Newsletter Article: "St. Francis Church of Cochin and its Funerary Monuments".

I thought of sharing a small article I wrote about the funerary monuments of the St Francis Church of Fort Cochin. It has appeared in the recent issue of the Newsletter (see here) from Dodenakkers.nl foundation, a major knowledge centre for Dutch funerary heritage, both in the Netherlands and abroad. The foundation also maintains SharedCemeteries.net a bilingual portal about funerary heritage in former Dutch colonies.

PORTUGUESE TOMBSTONES IN THE GRAVEYARD OF 'THE CHURCH OF OUR LADY OF HEALTH,' SAUDE (SOUTH OF FORT KOCHI)

The Church of Our Lady of Health, Saude

 

So far, I have analyzed 48 Portuguese tombstones in Cochin and neighbouring areas, and they are distributed as follows:

32-St Francis Church, Fort Kochi  

(There are a total of 54 tombstones inside the church. See here, here, here and here for the complete list of all these tombstones)
04-Santa Cruz Cathedral, Fort Kochi (see the links here)
09-of Cochin in Thrissur District Heritage Museum (see the link here)
02-of Kodungallur in Thrissur District Heritage Museum (see the link here)
01-Fort Kochi Beach (see the link here)

Let me wind up this series with 2 more tombstones and with that 50 Portuguese funerary monuments from Cochin area are covered. These two tombstones are preserved in the cemetery of the 'Church of Our Lady of Health' in Saudi, a place south of Fort Kochi. In fact, the name "Saude" for the place is derived from a former 16th-century Portuguese church, "Nossa Senhora de Saude" (Our Lady of Health) which was located in its soil. The Portuguese church was later destroyed by the sea, and a new one at the current location was first established in 1804. The present modern church is however consecrated on December, 2006. If you remember my earlier post, I have discussed about a Jewish settlement and a lost synagogue in Saude.

The tombstones are placed on either sides of the entrance gate of the Saude church cemetery, facing the south direction. The tombstone on the western side is intact and has a 10-lined Portuguese inscription, but it lacks any heraldic designs. The tall eastern tombstone is slender in width, the inscriptions are divided into two sections with a "Coat of Arms" in between. The upper left corner of the tombstone is broken, with a few letters missing from the first two lines, otherwise the overall epitaph is complete. The upper portion of the epitaph consists of  5 lines, whereas the lower section, that is below the "Coat of Arms" has 6 lines, and at the bottom end of the tombstone is a floral design.

The Cemetery of the Church of Our Lady of Health in Saude & the Location of the Tombstones

 

A 16TH CENTURY (1581?) PORTUGUESE TOMBSTONE NEAR THE FORT KOCHI BEACH

1-Marble Plaque Commemorating the Visit of Portuguese President to Cochin (1992); 2-Portuguese Tombstone (1581)

(For my separate blog on the European funerary monuments of Kerala see the link here). This unusual tombstone came to my notice quite accidentally while I was walking through the streets of Fort Kochi and bumped into a marble plaque with Portuguese writings. The plaque located outside the tall boundary wall of Bastion Bungalow was installed to commemorate the visit of the President of Portuguese, Dr. Mario Soares to Fort Kochi on 29th January, 1992.

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

 Two Portuguese tombstones from Kodungallur are on display in the Thrissur Mural Art Museum, one is for a Portuguese priest who married an Indian woman (Tombstone 1), the other supposedly belongs to an Indian priest (Tombstone 2). For the location of these tombstones in the museum, see also the photograph entitled "An Overview of Portuguese tombstones...Thrissur" in the previous post (10 and 11). Similar to the previous post, the paired photographs uploaded below are from September (Left) and December (Right), 2022.

