BUDDHISM and CHRISTIANITY in CEYLON (1796 - 194.6)
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^ l \ <A BUDDHISM and CHRISTIANITY in CEYLON (1796 - 194.6) by Charles Winston Karimaratna L.Th., B.D., II. Th., Ph.D. Fellov/ of The Philosophical Society, Fellow of.The Royal Society of Arts. Thesis submitted to the Faculty of Theology in the University of London for the Degree of Doctor of Philosophy, 1974 . "Buddhist/Christian Relationships in British Ceylon 1796/1948" "The fear of the Lord is the beginning of wisdom; A good understanding have all those who practise it." Psalm 111 : 10. "That men may know wisdom and instruction, understand words of insight, receive instruction in wise dealing, righteousness, justice and equity; that prudence may be given to the simple, knowledge and discretion to the y o u t h ..... the wise man also may hear and increase in learning, and the man of understanding acquire skill." Proverbs 1 : 1*5. Dedicated to Muriel, m y wife, supporter, critic and well-wisher. ProQuest Number: 11010359 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 11010359 Published by ProQuest LLC(2018). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 *OJVDO^ 2. Preface. Prior to the coming of the western colonial powers in A.D.1505 Sinhalese rulers and commoners alike supported Buddhism and gave their religion a position of patronage and privilege. There were a few exceptions to such a policy when periods of civil strife and persecution deprived Buddhism of its special position. Tamil rulers, for instance, usually gave their open support for Hindiism, and Hindu persecution as well as Hindu influences had much to do with the weakening of Buddhism in Ceylon. When European rulers came the Portuguese employed militant means to establish Roman Catholicism in the territories they ruled, whilst the Protestant Dutch rulers depended mainly on worldly inducements to win converts from Buddhism and Hinduism. Therefore, the British inherited an established form of Christianity, a State-supported system of schools and a close co-operat-Lcn between the colonial official and Christian missionary. In 1815 Ceylon was under complete British rule and Buddliism enjoyed a privileged position by the Kandyan Convention, but after the Kandyan Revolt of 1818 all religions were declared equal. However, the churches were favoured by the British, the Anglicans and the Presbyterians being “established” by the State till 1881. The Christian community slowly became independent of the British Raj but State links with Buddhism continued to create problems till 193*1 when, after a century of debate, the Public Trustee undertook the supervision of Buddhist Temporalities. By 1900 the educational system was efficient but had been dominated by the Christian missionaries to the disadvantage of non-Christians; by 19i+8 all aided- schools could teach children their own religion. Bitter debates between Christians and Buddhists culminated in the Panadura Controversy of 1873 and inspired the Buddhist revival on two fronts. The Buddhist Theosophical Society was formed to foster Buddhist education and culture, while the IJaha Bodhi Society aimed at Buddhist evangelism overseas. Inspired by the Church, caste barriers Y/ere weakened in Ceylon and female education became widespread. Since 1900 the Church has moved away from bondage to the colonial forms of Christianity, and has attempted to 3. identify itself with Ceylonese customs, art and culture. The emergence of a privileged Buddhism has Been a feature of religious life in Ceylon up to “Wifi, and Christians became aware of their disadvantages as a minority. However, the influence of the Church in education, social service, literature and national culture has been, on the Whole* beneficial. In studies of missionary policy and social activities the original work of K. M. De Silva entitled “Social Policy and Missionary Organisations in Ceylon, 182*0-1855 >M published in 1965> remains a work of great authority. In this research comments were made about the subject from early days of British rule, but on important themes such as Buddist Temporalities nothing conclusive could be said as no final solution was reached till the 1930*s. The present thesis reviews the question of Buddhist Temporalities from the start of British rule to the passing of the Buddhist Temporalities Ordinance, No: 19 of 1931* R* Ruberu*s thesis, published in 1962, "Education in Colonial Ceylon," covered the period 1796-1832*., but the present research has sought to examine the question of education and how it involved