Catalan is a Western Romance language derived from Vulgar Latin and named after the medieval Principality of Catatonia, in northeastern modern Spain. Pereira is a topographic name derived from Catalan Perera meaning ‘pear tree’.
There are other variants for Perera in the Iberian Peninsula meaning “pear tree”:
In Catalan: Perer
In Extremadura, Salamanca and Valladolid: Perero, Pereros
In Portugal: Pereira, Pereyra, Pereyras, Das Pereiras, Paraira
In the Pyrenees: Pereire, Pereyre
In Galicia: Pereiro, Pereiros
The Portuguese colonists introduced the name Pereira to the Goanese in Goa and to the Paravars in Tamil Nadu in India.
Perera and its variants are common surnames in Portugal, Brazil, India, and Sri Lanka, and in most of the Lusosphere (regions where people speak Portuguese, either as native speakers or as learners).
After Afonso de Albuquerque conquered Goa in February 1510, the Portuguese converted the Hindu Goanese to Catholicism and gave them Portuguese names such as Fernando, da Souza, Pereira and so on.
In 1516, when the Hindu Tamil Paravars of the Pearl Fishery Coast in Southern India sought the help of the Portuguese to circumvent the oppression of the Middle Eastern Arab Merchants and their Muslim Paravar brethren, one of the stipulations laid out by the Portuguese was that the Paravars should convert to Catholicism.
The Middle Eastern Arab Merchants getting wind of these negotiations dispatched two envoys to Cochin to bribe the Portuguese Captain Pero Vaz de Amaral, to not allow conversion of the Paravars to Catholicism, but Pero Vaz refused to do so.
Pero Vaz immediately arranged for the baptism of 85 Paravar leaders in Cochin by the Vicar General, Miguel Vaz, probably in December 1535. The Paravar leaders were given Portuguese names as surnames. Pereira was one of the names given to the Paravars as a surname.
In 1505, Lourenço de Almeida, a Portuguese explorer and military commander made his first voyage to Ceylon and established a settlement there. From then on, the Catalan name “Perera” became one of the surnames among both the Catholics and Buddhist Sinhalese.
The people belonging to the Paravar caste in Tamil Nadu and Kerala in southern India, and in the west coast in Sri Lanka are coastal inhabitants, fishermen, seafarers, maritime traders. The Paravars are also known as Parava, Parathavar, Bharathar, Bharathakula Pandyar, Bharathakula Kshathriyar and so on.
During the thirteenth and fourteenth centuries, the powerful seafaring Middle Eastern Arabs having the support of local South Indian rulers started forcing the under-privileged Tamil Paravars of the caste-ridden Hindu society to embrace Islam. They converted a significant number of Paravars to Islam through preaching and by marrying Tamil Paravar women thus giving rise to a new generation of Muslim Paravars.
From 1532 onwards the majority of the Tamil Hindu Paravar community was converted ‘en masse‘ to Catholicism by the Portuguese and were baptized with Portuguese names as surnames. The most popular name amongst these was “Fernando.”
Currently, the Paravars in Sri Lanka are an officially gazette-notified separate ethnic community. There are significant numbers of Paravars in Colombo, Negombo and Mannar. In Colombo, most of the Bharatha community members are prosperous traders and are socially and economically active. Most Paravars in Negombo and Mannar are seafaring fishermen.
Majority of the people belonging to the Paravar Community in India and Sri Lanka bear the surname “Fernando.” In Tamil Nadu, the question: “Are you a Fernando?“ is construed as, “Are you a member of the Paravar Community?“
In Sri Lanka, many Sinhalese people use the name Fernando irrespective of whether they are Catholics or Buddhists.
First, let us look at the origin of the name Fernando.
There were two main branches of the East Germanic tribe known as “Goths”: the Visigoths and the Ostrogoths. The Romans labelled them as “barbarians.“ TheRomans initially settled the migrating Goths in their realms. Between 376 and 476 these aggressive outsiders dismantled the Roman Empire in western Europe. In 410, a Visigothic force led by Alaric I, the first King of the Visigoths from 395–410 sacked Rome. By 476, the Goths achieved total independence from the declining Roman Empire. The Goths extended their power from the Loire in France to the Straits of Gibraltar that connects the Atlantic Ocean to the Mediterranean Sea.
The Visigoths conquered Spain in the 6th century, and as a result, many Spanish surnames are of Germanic origin.
A Visigothic tribal personal name, Frithnanth, composed of the elements “frith”, meaning peace along with “nanth”, meaning daring or brave gave rise to some twenty different spellings ranging from Ferdinand, Fernandez, Fernando, and Ferrandiz, to Hernan, Hernando and Hernandez. In this case, the given name as Ferdinand was introduced into most parts of Europe from the 15th Century. The Hapsburg dynasty took it to Austria where it became a hereditary name and owes its popularity in large measure to King Ferdinand III of Castile and Leon (1198 – 1252), who recaptured large areas of Spain from the Moors and was later canonized.
The Iberian Peninsula also known as Iberia, located in the southwest corner of Europe, is principally divided between Portugal and Spain. The Iberian and Italian name equal to the Germanic name Ferdinand is Fernando and Ferdinando respectively.
Fernando became the Spanish and Portuguese form of Ferdinand. The feminine form of Fernando is Fernanda in both Spanish and Portuguese.
Spanish surnames ending in -ez originated as patronymics denoting “the son of”; thus originated the name Fernández (son of Fernando). And in Portuguese, surnames ending in -es are used as patronymics denoting “the son of” for example Fernandes (son of Fernando).
By the way, I am a Tamil Catholic belonging to the Paravar community and my surname is Fernando.
The following quote “I no longer have the patience…” has been floating around in social media and even today on Facebook. Sadly, these golden words are erroneously attributed to one of my favourite American actresses Meryl Streep.
These words were really penned by a young man, a Portuguese self-help author/life coach José Micard Teixeira, and not by Meryl Streep. The actress tends to live by these words and I, agree with these golden words of José Micard Teixeira which I want to share with you.
“I no longer have the patience for certain things,
not because I’ve become arrogant,
but simply because I reached a point in my life
where I do not want to waste more time
with what displeases me or hurts me.
I have no patience for cynicism, excessive criticism
and demands of any nature.
I lost the will to please those who do not like me,
to love those who do not love me
and to smile at those who do not want to smile at me.
I no longer spend a single minute on those
who lie or want to manipulate.
I decided not to coexist anymore
with pretense, hypocrisy, dishonesty and cheap praise.
I do not tolerate selective erudition nor academic arrogance.
I do not adjust either to popular gossiping.
I hate conflict and comparisons.
I believe in a world of opposites and that’s why
I avoid people with rigid and inflexible personalities.
In friendship, I dislike the lack of loyalty and betrayal.
I do not get along with those
who do not know how to give a compliment
or a word of encouragement.
Exaggerations bore me
and I have difficulty accepting
those who do not like animals.
And on top of everything
I have no patience for anyone
who does not deserve my patience.”
.In 1668, after the smallpox epidemic ceased entirely, life turned back to normal in the capital. Leaving Father Joseph Carvalho to take care of the Catholics of the capital, Joseph Vaz went visiting the Missions and the villages.
In 1699, Joseph Vaz went to Gurubevelle, a village to the east of Colombo. There he met Father Jose Menezes, appointed by him as the missionary of Puttalam, Negombo and its districts up to Sitawaka and Colombo. Despite the vigilance of the Dutch, Father Jose Menezes and the Catholics there had instructed their Buddhists brethren in Christianity in and around Gurubevelle. In the short space of 13 days, Joseph Vaz baptized more than a thousand.
