LAURENCE HYDE O.S.B.

A SHORT HISTORICAL REVIEW

OF THE SYLVESTRINE

IN CEYLON

from 1845 to 1920 FOREWORD

Several years ago during a visit to the Benedictine Abbey of New Norcia, Western Australia, a who had visited in 1967, gave me as a gift a photocopy of a manuscript in his own possession. The title of the manuscript is «Short Historical Review of the Sylvestrine Monks in Ceylon from 1845 to 1920». It was an essay of a then-young Sylvestrine monk, Laurence Hyde, written in 1920 (1). In the Introduction (Chapter I) he had explained the reasons for his essay. «In undertaking to compile this short brochure on the work of the Benedictine Monks of the Sylvestrine Congregation in Ceylon I have been actuated by two motives - the first, to commit in writing what must very soon pass out of the realm of actual tradition and become only a memory of the past, second, to encourage the young gene-rations of my brethren to emulate the great deeds of their fathers». When Hyde wrote his Historical Review in 1920, the chief players mentioned in this essay had died: Mgr. Bonjean had passed away 18 years earlier, in 1902, and Mgr. Pagnani ten years later, in 1911. Yet, the memories of the 1880s were still a painful reminiscence for some of the surviving missionaries such as the Sylvestrine Augustine Pancrazi and the secular priest Pius Fernando, who had through lived the vicissitudes of the vicariate at that time. Hyde continued his Historical Review: «The older generation of missionaries must in due course of nature succumb to the inevitable fate that awaits all human kind, and the older generation of Christians, who have been witnesses of their labours for the salvation of souls are fast dying out. Soon there will be no living voice left to recount what brave men have done and suffered for the glory of God, prompted by the spirit of Faith and assisted by prodigious zeal». To justify the purpose of this Review Hyde clarified his aim. «It is therefore doubly a pleasure to me to put on record this short account of their labours as an act of homage to the spirit of the Sylvestro-, whose nurturing care I have experience during a quarter of a century of intercourse with them». I treasured this manuscript; however, I have, perhaps, neglected this Histo- rical Review in my studies due to the insufficient documentation by Hyde. On the other hand, I consider that this Review is of great importance for us, since Hyde has reported many details of this story, even when he intentionally omitted details of the trials and sufferings of the people who were involved, or had heard it viva voce from people close to those events. Hyde’s Historical Review is also important because it illustrates twenty-eight years of Mgr Pagnani’s administration of the new diocese of , and near 40 years of the apostolate of the Sylvestrine missionaries after their renunciation of

(1) The original is kept on the archives of St. Sylvester’s monastery, Montefano, Ampitiya. Kandy, Sri Lanka. A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON - From 1845 to 1920

6 LAURENCE HYDE O.S.B. the easier part of the Colombo vicariate in 1883. Hyde’s Review is an early records of their struggles. Hyde worried to verify the historical events recorded in this Review. «I have carefully scanned all available records for information, and have put before my reader only those facts that have for their authority either con-temporary documents or unimpeachable testimony. I am aware that the enterprise bristles with difficulties of a nature that might daunt the bravest, nor do I claim that what I have written is the last word in historical accuracy: for the documents at hand are sadly deficient in much that would be of very great interest, while unfortunately events have tended in the past to restrict the freer and larger scope of action which would have made the historian’s work an easier and more pleasant task. Still I am hopeful that my efforts will be sympathetically viewed. And if I am ready to admit at the start that things are better as they stand, it is not in any other spirit I do so then that we are tools of a Divine Providence, who disposes all things with a sure and merciful hand. No human society, however well constituted, can ever be so perfect that the chances of a flaw will be for ever obviated». In spite of the shortcomings of this Review I believe that the publication of this manuscript can be useful to those who are fascinated by the history of the in Sri Lanka, since Hyde himself affirmed that he heard viva voce many details of records by people who lived during the period of these events.

THE AUTHOR: Dom Lawrence Hyde was born on 8th November 1891 at Ootacamund (India). His parents were Humphry William Hyde and Winifred Hyde (nee Murphy). His father was a military and civil engineer. He was baptised on 22nd November 1891 at St. Mary’s Church, Ootacamund. His baptismal name was Arthur Edgar Thomas. He was educated at St. Anthony’s College, Kandy, from 1901 to 1907. He took the habit of the Sylvestrine monks at St. Anthony’s Abbey, in 1908, from Pancrazi. He was ordained a priest by Bishop Beckmeyer on 22nd December 1917. He was appointed Principal of St. Anthony’s College, Kandy, on 11 May 1921. He was a champion in 1927 to transfer St. Anthony’s College to Katugastota. From 17th March 1936 to 1958 he was of the Diocese of Kandy, On 27th December 1950 he was appointed Parish Priest of Paradeniya. He died on 21 December 1982 at Lake Side Hospital, Kandy. My contribution to the Historical Review has been to enhance the manu- script with footnotes to guarantee the authenticity of the details in our author’s narrative. In addition, I have added to this manuscript an Addendum and two appendixes. Appendix “D” : Biographical Data concerning the Italian Sylvestrine Monks who went to Sri Lanka for more than a century, i.e. from 1845 to 1950. Appendix “E”: Biographical Data concerning the Sylvestrine Tertiaries who worked in the Colombo Vicariate, Sri Lanka, from 1856 to 1883.

Dom Bede Barcatta o.s.b. A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 7

CHAPTER I

INTRODUCTION

In undertaking to compile this short brochure on the work of the Benedictine Monks of the Sylvestrine Congregation in Ceylon, I have been actuated by two motives - first, to commit to writing what very soon must pass out of the realm of the actual tradition and become only a memory of the past, - the second, to encourage the young generation of my brethren to emulate the great deeds of their Fathers. The older generation of missionaries must in due course of nature succumb to the inevitable fate that awaits all human kind, and the older generation of Christians who have been witnesses of their labours for the salvation of souls are fast dying out. Soon there will be no living voice left to recount what brave men have done and suffered for the glory of God, prompted by the spirit of Faith and animated by prodigious zeal. It is therefore doubly a pleasure to me to put on record this short account of their labours as an act of homage to the spirit of the Sylvestro-Benedictines whose nurturing care I have experienced during a quarter of a century of intercourse with them. I have carefully scanned all available records for information, and have put before my reader only those facts that have for their authority either contemporary documents or unimpeachable testimony. I am aware that the enterprise bristles with difficulties of a nature that might daunt the bravest, nor do I claim that what I have written is the last word in historical accuracy: for the documents at hand are sadly deficient in much that would be of very great interest, while unfortunately events have tended in the past to restrict the freer and larger scope of action which would have made the historian’s work an easier and more pleasant task. Still I am hopeful that my efforts will be sympathetically viewed. And if I am ready to admit at the start that things are better as they stand, it is not in any other spirit I do so then that we are tools of a Divine Providence, who disposes all things with a sure and merciful hand. No human society, however well constituted, can ever be so perfect that the chances of a flaw will be for ever obviated. If, therefore, in the course of this narrative, it should seem to anyone that the act of any person or persons mentioned therein is blameworthy, it should suffice to remind him that we cannot at this distance of time view such an action in its true perspective, since we are unacquainted with the 8 LAURENCE HYDE O.S.B. whole mental process that led up to it. If good has been done, “da gloriam Deo”, if otherwise, let us not in charity sit in judgment upon others. We must remember, too, that the Church in Ceylon was not so well constituted a hundred years ago as it is at the present day. The reader ought to be able to make the comparison himself if he has the patience to read this narrative through. And, if we have to confess that there is still today scope for improvement everywhere, we must not look for perfection a hundred years ago. I am afraid I am already turning apologist, so let us hasten to the matter in hand. A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 9

CHAPTER II

THE EARLY HISTORY OF THE CHURCH IN CEYLON

There is no doubt that Ceylon is indebted to the Portuguese for its first introduction to Christianity (2). And we can take it a certainty that during the whole occupation of the Portuguese there was no dearth of priests as chaplains or missionaries. We can easily believe that on occasion they found their way to the Mountain-Capital, Kandy, as well, and that, subject to the approval of the Kandyan Kings or sometimes without, they found the opportunity to sow the seed of the Faith in the hearts of the dwellers of the Up-Country (3). We are told also that the infant Church had the privilege of being consoled by the visit from the Apostle of the Indies, St. , and that on that occasion he even visited Kandy (4). But after the occupation of the Island by the Dutch, Catholicism, which during the long Portuguese occupation had taken a strong hold on the population, was proscribed by law and a systematic and prolonged persecution by the Dutch authorities led to the almost elimination of the Catholic element from the wealthier and more influential classes of the population (5). However, with the departure of the Portuguese rule the solicitude of the Portuguese ecclesiastical authorities did not permit them to

(2) The traditional date of the arrival of Portuguese in Colombo is 15 November 1505. (Cf. VITO PERNIOLA. The Catholic Church in Sri Lanka - The Portuguese Period, Vol. I, p. 2, note 2. ( As Vito Perniola’s work is frequently quoted, the abbreviations in these notes are: VP [=Vito Perniola] PP [=Portuguese Period], DP [=Dutch Period], BP [=British Period] v.... etc. (3) A. De Sousa, in his report to D. Ioao Castro, who was governor of India from 2 September 1545 till his death on 6 July 1548, wrote that he had paid a visit to the King of Kandy on 25 April 1546. (4) St. Francis Xavier visited the Island of Sri Lanka on a few occasions, cf. VP PP v. I, pp. 13, 49, 51, 53, 59, 145, 242. See also: M. QUERE’, Christianity in Sri Lanka under the Portuguese Padroado 1597-1658, Colombo 1995. (5) The Dutch ruled the Island for nearly 150 years. During that time Catholics suffered a vicious persecution and were not allowed to practice their faith. The Oratorian Fr. Manoel de Miranda wrote on 15 September 1708: «With regard to this mission I am able to tell you that the troubles, the persecutions, the imprisonments and the fines that the Christians have suffered for the public profession of their Faith... are not entirely over». (VP DP v. I, p. 401). 10 LAURENCE HYDE O.S.B. see the faithful, who still clung to the old faith, robbed so ruthlessly of their most priceless possession. Zealous missionaries like , Vaz, still continue to minister to the spiritual want of the Faithful though at every step they risked their lives and only went about in disguise. We shall have to speak of Father again when we come to telling the story of Kandy (6). It must suffice here to record the debt of gratitude Ceylon woes to these pioneer missionaries. They were all Goanese recruited from the ranks of an indigenous Clergy, and belonged for the most part to the Oratory, their rule being based on the rules of the Oratory of St. Philip Neri (7). They had a local Superior in Ceylon, but in matter of ecclesiastical jurisdiction depended on the Bishop of Cochin, who was in turn the Suffragan of the of Goa. When in 1743 a violent persecution was raised against the Church by the Kandyan King, the scene of their labours was moved almost exclusively to the Low-Country (8). Here

(6) Joseph Vaz, the «apostle of Sri Lanka», was born on 21 April 1661 in a small village near Goa. He was ordained priest on 1676. He worked among the Christian communities in Canara for a few years and in 1687, under a disguise of a beggar he landed in Sri Lanka, and administered to the needs of the Catholics until his death in 1711. On 21 January 1995, John Paul II declared Joseph Vaz «Blessed». The Jesuit Fr. Andre Freyre, a contemporary, wrote: «Fr. Joseph Vaz... exercised his apostolic ministry with such zeal that he was regarded by all as a saintly man... He did so with such care and prudence that, however much the heretics hunted for him, they were never able to find him, for he was a veritable Protheus in the variety of the disguises which he frequently assumed. He thus escaped even this sudden assault along with some Christians, and they say that he is gone with them to the territories of the King of Candia, and he is there to the great consolation of the afflicted Christians who rejoice to have such an apostle among them». (VP DP v. I, p. 61). (7) The Oratorian communities first began in under the guidance of St. Philip Neri (1515-1595).They were autonomous and its members were from the secular clergy. They wished to live in community but without religious vows. The Oratorian communities spread in many parts of the world. In the 17th century three Oratorian communities were established in the : one was established in Bicciolim, Goa, by Matteo de Castro in 1630; a second community at Banda also by Matteo de Castro in 1650; and the third community was started, on 28 October 1682, by Fr. Paschoal da Costa Jeremias and four other members, in Goa, near the Chapel of St. John of the Desert. In 1684 this community took charge of the church of the Holy Cross of the , on the Hill of Bona Vista, and built the convent near the church. Fr. Joseph Vaz joined this community on 25 September 1685. In Sri Lanka the Oratorian community was established by Fr. Vaz in 1696. This community survived more than 150 years but under the Superiors of the Oratory in Goa for its members, discipline, finances etc. Annual reports were sent to Goa by the Superiors in Sri Lanka (8) The Catholics of the Low Country suffered a severe persecution under the Dutch, but those in the Kandyan kingdom enjoyed freedom and protection from its A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 11 the Dutch having realised perhaps that there was nothing to fear from the Catholics, either because they had been sufficiently penalised by the strong repressive measures that have been put in force against them, so that no political significance could be attached to their numbers or influence, (sometimes, too, because of the tolerant disposition of one or the other of the Governors), or because the system of repression and persecution had work itself out, relaxed from the original severity of the laws in their execution (9). From 1760 to 1776 considerable liberties were obtained by the Catholics of various large towns, while from 1776 to 1796, when the British took Colombo, comparative peace reigned in the Church (10). The advent of the British rule with its policy of conciliation and toleration created a new era of prosperity for the Church in Ceylon (11), so that in 1835 Pope Gregory XVI deemed it expedient to separate the island from the jurisdiction of the Bishop of Cochin (12). The Mission was erected into a Vicariate Apostolic, and the then Superior of the Mission, Fr. Francis Xavier was nominated first Vicar Apostolic (13). But he died before the news of his appointment reached Ceylon, so Fr. Vincent Rosario Dias was promoted to the new dignity (14). On his death, which occurred in the year king. The hostility of the Kandyan king towards Catholics began in 1746 as «the outcome of the cunning and of the machinations of the Dutch, who engineered and encouraged such persecution». Report of the Mission of Ceylon 1747 in VP DP v. II, p. 508. Cf. Report of the Mission of Ceylon 1746 in VP DP v. II, pp. 491-501; also From the Journal of the Dutch Ambassador in Kandy 1746 in VP DP v. II, pp. 487-490. (9) On 31 July 1762, Catholics petitioned the Dutch Company that, on account of their loyalty to the same Company, some restrictions pertaining to the practice of their faith should be relaxed. (VP DP v. III, pp. 196-200) The Dutch authorities favoured some concessions. In regard to the Dutch persecution, see V. PERNIOLA, The Catholic Church in Sri Lanka, The Dutch Period. (3 volumes); R. BOUDENS, The Catholic Church in Ceylon under the Dutch Rule, Rome 1957; B. BARCATTA A History of the Southern Vicariate of Colombo Sri Lanka being also The History of the Apostolate of the Sylvestrine Benedictine Monks in the Island, v. I, Ampitiya-Kandy 1991, pp. 5-70. (10) VP DP v. II, p. 314. (11) «A regulation for taking off the restraints, which were imposed upon the Roman Catholics of this Island by the late Dutch Government, was passed by the Governor in Council on the 27th May 1806, and was taken effect on 4 June 1806, being His Majesty’s birthday». (VP BP v. I, p. 63). The Governor was Sir Thomas Maitland. Catholics were free from that time to practise their faith. (12) The Roman authorities’ motives for erecting the island of Sri Lanka as an independent Vicariate were different from those canvassed in Hyde’s Review. (VP BP v. I, pp. 155-159). (13) The Island of Ceylon was erected as an independent on 3 December 1834. (VP BP v. I, pp. 160-162). The erection of the Ceylon Vicariate was opposed by the Oratorians, and the Roman authorities had to explain the reasons for the decisions they had taken. (VP BP v. I, pp. 169-174). (14) VP BP v. I, p. 178. 12 LAURENCE HYDE O.S.B. 1843 (15), Fr. Gaetan Antonio succeeded, and on the 24th May of the same year he was consecrated Titular Bishop of Usula and Vicar Apostolic of Ceylon (16). It was during his administration that Fr. Joseph Bravi, the first Sylvestrine Monk came to Ceylon (17).

It will be well to pause here, perhaps, for a moment’s reflection to be able to form some idea of the actual state of affairs obtaining in the Church in Ceylon during this interesting period. If the historian is to give as accurate an impression of things as possible of any given period of history, it can only be done by truly reproducing the conditions that lent to the proper complexion to such happenings. He must imagine himself surroun- ded by the various circumstances of environment, education, social tradi- tions, etc., that were in vogue then, and prescind from things which though natural in his time, were by no means so at the period in question. In forming our judgment then on the state of the Church in Ceylon at the end of the 18th and the beginning of the 19th century, we must focus our minds on the conditions obtaining them. First, the Church was in a period of transition. From days of active persecution it had passed slowly into a state of comparative peace. A reaction would naturally follow. Men from having to conceal their religious convictions or paying heavily for their manifestation, would now no longer feel that it was shame or a crime to belong to a proscribed Faith. The faint- hearted would grow bold again, and where through motives of fear or self- interest they held aloof before, would now come forward and sometimes claim the first places which by rights belonged to the Confessors of the Penal Days. The conglomerate resulting from the admixture of this new elements would create a little unrest if not a total upheaval that would not really tend to better the state of things. This unrest might spread to the Clergy, and with the promise of new dawn of prosperirty they would be

(15) The Vicar Apostolic, Vincent do Rosario, died on 29 April 1842. (VP BP v. I, p. 285). Vincent do Rosario was born in Raia Goa in 1770. He was ordained priest on 11 April 1795 and went to Ceylon as missionary in 1804. He was three times Superior and Vicar General of the Mission: in 1820-22, in 1825-26 and in 1835. He was nominated Vicar Apostolic on 28 March 1837. The Roman Briefs were published in St. Lucia’s Cathedral, Colombo, only on 14 January 1838. He was consecrated Bishop on 9 December 1838 at Verapoly, India. (16) VP BP v. I, p. 370. The appointment of Caetan Antonio as Vicar Apostolic of Ceylon was published in the Cathedral of St. Lucia in Colombo on 13 August 1843. (VP BP v. I, p. 381). The long delay in appointing a successor to Vincent do Rosario was as a result of the many complaints sent to Rome by some Catholics against the Oratorians. Propaganda had tried in vain to appoint a suitable European nominee to the post. See: BARCATTA, A History of the Southern Vicariate of Colombo, v. I, pp. 193-224. (17) Fr. Joseph Bravi arrived in Sri Lanka on 14 August 1845. A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 13 found clamouring with the rest for changes or reforms. We must bear this in mind when forming our appreciation of things as they were (18). Again, there was a change of the Civil Administration (19). Though in other matters this would not have been so much felt, it would have a greater effect on religious question: the more so if the out-going power were distinctly antagonistic to any particular form of worship, while the in- coming power showed milder desire of toleration and indifference. This would be particularly felt in the case of the language of communication between the Pastor and the educated portion of his Flock, on the one hand, and in his dealing with the civil authorities on the other. Finally came the act of the Supreme Pontiff in trasferring the existing clergy from one obedience to another - from Padroado to Propaganda - ostensibily without consulting the heads of the previous obedience: though it was perfectly just and right from one way of viewing it, was viewed as an act of aggresion by the other party (20). Bearing these things in mind the historian will conclude that it was not humanly possible that dislocation or even mortification should not ensue in a corporate body that must be so shaken out of his normal conditions. And it is to be feared that while good men lay their heads together to find remedies for the evils that must naturally arise out of the temporary confusion, evil minded persons used these very abnormal conditions for their own particular interests (21). But when dealing with the Catholic Church we must know that the special Providence of God is ever at hand to lead her safely and expeditio- naly over such times of stress. In her case therefore we may not exaggerate the evil. There is no body of men so well trained to obedience as the Catholic Clergy, and there is no one so quick in his perception of advantages of law and order as the Catholic Priest. It is therefore a consolation for us to state that if there were any disorders in the Church

(18) The main complaints of Catholics against the Oratorians concerned the religious and civil education of the youth. People also complained that the Oratorians were unable to speak the English language. VP BP, v. I, pp. 150-152. Cf. also BARCATTA, A History of the Southern Vicariate of Colombo, v. I, pp. 147 ss. (19) The British administration, as a consequence of the Colebrooke-Cameron Inquiry in 1831, introduced many reforms in the country. (BARCATTA, A History of the Southern Vicariate of Colombo, v. I. pp 31 ss). (20) The consultations between Rome and the Lisbon government in regard to the Padroado’s rights and obligations had dragged for many years, in spite of the fact that the Portuguese authorities were unable as well as unwilling, to carry out the responsi- bilities that these imposed on them. (BARCATTA, A History of the Southern Vicariate of Colombo, v. I, p. 138). (21) As a result of these disputes the Padroado problems played a significant part in the history of the Church in the Indies. For the Padroado schism in Sri Lanka, see BARCATTA, A History of the Southern Vicariate of Colombo, v. I, pp. 435-51. 14 LAURENCE HYDE O.S.B. in those days, they were quickly suppressed and order very soon arose out of the ashes of disorder. It is not my business here to enter more deeply into this subject. If I have said so much, I hope I shall be excused on the plea of the necessity for having to say what I have said in order that I might give the reader some idea of things as they stood when the first Sylvestrine Monk landed on these shores (22). I should wish, however, to record here my sincere admiration of the Goanese Clergy. It is sometimes the way of people who have given very little study to represent them as ignorant, avaritous and inclined to be turbulent. But to one who will devote sufficient attention to the question that must appear in a quite different light. My own opinion of them is that they are really worthy of my sincere respect. It could not be expected that men of dissolute habits and gross ignorance could have kept the faith alive and vigorous through all the years that elapsed between the coming of Joseph Vaz to Ceylon and the advent of the English rule in 1796, a most difficult time for the Church in Ceylon. It could not be possible that Pope Gregory XVI, when separating the ecclesiastical jurisdiction from Cochin in 1835, should have nominated one of their number as its first Vicar Apostolic, if as a body they were not possessed of the qualities that were necessary to maintain the prestige of Christianity in the Island, already British then for thirty years. It would not even have been necessary to recruit a European Clergy, if not that the Pope’s action was viewed as an infringement to the privileges of His Most Catholic Majesty of through the Jus Patronatus, and the further supply of priests from Goa thus automatically cut off. But they were all versed in and rigorists as much as is consistent with orthodoxy, and had a perfect understanding of the needs of the Christians committed to their care (23). They were sticklers

(22) The greatest achievement of Mgr Bravi in the Vicariate of Colombo had been his ability to save the Lankan Church from the evils of the Padroado Schism. See: B. BARCATTA, Giuseppe Maria Bravi (1813-1860) (Bibliotheca Montisfani, 23), Fabriano 994, pp. 725ss; ID., A History of the Southern Vicariate of Colombo Sri Lanka, v. I (1991), pp. 590; v. II, (1994), pp. 785; The Sylvestro-Benedictine Prelates and the Sri Lankan Church, Montefano Publications, Ampitiya-Kandy 1995. (23) Perniola wrote that «at the beginning of the 19th century the Oratorians, I do not know why and how, seem to have been infected with Jansenism. They became very strict at the confessional. They granted absolution, when they were sure that the people would not sin again or at the point of death. And even at the point of death, they preferred to anoint the dying for fear that they might be faced with some difficult problems of conscience. People went to confession and returned without being absol-ved; such confession came to be called half confessions» (V. PERNIOLA, The Sri Lankan Church in the first half of the XIX century in Records of the Jubilee Celebrations of the arrival of the Sylvestro-Benedictine Monks in Sri Lanka (1845-1995), «Inter Fratres» 46 (1996), p. 29). A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 15 for their rights and dues, and punctilious as any cavalier on the point of honour. They endeared themselves to their people, and were besides good disciplinarians. But they failed to accommodate themselves to the march of events, and realised too late that they were being left behind. But this can hardly be put on them as blame, since by the very genius of their training they looked backwards to the departed glories of an erstwhile great empire. Men whose ideals rest with the past can hardily attached to the contempo- rary events the weight they claim. They had worked, and worked nobly too. Their names may be inscribed with honour on our memorial tablets (24). One lasting trace they left that, whereas a hundred years of Protestant Dutch occupation did not have any material effect in introducing the Dutch language into the ordinary means of thought-communication, nor even in replacing the old Portuguese, the constant intercourse of the Catholic faithful with the Portuguese-speaking Pastors served to connect the two most effectually through all the days of persecution, the language surviving to the present day. There may be another reason, too, for this, for, whereas the Portuguese colonist made it to be his business to enter whole-heartedly into the life of the people he found himself amidst, not hesitating even to inter-marry with them, the Dutchman kept himself very much to himself, and held himself aloof from inter-marriage, and from too free intercourse with the subject race. When the Mission finally passed out of the hands of the Goanese, the Catholic population of the Island was 116,654 souls of whom 83,561 were Sinhalese, 31,852 Tamils, 1,141 Europeans and Burghers, with 300 chur- ches and 6 schools at which about 2,000 children received instruction (25).

(24) Hyde is biased in favour of the Oratorians. Other authors have judged the Oratorians more severely. Perniola writes: «The Oratorians were above reproach regarding their moral life. Nobody could point an accusing finger to them. But for the rest they had fallen far below the standard needed by a priest. They knew no English. They seem to have had also little knowledge of Sinhala and Tamil, leaving all the instruction of the Catholics to catechists who themselves were not well instructed; they had taken to a far more comfortable life. They expected the people to adapt themselves to the convenience of their priests rather than adapt themselves to the needs of their flock. Even the simple village Catholics who knew no better and who had been very devoted to their priests began now to notice the human weaknesses of their shepherds» (VP BP v. I, Introduction, p. XII). For further details see BARCATTA, A History of the Southern Vicariate of Colombo, v. I, pp. 79-85, 194-195. (25) The report to Propaganda on 14 November 1834 pointed out that the Catholic population of the Island at the end of the Dutch regime was 66,830; in 1809 it was 83,595; in 1827 it was 130,000 or 150,000; and in 1832 it was 183, 000 with only thirteen priests. (VP PP v. I, p. 158). In 1844 F. Fennelly stated that the Catholic population in Ceylon was 126,000 with 319 churches, with less than twenty priests, and perhaps only one English school run by the Catholic Church and more than 8242 16 LAURENCE HYDE O.S.B. The last of the Goanese Priests in Ceylon was the Very Rev. Fr. Matthew Gaetano, who died in 1874, and whose remains rest in the Church of St. at Mutwal, Colombo.

Catholic children attending Protestant or Government schools. (VP BP v. I p 453). A report sent by the Oratorians to Rome, on 12 February 1844, mentioned a large number of English, Sinhalese and Tamil schools. (VP BP v. I, pp. 432-433). A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 17

CHAPTER III

1845 TO 1879

As stated before, Mgr Gaetan Antonio assumed charge of the Vicariate in Ceylon in 1843. It was quite evident however to all those who had the interest of the island at heart, that it would be impossible to continue the succession of Goanese Bishops any longer. And this not only for want of Goanese priests to replace them, who might either leave the Mission, or be lost to it from any other cause. In the circumstances it was only natural that the Sacred Congregation of the Propagation of the Faith should propose to Mgr Gaetan Antonio to select from amongst the European Clergy under his jurisdiction a good and zealous priest to succeed him in the Vicariate, when God should be pleased to call him to Himself. Mgr Gaetan Antonio‘s choice fell on an Italian, Orazio Bettacchini by name, an Oratorian of St. Philip Neri, who had come out to the Vicariate in 1842 (26). It was hoped that he would be able to introduce a reform amongst the Clergy as he belonged to the same Religious Congregation as the Goanese, viz. the Oratory of St. Philip. But it is to be feared that the Goanese Clergy did not view this appointment with pleasure nor with equanimity, chiefly because they saw the fruits of their labours thus pass for ever out of their hands, into the hands of strangers; but also because they looked askance at the proposed reform, and did not care to commit themselves to the tender mercies of a man who had not succeeded in winning over their hearts. Mgr Bettacchini was consecrated in 1846 and proceeded immediately to Rome to expose the state of affairs in Ceylon to the Roman authorities and to procure European Missionaries. He was so far successful that he was able

(26) Orazio Bettacchini was born at Piosina (Umbria - Italy) in 1810. Ordained priest he joined the Oratory of St. Philip Neri at Città di Castello. In 1842 he requested Propaganda that be sent to the Mission in Ceylon and he arrived on 28 November 1842. In 1845 Bettacchini was appointed Coadjutor of the Vicar Apostolic of Colombo and, in spite of the opposition of the local clergy, was ordained Bishop on 8 February 1846. As the hostility of the local clergy remained, in January 1847 Bettacchini suddenly left the Island for Rome to plead his cause. Propaganda granted him independent jurisdiction of the Northern part of the Island with as his See, and he still remained Coadjutor of Colombo. When in 1849 the Island was divided into two vicariates, Bettacchini was appointed Vicar Apostolic of the Northern Vica-riate of Jaffna, but he had a extremely troublesome time during his administration. He died at Bolawatte on 1857. 18 LAURENCE HYDE O.S.B. on his return to fix the residence in Jaffna, and to administer to the Nor- thern part of the Vicariate with a handful of European Priests, until in 1849 it was formally separated from Colombo and erected into a distinct Vicariate Apostolic with Mgr Bettacchini as its first Vicar Apostolic. Fr. Joseph Bravi had just come out in 1845 when the events narrated above were happening. His first introduction, therefore, to the Ceylon Mission was anything but inspiring. He was a native of Potenza Picena in Italy, and he was thirty-two years of age. He made his ecclesiastical studies in the seminary at Recanati near Loreto. He reached Ceylon on the 14th of August 1845, having left Rome in March of the same year. He was one of the first of those who had answered Mgr Gaetan Antonio’s call for Mis- sionaries to work in the Ceylon Vicariate. He was put in charge of the Pettah Mission in the town of Colombo, being established at the Church of St. Philip Neri. The Pettah in those days was not what it now is - the paradise of the petty trader. It was not, as it is now, a crowded thoroughfare of little shops squeezed uncomfortably close together, but was the chief residential quarter of the Burgher community. Fifty years of the British occupation had already exercised a considerable influence on this versatile portion of the permanent population, so that though the older people continued to use the Portuguese tongue, the youngsters were fast imbibing the usages and the language of the English. Education was claiming much attention, and wherever possible, English schools had been opened. Besides, St. Philip Neri’s was used as Military Church by the Catholic troops, even as it is up to the present day. So that, while the Goanese fathers remained with the Bishop at St. Lucia’s Cathedral, Fr. Bravi was in the midst of the progressive element that would soon transform the old traditions into a new «modus vivendi». He was therefore in an excellent position to judge, on the one hand, the actual requirements of the people who surrounded him, and, on the other hand, to sympathise heartily with the difficulties that the Goanese priests must encounter in the new order of things, and to give them the best support and advice in the ecclesiastical affairs. He seems to have completely won the confidence of his confreres in the Apostolate, so that when Mgr Bettacchini by his appointment to the newly erected Northern Vicariate, ceased to be the Coadjutor of Mgr Gaetan Antonio, and the question of choosing one to replace him was mooted, all eyes naturally turned to Fr. Bravi, and, within four years of his arrival in Ceylon, he was preconised Bishop of Tipasa and Coadjutor of the Vicar Apostolic of the Southern Vicariate (27).

(27) Perniola wrote about Bravi: «It is difficult to describe in a few words all that Bravi suffered. Bravi himself does not speak much of his humiliations, of his mental sufferings. It is enough to read the letters of Bettacchini and even of de Mazenod to A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 19 Mgr Bravi’s position was not an enviable one. He had to hold the balance as it were between the disaffected Goanese Clergy with their reactionary ideas and the progressive European element that was all for change and reconstruction. The former saw themselves gradually losing ground, and this did not tend to better their tempers; the latter found themselves hampered on every side by the peculiar conditions prevailing in the Church, conditions from which the other side would not depart, and were inclined to kick against the traces. By his prudent handling of the question, Mgr Bravi succeeded in allaying the present fears of the one, and promising a future of free action to the other party. In the meantime he used his best endeavours with the civil authorities to promote the interests of the Catholic community. During the whole time that he was Coadjutor of Mgr Gaetan Antonio he continued in residence at St. Philip Neri’s, a period of seven years. He rebuilt that church as it stands at present. He received the European Clergy at the Mission House as they arrived from home and gave them their first training for the Mission field in Ceylon. As each was fitted out for service, he was sent along to one of the various Missions (28). Between 1850 and 1858 the number of the European Clergy, who had come out to the Colombo Vicariate, was sixteen; six of these were understand all that. Naturally the letters of de Mazenod are based on what he received from Semeria and from the other Oblates. But Bravi went on pursuing his policy of patience and peace, and, in spite of all the prophets of doom, the Oratorians remained always loyal to Bravi and never caused any of the troubles from which the Vicariate of Jaffna was suffering. What seems to have pained Bravi most is that he was misrepre- sented at Propaganda and that he could not possibly set things in the correct light without his going to Rome» (VP BP v. III, Introduction, p. xiv). (28) Perniola described in these words the personality and work of Bravi: «Bravi was an extremely versatile man, a gentleman of refined social manners, with keen intelligence, full of wit, a good mimic. The Oblate priests who were in Kandy were shocked at the fact that Bravi mimicked the Delegate Apostolic, Mgr Bonnand. When even the Vicar Apostolic Caetano Antonio was ready to yield to the lawyers of the Government that the Church could not forbid a marriage that it was valid in law, Bravi stood up against the highest legal luminaries of the time and showed that full freedom of conscience demanded that the Church could have its own legislation for those who wished to be its members. When still a Coadjutor to the Vicar Apostolic, Bravi lived in absolute poverty with days when he did not have even money enough to buy something to eat. He accepted being ignored, he was not allowed by the Oratorians to wear his ring and his pectoral Cross. He preferred peace in the vicariate to any manifestation of authority. But when he himself became Vicar Apostolic, he soon became an example of what a Vicar Apostolic ought to be, and his authority and influence was also enhanced by the fact that he had built a better house to reside in, that he built the beautiful Church of St. Philip Neri and he also went about in a coach drawn by two beautiful white horses» (PERNIOLA, The Sri Lankan Church in the first half of the XIX century, p. 34). 20 LAURENCE HYDE O.S.B. Sylvestrines (viz Frs Aemilian Miliani (29), Leo Cingolani (30), Augustine Manzoni (31), Maurus Longhi (32), Philip Scocco (33) and Hilarion Sillani (34)); four were Oblates of Mary Immaculate (viz Dominic Pulicani (35), Lawrence Lallement (36), Adrian Bernardin Duffo (37), and John Peter

(29) Emilian Miliani was born at Sassoferrato (Marche - Italy) in 1820. He made his religious profession as a member of the Sylvestrine Congregation in 1843, and was ordained priest on 10 August 1844. He was a student of Bravi during the years of his priestly formation and promised to follow him to Sri Lanka. He arrived in the Island in December 1847. He worked as a missionary for twenty-one years, until October 1868, when he was forced to leave the Island on account his health. He died at Sassoferrato on 21 March 1869. For more details cf. B. BARCATTA, Emiliano Miliani, secondo missionario silvestrino in Sri Lanka in «Inter Fratres», 52 (2002), pp. 139-175. (30) Leo Cingolani was born at Loreto (Marche - Italy), on 24 November 1826. In 1845 he made his monastic profession. Soon after his he went to Sri Sri Lanka where he worked as a missionary for thirty years, In 1875 he was elected abbot of St. Anthony’s Abbey in Kandy. In 1880 he returned to Italy. He died on 10 August 1899. He published few books on his experience as a missionary. (31) Augustine Manzoni was born at Senigallia (Marche - Italy) in 1817. He made his monastic profession in 1835. He was a student of Mgr Bravi. In 1851 he asked his superior that be allowed to follow his former teacher to Sri Lanka. He died at Kalutara on 28 April 1867 at the age of 49, (32) Longhi Maurus was a member of the Congregation of the «Fatebenefratelli» (St. John of God Brothers). He joined the Sylvestrine Congregation and was accepted on the understanding that he would go to Ceylon as a missionary. He arrived in Colombo in 1856. He never settled down and became an annoyance to the other missionaries. He returned to Italy and later re-joined his old religious congregation. (33) Scocco Philip, a Sylvestrine monk, was ordained a priest in 1841. He was a very talented musician: he came to Sri Lanka in 1856. He died in Colombo on 2 December 1870. (34) Hilarion Sillani was born at Civitanova Marche (Italy) on 7 February 1812. He joined the Sylvestrine Congregation in 1831 and was ordained priest on 25 August 1834. He made a remarkable career for himself in the Congregation, as well as in Rome, before his journey to Ceylon in 1858. He was appointed Vicar Apostolic of the Colombo Vicariate in 1863. He died in Rome on 27 March 1879. (35) Pulicani Dominic was born at Corte (Aiaccio) on 18 December 1822. He joined the Congregation of the Oblates of Mary Immaculate and was ordained priest in 1846. He arrived in Ceylon in 1851 and worked in the Colombo Vicariate till 1866. Then he went to Jaffna and in 1883 he was transferred again to Colombo. He died in Colombo on 1 May 1891. (36) Lallement Laurent was born at Charmoilles (France), on 9 July 1825. He joined the Congregation of the Oblates of Mary Immaculate in 1850 and was ordained priest on the following year. He arrived in Colombo on 22 July 1851. Due to his health he returned to France in 1856, and later he joined the Trappists. (37) Duffo Adrian was born at Labarthe-de-Neste (France), on 9 May 1827. He joined the Congregation of the Oblates of Mary Immaculate in 1850 and was ordained priest on 25 May 1851. He arrived in Colombo on 22 July 1851, where he worked till A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 21 Perrard (38)); three were Spanish Benedictines (viz D. Benedict Martin (39), D. Salvator Ribaya (40) and D. Peter Aragon (41)); one Franciscan, Felix Zoppi (42); one of the Order of St. , Stanislaus Tabarrani (43); and one secular priest, Peter Ilari (44). To this number we must add Fr. C.J.B.

