Features
Jaffna’s very own Irishman: Fr. Charles Henry Lytton OMI
By Avishka Mario Senewiratne
Early days of the Irish Oblate
Born on May 25, 1847, Charles Henry Lytton hailed from Dublin, Ireland. Little is known of his childhood and early days. However, it is known that his mother lived until 1893 and he had no less than seven sisters. He received his education from a College run by the Oblates of Mary Immaculate in Dublin. After choosing to be a priest, 22-year-old Lytton joined the Anglo-Irish Province of Oblates. He passed the Oblate Novitiate in Sicklingball, Yorkshire in 1869. On September 12, 1870, he made his First Profession of Vows in Belmont. A year later, he made his Final Profession of Vows in Autun, France.
From 1871 to 1875 he did his scholastic studies in Autun. He was ordained by Msgr. Adolphe Perraud, Bishop of Autun (a Cardinal after 1893), on May 15, 1875. After his ordination, Fr. Lytton travelled back to Dublin to visit his family. Learning that he was to leave for Ceylon, a distant island colonised by the British, his mother and sisters were shattered.
On the day of his departure, his sisters and mother guarded his room so that he would not leave. However, during the night he quietly came out of his room and bade farewell to his mother. When his sisters woke up the next morning, they ran to the shore only to see him on a boat to the steamer which was to leave for Ceylon. Later, when his mother wrote a letter asking him to visit them, he responded in a letter saying: “You and I are good Christians and we will meet each other in heaven.”. A few months later, he would set foot for the first time in Ceylon on September 27, 1875. This was to serve the Vicariate of Jaffna under Msgr. Christopher Bonjean OMI.
Tough Start in Jaffna
Young Fr. Lytton was not all too excited with what he saw in Ceylon. Jaffna was plagued by a smallpox and cholera epidemic which spread to every nook and corner of the Peninsula, causing unprecedented suffering and deaths. In a letter dated May 15, 1876, to Fr. Joseph Fabre, Msgr. Bonjean writes: “Fr. Lytton has been struck by an eruption called ring-worm impetigo, which gives him little sleep, affects his general health and his morale too. Up to now, he has hardly learnt any Tamil. I do not know what to think of him.” (Perniola, (2005), The Catholic Church in Sri Lanka: The British Period, Vicariates of Colombo and Jaffna, 1864-1878, Volume V, p. 575)
For centuries, Jaffna had been domiciled by people from South India. Their language was Tamil, which goes back to ancient times. Not knowing Tamil or having no interest in learning the language and yet trying to work in Jaffna was nothing but a grave error. Fr. Lytton failed to understand this as a young missionary. His relationship with Bishop Bonjean was soon marred by it. His lack of interest in missionary work, propelled by his illness, weakened him gradually.
Soon, he avoided meals and neglected his health. To make matters worse, he had fallen out of favour with Bishop Bonjean. By June 1876, Fr. Lytton who had hardly been in Ceylon for nine months, had opted to leave. Following are some extracts of a letter by Msgr. Bonjean to his Vicar General, Fr. Dominique Pulicani OMI: “Just now I have received another letter from Fr. Lytton, who has been reasonable and made up his mind to go away since he has concluded that he cannot exercise his ministry in this country… If this young man has fully made up his mind to leave us, I do not see what interest we might have to retain him.” (Ibid., p. 589)
In a letter dated July 14, 1876, Bp. Bonjean residing in the outskirts of Vanni wrote to Fr. Fabre: “One day in the presence of all the Fathers, I said I would test the two new priests on their knowledge of Tamil. Then Fr. Lytton replied, ‘We must live before we learn Tamil’… this Father was morally rather than physically ill. So, I called him a little later and, in the course of the conversation, he told me in a very decisive manner that he cannot live in Ceylon, that he cannot cope with the climate, the food, the people, the ministry. He recalled to me that he had told me at our very first interview, that he never had any vocation for the foreign missions, and still less for Ceylon and that before his departure told Your Paternity that he could not remain at all.” (Ibid., p. 597)
The above extract shows how much prejudice young Fr. Lytton had for Ceylon. He was one of the first Irish priests to arrive in Ceylon. He must have assumed that knowing English and French might be adequate in Ceylon. One must remember that Ireland and England had a rivalry for centuries. The Irish people were somewhat oppressed by the dominant English, in their neighbourhood and elsewhere. What was manifested in Fr. Lytton was what one would call the ‘prejudice of the oppressed’. This is quite understandable, yet by no means justifiable.