The Dutch Governor of Colombo, on knowing what was taking place in Gurubevelle, ordered the arrest of the two priests. A company of Dutch soldiers came to the village and surrounded the house in which Joseph Vaz was staying. At that time, Jose Menezes was not there.
The soldiers then barged in and searched the house, and although Joseph Vaz remained all the time among them, they did not see him.
The anxious Catholics who had assembled outside the house saw Vaz in the midst of the Dutch soldiers. They expected the arrest of the priest at any moment. But the soldiers could not see him. Joseph was invisible to them. Joseph Vaz, with the box containing the requisites for Mass, passed among the soldiers, but they did not see him.
The Dutch soldiers were sure that the priest was hiding somewhere in the house and searched every nook and corner. But they did not find him nor did they find any incriminating evidence to prove that people had assembled there for a Catholic service. However, in one room, they saw a lady and were bewildered. The lady asked them whom they sought. But the officer and the soldiers seized with terror fled from her sight and found themselves outside the house.
Ashamed for having run away from a woman, they once again entered that particular room and found nobody there. And, they saw on the spot where the lady had been standing a statue of the Blessed Virgin Mary. Filled with awe, they went away without touching the statue. The infuriated soldiers returned to Colombo and reported the failure of their expedition to the Governor.
At once the news spread throughout the region that the Blessed Virgin had appeared in that house, and people came in haste to venerate the statue.
The infuriated soldiers returned to Colombo and reported the failure of their expedition to the Governor.
Joseph Vaz left Gurubevelle on a boat on the Kelani River. He went to Seethawakapura (now known as Avissawella), the capital of the Kingdom of Sitawaka. Though the Dutch territory was only a few miles away, Vaz established his headquarters there.
On knowing that Joseph Vaz had gone away from the capital, a group of Buddhists decided to take strong measures to prevent the progress of Christianity in the kingdom. They approached the King and asked him to arrest Father Joseph Carvalho and also forbid Joseph Vaz to set foot again in the Kingdom of Kandy. When they saw that the King would not give in to their demands, they threatened him with rebellion.
Since the leader of this Buddhist faction was a powerful Kandyan Chief, the King out of fear of being the cause of a rebellion yielded to their demands. He agreed to exile Father Josep Carvalho from Kandy. However, the King sent one of his Catholic officials to the priest to assure him that he would suffer no harm and that he was free to take along with him whatever he possessed.
Yet in spite of the King’s assurance, the Buddhist mob manhandled the priest. Carvalho took refuge in a country house that belonged to a Catholic named Anthony de Herta, a few miles from the capital, on the other side of the river.
Twenty-five days after Carvalho’s departure, the Buddhist mob led by their Chief, razed the church to the ground.
On learning about the events in Kandy during his absence Joseph Vaz wept.
A few days later, a dreadful malady afflicted the Chief. He was unable to move his legs. A hideous ulcer appeared on his tongue, and putrid pustules covered his entire body. People considered his fate as a just punishment from God for driving away the priest and demolishing the church after desecrating it.
At the end of 1699, Joseph Vaz returned to Mahanuwara with Father Joseph Carvalho, who had been expelled from the capital at the instigation of Buddhist Bhikkus. The two priests constructed a new church. Joseph Vaz then went into service for the king, translating Portuguese books into Sinhalese. From this vantage point, Vaz intensified his ministry and converted some Sinhalese nobles to Catholicism.
Joseph Vaz declines the office of
the Vicar Apostolic of Ceylon
Pope Clement XI received news of the Apostolate of Joseph Vaz conveyed from Goa. The Pope, sent a Papal Legate, Monsignor Charles Thomas Maillard de Tournon, Patriarch of Antioch (and afterwards Cardinal), with instructions to make inquiries about the work of the indefatigable Joseph Vaz in Ceylon and the Mission he founded and render him every assistance.
In December 1703, Maillard de Tournon arrived in Pondicherry, India. Deputed by the Bishop of Mylapore, Father Paulo de Sa, the Parish priest of Kodulur, welcomed him. The Papal Legate inquired from the priest about Joseph Vaz and his Apostolate work in Ceylon. Impressed by what he gleaned, the Papal Legate proposed to make use of his extensive powers to appoint Joseph Vaz the Vicar Apostolic of Ceylon.
The Papal Legate sent a letter to Joseph Vaz through Father Francisco da Cruz, an Oratorian priest stationed in Tamilnadu. The latter sent a courier to Joseph Vaz along with a beautiful crucifix inlaid with silver sent by the Papal Legate as a present to Joseph Vaz.
Being a humble person, Joseph Vaz had not taken pains to describe much about his Apostolate work and had avoided taking the credit for himself. So, he deliberated over what this appointment could lead to. He had seen enough of the ecclesiastic squabbles that resulted from the appointment of the Vicars Apostolic in the Padroado regions. Since his Mission in Ceylon belonged and had its seat in Padroado territory of Goa, he feared that accepting the Papal Legate’s nomination would mean the ruin of the Church in Ceylon, which he had planted and nurtured with great personal sacrifice.
Replying to the letter of the Papal Legate, Joseph Vaz said he was confused when he received the letter, which in his humility he felt unworthy of and signed his reply as an unworthy servant. He excused his delay in replying saying that he was not worthy of corresponding with persons of so high dignity and submissively thanked him for the crucifix.
On receipt of the reply from Joseph Vaz, Monsignor Maillard de Tournon wrote to the Sacred Congregation of the Propaganda Fide that he had proofs of the virtues the humble priest and the “modesty with which be brushed aside some miracles which are said to be operated by God through him“.
This explains why Saint Joseph Vaz is commonly portrayed in a simple surplice with a bishop’s mitre and crozier beside him.mitre and crozier beside him.
Six more Missionaries come from India
In 1705, the Superior of the Goa Oratory sent six more priests to Ceylon. They were: Pedro de Saldanha, Manoel de Miranda, Joseph de Jesu Maria, Miguel Francisco Ignatius de Almeyda, Basil Baretto and Jacome Goncalvez.
After reaching Ceylon and meeting Joseph Vaz, Father Jacome Goncalvez wrote to his Perfect in Goa:
“That ejaculation ‘Oh my Jesus‘ which he used in his sermons in Goa to excite fervour in our hearts, I have now heard many times repeated by him by day and night…
He always carries with him a piece of white cloth to wipe his face for he often sweats due to fatigue or has tears of compunction…
He is always absorbed in God and forgets himself…
At the first sermon we heard from him in Tamil, we saw the people crying because they understood him. Even though we could not understand him, we felt also like crying because the way he was preaching he was moving our hearts..
During the journeys, he always holds fast to the beads of the rosary and recites it alternately with his companions with great devotion.”
Of these six priests, we have more information about Father Jacome Goncalvez than the other five priests.
Father Jacome Goncalvez
Jacome Goncalvez was the eldest son of Thomas Goncalvez and Mariana de Abreu. They lived in the parish of Our Lady of Piety (Piedade), Divar, Goa. Though the Goncalvez were Konkani Brahmins, they had been Christians for more than two generations. They were among the first converts at the beginning of Portuguese rule in Goa.