TOMBSTONE 1-Fr. Felippe Perestrelo and his wife Dona Beatris Natover

The most famous funeral monument in the museum is the vertically mounted 16th-century tombstone displayed in the courtyard. This is mainly because the gravestone belongs to a priest from the family of Christopher Columbus' wife. It was Rafael Moreira, a Portuguese historian who deciphered the tombstone in 2012 and noticed this close family connection. Roberts and Chekkutty (Malabar II-Christian Monuments, 2017) believes that due to the vertical posture of the structure, it was funerary monument or a side column to an altar in the Church. The tombstone has a beautiful "Coat of Arms" and a 12-lined inscription. At the upper end of the tombstone is the Latin phrase "Pater Noster" for "the Our Father". The inscription in the main body is fairly legible except for the last line and a few letters at the end of the 11th line. As per the narrative of Roberts and Chekkutty (2017), the tombstone was retrieved from Paranki Mala (Portuguese Mount) at Karuppadanna (a place near Pullut, Kodungallur) and was brought to Thrissur in 1975. There are no burial dates in the tombstone. Prof. Rafael Moreira however dates the epitaph to 1530-40, going by the coat of arms, the style of writing and the abbreviations used. 

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.

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. 

THE PILLARS OF THE OLD SANTA CRUZ CATHEDRAL, FORT KOCHI

1-Santa Cruz Cathedral, 2-Chapel of Our Lady of Fatima, 3-Pillar of Old Santa Cruz Cathedral

In the south-west corner of the modern Santa Cruz Cathedral of Fort Cochin (consecrated on 19 November, 1905) is the blue-domed 'Chapel of Our Lady of Fatima' (erected by Fr. G. A. Godinho on 30 December, 1949), and behind this chapel of Virgin Mary is a pillar with a cross atop, and an inscription at its base that says "Erected by J. E. Winckler Port Officer". This column is claimed to be a remnant from the old Santa Cruz Cathedral built by the Portuguese in the 16th Century. Interestingly, there is another pillar on the beach side opposite to the Bastion Bungalow which  also has the name Winckler, and the inscription reads: "Erected 17 October 1890 by J E Winckler Port Officer". The pillar commemorates "the Great Fire of Cochin" caused by 'Chandrabhanu', a 500 ton vessel on 4th January, 1889. 

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.

TRACING THE OLDEST EUROPEAN TOMBSTONE IN SOUTH INDIA -SIMEA (SIMEON) DE MIRANDA (8 AUGUST, 1524), St. Francis Church, Fort Kochi. Perhaps the oldest extant European grave marker in India.

In the previous post, we discussed about the 46 tombstones (47 epitaphs) mentioned by Julian James Cotton (JJC, 1905) inside the St Francis Church. Interestingly, he also records 12 Portuguese tombstones outside the church (pp. 272-273). They include 3 tombstones on the compound of the Port Office, Parade Road; 8 tombstones scattered in the streets, used as doorsteps to houses or as platforms to wells; and one tombstone in front of the Cochin Library which is illegible. The oldest of the 12 is Simeon de Miranda, who died on August 8, 1524 and according to JJC, this is also the oldest European tombstone in South India. Interestingly, when Vasco da Gama was buried inside the St Francis Church in December, 1524 (then dedicated to St Antony), Simeon Miranda who died 4 months earlier in the same year was interred somewhere in Fort Cochin, but outside the St. Francis church. Perhaps Vasco da Gama due to his legendary status was the first to be buried in the church. Remember, the oldest tombstone reported inside the church after Vasco da Gama is that of Diogo Dias and is dated to 1546 only. JJC notes that Miranda’s tombstone was brought to light while digging the foundations of the new Port office. In the introduction to his monumental work on the tomb inscriptions in Madras (1905), JJC states (p. vi): “The Cochin slab, dated 1524, recently disinterred near the new Port office, is apparently the oldest memento mori of this nation in the peninsula”. Out of the 8 tombstones scattered in the streets of Cochin, JJC identifies 6 from the 16th century, the oldest in the name of Antonio Mendes is dated to 11th December 1532, the year according to him could also be read 1522. Today, Miranda's tombstone is also conserved inside the St Francis Church along with the actual 46 tombstones. I don't think many are even aware that this rare tombstone has survived and is well preserved in Fort Kochi. Also, we do not know when exactly this 1524 tombstone was transferred to the church, but it is highly plausible that the shifting was done somewhere in the early 20th century.

