Dr. Daya Hewapathirane

Cruelty and Atrocities by Catholics

For a period that exceeded 150 years, from 1505 to1658, a greater part of Sri Lanka’s  coastal region was under the control of Portuguese Catholics. This was a period marked by extreme forms of violence and atrocities by the Portuguese, against local inhabitants  especially the Sinhala Buddhists, who, at the time of arrival of Portuguese in the island, accounted for more than 95% of the total population of the country. Roman Catholic missionary activities of the Portuguese included the widespread conversion to the Catholic faith, of local inhabitants, most often by force. From the year 1543 onwards, the Franciscans were establishing their centers in the country, while the Jesuits were involved actively in their religious conversion activities in the north. The Dominican and Augustinian Catholics arrived in the island toward the end of the 16^th century and pursued their religious conversion activities vigorously. Those indifferent to or opposed to conversion were treated with extreme forms of violence. Besides the incitement of hatred towards Buddhists, they were subjected to severe forms of persecution including unwarranted arrest, imprisonment, torture, and execution. Confiscation or destruction of property owned by Buddhists were commonplace during this period. The Portuguese used their extensive powers of patronage and preference in appointments to promote Christianity. To avoid hatred and violence, many members of the landed aristocracy in coastal areas embraced the Catholic faith, taking Portuguese surnames at baptism. Many coastal communities, particularly in Jaffna, Mannar, and the fishing communities who lived north of Colombo, underwent mass conversion. Soon, Catholic churches and associated schools were established in these areas to serve the Catholic communities.  

Undermining Buddhists and destroying Buddhist shrines and establishments became the order of the day during this Portuguese period. Lands belonging to these Buddhist sites were taken over and given to Catholic establishments. It is recorded that all Buddhist temples, monasteries and places of learning along the coastal belt occupied by them were plundered and destroyed by the Portuguese. Buddhist monks and devotees associated with these establishments were subject to untold harassment. They plundered and destroyed all prominent Buddhist Seats of Learning, most notably: The famous Vijayaba Pirvena of Totagamuwa, The Padmavathi Pirivena of Keragala and The Sunethra Devi  Pirivena of Pepiliyana. It is important to note that these were seats of learning associated with reputed Sinhala Buddhist scholars and literary icons at the time, such as Most Venerable Totagamuwe Sri Rahula and  Veedagama Maitreya Nayaka Theras. All lands that belonged to these seats of learning were taken away and given to the Catholic church. 

The Citadel of Kotte, was the administrative capital of Sinhala Kings from the 14^th century. By the 15^th century, especially during the reign of the famous Sinhala King Parakramabahu VI (1411-1467 CE), this city expanded and developed as a spectacular fortified city known as Sri Jayawardenapura Kotte. This fabulous city was plundered and destroyed by the Portuguese. The Dalada Maligawa of Sri Jayawardenapura Kotte, was one of the monumental Buddhist structures in the country at the time of arrival of the Portuguese to Sri Lanka. This spectacular religious establishment was destroyed by the Catholic Portuguese. The Kelani Rajamaha Viharaya was the foremost, highly venerated Buddhist shrine and monastery complex of the island at this time. In 1575, the Portuguese set fire to this most sacred historic site, thereby destroyed it completely and all lands that belonged to Kelani Rajamaha Viharaya were taken over by the Portuguese and given to the Catholic Church. Among other colossal Buddhist vihare and monastery complexes completely destroyed by the Portuguese were: Mapitigama Rajamaha viharaya,  Wattala Rajamaha viharaya Devinuwara Rajamaha viharaya and associated buildings besides the Munneswaram Kovila in Chilaw.  

Buddhist Tolerance

The history of Buddhists of Sri Lanka during the four hundred years of foreign Christian rule prior to the country’s political independence in 1948, is nothing but a long and poignant chronicle of Buddhist tolerance in the face of oppression and injustice. Who but the Buddhists tolerated harassment by the Roman Catholic Portuguese to give shelter and employment to Muslims? Or endured similar treatment from the Dutch to give shelter to Roman Catholics? Who but the Buddhists tolerated the rank injustice of the foreign rulers who used the revenue from one of the most sacred places of Buddhist worship, the Dalada Maligawa, to pay for the construction of St. Paul’s Cathedral? Or the injustice of destroying a Buddhist Vihara in Kotte to erect in its stead a Christian School? Who but the Buddhists tolerated the extortion from them of four hundred pounds a year for the building of Christian Churches?

The undertaking to maintain the Buddhist religion given in 1815 by the British (Christians) was grossly betrayed. In 1884 all the Government schools, which were the only schools to which the Buddhists could send their children for higher education were handed over to the Christian Missionaries. Up till 1886 Buddhists paid by far the largest amount for the maintenance of the Ecclesiastical Department. Religious fanaticism and brutality and unethical and confrontational approaches adopted by the Catholic Portuguese particularly during the 16^{th –} 17^th century period, and today by extremist Wahhabi Muslims of Sri Lanka, to serve their selfish ends, provide a stark contrast to the approach in Buddhism which is reflective of the Buddha’s supreme message of harmony and moderation, of an inspiring middle way” in all human situations in an impermanent world. History of Sri Lanka reveals vividly that this spirit of tolerance and accommodation of others irrespective of their religious or other differences has been a common distinguishing characteristic of the Sinhala Buddhists of this country from very early times.