Jacome studied at the Jesuit College of Goa. He enrolled in the University of Goa, probably Collegio São Paulo, and obtained the degree of Bachelor of Arts. In 1696, he joined the Academy of Saint Thomas Aquinas in Goa to study theology. He also held the post of an organist, and this led him to appreciate poetry, prose and music.
In 1700, Jacome Goncalvez was ordained a priest of the Oratorian Order in Goa, India. On January 1705 he was appointed to the chair of philosophy at the Collegio São Paulo, but he relinquished it the same year to go to Ceylon.
Father Jacome Goncalvez left Goa on May 9, 1705 and arrived at Talaimannar, Ceylon on August 39, 1705. At the time, he knew Konkani, Portuguese, Latin and Spanish.
During the long journey from Goa to Talaimannar, he studied Tamil. He improved his knowledge of Tamil by reading Tamil classics written on ola leaf (palm leaf manuscripts).
There were now ten Oratorian Missionaries in Ceylon, all natives of India. Joseph Vaz was now able to organize the Catholic Mission in Ceylon. He divided the Ceylon Mission into eight districts and appointed a priest to each, to serve the needs of the Catholics. Soon, the number of adherents to Catholicism grew rapidly.
Father Jacome Goncalvez mastered the Tamil language during his first assignment on the islands of Mannar, Arippu, Musali and other places in the Mannar district. He also learnt Dutch. Joseph Vaz then sent him to Mahanuwara to learn Sinhalese in the Malwatta Chapter, known for their high and elegant mastery of the Sinhalese language. He also studied Sinhalese under the tutelage of educated laymen like Gaskone Adikaram.
Joseph Vaz and Jacome Goncalvez worked on the creation of Catholic literature comparable to that of the Buddhist literature.
Jacome Goncalvez, became a specialist in Tamil and Sinhalese languages. He won name and fame in the literary history of Sri Lanka, as a classical poet in Sinhalese and as a writer of about forty books. He is rightly called “the creator of Catholic literature in Ceylon”. He wrote many of his works at Bolawatta, near Negombo. Since there was no printing press, he employed 12 Sinhalese clerks to copy his works.
S.G. Perera, in his book “Life of Blessed Joseph Vaz Apostle of Sri Lanka” says:
“[Jacome Goncalvez has been called] the most successful missionary that this island [Sri Lanka] ever had, the creator of Catholic literature in Ceylon, whose name is still held in benediction and whose literary works in Sinhalese and Tamil are still in daily use in the church of this island.”
The identity of the ruler in power in Kotte at the time of the arrival of the Portuguese has been a matter of dispute for some time. The accepted theory, propounded by historians S.G. Perera and H.W. Codrington was that the ruler of Kotte at the turn of the 16th century was Veera Parakramabahu VIII.
In 1961, Senerat Paranavitana using evidence from the Rajavaliya, the 17th-century Sinhala historical chronicle of Sri Lanka, and evidence from Portuguese sources made a strong argument that the ruler was not Veera Parakramabahu VIII but Dharma Parakramabahu IX and he fixed his reign from 1491 to 1513.
G.P.V. Somaratne in his 1975 monograph accepted this conclusion though he concluded that Dharma Parakramabahu IX ruled from 1489 to 1513. Most scholars have accepted this theory.Somaratne in his 1975 monograph accepted this conclusion though he concluded that Dharma Parakramabahu IX ruled from 1489 to 1513. Most scholars have accepted this theory.
King Veera Parakramaahbu VIII, also known as Ambulagala Kumara, became King of Kotte after killing King Parakramabahu VII. He had two queens. The chief queen bore him three sons: Bhuvanekabahu, Sri Rajasinghe, and Vijayabahu. The second queen bore him two sons: Sakakala Valla and Taniyavalla.
After the death of Veera Parakrama Bahu VIII, his eldest son Bhuvanekabahu became King of Kotte, under the name “Dharma Parakramabahu IX”. He ruled the Kingdom of Kotte from 1489/81 to 1513.
In 1513, when King Dharma Parakramabahu IX died, the people of Kotte wanted his half brother, Sakalakala Valla, then reigning as sub-king at Udagampola, to become their king. However, according to the Rajavaliya, Sakalakala Valla, the half-brother crowned Vijaya Bahu VII as King of Kotte since his older brother Sri Rajasinghe had died.
Vijayabahu had two wives. The first was Anula Kahatuda, also known as Keerawelle Mahabiso Bandara, who Vijayabahu had cohabited along with his older brother Sri Rajasinghe. Through this incestal intercourse, three sons were born: Pararajasinghe later known as Raigama Bandara, Bhuvanekabahu and Mayadunne. Sri Rajasinghe later died at Menikkadawara.incestal intercourse, three sons were born: Pararajasinghe later known as Raigama Bandara, Bhuvanekabahu and Mayadunne. Sri Rajasinghe later died at Menikkadawara.
After Anula Kahatuda died, King Vijayabahu married another princess from the Keerawelle royal family called “Biso Bandara” who had a son named Devarajasinghe from her previous marriage. When Sakakalavalla died, this queen wanted her son to be made the sub-king of Udugampola though he was still seven years old. The king was excessively fond of his new queen, so much so, when she persuaded the King to make her son the king after his demise, the King planned to murder his three sons to fulfil her wish.
Vijayabahu then plotted with Ekanayake Mudaliyar and Kandure Bandara to kill his three grown up sons. When the sons came to know that their father planned to kill them, the fled the kingdom and sought safety in Kandy. King Jaya Vira II of Kandy, married to their cousin, provided them army to fight their father.
Vijayabahu then plotted with Ekanayake Mudaliyar and Kandure Bandara to kill his three grown up sons. When the sons came to know that their father planned to kill them, the fled the kingdom and sought safety in Kandy. King Jaya Vira II of Kandy, married to their cousin, provided them army to fight their father.
In 1521, the three brothers led their army to Kotte and ransacked the palace while their father, Vijayabahu, hid with his wives in the highest point of the palace. It was decided that the king should die, but no Sinhalese came forward to do the task of killing him. Eventually, a Muslim man named Salman killed King Vijayabahu VII.
As advised by the great minister Illangakon the kingdom was divided into three parts. Mayadunne, the youngest, received Sitawaka, Denawaka, and Four Korales as the Kingdom of Sitawaka. Pararajasinghe received Raigama, Walallawiti, and Pasyodun Korale excluding the sea ports as the Principality of Raigama. From then on he was known as Raigama Bandara. Mayadunne, the youngest, received Sitawaka, Denawaka, and Four Korales as the Kingdom of Sitawaka. Pararajasinghe received Raigama, Walallawiti, and Pasyodun Korale excluding the sea ports as the Principality of Raigama. From then on he was known as Raigama Bandara. Bhuvanekabahu ruled the rest of the territory as King Bhuvanekabahu VII.
When Raigama Bandara died in 1538, Mayadunne seized his kingdom. He became a sworn enemy of his eldest brother Bhuvanekabahu.
Saint Francis Xavier and the plague in Mannar
In mid 16th century, Saint Francis Xavier the Delegate of the Pope in the East. In a letter he wrote from Cochin addressed to King John III, King of Portugal, dated January 20, 1548, he mentions:
“As to the state of religion and the Christian people in India, the pious and religious men who are going from these parts to you, with the purpose of advancing the service of God, will most fully inform your Highness concerning them. Moreover, Father Joam de Villa Conde, a faithful minister of God, who has had much experience of what is going on in the island of Ceylon, is writing to your Highness concerning them certain things which it is of importance that he should tell you, and that you should know…”
Father Joam de Villa Conde had complained bitterly that the 80-year-old King Bhuvanekabahu VII was placing all possible obstacles to the progress of Catholicism in his Kingdom of Kotte. So, Francis Xavier decided to visit Ceylon and meet with the aged king.
