disclosing that he is a servant of Christ. Astounded by the fact that Sebastian is a Christian, Emperor Diocletian ordered the Roman Army to kill Sebastian with club blows.

In the liturgical calendar of the Church, the feast of the St. Sebastian is celebrated on 20th of January. This day is, indeed, a mini Christmas to the people of Kandana, irrespective of their religion. The feast commences with the hoisting of the flag staff on the 11th of January at 4 p.m. at the Kandana junction, along the Colombo- Negombo road. There is a long history attached to the flag staff. The first flag staff which was an ariecanut tree, 25 feet tall was hoisted by the Aththidiya family of Kandana and today their descendants continue hoisting of the flag staff as a tradition. This year’s flag staff too was hoisted by the Raymond Aththidiya family. Several processions originating from different directions carrying flags meet at this flag staff junction. The pouring of milk on the flag staff has been a tradition in existence for a long time. The Nagasalan band was introduced by a well-known Jaffna businessman that had engaged in business in Kandana in the 1950s. The famous Kandaiyan Pille’s Nagasalan group takes the lead even today in the procession. Kiribath Dane in the Kandana town had been a tradition from the time immemorial.

According to the available history from the Catholic archives and volume III of the Catholic Church in Sri Lanka, the British period of vicariates of Colombo written by Rev. Ft. Vito Perniola SJ in 1806 states that the British government granted the freedom of conscious and religion to the Catholics in Ceylon and abolished all the anti-Catholic legislation enacted by the Dutch. The proclamation was declared and issued on the 3rd of August 1796 by Colonel James Stuart, the officer commanding the British forces of Ceylon stated “freedom granted to Catholics” (Sri Lanka national archives 20/5).

Before the Europeans, the missioners were all Goans from South India. In the year 1834, on the 3rd of December, XVI Gregory the Pope, issued a document Ex Muwere pastoralis ministeric, after which the Ceylon Catholic Church was made under the South Indian Cochin diocese. Very Rev. Fr. Vincent Rosario, the Apostolic VicarGeneral, was appointed along with 18 Goan priests (The Oratorion Mission in Sri Lanka being a history of the Catholic Chruch 1796-1874 by Arthur C Dep Chapter 11 pg 12) Rev Fr. Joachim Alberto arrived in Sri Lanka as missionary on the 6th of March 1830 when he was 31 years old and he was appointed to look after Catholics in Aluthkuru Korale consisting Kandana, Mabole, Nagodaa and Ragama. There have been one church built in 1810 in Wewala about three miles away from Kandana. Wewala Chruch was situated bordering Muthurajawela which rose to fame for its granary. History reveals that the entire area was under paddy cultivation of which most of them were either farmers or toddy tappers. History further reveals that there have been an old canal built by King Weera Parakrama Bahu. Later it was built to flow through the Kelani River and Muthurajawela up to Negombo which was named as the Dutch Canal (RL Brohier historian).

During the British time this canal was named as Hamilton Canal and was used to transport toddy, spices, paddy and tree planks of which tree planks were stored in Kandana. Therefore, Kandana name derives from “Kandan Aana”.

Rev. Fr. Joachim Alberto purchased a small piece of land called Haamuduruwange watte at Nadurupititya in Kandana and put up a small cadjan chapel and placed a picture of St. Sebastian for the benefit of his small congregation. In 1837 with the help of the devotees, he dug a small well of which water was used for drinking and bathing and today this well is still operative. He bought several acres of land including the present cemetery premises. Moreover, he had put up the church at Kalaeliya in honour of his patron St. Joachim where his body has been laid to rest according to his wish of the Last will attested by Weerasinghe Arachchige Brasianu Thilakaratne. Notary public dated 19th of July 1855. Present Church was built on the property bought on the 13th of August 1875 on deed no. 146 attested by Graciano Fernando. Notary public of the land Gorakagahawatta Aluthkuru Korale Ragam Pattu in Kandana within the extend ¼ acre from and out of the 16 acres. According to the old plan number 374 made by P.A. H. Philipia, Licensed surveyor on the 31st of January 195, 9 acres and 25 perches belonged to St. Sebastian church. However, today only 3 acres, 3 roods and 16.5 perches are left according to plan number 397surveyed by the same surveyor while the rest had been sold to the villagers. According to the survey conducted by Orithorian priest on the 12th of February 1844 there were only 18 school-going Catholic students in AluthKuru Korale and only one Antonio was the teacher for all classes. In 1844 there was no school at Kandana (APF SCG India Volume 9829).

According to Sri Lanka National Archives (The Ceylon Almanac page 185) in the year 1852 there were 982 Catholics – Male 265, female 290, children 365 with a total of 922. According to the census reports in 2014 prepared by Rev. Ft. Sumeda Dissanayake TOR, the director Franciscan Preaching group, Kadirana Negombo a survey revealed that there are 13,498 Catholics in Kandana.

