The Fr. Queyroz Manuscript(2), Fr. S. G. Perera S. J. & Controversies Part 2
The Fr. Queyroz Manuscript(1), Fr. S. G. Perera S. J. & Controversies
Part 2
Controversy about Portuguese Conversions Late 1920s-1930s
PhD Theses of Two
Distinguished Local Historians & Their Comments on Conversions – 1960s
Some Portuguese Chroniclers on Ceylon
Contents
Controversy about Portuguese Conversions
Dr. G. P. Malalasekera
Prof. David Hussey
Fr. S. G. Perera's Response
Prof. C. R, Boxer's Views
PhD Theses of
Two Distinguished Local Historians & Their Comments on Conversions
Prof. T. Abeysinghe
Prof. C. R. de Silva
Some Portuguese Chroniclers on Ceylon
Controversy about Portuguese
Conversions
At about the time Fr. Perera was finalising the translation of the Conquista Dr. Malalasekera had released a book titled The Pali Literature of Ceylon published by the Royal Asiatic Society, London in 1928. Page 216 of this book contained the following lines:
"The Portuguese had as their ostensible motto
“Amity, Commerce, and Religion,” and nowhere were they more zealous than in the
propagation of the gospel. Their instructions were “to begin by preaching,
but, that failing, to proceed to the decision of the sword.”
Dr.
Malalasekera quoted a Portuguese historian named Faris Y. Souza. (1590-1649),
Author of Portuguese Asia, or the History of the Discovery and Conquest of
India by the Portuguese.
 |
| Relevant Page from Portuguese Asia |
This is the first occasion when
an indication was made in print in Ceylon that the Portuguese policy in Ceylon
was: ” if preaching fails, conversions could be carried out at the point
of the sword”.
Prof. David Hussey
David Hussey joined the University of Ceylon as a Lecturer in
English in 1924 & was promoted as Professor of English in 1932.
He also
wrote a series of books titled Ceylon & World History in the early 1930s.
He had an academic background in History. The books were used as School
textbooks & were even translated into Sinhala, He retired from the
University of Ceylon in 1935.
Prof.
Hussey had made the following claim in one of the volumes:
"THE PORTUGUESE PRIESTS,
THOUGHT IT THEIR DUTY TO CONVERT THE HEATHEN BY ANY MEANS IN THEIR POWER. THEY
THEREFORE CALLED IN FREELY THE HELP OF THE GOVERNMENT, AND EVEN OF THE
TROOPS. MANY SINHALESE WERE BAPTIZED AT THE POINT OF THE SWORD."
Fr. S. G. Perera's Response
At some stage later, Fr. Perera had become aware of
the above claim & responded publicly about this alleged policy &
pointed out that there is no evidence that such a policy was followed in
Ceylon.
The detailed response by Fr. Perera is contained in
pages 144 to 172 under "Portuguese Missionary Methods" in the book
titled " Historical Sketches" by Fr. S. G. Perera S. J. ,
originally published in 1940 & posthumously printed in 1962.
Fr.
Perera's position is outlined as follows :
"Neither Joao de Barros nor Diogodo Couto,
neither Correa nor Castenbada, neither Bocarro nor Faria y Souza,
neither Menezes, nor Ribeiro, nor Queyroz , nor any of the others who are our
authorities for the history of the Portuguese, nor the contemporary documents
published from time to time in Portugal or Goa or England or Ceylon , speak of
any single person forcibly converted nor suggest that any were, nor
give any solid ground for the assertion that the Portuguese converted at the
point of the sword. Having said this, I will own that in my heart of hearts I
feared, knowing the reckless ways of the Portuguese and having read this charge
so often, that some individual acts of high- handedness might be found even in
this matter, but I never found any. '
I have translated the longest of the
Portuguese histories of Ceylon; I read the historical records of the Jesuits in
Ceylon and translated and published them. I am now engaged in translating and
publishing the Oratorian records; I hope soon to be able to make the records of
the Franciscans available in this Island; for to my great joy a full and
complete record of the missions of the Franciscans, giving an account of the
churches and Christians in Ceylon from the beginning to almost the end of the
Portuguese period, written by a Franciscan has been recently found in the
Vatican Archives, and will soon be published in Ceylon. But neither in the
one nor in the other documents that I have seen, nor in any of the publications
that came into my hands have I ever read of any person converted at the point
of the sword.
Mark my words. I do not speak of what the Portuguese did elsewhere or
intended to do here. I am speaking only of Ceylon. Nor am I saying how
they managed to convert such a large number, or anything about their methods,
or approving or defending or criticizing their methods, whatever they were. I
only say that I never found any proof of force, and that I very much doubt
whether any of those who so pompously and emphatically and in such round terms
asserted that the Portuguese converted this Island by force and violence has
the faintest proof to put forward. (p156, 157).
