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Education System of Sri Lanka during the Portuguese and the Dutch Period

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 THE 5TH INTERNATIONAL CONFERENCE ON EDUCATIONAL RESEARCH AND PRACTICE (ICERP) 2019
EDUCATING THE DIGITAL SOCIETY: INTEGRATING HUMANISTIC AND SCIENTIFIC VALUES

Education System of Sri Lanka during the Portuguese and the Dutch
Period
H.H.N.S. Hewawasan
Department of History, Faculty of Social Sciences, University of Kelaniya, Sri Lanka
[email protected]

ABSTRACT
The Education System of the maritime regions in Sri Lanka was highly influenced by the European nations
who invaded the island. As a result, the local education system, which was prevailing in the country in Pirivena,
gradually declined. From 1505 to 1658, the coastal region of Sri Lanka fell under Portuguese influence, which was
later displaced by the Dutch. Hence, the maritime regions of the island were under the rule of the Portuguese and the
Dutch influence for nearly three centuries. The objective of this study is to examine the education system implemented
in Sri Lanka by both nations and to investigate the impact created by their education policy. This study was conducted
in order to identify how the traditional Buddhist Education in Sri Lanka was declined due to colonization and the
power of the colonizers. In addition, through this study, how the western culture and traditions were introduced to Sri
Lanka will be examined as well. In order to achieve the aforementioned objectives, the methodology used was
referring to primary and secondary sources. Both of the aforementioned nations attempted to spread their religious
views through their education policy. The first step of establishing these schools was taken by the Jesuits who came
in 1602 in hopes of establishing a college in Colombo. The second attempt taken by Jesuits was in Jaffna whereas the
third was in Galle. Besides the construction of colleges, they participated in missionary works as well. After the arrival
of Jesuits, next to arrive in Sri Lanka were Dominican order and Augustinian order, who started their own Parish
schools and monasteries. Dominicans spread their influence especially in the northern part of the island while
Augustinians were more concerned about the interior parts of the island. According to Perera (1952), the royal
children were educated under the guidance of these priests as well. Mainly their attention to education was focused
on reading, writing, and elements of Latin. With respect to the Dutch rule, they have continued the prevailing
education system through the Parish schools established by the Portuguese. Secondary education was also delivered
through these Parish Schools. Additionally, in order to train the teachers and provide them higher education, the
Dutch established “Seminaries” and “normal schools”. Taking a step further from the Portuguese education system,
the Dutch had sent the students of royal families to universities abroad for higher studies. According to Perniola
(1985), the education system of the Dutch was advanced and methodical. Moreover, in the schools named “Viscamir”,
vocational training was delivered to students in order to prepare them for various occupations. Conclusively, it can
be mentioned that the Sri Lankan education system was considerably affected by the changes made by the education
policy of the Portuguese and the Dutch rulers.

KEYWORDS: Education Policy, Parish Schools, Seminaries, Sri Lankan Education, Vocational Training

1.0 INTRODUCTION

The cornerstone of the former traditional education system in Sri Lanka was “religion”; especially
Buddhism, since it was through Buddhist monks that the Kings, Nobilities and even peasants received their
education. The purpose of such education was to give the learner an insight on more religious biased life
style in accordance with the contemporary social necessities. The ancient kingdoms in Sri Lanka, namely
Anuradhapura, Polonnaruwa, Dambadeniya nurtured the Buddhist education system though it was
deprecated during the Kotte kingdom in the latter 16th Century. The reason behind this drastic change
occurred after the invasion of the Maritime Provinces in Sri Lanka, after the arrival of Lorenzo De Alameida
in 1505. After this invasion, nearly for 150 years, The Portuguese reigned the maritime provinces of the
island, evermore spreading their power and influence. Thereafter, in 1658, the Dutch took over the Maritime
Provinces in Sri Lanka. Thus, the education system of the country was considerably influenced from the
changes made by the colonizers.

1.1 Research Objective

Through this research, it the education system implemented in Sri Lanka by the Portuguese and the
Dutch will be investigated. In addition, the impact created by their education policy will also be examined,
in order to gain a proper insight to the education system in Sri Lanka during the 16th and 17th centuries.

