History of the Oorayil family – a branch of the Thulassery Manapurathu Tharavadu : -
A 9th century Judeo-Christian West Asian migrant family
Descendants of the 9th century Syrian traders who settled down in Quilon before moving out to nearby Kallada established the ThulasseryManapurathu Tharavad. In course of time members of the tharavad migrated to different parts of Kerala and came to be known under different family names.
Priesthood ran in the family from generation to generation and the 24th in line Rev.Mathai Kathanar inspired by divine love wanted to strengthen and revive family roots . He along with K.C. Abraham ,Koodathinalil got in touch with members of various family branches in 1987 Subsequently with the support of the members who responded on
Sources for the history of 9th century A.D.Syrian Christian
migration to Kollam
History is a grand discipline which can be transformed from the history of entire humanity to the history of individual lives. Family history is a part of micro history and it has a wider depth and scope in the study of regional history . Micro history based on family history needs more research since world history is extending its grip over micro history with an intention of decreasing its significance.1
All ancient , history including history of Kerala and Syrian Christian history have been constructed with the help of oral history, traditions and legends which have been passed on among many generations .These oral history , traditions and legends are later transformed into pictorial or written form which in course of time form the primary sources for the study of history . “Ancient inscriptions and crosses, liturgies, annals and songs, manuscripts and oral traditions have established that Christianity dates from at least the second century in India….The ancient traditions and libraries of scores of individual churches and families enrich the evidence with hundreds of ancient manuscripts and later versions of Syriac writings…”2
The sources for the study of 9th century Syrian migration can be broadly divided into Primary sources and Literary sources.
1) Tharissapalli Copper Plate
2) Inscriptions
3) Kolla varsham/ Kollam Thonri/ Malayalam Era
The copper plate grant made by Ayyan Atikal Thiruvadikal ,the king of venad , to the Tharissa Church
V.N.Nagom Aiya in Travancore State Manual states about it as , “In the same year(A.D.824)King Sthanu Ravi anxious to secure the pecuniary assistance from Christian merchants in efforts to repel the invasion of Malabar by Rahakas granted the Copper Plate” In this the king gave permission to mar Sapor to transfer to the …church and community at Quilon a piece of the land with near the city with the several families of low caste attached to it…”This is considered to be the first dated document in Kerala history.
2)Inscriptions
As its engraved on the Persian cross set up by Mar Sapor in Kadammatom Church
4) Theory of Kolla varsham/kollam thonri( Malayalam era):
There are various theories behind the origin of the Kollam era but the most accepted is associated with the arrival of Persian migration of 9th century A.D.
Kollam thonri:
This theory states that kollam era started with the arrival or Persian Christian merchants under the leadership of SaborIso and the establishment of kollam town. When GovardanMarthandan became king of Venad the Saptarshi calender was implemented I Venad .But the calender system got greater acceptance when the king accepted the months in the Greek calender which was used by the Persian merchants who migrated in 825A.D .For example first month of Malayalam calender year – Chingam is derived from Simham which is the Malayalam equivalent for Leo which is the first month in the Greek calendar .Second month Kanni is derived from Virgin or Virgo in Greek calender…….etc.
Literary sources:
1)Ramban Paatu
2)Writings of foreigners - Friar Jordanus and John D.Maringole
3)Diaries/ Letters
1)Ramban Paatu
Details about Churches established by Sabariso’s and the miracles he perfomed are found in Thomma parvam which is also called Rambanpaattu .It is said ramban paatu was written after the arrival of Portuguese and the Synod of Diamper as evident from lines 23 and 24 of Thomaparvam or ramban paattu.
2)Mirabilia Descriptia written by Friar Jordanus of Severic gives a vivid account on the prestigious position enjoyed by Syrian Chrsitians in kollam and neighbouring placesin 1324A.D.Writingsof John D.Marignole (who visited Quilon in 1348AD) tells us that the Church was given the custodianship of weights and measures and permitted to enjoy weighing fee .These rights were granted earlier and renewed in the second set of copper plates.
3)Diaries/ Letters
The handwritten diaries of by Pulikottil Mar Dionyius ( former supreme head of malankara orthodox church)and Chitramezhuthu KM Varghese explains the history of the kallada Thulaserry Manapurathu marthamariyam church as follows - this church was destroyed by internecine feud between the Karthas of east Kallada and west Kallada and how a matriarch of Thulassery Manapurathu family recovered the cross of the destroyed church from the river and prevailed on Avani Rajni (queen of west Kallada) to allot some land for the church. She was won over by hadsome gifts of precious stones.