Though Bishop Bonjean seemed to have encouraged Lytton’s departure, Bishop Bonjean realised what the young priest was going through. As a result, Bonjean the firm administrator laid off his usual ways, came to Fr. Lytton as a paternal guide and instructed him gently to rectify his mistakes. He counselled him and encouraged him towards a spiritual life over temporal affairs.
Inspired by his Superior, Fr. Lytton radically changed his ways. Msgr. Bonjean asked Fr. Fabre to write to Fr. Lytton, encouraging him to get on with his ministry. In a letter dated December 11, 1876, to Fr. Fabre, Bp. Bonjean stated: “Fr. Lytton is all right. I have him entirely under my control and I hope that we’ll be able to record a complete and definitive victory.” (Ibid p. 616) By February 1877, Fr. Lytton was busy, seriously studying Tamil. In April, Bp. Bonjean stated the following to Fr. Fabre: “Fr. Lytton has overcome his difficulties; he begins to speak Tamil and this will enable him not to yield to discouragement as he did in the past.” (Ibid., p. 626)
Success in Jaffna
With time, Fr. Lytton was well accustomed to the people of Jaffna. Despite the weary plague continuing, he cherished working for the people. From his utter reluctance to work for those poor souls, he had within a few months converted to the extent that the people witnessed his work as a ‘veritable ministering angel’. Fr. Lytton initially served as the Parish Priest of Kayts and then Valigamam East (Tholagatty) from 1875 to 1882. In 1882, he was allowed to serve in a College. This was St. Patrick’s College, Jaffna. Started as Jaffna Catholic English School by Msgr. Orazio Bettacchini in 1850, St. Patrick’s College was renamed and managed by the Oblates in 1881 and Fr. John Smythe was appointed as the first Rector.
Fr. Lytton was able to successfully serve as a teacher and educator after years of work in missions. During this time, he was able to build a Catholic Library in Jaffna. Undoubtedly, working for a College was his forte. When Bonjean was appointed by Papal Decree to head the Southern Vicariate in 1883, he had to leave Jaffna along with a group of priests including Smythe. Hence, Fr. Lytton was appointed as the second Rector of St. Patrick’s College.
His brief tenure as Rector of St. Patrick’s was a very successful endeavour. Fr. Lytton advocated for elocution and music. It was said that during his time, the boys of St. Patrick’s spoke a ‘different English’ from those of any other school in Jaffna. ((Jesuthasan, Philip, (2001) op. cit., Volume 2, part 1, p. 168) He stressed the importance of discipline to both teachers and students alike. He was much appreciated for his ability in character building, tactfully solving the problems of the youth and ensuring that they attain downright manliness.
For these reasons, his workings have been labelled as the ‘Lytton tradition’ at St. Patrick’s College. (St. Patrick’s Annual, 1925, p. 88) However, in 1885, Fr. Lytton came into a certain conflict with the Government, regarding an issue connected with the examinations. This drastically resulted in a decline in his authoritative role as Rector. As the number of students plummeted to a mere 160 in 1886, his role became untenable. (Boudens, Robrecht OMI, (1979), Catholic Missionaries in a British Colony: Success and Failures in Ceylon 1796-1893, p. 157)
A true supporter of the people of Jaffna
Despite his unfortunate exit from St. Patrick’s, Fr. Lytton’s reputation did not decline for he, by then, was known to be a ‘people’s presbyter’. In 1887, his leadership and pragmatic skills were much in demand with yet another outbreak of cholera in the peninsula. This was more severe than the previous epidemic. To make matters worse, there was a shortage of medical practitioners and sanitary facilities were poor in Jaffna. Fr. Lytton and his confreres would perform the tasks of physician, nurse and overseer. Visiting the victims courageously, he administered to the sick and buried the dead. His genuine concern for the welfare of the suffering people spread across the region in no time. What was more heart-warming to learn was that he treated all those who were in need, irrespective of their faith. By the time the epidemic faded away, Fr. Lytton had won the hearts of his people.
