Courtesy: AI Overview

Historical accounts from both Portuguese chroniclers and contemporary researchers document a systematic campaign of religious ( mainly Buddhist and Hindu) destruction in Sri Lanka during the Portuguese colonial period (1505–1658). Portuguese historians like

Fernão de Queiroz in his work The Temporal and Spiritual Conquest of Ceylon and

Paulo da Trinidade

in [Conquista Espiritual do Oriente] record these events as part of a mission to suppress indigenous religions i.e., Buddhism and Hinduism and propagate Catholicism. 

Destroyed Temples and Replacement Churches 

Historians have identified several major Buddhist and Hindu sites that were demolished, with Catholic churches or forts often constructed directly over their ruins to assert religious dominance: 

• Kelaniya Raja Maha Viharaya

: Completely demolished in 1575 by Portuguese Captain-General Diogo de Melo. The

Church of St. Anne

was subsequently built on the site.

• Devundara (Dondra) Temple

: A massive “thousand-pillar” complex was destroyed, and the

Church of Our Lady of Guidance

(Nossa Senhora da Guia ) was erected in its place.

• Nallur Kandasamy Kovil

: Razed to the ground by Filipe de Oliveira in 1624. Its stones were repurposed to build a church in Nallur and the

Jaffna Fort

. The site is currently occupied by

St. James Church, Nallur

.

• Pattini Devales: Several popular Catholic shrines, including the

St. Anthony’s Shrine in Kochikade

(Colombo) and the

Our Lady of Madhu

shrine in Mannar, are believed to be built on the ruins of former temples dedicated to the deity Kannagi (Pattini).

• Educational Institutions (Pirivenas): Major Buddhist centers of learning were also targeted, including the

Sunethra Devi Pirivena

(Kotte),

Vidagama Pirivena

(Raigama), and

Wijebahu Pirivena

(Totagamuwa). 

Historical Context and Modern Perspective

The destruction was fueled by orders from the King of Portugal and the Viceroy at Goa in 1567 to eliminate non-Christian places of worship. While some contemporary activists and historians call for archaeological excavations to uncover the extent of this vandalism, such proposals are often met with resistance due to the sensitivity of existing religious sites and the potential for communal tension. 

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Source:  AI Overview

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see also

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Historical accounts, including those noted by Portuguese chroniclers such as Queyroz, record that the Portuguese colonial period in Ceylon (1505–1658) involved the systematic destruction of numerous Buddhist and Hindu temples, often replacing them with Catholic churches

. This campaign, particularly intensified during the Portuguese Inquisition in the 16th and 17th centuries, was aimed at eradicating non-Christian religions, with many coastal temples and places of learning destroyed. 

Documented Destruction and Church Construction
Historical records indicate that many prominent temples were destroyed, with Catholic churches often built on the same sites, including: 

• Kelaniya Temple: Destroyed in 1575 and replaced by a church.
• Devundara (Dondra) Temple: The “thousand-pillar” temple was replaced by the church of Our Lady of Guidance.
• Nallur Kandasamy Kovil: Razed by Portuguese forces, with materials used to build a church and fort.
• Other Sites: Structures like the Madu Church in Mannar were built over former Pattini devales, with destruction extending to sites in Nawagamuwa, Mapitigama, Wattala, and the Kotte area. 

Inquisition and Resistance
This destruction was part of a deliberate policy aligned with a 1567 religious council in Goa, aimed at eradicating non-Christian worship and transferring temple lands to the Catholic Church. 

Excavations and Discovery
Discussions around Sri Lankan heritage frequently highlight the, often undocumented, presence of temple ruins beneath colonial-era churches, fueled by accounts that many churches were constructed from plundered materials. The sensitivity surrounding this history occasionally surfaces in modern debates regarding archaeological investigation and site preservation.

The Distortion of Buddhist History of Sri Lanka to suit agendas of Missionaries that entered Ceylon hand in glove with the Portuguese Conquistadors (post 1505) constitutes an existential threat to friendly relations between adherents of different religions of Sri Lanka. 

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Courtesy: AI Overview

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