A Ride Through the Historic Hamilton Canal

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Java Lane in Slave Island in the early 20th century

Hence let the eye a circuit take,
Where gently sloping to the lake,
A smiling, lively scene appears,
A verdant isle, its bosom rears,
With many a lovely villa grac’d,
Amid embow’ring cocos plac’d !
Here once, to all but int’rest blind,
The colonists their slaves confin’d ;
But now the name alone remains,
Gone are the scourges, racks and chains!

When Britain sought the eastern world,
And her victorious flag unfurl’d,
She came to heal, and not to bruise,
The captive’s fetters to unloose ;
And ’tis her brightest boast and fame,
That nought is left beyond the name!
Yet here the African remains,
Though broken are his slavish chains,
Prepared to conquer or to die
For her who made his fetters fly.
As soldiers of a free-born state, –
He feels his dignity and weight;
And with alacrity and zeal,
The sable warrior learns to wheel!

The Wanderer in Ceylon (1817)

Slave Island (කොම්පඤ්ඤ වීදිය), located in the middle of Colombo, Sri Lanka, has a rich and complex history. The name “Slave Island” comes from the time when the Portuguese, Dutch, and British ruled Sri Lanka. In 2023, the name Slave Island was dropped and the Sinhalese name “Kompanna Veediya” was officially adopted in all three languages.

It is believed that the Sinhalese name Kompanna Veediya originated from Company Veediya in reference to the Ceylon Ice Company, the predecessor of Colombo Cold Stores which was founded back in 1866.

The origin of the name “Slave Island” is no doubt connected with the slaves who were brought to the island by the Portuguese and Dutch colonial period. Although generally believed to be a slave-holding area, the connection of slaves to this area is not so straightforward.

Kaffir Slave Revolt or not?

According to Alan Walters (1892) Slave Island, gets its name from the following incident;
One night, in the old slave times before the year 1844, the Kafir slaves in a certain house in the Fort, in consequence of cruel treatment, rose and murdered a whole family. Thenceforward the slaves were every evening put into punts at sunset, and rowed to what was then an island, where they were kept under safeguard until the morning.

R.L. Brohier (1892) expands on this story;
In the early years of the 18th century, the Kaffir population of Colombo had so increased in numbers that they became conscious of their combined strength. This stimulated them to stage an insurrection within the ramparted citadel. Besides sparking off many acts of violence in the streets and committing much property damage they conspired and murdered the Fiscal, Barent Vander Swaan, and his wife, when they lay asleep in their beds at night.

The Kaffir insurrection was eventually suppressed. The authorities thereafter decided that all labour within the fort must be regimented. At the end of their day’s work in institutions or private houses of the nobles within the city’s walls, they were massed on an open stretch of land which lay below the outer face of the southern rampart hedged in by the Beira Lake. Old Dutch maps clarify this by naming the tract known as the Echelon Barracks parade ground “Kaffirs Veldt’. Having answered a roll-call, they were thereafter marched along a narrow passage called a “Sally-Poort”, and ferried across the lake to what was once a jagged peninsula miscalled on old maps Ije, “which means Island”. They were here accommodated for the night, in lines and shanties. Here too were concentrated all sick and aged slaves: hence the indecorous name “Slave Island”.

However further research on the insurrection by Wickramasinghe finds no details of such an insurrection in Dutch archives and concludes this is only a story taking root over the passage of time. The murder of the Dutch fiscal, Barent van der Swaan, and his wife in 1723 was a fact but they were murdered by their Asian (Indonesian) domestic slaves in Colombo and not slaves of African (Kaffir) origin. This murder by Indonesian slaves has got transformed into a Kaffir slave revolt in popular memory and guidebooks (Wickramasinghe, 2020).

The earliest mention of Slave Island dates back to 1704 when Catholic priests referred to it as “The Island of Slaves” in their writings. This name likely originated from the presence of slaves employed by the Dutch VOC, who had been living there since at least the early 1700s. Therefore, the naming of the area is most likely unrelated to the 1723 murder of the fiscal or the alleged Kaffir insurrection (Wickramasinghe, 2020).