For many years, he had noticed that the Jaffna peninsula was severely neglected when compared to the rest of the country and that it was overpopulated. Furthermore, though the Vanni area was blessed with water and rich soil, there were no toilets. Transportation through thick forests and narrow roads would severely dampen any kind of business activity. He realised that the people of the North were living a life far different from those of the South.
Studying these serious problems, Fr. Lytton was convinced that the creation of a railway line to the North, joining it to the South of the country, might solve the issues of the people of the North. Though the idea to build a Northern Railway line was the brainchild of Fr. Michael Murphy OMI who had agitated for it, his untimely death resulted in Fr. Lytton having to campaign solo. Convinced by his plausible theory, he interviewed several people and addressed the issue outspokenly in public (Martyn, John, (1923) Notes on Jaffna, Jaffna, pp. 237, 279)
Despite his indomitable will and imposing personality, he was not short of adversaries. Though his intention was honourable, some rejected it and ridiculed it as the ‘Railway to the Moon’. Fr. Lytton’s campaign to instigate the railway line started in the late 1880s. However, it would take no less than 15 years to see the work begin. Despite the opposition of powerful detractors, his resolve remained equally powerful. In 1891, Fr. Lytton was called to join the Archdiocese of Colombo. Archbishop Bonjean had planned to start a Catholic College and wanted no one else but Fr. Lytton to collaborate with him.
Fr. Lytton’s sense of loss over Jaffna was as difficult for him to bear as it was for the people of the peninsula. After a reluctant start as a missionary, he had toiled for 16 years in Jaffna, and by the time of his departure, ‘Fr. C.H. Lytton’ was a household name. A deputation of Catholics, Protestants, Hindus and Muslims in Jaffna went to meet Msgr. Andrew Melizan OMI, the Bishop of Jaffna, with a request to retain Fr. Lytton. Knowing that Bishop Melizan would not change his decision, they organised a demonstration in honour of Fr. Lytton at the Catholic Library. In a letter dated April 17, 1891, to Fr. L. Soullier OMI, Bishop Melizan writes the following:
“I think I have already mentioned to you that Mgr. Bonjean yielding to the obsessions of the inhabitants of Colombo, has decided to establish a College like the one of Jaffna.; for this, he has asked me for Fr. Lytton, to launch the enterprise. Though it costs me a good deal to lose such a priest, I have consented on condition that he replaces him with a good missionary.” (Perniola, (2009), The Catholic Church of Sri Lanka: The Diocese of Jaffna, 1887-1923, Volume 12, p. 50) The missionary who replaced Fr. Lytton in Jaffna was Fr. L.G. Farbos O.M.I.
When the hour of Fr. Lytton’s departure to Colombo came a great concourse of people, comprising all communities, escorted him to the steamer Lady Havelock. Though he was more involved with the affairs of starting St. Joseph’s in Colombo, once he befriended Sir Joseph West Ridgeway, he knew that the matter about the railway line could be achieved too. Furthermore, he readily received the support of John Ferguson, the Editor of the Ceylon Observer to publish his reasonable demands on the railway line.