In early February 1548, Francis Xavier chartered a small vessel from Manapad to Jaffnapattinam. He first landed at Mannar, where he prostrated himself on the ground and kissed the earth.
The plague was raging on the Island and people were dying at a rate of more than a hundred a day. Older writers often gave the generic name “plague” to all epidemics including smallpox.
As soon as the people knew that the ‘Great Father’ had come to Mannar, they came running to him, weeping and begging him to deliver them from the plague. Most of them were Hindus. The priest told them to wait three days. He retired to a quiet place and started praying. After three days, the plague disappeared miraculously and the sick recovered.plague disappeared miraculously and the sick recovered.
Considering the event as a miracle, many asked Francis Xavier to baptize them, and he acceded to their request. He then asked a priest of the Franciscan order from Jaffnapattinam to take charge of the neophytes.
From Mannar, the saint went to Jaffnapattinam to see King Sagara Raja of Jaffna. The King received the saint kindly.
In Jaffnapattinam, Francis Xavier boarded a ship sailing to Galle. The day after reaching Galle, he left for Colombo.
Saint Francis Xavier meets King Bhuvanekabahu VII
From Colombo, Francis Xavier left for Kotte to pay his respects to the aged King Bhuvanekabahu VII.
King Bhuvanekabahu VII was a weak king. During his reign, his younger brother Mayadunne, along with his son Prince Tikiri Bandara (later King Rajasinghe I), fought the Portuguese incessantly hoping to drive them out of Ceylon. They also attempted to get rid of Bhuvanekabahu and annex the Kingdom of Kotte. This resulted in Bhuvanekabahu allying with the Portuguese since he required their power to defend himself against his younger brother and his son.
Though he was their ally, Bhuvanekabahu was vehemently against the Portuguese, when it came to the spread of the Christian religion in his kingdom..
When Francis Xavier appeared at his Court, the crafty old King understood from the very first that he had to deal with a man could not be easily deceived.
When Francis Xavier discussed the conversion of his religion the King spoke openly with the saint.
A Jesuit priest, Father Fernão de Queiroz, in his bulky manuscript “Temporal and Spiritual Conquest of Ceylon” has described the conversation between them. The King said:
“I understand father that your religion is the only true one. All others have so much errors and is clear to anyone. I know fully well that continuing the path that I follow I can end only in hell. It is true that my father and my ancestors died pagans. But I see that the religion of Buddum contains errors as intolerable as they are incompatible with reason. I have come to understand that the penitence of the Christians is the true remedy for sins. Though I know the truth Christ, on account of the place which I hold, I am unable to receive Baptism at once, for the least suspicion that they should have of me in this regard would be enough to ruin the whole of my realm. I beg you to patronize cause in front of the Governor of India, that he may come to my assistance more readily and give me 100 soldiers to protect my person, lest my adversaries prevail against me as well as against the prospects of the total conversion of my lieges”.
King Bhuvanekabahu VII was reluctant to become a Catholic since he did not want to incur the wrath of his subjects who were mostly Buddhist. Also, he did not want to be portrayed as a puppet of the Portuguese. Finally, the Portuguese gave up their effort to baptize the King.
Epidemic of Small Pox in Mahanuwara
The mummy of the Egyptian Pharoah Ramses V indicates that more than 3000 years ago, around 1145 BC, the Pharoah, after contracting smallpox succumbed to the disease. It has been speculated that Egyptian traders brought smallpox to India during the 1st millennium BC, where it remained as an endemic human disease for at least 2000 years.
The Hindus worship the deity controlling evil spirits, sores, pustules, measles, chickenpox and the dreaded smallpox, as the goddess Sitala Mata in North India and as the goddess Mariamman (also known as Amman) in South India and Sri Lanka.
In South India and Sri Lanka, measles, chickenpox and the dreaded smallpox, are collectively known as “ammai” meaning “mother”. Smallpox is known as “peria ammai” (“big ammai“) and chickenpox is called “chinna ammai” (“small ammai“). Smallpox is more virulent than chicken pox. These diseases are traditionally believed to be ‘visitations’ caused by the wrath of the goddess, and people take measures to pacify the deity. People believed that one should not seek or take any medicine or treatment, and only poojas should be offered to the goddess.
Towards the middle of 1697 smallpox ravaged Mahanuwara, the Capital of the Kingdom of Kandy. As soon as a person showed signs of being infected, that person was abandoned by the whole family and left alone somewhere to die of starvation. Often the afflicted was left in the jungle, to be devoured by jackals and other wild animals. The dead were not buried, but flung away into some ravine.
The epidemic spread rapidly.
King Vimaladharmasurya II, the nobles, and all the wealthy people left the capital and sought refuge in the country. The poor fled to the surrounding hills and lived in huts made of branches and foliage.
The abandoned houses of the city sheltered only those stricken by the plague, left to their doom by their kith and kin. Heaps of corpses littered the streets, with dogs, jackals and crows feasting on them.
Joseph Vaz and his nephew Joseph Carvalho refused to leave the city. Day and night they attended to the needs of all, irrespective of whether they were Catholics or not. They went house to house and performed the most menial services. They sought out those abandoned in the jungle and built them shelters of foliage.
They administered the Sacraments to the Catholics and opened the doors of the Catholic Faith to the others. They converted many in their last stages of life to Christianity. They baptized many dying children. When the pestilence gained ground, the two priests selected four abandoned houses near the church and converted them into a hospital.
The Catholics of Colombo sent them alms that helped them provide the necessities for the afflicted.
After saying Mass before sunrise, they prepared food and carried it to their patients. They did the cooking because Joseph Vaz had sent John, his faithful companion, to Goa with letters to the Archbishop and to the Superior of the Oratory.
Whatever time they did not spend in their hospital, was used by the two priests to bury the dead. More often they carried the corpses on their shoulders to their last resting place. There was an average of ten to twelve funerals a day. When possible they buried the Christians with the religious pomp they could afford in such circumstances. After consigning the dead Catholics to their graves, they buried the others.
The non-Catholics admired the charity and self-denial of the two Catholic priests.
The pestilence lasted for almost a year. After the disease had ceased, those inhabitants who had left the capital, returned to their homes along with their King.
King Vimaladharmasurya II spoke highly of the two priests before his courtiers. He had decided to reward the two priests, but was much astonished when his officials told him, that the two priests would not accept any money or wanted any high post in his court.
The King more than once declared in public that if it were not for the charity of the two priests, not a living soul would have survived the epidemic in the Capital of the Kingdom of Kandy.
Saint Francis Xavier is said to have ended the plague in Mannar in three days resorting to the miracle of prayer. But, Father Joseph Vaz and Father Joseph Carvalho served humanity by toiling almost a year among the diseased and the dying.
The Dutch Governor came to know about the happenings in Colombo among the Catholics. He ordered a Dutch Dissawe to apprehend the priest. By the time the Dissawe got his orders, Joseph Vaz had left Colombo and was in Negombo, preaching there.
After a few months, Joseph Vaz returned to his church in Kandy. Then he received two letters from two Missionaries who had just arrived in Puttalam. Joseph Vaz was happy that his superiors in Goa had finally acknowledged his request for helpers.