Fr. Perera also quotes Sir James Emerson Tennent in his book, Christianity in Ceylon, as follows:
"Information is scanty as to the nature of the
means adopted by the Portuguese for the introduction and establishment of the
Roman Catholic religion in Ceylon.
THERE IS NO PROOF THAT COMPULSION WAS RESORTED TO
BY THEM FOR THE EXTENSION OF THEIR OWN FAITH OR VIOLENCE EMPLOYED FOR THE
EXTINCTION OF · THE '. NATIONAL SUPERSTITION. • (p. 8)
And again : "Cordiner must have been but imperfectly informed when be
states that the Portuguese compelled the natives of Ceylon to adopt the Roman
Catholic religion without consulting their inclinations, and that the Dutch,
unlike them, had refrained from the employment of open force for the
propagation of their religious faith ; and Hough, in his important work on
Christianity in India, has adopted his assertion without
examination.
On both points the historical evidence is at
variance with these representations. I HAVE DISCOVERED
NOTHING IN THE PROCEEDINGS OF THE PORTUGUESE IN CEYLON TO JUSTIFY THE
IMPUTATION OF. VIOLENCE AND CONSTRAINT; but unfortunately, as regards the Dutch
Presbyterians, their own records are conclusive of the severity of
their measures and the ill success by which they were followed." lb. 65-6.
Prof. C. R, Boxer's Views
Prof. Boxer referred to earlier was a world-renowned historian &
Professor of Portuguese Studies at King’s College, University of London. Many
distinguished local historians obtained their PhD under his direction.
(1) In an article titled, " Some
Portuguese Attitudes To The Tamils of Sri Lanka 1550-1658", Prof. Boxer states
as follows:
"The conversion of the
kingdom of Jaffnapatam to christianity is recounted in detail by the Franciscan
chronicler , Fr. Paulo da Trinidade, in his Spiritual Conquest of the East,
compiled at Goa in 1630. After listing the distribution of the parish churhes
and their communicants, he proceeds :"And according to this account,
the Christians we have in the kingdom of Jaffnapatnam and its neighbouring
islands amount to 71,438, all or nearly all of whom were converted to the faith
and baptized by our Religious during the last ten years , excluding 400 who
were baptized in the month of August of the year 1634 which is when we
are writing this chapter, and as many more who are ready to be baptized
soon, according to what the Commissary of that kingdom writes, to
whom I assigned, by reason of my charge of Commissary-General in these
regions, the task of computing this number with great accuracy and
diligence. This total does not include the Christians which we have in the
churches of Mantota, whom we will deal with later, who also belong to the
district of this kingdom, nor those who have died during the past ten years,
who amount to a great number."
" From the two aptly named
Conquistas of Fr. Paulo da Trindade O.F.M, and Fr. Fernao de Queyroz S
.J., as well as from Bocarro's Livro do Estado da India Oriental and from all
other Portuguese sources, it is perfectly clear that the great bulk of
these mass-conversions were made by a mixture of carrot-and -stick methods
during the years when the famous (or infamous, according to
taste ), Felipe de Oliveira was the conquistador, governor and
captain-general of the kingdom of Jaffnapatam, 1619-27. As Fr. Paulo
himself noted at the end of his chapter 51:"I conclude this chapter by
stating that if there had been a viceroy, who, as regards the conversion
of the unbelievers, had had the zeal which Felipe de Oliveira
showed when governing the kingdom of Jaffnapatnam, there would now
be very few heathens in Goa, Salsete, Bardes and in the other
regions of this State. ".17. Temple bashing was one of his favourite
occupations, and he boasted that he had destroyed some 500 Hindu temples by the
end of his life.
