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Thursday 17 November 2022

WHERE WAS THE TOMBSTONE OF SIMEON DE MIRANDA (d. 1524) DISCOVERED?

In the previous post, I discussed about  how I  came across perhaps the oldest extant European grave marker in India inside the St Francis Church of Fort Kochi. Every day hundreds of tourists flock to see the grave monument of the famous European explorer, Vasco da Gama, who died on a Christmas Eve in the year 1524 and was initially buried in this church. However, I doubt anyone is aware of a tombstone lying at a remote corner in the same church, which is 4 months older than that of Gama's grave slab. It was quite a surprise find to me because the whereabouts of this grave marker was long thought to be untraceable (Bauke van der Pol, 2014, p. 183). What is more important is that the headstone was not originally part of St Francis church, but was discovered elsewhere and brought to the church afterwards. We learn the site of its discovery from Julian James Cotton (1905, p. 272). In his words, "the oldest European tombstone in South India, brought to light while digging the foundations of the new Port Office". He also reports of finding two more tombstones from the compound of the new Port Office at Parade Road. In the inventory given by Roberts and Chekkutty (2017, p. 162), the discovery occurred at the Post Office compound in the Parade Road. Now, where is this 'Port Office' in Fort Cochin today? It took me some time to figure out the actual site, since a Port Office at Parade Road is unknown and tombstones retrieved from Post Office compound are also unheard of. Nonetheless, Fort Cochin’s Head Post Office, just behind the historic St Francis Church, was the location of an early 16th century Portuguese Monastery named after San Antonio or St Antony (Bernard, 1955, p. 12). 

It turns out, the new Port Office referred here was built by the British in late 19th century close to the site where stood a flagstaff tower. The tower was not any ordinary building, but the steeple of Santa Cruz Cathedral built by the Portuguese in early 16th century. This imposing structure was a characteristic feature of old Cochin’s skyline. Almost three centuries ago, in 1739, Captain Alexander Hamilton (vol. 1, p. 239) wrote: “Their Flag-staff is placed on the Steeple of the old Cathedral, on a Mast of 75-Foot-high, and a Staff a-top of it about 60 Foot, which is the highest I ever saw; and the Flag may be seen above 7 Leagues off. I don't think many are aware that the current impressive Santa Cruz Cathedral at Fort Cochin is only a monument from 1905, and is located about 400 m south of the original Portuguese monument. Traditionally, Portuguese established the Santa Cruz Church on 3rd May,1505, and it was raised to a cathedral in 1558. The Dutch after conquering Cochin in 1663, transformed the cathedral to a storage place with a flagpole. The only other church they spared was the St Francis church which was converted into a Protestant place of worship. It should be noted that there were more than a dozen Portuguese churches inside Fort Cochin before the Dutch, but all have vanished without any trace today! The Dutch rule ended with the conquest of Malabar by the British in 1795.
 
In 1804-1806 period, the British blew up the nave of Santa Cruz Cathedral on strategic grounds, but retained the church-tower to be used for a look-out and signal station, which also functioned as a flagstaff. Sir Charles Allen Lawson (1860, pp. 20-21) describes this demolition in graphic detail, and I think its worthwhile to quote the full passage: "The Tower is a valuable relic of an order of architecture not to be seen in any part of the East but on this coast. With walls at least six feet thick, and strong supporting beams and buttresses one would imagine it had been erected to resist an apprehended bombardment. The nave built from east to west must have covered a large piece of ground, judging from a few traces lately brought to light: and the Dutch showed their appreciation of its spaciousness by making it their principal godown, or warehouse, whilst the English with an eye to a very questionable advantage soon considered it occupied too large a site, and without any hesitation blew it up. The shock was singularly great, and not only were walls and buildings near this spot riven, but a street of godowns on the parade ground a quarter of a mile off, and the upper story_of_the_ present Post Office-by no means a slight erection fell in with a crash. The Tower though seriously injured stood the shock bravely, and its insolation induced the English to continue the use made of it by the Dutch.
 
In 1863, the tower was struck by lightning and the structural damage inflicted was heavy, the walls cracked and bulged, so the British demolished the building in 1874 (Venn, 1950, p. 34). The last remaining section of the historic Santa Cruz Cathedral was thus erased from history completely. It is around this area, the new Port Office was built and the tombstones were discovered. Therefore, Simeon Miranda was probably buried in the Santa Cruz Cathedral on 8 August, 1524, we do not know where exactly, but it could be either in the churchyard or inside the cathedral. Near the Cathedral was also the  small canal or point within the Fort called Overijsel by the Dutch. Today, two pillars of the old cathedral have survived, one displayed in the compound of the modern Santa Cruz Cathedral and the other on the beach side, opposite to Bastion Bungalow. 