According to the appointment of the Missionaries in the year 1866-1867 by Bishop Hillarien Sillani, Rev. Fr. Clement Pagnani OSB was sent to look after the missions in Negoda, Ragama, Batagama, Tudella, Kandana, Kala Eliya and Mabole. On the 18th of April 1866, the building of the new church commenced with a written agreement by and between Rec. Fr. Clement Pagnani and the then leaders of Kandana Catholic Village Committee. This committee consisted of Kanugalawattage Savial Perera Samarasinghe Welwidane, Amarathunga Arachchige Issak Perera Appuhamy, Jayasuriya Arachchige Don Isthewan Appuhamy, Jayasuriya Appuhamylage Elaris Perera Muhuppu, Padukkage Andiris Perera Opisara, Kanugalawattage Peduru Perera Annavi and Mallawa Arachchige Don Peduru Appujamy. The said agreement stated that they will give written undertaking that their labour and money will be utilised to build the new church of St. Sebastian and if they failed to do so they were ready to bear any punishment which will be imposed by the Catholic Church.

Rev. Fr. Bede Bercatta’s book “A History of the Vicariate of Colombo page 359” says that Rev. Fr. Stanislaus Tabarani had problems of finding rock stones to lay the foundation. He was greatly worried over this and placed his due trust in divine providence. He prayed for days to St. Sebastian for his intercession. One morning after mass, he was informed by some people that they had seen a small patch of granite at a place in Rilaulla, close to the church premises although such stones were never seen there earlier and requested him to inspect the place. The parish priest visited the location and was greatly delighted as his prayers has been answered. This small granite rock provided enough granite blocks for the full foundation of the present church. This place still known as “Rilaulla galwala”. The work on the building proceeded under successive parish priests but Rev. Fr. Stouter was responsible for much of it. The façade of the church was built so high that it crashed on the 2nf of April of 1893. The present façade was then built and completed in the year 1905. The statue of St. Sebastian which is behind the altar had been carved off a “Madan tree”. It was done by Paravara man named Costa Mama, who was staying with a resident named Miguel Baas a Ridualle, Kandana. This statue was made at the request of Pavistina Perera Amaratunge, mother of former Member of Parliament gate muadliyer D. Panthi Jayasuriya. The church was completed during the time of Rev. Fr. Keegar and was blessed by then Archbishop of Colombo Dr. Anthony Courdert OMI on the 20th of January 1912. In 1926, Rev. Fr. Romauld Fernando was appointed as the parish priest to Kandana Church. He was an educationalist and a social worker. Without any hesitation he can be called as the father of education in Kandana. He was the pioneer to build three schools to Kandana: Kandana St. Sebastian Boys School, Kandana St. Sebastian English Girls School and, the Mazenod College Kandana. Later he was appointed as the principal of the St. Sebastian Boys English School. He bought a property at Kandana close to Ganemulla road and started De Mazenod College. Later, it was given officially to Christian Brothers of Sri Lanka, by then Archbishop of Colombo, Peter Mark. In 1931, there were three hundred students (history of De Lasalle brothers by Rev. Fr. Bro Michael Robert). Today, there are over three thousand five hundred students and is one of the leading catholic schools in Sri Lanka. In 1924, one Karolis Jayasuriya Widanage donated two acres to build De Mazenod College for its extension.

First priest from Kandana to be ordained was Rev. Fr. William Perera in 1904. With the help of Rev. Fr. Marcelline Jayakody, he composed the famous hymn “the Vikshopa Geethaya”, the hymn of our Lady of Sorrow.

The Life story of St. Sebastian was portrayed through a stage play called “Wasappauwa” and the world famous German passion play Obar Amargave wchi was a sensation was initiated by Rev. Fr. Nicholas Perera. Legend reveals that in the year 1845, a South Indian catholic on his way to meet his relatives in Colombo had brought down a wooden statue of St. Sebastian, one and half feet tail to be sold in Sri Lanka. When he reached Kalpitiya he had unexpectedly contracted malaria. He had made a vow at St. Anne’s church. Thalawila expecting a full recovery. In route to Colombo he had come to know about the church in Kandana and dedicated to St. Sebastian. In the absence of the then parish priest Rev. Fr. Joachim Alberto, the Muhuppu of the Church with the help of the others had agreed to buy the statue for 75 pathagas (one pahtaga was 75 cent). Even though the seller had left the money in the hands of the “Muhuppu” to be collected in the meantime he never returned.

On the 19th of January 2006, Archbishop Oswald Gomis declared St. Sebastian Church as “St. Sebastian Shrine” by way of special notification and handed over the declaration to Rev. Fr. Susith Perera, the parish priest of Kandana.

