By Punsara Amarasinghe –

Dr. Punsara Amarasinghe

S. Thomas’ College, Mount Lavinia, undoubtedly the premier Anglican school in Sri Lanka, has entered its 175th milestone, creating a jubilant moment for past and present Thomians to rally around their college flag. Although 175 years is not a long time in the life span of a nation, it is not the case for an institution. Especially, an institution such as S. Thomas’, founded in the mid-19th century, in an epoch when the island nation was gradually succumbing to the wounds of colonialism. On the 2nd of February, 1849, one year after the brutal suppression of the Matale rebellion, Lord Vicount Torrington laid the foundational stone to S. Thomas’ college paving the path to fulfil Bishop Chapman’s desire in establishing an Anglican school, which he regarded as a moral mission depicting old English idealism; a civilising mission.

The College came into existence on February 3, 1851. To the Thomian fraternity, this date marks the genesis of their beloved school by the sea, which can undoubtedly be described as the crowning jewel of Lanka’s education by virtue of its sui generis nature. Despite its 15 years of seniority and numerical superiority of its large student population, what arouses the other school , Royal College’s green-eyed monster towards its rival S. Thomas’ is perhaps the quality of producing gentlemen on both on and off the field. When Reid Avenue clung to its mission of learning books and men, STC went one step further by making gentlemen too. Yet ironically, the inception of S. Thomas would not have been a reality without the support given by Royal, which is to date remains an intriguing episode in the annals of history . A little-known fact is that almost the entirety of the first 20 students in the College section, 10 were from the Colombo Academy (now known as Royal College), and most of the others from an institution known as the Colombo Central School, then regarded as a school second only in standard of education to the Colombo Academy.

The history of S. Thomas’ College is closely intertwined with the modern history of Sri Lanka, as many of its alumni occupied prominent positions in the post-independence government. Despite this, the institution retained the colonial ethos upon which it was founded, with school loyalty directed primarily toward the British Empire. For example, a line from the college song, composed by a Royalist, was enthusiastically sung by students, expressing loyalty to the king and church in both peace and war. This line remained unchanged for several decades after Sri Lanka became a Republic, even though the British crown no longer held any authority. S. Thomas’ College also sought to suppress dissenting voices. A notable instance involved AE Buultjens, who won the English University Scholarship in 1880. His name was displayed on the college walls as a testament to his academic achievements, but his reputation suffered when he converted to Buddhism, an act considered unthinkable by the British missionaries at the college. In response, S. Thomas’ College promptly removed his name from the college wall.

Noting the decorated history of Royal- Thomian rivalry, a keen observer of history may find that the rivalry between the two institutions did not arise from the playing field as its roots dated back to a theological controversy between Royal College’s famous principal, Rev. Dr Barcroft Boake and Rev. Bishop James Chapman over the mode of faith. In a widely reported incident in late 1851, Rev,Boake conducted a baptism at which he did not make the sign of the Cross on the infants’ foreheads, merely waving his hand in the air. Bishop Chapman, who was present as a godfather, protested this breach of the Book of Common Prayer rubrics, forcing a public confrontation. Boake later challenged the validity of his own previous baptisms, fueling further resentment.

When looking back at the history of S. Thomas’ imbued with its affinity toward the British empire, present admirers of the college do not need to be apologetic or deny their past as never existed. The bourgeois rise of the 19th century led to widening the chasm between haves and have-nots, followed by subsequent effects on education in Ceylon, which certainly reflected in the policies adopted by S. Thomas’, which served as the epitome of the Anglican education in the island. And its acts during the colonial period naturally embraced the currents of the time. Despite the obvious knack for emulating the Victorian values, S. Thomas’ allocated some space for eccentrics, free thinkers and radicals to emerge from its hallowed portals. It goes without saying that four out of five from the first set of prime ministers who occupied Temple Trees were Thomians. The prestigious civil service was dominated by classics scholars from S. Thomas’, such as Sir Paul E Peris, wherein the judiciary had the grace of Sir Arthur Wijewardene, another distinguished old boy from the school by the sea.

The dominance of S. Thomas’ College in the political and public spheres of the island has diminished, coinciding with the institution’s 175th anniversary. Parliamentary seats and senior positions within the state apparatus have shifted away from Thomian influence, reflecting broader societal changes. Simon Richards, author of Thomia, identifies Ranjan Wijeratne as the last Old Thomian to exert significant influence on Sri Lankan history. Following careers in the tea trade and military, Wijeratne served as State Minister of Defence and played a central role in suppressing both the second JVP uprising in the south and the LTTE conflict in the north. Although regarded as a hero by some and a villain by others, Wijeratne is also associated with the violent death of Richard de Zoysa, a fellow Thomian who opposed the elitism he inherited in pursuit of social justice.

What S. Thomas’ needs to understand for its continuity for another 175 years or even beyond lies in aligning itself with the changes that the country needs, rather than dwelling in the archaic traditions. Its present boys should not forget the fact that their beloved college once stood as the epicentre of the Hela Haula movement when its legendary Warden, Canon RS de Saram, employed classical Sinhalese scholars, Arisen Ahubudu and Sadadas Coperahewa.

Ad mutos annos S. Thomas’