(2 In reference to another article titled, "Christians & Spices, Portuguese Missionaries in Ceylon, 1515-1658, History Today, 1958, 346-54.", written by Prof. Boxer, M. D. D. Newitt, a colleague of Prof. Boxer at Kings College, London writes as follows, after the latter’s death :
“Boxer was well aware of the
political agendas with which many historians in the 1950s and 1960s approached
their work. He himself did address the great themes of his time but deftly and
often with a light touch that left the reader almost unaware of what he was
doing. Take for example a short article entitled “Christians and Spices”,
Portuguese Missionaries in Ceylon, 1515-1658” which he wrote for History Today
in 1958. This article was in many ways typical of Boxer, a lightweight piece
skating briefly over the history of the Portuguese writers. However, it was
also a piece with a serious purpose. At the head of the article an unattributed
text reads “The methods used, or alleged to have been used, by the Portuguese
proselytizers more than three hundred years ago, remain a living issue in
Ceylon politics.’ The article suggests that contrary to the claims of some
Lankan politicians,
the Portuguese did not seek to impose Christianity at the point of the sword……..but they did seek to foster their religion through coercive and discriminatory legislation……. since it is admittedly the evil rather than the good which men do that lives after them. This helps to account for the rather strident and nationalistic tone which is sometimes observable in the statements of contemporary Sinhalese Buddhists. .(46)
(3) In a 102 page booklet titled, "Four centuries of Portuguese Rule 1415 to 1815", containing a series of lectures given by Prof. Boxer at an International Institute, at page 37 there is a reference to "conversions" as follows :
"Contrary to what is
often asserted, the Portuguese did not seek impose Roman Catholic Christianity
at the point of the sword, but they did seek to foster their religion through coercive and discriminatory legislation. "
The text of the booklet can be accessed here:
https://www.google.com/url?q=https://archive.org/details/fourcenturiesofp0000boxe&sa=U&ved=2ahUKEwjP6_PQnYiLAxWNTmwGHWa9IKEQFnoECAkQAg&usg=AOvVaw0B_D27YM8AzvxlRmBfYSmg
Comment
From the foregoing it is clear that Prof.
Boxer & Fr. S. G. Perera agree that the Portuguese did not "spread
their religion at the point of the sword " in Ceylon, & the issue
which was raised by Dr. Malalasekera & more forcefully by Prof. David
Hussey, should have been settled.
However, the matter cropped up again in 1960/61, eleven years after Fr.
Perera passed away, & it was raised by Prof. Boxer himself, as will be seen
later.
PhD Theses of Two Distinguished Local Historians & Their Comments on Conversions
Two distinguished local historians , Prof. T. B. H. Abeysinghe & Prof. C. R. De Silva earned their PhD's from the University of London in the 1960s. They were supervised by Prof. C. R. Boxer. Both theses throw some light on conversions during the relevant periods.
Prof. Abeysinghe
https://noolaham.org/wiki/index.php/Portuguese_Rule_in_Ceylon_1594-1612
Prof. Abeysinghe's thesis covered the period 1594 - 1612 of Portuguese rule in Ceylon. His thesis was based on original materials he himself studied & the contents of the translated Queyroz manuscript etc.
Prof. Abeysinghe deals with the issue of "conversions at the point
of the sword" at length & outlines some of the relevant
considerations:
1. First Ecclesiastical Council in Goa in 1567 prohibited the use of
force to induce conversion. But, it approved the use of force to demolish
temples, expel non christian priests & teachers, & destroy their
religious literature.
2. This was implemented from the time of Dharmapāla who was baptised in
1557 & continued even after his death in 1597.
3. Buddhism lost its patron during the time of Dharmapāla & later
Rajasinghe 1 who converted to Hinduism.
4. Members of the sangha left for the Kandyan kingdom.
5. Buddhist & Hindu temples were destroyed & their properties handed
over to churches that were set up. Fr. Queyroz himself had reported
the destruction of temples in Nawagamuwa, Mapitigama, Wattala, Devinuwara &
Munneswaram.
6. Various
inducements were offered to motivate converts.
On a
consideration of the above matters, Prof. Abeysinghe concludes that :
a) conversions might not have been carried
out at the point of the sword;
b) various
inducements were made for the purpose;
c) the more relevant question to be posed is
whether the Portuguese used force on Buddhism & Hinduism & they did.
Comment
Fr. Perera does not deny that atrocities were
committed by the Portuguese. He only maintains that that there is no proof that
conversions were carried out at the point of the sword, as claimed by
Prof. Hussey.
Prof. De Silva
https://eprints.soas.ac.uk/33808/1/11010598.pdf
Prof. De Silva's thesis covered the period 1617-1638 of Portuguese rule in Ceylon. His thesis was based on original materials he himself studied & the contents of the translated Queyroz manuscript etc.
Prof. De Silva's makes the following general
observations on conversions :
1. The period was marked with both success & failure of the
conversion effort
2. In times of rebellion (1617-1619, 1628-1629) & war (1628-1634),
missionaries were killed, churches & property destroyed.
3. In times of peace thousands of people were converted.
4. By 1617/1618 Kotte & Jaffna had substantial converts, though
there was opposition to conversion. These numbers had increased considerably by
1638.
5. Many converted due to political & economic pressure
6. Missionaries engaged in works of charity, caring of the sick, running
hospitals, setting up schools to teach reading, writing & religion.