The Portuguese inscription on the epitaph of Simeon de Miranda reads (JJC, p. 272): “En esta sepultu ra iaz Simea De Miranda ffo do Fyco de Mirada e de Dona Cezilia d’Azambuja q faleceo a 8 d’ Agosto de ISZ4”, which is translated as: “In this tomb lies Simeon de Miranda, son of Francisco de Miranda and Cecilia d’ Azambuja who died on the August 8th, 1524.’’ The inscription on the tombstone is distributed in 9 lines and on closer observation you can see that the year “1524” is the last word, but inscribed in 2 lines, the numbers “152” in end of line 8 and the number “4”, though faintly visible now, is the only character engraved in line 9. Thanks to JJC for deciphering this rare epitaph and like he had commented, the inscription written in a crabbed character is the most difficult to read. Thus the arrangement of the inscription in the tombstone is as follows:

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.

REVISITING THE JEW TOWN OF MATTANCHERRY (16 SEPTEMBER, 2022)

Synagogue Lane, Mattancherry

Its almost 3 years since I visited the Jew Town of Mattancherry, but I don't think there has been much change. The tiled pathway of the 'Synagogue Lane' is new to me and the site of the previous Thekkumbhagom Synagogue has a different building coming up. A temporary roof constructed over the Kadavumbhagom Synagogue is a major addition. However, the biggest surprise to me is that the strict no photography policy inside the Paradesi Synagogue has been relaxed considerably. Today, photography is permitted inside the Synagogue and the only restriction is with the use of the flash. I was told that this decision was taken by the Government during the Onam Season (August, 2022). Let us hope this will remain the same for long stretches of time. I grabbed this opportunity to click several photographs inside the synagogue and in the inner courtyard. A few other Jewish sites were also visited on this short trip. Since I have given the details of these sites elsewhere in the blog, only the photographs are appended.

Tombstones Discovered from the Kadavumbhagom Synagogue of Mattancherry in August, 2021

Two tombstones were discovered from the compound of Kadavumhagom Synagogue of Mattancherry in August 2021 (for a report, see here). The epitaphs were found broken in the middle making the dating of the tombstones difficult, but the names can be easily read. The first tombstone discovered belong to 'Eliyah bar Tifereth' and the other is in the name of 34 year old 'Eliyah ben Gershon' of the Meschuharar community. Though the dating of the tombstones are challenging and disputable, Tifereth's burial is dated to Friday, 26 Kislev 5359 (השנט)/Thursday, 24 December 1598 (Ophira Gamliel), and Gershon's to Wednesday, 9 Sh'vat 5592/Wednesday, 11 January 1832 (Thoufeeq Zachariah). In the case of Tifereth's tombstone, if the year of his death (the last word in the epitaph) is read as השנג instead of השנט [the last letter in line 7 appears less likely to be a tet (ט). Compare with tet of line 6], the date becomes Friday, 26 Kislev 5353 (השנג)/Tuesday, 01 December 1592. Currently, these tombstones are preserved in the Bastion Bungalow of Fort Kochi. I would like to extend my sincere gratitude to the friendly staff of Bastion Bungalow for not only allowing me to access the tombstones, but also giving the permission to photograph them by taking outside the storage facility. 

Kadavumbhagom Synagogue of Mattancherry (September, 2022)

Tomb 1: Eliyah bar Tifereth (d. 1598?)

The yellow arrows mark the positions of the last letter of the epitaph (line 7) and the letter tet in line 6.

Tomb 2: Eliyah ben Gershon Meschuharar (1832)

Discovering the Tombstone of Samuel Ezekiel Divekar (died, 14 December, 1796) at Ernakulam- the founder of Sha'ar Ha Rahammim- the first synagogue (built, 1796) of the Bene Israel Community in Bombay (Mumbai).

