JEWISH CEMETERY OF MALA-A TIMELINE OF EVENTS SINCE 1955.

I will be brief here and include only the important events and decisions associated with cemetery. Not all dates are accurate to my knowledge, so I would be happy to incorporate corrections as required and add if there is any relevant information that I have failed to mention. 

1954, December 20: A contract was executed by (1) Avarony Jew aged 77, son of Mosha of Vadama Village, Mukundapuram Taluk, (2) Pallivathukkal Eliacha Jew aged 75 Son of Kunjeli of Vadama Village Mukundapuram Taluk, (3) Chennamangalathukaran Eliabai Jew aged 50, Merchant Son of Aphraim of Vadama Village Mukundapuram Taluk-Trustees of the Mala Synagogue on behalf of the Synagogue (referred to as Donors) in favour of Athappilly Joseph Christan aged 37 Son of Devassy, Vadama Village, Mukundapuram Taluk the President of the Mala Panchayath for and on behalf of the said Panchayath (refererred to as Donee). The contract was the entrustment of all properties movable and immovable appertaining to the Jewish synagogue including the synagogue building and its premises (23 cents, valued Rs. 500) and the Jewish cemetery (400 cents, valued Rs. 500) as a deed of gift to the Panchayath, provided it was subjected to the conditions and obligations recited in the contract. There were six conditions to be fulfilled namely:

THE CURRENT STATUS OF MALA JEWISH CEMETERY

One can say without doubt, that the most controversial Jewish monument in Kerala is the Mala Jewish cemetery. The cemetery was handed over to the Panchayath (the Village Council) by the Jewish community in 1955 with the following conditions: "The Donee shall maintain at his own expense the Jewish Cemetery described in the B Schedule hereto annexed and hereby entrusted to his possession and shall preserve the same without trespass or molestation of the tombs. Nor any portion of the Cemetery be dug or unearthed. The compound wall bounding the cemetery on all sides and the gate in it shall also be preserved and the Donee shall meet the expenses, if any, necessary for the preservation in good repair. The B Schedule item shall not be alienated and shall ever be preserved in its present condition without being put to any other use: nor shall the right of any member of the Jewish Community to use the B Schedule item as Cemetery ever denied or questioned"

THE JEW STREET OF MALA

In Mala, if you walk half kilometre from St. Stanislaus Forane Church to Mohiyuddien Juma Masjid (north to south) and the same distance from the Synagogue to the Jewish Cemetery (west to east), you have essentially seen the whole town! The intersection of these streets where the north-south Kodungallur-Kodakara (State Highway 51) and the east-west Mala-Annamanada roads meet is the Mala Junction, the epicentre of the town. The Jew Street of Mala (marked by the yellow dotted lines in the map below) is a small stretch of about 200m of the Mala-Annamanada road beginning from the Synagogue (1) at Mala Junction (2), passing through the modern Post Office building (3), and extending almost up to the junction near the current Mala Private Bus Stand where the K Karunakaran street joins the main road (see Map). The Jewish Cemetery (4) is only 300 m further east to the Mala Private Bus Station. Most of Mala Jews were small vendors who maintained their shops in front of the house facing the Jew Street and their living quarters were at the backside of the building. 