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1.2 Rationale of the Study

This study was conducted in order to identify how the traditional Buddhist Education in Sri Lanka
was declined due to colonization and the power of the colonizers. In addition, through this study, how the
western culture and traditions were introduced to Sri Lanka will be examined as well. The present study
will serve as a comprehensive portrayal of Education System of Sri Lanka during the Portuguese and the
Dutch Period, in the 16th and 17th centuries, while providing an insight on the reasons behind the decline of
the Buddhist Education in Sri Lanka.
This research will be quite useful for historians as well as education policy makers to gain an in-
depth understanding of the changes that were done to Sri Lankan Education System as a result of the
colonization. Nevertheless, since the study discusses the impact created by their education policy, the
present study will be beneficial to identify the effects of colonization in the education system of Sri Lanka.

1.3 Methodology
In order to conduct this research, historical methodology was used. The rationale to use historical
methodology was to gather evidence and formulate ideas about the past. Through this methodology, an
account of the past is constructed. Thus, primary and secondary sources on the particular era were referred
to gather data.
Primary sources used in the present study were the literary texts written by the Portuguese and the
Dutch writers during 16th and 17th century. Several such sources were True and Exact Description of the
Great Island of Ceylon, written by P. Baldaeus and Temporal and Spiritual and conquest of Ceylon written
by F. Queyroz. Most of these primary sources were the religious and educational reports written by the
priests who were missionaries in Sri Lanka.
In order to fill the gaps found in the referred primary sources, secondary sources on the topic were
also referred to gather more data. Some such sources waere Ceylon: The Portuguese era being a history of
the island for the period 1505-1658 written by P.E. Pieris and The Portuguese Missionary in 16th and 17th
Century Ceylon: The Spiritual Conquest written by C. Gaston Perera.
The collected data through the primary and secondary sources were analyzed based on the period:
the Portuguese or the Dutch period. In addition, the collected data were thematically analyzed as well.

2.0 THE EDUCATION SYSTEM IN THE PORTUGUESE PERIOD.

During the Portuguese period, the due reverence and the state support which was but the lifelines of
Buddhism decreased. Adding to that the Portuguese snatched all most all the ways of income that belonged
to the temples completely obliterating the Pirivena Education for it was through the aid of temples the
Pirivenas were maintained. It was the tradition of the Sinhalese kings to donate the ways and means to
temples to provide for the continuation of Pirivena Education. Nevertheless, King Dharmapala who was
more or less a Portuguese ally “donated everything that came from temples and estates for priests just like
his forefathers donated to Buddhist temples.” (Queyroz, 1930) (Peiris. E. 1923, 150). The revenues that
came from estates were sacrificed for the possible development of colleges in future. As a result of the
majority of the maritime population converting to Catholicism once more the foreign influence along with
the missionary education gripped those areas greatly reducing g the number of Buddhists. Moreover, the
competitive abilities and the education policies of the Portuguese were beyond the reach of indigenous
education system.
It is noticeable that there was a significant change in the education systems in Sri Lanka with the
arrival of the Jesuit Order in 1602. First, they implemented a primary school, which was but the house that
the Jesuit bother of General Don Jeronimo de Azevedo bought which was later enlarged through the
purchase of some other neighbouring houses. (Perera, 1952. p.67). In spite this school that mainly consisted
of three departments, they conducted Latin classes as well. The Latin schools though however, were
especially conducted on behalf of the intelligent young boys. However, they adopted the form of seminaries
and focused their principal attention on the students who wished to become priest even if other students too
were a part of the school’s community.
Mainly, there were two types of schools implemented by Portuguese, namely, Parish schools and
colleges and it was recorded that each parish had a school associated to it. Towards 1610, gradually they
included into their course syllabi reading, writing of Portuguese language along with religious studying and
singing. Father Francis Xavier who understood some parts of the Sinhalese culture embedded that