On the 12th of January 2014, Catholics in Sri Lanka celebrated the reception of a reliquary containing a fragment of the arm of St. Sebastian. The reliquary was gifted from the administrator of the Basilica of St. Anthony of Padua and was brought to Sri Lanka by Monsignor Neville Perera. His Eminence Malcolm Cardinal Ranjit, Archbishop of Colombo accompanied by priests and a large gathering received the relic at the Katunayake International Airport, brought to Kandana lead by a procession and was enthroned at the St. Sebastian Shrine.

Rev. Fr. Lalith Expeditus the present administrator of the shrine and other two assistant priests Rev. Fr. Sunath Udara and Fr. Sumeda Perea have finalized all arrangements to conduct the feast of St. Sebastian in grand scale. The vespers service will be officiated by his Eminence Malcolm Cardinal Ranjit and the festival high mass will be solemnized by most Rev. his Lordship J.D. Anthony, Auxiliary Bishop of Colombo.

The latest book written by Senior Lawyer Godfrey Cooray named “Santha Sebastian Puranaya Saha Kandana”. (The history of St. Sebastian and Kandana) was launched at De La Salle Auditorium De Mazenod College, Kandana.

The Archbishop of Colombo His Eminence Malcolm Cardinal Ranjith and former Chief Justice Priyasath Dep were the guests at the event.

The book discusses about the buried history of Muthurajawela and Aluth Kuru Korale civilization, the history of Kandana and St. Sebastian. The author discusses the historical and archaeological values and culture.

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His musical exploits has touched millions of fans



Tribute to entertainer-singer par excellence – Desmond de Silva

By Trevine Rodrigo

(Melbourne, Australia)

The great Desmond De Silva, who departed from this world, on Sunday, January 9th, had been in hibernation for several months, due to the devastating outbreak of Covid, which shut down many parts of Australia.

After border closures were lifted, he embarked on a 31st night dinner dance, at the Sri Lounge in the Docklands, in Melbourne, where he delivered his last fully energised performance.

Widely regarded as Sri Lanka’s best singer/entertainer by far, over five decades, Desmond has covered every spectrum of music, in Sri Lanka, and later, in England and Australia, while wowing millions of adoring fans around the globe.

His achievements in music cannot be encompassed in a few paragraphs but his fans will readily testify to the indelible mark he has made as a wonderful performer. He was to Sri Lankans what Elvis Presley and Frank Sinatra was to the world, showcasing a rare and extraordinary talent that even extended to Motown.

He has travelled through numerous countries as a band member, mainly Europe and Asia, and has teamed up with hundreds of musicians along the way who have marvelled at his unique presence on stage.

After years of globe-trotting as a performer, with the Jetliners and later the Spitfires, he then continued his work as a leader of his own band, Desmond and the Clan, and this setup was very popular in Europe and Scandinavia.

After years of adventure, on the road, he then settled on a solo career, singing as a guest singer and his popularity soared when he ventured into the Sinhala music scene, as well.

Before long, he commanded the respect of the nation by being proclaimed the King of Baila which skyrocketed his fame in an era that gave fame but no massive financial gain, as he rose to an iconic status.

Ironically, Desmond always harboured his love for Western music and quite naturally chose not to be categorised, or pigeonholed, as one dimensional. He has produced many CDs, videos and commands thousands of followers on YouTube, and other related music channels.

His impressive versatility and ability to own the stage made him a standout among music lovers, immaterial of their ethnicity, and, sadly, he is another of the Sri Lankan icons who have departed this world, alongside Sunil Perera (of the Gypsies) and Ronnie Leitch, in recent times.

His musical exploits has touched millions of fans through several generations and will continue to do so, such is the impact he has cemented as a once-in-a-lifetime performer. He has nurtured several musicians, along the way, giving them pointers which have helped them launch their own careers in music to great heights. He maintained a high degree of professionalism and would not compromise his standards for anything less.

Never the arrogant performer, Des had an uncanny ability to interact with his fans, on and off stage, and this trait would see him draw invitations from all over the world.

I for one was amazed at his stamina and durability…to be in England one day, then on to Toronto and other cities in Canada, on to Sri Lanka, and several other countries, until, unfortunately, the pandemic curtailed his foreign assignments.

In our own interaction with him, my wife, Anne, and I, shared a special love for the man who slipped into our lifestyle, seamlessly, with wife, Phyllis.

He was a caring and wonderful friend and would call us at least once a week, from Sydney, to check how we were going or to share a joke. Our lives will never be the same without Desmond De Silva, a gentleman and wonderful friend.

Yes, the brilliant musician and singer/ entertainer Desmond De Silva was tragically snatched away from our midst in cruel circumstances when he suffered cardiac arrest, in his sleep, while in Melbourne. He was 77.

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