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Wednesday, 15 April 2020

TOMBSTONES OF THE PARADESI SYNAGOGUE COURTYARD

Tombstones previously displayed at the courtyard of Paradesi Synagogue. Photos: March, 2017

Wide angle view of the northern wall of the Paradesi Cemetery. Yellow dotted line marks the position of the tombstones inside the Paradesi cemetery which were earlier exhibited at the courtyard of Paradesi Synagogue. Photo: September, 2019

Until recently, the Paradesi Synagogue of Mattancherry displayed a few tombstones in their courtyard (for more photos see here). These gravestones were moved to the nearby Paradesi Jewish cemetery and carefully installed near the northern wall. The Jerusalem based 'Zalman Shazar Center for Jewish History' has catalogued 46 of these tombstones, out of which identity of 27 are given (15 males and 12 females). How did these tombstones reach the Paradesi synagogue? Were they brought from earlier Jewish cemeteries in the area? It should be noted that two Jewish cemeteries older than the current Paradesi cemetery existed in Mattancherry. Apparently, the extinct cemetery behind the Thekkumbhagom synagogue and adjacent to the Paradesi Synagogue (Cemetery-1) was exclusive to the Paradesis and after disuse (late 18th century) tombstones were brought to the synagogue. The other cemetery, also extinct now, behind the modern Paradesi graveyard, was used mainly by the Malabari Jews (Cemetery-2). Nevertheless, there are accounts (eg. Naphtali Bar Giora, 1958) that highlight the likelihood of Cemetery-2 being also used for Paradesi burials (see more about the tombstones in Cemetery-2 here and here). However, it cannot be established firmly if any tombstones from the Cemetery-2 was transferred to the Paradesi synagogue after its demolition in 1950s. Needless to say, all the tombstones preserved in the courtyard belonged to the Paradesi Jews. 
 
Even at the courtyard, examining the tombstones were difficult due to the restrictions inside the Paradesi synagogue and the strict no photography policy. Relocation of the tombstones to the Paradesi cemetery has complicated the matter even further as the graveyard is guarded by tall boundary walls and is permanently closed to visitors! The only practical solution to overcome the hurdle for me was to choose a high elevation point and zoom through a camera lens. Thus, from the rooftop of a residential building under construction, I took my Canon 55-250mm, set the zoom to the maximum and clicked as much snaps as possible (November, 2019). The distance was still an issue and without a tripod, the best I could manage after discarding all the shaky and blurry images came to 10 tombstones. Combining these images with the ones taken from the Paradesi synagogue courtyard during my previous visit (January, 2011), I have a total 16 tombstone photographs that can be called acceptable, and all of them are uploaded in this post. A special mention has to be made of the set of three tombstones installed near the main gate of the Paradesi cemetery. The middle tombstone in the group belongs to Rahabi family, and more interestingly, all three of them have the same burial date of 1791. Luckily, the images came relatively sharp in my photographs, and despite the views being partially blocked by a bush, the inscriptions are legible enough to identify the deceased's names. 

