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Wednesday, 28 September 2022

THE 32 PORTUGUESE & 20 DUTCH TOMBSTONES IN ST. FRANCIS CHURCH, FORT KOCHI.

St Francis Church, Fort Kochi

The inset reads "Rennovatum Anno 1779", referring to the date on which the Dutch restored the church.

Dutch Tombstones mounted on the  the church wall
In the upcoming posts, I will discuss about the Portuguese and Dutch funerary monuments inside the St Francis Church of Fort Kochi, and about an enigmatic and remarkable tombstone that has remained unnoticed for long. The church said to be built by the Portuguese as a wooden structure (Catholic) dedicated to St Bartholomew in 1503; refurbished by the Franciscans to a more permanent stone building in 1516 and dedicated to St. Antony; converted by the Dutch in 1663 to a Protestant church and renovated in 1779; transformed into an Anglican Church by the British in 1804, renovated in 1886-87, and renamed as St Francis Church; and taken control by the Protestant 'Church of South India' (CSI), the current owners in 1947. It was declared a protected monument by the Archaeological Survey of India in 1923. The church is one of the biggest attraction in Fort Kochi for its connection to the legendary Portuguese explorer, Vasco Da Gama, and it is considered the oldest existing European church in India. Gama on his third journey to India, passed away at Cochin on the Christmas Eve of 1524, barely three months after his arrival, and was buried inside the church. The plaque on his grave site reads: "Here lay buried Vasco da Gama who died on the Christmas Eve of the year 1524 A. D. at Cochin until his remains were removed to Portugal fourteen years later". Gama’s remains were transferred from Cochin to Vidigueira in Portugal in 1538 by one of his sons, Dom Pedro da Silva Gama; and a few centuries later to St Jeronimos Monastery, Lisbon on 8th June, 1880, where it remains today. Anyone who has been to the church might have noticed several tombstones mounted on the walls of the building.
 
Grave Monument of Vasco da Gama

These grave monuments belong to distinguished Portuguese and Dutch officials and merchants. They were members of the two major European communities who played significant roles in the economic, social, political and religious life of Cochin's Jewish diaspora during the period from the 16th to the 18th centuries. The finely carved tombstones were originally part of the graves interred in the floor of the church. In mid-19th century, Sir Charles Allen Lawson (1861. p. 26) wrote: "Many of the inscriptions on the tombs are interesting for their quaint yet characteristic style". They were later dismantled and mounted vertically against the side walls to prevent the gradual obliteration of the inscriptions. It was during the 1886-1887 period, when substantial restoration work was carried out by the British in the church, these tombstones were taken from the floor to the walls. The gravestones of the Portuguese are on the northern sidewall and the Dutch on the southern wall, but Vasco da Gama’s empty tomb is on the south-east side of the nave floor. What happened to the mortal remains of the deceased? We do not know if they are still preserved inside the church or were reburied to a cemetery.
 
 Interior of St Francis Church

 
A few years ago, I had photographed these tombstones, but due to the lack of proper light condition inside the church, most of the images did not come out crisp and clean. Similarly, many of the older gravestones, especially the Portuguese epitaphs were not legible enough to decipher. However, when I recently procured the two volumes of ‘Malabar Christian Memorials’ by John Cantwell Roberts and Chekkutty, C P (hereafter “R&C”), my interest was rekindled. The best resource for identifying these monuments is Julian James Cotton's (hereafter “JJC”) monumental work, 'List of Inscriptions on Tombs or Monuments in Madras' (1905, pp. 264-270). JJC enlists 47 tombstones (28 Portuguese and 19 Dutch) along with English translation of a few. Among the 28 Portuguese tombstones listed by JJC, 10 are undated and 7 are from the 16th century, the oldest belong to Diogo Dias (20 January 1546) and the youngest is Diogo Vincente (1655). The oldest Dutch tombstone given by JJC is Sara Van der Dusse (26th October, 1664), and the most recent is Reinier Van Harn (16th March, 1789). R&C is essentially a reproduction of JJC list, but they are less detailed. Interestingly, four decades before JJC, a periodical named Chronista de Tissuary (issue 1866, pp. 72-73 and 96-98; hereafter “CdT”) has listed 26 Portuguese tombstones inside the church (but without English translation). Four of the gravestones in CdT are graphically represented and has been much helpful, especially in the identification of the extremely faint Portuguese tombstone of Francisco Gomes Leitao (1632), which otherwise was not possible for me.

