Frank Lee Woodward was born in Norfolk, England, in 1871, the third son of an Anglican clergyman. At school, and later at Sidney Sussex College, Cambridge, he was a renowned sportsman. But at around 19-years of age he went through a period of psychological ‘distress’, which led him in particular to the stoic philosophy of Marcus Aurelius, whom he described as ‘a pillar of strength to those who live inwardly’.
From 1898 he served as a schoolmaster at Stamford for five years, receiving a master’s degree from Cambridge in 1901. During this period he discovered Theosophy, at first via the ideas of reincarnation in Plato. He joined the society in 1902, and soon developed a boundless faith in Colonel Olcott and his brand of Buddhism.
Although already at this time something of an anachronism, as a Theosophical Buddhist Woodward believed implicitly in Madame Blavatsky’s Himalayan brotherhood of Mahatmas; he later wrote to a friend: ‘Do not repulse T.S. teachings because you cannot grasp them or because one side is prominent i.e. Hinduism … the Bodhisat (Maitreya) is watching over this world’.
A Theosophist of the old school, he offered his services to Olcott, who in 1903 installed him as the principal of Mahinda College, administered by the Buddhist Theosophical Society of Galle, Sri Lanka. Here he worked indefatigably for 16 years, assuming a legendary status which approached that of the good Colonel himself. Drawing no salary, he ploughed much of his inheritance into the erection of new buildings — an act of generosity which resulted in his living in dire poverty towards the end of his life.
Although he was a strict disciplinarian, the 350 boys of the college dearly idolized him. Woodward conducted the senior classes in Buddhist philosophy, and would personally wash the feet of many of the monks as they came to the school hall for almsgiving. For a time he edited the Buddhist, the leading Buddhist magazine on the island, and each year went to Madras for the annual convention of the Theosophical Society.
The tropical climate was beginning to tell on his health, however, and in 1919, armed with literally a ton of books, and ‘Buddha relics’, courtesy of the monks of the Galle District, he retired to Tasmania to live out the remaining 33 years of his life translating the Pali Canon.
Woodward bought a small apple orchard and cottage from a fellow Theosophist. Situated on the Tamar River 40 km from Launceston, his study afforded a magnificent view of Ben Lomond, one of the highest peaks in Tasmania, 65 km away. In this idyllic setting he began his real life’s work, at the age of nearly 50.
Apart from contributing the occasional article on Buddhism to Theosophy in Australasia, Woodward’s chief preoccupation was his translations for the Pali Text Society, established by Rhys Davids in 1881. From 1916 on, his contribution amounted to no fewer than 16 volumes, though it is probably for his 1925 anthology, Some Sayings of the Buddha, that he is best remembered.
Christmas Humphreys, that other renowned Theosophical Buddhist, writing in 1972, considered it still the finest anthology of the Pali Canon produced. It was also included in the World’s Classics series, with an introduction by Sir Francis Young-husband. For many Westerners, including many later prominent Australian Buddhists, this book has been an entree to Buddhism, and although the style seems now somewhat florid, it earned Woodward a place alongside Rhys Davids and Nyanatiloka as a Pali scholar.
F. L. Woodward’s life in Tasmania was characteristically unostentatious and rustic. He lived for his translations, and Tasmania afforded him the required isolation. Although he was thought of as a bit of an eccentric by the people of the district, he struck up close friendships with his nearest neighbours and was a favourite among the local children, who invariably received sweets from him on his visits to the store. He also drew up their astrological charts — another Theosophical pastime.
A strict vegetarian and animal lover, he astounded his neighbours with his fondness for the snakes of the area, many of which he accorded nicknames. Although in his last years his orchard was neglected and his spartan lifestyle not that much more comfortable than a Buddhist monk’s, making do on an annuity of around ?70 a year, he is said to have been always ‘cheery and boisterous’.
Each night he practised yoga, and he became so oblivious to his appearance that on the few occasions he left the ‘radius’ of his ‘ashrama’, as he put it, he often did so clad only in ‘a pair of pyjamas, a paper bag for a shirt and a white turban’. His neighbours relate that on one walk he bumped into Sir Robert Menzies, who was visiting friends in the area, and subsequently had him in for afternoon tea.
Woodward only descended on Launceston two or three times a year, usually to take part in some activity of the local branch of the Theosophical Society. He claimed always to be ‘confident of the goodness of whatever happens’, and perhaps some of this enthusiasm rubbed off on the increasing number of Australian Buddhists with whom he was corresponding in the few years before his death in 1952.”
[Croucher, Paul: Buddhism in Australia, 1848-1988. — Kensington, NSW,
Australia : New South Wales University Press, ?1989. — 147 S. : Ill. —
ISBN 0-86840-195-1. — S. 21 – 23]
The Western Contribution to Buddhism
(1973) Delhi: Motilal Banarsidass Publications.