Tombstone of Ezekiel Rahabi-II
Of particular interest to me was the tombstone of Ezekiel Rahabi-II, the well-known Jewish merchant and leader from Cochin. The Rahabi tombstone mentioned above however belongs to David Rahabi-II, the son of Ezekiel Rahabi-II, mistakenly identified in some publications and museum sites as the father's. David II died in the fatal smallpox attack of 1790/91 that wiped out a significant share of Cochin's Jewish population. First, a brief background about the Rahabi family of Cochin. The family is variously known as Rahavi, Rabi, Rabbi, Roby etc., and their origin is ascribed to either Rahba, a city on the banks of Euphrates in Syria or Rahaba, a district in Yemen. The family's association with Cochin started after the arrival of Ezekiel Rahabi-I, a Jewish merchant from Aleppo in Syria in 1647. Ezekiel Rahabi-I died in 1664 before his 18 year old son David Rahabi-I (1646-1726) joined him in Cochin. David continued his father's business and became one of the wealthiest merchants of Cochin. Amsterdam based Portuguese Jewish merchant, Mosseh de Paiva in his famous 1687 report "Noticias dos Judeos de Cochim", estimates David Rahabi's assets at 20,000 pesos. Notably, it was under David's son, Ezekiel Rahabi II (1694-1771), the Paradesi Jewish community reached peak of their golden era. Ezekiel-II became the chief merchant of the Dutch East India Company and was called "Joodsche Koopman". He was enormously rich and on one occasion he lent the Dutch Company Rs. 90,000 at short notice, which is a substantial amount at that time (Das Gupta A., 1967)! Ezekiel Junior was a man of impeccable reputation, whose towering influence did not confine to the Paradesi community alone, he was a respected figure to the non-Jewish natives and the Rajah's of the land. He was not only an undisputed leader and a historian of the Paradesis, but an observant Jew who significantly contributed to the religious life of his community. He was the person behind the clock tower (1760) and the famed blue and white Chinese tiles (1762) of Paradesi synagogue. Contrarily, it seems his interactions with the Malabari Jews were not always welcoming as he considered them less authentic. Nevertheless, he is believed to have established synagogues (extinct today) in Tirtur/Thuruthoor, Palur/Palayur and Muttam/Cherthala for the Jews working on his estates (Jussay, 2005). Apparently, he maintained a cordial relationship with the Bene Israel community of Maharashtra and Gujarat. After Ezekiel Rahabis death, David Rahabi-II (1721-1791) took over his father's business and became the new principal merchant, who however, was more popular for his scholarly works such as "Ohel Dawid" (1785)-a treatise on the origin of the Hebrew calendar. The Rahabi family's fortune began to decline after the Dutch lost Cochin to the British in 1795, and by the time of Meir Rahabi (1740-1806), the grandson of Ezekiel Rahabi-II and son of Elia Rahabi (1713-1789), the family was already in bankruptcy. The Rahabis intermarried with the Halleguas and later to the Koders and formed the core of Paradesi Jewish community in the 20th century. The next era belonged to the Halleguas and particularly the Koders. Naphtali Elijah Roby's (Rahabi) "Toldot Beit Rahabi b'Cochin" (1937) is an unpublished manuscript on the history of Rahabi Family in Hebrew.

 Of all the tombstones carefully preserved by the community, one would definitely expect the name of Ezekiel Rahabi-II in the collection. Curiously enough, in the Zalman Shazar Center's list, which includes details of tombstones from as early as 1690 (Haim Chalil Shem Tov) and 1706 (David bar Haim Castiel), the latter is also the oldest tombstone in the synagogue courtyard reported by James Julian Cotton (1905), do not have the tombstone of Ezekiel Rahabi II (d. 1771)! Likewise, three of the oldest tombstones reported from Cemetery-1 viz. Isaac bar Abraham (d. 1571) by Naftali Bar Giora (1958); Sarah Bat Moses Salah (d. 1581) by Hallegua I. E. (1906); and Rabbi Moses Hallegua (d. 1666) by Cotton, J. J.(1905) cannot be traced today. Similarly, Leah Bat Moses Belilah (d. 1540), the oldest tombstone of any Jew reported from Cochin area, which belonged to the Cemetery-2 [Bar Giora (1958) and Segal J. B. (1993)], is also not accounted for. 
Tombstones Installed in the Paradesi Jewish Cemetery
The Three Tombstones from 1791
 Photo: November, 2019

 Tombstone 1:  David bar Ezekiel Rahabi (1721-1791)
Birth Date: 26 Elul 5481 (18 September, 1721)
Death Date: 12 Sivan 5551 (14 June, 1791)
Photo taken on November, 2019 after the tombstone was installed in the Paradesi Jewish cemetery.

Photo taken on January, 2011 when the tombstone was in the courtyard of Paradesi Synagogue.