1866. Then he was transferred to Jaffna and again to Colombo. He died at Marseilles while holidaying in France on 18 April 1887. (38) Perreard Jean Pierre was born at Pers-Jussy (France), on 26 December 1826. He joined the Congregation of the Oblates of Mary Immaculate in 1848 and was ordained priest in 1851; he arrived in Sri Lanka on 22 July 1851. He worked in the Colombo Vicariate till 1866, when he was transferred to Jaffna. He died at on 8 May 1879. (39) Dom Benito (or Benedict) Martin was born at Villa Garcia de Campos (Spain) in 1814. He became a Benedictine monk of the abbey of St. James of Com- postella in 1829. In 1855 he went to Western Australia as a missionary, but a few months later he left the Australian mission and joined the Colombo Vicariate. He built the present Cathedral of Galle. He died at Colombo in 1876. (40) Salvador Ribaya was born at Ceceda (Spain). He became a Benedictine monk at the Monastery of San Salvador of Ona. He went to Western Australia in 1855, but soon after he left the Australian Mission and stopped at Colombo, where he was welcome by Bravi. He worked in the Colombo vicariate till 1883, when he retired to Spain. He died in 1886, (41) Pedro Aragon was born at Camillas (Spain) on 31 January 1816. He joined the Benedictine Monastery of San Zoilo de Carion de los Condes in 1833. In 1849 he went to Western Australia as a missionary, but in 1856 he joined the Colombo Vicariate. He died in Colombo in 1862. (42) Felix Zoppi was born in 1824. He joined the Franciscan Order of the Minors and was ordained priest on 23 September 1848. In 1851 he went to China and remained there till 1853. On his way back to Europe he stopped at Colombo and, on recommendation of his religious superior, he was allowed to join the Colombo Vicariate. He worked in the Kandy mission till 1856. The foundation of St. Anthony’s College has been mistakenly credited to him. See B. BARCATTA, Some thoughts on the true foundation date of St. Anthony’s College Kandy in «Inter Fratres», 54 (2004), pp. 75-92. (43) About Stanislaus Tabarrani, Cingolani wrote: «This very dear Fr. Stanislaus Tabarrani came to our Vicariate in 1855; though he belonged to another Religious Order, he was very close to us with heart and soul, and worked for the glory of God and to the good of our Mission as one of our members. He was well educated, amiable, charitable and well equipped for the construction, first of the abbey church in Kandy, and later of the beautiful cathedral of Colombo... On account of his heath he had to leave Ceylon in February 1880. He died in Rome in 1882» (Trent’anni di Missione, Napoli 1890, p. 294, note 61). (44) Peter Ilari was born at Montegiorgio (Marche). He was a diocesan priest. He joined the Colombo Mission in 1858 and became a Sylvestrine Tertiary. Mgr Valerga was full of praise for him and in his report to Propaganda wrote: «Fr. Ilari is one the best missionaries, indefatigable in the administration of the Sacraments, in preaching, and in taking care of schools. He is in charge of four churches with a Catholic population of six thousand. Close to every church he has established a school for boys and one for girls with an attendance of about a hundred in each school. He has 22 LAURENCE HYDE O.S.B. Fernando, who, I think, was the first native of Ceylon to be assumed to the priesthood (45). It ought to be most consoling to think that all the pioneers distin- guished themselves in the Mission field. Nearly all of them worked here in Ceylon till their death. In 1857 Mgr Caetan Antonio died after having administered the Vicariate for fourteen years, the first four of which embraced the whole island. He had lived though one of the most momentous phases that the Church of Ceylon had passed through. He had seen a number of Goanese Clergy dwindle down from twenty at the beginning of his administration to six in 1857. These latter were: Cajetan Rosario, Matteo Cajetan, Nicolo Casimiro, Zepherino Godinho, Francisco Diaz and Cajetan Diaz. He had seen though the gradual transition from the older tradition to the newer promise. He had seen the churches little by little pass into the hands of the new Clergy. If his thoughts sometimes led him to imagine what might have been under other conditions, can we impute it to him as blame, and not rather praise his spirit of renunciation, and the noble example of obedience he gave in submitting so graciously to an order of things that must have been so painful to nature. Between him and Mgr Bravi the most cordial relations always existed. So pleased was he with his Coadjutor, that he asked him to write to Rome for more Sylvestrines, if they could be persuaded to come over. When Mgr Cajetan Antonio died, there were in the Vicariate nineteen priests, thirteen of whom were Europeans, five Goanese and Fr. C. J .B. Fernando, Frs Lallemant, Zoppi and Longhi had left the Colombo Vicaria- te, while Fr. Vistarini began his long career in Negombo that same year (46), established the of our Lady of Mount Carmel and of the Immaculate Heart of Mary, so that many of his parishioners frequent the sacraments» (VP BP v. IV p. 403). Ilari remained in Colombo also after the departure of the Sylvestrines, but he remained always a good friend of the Kandy missionaries. Later on he left the island on account of his health. (45) Cornelius Justus Brant Fernando was born in Colombo on 16 September 1825. He studied for the priesthood at the Urban College of Propaganda in Rome and was ordained priest on 10 August 1850. He went back to Sri Lanka only in 1854. In 1857 he became a Sylvestrine Tertiary, and 1892 he made his solemn profession in the same Congregation. He played an important part in the history of the Southern Vicariate of Colombo and later in the diocese of Kandy. He died at Kandy on 22 October 1902. (46) Vistarini Giovanni born at Lodi (Lombardy - Italy) on 1 September 1817; he belonged to a noble family of Lodi. He distributed his wealth to the poor and then requested Propaganda that he be sent as a missionary to Ceylon, where he arrived in 1848. He worked in the Jaffna Vicariate, but after Bettacchini’s death he requested Propaganda that he be allowed to join the Colombo Vicariate, where he worked until A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 23 and Fr. Cingolani went home to recruit more missionaries. Retaining Matteo Gaetano as Vicar General (47) from the previous administration and the other Goanese Fathers who had been at residence in Kotahena (Cotanchina) Mgr. Bravi moved his residence thither from St. Philip Neri’s. He found his hands full when he assumed the reins of the government of the Vicariate. The churches were for the most part dilapi- dated, education - what existed of it - was in a very backward condition; and the intrusion of the lay element into matters of ecclesiastical manage- ment had become a recognised scandal. It was plain to him from the start that if he was to make much improvement, he must rely principally on outside help for his resources. He must in the first place have more missionaries. The expenses entailed for the outfit and the voyage of these from home had to be borne by the Mission. It was impossible to get anything from the various Mission Stations, as it was feared that this might introduce a third element in the already too patent discord that existed as to the administration of the Church revenues. Things were bad enough as they stood, and if a quarrel ensued from any immature legislation on the matter, disaster might quickly follow. It was quite to be expected that, with a little excitement, the unruly element might get quite out of hand, and the congregations would set up a priest of the Portuguese Mission (48) in his death in 1895. In 1863 Mgr Valerga in his Report to Propaganda (VP BB v. IV, p. 405) wrote that Vistarini was «a missionary endowed with the greatest zeal and does the work of four people and is of such conduct that he is generally called Samanassa Svami, that is Angelic Father» . (47) Matheo Gaetano was born in the province of Bardes (Goa) in 1805. He came to Ceylon on 18 March 1836. He was appointed, on 2 April 1858, Vicar General of the Vicariate by Mgr Bravi, and he remained in the same office until his death at the age of 68, on 22 January 1874. His remains were interred in the walls of the church of John the Baptist at Mutwal. (48) This Portuguese Mission was a relic of the older jurisdiction. It was served by a Vicar General appointed by Goa, assisted by a small number of priests. It existed as a separate jurisdiction right down to the establishment of the Hierarchy in Ceylon, and it was a continual source of grave anxiety to the ecclesiastical authorities. Characterised first as a schism, and later on given some sort of temporary recognition, it numbered many subjects in Colombo, Negombo and Mannar. The Mission was located in Colombo at the Church of Our Lady of Good Death. That its presence in Ceylon was a serious menace to the peace of the Church may be gathered from the bans of excommunication launched against the chief people of the Church of Bon Viajo in Duwa on account of, as it is said, «arrogance in having defeated ecclesiastical rights» (1863). But an understanding seems to have been arrived at after the visit of the patriarch of Goa in 1865, to the Mission. We note with pleasure the good relations existing between the two jurisdictions during the tenure of office of the Vicar General of the Portuguese Mission by the Very Rev. C.X. Aphonso. When in 1887, the Hierarchy was established in the Indies, this Mission withdrew its allegiance to the , and declared itself «Independent Catholic». (Father Hyde’s note). 24 LAURENCE HYDE O.S.B. competition to their lawful Pastor and go to him for the Sacraments (49). Mgr Bravi made his pastoral visitation of the Vicariate (50), finishing up in Kandy in 1860, but beyond merely regulating the ceremonies to be observed in the Passion Show that was in vogue in certain churches, and the order of procedure when a Novena was to be celebrated at any Church, also prescribing salutary penance for those who made use of the particular charm as «nool bandhinawa», he does not seem to have been able to do much more (51). He was taken seriously ill in 1860 and accompanied by three candidates for admission to the novitiate of the Order, viz, Assaw (52), Vanderstrassen (53) and Canjemanadan (54), he sailed for Italy, leaving the care of his Mission to his Vicar General, Matteo Cajetano. But whatever plans he may have had for the reorganization of the Vicariate were fru- strated by his untimely death, which took place on the 14 August 1860, on his way to Italy. He died in the Red Sea and his remains were buried at Suez in the Catholic cemetery. Fourteen months later they were brought to Ceylon and laid to rest in the Church of St. Philip Neri (55). We find the following description in Mgr Pagnani’s Memoir: «He was a learned and prudent Prelate, and possessed of many amiable qualities, and it was chiefly through his influence that the spread of the Indo-Portuguese schism was impeded. He was loved and respected by all, chiefly by the High Civil

(49) Bravi issued a Pastoral Letter in English to the people on August 15 1858 (VP BP v. IV pp. 90-100), and one in Latin to the clergy. (BARCATTA, Giuseppe Maria Bravi, pp. 559-563). In the letter to the clergy, Perniola noted, Bravi emphasises spiritual principles for the proper conduct and work of the missionaries. He also insists with the priests that they should observe literally all the points mentioned in the letter to the faithful, reserving to himself any interpretation or dispensation. (50) Bravi sent the first Report on his Pastoral Visitation to Propaganda on 6 September 1858. (VP BP v. IV pp. 103-119). (51) The question of local customs and traditions was a problem for the authorities of both Vicariates: See BARCATTA, A History of the Southern Vicariate of Colombo, v. II, pp. 225-267/. (52) Assaw Lanfranc was born in Colombo on 24 August 1839. He made his monastic profession in Sylvestrine Congregation in Rome on 6 November 1859. He was ordained priest on 24 September 1864. He died in Kandy on 5 February 1910. (53) Vanderstrassen Hildebrand was born in Colombo in 1843. He made his monastic profession in the Sylvestrine Congregation in Rome on 6 November 1859. He was a candidate to succeed Mgr Sillani. He died suddenly in Colombo on 15 May 1879 at the young age of 36. (54) Canjemanadan William was born in Colombo on 18 February 1840. He made his monastic profession in the Sylvestrine Congregation on 6 April 1864 and was ordained priest on 11 April 1868. He died in 1872. (55) Mgr Bravi’s remains were entombed in a marble niche in the Church of St. Philip Neri at Pettah on 17 January 1863, in the presence of Mgr. Valerga, Apostolic Administrator of Colombo. A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 25 Magistrates from whom he was able to obtain many favours for the benefit of the Mission» (56). The news of his death was the signal for the malcontents to pour a shower of complaints and misrepresentations into the ears of the Roman authorities (57). That the allegations put forward were sufficiently grave to warrant a special enquiry may be gathered from the fact that the «Sacred Congregation de Propaganda Fide» thought it advisable to depute a special representative as Apostolic Visitor to look into the affairs of the Vicariate. During three years’ interregnum that elapsed from the death of Mgr Bravi to the nomination of Mgr Hilarion Sillani to the vacant See, every effort was made to thwart the election of a Sylvestrine. But the Administrator pro temp., Mgr Charles Valerga of Quilon, seems to have been very favourably impressed by all that he saw during his visitation of the Colombo Vicariate (58), and soon it was announced that a suitable person had been found to succeed Mgr Bravi, viz, Fr. Hilarion Sillani, a Sylvestrine Monk who had come out to the Island as a Missionary in 1858. He was of this time in charge of the Pettah Mission, but he had started his Missionary career at Sea Street Negombo. He was a native of Sassoferrato in the Marches of

(56) Perniola wrote: «When Caetano Antonio died in 1857, Bravi succeeded as Vicar Apostolic of Colombo. Among his greatest achievements, I would like to mention first of all that with his tact and personality, he made friends with everyone, from the Governor of the island down, and thus made the Catholic Church recognised by a Protestant government. It was said that when Bravi appeared at any function, everyone made room for him, not because he was fat, but because he was so influential. The missionaries of Jaffna misunderstood the policy of Bravi and even went so far as to accuse Bravi of being keen on pleasing the Protestants of Colombo and on assuring their approval at the expense of the rights of the Catholics. Again, with his policy of understanding and patience, he avoided all schism, which would have very easily succeeded with so many Oratorians in Colombo, while in Jaffna a single Oratorian gave enough trouble to Bettacchini and Semeria, obliging them to spend time and money in lawsuits, which were protracted for years. With Bravi the Catholics began to take their rightful place in the life of the country». (V. PERNIOLA, The Sri Lankan Church in the first half of the XIX century in Records of the Jubilee Celebrations of the arrival of the Sylvestro-Benedictine Monks in Sri Lanka (1845-1995) p. 35). (57) At Bravi’s departure, the Oblates Mola and Duffo sent accusing letters to their founder against the Colombo vicariate. De Mazenod re-addressed this correspondence to Rome. See BARCATTA, A History of the Southern Vicariate of Colombo, v. II pp. 149-159. (58) Valerga Carl Hyacynth was born in the diocese of Alberga (Piedmont - Italy) in 1818. He joined the Carmelite Order and in 1848 went as a missionary to Verapoly (South India). He was appointed Pro-Vicar Apostolic of Quilon in 1854, and five year later, after being ordained bishop, he succeeded as Vicar Apostolic. He died on 24 December 1864. For more information about Valerga’s administration of the Colombo vicariate see B. BARCATTA, Carlo Giacinto Valerga, amministratore apostolico di Colombo in «Inter Fratres» 48 (1998), pp. 93-126; 225-255; 49 (1999), pp. 95-119. 26 LAURENCE HYDE O.S.B. Italy, and was fifty-one years of age at the time of his election. He had a distinguished career in Italy before coming out to Ceylon; for, ten years after taking his faculty as Ph.D., he had occupied the chair of professor of in the Mother-house of the Sylvestrines, then Professor of Theology and Synodal Examiner in his native diocese, and finally Abbot Procurator General of his Order. All this was before the suppression and spoliation of Religious property that began in 1861, when the new Italian Government of a unified Italy laid his sacrilegious hands on God’s Patri- mony. But Fr. Sillani abandoned the idea of an ecclesiatsical career in Rome where by his learning and eloquence he had merited to be numbered amongst the foremsot Ecclesiastics and came out to Ceylon to give his services to the cause of the Missions. He was made Provisional Administra- tor Apostolic of the Colombo Vicariate, and, on the 17th September 1863, he was preconised Bishop of Callinico and Vicar Apostolic of Colombo. By this time the number of European Clergy had been augmented by the arrival in 1861 of Rev Frs. Bondoni (59), Columban Righi (60) and Clement Pagnani (61); while the Goanese Clergy numbered only three, viz. Matteo Caetano (still retained his office of Vicar General), Z. Godinho and Francis Dias. Thus there were in 1863 sixteen European and three Goannese priests; Fr. C.J.B Fernando being also included in the number. In 1864 we find the number further increased to 23 all told, and these had to administer to the spiritual needs of a population numbering nearly 100,000 scattered over 147 churches.

Mgr Sillani had ample opportunity during the sixteen years of his administration to show forth brilliantly the virtues for which he was distinguished. His humility and modesty were displayed in his retiring disposition and the almost ascetic poverty and abnegation that he constan-

(59) Bondoni Benedict was born at Sassoferrato on 21 July 1835. He made his monastic profession on 4 December 1851. He died in Colombo on 23 December 1864 at the young age of 34. (60) Righi Columban was born at Fabriano (Marche) on 2 March 1839. He made his monastic profession on 28 October 1857. He went to Sri Lanka as a student and was ordained priest on 28 October 1862. Due to bad health he left the island in 1866. He died in Italy on the 30 January 1900. (61) Pagnani Clement was born at S. Michele (Fabriano, Marche - Italy) on 25 June 1834. He made his monastic profession on 4 December 1851. In 1879 he was appointed Vicar Apostolic of Colombo. In 1883 he renounced the vicariate of Co- lombo and went to the new Vicariate of Kandy. He died at Kandy on 27 June 1911. For more details about Pagnani’s work and tribulations see B. BARCATTA. The Sylvestro- Benedictine Prelates and The Sri Lankan Church, Montefano Pubblications, Ampitiya 1995, pp. 77-111; also ID. The Apostolic Vicariate of Colombo in 1883, Montefano Pubblications, Ampitiyia, 2006. A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 27 tly practised. His palace was no more confortable that the «antrum» of St. Benedict. His daily fare was the humblest. If he spent less on himself he knew that he would have more left for others. In the famine of 1872 his charity streched itself to the breaking point to relive the distress of the poor; no one knocked at his little room in vain. His priests loved him for his gentleness and affability, which he knew, however, to temper with enough severity to command their resepct. It was rarely that he could be brought to accept any special mark of honour such as being seen often in the company of the great ones of the earth. Knowing that most of the backsliding of his flock originated in their ignorance of the tenets of their Faith, he set no bounds to his zeal, but went around the country giving Missions in all the principal towns using particularly the services of his best-trained Priests in the form of Popular Dialogues, tending to explain the principal points of weakness of each congregation. The immense spiritual benefit that accrued to the Catholics of the Vicariate from these Missions can hardly be overestimated. To consolid the good obtained by these means, he had and Sodalities established everywhere in his Diocese. His clergy was infected with his zeal, and where before a few devout Christians would gather to hear a hurried Sunday Mass, crowds thronged into the churches to hear the word of God from the lips of the faithful Pastors. The churches, besides being in disrepair, were too small to accomodate the numbers that flocked to them. His zeal for the Divine Woship would not let him rest till he had initiated the movement to restore all the churches of the Vicariate and to build several new and magnificent edifices. His Clergy amply seconded him in all his designes, and at the time of if death there was hardly a church that did not bear the legend on his facade that it had either been restored or been built in some year after 1863. He published several Ordinances both as regards the private remuna- ration of the Clergy from diocesan funds, and the «jura stolae» to be collected from the faithful on the occasion of funerals, baptisms and marriages, thus putting a stop to the scandalous quarrels that used to arise between priest and people in the past. He chose out of every congragation a number of influential men of good Christian character and, on the recommendation of the local missionary, appointed them to the several lay offices of the church - President (Moopoos), Annavis (readers) and Sacri- stans. It was the business of these persons to maintain order and report trasgressions of the Church Law on the occasion of the visit of the priest to each church. To put a stop to supestitious practices, he caused to be read in all the churches of the Vicariate an abstract of the Papal Bull De ritibus Malabaricis under ten capita, enumerating the particular forms of supersti- tion prevalent in the Island, and ordered the assembled Congregation to 28 LAURENCE HYDE O.S.B. swear to avoid such practices in the future. He did not fail on occasion to use the tunderbolts of the Holy Church against wrong doers as witness the public excommunication of certain persons in Duwa in Negombo. He would have wished the suppression of the Goanese jurisdiction, and even called the attention of the Propaganda to the obstructive influence it might lay in the way of peaceful progress. However, he maintained peaceful attitude all throughout, only exherting his authority to restrain any of his subjects from seeking to trasfer their allegiance thither and warning them against receiving the sacraments from any priest who did not possess the faculty to administer them from the Vicar Apostolic. Nothing seemed to escape his paternal watchfulness over the interest of his people. When the temperance movement advocated by the Good Templars was at its highest and threatened to be a serious inconvenience by reason of the number of Catholics who were attracted to that Protestant Association, he started the League of the Holy Cross at Pettah in imitation of Fr. Matthews’ well known institution, and thus stemmed the title of proselytism and directed the legitimate aspirations of his Christians into a safer and lawful channel. In this connection the Rev. Fr. C.J.B. Fernando particularly distinguished himself, and earned the gratitude and regard of numbers who might otherwise have gone astray The cause of education also claimed his attention. When he assumed charge of the Vicariate there were almost 50 schools in existence. In order to find the means to develop this department of activities we see him applying to the Holy See in October 1866 for permission to alienate some church property (62). A diocesan seminary would be an urgent necessity, because the suppression of the monasteries in Italy had already begun to obviate the possibility of recruiting suitable men at home. Although the Garibaldinian revolutionaries had not yet at that time started their triumphal march of pillage and desecration on the patrimony of the , it was already felt that they would not hesitate to do so as the opportunity offered itself (63). It was necessary therefore to provide for the filling up of the gaps that must occur in the ranks of his missionaries that a start be made as early as

(62) Fot further details on Mgr Sillani’s work see BARCATTA, A History of the Southern Vicariate of Colombo, vol. II, pp 268-497; ID. The Sylvestro-Benedictine Prelates and The Sri Lankan Church, pp. 47-76. (63) Giuseppe Garibaldi (1807-1882) was an Italian patriot and a soldier of the «Risorgimento», a republican who, with his guerrilla Redshirts, contributed to the achievement of Italian unification. In the course of the Risorgimento the Papal States were annexed to the new Italian nation, however, all religious orders were suppressed. The Sylvestrine monasteries in the Papal States were closed. See U. PAOLI, Sylvester Guzzolini and His Congregation in «Inter Fratres» 36 (1986) II/bis, pp. 47ss. A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 29 possible to train an indigenous clergy (64). Frs Vanderstrassen, Assaw and Canjemanadan had received their religious training at the Mother House, and later at Rome whither they had been sent to complete their studies. These would be coming out presently to Ceylon, and one of them at least, Fr Vanderstrassen, had distinguished himself by the honours he had won at the Gregorian University. At twenty years of age he had graduated and taken his degree as Ph. D. Mgr Sillani looked earnestly to him as being the most suitable man to whom he could entrust the cause of higher education both ecclesiastical and secular, in the Vicariate (65). At the same time, yielding to the oft-repeated clamour of the would- be progressives for the establishment of an English educational institution that could hold its own with the Government and Protestant institutions, he made arrangements with the Brothers of the Christians Schools to have some of their number sent to Colombo to open a first class school there. The diocesan Seminary he founded at Kotahena in the house at present occupied by the Brothers - older St. Benedict’s Institute - transferring it to them entirely after the opening of the Sylvestrine Monastery at Kandy in 1874. The first Christian Brothers came out in 1867, and with Fr. Vanderstrassen as headmaster, the St. Benedict’s Institute was started. Fr. Vanderstrassen was at the same time put in charge of the Seminary; and so the first impetus was given to higher education. For the masses of the Catholic population other schools, chiefly vernacular, were established in the various towns and villages, early all of them having to be subsidised out of the diocesan funds. In 1873 there were already 100 schools in the Vicariate with an attendance of 6.392 pupils. This number constantly increased till in 1879 we found the number of schools given as 134 with a school attendance of 11.966 Another useful institution which owes its first establishment in Ceylon to Bishop Sillani, is the convent of Nuns of the Good Shepherd at Kotahena. These came out in 1869 and to them he committed the charge of the higher education of girls. They now possess two important centres in Colombo, and three Up-country, besides having a superintending guardianship over the affiliated communities of Native Sisters. Several of these latter trace their origin to Mgr Sillani’s times. The Revs. Frs Maver (66)

(64) For more information regarding the indigenous clergy in Sri Lanka see BARCATTA, The Apostolic Vicariate of Colombo in 1883, pp. 270ss. (65) In 1879 Hildebrand Vanderstrassen was a candidate to succeed Mgr. Sillani as Vicar Apostolic. Already in 1875 Sillani had indicated the choice of his successor. «After my death - Sillani wrote - the Vicar Apostolic should be either Pagnani or Vanderstrassen». Unfortunately Vanderstrassen died before his candidature was considered. (66) John Louis Maver, from (Lombardy), studied for the priesthood in the Roman Seminary. After his ordination in 1866 he was sent by Propaganda to China 30 LAURENCE HYDE O.S.B. and Piccinelli (67) distinguished themselves in this connection. Communi- ties of Native Brothers, too, were established and these were of great utility in the management of the vernacular schools. For the Christian enlightment of the community at large Mgr Sillani looked to the Catholic Press. He obtained a subsidy from Propaganda and used it for the purpose of founding a Catholic Newspaper in English and Sinhalese, and printed besides several devotional and controversial publica- tion. The Ceylon Catholic Messenger was started on 11th of February 1869 as a weekly issue and on the 3rd of October 1873 as a bi-weekly. The Rev. Fr. C.J.B. Fernando was identified with it for many years as Editor-in- Chief. The proceeds of the sale of the papers were devoted to the orphans. Two important works undertaken by this bold and zealous Bishop deserve special mention, viz., the construction of the grand cathedral of St. Lucia in Kotahena which will remain as a lasting and worthy monument of his administration, and the monastery and the Abbey Church of the Sylvestrines in Kandy. It is the cathedral of St. Lucia that must for the present engage our attention. This magnificent structure, designed after St. Peter in Rome, is one of the largest and most imposing of the churches of the East. The Rev. Fr. Tabarrani, an Italian of the Order of St. Jerome, was its designer and architect, and personally supervised the work of construc- tion till the walls were brought up to the cornice. In 1873 the old cathedral had been demolished and the church of Our Lady’s Dolours in New Chetty Street being meanwhile selected as the Pro-Cathedral. In 1878 the work had to be stopped owing to the serious illness of Tabarrani, which forced his return to Italy where he died in 1882. But in 1879 the Rev. Fr. Baldoni (68), a Sylvestrine, took the work in hand and was able so far to complete the structure. On the 5th of August 1881 it was solemnly blessed by Bishop Pagnani, and opened to the public worship. It was not, however, till several years later that the finished touches were put to the building by the good Oblate Fathers. as a professor in the local seminary. The local Vicar Apostolic, instead, appointed him to a mission. On 27 March 1867 he complained to the Propaganda that on account of his health he could not work in that place. In 1868 he joined the Vicariate of Colombo. On the occasion of the Golden Jubilee of his ordination he was appointed Papal Chaplain. He died in 1917. (67) Louis Piccinelli from Bergamo (Lombardy) was a secular priest. He arrived in Colombo in 1870, He spent most of his time in the Kalutara Mission, where he tried a new method of evangelization. He left Sri Lanka in 1883. (68) Bonfil Baldoni, born on 1 March 1838 at Castelfidardo (Italy). He made his monastic profession in the Sylvestrine Congregation on 25 November 1858. He was ordained priest on 24 September 1864. He arrived in Sri Lanka in 1865 and left Colombo in 1883. A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 31 Fr. Tabarrani was also the architect of several other churches, amongst which are the Abbey Church of St. Anthony at Kandy, and the monastery thereto. We must admire Mgr. Sillani’s great faith in the providence in undertaking such a magnificent enterprise with so little in his purse. A copy of the Report to Propaganda in 1873 shows a debit balance of 12,000 fr. He would therefore have to beg every cent of the money he required for the new Cathedral. With material worth about 25,000 francs he made a start and by some means or other contrived to keep Fr. Tabarrani in funds to go on with the work for five years. Shortly after Fr. Tabarrani left, Bishop Sillani was himself taken ill, and was forced to go to Italy on medical advice. There, in the monastery of St. Stephen in Rome, he breathed his last on the 27th March 1879. Concerning him we note the following account in Bishop Pagnani’s Memoirs: «Mgr Sillani was an indefatigable labourer, always humble, always charitable, always amiable withal severe. His name is found registered in the roll of the Bishops who were present at the great Vatican Council». The account of this administration would not be complete if so- mething was not said also on his devoted clergy without whose support and co-operation Bishop Sillani would have been powerless to perform the wonders of organization and restoration that marked his career as Vicar Apostolic. Never at any time during the sixteen years did he have more than 32 priests while for the first ten years the number fluctuated between nineteen and twenty seven. The infection of their Bishop’s zeal seems to have transformed them into veritable giants. Each must have done the work of any ordinary three men. And yet they were never disheartened or discouraged. They were a most variegated collection and yet it speaks well for Bishop Sillani’s prudence and charity that he could get them to work as the members of one family. They even adopted the Sylvestrine customs, forming a sort of Third Order (69). To Rev. Frs Pulicani, Duffo and Perrard of the Oblates of Mary Immaculate, the Southern Vicariate owes a debt of gratitude that can never be repaid. When in 1866 they left Colombo to join their brethren in the Jaffna Vicariate, they left a blank behind them that could not be filled for many years afterwards. Their zealous and charitable labours were devoted especially to the Christians of the Up-Country (70).

(69) Pope Pius IX granted Bravi in 1855 the privilege of enrolling as «Terziari Silvestrini» all missionaries who wished to work in the Colombo Vicariate. The «Benedictine Oblates» are an old institution in the Benedictine Order. However, the new organization was called «Terziari Silvestrini» and not the «Benedictine Oblates», to avoid confusion the Oblates of Mary Immaculate, who were already in Colombo. (70) Hyde’s very generous judgment in regard to the early Oblates, who worked in the Colombo Vicariate, was not shared by Bravi or by Sillani. Bravi had complained, 32 LAURENCE HYDE O.S.B. Fr. Aemilian Miliani, the oldest Sylvestrine after Mgr Bravi, perpetua- ted his memory in the sanctuary of Bl. Hugo at Burulapitiya (71). Fr. (Abbot) Leo Cingolani, after several years of usefulness in the Low Country Missions, came finally to Kandy in 1864, where, till 1880 he worked uninterruptedly as Superior of the Mission, being also Vicar General to Mgr Sillani, and Administrator Apostolic from the time of his departure to Europe on sick leave till the end of 1879. Of the seven priests ordained by Bishop Sillani, two are still alive, Rev. Fr. Charles M. Cardano, a native of Altamura in the Province of Bari in Italy, (ordained 16th March 1872), whose missionary labours have been as extensive as his unobstrusive charity has been unbounded; and Rev. Fr. Pius Fernando (1878) whose long tenure of the Matale Mission has been one long succession of missionary triumphs. To both these venerable survivors we exted a heartfelt wish - Ad multos annos -. The five others were Rev. Frs. since their arrival in 1851, that they were stubborn and insubordinate, and refused to follow the instructions of the Vicar Apostolic. The Oblate Laurent Lallemant, who instigated many unwanted problems, was called back to France on account of his erratic behaviour in 1856 (VP BP v. IV p. 488). Jean-Pierre Perrard was, according to Sillani, «an extremely bad spring of turbid and sandy water. He was a scatterbrain because he is ignorant, he is a babbler since he does not think, he is ready to speak about anything and everything since he is a boaster. In him is verified the saying “he has been weighted in the balance and has been found wanting”» (VP BB v. IV p. 351). Adrien Duffo, «a little Francis Xavier», according to de Mazenod (VP BP v. III p. 286), started many troubles for the Colombo Prelates, and thus, he was the least esteemed. Dominique Pulicani was the only Oblate loved by all missionaries of the Colombo Vicariate. Mgr Valerga was very critical of the work of the Oblates in Kandy. «I distinctly questioned (VP BP v. IV pp. 405-406) Fr. Duffo and his companion Fr. Perrard on the number of Catholics scattered on the coffee plantations. They asserted that they did not know but they thought that they might amount to 3000. According to the census of this year the Catholic population of the whole province of Kandy amounts to 5238». Duffo had criticised the work of the Colombo missionaries in regard to their apostolate among the Buddhists. Valerga questioned: «I wish to draw the attention of Your Eminence to the fact that Fr. Duffo has been residing in Kandy for five years and even more, having always as companion Fr. Perrard or Fr. Pulicani, both Oblates of Mary, and to the fact that the province of Kandy is the centre of and the place were the Buddhists are more numerous... How is it then that in so many years neither he nor his companions have succeeded in putting up such flourishing Christian communities and that the number of the Buddhist converts in Kandy does not exceed that of the other missionaries?» (71) The Sylvestrine Miliani had already begun in 1854 to build at Burulapitiya a church in honour of Bl. Hugo, a Sylvestrine Saint who was born in his own town of Sassoferrato. At the same time he also built a church at Talangama in honour of Blessed John of the Staff, another Sylvestrine Saint. According to the prevailing legislation of the Church at that time, it was forbidden to build churches in honour of «blessed». In 1862 Sillani begged the Cardinal Prefect of Propaganda with an Indult of the Pope to rectify the situation of both churches. A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 33 Philip Dircksze (72), Fernando (73), Jerome Masillamany (74), Leo Ratnayake (75) and Paul Perera (76). They have all given a good account of themselves, and they have passed in the record of the faithful servants of the Gospel. To record all the zealous labours of each priest could be a long and tedious task; it is always the same repeated story of a life of total self- immolation and indefatigable energy. But a few are still fresh in our memories for one reason or another. Fr. Assaw, with his gentle winning ways and his pleasant smile, covering a gentle soul of great parts, architect, musician and founder of the Mission of Wahacotte. For some years he shared the labours of Fr. Vistarini, and had many interesting anedoctes to tell of the devices of that holy priest to possess himself of the means of satiating his undounded desire for exercising charity to the poor. Fr. Piccinelli, too, who is so well rememebered and revered at Kalutara; Frs Scocco (77) and Palla (78), two musical geniuses; Fr. Peter Ilari, the great popular preacher of Grandpass fame, to whom Mutwal, too, is indebted for its Church of St. James. He went home ill in 1882, and died later in the «Istituto dei Cento Preti» at Rome (79). Fr. Benedict Martin, the Spanish Benedictine, to whose piuos labours Galle is indebted for its Cathedral Church of St. Mary’s on Calvary Mount (80). And so on till we can hardly find a name on the list that does not conjure up memories of the past that linger and cling round our hearts. These have left tangible evidences of their zeal for their people’s welfare, and one is bound to confess that whatever else their failings cowardice or self-interest never swayed their lives. Of those who shall read these lines of remembrance, I beg a little prayer for the eternal repose of their souls.

(72) Philip Dircksze, a secular priest and a Dutch Burger, was ordained on 6 June 1868. He died in 1919. (73) David Gabriel Fernado, a secular priest, was ordained on 26 June 1869. He died in 1890 (74) Jerome Massillamani, a secular priest, was ordained in 1876. He died 1888 (75) Leo Ratnayake, a secular priest, was ordained in 1876. He died in 1894. (76) Paul Perera,was born in 1851. He joined the Sylvestrine Congregation in 1870 and was ordained priest in 1876. He died in1898. (77) Philip Scocco, a Sylvestrine monk, arrived in Sri Lanka in 1857. He died at Kotahena after a brief illness on 30 November 1870 and was buried in the church of Mater Dolorosa at New Chetty Street, Colombo. (78) John Palla, a secular priest. arrived in Sri Lanka in 1870 and left the island in 1883. He was a Sylvestrine Tertiaty. (79) Peter Ilari came to Sri Lanka in 1858. He was a Sylvestrine Tertiary. (80) Dom Benito Martin was born at Villa Garcia de Campos (Spain) in 1814. He joined the Benedictine Monastery of James of Campostella on 2 March 1829. In 1855 he went first to Western Australia, but soon after he joined the Colombo Vicariate. He died in 1873. 34 LAURENCE HYDE O.S.B.

CHAPTER IV

1879 TO 1883.

The four years that elapsed between Mgr Sillani’s death and Bishop Pagnani’s cession of the Vicariate to the Oblates marked an epoch of sad memories. I shall try to pass over this period as speedily as is fair to the subject of my essay. Tears and sorrows are at all times difficult and unpleasant subjects to handle, but especially so when they are the outburst of a great and noble heart. I would not attempt to raise the veil that sorrow drew across the first years of this Prelate’s administration if I did not think it a positive duty in the interests of those concerned. It is well that once for all a clear statement of facts should disperse any array of misconceptions. It is a regretable fact that such have existed in the past, though, to everlasting honour of those concerned in the events at that time, be it said that they never for a moment lent a handle to the various stories that were handed about from mouth to mouth, nor gave them any official (private or public) recognition or even attention. The Oblate Fathers, ever mindful of those who «had borne the burden and heat of the day» have always shown exeptional consideration and courtesy to the Sylvestrines, while the doors of the St. Sylvester’s Abbey at Kandy have always been open to welcome anyone of the Colombo Fathers who chose to come that way. That the masses of the people in some of the Missions of the Colombo jurisdiction should for a time entertain a great regard and affection for those of the Sylvestrine Fathers who had worked formely in the Low- Country, was only natural. That they were prone to make too great a demonstration of their affection sometimes must be attributed either to their simplicity, or, as it rarely happened, to the particular mortification of some Christians who chose this as a method of retaliation on the present incumbent for some well-deserved punishment that they had merited. But in the later case, which, as I have said, was of very rare occurrence, the Kandy Father would be the first to reprove such bad spirit, and, when the fact was brought to his notice, would never visit that place again. The best way to deal with unpleasant facts is not to ignore them, but to use every means to show them up in their true light. Those facts alone, whose consideration would produce no good, or, if noticed, would produce positive evil, must be relegated to the «limbo of oblivion». Searchers after skeletons locked up in cupboards may occasionally chance upon a choice A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 35 specimen, but prudence warns us from handling them, lest they fall upon us in their collapse. It is best to let them be where they properly belong; and what with the natural process of decay and the dust of ages, they will disappear, and leave a sweeter world behind them. It would be destructive policy to waste our time in unearthing the evils of the past, if we neglected the present needs or the hopes of the future. If therefore I shall say anything of the past in connection with the present matter, it is not for any other reason than that the interests of truth and charity demands it (81).

