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Tuesday 15 December 2020

THE JEWISH CEMETERY OF NORTH PARAVUR (PARUR) & TOMBSTONES IN THE SYNAGOGUE COURTYARD

 
North Paravur (Vadakkan Paravur) or Paravur/Paravoor (Parur) had once a flourishing Jewish community. Among the eight Jewish communities of Kerala that were active until mid-20th century, only Paravur was part of erstwhile Kingdom of Travancore and the remaining all [Cochin (3), Ernakulam (2), Chendamangalam (1) and Mala (1)] were under the Kingdom of Cochin. Paravur synagogue is the largest of Kerala's extant synagogues and architecturally the most complete. A Hebrew dedicatory inscription kept in the synagogue compound dates the structure to 1616 AD. Traditional accounts would assign an earlier date, according to which an older synagogue existed at Paravur in 1164 AD. Jewish historian Adv. Prem Doss Swami Doss Yehudi (1989) even asserts that the first Paravur synagogue may have been built in 750 AD! There was a time when the Jews of Paravur were the wealthiest and influential lot among the Malabari Jewish community. The prosperous community numbered 306 in 1948, and almost all of them lived near the synagogue. Naturally, one would expect to find a proportionally large Jewish cemetery used by the community over centuries. Ironically, Paravur cemetery is the smallest of the extant Jewish cemeteries in Kerala. Measuring a meagre 3 cents, this narrow piece of rectangular strip of land is obscurely positioned in an area where Paravur's many educational institutes  are  located. The densely overgrown cemetery is less than a kilometer east to the synagogue and situated adjacent to 'Excellent College' (see Map below). The graveyard is so overgrown with weeds and climbers that sometimes the entrance gate and the tombs would remain completely hidden and you would have no hint that a cemetery was anywhere in sight  
 
There are a few queries that intrigues me the most. Today, only three tombs are left in the cemetery and they are from mid to late 20th century. Where have all the other tombs gone? How big was the original cemetery? Given that all other extant Jewish cemeteries in Kerala are above one acre in area, why is Paravur cemetery so small? The original Paravur cemetery was bigger and this can be corroborated from a report from 'The Action Committee to Protect the Cochin Jewish Cemeteries' by Eliah Ben Eliahu (Poomala Elias), dated 3 May 1998 that says: "The N. Parur Synagogue remains as it is because of an old woman aged 70 but her son/sons sold  1/2 of the ancient cemetery and a case is pending in the court against the sale and desecration". Sadly, the owners themselves are responsible for the dismal condition of the cemetery. The locals I have interacted also told me that most of the land around the cemetery once belonged to Jews and were sold gradually over time. Apparently, it seems there were more tombs in the cemetery at least until 1980s. Ginu Zacharia Oommen (2006) shares an interesting incident where Ely Peleg from Yesud HaMa'ala (a Moshav in Northern Israel) went to Kerala in mid 1980s to bring the mortal remains of his parents from the Paravur Jewish cemetery to Israel and how he finally succeeded after staying three months to obtain the permission from the concerned authorities. There could be a possibility that the remains of the deceased were relocated before land was sold. Prem Doss Swami Doss Yehudi (1989) arrives also at a similar conclusion that Jews alienated the cemetery to non-Jews and he was told that the bones of the dead were removed and buried elsewhere before selling it out. He further adds that the purchasers levelled the area to such a way that only those who have seen it before can recognize the site. If such a reburial has happened  was it done in Paravur or somewhere else? A photograph of the cemetery when Paravur had a thriving Jewish colony would be great find. Did there exist an older Jewish cemetery in Paravur which we are not aware of? Hopefully, answers to some of these queries will be available in future.

Regarding the surviving tombs, there are only three left arranged in a single row, facing the eastern boundary wall that separates the graveyard from Excellent College. The entrance gate to the cemetery is on the north. The northernmost tomb near the entrance gate belongs to Abraham Kadavil, the epitaph is in English with only the dates of his birth and death as a detail. Strangely, this is one of the rare Jewish tombstones that I have come across in Kerala without Hebrew inscriptions. The middle tomb of Simeon Hai bar Meir has a marble tombstone engraved only in Hebrew and is the most detailed among the three. Tombstones in both these tombs face west to Jerusalem just like any typical Jewish graves in Kerala. The third tomb which is the farthest from the entrance is in the name Ebvathar Shabat Elijah and what is unusual about this grave is that it has a blank west side, while the grave marker is placed on the east panel of the tombstone. The only detail in the third tomb is the date of burial of the deceased, but even that looks incomplete and I don't think currently the tombstone is anywhere legible.

Tombstones in  Paravur Synagogue's Courtyard
The Paravur synagogue underent restoration between 2010 and 2013 and was opened as Kerala Jews History Museum on February, 2016. Inside the synagogue courtyard two tombstones are preserved and the display panel says that they were collected from the Paravur Jewish Cemetery. According to 'Travancore Inscriptions-A Topographical List' (1990, p. 170) by R. Vasudeva Poduval ( Superintendent of Archaeology in Travancore State from 1936-1947), three tombstones were lying in the compound of the Parur synagogue, referring to the deaths of Saddiya, son of Saddiya (undated), Moses, son of Elia (dated 5368 AM=1608-1609 AD), and Benay, son of Elia (dated 5378 AM=1618-1619 AD). Interestingly, if these dates are accurate, the headstone of Moses ben Elia is older than the dedication stone of the synagogue (dated 1616)!  However, at present, only two tombstones are on display in the compound. One of the headstone reads Yosef (Joseph) Abraham and the burial date is given Elul 5642 (1882). The other reads Beniya Elijah, but it is difficult for me to decipher the date. Thus, these grave  markers are the only remains we have from the early Paravur Jewish tombs.

Location of Paravur Jewish Cemetery (Map)
 
Location of Paravur Jewish Cemetery (Photos)
The yellow dotted lines mark the boundaries of the cemetery
 
 
The yellow arrowhead marks the position of the current cemetery. Today, only a short strip of land belongs to the cemetery, but the whole green empty plot you see in this photograph was once part of the original cemetery says the locals. 

Paravur Jewish Cemetery from Excellent College

Entrance to the Cemetery

Surviving Tombs in Paravur Jewish Cemetery

Tomb 1. Abraham Kadavil (d.  9 May 1978)


Tomb 2. Simeon Hai bar Meir (d. 5 Tevet 5739 = 4 January 1979)


Tomb 3. Abiathar/Ebvathar Shabat ben Elijah (12 September 1953)
The blank west side of the tombstone

The east side of the tombstone


Entrance Gate to the Cemetery
2015

2016

TOMBSTONES AT PARAVUR SYNAGOGUE COURTYARD

TOMB 1-YOSEF ABRAHAM (d. 1882)

TOMB 2-BENIYA ELIJAH (d. 1618-1619?)

Photographs from top to bottom (excluding map):
January 2011-       Photos: 4, 6, 8, 10 and 11
June 2015-            Photo: 12
June 2016-            Photos: 3, 5, 9 and 13
November 2019-   Photos: 1, 2, 7, 14 and 15
Posted by CONTACT ME (Dr. Laju Paul K.) at 04:05

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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)