Jaffnapattinam | Impressions

By T.V. Antony Raj

“Leaving behind his home, his family, the comfort of his familiar surroundings, he responded to the call to go forth, to speak of Christ wherever he was led. Saint Joseph knew how to offer the truth and the beauty of the Gospel in a multi-religious context, with respect, dedication, perseverance and humility. This is also the way for the followers of Jesus today.”
– Pope Francis in his homily at the canonization of Joseph Vaz, Sri Lanka’s first saint on Wednesday, January 14, 2015.

The kingdom of Kandy comprised the interior of the island of Sri Lanka. The Dutch occupied the western coastal region with three administrative command posts in Jaffnapattinam, Colombo and Galle.

In the northeast, the island had two harbours, Trincomalee and Batticaloa, which the Dutch occupied on behalf of the king of Kandy. In fact, the king did not want the presence of the Dutch there. Nevertheless, the Dutch manned the two harbour towns to prevent any other foreign nation communicating with the king.

Puttalam was the only commercial harbour on the island that was free from Dutch control. It was under the direct control of the king of Kandy. Yet, Puttalam was constantly a bone of contention between the kingdom of Kandy and the Dutch colonialists.

In Puttalam too, Joseph Vaz had no problem of communication with the local people because most of them were conversant in Portuguese Creole.

Ceylon Portuguese Creole

When the Portuguese arrived in Sri Lanka in the early 16th century and conquered the coastal area they used a pidginized version of Portuguese – the Ceylon Portuguese Creole, for communication with the natives. By the early 17th Century, the Ceylon Portuguese Creole was in use in the Portuguese controlled littoral. It was also known in the kingdom of Kandy.

Due to the dearth of women, the Portuguese soldiers took Tamil and Sinhalese women as wives. From this union, sprang the “Portuguese Burgher” population of Sri Lanka, which soon adopted the Portuguese Pidgin as their language, which eventually Creolized. When the Dutch evicted the Portuguese in the 17th century, history repeated. The Dutch soldiers took local wives. In contrast to the time of the Portuguese, there was a semi-European nubile population available on the island, and the Dutch mainly married Portuguese Burgher women. This kind of union formed the base for the “Dutch Burgher” community.

The Dutch continued to use Creole Portuguese so that this language continued to thrive until well into the British period, which started in 1798. During the British period, Creole Portuguese was still used by the Wesleyan missionaries, who also produced some literature in the language, but it started to decline when the community switched to English or emigrated to Australia and South Africa.

Catholics in Puttalam

There were a little over one thousand Catholics in the town of Puttalam and in the villages surrounding the harbour. There was a Church constructed by the Portuguese Jesuits. The Catholics of the Puttalam region had been deprived of priests and the sacraments for almost fifty years from the time the fort at Negombo fell into the hands of the Dutch in 1640.

In Puttalam, most of the Catholics had received baptism, but had not participated in the holy sacrifice of the Mass at any time in their life. So, they welcomed Joseph Vaz in their midst.

Unlike Jaffna, in Puttalam Joseph Vaz administered the sacraments openly without fear. The Catholics of the surrounding villages too profited spiritually by his presence in Puttalam.

On August 15, 1690 Vaz wrote a letter to the Prefect of the Oratory in Goa about his ministry in Putalam.

Joseph Vaz often visited the villages of the Kalpitiya peninsula, which consists of 14 serenely beautiful islands. Most of the people of Kalpitiya are fishermen.

He also visited the interior villages in the district of Puttalam, inhabited by Mukkuvars and Paravars such as Manattivu, Tetapola, Manpuri.

A village called Maha Galgamuwa

On the banks of the Maha Galgamuwa tank, about 37 miles (60 km) from Puttalam via Miyellewa, was a Catholic settlement. In 1667, when the Dutch captured the coastal belt of Kalpitiya, the Catholics there feared persecution and decided to seek a place of safety to practice their faith. King Rajasinghe II of Kandy provided the freedom of worship to Catholics in his kingdom. Some Catholics from Kalpitiya, belonging to the ‘Mukkuwa‘ Community and spoke Tamil, left their villages and homes, and settled down in a small jungle area in Maha Galgamuwa close to the tank which came under the protection of the King of Kandy. The place they settled down in Maha Galgamu, is now known as Joseph-Vaz-Puram in Tamil and Juse Vaz Pura in Sinhalese. Their kinsmen still live in Puttalam and the Kalpitiya peninsula.

Route from Puttalam to Galgamuwa (Google maps)

The settlers constructed a church dedicated to Saint Anthony of Padua.

Joseph Vaz often visited this vibrant Catholic community in Maha Galgamuwa. On one occasion, the villagers complained to him about their lives and crops threatened by wild animals, especially the wild elephants and lived in constant fear of snakes. So, Vaz blessed a wooden cross made of two unpolished pieces of ebony wedged together and planted it at the entrance to the village to safeguard the village from wild elephants and venomous snakes.

The Shrine of Saint Joseph Vaz at Maha Galgamuwa

The inhabitants Maha Galgamuwa today are mostly Catholic. There is a large, 400-years-old Palu tree at the Shrine of Saint Joseph Vaz at Juse Vaz Pura, Maha Galgamuwa. According to the locals, it is under the shade of this tree that Joseph Vaz ministered to the villagers. Now, this ancient Palu tree, supported by concrete columns, is under the protection of the Peradeniya Botanical Gardens.