Very little of real importance occurred during the administration of Mgr Pagnani of the Colombo Vicariate. There was of course the usual round of work, hard uphill work it is true, but nothing exceptional for those times. Soon after Mgr Sillani’s death, in September 1879, the news came of the election of Fr. Pagnani to succeed him. Some hoped that Abbot Cingolani of Kandy would be appointed, especially as he had administered the Vicariate so successfully during the interregnum. But his election was opposed by the Abbot General at Rome on the ground that his services would be necessary and indispensable for the welfare of the Monastery at Kandy, which, thanks to the Italian Government’s suppression of the Religious Houses in Italy, was destined to perpetuate the Order when it should be extinct there (82). Fr. Pagnani was at that time in charge of the Pettah Mission, and it

(81) For a detailed account of the painful events in the Colombo Vicariate in 1883, see BARCATTA, The Apostolic Vicariate of Colombo Sri Lanka in 1883, Montefano Publications. Ampitiya Kandy 2006. The Oblates of Colombo, even later, made lots of efforts to force the Sylvestrines out of the Kandy diocese. On 14 July 1894, the Apostolic Delegate Mgr Zaleski had informed Propaganda: «The last time I was in Colombo Mgr Melizan proposed to me the following agreement, of which naturally I washed my hands. He wanted the future Bishop of Galle to cede to him the province of Sabaragamuwa, “and I on my side - he said - I would help the Jesuit Fathers to take possession of Kandy”». (VP BP v. IX p.123). A few years later, on 12 November 1896, the same Apostolic Delegate wrote: «The Oblates in Ceylon for many years aimed at having all the dioceses of Ceylon, in order to make this whole island a mission of their Congregation... Looking forward to the extinction of the Sylvestrine Fathers, they felt that they were close to the realization of their aim, and with this idea in mind they started ignoring the Bishop of Kandy, and they faced common problems without his intervention. And the Bishop of Kandy, isolated, poor in material means and in personnel, let things go on without any protest» (VP BP v. IX p. 212). (82) On 25 December 1874, with some reservations, Mgr Sillani had appointed Cingolani as his Vicar General of the Colombo vicariate, but confidentially he admitted to Corneli, on 5 May 1875: «I could not possibly avoid choosing Fr. Cingolani as vicar general for he would have badly resented it if I had overlooked him for the sake of a younger man. But I want to warn you regarding my successor. Today I repeat the same thing and I request you to keep it in mind. I think that the choice 36 LAURENCE HYDE O.S.B. was a rude shock and utterly unexpected, that his name should have been chosen above all others. On X’mas Day of the same year (1879) he sought Episcopal Consecration at the hands of Mgr Canoz, Vicar Apostolic of Madura, and on the 30th December 1879 he took possession of the Vicariate at the Pro-Cathedral, Mater Dolorosa, in New Chetty Street. Three things claimed his immediate attention, for these had been specifi- cally mentioned to him by the Cardinal Prefect of the Propaganda, to increase the number of his Clergy, to raise the standard of English education and to complete the building of St. Lucia’s Cathedral (83). To push on the last named project, he appointed Rev. Fr. Baldoni to the Kotahena Mission and issued appeals to all the people for funds. Fr. Baldoni had hoped to have the work sufficiently completed by the Easter of 1881 to have the Cathedral solemnly blessed, but owing to the slowness with which the funds came in and the heavy rains that fell early that year, it was August before the vaulting could be completed. Even then only a portion of the Church could be utilised for the services. More pressing was the need of priests. The suppression of the monasteries in Italy had been carried on apace by the Italian Government and of those who suffered most, the Sylvestrines were of the number. In 1879, not a single monastery as such remained to them. The communities, never large in numbers, had been dispersed, and even the General of the Order could hardly be said to rule over any real religious family (84). Mgr. of the two proposed (Pagnani and Vanderstraassen) would be more acceptable and, if it comes from Rome, they will all be resigned, that is, the two of them and also Cingolani who hopes that the choice will fall on him» (VP BP v. V p.259). Sillani repeated the same warning on 22 July 1875. «After my death the Vicar Apostolic should be either Pagnani or Vanderstraassen; the other (Cingolani) believes that he will be, but his nature does not allow him to be the one». Cingolani’s name, with the names of Pagnani and of Vanderstraasen, were presented to Propaganda on 10 January 1879. (VP BP v. VI pp. 1-3) (83) The recommendation about St. Lucia’s Cathedral was not included in the resolutions of Propaganda. The demands of Propaganda were: (a) The new Vicar Apostolic should get the Sylvestrine monks to observe their rules, especially in such matters of poverty and of community life; (b) He should not accept any secular priest as a missionary without informing Propaganda and obtaining its permission; (c) The missionaries should be given a reasonable subsidy and any extra money should be credited to the mission; (d) He should formulate and transmit, as soon as possible, to Propaganda, a set of appropriate regulations, somewhat like synodal statutes, for the spiritual and temporal administration of the vicariate; (e) He should increase the number of the seminarians; (f) He should come to an agreement with Vicar Apostolic of Jaffna in order to achieve a certain uniformity in both vicariates in their dealings with the government, and in matters of discipline so that a certain uniformity of action might be reached in both vicariates. VP BP v. VI p 159 (84) It is interesting to note that the Sylvestrine Congregation, because of the suppressions first by Napoleon and later by the new Italian government was nearly A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 37 Pagnani wrote repeated letters of entreaty to him asking him to send out priests to the Mission in Ceylon, if any hope was to be entertained of keeping it in the hands of the Sylvestrines. The General, poor man, ransacked the streets of Rome to find volunteers of whatever description, to go out to Colombo. From 1867 to 1880 only three Sylvestrines had come out from Italy, while from 1880 to 1901, we find only the names of the Rt. Rev. Abbot D. A. Pancrazi (85) and Rev. Frs Emilian Regni (86) and Anselm Venturini (87); but none of these came out from home as priests, all receiving their education, training and sacerdotal ordination in Ceylon. It might be just possible to keep things going with the help of mixed Clergy recruited from overcrowded dioceses of Italy, but this was not to be considered for a moment as a satisfactory solution of the difficulty when there were others ready and willing to take over immediate charge of the Vicariate. Could Mgr. Pagnani in conscience commit himself to a course which he knew was to say the least less expedient and might be fraught with serious dangers to the Church in Ceylon if he did not get the right sort of men, as he occasionally found to his cost. To recruit an indigenous clergy would be the labour of twenty years at least, till then could he hold out? And even than was he sure that applicants for the seminary could be so numerous as required? Past experience had taught him the contrary. Even the monastery at Kandy which had promised so well at its inception in 1875 only brought him in two priests for the five years that Abbot Cingolani was its Superior. On the 21st of December 1882, when Bishop Pagnani celebrated his Silver Jubilee of Priesthood, the feeling of unrest and fear for the future had run high with a certain section of his flock. A petition, it seems had been sent to the Cardinal Prefect of Propaganda purporting to contain the sentiments of the whole Catholic community portraying the lamentable state of the Vicariate both from the stand-point of the insufficienty of the Clergy and that of the backward state of education (88). To counter this petition an address signed by about 4000 was presented to His Lordship assuring him of the respect and loyalty of the whole body of Catholics in annihilated during the 19th century. In 1846 the Congregation was made up of 67 members (36 priests, 23 lay-brothers, 6 students and 2 novices); one priest, Bravi, was in Sri Lanka. In 1859 the members of the Congregation were 80 (39 priests, 23 lay- brothers, 16 students and 2 novices); 6 priests were in Sri Lanka. In 1882 the members of the Congregation were 49 (38 priests, 9 lay-brothers, 6 students and 3 novices); 11 priests were in Sri Lanka, so one lay-brother and all 6 students. (85) Augustine Pancrazi came to Sri Lanka in 1881. (86) Emiliano Regni arrived in Sri Lanka in 1886 and left in 1901 (87) Anselm Venturini came to Sri Lanka in 1886 and left 189l (88) VP BP v. VI pp. 490-494. 38 LAURENCE HYDE O.S.B. the Vicariate. The signatories explained that they had nothing to do with the above mentioned petition, denouncing its authors and offering their sympathetic approval of all the work done in the Vicariate by His Lordship and the clergy. I should like to reproduce His Lordship’s answer in extenso, but as that would take up too much space, I shall content myself with merely quoting from it. After thanking the signatories of the address for their expressions of loyalty and sympathy which, though he was grateful for, were not in the least necessary, His Lordship speaking of the petition itself and the allegations it contained, said: «I cannot disagree with some of the things contained in that petition... I would be only too glad if the petition in question would have the desired effect of expediting matters and if more missionaries are sent out to Ceylon at once... statistics for the last 25 years show that there have been more than 20,000 converts to the Church. As for education I have done my best... This Vicariate educates proportiona- tely the largest number of children amongst all the Vicariates of the East Indies... As for my missionaries I must strongly testify to the zeal and energy which they have laboured and the success which they have attai- ned... For myself, I claim to be left free... I pray that my action may be free and that my path may not be crossed by any agitation... (89). We may conclude from this that Mgr. Pagnani had already made up his mind as to the course of action he would pursue if he found that he would have to bow to the decisions of Providence. On the education question, he had quite made up his mind. St. Benedict’s Institute offered an educational course equal to, and in many instances achieved better results, than any of the other schools in Colombo. He was perfectly satisfied that for the present it amply satisfied the requirements of the people. He was not going to saddle himself with an extra heavy burden if he saw that the advantages to be derived there from would benefit only a few, and those by no means the most edifying part of his flock. What reason had he to hope that after entailing heavy expenses those people would not find none other reason for keeping their children out of the Catholic Institution and continuing to send them to the Government and Protestant schools? It may be said that this was a short-sighted policy, but the other experiment would have been considered sinful expense. In the circumstances I believe he had every reason to be satisfied that for the present at least there was no great urgency in the matter (90).

(89) Cf. also Pagnani’s Pastoral Letter, 21 December 1882, VP BP v. VI pp. 557-562. (90) The person who misinformed Propaganda about the needs and so-called evils of the Colombo Vicariate was Mgr Bonjean, the Vicar Apostolic of Jaffna (See BARCATTA, The Apostolic Vicariate of Colombo Sri Lanka in 1883, passim). Bonjean, already in 1879, had stressed on the urgent need for an institution of higher education, because St. Benedict’s Institute did not meet the wants of Sri Lankan Catholics. A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 39 As for his future plan of action, Mgr Pagnani took the opportunity of discussing it at length with the Sylvestrine Monks on the occasion of the celebration of the fourteenth Centenary of the birth of St. Benedict at Kandy. To them he explained the position and enumerated the difficulties that faced him. He would be forced, he said, to inform the Propaganda that it was impossible for the Sylvestrine Congregation to provide for the great needs of the Vicariate. This would induce Propaganda to send Religious of some other Order to the rescue, but it would mean also that the Vicariate would cease to be in charge of the Sylvestrines. One thing he could do that would cost him the sacrifice of all that he held dear on earth, but which he was prepare to do if it was only to serve the interests of the Sylvestrine Congregation. He could explain matters to Cardinal Simeoni (at that time Prefect of the Porpaganda) and ask for the division of the Colombo Vicariate, reserving for him and the Sylvestrines the Kandy Mission (Central and Uva Provinces), where in a healthy climate and with a Monastery already in existence they could make an independent start. The proposal, it seems, was unanimously acclaimed by the Monks here in Ceylon (91), and Mgr Pagnani wrote immediately to Cardinal Simeoni proffering his request for the division (92) and to the Abbot General of the Sylvestrines explaining his reasons for having done so. Cardinal Simeoni acceded to the wishes of the Bishop, and lost no time in making the necessary arrangements; but with the Abbot General and the Sylvestrines at home he only succeeded in rousing a storm of indignation, which spread even to the members of that comunity in Ceylon (93). But the step could not be recalled. By a Brief dated 16th April 1883, the Central and Uva Provinces were detached from the Colombo Vicariate, and constituted a separate Vicariate with Mgr Pagnani as the first Vicar Apostolic (94). On the

However, the new institution, St. Joseph’s College, was opened only in 1896, that is, thirteen years after the Oblates had taken over the administration of the Colombo Vicariate. (91) A number of Sylvestrine missionaries complained that never there was never any open discussion about the future of the Mission. So soon after the division of the Colombo vicariate some of them left the Island, and a few others followed grudgingly Mgr Pagnani to Kandy. (92) The letter to Propaganda was dated 27 March 1882. VP BP v. VI pp. 418-420. (93) The Abbot General of the Sylvestrines was informed by the Secretary of Propaganda about the request of Mgr Pagnani for the division of the Colombo Vicariate. Pagnani had informed his friend Alberic Quagliani, on 24 March 1882, of his plan for the division of the Vicariate (VP BP v. VI pp 414-417), and, on 28 March 1882, he sent a copy of the letter that he had already forwarded to Propaganda on the preceding day to Quagliani (VP BP v. VI p.421). Only on 30 October 1882, however, did Mgr Pagnani explain to the Abbot General, the reasons for his proposal to Propaganda. (VP BP v. VI pp. 507-510). (94) VP BP v. VII pp. 127-129. 40 LAURENCE HYDE O.S.B. feast of the Assumption he celebrated his last Pontifical Mass at St. Lucia’s Cathedral and, his eyes streaming with tears, bid a fond good-bye to his late charge. Overburdened with grief, he set out his way to Kandy, and on the 17th August 1883 he took possession of his new Vicariate with only eight priests, Frs Papili, Tozzi, Assaw, Paul Perera, Craner (Sylvestrines), and Frs David Fernando and Pius Fernando (Seculars).

Viewed dispassionately, and in the light of subsequent events, it is impossible not to admit that the change has been for the better. It would be hopeless to expect that the Sylvetsrines would have been able to cope with the emergencies of the situation and satisfy the claims of the Holy Church with anything like honour to themselves. Bishop Pagnani’s action though severely criticised at the time, was the decision of a perfect understanding of the state of affairs. That a new Religious Order, vigorous in its youth and led by an energetic and enterprising business-like man such as Mgr Bonjean, should take the lead in matters ecclesiastical and occupy the Metropolitan See was the natural outcome of the designs of Providence in regard to our Island. Nobody regretted more than those who were responsible for the decision that the change had to be affected; and if it did cause a few scalding tears of mortification and a little heartburn, that only proved the truth of the saying of one of our American humorists: «There is a good deal of human nature in man». Bishop Pagnani, who must have felt it more than any one else, bore up under the severe trial of criticism and misunderstanding with patience and fortitude that eloquently bespoke the true Christian Prelate. Never did he once utter a word of criticism or complaint himself, nor he would allow others to do in his presence. What hurt him most was the readiness with which some of those he relied upon for support and consolation should have abandoned him in his hour of affliction. But putting all such unworthy consideration behind him, he looked bravely to the future, and gave himself heart and soul to the work of building up a new diocese out of next to nothing. For those who stood by him for the first years of his trial, he ever bore a special affection. He went out, in the words of the Psalmist: «weeping and scattering the seed» of Faith. That he has reaped joy now of his sorrow no one can doubt. By his very doggedness (if we may be allowed the word) he has forced the respect and the admiration of those who most criticised him. His saintly life, his humility and simple poverty made of those who came in contact with him revere and love him. His noble appearance, his dignified bearing, his gentle affability and easy accessibility to the meanest of his flock gave him a powerful hold on their obedience. As many another great man he was the victim of circumstances, though naturally destined for great things. The very adverse circumstances served to bring out in strong relief the A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 41 qualities of his great soul. He has left us a memory worthy of the glorious Order of St. Benedict. It is our business now to perpetuate it. Fate animo Silvestrini (95). Two events of minor interest connected with Mgr Pagnani’s admini- stration deserve a passing mention.The Kotahena Riot which was an echo of the Buddhist revival, when some heads were broken and a bitter spirit of antagonism was roused between the Catholics and the Buddhists. For a time a panic was created in remote places, where the Catholics were so few in proportion to the Buddhists that they feared complete annihilation. But a pastoral letter issued by Bishop Pagnani served to reassure the people of those places - an act for which he received high commendation (96). The other was the transfer in 1881 of and its dependencies to the administration of Jaffna. Acceding to the request of Mgr Bonjean for a sanatorium in the Hill Country the Cardinal Prefect of Propaganda by a Rescript dated 25th April 1881 gave the Vicar Apostolic of Jaffna full and independent jurisdiction over the Udamalata Pattu of the Kandy District, which included Gampola (97). This arrangement held good until 1886, when it was cancelled and the Mission returned to Mgr Pagnani. Rev. Fr. Massiet was the last of the Oblate Fathers in the Gampola Mission (98).

(95) See BARCATTA, The Sylvestro-Benedictine Prelates and the Sri Lankan Church, pp. 77-111. (96) VP BP v. VII pp. 63-64. (97) VP BP v. VI pp. 311-312. (98) VP BP v. VII pp. 666-667. 42 LAURENCE HYDE O.S.B.

CHAPTER V

1883 TO 1920

(A) CONDITIONS PREVAILING IN THE KANDY DIOCESE

With Mgr Pagnani we must take leave of Colombo, and transfer the scene of our further researches to the hill country situated in the centre of the Island, and embracing the Central and Uva Provinces of the Civil Administration. Considered in its physical aspect, it is a veritable paradise where the influence of a moist, mild climate forces nature to throw her gifts about with a lavish hand. The Low-Country, reeking with a tropical heat which keeps one in a costant sweat, offers no such entrancing prospect as delights the aesthetic scene of the beholder when the panting and puffing locomotive makes its final effort to conquer the steep gradient that markes its progress from Bambukkana to Kaduganava. Laid out at our feet we behold one of the most beautiful panoramas in the world. The terraced rice-fields, the riot of the climbing plants that profusely decorate the more sturdy of the jungle growths, the hundreds of hill-tops melting gradually away into the distance and the layer of golden sunshine like the good genius that pours a constant stream of life into nature’s lap, spreading itself around and crowing every glory with a glow of vigorous vitality. The sweltering heat, too, gives place here to mild and gentle breezes that seem to wrap one up in an atmosphere of romance. All the influences of kindly nature are brought to bear on the jaded nerves of the dweller in the Low- Country, and dreams of youth return, and life surges through the blood again banishing lassitude and depression. Go higher still, through an endless succession of tea estates, where bungalows and factories and cooly lines are ditted about all over the hills; higher and higher, till you look around anxiuosly to see whither your warm coat is handy to keep off the dry cold that will persist gradually pressing itself on your notice. When the slow progress of your train tells you that you are constantly ascending to the heart of the mountains district; through an ever changing prospect of scenery, but on every hand the ubiquitous tea estates; where the streams rush their placid waters through rocky channels with an everlasting mur- mur, and an occasional water-fall with its foamy whitness breaks suddenly upon your sight; right up and down again through patna land where the A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 43 forests are only found nestling into some protecting gully or along the depression that marks a watercourse. Go farther still, if the fancy takes you, and know that all this riotous profusion of nature’s gifts graces the present habitation of the Sylvestrine Fathers. Here it is that Mgr Pagnani chose to develop their activities; in this beautiful country have their labours been restricted for the last thirty eight years. And if the social and religious aspect of the country had been as encouraging as the nature has been prodigal they would have had every reason to be satisfied with their surroundings.

Sociologically we may considered two main divisions of the popula- tion, the descendants of the survivors of the old Sinhalese regime and the adventitious element that followed in the wake of the British occupation of Kandy in 1815. To these we may add the wild aboriginal tribes known as the Veddhas, very few of whom now survive, being collected in semi- civilized communities in villages in the low-lying districts to the south and east of the great mountain region of the centre of the Island, gradually adopting peaceful trades but mantaining a tone of individuality in their language. Also a small comunity of Portuguese descendants, possibly established at Vahacotte. But though the last two mentioned classes consitute separate elements in the sociology of the hill countries, they are so few as to be negligible. When the British annexed the territory of the Kandyan kings, they pledged themselves to acknowledge and support all lawful customs and institutions then existent; so that we are still able to the present day to form a fairly accurate estimate of their social condition under their kings. The system of land tenure reminds one of the days of William the Conqueror and the feudal times. There is a regular scale of officers appointed by the Government Agent of the Province amongst their own number, the Arachchi being the chief man in the village, the Korale, who directs the Arachchis of a certain group of villages, and the Ratamahatmaya, who exercises fiscal supervision of the district. These officers are responsible for the faithful performance of their duties to the respective Government Agents who have got special advisers attached to their Kachcheries, and are called Mudaliyars. They have their own village tribunals with their own president, a sort of itinerating magistrate, whose business is to attend to the minor offences against the law, but having very restricted power in the matter of applying penalties. Thus is preserved a species of feudal auto- nomy, only grave crimes going up to the ordinary courts of law. They are a very compact society and in general are courteous, hard-working and simple in their tastes and manners, though a certain amount of crime arises out of land disputes and the practice of polyandry is still to a certain extent in vogue in remote districts. Add to all this, that they are all firm believers 44 LAURENCE HYDE O.S.B. in Buddhism; that the temple lands support whole villages; that each village has its Pansala or Dewala, with at least one Buddhist Monk in residence; its Dagoba commemorative of its foundation or founder; its regular observance of moon-phases, etc., announced by tom-toming; and it will be easily seen that it is next to impossible that these people should be influenced by considerations which they believe to be quite foreign to their own method of living. Hence conversions to Catholicism are hardly heard of, and if a rare instance crops up, there is every reason to doubt the sincerity of the convert. He gradually returns to his Buddhist way after he has got what he desires to obtain. So that the fabric of the Church in the Central and Uva Provinces of the Island rests on the shifting foundation of a floating population - the adventitious element. Here we have a mixed crowd: the Britisher, occupying the high civil offices, superintending tea estates or managing commercial businesses; the Burgher, a more stable element, that has come to stay wherever it succeeds in establishing itself and forms its action on western ideals; the Low-Country Sinhalese, who for one reason or another has fixed his domicile in the Hill-Country - generally a petty trader, when he is not a land proprietor, or following one of the learned professions, or is not a clerk in some Government or Mercantile office or subordinate officer on some estate; the Jaffna Tamil, too, may be quite frequently met with elbowing his way through life with the best; Coast Moors from India, petty traders; Afghans and Natucottai Chetties, money lenders; Malays etc; until we come down in the social scale to the estate coolies, who as a class, are recruited from the ever swelling ranks of the depressed proletariat of South India. The greatest number of our Catholics in the Kandy Diocese are found amongst the last named class, though there is always a good representation amongst the others as well (barring Moors, Malays and Chetties). But as in most cases the interest of this adventitious element in matters concerning the Diocese of Kandy can be at most only temporary; the Clergy can exercise only a limited, and often very little influence over them. If we consider the religious aspect we may nominate the principal form of worship as corresponding more or less to the nationality represented. The Kandyans are staunch Buddhists, and Kandy is known all over the world for its temple of the sacred Tooth of Buddha. Most of the Tamils are Hindus or Sivites, while Mohamedanism is professed by the Moors, Malays and Afghans. Then there are the different sects of Protestants, and ourselves the Catholics. These are the conditions under which the Sylvestrine Fathers have to carry on their work and anyone conversant with the «normae» that actuate men’s mind can easily perceive that it is impossible in such a confused medley of religious persuasions to look for a rapid or very substantial increase in one or other of forms of religion, but that progress A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 45 must necessarily be very slow, and perhaps quite discouragingly so. Still with God’s help and a good will we shall try to forge ahead.

(B) EARLY HISTORY OF THE CHURCH IN THE KANDYAN PROVINCES

It is a matter of conjecture when Christianity was first brought into the domain of the Kandyan kings, and by whom. It is said that in the middle of the sixteenth century St. Francis Xavier preached Christianity here and that he made several conversions. That Christianity did not exist in the Kandyan territories from a very early date seems certain (99), and we have it that as early as 1604 the Catholics petitioned the King (Benarat) for permission to build a convent in Kandy, but were only answered by an edict of the king forbidding the practice of the Catholic religion in his kingdom. It is not to be expected that this edict deterred the priests from continuing to minister to the spiritual wants of the Christians or the latter from pious practice of their religious duties. We even find mention of two Jesuit Fathers, John Metella (100) and Polingotti (101), as having suffered martyrdom in Kandy in the year 1616 (102). That there still continued nevertheless the active propagation of the Gospel through the years that followed up to 1658 is evident by the conversion of the Prince of Uva, Vijaya Paulu, the brother of the king of Kandy, to the Catholic faith and his baptism at Goa in 1654. We must of course attribute the fact of these conversions to a certain extent to the political influence of the Portuguese, which made it possible that missionaries should penetrate into these forbidden regions; but from 1658 up to the arrival of Fr. Joseph Vaz in 1693, there is no record of any priest having visited the Catholics of the Hill Capital. That there did exist a certain number still tenacious in their faith, but sadly in need of the ministrations of their religion, may be gathered from the testimony of John Fox who visited Kandy in 1679 and found there sufficient evidence of Christianity to cause him to give some

(99) The Franciscan Fr. Francisco de Monteprandone baptised, on 9 March 1546, the king Jayavira Bandara under the name of Dom Manoel. (VP PP v. II pp.101, 125). It seems that the same king gave to the Portuguese one of his chief pagodas «so that they might make a church of it». It was in that improvised church that they celebrated the Easter Festival on 25 April. (VP PP v. I p 170,201). (100) Fr. Joao Metella was a Portuguese born at Bom Jardin in 1584. He joined the in 1599. Going to India in 1602, he was also assigned to Ceylon where he also learnt the well. He was only 32 years old when he was killed during a rebellion. (VP PP. v. II p. 419). (101) Louis Matthew Polingotti, a 38 year old Italian Jesuit, was killed during the same rebellion, Both Jesuits were buried at Mategama, and later the remains were brought to Colombo (102) VP PP v. II pp. 425-426. 46 LAURENCE HYDE O.S.B. account of those he found there. «If any inquire into the religious exercises and worship practiced among the Christians here I am sorry I must say it, I can but give a slender account, for they have no churches and no priest, and so no meeting together on the Lord’s Day for divine worship, but each one reads and prays at his own house as he is disposed. They sanctify the day chiefly by refraining from work and meeting together at the drinking houses. They continue the practice of baptism; and there being no priest they baptise their children themselves with water and use the words, “In the name of the Father and of the Son and of the Holy Ghost”, and give them Christian names. They have their friends about them at such a time and make a small feast according to their ability, and some teach their children to say their prayers and to read and some do not». To the relief of those Christians came Fr. Joseph Vaz in 1692, and here through many vicissitudes he laboured undauntedly up to his death, which took place in 1711. The good work founded by him was continued by his successor, Fr. Joseph Gonsalves, and the Fathers of Goa Oratory, until in 1743 a violent persecution drove them out of Kandy into the Low-Country (103). The Kandyan king, Sri Vijaya Singhe, gave orders for the destruction of all the Catholic churches in his kingdom, Wahacotte and Galgomuwa being the only places spared. Every trace of Fr. Joseph Vaz’ work in Kandy was obliterated, so that no evidence, even of his tomb, has been preserved. The Christians nevertheless persevered in the practice of their religion, until in 1819, Kandy having been occupied and political affairs sufficiently accom- modated by the British, it was possible for one of the Goanese Fathers, Vincent do Rosario, to visit the Catholics of Kandy and Wahacotte, and administer the Sacraments of Baptism and Matrimony to those who have been deprived of them by persecution (104). The next year he came again, and he was followed later by Frs. Francis Xavier and Caetan Antonio (afterwards Vicar Apostolic), Jerome (105) and Ignatius Pinto (106). It was not however till 1828 that a Catholic priest was allowed to reside in Kandy. In that year the Government made a grant of the land at present occupied by the church and monastery of St. Anthony to the then parish priest, Fr. Ignatius Pinto. Up to that time the Catholics had worshipped in

(103) VP PP v. II pp. 487-490. (104) Vincent do Rosario, Superior and Vicar General, was allowed by the British Government to visit the Central Province only in 1821. VP BP v. I pp. 93-97. (105) In the Report of the Mission of Ceylon, dated 15 November 1828, we find that Fr. Jerome Michael heard in Kandy 350 confessions and baptised 62 children and 67 adults. (VP BP v. I p.131‘) (106) In the Report of the Mission of Ceylon, dated 15 November 1829, we find that Fr. Ignacio Pinto heard in Kandy 300 confessions and baptised 93 children and 129 adults. (VP BP v. I p.135). A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 47 a little chapel situated at the head of Kirk Street immediately behind the site at present occupied by the Scots’ Kirk. From 1828 there was an uninterrupted succession of resident priests, including besides the Goanese Fathers of the Oratory, Father Orazio Bettacchini (who in 1845 was consecrated Coadjutor to Mgr Cajetan Antonio and was later the first Vicar Apostolic of Jaffna), and Fr. Andrew Reinaud D.D., a French secular priest, who worked this Mission from 1844 to 1853. During this incumbency the Mission was visited by Rev. Fr. Joseph Bravi (the first Sylvestrine in Ceylon) and Dominic Priori, a secular priest, (1849). Meanwhile in 1847 a grant of land in Badulla was obtained from the Government for the construction of the Church of Our Lady of the Rosary, and in the following year, 1848, a similar grant at Nuwara Eliya for the Church of St. Francis Xavier. Fr. Reinaud was succeeded in 1853 by Fr. Felix Zoppi, a Franciscan who continued there till 1856, who he, in turn, was relieved by Fr. Salvator Ribaya, a Spanish Benedictine, who was connected with the Colombo Vicariate right up to 1883. During the two years that he administered the Kandy Mission two further grants of land for churches were obtained from the Government, one for the church of St. Joseph at Gampola and the other at Matale for the church of St. Thomas Ap. In 1858 we find the name of Rev. Fr. Adrian Bernardin Duffo of the Oblates of Mary Immaculate as the resident priest at Kandy. He had as collaborators in his apostolic work, first Fr. Dominic Pulicani and afterwards Fr. Peter Perrard, both Oblates of Mary Immaculate. He continued till 1864, and during his time we find churches erected in different parts of the Mission, viz. St. Lawrence at Padinawela and St. Anne at Welimada; Our Lady of Mt. Carmel at Tawalantenne, at Wavalapitiya, and St. Francis Xavier at Tilukwatte. The last named church was later demolished and the site of the new church transferred to Kadugannawa. By this time the state of the Kandy Mission was so satisfactory established to merit the particular attention of the ecclesiastical authorities in Colombo. Bishop Sillani, therefore, appointed Rev. Fr. Leo Cingolani to the Mission and commissio- ned him to do his best to develop its resources to their highest advantage. Fr. Cingolani came to Kandy in 1864, but, as his tenure of office marks a special epoch in the history of the Sylvestrine Congregation in Ceylon, we shall do well to devote a special chapter to it.

(C) THE FOUNDATION OF THE RELIGIOUS LIFE OF THE SYLVESTRINES IN CEYLON.

Though the first Sylvestrine to come to our shores reached here in 1845, it was not till thirty years afterwards that an attempt was made to establish a religious house in Ceylon and form the several individuals who 48 LAURENCE HYDE O.S.B. came out here from Italy into a religious family (107). When on the 20th September 1870 Rome fell into the hands of the revolutionary bands led by Garibaldi, more than one Religious Order trembled for its existence. The culminating blow, which might have led to the elimination of the Sylvestrines from the ranks of the Religious Orders in Italy, might then have been struck, but had it not been for the disturbed state of affairs at Rome on the one hand, and the good sense of Mgr. Sillani and Fr. Cingolani on the other, that gave it just the breathing space that was necessary to raise it from the very verge of annihilation. It was even thought at one time that the Order would have to find its home in this land of its exile, so that aspirants to join its ranks had to be sent out to Ceylon to imbibe its teaching and traditions. However, it was enabled later to make some sort of recovery, and renew, in whatever small degree, its usefulness for the cause of the Church. As far as Ceylon is concerned, we owe much to Mgr. Sillani and Fr. Cingolani, who with God’s help succeeded in establishing in Kandy the Monastery of St. Sylvester, thus laying the foundation of the religious family to whose care the Diocese of Kandy is entrusted. It is this matter, most dear to the heart of the Sylvestrines in Ceylon, that we must devote our attention to at present.

In 1864 Fr. Cingolani as stated before replaced the Oblate Father, Adrian Duffo, who had so zealously laboured with Frs Pulicani and Perrard for the spiritual welfare of the Catholics of the Kandy Mission. He was given as his assistant Rev. Fr. Gentilucci; but this latter died within a year and Fr. Assaw was sent to Kandy. The extent of the Mission up to this period was as Badulla and Welimade in one direction, Kegalle in another and Wahacotte in a third (108). In 1870 we find Fr. Baldoni also at Kandy while in the following year we see him replaced by Fr. Clement Pagnani. In 1872 Fr. Assaw was sent to Negombo to assist Fr. Vistarini, while two

(107) Already in 1855, Bravi in Sri Lanka, like Bishop Bede Polding in Australia, had attempted to set up the Colombo Vicariate as a «Benedictine Mission» with the monastery as the centre for the Benedictine fathers’ apostolate in the local Church. Cfr B. BARCATTA, The “Benedictine Mission” in Sri Lanka, in «Inter Fratres», 46 (1996), pp. 78-107. (108) (Author’s footnote) The Churches were seven in number, St. Anthony’s at Kandy, St, Anthony’s at Wahacotte, St. Anthony’s at Pallagalle, St. Francis Xavier’s at Nuwara Eliya, St. Francis Xavier’s at Illukwatte, Our Lady of the Rosary at Badualla, St. Ann’s at Welimade, St. Laurence’s at Padinawela, St. Thomas Apostle’s at Matale, St. Joseph’s at Gampola, St. Lazarus’ at Utumankande; to these after 1866 we must add the church of the Immaculate Conception at Nawalapitiya. The church of St. Anthony at Pallagolle was demolished later when the church of Our Lady of Mt. Carmel was established at Tawalantenne. A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 49 new missions were opened in the Central Province, one at Gampola with Fr. Philip Direcksze in charge, the other at Matale with Fr. Giovani. The next year Fr. Giovani was replaced at Matale by Fr. Fornelli, who in 1874 gave place to Fr. Bertea. Fr. Philip Dircksze continued at Gampola where in 1874 Fr. Jerome Massillamany joined him in order that they might look after the Catholics as far down as Badulla, while Matale looked to the needs of Wahacotte, and Kandy was thus relieved of all outstation calls (except Kegalle, Illukwatte and Utamankande) in order that the Fathers there esta- blished might give themselves entirely to the monastic duties that devolved on them, after the foundation of the Monastery of St. Sylvester in 1874 (109). Although Mgr Sillani had early understood the necessity of recruiting an auxiliary indigenous clergy, and for that purpose had opened an eccle- siastical semianry, he found that owing the small number of his missiona- ries and the great amount of work they had to do, it was nearly impossible to staff his seminary with the necessary professors for the work. So it fell to him to do the greater part of the instruction, which, with his oft- repeated absence on missionary work and Pastoral visits, etc., were constan- tly interrupted and was not destined to be very succesful. Some way had to be found out of the difficulty, and when Fr. Cingolani proposed that a Monastery should be established at Kandy which would serve also as a retreat for the sick and the invalid priests of the Vicariate, he heartily approved of the design and promised his full co-operation. The authorities at Rome accorded it their sympathy, and the Holy See, on being petitioned, granted the necessary permission to erect the Monastery, provided the religious family observed the common life and were assured of the necessary foundation for their maintenance.

(109) (Author’s footnote)) Subsequent Missionary changes - Fr. Bertea succeeded at Matale by Fr. J. M. Maver D.D. who remained there till 1879, when he was relived by Fr. Pius Fernando, who still retains his charge. Fr. Philip Direcksze was replaced at Gampola in 1877 by Fr. D. G. Fernando, who transferred his residence to Nuwara Eliya in 1879 and remained there till 1882, when he was in turn replaced by Fr. Tozzi and sent to Badulla. Gampola meanwhile worked from Kandy until it was ceded to the Vicar Apostolic at Jaffna in June 1881. Dimbula (including Nuwalapitiya and Maske- liya) was opened as a separate Mission in 1880, with Fr. Tanganelli in charge. During the sixteen years that Fr. Cingolani administered the Kandy Mission five new churches were built: Our Lady of Dolours at Panvila, St. at Galagedera, St. Sebastian at Pundalu Oya, St. Patrick’s at Dimbula, St. Sebastian at Haldumulla. When Cingolani resigned his charge of the Monastery at Kandy and returned to Italy in 1880, Fr. Papili was temporarily appointed Superior of the Mission, while Fr. Paul Perera who had been attached to the Mission ever since his ordination in 1877 continued as parish priest of Kandy. In 1881 Fr. Augustine Pancrazi was ordained and joined Frs Papili and Paul Perera in the ministry of Kandy, all three remaining there until the division of the Vicariate in 1883. 50 LAURENCE HYDE O.S.B. Considering that the Institution was mainly directed to the welfare of the Mission, Mgr Sillani consented to give up the revenues of the Mission. Mgr Sillani consented to give up the revenues to be derived from the Church of St. Anthony at Kandy and three other churches (Illukwatte, Utamankande and Kolugalle) to the Monastery, on condition that the Monks undertook to serve these parishes. This proposal was accepted by the Sylvestrines and approved by the Holy See, so that Fr. Cingolani, who was appointed Superior, took in hand at once the work of erecting the Monastery, and in a short time he was able to have the building finished. «On the 5th October 1873, writes Fr. Cingolani, the first stone was laid, and on the 30th December 1874, the Monastery was solemnly blessed and declared opened by Mgr Sillani». The religious family, who were established therein were, besides Fr. Cingolani, Frs H. Vanderstrassen, B. Baldoni, J. M. Giovani. On the 6th January 1875 the rules of the cloister and common life began to be observed. On Low Sunday in 1875, Fr. Cingolani was raised to the Abbatial dignity and formally installed as abbot of St. Sylvester’s by Mgr. Sillani and permission was obtained from Rome to open the novitiate. Fr. Cingolani then set himself to erect a substantial Abbey Church to replace the old one which was by this time too small for the congregation, and within fourteen months from the laying of the founda- tion stone the church was blessed and dedicated to St. on the 15th December 1877. Amongst the benefactors by whose generous co-operation Abbot Cingolani was enabled to furnish his church we find the names of the brothers Fred and James Van Langerber, Mr McKelive, Mr Francis Silva of Kandy and a certain Pillay, while a subsidy was obtained from the Governor, Sir Hercules Robinson. Sir William Gregory is also mentioned, and even Buddhists, Hindus and Protestants were prevailed upon to contribute something. The Choir stalls which stand in two parallel rows behind the high altar were designed and fitted up by Fr. Assaw about thirty years later.

Although the Sylvestrines did not retire to the Central Province till 1883, we must really look upon date of the establishment of the religious life in the Monastery at Kandy, viz, 1875, as the beginning of the end of their activities in other parts of the Island. Henceforth the Sylvestrines formed a corporate body, instead of being mere units scattered over the various missions; so that we should not be surprised to hear that when Bishop Pagnani found it impossible to cope with the work of the whole Vicariate, owing to the paucity of labourers, he chose the Hill Capital and the Central Provinces for the scene of his further labours. From records preserved in the Monastery archives, we find that altogether from 1875 to 1920, the admissions to the novitiate of St. Anthony’s totalled thirty-three, A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 51 but only nineteen of this number succeeded in reaching the final goal of Holy Priesthood and contributing their little help to the cause of the Gospel.

(D) APOSTOLIC WORK IN THE DIOCESE OF KANDY

The twenty-eight years that comprise Mgr Pagnani’s administration of the Kandy Diocese (1883-1911) tell of the life long struggle of this good Prelate to realise for the Sylvestrine Congregation a position where, unen- vying and unenvied, they might hold their own in the ranks of the pioneers of the Gospel. This, too, in spite of difficulties that might have broken the heart of any one less animated with the spirit of faith and self-sacrifice. Here was a call to observe the strictest apostolic poverty and to spend himself and to be spent with the arduous task of keeping the Faith alive amongst a people that offered not the slightest attraction to a sensitive nature and lived scattered about a most difficult country to traverse. The roads were in most instances rough tracks, the best of them being hardly better than bridle paths, whereas in most cases the missionary would have to foot it to get about from place to place. Beyond the main arteries of communications which the Government kept in fairly good condition, the roads used by the coffee planters were considered quite satisfactory provi- ded they offered sufficient foothold for their ponies and talavan-cattle. Transport was only done in carts along the main roads, but in remoter districts all the coffee had to be carried either on the heads of the coolies or on the backs of the cattle. I myself traversed four at least of these old estate roads on foot, and can vouch for the difficulty of negotiating them. If the heavy rain that fall during the S.W. and N.E. monsoons over the greater part of the region be taken also into consideration, one can just form an idea of the joys travelling through the estates in the “good old coffee days”. Brigandage and all that high-way robbery menace to the solitary traveller were also possibilities that had to be thought of. Thank goodness things are better now, and one can travel fairly confortably and safely throughout the Province.