Diaries and writings of Mathai kathanar (the 24th generation priest of Thulaserry Manapurathu family) give insights and information on the Church,Tharavadu and its architecture, trade, priesthood, Pallimeda, Kuthirakulam, kettukazhacha,Anthrayos bawa, Pathemari, Pandakasala etc. Diaries and writings of Alummoottil ommommen Kathanar’s Diary shed light on the history of Mar Anthrayos bawa
1. Gurukkal, Rajan , Foreward/ Review on Thulassery Manapurathu tharavadu directory, 2nd edition 2005,published by Thulassery Manapurathu tharavadu Charitable society. P.24)
2. England Asia ,P.59.
Concise history of Kerala Christianity from 1st century A.D. to 9th century A.D.
The origin of Christianity in Indian subcontinent has been a subject of controversy among historians owing to the near absence of reliable documentary evidence3
The bulk of the Christians of the first four centuries of Christian era consists of :
(a)An influential and noble group of people and families ( there is a school of thought that believe that St. Thomas converted Brahmins to Christanity) in the Kerala society converted by St.Thomas apostle in the first century A.D. who call themselves St Thomas Christians
(b)Jewish merchants who settled in Kerala who converted to Christianity .
(c) Cananite Christians who migrated from Cana ( West Asia ) to Kerala in the the 4th century A.D.
(d) Syrian /Persian Christians who migrated from Syria/Persia to Kollam in the 9th century A.D.
It has to be stated in this context that that the second category mentioned above {(b) Jewish merchants who settled in Kerala who converted to Christianity } at some point in history started to identified as part of the the first category { (a) An influential and noble group of people and families ...} as a result of which the history , identity and heritage of the second category have been lost.
Advocate T.K.Velu Pillai who authored the Travancore State Manual writes about the the arrival and apostasy of St. Thomas
“ The Apostle himself is said to have founded the seven Churches on this coast namely those at :
1.Palayoor near Chavakad
2.Maliankara near Cranganore
3.Kottakal near North Paravur
4.Kokkamangalam near Pallipuram
5.Quilon or Kollam
6.Niranom near Thiruvalla
7.Nilakal near Chayal 4
Rao Bahadur L.K.Ananthakrishna Iyer in his book Anthropology of Syrian Christians says that, “After the death of the Apostle the Church fell into evil ways and some of the clergy either afraid of persecution or influenced by persuasion and advice returned to Hinduism .Sivite sage Manikkavachkar laboured among the Syrians of Kurakenikollam and led away many of the faithful.These were henceforth called Manigramakar.They are scarcely distinguished from the Nayars. Their descendents are found in Kollam ,Kayamkulam and other places.5
V.N.Nagam Aiya in Travacore State Manual states, “ From the middle of 4th century to about thousand years the Chrisitians of Malabar were in a state of spiritual distress and indiscriminately applied to the Eastern patriarchs who were either Nestorian or Jacobite to send a spiritual leaders….So at the request of the Syrian Christians of Malabar both Nestorians and Jacobite seem to have come to Malabar…”6
(b) Jewish merchants in Kerala who converted to Christianity .
It is believed that one of the earliest converts to Christianity were the Jews who settled in kerala for trade . The Jews from west Asia who settled in Kerala for trade are considered to be the earliest converts to Christianity as they were greatly impressed by the proximity in language and culture with the disciple of Christ and other the west Asian Church fathers or leaders who came in later stages in history.
( c )Later migrations from West Asia can be seen in this context.
TK.Vellupillai in Travancore State Manual (p.665) states about the migration of Christians from Cana under the leadership of Thomas of Cana as follows, “ kanaya Thoma or Thomas kana ,a merchant is said to have visited Malabar in 345A.D. bringing with him several priests, students , a Bishop , women and children from bagdad, Ninevah, and Jerusalem.According to traditional account he built a church at mahadevar pattanam .”7
(d)“In 822AD another set of migrants under Mar Sapor and Mar Peroz , the Nestoran Persians settled in the neighbourhood of Quilon ,they made a deep impression on the rulers of the land .These two immigrants says Dr. Milnae Rae from the historical grounds… are probably the last from the mother church in high Asia to South India”.