Wahhabi Muslims

In contemporary times we witness a disastrous hardening of the different forms of Islam into rigid fundamentalism, in which each aggressively proclaims its beliefs, zealously proselytizes, and even takes up arms against its rivals and the so-called infidels”. This fundamentalist and intolerant stance, taken by Islam is offensive to followers of other faiths and other spiritual traditions and to those of no faith at all. It is well evident today that overzealous attempts of Wahhabi Muslims in particular at conversion disturb peaceful coexistence. Extremist Muslims of Sri Lanka who have grown in numbers in recent years, are trying hard, using cunning and deceitful means to introduce their crude extremist Saudi Arabian cultural norms to our country, thereby undermining our traditional Sinhala Buddhist cultural norms. Their disgusting halal terrorist methods of animal slaughter, their unsightly and repulsive black ‘gonibilla’ outfits, their nauseating loudspeaker shouting at odd times of the day disturbing entire neighborhoods, and using internet and other means to insult and discredit our Sangha community are some well known Muslim (Arabian) cultural garbage they are introducing to our land. They disregard the fact that they live in a predominantly Buddhist country and what they are doing is incompatible with the way of life and the social value system of this country.

Intolerance is essential only to monotheism. An only God is by nature a jealous God who will not allow another to live. When a religion sees its scripture as revealed and divinely inspired, it finds a basis for exclusivity and intolerance. Justification for intolerance is provided by the very nature of a Supreme Being who is described as a jealous and angry being, who punishes those who defy him with eternal damnation. The Koran says: Slay unbelievers wherever you find them, and drive them out of the places they drove you from . . . Fight them until idolatry is no more and God’s religion is supreme.” Buddhism does not accept an omnipotent God, a Creator, nor any revealed scripture. Because faith in God or a savior is not an issue for Buddhists, there is no reason to judge others, to condemn them for their beliefs, or to feel compelled to convert them. The Buddha Dhamma is described as ehipassiko”, inviting one to come and see for himself. There is no concept of coercion or proselytization in Buddhism. Buddha taught the importance of patience, tolerance, and non-aggression, providing a splendid ideal of tolerance for Buddhists to follow. There is not a single occasion in the Buddhist scriptures of the Buddha being less than compassionate, not only to those who accepted his teachings but also to the followers of all faiths, not only to the good but also to the wicked, not only to humans but also to animals and to all living beings. In striking contrast to the spread of other world religions, which are replete with unethical and forcible conversions and sectarian strife, the history of Buddhism is remarkable for the complete absence of bloodshed in the name of the teacher.

The Bodu Bala Sena Movement

In recent years, Buddhists have started to mobilize in large numbers under the bold leadership of organizations such as the Bodu Bala Sena, rallying to the Buddha’s call to “go forth… for the good of many, for the benefit and well being of many.”  It is time we organize ourselves fully against this Muslim menace, and adopt appropriate strategies and measures in a legitimate manner, to subdue the ‘anti-Buddhist’ anti national” attitudes and activities of Muslims. It is encouraging to note that concerned Buddhist leaders, both ordained and lay, are getting to the forefront today, in promoting appropriate counter measures.  

Anti-Buddhist and anti-national undesirable elements, including those funded by foreign NGOs and extremist Muslims, evidently appear to feel uncomfortable about the emergence of the Bodu Bala Sena which is on all counts, a timely and legitimate organization of Buddhists. Led by Bhikkhus, the traditional Buddhist leaders of the country, the program of activities of the Bodu Bala Sena, is structured on Non-violence and compassion. Among its aims is to legitimately  counter the varied local and foreign forces that are hell-bent on undermining Buddhist culture and Buddhist heritage of this nation founded on Buddhist principles, in addition to saving this only Sinhala Buddhist nation in the world from spiritual decay and disintegration and to halt the erosion of Buddhist social values. Our Bhikkhus have become a thorn in the flesh of religious extremists, the recent breed of inter-faith dialogue facilitators, those in the ethnic and human rights businesses and above all those who are funded or backed by extremist anti-Buddhist elements. The Bodu Bala Sena aims at directing society towards a cultural rejuvenation based on traditional Buddhist norms, principles and values which have been the foundation of this nation for over 2200 years. Our Bhikkhus should necessarily be in the forefront in movements aimed at protecting and promoting the Buddha Sasana especially when it is under threat. Bhikkhus of the Bodu Bala Sena have voluntarily made their choice to take an open public stand on issues surrounding Buddhism and Buddhist culture which is the greatest treasure that our country could offer to the world, to humanity in general.  

Dr. Daya Hewapathirane