 Tombstone 2: Shmuel (Samuel) bar Avraham Ashkenazi (1715-1791)
Birth Date: 16 Sivan 5475 (17 June, 1715)
Death Date: 25 Sh'vat 5551 (30 January, 1791)
Photo: November, 2019

 Tombstone 3: Itzhak (Isaac) ben Yosef Hallegua (d. 1771)
Birth Date: Tamuz 5495 (June-July, 1735)
Death Date: Sivan 5551 (June-July, 1791)

Tombstones Continued...
 Photo: November, 2019

Tombstone 4: Sassoon Marivi (d. 1740)
 Photo: November, 2019

Tombstone 5:?
Photo: November, 2019

Tombstone 6: ? (d. 1741)
 Photo: November, 2019

Tombstone 7: Rivkah Itzhak Zirnin/Rebecca Isaac Zirnin (d. 1890)
 Photo: November, 2019

Tombstone 8: Sarah Elijah Madai (d. 1810)
Photo: November, 2019

Tombstone 9: Yosef (Joseph) Ashuri (1762-1822)
 Photo: November, 2019

Tombstone 10: Ezekiel Allel (Hallel?) Rahabi (1732-1790)
 Photo: November, 2019

Tombstones when Exhibited at the Courtyard of Paradesi Synagogue
Tombstone 11:?
 Photo: January, 2011

Tombstone 12: Moseh or Moses (d. 1755)
 Photo: January, 2011
Tombstone 13: Daniel Ephraim Cohen (1781-1817)
Photo: January, 2011

Tombstone 14: Rahel (d.?)
 Photo: January, 2011

Tombstone 15: Mosseh (?) Yosef Ashuri (d. 1759)
 Photo: January, 2011
Tombstone 16: Zirnin (?) (d. ?)
Photo: January, 2011

Symbols Engraved in the Tombstones
Compared to the elaborate grave decorations found in the Jewish tombs of the other parts of the world, Kerala's Jewish graves are mostly simple and plane with Hebrew inscriptions alone, and even within the community, the Malabari tombs are the simplest. However, a few of the tombstones formerly exhibited at the Paradesi courtyard, show off some nicely stone carved non-figural design motifs and symbols. What is unique about Jewish religious symbols is the avoidance of human imagery, attributed mainly to the biblical second commandment of forbidding the making of human images. Some of the commonly used Jewish symbols in the tombstones are, menorah, star of David, books, trees, floral motifs, two hands, crown, water pitcher, birds, animals, fish etc. The crown which is common in these tombstones (a, b, c, d, e, f) are meant to show honour for the deceased and it can also represent the head of a household. In some instances, the crown is used to mark royalty, Kohanim (priestly class) or a learned and righteous person. The two hands with thumbs touching and fingers paired and split represents the blessing (Birkat Kohanim) performed by Jewish Priests. Kohanim are the descendants of High Priest Aaron, brother of Moses. You can note the hand symbol in the image (d) is taken from the tombstone of a Cohen (see Tombstone-13). Not many know that this gesture was popularised in the modern culture as a form of greeting by the character Mr. Spock in Star Trek! A pair of fish (g) usually represents the Hebrew month of Adar (the month of Purim and Good Fortune), and the constellation of Pisces is for the tribe of Judah. See that these tombstones are also beautified by fine floral designs and motifs.
Photos: Compiled from January, 2011 and November, 2019

The Subsections of Paradesi Cemetery
The Paradesi cemetery, the only graveyard for Paradesi Jews in Kerala, had a separate section for the descendants of Meschcrarim community (freed slaves), but with the recent installation of the tombstones, they have one for their ancestors brought from older cemeteries. In a strange coincidence, both sections are arranged against boundary walls of the cemetery-the newly installed Paradesi tombs near the northern wall and the Meschuchrarim tombs facing the western wall, and two large landscaped 'Star of Davids' inserted in each section

Yellow arrow shows the position of Sarah J. Cohen's (d. 2019) tomb-the last Paradesi Jew to be buried in the cemetery. Yellow dotted line denotes the tombs brought from Paradesi synagogue. Photo: November, 2019