CHAPTER II BRITAIN
The name of F.L. Woodward scintillates among Pali scholars who edited and translated sacred texts of the Buddhists for the Pali Text Society. But Woodward is remembered in Ceylon more for his great service to the education of Buddhist boys than for his profound Pali scholarship. It is not generally known that he spent ?2,000 of his patrimony at the beginning of the present century to erect buildings for a Buddhist school in the south of Ceylon-Mahinda College, Galle- in which he served for sixteen years as Principal without drawing the salary attached to the post. The school funds met his bare expenses. A confirmed bachelor, he lived on a purely vegetable diet. He invariably wore a white suit while in Ceylon. He never went home on a holiday. Simplicity was the keynote of his life, which moved Mrs. Rhys Davids once to describe him as a “recluse.” The third son of the Rev. W. Woodward of Saham, Norfolk, England, Frank Lee Woodward was born on 13 April, 1871. As a boy of eight he mastered the Elementary Latin Course, and began the study of Greek, French and German. In 1879, he joined Christ Hospital, where he won the Latin and French prizes on three occasions. Besides his academic brilliance, he possessed remarkable athletic prowess. At the age of 14 he was a member of the House Fifteen, and two years later was a perfect and one of the First Fifteen. For several years he held the record for Putting the Weight and annexed prizes in most athletic events.
Pupil and teacher became close friends
At eighteen he entered Sidney Sussex College, Cambridge winning the first classical scholarship, and at nineteen was awarded the Gold Medal for Latin verse and an exhibition. He became College organist, won the prize for Latin essay and passed the Classical Tripos examination with honours in the third year of his admission to the University. He also held office as Rugby football Captain, Vice-captain of Boats, Athletic Secretary and full-back in the Association Football Team.
He served the Rugby Preparatory School for a short period as an assistant master. Later, he became classics master at the Royal Grammar School, Worcester, where he taught for three years until 1897. While there he rowed the Worcester City Boat to victory at many a regatta, and won honour for Worcester and the Midland Counties on the football field. Stamford School, an ancient foundation in Lincolnshire, was where he next served. He taught there for five years from 1895 as second master. E.M. Hare became close friends. During his five-year period at Stamford he devoted a good deal of his time to the study of both Western and Eastern philosophy, Pali and Sanskrit, English literature, and religion. It was he who persuaded Hare to study Pali.
Woodward joined the Theosophical Society in 1902. He described his becoming a member of it as “the most important event” in his life, for it led to his acceptance of the Buddha’s teachings.
In a letter to Col. H.S. Olcott, the then President of the Theosophical Society, Woodward offered his service to the East, and Olcott gladly accepted the offer, for at that time the latter had been requested, by Buddhists to find a head for Mahinda College, in Ceylon. On 1 August, 1903, Woodward landed in the town of Galle.
More than the architect of Mahinda
He found Mahinda College housed in an old Dutch building in the busy part of the Fort of Galle. The attendance was only 60. His high academic attainments and long experience as a teacher in public schools in England soon became known all over the country and parents began to remove their sons from other schools and send them to Mahinda College. One of them, now a nonagenarian, Mr. Vincent de Silva, says that he still remembers the Latin that Woodward taught him. He often speaks of his old teacher with affection and gratitude. The numbers on the roll rapidly rose to 300-the maximum that could be accommodated in the building.
Woodward himself selected the present site of Mahinda, some public-spirited residents of the area donating the lands. He was not merely the architect of the school, but its foreman of works as well. He was often seen with a trowel in hand among masons. Sometimes he would be on the scaffoldings taking measurements. His identity is concealed in the name of “Vanapala” (Sinhalese for Woodward) among the names on a brass plate in a set of classrooms.
Woodward was a strict disciplinarian. He set a very high tone in the college and it made rapid progress under his able direction. He, however, sought no publicity. He was revered for his self-sacrifice, his generosity and his erudition. One of his many efforts was directed at establishing Sinhalese as a subject for the Cambridge Local examinations which were then held in Ceylon. He was a pioneer of the Ceylon University movement.
He used to wear the simple garb of a white shirt and white cloth and to observe the Eight Precepts of Buddhism on full moon days, setting a noble example to his pupils and neighbours. Occasionally he would offer alms to Buddhist monks in the school hall, himself serving the meals with great humility, and would himself wash and wipe the feet of the monks as they came in single file for the alms-giving.
He taught various classes for several hours a day, besides attending to administrative matters. He knew every pupil of the school both by name, and by nickname – all given by him and drawn from Shakespearian characters. One of them was Caliban.
Regular donations to Society
Woodward left Galle on 7 October, 1919, for Tasmania, where he grew apples for his livelihood, and edited and translated Pali texts. He made regular donations to the Pali Text Society. In 1936, upon the publication of 15 volumes of a complete translation of the Digha, Majjhima, Samyutta and Anguttara Nikayas, Mrs. Rhys Davids declared: “More specially our tribute is due to him (Woodward) who has borne the major burden, translating alone six of the fifteen volumes, giving aid in a seventh and now crowning our labours with this last volume. To all this must be added his recently issued translations of two Minor Anthologies in the Sacred Books of the Buddhist series Udana and Iti-vuttaka, and his first edition of the Samyutta Commentary. Very worthily has he stood in the breach left by the untimely death of Richard Morris and Edmund Hardy. That we can look forward in a few years to completing our scheduled programme is largely due to him.”
Mrs. Rhys Davids added that Woodward had undertaken all those labours while resting from “agricultural toil”, and not looking for any reward save that which good work done brings. Contact:
Courtesy: Mahinda Club.org
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.
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.
His musical exploits has touched millions of fans
Tribute to entertainer-singer par excellence – Desmond de Silva
By Trevine Rodrigo
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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