3.Gurukkal,Dr.RajanandVarrier,Raghava,CulturalHistoryof Kerala,Vol.1,Trivandrum.2000,P246
4. Pillai,Adv. T.K.Velu , Travancore State Manual .Vol.1.P.664)
5. Iyer ,Rao Bahadur L.K.Ananthakrishna, Anthropology of Syrian Christians, P.36. Aiyya,V.N.Nagam , Travacore State Manual p.35
7. Pillai,Adv. T.K.Velu , Travancore State Manual p.665
History of Christianity in West Asia
Studies show that in the first few centuries of the Christian era in “The foundation of Eastern Churches ,beginning in the last decades of first century was formed amongst Aramaic and Syriac speaking communities of Syria and Mesopotamia…Christian communities were already well established by 4th and 5th centuries in Armenia( first proclaimed Christian state) ,Arabia and Khurasan (Northeast Persia)….Chritianity thus became a significant minority within Pesian empire ,comprising largely of West Syrians, Sogdians(Turks) and Greeks .deported from Roman provinces…”8
We have another instance of intermarriage in the ancient West Asian Christians in the case of Timothy whose father was a Greek Christian and mother a Jewish Christian. 9
So it may be surmised that the ancestors of theThulasseryManapurathu family belonged to a mixed stock .The changing power equations between the Romans and the Persians / Arabs and their respective religions during various periods in
As its engraved on the Persian cross set up by Mar Sapor in Kadammatom Church Persia Babylonia , Greeks and the Romans in different periods of history . Hence the people of this region were a mixture of people from Syria Persia Babylonia ,Greece Rome Assyrian Church Assyrian Church Assyrian Church Syria Mongolia India China Japan Korea
The ten of the original twelve Hebrew tribes, which, under the leadership of Joshua, took possession of Canaan, the Promised Land, after the death of Moses were Asher, Dan, Ephraim, Gad, Issachar, Manasseh, Naphtali, Reuben, Simeon, and Zebulun. In 930 BC while the 10 tribes formed the independent Kingdom of Israel Kingdom of Judah
Peoples who at various times were said to be descendants of the lost tribes include the Nestorians, the Mormons, the Afghans, the Falashas of Ethiopia, some tribes of the American Indians and some groups of people in Japan etc. The Celts of Scotland also are considered to be part of the lost Jewish tribe.
All these shows that since early history the Jews / Semitic people were a group of people / race who with or without the consent of the community married people from other geographical areas or ethnicities. No wonder the large number of Jewish diaspora around the world .
Why and how roots are lost ?
But it remains a sad fact that much knowledge about history of communities or families have been lost due to lack of transmission and preservation of knowledge .It can also be inferred that due to known or unknown cultural reasons and adverse political and social conditions some communities either ignore or do not reveal their roots .
8. England
9. Holy Bible,Acts of Apostles 16:1
10. Hoy Bible,Ezra Chapters 9 and 10-15
11. Encyclopaedia Britannica 2003 deluxe edition CD ROM
Migration from West Asia to Kerala - Kollam in 9th century A.D.