The section of Meschuchrarim Jews, which is separately positioned inside the Paradesi cemetery. Yellow arrow marks the tomb of Abraham Barak Salem (d. 1967)-the Jewish Gandhi of India. Photo: September, 2019

Summary
We had so far focused on the Rahabi tombstones installed in the Paradesi cemetery. In fact, shazar.org cites 6 Rahabi  tombstones in the synagogue courtyard, viz. David Ezekiel Rahabi (d. 1791), Ezekiel Allel (Hallel) Rahabi (d. 1790), Rachel Shalom Rahabi (d. 1886), Rachel Yosef Rahabi (d. 1904), Sarah Nechem Haim Rahabi (d. ?), Yosef Shmuel (Samuel) Rahabi (d. 1825), and one in Cemetery-2 of Ezekiel Meir Rahabi (1749-1829). I have included photographs of the first two (see Tombstone-1 and Tombstone-10), the remaining five are yet to be explored. It is interesting to note a Rahabi tombstone from Cemetery-2 is listed here, which otherwise is considered a Malabari Jewish cemetery. Ezekiel Meir Rahabi (Ezekiel Rahabi-III) is the great grandson of Ezekiel Rahabi-II and his daughter Miriam was married to Shabdai Koder, the grandfather of S. S. Koder (Sattu). On the other way round, the tombstone of Sarah Elijah Madai (see Tombstone-8), has a Malabari Jewish surname. Out of the 16 tombstones uploaded, 8 are listed in Shazar's site (Tombstones-1, 2, 3, 4, 7, 8, 10 and 13), 5 are not in their list (Tombstones-9, 12, 14, 15 and 16) and identity of three remains to be deciphered (Tombstones-5, 6 and 11). Regarding the tombstones of David Rahabi-I, Ezekiel Rahabi-II, Ezekiel Rahabi-III etc., we do know they existed from earlier accounts, but their current whereabouts are unknown today. For instance, Walter J. Fischel attests the gravestone of David Rahabi-I (d. 1726) being preserved in the courtyard of Paradesi Synagogue (Cochin in Jewish History: Prolegomena to a History of Jews in India, 1962, p. 46); likewise, Segal J. B. (1993, 'A History of the Jews of Cochin', p. 58) is specific when he mentions that the tombstone of Ezekiel Rahabi-II stands fittingly in the courtyard of the Paradesi Synagogue to which he was deeply attached. One possibility is that they are still preserved but hidden somewhere in the Paradesi cemetery. The main section of the Paradesi cemetery is rarely investigated, in fact, several later descendants of the Rahabi's are buried in the graveyard. The other scenario, of course is, a reasonable plausibility that at some point of time, they were damaged beyond repair or lost. I hope in future there will arise an opportunity for me to examine more tombstones through direct access to the cemetery.

Posted by CONTACT ME (Dr. Laju Paul K.) at 04:07

1 comment:

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INTRODUCTION

The monotheistic religions: Judaism, Christianity and Islam arrived India much before they reached the West. For instance, it is widely believed that Christianity reached the subcontinent only after Portuguese, the first European colonists arrived India in the 15th century. However, long before Christianity reached many parts of Europe, it came to India. According to strong, continuous and unanimous traditions among the ancient Syrian Christians of Kerala, Christianity was introduced to India by St: Thomas, the Apostle of Jesus Christ in 52 AD, who established seven churches in Kerala. Contrary to popular belief that Islam came to India through the 11th century Muslim invasions in the northern parts of the country, it first arrived Kerala via the Arab merchants from 7th century onwards at the earliest. Similarly, Judaism the oldest continuously practiced monotheistic religion has an Indian presence from very early times. If traditional accounts are to be accepted,India had a Jewish colony from the time of King Solomon (10th century BC)! Most importantly, all the three religions trace their arrival in India to the Malabar region of Southern India which is currently the modern State of Kerala. Since ancient times Kerala has been the center of the Indian spice trade where Greeks, Romans, Jews, Arabs and Chinese came for grabbing their part of share. To be specific, the first Jewish, Christian and Islamic settlements of India claim their origin to a place called Cranganore (modern Kodungallur) in Kerala.