Beside the difficulties offered by the disabilities of travelling, there was a more serious one to be forced on our Fathers at the start of their apostolate in the Kandy Vicariate. Up to 1883 coffee was the stable product of the Up-Country estates, but at beginning of that year and going on until 1886 the Island had to behold the sad break up of conditions owing to the coffee smash. A pest attacked the coffee shrub and in spite that all that experts could devise or desparate men execute, it would not be turned from its victorious march of distruction, and estate after estate had to be 52 LAURENCE HYDE O.S.B. abandoned. Though some had already begun to plant tea on their estates in preparation for the inevitable, the greater number were faced with disaster. It was not until 1890 that the tea industry was firmly establised in place of coffee. With the coffee smash thousands of respectable people in all parts of the island were rendered penniless, while those who had invested their savings in the chief banking concern of the time, the Oriental Banking Corporation, suffered severe loss. Thus was Bishop Pagnani at the very outset of his administration of Kandy faced with financial ruin, and the prospects of the future were gloomy indeed. But thanks here to the Providence of God, and the energy of the Bristish planter, this state of things did not last very long. A difference however was soon apparent; that, whereas in the coffee days the proprietory planter was the rule, later the estates began to get into the hands of Companies, and it is now seldom that we meet with the proprietory planter. Another difference also must be observed; the coffee estates need not have a full labour force for more than six months in the year (except perhaps some estates on the slopes of the Uva Hills where two crops a year were collected) nor was the labour force so numerous as is required for the tea estate. Now, however, there is a stationary labour force constantly employeed on the tea estates, and if the things go on rightly they should number as many as the estates measures acres. We may thus explain the great difference in the Catholic population of the Central and Uva Provinces as given by Mgr Pagnani in 1883 and the Governmente census, taken in 1891. Mgr Pagnani’s figure for 1883 is 12,231 while the 1891 census shows a total Catholic population of over 21,000. We must attribute the differen- ce between the two figures (making allowance for the normal reproduction) to the great influx of Indian Tamil labourers for the newly opened estates. The Missions into which the Vicariate was divided in 1883 were Kandy, Matale, Dimbula, Nuwara Eliya and Badulla, while Gampola remained with the Oblates of Jaffna. Badulla looked after the whole of the Uva Province, Dimbula occupied what are now the Nawalapitiya, Hatton and Talawakelle Missions, Nuwara Eliya looked after Maturata, Uda Passel- lawa, Ramboda and Hewaheta, Matale included Dumbara and Panwila with Wahacotte; while Kandy looked after Illukwatte and the suburbs of the city. Fr. C.J. B. Fernando being absent in Rome, Fr. Papili was appointed Vicar General till his return and was in charge of the Dimbula Mission. Fr. Paul Perera continued as Parish Priest of Kandy, Fr. Pius Fernando of Matale and Fr. David Fernando of Badulla, while Fr. Tozzi was sent to Nuwara Eliya, where he erected the Mission House which stands there still. In 1883 there was only one Religious House in the Vicariate, St. Anthony’s Monastery, but even that, though canonically erected and A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 53 administered for five years (till 1880) by Abbot Cingolani, was in a fair way to lose its foundation if Mgr Pagnani had not stepped into the breach. As it was, for three years it had not had a regularly appointed Superior, though entries in the archives show that the admissions to the habit and Novitiate had taken place in the interval. It was only after Fr. D. A. Pancrazi’s visit to Italy in 1891 that he was elected Prior of St. Anthony’s at the General Chapter hold there. Meanwhile, by special deputation from the Abbot General, Mgr Pagnani was authorised to receive aspirants and admit these to the Monastic Vows, inasmuch these aspirants were future Clergy of his Diocese. Not having sufficient priests to fill the Monastic offices, he had to entrust all duties of Superior, Procurator and Master of Novices to Fr. Pancrazi, while between them they divided the offices of educating the brothers to the priesthood. Nor do the superiors in Italy seem to have been able to do very much for the little family in Ceylon. Having their own hands full with the work of reconstruction at home, they preferred to let Mgr Pagnani carry on as best as he could. Bishop Pagnani’s idea was to maintain the standard of Common Life introduced by Abbot Cingolani at the foundation of the monastery, but in this he failed. It was judged impossible owing to the extreme poverty of the Mission, and Rome, understanding the difficulties of the situation, did not interfere (110). For years Mgr Pagnani was satisfied to use two of the cells in the Monastery as his Episcopal Palace; and when he did shift out, it was only to occupy a suite of three rooms adjoining the Cloister, where, exposed to serious inconvenience from the proximity of the boys’ school and the want of wholesome ventilation, he could at least feel himself no burden on the Monastery’s hospitality, These three rooms still continue to be the Bishop’s Palace and are still subject to the old inconveniences. When forced to travel by train to make the Pastoral Visit, or on other business connected with the Mission, he was content to buy a second-class ticket; and, as his private conveyance he had a travelling cart drawn by a pair of bulls, He would not have even invested in this contrivance, had it not been for the students who had to go every day up and down to the Papal Seminary at Ampitiya to prosecute their ecclesiastical studies. This institution founded by Pope Leo XIII of happy memory was destined by him for the education of an indigenous Clergy for the evangelisation of India and Ceylon. As early as 1886, when the hierarchy was established in the Indies by the Bull Humanae Salutis, his Holiness urged the bishops to

(110) In several occasions Zaleski mentioned the poverty of the diocese of Kandy. On 26 October 1888 the Apostolic Delegate wrote that «the diocese of Colombo and the one of Jaffna are well enough materially, while the diocese of Kandy is poor». (VP BP v. IX p.4) 54 LAURENCE HYDE O.S.B. found seminaries in their dioceses for the proper education and training of their clergy. But the lack of a sufficient number of vocations and the limited finances of the bishops rendered the erection of diocesan seminaries practically impossible in many places. Therefore the Pope conceived the grand idea of establishing one general seminary for India and Ceylon. Accor- dingly, Mgr Zaleski, who had already been in India with Mgr Agliardi (111) and succeeded Mgr Aiuti as Delegate Apostolic (112), was commissioned by His Holiness to fix up a suitable place for the erection of the building, while the direction of the studies was committed to the Jesuits of the Belgian Province (113). Rev. Fr. Grosjean S.J., a man of remarkable abilities, at that time Superior of the Bengal Mission, was appointed Rector of the Institu- tion; and Mgr Zaleski (114) determined on Kandy as being the most suitable

(111) Agliardi, Antonio, (1832-1915) was born at Cologno (Bergamo - Italy) and died in Rome in 1915. He studied theology and canon law. At Mgr Pagnani’s time Mgr Agliardi was initially a powerful consultant of Congregation of Propaganda, a great friend of Mgr Bonjean and an adversary of Mgr Pagnani. In 1884 Mgr Agliardi was created, by Leo XIII, Archbishop of Caesarea in partibus and was sent to India and Ceylon to set up the hierarchy of the Catholic Church in India and Ceylon. He was the Apostolic Delegate from 1884-1887. For his services to the Church, Agliardi was rewarded with the Cardinalate and the archbishopric of Ferrara. In 1903 he was named vice-chancellor of the Roman Church. In regards to Agliardi’s relations with Bonjean and Pagnani see B. BARCATTA,The Apostolic Vicariate of Colombo Sri Lanka in 1883, passim, Montefano Publications Ampitiya, Kandy 2006. (112) Aiuti Andrea (1849-1905) was born in Rome. He was the Auditor of the Apostolic Delegation to India and Ceylon in 1886, and he succeeded Agliardi as Apostolic Delegate from 1887 to 1891. In 1903 he was created Cardinal. He died Rome on 28 April 1905. As Auditor of the Apostolic Delegation Aiuti made several unfavourable comments to Mgr Bonjean and to the O.M.I. in 1886. BARCATTA,The Apostolic Vicariate of Colombo, Sri Lanka in 1883, passim. (113)The Superior General of the Jesuits, Fr. Luis Martin, suggested Propaganda take over the direction of the Papal Seminary together with the diocese of Kandy (VP BP v. IX p. 120). Zaleski, on 14 July 1894, made it clear to Propaganda that the request to the Jesuits was that they take over the new two dioceses, Galle and Trincomalee, but not the diocese of Kandy. He pointed out that the assignment of the diocese of Kandy to the Jesuits was obvious. «The Sylvestrine Fathers of Kandy at that moment live in the most open and sincere friendship with the Jesuit Fathers of the Seminary and they await the arrival of other Fathers as a precious help to their weakness to provide better for the conversion of the pagans, as it is natural that with the great zeal of the Belgian Jesuit Fathers and with the experience of this form of apostolate, the Seminary will necessary become the centre of many conversions. Your Eminence, in your wisdom, will easily realize how important it is both for the Seminary and for the diocese that the good understanding between the Sylvestrines and the Jesuits should not be disturbed. Therefore, it is essential that the proposal of the Father General be not known. It must remain absolutely secret». (VP BP v. IX p. 123) (114)Zaleski, Ladislas Michel, was born in 1852 at Wielona (Diocese of Samogizia, A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 55 place for its erection (115). Soon several plots of land aggregating about 200 acres were purchased and the building stated at once. But a temporary home was founded for the first students in two houses closely adjoining His Excellency’s residence. On the 24th April 1893, the first student was admitted, others rapidly poured in, and Fr. Grosjean fulfilled for all these during a space of six months the manifold duties of Superior, Procurator and Professor (116). Very soon a building sufficiently large to accommodate the students was completed, the old St. Mary’s Hall, since dismantled, and they were able to move into their own house. Professors, too, had arrived from Belgium, amongst whom was the venerable Fr. Van der As, one time Rector of the University of Louvain. Since then there had been a rapid development, and for the twenty eight years of its existence it has turned out no less than two hundred priests for the various dioceses of India and Ceylon. It has, besides, given four bishops to the Church, three of the Syro- Malabaric Rite, and our own beloved Bishop Bede Beckmeyer O.S.B. That Mgr Pagnani should have had the happiness of welcoming the foundation of such an important institution for the welfare of the Church in the East in his diocese has been a signal favour of the Providence of God. The Sylvestrine Monks are given an education at the Papal Seminary which is second to none, and is fashioned on the course given at the Gregorian

Lithuania) of Polish stock graduated from the “Pontificia Accademia Ecclesiastica of Rome” in 1882. He was Secretary of the Apostolic Delegation in 1886, and later in 1892 he was appointed Apostolic Delegate to East India and elected Titular Archbishop of Thebes. He was the Delegate for the East Indies from 1892 to 1916, when he was appointed Patriarch of Antioch, Syria. During the long time spent in Ceylon as Apostolic Delegate Mgr Zaleski was a close friend of Mgr Pagnani. He died in 1925 (115) The Oblates objected to the founding of a Papal Seminary in Kandy. On 14 July 1894, Zaleski begged the authorities of Propaganda to keep secrecy in regards to the links of Sylvestrines and the Seminary in Kandy. «If the Oblates of Colombo were to come to know it through their procurator in Rome they would not fail to exploit it in order to disturb the mutual understanding between the Sylvestrines and the Jesuits in Kandy. They would become a great danger to the Seminary». (VP BP v. IX p. 123). The archbishop of Colombo, Mgr Melizan, proposed tactics against the Sylvestrines for Zaleski’s support of his plans. «And I on my side I would help the Jesuit Fathers to take possession of Kandy», wrote the Apostolic Delegate on 14 July 1894. (VP BP v/ IX p/123). (116) In 1894 the Superior General of the Jesuits, L. Martin, presented the names of three candidates to be considered as Bishop of Galle. Propaganda asked him for as explanation as to why the name of Fr Sylvian Grosjean was third on the terna as that name should have been the first «since he (Grosjean) has a great experience of the missions than the other two and a better knowledge of the languages» (VP BP v. IX p. 129). Zaleski replied that perhaps «the Father General has placed him in order to reserve for the office of the Superior Regular of the mission in Ceylon. If is so, I would consider it a great advantage since such an office would not take him away from the general direction of the Seminary of Kandy» (VP BP v. IX p. 131; 134-140). 56 LAURENCE HYDE O.S.B. University at Rome. The building itself is an imposing structure and is set in ideal surroundings. The students are recruited from at least twenty five different dioceses, and, though differing much in language, mentality and nationality, live a life of harmonious unity emblematic of the Catholic Church. Mgr Zaleski’s indefatigable interest in their welfare prompted the erection of Gothic Chapel in solid masonry which he adorned with beautiful “ikon” of our Blessed Lady. This serves also as the parish church of Ampitiya, for the good Jesuit Fathers have laid the diocese under an additional obligation by consenting to look after the souls of the Catholic population of that suburb. Both by the soundness of the training they impart and the example of their holy lives, they have succeeded in establishing a decided improvement in the tone of the diocesan clergy, wherever their students have gone in the exercise of the Apostolate. For personal reasons, too, Mgr Pagnani was grateful for honour of having the papal seminary at Kandy. The intimate terms of friendship on which he lived with the representative of His Holiness in these parts, did much to alleviate the trials that surrounded him. The Sylvestrine Congre- gation, through its late revered Bishop owes an immense debt of gratitude to the interest desplayed by Mgr Zaleski.

Mention of the establishment in 1886 of the Hierarchy in the Indies has already been made. On the occasion of its proclamation in Ceylon, January 6th, 1887, a solemn function was witnessed at St. Lucia’s Cathedral in Colombo, Mgr Pagnani was accorded the honour of singing the Pontifical Mass at which the Apostolic Delegate assisted pontifically. The Vicars Apostolic of Colombo, Jaffna and Kandy were proclaimed Bishops in Ordinary and their Vicariates were raised to the status of bishoprics. Ceylon was constituted a separate Ecclesiastical Province with Metropolitan rights attached to the archdiocese of Colombo, and the first Provincial Synod was held on the occasion to read the decrees regarding the admini- stration of the new Sees and formulate a petition concerning Feasts and Fasts to be sent to the Holy See. A telegram of thanks with a prayer for the Apostolic Blessing was also sent to the Holy Father. The Delegate Apostolic, acceding to the wishes of Mgr Pagnani, paid a visit also to the Kandy Diocese, where he was greatly pleased with the demonstrations of piety and attachment to their holy religion exhibited by the Christians of the place. On the 18th January 1887 the first Episcopal Curia of the Diocese of Kandy was announced. It included the name of Very Rev Fr. C.J.B. Fernando as Vicar General, Rev Fr. Reginald Corbet as Chancellor, Rev. Fr. Gabriel Fernando as Fiscal Advocate, and Rev. Frs Papili, Assaw, Pancrazi A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 57 and Pius Fernando as Councillors. As regards the other institutions connected with the promoting of the Apostolic work of the Diocese we have the impetus given to secular educa- tion in the development of the Catholic Boys School at Kandy. The school was founded by Abbot Cingolani in 1864 (117), and since that time has passed through many stages of transition, some times having a priest as headmaster, at other times being ruled by a layman. Amongst the priests who have been connected with the institution were Rev. Frs Craner, Van- derstrassen, Pius Fernando, Paul Perera, David Gabriel Fernando, Georgesz, Leitan and the brothers Philip and James Caspersz. Evolving itself out of very small beginnings, it has succeeded, through the fostering care of Bishop Pagnani first and then of his successor the Rt. Rev. Dr. Bede Beckmeyer, to make rapid strides of improvement, till it takes its place now with the leading educational institution in the Island. But it is seriously handicapped in the matter of a playground for the boys, having none of its own and having to depend on the goodwill of others to supply the want. The Nuns of the Good Shepherd, too, were not slow in coming to the rescue of the good Bishop Pagnani with the offer of their services for the education of the girls. The girls’ school was a long, low building occupying the ground on the left side of the Abbey Church, while the boys’ school, at present the building serves for St. Clement’s Preparatory School, occu- pied the right hand side. In 1888, two Nuns of the Good Shepherd Convent of Colombo came up and established themselves at Katukelle in a house which had been purchased for them in December 1887 and had been renamed Mt. Leo to commemorate the illustrious Pope of the same name who celebrated his Jubilee that year. On the 13th January 1889 the Convent was solemnly blessed and the girls’ school opened. It has conti- nued ever since to be the best institution of its kind in the diocese and the advantages derived from it by the truly Christian education given to the future mothers of our Catholic families, are beyond all praise. Their activities are not limited to Kandy alone. A second house was opened at Nuwara Eliya in 1901, where for a year the Nuns occupied the old boys’ school, thence transferring their Convent to the “Nest”, a spacious cottage with sufficient grounds. Here in 1915 they erected a beautiful Gothic

(117) The foundation-date of St. Anthony’s College at Kandy, according to Hyde, was 1864, «as it was given to me by the older Fathers of our Order», wrote Philip Caspersz in The Anthonian 1908. Later the foundation-date of St. Anthony’s College was amended and the foundation-date was celebrated in 1854, according to other documents. I argue that the exact date of the founding of St. Anthonys College was in 1844, when Orazio Bettacchini opened the first school at Kandy. B. BARCATTA, Some thoughts on the true foundation date of St. Anthony’s College, Kandy, in «Inter Fratres» 54 (2004), pp. 75-92. 58 LAURENCE HYDE O.S.B. Chapel which serves to relieve the congestion on the space of the Parish church, by allowing a great part of the congregation to hear the Sunday Mass more conveniently there. A third house was opened by them at Badulla in 1913, which during the seven years of its existence has amply justified the expectation of its foundation in the capital of the Uva Province. Pari passu with the Nuns of the Good Shepherd, the native Sisters of St. Francis Xavier have been pressing on with the work of Christian education. Mgr Maver, when in Matale, had opened a small orphanage and school for girls where the children were looked after by some pious ladies. In February 1887 a native Sister from Colombo was invited to come up to take charge of the school and to found a community of native Sisters there. Soon after, on the feast of Pentecost (29th May) of the same year, the veil was given to three others by Mgr Pagnani, and thus the Religious Family of the Sisters of St. Francis was established in the diocese. The Convent in Matale with its beautiful Chapel is an object of admiration to all who visit the place and in this connection a meed of praise is due also to Fr. Pius Fernando. Wherever possible schools for boys and girls are established in the diocese, but not having a sufficient number of Catholics of good standing or able to maintain such schools, they are generally conducted on very humble lines. Sometimes, too, either for the want of sufficient funds or because of the impossibility of getting a sufficient number of children to satisfy the requirements of the Government Code for the purpose of Registration, a school has to be closed down and another opportunity looked forward too when a better start could be made. Especially in the planting districts, where there exists in no place anything like a moderate sized town, it is nearly an impossibility to maintain such a school. Repeated attempts have been made in this direction but so far our efforts have not been crowned with signal success.

Of Confraternities and Sodalities there are a good few erected in the Diocese, and they are all popular with the Catholics, especially the Con- fraternity of the Scapular of Mt. Carmel and that of the Most Sacred Heart of Jesus (1896). Nearly every Catholic in the Diocese is enrolled in one or other of these or both. There is besides in Kandy the Third Order of St. Francis (1886) that numbers over fifty brothers and sisters. The Sodality of the Children of Mary (1894) is established in all the Convents of the Diocese, and numbers at least 500 Sodalists. At Nuwara Eliya the Confra- ternity of the Most Precious Blood (1892) was established by Fr. Papili who, while at Pamunugama in the Colombo Vicariate, had done so much to popularise that cult. The Confraternity of the Holy Rosary (1887) is also very popular, and the devotions of the month of the Holy Rosary are well A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 59 attended in the churches where the Confraternity has been erected. The Brotherhood of the Oblates of St. Sylvester founded at Wahacotte in March 1888 owes its first establishment to Fr. Assaw. It was thought that these Brothers would be very useful in supplying a keenly felt want of the missionaries. When visiting the estates they could do the catechising of the coolies, and at home they could look after the household of the priest. But vocations have not been plentiful, and beyond supplying the Monastery of Kandy with Lay-Brothers, the institution has done little more than just jog along. Fr. Assaw, who was first sent to Wahacotte in February 1888, rendered heroic service to the cause of the congregation during his long stay at that place. He did not leave that Mission finally until February 1905, except for a short stay in Kandy in 1898, of six months, when he was appointed Parish priest to relieve Fr. Paul Perera, who in that year undertook to work the Dumbara Mission as a separate concern from Kandy and Matale, but who died in March of the same year. What Wahacotte was before Fr. Assaw’s going there may be inferred from the description of the people given by Fr. Benedict Perera who was its first resident Parish Priest. It was in August 1886 that he was appointed and, says Rev. Fr., «I had to undergo many hardships owing to the ignorance and wildness of the Christians. Even after the ringing of the third bell on Sundays, they would be running after their bulls and buffaloes instead of coming to Mass. The only remedy I had to apply was the use of my long walking stick and to chase them inside the church for Mass. This I had to do constantly for six months. Still, they were devoted and faithful Christians». Though these people are a tough proposition for the parish Priest, they have improved wondrously under the paternal guidance of their several pastors. They are proud of their Portuguese descent and tenaciously retain their Portuguese names and customs, though there is hardly anything else to distinguish them from the ordinary village Sinhalese. Fr. Assaw was able to bring them to a fairly good understanding of their duties, but surrounded as they are by Buddhists and not having any commerce with the outside Catholic world, they remain very narrow-minded and they even resent any attempt at educating their children beyond the mere rudiments of knowledge. By introducing the Low-Country Catholic element into the place as teachers of the school or Oblate Brothers of St. Sylvester a modicum of advance in the right direction has been made. But they are very jealous of the influence that these strangers exert and are ready on the slightest provocation to be troublesome and disobedient. As long as they keep together they retain their Faith, but when they migrate to other Buddhist villages they are quickly lost in the confusion of intermarriages with them. The present incumbent of the Mission, the Rev. Fr. Francis 60 LAURENCE HYDE O.S.B. Gunatilleke, is besides, Post Master and President of the Village Tribunal by courtesy of the Government Agent; this latter office giving him some extraneous authority over them. By the exertions of Fr. Assaw an aggregate of thirty acres of land was purchased in plots and coconuts planted while there is also a small para- rubber plantation and a few small paddy fields attached to the religious community dependent on the Monastery of Kandy. But it has generally been found that the cost of keeping these latter under cultivation far exceeds any possible return from them. I have now given a summary of the principal means applied in the Diocese of Kandy to the pushing on of Apostolic work. The Monastery and the Papal Seminary for the education of our clergy; St. Anthony’s College at Kandy and the several out-station schools; the Convents of the Good Shepherd Nuns and the Native Sisters of St. Francis Xavier with the girls’ schools; and the Brotherhood of the Oblates of St. Sylvester. But if those who were responsible for the foundation and the development of these institutions were questioned, they would all confess that it has been at immense cost of energy, perseverance and complete self-sacrifice that all this has been done, with an almost daily dependance on the merciful Providen- ce of God.

Of the principal events that marked the Episcopal career of Mgr Pagnani we have the blessing of the new churches at Kadugannawa (1884), Nuwara Eliya (1887), Halloluwa (1890), Attabage (1891), Hindugala (1894), Holy Cross, Hatton (1894), B.V.M. of the Rosary at Bangawanta- lawa (1895), St. Paul at Rajawela (1897), St. Anthony at Bandarawela (1898); the consecration of the three Bishops of the Syro-Malabaric Rite at St. Anthony’s Abbey on 25th October 1896; the consecration of Mgr Bensiger as Coajutor of the Bishop of Quilon on the 18th November 1900; the annual recurring of candidates for the various Orders from the Papal Seminary (Bishop Pagnani has ordained more priests than any other Bishop in the East); the Congress of Bishops under the Presidency of the Delegate, Mgr Zaleski held at Nuwara Eliya on the two new dioceses, Galle and Trincomalee, that were erected in Ceylon; the boundaries of five dioceses into which the Island has since remained divided being marked out on this occasion (118); the celebration in 1904 of the Silver Jubilee of Mgr

(118) The new Jesuit Bishop of Galle, J. Van Reeth, rendered his appreciation to Mgr Pagnani for the help given to him by the missionaries of Kandy. «For the diocese of Galle I have asked the help of the Benedictine Fathers of Kandy, who are friends to our Fathers. The Bishop of Kandy is giving me for some time for Galle his Vicar General (Fr C.J.B. Fernando), a venerable old man who began his ministry in Galle and he was very happy to introduce us there. Another Benedictine Father (Fr. Callet) A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 61 Pagnani’s Episcopal Consecration when he received from His Holiness the title of Domestic Prelate and Assistant to the Pontifical throne. These, and two other events more closely allied with the Sylvestrine community, the magnificent celebration of the Golden Jubilee of the advent of the Sylve- strines to the Island in November 1895 and the blessing and installation of Fr. Pancrazi, who since the death in October of 1902 of the Very Rev Fr. C.J.B. Fernando, performed the duties of Vicar General, as Abbot of the Monastery of St. Sylvester at Kandy, constitute, beyond the ordinary duties incidental to his office, the landmarks of Bishop Pagnani’s Apostolic career. On the 17th June 1911, just three days after the completion of his seventy-seventh year, Mgr Pagnani breathed his last. He had gone up earlier in the year to Nuwara Eliya to act for the Parish Priest while the good Father went on circuit through the Estates of the Mission. He contracted a chill when going to hospital to administer the sacraments to a sick person, and shortly afterwards was himself forced to take to his bed. He closed a career of simple holiness by a most edifying death. If the concourse that attended his obsequies three days later can be taken as an indication of the general esteem in which he was held, then indeed may we say he was blessed in his suffering life, and crowned with honours in his holy death. In perfect silence, except for the funeral dirge chanted by the Ecclesiastics, his remains were borne round the town so dear to him and where he had endeared all hearts to him. They were then deposited in the vault prepared for them in the Abbatial Church of St. Anthony which he had always used as his Cathedral (119). When he died he left the Mission with a clergy numbering 23 priests (120); there were 12 Mission Stations and 27 churches, while the Catholic whose mission (at Nawalapitiya) is not far from Kegalle, will go every week to spend some days at Kegalle till the Jesuit Father is able to get his bearings». (VP BP v. IX p. 159). (119) The Apostolic Delegate, Mgr Zaleski, on the eve of Mgr Pagnani’s death, recalled the legacy of the dying bishop of Kandy, and mentioned a suitable successor who could continue that legacy. «Now the diocese of Kandy is very important and still developing», noted Zaleski; «moreover, the situation of Kandy is completely different from the situation of the other Indian dioceses... On the choice of his successor will the diocese of Kandy depend for its development or remain stagnant. I write this with the full knowledge of the local situation, as I lived in this diocese for 20 years and I had an intimate relation with the Bishop». (AP v.517 Rubr 128/1912 ff. 484). On 27 June 1911, Mgr Zaleski had informed the authorities of Propaganda in regard to the real situation of the Kandy diocese and its clergy. «In all the Indian dioceses, which were entrusted to religious congregations, the religious missionaries were nearly all Europeans. The religious born in India were very few indeed. The situation, however, of the Kandy mission was different since the native clergy formed the greatest number and the European members were insignificant». (AP v. 517 f. 503 Rubr 128/1911 no 4597). (120) At the time of Mgr Pagnani’s death Mgr Zaleski wrote to Propaganda that 25 Sylvestrine monks were working in the Kandy diocese; of them 20 Sylvestrines were 62 LAURENCE HYDE O.S.B. population was over 30,000. Of schools there were 20 with an attendance of over 2,000 pupils. A comparison of these figures with those of 1883 gives ample testimony of the good fruits of his administration.

Abbot Pancrazi in his quality of Vicar General succeeded as Admini- strator Apostolic of the Diocese sede vacante, and continued so until the 30th June 1912 (121). Meanwhile at Rome the deliberations on the choice of a successor to Mgr Pagnani culminated in the announcement that Ceylon was to have one of his own promoted to that dignity (122). Great was the enthusiasm displayed when it was known that Fr Beckmeyer, the popular Fr. Bede, Parish Priest of Kandy, was the recipient of the Church’s Tr ust. Preparations were immediately set on foot for celebrating the event indigenous, and only five were Italians, four of them were priests and one a lay-brother, Nazzaren Patacconi. In addition, there were 4 indigenous secular priests in the diocese. Zaleski expressed a negative opinion of the four Italian missionaries. He wrote: «Abbot Augustine Pancrazi, (persona assai distinta, ma disgraziatamente d’una obesita’ mo- struosa), Fr. Bonfil Galassi, (buon monaco e buon sacerdote, misantropo e strano e certo ineleggibile), Fr. Joseph Pagnani, (nipote del vescovo, che mi fa ora da segretario, una testa stravinta, ne’ degno, ne’ capace), Fr. Bernard Regno (un giovane di poca intelligenza che certo non farei mai neanche parroco)». However, the future proved that Mgr Zaleski’s judgment was wrong. (AP v.517 f. 504v) (121) The Abbot General of the Sylvestrines, Hugo Policari, asked Abbot A. Pancrazi, Administrator Apostolic of the diocese, to submit to Propaganda the names of three candidates for bishopric. The first name on the terna was Abbot Augustine Pancrazi. However, the Apostolic Delegate Zaleski objected to the procedure that was followed by the Abbot General, and reserved to himself the decision about the successor to Mgr Pagnani. According to Zaleski, the new bishop of Kandy should know Sinhala, Tamil and English languages, and the customs of the local people. None of the European Sylvestrines had those qualities necessary to be the bishop of Kandy. The Abbot Pancrazi was eligible as bishop, but he was not suitable because he was too obese, and on account of this handicap, he was incapable of performing his duties as bishop. The only capable to be bishop of Kandy was the native-born Fr. Bede Beeckmeyer. (AP v. 517 f. 511). The process followed by the Abbot General in regards to Mgr Pagnani’s successor had been followed by the Jesuit superiors for election of Joseph Van Reeth as bishop of Galle few years earlier. (VP BP v. IX p. 121). (122) Mgr Zaleski praised the efforts of Mgr Pagnani in forming an indigenous clergy. «In the present circumstances of this Mission (Kandy) - Zaleski wrote - the bishop cannot be a mute idol, especially in succession of Mgr Pagnani, who knew his people so well and who was loved by the Christians and revered by the pagans not only in this diocese but of the whole island. Today these Catholics would not be satisfied with a mute bishop, who only puts up his ring to be kissed and who does not know how to be familiar with them. Today it is not enough for the bishop to wear the mitre, he must keep the faith of his people... In the circumstances to appoint a mute idol as bishop of Kandy would mean the ruin of this beautiful Christian community, which is still growing... Mgr Pagnani’s hard work in setting up this diocese on a solid basis would be destroyed». A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 63 with great splendour and solemnity, and when on the 30th June 1912, Mgr. Zaleski assisted by Archbishop Coudert of Colombo and Bishop Bensiger of Quilon conferred Episcopal consecration on the new Prelate, Kandy (and with it Ceylon) knew whether to weep or laugh more, for the joy that filled all hearts. On the next day Mgr. Beckmeyer took possession of his See and received the obedience of his clergy. He announced the composition of the Episcopal Curia, making Very Rev Fr. D.B. Galassi O.S.B. his Vicar General, vice the Rt. Rev. Lord Abbot whose duties as Religious Superior were judged incompatible with the office of Vicar General. Giving himself only sufficient time to visit the other Bishops of the Province, Mgr Beeckmeyer set out in August 1912 for Rome to visit the Apostolic Limina and obtain his faculties from the Holy See. Immediately after his return thence he commenced the Pastoral Visit of his Diocese and having thus acquainted himself with the work of the several Missions and their needs, he set himself to the task of organising the administration with such means he found at his disposal. St. Anthony’s College received his early attention, and here he was eminently successful in raising the standard of its excellence and putting it on a satisfactory financial basis. The new building added since 1915, which included a thoroughly equipped labora- tory have brought the College up to being quite an imposing structure, besides increasing the accomodation to over twice its original capacity. The attendance, too, from being something like 200 was increased to nearly 500, while the College is staffed by very capable teachers. In other places, too, he has directed the efforts of his missionaries in building schools and promoting the cause of education, particularly at Wahacotte, Nuwara Eiya, Gampola, Nawalapitiya. Bandarawella and Badulla. All these places are now well equipped with schools, while serious attempts are being made elsewhe- re in the same direction. For his clergy, he pours himself out in sympathy to them, and supports them hearitly in every movement directed to the welfare of the Mission; and not forgetting the reliance and confidence placed in him by them when he was only Fr. Bede he will occasionally impress on them the need of a perfect understanding between Bishop and priests if good work is to be done. He has handled the finances of the Mission most successfully too, and he has the knack of making money do twice as much in his hands as in any ordinary man’s. Withal, he finds himself greatly handicapped by the lack of funds to found or carry on works of the greatest importance to the Diocese. The need of trasferring the monastery to more congenial surroundings where the novices and students would be better able to equip themselves than in the constant distraction afforded by the present arrangements, calls 64 LAURENCE HYDE O.S.B. for immediate attention. The Visitation of the Ceylon community just performed by the Abbot General of the Sylvestrines put the matter down as one of the first great importance and requiring immediate attention. Is it possible that Ceylon which owes so much of the advantages derived from the Faith to the Sylvestrine administration will not honour the memory of the departed heroes in the dark times of the history of the Church in the Island by erecting a monumental house for their successors in the Apostolate? At present Bishop Beeckmeyer has in his Diocese 24 priests, besides the Lord Abbot. Of these 19 are Sylvestrines and 5 secular priests. Leaving aside those required for the various Monastic offices, Prior, Master of Novices, Procurator and for St. Anthony’s College (2) and the Kandy parish (2), there are only 17 priests to do all the Mission work of the outstations. This does not allow the Apostolic number of “two and two” to be appointed to each Parish. Besides Ampitiya, which is worked by the Jesuit Fathers of the Papal Seminary, there are eleven Mission Stations omitting Kandy. Some of these places require three priests, while every station (considering the great distance to be covered and the number of estates to be visited) ought to have at least two. It will be easily understood that in order to keep up with the requirements of the situation the missionaries have to work at high pressure, and when sickness or death (quod Deus advertat!) comes in to reduce the number, how hard the Bishop is put to it to keep things going. However, there is hope that in the near future this state of things will be bettered. And if in the meantime there is much work and little consolation, we who are carrying on the Sylvestrine tradition will we shirk from the undertaking?

EPILOGUE.

To my brethren in Religion I offer this little testimony of my affection. I am sure that if they only knew and studied the characters of the men who have led them on till now and the immortal spirit of the Order of St. Benedict, they would be in no need of encouragement from any one to continue in the laborious and painful way of the Apostolate. If Europe has any Christianity left in it, it can be traced back to the old Monasteries founded by Benedictines wherever they penetrated to gain souls to Christ. Even after fourteen centuries of a much chequered existence they still count a great many adherents. The rule of St. Benedict with its large allowance for local conditions and the affectionate spirit of brotherho- od it engenders in those who embrace it, has been made for all times and for all conditions of society. From the crowned head of an Empire to the commonest clodhopper or clown every state has found its peace of mind A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 65 and the path to sanctity in the shadow of the cloister. All differences are smoothed out there and fraternal charity guides the actions of all. Here are we, a little community of twenty, doing our level best to carry on the old Benedictine tradition. The perusal of the foregoing pages will have convinced us that those who have gone before have contributed their share in the making of this tardition. A great promise, the Second Spring, dawns before us in the new impetus given to our religious life by the visit of our Most Reverend and dear Lord Abbot, D. Hugo Policari, the General of our Order. Our Holy Fathers Benedict and Sylvester hold out to us, now, with the brave and generous acceptance of the new conditions imposed on us, the hope of a new and glorious future. It is ours now to lay the foundation of a tradition that we would wish our successors to maintain. We have nothing to lose and everything to gain by our loyal support of the Reforms that have been judged necessary to bring us into line with the present requirements of the Holy Church from the exponents of the Ascetic Life in practice. I am sure that it will bring a great support to our cause if it is seen that the Brotherhood of the Sylvestrines is now more spiritually founded in charity. I have no apology to make for the past and I trust that when someone else in the future takes up this history to continue it, he will have many more and greater things to tell of than it has been my pleasant task to chronicle these pages.