THE JEWISH POPULATION OF MALA

Scholars do not reach a consensus on the date of Mala Synagogue's foundation. The earliest date attributed to the synagogue is 1000 AD, based on its association with Joseph Rabban (of the 11th-century Copper Plate fame), who according to an old Jewish folk song, obtained wood from the Rajah of Kodungallur to construct the building. Dravidian Judaist, Prem Doss Swami Doss Yehudi (1990) claims "The original Synagogue (11th century) was pulled down and a new building was erected in 1400 C. E. A Hebrew congregational school also used to function there. It was renovated in 1792 C. E." Yehudi however, does not cite the source on which he bases such an absolute date, some connects it to the great Periyar flood of 1341 which erased the port city of Muziris and may have led Jews to migrate from Kodungallur to Mala. The renovation date two years after Tipu Sultan's invasion (1792) makes sense, but historically we know that the synagogue was in a badly decayed state even three decades after Tipu's attack. David Sassoon (1932) dates the synagogue to a later period, to 1597, but he also fails to provide the evidence for arriving at such a specific date, probably the Portuguese attack on Kodungallur was responsible for a wave of  migration of Jews to Mala by the end of 16th century. The earliest documented evidence for a Jewish community in Mala is in the 1768 Hebrew letter of Ezekiel Rahabi, where he mentions 50 Jewish families and one synagogue. Later, his son David Rahabi (d.1791) also attests the same statistics. It is surprising that Mosseh de Paiva (1687) who records 9 Malabari synagogues from 6 localities in Kerala fails to mention a congregation in Mala, so do the Dutch Governor Adrian Moens who wrote less than two decades after Rahabi in 1781. Interestingly, though Moens states that Malabari Jews were spread over seven places, he lists only six, and for reasons unknown Mala is excluded. Nevertheless, in the same year (1781), we have a Hebrew manuscript entitled "Toldot Yehude Kuchin" by Saraf, Yahya Ben Abraham, where Mala reappears with one synagogue and 50 families. A few years later in another Hebrew letter dated 1790, by Samuel Abraham to a Jewish merchant in New York, the numbers remain firm at 50 families and 1 synagogue.

STRUCTURAL ALTERATIONS IN THE PREMISES OF MALA SYNAGOGUE SINCE 1955

Earlier we discussed about the structural modifications done in the Mala Synagogue; in this post we will see the alterations carried out at the premises of the sanctuary. We learn from the Mala Contract (1955) that the synagogue had boundary walls on three sides and was bordered by privately owned (non-Jewish) buildings and compounds at East, South and West directions, and a Panchayath Road (CMS Road) running on the North side. Originally, the synagogue compound measured 32 cents (1294 sq m), but 9 cents (364 sq m) of land on the East side was sold already at the time of transfer (1955). After Jews left Mala, the synagogue was used for conducting classes for Lower Primary students and it also functioned as a Community Hall. The surroundings of the synagogue were heavily altered and a big share of land was misused. To get a better idea, one might look for old photographs taken from the premises. This is where the photographs taken in 1995 from Mala by the  Center for Jewish Art (Hebrew University of Jerusalem) under the Bezalel Narkiss Index of Jewish Art (http://cja.huji.ac.il) become much helpful. Despite taken relatively recently (40 years after Jews left Mala), these photos reveal how significantly the synagogue premises have changed within such a short span of time. We will compare some of these photographs with the latest images and see the depth of encroachment.

MALAYALAM-HEBREW INSCRIPTIONS IN THE UPPER GALLERY OF MALA SYNAGOGUE

The Bilingual Inscriptions of Mala Synagogue 

A casual visitor to Mala Synagogue need not necessarily identify the structure as a Jewish worship centre unless the inscriptions on the balcony are noticed. The writings in Hebrew and Malayalam do not convey the same message, but both agree on the date of establishment of the synagogue. The lengthy Malayalam inscription gives additional details about the predecessor synagogue(s), while the Hebrew line quotes a verse from the Bible. The only other Hebrew inscription was on the door lintel of the Breezeway, which unfortunately is lost over a demolition drive that took place on 2017 (see my previous post for more details).