Date of Vasco da Gama's Death
The earliest report on the death of Vasco da Gama is given by the Portuguese historian, Gaspar Corrreia (b. 1492 and d. before 1583). Correia's "Lendas da India" (Legends of India) written between 1551 and 1561 is considered as one of the earliest historical works on Portuguese Asia. Correia is precise in his magnum opus while describing the time of Gama's death as he writes: “He (Gama) fulfilled his days when he delivered up his soul in the night of Christmas of the holy birth of Christ, at three o'clock after midnight, on the twenty-fourth day of December of this present year of 1524" (Lendas da India, English Translation by Henry E. J. Stanley, 1869, p. 426).

Where was Vasco da Gama buried in Cochin?  
According to Gaspar Correia, Vasco da Gama was first laid to rest in the Franciscan chapel of St Antony (widely assumed to be the current St Francis Church). He elaborates: "it (the body of Gama) was carried to the monastery of St. Antony, and buried in the principal chapel; and upon the tomb was a square grating surrounding the grave, of the height of a span, lined with black velvet, and a black and white fringe, placed upon a velvet cloth, which covered all the grave" (Lendas da India, 1869, p. 427). The words used by Correia in original Portuguese for Gama's burial site is "mosteiro de Santo Antonio e enterrado na capella mor" (Lendas da India, 1861, Vol. 2, Part-2, p. 846). William Logan adds two more candidates from other early Portuguese historians to the list: 1) 'Cochin Cathedral' (Santa Cruz Cathedral) by Castanheda (Fernão Lopes de)  and 2) 'Monastery of St Francis' by Barros (João de). 
 
Another interesting detail in this regard is a passage from the private journal of English lawyer, Thomas Chisholm Anstey, who visited Cochin on  November 9, 1857 (cited by Henry E J Stanley in 'The Three Voyages of Vaco da Gama', 1869, pp. 428-429). According to Anstey, Gama was buried in the Santa Cruz Cathedral, and the tomb site was lost when the British destroyed the church in 1806. He writes the church was destroyed so badly by the British that "There is a solitary tower left—the 'Flagstaff' they call it now—to tell where stood the cathedral of Cochin, and where the body of Vasco da Gama was buried. His grave has been defiled by us (i.e. English), and its very place is now forgotten. 'You are within fifty yards of it, but on which side I cannot say'—was the only indication which a well-read and careful investigator of local antiquities—himself a resident here for some years past—could give me of the whereabouts of him who opened the Indian Ocean to our commerce—to all commerce". In short, the answer to the question as to where was Gama buried is not simple as expected. Nevertheless, I believe it is safe to accept William Logan’s interpretation that Correai's account written so near the time is entitled to the fullest credit, and it was in the Chapel of St Antony (modern St Francis Church) that Vasco da Gama's body was first laid to rest (Malabar Manual, Vol. 1, p. 324, fn. 1).
 
Has the Grave Marker of Vasco da Gama Survived?
After Gama's body was repatriated to Portugal in 1538, what happened to his grave in Fort Cochin? Did the empty grave survive and the original tombstone was preserved? Is the current grave marker assigned to Vasco da Gama indeed from the original monument? Ironically, neither CdT nor JJC lists Vasco da Gama’s tomb in their inventory! JJC (1905, pp. 264-265) however, notes that the grave of Vasco Fernandes Pimentel (May, 1567), who was Governor of Cochin from 1564 to 1567, was pointed out as the tombstone of Vasco da Gama from the occurrence upon it of the name "Vasco". However, the authenticity of the grave marker was challenged from late 19th century itself. Robert Sewell in ‘Lists of the Antiquarian Remains in the Presidency of Madras’ (Volume 1, 1882, p. 254) remarks, “A broken slab, sculptured, has the words Vasco da-, and this would naturally be concluded to be his tombstone, were not the coat of arms carved above the epitaph different from that given by Correa in his "Lendas da India " (Frontispiece, Hakluyt Edit.) as the armorial bearings of the Da Gama family”. A few years later in 1887, William Logan (Malabar Manual, Vol. 1, p. 325) concluded with certainty that the tombstone on display does not belong to Vasco da Gama as the coat of arms was different from the da Gama family, he finds the top of the stone broken. Penny Frank (1904, Vol. 1, pp. 243-244) also writes about this broken sepulchral stone with the word “Vasco”, that the memorial must be of some other Portuguese official. Today, you can still see the broken tombstone of Vasco Pimentel inside the church, though the writings are faint, the word “Vasco” is quite legible (see photographs below).
 