In February 1696, after obtaining testimonial letters from the Archbishop of Goa and from Dom Pedro Pacheco, Bishop of Cochin under whose jurisdiction Ceylon was, two priests, Father Jose Menezes of Sancoale and Father Joseph Carvalho from the Oratory of Goa set out towards Ceylon. Both were able men, full of zeal and tried in virtue. They were Konkani Brahmins. Joseph Carvalho was a nephew of Joseph Vaz, the son of one of his sisters and his first pupil at the Sancoale School.
On March 18, 1696, the two priests reached Quilon. They stayed for six months at the Jesuit Seminary in Ambazhakad (Sambalur) as guests of the Jesuits. They studied Tamil that would help them to enter the Northern part of Ceylon with ease. They also learned the art of disguise.
On August 18, 1696, they wrote a letter to their Superiors in Goa in which they said that they had sent a letter to Joseph Vaz through a Venetian merchant requesting him to send his servant John to help them in their journey.
On September 30, 1696, they left Ambazhakad Seminary. Travelling along the Coromondal Coast they arrived in Tuticorin on October 5, 1696.
From Tuticorin, they set out on a canoe and after four days at sea reached Nagapattinam. Due to the severity of the travel from Goa to Nagapattinam, on land and on the rough sea, Joseph Carvalho fell ill.
Leaving Carvalho in Nagapattinam, Menezes decided to proceed alone. He boarded a ship bound for Jaffnapattinam in the guise of a merchant. A Dutch sergeant traveling in the same ship suspected Menezes to be a priest and not a merchant and enquired about his baggage. He also tried to glean about him by the manner of his speech. To avoid the risk of imprisonment by the Dutch authorities. Father Menezes threw his baggage into the sea along with the Breviary and some books he had brought for the mission in Ceylon.
Jose Menezes arrived in Jaffna on November 12, 1696. In the meantime, Joseph Carvalho having recovered, arrived in Jaffna a month later on December 15, 1696. After passing through Mannar and Mantota, Carvalho arrived at Puttalam on January 19, 1697.
Joseph Vaz went to Puttalam to meet the two priests who had arrived there. After giving thanks to God for their safe arrival, he approached a highly placed official in Kandy to get the permission of the king to enable one more priest to enter Kandy. The official informed him that permission was not necessary.
As Superior and Vicar General of the mission in Ceylon, Joseph Vaz had to decide who was more suitable for the missionary work in Kandy and who could be in charge of the Dutch territory. He appointed Jose Menezes as missionary of Puttalam, Negombo and its districts up to Sitawaka and Colombo, and he took his nephew Father Joseph Carvalho along with him to Kandy.
Since his intention was to visit all the Catholics on the Island of Ceylon Joseph Vaz did not want to have a fixed abode. So, he appointed Father Joseph Carvalho as the Parish Priest of Mahanuwara.
Joseph Vaz then sent John, back to Goa with a letter of recommendation to the priesthood. At that time, the Portuguese Church Councils reserved the priesthood only for the two higher castes in Goa. Since John was a member of the Indigenous Kumbi tribe, he was not accepted for the priesthood.
A third Missionary, Oratorian Father Pedro Ferrão arrives
Joseph Vaz went to the Jaffna region. This was his second visit after the persecution of and the ordeal he had undergone after the Christmas Day of 1689.
He entered Jaffna and laboured day and night administering the Blessed Sacraments. But everything did not go smoothly. A Catholic maidservant, to avenge the punishment meted out to her by her mistress in whose house the priest was about to celebrate the Mass that night, tipped off the Dutch captain of Jaffna.
However, the vigilant Catholics seeing the soldiers approaching, hid Joseph Vaz in a hut and had time to dismantle the altar and hide the statues. But the soldiers searched not only that house but also all the houses on the way, but it did not occur to them to search the hut, and so Joseph Vaz escaped, narrowly.
About this time, a third Oratorian, Father Pedro Ferrão of Margao, came to Jaffna from India and slipped into the Vanni region. Joseph Vaz met him. Father Pedro Ferrão brought with him letters from Dom Pedro Pacheco, Bishop of Cochin, to whose diocese Sri Lanka had been attached since 1558.
In a letter dated February 10, 1696, the Bishop appointed Joseph Vaz as his Vicar General with all the powers and full jurisdiction, spiritual as well as temporal, to administer the Church over the entire Island of Ceylon. Joseph Vaz accepted this appointment reluctantly saying “though I am not worthy of it“.
Joseph Vaz told Pedro Ferrão to remain in Mantota in charge of the mission of Jaffna, Mantota, Vanni and other places in the North of the Island.
Now there were four Catholic Missionaries in Ceylon!
Today, Colombo is the largest city and the commercial capital of Sri Lanka. It is located on the west coast of the island and next to Sri Jayawardenepura Kotte, the official capital of Sri Lanka. Colombo is often referred to as the capital since Sri Jayawardenapura Kotte is a satellite city of Colombo.
In the days of the Sinhalese kings, Colombo was one of the many seaboards frequented by Arab Moors and South Indian traders.
In 1505, when the Portuguese explorers led by Dom Lourenço de Almeida first arrived by chance on the island they called the town “Colombo”.
Some say the name “Colombo” is derived from the classical Sinhalese name Kolon thota (කොලොන් තොට), meaning “port on the river Kelani”.
Another group says the name is derived from the Sinhalese phrase “kola ambiathota” (කොල අඹ තොට) meaning “Leafy mango grove”.
A coat of arms of Colombo from the Dutch Ceylon era has a leafy tree with a dove perched on its branches. In addition, the Dutch have included a dove (Latin: Columba), thus creating a pun on the town’s name.
In the 13th century, the author of the oldest Sinhalese grammar, Sidatsangarava, wrote about a category of words that belonged to early Sinhalese. He lists words such as “naramba” (to see) and “kolamba” (ford, harbour) as belonging to an indigenous source. Hence, “kolamba” may also be the source of the name of the commercial capital Colombo.
On realizing how Colombo was strategically located, and control of Ceylon was necessary for protecting their coastal establishments in India, the Portuguese made a treaty with King Parakramabahu VIII (1484 -1508), the King of Kotte. The treaty enabled the Portuguese to trade in the island’s crop of cinnamon and gave them full authority over the coastline in exchange for the promise of guarding the island’s coast against invaders from other countries across the seas. After expelling the Arab Moors from Colombo and establishing their trading post, the Portuguese built a fort – a small stockade of wood, in 1517.
This part of Colombo is still known as Fort (Sinhalese: kotuwa ; Tamil: koattai). The area immediately outside Fort, a commercial hub even now, is known as Pettah (Sinhalese: pitakotuwa ; Tamil: purakoattai) meaning ‘outside the fort’. Colombo soon became a grand town fortified by twelve bastions.
The Kingdom of Sitawaka (Sinhala: සීතාවක) located in south-central region of the Island, emerged from the division of the kingdom of Kotte following the Vijayaba Kollaya (Spoiling of Vijayabahu) in 1521. King Mayadunne, the chief antagonist of the Portuguese, established the new Kingdom of Sitawaka, with Seethawakapura now known as Avissawella as its capital.