STRUCTURAL ALTERATIONS ON MALA SYNAGOGUE SINCE 1955

Typical to other Kerala Synagogues, Mala's Jewish worship centre also consisted of a two-story gatehouse, a two-level breezeway, and a double-height main sanctuary with an upper gallery and second Tebah. The upper floor of the gabled gatehouse functioned as a Hebrew School which also had an attic that was used as a store room. The second level of the breezeway was covered yet not fully enclosed and the ground level was open and likely supported by columns. The main entrances to the synagogue was at the eastern end through the lower level breezeway leading to the Azara and the upper passageway opening to the women's seating area behind the balcony. Time unknown, but probably soon after Mala Jews left in 1955, additional structures were added in front of the gatehouse. Similarly, the open section of the breezeway at the ground level was enclosed and filled in with concrete to make way for commercial buildings. The connections from breezeway to the original entrances of the synagogue through Azara and women's room were cut off and a 5 foot gap blocked its continuity to the main sanctuary. Architect Jay Waronker (2010) finds Mala Synagogue’s breezeway a quintessential example of Kerala timber vernacular architecture with its beautifully ventilated and diffusely lit “walls” made of struts with a latticework of interlinking laths giving a Venetian blind effect. Today, the Synagogue is surrounded by private commercial buildings (South and West) and public roads (East and North). The freestanding boundary wall in the southern border perhaps could be the original construction from pre-mid-20th century, but the current wall on the west is a later addition only. We know from the 1955 Mala contract that the Synagogue was surrounded by "compound wall on three sides". The current wall on the north is a modern construction built after demolishing an illegal commercial complex that existed on the spot.

THE 26 ELEGANTLY WOOD CARVED LOTUS FLOWERS BENEATH THE UPPER GALLERY OF MALA SYNAGOGUE.

 

The abundance of wood used in Mala Synagogue

 

Before coming to the details, a brief background of the current state of Mala's Jewish monuments. Mala has the northernmost synagogue in Kerala and it is also one of least explored Jewish monuments. After Mala's Jews decided to leave for Israel, their synagogue and cemetery were donated freely to the Grama Panchayath (Village Council) of Mala on December 20, 1954 under the main conditions that 1) the synagogue would not be converted to a place of Worship of any denomination or used as a slaughter house and the Panchayath would do all the annual maintenance and repair at their own expense; 2) the cemetery shall be preserved with a compound wall on all sides and a gate, and no part of the cemetery would be dug or unearthed. The contract was registered on January 4, 1955.

RARE PHOTOGRAPHS OF THE OLD THEKKUMBHAGOM SYNAGOGUE OF ERNAKULAM BEFORE IT WAS DEMOLISHED IN LATE 1930S

A synagogue from Ernakulam in the background (September, 1937). Magnes Collection:  [76.311.2.1 (CJ 10)] 

Another gem from David G. Mandelbaum, and this slide from 1937 has the image of an unknown synagogue in the background. The title reads, "Ernakulam. Jewish girl holding her brother who wears only skull cap and abdominal band. Synagogue in background." At first glance, I thought it was the Paradesi synagogue, because of the well  (1) in the courtyard and the upper passageway (2), but on a closer look I realized the structure is different. For instance, the front windows (3) are plain and simple compared to the ones in the Paradesi synagogue. In fact, Mandelbaum has even a photograph of the Paradesi synagogue taken in 1937 from the same angle (see here), and you can notice the style of windows is different.  The title of the slide gives the place Ernakulam, and unlike western travellers who sometimes interchange the names Ernakulam and Cochin, Mandelbaum was aware of the difference and he used Cochin specifically for Mattancherry, therefore, it has to be one of the two synagogues in Ernakulam.

INTERIOR OF THE THEKKUMBHAGOM SYNAGOGUE OF MATTANCHERRY

In the previous post, I discussed about the exterior of the Thekkumbagom synagogue.  As for the interior, we should look for someone who visited the synagogue before the mid-1960s and took a photograph inside. There is of course, the possibility of finding photographs from the personal collection of the Jewish community, but their accessibility would be even more difficult. Luckily, we have some of the important religious articles inside the synagogue photographed and saved before the sanctuary was dismantled. For instance, the Holy Ark (Heichal) of the synagogue is currently preserved in the Magnes Collection of Jewish Art and Life (former Judah L. Magnes Museum) in Berkeley, California in USA (see here for Magnes Museum’s photograph and here for my previous post). In this upload, I wish to share a few pictures that can shed light on the interior of the synagogue.