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knowledge into singing. Further, to those who learnt such subjects, Latin too was taught. (Abayasinghe,
2005. p.198) (Peter, 1952. p. 269). In around 1602, there were three more new courses introduced to the
college in Colombo while another school was established in Kammala area along with the ones in Chilaw,
Madampe and Malvana. Moreover, they too implemented an orphanage in Mutwal other than the two
colleges in Nawagamauwa and Jaffna that were two extent monasteries.
The main teaching technique of the Jesuit order was repeat/know-by-heart. As it was the practice that
the Pirivena Education adapted Sinhalese had no complication assimilating themselves to this technique.
It is probable to think that oral narration was employed as a result of the lack of printed manuscripts. Even
though the medium of Jesuit education system was solely Portuguese language, to some extent native
languages: Sinhala and Tamil, were used to dictate. Yet, what was more important, is that this education
system of Jesuits were inter mingled with religious beliefs.
They emphasized dramas and music in their education system and it was the religious notions that
these two aesthetic subjects portrayed nominally religious dramas or psalm. Especially in colleges based in
Colombo such dramas were acted out. These dramas of Portuguese, Sinhala or Tamil languages were for
the most part didactic dramas. However, this method of adapting dramas and music to facilitate religious
learning was employed beyond age constraints. Then, the course syllabi of parish schools focused their
attention on reading, writing and religious teachings. What they desired through this was to educate students
enough to read and understand the Holy Bible. In the secondary schools, though religious teaching and
virtues were much regarded.
The highest section of the colleges were once again to those wish to acquire priesthood. In their
course syllabi ethics and Gospel learning and study of doctrines were included. To cater the need of
affluence in different languages required in studying and understand various religious materials in these
schools Italian was also taught along with the prime languages Portuguese and Latin. Even if the
government supported these schools, the power of managing the schools laid on the religious leaders.
After the Jesuits, Dominicans and Augustinians found their path to Sri Lanka as well. The
Augustinians convent was based in Rambukkana while Dominicans manipulated Jaffna and Galle. (Perera,
1952. p.63). Anyhow, irrespective of the order all missionary schools were free educational institutes.
However, as Perera (2009) states, a great attention was paid by the missionaries to the education of
children. Once, Father Simao de Coimbra had mentioned: “We place all our hopes in their children.” Thus,
it is evident that the missionaries were quite attentive to the education they provided, knowing the effect it
will have on the nation and the colonizers. (Perera, 2009: 379)

3.0 THE EDUCATION OF THE ROYAL CHILDREN

The missionaries were also the teachers of the royal prince and princesses in Sri Lanka. Especially
to the priests who belonged to the Franciscan order this responsibility assigned. This was mainly because
of the fame that they gained through excellent and competitive teaching. The price Dharmapala of Kotte
received his education from a priest named Juan de Willa de Khonde. Except for that another two princes
were educated in a training school under the guidance of a Jesuit priest in Goa. It was recorded that the
nephew of the ruler kingdom of Kandy- Karalliyadde Bandara, named Yamasinghe Banadara was sent to
Goa to receive education once again form Franciscans.
After the peace offerings with the Portuguese it was the desire of Senerat, the king of Kandy that the
Franciscans remain behind to educate his children. Thus Father Francis Negrao lived in the Kandy for about
9 years and tutored Ranasinghe and his siblings Latin, Portuguese and the achievements of prince and
princesses. (Perera. 1952 p.65)
There are circumstantial evidence to show the participation of Sinhalese and Tamil princes and
princesses in the colleges construced by missionaries emphasizing the connection between the two. One
such evidence is Don Philip Nikapitiya Bandara who was the grandson of king Rajasinghe in Sitavaka. The
participations of Don Joao, the Prince of Kandy, son of Yamasinha and Don Constantine son of king of
Jaffna strengthen the circumstantial evidence. At first, it was in the college of Colombo that they were
educated but latterly they received their education in another Franciscan college at the Magi at Bardez. Don
Philip can be considered as the first Ceylonese to venture out to Portugal in hopes of receiving education
under the well-reputed university, University of Coimbra marking the first-ever western education gained
in a foreign country though unfortunately he was not physically alive to truly enter the University for his

