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The history of Sri Lanka is rich with Buddhist, Hindu, and colonial influences, and it is deeply intertwined with the stories of rulers who shaped the island’s trajectory. Among these rulers, Dom João Dharmapala Peria Bandara, also known as King Dharmapala of Kotte, holds a unique place in the annals of history as the first and only Christian king in Sri Lanka. His conversion to Christianity, rule, and eventual legacy are fascinating episodes that reveal the complex relationship between Sri Lanka’s indigenous rulers and European colonial powers.
The kingdom of Kotte, located in the southwestern region of Sri Lanka, had been experiencing internal instability and external pressures during the mid-16th century. The Portuguese, having established their presence on the island in the early 1500s, were making considerable inroads in consolidating their control over the coastal areas.
Dharmapala (also known as Periya Bandara in his youth) was born into the Kotte royal family around 1541. His father, King Bhuvaneka Bahu VII, was the ruler of the Kingdom of Kotte, and his mother was from a powerful family of the island. Dharmapala inherited the throne of Kotte after the death of his father in 1551, although his reign would be profoundly shaped by foreign influence, particularly that of the Portuguese, who were gaining a foothold on the island at the time. The Christian missionaries, particularly Franciscan priests, also began to gain influence at the court of Kotte, slowly converting members of the aristocracy.
The conversion of King Dharmapala to Christianity was not a spontaneous act, but a result of the influence of the Catholic missionaries. According to historical records, the queen of Kotte gave her consent to the king’s decision to change his religion. In time, Dharmapala informed the Nilames (noblemen) of the palace about his intentions, and although the religious shift was controversial, the nobles did not protest. It was soon made public that King Dharmapala, who had been born a Buddhist, was going to become a Catholic Christian.
On the day of his conversion, King Dharmapala was baptized by Catholic priests and given the name Don Juan (a Portuguese royal name). The queen was also baptized and adopted the name Dona Catherina, following the tradition of the time, where converts took the names of the Portuguese royal family. The couple was now officially referred to as Don Juan and Dona Catherina.
Dom João is a Portuguese title that can be translated as “Lord John” in English. It is a form of nobility or honorific used in Portugal and Brazil, where “Dom” is a title equivalent to “Sir” or “Lord.” The name “João” is the Portuguese version of “John.”Historically, “Dom João” has been used by kings, princes, and other members of the royal family. For example, “Dom João VI” was the King of Portugal, who ruled from 1816 to 1826. The title “Dom” is also used by high-ranking nobles in both historical and contemporary contexts.
While the Portuguese were thrilled by the conversion—seeing it as a victory for their religious and political influence—many of the Sinhalese population were dismayed by the king’s decision. The majority of the people in Kotte, who were Buddhist, opposed the change in religion, as it was a sharp departure from the longstanding Buddhist traditions of the island.
The Christianization of the court also had a ripple effect, with a number of noblemen and leaders of Kotte following the king’s example and converting to Christianity. Twelve churches were built by Franciscan priests, and Catholicism began to spread, albeit with a significant amount of resistance from the general populace.
The people’s anger boiled over into protests, and many of the Buddhist leaders were targeted for their opposition to the conversion. The Portuguese, under the guidance of their colonial authorities, responded harshly by punishing and executing Buddhist leaders who resisted the change. Fearing for their safety, many of these leaders fled the city and sought refuge in Sitawaka, a neighboring kingdom ruled by King Mayadunne.
The Portuguese were angered by the unrest in Kotte, which they had hoped would bring about a smooth transition to Catholic rule. However, the resistance of the Buddhist population complicated their plans. The Portuguese, who had already begun to extend their influence in the region, were increasingly concerned about the stability of their newly-formed alliance with Dharmapala.
In response to the growing unrest, the Viceroy of Portuguese India, Alfonso Pereira de Lacerda, decided to take action. A large Portuguese military force was dispatched to Kotte to protect the city from external and internal threats. By this time, the King of Sitawaka, Mayadunne, had taken advantage of the chaos and began to conquer territories that had once been under Dharmapala’s control. The Portuguese were particularly concerned about Sitawaka, which was a stronghold of Sinhala resistance to Portuguese colonialism.
The fortifications of Kotte were reinforced, anticipating a possible siege by Sitawaka forces. The King of Sitawaka was determined to conquer Kotte, and the Portuguese were equally committed to preventing this. A military showdown was imminent.
Dom João Dharmapala’s legacy is one of controversy and complexity. On the one hand, he was the first and only Christian king in Sri Lankan history, and his conversion marked the intersection of two distinct cultural and religious worlds: the indigenous Sinhalese Buddhist culture and the European Christian colonial system.
However, his reign also highlights the challenges faced by local rulers who tried to navigate the pressures of European colonialism. Dharmapala’s political dependence on the Portuguese weakened his authority and led to the gradual erosion of the power of the Kotte kingdom. His reign, while marked by religious conversion and political alliance, ultimately did not secure lasting stability for his kingdom or his people.
Dom João Dharmapala remains a fascinating figure in Sri Lankan history, representing a rare instance of a Christian monarch in a deeply Buddhist society. His conversion to Christianity was heavily influenced by the Portuguese, and while it helped secure his political relationship with the colonial power, it also contributed to the weakening of his kingdom. His reign, and the conversion of the king, serves as a reminder of the powerful role that European colonialism played in shaping the history of Sri Lanka, particularly in the way it interacted with local cultures and religions.
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