Previously I mentioned about Samuel Ezekiel Divekar (also known as Samaji Hassaji Divekar), who was a native Commandant from the Bene Israel Jewish community in the 6th Battalion of the British East India Company (see here and here). He was captured as a prisoner-of-war in the Second Mysore War (1780-1784) by Tipu Sultan's forces. It is believed that out of gratitude for his miraculous deliverance from being beheaded with other prisoners, Samuel Divekar built the first ever Bene Israel synagogue at Mumbai in 1796. Shirley Isenberg in her acclaimed and comprehensive work, "India's Bene Israel" compiles in detail about the circumstances that led to Samuel's captivity and release, his role in the establishment of the Sha'ar Ha-Rachamim (the Gate of Mercy) synagogue, and his relationship with the Cochin Jews (1988, pp. 46, 314-324). According to the Bene Israeli tradition, he was released through the intervention of Tipu’s mother who was glad to see a "Bene Israel" (Children of Israel), a community positively mentioned in Koran; a variation of the story is that he was freed by the efforts of Cochin's influential and rich Jewish leaders (Ezekiel Rahabi, Isaac Sargon etc.). As the story goes further, the new synagogue lacked a Torah Scroll, so Samuel went to Cochin to obtain one from its famed Jewish community, but quite unexpectedly, he died of a sudden death and was buried there. 

Another Rare Image of the Thekkumbhagom Synagogue of Mattancherry

Earlier, I discussed here about two rare images of the extinct 'Thekkumbgaom Synagogue' of Mattancherry and addressed why it is difficult to obtain a photograph. Here is one more photograph that has appeared in 1930s which shows the intact gatehouse of the Thekkumnhagom Synagogue. Interestingly, this image was also taken to represent the Jew Street, and the caption reads "Street of White Jews in Cochin in the 30s". Like the 1917 photograph, this image was taken from the same angle, but a few feet away from the synagogue, and hence a little less detailed though. Nonetheless, the empty Jew Street looks more distinct with the clock tower of Paradesi Synagogue at the end of the street.

The two-storeyed gatehouse is clearly visible with its semi-circular entrance and steps leading into it from the ground floor. Flanking on on either side of the entrance are two stone lamps, which is however concealed by the individuals standing before the synagogue in the 1917 photo. The upper floor is having opened windows which are all closed in the 1917 image. There are also a few other differences between the two images. Two side windows existed, one on either side of the entrance in the older photograph (1917), but the right side (north) window does not appear to me in the 1930 image or is there one?. Moreover, a side entrance can be seen in this photograph at the northern end (right to the main entrance) which is not present in the 1917 image, and could therefore be a later addition. The other major difference, although not a structural variation, is the absence of the thick vegetation captured in the 1917 photograph, located towards north immediately after the synagogue gatehouse.

Thekkumbgahom Synagogue of Mattancherry in 1930s (the red arrow marks the two-storeyed gatehouse of the synagogue)

Photo credit: reproduced with permission from 'Paul Brunton Philosophic Foundation' (https://www.paulbrunton.org/) and the online link to the image is here. I would like to extend my sincere thanks to George Lino, who has been kind enough to bring this photograph to my attention.

Thekkumbgahom Synagogue of Mattancherry in 1917 (see more details here)

THE FOUR DIALS OF THE CLOCK TOWER OF PARADESI SYNAGOGUE.

It may appear strange that the most photographed Jewish monument in Kerala is a three-storeyed clock tower outside a synagogue. The reason is that, Paradesi synagogue, the most frequented Jewish site in Kerala has a strict no photography policy inside its compound, and the closest a visitor could get is an attractive clock tower located just outside the main sanctuary building. Nonetheless, not many people know that the tower building is not part of the original synagogue built in 1568, but was constructed around two centuries later. The 45 feet tall square shaped structure built in Dutch architectural style in 1760-1761 period is worth exploring. There are different versions about the origin of the clock tower such as the Dutch Governor donating the monument (see the 'bell thieves' story) or the Cochin Rajah giving land for the tower etc. It is generally agreed, however, that the tower was built by the wealthy Jewish merchant, Ezekiel Rahabi, who also brought the famed Chinese tiles from Canton in China in 1762 for the synagogue. To the best of my knowledge, the earliest documented evidence about the clock tower is in the travelogue of Rabbi David Hillel, who visited Cochin in late 1820s and published his 'Travels of Rabbi David de'Beth Hillel' in 1832. He writes: "The Dutch presented the synagogue with an excellent clock for which a separate tower is built" (1832, p. 120).  