V.V Nagom Aiya in his state manual states “ In 822A.D. two Nestorian Bishops Mar Sapor and Mar Peroz settled in Quilon with a following .Two years later the Malabar Era began (824A.D.) and ws called after Quilon which was undoubtedly the premier city of malabar including Travancore and Cochin”12
T.K.VeluPillai in the Travancore State Manual writes, “ Gopinatha Rao who assigns the latter part of the 9th century as the period of the reign bases his conclusions on he assumption that Kollam era was started in the memory of the coming of Maruvan Sobor Iso and a colony of foreign traders .”13 T.K.VeluPillai in the Travancore State Manual “tradition says that St.Thomas preached there( in Syria) and in after times a party of Christian immigrants from Syria landed in the neighbourhood of the modern town( Quilon) a place now engulfed in sea just a similar party did at Crangannore ( in 3rd century under Thomas of Cana).Whether they came for purpose of trade or driven to seek shelter from the sword of Mohammed or for other reason cannot now be determined”14
M.G.S.Narayan in his paper on Cera_pandya conflict in the 8th – 9th centuries which led to the birth of Venad writes, “ It is not surprising that the Chera king who was contemplating the development of the new harbour town at Kurakeni Kollam welcomed the foreigner and permitted him to settle down at the new harbour site .This was the period when th e Cera-Pandya conflict was developing in the south. Subsequently Vilinjam was retained in the Pandyan sphere of influence while the Vel country with new headquarters at Kurakkeni Kollam became a division of Cera kingdom..The foundation of Kollam in 825A.D. must have coincided with this victory of Cera in the Vel province.Therefore it is easy to understand the anxiety of the cera king to please foreign merchants and settle them at Kollam so that the harbour might grow quickly and compete effectively with Vilinjam further south which had passed under the control of the Pandya.This incident reveals the practical wisdom of the rulers and throws light on the economic –political motivations of men who promoted ideas of religion and culture. The Syrian Christian merchants who took advantage of the situation were equally clever and resourceful .In the absence of materials for a detailed history ,it is difficult to ascertain whether Mar Sapir Iso was a merchant or a (priest) missionary. Perhaps he was both at the same time ans there was no inherent contradiction between the two roles.15
Narayan M.G.S.,writes in Cultural Symbiosis that “ By the time of the Syrian Christian Copper Plates of the 9th century the foreign Christians and the Christians of Kerala had become part and parcel of the local village community.” This means that the migrant Christians did not remain as a separate group but rather they intermarried the Christians of Kerala and accepted the local cultural idioms. “The deity of the Tarsa Chruch was refered to the tevar.An important offering to the tevar was the sacred oil lamp as in the case of contemporary Brahmanical temples ,is an indication to the fact that their conception of religion was shaped by local culture.”16
Adept at trade and driven by adventure with priesthood in their blood a few members of a West Asian family who settled around Kollam in 9th century A.D. are the progenitors of the ThulasseryManapurathu family . On arriving they worked as commanders of Venad kings , engaged in trade activities and served as priests in the Church established by Mar Sabore .
12. Aiyya, V.V Nagom, State Manual p.244
13. Pillai,T.K.Velu, Travancore State Manual p.52
14. Ibid,p.14
15. Narayan,M.G.S , Cera- Pandya conflict in the 8th – 9th centuries which led to the birth of Venad :Pandyan History seminar , Madurai University
16. Narayan M.G.S.,Cultural Symbiosis p33
Tharissapally Copper plates
V.N.Nagom Aiya in Travancore State Manual states , “In the same year(A.D.824)King Sthanu Ravi anxious to secure the pecuniary assistance from Christian merchants in efforts to repel the invasion of Malabar by Rahakas granted the Copper Plate” In this the king gave permission to mar Sapor to transfer to the …church and community at Quilon a piece of the land with near the city with the several families of low caste attached to it…” 17
TK Velupillai,in his State Manual states, “ Taking the copper plate as a genuine document it is seen that at the time Quilon was a place of great commercial importance.The guilds ,the Ancuvannam, and Manigramam possessed considerable privileges.It was in such a city that the grant conveyed a fresh hold to Christians .The authority of the Church were also invested with power of settling disputes among them and taking disciplinary actions in cases of malfeasance and misfeasance .The headmen of the castes and local governmental authorities were prohibited from in interfering in such matters. These concessions attest the spirit of religious toleration and cosmopolitan sympathy which characterised the acts of the ruling house of Travancore from the earliest times”.18
“The grant was made with the consent of two of his chieftains and the members of the Six hundred” who formed the Parliament of the land.”19The copper plate grant made by Ayyan Atikal Thiruvadikal ,the king of venad , to the Tharissa Church
Rao Bahadur LK Ananthakrishnayyar in his book Anthropology of Syrian Christians writes,“ The second charter was granted in 824AD to Christians of St.Thomas with the sanction of the palace major or commissioner of king Sthanu Ravi ,who is belived to be Cheramman Perumal .It is a legal instrument which confers a plot of land with several families of heathen castes on Mruvan Sabor Iso who transfers the same with due legal formality to the Tharisa church and community.” 21“There was a political necessity for giving this remarkable position for the Christian community .At the respective dates of the Christian charter the Perumals had to fortify themselves against external enemies. There were fears of invasions .At such times the Perumals might have been in need of large sums of money either to bribe or fight the invaders and it would not be an improper inference from these facts that the trading foreigners may have satisfied Perumals wishes, and then have secured for themselves a higher standing in the land of their adoption”.