Sitawaka offered fierce resistance to the Portuguese. Before long, King Mayadunne annexed much of the Kotte kingdom and forced the Portuguese to retreat to Colombo. He repeatedly besieged Colombo forcing the Portuguese to seek reinforcement from Goa in India. Over the course of the next seventy years, the Kings of Sitawaka dominated much of the island. Despite its military successes, Sitawaka remained unstable. It had to contend with repeated uprisings in its restive Kandyan territories. With its often devastating conflict with the Portuguese, the Kingdom of Sitawaka collapsed soon after the death of its last ruler, King Rajasinghe I, in 1593.
Following the fall of the Kingdom of Sitawaka, the Portuguese, with Colombo as their capital, established complete control over the coastal area of Ceylon.
In 1638, the Dutch signed a treaty with King Rajasinghe II of Kandy. Through this treaty, the Dutch assured the King assistance in his war against the Portuguese in exchange for a monopoly of the island’s major trade goods. The Portuguese resisted the Dutch and the Kandyans, but from 1639, they were gradually defeated in their strongholds.
The Dutch captured Colombo in 1656 after an epic siege. The 93 Portuguese survivors were given safe conduct out of the fort. Although the Dutch initially restored the captured area back to the Sinhalese kings, they later refused to turn them over. Thus, they gained control over the island’s richest cinnamon lands. They took possession of Colombo and all the other maritime ports on the Island of Ceylon.
The Dutch altered the fortifications of Colombo. They laid out the streets in a more regular grid pattern and are still so today. They reduced and confined the fort to the western part of the town. Since they found the present Pettah area to be the active centre when they captured Colombo, they called it ‘Oude Stad‘ or ‘Old Town’. Thus, they divided Colombo town into two parts.
Johann Jacob Saar, a German sailor, soldier, and author, served 15 years as a mercenary in the service of the Dutch East India Company in Southeast Asia. He spent about eight years in Ceylon. In 1662, he published an acclaimed account of his journey. He wrote:
“In 1656 we cut off the beautiful town of Colombo, the finest houses of the town were entirely demolished, only one-third of the town near the sea was fortified, while on the landside the town was surrounded by water, and when these works are completed which were expected to take ten years, the place will be twice as strong as before.”
The Dutch allowed the walls and fortifications around the ‘Oude Stad’ to remain, but they were subsequently removed. The only remnant that now exists of Portuguese Colombo is a huge boulder of rock that bears a cross and the Coat of Arms of Portugal. This was discovered by workmen in 1875 when the south-west breakwater of the Colombo harbour was being built. It was then removed from its original site and set up in Gordon Gardens adjoining the house of the President.
Joseph Vaz visits Colombo
After the miracle of the rain, when restrictions on his movement was removed, Joseph Vaz sneaked into the territories possessed by the Dutch. He availed himself of the freedom to pay a visit to Colombo.
The Catholic community of Colombo, which flourished under the Portuguese, was now a complete wreck. The Dutch desecrated some of the elegant churches built by the Portuguese and the were now in ruins. They transformed many others into Reformed churches.
All Catholic priests were banished.
The Portuguese Catholic schools were replaced by Calvinist schools. Under heavy penalties, the Dutch forced the Catholic parents to send their children to those schools, where the children were made to lose their faith in the Catholic Church.
On Sundays, all Catholics were forced to attend the Calvinist services.
The Catholics had to practice their faith in the greatest secrecy. Prayer in common was considered a crime, and if found, the Calvinist meted out heavy penalties.
When Joseph Vaz came to the Colombo, the Catholics gathered around him. He beseeched them to persevere in their Faith. He met the Catholics at night, in houses situated in remote areas. Vaz heard their confessions, offered Mass and administered Holy Communion. His words inspired them to face the persecution by the Dutch. Many apostates asked to be reconciled with the Church.
Joseph Vaz began his apostolate in Kandy amidst great difficulties. He devoted himself to the spiritual needs of the Catholics of Kandy. He assembled them for regular Mass and catechism classes, and visited those who were unable to come to the Church due to old age and infirmity. Due to the dearth of priests for many years the once faithful had reverted back to their old customs and superstitions. Now, many of these came to his Church from remote villages as soon as they came to know that a priest was in the city.
In 1695, Nauclairs de Lanerolle, the French Huguenot unable to bear the progress of Joseph Vaz’s ministry, used all his influence to poison the King’s mind against the priest.
King Vimaladharma Surya II was, as mentioned before, a sovereign with a superior mind. He had high regard for Joseph Vaz. The King admired his virtue and his spirit of renunciation of worldly pleasures.
Lanerolle sought an audience of the King. He brought with him a few Bhikkhus (Buddhist monks). During his meeting with the King, the Huguenot focussed on the dangers which were threatening the Kingdom unless the King used drastic steps to stop the advance of the Catholic Religion. He once again asserted that Joseph Vaz was a Portuguese agent beyond doubt, who organized the Catholics and converted Buddhists to the Catholic faith to create a powerful group; then when he had enough number of adherents to his faith, he would raise a rebellion and call the Portuguese from Goa to help him. Lanerolle therefore entreated the King to save his Crown, before it was too late. He asked the King to raze to the ground the church built by Vaz and the Catholics, and expel the priest from the Kingdom of Kandy.
The King replied sternly to the Huguenot, that he was fully convinced that the priest was not a Portuguese spy, but had undertaken a perilous journey and had undergone many hardships only for the sake of bringing spiritual help and solace to the abandoned Catholics of his Kingdom; and it would, therefore, be unworthy of him to persecute a poor man who had sought refuge in his capital.
The rebuked Frenchman was quiet for some time. A few weeks later he came before the King surrounded by more Bhikkhus. He again insisted on the expulsion of Joseph Vaz from the Kingdom of Kandy. He told the King that the strength of his political power was founded on the religious conformity of the people of his Kingdom. He pointed out that at the time of the Portuguese rule, three Kings of Kandy on becoming Catholics, lost their throne because their Buddhist subjects rebelled against them. So, he warned that the same would certainly happen to him if the priest was allowed to convert his subjects to the Catholic Faith. He then went on to advise the King to never tolerate a foreign religion being preached in his Kingdom, least of all the religion of the Portuguese, the greatest enemies of the Kings of Kandy.
The King after listening to the long tirade of the Huguenot, answered him curtly that though it was true that he hated the Portuguese who had fought his father, he anyhow, had high regard for the Catholic Religion, which was anyhow much better than the creed of the Calvinists.
The Bhikkhus then complained that the church built by Joseph Vaz was now much more frequented than the Buddhist temples and wanted the King to stop the priest from preaching his faith.
The King told the Bhikkhus, that they should emulate the Catholic priest: preach and instruct the people about Buddhism, attend to the sick, teach people to give alms to the poor, gain the love of the people, and so on. If they did so, he said, their temples would not be deserted, and the people would flock to the temples, instead of going to the Church built by Joseph Vaz.
The Bhikkus then complained that the servants of the palace whose duty was to bring flowers to the Buddhist temples now refused to do so saying that they had become Catholics.
The king replied that if Catholics in his service were not willing to carry flowers to the temples, he could dispense them from it as there were so many Buddhists who will be too glad to render that service.
Humiliated by the manner of the King, who openly favoured the priest, Lanerolle conspired with some Buddhist chiefs, powerful enough to give orders in spite of the King. They threatened Joseph Vaz and ordered him not to admit the Catholics and others who came to his Church. Joseph Vaz answered them, saying:
“We have an obligation to search and invite the Christians and to see that others become Christians, and it would be a grave sin not to receive those who come in search”.