TWO RARE PICTURES OF THE EXTINCT THEKKUMBHAGOM SYNAGOGUE OF MATTANCHERRY (EXTERIOR)

 Site of the former Thekkumbhagom Synagogue (January, 2011)

Until the mid-20th century, there were 8 synagogues in Kerala. Today, only 6 remain intact, two of the synagogues in Mattancherry-the Kadavumbhagom is in ruins and the  Thekkumbhagom is extinct. In fact, it was Thekkumbhagom of Mattancherry, the first synagogue to be demolished in Kerala, and in the place a two-storied modern building was erected (for more details see here and here). Not a trace of the synagogue is left on the site that can relate to its existence. I had always wondered how the synagogue looked like, but there was no way to know due to the scarcity of finding a photograph of the sanctuary before it was destroyed, and what is more ironic is that the building was standing at least until the mid 1960s! However, there was a remote possibility that the synagogue could be captured accidentally by visitors who took photographs of the Jew Street because of it's location very near the Paradesi synagogue. See my earlier post where I discussed about an old photograph in this context, unfortunately it was clicked one step short of the Thekkumbhagom synagogue (see here). To my greater satisfaction, I was proved right, the synagogue was photographed by a visitor more than 100 years ago, and in the process of depicting the 'Main Street' of Cochin's Jew Town for an article in a periodical, he captured the Thekkumbhagom synagogue unintentionally! After a decade, in another periodical, a picture of the Jew Street in the form of a graphical sketch  appeared, and the synagogue was again included.

A SHORT VISIT TO THE JEWISH SITES IN ERNAKULAM-KOCHI (30 OCTOBER 2019)

Old Jewish Cemetery of Ernakulam.

 The cemetery is back to its neglected state. Promises are promises!

RABBI NEHEMIAH BEN ABRAHAM MOTTA OR NAMIA MOTTA (d. 1615) AND HIS TOMB IN MATTANCHERRY (COCHIN)

September 2019 

Where can you find a Jewish tomb revered by Christians, Muslims and Hindus other than in India? In 2011, the first time when I saw a large tomb with conspicuous Hebrew inscriptions, I was actually shocked to find such a monument standing alone in a highly unexpected place- deep inside a very congested and dense non-Jewish residential colony. The tomb belongs to a 16th century Jewish mystic by the name 'Nehemiah ben Abraham Motta', locally known as 'Namia Motta'. Sometime after his death, legends and myths started to build around his name and he was eventually transformed into a miracle worker, a multi-religious saint and to some (non-Jews) even a village-deity.

REMAINS OF AN EXTINCT MALABARI JEWISH CEMETERY, MATTANCHERRY.

Most visitors to the Jew Town of Mattancherry would notice the high walled Jewish Cemetery. However, not many would realize that this cemetery is exclusively used by the Paradesi Jewish community. There existed an older graveyard for the Malabari Jews, which according to some, were used by the Paradesis also. The old Jewish cemetery was located south of the Paradesi cemetery, and it served members of the Kadavumbhagom and Thekkumbhagom Malabari congregations. After the Malabari Jews left for Israel (1950s onwards), the cemetery was abandoned and eventually demolished by the local community for establishing a shanty colony. Today, the sole surviving structure from the entire cemetery is the tomb of a well revered early 17th century Jewish mystic named Nehemiah Motta (Namia Mootha). See my earlier visit to Motta's tomb here, and if you are interested in a more detailed description on the topic go through my next post here.

RENOVATION OF THE PARADESI JEWISH CEMETERY OF MATTANCHERRY (15 September 2019)

A major renovation of the cemetery was completed in 2017. The whole area was cleaned, broad pathways were made, the weed filled sections were leveled and filled with gravel. The swampy parts near the western wall of the cemetery where the Meshuchrarim tombs were segregated (see here), was filled in and landscaped nicely. May be this is also an intentional effort to rectify one of the reminders of the the long-past factional conflict that was a dark episode in the Cochin Jewish history. The rivalry between the two communities is a long forgotten chapter today, even using the term Meschuchararim (manumitted slaves) is considered highly offensive. Two large 'Star of David' are added in the cemetery: 1) in front of the Prayer Hall, yellow allamanda flowers are arranged in the shape of a David's Star. 2) positioned adjacent to the tomb of A. B. Salem-the Jewish Gandhi who bravely fought against the apartheid prevalent in their community until the mid 20th century; is the gravel filled Star of David  painted in blue and white colours. The entrance to the cemetery is also beautified and the trilingual plaques are freshly painted (see here).  