When Fr. Lytton visited England, he directly approached Joseph Chamberlain, the Secretary of State to the Colonies and explained the significance of the railway line. A few years later, the first stage of the railway was completed but it was only in 1904 that the Jaffna railway line became a reality. When Sir Frederick Saunders visited Ceylon, he made one condition, namely that if he were to travel to the North by train, he should be accompanied by Fr. Lytton. And so, it was. The two of them were warmly welcomed and all were in high spirits. When Fr. Lytton first visited the Railway Station of Jaffna, the following address was made to honour him:
“A grateful people offer you a hearty welcome on the occasion of your first visit to Jaffna, after the opening of the Northern Railway. We missed you greatly when the first section of the Railway was opened in 1902, but we rejoice in the opportunity given now to congratulate you face-to-face on the greatest achievement of your life and to tell you how thankful we are for a boon we owe in the first instance to you. It was you that first conceived the idea of a Railway to Jaffna and it is you who was in the forefront of the battle, with the energy and persistence characteristic of your race, and you have had the satisfaction of proving that your scheme was no tantalising vision, and that was called a Railway to the Moon, was one of the most sensible things a government could do, to benefit a most deserving and loyal section of His Majesty’s subjects.
“Thanks to your unceasing efforts and the earnest sympathy and support of noble-hearted gentlemen, among whom Sir F.R. Saunders and the Hon. P. Ramanathan stand foremost, the isolated North has been brought near to the seat of the Government, the way opened for the development of the vast resources of the Vanni and a clear source of the profit shown to a diffident Government.” (Blue and White, (1925), Volume 21, p. 7)
Fr. C.H. Lytton’s work in Colombo was as successful as that of Jaffna. It was he who gathered a number of local benefactors to establish St. Joseph’s College and once funds were short, he went back to Europe. This was to find more benefactors as well as a quality set of teachers. This he did with great success and saw that the College would start on a high note in 1896.
After being the Vice-Rector of the College for 14 years, he served as Rector between 1910 and 1912. Though he lost a limb towards the end of his life he played an important role as the military chaplain of Colombo. It was he founded many workers’ movements and the St. Vincent de Paul Society in Colombo. In December 1924, Fr. Lytton passed away at 74, after nearly half a century in an island nation, he considered his own.
avishkamario@gmail.com
Features
Wishes, Resolutions and Climate Change
Exchanging greetings and resolving to do something positive in the coming year certainly create an uplifting atmosphere. Unfortunately, their effects wear off within the first couple of weeks, and most of the resolutions are forgotten for good. However, this time around, we must be different, because the nation is coming out of the most devastating natural disaster ever faced, the results of which will impact everyone for many years to come. Let us wish that we as a nation will have the courage and wisdom to resolve to do the right things that will make a difference in our lives now and prepare for the future. The truth is that future is going to be challenging for tropical islands like ours.
We must not have any doubts about global warming phenomenon and its impact on local weather patterns. Over its 4.5-billion-year history, the earth has experienced drastic climate changes, but it has settled into a somewhat moderate condition characterised by periods of glaciation and retreat over the last million years. Note that anatomically modern Homo sapiens have been around only for two to three hundred thousand years, and it is reasoned that this stable climate may have helped their civilisation. There have been five glaciation periods over the last five hundred thousand years, and these roughly hundred-thousand-year cycles are explained by the astronomical phenomenon known as the Milankovitch Cycle (the lows marked with stars in Figure 1). At present, the earth is in an inter glacial period and the next glaciation period will be in about eighty thousand years.
(See Figure 1. Glaciation Cycles)
During these cycles, the global mean temperature has changed by about 7-8 degrees Centigrade. In contrast to this natural variation, earth has been experiencing a rapid temperature increase over the past hundred years. There is ample scientific evidence from multiple sources that this is caused by the increase in carbon dioxide gas in the atmosphere, which has seen a 50% increase over the historical levels in just hundred years (Figure 2). Carbon dioxide is one of the greenhouse gases which traps heat from the sun and slows the natural cooling process of the earth. This increase of carbon dioxide is due to human activities: fossil fuel burning, industrial processes, deforestation, and agricultural practices. Ironically, those who suffer from the consequences did not contribute to these changes; those who did contribute are trying their best to convince the world that the temperature changes we see are natural, and nothing should be done. We must have no illusions that global warming is a human-caused phenomenon, and it has serious repercussions.