ADDENDUM (by B. Barcatta). Fr. Hyde Laurence completed his A Short Historical Review of the Sylvestrine Monks in Ceylon from 1845 to 1920 soon after the visitation of the Abbot General of the Sylvestrine Congregation, Hugo Policari, in June 1921, as the author was confident that the expectations of his community in Sri Lanka would be more kind-hearted. «The visitation of the Ceylon community just performed by the Abbot General of the Sylvestrines put the matter down as one of the first great importance and requiring immediate attention», acknowledged Hyde. The survival of the Congregation in the 19th century was insecure on account of external enemies. Yet, in 1856, despite the tiny number of the Sylvestrine monks the Congregation agreed to take on the responsibility of the mission of the Southern Vicariate of Colombo, Sri Lanka. Mgr. Bravi, when he was in Rome in 1855-1856, discussed the many problems of the vicariate; and the most crucial was ‘how and when’ the Oratorian priests, who had looked after the spiritual welfare of the Catholics in the Island for more than 150 years, would be replaced by European missionaries. Mgr 66 LAURENCE HYDE O.S.B. Bravi believed that the Sylvestrine Congregation was able, indeed was compelled, to replace the Goanese missionaries. The General Chapter of the Sylvestrine Congregation, in 1856, agreed to Bravi’s proposal, and the Propaganda authorities approved the arrangements between Bravi and the Congregation, namely, the administration of the Southern Vicariate of Sri Lanka became their responsibilities. Bravi’s agreement was not easy to implement, because the number of the Goanese priests was decreased, while the needs of the Catholics were increased, and there were few Sylvestrines available to replace the local clergy. Mgr Bravi, and later Mgr Sillani, hoped that missionaries of other Benedictine congregations would come in their help, but, for the moment, secular and religious priests were needed to join the Sylvestrine Congregation as Benedictine ed Bravi’s proposal, hence, the Colombo vicariate became a Benedictine Mission of the Sylvestrine Congre- gation. The Sylvestrine monks were very few and not many offered their services to the Benedictine Mission. The Abbot General, Vincent Corneli, a classmate since the novitiate of both Mgr Bravi and Sillani and the head of the Congregation for 20 years (1872-1892), worked hard to find personnel for the Benedictine Mission. On the other hand, he refused an urgent invitation from Mgr Sillani to visit and to be aware of the problems of the Benedictine Mission in Colombo. Mgr Pagnani, only three years after taking on the responsibility of the vicariate of Colombo, renounced a portion of it, without any prior discussion with the Sylvestrine leadership. The relations between Mgr Pagnani and the Sylvestrine authorities in Rome had been very ‘unhelpful’ for many years. A reader is probably shocked, even today, when he learns that, at the beginning of the 20th century, nearly half the members of the Sylvestrine Congregation were in Sri Lanka. In 1900 the Sylvestrine Congregation comprised 58 members: 35 were in Italy, (17 priests, 5 professed students, 10 lay-brothers and 3 junior students), but other 23 members were in Sri Lanka, (1 bishop, 15 priests, 3 professed students, 3 lay-brothers and 1 oblate). Finally 75 years after the arrival of Mgr Bravi in Sri Lanka in 1845, Abbot General, Hugo Policari, informed, by a Circular Letter, dated 11 June 1920, the monks that «despite the difficulties of such a journey, it will be a source of great pleasure to us, thus to comply with the wishes so vividly expressed by the Fathers of the Chapter and by the Cardinal Protector, as well as to render obedience to the revered command of the Holy Father», he wished to acquaint at close quarters with those who were spending themselves with such a praiseworthy zeal and labour. Pope Benedict XV, on 19 May 1918, put in force the Codex of Canon Law which it was promulgated by his predecessor Pius X, on 27 May 1917. All Superiors of Religious Institutes were told to implement the new regula- tions of the Law of the Church. Dom Hugo Policari had been elected A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 67 Abbot General of the Congregation in 1909. His regime was filled with problems as some of his monks were forced to join the army during the World War One. Abbot Policari was re-elected Abbot General in 1919, and, to implement the new Canon Law, the General Chapter decided that he should visit all the monasteries of the Congregation, included the monastery of Kandy, excluding only the foundation in USA. On 11 June 1920, the Feast of the Sacred Heart, Abbot General Policari gave formal notice of his proposed visitation to the Italian, as well as to the Sri Lankan monasteries. His visitation would begin with the monastery of the Holy Hermitage at Montefano and finish at the abbey of St. Anthony at Kandy. He wrote as follows:

D. Hugo Policari by the grace of God and favour of the Apostolic See Abbot General of the Sylvestrine Congregation of the Order of St. Benedict

Right Reverend Father

Having been promoted once again, by disposition of Divine Providence, to the government of our Monastic Congregation, and fully aware of our insufficiency to cope with the grave responsibility laid on our shoulders as well as with the ever-increasing cares entailed by the administration itself of the Monasteries, our first thought was a humble and filial recourse to the Merciful Lord in order to implore from Him light and counsel and strength for the fulfilment of our arduous duties. We are moreover supported by the hope - so very consoling to us - that help will not fail us in the shape of prayers from all our confreres who are desirous and engaged, as we ourselves are, in promoting the welfare and the much-desired advancement of our Congregation. With this view we had for a long time pondered over the grave needs of our Congregation, intending to provide for more pressing wants by a circular, which it had been our purpose to forward to the various Superiors in order to convey to them as well as to all our Religious, the usual customary greetings. But on thinking over the matter, ever and ever fresh needs demanded our attention, and made us feel persuaded that such a Circular would have proved quite useless for the end proposed. We then realised the expediency of hastening the ceremony of the Sacred Visitation, which with the approval of the Reverend Visitors, we have decided on inaugurating at our Monastery of the Holy Hermitage about the end of July (1921), to continue it thence at the other monasteries in succession, and to close it finally at the Abbey of Kandy, whither we hope to go in order that we may be enabled to become acquainted at close quarters with those beloved Brothers, who are spending themselves with such praiseworthy zeal and labour, and who we trust will ever spend themselves in the various ministries of the Apostolate in that far-off Mission of ours, - that we may thus have an opportunity of ascertaining at first hand the needs of so considerable a portion of our Congregation and of providing against them as best we may. Despite the difficulties of such of a journey. it will be a source of great pleasure to us, thus to comply with the wishes so vividly expressed by the fathers of the Chapter and by His eminence the Cardinal Protector, as well as to render obedience to the revered command of the Holy Father. We regret not being able to do the same unto our Brethren in America, whose laborious work nevertheless we may be permitted to make mention of, and to express our feelings 68 LAURENCE HYDE O.S.B. of gratitude for their spontaneous and generous contribution towards the huge expenditure necessarily incurred by our Scholasticate, which, however, is so dispropor- tionate with the needs of our Congregation. In this connection we wish to express the hope that our parochial houses likewise will place themselves under some sacrifices in order to be able to contribute towards a work of such vital importance for the future well-being of our Congregation. In order that the Sacred Visitation may be followed by results which are expected of it, and which the Church has in view in instituting this ceremony and in imposing it on all Pastors, is essential that each and every one should have the disposition of sincere desire for improvement, collectively and individually, in a word, the Church requires a firm purpose of observance of our duties, more and more regular and perfect, and that too in subordination to the advice and admonitions of those who conduct the Sacred Visitation. To secure an end so desirable - or we should rather say, so vital - to the interests of our Mother the Congregation, it behoves all her children to be kindled with a generous spirit of trampling under foot all thought of personal convenience, all private aims, especially in these times of such dire calamities around us; that each one should be vividly imbued with a sense of his own obligation towards the Congregation, to which we owe everything; obligation of reverence and deference towards one’s Superiors and Elders, obligation of sincere and kindly-disposed charity towards one’s Brethren, by endeavouring by every means in one’s power to correct one’s own defects and the peculiarities of one’s own individual temperament - which is so often the source of the breach of that harmony and that concord of hearts which should ever reign supreme in all religious Houses, so that it may be said of the members thereof that we have «But one heart and one soul». The procedure that laid down by our Constitutions with regard to the Sacred Visitation is within our knowledge of all. We restrict ourselves here with reminding all Superiors of their absolute obligation to observe perfect common life, and to enforce its observance on all without exception. (Codex of Canon Law, can 504, 2389). May it please the Sacred Heart of Jesus, to Whom we have on this very day solemnly renewed the Consecration of our Congregation, though the intercession of the Most Blessed and of our glorious Father St. Sylvester, to revive in us all a sense of our obligations, which we had sworn to with the holy vows at our Profession, by imparting strength and efficacy to our good resolutions, in such wise that we may ever have before our minds the divine admonition «Walk in My Presence and be thou perfect». With this greeting, with this expression of our most heartfelt wish, we extend to all our fraternal salutation; and we invoke on the whole Order, on all the Communities and on all members thereof, the choicest blessings from God. Given at Rome, at our Residence, On the Feast of the Sacred Heart 11th June 1920

(Sgd) D. Hugo Policari Abbot General of the Sylvestrine Congregation

According the schedule, Abbot Policari arrived in Sri Lanka at the beginning of February 1921, and, on 15 February 1921, he notified the Sylvestrine monks in Sri Lanka that he had officially begun the visitation and wished to meet every monk wherever he lived in the island. This was the official inauguration of the Sacred visitation, dated Kandy, 15 February 1921. A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 69

Kandy, 15 February 1921 Reverend and dear Brother in Jesus Christ We have to perform the duty of informing you that today, in this Our Abbey of St. Anthony, we have begun the Sacred Visit, which We hope to be able to continue in the houses of all our missionaries. From this day forward all Our Religious have full leave - nay more, they are even under obligation - to present themselves before us, to answer questions with all sincerity, and to make any proposals that, in their conscience they may consider most fitting to bring about a more exact observance of religious Life in conformity with the Rule of Our most holy Patriarch St. Benedict, with our Sylvestrine Constitutions, with the regulations contained in the New Code of Canon Law, and, above all, the most sacred obligations undertaken by us all on the occasion of our Religious Profession. We have been accorded a great measure of consolation from the fact that many of you have already expressed the wish and the hope that the present Visit - which, not without special disposition of Divine Providence is now been accomplished fully 75 years from that time when our first Religious (subsequently Vicar Apostolic) Mgr Bravi of holy memory entered on his wonderful apostolate in this privileged island, by transplanting hereon our Monastic Congregation - may produce that improvement which is looked forward to by all, so far as it concerns our Monastic Life and the apostolic Ministry to which you are in a special manner dedicated. With the hope of embracing you at the earliest opportunity imploring likewise on you choicest blessings from above, and with heartfelt regards We remain Yours veery affectionately in the Lord (Sgd and Sealed with the Abbot General’s Official Seal)

(Sgd) D. Hugo Policari Abbot General of the Sylvestrine Congregation

On the Feast of Pentecost 1921, the Abbot General, Hugo Policari, closed the visitation and addressed a circular letter to the monks living in Sri Lanka, with the resolutions for their monastic lives, and proposed a time-table to be observed by the monks in the monastery. The new regula- tions for the abbey of St. Anthony at Kandy started a new chapter in the life of the same abbey.

Kandy, Feast of Pentecost 1921 Dearest Brethren and Children of Jesus Christ We are near the close of the Sacred Visit which, as a duty imposed on us by Our office, We have undertaken with the sole purpose of stimulating afresh among you the religious spirit and the practice of religious observance For this we give our most humble thanks to God for the special assistance with which He has deigned to sup- plement our weakness in this difficult undertaking; and though it has not proved entirely successful, owing to our own shortcomings and through averse circumstances, we are nevertheless not precluded from entertaining every hope of a better future for this portion of our beloved Monastic Congregation. Grounds of encouragement and 70 LAURENCE HYDE O.S.B. comfort are not wanting for this, even through the midst of some disappointments and obstacles. And this our confidence is based, not only on the Divine Aid which we have invoked, but also on that spirit of docility and abnegation - that is to say, on the religious spirit - with which you have shown yourselves to be animated during this very Sacred Visit. It is with much consolation in heart that we have noted your realization of the necessity for a Religious Life that would be more in keeping with Our Rule, with the Constitution and the Sacred Canons. You have welcomed with the best dispositions the Common Life, rightly considered as the hinge of religious Life, and as the most efficacious mean for removal of certain evils that are deplored by all. And you have given expression to your longing for changes and reforms, that would make regular observance flourish anew among you, and give fresh spur to moral and material prosperity in this beloved portion of our Congregation, which is devoted in an especial manner to Apostolic Ministry. This work calls for sacrifices, oftentimes far from slight: while it demands at the same time a greater perfection, whereby we may be enabled to obtain from God special and abundant helps, without which we shall find it impossible of accomplishment corde magno et animo volenti. This is a disposition which is far more pleasing to Him than the work itself; and without it we run the risk of losing a large share of merit, which is the only reward that a Religious Missionary ought to aspire to, having always before us that sublime text: «O shall be your reward exceeding great». With the reforms alluded to in the foregoing paragraphs, and particularly with the introduction of Common Life, we have done nothing more than to fulfil a grave obligation which has been on us by the enactments of The New Ecclesiastical Code, promulgated, as is well known to all, three years ago. And yet our part herein has merely consisted in recalling attention to the sacred obligations of every religious Order and of every one of its members, and consequently to the obligation of each one of us, collectively and individually. As a special reminder from us, we recall to your consideration that it is only by this road and by these means that we can entertain the hope of attaining that religious perfection, to which each one of us has voluntarily and solemnly bound himself by the vows of poverty, chastity and obedience. It is the Doctor of the gentiles who warns us in this wise: «Obey your superiors and be subject to them; for they keep watch as if they have to render account of your souls»; and he adds thereto: «That they may do it with joy and not with sadness». Let us meditate often on those words; they contain the best rule of life for an Order, for a community, just in the same way as docility, an affectionate regard, and prompt and willing execution of every order issued by the Superior is the surest sign of the spirit which reigns in a Religious Family and animates these who are members thereof. And this spirit we wish for you with all our heart; this spirit we ask and shall continue to ask of Our Lord, with all earnestness of prayer, on behalf of all our Brethren in Jesus Christ. (Sgd) D. Hugo Policari Silvestrinae Congregationis O.S.B. Abbas Generalis

Rules decreed on completion of the Sacred Visit by the Right Rev. Abbot General, 1921 1. All our religious shall practice perfect common life in accordance with the rules herein promulgated. 2. All monks are obliged to wear the full monastic habit, either white or black, A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 71 when they issue out of their rooms. Exception is permitted only to missionaries when they visit estates. 3. The Novitiate shall be strictly observed, and novices shall be instructed with all diligence in conformity with the precepts laid down by the Holy Rule, by the Constitutions and practices of our Congregation and by the Canons. They should likewise be taught the Rubrics and Gregorian Chant. 4. Admission to the novitiate as well as the Simple and Solemn Profession must be always preceded by a family Chapter with secret ballot, according to the terms of the Constitutions and Canons. 5. Lay-Brothers shall be given a course of religious instruction every week. They should be admitted to novitiate and Profession at the periods appointed for these. 6. Similar care, as for the novices, must be used as regards the Professorium and professed students. For these the weekly Chapter of Faults is obligatory. 7. The Master of Novices and Prefect of the Professorium are gravely obliged to exercise all diligence towards the religious formation and monastic training of those who are under the charge, and to keep the Superior regularly informed of progress made by them. The Superior, in turn, shall forward a detailed report to the Abbot General concerning novices and professed scholastics as well as monks in general. The Abbot General will thus be enabled to make up his report to the Holy See (in accor- dance with Can 510), 8, The Superior shall always be accorded, not only perfect submission from his subjects, but likewise all external tokens of true sincere respect. 9. The monks are here reminded of their obligation to be present at all acts done in common by the brotherhood; absence there from is not lawful without permission from the Superior. The latter shall sternly warn all those who fail in observance of this rule without sufficient reason for their absence. 10. As residence in the monastery is compulsory for the community, the rules of cloister shall be observed in the best way that they Superior deems practicable as to conform with the rules laid down in our Constitutions. Particular care must be taken as regards going out of the monastery at night-time, which is only permitted for grave reasons, and always with the blessing of the Superior, to be obtained on issuing forth as well as on returning. 11. (a) The hour for rising shall be about 5 am. (b) Meditation shall last half-an-hour, even for missionary monks. (c) Divine Office shall be recited in a low, grave and devout tone (cfr Con- stitutions, sect. 2 ch. 1). (d) As soon as it will be practicable Conventual Mass shall be offered in community, preceded by the due Canonical Hours prescribed by rubrics for the day. (e) There shall always be Reading at table, and silence there to be rarely dispensed from. (f) All priests are required to be present at recreation as it constitutes an act done in common, unless they be lawfully prevented from being present. 12. Silence shall be observed in the monastery with all possible care, particularly in the corridors. 13. The monks shall keep away as much as possible from visits to lay-folk; this must never be done without permission obtained beforehand. Even in special cases of concession they are forbidden to remain at such places more than three days. Mis- sionaries, on the contrary, are exhorted to bestow all care on poor Catholics scattered about the estates, by visiting them frequently. 14. Conferences for Moral Cases shall take place at least once during each month; those missionaries who happen to be stationed within easy reach, shall also be obliged to be present at these conferences. Others whose centres happen to be too far away from the venue of the conference, are recommended to meet together periodically for 72 LAURENCE HYDE O.S.B. the same purpose, at a place to be fixed upon by themselves as being most convenient. 15. The new Administration, the observance of common life, and all other rules set down here will come into force on the 3rd day of June, Feast of the Most Sacred Heart. (Signed and sealed) + D. Hugo Policari Silvestrinae Congregationis O.S.B. Abbas Generalis

Rules for practice of Common Life

A. In the Monastery: 1. No monk is permitted to keep money. The Superior shall provide for each one through the Procurator. 2. Keeping liquor in one’s own room is forbidden, even if it be received as a gift. It is, however, left to the Superior’s prudent discretion to allow a moderate use of it to those who have real need of such.

B. In the Missions: 3. Missionaries are permitted to keep money, and to spend on personal needs up to Rs 20 every month. They cannot spend more than Rs 10 on any single item, without obtaining permission for it beforehand, excepting in urgent cases. And even in these cases they are obliged to inform the Superior as soon as possible. 4. Every missionary must forward a strict account to the Superior of the Monastery, every four months, of all receipts and expenditure of money intended for private use, - stipends of masses received, incerti, gifts of every kind and expenses incurred on personal requirements. The Superior shall order separate accounts to be kept of moneys received from different monks, in order that a fund may thus be formed for the particular benefit of each individual monk, and for the good of our Congregation in Ceylon. 5. With regard to the use of liquor, a rule similar to what has been laid down for those in the monastery (Cfr A 2 supra) shall hold good for missionaries too, so far as it is be practicable. 6. Since a monk «has no right even over his own body», as Our Holy Rule teaches us (Cfr Chap. 33 of Rule) no monk is permitted to make gifts of money or to lend it. In the Missions, however, monk-missionaries are permitted to give alms in small sums, not exceeding a total of Rs 8 on any single month.

(Signed and sealed) + D. Hugo Policari Silvestrinae Congregationis O.S.B. Abbas Generalis

The Religious Family

1. Right Rev. Abbot D. Augustine Pancrazi, Vicar of the Abbot General 2. Very Rev. Fr. D. Bernard Regno, Prior, Superior over the monastery and over all the monks in the Diocese. 3. Very Rev. Fr. D. Bonfilius Galassi, Vicar General of the diocese 4. Very Rev. Fr. D. Philip Caspersz, Master of novices A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 73

5. Rev. Fr. D. Laurence Hyde, Principal of the College 6. Rev. Fr. D. Robert M. Perera, Prefect of Boarders 7. Rev. Fr. D. Clement Marri, Procurator 8. Rev. Fr. D. Justus Perera Students (Scholastics) 1. Rev. D. Gregory Phoesus 2. Rev. D. Leo Heliams 3. Rev. D Luigi Latini Lay-Brothers 1. Rev. Bro. Silvester, professed 2. Bro. Ambrose, oblate 3. Bro. Timothy Amerasingle, oblate

(Signed and sealed) + D. Hugo Policari Silvestrinae Congregationis O.S.B. Abbas Generalis

Father Hyde offered his booklet The Short Historical Review of the Sylvestrine Monks in Ceylon to his brethren in Religion as a little testi-mony of his affection. The author was confident that, if his little gift was only known by the brethren and if they had studied the characters of the men, who had led them to the present, and also the immortal spirit of the Order of St. Benedict, they would be in no need of encouragement from anyone to continue in the laborious and painful way of the apostolate. Since, 75 years earlier the Sylvestrine Congregation had put down its roots in Sri Lankan soil, some monks, says the author, were now thinking about the future of their Congregation. Mgr Bravi and the early monks had found a place for the Congregation, to live and to survive by taking over the administration of the Colombo vicariate as their own field of work, and so to live on away from the perils of their own country. In 1875, Abbot Cingolani built a monastery with bricks and mortar at Kandy, but his vision was to prepare young monks for the apostolate in the missions. Bishop Pagnani and Abbot Pancrazi formed indigenous Sylvestrine monks to work in the diocese. In 1921, perhaps for the first time, Abbot General Policari invited the Sylvestrine monks of the Sri Lankan community to ponder on the needs of their own community. Perhaps some monks agreed with certain needs for the community that Hyde pointed out: for example, «the need of transfer- ring the monastery (St. Anthony’s at Kandy) to more congenial surroun- dings where the novices and students would be better able to equip themselves than in the constant distraction afforded by the present arran- gements» at Kandy. During the visitation, abbot Policari brought up from discussion the residence of St. Anthony’s abbey as one of great importance that required 74 LAURENCE HYDE O.S.B. immediate attention from the community. Perhaps some of the senior members mentioned some genuine worries about the future, but other young members of the community looked forward with optimism to the future. «Is it possible - Hyde remarked - that Ceylon which owes so much of the advantages derived from the Faith to the Sylvestrine administration will not honour the memory of the departed heroes in the dark times of the history of the Church in the Island by erecting a monumental house for their successors in the Apostolate?». As a matter of fact, it took a few years to plan a place and a building for the formation of the young monks. In 1927 the community took the bold step with the founding of the monastery at Ampitiya. The land at Ampitiya was brought though the efforts of Fr. Bonfil Galassi, Prior of the Sylvestrine community and the Vicar General of the diocese, and of Fr. Hildebrand VanReyk. The purchase of that land at Ampitiya was very difficult, since a number of interested parties were involved into the possession of that secluded site, bordering on a prominent Buddhist temple. Some owners did not want Christians be their neighbours, let alone Catholic monks. Yet, with God’s help and the backing of Bishop Beek- meyer, the Sylvestrines purchased the secluded Yatawara , and gradually a small group of monks moved in. The new monastery was blessed and officially opened, on 25 November 1927, by Prior D. Bonfil Galassi. On the following day, 26 November being the Feast of St. Sylvester, the superior of the new house, Fr. Hildebrand VanReyk, celebra- ted the first Mass. The place was called Monte Fano. The first little community was formed by the Superior and five students cleric, who attended the Papal Seminary for their studies. The community lived at Walauwa under very trying conditions in company with pestiferous rats, poisonous snakes and venomous scorpions. In January 1932, a new building was started: on 19 December 1950, a chapel was added and blessed; and more recently a retreat house has been added to the Montefano complex. The proposal of Abbot Policari in 1921 and the dreams of the young monks encouraged the older members to look to the future of the Sri Lankan community. At Kandy St. Anthony’s abbey, in the previous 75 years, had looked after the formation of young monks for the welfare of the diocese, and at the time of the visitation in 1921 Bishop Beekmeyer had 24 priests, besides Abbot Pancrazi: 19 priests were Sylvestrines and 5 were secular priests. Abbot General Policari recommended that they form a community with the various monastic offices: Prior, Master of Novices, Procurator as well as for St. Anthony’s College and the Kandy parish. It seemed that some monks perhaps objected to the Abbot Policari that the Apostolic number of «two and two» should have been appointed to each Parish. But the A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 75 answer was that there were still 17 priests to do the Mission work of the outstations. «We are near the close of the Sacred Visit - wrote the Abbot General to all the monks in Sri Lanka on the feast of Pentecost - We have undertaken it with the sole purpose of stimulating afresh among you the religious spirit and the practice of religious observance». The visitation of Abbot Policari in 1921 was an opportunity for the Sylvestrine community at Kandy to look forward to its future. In its midst there were men, who had spent the major part of their lives in outstations, away from their community, and they had a fear of community-life and poverty according to the Rule. Abbot Policari showed compassion for those monks. Nevertheless a controversy started in regard to the meaning of the vow of poverty at that time of their religious profession, and it lasted for several years. Slowly the barriers against the community-life and poverty were resolved. Hyde concluded his booklet with some words of faith in the results of Policari’s visitation: «Here are we, a little community of twenty, doing our level best to carry on the old Benedictine tradition - concluded Hyde at the end of the Visitation by Abbot Policari -. The perusal of the foregoing pages will have convinced us that those who have gone before have contributed their share in the making of this tradition. A great promise, the Second Spring, dawns before us in the new impetus given to our religious life by the visit of our Most Reverend and dear Lord Abbot, D. Hugo Policari, the General of our Order. Our Holy Fathers Benedict and Sylvester hold out to us, now, with the brave and generous acceptance of the new conditions imposed on us, the hope of a new and glorious future. It is ours now to lay the foundation of a tradition that we would wish our successors to maintain. We have nothing to lose and everything to gain by our loyal support of the Reforms that have been judged necessary to bring us into line with the present requirements of the Holy Church from the exponents of the Ascetic Life in practice. I am sure that it will bring a great support to our cause if it is seen that the Brotherhood of the Sylvestrines is now more spiritually founded in charity. I have no apology to make for the past and I trust that when someone else in the future takes up this history to continue it, he will have many more and greater things to tell of than it has been my pleasant task to chronicle these pages». 76 LAURENCE HYDE O.S.B.

APPENDIX A

LIST OF PRIESTS MISSIONARIES IN CEYLON

Priests whose Missionary labours in connection with the Church in Ceylon are recorded between the years 1817 and 1920. Those do not include the priests who worked in the Northern Vicariate after 1847.

No Name & Surname Religious Order Arrival Left or Died

1Vincentus de Rosario Goa Oratory 2Francis Xavierr ” 3Ignatius Pinto ” 4Gajetanus Antonius ” 5Hi eronymus Michael ” 6Vincentius Pereira ” 7Joannes Baptista ” 8Constantius Gomes ” 9Petrus Alenxendrinus ” 10 Joachim Lobo ” 11 Antonius Figuerado ” 12 Salvator Piedade ” 13 Xaverius Fresta ” 14 Joseph Figuerado ” 15 Antonius da Rosario ” 16 Antonius Mendonca ” 17 Cajetanus do Rosario ” 18 Josephus Pereira ” 19 Joachim Albert ” 20 Gajetanus Dias ” 21 Florianus Mascaranhas ” 22 Petrus Cajetanus ” 23 Francis Mendonca ” 24 Joannes Salvador ” 25 Petrus Noronha ” 26 Josephus Pedro ” 27 Mattheus Cajetanus ” 28 Antonius Franciscus ” 29 Francis Dias ” 30 Joachim Gabriel ” A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 77

No Name & Surname Religious Order Arrival Left or Died

31 Alexius Sigueira Goa Oratory 32 Farnciscus Joannes “ 33 Nicholaus Casimirus “ 34 Zephirinus Godinho “ 35 Desiderius Godinho “ 36 Petrus Philippus “ 37 Franciscus Josephus “ 38 Constantius Neves “ 39 HORATIUS BETTACCHINI Orat. St. Philip., Italy 1844 + 1857 40 Michael Philippus Goa Oratory 41 Franciscus Aloysius Rosarisus Menezes Cong SSmi Redemptoris 42 Andrew Reinaud Secular Priest 1844 Left 1853 43 Troilanus Oruna Cistercian 1845 + 1867 44 Florentius Garcia Cistercian 1845 + 1900 45 JOSEPH MARIA BRAVI Sylvestrine 1845 + 1860 46 Dominus Priori Secular priest 1847 47 Vincentius Casinelli Secular Priest 1846 1847 48 Joannes Viastarini Secular Priest 1846 + 1895 49 Cesare Mola Secular Priest 1847 50 Emiliano Miliani Sylvestrine 1847 + 1869 51 Leo Cingolani Sylvestrine 1861 Left 1880 52 Dominus Pulicani O.M.I. 1851 Left 1866 53 Adrian B. Duffo O.M.I 1851 Left 1866 54 Laurentius Lallemant O.M.I. 1851 Left 1855 55 Joannes P. Perrard O.M.I. 1851 Left 1866 56 Augustinus Manzoni Sylvestrine 1851 + 1867 57 Felix Zoppi O.F.M. 1853 Left 1856 58 C.J.B. Fernando Sylvestrine 1854 + 1902 59 Benedict Martin O.S.B. Hisp. 1856 + 1873 60 Maurus Longhi Sylvestrine 1856 Left 1857 61 Stanislaus Tabarrani O.S.J. 1856 + 1882 62 Salvador Ribaya O.S.B. Hisp. 1856 Left 1883 63 Petrus Aragon O.S.B. Hisp. 1856 + 1860 64 Philip Scocco Sylvestrine 1857 + 1870 65 HILARION SILLANI Sylvestrine 1858 + 1879 66 Petrus Ilari Secular Priest 1858 Left 1882 67 Benedict Bondoni Sylvestrine 1861 + 1867 68 CLEMENT PAGNANI Sylvestrine 1861 + 1911 78 LAURENCE HYDE O.S.B.

No Name & Surname Religious Order Arrival Left - Died

69 Columban Righi Sylvestrine 1861 Left 1866 70 Joseph Gentilucci Sylvestrine 1864 + 1868 71 Franciscus Salvado Secular Priest 1864 Left 1868 72 Idelphonsus Moreau Sylvestrine 1864 Left 1866 73 Bonfilius Baldoni Sylvetrine 1865 Left 1883 74 Silvester M. Papili Sylvestrine 1865 + 1903 75 Lanfrancus Assaw Sylvestrine 1865 + 1910 76 Vadoolison Secular Priest 1865 + 1885 77 Hildebrand Vanderstrassen Sylvestrine 1867 + 1879 78 Ramirus M. Fornelli O.S.B. Subl. 1866 Left 1877 79 Joannes M.A. Maver Secular Priest 1868 + 1917 80 Philippus Direcksze Secular Priest 1868 + 1919 81 Gulielmus Canjemanaden Sylvestrine 1868 + 1872 82 Carolus Viani Secular Priest 1869 + 1899 83 Joseph M. Giovanni Sylvestrine 1870 Left 1883 84 Joannes Palla Secular Priest 1870 Left 1883 85 Natalis J. Filippi Secular Priest 1870 Left 1878 86 David Gabriel Fernando Secular Priest 1870 + 1890 87 Aloysius Piccinelli Secular Priest 1870 Left 1883 88 Hieronimus Tozzi Sylvestrine 1879 + 1884 89 Johaness Baptist Buzio Secular Priest 1870 + 1882 90 Raynaldus Santangelo Sylvestrine 1871 Left 1883 91 Carolus M. Cardano Secular Priest 1872 Superest 92 Joseph Francis Bertea Secular Priest 1873 + 1881 93 Joannes Rossi Secular Priest 1874 Left 1880 94 Joseph Speranza Secular Priest 1874 Left 1877 95 J.B. Dominicus Balangero Secular Priest 1874 Left 1883 96 Felix Andrea Bergeretti Secular Priest 1874 Left 1883 97 Hieronymus Masillamani Secular Priest 1875 + 1888 98 J. Leo Ratnayake Secular Priest 1875 + 1894 99 Paul Perera Sylvestrine 1877 + 1898 100 Pius Fernando Secular Priest 1878 Superest 101 Maurus Craner Sykvestrune 1879 +1918 102 B. J. Sammartino Secular Priest 1879 Left 1879 103 Petrus J. B. Callet Secular Priest 1879 + 1906 104 M. Rocca Castrinacce Secular Priest 1879 Left 1883 105 Salvator Paoli Secular Priest 1879 Left 1879 106 Tranquillus Tanganelli Secular Priest 1880 Left 1883 107 Bartholomeus Rovere Secular Priest 1880 + 1883 108 Bernard Discenza Secular Priest 1880 Left 1882 A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 79

No Name & Surname Religious Order Arrival Left -Died

109 Hannibal Cerrone Secular Priest 1880 Left 1882 110 Nicholaus Zezzara Secular Priest 1880 Left 1880 111 Joseph Piantino Secular Priest 1881 + 1886 112 Augustinus Pancrazi Sylvestrine 1881 Superest 113 Reginaldus Corbet Sylvestrine 1885 Left 1891 114 Aemilianus Regni Sylvestrine 1886 Left 1901 115 Benedict Perera Sylvestrine 1886 + 1918 116 S.J.S Rodrigo Secular Priest 1888 + 1915 117 Anselmus Venturini Sylvestrine 1886 Left 1889 118 Hilarion Leitan Sylvestrine 1892 Superest 119 Hildebrand Georgesz Sylvestrine 1893 + 1902 120 Bernard Martin Sylvestrine 1897 Superest 121 Dominicus Dircksze Sylvestrine 1897 Superest 122 D.C. Don Vincent Sylvestrine 1897 +1920 123 BEDE BEECKMEYER Sylvestrine 1899 Bishop 124 Johannes M. Berenger Sylvestrine 1899 Superest 125 Patrick McKelvie Sylvestrine 1901 + 1914 126 Philip Caspersz Sylvestrine 1901 Superest 127 A. Van Langenberg Sylvestrine 1901 Superest 128 Jerome E. Perera Secular Priest 1901 Superest 129 A Matteucci Sylvestrine 1901 + 1905 130 Philip Bartoccetti Sylvestrine 1901 Left 1902 131 Raphael Satolli Sylvestrine 1901 Left 1907 132 Jospeh Pagnani Sylvestrine 1903 Left 1913 133 Stephen Ryan O.S.B. Scot 1904 Left 1904 134 Bonfilius Galassi Sylvestrine 1905 Superest 135 Jacobus Gaspersz Sylvestrine 1906 Superest 136 Basil Hyde Sylvestrine 1907 Superest 137 F.M. Gunatilleke Secular Priest 1909 Superest 138 BERNARD REGNO Sylvestrine 1909 Superest 139 Hugo Lima Sylvestrine 1909 Superest 140 Alex Siriwardane Secular Priest 1912 Superest 141 Alex M. Chiorri Sylvestrine 1914 Superest 142 Albert Goonewardene Secular Priest 1915 Superest 143 Mellitus Silva Sylvestrine 1917 Superest 144 Justus Perera Sylvestrine 1917 Superest 145 Laurence Hyde Sylvestrine 1917 Superest 146 Robert M. Perera Sylvestrine 1917 Superest 147 Anselm Weerasinghe Sylvestrine 1918 Superest 148 Clement Marri Sylvestrine 1919 Superest 149 Hildebrand Van Reyk Sylvestrine 1920 Superest 80 LAURENCE HYDE O.S.B.

APPENDIX B

COMPARATIVE TABLE OF MISSIONARY STATISTICS

Year 1847 1857 1867 1878 1882 1883 1890 1900 1910

Number of Missionaries 30 ? 19 19 28 33 8 11 24 23 Number of Stations ? 15 17 22 24 5 8 10 12 Number of Churches 300 125 ? 169 179 14 22 27 27 Number of Baptisms ? ? ? 5.126 5.479 638 759 897 1.213 Catholic Population 116.654 87.000 ? 119.243 125.000 12.231 ? 21.000 * 27.000 * 30.228 * Houses of Religious Orders for men - - 1 4 4 1 2 2 2 Houses of Religious Orders for women - - - 1 1 - 2 3 3 Number of Catholic Schools 60 ? ? 131 156 8 12 15 20 Children attending Catholic Schools 2.000 ? ? 10.637 12.303 453 690 1.391 2.040

? Indicates figures not available or doubtful * Indicates figures from Government statistics

APPENDIX C

LIST OF PRIESTS WHO HAVE WORKED IN THE KANDY MISSION

1819-1821 Fr. Vincent de Rosario 1822 Fr Francis Xavier 1823-1824 Fr. Antonio Cajetan 1825 Fr Jerome Michel 1826 Fr. Francis Xavier 1827 Fr. Jerome Michel 1828 Fr. Ignatius Pinto 1829 Fr. Jerome Muchel 1830 Fr. Peter Alexander 1831-1832 Fr. John Baptist 1833 Fr. Salvador Piedade 1834 Fr. Gajetan Rosario 1835 Fr. Antonio Mandonca 1836 Fr. Xavier Fresta 1837 Fr. Rosario Cajetan 1838 Fr. Florian Mascarenhas A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 81

1839 Fr. Joseph Pereira 1840 Fr. Cajetan Rosario 1841 Fr. Nicholaus Casimirus 1842 Fr. Francis Mandonca 1843 Fr. Joachin Albert 1844-1853 Fr. Andrew Reinaud 1853-1856 Fr. Felix Zoppi O.F.M. 1856- 1858 Fr Salvador Ribaya O.S,B. 1858-1864 Fr. Adrian Duffo O.M.I. 1864-1880 Fr. Leo Cingolani O.S.B. 1880-1884 Fr. Paul Perera O.S.B. 1884-1887 Fr, D. Gabriel Fernando 1887-1889 Fr. D. R. Corbert O.S.B. 1889-1898 Fr. Paul Perera O.S.B. 1898 Fr. D. L. Assaw and D.H. Georgesz O.S.B. 1899 Fr. D. H. Georgesz O.S.B. 1900-1912 Fr. D. B. Beckmeyer O.S.B. 1912 Fr. D. B. Galassi O.S.B.

This History has been written in the year 1920. 82 LAURENCE HYDE O.S.B.

APPENDIX D

(by B. Barcatta)

BIOGRAPHICAL DATA REGARDING THE ITALIAN SYLVESTRINE MONKS WHO CAME TO SRI LANKA

BALDARELLI ROMUALD (ALDO): born at Senigallia (Ancona, Italy) on 2 May 1903. Novitiate at St. Sylvester’s on 10 September 1922. Simple vows on 19 September 1923. He went to Sri Lanka in 1925 at the age of 22 years old. Solemn Monastic Profession in Kandy on 20 September 1926. Ordained priest on 30 October 1928. He left Sri Lanka in 1960 after 35 years in the Mission. He went for short time to Australia to join a Sylvestrine community. Died in Rome on 13 February 1962 and was buried at St. Sylvester’s, Montefano.

Baldarelli’s monastic vocation began with the reading of Bolzonetti’s book Il Monte Fano e un grande anacoreta, Rome 1904. He went to Sri Lanka soon after the simple vows. His missionary life in Sri Lanka was spent in the spiritual formation of the young monks: he was Novice Master and Superior Major. After left Sri Lanka he spent a short time in Australia

BALDONI BONFIL (RAFFAELE): born on 1 March 1838 at Castelfidardo (Ancona, Italy). Novitiate on 22 November 1867 and Simple vows 1858. Solemn Monastic Profession in Rome on 27 July 1862. Ordained priest in Loreto on 24 September 1864. He went to Sri Lanka in January 1865 at the age of 27. He left in 1883 after 27 years in the Mission. Died at St. Sylvester’s, Montefano, on 5 January 1890

Mgr Sillani wrote that Fr. B Baldoni was «a good servant of all classes of people, zealous especially for the decorum of the churches». He succeeded Fr. Tabarrani in the building of the cathedral of St. Lucia’s in Colombo. On account of Pagnani’s decision to renounce the Colombo vicariate Baldoni left Sri Lanka on 17 August 1883. He died at St. Sylvester’s and was buried at Fabriano in the crypt of the clergy.

BARTOCCETTI PHILIP: born at Collamato (Ancona, Italy) on 22 June 1878. Novitiate at St. Sylvester on 24 October 1893. Simple vows on 25 October 1894. He went to Sri Lanka on 27 November 1900 at the age of 22. Ordained priest in Kandy on 25 July 1901. First appointment in October 1901 at Matale. On account of his health he feft the Mission in September 1902 after 2 years in the Island. In 1910 he went to USA to look after Italian migrants. Died in Detroit, Michigan, USA, on 29 July 1953. A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 83

The political situation in Italy was at the beginning of the 20th century still unsafe for survival of the Sylvestrine Congregation, so it was decided to open a house in USA. After Bartoccetti’s short experience in Sri Lanka, he with a confrere Joseph Cipolletti, in 1910, went to USA to look after minister Italian migrants who worked in the carbon mines first at Chicopee, than at Frontenac, Kansas (1912). In 1928 the Sylvestrines went to Detroit, Michigan, to build the Monastery of Sylvester. Bartoccetti was the Superior of the new Sylvestrine monastery in USA and he was the Pastor of the Church of Holy Help, also in Detroit. He died in Detroit on 29 July 1953. His mortal remains now rest on a mausoleum at St. Benedict’s monastery, Oxford, Michigan, U.S.A.

BIOCCHI AUGUSTINE (GUIDO): born at Campodonico (Fabriano, Anco- na, Italy) on 8 March 1914. Novitiate on 19 September 1930. Simple vows 20 September 1931. Solemn Monastic Profession on 12 December 1936. Ordained priest on 22 May 1937. He went to Sri Lanka in 1937, at the age of 23 years. Left the Island in 1951 after 15 years in the Mission. Died at Campodonico on 12 October 1968 and was buried at St. Sylvester’s.

After his return to Italy Biocchi worked as archivist at the Congregation of Propaganda Fide in Rome. In the General Chapter of the Sylvestrine Congregation in 1966 he was elected a Councellor and Secretary of the Congregation. He published a few books about his missionary experience in Sri Lanka. He died suddenly while holidaying at Campodonico.

BONDONI BENEDICT (FERDINANTO): born at Serra San Quirico (Anco- na, Italy) on 21 July 1835. Novitiate 30 November 1850 at St. Lucia’s Monastery of Serra San Quirico. Solemn Monastic Profession on 4 Decem- ber 1851 at St. Sylvester’s, Montefano. Ordained priest at Osimo on 29 May 1858. He arrived in Sri Lanka on 30 June 1861. He died on 16 September1867 at the age of 32.

Bondoni came to Sri Lanka in 1861, fresh from his studies and soon after his ordination. His ministry lasted less than seven years, and he worked only in one mission, Moratuwa, located about 12 miles from Colombo. Bondoni’s work for the Catholics of Moratuwa won their undying gratitude towards him. He took a keen interest in the education of the Catholic youth and he built and opened eight schools, including the St. Sebastian’s English school. He introduced the sodalities of Our Lady of Mount Carmel and of Mater Dolorosa, which have proved an unfailing source of instruction, piety and devotion of Catholics at Moratuwa. Bondoni found the church of St. Sebastian old and too small for the needs of the increasing congregation, so he collected funds and started the new church. The building progressed rapidly; but unfortunately Fr. Bondoni did not survive to see his work completed. He died on the 16 September 1867 At his death Mgr Sillani wrote that «he (Bondoni) was the best one that I had for his prudence and his zeal for the youth, which has lost a father, a friend and a teacher. His greatest glory was that he died poor...». His mortal remains were buried in not yet finished church of St. Sebastian A memorial plaque was placed on his grave: «Sacred to the memory of the Reverend Father Benedict Bondoni O.S.B. Missionary Apostolic, Moratuwa. Born 1835, died 16th September 1867, erected by the sorrowing members of Moratuwa Charitable Association in 1878». A fitting memorial of this good prelate in stately church bears witness to the last gratitude of 84 LAURENCE HYDE O.S.B.