Mundadan A.M. History of Christianity in India states, “In South India any grant of privileges ,perquisites or land made by rulers was usually recorded on copper plates as these were more durable and permanent record than palm leaf strips”22
M.G.S.Narayan, Cutural Symbiosis in Kerala , “A plot of land and a few families of settlers ,Tachars(carpenters), Vellalars(apriclturists), Ilavars( toddy tappers),Vannars( washermen) and vaniyars( oil mongers) are handed over to the church this time. It is interesting to note that the same method of handing over families to foreign settlers continued in Kerala in the later periods also ….In the case of the Syrian Church of Kollam also, it was according to the feudal principal ,proprietor of the land and master of settlers on land .The first set of plates clearly states that the governor had relinquished al rights to collect taxes from these settlers on church land . 23.
There follows the stipulation that when market commodities are inspected for fixing customs duty , and when other official work like estimating price etc. are undertaken ,the church people are ot be associated with all such activities. This means that the church is treated as an important institution of the headquarters sharing powers of government on par with the Arunuruvar, Ancuvanam and Manigramam. Only the first item of seventy tow privileges .ie. earth and water on elephant back at the time of marriage , finds mention in the copper plates probably because it was taken for granted that everybody knew what the privileges were. Therefore it may be assumed that the rest of the privileges were also belonging to the same category. The chuch fathers were accorded the same status of military political chiefs of the country and evidently hey were prepared to accept such a position.24
.The final passage of the second set of plates brings out more clearly the relationship between Mar Sapir Iso , the chuch of Tarsa, Ancuvannam , manigrammam against the backdrop of the newly established city of Kollam.Noteworth are the different concessions given to the church and the association of the church in government functions in Kollam along with the two mercantile corporations.These furnish an idea as to the organisation and activities of the church outside the field of religion. And the status the churchmen commanded .First they were exempted from one sixtieth duty on incoming articles and also engaged in trade.This is not surprising in a country where temples where engaged in banking and agricultural activities. The church is exempted from payment of slave tax for the slaves they purchased .This goes on to show that slave trade were common in ancient Kerala.25
The Hindu temples are known to have been owning and tranfering Pulaya serfs along with land ,indicating that serfdom must have been very common.26
The Church was given the custodianship of weights and measures and permitted to enjoy weighing fee These rights were granted earlier and renewed in the second set of copper plates.27
This shows the trust native rulers had in the church because these privileges were enjoyed exclusively by the Hindu temple corporations
Only the first item of the seventy two privileges ie. Earth and water on elephant back at the time of marriage finds mention in the copper plates because it is taken for granted that everybody knew what the privileges were.The Church fathers were accorded status of military – political chiefs of the country and evidently they were ready to accept such a position.Therefore it may be inferred that in the days of Aiyyan Atikal mar Sapir Iso and Christianity was indianised to a large extent.28Therefore the new west asian migrant community must have gave up their foreign practises.
Adv.TK VeluPillai, State manual writes, The kings of venad were excersising authority in such distant places like Chenagannur, Thiruvalla, Udeyamperoor and Punjar”.This might be a reason why the migrant familes recived special privileges from the local rulers of these regions when they migrated to these places in later times.29
The three sets of signatures represented Jewish, Arabic and Persian groups respectively and it is possible that they included Jews, Muslims , Christians respectively as indicated by their personal names. This is again proof of the harmonious and peaceful coexistence of different creeds in anceient kerala.
The members of Valiyaveetil family, the root family of Thulassery Manapurathu tharavadu, a migrant Syrian Christian family worked as commanders of Venad kings ,enjoyed the rights and social positions and got lands free of tax as guaranteed by the Tharisapally Chepped given by Venad King . Tharissapalli Chepped promulgated by the ruler entitled them to a fairly large extent of tax free land as well as social position .This family enjoyed authority over civil and criminal affairs
