Colonial brutality at its worst

By Dinesh Iriyagolle Weerakkody
Solicitor & Barrister
The month of November marks the 190th anniversary of the execution of Keppettipola Disawa, who led the 1817-18 rebellion against the British.  
Final days in Anuradhapura

In October 1818 Keppetipola made his way to Anuradhapura and to Nuwara Kalaviya. A Muslim trader who visited the area for trade was prevented from entering the village and was informed that there is an important religious activity in the night. In fact, it was a traditional event organised for Madugalle’s ailments which was held at night. The suspicious Muslim trader returned back in the night unnoticed and observed the event, at which a distinguished gathering participated. The news was relayed to the British. Capt. O’Neil who immediately dispatched a team.

Identifying himself
Keppetipola became aware that he was surrounded by the troops. He saw Capt. O’Neil leading the men, without any hesitation, Keppetipola went to meet him; shook hands and asked if they were after Keppetipola, the reply was a ‘yes.’ With a firm, clear and a vibrant voice he identified himself by saying “I’m Keppetipola.”

Capt. O’Neil was surprised to have been confronted with the man he was searching for, in a peaceful manner and without the least resistance, which was unusual for a man who hated the British. Keppetipola was brought to Kandy along with Madugalle under escort, and produced before Col. Kelly to be tried for high treason.

Death sentences
Trials were held and death sentences were passed. On November 26, 1818, they were taken to be executed followed by royal executioners. It is said that Keppetipola Disawa “walked languidly, without any signs of regret or fear.”

The last moments
The then British Deputy Inspector General of Hospitals in Ceylon Dr. Henry Marshall (a Scotsman) records the last moments of the two chiefs. “Early in the morning they were taken to the temple of the sacred tooth relic. Agent of the government Mr. Sawers met them at the temple. They were officially connected, Mr. Sawers as Agent of the government, and Keppetipola as Dissawe of Uva. His last wish was that on his next birth, he might be born on the mountains of the Himalayas, and finally obtain Nibbana (a state of spiritual bliss.)

Keppetipola then turned to Mr. Sawers and addressed him in the following words:- “I give you a share of the merit of my last religious offering” - and forthwith unwinding his upper cloth from his waist he presented it to the temple, jocularly observing, that although it was both foul and ragged, ‘the merit of the offering would not, on those accounts be diminished, it being all he had to give.

“The prisoners were then taken to the place of execution which was near to the Bogambara tank about a mile distant from the temple. Both washed their hands and face.

From the folds of his cloth which encircled his loins, he took a small prayer book and, after reciting some verses, he gave the book to an official who was present, requesting him to deliver it to Mr. Sawers, as a token of gratitude.

The execution
“Madugalle’s perturbed state of mind was evinced by the convulsive action of the muscle of his face. In consequence of his not having sufficient resolution to bend his head forward, it was held by one of the executioners. After the first blow of the sword he fell backwards; but he was not deprived of his life until he received the second stroke.”

Keppetipola Disawa looking at the executioner Iriyagama Kankanama, said that he should give only one blow at his neck and not two. So saying the Disawa asked for the sword from the executioner and checked its sharpness.” Thereafter, he tied his long hair into a knot over his head, and made his neck clear to receive the sword while repeating some Buddhist verses; and, while he was so employed the executioner struck him on the back of his neck. At that moment he breathed out the word Araahan, one of the names of the Buddha. A second stroke deprived him of his life, his head was separated.

Intellect
Dr. Henry Marshall was so impressed by the Chief`s bravery and intellect, he took possession of the skull and presented it to the Phrenological Society of Edinburgh where skulls of great men are kept preserved. It was returned to Sri Lanka in 1955. The Sri Lankan’s could only think of burying the skull (and not to preserve it in a safe environment). It now rests in a monument in the Kandy esplanade.

Who is Keppetipola Dissawe?
He was an influential and a highly placed aristocrat, connected to all the leading families in the kingdom. His late sister, mother of child hero Madduma Bandara, was the wife of Ehelepola Maha Nilame, and his uncle was Pilamatalawa Maha Adikaram (Prime Minister) to the deposed king.

The British, knowing that they could never conquer the Kandyan kingdom, agreed to sign the Kandyan Convention in 1815. They agreed that Buddhism was inviolable, its temples and priests were to be protected and maintained as before, and to continue the traditional administration. The British agreed to this as they saw no other way to get the Kandyan aristocracy to accept it without the protection clause. The British violated the agreement soon after.

In June 1816, Madugalle Uda Gabada Nilame, proposed to the high priest about the removal of the Sacred Tooth Relic from Kandy and he publicly sent offerings and prayers to the deities at Bintenne and Kataragama, for the downfall of the British and the re-establishment of a king.

The British considered these actions as amounting to high treason. Madugalle was arrested and dispatched to Colombo without being given the opportunity to bid farewell to his family.