Catholic Moratuwa, to one who has truly called the Apostle of Moratuwa. Fr. Bobdoni was one of the most zealous and painstaking priests that Moratuwa had, in early days, and is yet gratefully remembered in connection with the present parish church of St. Sebastian’s which is a monument to him».

BRAVI JOSEPH: born at Monte Santo (archdiocese of Fermo, Italy), on 6 December 1813. Novitiate at S. Benedict’s Monastery, Fabriano, on 26 November 1830. Solemn Monastic Profession on 27 November 1831. He was ordained priest on 19 June 1836. He arrived in Colombo on 14 August 1845 at the age of 32. In 1849 Bravi was appointed bishop Titular of Tipasa and Coadjutor of the Vicar Apostolic Caietan Antonio. He was consecrated bishop in Colombo on 13 January 1850. He was appointed Vicar Apostolic of Colombo in 1857. He died in the Red Sea, on 15 August 1860, after 15 years in the Mission. He was buried first at Suez, and, on 16 January 1863, his remains were buried in church of St. Philip Neri, Pettah, Colombo.

«Bravi was an extremely versatile man, a gentleman of refined social manners. With keen intelligence, full of wit, a good mimic - wrote the historian Perniola - When even the Vicar Apostolic Caetano Antonio was ready to yield to the lawyers of the Government that the Church could not forbid a marriage that was valid in law, Bravi stood up against the highest legal luminaries of the time and showed that full freedom of conscience demanded that the Church could have its own legislation for those who wished to be its members. When still a Coadjutor to the Vicar Apostolic, Bravi lived in absolute poverty with days when he did not have even money enough to buy something to eat... He preferred peace in the vicariate to any manifestation of authority. But when he himself became Vicar Apostolic, he soon became an example of what a Vicar Apostolic ought to be and his authority and influence was also enhanced by the fact that he had built a better house to reside in, that he built the beautiful Church of St. Philip Neri and he also went about in a coach drawn by two beautiful white horses... With Bravi the Catholics began to take their rightful place in the life of the country».

CAVALIERI ROMANO: born at Sassoferrato (Ancona, Italy) on 25 Decem- ber 1913. Novitiate at St. Sylvester’s on 19 September 1929. Simple vows on 21 September 1930. Solemn Monastic Profession at Matelica on 15 January 1934. He went to Sri Lanka in 1936 at the age of 24 years. He was ordained priest in Kandy on 28 June 1938. He left the Mission in 1954 after 18 years in Sri Lanka, as he was transferred to the Sylvestrine community in Australia. He died at Smithfield, New South Wales, Australia on 16 December 1986.

Cavalieri spent most of his missionary life at the Cathedral of Kandy. In 1864 he was transferred by his superiors of Rome to the Sylvestrine community in Australia. He worked at Smithfield and at Arcadia till his death. He was a faithful servant of God!

CHIORRI ALESSANDER: born at Serra S. Quirico (Ancona, Italy) on 25 December 1869. He was ordained priest in 1914 for the diocese of Perugia. A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 85 He joined the Sylvestrine novitiate in Kandy. Left the Mission in 1927 after 13 years of Mission. Died at St. Sylvester’s on 2 February 1947. Buried at St. Sylvester’s Montefano. Chiorri was already a parish priest in Perugia, when he joined the Sylvestrine Congregation with the intention of going to the mission in Sri Lanka. He made the novitiate in Kandy. He worked in the missions of Matale, Hatton and Bandarawella. He left the mission in 1927 on account of his health.

CINGOLANI LEO (GIACOMO): born at Loreto (Ancona, Italy) on 24 No- vember 1826. Novitiate on 8 September 1844 at St, Benedict’s Monastery at Fabriano. Solemn Monastic Profession on 8 September 1845. Ordained priest on 6 January 1850 and he left for Sri Lanka on 22 January of the same year, 1850, at the age 24 years. He was the secretary of Mgr. Bravi. In 1864 he was in charge of the Kandy mission with a dream to build a Sylvestrine Monastery. In 1874 he built St. Anthony’s Abbey in Kandy for the formation of new Sylvestrine missionaries. He was blessed Abbot of the St. Anthony’s Abbey on 4 April 1875. He left Sri Lanka on 1 April 1880 after 30 years on the Mission. He died on 10 August 1899 at Loreto and buried there. Cingolani was the third Sylvestrine monk to arrive in Sri Lanka. Among all Sylvestrines in Sri Lanka, Cingolani is better-known for founding a monastery for the formation of the native young men to the monastic life. After his arrival at Colombo Cingolani was first appointed at Pettah as the local missionary, and acted as secretary to Bishop Bravi for eight years. During this time he founded the congregation at Kotte; he collected also funds for the reconstruction of St. Philip Neri’s church at Pettah that Bishop Bravi began in May 1858. Cingolani pursued his efforts to train some indi- genous young men to the priesthood. In 1858 four Ceylonese young men accompanied Cingolani to go to Rome for their training to the priesthood. Two of these returned later to Sri Lanka as priests, Fr. Assaw and Fr Vanderstrassen. On his return to Sri Lanka in 1860, Cingolani was appointed in charge of the Bolawalana mission, and in September 1862 he went to the Pallansena mission. Here he opened schools, set up sodalities and built anew or enlarged the churches at Toppu, Bambukuliva and Mut- tana. He started also a new church at Madampella, even if it was finished only in 1882. In September 1864 Fr. Cingolani was sent to Kandy and remained in charge of the Central Province (with Uva) for sixteen years. The history of these sixteen years of Cingolani’s efforts in Kandy is the history of the initial stages of the diocese of Kandy. If just three short years after the departure of Fr. Cingolani Kandy was praiseworthy of being a seat of a new vicariate with its Bishop, this was due to the dreams and pains of Fr. Cingolani. In the Central Province Cingolani visited periodically the vast mission, set up new Catholic congregations and erected new stations. Panwilla and Getambe were but two of his new foundations. In consequence of Cingolani’s efforts the huge area between Gampola and Badulla was divided into a separate mission (1870), and at Matale was erected another Mission (1872). At Kandy, Cingolani raised the status of St. Anthony’s school by making two Christian Brothers in beginning of 1869 in charge at that school. In consequence of Cingolani’s labours for the St. Anthony’s school some historians spoke of him for many years as the founder of St. Anthony’s College. Cingolani introduced the Forty Hours Adoration (May 1869), founded several confraternities and, within a few years (1872-77), Kandy was enriched 86 LAURENCE HYDE O.S.B. with its future Cathedral and with an institution entirely new in Sri Lanka, a Benedictine Monastery. The foundation stone of the monastery was laid by Fr. Cingolani himself, on 5 October 1873, and Bishop Sillani blessed it and opened the monastery on 30 December of the following year 1874. The program to build the church at Kandy was planned in 1872 and was completed in 1877. On the occasion of the Silver Jubilee of Cingolani’s ordination to the priesthood, in January 1874, the Catholics of Kandy expressed their appreciation for his work on their behalf: «Dr Cingolani has laboured in our midst well-nigh twelve-five years - wrote the editor of the Catholic Messenger of 16 January 1874 - and all who have the pleasure of knowing him will readily acknowledge the strong hold which he has established on their affections... Uniting kindness of heart and courtesy of matters to firmness of character in the presence of duty. Dr. Cingolani during the eight years he has laboured in Kandy, has shown what a Catholic priest devoted to the cause of his Divine Master can do in fighting the battle of the Cross. Dr. Cingolani, when he arrived in the Island, was comparatively a “young man”; but who ever sees him now after having borne the burden and the heat of the day with the heavy responsibility of so large a field of labour as has fallen to his lot will hardly find much change in him beyond what is made by the inevitable fight of time. In the prime of manhood, and possessing a remarkably robust constitution, he has never found it necessary to seek restored health...». On the death of Fr. Matheo Cajetan, Cingolani was appointed Vicar General of the Colombo vicariate, but he continued his efforts to secure the establishment of the monastery by residing at Kandy. On 30 Novemver 1873, Propaganda granted canonical opening of the monastery. Two requests were granted by Pope Pius IX on 24 January 1875, and the Abbot Genaral Corneli erected the novitiate in Kandy monastery and bestowed the title of Abbot to Cingolani, on 4 February 1875. The ceremony of installation of the new Abbot took place on 4 April 1875. In September 1878 Abbot Cingolani was appointed Administrator Apostolic of the Colombo vicariate when Mgr Sillani was forced to go to Italy for his ill health. Abbot Cingolani completed the office of Administrator Apostolic of Colombo on 30 December 1879, when Mgr Pagnani was promoted as Vicar Apostolic of Colombo. On account of his ill health and of serious disagreements with the new Vicar Apostolic Mgr Pagnani, Cingolani left the Island in April 1880. Later Cingolani wished to return to Sri Lanka but he was not allowed by Mgr Pagnani. In Italy Abbot Cingolani lived first at St. Sylvester’s monastery, Fabriano, then he was elected superior at the monastery of St. Teresa’s, Matelica. Afterwards, on account of the cold weather at St. Sylvester’s, Cingolani went to his birthday-place, Loreto, where, on 10 August 1899, he died and was buried there. Cingolani published Trent’anni di Missione nel Ceylon, Napoli 1890; and two manuscripts are still in the archives Storia di Ceylan and Memorie cronologiche sulla missione Silvestrina nel vicariato di Colombo (Ceylon) dal 1845-68 (MS AMF). Abbot Cingolani was a hard-working man, very competent of initiatives, but he was intolerant with other people

CORBET REGINALD: born in Paris (France) on 18 January 1857. Novi- tiate in Rome on 16 July 1884. Monastic Profession in Rome on 16 July 1885. He went to Sri Lanka in 1885 at the age of 28 years. On 18 January 1887, he was appointed Chancellor of the diocese of Kandy. Left the Mission in 1891 after 6 years of Mission and went to live in France. As far as I know our archives have no further information about Corbet.

DOLSO MARIO: born at Villarta (Udine, Italy) on 24 March 1895. No- vitiate at St. Sylvester on 9 November 1919. Simple vows at St Sylvester on 13 November 1920. He went to Sri Lanka in 1921 at the age of 26 years. A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 87 Solemn Monastic Profession in Kandy on 24 November 1823. Ordained priest in Kandy on 22 December 1923. He left in 1932 after 11 years of Mission. Died at St. Sylvester’s on 24 March 1967 and buried there.

Dolso was an officer in the Italian army during the World War One. He joined the Sylvestrine Congregation with the wish to go to the Mission in Sri Lanka. He worked in the missions of Badulla and Hatton. In 1932 he was transferred to the Sylvestrine community in Detroit, USA. Two years later he returned to Italy. He lived in various communities; he taught especially maths and classical languages to young monks. He is always remembered especially for his humility and devotion.

EUTIZI VALENTINO (MARIO): born at Poggio Ginolfo (L’Aquila, Italy), on 9 June 1908, Novitiate on 13 November 1925. Simple vows on 14 November 1926. He arrived to Sri Lanka at the age of 21 years, on 7 December 1929. Solemn Monastic Profession in Kandy, on 22 December 1932. Ordained priest in Kandy on 15 June 1933. Left the Mission in 1965 after 36 years in the island. Died at Bassano Romano on 16 October 1991, and buried at Montefano

Eutizi’s missionary life was spent for many years at St. Anthony’s College, Katugastota, as administrator. On his return to Italy he lived until his death at St. Vincent’s Monastery at Bassano Romano

FARINA PETER (MARIO): born at Matelica (Macerata, Italy) on 6 August 1912. Novitiate on 18 September 1927. Simple vows on 19 September 1928. He went to Sri Lanka in December 1931. Solemn Monastic profession in Kandy on 9 September 1933. Ordained priest in Kandy on 25 August 1935. He left the Mission in 1961, and later he left the Congregation.

Farina worked especially in the Badulla Mission and he built the present-day Cathedral of this diocese. In 1949 he began to establish a parish at Smithfield, Sydney. He went back to Sri Lanka in 1952, but because of disagreements with Bishop Regno, returned to Italy in 1961. Next he went to the USA. Afterwards he left the Congre- gation and obtained from Rome permission to leave the priesthood and get married.

FATTORINI FRANCIS: born at Valleremita-Fabriano (Ancona, Italy), on 12 April 1908. Novitiate on 13 November 1925. Simple vows on 14 December 1926. He went to Sri Lanka, on 7 December 1929, at the age of 21 years. Solemn Monastic Profession in Kandy on 22 December 1832. Ordained priest in Kandy, on 6 January 1934. He left Sri Lanka in 1947 after 18 years in the Mission. He died at Clifton, New Jersey, USA, on 31 July 1991. He was buried at St. Benedict’s Monastery, Oxford, Michigan, USA.

Francis Fattorini was a relative of Mgr Regno and spent his life as a missionary at Wahacotte in company with Fr. Gebellin during the World War Two. On his return to Italy on account of health he lived in various Sylvestrine communities. Finally, in 1958, 88 LAURENCE HYDE O.S.B. he was transferred to the American community. He first lived at parish house at Holy Family church, Detroit, and then at Holy Face Monastery at Clifton, New Jersey, USA.

FILIPPONI OSWALD: born at Colleponi - Genga (Ancona, Italy) on 16 May 1909. Novitiate at St. Sylvester’s, Montefano, on 18 September 1928. Simple vows, on 19 September 1929. He went to Sri Lanka in December 1931. Solemn Monastic Profession in Kandy, on 9 September 1933. Ordained priest in Kandy, on 26 August 1934. He left the mission of Sri Lanka in 1962 after 31 years in the Island. He died at Matelica, on 10 August 1991, and was buried at Montefano.

Filipponi worked in the missions of Panwilla, Wahacotte, Nuwara Eliya and Peradeniya. He published his missionary experiences in L’ aspro sentiero missionario nel Ceylon, Rome 1960; Ceylon l’Isola risplentente, Milan 1963; Un monaco in Sri Lanka: Ricordi di un missionaro, Città di Castello 1980. He organised the Sylvestrine Missionary Center in Italy to financially assist the Sylvestrine missions.

GALASSI BONFIL (GABRIELE): born at Castelfidardo (Ancona, Italy) on 19 March 1879. Novitiate at St. Sylvester’s, Montefano, 20 March 1892. Simple vows on 21 March 1893. Solemn Monastic Profession in Rome on 8 March 1898. Ordained priest at Matelica on 23 September 1899. He went to Sri Lanka in 1905. Died in Colombo on 14 June 1936 after 28 years in the Mission. He was buried in Kandy

The Delegate Apostolic, Mgr Zaleski, wrote in 1911, that Galassi was not suitable to be the bishop of Kandy because he was, yes, a good monk but he was «misanthropic and a strange man». A friend wrote at Galassi’s death that «he (Fr. Galassi) was a priest and a man one had to learn to understand He was so far above us all in many ways as to be indifferent about who understood him or appreciated him, or, for that matter, who did not care for him. He did his duty, however, distasteful it might have been to him or to those he had to deal with. The gentle voice one heard in the confessional or by the bedside of one in pain or in agony of death, exhorting the soul to trust in the mercy of the Creator.... Father Galassi was sometimes brusque and outspoken, but was one who could not never pretend or dissimulate». Galassi worked, first, in the mission of Talawakelle and then from 1912 until his death in 1936 he was the Vicar General of Mons. Beeckmeyer.

GEBELIN NARCISO (GIOVANNI): born at Cles (Trento, Italy) on 16 Octo- ber 1909. Novitiate on 13 November 1925. Simple Vows on 14 November 1926. He went to Sri Lanka on 7 December 1929 at the age of 20 years. Solemn Monastic Profession in Kandy on 22 December 1932. Ordained priest in Kandy on 15 June 1933. Left the Island in 1947 after 18 years in the mission. He died at St. Sylvester’s, Montefano, Fabriano on 4 February 1968. Buried at Cles, Trento.

Gebelin’s name and his activities as a missionary are in connection with the Shrine of St. Anthony at Wahacotte, which was planned and built by him during the Second World War. A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 89

GENTILUCCI JOSEPH (PACIFICO): born at Fabriano (Ancora, Italy) on 14 August 1840. Novitiate at St. Benedict’s Monastery Fabriano, on 1 Novem- ber 1858. Simple vows at St. Sylvester’s Montefano, on 3 November 1859. He went to Sri Lanka on 28 April 1861, Solemn Monastic Profession in Colombo, Sri Lanka, on 26 November 1862. He was ordained priest in Colombo, Sri Lanka, on 1 February 1864. He died on 7 January 1868.

Gentilucci was stationed first at St. Phlip Neri’s, Pettah, then in Negombo and Kandy. On the death of Fr. Bondoni (September 1967) he was appointed to succeed his friend and companion in Maratuwa. Mgr Sillani grieved deeply on the loss of this missionariy. «I lost in the short time of eight months three of my best missionaries. Our obedient, clever, and very much loved Dom Joseph Getilucci has been taken from us only after three days by this fatal, violent and obstinate disease. He died in his young age of 28 years».

GIOVANI JOSEPH MARIA (FERDINANDO): born at Porto S. Stefano (Gros- seto, Italy) on 6 March 1832, Novitiate at Rome on 6 August 1869. Simple vows in Rome 7 November 1869. He went to Sri Lanka in January 1870 at the age of 38 years old. He made the Solemn Monastic Profession in the St. Anthony’s Abbey in Kandy in 1875. In 1883, when Mgr Pagnani went to Kandy, Giovani left the Mission after 13 years of missionary life and returned to Italy. Died on 29 March 1905 and buried at St. Sylvester. Giovani was an ordained diocesan priest when he joined the Sylvestrine Congre- gation with the intention of going to the mission in Sri Lanka. He worked in Matale, Kandy and Mutwal. After his return to Italy, he thought to go back to his diocese as a diocesan priest again, but he was asked to remain in the Congregation. At the time of his death he was the vice superior and the novice master at St. Sylvester, Montefano.

LATINI LOUIS: born at Serra S. Quirico (Ancona, Italy) on 17 June 1901. Novitiate at St. Sylvester’s on 23 November 1917. Simple vows at St. Sylvester on 23 November 1918. He went to Sri Lanka in 1921 at the age of 20 years old. Left the Mission in 1925 after 4 years of Mission. Ordained priest on 27 February 1926. Died in Ancona on 25 April 1972. Buried at St. Sylvester’s, Montefano. On account of bad health Latini spent most of his life in a sanatorium in Italy.

LONGHI MAURUS (RUGGERO): born at Urbania (Pesaro, Italy) on 1 March 1820. He was member of the Order of St John of God “Fatebene- fratelli”. He joined the Sylvestrine Congregation in 1849 with the intention of going to Sri Lanka. Novitiate in Rome on 2 April 1850. Monastic Profession on 14 December 1850. He went to Sri Lanka in April 1856 at the age of 36 years old. He left the Mission in April 1857. In 1861 he rejoined his former Order of St John of God, “Fatebenefratelli”. Longhi had joined the Order of St. John of God (Fatebenefratelli) and been 90 LAURENCE HYDE O.S.B. ordained a priest. Afer a papal dispensation he joined the novitiate of the Sylvestrine Congregation in Rome, on 4 February 1850. He went to Sri Lanka in 1856. The missionary life in the Island was too hard for him, so after a very short time he returned to Italy. On 2 March 1862, Longhi rejoined his former Religious Order.

MANZONI AUGUSTINE (CARLO): born at Chiaravalle (Ancona, Italy) on 23 September 1817. Novitiate at St. Benedict’s Monastery at Fabriano, on 21 March 1834. Solemn Monastic Profession, on 22 March 1835. He was ordained priest, on 13 June 1840. He went to Sri Lanka in March 1851 at the age of 34 years old. He died of heart attack at Kalutara, on 28 April 1867, at the age of 49 years old after 16 years in the Mission.

Manzoni was the fourth Sylvestrine monk to arrive in Sri Lanka in 1851. He had already some pastoral experience in Italy. He was first at Mutwal in charge of the congregation of 7000 Catholics; a few years later he was in charge of a congregation with ten churches in the district of Negombo. From 1858 till his death he was in charge of the Kalutara mission. Manzoni was a kind, a witty and an original man. He was one of the best missionary, according to Mgr Sillani. In 1860 Manzoni wrote to a friend that «the Lord had put him through several trials; he was taken to court for a dead body and lost the case; he was robbed of the key of a church and only after a long struggle did he regain possession of it; his horse had died, but all that was of no importance; but the biggest loss of all was the death of Mgr Bravi, which was irreparable for the vicariate».

MARRI CLEMENT: born on 23 June 1892 at Faenza (Italy). He was a ne- phew of Abbot Pancrazi. Marri went to Sri Lanka in 1912 at the age of 20 years. Novitiate in Kandy on 10 February 1912. Solemn Monastic Profes- sion on 25 November 1917. Ordained priest in Kandy on 21 December 1919. Died in Kandy in 1944

Marri was the bursar of St. Anthony’s Monastery at Kandy and worked for several years in various missions of the diocese. He was very much loved by his people.

MATTEUCCI ANDREW (EMILIO): born at Poggio S. Vicino or Ficano (An- cona, Italy) on 24 July 1878. Novitiate at St. Sylvester’s, on 24 October 1894. He went to Sri Lanka on 27 November 1900 at the age of 22 years old. Ordained priest at Kandy on 25 July 1901. At his age of 27 years he tragically drowned on 6 December 1905. He was buried at Talawakelle.

He drowned: «fluminis aqua fortuito submersit in insula Ceylon».

MILIANI EMILIAN (FILIPPO): born at Sassoferrato (Ancona, Italy) on 25 August 1820. Novitiate at Sassoferrato, on 17 April 1842. Solemn Mona- stic Profession, on 18 April 1843. He was ordained priest on 10 August 1844. He arrived in Sri Lanka, on 28 November 1847. On account of ill health he left Sri Lanka on 10 October 1868 after 21 years in the Mission. He died at Sassoferrato on 21 March 1869. He was buried at Sassoferrato. A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 91

Miliani was the second Sylvestrine to arrive in Sri Lanka and was in the Island from 1848 to 1867. First he worked in the district of Negombo until 1856. During this period he founded, among others, the congregation of Burulapitiya. When Miliani visited for the first time Burulapitiya, he found but a few scattered Catholics of three or four families. Perhaps Miliani was the exclusive method for the conversion of the Buddhits. Miliani made preparations for building a church at Burulapitiya, and he laid the foundation stone by himself on 1 July 1850. During the construction of the church, a temporary shed with an improvised altar was built and he installed there the image of Blessed Hugo. On that occasion Miliani was accompanied by a number of Catholics from Grand Street congregation. This was the first pilgrimage to honour Blessed Hugo from Negombo to Burulapitiya. Although the building of the church itself made but slow progress, the number of pilgrims rapidly increased, and the humble shrine within a few years became a popular place of pilgrimage, as it continues this day. In 1865 more than 10,000 people were present at the festival in honour of Blessed Hugo. Miliani spread even the devotion of the Blessed John of the Staff and built a church in honour of St. Benedict at Madampella. Miliani’s next mission was Kalutara for two years. Next he was at Pettah as secretary of Mgr Bravi. In this church he established the devotion of the Forty Hours Adoration. He was in Pettah from 1859 to 1864. In 1865 he was sent together with Fr. Manzoni to where the Catholics were eager to build their church on a site Fr. Martin obtained a few years earlier. Miliani and Manzoni finding the site unsuitable (it called for extensive blasting and levelling) purchased another piece of land in a more fovourable locality and they put up a temporary church dedicated to Peter and Paul. A short time later from Ratnapura Miliani was sent to Galle. Miliani’s health, however, had suffered greatly and he was obliged to return to Italy in 1868. He died at Sassoferrato on 21 March 1869 and buried in his birthplace at Sassoferrato. A friend remembered Miliani as «a young man full of life and of teamwork with the other missionaries... He had a fiery character and a burning zeal for the salvation of souls». And another friend testified that «Miliani was the top missionary in Ceylon; none was equal to him in what he did and in what he had achieved. His only shortcoming was that he was too fiery, but his fire was a fire of straw».

MOREAU HILDEPHONSUS (POLIDORO): born in Diocese of Liege (Bel- gium) on 4 October 1836. He was already a priest when he joined the Sylvestrine Congregation in 1861. Novitiate in Rome on 28 September 1862. Monastic Profession in Rome on 5 October 1863. He went to Sri Lanka in July 1864. He was not happy and was a cause of trouble among the Catholic communities. He left the Island, on 4 July 1866, and went to Belgium. Soon afterwards he left the Sylvestrine Congregation.

Moreau in his youth had joined the army of the Papal States. Already a priest he joined the Sylvestrine Congregation with the purpose to go to Sri Lanka. In Sri Lanka Moreau aroused ill feelings against Mgr Sillani and many missionaries and, on 4 July 1866, he returned to Belgium for health reasons.

NARDI ALOYSIUS (FRANCESCO): born at Scheggia (Perugia, Italy), on 3 December 1911. Novitiate on 19 September 1928; Simple Vows on 22 September 1929. He went to Sri Lanka in December 1931 at the age of 20 years. He left the Island and the Sylvestrine Congregation in 1934 after 3 years in the Mission. 92 LAURENCE HYDE O.S.B.

He was not in solemn vows, nor an ordained priest when he left.

PAGNANI CLEMENT (ANGELO): born at S. Michele, Fabriano (Ancona, Italy), on 26 June 1834. Novitiate at St. Lucia’s Monastery at Serra San Quirico, on 30 November 1850. Solemn Monastic Profession at St. Sylvester’s, Montefano, on 4 December 1851. Ordained priest at Osimo, on 19 December 1857. He arrived in Sri Lanka, on 28 April 1861. For the next eighteen years he worked «with great zeal for the salvation of the souls» in many missions. On 12 September 1879 he was appointed Titular Bishop of Hephestum and Vicar Apostolic of the Colombo vicariate. He was consecrated bishop on Christmas Day of 1879 at Trichinopoly (India). He took possession of his Vicariate on 30 December 1879. He renounced the better portion of the Colombo Vicariate, and, on 16 August 1883, he retired in a new poor vicariate of Kandy. Died at Kandy on 27 June 1911 and buried in St. Anthony’s Cathedral, Kandy.

Mgr Pagnani was a man of great prudence, with good health and a charismatic presence. He was gifted with a beautiful and powerful voice and he was portrayed with an imposing beard. «A great voice, which sounded like the roaring of a lion», was heard rising above the tones of the chanters and the hum of a thousand voices of the congregation at the blessing of the Cathedral of Saint Lucia in Colombo in 1881. He confessed that it was his only good fortune, and, for God’s mercy, people were fond of his preaching and of his sermons which were heard with enjoyment. For the pastoral welfare of his people Mgr Pagnani renounced the better portion of the Colombo Vicariate, in spite of the disapproval of his confreres and other missionaries. Yet Pagnani will be remembered as one of the greatest missionaries in the East. His saintly life will be an inspiration to all.

PAGNANI JOSEPH: born at S. Michele (Fabriano Ancona, Italy) on 5 January 1878. He went to Sri Lanka in 1893 at the young age of 15 years. Novitiate in Kandy on 8 May 1893, Simple vows on 15 June 1894. Ordained priest on 21 December 1901. Left the Mission in 1913 after 20 years in Sri Lanka. Died at St. Sylvester’s Monastery, Montefano, on 2 February 1943.

Joseph Pagnani was the nephew of Bishop Pagnani of Kandy and joined his uncle as a teenager in Sri Lanka. The Delegate Apostolic, Mgr. Zaleski had a poor opinion of the young Joseph. «Dom Giuseppe Pagnani, nipote del vescovo, che mi fa ora da segretario, è una testa straviata, ne’ degno né capace». Once again the Papal Delegate was wrong also him. After the death of his uncle, Joseph Pagnani went to USA to join the Sylvestrine community there. Later in Rome, he received the doctorate in CIC and taught Canon Law to the young monks. As a consequence of a stroke, he suffered for many years.

PANCRAZI AUGUSTINE (CORONATO): born at Loreto (Ancona, Italy), on 9 July 1853. His parents were Valerian Pancrazi and Victoria Piangerelli; at his baptism he received the name of Coronatus. He began his study for the A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 93 priesthood in the local seminary of Loreto, but, in 1877, in company with Fr. Clement Pagnani, he went instead to Sri Lanka, at the age of 24 years. Novitiate in Kandy, on 21 May 1877 and the simple vows, on 22 May 1878, in the hands of Abbot Cingolani. Solemn Profession, on 24 May 1881. He was ordained priest by Bishop Pagnani, on 11 June 1881. He was blessed Abbot of St. Anthony’s Abbey in 1908. He died on 22 May 1922 after 45 years in the Mission. His mortal remains were laid to rest beneath the floor of the Purgatory Chapel of the Cathedral, Kandy

Abbot Pancrazi spent most for his life in the monastery at Kandy. Cingolani had built the monastery with bricks and mortar, but Pancrazi had a hard task to build a community of monks united in heart and soul. Pancrazi was remembered as a quiet man that presided over the Abbey of Kandy as Superior from 1891 until his death. Those who knew him never forgot his physical and spiritual characteristics; short and fat, piercing eyes, extremely active, and a really good Master of Ceremonies. He was rather boisterous, but at heart he was very fatherly and generous. He successfully guided the monastery through several financial storms. Pancrazi held the position as Prior over the religious community at St. Anthony’s monastery for long 17 years, and he guided the destiny of monastery for a further long period of 14 years as Abbot of St. Anthony Abbey. In the early 1880s St. Anthony’s monastery was threatened for financial and administrative crisis, but the firmness of Pancrazi saved the institution. The greater part of his life was spent in the monastery of Kandy, but occasionally he was in charge of the missions of Kegalle or else of Utamankande or of Panwila or of Teldeniya or of Nawalapitiya He was appointed the novicemaster and the rector of the seminary in 1883. In July 1891 he was present at the General Chapter of the Sylvestrine Con- gregation in Italy, and he was back to Sri Lanka as Superior of the monastery. The office as Superior was confirmed until his death. «The Right Revered Abbot Augustine Pancrazi was a very admired person - reassured the Apostolic Delegate, Mgr Zaleski -. Unfortuna- tely he suffered of gruesome obesity». Pancrazi was an excellent Abbot and Superior of the monastery, but his fatness caused him unable to carry out the duties as bishop after the death of Mgr Pagnani». The Abbot General of the Sylvestrines, Hugo Policari, was asked by the authorities of Propaganda to submit the names of three candidates for bishopric of Kandy. The first name of the terna was Abbot Augustine Pancrazi. However, the Apostolic Delegate, Mgr Zaleski, objected to that procedure and he reserved to himself the decision about the successor of the late Bishop Pagnani. According to Zaleski, the successor of Mgr Pagnani in Kandy had to know the Sinhala, Tamil and English languages, and, in addition, the customs of the local people, but none of the European Sylvestrines present in the Island had not the qualities to be the bishop of Kandy. The Abbot Pancrazi was eligible as a bishop, but it was only his obesity that made him unable to carry out the duties of a bishop. The man gifted to be a bishop of Kandy was only the native Fr. Bede Beckmeyer. The former Abbey of St. Anthony at Kandy was the vision of Abbot Cingolani, but the bonding idea of the Sylvestrine monks in Sri Lanka was the heart and solicitous care of Abbot Pancrazi; this belief still survives and prospers now the monastery of St. Sylvester at Ampitiya after more than one hundred years in spite of afflictions and trials.

PAOLUCCI PIUS (ROMOLO): born at Scheggia (Perugia, Italy) on 5 January 1911. Novitiate on 6 January 1926. Simple vows, on 6 January 1927. He went to Sri Lanka, on 7 December 1929, at the age of 18 years. Solemn Monastic Profession in Kandy, on 9 September 1933. Ordained 94 LAURENCE HYDE O.S.B. priest in Kandy, on 6 January 1934. Died on 29 September 1976 after 47 years spent in the Mission. Buried in Kandy.

Paolucci worked among the poor coolies of the tea estates. He loved tradition and published a weekly bulletin, The Rock. Against his doctors’ counsel, Paolucci left the hospital but died on the road to the mission-house.

PAPILI SYLVESTER (GIUSEPPE): born at Falconara (Ancona, Italy) on 1 May 1841. Novitiate at St. Sylvester’s, Montefano, on 13 June 1858. Simple vows, on 19 June 1859. Solemn Monastic Profession, on 27 July 1862 in Rome. Ordained priest at Loreto, on 24 September 1864. He went to Sri Lanka in January 1865 at the age of 24 years. In General Chapter at Osimo in 1897 Papili was elected Visitor of the Congregation. Died at Nawalapitiya. On 7 August 1903, after 38 years in the Mission.

Papili «was an exemplary religious - wrote Mgr Sillani about this Sylvestrine monk - full of zeal for his people and in particularly for the youth». At Pamunugama, when he was in charge of that mission, he built a beautiful church in honour of St. Joseph; he spread the Sodality of the Most Precious Blood of Christ. He died at Nawalapitiya, but the people of Pumunugama, grateful for his fifteen years of missionary sweat in their midst, fifty years after his death at Nawalapitiya, took his mortal remains and erected a memorial over his ashes in the church-yard of the church at Pumugumana.

PATACCONI NAZARENE (a lay-brother): born at Collamato (Fabriano, Italy) on 17 December 1864. Novitiate in Rome on 29 August 1897. Simple vows at St Sylvester’s on 16 October 1898. He went to Sri Lanka on 27 November 1900 at the age of 36 years. Solemn Monastic Profession in Kandy on 11 November 1901. He worked in the Sri Lankan Mission for 12 years, then he joined the Silvestrine community in America. He died at St. Sylvester, Montefano, on 24 June 1935, and was buried there.

Fr. Bartoccetti in his Memoirs of Father Philip remembered about Brother Patacconi: «I was strongly impressed by the habit and behaviour of the first Sylvestrine I ever met: Brother Nazarreno Patacconi. He was from the same town Collamato, and from a respectable family. He lived a long laborious life, always faithful to his duties, cheerful, and greatly attached to the Congregation. He was probably one of the finest lay-brothers we have had in a generation or two. His zeal brought him to the Mission of Ceylon, where he spent twelve years... To the last he asked me to bring him to America. His old age was the only hindrance. But no one could wish to live a more useful and active life than he did, and I am sure he must have heard that Euge, serve bone...Well done, my faithful servant». He died at the age of seventy-one, on 24 June 1835.

PEDRON GABRIEL (MARCO): born at Terres (Trento, Italy) on 27 Ja-nuary 1920. Novitiate at St. Sylvester’s on 19 September 1936. Simple vows on 21 September 1937. Solemn Monastic Profession in Rome, on 11 February 1942. Ordained priest on 22 June 1947. He went to Sri Lanka in 1949 at the age of 29 years. He was transferred to the Australian community in A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 95 1960 after 11 years in Sri Lanka.

Pedron spent his time in Sri Lanka working on the formation of the indigenous Sylvestrine monks. In 1960 he was transferred to the Australian community, where he still lives.

PEPPE SYILVESTER (ROSARIO): born at Fondi (Latina, Italy) on 18 Ja- nuary 1911. Novitiate 19 September 1928. Simple Vows on 22 September 1929. He went to Sri Lanka in December 1931 at the age of 20 years. Solemn Monastic Profession in Kandy on 20 December 1934. Ordained priest in Kandy on 25 August 1935. He left the Island in 1957 after 26 years on the Mission, and went to Australia.

Peppe spent a few years with the Sylvestrine Australian community in Sydney. Later he returned to Italy, where he left the Congregation and joined the diocesan clergy.

PERINI FRANCO (TARCISIO): born at Vicoforte, Mondovì (Cuneo, Italy) on 13 August 1915. Novitiate on 19 September 1931. Simple vows on 21 September 1932. He went to Sri Lanka in 1933 at the age of 18 years. Ordained priest on 24 February 1939. He left the Island in 1947 after 14 years in the Mission. Died at St. Sylvester’s, Montefano, on 22 January 2003. Buried in the St. Sylvester’s cemetery.

Perini in 1950 was appointed Prior of a new foundation at Cochin, South India. In 1954 the Cochin house was closed and Perini went back to Italy and lived in various Italian monasteries till his death.

REGNI ADELELMO: born at Montesicuro (Ancona, Italy) on 13 February 1868. He went to Sri Lanka in 1884 at the age of 16 years old. Novitiate on 26 November 1884. Left the Mission in 1885.

REGNI EMILIAN (EMILIO): born at Montesicuro (Ancona, Italy) on 17 February 1853. He went to Sri Lanka at the age of 27 years in 1880. Novitiate in Kandy on 26 November 1882. Simple vows in Kandy on 26 November 1883. Ordained priest on 20 march 1886. Left the Mission in 1901. Died at Montesicuro on 17 December 1904 after 31 years on the Mission. Buried at Montesicuro.

On account of his bad health Regni returned to his birth-place at Montesicuro, Italy, in 1901, and he died there.

REGNO BERNARD (LORENZO): born at Valleremita, Fabriano (Ancona, Italy) on 18 August 1886, Novitiate at St. Sylvester’s on 3 November 1901. Simple vows on 4 November 1902. He went to Sri Lanka in 1906 at the age of 20 years. Monastic Profession in Kandy on 15 January 1907. 96 LAURENCE HYDE O.S.B. Ordained priest in Kandy on 18 December 1909. He was appointed bishop of the diocese of Kandy on 29 January 1936, and consecrated at Bangalore (India) on 29 March 1936. He renounced the bishopric of Kandy in 1959. Died in Kandy on 22 August 1977 after 71 years on the Mission. Buried in St. Anthony’s Cathedral, Kandy.

In his prediction about the young Bernard Regno’s future, Mgr. Zaleski, was again quite mistaken. The Delegate at the time of Mgr Pagnani’s death in 1911 wrote: «Dom Bernando Regno, un giovane di poca intelligenza, che certo non farei mai neanche parroco». In fact was elected Regno as the fifth Sylvestrine prelate to lead the diocese of Kandy. He was called the “Coolie Bishop”, on account of his heroic commitment to the evangelisation of the poor “coolies”, the tea estates labourers, who were the most exploited sector of Sri Lankan society. He was the “Poverello” of the twentieth century, who was raised by God to preach the need of practising evangelical poverty. He truly became a model of evangelical poverty; he was a Gentleman-Bishop (sui generis) and a saint with deep and humanitarian principle, abiding love for all.

RIGHI COLUMBAN (ALESSANDRO): born at Fabriano (Ancona, Italy) on 2 March 1836. Novitiate on 8 December 1857. Solemn Monastic Profes- sion on 28 October 1857. He arrived in Sri Lanka still as a cleric on 30 June 1861 with Frs. Miliani, Pagnani and Bondoni. Ordained priest in Colombo on 28 October 1862 by Mgr Semeria. He left the mission in 1867 on account of ill health. He died on 30 January 1900.