A few questions remain regarding the current gravestone of Vasco da Gama on display. If the tombstone is original, when was it discovered and what are the circumstances that led to its identification? If the discovery of  the actual grave site has occurred after 1905 (i.e after JJC), surely the details must be well known. Also, what are the characters inscribed on the top of current Gama’s tombstone? More importantly, how do we know that the present tomb is still in its original location or could it be only a symbolic funerary monument?
 
The Empty Grave of Vasco da Gama (d. 24 December, 1524)
 
Inscription on the tombstone of Vasco da Gama and the Plaque kept before the monument.

The "Vasco" inscription and the 'Coat of Arms' of the tombstone of  Vasco Pimentel (d. May, 1567)
The yellow box highlights the "Vasco" inscription.  Coat of Arms of Vasco da Gama-Photo Courtesy, Wikipedia
 
How many Portuguese and Dutch tombstones are there in the church?
A year before JJC, Penny Frank wrote in “The Church in Madras” (1904, Vol. 1, p. 259) that there were 29 Portuguese and 19 Dutch monumental stones in the Church, but he does not list them individually. Since according to JJC, the inscription on the reverse side of the Portuguese tombstone of Francisco and Lopez Milao is used for the epitaph of the Dutch commander Adrian van Ommen, the actual number tombstones must be 46 instead of 47. I am not considering the British memorials inside the church, but the name of Rev. Alfred Forbes Sealy, who is introduced as the “zealous Lay Trustee and finally the beloved Minister of this Church” needs a special mention, as he was the major force behind the conservation of these tombstones in 1886-87. JJC notes (p. 270) “It is to Mr. Sealy that the preservation of the Dutch and Portuguese tombstones of Cochin is largely duo. He had the different monuments collected and planted against the walls of the church and careful facsimiles of the inscriptions taken” . Sealy also showed that the slab bearing the name “Vasco”, regarded as the memorial stone of Vasco da Gama
for a long time, was not the correct tombstone (JJC, Introduction, p. vi).

When I had the opportunity to revisit the St Francis Church recently, I decided to document all these tombstones by repeating the photography exercise one more time. Once again, the dark interior was the biggest hurdle and the light falling directly on the tombstones placed near the large open windows were an additional challenge. Nevertheless, I could manage to document all the tombstones and the photographs were acceptable. A total 52 funerary monuments are documented, 32 Portuguese and 20 Dutch tombstones. The next step was to decipher them and JJC’s list was used for comparison. Out of the 47 inscriptions (46 tombstones), I could manage to trace the identity of 40 epitaphs relatively easily, but of course multiple photographs taken from different angles were depended. Six of the tombstones were the real hard nut to crack as the inscriptions were barely visible. They are: Francisco Gomes Leitao,
Francisco Rodriguez de Spinhoza and Madanella Pinta (Portuguese); Dirk Van Lier, Reinier Van Harn and Adrian Van Ommen (Dutch). The only tombstone in JJC list that I am yet to trace is the epitaph of Margarida de Faria (Portuguese). Out of the remaining 7 tombstones (i.e. other than the 46 of JJC), 6 are Portuguese and 1 is Dutch. Two tombstones from the Portuguese side are found with no legible writings, one among them lies in the floor, perhaps it was not disturbed during the restoration efforts of late 19th century, the other is a black tombstone between the grave markers of Francisco Gomes Leitao and Francisco de Masedo. The tombstone of Vasco da Gama is not listed in JJC, and hence it is included here. Two Portuguese tombstones are with inscriptions, but not listed in JJC and they are: 1) a large slab with fine engravings in the name of a woman identified as the wife of Baltesar Diaz; and 2) an undeciphered epitaph mounted on the main pillar in the north west side, close to the spot where the caretaker sits today. The only Dutch tombstone left out of JJC is for Silvestre Neer (not in CdT and R&C also), who was a captain in the Dutch East India Company (VOC) and was shot dead near Cranganoor. That leaves us to the final tombstone, which is an extraordinary funerary monument, and we will discuss about it in the next post.