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Studies. Yet, Don Joao who also went to Portugal for his studies was ordained a priest there, spent his life,
and died in Lisbon. (Perera,1952. p.66)
Not only the Kandyan royal children enrolled themselves in missionary colleges but also quite a large
number of royal princes and princesses of the royal family in Jaffna entered such colleges. Philip, Francisco
and Bernadine were some royal princes who first went to Franciscan college in Colombo and then went to
another Franciscan school in Goa to continue with their higher studies. Isabella and Maria the two daughter
of the another ruler of Jaffna followed their studies in Goa and became devoted nuns in the St. Monica
Convent. (Peter. 1952. p.268)
To these princesses the Portuguese priests taught reading and wring in Portuguese, mathematics,
singing, Latin, Christianity and good customs. As a result of this Rajasinghe the Second of Kandy is
considered as an erudite of Portuguese language. According to the religious reports of the Portuguese it is
recorded that except for the customary subjects they taught, royal children were also taught the ethics and
customs of royalty. Through this, it is evident that the missionaries had attempted to deliver an educational
form equivalent to what was received by the royal children in European countries. (Peter. 1952. p.268)

4.0 THE EDUCATIONAL POLICIES OF THE DUTCH

Following the footsteps of the Portuguese the Dutch too employed missionary education to
accomplish their religious purposes and desires. This is apparent through their excellent manipulation of
course studies, teaching mechanisms and their policies regarding teachers and students. (Jayawardhana,
2000. p.26) In hindsight, the desire to globalize their religion was the sole content of their education system.
The Dutch gained the power of the Maritime Provinces in Sri Lanka in 1658. Though they stepped
foot to the island in 1638 and signed an agreement with the ruler of Kandyan kingdom they could only
manage to salvage the Maritime Provinces from the Portuguese rule in 1658. In the provinces under the
Dutch rule, the power of military and civil control including the power of religious and educational institutes
were on the hands of Governor. Even the power to appoint teachers -the people who were entrusted with
the task of popularizing the religion that they worshiped i.e. Protestantism, were under the control of the
Governor. The mission of publicizing the religion among general public was carried mainly by Protestants
who were given extra wages and allowance to motivate them further to the mission. Even in Dutch period
just as in the Portuguese period, the church and the school remained inter-woven.
The main problem that the Dutch encountered after they gain the authority in the Maritime Provinces
was that most of the low country people were already the followers of the Roman Catholicism. Even the
root cause of the battles that were waged between the Portuguese and the Dutch were chiefly the
inconveniences regarding the spanning of the religion. The religious goals of both sides were equivalent to
some extent for the Dutch too required to teach the followers of Protestantism in Sri Lanka how to read and
write. They too thus executed the method of the Portuguese because they wanted their schools to fulfil the
task of the church in then future as well. (Jayawardhana, 2000. p.32)
The schools that were constructed by the Dutch were also named as Parish schools. Even after 1833,
this concept of parish school remained in the country for some time. Yet the Dutch parish schools differed
from that of Portuguese by some elements. As a result of the establishment of the parish schools not limiting
to one particular area but spanning to each and every village of the country Dutch parish schools became
more prominent than the ones implemented by Portuguese. Instead of these Parish schools there were
around 16 more local schools located in districts such as Colombo, Galle and Jaffna. Towards 1679, the
number of schools implemented increased alongside the number of students enrolled. The main concern of
these schools were to give the youngsters of the country a religious biased education. It was enacted in 1679
by the regulation of the Governor De. Hyers that the children who passed the age limit of six must be
entered to schools and that failing to do so was considered a crime punishable by law. A fine was collected
from the parents who did not send their children to school. Further, the teachers were instructed to attend
to classes regularly. (Mathauv, 1969. p.289)
Moreover, to validate the course of teaching a position called Predicant was created. The Predicants
were one of the two principal types of priests of the Dutch. When Predicants became priest by acquiring
the entire requirements, Krank Bosheker the other type possessed no such requirements. They controlled
the churches in which there were no Predicants and other than their regular responsibilities were also in
charge preaching the bible and the doctrines to the devotees and conducting the Sunday schools. Just as
Predicansts, Krank Boshekers learnt the native languages and cultures and employed that knowledge to