17.Aiyya, V.N.Nagom , Travancore State Manual p.244
18. Pillai,TK Velu, State Manual ,vol1,p 53.
19.Ibid, p55
20.Ibid,p.94
21. Rao Bahadur LK Ananthakrishnayyar , Anthropology of Syrian Christians ,p.53 22. Mundadan A.M. History of Christianity in
23. M.G.S.Narayan, Cutural Symbiosis in Kerala p34
24. Ibid .p.36.
25. Ibid p.37
26.Sri Trikkakaa temple inscriptions,T.A.S. 35,36 and 40 pp 161-71,178, Ulliyannur Temple Inscription,TAS VII.II No.15.p.98
27.Writings of John D.Marignole (who visited Quilon in 1348AD)
28.NarayanM.G.S. ,Cultural Symbiosis in Kerala p.36
29. Adv.TK VeluPillai, State manual Vol I p.84
Mar Sabore and Mar Proth
“In 822AD another set of migrants under Mar Sapor and Mar Peroz , the Nestoran Persians settled in the neighbourhood of Quilon ,they made a deep impression on the rulers of the land .These two immigrants says Dr. Milnae Rae from the historical grounds… are probably the last of the from the mother church in high Asia to South India”.30
On both sides of the cross in the alter of Kadamattom Church which is 76cm long and 51cm wide is written in Pahlavi script 2 big sentences and on the centre a small sentence Pahlavi linguist ,Jamshed modi translated it as follows, “I have come to this nation from Ninevah as a bird.Mar Sapur writes ,the forgiving Miseha( God Jesus) who saved me from persecution”. The language is Persian while the place Nineveh Iraq
Details about Churches established by Sabariso’s and the miracles he perfomed are found in Thomma parvam which is also called Rambanpaattu .It is said ramban paatu was written after the arrival of Portuguese and the Synod of Diamper as evident from lines 23 and 24 of Thomaparvam or ramban paattu.31The Synod of Diamper proclaimed mar Sabor and Mar Proth as heretics to which Carmelite preist barnard Thoma kathanar protested and proclaimed the act as a great sin.
As in those times in Persia and Babylon the nestorain heresy was in vogue these two saints mar Sabor and mar Proth who build many churches in malankara( Kerala) were considered to be Nestorian heretics .The Synod of Diamper changed the names of the churches named after them as All Saints churches and changes the festivals and prayers and offerings conducted in November 1st in their names as the All Saints festival and offerings.As these two saints Mar Sabor and Mar Proth came from Persia /babylonia which was under the influence of Nestorian heresy they were considered by the Synod of Diamper as Nestorian Heretics.
Though the invalid Synod of Diamper proclaimed the holy men Mar Sabor and Mar Proth as heretics the Christians of mlankara(Kerala) respected these saints and continued to receive blessings from them .
“According to decisions of Synod of Diamper these saints( Mar Sabor and mar Proth) of malankara Nazranis were considered as schismatics and the churches the established were wrongly proclaimed to be established by St.Thomas .32The Viswavijnanakosam (Malayalam) Vol.3, mentions the follows about the history of the kadamattom church and Mar Sabore also known as mar abo “Kadamattom church was founded by mar Sabor also called Mar Abo who was a holy man with knowledge of medical sciences and powers to perform miracles established the church in the forest regions of kadamattom in the 40th year of kollam Era .He stayed there at first in a small home with a mother and a son .Afterwards he gained the rights of the local ruler of Kadamattom to buid a church there .He later made the son of the home the priest of the kadamattom church .Afterwards he left for Tevalakara and converted to Christianity an influential and reputed Hindu Vaidyan family who were traditional opthalmologists of royal families in the adjoining area .This family is still known as Thevalakara Vaidyan family and most of their family members keep the surname Vaidyan. It is said Mar Abo( Mar Sabor) died in Tevalakara.Mar Sabor is considered as Marvan Saboriso who got the rights from Venad ruler to build the church at tarsa 33
The members of ThulasseryManapurathu family who belonged to the lineage of Mar Sabore were the heriditary priests of the Church established by Mar Sabore in Kollam in 9th century A.D untill it was destroyed couple of centuries later. References
30. LK Anantha krishanayyar,State Manual,p50,52
31. Thoma kathanar, Bernard,Marthoma Christyanikal, lines 23,24
32. Z.M.Paret , Malankara Nazranikal,vol.1
33. The Viswavijnanakosam (Malayalam) Vol.3,p.523,534
Destruction of Kollam , Migration from Kollam to Kallada and establishment of ThulasseryManapurathuTharavad
In the Chera Chola war between 1000A.D and 1100 AD whole of kerala especially the towns of mahodayapuram,Kollam,Vizhinjam and Kanthallur were destroyed.