Scenic Slave Island

Since the early 19th century Slave Island was known to be a scenic area of Colombo and frequented by foreigners. Cordiner (1807, pp 56-57) writes

Ferry-boats cross over from each, side of the lake to the peninsula caned Slave-island: and pleasure-barges and canoes are continually sailing on this sheltered bason. Several gentlemen, whose habitations are situate on its borders, adopt this mode of going into the fort in the morning: and return home in the afternoon in the same manner. Many persons, whose duties confine them to the garrison, enjoy, occasionally, a pleasant recreation in accompanying their friends across the lake, and partake of a hospitable dinner, at four o’clock, with peculiar relish in so charming a situation.

First Botanical Garden in Sri Lanka

According to Tennent (1860), The first botanical garden in Sri Lanka was established in Ortafula (Peliyagoda) on the banks of the Kelani River in 1799 and Joseph Jonville, a Frenchman was appointed the Superintendent. Later it was transferred to Slave Island in 1810. The 7-acre botanical garden named Royal Garden Kew was opened in Slave Island and Mr. William Kerr was appointed as its Superintendent. In 1813 this garden was moved to Kalutara.

However, Petch (1921) after further research into government records on this subject states Tennent’s statement is a mistake and writes

We are no doubt on safe ground in accepting the tradition that the first Royal Botanic Garden was established on Slave Island in 1812. But it was not “transferred” to Kalutara. Kerr apparently lived in Colombo, and so did Moon: and the obituary notice of the latter states that “the beautiful plantations at Slave Island, until they were given up on the change of the establishment, exhibited his taste and industry in their full power.” Moon’s duties, as defined in the Blue Book for 1821 (which was, of course, compiled in 1822) include “the charge of the Royal Botanic Gardens of Peradeniya near Kandy and Slave Island near Colombo, of the Government Gardens in the Fort of Colombo and on the North Esplanade.” The letter from the Deputy Secretary to Government, December 27th, 1821, approving of the selection of Peradeniya, states: “I shall hereafter inform you to whom the Garden in Slave Island is to be delivered over“ (Kandy Archives.)

The botanical garden at Slave Island survived from 1812 to 1820-1821 until it was closed down after the establishment of Peradeniya Botanical Gardens (Petch,1921). Kew Road in Slave Island (now Komnanna Veediya) is the only reminder of this garden today.

Malays In Slave Island

During the British era, the barracks of the Ceylon Rifle Regiment were established at Slave Island. This regiment primarily consisted of Malays, who were recruited from among prisoners at St. Helena, along with some Kaffir and Sepoy soldiers. The Malays became predominant in Slave Island after the British established it as the permanent home of the Malay Regiment. When the regiment was disbanded in 1873, many Malays joined the police force, while others settled in Slave Island and engaged in civilian occupations. Today, Malay Street, Java Lane and Rifle Street, now Justice Akbar Mawatha, are remnants of that period.

By the end of the 19th century, Slave Island had become a densely populated area with a diverse mix of ethnic groups, including Malays, Moors, Sinhalese, Hindus, and Afghans. The Afghans, in particular, had established themselves as moneylenders in the community. Located near Java Lane of Slave Island, this community was notorious for its ruthless manner of debt collection and is described in oral history accounts as riding fast motorbikes and wearing staves for protection. However, in 1918, the enactment of the Money Lending Ordinance forced these Afghan moneylenders to cease their operations and leave the country. Despite the dense population, the various ethnic groups in Slave Island coexisted peacefully, each maintaining their distinct cultural identities.

With the turn of the 21st century, Slave Island was also caught up in the development process of Colombo. The iconic De Soysa Building which is over 150 years old opposite the Slave Island Railway Station was demolished in 2021. Rebuilding on the land following the demolition is overseen by the Tata Housing Development Company, the lead investor in the UDA’s Slave Island Redevelopment Project. The large tract of land of Elephant House (old Colombo Cold Stores) is already a Waterfront Integrated Resort of Keells.