Much has been written on Indian Jews, their unique culture and traditions. Among the three major Jewish communities in India, the “Kerala Jews” popularly known as“Cochin Jews” are the most ancient followed by the “Bene Israel” of Maharashtra and the “Baghdadi Jews” of West Bengal. Recently two more communities have claimed Jewish ancestry viz. “Bene Menasheh” (1970s) from North East India and “Bene Ephraim or Telugu Jews” (1980s) from Andhra Pradesh. A small population of Jews had migrated to India during the Mughal, Portuguese, Dutch, French and British rule as well. Perhaps the Jewish refugees from Hitler’s Anti-Semitic Europe were the last Jews to arrive India. In other words, Jews weren’t a single emigration to India. At different times they arrived and settled peacefully in India where they never experienced any anti-Semitism from the native Indian community. Although Jews supposedly reached Kerala as early as 1st century AD, there were many different waves of emigrations later as well. Gradually, Jews of Kerala became organized into three distinct groups, but the different communities interacted very less among themselves. 1) Malabari Jews: the largest and most ancient group considered to have arrived in India as merchants during the period of King Solomon (1000 BC). 2). ‘Paradesi’ (foreigner) Jews: the second largest and recent group (from 16th century onwards) who migrated mainly from Egypt, Iraq, Syria, Iran, Spain and Germany. 3). ‘Meshuhararim’ (released): the smallest group believed to be the slaves held by both Malabari and Paradesi communities who were converted to Judaism and later on released from their status as slaves. The Malabari Jews were called the ‘Black Jews’, the Meshuhararim-the ‘Brown Jews’ and the ‘Paradesi’-the ‘White Jews’-terms considered derogatory and racist today. The arguments on who came first and who are more pure were often fought vehemently and each sect defended their claims. The Jewish population of Kerala numbered 2,400 at the height of their “mass” emigration to Israel in 1954. Today (2011), less than 40 Jews remain in Kerala-9 Paradesi Jews comprising of 6 women and 3 men; and less than 30 Malabari Jews.

In a strong caste-based Indian society, fair skinned Paradesi Jews managed to win a privileged position although they were a minority and newly arrived. Their European background, influence and wealth managed to push the majority of relatively poor Malabar Jews into an inferior position in colonial India. Unfortunately, even today for many in the west and to a great extent in India too, the existence of Kerala’s ancient Malabari Jewish community and their heritage is far unknown. The famous Paradesi Synagogue in Cochin is perhaps the only monument that comes into the mind of many as far as Judaism in Kerala is concerned. Often mistakenly acclaimed to be the oldest (built 1568) synagogue in British Commonwealth, the Paradesi Synagogue however, is the only functional one in Kerala today (2011). Did the Jewish community of Kerala leave anything more than this famed synagogue? The answer is a big yes. Judaism in Kerala is not only about the Paradesi Jews of Cochin and their synagogue in Mattanchery. In fact, the Malabari Jews have seven synagogues and six cemeteries, and several aretfacts and monuments that are also part of Kerala’s rich Jewish heritage! This does not include the few existing Jewish homes and the many earlier Jewish residences converted into non-Jewish owned business buildings and private villas.

This blog will be an attempt to help people both inside and outside India to locate and learn about the known Jewish monuments of Kerala, that include synagogues, cemeteries and former Jewish residences. It will be equally pictorial and textual in format. One of the objectives of this blog is to help people in identifying all known Jewish monuments of Kerala through maps and photographs. Their left out synagogues and cemeteries are the physical landmarks that still stand in testimony to the vibrant and glorious heritage of Jews who claim at least 2000 years of strong and continuous bond with India. The big question is about the accessibility and identification of these monuments. Some of the cemeteries for example are so overgrown with weeds and turned into garbage dumping yards that even the locals have no clue about their existence. Most of the sites have no sign boards or maps available to pin point their exact location. The information from internet and other sources are also limited or at times misinformed when locating the monuments are concerned. I will try to get as many photographs as needed to help people understand these monuments and the blog will not be confined to the heritage of Paradesi Jews alone. For those synagogues that are disputed properties or lie in ruined state and are not accessible for the public I will only add photographs of the exterior. Some of the original Jewish artifacts from Kerala are preserved in Israel and what left here are the duplicates. In such cases, I will trace and append online links having the original photographs. Regarding the dates associated with the history of ‘Kerala Jews’, I have tried to incorporate the most popular views and need not always be the scholarly accepted ones. I shall be much glad if any one can contribute or provide details of additional monuments, sites or artifacts you think can be classified as part of Jewish heritage of Kerala.