REVISITING THE JEW TOWN, MATTANCHERRY (15 September 2019)

My last visit to the Jew Town was in March, 2017, so it was some time since I had been to this area. I see a few of the monuments have been beautified and will discuss more about them in future posts. A few snaps from the visit:

The Synagogue Lane

THE JEW TOWN OF MATTANCHERRY-a walk through history.

Imagine you are in Jew Town of Mattancherry in the early 20th century, and you start walking straight towards the south from the Maharaja's Palace (the Dutch Palace)-by the time you cover a distance of 2 km you will pass through 4 synagogues! (see Map below). The northernmost Paradesi Synagogue (1568) followed by the Thekkumbhagom (1647), Kadavumbhagom (1544) and Kochangady (1344) synagogues. The southernmost Kochangady Synagogue which is also the oldest would be in ruins (supposedly demolished in the late18th century), but it's remains would be still visible. You will find the remaining 3 synagogues intact, active and vibrant with Jewish presence. 

Major Jewish monuments in Mattancherry. Courtesy, Google Map

THE KADAVUMBHAGOM SYNAGOGUE OF MATTANCHERRY-A Vanishing Heritage

The structure of the synagogue:  

For more details on the structure and history, see my earlier post (updated) here. The  Kadavumbhagom Synagogue of Mattancherry shares similar architectural features with other existing synagogues in Kerala. The synagogue is aligned in the east to west direction. The complex begins with a double-storied gatehouse at the eastern end followed most probably by a breezeway to a two-storied structure that opens into the main sanctuary building at the western end. The two-storied structure had a lower Azara or Anteroom, and an upper floor which is the women's seating room. The anteroom is the buffer space of the synagogue, mainly used as a waiting area and a place for storage. There was also a Hebrew school in the synagogue and I believe it was adjacent to the women's room or part of the upper floor of the gatehouse. Inside the main double-height long rectangular sanctuary building, was a central Tebah (Pulpit) and a beautifully carved wooden Heickal (Holy Ark), the holiest part of the synagogue where the Torah Scrolls were kept. The Ark was placed at the at the western wall facing Jerusalem. One of the prime attraction of the synagogue was the elegantly carved and painted ceiling woodwork. In addition, there was another pulpit inside the sanctuary at the eastern end. The second reading desk was part of the upper wooden balcony, reached by a staircase from inside the synagogue. An extra pulpit is unique to Kerala synagogues and was used on special occasions. The upper balcony is separated from the women's room by a latticework partition.  Access to the women's gallery was not inside the  sanctuary but through a staircase from the anteroom.

The Eastern (Front) Side of the Kadavumbhagom Synagogue Complex (Mattancherry)-transformation through ages.

The following photographs will give you an idea on how the front side of the synagogue had been altered with time. The first snap, a beautiful colour photograph taken in 1956 shows clearly the original synagogue before any structural damage has occurred. The photograph is of excellent quality, the colours are bright and vivid and more importantly, you can see details the double-storied gatehouse and the fully intact gable. Also do not miss the 1957 black & white photograph of the synagogue taken from the same angle here. Two decades later, you can see in the 1977-photograph by Barabara Johnson-the gatehouse has disappeared, but the main sanctuary building remain with all the four windows on the front wall intact. A more careful analysis of the photograph would reveal some interesting features like the steps to the synagogue (was intact in 2011), the two pillars in the front, the small construction attached to the southern wall of the sanctuary building and the border outlines on the gable-none of them remain today. For the source and other details regarding all the old photographs, see my earlier post here.  In 2011, when I visited the synagogue for the first time, there was a metallic shutter door on the anteroom and all the windows on the front wall were sealed. The synagogue remained more or less the same except for the absence of a door in the anteroom as seen in the 2017 photograph which I took during my last visit before the collapse of the sanctuary.

The Front Side (East) of Kadavaumbhagom Synagogue of Mattancherry at different stages.

The Southern Courtyard of the Kadavumbhagom Synagogue, Mattancherry.

The Southern courtyard of the synagogue has disappeared and you can see that a new residential two-storied building has been erected on the spot.