The clock tower located at the end of 'Synagogue Lane' has the Synagogue on the western side; the Cochin Rajah's Palace (Dutch Palace) on the northern side; and the Mattancherry harbour on the eastern side. One of the characteristic feature of this clock tower, is its unique dials made of teak wood engraved in Latin/Roman (south side), Hebrew (west side) and Malayalam (north side) numerals and texts. The cardinal arrangement of each dials in different languages was probably meant for specific communities. Thus, the Hebrew west dial facing the Synagogue courtyard served the Jewish worshippers; the north dial in colloquial Malayalam was meant for the Rajah of Cochin; and the south dial with standard Roman numerals was for the Jewish community residing in the Synagogue Lane. A clock tower with three dials, in three different languages, with three different calendar systems to denote its establishment date is unique. I believe this is perhaps the only place in Kerala where you get to see the first ten Hebrew alphabets arranged in a serial order and displayed publically, although you need get inside the synagogue courtyard to get a better view. The Malayalam numerals are outdated and rarely used by the common people today, so it is also a special feeling to look them from a historic venue.

This brings us to the question of whether a fourth dial existed on the east side of the tower which is currently empty. If there was one, why and when was it removed and what type of numerals was used in it? Some scholars believe that there may once have a fourth dial on the east, facing the harbour, with Arabic numerals, which Paradesi leader, I. S. Hallegua believed was probably taken down in 1800 for unknown reasons (Weil, 2002, p.55). However, this may not be the case if we consider the description given by Advocate A. B. Salem in his authoritative work, 'Jew-Town Synagogue', published in 1929. According to him, there was an east dial for the general public, but he does not mention the type of numerals used in it. It will not be out of place to quote the full passage from Salem's work which is as follows: "Inside is the clock-an old Dutch curiosity-worthy to be preserved under the Indian Ancient Monuments Act of Lord Curzon, with its four dials, one, to show the time to the worshippers in the Synagogue, fixed on the western wall of the tower, one on the northern wall to show the time to the Raja of Cochin, and one, on the southern side for the advantage of the community, and one, on the eastern side for the general public" (Salem, 1929, pp. 24-25). Surprisingly, even later writers such as Bar Giora (1958, p. 226), Yehudi (1989, p. 56), Segal (1993, p. 48) etc., write specifically about a fourth dial with Arabic numerals on the eastern side. 

If indeed a fourth dial existed until late 20th century, there must be an external evidence, perhaps a photograph to support this claim. So far, I haven't come across any photograph that shows a dial on the eastern wall of the clock tower. The availability of early images of the east side of the clock tower is major hurdle, because the monument is usually captured from the south side (Synagogue Lane). In order to have the the eastern wall, the image has to be obtained from the north (Dutch Palace side) or the east (harbour side) sides. Nevertheless, here is one rare early 20th century image of the clock-tower depicting the east side. The photograph appeared in 1923 in the book entitled 'Cochin British & Indian' by F S Davies, and you can see the east wall lacks a clock-dial.

The clock tower and the synagogue in 1923

Yet another image to be considered is the one that has appeared in the front cover of "The Songs of Cochin Jews and their Historical Significance", published by Paradesi leader A. I. Simon in 1947 from Cochin. If the image was part of the original edition, then we have a clear evidence that an east dial was absent in the mid-20th century also. However, we do not know if the community reinstalled one shortly afterwards, which Bar Giora claims to have seen in 1958. Bar Giora also reports about a plaque on the side facing the synagogue (i.e. western side of clock tower), on which was written in Hebrew "Our days pass away like a shadow, we bring our years to an end as tale that is told". This plaque bearing the Hebrew dictum is also mentioned by Yehudi (1989, p. 56) seen near the door, which according to him was later lost. 

The Paradesi Synagogue and the Palace Temple next to each other (A. I. Simon, 1947)

"GROWING UP JEWISH IN INDIA" (2021) by Ori Z. Soltes (ed.)-a beautifully illustrated account of the three Jewish Communities of India (Baghdadi, Bene Israeli and Cochini)

Recently published [May, 2021 in India; forthcoming December, 2021 outside India] "Growing up Jewish in India: Synagogues, Customs, and Communities from the Bene Israel to the Art of Siona Benjamin"; Edited by Ori Z. Soltes [Published by Niyogi Books, New Delhi, 320 pp.] is not just another book on the Jewish communities of India. The six chapters contributed by experts in the area, enriched with over 150 fabulous illustrations are a delight to read through. To have a better picture, Majha House, an Amritsar based platform for art and culture has hosted the author Ori Z. Soltes to discuss about the book, and you can watch the full 45 minutes video here.