(See Figure 2. Global Temperature and Carbon Dioxide Levels)
Why should we care about global warming? Well, there are many reasons, but let us focus on earth’s water cycle. Middle schoolers know that water evaporates from the oceans, rises into the atmosphere where it cools, condenses, and falls back onto earth as rain or snow. When the oceans warm, the evaporation increases, and the warmer atmosphere can hold more water vapour. Water laden atmosphere results in severe and erratic weather. Ironically, water vapour is also a greenhouse gas, and this has a snowballing effect. The increased ocean temperature also disrupts ocean currents that influence the weather on land. The combined result is extreme and severe weather: violent storms and droughts depending on the geographic location. What is happening on the West coast of the USA is an example. The net result will be major departures from what is considered normal weather over millennia.
International organisations have been talking for 30 years about limiting global temperature increase to 1.5oC above pre-industrial levels by curtailing greenhouse gas emissions. But not much has been done and the temperature has risen by 1.2oC already. The challenge is that even if we can stop greenhouse gas emissions completely, right now, we have the problem of removing already existing 2,500 billion tons of carbon from the atmosphere, for which there are no practical solutions yet. Scientists worry about the consequences of runaway temperature increase and its effect on human life, which are many. It is not a doomsday prediction of life disappearing from earth, but a warning that life will be quite different from what humans are used to. All small tropical nations like ours are burdened with mitigating the consequences; in other words, get ready for more Ditwahs, do not wait for the twelve-day forecast.
Some opined that not enough warning was given regarding Ditwah; the truth is that the tools available for long-term prediction of the path or severity of a weather event (cyclone, typhoon, hurricane, tornado) are not perfect. There are multitude of rapidly changing factors contributing to the behavior of weather events. Meteorologists feed most up to date data to different computer models and try to identify the prediction with the highest probability. The multiple predictions for the same weather event are represented by what is known as spaghetti plots. Figure 3 shows the forecasted paths of a 2019 Atlantic hurricane five days ahead on the right and the actual path it followed on the left. While the long-term prediction of the path of a cyclone remains less accurate, its strength can vary within hours. There are several Indian ocean cyclones tracking sites online accessible to the public.

Figure 3. Forecasting vs Reality
There is no argument that short-term forecasts of this nature are valuable in saving lives and movable assets, but having long term plans in place to mitigate the effects of natural disasters is much more important than that. If a sizable section of the population must start over their lives from ground zero after every storm, how can a country economically develop?
The degree of our unpreparedness came to light during Ditwah disaster. It is not for lack of awareness; judging by the deluge of newspaper articles, blogs, vlogs, and speeches made, there is no shortage of knowledge and technical expertise to meet the challenge. The government has assured the necessary resources, and there is good reason to trust that the funds will be spent properly and not to line the pockets as happened during previous disasters. However, history tells us that despite the right conditions and good intentions, we could miss the opportunity again. Reasons for such skepticisms emerged during the few meetings the President held with the bureaucrats while visiting effected areas. Also, the COPE committee meetings plainly display the inherent inefficiencies and irregularities of our system and the absence of work ethics among all levels of the bureaucracy.
What it tells us is that we as a nation have an attitude problem. There are ample scholarly analyses by local as well as international researchers on this aspect of Sri Lankan psyche, and they label it as either island or colonial mentality. The first refers to the notion of isolated communities perceiving themselves as exceptional or superior to the rest of the world, and that the world is hell-bent on destroying or acquiring what they have. This attitude is exacerbated by the colonial mentality that promoted the divide and conquer rules and applied it to every societal characteristic imaginable; and plundered natural resources. As a result, now we are divided along ethnic, linguistic, religious, political, class, caste, geography, wealth, and many more real and imagined lines. Sadly, politicians, some religious leaders, and other opportunists keep inflaming these sentiments for their benefit when most of the population is willing to move on.