«I am extremely sorry - Sillani informing Propaganda, on 21 February 1866, that he was forced to send Righi back to Italy, - because I lose a very active and zealous missionary who has a sufficient knowledge of Sinhala and preaches well». He wanted to come back, but he never did. After his return he was appointed master of novices of the Sylvestrine Congregation and later rector of the church of S. Maria del Piano of Sassoferrato. On his journey to Rome for the Jubilee, on 9 January 1900, he was hit by a stroke at Foligno. Taken to Fabriano he died on 30 January 1900. He was buried in the crypt for the clergy; and later his mortal remains were taken to St. Sylvester’s, Montefano.

ROSATI ANGELO: born at S. Elfidio Pescorocchiano (L’Aquila, Italy) on 9 March 1913. Novitiate on 19 September 1929. Simple Vows on 21 September 1930. He went to Sri Lanka in December 1931 at the age of 18 years. Ordained priest in Kandy on 28 August 1937. Died in Kandy on 11 September 1957 after 26 years in the Mission. Buried in Kandy.

Father Rosati was Principal of St. Anthony’s College, Katugastota, from 1943 to 1957. He became a Principal in his early thirties and in the full vigour of his manhood. There was in this change a rejuvenation of the spirit of the school. Fr. Rosati began his tenure of office under circumstances which must have been most disheartening to a young man placed in charge of an old school. It was a time when the college buildings and playgrounds were requisitioned by the military authorities and Rosati’s energies for a couple of years were restricted to the administration of a school confined to a few bangalows leased from a generous teacher of the school and most deplorably short of laboratory space and playgrounds for the numerous recreational facilities that the A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 97 school had supplied the boys in generous sure course before the war. It was a time which called for sound nerve and cool judgment for the problems of that period were mostly confined to the provision of material comforts to ensure happiness within the flock and securing occupational outlets in the evening to the boys. After the war Rosati re-organised firstly the buildings of the boarders, He provided sufficient apparatus to equip fully the Physics, Chemistry and Biology laboratories of the school, as well as, the geography room. The College developed, and the number of students grew to nearly 1600 pupils with a staff of 70 teachers. As a memorial for Rosati’s endeavours, a new assembly hall was called “Rosati hall”.

SANTANGELO RINALD (SALVATORE): born at Regalbuto (Enna, Italy) on 4 August 1845. Novitiate in Rome on 28 October 1866. Simple vows on 10 November 1867. Solemn Monastic Profession on 29 November 1870. He arrived in Sri Lanka on 20 April 1871 at the age of 26 years. Ordained priest in Kandy on 29 November 1871. Mgr Sillani wrote that Santangelo was «a Sylvestrine from Sicily, a laudable, an active religious with good knowledge of Sinhala». He left in 1883 after 12 years on the Mission. Died on 3 September 1916 at Regalbuto, Enna, Italy.

Santangelo worked in the missions of Dulagama, Ratnapura, and other missions. On the same day, 17 August 1883, while Mgr Pagnani went to his new Vicariate of Kandy, Fr. Santangelo with Frs Baldoni and Giovani returned to Italy. Later he left the Congregation, and went to live in his birth-place of Regalbuto, where he died in 1916.

SATOLLI RAPHAEL (MICHELE): born at S. Michele, Fabriano (Ancona, Italy) on 27 May 1879. Novitiate at St. Sylvester’s on 24 October 1894. Simple vows on 27 October 1895. Went to Sri Lanka on 29 December 1900 at the age of 21 years. Ordained in Kandy on 21 December 1901. Left Sri Lanka in 1907 after 7 years on the Mission. Died at St. Benedict’s, Fabriano, on 9 May 1947. Buried at St. Sylvester’s.

Satolli left the Mission in Sri Lanka due to scruples of conscience. On his return, he was appointed parish priest of St. Theresa’s, Matelica (in 1909), of St Lucy’s at Serra S. Quirico (in 1928) and prior of the Monastery (in 1933). Finally he lived at St. Benedict’s, Fabriano. It is still remembered that «he was a simple, humble and pious and he had left a beautiful memory of himself».

SCOCCO PHILIP (DOMENICO): born at Porto Recanati (Macerata, Italy) on 21 December 1818. Novitiate, at St. Benedict’s Monastery, Fabriano, on 21 March 1840. Monastic Profession on 25 March 1841. Ordained priest on 18 September 1841 at Fabriano. He arrived in Sri Lanka in April 1856 at the age of 38 years. After a short sickness of three days he passed away on 1 December 1870. He had worked in the Mission for 14 years. He was buried in the church of Mater Dolorosa, New Chetty Street, Colombo.

Scocco arrived in Sri Lanka in 1856 with Mgr Bravi. He was sent first as Fr. Miliani’s assistant at Kalutara in 1857; next he was in Mutawal (1858-60), then in Alutkuru Korale (1861-66), Dulugama (1967) and lastly Kotahena, where he died on 98 LAURENCE HYDE O.S.B. the 1st of December 1870, after a brief illness. He was an accomplished musician and composer. Among his musical works was the Mass that was sung at the blessing of the new church of St. Philip Neri at Pettah. One of his last composition was the Mass de requiem which was sung for the first time at Scocco’s funeral in December 1870.

SILLANI HILARION (NEREO GASPARE): born at Civitanova Marittima (Marche, Italy) on 7 February 1812. Novitiate at St Benedict’s Monastery, Fabriano, on 26 November 1830. Solemn Monastic Profession on 27 November 1831. Ordained priest at Perugia on 25 August 1834. He was elected abbot and General Procurator of the Congregation in 1850. He went to Sri Lanka on 6 February 1858 at the age of 45 years. After Bravi’s death, Sillani, was appointed Pro-Administrator of the Vicariate. He was elected Vicar Apostolic of Colombo and consecrated bishop on 27 Decem- ber 1863 at Kottar, South India by Mgr C. H. Valerga. After 21 years of service of the Colombo Vicariate Sillani left the Island on account of bad health on 14 September 1878. He died in Rome on 26 March 1879, and was buried at Verano (Rome).

Sillani had an appealing career in Italy. In 1837 he was appointed lector of philosophy and theology in the local diocesan seminary. In 1842 the General Inquisitor and special Delegate for the Marche region; the Dominican Vincent Sanguinetti appointed Sillani as the Theological Consultor for the diocese of Fabriano. In 1844, Sillani was elected a member of the Academy of “Desuniti”, and, on 11 July 1850, he was nominated a member of the Academy of the Immaculate Conception. In 1847, Sillani went to Rome as Procurator General for the Congregation. On 30 August 1852, he was appointed by the Pope as Consultor for the Congregation of Indulgences and the Relics. During his Roman time, he dedicated his free time to pastoral work and became a well-known preacher. In 1855 he supported Mgr Bravi’s proposal that the Colombo Vicariate would be the field of apostolate of the Sylvestrines. Sillani’s era as Vicar Apostolic of Colombo had been called by some writers «the golden era of the Lankan Church».

TONINI SIMON (ELIO): born at Ishiazza, Valfloriana (Trento, Italy) on 21 August 1921, Novitiate at St. Sylvester’s, Montefano, on 19 September 1936. Simple vows on 21 September 1937. Solemn Monastic Profession on 22 August 1942 at St. Sylvester’s, Ordained priest in Rome on 16 March 1946. He went to Sri Lanka in 1949 at the age of 28 years. Left Sri Lanka in 1962. Tonini, after his arrival in Sri Lanka, worked among the students of St. Anthony’s College at Katugastota. He was elected Superior Major of the Sylvestrine Lankan Community. In 1962, he was transferred to Australia as superior of the Sylvestrine community in Sydney. In 1972 he was elected, and later twice re-elected as Abbot General of the Congregation. Now he lives in Rome and works for the of Abbot Hildebrand Gregori.

TORELLI HILARION: born at Cormons (Udine, Italy) on 10 July 1869. He went to Sri Lanka in 1884 at the age of 15. Novitiate at Kandy on 26 November 1884. Left the Mission during the novitiate in 1884 and left the Congregation. A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 99

TOZZI JEROME (FERDINATO): born at Colle Sannita (Benevento, Italy) on 23 April 1843. After completion of his ecclesiastical studies in the diocesan seminary he joined the Sylvestrine Congregation at Rome. Novi- tiate on 27 May 1866. Monastic Profession in Rome on 30 May 1867. Ordained priest on 11 June 1870. He arrived in the island in October 1870 at the age of 27 years. Mgr Sillani wrote that Fr. Tozzi was «a Sylvestrine from Benevento, a good and exemplary religious with good knowledge of Sinhala». After the partition of the Colombo vicariate Tozzi followed Mgr Pagnani to the new vicariate of Kandy. He died on 10 August 1884 in a house at Slave Island, where he had been removed so that he might have medical attention close at hand.

Before he joined the Sylvestrine Congregation, Tozzi completed his philosophical and theological studies in the local seminary of Benevento. In Sri Lanka he worked among the Catholic communities of Kalutara, Bolawalana, Wattala, Kandy, Pamunu- gama, Badulla and Nuwara Eliya. One of his works in Pamunugama was the comple- tion of St. Anne Church, Weligampitiya, which was blessed by Bishop Pagnani. on July 29, 1882. In 1883, on the division of the Southern Vicariate Fr. Tozzi followed Mgr Pagnani into the new vicariate of Kandy. His only appointment in the new vicariate was at Nuwara Eliya, where he started to restore the church, the mission house, and to establish an English school. Mgr Pagnani wrote to Propaganda, on 24 September 1884, that he lost a missionary, Fr. Tozzi, «a victim of his zeal». And he had explained to his friend Fr. Quagliani, on 14 July 1884, how Tozzi in July 1884 became «seriously ill. He made a long journey on foot; this brought on him a strong dysentery, and when this was over, he complained of a very sharp pain in the liver. There is a fear that a tumour is being formed in the liver or over it. which could be very dangerous». A few weeks later Tozzi died, «a victim of his zeal». On the very day of his death, the 10 August 1884, his mortal remains were conveyed by train to Kadugannawa, where the interment took place in the local little church.

VENTURINI ANSELM (EUGENIO): born at Serra S. Quirico (Ancona, Italy) on 26 July 1863. He went to Sri Lanka in 1880 at the age of 17 years old. Novitiate in Kandy on 26 November 1882. Simple vows in Kandy on 26 November 1883. Solemn Monastic profession in Kandy on 19 March 1886. Ordained priest in Kandy on 10 August 1886. Left the Mission on 1889 after 9 years in Sri Lanka. Later he left the Congregation and priesthood and was secularised.

Mgr Pagnani, in the years 1907-08, wrote an Apologia for his decision to give up the Colombo vicariate in response to his critics. In regards to Regni and Venturini, he explained briefly that «I had great hopes in the two Italian students, Regni and Venturini, both clever and good, but you know how they ended. I had also some hopes for my nephew Joseph, but he also has been a cross in me». Venturini left the Congregation and the priesthood, Regni returned to Italy and Joseph Pagnani who came to Sri Lanka with his uncle, the Bishop, was ordained priest in 1901, but he left for Italy in 1913. 100 LAURENCE HYDE O.S.B.

VISINTANIER AMEDEUS: born at Cles (Trento, Italy) on 28 January 1915. Novitiate at St. Sylvester’s on 19 September 1929. Simple vows on 21 September 1930. Solemn monastic profession at Matelica on 15 January 1934. He went to Sri Lanka in 1936 at the age of 21 years. Ordained priest in Kandy on 28 August 1938. Left Sri Lanka in 1965 after 29 years of Mission. Died at Giulianova (Teramo), on 8 September 2003. He was buried at St. Sylvester’s, Montefano.

Visintainer during his 29 years in the missions worked at Gampola and Hatton, and lived in the monasteries at Ampitiya and at Adisham. From 1941 to 1946, he was the only Sylvestrine missionary interned at the Dehara Dun in North India. After his return to Italy, in 1965, he lived at Bassano Romano and Giulianova,

VISSANI ANSELM (FILIPPO): born at Poggio S. Vicino, Ficano (Ancona, Italy) on 9 June 1894. Novitiate at St. Sylvester’s on 4 July 1909. Simple vows 10 July 1910. He went to Sri Lanka in 1921 at the age of 27 years. Ordained priest in Kandy on 23 December 1922. Left the Mission in 1934 after 13 years in Sri Lanka. Died at Clifton, New Jersey, USA on 10 September 1962. Buried at Oxford, Michigan, USA

Vissani was appointed the Regular Superior of Sri Lanka in 1931 by the General Chapter of the Sylvestrine Congregation. After his return to Italy in 1934 he was superior at St. Sylvester’s Monastery, Montefano, then Procurator General of the Congregation in Rome. He was transferred to the American Sylvestrine community at Detroit, and then at Clifton, New Jersey, USA, where he died in 1962. A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 101

APPENDIX E (by B. Barcatta)

BIOGRAPHICAL DATA REGARDING THE SYLVESTRINE TERTIARIES WHO WORKED IN THE COLOMBO VICARIATE

Mgr Bravi, when he was in Rome in 1855, talked about many problems of the vicariate of Colombo; but the most important one was ‘how and when’ to find missionaries to replace the Oratorian priests, who had looked after the spiritual wellbeing of the Catholics of Sri Lanka for more than 150 years. Mgr Bravi believed that the Sylvestrine Congregation was able, indeed obliged, to replace the Goan missionaries. Bravi explained his plan to Propaganda and reclaimed that the Sylvestrines had the rights to administrate the Colombo vicariate. And, at long last, the authorities of his Congregation and of the Propaganda approved the arrangement: the Sylvestrine Congregation took on the responsibility for the administration of the Southern Vicariate of Sri Lanka. However, Bravi’s plan was not easy to put into practice as the number of the Goan priests decreased, while the needs of the Catholics were increased, and few Sylvestrines were available to replace the local clergy to the supply the new wants of the Catholics population. Mgr Bravi hoped that some Benedictine missionaries of other Congregations would come to help, but, for the time being, secular and religious priests, who desired to assist the Sylvestrines in their new field of apostolate, were asked to join the Sylvestrine Congregation as “Benedictine Oblates”. Hence, the Colombo vicariate would become a “Benedictine mission”. Mgr Bravi’s plan was approved by Pope Pius IX, and secular and religious priests, who wished to labour in the Colombo vicariate, joined the Benedictine Order as Ter tiaries or Oblates of his Sylvestrine Congregation. For centuries, men and women, who wanted to share St. Benedict’s spirit, were called “Benedictine Oblates”; yet, Pope Pius IX demanded that the Benedictine Oblates, who worked in the Colombo vicariate, had to be called “Sylvestrine Tertiaries”, perhaps because the Oblates of Mary Imma- culate who were already working in the island of Sri Lanka, would have been confused with the “Benedictine Oblates”. By privilege of the Papal Indult the “Sylvestrine Tertiaries” wore the Sylvestrine habits (blue), they were allowed to recite the Monastic office and celebrate the festivities of the Benedictine Order and they joined the Benedictine Order by professing «the vows of obedience, stability and conversion of manners» according to the Rule of St. Benedict. The Papal Indult was granted ad triennium, and this privilege was renewed by the Sylvestrine Prelates, Bravi, Sillani and Pagnani, until 1883, when Mgr Pagnani renounced the Colombo vicariate. The first “Sylvestrine Tertiaries” were the native Sri Lankan C.J.B Fernando and the Italian John Vistarini. Indeed, on 1 October 1857, Fr. C.J.B. Fernando wrote to the Cardinal Prefect of Propaganda that he and Fr. John Vistarini had joined the «Benedictine family with the vows of obedience, stability and conversion of manners». A third Sylvestrine Tertiary was Fr. Stanislaus Tabarrani, who belonged to the religious community of St. Onofrio in Rome and arrived in Sri Lanka in 1856; Fr. Peter Ilari, a diocesan priest, who had come in Sri Lanka with Abbot Sillani in 1858, was another Sylvestrine Tertiary; the Franciscan Felix Zoppi was a Sylvestrine Tertiary while he worked in Kandy. During the regime of Mgrs Bravi and Sillani all missionaries, secular and religious, who worked in the Colombo vicariate became “Sylvestrine Tertiaries”, and the “professed monks” and the “Sylvestrine Tertiaries” were on the equal footing. 102 LAURENCE HYDE O.S.B.

Mgr Bravi in his last will shared his personal belongings equally among the “professed” and the “tertiary” missionaries. Mgr Sillani, enforced the application of the Papal Indult, and all secular and religious priests not members of the Benedictine Order, were enrolled as “Sylvestrine Tertiaries”. The Oblates of Mary Immaculate of Jaffna accused the Colombo missiona- ries of forming only a heterogeneous body. Sillani in his Apologia replied that the “Sylvestrine Tertiaries” belonged to the Sylvestrine Congregation as a right; «now some one comes forward to tell us that we form a heterogeneous body; whatever other people might think, I do not accept their opinion: and I say it openly». The Sylvestrine prelates upheld the application of the Papal Indult granted in 1856. The parity of the “professed monks” and of the “tertiary priests” was not approved by the Oblates of the Northern Vicariate of Jaffna., The Vicar Apostolic of Jaffna, Mgr Christopher Bonjean, on 12 May 1879, complained to Rome that «though all missionaries of Colombo had their names entered in The Madras Directory with the letters O.S.B. (Order of Saint Benedict) after their names, and wore the Sylvestrines habit», very few of them belonged to the Sylvestrine Congregation. Thus far, The Ceylon Catholic Almanac in 1882 published the names of all missionaries of Colombo vicariate, indigenous and European, the “professed monks” and the “tertiary priests” with their name with the monogram O.S.B. (Order of Saint Benedict). As a reply to Mgr Bonjean’s criticism against the Sylvestrine Tertiaries the Abbot General of the Sylvestrines, Vincent Corneli, on 11 July 1879, called him «a spiteful writer who dared to sketch the situation in such black colour, since the report was only a compedium of inaccuracies and exaggerations written by someone with mean intentions. The secular clergy legitimately used the title of “Benedictine monks”, since the Holy See granted them the privilege of the Oblates of the Sylvestrine-Benedictine Congregation and to wear the Sylvestrine habits and to recite the monastic Office». Corneli noted that he was unable to understand why the “spiteful writer” could have alleged it as a censure rather than a commendation of the monogram O.S.B. for all the missionaries in Colombo. The equality between the “professed” and “tertiaries” missionaries in the Colombo vicariate enhanced the peace of the secular clergy with the Sylvestrine monks and improved the love of the secular clergy for the Benedictine Order. For three decades the Sylvestrine Tertiaries were a regular feature of the missionary life in Colombo. Fr. Carlo M. Cardano, a Sylvestrine Tertiary, when he died in 1925 had the monogram O.S.B. (Order of Saint Benedict) engraved on his tombstone. The Ceylon Catholic Almanac in 1882 published the names of the missionaries in the Colombo vicariate and the monogram O.S.B. (Order of St. Benedict) was added only to the names of those missionaries who had begun work in Colombo under the regime of Mgr Bravi and Mgr Sillani. The monogram O.S.B. was not added to the names of those missionaries who joined the Colombo vicariate under Mgr Pagnani’s regime; yet, the Papal Indult was still in force until 1883. Few missionaries failed during the early years of regime of Mgr Pagnani; yet, others, like a few ex-alumni of the Brignole-Sale College, such as John Baptist Callet, Tranquillus Tanganelli, Bartho- lomeus Rovere, and Joseph Piantino, persevered in the Colombo vicariate. According to the Papal Indult all missionaries working in Colombo in 1882 should have been enrolled as Sylvestrine Tertiaries. Why? So I suggest that there were the following groups of Sylvestrine Tertiaries: (a) The Benedictine monks of various Congregations not Sylvestrine and so not Sylvestrine Tertiaries (b) The indigenous priests who were Sylvestrine Tertiaries (c) The European priests who were Sylvestrine Tertiaries (d) The European priests who were doubtful Sylvestrine Tertiaries.

Note: Twelve ex-alumni of Brignole-Sale College worked in the Colombo Vica- A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 103 riate from onwards 1869. This Brignole-Sale College was inaugurated on 11 February 1855 in Genua by its founders, Marchese Antonio Brignole-Sale and his wife Artemisia Negroni. The Archbishop of Genoa, Rt. Rev. Charvez, and the Superior General of Priests of the Missions, Rev. Etienne, along with the nobility of Genua, were in attendance at the opening of the College. This College was built by the Brignole-Sale- Negroni family. and was handed over to the Priests of the Missions for the formation of missionaries. After their ordination they were appointed by the Cardinal Prefect of Propaganda, to a foreign country and subjected to the Ordinary of the place. They were like secular diocesan priests. Mgr Sillani wanted those ex-alumni of Brignole-Sale College who were assigned to the Colombo vicariate, to join the Sylvestrine Tertiaries. Mgr Pagnani was very pleased with the ex-alumni of that College. «The alumni of that college - Pagnani wrote to Corneli on 8 December 1881 - have done very well here». But the status of the Italian missionaries in the Colombo vicariate changed after the Oblates took over the administration of the vicariate. Mgr Bonjean explained to Fr. Fabre, on 31 December 1883, his personal feelings in regards to Mgr Agliardi’s sug- gestion to allow a Congregation of Italian nuns to work in the Colombo vicariate. «Between you and me, I do not want any Italians, whether priests or nuns, unless they be members of our own Congregation». In few years that band of hard-working missionaries was disbanded. In 1890 Fr. Cardano wrote that beside him, only three other Italian missionaries were in the archdiocese of Colombo, Frs. Vistarini, Maver and Viani; the other men were told that there was no place for them in Colombo.

A. THE BENEDICTINE MONKS WHO WERE NOT SYLVESTRINES

ARAGON PEDRO: born on 31 January 1816 at Camillas (Spain). Solemn Monastic Profession at the monastery of Saint Zoilo de Corrion de los Condes on 15 December 1833. Arrived to the Western Australia as missionary with Fr. Garrido in 1849. He worked in several missions; Mgr Serra appointed Fr. Aragon superior of New Norcia from 1853 till he was forced to leave the country in 1856 by the same bishop Serra. Fr. Aragon landed at Galle, Sri Lanka, and was received in his vicariate by Mgr Bravi. Aragon’s first mission was Moratuwa, then in 1858 he was in charge of congregations of the Negombo district, Our Lady of Good Voyage at Duwa, the Purification of Our Lady at Pitipana, of Peter’s and Paul’s at Kochehikade, and of mission stations of Preriyamulla, Palangatura, Dalupotha and Cattice. «The hardships and stress of his mission in the Swan Colony, particularly in the bush of Victoria Plains (Australia) had apparently affected his physical constitution. This soon showed under the hard life of the Colombo mission». He died on 11 November 1860 at Colombo and was buried in St. Philip Neri’s church at Pettah.

FORNELLI RAMIRO, native of Genova (Italy), a member of the Benedictine Order of the Primitive Observance of Subiaco that was started by Abbot Casaretto in 1851. Fornelli came to Sri Lanka at the beginning of December 1867, perhaps an outcome of Mgr Silllani’s appeals to Casaretto for some members of the new Subiaco branch. Fornelli remained first in Galle to replace Fr. Miliani, who was very sick, and went for a sea trip, on the advice of his doctors. From Galle Fornelli was appointed to Siyane Korale. Mgr. Sillani wrote that Fornelli was zealous, very honest and sober, well educated with good knowledge of Sinhala, but too harsh with the people. In 1875 Fornelli went on holidays to Australia, but on his return to Sri Lanka he was told to leave the vicariate at the end of the year. Mgr Sillani wrote in confidence to Abbot Corneli that Fornelli was a man to live in the monastery and not in a mission, since he was an introvert and too harsh with 104 LAURENCE HYDE O.S.B. people. Fornelli left the Mission of Colombo in 1877.

GARCIA FLORENTIUS was born at Madre de Host (Toledo, Spain) on 1 August 1815. He joined the Cistercian Order at the age of eighteen years old. The young monk was forced by the Carlist revolution to leave his country and to seek refuge in the monastery of St. Bernard alle Terme in Rome. He studied theology from 1836 to 1839 at the “Minerva”; he was ordained priest at St. John Lateran. He offered his services to Propaganda and he arrived in Sri Lanka with Bravi and Oruna in August 1845. His first appointment was at Trincomalee and later to various missions in the northern part of the island. He worked all his life under Mgr Bettacchini and with the Oblates. For many years the mission of Bolawatte in the southern part of the Jaffna vicariate was the centre of Garcia’s activities. Garcia’s heart was with the missionaries of Colombo. Bonjean complained to Propaganda in January 1883 and disapproved of Fr. Garcia, who was a missionary of the vicariate of Jaffna and had been treated with kindness for 26 years by the Oblates, He went to Colombo without his permission and remained there for about eight days. Garcia’s short holiday at Colombo was shown as a sign of hostility towards the Oblates. Fr. Garcia died at Bolawatte in 1900.

GARRIDO VENANZO was born on 7 March 1810, in the village of San Miguel de Pedroso, diocese of Burgos, Spain. He joined the monastery of Saint Martin of Campostella. In December 1849 with Fr. Aragon Garrido landed on Swan River, Western Australia. He was one of the promoter of the New Norcia. On 9 April 1858, Garrido received from Bishop Serra a sudden notice to leave the diocese of Perth. Salvado noted in his Diary the reasons of Garrido to leave the Australian mission and he reported the accusations of Bishop Serra against this missionary. «The circumstances confronting this mission and your person have brought me (Bishop Serra) to the painful conclusion that is necessary that we should depart from each other. I hope, then, that you will leave the Diocese, and that it will be as not painful to you as it is to me: that you will be happy in any part of the world you will go to. These are my sincere wishes». Garrido was received by Mgr Bravi in the Colombo vicariate and in the years 1859-60 he was working at Kalutara. After a brief stay in Sri Lanka Garrido returned to Australia as the New Norcia, mission had been erected as “Abbey nullius”. He was the right hand of Bishop Salvado and he was appointed Prior of the monastery. In 1870, while Garrido was in search of a sheep that it was lost in that wild terrain, he had a fall from the horse. The accident brought on an illness and he died on 12 August 1870 at Fremantle. He was buried at New Norcia. Mgr Bravi praised this monk for his life and sanctity.

MARTIN BENITO: born at Villa Garcia de Campos (Valladolid, Spain) in 1814. He made the monastic profession at the monastery of St. James of Campostella, on 2 March 1829. In 1835 he was forced by the Carlist revolution to leave Spain. In 1852 he taught Moral Theology in the Regional Seminary at Gerona (Spain). In 1853 he met Salvado in Barcelona, but declined the invitation to go with him as a missionary to Western Australia. However, in 1855 he joined the party of Bishop Serra and landed at Fremantle, Western Australia, on 24 May 1855. A few months later Martin was told by Bishop Serra to leave the country on account of some quarrel between them. Bishop Salvado in his Dairy reported that on 30 August 1855. «Father Benito Martin was suspended from Mass, because he had not given incense at Mass on the previous Sunday 26th. He told His Excellency (Bishop Serra) that it was not allowed by the Church, and for this and other arguments of which I don’t know what went on among themselves». Martin was welcomed to Sri Lanka by the vicar general, on condition that Mgr Bravi, on his return from Europe, would had accepted him. Fr. Martin «was a very zealous and well-educated man - wrote Sillani - a good religious with great heart, but often stubborn in his opinion, with the knowledge of two languages». On 16 A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 105

November 1868, Fr. Martin was sent to Galle to replace C.J.B. Fernando. The Cathedral of St. Mary in Galle was built by Fr. Martin. The cathedral, «which crowns the hill top aptly called Mount Calvary, is one of the most conspicuous sights from the ramparts or harbour or esplanade of Galle. But seen from the open sea, it is far and out the most salient feature in the prospect. The grey criss-cross stone facade stands out gaunt and grim, in the landscape». At request of Fr. Martin, who was very sick in hospital at Colombo, Mgr Sillani blessed the «church of Fr. Benito Martin», on 18 January 1876. Fr. Garcia died in Colombo on 1 April 1876, and his mortal remains were buried at Galle.

ORUNA FROILANUS was born in Cuba (Central Spain) in 1815. During the political disturbances of the Carlist revolution he was forced to leave Spain, and in company with his brother, a Colonel of the Carlist army, went into exile to France and then to Rome. He joined the Cistercian Order probably in 1839. He lived with Fiorenzo Garcia in the Monastery of St. Bernard alle Terme in Rome. Later Oruna offered his services to Propaganda and together with Bravi and Garcia he arrived to Sri Lanka, on 14 August 1845. He was appointed first to the mission of Galle, and later to missions of the northern vicariate under Bettacchini. He built the church - today the Cathedral - of Chilaw. In 1863 on account of bad health Oruna was allowed to join the Colombo vicariate. He was entrusted by Mgr Sillani to build the convent of the Good Shepherd at Katahena. He was also the first Director of the Catholic newspaper The Ceylon Catholic Messenger. He suffered from asthma most of his life. He died in Colombo on 4 May 1869, and was buried in the church-yard of St. Mary’s church at Chekku Street, Colombo. He was only 53 years old.

RIBAYA SALVADOR was born at Ceceda (Oviedo-Spain). He entered the monastery of San Salvador de Ona. He arrived to Western Australia in 1855. But a few months Ribaya and Aragon were forced to leave the Australian Mission. Both, Ribaya and Aragon, were welcome by Mgr Bravi in 1856. Ribaya’s first appointment was Kandy; in 1858 he was transferred to the Alutkuru Korale, where he remained for a few years as he did not like to change his missions. In the early 1860s he left Colombo and quietly, «on health trip», landed in the Philippines with the hope of being accept by the Bishop of New Caceres. He did not achieve his purpose, so he returned to Sri Lanka. He worked in the vicariate till 1883, when the Sylvestrines renounced the Colombo vicariate. He was not an easy or a gentle man. In 1880 Mgr Pagnani believed that Ribaya «was a very prudent and pious man», so he appointed him rector of the seminary in Kandy. But Pancrazi reported to Mgr Pagnani that Ribaya «was too hard with the young, he never spoke to them or gave a smile; he was unbearable». The Bishop, fearing for the survival of the seminary, removed Ribaya from the office. After his removal from office Ribaya became a harsh critic of Pagnani and of the Colombo missionaries. Ribaya accused a missionary, Natale Filippi, of solicitation in confession. Mgr Bonjean wrote to Fr. Fabre on 9 April 1883 that Fr. Ribaya was «an old Spanish missionary, a great enemy of the Sylvestrines, infirm, incapable of being in charge of a mission, employed as confessor in the convent». So, after 26 years of missionary work in Sri Lanka Ribaya, in 1883, left the Island and retired in Spain. He died in 1886 in the monastery of Valvanera, (Spain).

SALVADO FRANCIS was born at Castellon de Scana (Spain), on 30 July 1823. He went to Australia with the Spanish Benedictines and he was ordained priest there in 1856. He was not a Benedictine but he claimed to be a member of the New Norcia community since he had replaced Fr. Aragon as superior of the community when he was still a theology student. He fell out of Bishop Serra’ favour, so he visited the Eastern region of Australia, and finally, on the advice of Mgr Salvado and Fr. Garrido, he left the country in 1864 and joined the other members from the former Australian 106 LAURENCE HYDE O.S.B. mission in Colombo. At first he was in charge of the churches of the Nativity of Our Lady and of St. James the Apostle at Veliveriya. In the year 1865-66 he was at Utuwankada and in 1867-68 at Kalutara with Fr Vadoolison. He left Sri Lanka in 1868 and he went back to Spain.

B. INDIGENOUS PRIESTS, WHO WERE SYLVESTRINE TERTIARIES

FERNANDO CORNELIUS JUSTUS BRANT O.S.B. was the first indigenous Sylvestrine Tertiary to join the «Benedictine family with the vows of obedience, stability and conversion of manners» in 1857. C.J.B. Fernando was born in Colombo on 16 September 1825. He studied at Propaganda College, Rome, from 13 May 1843 to 16 September 1851. He was ordained priest in Rome on 10 August 1850. He returned to Sri Lanka in 1854. His first appointment was at Galle. In the same year in 1854 an English school was started in Galle. Then he was in Negombo and in Pettah. Mgr Pagnani appointed him Vicar General in the Colombo and later for the diocese of Kandy. Mgr Sillani wrote that Fernando was «a Lankan native, a zealous and prudent man, with knowledge of four languages, director of the English Catholic Paper». In 1882 Fernando asked the Cardinal Prefect of Propaganda be allowed to join the Sylvestrine Congregation. «I would like to request another favour - he wrote, on 2 October 1882 - that is, to join the Congregation of St. Sylvester of the Order of St. Benedict of which I am already a tertiary». In 1892 Fr. C.J.B. Fernando made his Solemn Monastic Profession. On 5 November 1895 the new Bishop of Galle, Mgr J. Van Reeth recalled to J. Janssens that «the Bishop of Kandy gave him for some time for Galle his Vicar General (Fr. C.J.B. Fernando), a venerable old man who began his ministry at Galle and was very happy to introduce them there». Indeed, Mgr Pagnani allowed his Vicar General Fernando, «a greatly esteemed person in Ceylon», to go to Galle to help Mgr Van Reeth in organising the new diocese. On 9 November 1895, Mgr Van Reeth was congratulated by Fr. C.J.B. Fernando on his reception a Bishop in the new diocese of Galle. Fernando remained there for three months and helped Mgr Van Reeth and Fr. Cooreman to pick up Sinhala. He returned to Kandy on 30 January 1896. C.J.B. Fernando died in Kandy on 22 October 1902

DIRECKSZE PHILIP O.S.B., a Burgher of Dutch descent born in Negombo. Mgr Sillani taught him theology and as a Sylvestrine Tertiary he was ordained priest on 6 June 1868 under the title of service to the Mission. His first appointment for 1869- 70 was Bolavalana In 1872 he was sent with Fr. J. Giovani to Kandy with Matale and Gampola. In 1878 he was appointed to the Pro-Cathedarl. Mgr Sillani wrote that Fr. Direcksze was very good, full of zeal, conversant with four languages. People told Bonjean that Direcksze was «difficult to control». He worked in the Colombo archdio- cese all his life. He died in 1919.

FERNANDO DAVID GABRIEL O.S.B., from Negombo, was ordained priest on 26 June 1869 by Mgr Sillani, He was a Tertiary Sylvestrine. His first appointment was as secretary of the old Vicar General Matteo Gaetano, when Bishop Sillani was in Rome for the Vatican Council. Then he worked for five years (1872-1877) at Kotahena. He was then in Gampola for five years, next to Nuwara Eliya. In 1882 he went to Badulla and in 1887 he was appointed chancellor of the new diocese of Kandy. He was known as «a scholar of repute in Mathematics». David Gabriel Fernando was the Editor and Director of the Sinhala paper Gnanartha Pradipaya. Initially in the early 1860s this Sinhala newspaper was published by some Catholics, after that the project failed and the Printing Press was closed down. On 20 April 1871, Fr. David Fernando with his A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 107 own money bought the entire printing establishment, and, on 28 November 1871, he bought a second press and became the sole proprietor of two presses. Fr. David Fernando became the editor and publisher of the Sinhala newspaper Gnanartha Pradipaya. This Catholic newspaper in Sinhala began to be published from 9 February 1872. The publication continued by Fr. Fernando without any problem until the Colombo vicariate came under the administration of the Oblates in 1883. Some indigenous priests wished to join the new vicariate of Kandy when the vicariate of Colombo was divided, but the new Vicar Apostolic of Colombo was opposed of their decision and, on 9 April 1883, Mgr Bonjean informed his religious superior, Fr. Fabre, that «it was bizarre that Pagnani was taking in the new diocese of Kandy the three indigenous priests who are not Sylvestrines», however, he added: «David Fernando is a person that I do not mind losing». David Fernando, instead, joined the vicariate of Kandy. He (Fernando) was ready to sell his Printing Press and Sinhala newspaper to Mgr Bonjean at right price, as it was a personal property. Instead, Mgr Bonjean challenged the rights of Fernando on the newspaper and a long controversy between the archbishop of Colombo and the owner of the newspaper continued for several years. Fr. David Gabriel Fernando died at Gampola on 17 March 1890.

FERNANDO PIUS (PEIRIS) O.S.B. was ordained priest in 1879 by Mgr Sillani. He ws a Tertiary Sylvestrine. In 1883 Pius Fernando joined the new Vicariate of Kandy, though Bonjean wanted Pius Fernando, who at that time was at Matale, to join the vicariate of Colombo, because, according to Mgr Bonjean he «was a good missionary». Pius Fernando has been in charge of Matale with the mission-stations of Dumbara, Panvila with Wahacotte from 1879 until his death at Matale in 1930. The religious and civil growth of the Matale district was effort of Pius Fernando. He is still praised for the beautiful Chapel of the Convent of Matale.

MASSILLAMANI JEROME O.S.B., born in Colombo on 1 March 1842. Completed his education at the Royal College, Colombo, he worked for the government at Ratnapura. At the age of 32 years he entered the seminary at Kotahena and was ordained priest on 27 December 1874 by Mgr Sillani. He became a Tertiary Sylvestrine. His first appointment in 1874 was as assistant at Gampola; then he spent most of his life, until June 1884, at Kotahena. Mgr Bonjean wrote to Fr. Fabre in 1883 that Massillamani was «a native belonging to the caste of the Chetties of Colombo, actually in charge of the Messenger and, since the departure of Fr. Fernando, he was moved it away on a road along which I cannot allow it to proceed». Masillamani was given in charge of the Hewagam Korale mission and remained there until his death. He died suddenly, on 29 March 1888, at Kaluaggala, and buried in the same church where Fr. Vadoolison was entombed in 1885.

RATNAYAKE LEO O.S.B., was ordained priest in 1874 by Mgr Sillani. The records about the work and personality of this missionary are insignificant in our archives. They mentioned only that for the year 1878-79 Ratnayake was in charge of the Grand Pass mission. Mgr Bonjean in 1883 said merely that Ratnayake «was an indigenous convert from Protestantism. He is well mannered, but I know him very superficially». The character of this missionary came known by Bonjean in 1890 when Ratnayake became an outspoken critic on behalf of the indigenous and European priests of the former Vicariate of Colombo. In a letter to Propaganda in 1890 Ratnayake complained that Bonjean had been untrue to honour the pledge given to the missionaries that remained in the Colombo vicariate after the Oblates were taking over the administra- tion of that vicariate in 1883. Mgr. Bonjean had pledged that «all rules existing at that time of Mgr Pagnani would remain in force. But Bonjean has not kept his word. The annual allowance for each secular priest had been fixed at 900 Italian Lire. During Mgr Pagnani’s time we received either the whole amount of 900 Lire, according the 108 LAURENCE HYDE O.S.B. revenues, or at least 750, never less, and we never complained, though it was with difficulty that we met our expenses. Now Mgr Bonjean never gave more than 750 Lire, and he always said that he had no money and that he had to face many expenses. During the last financial year, which ended on August 31 1889 suddenly he paid only 625 Lire, retaining 275 Lire from every priests. The reason generally adduced by Mgr Bonjean was that he had to meet heavy expenses». People complained that Mgr Bonjean in six years lived in Colombo - from 1883 to 1890 - had changed his residence eight times. «It is useless to say - wrote Ratnayake - that when a bishop goes from one house to another much money must be spent for utensils etc. to adapt the house used by lay people and not used for years and years». Ratnayake accused also Bonjean to send to France 25,000 liras everyear. Perhaps. What is more, Catholics and priests assumed that Bonjean’s way of life had to be the same as that of his predecessors, the Sylvestrine Prelates. Mgr Sillani was satisfied with a small room both as office and for sleeping. His room measured 15x12 feet. Perhaps, the conclusion of the letter explained the character of Ratnayake: «We did not expect this treatment when we were asked by Mgr Bonjean to remain under him with a solemn promise which has now been forgotten». Mgr Bonjean explained his policy to Propaganda. Mgr Melizan, archbishop of Colombo, wrote to the superior of the Oblates L. Soullier, on 4 December 1894 that «Fr. Ratnayake, an indigenous secular priest, is at the end of his life». Fr. Leo Ratnayake died in 1894.