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popularize their religion. (Baldaeus, 2007. p.14) Some such evidence could be found by the records of
Father Baldaeus who was the first of many priests commenced the religious preaching in the district of
Jaffna, specifically in Thellippalei, learnt both Tamil and Portuguese language to achieve his task.
Up until the age of 15 students could learn in parish schools. After that they were to come to school
twice a week for four more years thus they were compelled to continue schooling for 19 years. What is
visible through this speculation is that the students could complete their secondary education in parish
schools itself. The number of the parish schools established in Galle and Matara were significantly less than
the ones that were constructed in Colombo and similarly their rate efficiency too was considerably low.
Further, because of the majority of the people that inhabited these areas were chiefly Buddhists the Dutch
faced troubles expanding the parish schools and through that their religion. There were exceptional
scenarios where the “scholarchan commison” itself was not given permission to enter the several quarters.
Obstructions when teaching and usage of physical violence against “scholarchan commison” were two other
malicious behaviours conducted by the people in these districts to prevent the expansion. Due to these
impediments, the commission was hesitant to inquire as to the conditions of the parish schools in those
areas and owing to that the development was equally diminished. (Mathauv,1969. p.290)
When the Dutch gained the power in Jaffna there were around 20 Roman Catholic churches built in
the area itself and they acquire the right of all twenty churches into their wing. In all most the villages that
formed the district of Jaffna a Roman Catholic church stood magnificently and alongside the church, a
parish school. Even estates were provided for its requirements and probable expansion. Moreover, as a
result of the excellent management of the missionary movement in Jaffna conducted by St. Francis Xavier
a well organised Catholic movement was present in the district. Under aforementioned conditions and a
highly Catholic environment in 1658, Father Phillipus Baldaeus were commissioned to Jaffna peninsula to
widen the spectrum of religious followers of Protestantism. (Baldaeus. 2007. p.12) Just because of the
ceaseless toil of Father Phillipus Baldaeus, in 1736 there were 36 schools established in Jaffna with a 963
student count. In spite of those 36, there were schools in Batticaloa and Trincomalee as well. Yet, as a result
of the lack of records about the schools in those two districts it is safer to think that the “scholarchan
commission” were not highly concerned about these schools in the remote areas.
In the Parish schools of Dutch there were primarily two teachers and the position of the chief
instructor was given to the priest who was senior by age. He fulfilled the tasks of the rector of the church
as well. Further, they possessed the power to do the notary functions, providing birth certificates, preparing
thombu and marriage and death registrations. These rectors had a high upbringing and only Protestants were
chosen as teachers though their loyalty, devotion to the religion were also regarded. The success of the
entire parish schools were on the shoulders of the teachers and specifically the teachers of the “local” parish
schools were much respected. Nevertheless, they were not provided with a strict wage and the seminary
teachers obtained a larger salary in comparison to the parish schools teachers. At times, the fine that was
collected from the students who were unable to come to schools was given to the teachers as their salary.
Thus, in a wider scale the conditions of the parish school teachers were not acceptable.
It was through the employing native languages as the principal medium of studies that the Dutch
conducted their parish schools. The reason behind this change of language was to impart knowledge
effectively and efficiently unto the minds of the younger generation and to popularize the religion through
novel mechanisms.
Their parish schools were held throughout the year without specific ends semesters. Other than the
Christmas holidays and poya days accompanied by New Year holidays and Sundays they students had no
vacations that spanned for days’ length. Wednesdays and Saturdays were considered as half-days for it was
from 8:00 to 11:00 and 2:00 to 5:00 the schools were conducted. Therefore it is visible that the education
system of the Dutch was much organized that that of Portuguese’s. (Jayawardhana, 2000. p.44)
Under the authority of the Dutch special schools as well as private schools were established. For
the children of the peasants mixed schools were opened whereas for the children of the workers of the
movement and for the Burghers “Nederlandseys” were created. Schools were implemented both in
orphanages and in sanctuaries for poor children, named “weskamer” and ‘aremenhighes” respectively.
These schools were provided with the government’s support and donations were also given. After
they reached the adulthood, they were directed to follow up vocational trainings that was also provided.
In 1737, there were 4 private schools in spite of the ones that are built in all over the country i.e.
two in Galle fort, and another two in Matara fort chaperoned by one “weskamer” in Jaffna. Even though at