various Christian Missions from 1796 till 192*8 when the British period ended. Apart from Ruberu's work on education such authors as L. J. Grati&en published shorter researches entitled "The First English School" and "The Story of our Schools" in 1927; J. Ferguson wrote a pamphlet in 1898 on "Public Instruction and Mission Schools;" D. Gogerly was responsible for an article in the Colombo Journal in 1832 on the subject "An Account of the Wesleyan Methodist Mission Schools;" D. B. Kuruppu published his book on "The Ceylon Government1 s Connection with Education" in 1923* The Rev.Fr.W.L.A.Eorw Peter published a thesis for the 2.1.A. degree of the University of London on "The Educational Work of the Jesuits in Ceylon" in 1955 > and a comprehensive survey was edited by Brian Holmes in 1967 on "Educational Policy and Mission Schools" which high-lighted aspects of Christian missionary involvement in education in British colonies. Sources dealing with the early British period have been consulted for the policies followed. Colvin R. De Silva covered the sociological 4. and economic conditions in Ceylon from 1796-1832 and mentioned in passing some features of religious policy which K. M. De Silva treated at greater depth. Information from these sources proved valuable to this present research whilst the writings and observations of early British missionaries have been extensively used as reflecting first-hand experience. Colonial Office documents form a reliable base, especially those connected with Sir James Emerson Tennent who held high office in the colony for many years. M o d e m sociologists such as Bryce Jfyrin, Nur Yalman and Ariyapala provided background information for the chapter dealing with caste, rajakariya and the education of women. At the Church Missionary Society, Methodist Missionary Society and Baptist Missionary Society, in London, are valuable documents some of which have not been published previously. The Church Missionary Society documents coded Church Missionary Society C.I./E and the Baptist Missionary Society letters of the Rev. Bruce Etherington, especially on Buddhist Temporalities have been widely used. The Bev. James Cordiner’s reports and works have authority as observations and comments obtained from the field, but his population figures have been evaluated by placing them alongside the research done by N. K. Sarkar. At the Baptist Missionary Society’s library and archives, the writings of Bishop and Mrs. R. Heber, the Bev. Ebenezer Daniel, the Rev. J. D. Palm and Emerson Tennent provided much material. The London Missionary Society documents used in this research were also found at the Baptist Missionary Society library in London as were the Tract Society Reports dealing with the Buddhist-Christian debate through the lose of literature. These writings have been used and controversial literature examined, especially the record of the Panadura Controversy of 1873* The Legislative Enactments of Ceylon are quoted in this study in connection with educational matters and with the disestablishment of the Anglican and Presbyterian churches. From these legal records information was gathered also about various stages of the Buddhist Temporalities legislation. At the Royal Commonwealth Society library in London are 5. books and documents relating to Ceylon from which were obtained records of the Christian contribution to Sinhalese culture and Buddhism in scholarly works on the language and religion of the Sinhalese by such writers as Spence-Hardy, Gogerly and Copleston. Devar Suriya Sena, the Oriental musician, contributed much to native music and folk songs, and his adaptation of the Anglican Holy Communion Service to Sinhalese music has been mentioned in this thesis. Likewise, the Rev. W. S. Senior's famous "Hymn for Lanka" is referred to as reflecting a genuine effort to express a Christian identification with Ceylonese nationalism. An early Christian tract is included together , with two educational documents from Methodist and Baptist sources. On the question of State links with Buddhism Tennent*s memorandum, Spencer Hardy's argument in favour of complete severence of such links, as well as the House of Commons Reports dealing with the 1848 Uprising, are all widely used as documents of rare value. The latter Reports are referred to as the »Vestminster Papers in this research. K. M. De Silva made good use of the Grey Manuscripts of the University of Durham, and these were in the nature of private communications between Governor Torrington and Earl Grey, the Secretary of State for the Colonies.