Instigated by Lanerolle and the few Buddhist chiefs, rowdies ridiculed, vilified, harassed, the Catholics on their way to the Church. They even went to the extent of plucking away the rosaries from the necks of women and children. But the Catholics did not stop coming to the Church.
This kind of persecution increased day by day and Joseph Vaz became anxious. The King, it is true, was favourable to the Catholics and resisted the solicitations of their enemies, but Joseph Vaz doubted whether the King would protect the Catholics when threatened with an uprising by the Buddhist mob as planned by Lanerolle and of his Buddhist confederates.
When the situation became critical, a remarkable miracle came to the rescue of Joseph Vaz.
The Miracle of the Rain
The rainy season in Ceylon begins usually between the middle of May and the beginning of June, but in the year 1696, there was a severe drought in the central region of Ceylon. As rain is necessary for the cultivation of rice the harvest failed. All other crops suffered as well. The drought caused much hardship to the people in the Kingdom of Kandy.
King Vimaladharma Suriya II requested Buddhist monks to perform Pirith (spiritual chant) to invoke the gods to provide rain and the Hindu Brahmins to conduct special Pooja to invoke Lord Varuna, the Hindu god of rain. Even after a week of ceremonies by the Bhikkus and the Brahmins, not a single drop of rain fell anywhere in the kingdom.
Then the king requested Joseph Vaz to pray to his God for rain. Vaz replied that he “would pray with greater fervor in obedience to the royal command.” He then told the king to “remain firm in faith, and if it would serve divine glory the land would abound with water since all the elements obey His divine commands as the Creator of heaven and earth”.
With firm faith in God, Joseph Vaz erected an altar in the open at a central place. A large crowd surrounded him. After placing a cross on the altar, he knelt down and prayed to God for rain.
.While he prayed, the sky filled with heavy dark clouds, and an abundant rain poured down. In a short time the deluge inundated the famished Kingdom. Water seeped into the cracks of the parched paddy fields. All the irrigation tanks filled to the brim.
Amid such a torrent the people saw with amazement the altar, the cross, and the spot where Joseph Vaz was kneeling while praying, remained dry. Not a drop of water had fallen on them. The King and the people marvelled, at this phenomenon and called it a miracle.
This miracle impressed the people, and many Buddhists and Hindus came to Joseph Vaz for baptism. Many apostates who had become Calvinists, after having performed penance reconciled with the Church.
King Vimaladharma Suriya II was so pleased he gave Joseph Vaz protection, and freedom to travel anywhere in the Kingdom of Kandy to preach the Catholic doctrines. Joseph Vaz also obtained the king’s permission to get more priests from Goa.
Joseph Vaz then built a proper church and dedicated it to Our Lady, the Mother of Christ. He used the missionary method of inculturation. He composed a para-liturgy in Sinhalese and Tamil.
Joseph Vaz used his newly acquired freedom to visit all the regions of the kingdom of Kandy. Now he was able to cross the Mahaweli Ganga without any hindrance. At times, he also sneaked into the territories possessed by the Dutch.
To keep John occupied, Joseph Vaz taught him enough Latin to recite the divine office intelligently with devotion. He also taught John all that was required to become a priest. He called his servant “my brother” and gave him his own surname “Vaz”.
Joseph Vaz wondered why he was still in prison. Was it because he was a priest or was it because there lurked in the mind of the King some suspicion of his being a Portuguese spy.
As the rigours of imprisonment waned, Joseph Vaz and John constructed a hut of cadjan, in a corner of the prison yard. They built an altar and Vaz put his crucifix on it. He without fear showed himself as a Catholic prostrated and venerated the Cross in public. Every evening he would pray the Rosary and sing the litanies of the Blessed Virgin Mary. No one interfered with his devotions.
On Christmas of 1692, he offered the Holy Sacrifice of the Mass at this Altar. The Dissawe, his guards and other prisoners kept at a respectful distance. When he found no objection from the Dissawe, he continued to offer Mass every morning from the following day onwards.
The small cadjan hut was the first Church in Kandy.
People started noticing what was going on in the small straw hut Church. Almost all the Catholics in Kandy had not seen a priest for over forty years after the death of Father Vergonse, the Jesuit priest. But none of them dared to approach the priest for the memory of the arrest of Antonio Sottomayor was alive in their minds.
Eventually, a Catholic, who embroidered rich clothing for the Kandyan nobles, worked out a plan. He made with great perfection embroidered a silk cloth with gold and presented it as a gift to King Vimaladharma Surya II. The king much pleased with the workmanship asked the artisan to name his price. The artisan threw himself at the feet of the king and said that he wanted no money, but begged the king to allow him to speak with the confined priest on matters related to his soul. Since the king now regarded Joseph Vaz as a devout priest and not a Portuguese spy, he readily gave permission to visit Joseph Vaz.
When other Catholics saw that the King was in a good frame of mind, they too approached him and obtained permission to visit the priest. The King moved by the piety of these Catholics gave permission to all the Catholics to visit the priest in his prison, whenever they liked.
Many Catholics visited Joseph Vaz in his prison and participated in the Holy Sacrifice of the Mass every morning. They also came for the Sacraments of Reconciliation and to baptize their children and grandchildren. Vaz also validated the marriages contracted without the presence of a priest. He instructed those who had no proper knowledge of the Christian faith.
Around September 1693, the king freed Joseph Vaz from the prison house. He was, however, prohibited from crossing the Mahaveli Ganga (river). The boatmen had orders not to carry him across the river.
Around September 1693, the king freed Joseph Vaz from the prison house. He was, however, prohibited from crossing the Mahaveli Ganga (river). The boatmen had orders not to carry him across the river.
Though forbidden, Joseph Vaz crossed the Mahaveli Ganga many times in secret to visit the scattered Catholics in remote regions.. On February 2, 1697 in a letter to the Prefect of his Oratory he wrote: “… Trusting in the help of the King of kings and His promises…”, he crossed the river eight times to administer the sacraments to the sick and dying Christians, living in remote places.
According to traditional legends the priest could do so because God made him invisible to the soldiers when he was passing through the gates, and also to the boatmen when he entered their boats.
In 1693, the Propaganda Fide asked Bishop Custodio Pinho, Vicar Apostolic of Bijapur to visit and report on the state of affairs of the Church in South India. Bishop Pinho described Joseph Vaz as a man “totally detached from the world”.
Using utmost prudence in his letter dated October 27, 1693, Joseph Vaz advised his Prefect of the Oratory in Goa, when writing letters, not to reveal to others his whereabouts. He also told the Prefect to send him the letters through the Jesuits of the Fishery Coast; to send them open to avoid suspicions and not to mention therein how he had received his letter, neither the place nor the date; not to write to him as to one whose permanent address was surely known, also not to give him any news of the Civil Government because “our work is only to be busy with the service of God and the salvation of souls”. So, to avoid all suspicions, he said, he was not writing to the Prelate nor to the Inquisitor in Goa.
After getting the restricted freedom to minister to the Catholics of the capital, people helped Joseph Vaz to build a simple thatch covered Church, which he dedicated to “Our Lady for the Conversion of the Faithful“. At the beginning, the Dissawe posted some of his men in the Church to keep an eye on the priest. Later, when the priest did not show the least disposition to escape from Kandy, he withdrew his men. However, the regular supply of King’s ration continued.