The first wish, therefore, is to get the strength, courage, and wisdom to think rationally, and discard outdated and outmoded belief systems that hinder our progress as a nation. May we get the courage to stop venerating elite who got there by exploiting the masses and the country’s wealth. More importantly, may we get the wisdom to educate the next generation to be free thinkers, give them the power and freedom to reject fabrications, myths, and beliefs that are not based on objective facts.
This necessitates altering our attitude towards many aspects of life. There is no doubt that free thinking does not come easily, it involves the proverbial ‘exterminating the consecrated bull.’ We are rightfully proud about our resplendent past. It is true that hydraulic engineering, art, and architecture flourished during the Anuradhapura period.
However, for one reason or another, we have lost those skills. Nowadays, all irrigation projects are done with foreign aid and assistance. The numerous replicas of the Avukana statue made with the help of modern technology, for example, cannot hold a candle to the real one. The fabled flying machine of Ravana is a figment of marvelous imagination of a skilled poet. Reality is that today we are a nation struggling with both natural and human-caused disasters, and dependent on the generosity of other nations, especially our gracious neighbor. Past glory is of little help in solving today’s problems.
Next comes national unity. Our society is so fragmented that no matter how beneficial a policy or an idea for the nation could be, some factions will oppose it, not based on facts, but by giving into propaganda created for selfish purposes. The island mentality is so pervasive, we fail to trust and respect fellow citizens, not to mention the government. The result is absence of long-term planning and stability. May we get the insight to separate policy from politics; to put nation first instead of our own little clan, or personal gains.
With increasing population and decreasing livable and arable land area, a national land management system becomes crucial. We must have an intelligent zoning system to prevent uncontrolled development. Should we allow building along waterways, on wetlands, and road easements? Should we not put the burden of risk on the risk takers using an insurance system instead of perpetual public aid programs? We have lost over 95% of the forest cover we had before European occupation. Forests function as water reservoirs that release rainwater gradually while reducing soil erosion and stabilizing land, unlike monocultures covering the hill country, the catchments of many rivers. Should we continue to allow uncontrolled encroachment of forests for tourism, religious, or industrial purposes, not to mention personal enjoyment of the elite? Is our use of land for agricultural purposes in keeping with changing global markets and local labor demands? Is haphazard subsistence farming viable? What would be the impact of sea level rising on waterways in low lying areas?
These are only a few aspects that future generations will have to grapple with in mitigating the consequences of worsening climate conditions. We cannot ignore the fact that weather patterns will be erratic and severe, and that will be the new normal. Survival under such conditions involves rational thinking, objective fact based planning, and systematic execution with long term nation interests in mind. That cannot be achieved with hanging onto outdated and outmoded beliefs, rituals, and traditions. Weather changes are not caused by divine interventions or planetary alignments as claimed by astrologers. Let us resolve to lay the foundation for bringing up the next generation that is capable of rational thinking and be different from their predecessors, in a better way.
by Geewananda Gunawardana
Features
From Diyabariya to Duberria: Lanka’s Forgotten Footprint in Global Science
For centuries, Sri Lanka’s biological knowledge travelled the world — anonymously. Embedded deep within the pages of European natural history books, Sinhala words were copied, distorted and repurposed, eventually fossilising into Latinised scientific names of snakes, bats and crops found thousands of kilometres away.
Africa’s reptiles, Europe’s taxonomic catalogues and global field guides still carry those echoes, largely unnoticed and uncredited.
Now, a Sri Lankan herpetologist is tracing those forgotten linguistic footprints back to their source.
Through painstaking archival research into 17th- and 18th-century zoological texts, herpetologist and taxonomic researcher Sanjaya Bandara has uncovered compelling evidence that several globally recognised scientific names — long assumed to be derived from Greek or Latin — are in fact rooted in Sinhala vernacular terms used by villagers, farmers and hunters in pre-colonial Sri Lanka.