Being also a photoblog, I will be concentrating more on the photographs taken from various Jewish monuments in Kerala. Not many sites are available online that go deep into the structural and historic details of these heritage units with photographs. However, we are lucky to have a few very enlightening resources. The“Friends of Kerala Synagogues 2011”(Prof. Jay A. Waronker, USA; Prof. Shalva Weil, Israel; Marian Scheuer Sofaer, USA; Isaac Sam, India and Tirza Muttath Lavi, Israel) maintain an excellent site on the synagogues of Kerala. I strongly recommend anyone interested in ‘Jewish synagogues of Kerala’ to go through their highly informative links. Whenever, I refer to their site, it will be acknowledged as ‘www.cochinsyn.com’. The other very important site I recommend is the beautiful photo collection by Jono David in his ‘Ha Chayim Ha Yehudim Jewish Photo Library’. He has photographs from many Jewish monuments of India. Although he has got wrong one of the synagogues (Mattancherry Kadavumbagam Synagogue) the site has largely helped me to identify the Jewish cemeteries in Kerala.

JEWISH MONUMENTS & ARTIFACTS OF KERALA

The most important Jewish heritage structures in Kerala are the synagogues (Juda Palli in Malayalam), cemeteries and residences.

A. Synagogues

Today, there are 35 synagogues in India and 7 of them are in Kerala. The architectural style of Kerala synagogues differs from those in the west. These synagogues are strongly influenced from earlier Hindu religious buildings on its design and construction. They are characterized by high slope roofs, thick laterite-stoned walls, large windows and doors, balcony and wood-carved ceilings. A Kerala synagogue consists of a ‘Gate House’ at the entrance that leads through a Breezeway to the Synagogue Complex. The synagogue complex is made of a fully enclosed Azara or Anteroom and a double-storeyed sanctuary-the main prayer hall. Inside a typical double-storeyed sanctuary of a ‘Kerala Synagogue’ are:

1) A Tebah/Bimah: Located at the center of the sanctuary, Tebah is usually an elevated wooden platform or pulpit from which Torah, the holy book of Jews is read. 2) A Heichal (Ark): Represents the altar. It is a chest or cupboard in the synagogue where the Torah scrolls are kept. It is usually carved intricately and painted/gilded with teak wood. Unlike in the European Synagogues, where the ark is placed on the eastern wall, the synagogues in Kerala have the arks on the western wall facing Jerusalem. 3) A Balcony/Second Tebah: It is unique to the synagogues of Kerala. The balcony has two portions one for men and the other for ladies. Women’s seating area is placed directly above the azara. 4) A Staircase: Leads to the balcony and is generally spiral in shape and made of wood. At times there are two staircases, one for men from the main hall inside the synagogue and the other for the ladies from a staircase room outside the synagogue; 5) A Jewish School: Is actually a classroom for Jewish children usually located behind the women’s section on the first floor.

B. Cemeteries

Resting place of ancestors means a lot to the Jewish community. Sometimes they even carried tombstones from their old settlements while migrating to a newer place. The oldest Jewish tomb in India (dated 1269 AD) preserved in front of Chendamangalam synagogue is one such transferred from Kodungallur. Unlike Christian tombs in Kerala with Malayalam and English engravings, the Jewish graves have mostly Hebrew inscriptions. The Jewish year can be converted into modern Gregorian date if one can read the Hebrew letters. ‘Reading Hebrew Tombstones’ is an interesting site to read the Jewish tombs.