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first it was prohibited to speak and teach Portuguese language in Dutch schools later the appliance of this
rule was lessened.(Mathauv,1969. p. 289)
For the children of the Europeans reading, writing and arithmetic, singing and geography were
taught. Nonetheless, the priest were equally concerned about the education of the girls and they demanded
that the young girls start schooling in such a young age to finfish their school education by the age of 10.
The slaves of the Dutch along with the slaves of the civilians were given education for in 1681 an amount
of 200 slaves were recorded receiving their education in a school in Colombo.
The other prominent implementation of the Dutch was the seminary. The first ever seminary
constructed in Nallur, Jaffna in the year of 1690 the purpose of which was to train priests, clerks, teachers
and language translators. The seminary of Colombo was also built in the same year and its course syllabus
was more inclined to the western education system. In this seminary there were primarily two parts namely,
higher course and the lower course. Those who followed the higher course were compelled to learn Dutch
language and grammatical translations parallel to learning Greek, Latin and Hebrew for Latin was the
principal medium of the higher course. Yet native languages too were by special teachers.
Then through “normal schools” which was again under the authority of the Dutch teacher training
was commenced. As the headquarters of the chain of schools established by the Dutch, in 1663 school
council was created. With the aid of them annual investigations of the schools, generating reports regarding
schools to send to Netherland became possible. However it was the on the hands of the Governor that the
ultimate power concerning the final decision of reports remained.

5.0 CONCLUSION

With regard to the education systems implemented by the Portuguese and the Dutch, it is apparent
that both the foreign parties conducted a religion biased education system. What they both desired was to
find the easiest, the fastest and the most efficient mechanism to expand the number of devotees of each
religion. Therefore, to accomplish that specific mission they exerted a special scheme i.e. establishing
missionary since it was much easier to teach the doctrines of each religion to the younger generation than
to teach it to the older generation itself. That way, it will be more fruitful.
Due to the heavily coated religious notions through which the Portuguese established their schools,
both the expansion and the success of their schools were limited. Yet, the education system of the Dutch
was more organized. Hence, the education system of the Dutch followed a strict pre-defined timeline and
an order. They too dreamt of spreading their power as well as their religion from the plateaus and the
highlands and to the lowlands of the island. At times, they took drastic and violent decisions to save the
country from Roman Catholic influence and educational power grip. Unlike Portuguese, the Dutch focused
their attention on the elderly people of the island as well, since they intended to find a more loyal and a
trustworthy community in Sri Lanka. Moreover, the religion that the Dutch forcefully instilled unto the
lives of the general public were to an extent artfully executed by some people into acquiring privileges and
fulfilling their personal needs. In spite of all the encumbrances and benefits, because of these educational
systems that were enforced by the Portuguese and the Dutch, a large amount of books and dictionaries were
translated to both Sinhala and Tamil bringing about illumination to the country.
However, through the implementation of the missionary education introduced by the Portuguese
and the Dutch rulers, it is evident that the prevailing Buddhist education in the country at that time
significant declined. Therefore, it adversely affected the culture and the long-lasting Buddhist Education in
Sri Lanka.
Implications of the further studies can be directed on comparing the modern day education policies
with the ancient education policies introduced by the Portuguese and the Dutch rulers. Through the
identification of the good case practises of the ancient education policies, they can be implemented in the
modern education system while eradicating the bad case practises of the past.

REFERENCES

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Baldaeus, P. (2007). True and Exact Description of the Great Island of Ceylon. (B.N.R. Jayasena, Trans.).
Colombo: Sooriya Publishers. (Original work published in 1962)

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Jayawardhana (2000). Sri Lankawe Pruhthugisi-Landesi Prathipaththi. Kottawa: Sara Publishers.

Mathavu, S.A.W. (1969). in Lankawe Adyapanaya – Siyawasa Prakashanaya. Colombo: Ministry of
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