“Scientific names are not just labels. They are stories,” Bandara told The Island. “And in many cases, those stories begin right here in Sri Lanka.”

Sanjaya Bandara
At the heart of Bandara’s work is etymology — the study of word origins — a field that plays a crucial role in zoology and taxonomy.
While classical languages dominate scientific nomenclature, his findings reveal that Sinhala words were quietly embedded in the foundations of modern biological classification as early as the 1700s.
One of the most striking examples is Ahaetulla, the genus name for Asian vine snakes. “The word Ahaetulla is not Greek or Latin at all,” Bandara explained. “It comes directly from the Sinhala vernacular used by locals for the Green Vine Snake.” Remarkably, the term was adopted by Carl Linnaeus himself, the father of modern taxonomy.
Another example lies in the vespertilionid bat genus Kerivoula, described by British zoologist John Edward Gray. Bandara notes that the name is a combination of the Sinhala words kiri (milky) and voula (bat). Even the scientific name of finger millet, Eleusine coracana, carries linguistic traces of the Sinhala word kurakkan, a cereal cultivated in Sri Lanka for centuries.
Yet Bandara’s most intriguing discoveries extend far beyond the island — all the way to Africa and the Mediterranean.
In a research paper recently published in the journal Bionomina, Bandara presented evidence that two well-known snake genera, Duberria and Malpolon, both described in 1826 by Austrian zoologist Leopold Fitzinger, likely originated from Sinhala words.
The name Duberria first appeared in Robert Knox’s 1681 account of Ceylon, where Knox refers to harmless water snakes called “Duberria” by locals. According to Bandara, this was a mispronunciation of Diyabariya, the Sinhala term for water snakes.
“Mispronunciations are common in Knox’s writings,” Bandara said. “English authors of the time struggled with Sinhala phonetics, and distorted versions of local names entered European literature.”
Over time, these distortions became formalised. Today, Duberria refers to African slug-eating snakes — a genus geographically distant, yet linguistically tethered to Sri Lanka.
Bandara’s study also proposes the long-overdue designation of a type species for the genus, reviving a 222-year-old scientific name in the process.
Equally compelling is the case of Malpolon, the genus of Montpellier snakes found across North Africa, the Middle East and southern Europe. Bandara traced the word back to a 1693 work by English zoologist John Ray, which catalogued snakes from Dutch India — including Sri Lanka.
“The term Malpolon appears alongside Sinhala vernacular names,” Bandara noted. “It is highly likely derived from Mal Polonga, meaning ‘flowery viper’.” Even today, some Sri Lankan communities use Mal Polonga to describe patterned snakes such as the Russell’s Wolf Snake.
Bandara’s research further reveals Sinhala roots in the African Red-lipped Herald Snake (Crotaphopeltis hotamboeia), whose species name likely stems from Hothambaya, a regional Sinhala term for mongooses and palm civets.
“These findings collectively show that Sri Lanka was not just a source of specimens, but a source of knowledge,” Bandara said. “Early European naturalists relied heavily on local names, local guides and local ecological understanding.”
Perhaps the most frequently asked question Bandara encounters concerns the mighty Anaconda. While not a scientific name, the word itself is widely believed to be a corruption of the Sinhala Henakandaya, another snake name recorded in Ray’s listings of Sri Lankan reptiles.
“What is remarkable,” Bandara reflected, “is that these words travelled across continents, entered global usage, and remained there — often stripped of their original meanings.”
For Bandara, restoring those meanings is about more than taxonomy. It is about reclaiming Sri Lanka’s rightful place in the history of science.
“With this study, three more Sinhala words formally join scientific nomenclature,” he said.
“Who would have imagined that a Sinhala word would be used to name a snake in Africa?”
Long before biodiversity hotspots became buzzwords and conservation turned global, Sri Lanka’s language was already speaking through science — quietly, persistently, and across continents.
By Ifham Nizam
Features
Children first – even after a disaster
However, the children and their needs may be forgotten after a disaster.