C. Jewish Residences

Today, most of the early Jewish homes sold to non-Jews are substantially modified or refurbished. However, there are a few features that still make them identifiable. Sometimes you can trace Jewish symbols like Menorah (candlestick) and Magen David (Star of David) on the walls, windows and roof tops. For example, a few residences in Mattancherry still maintain the Star of David (Magen David) despite being converted into shops or warehouses. The best way to locate the home of a residing Jew is to look for the Mezuzah on the door post. Nailed to the doorpost of a Jewish home, Mezuzah is a small container made of wood, plastic or metal having a piece of parchment with the most important words from the Jewish Holy Book, Torah. It is customary among religious Jews to touch the mezuzah on entering or leaving the home. A few homes in the Synagogue Lane of Mattancherry with mezuzah are the residences of the remaining 9 Paradesi Jews.

The Jewish monuments and artifacts I will be discussing in this blog are:

I Synagogues

1. Pardesi Synagogue, Mattancherry (1568)

2. Kadavumbagam Synagogue, Mattancherry (1130 or 1539)

3. Thekkumbagam Synagogue, Mattancherry (1647, only the building site known)

4. Kadavumbagam Synagogue, Ernakulam (1200)

5. Thekkumbagam Synagogue, Ernakulam (1200 or 1580))

6. Paravur Synagogue (750 or 1164 or 1616)

7. Mala Synagogue (1400 or 1597)

8. Chendamangalam Synagogue (1420 or 1614)

(The various speculated dates of establishment in parenthesis are taken from www.cochinsyn.com, coutesy Prof. Jay A. Waronker)

II Cemeteries

1. Pardesi Jewish Cemetery, Mattancherry

2. Malabari Jewish Cemetery, Mattancherry

3. Old Jewish Cemetery, Ernakulam

4. New Jewish Cemetery, Ernakulam

5. Paravur Jewish Cemetery

6. Mala Jewish Cemetery

7. Chendamangalam Jewish Cemetery

III Jew Streets

1. Jew Street Mattancherry (Jewish residences with Mezuzah and Magen David)

2. Jew Steet, Ernakulam (today all shops in non-Jewish hands)

3. Jew Street, Paravur (Twin Pillars)

4. Jew Street, Mala (Gate House and Breezeway of synagogue turned into shops)

5. Jew Street, Chendamangalam (used to be a Jewish Market or Judakambolam)

6. Jew Street, Calicut (identified in July 2011 as Jootha (Jew) Bazar)

IV Other Monuments & Artifacts

1. Tomb of Sarah (1269 AD), Chendamangalam

2. Kochangadi Synagogue Corner-stone, Mattancherry

3. Jewish Children’s Play Ground, Mattancherry

4. Clock-Tower, Mattancherry

5. Sarah Cohen’s Embroidery Shop, Mattancherry

6. Jew Hill/Judakunnu/Jewish Bazar, Palayur

7. Jew Tank/Judakkulam, Madayi

8. Koder House, Fort Kochi

9. Grand Residencia, Fort Kochi

10. Jewish Summer Resorts, Aluva

11. Jewish Copper Plates, Mattancherry

12. Syrian Copper Plates, Kollam

13. Torah Finial, Palayur

V Lost Jewish Colonies

1. Kodungallur (Thrissur)

2. Palayur (Thrissur)

3. Pullut (Thrissur)

4. Kunnamkulam (Thrissur)

5. Saudhi (Ernakulam)

6. Tir-tur (Ernakulam)

7. Fort Kochi (Ernakulam)

8. Chaliyam (Kozhikode)

5. Pantalayani Kollam (Kozhikode)

9. Thekkepuram (Kozhikkode)

10. Muttam (Alappuzha)

11. Kayamkulam (Alappuzha)

12. Dharmadom (Kannur)

13. Madayi (Kannur)

14. Quilon (Kollam)

15. Pathirikunnu, Krishnagiri (Waynad)

16. Anchuthengu (Thiruvananthapuram)