CONTACT ME

Friday, 9 December 2022

PORTUGUESE TOMBSTONES FROM COCHIN DISPLAYED IN THE MURAL ART MUSEUM, THRISSUR (THRISSUR DISTRICT HERITAGE MUSEUM)

In the previous post, I discussed about 4 Portuguese tombstones in the Santa Cruz Cathedral of Fort Cochin. They are not the only tombstones unearthed from seabed in the late 1920s at the time of dredging the backwaters of inner Cochin harbour. According to archaeological reports from the early to mid-1930s, at least 13 tombstones were recovered, out of which 4 are in the Santa Cruz Cathedral today. The remaining were shifted to a museum at Thrissur somewhere around the early 1930s. It should be noted that the museum also has two additional Portuguese tombstones from Kodungallur area, so a total of 11 grave markers are conserved in this site today. Unfortunately, most tombstones lack a date. In fact, there is only one tombstone that has a proper date assigned to the deceased. The grave monuments are arranged in the museum courtyard exposed under open-air conditions. All except one gravestone are placed horizontally on the ground. The only vertically mounted monument in the collection is from Kodungallur, which has gained wide publicity after Rafael Moreira-a historian at the New University of Lisbon deciphered the script in 2012 and proposed a connection to Christopher Columbus.

Thrissur District Heritage Museum (former Kollemkode Palace)The yellow arrowhead marks the position of the tombstones

In this post, I will discuss about the 9 Portuguese tombstones from Cochin that are preserved in the Mural Art Museum, Kollemkode Palace, Thrissur. The 2 Kodungallur tombstones will be covered in the next post. Not all the gravestones are in good condition, some are broken to pieces or heavily overgrown with moss and covered with mud, so that the inscriptions are barely legible. The museum staff are of the opinion that no historical records or studies on the inscriptions have survived, so their identity remain anonymous. This is, however, not the case, as at least two archaeological reports from early to mid-1930s have details of the aforementioned inscriptions. The first report is for the year 1930-31, which has reproduced, in full, the 12 Portuguese epitaphs from Cochin along with their English translations (remember 4 out of them are in Santa Cruz Cathedral). The other report is for 1935-36, which has only a rough translation of 8 Cochin inscriptions, but it graciously provides fine sketches of all the tombstones with their Portuguese inscriptions. More recently, Roberts and Chekkutty (Malabar II Christian Memorials, 2017) have come up with 6 names, of which only 4 are from Cochin, one is from Kodungallur, and the last one whose current location is unknown. Among the lists, Roberts and Chekkutty (2017) is the least detailed and accurate inventory for the Cochin tombstones, but it has the Kodungallur tombstone of Columbus-fame addressed in much detail. In the blog, I will be depending more on the Archaeological Report (1930-31), as the translations given in this document by Fr. Godhinho are more faithful to the original Portuguese inscriptions.

Details of the Portuguese Tombstones from Cochin as listed in the Inventories

An Overview of the Portuguese Tombstones in the Courtyard of Mural Art Museum, Thrissur.

1-9: Tombstones from Cochin; 10 and 11-Tombstones from Kodungallur. It was a rainy September morning when I first made photographs of the tombstones, so I had to return a few months later when the weather was warm and sunny. However, when I compared both sets, I realized that the tombstones clicked under wet weather came better and sharper, and there was no interference of any dark shades. Nevertheless, I will use both images here for a better comparison, In all paired photographs uploaded below, the images on the left side are from September, and the right side are from December, 2022, unless mentioned separately.

1) Antonio Raposo (3-lined Inscription)See that in the original inscription, the first name is Amtonio.

2) Isabel M. B. (4-lined Inscription)

3) P. Vas of Figueroa and his wife Felipa of Vascancello (9-lined Inscription)

4) Brirs Laurenco Da’Costa (10-lined Inscription)

In the epitaph, he is identified as a Knight and Captain of Nagappatam and of Ushendratur-from the city of FLK (Archaeological Report,1930-31).

5) Iorze or Jorge Fernandez (d. 22 December, 1565 or 1665) (7-lined Inscription)

Enlarged Views of the Inscription

In the 1930-31 report, the last words in the epitaph, "65 ANOS" is taken as his age at the time of death, i.e 65 years; whereas in the 1935-36 report, the number is interpreted as the year of his death, namely 1565, which seems more likely to be the case.

 6) Heitor Lopes Pedepata (9-lined Inscription)-died in the era of years.

 7) Manoel Mansias/Mancias and wife D. Maria Da Ravio (9-lined Inscription)

 Enlarged Views of the Coat of Arms

In the Coat of Arms is a small plant with the head of a dog-like animal on the four corners (Archaeological Report, 1935-36) 

Enlarged Views of the Inscription

8) Francis Roiz (d. 27 October, 1600) (4-lined Inscription)


A Sketch of the Epitaph Published in 1937 and Enlarged Views of the Coat of Arms.

The photographs are taken in September (upper-right) and  December (lower-right), 2022. The unique feature of this tombstone is the likeness of a skull and crossbones on the 'Coat of Arms'. The sketch of 1937 clearly depicts the motif. Today, however, the tombstone has thick layer of moss coating over the surface making the inscriptions quite illegible, though you can read the name Francisco on the upper right corner. The skull and crossbones can also be identified despite the thick overgrowth-see the lower photograph on the right side. This is also the only tombstone in the lot where the date of death is clearly mentioned-27th October, 1600. Strangely, Roberts and Chekkutty (2017) for some reason dates the tombstone to c. 1565. Some historians believe that this motif of skull and cross-bones are the earliest image of Jolly Rogger (the symbol of pirate flag), because in Europe the first recorded appearance of the symbol is from 1693 only (see also Roberts and Chekkutty, 2017).


9) Unidentified Marble Tombstone & its Sketch Published in 1937 when the structure was intact (No Inscription)

Photograph taken in December, 2022. In the archaeological report for the year 1935-36 we get an important information regarding this particular tombstone. If the report is to be believed, this tombstone made of marble had broken into pieces before it was removed to the Museum. Furthermore, the letters on this tomb were so illegible that nothing could be made out of them, but the 6 rib bones and the creepers carved around them in relief, with a star above, formed an ornamental design to the stone. Today, broken pieces of the tombstone lie scattered in the museum garden, the creepers and the star can still be traced, but the rib bone motifs have disappeared. Luckily, we have a sketch of the intact tombstone in the same report, and you can observe that there are no inscriptions visible (see above, upper right image).

Broken Fragments of the Marble Tombstone Lying Scattered in the Museum Courtyard

  All photographs are taken in December, 2022.

Posted by CONTACT ME (Dr. Laju Paul K.) at 18:28

No comments:

Post a Comment

Subscribe to: Post Comments (Atom)

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)