VADOOLISON FRANCIS SALES O.S.B.: was born in Colombo in 1810 and his parents were both Brahmins. He and his brother became Catholic when they were about 12 years old. Bishop Bettacchini first employed Vadoolison as a catechist and his interpre- ter. He went to Rome with Bettacchini in 1847. During that time Vadoolison was instructed by Mgr Bettacchini, and finally, on 28 March 1857, Vadoolison was ordained priest. Mgr. Bettacchini paid an eloquent tribute to Vadoolison: «He has a beautiful way of instructing the people and he preaches very well both in Tamil and Sinhala». His first mission was Kalapitiya and remained in it for seven years. On 4 March 1866, he requested Propaganda to be allowed to cross over to the Colombo vicariate to breathe his native air, since in the vicariate of Jaffna he got sick again and again. Mgr. Semeria said that Vadoolison had been led to ask for his move by Fr. Garcia. Indeed, in 1883 Bonjean was still writing that Francis Vadoolison, «one of the two priests ordained by Mgr Bettacchini, in 1865, on instigation of our too well known Fr Garcia, left the Vicariate of the North for that of the South. I think - repeated Bonjean - he is prejudiced against the Oblates but he is an excellent and indefectible missionary, very fluent in Sinhala, and I would willingly have kept him with the hope of making him change his opinion of us». Propaganda granted him permission to join the Colombo vicariate, on 26 June 1866. The Sylvestrine Gentilucci wrote to Corneli, on 15 January 1867, that Fr. Vadoolison had become a Sylvestrine Tertiary and he was a man of outstanding virtue and zeal. Sillani stated that Vadoolison was «a very good and zealous with knowledge of four languages». After his transfer to Colombo Vad- dolison was first in charge of Hewagam Korale mission for four years. After a long illness «the good and faithful servant went to his reward», on 2 May 1885 and was buried in the church of Kaluaggala.

C. EUROPEAN MISSIONARIES WHO WERE SYLVESTRINE TERTIARIES

BALANGERO JOHN BAPTIST O.S.B., from Lucca, and an ex-alumnus of Brignole-Sale College, was ordained priest in 1871. On 15 September 1872, he left Italy with twenty- five Italian missionaries to work in the diocese of Brisbane (Australia). Balangero was in charge of the mission of Ravenswood (Brisbane). Two years later, in April 1874, A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 109

Balangero with Fr. Felix Bergeretti were forced to leave the country due to a misunderstanding with Bishop Quinn of Brisbane. With the intercession of the Director of Brignole-Sale College both Balangero and Bengeretti were allowed to stay in Sri Lanka under Bishop Sillani. In his book Australia e Ceylon: Studi e Ricordi di tredici anni di Missione Bangalero noted that a year or so after his arrival to Sri Lanka he was appointed an assistant to the Pro-cathedral, and among his duties he taught Latin to three senior classes in the Institute of St. Benedict run by the Brothers of Christian Doctrine. During the regime of Mgr Pagnani Balangero was the director of all Catholic schools of the vicariate. Perhaps Balangero was a danger for the Oblates. Balangero at the time of Bonjean’s arrival in Colombo was in charge of the church of St. Philip Neri at Pettah that was called the prime church of the vicariate as that church was at the centre of the city and was the parish-church of the European soldiers and of the aristocracy both European and native. Balangero was the chaplain of the European soldiers with a salary of 5000 francs; he was the Director of schools of the vicariate, which he had administered without the control of Mgr Pagnani. Balangero was the administrator of several immovables of great value and administered them as he thought best. Moreover, Bonjean believed that Balangero’s house was the meeting place of the defenders of the old regime of the Sylvestrines and the centre of all opposition to the Oblates. Bonjean believed also that Balangero was a sly person from whom had to guard himself as he had certainly been involved in the affair of the famous anonymous letters handed to him by Balangero himself at his place (Pettah) when he had arrived from Europe in 1880. Thus, Balangero was a declared enemy of the Oblates. Yet, Bonjean undoubtedly wished to keep Balangero because of his otherwise incontestable merit. «The most capable of these missionaries is Fr. Balangero - wrote Bonjean to Fr. Fabre, on 16 July 1883 - he plays a double game; he is dangerous in the ranks of Mgr Pagnani; he will be more dangerous if outwardly he shows that he is with us». Bonjean believed that Balangero thought himself to be a great personality, who could be changed by the new situation. In February 1885 Bonjean allowed Balangero to go to Europe on holiday for six months, but Bonjean dreamed up more troubles for Balangero on his return to Sri Lanka. On 3 September 1885, Bonjean had informed Propaganda that he would have accepted Balangero «only after he has made a serious spiritual retreat, with a religious who would have vouched for his disposition». It seems that Balangero had accepted the condition given by Bonjean to accept a mission in the hinterland, but not in Colombo. At the end Balangero refused to return to Sri Lanka, because in 1890 he was the rector of a National Seminary in Italy. In 1902 Balangero joined the Congregation founded in 1887 by Blessed John Baptist Scalabrini for the Italian migrants. Balangero was appointed parish priest of the Sacred Heart’s Church at Cincinnati, USA. He died in 1919. Fr. Balangero wrote a book about his experience in Australia and in Sri Lanka: Australia e Ceylon: Studi e Ricordi di tredici anni di Missione.

BERGERETTI FELIX ANDREW O.S.B., ex-alumnus of Brignole-Sale College, was born on 15 July 1846 at Giaveno (Torino, Italy). On 23 October 1867, Bergeretti entered into the Brignole-Sale College and was ordained priest on 3 June 1871. Few weeks later, in September 1871, Bergeretti was on his way to the mission in Australia. He stopped at Galle (Sri Lanka) to meet three class-mates who had been in the same College, Frs Filippi, Buzio and Viani, who were already working in Sri Lanka. Two years later, in April 1874, Frs Bergeretti and Balangero, on account of their misunderstanding of Bishop Quinn, left the Australia and were accepted by Mgr Sillani in his vicariate. At first Bergeretti was appointed to the Mission of Galle, where he worked with zeal for several years taking care of the vast mission with 14 mission-stations. In 1874 Bergeretti started the Mount Calvary Girls School at Galle. In 1880 he was in charge of Moratuwa mission, where Mgr Pagnani met Bergeretti in the pastoral visitation. He was praised by Pagnani as «a missionary full of life and of apostolic zeal and of good 110 LAURENCE HYDE O.S.B. manners». Bergeretti had learned the language of the people, Sinhala, and he wrote some books of piety: in 1881 he published a pamphlet: Absurdities of a Buddhist Catechism by Henry S. Olcott (Colombo 1881); in 1882 he published a second pamphlet: Fair Play and Imported Thoughts (Colombo 1882). In the same year a third pamphlet was published: Observations on Buddhism offered to the consideration of every intelligent person by R.B. O.S.B. (perhaps Salvador Ribaya). Bergeretti never had promised Mgr Bonjean to remain indefinitely in the Colombo vicariate. On 2 April 1886, Bergeretti left Sri Lanka and went to Palestine to work in the «Asilo of the Holy Family» at Bethlehem established by Canon Fr. Berrotti. In 1893, Bergeretti joined the Salesians in the novitiate at Ivrea and made his religious profession at Valselice (Turin) in 1894. Later Bergeretti established the first Salesian house in Venezuela, and after- wards went to the Mexican California. With his experience in Sri Lanka Bergeretti hoped to establish a Salesian house even in the Island. Beregeretti’s return to Sri Lanka was never materialised.

BERTEA JOSEPH FRANCIS O.S.B., ex-alumnus of Brignole-Sale College, after his ordi- nation in 1872 was sent to Australia in the diocese of Brisbane, but very soon the doctors advised him to go back to Italy to recoup his health. Passing through Colombo, he stopped in the island and he found that the climate in Sri Lanka would suit him. He wrote to Propaganda on 21 April 1873 for permission to remain as missionary in the vicariate of Colombo. His first appointment 1873-74 was at Galle and at Mattara; in 1874-75 he was in charge of the Matale and Wahacotte. He died in Colombo in 1881.

BUZZIO JOHN BAPTIST O.S.B., ex-alumnus of Brignole-Sale College, was born at S. Salvatore in the diocese of Casale Monferrato, on 24 November 1844. He spent his youth in a boarding school conducted by St. John Bosco. He studied in the local seminary of Casale, then, on 20 April 1867, he went to the Brignole-Sale College. Ordained priest on 22 May 1869, he left on 3 July 1869 to go to Colombo, Sri Lanka. He worked mainly in the missions around Negombo. Sillani wrote that Buzzio was «an exemplary man, an active missionary, intelligent caring for the missions, wields the Sinhala language almost perfectly». On 4 March 1882, Mgr Pagnani informed Propa- ganda about the death of Fr.Buzio: «He came here as an apostolic missionary in August 1870. He very quickly learned the languages of the place and carried out in an exemplary way the ministry of various missions of the vicariate. He passed away on January 15, mourned by all». He died in his last mission of Dalugama on 15 January 1882, and was buried there. He was 36 years old. The Ceylon Catholic Messenger, on 17 January 1882, wrote about Buzzio: «He was very much loved by the people... He knew Tamil and Sinhala... His great fault was perhaps his being too careless about himself and his comforts».

CALLET JOHN BAPTIST O.S.B., ex-alumnus of Brignole-Sale College, was born at Oulx in the northern region of Italy near to the boundary with France. Before entering the Brignole-Sale College Callet he was possibly an enthusiastic co-operator of St. John Bosco and the Salesians. He arrived in Sri Lanka in March 1879. His first appointment was at Pallasena, then at Wadduwa, a mission with 1000 Catholics about 20 miles from Colombo. During his pastoral visitation at Wadduwa, on 29 January 1880, Mgr Pagnani met Fr J. Callet who was in charge of that massion. «Fr. Callet is also an old student of the College Brignole-Sale - wrote Pagnani -. He is a new missionary since he came here in March of last year. He is a man with good disposition, he is studying the Sinhala language with all seriousness and he is already able to preach some short sermons». Mgr Bonjean wrote, on 9 April 1883, that he believed that Fr. Callet was from Piedmont: «He is a good priest, who, I hope, will stay». In fact, Mgr Bonjan asked the Italian missionaries to remain in their own missions, and Fr. Callet, as other Italian A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 111 missionaries, replied that he planned to leave the vicariate; yet, in November 1887, Callet was still in Negombo. In 1888, according to a letter written on 26 November 1890 by Cardano, the Italian missionaries, Bergeretti in 1886 and Callet in 1888, left Sri Lanka to go to Bethlehem in Palestine to look after the orphanage of Fr. Bellotti. In 1890 Callet was in Italy, but in 1892 he was in Kandy. The new Bishop of Galle Mgr J. Van Reeth wrote to J. Janssens, on 5 November 1895, that «Fr. Callet, whose mission (at Nawalapitiya) is not far from Kegalle, will go every week to spend some days at Kegalle till the Jesuit Father is able to get his bearings». And with Bishop Pagnani’s consent, Callet from Nawalatiya went every month to Kegalle for two weeks to help the Jesuit Th. Neut in charge of Kegalle. This Jesuit missionary of Kegalle remembered that he began to explore his mission, on 29 January 1896, «was accom- panied by Fr. Callet, the parish priest of Nawalapitiya. Together they went to Palambass Estate, which had a chapel as big as a classroom». In September 1897 Callet was still at Nawalapitiya, and «on invitation, Fr. Callet came most willingly and went all out to prepare the faithful for the reception of the sacraments», still remembered Mgr Van Reeth at first pastoral visit to Kegalle. In the following years Callet was at Hatton. Mgr Pagnani believed that he would have managed the diocese of Kandy only with his Sylvestrines, but he was powerless to refuse to the persistence of the Propaganda authorities to find a place for the unwanted missionaries of the French Bonjean. Maybe, this was the reason why Fr. John Baptist Callet joined the diocese of Kandy and he died there in 1906.

CARDANO MARIA CHARLES O.S.B., a secular priest and a Sylvestrine Tertiary, he arrived in Sri Lanka with Mgr Sillani. «He was a cleric, a student for the priesthood -, wrote Sillani -. For some time he had been hiding in caves to elude being enlisted into the army of the new Italian Government». So Cardano offered his services to Mgr Sillani as a Sylvestrine Tertiary. Cardano had already completed the theological studies in the Stabia and in the Roman seminaries, He arrived in Colombo with Bishop Sillani, on 15 February 1871. He was ordained priest on 16 March 1872. His first appoint- ment were at Duwa, Mune, Pitipana, Katunayake, Seeduwa, Bandarawatte, Amando- luwa, Talahena. He exercised his ministry in the Colombo vicariate. Mgr Bonjean complained that Cardano had insufficient preparation for the priesthood and he (Bonjean) believed that Cardano was not quite sound and his behaviour towards him was eccentric. Yet, Cardano, on 27 June 1883, assured Bonjean that «I will remain in my place of work under your jurisdiction as Missionary Apostolic, not for many years, but till death, so long as Your Lordship, a thing of which I do not believe you to be capable, will not do me any injustice and will allow me to enjoy the privileges enjoyed so far. If Your Excellency will be a father to me, I’ll be a most obedient child to you». Cardano worked in the archdiocese of Colombo, in spite of the fact that the archives of Propaganda are filled with jokes and gags about Mgr. Bonjean. Fr. Charles Maria Cardano died in 1925, and the monogram O.S.B. (Order of St. Benedict) was engraved on his tombstone.

FILIPPI NOEL O.S.B., ex-alumnus of the College Brignole-Sale, was born at Terzo- rio, diocese of Ventimiglia, on 16 December 1844. He entered the College Brignole- Sale on 14 September 1865. He went to Sri Lanka on 8 November 1869. After nearly ten years of apostolic work in the Colombo vicariate he was accused of solicitation in confession by Fr. Ribaya. In spite of the dubious crime, Mgr Sillani encouraged Fr. Filippi to leave the vicariate. Later, Abbot Cingolani, Apostolic Administrator of the vicariate, ordered Filippi to leave the mission. Several confreres doubted the truthful- ness of the story and Fr. Pagnani disputed the wisdom of strong measures against Filippi, and said he was only a victim of Fr. Ribaya. Yet, in 1878, Fr. Filippi left the Mission of Sri Lanka. On 2 September 1881, Filippi formally requested the Pope to be allowed to celebrate Mass, though he had not yet found a diocesan bishop, since he was 112 LAURENCE HYDE O.S.B. ordained titulo missionis and he had worked in Sri Lanka for ten years.

ILARI PETER O.S.B., was born at Monte Giorgio (Fermo, Marche, Italy). He was a diocesan priest; he became a Tertiary of the Sylvestrine Congregation and landed with Abbot Sillani in Colombo in February 1858. He was for two years at Pamunugama, and in 1860 in Mutwal, where he spent most of his life. He built in Mutwal the Churches of St. John Baptist and of St. Andrew in 1870, and that of St. James the Major in 1873. Mgr Sillani wrote that Ilari was «a Sylvestrine Tertiary from Fermo, honest and pious, very zealous for the education of the youth but with an easy talk and knowledge of two languages, a good speaker in Sinhala» Mgr Valerga was full of praise for Ilari, and in his report to Propaganda he wrote: «Fr. Ilari is one the best missio- naries, indefatigable in the administration of the Sacraments, in preaching, and in taking care of schools. He is in charge of four churches with a Catholic population of six thousand. Close to every church he has established a school for boys and one for girls with an attendance of about a hundred in each school. He has established the Confraternity of our Lady of Mount Carmel and of the Immaculate Heart of Mary, so that many of his parishioners frequent the sacraments». Ilari remained in Colombo also after the departure of the Sylvestrines, but he always remained a good friend of the Kandy missionaries. Later on he left the island on account of his health.

MAVER JOHN LOUIS O.S.B. was born in Bergamo on 3 May 1831. The future Cardinal Antonio Agliardi was also from Bergamo and his fellow student at the Roman Seminary. As a teenager he was at Cottolego, then he joined the French Lazarist. He was ordained priest in 1856 and was sent to China to teach in the local seminary. Instead the local Vicar Apostolic appointed Maver to a mission. On 27 March 1867, Maver informed Propaganda of his new situation from Macao and complained that he could not work in that place on account of his health. With Propaganda’s consent he joined the Colombo vicariate in 1868. His first appointment was at the mission of Bolawalana that included the churches of Kondagamulla, Kongodamulla, Kandawala, Andiambalama, Madawala, Bandaravatta, Amandoluwa, Seeduwa, Kuran and Katuna- yake. In 1869 he was in charge for a few years of the Siyane Korale missions. In 1872 was at Moratuwa, and then to Matale. Sillani said that Maver «was a very zealous man from Bergamo, exemplary, well educated, skilled in his work, sometimes rather eccentric, with a poor knowledge of Sinhala». Maver, on 3 May 1881, explained to Propaganda about his project to divide the Vicariate of Colombo. When the Oblates took on the administration of Colombo in 1883, Maver pledged to Mgr Bonjean that by grace of God he hoped to remain always in his neediness, very obedient to him and faithful to his duty as a missionary. Mgr Bonjean wrote to Fr. Fabre in 1883 that Maver was «an old missionary in China who belongs to the Lazarists, but I am not quite sure how he is. It is he who in 1878 wrote to me against Fr. Cingolani, but I refused point blank to take any action. He does not seem to have entertained any bitterness against him on that account. He is zealous, talented, and with great qualities, but he is a babbler, a man with new schemes who will be difficult to control». In 1906, on the occasion of the golden jubilee of his ordination, Maver was granted the title of Honorary Chaplain of the Pope. He died in 1917.

NATALI N. O.S.B. Sillani wrote that this missionary was from Genoa, and probably an ex-alumnus of the Brignole-Sale College. In the report of Mgr Sillani to Propaganda he wrote that Natali was «exemplary, not as zealous for the youth as his compassion, but assiduous in performing the work of the mission. He wields the Sinhala language almost perfectly.». His first appointment, on 1 September 1871\72, was as assistant to Kalutara. The records of the Colombo vicariate have nothing else about this missionary.

PALLA JOHN O.S.B., a secular priest and perhaps an ex-alumnus of Bignole-Sale A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 113

College. He arrived in Sri Lanka in January of 1870 with Frs Natale Filippi and the Sylvestrine Joseph Giovani. Palla was in charge of the Mutwal mission for ten years until on 7 February 1879, when he went for a journey to Europe, bur he was back to Sri Lanka on 24 July 1879. Ribaya reported to Propaganda that Palla, during the ten years in the mission of Mutwal, spent the mission-money for a luxurious life and built merely two schools; and that he was engaged in commerce. Palla, on 12 August 1880, gave Propaganda details of the money of the mission that had not been used for himself, but was deposited with the Bishop. Mgr Pagnani was warned by Rome that «It is necessary, therefore, that you watch his conduct and correct him, even severely, if it is necessary». On 14 June 1880, Pagnani informed Quagliani: «About Fr. Palla’s affair, I can assure you, it is a real provocation. I am quite pleased with him. I have visited his mission and I have found everything in order. The commotion against him was started by Fr. Ilari, a muddle-headed fellow, who was later joined by Fr. Tabarrani, a good-hearted but violent man. Abbot Cingolani also seems to have a good share in it. The petition against Fr. Palla may have been written by Fr. Ribaya, formerly a great friend of Cingolani and later his sworn enemy. This Ribaya has gloomy character; does not talk; does not mix with others». Palla was a well known musician, but Mgr Bonjean wanted him to leave his vicariate. «I do wish that he leaves - wrote Bonjean to Fabre -. I have heard too much about his ways; perhaps, it is exaggerated, but since I have had to complain about his conduct which is not befitting a priest, he fears me like the fire and probably he will not remain.... but he is a talented man». In 1883 Palla had again and again asked Mgr Pagnani if he could go to Italy to arrange some of his affair and then come back to his mission at Galle. Perhaps Bonjean had asked his «devoted friend at Propaganda» and Mgr Agliardi intervened and told Palla and Piccinelli not to return to Sri Lanka. On 31 December 1883, Bonjean informed J. Fabre that «Mgr Agliardi, our devoted friend at Propaganda, has written to me at length and with great cordiality... He informs me that he has written to Fr. Palla not to return to Ceylon and he approves my idea of placing Fr. Fernando at Galle, if he returns». Mgr Agliardi did not totally excuse Bonjean’s behaviour towards the Italian missionaries. «To the somewhat detached letter in which he offered reconciliation as with an equal and in which he took for granted that I am as much at fault as he is - wrote Bonjean to Fabre -. I have replied to him putting in the correct perspective facts which had been distorted by him. I ended saying that if he promises a sincere obedience without any reservation, I will open my arms to him and my heart. Now I am waiting for his reply». Perhaps, Fr. Palla did not give the correct answer to Mgr Bonjean, for he did not return to the mission in Sri Lanka in 1883.

PICCINELLI LOUIS, O.S.B., a secular priest from Bergamo, he renounced a career as professor of Theology and Philosophy in the Seminary and offered his services to Bishop Sillani. He landed in Sri Lanka in 1870. His first appointment was at Duwa, Mannakkara, Pitipana, Talahena. From 1871 onwards Piccinelli was in charge of the mission of Kalutara. According to Mgr Sillani, Piccinelli was «a well-educated, a very dear missionary, highly gifted, with prudence and discretion, dedicated to his work, doing it with humility, conversant with two languages». In Kalutara Piccinelli esta- blished a catechumanate for pagan youth who desired to know more about the Catholic religion. He built two houses, one for young ladies and the other for young men at Maggona. The groups lived in separate communities: eight girls and eight boys. They lived in common life, supporting themselves with their own manual work and dedicated part of their time to the envangelistion of pagans. Piccinelli’s experiment at Maggona was encouraged by both Sylvestrine Prelates, Sillani and Pagnani. Piccinelli’s difficulties started with the arrival of the Oblates in Colombo. Piccinelli had given permission from Mgr Pagnani to go to Italy for his health and then to return: in fact he went away soon after Easter, April 5th 1884. The Oblate Fr. Duffo replaced Piccinelli at Kalutara; the Oblate missionary was not in favour of Piccinelli’s experiment 114 LAURENCE HYDE O.S.B. and intensified the difficulties of the men and women engaged in Piccinelli’s experi- ment. Both, men and women, were encouraged by Duffo to join an already existing Religious Congregation. The men slowly obtained the canonical erection from the ecclesiastical authorities; but the ladies opposed the ideas of Duffo. Piccinelli was encouraged by Bonjean’s devoted friend, Mgr Agliardi to remain in Italy. From Bergamo, Piccinelli twice appealed, on 30 June and 22 September 1885, to the Roman authorities, in favour of the young ladies of Kalutara. On 7 October 1885, a large number of Catholics of Kalutara signed a petition against the Oblate missionary, Fr. Duffo. Piccinelli unexpectedly appeared at Kalutara. Mgr Bonjean did not allow Piccinelli to remain in his archdiocese of Colombo, but the dispute haunted Mgr Bonjean till his death. In 1892, Piccinelli appealed at least four times to the Cardinal Prefect of Propaganda, to the Apostolic Delegate Mgr Zaleski, and to the Pope himself in favour of that small group of ladies at Kalutara. A negative response was given to Piccinelli by the Apostolic Delegate. So the Piccinelli’s experiment failed.

ROSSI JOHN, O.S.B. was a secular priest, who arrived in 1874. We know very little about this missionary though he lived in Sri Lanka for six years. His first appointment in 1873 was as an assistant in Hewagam Korale. He was not a successful missionary, so in 1879, after five years of priestly work, chiefly at Bolawalana, he left Sri Lanka on the same day that Rocca Cristinacce had arrived. Cingolani commented that «he was not wanted at Grandpass and the Catholics of Negombo wanted to see him a thousand miles away». Rossi left Sri Lanka in April 1879.

TABARRANI STANISLAUS, O.S.B. was born in Lucca (Tuscany-Italy) in 1827. He was a member of the Order of St. Jerome in the community of S. Onofrio, in Rome. In 1855, Tabarrani, a professor of Theology in Rome, met Bishop Bravi and he was inspired by him and offered his services to the Church in Sri Lanka. He landed in the island in April 1856. He joined as a Tertiary of the Sylvestrine Congregation. His first appointment was in the Halpe district, then worked in Grand Street, Pallamena, Bolawalana and Negoda. Mgr Sillani called him «a religious, very zealous and skilled in the restoration of churches, well-educated and talented, with the knowledge of two languages». He designed the Church of Kandy, the chapel of the convent of the Good Shepherd Nuns at Kotahena, and the cathedral of St. Lucia. He supervised the work of Saint Lucia’s Cathedral in Colombo for as long as he was in Sri Lanka. Falling ill, he was advised to return to Italy, so he left Sri Lanka in March 1880. He died, on 5 February 1882, at St. Onofrio’s monastery, Rome.

VIANI CHARLES, O.S.B. an ex-alumnus of Brignole-Sale College, was the first student of the Bignole-Sale College to work in Sri Lanka; he left on 21 June 1869. Viani was born at Degagna, diocese of Brescia, on 16 April 1843. Most likely he studied for the priesthood in local seminary and was ordained on 10 November 1867. In August 1869 he arrived in Colombo. The first appointment for 1870-71, was at Wellavidiya, Periyamulla, Dalupotha, Kattuwa, Tammita. Mgr Sillani wrote that Viani was «a good priest from Genoa, efficient in ministry, keen for the education of youth, quiet in his ways, conversant with one language». He was «assiduous in instructing the young - Bonjean wrote that -. Viani is a good Corsican of whom I have not heard anything but good. I think he is well disposed towards us». Viani remained in the archdiocese of Colombo after the division of the Vicariate. He was always a hard worker. On 9 September 1895 Mgr Melizan, archbishop of Colombo, wrote that «Fr. Viani, an Italian secular priest, who was in charge of the mission of Halpe, has come to Colombo exhausted and unable henceforth to be in charge of a mission». He died in 1899.

VISTARINI JOHN, O.S.B. was the first Italian Sylvestrine Tertiary. He was born into the noble family of the Counts of Vistarini at Lodi on 1 September 1817. He A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 115 completed his theological studies in the local Seminary and was ordained priest on 13 June 1840. After distribution of his properties he offered himself to Propaganda to go to the missions. Fr. Vistarini with Vincent Cassinelli and Domenic Priori arrived in Sri Lanka on 7 December 1846. His early appointments were in the northern part of the island. After the division of the island into two vicariates Vistarini worked in the northern vicariate of Jaffna with Mgr Bettacchini. After the death of Bettacchini he requested Propaganda for permission to be transferred to the Colombo vicariate. He became a Sylvestrine Tertiary when he joined the Colombo vicariate in September 1857, and, on becoming a Sylvestrine Tertiary, he stated that he belonged to «the Benedictine family with the vows of obedience stability and conversion of manners». Mgr Sillani wrote that Vistarini was «a very zealous and pious missionary with knowledge with three languages». His people called him Samanas Swamy (the Angel priest). The Oblates of Jaffna complained that Vistarini was encouraged by the authorities of Colombo to transfer himself to the Colombo vicariate. In 1863 he stated that he himself decided freely of not joining the Oblates but to transfer to Colombo and to become a Tertiary of the Sylvestrine Congregation. Vistarini’s field of apostolate has been Grand Street at Negombo; he celebrated the Golden Jubilee of his ordination in 1890 at St. Mary’s Church, Grand Street, Negombo, which he built in the 1870s. Mgr Bonjean wrote to Fr. Fabre in 1883 that Fr. Vistarini «is very angry with me. That may be due to the fact that I refused to subscribe to the “Vistarini Fund” started last year by the native priest Ratnayake in order to feast the 25th anniversary of the arrival at Negombo of this venerable Father. They had forgotten that it was the 25th anniversary of his leaving the Vicariate of Jaffna!... This Father is getting more and more feeble, yet he works all the same. But he cannot be depended on either for his health or for his disposition. He lets himself be ruled by Fr. Garcia. His departure, however, would be troublesome, because of the great and just veneration that the people of Negombo have for him». Finally, on account of his age and his poor health, he requested that he be transferred to Colombo in charge of the prisons and hospitals. In 1890 when he celebrated the Golden Jubilee of priesthood at Kotahena, he was the first priest in Sri Lanka who lived long enough to celebrate such an event. On that occasion the Pope granted him the title of Chamberlain of His Holiness. He died in Colombo on 19 March 1895.

ZOPPI FELIX, O.S.B. (Franciscan): was born at Cannobio in Piedmont (Italy), on 28 December 1824. He joined the Order of the Franciscan Minors Reformed and was ordained priest on 23 September 1848. He went to China in 1851, but because of some illness Zoppi decided to go back to Europe. When he arrived in Galle (Sri Lanka) he asked the Vicar Apostolic Mgr Bravi to be allowed to work in the vicariate of Colombo. Zoppi was sent to Kandy in November 1853. He re-opened the Catholic school in Kandy that later became known as St. Anthony’s College at Katugastota. Zoppi left the island in 1856. Later he went to USA, but he returned to Italy in 1865. He died in the convent of Orta, on 3 August 1866, at the age of 42.

(D) EUROPEAN MISSIONARIES WHO WERE DOUBTFUL SYLVESTRINE TERTIARIES

CERRONE HANNIBAL, a secular priest, arrived in Colombo in 1880. Cerrone with Bernard Discenza and Nicholas Zazzara were secular priests of the diocese of Boiano (Molise). Mgr Pagnani complained to Propaganda’s authorities against the local Bishop who gave the testimonials to these three priests of his diocese to go to the missions, although all three were accused of misbehaviour in the diocese by a certain Gustavo del Frate. The first appointment of Cerrone was at Wattala and Grandpass. The mission was not the right place for Cerrone, so, on 11 September 1882, he begged the consent 116 LAURENCE HYDE O.S.B. of Propaganda to leave the mission on account of his health, as he had been advised by doctors to leave the island. Mgr Pagnani objected about Cerrone’s departure from the vicariate, but in spite of the refusal of the consent by the Bishop or by Propaganda, on 28 September 1882, Cerrone and Zazzara left both the mission with about 100 pound sterling for the return journey to Italy. «Their departure was very shameful and disgraceful - wrote Pagnani - without giving me an account of the spiritual and temporal administration on the mission in charge, or better still stealing and removing, especially Zazzara, the small amount of money that the poor Christians with great sacrifices had slowly collected to restore their church».

DISCENZA BERNARD, a secular priest from the diocese of Boiano. Discenza was also accused of misbehaviour in the diocese by a certain Gustavo del Frate. The local bishop gave him the testimonials to go to the missions. He arrived with Cerrone and Zazzara in 1880. He remained in vicariate only a few months. His name is not found on the appointments of the missionaries in 1882. This meant that Discenza had left the country a few months after arrival.

PAOLI SALVATOR a secular priest, arrived in Colombo in 1879. Cingolani said that Paoli had the intention to join the monastery of St. Anthony at Kandy. A short time later in the same year, 1879, left Sri Lanka.

PIANTINO JOSEPH, ex-alumnus of Brignole-Sale College, born on 12 November 1854 at Trivero, diocese of Biella (Piedmont, Italy). He was in the local seminary for two years, then he entered the Brignole-Sale College and completed his studies, and was ordained priest in 1881. He arrived in Sri Lanka in November 1881. His first appointment was an assistant of Fr. Bergeretti at Moratuwa. Then for two years he was in Galle. In 1884, he was in charge of the new mission of Tudella in the Negombo district. He died suddenly on 2 July 1886. «Those who knew him deplore his death, the loss of a most amiable, edifying and zealous priest, one who seemed destined to do great service for the souls in the country». He was 32 years old.

ROCCA CRISTINACCE DOMINIC, a secular priest from the diocese of Aiaccio. Corsica He arrived in Colombo in April 1879. His first appointment was at Siyane Korale. Mgr Pagnani remembered that «on the 7th of February I went to visit the Church of Siyane Korale about five miles from Colombo under the care of Fr. Rocca Castrinacce, a priest from the island of Corsica, a new missionary, sufficiently instructed, and, to all appearances, of good disposition; he is doing his best to learn the Sinhala languages and already makes himself understood. The Catholics of this mission are about 6200 divided into fourteen small congregations, with as many small churches over an area of about 30 English miles». One year later he asked permission to return to Europe on account of his health. Pagnani mentioned to Quagliani, on 9 August 1882, that «just today the Corsican Rocca Castrinacce is going away. I have not given him permission since his reasons are not sufficient to justify his departure. He blasphemes like an heretic and curses me». He remained in the vicariate of Colombo three years.

ROVERE BARTHOLOMEUS, ex-alumnus of Brignole-Sale College, was born at Alber- ga (Genoa) and went to Sri Lanka in 1880. His appointments were at Moratuwa and then at Siyane Korale. On 12 November 1882 Mgr Pagnani wrote: «I am writing these few lines to give you the sad news of a great misfortune, which has fallen on me today itself, at 12.30 pm, the sudden death of a good missionary, Bartolomeo Rovere. Please inform Father General, the Cardinal Perfect of Propaganda, and also the College Brignole-Sale of Genoa at which he had been a student. Fr. Rovere died of biliary diarrhea». He died on 12 November 1882. A SHORT HISTORICAL REVIEW OF THE SYLVESTRINE MONKS IN CEYLON FROM 1845 TO 1920 117

SAMMARTINO BARTHOLOMEUS, a secular priest, arrived at the beginning of 1879 and, before the 9th June 1879, he had already left the island. Sammartino was appointed at Galle with Fr. Balangero. «In one month and half, during which Sammartino was in Galle - Balangero wrote on 9 June 1879 - he did more harm to the reputation of the priests among the people than ten good priests can possibly do to restore it... It was one of the beautiful qualities of that unfortunate fellow to tell lies and to deceive since his actions do not reflect his words». Balangero wrote from Matara, on 29 May 1879, to Abbot Cingolani, who was the Administrator Apostolic of Colombo. and had complained that «to have Sammartino in my house is a real cross. I lost my usual equanimity. I cannot concentrate in my studies and on any other occupations as I was to do». Sammarino was unable to be quiet, all the time he was always on move, always making noise, always jabbering, turning everything upside- down. So, on 9 June 1879, Balangero wrote to Cingolani of «the terrible accusations that were spreading against Sammartino. That night I could not sleep; at five in the morning I went to the post office to send a telegram so that you might order him to leave Ceylon soon, otherwise I was ready to leave Galle myself. My patience has been so badly put to the test at this time. I hope that in the future, if you wish to inflict a punishment on me, you will do it in some other way, but not in the way that leads me to desperation». «Sammartino was rather free in his ways, and talks too much - Balangero said also on 29 May 1879 - yet, I think that the serious accusations brought against him are unjust and due to the malice and habit of the Sinhalese of telling lies». Cingolani commanded Sammartino to immediately leave the vicariate, so he had left the Island before 9 June 1879.

SPERANZA JOSEPH, a secular priest, arrived in 1874. Records about this missionary were very few. His first appointment for 1874-75 was at Our Lady of Sorrows. Perhaps he left the vicariate during that same year.

TANGANELLI TRANQUIL, ex-alumnus of Brignole-Sale College, arrived in Colombo in 1880 with Bartholomew Rovere. The instinct of Mgr Pagnani about this missionary was negative. He wrote to Quagliani, on 20 November 1880, about Tanganelli: «If you know the truth, I am afraid for Tanganelli, who seems to let himself be won by depression, which is the greatest enemy of a missionary». His first ap-pointment was at Dimbula in 1880. During his pastoral visitation in 1881 Mgr Pagnani praised this missionary: «Father Tanganelli is very popular here, and much loved by the Tamils as well as by the Europeans in the district». Mgr Bonjean wrote in 1883 to Fr. Fabre that Tanganelli was «an Italian secular priest who arrived in 1879, a man of a certain age, who at first made a rather good impression on me, lately he has gone rather down in my esteem on account of the controversy that arose in 1881 regarding the marriages of some pagans baptised at St. Anne’s». Mgr Bonjean soon after his arrival in Colombo wrote, on 5 September 1883 to Fr. Fabre that «Tanganelli who at the outset was taken in by the calumnies of the Sylvestrines with regard to us, now he has realized his mistake and has surrendered to us heart and soul». He welcomed the Oblates at their arrival in Colombo. «We owe him all our gratitude - said Bonjean and added to Fabre in another letter -. I have forgotten to speak of Tanganelli. He works for us with a dedication that is above all praise and has not been afraid to draw upon himself the aversion of all those who are against the Oblates. I pray you, write to him a word of praise. He will greatly appreciate it». The Italian Cardano wrote that Tanganelli was not working in the archdiocese of Colombo in 1890, so he had probably left the island that year.

ZEZZARA NICHOLAS, a secular priest of the diocese of Boiano (Molise); he arrived in Sri Lanka in 1880. He too was accused by a certain Gustavo del Frate of misbehaviour and, yet, the local bishop gave him the testimonials to go to Colombo. His first appointment was Bolawalana. On 28 September 1882, together with Cerrone, 118 LAURENCE HYDE O.S.B.

Zazzara left the country without the consent of the Vicar Apostolic or Propaganda. He took about 200 pounds-sterling for his return to Italy. «We have not even the courage to look in the face this poor people for the scandal - wrote Mgr Pagnani - which had never happened before in this country». Zazzara worked in the Colombo vicariate not even two years. INDEX

Foreword 5 Capter I - Introduction 7 Chapter II - The early history of the Church in Ceylon 9 Chapter III - 1845 to 1879 17 Chapter IV - 1879 to 1883 34 Chapter V - 1883 to 1920 42 a. Conditions prevailing in the Kandy Diocese 42 b. Early history of the Church in the Kandian Provinces 45 c. The foundation of the religious life of the Sylvestrine in Ceylon 47 d. Apostolic work in the Diocese of Kandy 51 Epilogue 64 Addendum 65 Appendix A - List of Priests Missionaries in Ceylon 76 Appendix B - Comparative table of Missionary Statistics 80 Appendix C - List of Priests who have worked in the Kandy Diocese 80 Appendix D - Biographical Data regarding the Italian Sylvestrine Monks who came to Sri Lanka 82 Appendix E - Biographical Data regarding the Sylvestrine Tertiaries who worked in the Colombo Vicariate 101 Index 119