I) Here are the tombstones arranged by JJC in the chronological order of their date of death.

PORTUGUESE
1.    Diogo Dias (20th January, 1546)
2.    Pantalia Ledo (8th February, 1549)
3.    Francisco Roiz & Lopez Milao (15th May, 1560, 24th January, 1565)*
4.    Maria Mendes (14th February, 1562)
5.    Isabel Mascarenhas (1st October, 1562)
6.    Vasco Pimentel (May, 1567)
7.    Francisco Gonsalvez Madera (1578)
8.    Iago de Figeredo (17th April, 1611)
9.    Graces and Gracia Pantaliao (23rd February, 1615 & 8th May, 1628)
10.    Estevam Rabello (1615)-np
11.    Antonio Cortes (10th June, 1616)
12.    Francisco Pinto D’Azevedo (15th August, 1616)
13.    Manoel do Vale (1631)
14.    Francisco Gomes Leitao (1632)-np
15.    Chapelmaster (1634)
16.    Manoel Pestana (1634)-np
17.    Marcus Botelho (1650)
18.    Diogo Vincente (1655)
19.    Iorge Dias (nd)-np
20.    Joao Pereira Japao (nd)-np
21.    Francisco Rodriguez de Spinhoza (nd)
22.    Madanella Pinta (nd)-np
23.    Amayo de Soza (nd)
24.    Margarida de Faria (nd)**-np
25.    Antonio de Brito Fogaca (nd)
26.    Tristam de Barbuda (nd)
27.    Fransisco de Masedo (nd)-np
28.    Gaspar Rodriguez de Sousa (nd)


DUTCH
1.    Sara Van der Dusse (26th October, 1664)
2.    Balthasar de Meter (18th March, 1666)
3.    Gerrit Jansz de Vries (4th August, 1670)
4.    Cornelius and Peter Vosburg (21st February and 29th January, 1673)-np
5.    Barend Hermannsoon (29th April, 1673)-np
6.    Maria Berkms (17th August, 1673)
7.    Elizabeth and Esperanza Reyns (2nd June and 20th December, 1673)-np
8.    Spiliardus Family (23rd August, 1679)
9.    Adrian Van Lier (12th December, 1680)
10.    Dirk Van Lier (19th December, 1680)-np
11.    Jacob Schoors (22nd July, 1682)
12.    Lea Van Dielen (29th October, 1688)
13.    Robbert Landzaey (31st October, 1690)-np
14.    Isaac Van Dielen (25th December, 1693)
15.    Adrian Van Ommen (27th November, 1696)
16.    Hester Dulcina de Jong (4th December, 1727)
17.    Gustaaf and Ursula Stein Van Gollenesse (3rd May, 1739)
18.    Abraham Cornelis Delahaye (5th October, 1752)
19.    Reinier Van Harn (16th March 1789)

 
II) TOMBSTONES IN THE CHURCH NOT RECORDED BY JJC
PORTUGUESE
1. Without inscription, placed horizontally on the floor
2. Without inscription, black tombstone between the grave markers of Francisco Gomes Leitao and Francisco de Masedo
3. Briamda Couceira (1551?)-wife of Baltesar Diaz 
4. A tombstone with undeciphered inscription-np
5. Vasco da Gama
6.  Simeon de Miranda

DUTCH
1. Silvestre Neer
 
*used for the epitaph of the Dutch Commander, Adrian Van Ommen (Dutch Tombstone 15)
**not traced in the church (Portuguese Tombstone 24)
nd-no dates in the epitaph
np-no photograph uploaded

I) 16th Century Portuguese Tombstones in the Church (JJC, 1905,  pp. 264-265)-JJC lists 7 tombstones.
 