The Palu tree at Maha Galgamuwa. It is under the shade of this tree that Joseph Vaz ministered to the villagers. (Source: ceylontoday.lk)

The locals consider the ground under the shade of the Palu tree sacred. Also, they believe that those bitten by snakes survive after drinking water mixed with the sand. The villagers also use the sand in their homes as protection against wild animals. The elephants still come to the village at night, wading along the banks of the Maha Galgamuwa tank, but they do not harm the village.

A video grab of the Cross planted by Joseph Vaz at Juse Vaz Pura, Maha Galgamuwa .

The villagers have treasured the cross up to this day. Sadly, the candles lit to it by the faithful over the centuries have partly burnt the cross. Now the cross is enshrined in an altar beside the Palu tree.

The Shrine of Saint Joseph Vaz at Galgamuwa (Source: archdioceseofcolombo.com)

The shrine also has a separate altar for the wooden Cross that Saint Joseph Vaz brought from India. It is enshrined between life-size statues Saint Joseph Vaz and Saint Francis Xavier.

The wooden Cross that Saint Joseph Vaz brought from India, presently placed at Galgamuwa Church, in the Diocese of Kurunegala, Sri Lanka. (Source: archdioceseofcolombo.com)

The Catholics of the Kurunegala diocese celebrate the Annual Feast of Blessed Joseph Vaz at Galgamuwa Shrine on a grand scale.

Joseph Vaz visits the villages of Sath Korales

In 1597, after taking over the Kotte kingdom, the Portuguese divided the regions under their rule into four administrative divisions: Matara, Sabaragamuwa, sathara korale and sath korale.

Joseph Vaz had contact with the villages of Sath Korale, the seven districts lying between the coast of Puttalam and Kammala where the command of Colombo commenced. There were more Catholics in these villages than in Puttalam, but they were without a priest after the fall of Negombo into the hands of the Dutch in 1640.

Ten years later, around 1650, two Jesuits, tried to help the Catholics in secret from Jaffna. But the Dutch apprehended them. One of the priests fled and the other was imprisoned. The Dutch then passed strong legislation banishing all Catholic priests, especially the Jesuits from entering the island.

Joseph Vaz was the first priest to have contacted these Catholics after 40 years. He understood their sad plight and furtively administered the sacraments.

Joseph Vaz visits Madhu

The Shrine of Our Lady of Madhu is a Roman Catholic Marian shrine in Mannar district of Sri Lanka. (Source: Lakpura Travels)

During the first half of the 16th century, the Portuguese missionaries from India, especially under the authority of Saint Francis Xavier brought Roman Catholicism to the Kingdom of Jaffna. Catholicism soon spread southward in the coastal regions.

Manthai, historically known as Maanthottam in Tamil (“Garden of the Deer”) is a coastal town in the Mannar district of the Northern Province of Sri Lanka. It is about 9 miles (14 km) from Mannar. In the ancient days, there was a harbour in Manthai, but it is now buried in the sand.

Madhu, then a small hamlet, in the Mannar district is 18 miles (29 km) from Manthai as the crow flies.

In 1670, to escape the persecution of the Catholics by the Dutch, 20 families from Manthai came over to Madhu. They brought along with them the statue of Mary installed in their church. About the same time, around 700 Catholics migrated from Jaffna peninsula into the Wanni forests. After these two communities met in the jungles, they built a shrine in the forest for Mary’s statue.

In the late 17th century, Joseph Vaz, and later the Oratorian priests who came from Goa expanded the small shrine in the forest into a Church.

In a corner, inside the present Madhu Church is a pit containing the blessed soil of Madhu, known in Tamil as “Madu mannmann” (Tamil: மடு மண்) which the faithful take home. It is believed that applying the soil on the affected areas of the body will cure the maladies of the afflicted. It is held that when Joseph Vaz arrived first came to that location he planted a cross about 100 metres away from the church and blessed the soil. The place is known in Tamil as metres away from the church and blessed the soil. The place is known in Tamil as Siluvai Sumantha Veli (Tamil: சிலுவை சுமந்த வெளி) and it is from here that the soil is taken and placed in the pit.

Joseph Vaz leaves Puttalam for Kandy

In 1687, Pascoal da Costa Jeremias to whom Joseph Vaz relinquished his duties of Superior of the Goan Oratory died. Father Custodio Leitão took charge as the new Superior.

Many businessmen from the Kingdom of Kandy frequented the Puttalam port. A Catholic businessman of Portuguese descent named Antonio Sottomayor, met Joseph Vaz. He said that there were many Catholics in the Kingdom of Kandy and they wanted a priest to minister to them. Sottomayor further said that he had a relative in the court of Kandy and through his influence he could obtain the necessary permission for Vaz to enter the Kingdom.

At that time, Joseph Vaz met a Portuguese priest named João de Braganza. He had entered Puttalam directly from India and was ministering to the Mukkuva community in and around Puttalam. Vaz consulted Braganza about going to Kandy. He wanted Braganza to explore the possibilities of securing an entry into Kandy for him. When Braganza showed interest on going himself to the Kingdom of Kandy, Vaz gave in to his wishes. Unfortunately, Braganza fell ill and returned to Goa.

After Braganza’s departure, Vaz wrote a letter on August 15, 1690 to the Prefect of the Oratory in Goa asking him whether he should continue his apostolate in Ceylon or return to Goa. In that letter, he mentioned Father Braganza:

“… in case any letter or order is to be sent, it should be done in a way Fr. Joao de Braganza will tell and he will give other particulars of this mission”.

In 1691, after four years of missionary work Joseph Vaz was almost captured by the Dutch. He decided to go to Kandy to avoid the vigilant Dutch from Colombo and to take refuge there.

Next → Part 8: The Apostle of Sri Lanka Arrested at Weuda on the Way to Kandy

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