We learn from Cotton (1905) that out of the three tombstones discovered, the grave marker of Manoel de Ceabra (d. 10th June, 1641) was reburied, where found, under the gatehouse of the Port Office, and it had a very fine coat of arms with cross keys. Apparently, the gravestone of Lobo da Gama (undated) is lost and the only one left is that of Simeon Miranda, which was transferred to St. Francis Church. Venn, T W (1950, pp. 35-36) has more details about these tombstones. He however dates Miranda's epitaph to 1534 (instead of 1524); identifies Manoel de Coimbra (‘Ceabra’ in Cotton), the Vicar-General of the See (Santa Cruz Cathedral), whose “dusty bones” were re-interred where it had been found-under the porch; and reports the black granite tombstone of Lobo Gama discovered under a newly planted Mango tree. 
 
When was Miranda’s tombstone transferred to St Francis church? As Cotton does not include the epitaph in his list of 28 Portuguese tombstones inside the church, I was under the impression that it was done after 1905. Thanks to Rene ten Dam, I could access the “Portuguese Inscriptions of the St Francis Church”, by Peiloth, M. D. in 1886. In this rare booklet, Peiloth has given sketches of 28 Portuguese tombstones inside the church, and the last name is of Simeon Miranda. Therefore, it is certain that Miranda’s gravestone was transferred to the church from the Port Office compound before 1886. We know, Manoel Coimbara (Ceabra) was re-interred at the same site where it was discovered, but what happened to Lobo Gama’s tombstone? Could it be one of the large black unidentified (without inscriptions) Portuguese tombstone displayed in the St Francis church? (see my early post). 
 
In the current context, the site of old Santa Cruz Cathedral is near the ‘Nehru (Jawahar) Children's Park’, close to the area of Cochin’s famous ‘Chinese fishing nets’ (Cheenavala). The historic buildings near the old Port Office until recently functioned as Laurel Club, Coal Shed (Karipura), Gear Shed etc. All were demolished on 6 December, 2020 for a Water Metro Jetty (Terminal) proposed by Kochi Metro Rail Limited (KMRL)!
 
Pictorial representation of Santa Cruz Cathedral of Fort Cochin extracted from old paintings.
The red arrow marks the position of Santa Cruz Cathedral in the image. Photo Credit: 1-Johannes Vinckboons, Rijksmuseum; 2-Philippus Baldaeus, in 'A True and Exact Description of the Most Celebrated East-India Coasts of Malabar and Coromandel'; 3-Rijksmuseum, published by Bauke van der Pol in 'The Dutch East India Company in India'; 4-Thomas Whitehouse, in 'Some Historical Notices of Cochin on the Malabar Coast'; 5-Online Gallery, British Library; 6-James Forbes in 'Oriental Memoirs'; 7-Thomas Whitehouse, in 'Some Historical Notices of Cochin on the Malabar Coast'; 8-Charles Lawson in 'British and Native Cochin'.
 
Two rare photographs of the tower of old Santa Cruz Cathedral before it was demolished in 1874 
Photo Credit:
A-Albrecht Frenz in 'Reise nach Malabar' (1-Church Tower, 2-Warehouse & 3-Tower Road); B-British Library, image retrieved from Wikipedia  
 
 Pillars supposedly from the old Santa Cruz Cathedral

 
Location of the Old Santa Cruz Cathedral
The area behind these Chinese fishing nets, where the present 'Kochi Water Metro Terminal' is coming up, is close to the site of the extinct Portuguese Santa Cruz Cathedral. The three Chinese nets in the image are known as: 1) Karipura net, 2) Bank net and 3) Society net. The Karipura net (1) is known that way, because it was close to the Coal Shed  (Karipura) in the region (demolished with 2 other buildings in 2020).
 
The Site Near Former Santa Cruz Cathedral (November, 2022)
 
References

Bauke van der Pol (2014)-The Dutch East India Company in India.
Bernard, K L (1995)-History of Fort Cochin
Cotton, Julian James (1905)-List of Inscriptions on Tombs or Monuments in Madras
Hamilton, Alexander (1739)- A New Account of the East-Indies, Volume 1
Lawson, Charles (1860)-British and Native Cochin 
Peiloth, M D (1886)-Portuguese Inscriptions of St Francis Church
Roberts, John Cantwell and Chekkutty, N P (2017)-Malabar Christian Memorials-Wynad to Travancore, 1498-2014
Venn, T W (1950)-Cochin-Malabar Palms and Pageants

(A special thanks to Rene ten Dam for Peiloth (1886) and extracts from Venn (1950), both extremely difficult to find).

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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)