Kotahena Riot of 1883 | AmazingLanka.com

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Kotahena Rebellion of 1883 — Kotahena riots of 1883

A violent clash between Buddhists and Catholics in Kotahena, Colombo, sparked by tensions between Deepaduttamarama Temple and St. Lucia’s Cathedral. During a Buddhist Perahera led by Ven. Migettuwatte Gunananda Thera, Catholic mobs attacked the procession, killing one devotee and injuring many. The riots highlighted religious tensions under British rule, but also led to lasting Buddhist victories: reinstatement of Vesak as a public holiday and the creation of the Buddhist flag in 1885.

After Ceylon (Sri Lanka) fell under British rule, uprisings against the colonial regime erupted from time to time. These intensified after March 2, 1815, when all executive powers of the island were formally handed over to King George III of Britain at the historic Magul Maduwa (Audience Hall) in Kandy. Although the British pledged in the Kandyan Convention to safeguard Buddhism, this remained little more than a clause on paper. The people, meanwhile, suffered under heavy and unfair taxes. Dissatisfaction over these issues eventually led to the great rebellion of 1818, which the British suppressed with ruthless force.

Alongside military and political control, Christian missionary groups worked actively to undermine Buddhism and promote Christianity. During this period, missionaries controlled the country’s printing presses, using them to produce books, pamphlets, and publications defamatory toward Buddhism. In response, lay Buddhists and monks launched counter-efforts: establishing Buddhist printing presses, publishing material in defense of their faith, and engaging in public debates with missionaries. It was in such a volatile atmosphere that the historic Kotahena riot took place.

The Setting and the Antagonists

The Kotahena area of Colombo was a stronghold of Roman Catholicism during British rule, with the powerful St. Lucia’s Cathedral serving as the first Catholic cathedral in the island. Within sight of this cathedral stood the Deepaduttamarama Temple, an ancient Buddhist shrine. Its chief incumbent, Ven. Migettuwatte Gunananda Thera, was already celebrated nationwide for his oratorical skill and his resounding victory over missionaries in the Panadura Debate (Panadurawadaya).

The Panadura Debate was widely translated and published abroad, sparking international interest in Buddhism and attracting foreigners to the island. This rise of Buddhist revival alarmed missionaries, who, along with colonial officials, began to regard Ven. Gunananda Thera as an adversary of Christianity. The Deepaduttamarama Temple, under his leadership, was thus perceived as a center of opposition. It was against this backdrop of rising religious friction that the Kotahena riots unfolded.

The Catalyst for Conflict

Through the efforts of Ven. Migettuwatte Gunananda Thera, the Deepaduttamarama Temple rose in stature as an important Buddhist center, frequently hosting major religious programs. In January 1883, notice was given that a grand festival would be held on March 31 to mark the Netra Pinkama (eye-opening ceremony) of a newly sculpted Buddha statue, accompanied by a grand Perahera (procession). Preparations included daily processions, continuous pirith chanting and bana preaching over a period of six to seven weeks, with arrangements to invite five hundred monks for the concluding day. The entire ceremony and statue were gifts of devotion from the Buddhist communities of the villages surrounding Colombo, offered to the temple as an act of faith.

Because of a smallpox outbreak in Colombo, however, the Chief Medical Officer advised on 2nd February not to have any prossessions until March 31, which the temple initially agreed to.

March 23 fell on Good Friday, an important day for Catholics. Realizing the Chief Medical Officer’s advice was a move to make way for the Cathedral’s Easter celebrations, Ven. Gunananda Thera began organizing religious activities from February, including a series of month-long Peraheras that arrived at the temple from different parts of the island.

These frequent Buddhist processions angered Catholic clergy and devotees, even though the Kotahena Cathedral itself was not yet fully completed. In fact, on March 6, Cathedral priest J. Masalamani wrote to the Inspector General of Police complaining that Buddhists had been conducting daily processions past the Cathedral and warning that between March 18, 23 and 25—the period of Christian festivals—any resulting clashes should not be blamed on Catholics.

The Riot Unfolds

The police mishandled the situation, further inflaming tensions. They granted permission for Christian festivals on March 18, 23, and 25, while ordering that Buddhist processions be suspended on those days.

18th March 1893

On March 18 (palm Sunday), however, the Colombo Police Superintendent had already issued a permit for a Buddhist Perahera to Deepaduttamarama. On the 18th of March, a Buddhist procession under the protection of the police entered city of Kotahena, and then the first indications of open displeasure on the part of the Roman Catholics took place.