Do not forget that children will also experience fear and distress although they may not have the capacity to express their emotions verbally. It is essential to create child-friendly spaces that allow them to cope through play, draw, and engage in supportive activities that help them process their experiences in a healthy manner.
The Institute for Research & Development in Health & Social Care (IRD), Sri Lanka launched the campaign, titled “Children first,” after the 2004 Tsunami, based on the fundamental principle of not to medicalise the distress but help to normalise it.

The Island picture page
The IRD distributed drawing material and play material to children in makeshift shelters. Some children grabbed drawing material, but some took away play material. Those who choose drawing material, drew in different camps, remarkably similar pictures; “how the tidal wave came”.
“The Island” supported the campaign generously, realising the potential impact of it.
The campaign became a popular and effective public health intervention.
“A public health intervention (PHI) is any action, policy, or programme designed to improve health outcomes at the population level. These interventions focus on preventing disease, promoting health, and protecting communities from health threats. Unlike individual healthcare interventions (treating individuals), which target personal health issues, public health interventions address collective health challenges and aim to create healthier environments for all.”
The campaign attracted highest attention of state and politicians.
The IRD continued this intervention throughout the protracted war, and during COVID-19.
The IRD quick to relaunch the “children first” campaign which once again have received proper attention by the public.
While promoting a public health approach to handling the situation, we would also like to note that there will be a significant smaller percentage of children and adolescents will develop mental health disorders or a psychiatric diagnosis.
We would like to share the scientific evidence for that, revealed through; the islandwide school survey carried out by the IRD in 2007.
During the survey, it was found that the prevalence of emotional disorder was 2.7%, conduct disorder 5.8%, hyperactivity disorder was 0.6%, and 8.5% were identified as having other psychiatric disorders. Absenteeism was present in 26.8%. Overall, previous exposure to was significantly associated with absenteeism whereas exposure to conflict was not, although some specific conflict-related exposures were significant risk factors. Mental disorder was strongly associated with absenteeism but did not account for its association with tsunami or conflict exposure.
The authors concluded that exposure to traumatic events may have a detrimental effect on subsequent school attendance. This may give rise to perpetuating socioeconomic inequality and needs further research to inform policy and intervention.
Even though, this small but significant percentage of children with psychiatric disorders will need specialist interventions, psychological treatment more than medication. Some of these children may complain of abdominal pain and headaches or other physical symptoms for which doctors will not be able to find a diagnosable medical cause. They are called “medically unexplained symptoms” or “somatization” or “bodily distress disorder”.
Sri Lanka has only a handful of specialists in child and adolescent psychiatric disorders but have adult psychiatrists who have enough experience in supervising care for such needy children. Compared to tsunami, the numbers have gone higher from around 20 to over 100 psychiatrists.
Most importantly, children absent from schools will need more close attention by the education authorities.
In conclusion, going by the principles of research dissemination sciences, it is extremely important that the public, including teachers and others providing social care, should be aware that the impact of Cyclone Ditwah, which was followed by major floods and landslides, which is a complex emergency impact, will range from normal human emotional behavioural responses to psychiatric illnesses. We should be careful not to medicalise this normal distress.
It’s crucial to recall an important statement made by the World Health Organisation following the Tsunam
Prof. Sumapthipala MBBS, DFM, MD Family Medicine, FSLCFP (SL), FRCPsych, CCST (UK), PhD (Lon)]
Director, Institute for Research and Development in Health and Social Care, Sri Lanka
Emeritus Professor of Psychiatry, School of Medicine, Faculty of Medicine & Health Sciences, Keele University, UK
Emeritus Professor of Global Mental Health, Kings College London
Secretary General, International society for Twin Studies
Visiting Professor in Psychiatry and Biomedical Research at the Faculty of Medicine, Kotelawala Defence University, Sri Lanka
Associate Editor, British Journal Psychiatry
Co-editor Ceylon Medical Journal.
Prof. Athula Sumathipala
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