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Thursday 24 November 2022

PORTUGUESE TOMBSTONES IN THE COURTYARD OF SANTA CRUZ CATHEDRAL, FORT KOCHI

In the Santa Cruz Cathedral, surrounding the pillar at the courtyard, is a chained area which not many pay attention to. At first sight it seems empty and barren, but on a closer look you can easily find three tombstones with Portuguese inscriptions! I don't think anyone has critically studied them. These gravestones were dredged up about 15 yards from the old Port Office gate and presumed to have been dumped there with other debris from the old cathedral, but eventually brought to the new cathedral courtyard and set against a wall, where it remained for decades (Venn, 1950, p. 36). In 1989, Joe Fernandez at his expense took these tombstones and arranged around the pillar and guarded it with chains all around (Bernard, 1995, p. 95). It was around 1925-26, British harbour engineer, Sir Robert Bristow recovered Portuguese gravestones from the seabed while dredging the backwaters of the inner Cochin harbour. Early records suggest at least 13 tombstones were recovered, 9 were brought to Thrissur Museum in the 1930s, and 4 apparently remained in Cochin. It was only after reading the epitaphs, I realized that they were the tombstones left at Cochin. Today, three tombstones can be easily identified, as the inscriptions are sharp and clean. Out of them, two are intact, but the third is a broken specimen with incomplete inscription. 

We have valuable information regarding the status of these tombstones in 1935-36 period from an archaeological report. According to this record, 4 Portuguese tombstones existed in the Santa Cruz Cathedral: one broken into three pieces; another used as a step; and the remaining two (one of which is dated 1624 A.D.) placed carelessly over the wall in a slanting posture. This would mean there would be at least 6 tombstone fragments (3+1+1+1) on the site, provided they have survived without undergoing further damage over the course of time. Not surprisingly, I could detect two more tombstone fragments from the same plot, but they are concealed under layers of sand and dried leaf litter. Another very helpful resource is an archaeological report for the year 1930-31 that was published soon after the discovery of the tombstones in Cochin. In this report, Portuguese epitaphs of 12 tombstones unearthed during the Cochin Harbour works (1926-28) are documented, with their corresponding English translations by Fr. Godhinho, the parish priest of Vettucaud Church, Trivandrum. Without  this important work I could not have identified the third tombstone. This leaves us with only one tombstone unaccounted for, and I believe it is mostly hidden in the same location. 

Following are the tombstones with translation of the Portuguese inscriptions.

T1) DENIS SOARES (6-lined Inscription)

"This Sepulcher is of DENIS SOARES and of his Heirs"

 

T2) LUIZ FRZMA/FERNANDEZ (MARSENEIRO/SCULPTOR) (6-lined Inscription)

"This Sepulcher is of LUIS FERNANDEZ Sculptor and of his Heirs". Fr. Godhinho translates the word Marseneiro as Sculptor. Venn (1950, p. 36) reports a gravestone for Luiz the Bellringer" dredged up from the site (Old Santa Cruz Cathedral). I believe both are the same tombstone.

 

T3) JOAM FREIRE VELHO & (IZBEL) ELISABETH CORREIA (84) (6-lined Inscription)

This tombstone was the toughest to decipher as it is fragmented and the inscriptions are also incomplete. From the report of 1935-36, we know about an epitaph that is broken to three pieces. Though, the missing two pieces can be now traced to the same location, they are hardly legible, so the biggest challenge was to read the inscription in full. I have named them here, T3a, T3b and T3c (from top to bottom) for easy understanding. Thankfully, the 1930-31 report has made us available with the full inscription. The 6-lined  epitaph reads: "Sepulcher of JOAM FREIRE VELHO Knight of the Order of Avis and his wife (IZBEL) ELIZABETH CORREIA and (of those) whom they will nominate. He died in the year of (O) Lord 84 (?)"

Fragment 3 (T3c)

The bottom piece is the best preserved fragment and it has retained the lines 2 to 6 completely, starting from "AORDEM DAVIS" (Order of Avis) to "OANO DE S 84" (in the year of (O) Lord 84. A fraction of the first few letters of the second line is also visible. The year is abbreviated, hence difficult to establish the actual date, it could be either 1584 or 1684. The name of the deceased's wife appears as "KABEL COREA", which Godhinho translates as (IZBEL) ELIZABETH CORREIA.

Fragment 2 (T3b)

This is the middle piece representing the first 2 lines. It has retained only six letters from the first two lines of the epitaph. The letters "SDEIO" of the first line, and the starting letter "C" of the second line have survived. The letters "SDEIO" is part of the first line S DE IOAM FREIRE VELHO (Sepulcher of Ioam Freire Velho), whereas "C" of the 2nd line is the first letter of the word CAVALEIRO (Knight)

Fragment 1 (T3a)

This is most probably the top piece with the 'Coat of Arms' as rudiments of heraldic symbols are faintly visible after I did a rough cleaning of the stone. On first look, it appears to be the least preserved fragment. Luckily, we have Venn's work (1950, p. 36) with a vivid description of this 'Coat of Arms'. He finds the design odd for a tombstone commemorating a knight of the Order of Avis, because of its "wide brimmed hat for the crest and display of six leathern money bags on the shield". So now we know what to look for, and hopefully after properly cleaning the debris, we might get a better picture of the design.

4) The Fourth Tombstone?

According to the 1935-36 archaeological report, there were 4 tombstones in the courtyard and one of which was from 1624. Where is this tombstone now and whom did it belong to? We have the answer to the second question from the 1930-31 report. Among the 12 tombstones recorded in this document, 8 are presently conserved in a Museum at Thrissur (I have personally confirmed the existence of all 8 tombstones) and 3 we already saw in the courtyard of Santa Cruz Cathedral. The only one left unaccounted is a tombstone dated 1624 in Godhinho's list (1930-31 report). This is the epitaph for 'ALVARO MANCIAS and of his heirs 1624' (8-lined Inscription). We know for certain that Thrissur Museum does not have this tombstone. Since three of the four tombstones are still preserved Santa Cruz, I believe the epitaph of Alvaro Mancias is also lying in the courtyard of the cathedral. For starters, there is a hard stone surface at the location marked T4 (see photograph below).

M1 and M2-Modern Marble Slabs (see previous post); T1, T2, T3a, T3b, T3c and T4 (?)-Portuguese Tombstone Fragments. 

References
Bernard K L (1995)-History of Fort Cochin
Venn, T W (1950)-Cochin-Malabar. Palms and Pageants

It is therefore important to clean this site and look for the missing tombstone fragments. My belief is that the 'Coat of Arms' of Ioam Freire and the tombstone of Alvares Mancias (1624) are still lying in the courtyard hidden from our eyes. I wish the church authorities take necessary steps and bring this  important heritage of Cochin to limelight.

Posted by CONTACT ME (Dr. Laju Paul K.) at 20:58

1 comment:

  1. Online Journalist30 November 2022 at 02:50

    Thank you for sharing this informative and interesting article.

    ReplyDelete

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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)