Kulothunga Cholan who ruled from A.D.1070 and 1120 A.D. in his Cholapuram shasana(edict) states that in his 30th year or rule the suicide squad of kerala attained heaven and the boundaries of the Chola, Chera pandya kingdoms were decided.34
Translation from Malayalam “The intelligent KulothungaCholan with a mighty army attacked Chera’s and pandya’sInspred by his successes Kulothunga led his army north and attacked kollam.” “In 999A.D RajarajaCholan defeated the Chera army. ……Again in 1005 AD rajarajachola attacked and captured Kollam, Kodungallur….In1028 A.D again a large Chola army under rajathirajachola captured and killed a large portion of Kerala and its people.The Chola edict states that the venad king was also killed in this war. To escape from the cruel Chola army the people of of kerala ( Chera ) sought refuge in the mountains and nearby areas.35
By the beginning of 12th century ,the Cholas overran Venad and destroyed Kollam town. With the fall of the town and the church the Persian Christians who held prominent position in the Venad army and dominated trade and commerce fled to Kallada . Valiyaveettil family in Kollam, the root of ThulasseryManapurathu family, has the tradition of having one of its sons as a general of Venad army. The members of ThulasseryManapurathu family who were the beneficiaries of the Tarissapalli Chepped were honourably received by the chiefs of Kallada-the Kartha’s -and given prime land belonging to Koickal palace to establish the ThulasseryManapurathu Tharavad. The 24 room building with ‘ettukettu’, ’padipura’, and ‘pandakasala’ in traditional ‘vaastu’ features was indeed a lordly mansion .The Thulassery Manapurathu family had a records of its Persian Christian heritage written on documents written in Persian script.
While the Chepped entitled them to oversee law and order , revenue ,weights and measures, they were also expected to chip in with men and materials in times of war .They maintained a unit of cavalry and infantry for this purpose .The ‘Kuthirakkulam’- the pond for horses-is still seen within the ThulasseryManapurathu family property beside the church. 36
34. Travancore Archaeological Series (T.A.S.) Vol.6 p.15
35. Elamkulam Kunjan Pillai, Keralathinde Eruladanja Edukal,p.64,112,117
36.Diaries and writings of Mathai kathanar the 24th generation priest of Thulaserry Manapurathu family based on the ancestral documents and Thaliyolagrandha handed down through generations.
Kallada ValiyaPalli - established by ThulasseryManapurathu family - the descendants of Mar Sabore
Priesthood ran in the family uninterrupted for 24 generations- right from 9th century when they took charge of the parish founded by Mar SaboreIso in Kollam. They continued the tradition even after the Chola invasion, setting up the Kallada church as the ‘kurisupally’ of the destroyed Kollam Tarissa church.Evidently ecclesiastical tradition was no less important for them than trade interests.
The history of this church , mentioned in the church records held by Pulikottil Mar Dionyius ( former supreme head of malankara orthodox church)and Chitramezhuthu KM Varghese show how this church was destroyed by internecine feud between the Karthas of east Kallada and west Kallada and how a matriarch of Thulassery Manapurathu family recovered the cross of the destroyed church from the river and prevailed on Avani Rajni (queen of west Kallada) to allot some land for the church. She was won over by hadsome gifts of precious stones.37The Kallada ValiyaPalli which which was originally known as Thulassery Manapurathu Marthamariyam Church but now known as St. Mary's Orthodox Church, Kallada was established by the Thulassery Manapurathu tharavad who are the descendants of Mar Sabore .
The prominence given to the Marthamariam church horse in the ‘kettukaazhcha’ festival stands as a glowing testimony to the enviable position enjoyed by the family as well as the communal harmony that prevailed during the time . That some among the Persian traders joined the Muslim and Hindu communities in later years remains a less known historical fact. Till the Orthodox church took over the Marthamariam church ,it was a Thulassery Manapurathu family property and the services of the church were enjoyed freely by members and non members of the family. Priests belonging to twenty three generations of ThulasseryManapurathu have been laid to rest within the 'holy of holies' / chancel ( Madbaha) of Kallada ValiyaPalli just beside the mortal remains of Mar Anthrayos .38 The twenty fourth generation priest of ThulasseryManapurathu Rev. Fr. Mathai Kathanar was laid to rest beside the 'holy of holies'/ Chancel (Madbaha )of the Kallada ValiyaPalli.