Haji Mohandiram
A Moorman, Haji Mohandiram of Wellasse, was appointed as Chief of the Madigey (Transport) Department, despite objections from Millewa Disawa, who held authority over Wellassa and Bintenne, as this was against the Kandyan convention. Haji Mohandiram began to repudiate the authority of the Dissawa, by withholding payment of taxes and began to harass the Sinhalese villagers by forcibly requisitioning their grain, cattle and temple properties causing a racial and cultural clash.

In September 1817, Sylvester Wilson, who was the government agent of Badulla, received intelligence that a Malabari had turned up in the Uva Wellasse region with a large following, claiming the throne of Kandy (it later transpired that he was Wilbawe, a former priest.)

Wilson set off from Badulla on October 16, 1817 with twenty-four soldiers and made contact with Wilbawe’s forces in Wellasse. Wilson was shot with bows and arrows and fell dead.

The British requested Keppetipola Dissawe to crush the rebels and restore law and order in his region and dispatched a squad of English soldiers to assist him. He met face to face with the rebels.
Keppetipola the rebel allowed safe passage for British troops under him with their ammunition

Pleadings of his fellow countrymen disturbed his conscience. Keppettipola decided to join the patriots and before taking over their command, dismissed foreign troops under him and ensured safe passage back, asking them to take back their ammunition and guns (though much needed for his new cause). In doing so, he declared that it was unbecoming of a Sinhalese to use the enemy’s weapons against the enemy.

The defection made a profound effect on the British   as well as on the Kandyan chiefs and the people. The Governor placed the entire kingdom under martial law and lands and properties of the leaders promoting rebellion were confiscated.

In the month of April 1818, Rev. Wariyapola Sri Sumangala of Asgiri Maha Viharaya removed the Sacred Tooth Relic to Hanguranketa. The situation prevailing in Uva and Wellassa was so insecure; the British had to bring troops from India to quell the rebellion.

Governor Brownrigg advised London not to tolerate “the disgrace of a great military nation being expelled by a band of semi-barbarians without discipline and little courage.” He recommended that “the people must be driven to peace by starvation and burning.” Captain Ajax Anderson promised, “We’ll track the savage to his den with famine, sword, and flame.”

Extraordinary and vicious show of colonial brutality was seen in Ceylon. The English set fire to villages, houses, live stock and whatever they could lay their hands on. Peasants, the sick, the elderly were massacred even the pregnant were not spared. Those iniquitous and outrageous brutalities lasted from 1816 to 1818. The colonial edifice in Ceylon was built on the blood-soaked Kandyan lands.

The London Times of October 7, 1818, reported: ``the plan of destroying all the grain and fruit trees in the neighbourhood of Badulla seems to have been completely carried into effect.

Battles raged between Keppetipola Disawa and Major Macdowall for nine days, and the death toll, on both sides, rose day by day. The decreasing strength of the British troops was given a new life by getting down reinforcements from India.

Finally, the British were able to arrest most of the leaders. Kandyan chiefs were beheaded or shipped to prisons outside the country.  Keppetipola and Madugalla were captured.

Accepting the shame
As late as 1896, the British Judge Archibald Lawrie gave details on the ruined temples in the Province during this fateful period and wrote about the event itself: “The story of the English rule in the Kandyan country during 1817 and 1818 cannot be related without shame. In 1819, hardly a member of the leading families, the heads of the people, remained alive; those whom the sword and the gun had spared, cholera and smallpox and privations had slain by hundreds. The pax britannica that followed the rebellion was erected on this terrifying base.

Repercussions
The repercussions of the genocide are felt to this day. Small villages, remote hamlets can be found scattered in the far corners of the Province. They are hidden in the most inaccessible mountains and deep in the valleys. Those are the descendants of the few survivors who escaped the wrath of British troops. Kandyan peasants are the most deprived and marginalised section of the people of Ceylon. Under the British rule, they were specifically targeted and marginalised to prevent any uprising for freedom of the country.

The traits of heroism among the Sinhalese of the region, their undaunted courage and patriotism were visible during the rebellion. “If not for backup from India, the Disawa would have wiped out the British quite easily” was the view of Simon Sawers.

The writer is a resident of Australia and is practicing as an Australian Solicitor & Barrister. He can be contacted on dweerakkody@hotmail.com

****

Keppetipola Disawa looking at the executioner Iriyagama Kankanama, said that he should give only one blow at his neck and not two. So saying the Disawa asked for the sword from the executioner and checked its sharpness. Thereafter, he tied his long hair into a knot over his head, and made his neck clear to receive the sword while repeating some Buddhist verses; and, while he was so employed the executioner struck him on the back of his neck. At that moment he breathed out the word Araahan, one of the names of the Buddha. A second stroke deprived him of his life, his head was separated