Joseph Vaz recommends John for Priesthood
On August 14, 1694, two years after leaving Puttalam, Joseph Vaz wrote to the Prefect of his Oratory. In a postscript to the letter, Vaz recommended John to the priesthood since he regarded all men as equal. He wrote:
“Although when he came here, Joao Vaz did not know to read and write, now that God has given him the ability, he reads and prays the divine office in my company”. Then he praises John for his knowledge of Latin, Portuguese (negredas), Tamil and Sinhalese languages. Naturally, John had picked them up in his seven years company of Blessed Joseph Vaz, especially in the prison. Then Blessed Vaz vouches for John thus: “Joao has the will to dedicate himself purely to the service of God as a priest to work for these Christians… he has no canonical impediment. Please ask one of the prelates vs.. the Archbishop of Goa (or any other) to ordain him. So that sent back to Sri Lanka he can work for the service of the missions… inform me if this is agreeable and I will send him to Goa. He has made the vow of poverty… his conduct is upright… and example for me… and as far as I know he will not commit a venial sin even though for this it be necessary
for him to die a thousand times.”
John Vaz thus became the first Gauda of Goa and the first Dalit tribal of India recommended to the priesthood.
Whenever Joseph Vaz faced any pastoral problem, he wrote them down and later sent letters to the Prefect of his Oratory and to Fr. Henry Dolu, a Jesuit in Pondicherry, asking them for guidelines.
When the Prefect of his Oratory asked him to come back to Goa, Vaz wrote that he would gladly obey his Superior as Christ, but with great prudence he made known to his Superior the risk involved if he should do so. He reminded his Superior that though he was free from prison, he was still prohibited from crossing the Mahaveli Ganga. So, he asked the Prefect for helpers from the Oratory.
Espionage was loathed in Kandy and foreigners were not allowed to Espionage was loathed in Kandy and foreigners were not allowed to enter the city without permission. If any foreigners did happen to enter in a dubious manner, they were not allowed to get out of the kingdom. They were imprisoned in the “Maha Hiragé” (“Great prison”) and were held there for four to six years.
Robert Knox was an English sailor. His father, also named Robert Knox was a sea captain. In 1657, Oliver Cromwell issued a charter granting the East India Company a monopoly of the Eastern trade. Father and son joined the service of the Company. On January 21, 1658, when the younger Knox was almost 17 years old, both he and his father boarded the ship “Anne” that left London on trade missions to the East Indies.
After sailing for about a year and nine months, the ship encountered stormy weather in the Bay of Bengal. The ship lost its mast. With torn sails, they put ashore near Kottiar Bay, the estuary of Mahaweli Ganga, in Trincomalee, on November 19, 1659. There, the officials of King Rajasinghe II impounded the ship. The two Knoxes and 16 crew members were taken to the capital as captives.
After sailing for about a year and nine months, the ship encountered stormy weather in the Bay of Bengal. The ship lost its mast. With torn sails, they put ashore near Kottiar Bay, the estuary of Mahaweli Ganga, in Trincomalee, on November 19, 1659. There, the officials of King Rajasinghe II impounded the ship. The two Knoxes and 16 crew members were taken to the capital as captives. Although the crew was forbidden from leaving the kingdom, they were treated fairly leniently.
At that time, tension prevailed between King Rajasinghe II and some of the European powers.
When the king heard of their arrival in the capital, he sent for them. Sadly, the elder Knox had inadvertently angered the king by not observing the expected formalities in the presence of the king. Later, while the elder Knox was resting under a tamarind tree the king’s men took him captive.
Most of the sailors engaged themselves in knitting garments. Others took on animal husbandry, breeding poultry, growing paddy, and even distilling arrack. Young Robert Knox became a lender like the Afghans of old in Ceylon. He did not lend money, instead he gave paddy with 50% interest charged on it.
Some sailors became the favourite boys of the king and were mobilized into his armed forces. Among them, a Richard Varhan was appointed commander of the king’s 970 soldiers’ regiment.
A few married local women and settled down in the country.
In due course, the two Knoxes were separated from the rest of the crew and were kept for some time in a village called Bandara Koswatte close to Wariyapola in the North Central Province. There, both were afflicted with malaria. Eventually, the father died in February 1661 after a long illness.
In 1679, Robert Knox and his only companion, Stephen Ruthland made their final escape through Anuradhapura. They trekked along the banks of Malwatu Oya, then Dutch territory.
On October 16,1679, after being captive for almost 20 years, Robert Knox and his companion reached the Dutch Fort at Arippu, situated about 10 miles (16 km) away from Mannar Island. From there they went to Mannar. From Mannar, they set sail for Batavia. Robert Knox reached London in September, 1680, when he was 40 years old.
In his book “An Historical Relation of the Island Ceylon, in the East-Indies: together with an account of the Detaining in Captivity the author and divers other Englishmen now Living there, and of the author’s miraculous escape,” Robert Knox wrote that from 1658 to 1681 not less than thirty-four Englishmen had been placed under custody like he was held, in the Kingdom of Kandy.
Joseph Vaz under “House-arrest”.
Robert Knox was held captive by King Rajasinghe II. Now it was his son, King Vimaladharmasurya II, who held Joseph Vaz, John and Antonio Sottomayor as prisoners.
King Vimaladharmasurya II was an educated, and a superior man. He had broader views than the Indian princes of his time. He dreaded the return of the Portuguese to Ceylon. He was in no way hostile to Catholics. He allowed a certain amount of freedom to the Catholics in his dominions to follow their faith.
Joseph Vaz and Antonio Sottomayor found that there was no way to appeal because even a claim for justice against the king’s order was considered high treason.
The guards would not permit them to move even four steps. No food was provided and they spent five days in extreme hunger. Then, out of pity, the guards gave each of them a handful of Finger Millet (Sinhalese: Kurokkan; Tamil: Kel-varaku) once a day.
The three prisoners were kept under strict observation as ordered by the king. After observing them for five days, the guards reported to the king that they found the priest meek and modest, and they could not conclude whether he was a spy or not.
A few days later the King came to see the prisoners. He spoke a long time with Joseph Vaz and went away quite convinced that Nauclairs de Lanerolle’s denunciation was groundless.
So, the King let Antonio Sottomayor free. He then ordered to remove the priest and his servant from the “Maha Hirage” and transferred to the custody of an official called “Dissawe“. Joseph Vaz was provided a comfortable lodging and was well cared for with food provided at the King’s expense. However, he was forbidden to go out of his lodging. It was like the modern day “house-arrest”.
Gradually, the rigours of captivity relaxed. Since the Dissawe and his guards found the priest and his servant to be harmless, they left them alone, and allowed them to walk freely within the jail premises.
What he could not achieve by preaching, he compensated by resorting to the ministry of charity. From the daily ration allotted to him, Vaz reserved for John and himself the bare minimum required for one meal a day and distributed the rest among the poor.
Joseph Vaz Learns Sinhalese
During his travel on the Coromandel Coast and his stay in Tuticorin and Jaffna, he had studied Tamil. Now he took pains to study the Sinhalese language to help him in his apostolic work. Since he already knew Tamil, he translated the Catechism books into Tamil and Sinhalese. He wrote the Stations of the Cross in the two languages. He also prepared a vocabulary in Sinhalese for the use of future missionaries.
They remained under house arrest for more than two years. By his exemplary life, he won the heart of King Vimaladharna Surya II and the Buddhist monks. The rigors of the imprisonment went on diminishing as the months passed.