7.Chaplains, accompanying troops, engaged in fighting, when
required
8. As conversions increased, there was friction between the
converts & other Sinhalese & Tamils
9. Rajasinghe becoming a Hindu aided the conversion effort.
Comment
Prof. De Silva makes no reference to conversions at
the point of the sword during this period, but refers to killing of priests,
destruction of churches , property etc., during times of rebellion & war.
This gives rise to the possibility of reprisal attacks on Buddhist & Hindu
temples, & therefore all such attacks cannot be attributed to pre-
meditated attacks, based on Portuguese policy relating to non christian places
of worship, priests, etc.
Some
Portuguese Chroniclers on Ceylon
Among some of the well known chroniclers ,
whose writings attracted the attention of local historians during the
British period & thereafter, are the following :
Gaspar Correia (1492 – 1563 )
He was
a historian, who wrote "Legends of India " one of the earliest
and most important works about Portuguese rule in Asia.
Joao de Barros (1496-1570),
He is
reported to be one of the earliest chroniclers. but was based in Lisbon. His
work covered the period up to 1526 in 4 volumes & was is based on
consultations with those who had first hand information &
translations of chronicles of the countries concerned & was
published in 1616. (Perera, 1930).
Fernão Lopes de Castanheda (1500 – 1559)
He was a
historian who wrote the "History of the discovery and conquest of
India", full of geographic and ethnographic objective information.
It was widely translated throughout Europe.
He was a
historian . based in India & wrote “The History of Ceylon, from the
1526 to 1600 " in 8 volumes.. These were printed
between 1602 & 1645 & the entire history was printed in 1788. He even
gave a translated summary of the Rajavaliya. He too had extensive consultations
with those involved in some of the operations. (Perera, 1930).
Manuel de Faria y Sousa (1581-1649 )
He wrote
Asia Portuguesa in Spanish. It consisted of three volumes,
which were was published betweeni 1666 & 1675 after his death. These
were translated into English in 1694 in London. (Perera, 1930).
António Bocarro (1594 - 1642)
He was a
Portuguese chronicler and geographer. He served as chronicler-general of the
Portuguese State of India, having held the position of chief guard of the Torre
do Tombo in Goa since 1631.
Joao Rodriguezde Sa y Menezez (1608-1682)..
He was the son of Constantine de
Sa de Noronha, Captain General of Ceylon , who died at Wellavaya in a battle.
He too was never in India, & his work is based on what he gathered in
consultions with others. His book, “the Rebellion of Ceylon” was printed in
1681. (Perera, 1930).
Rev. Fr. Fernão de Queyroz wrote
" The Temporal and Spiritual Conquest of Ceylon". The book covers the
entire period of the Portuguese occupation in Ceylon & is widely known
& quoted.
It was first published in Ceylon
by the Government Press in 1916 in the original Portuguese ,
translated into English over a period of ten years by Rev. Fr. S. G. Perera S.
J. of St. Aloysius College, Galle & published by the Government Press
in 1930.
Joao Ribeiro (1640-1658)
One of the first chonicles to be
published by a Portuguese, was that of Joao Ribeiro , who arrived in Ceylon as
a soldier around 1640 & remained here till 1658, when he was posted to
india, & finally returned to Portugal in 1680. It was thereafter that his
book was presented to the King of Portugal in 1685. His book therefore covers
the tail end of the Portuguese period in Ceylon. This book had been translated
into French & published in 1701. It should be noted that the book was
written over 20 years after he left Ceylon
References
Boxer C. R. Some Portuguese Attitude to the Tamils of Ceylon 1550-1658. University of Jaffna, 1980
http://repo.lib.jfn.ac.lk/xmlui/handle/123456789/9823
Boxer, C. R. "Four centuries of Portuguese Rule 1415 to 1815, Oppenheimer Institute, 1961. P.37
https://archive.org/details/fourcenturiesofp0000boxe
Boxer, C. R. Note on Portuguese Missionary Methods in the East,
https://drive.google.com/file/d/1dgAfLvpxIumcIBvtok2sLQZXy4lXbTFf/view?usp=sharing
Newitt M. D. D. , “Charles Ralph Boxer 1904-2000”, See Page 95 Comments on "Christians & Spices, Portuguese Missionaries in Ceylon, 1515-1658, History Today, 1958, 346-54.",
https://www.thebritishacademy.ac.uk/documents/372/115p075.pdf
Perera S. G. Rev. Fr. , Historical Sketches, Colombo Catholic Diocesan Union, 1940/1952
https://noolaham.org/wiki/index.php/Historical_Sketches
Perera S. G. Rev. Fr. Portuguese Missionary Methods
https://drive.google.com/file/d/1fkQUUWSeEXPer6zMh9GKQzqA41zTX5Tx/view?usp=sharing
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