I am particularly interested in the chapter on Cochin Jews by Orna- Eliyahu Oron and Barbara Johnson which explores all the eight synagogues of Kerala with some interesting snippets, some of them could be entirely new to many. Excerpts from Orna's award winning Master's Thesis (2004) in Hebrew (unpublished) which is perhaps the most thorough study on the Torah Arks of Kerala Jews to date, appears for the first time to the English-speaking community. Prof. Barbara C. Johnson, who did both her Master's and Ph.D. Theses on Cochin Jews and published several articles on the Kerala Jewish communities of India and Israel does not need an introduction. The article is an up-to date resource for anyone interested to know the general history and current status of the synagogues of Kerala. This chapter (2) spread over about 90 pages with 48 images inserted between sections of variable text, occupies a rather major portion of the 320-page book. 

The oldest photographs in the article are from David G. Mandelbaum's 1937 collection of slides. There are three photographs showing the interior of Thekkumbhagom Synagogue of Mattancherry that has never been published before. This is huge, considering that even getting an image of the exterior of the synagogue is so hard (see here), the authors have done a great job and come across a rare gem. Another photograph from Mandelbaum is that of Thekkumbhagom Synagogue of Ernakulam, also from 1937. There are also images of Kerala synagogues taken between 1957 and 1981 and some of them I  believe especially the ones provided by Barbara have not been reproduced elsewhere.

On a personal level, I had the privilege to contribute 14 photographs (photos taken between 2011 and 2019) to this article representing the current state of the synagogues of Kerala. I am also happy to notice that three of these photographs appeared as double page spreads in the book. The number of photographs appeared synagogue wise are:

Kadavumbhagom-Mattancherry (2); 

Paradesi-Mattancherry (2); 

Kadavumbhagom-Ernakulam (2); 

Thekkumbhagom-Ernakulam (1); 

Chendamangalam (3); 

North-Paravur (2); 

Mala (2). 

FRONT & BACK COVER

TORAH ARKS OF THE JEWS OF KERALA

The Torah Ark, also known as Heichal or Aron ha'Kodesh is a chamber or cabinet that houses the sacred Torah Scrolls. In Kerala, the wooden Torah Arks are highly ornate, intricately carved and elegantly designed. All the Arks of Kerala are positioned on the wall facing Jerusalem, i.e. at the western end of the synagogue. Out of the 8 extant synagogues of Kerala, the arks of all except that of the Mala have survived. This is a remarkable achievement considering that except for the  Paradesi synagogue, the remaining 7 synagogues were abandoned or unattended for decades after the Jewish community emigrated to Israel from early 1950s onwards. The Thekkumbhagom synagogue in Mattancherry was completely demolished in 1960s; the nearby Kadavumbhagom sanctuary was turned into a godown and left to decay; and the Mala Synagogue was transformed into a local community hall and primary school. The situation was not different with other Malabari synagogues as well until the early decade of 21st century, when Government Organisations, Private Institutions and individual initiatives together played significant roles in changing the dismal conditions. Today, Parur and Chendamangalam synagogues are Jewish museums open to the public; Kadavumbhagom-Ernakulam is a fully functional beautiful synagogue; Mala synagogue is being renovated and beautified; heavily ruined Kadavumbhagom synagogue-Mattancherry is under early phases of restoration; and Thekkumbhagom synagogue-Ernakulam is already a protected monument waiting for its turn of restoration.