Slave Island Today

Slave Island Railway Station

However, a few iconic buildings still survive in Slave Island. The Slave Island Railway Station, constructed in the 1870s under the administration of Governor William Henry Gregory, is one such landmark. The station was built by Francis Dawson Mitchell of Ceylon Contractors and modelled after Victorian-style British railway stations. Known for its architectural significance, the station remains an emblem of Victorian art, featuring stylish arches, intricate woodwork, neo-modern metal installations, and the characteristic blend of iron and stone.

Rifle Barracks Building of Ceylon Rifle Regiment

Rifle Barracks, Slave Island in 1865 (enhanced and colourised photo)

Old Rifle Mess House, Slave Island in 1860 (enhanced and colourised photo)

The Rifle Barracks building built in 1861 as part of the regimental headquarters of the Ceylon Rifle Regiment was renovated in 2006 <br>source: defencesc.lk

The Rifle Barracks building, originally constructed in 1861 as part of the regimental headquarters of the Ceylon Rifle Regiment, was renovated in 2006 and now houses the Defence Services School. The initial structure, built in 1861, served as the office of Governor Sir Henry George Ward and later became an army camp under Major General Dunham Massy in 1891. This history is evidenced by a carved granite marker discovered during the renovations.

Wekanda Jumma Mosque (Wekanda Jumma Masjid)

Wekanda Jumma Mosque (Wekanda Jumma Masjid) is a historic mosque located near the six-way junction by Nawaloka Hospital. Established in 1875 by the Sabu Latiff family of Malay origin, the mosque was built on land owned by Pandan Bali, a Javanese nobleman exiled to Ceylon. The mosque’s architecture preserves its original design, with modern extensions added to accommodate growing crowds. Wekanda Mosque welcomes tourists on Sundays at 10 am, offering guided tours by experienced volunteers who highlight the cultural aspects of Islam.

Hotel Nippon

At the same junction lies Hotel Nippon, a historic building originally named Manning Mansions, built in 1882. Initially comprising 14 apartments to house the British military, it gained fame when featured in the movie “Bridge over the River Kwai,” which was filmed in Ceylon. The hotel was initially known as “Hotel Polski” before being renamed “Hotel Nippon.” While the beautiful colonial façade remains preserved, the hotel has been elegantly renovated and refurbished to a 4-star standard, operating as an independent city hotel.

Arulmihu Sivasubramania Swami Kovil

This temple has a long history of about 125 years and was built to worship Lord Muruga, otherwise known as God Kataragama. This is of great importance to the Hindu people as well as the Buddhist people who are found travelling in great numbers to devoutly worship at the shrine of Kataragama on the south of the Island. (see here for more information)

Slave Island Railway Station and De Soysa building in the early 20th century

Slave Island Railway Station in the early 20th century

Union Place, Slave Island in the early 20th century

References

Brohier, R.L. (1982). Discovering Ceylon. 2nd ed. Colombo, Sri Lanka: Lake House Investments.
Wickramasinghe, N. (2020) Slave in a Palanquin Colonial Servitude and Resistance in Sri Lanka. New York: Columbia University Press.
‘Ceylon’s Soldier Poet’ (1937) Journal of the Dutch Burger Union of Ceylon, XXVII(1), pp. 17–27.
Walters, A. (1892) Palms & Pearls or Scenes in Ceylon. London : Richard Bentley & Son, New Burlington Street.
Hussein, A. (2017) The slave island that we have forgotten, Holy Trinity Church. Available at: https://holytrinitygeneva.org/wp-content/uploads/2020/09/Anx-2-History-of-Slave-Island.pdf (Accessed: 24 May 2024).
Petch, T. (1921) ‘The Early History of Botanic Gardens in Ceylon’, The Ceylon Antiquary and Literary Register , VII(II), pp. 63–73.
Tennent, J.E. (1860) Ceylon An Account of the Island Physical, Historical, and Topographical Notices of Its Natural History, Antiquities and Productions VOL 2 (2 vols). 4th edn. London: Longman, Green, Longman, and Roberts.
Cordiner, J. (1807) A Description of Ceylon : Containing an Account of the Country, Inhabitants, and Natural Productions (Vol I) (II vols). Kondon: Longman, Hurst, Rees, and Orme.
Cumming, C.F.G. (1901) Two Happy Years in Ceylon. London: Chatto & Windus.

Also See

The Best of Negombo

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