1) Diogo Dias (20th January, 1546)-the oldest tombstone.
Although, Vasco da Gama was buried in the church in 1524, his remains were repatriated to Portugal in 1538. In addition, at the time JJC was compiling the inventory, the tomb shown for Vasco da Gama was actually the grave of Vasco Pimentel. Thus, in his words, the grave marker of Diogo Dias  (d. 1546) is  "Apparently the oldest inscription and the only one in Gothic letters. It has a blank coat of arms" (JJC, p. 364). However, the Archaeological Survey of India (ASI Annual Report, 1921-22, p. 89) gives a different date for the oldest grave marker, and according to them, the earliest Portuguese epitaph in the church dates back to 1562 AD only. The 1562 date is also attested in the signboard outside the church, probably kept by under ASI guidance (see the last photo below). The oldest tombstone noted by Lawson (1861, p. 26) is also from the year 1562 and the tombstone he is referring to is that of Maria Mendez, though the date of her death given by him is 14 October 1562 instead of JJC's 14 February 1562.
 
 2) Pantalia Ledo (8th February, 1549)
 
3) Francisco Roiz & Lopez Milao (15th May, 1560 and 24th January, 1565).
Note that the tombstone photographed here is actually the grave-marker of the Dutch Commander, Adrian Van Ommen (27th November, 1696). JJC (pp. 264, 269) records that the original Portuguese inscription is on the reverse side of this Dutch tombstone and that "the slab had been turned and cut to make it fit the Dutchman’s grave".
 
4) Maria Mendes (14th February, 1562)
 
5) Isabel Mascarenhas (1st October, 1562)
 
6) Vasco Pimentel (May, 1567)
This slab was long pointed out as the tombstone of Vasco da Gama because of the name "Vasco" on it. See the name "Vasco"  highlighted in the tombstone. According to JJC (1905, pp. 264-265), the Portuguese inscription reads "S. de Vasco Frz Pimentel do conselho do sua majestade faleceo cm maio de 67 (i.e May, 1567) avendo tres anos e sinco meses que…aqui esta cidade"; and he translates the text as "Grave of Vasco Fernandes Pimentel of the council of his Majesty having (ruled) three years and five months in this city (died on May, 1567)".
 
7) Francisco Gonsalvez Madera (1578)

II) Diogo Vincente (1655)
-the youngest dated Portuguese tombstone in the Church (JJC)
 
III) Sara Van der Dusse (26th October, 1664)-the Oldest Dutch Tombstone in the Church (JJC).
"This is the oldest Dutch inscription (in the church), being dated 1664, the year after the Dutch took Cochin. Some of the words are unreadable" (JJC, p. 267).

IV) Reinier Van Harn (16th March 1789)-the most recent Dutch tombstone. See that I have uploaded the 'Coat of Arms' of this tombstone below (Number 9).
 
IV) Tombstones with Coat of Arms
The armorial bearings of several of these headstones are beautifully carved with fine designs. There are also grave markers with simple and blank heraldic outlines. Here are 18 tombstones  (10 Dutch and 8 Portuguese) from the first category.
DUTCH (1-9)
 
PORTUGUESE (11-18)
DUTCH: 1-Lea Van Dielen; 2-Jacob Schoors; 3-Isaac Van Dielen; 4-Hester Dulcina de Jong; 5-Gustaaf and Ursula Stein Van Gollenesse; 6-Gerrit Jansz de Vries; 7-Adrian Van Lier; 8-Abraham Cornelis Delahaye; 9-Reinier van Harn; 10-Spiliardus Family; 
 
PORTUGUESE: 11-Marcus Botelho; 12-Iago de Figeredo; 13-Francisco Pinto d'Azevedo; 14-Graces and Gracia Pantaliao; 15-Antonio Cortes; 16-Gaspar Rodriguez de Souza; 17-Antonio de Brito Fogaca; 18-Manoel do Vale 
 
 V) Tombstones without Coat of Arms
 Here are some simple tombstones without heraldic designs.
 
1-Maria Berkms (D); 2-Tristam de Barbuda (P); 3-Iorge Dias (P); 4-Balthasar de Meter (D); 5-Chapelmaster (P); 6-Amayo de Soza (P). D-Dutch and P-Portuguese
 
VI) Tombstones without inscriptions
There are 2 Portuguese tombstones in the church with barely any visible inscription. The gravestone (left) is on the floor of the nave and it appears to be in the original location without being disturbed. The black tombstone (right) is vertically mounted on the wall of the porch between the grave markers of Francisco Gomes Leitao and Francisco de Masedo.
 