As the procession reached the cathedral, Catholic devotees hurled stones and other projectiles, attempting to block its path. The police dispersed the mob and arrested some attackers, but all were released the very next day without charges.

23rd March 1893

For Friday, March 23rd — which coincided with Good Friday for Catholics — the police initially refused to issue a permit for the Buddhist procession on March 20th. In response, the Buddhists appealed, assuring the Inspector General of Police that the proposed Perahera would remain quiet and would follow a route that avoided the cathedral. On this basis, the Inspector General instructed that a license be granted.

However, the Catholics of Kotahena strongly objected to the permit, even though the route would not pass their cathedral. On the evening of March 21st, the Inspector General reversed his decision and ordered the license to be cancelled. Following discussions between the parties, the pass was surrendered, and the Buddhist priests agreed to cancel the procession on the eve of Good Friday.

Unaware that the permit had already been surrendered the night before, a large group of Catholics gathered near St. Anthony’s Church in Kochchikade with the intention of physically blocking any Buddhist procession. The Riot Commission later observed that this crowd assembled at a location on the very route chosen to avoid the cathedral. This demonstrated, the report concluded, that the Catholics were determined not only to prevent a procession from passing their cathedral, but to block any procession from reaching the temple at all on that day.

Police informed the crowd that the Buddhist procession would not take place, and the mob dispersed. However, rumors soon spread that the Perahera was on its way, prompting the crowd to gather once more. In reality, no such procession occurred, and Good Friday passed without incident.

25th March 1883

The following Sunday, which was Easter Sunday, another Buddhist procession set out from Borella toward the temple, again with official permission. Rumors spread that it carried offensive images insulting to Catholics, but a Catholic police inspector inspected the procession thoroughly and found no such material. Since the procession was peaceful and unarmed, it was allowed to proceed.

Shortly before one o’clock, the area was shaken by the sudden and forceful ringing of the cathedral bell. Almost immediately, the bells of all nearby Roman Catholic churches joined in, and as if in response to a prearranged signal, more than a thousand men assembled at St. Lucia’s corner. They were armed with clubs and bore white crosses painted on their foreheads and backs.

The police attempted to disperse the Catholic mob but were unsuccessful. The crowd launched a violent assault on the approaching Buddhist procession, destroying its sacred offerings and injuring many, including several police officers who tried to intervene. In the midst of the chaos, one Buddhist devotee lost his life.

As a consequence of this deadly clash, the authorities canceled two further Buddhist processions that had been scheduled for the following day.

We have no hesitation in stating that we believe the illegal assemblies, both on Good Friday and Easter-day, were thoroughly organized and previously arranged by the Roman Catholics, with the express intention of attacking Buddhist processions. The ringing of the church bell on the Sunday was evidently a preconcerted signal, and we think that in this matter blame attaches to the Roman Catholic authorities in allowing the bell to be rung, and in failing to show the least inclination to hand over those who rang it to justice.
The Riot Commission Report (29th May 1883)

Conclusion and Consequences

Public outcry followed, but the ensuing trials brought no justice: all cases were dismissed without any party found guilty. However, in correspondence dated June 26, 1883, the Governor admitted responsibility lay with Catholics. A government-appointed commission likewise concluded that the month-long Buddhist ceremonies and Peraheras at Deepaduttama rama, their grandeur, and especially the growing fame of Ven. Gunananda Thera had provoked Catholic resentment and fear, which ultimately led to the violence.

Despite the tragedy, the riots produced lasting outcomes. The Buddhist Defence Committee, led by Colonel Henry Steel Olcott of the Theosophical Society, successfully lobbied the colonial government to reinstate Vesak Poya Day as a public holiday in 1885. That same year, the Buddhist flag was designed for the first time. From then until today, Vesak remains a national holiday in Sri Lanka.

Legacy

While Buddhists bore the brunt of the violence and injustice, the riots ultimately strengthened Buddhist identity, restored religious rights, and gave rise to enduring national symbols such as the Vesak holiday and the Buddhist flag.

References

Kaluarachchi, S. (2004). කොළඹ පුරාණය (Ancient Colombo). Sooriya Publishers.
Sōmaratna, J. P. V. (1991). Kotahena riot 1883: A Religious Riot in Sri Lanka (1st ed.). Deepanee.