THE JEWISH CEMETERIES OF KERALA

Recently, I have been posting images from different Jewish cemeteries, and with Paravur cemetery, I have covered all the extant Jewish graveyards of Kerala. I tried my level best to include as much details of these cemeteries as possible. I am sure by now you might have noticed that most of these graveyards are overgrown, hard to navigate and the tombs are dilapidated and crumbling. The only exceptions are the Paradesi cemetery in Mattancherry and the new cemetery in Ernakulam, but then these sites are not open to the common public. To sum up, there are six surviving Jewish cemeteries in Kerala-one in Mattancherry, two in Ernakulam and one each in Mala, Chendamangalam and North Paravur. I also discussed about at least four extinct Jewish cemeteries-two in Mattancherry, one in Fort Kochi and a graveyard hypothesized at Kodungallur. We also saw tombstones in Paradesi synagogue courtyard which are supposedly from the extinct cemeteries of Mattancherry. Headstones are also exhibited in the courtyards of North Paravur and Chendamangalam synagogues.

THE NEW JEWISH CEMETERY OF ERNAKULAM REVISITED

My first visit to the cemetery was in January 2011 and since then I made two more trips to the site in November, 2016 and November, 2019. In 2011, I took photographs of the overgrown cemetery only from the south side, so the tombstones were not captured. Although, in none of the trips I could enter the locked cemetery, I managed to obtain more close-up photographs of the tombs and their headstones during my later visits. Today, it is the only functional Malabari Jewish Cemetery in Kerala. For more about the historical background of the cemetery see my earlier post here. The plaque installed at the main entrance will give you a brief introduction. The cemetery became functional only by mid 20th century. It is interesting to note that when the old cemetery of Ernakulam became defunct in 1945, the land for the new cemetery was allotted to Ernakulam's Jewish community (Thekkumbhagom and Kadavumbhagom) by the Municipal Council at a nominal price of Rs. 1! (Prem Doss Swami Doss Yehudi, 1989). As you can observe, most of the tombs have headstones facing west towards Jerusalem, but there a few of them installed in opposite direction. At the northern end of the cemetery are six poles with a concrete rectangular slab in the middle. This arrangement is to support a temporary canopy at the time of funeral services when the coffin is placed over the slab. In the Paradesi cemetery, there is a permanent open hall for this purpose. Jewish symbols of menorah and star of David are visible on the northern wall. The tombstones have both English and Hebrew texts unlike the older Jewish tombs of Kerala which have Hebrew inscriptions alone. The side path bordering the eastern boundary of the cemetery is called 'Chakkamadom Lane'. Interestingly, Chakkamadom is the area of former Malabari Jewish cemetery in Mattancherry and Chakkamparambu is a field in Kodungallur thought to be a Jewish graveyard by some.

THE JEWISH CEMETERY OF NORTH PARAVUR (PARUR) & TOMBSTONES IN THE SYNAGOGUE COURTYARD

 

North Paravur (Vadakkan Paravur) or Paravur/Paravoor (Parur) had once a flourishing Jewish community. Among the eight Jewish communities of Kerala that were active until mid-20th century, only Paravur was part of erstwhile Kingdom of Travancore and the remaining all [Cochin (3), Ernakulam (2), Chendamangalam (1) and Mala (1)] were under the Kingdom of Cochin. Paravur synagogue is the largest of Kerala's extant synagogues and architecturally the most complete. A Hebrew dedicatory inscription kept in the synagogue compound dates the structure to 1616 AD. Traditional accounts would assign an earlier date, according to which an older synagogue existed at Paravur in 1164 AD. Jewish historian Adv. Prem Doss Swami Doss Yehudi (1989) even asserts that the first Paravur synagogue may have been built in 750 AD! There was a time when the Jews of Paravur were the wealthiest and influential lot among the Malabari Jewish community. The prosperous community numbered 306 in 1948, and almost all of them lived near the synagogue. Naturally, one would expect to find a proportionally large Jewish cemetery used by the community over centuries. Ironically, Paravur cemetery is the smallest of the extant Jewish cemeteries in Kerala. Measuring a meagre 3 cents, this narrow piece of rectangular strip of land is obscurely positioned in an area where Paravur's many educational institutes  are  located. The densely overgrown cemetery is less than a kilometer east to the synagogue and situated adjacent to 'Excellent College' (see Map below). The graveyard is so overgrown with weeds and climbers that sometimes the entrance gate and the tombs would remain completely hidden and you would have no hint that a cemetery was anywhere in sight