VII) Tombstones not in JJC 
There are a few tombstones inside the church not seen in the list of JJC, so most probably they were introduced after 1905. The Portuguese tombstone on the left is one of the largest in the church and is named after the wife of Baltesar Diaz, and if am not wrong her name is Briamda Couceira and the date of death is April, 1551. The Dutch tombstone on the right is also interesting and it is dedicated to Silvester Neer (d. 1670), captain in the Dutch East India Company (VOC), who was shot dead near Cranganoor (I owe this information to Rene ten Dam, see here).
 
VIII) Tombstones of Lea and Isaac Van Dielen
These Dutch tombstones of a husband, wife and their 3 year old daughter are perhaps the most beautiful and well preserved among the entire lot. Sir Charles Lawson wrote way back in mid-19th century about them, and most probably at that time, the epitaphs were not disturbed from their original location. Among the five tombstones Lawson has translated, two were the Dielen epitaphs. Lawson  describes them  as "singularly precise" and has given the following translation (1861, p. 26):
 
Lea Van Dielen-"Here rests Mistress Lea Vander Koute, wife of the Honorable Herr Commander Isaac Van-Dielen, died the 29th December, Anno 1688, being aged thirty-two years, minus a few hours." And Lea Gertruda Van-Dielen, little daughter of both, died 11th November previous, aged three years, five months and seventeen days."

Isaac Van Dielen-"Here under rests the Honorable Herr Isaac Van-Dielen, Commander and Chief Officer on the Coast of Malabar, Canara, and Vingorla. Died 25th December, in the evening, between 10 and 11 o'clock, being aged forty-one years, seven months and twenty days. Anno 1693”.
 
Until recently, a miniature portrait of Vasco da Gama was found hanging from the wall near Lea Van Dielen's tombstone. This was placed so close to the Dutch tombstone that some even assumed that the epitaph belonged to Vasco da Gama! See for instance, the images uploaded by two popular stock photography agencies here and here. Here is another misidentified image, and in this case, the Dutch tombstone of Adrian Van Lier (12th December, 1680) is assigned for Vasco da Gama!

 IX) Funerary Tablet of Rev. Alfred Forbes Sealy (d. 1894)-the man mainly behind the restoration of the tombstones

X) A bilingual signboard in the compound of St Francis church with a brief history
 
46 tombstones are mentioned by JJC from the St Francis church. I have uploaded photographs of 33 of them in the blog, counting the 'Coat of Arms' (18 nos) also in the category of tombstones. Though I have  photographs of the remaining 12 tombstones of the JJC list (the tombstone of Margarida de Faria is not identified), I will keep them unpublished, as they represent the types we have already discussed, and also because the inscriptions in them are difficult to read.  In the 7 tombstones outside the JJC list, I have uploaded all except for one Portuguese tombstone which has an undecipherable inscription. In short, out of the total 52 tombstones preserved in the church (Margarida de Faria  not counted), I have uploaded images of 39. The remaining 13 will be left unpublished for the time being as uploading 52 full sized tombstones would occupy too much space for this already lengthy post. In the next post, I will discuss about a unique gravestone preserved inside the church, which is however, not included in the list of 46 tombstones. It is a very historically important European funerary monument from Kerala.

For an update on more tombstones discovered see here
 

REFERENCES
Charles Allen Lawson (1861)-British and Native Cochin

Annual Report of Archaeological Survey of India, 1921-1922, Edited by D Brainerd Spooner, 1924

Inscripcoes Portuguezas Existentes em Cochim No Anno de 1863, In 'O Chronista de Tissuary', Edited by Joaquim Heliodoro da Cunha Rivara, 1866

John Cantwell Roberts and Chekkutty, C P (2017)-Malabar Christian Memorials, Wynad to Travancore, 1498-2014

Julian James Cotton (1905)-List of Inscriptions on Tombs or Monuments in Madras

Penny Frank (1904, Vol. 1)-The church in Madras

William Logan (1887, Vol. 1)-Malabar Manual

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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)