References
37. The handwritten diaries of by Pulikottil Mar Dionyius ( former supreme head of malankara orthodox church)and Chitramezhuthu KM Varghese
38. Diaries and writings of Mathai kathanar the 24th generation priest of Thulasserry Manapurathu family
Mar Anthrayos Bava / Mar Andrews (Kallada Valyappupan)
Trading in precious stones and spices they maintained their Persian connections. Apart from traders , family relations and church heads/priests from West Asia heads also visited the ThulasseryManapurathu family .Records show that Mar Anthrayos Bava in the face of opposition from other local Christians ,was supported by ThulasseryManapurathu family where he spent his last days keeping it as his Methrasanam (eccleciastical seat).It is evident that even generations after their migration to Kerala they retained considerable grasp over the major Mediterranean languages to continue their trade relations.
“ In 1682 Mar Anthrayos bava came to Kallada from Puthencavu.he was called ‘Valyappupan’One day he came and sat at the padipura of Thulaserry Manapurathu tharavad The mother of the home gave him milk and plantains. He was at first mistaken to be a Brahmin the mother .But later understood his real identity.bava was given a room in the naalukettu and given due respect.In 1675 Bava came from Turabdeen to Mulanthuruthy with two brothers .One was a Ramban( unmarried priest ) while the other married and had tow sons.The Bava came with riches but gave it away as alms to the poor and finally became penniless. He did not like the food of Kerala and consequently developed stomach disease .To cure the disease a local vaidyan( doctor) advised him to drink toddy .Some influencial members of mulanthuruthy church labelled the bava as a drunkard and evicted him from the church.” 39
Alumoottil Ommomen Kathar writes ,“In 1653 after the Coonan Cross oath there was great unrest in the Malankara church.After this event Mar Grigorous came to Kerala in 1665.This helped in the upliftment of the Church of Malankara.He passed away in 1670 and was buried in North parur church.Then in 1678 Mar Anthrayos bawa from Thurabdeen came to Kerala.As he came with special powers to ordain Metropolitans in Malankara he was called Mar Anthrayos Pathros. He had a brother who was a Ramban and another brother who was a commoner. He first came to Cochin Antioch
Father David writes “In 1678 a Syrian by name of Anthrayos came to malankara .He was a pious saint. 41 After the death and burial of Mar baselious Eldo Catholicos in 1685 its written by Ittop writer that mar Andhrayos Patriarch came to Malayalam( kerala) 42
39. Alummoottil ommommen Kathanar’s Diary
40.Father K.David, Suriyani Sabha Chrithram
41.Ittoop Writer, Suriyani Sabha Charithram
42. Ancestral documents and thaliyolagrandha handed down through generations
Migration of various branches from Thulassery Manapurathu family and their contributions
Mounting tension in the wake of the pivotal role played by many branches of Thulassery Manapurathu family in the internecine feuds of the region made them seek distant pastures . The privileged social standing enjoyed by the family in the light of the Chepped ensured honourable reception wherever branches of the family transplanted themselves. It remains a sad fact that like the lost tribes of the Jews some of the descendants of the family have been lost due to lack of knowledge and communication .
Major branches and sub branches of the ThulasseryManapurathu family :
Aluvila
(Thengumvila) -- Meeyannoor
Chirakakathu
(Thekethayil, Oorayil, Kalathrayil etc.. )--Pandanadu
Kunnil (Chittazhethu) -- Edanadu
Manalel
(Madathil, Thudiyil ) -- Mannar
Mukkathu -- Chengannur
Pathisseril
(Kanjirakattu,Kuttiplavil etc..) -- Adoor
ThulasseryManapurathu -- PadinjareKallada
Valianethu
( Koodathinalil) -- Aarattupuzha
Valiyavila -- Punaloor
Vettikamattom
(Valiyammatom) -- Muvattupuzha 43
If the ‘Mukkathu’ family of Chengannur left owing to niggling conflicts with the west Kallada Karthas 44,it was strife with the Kayamkulam Raja that led to the exodus of Vallyanethu family at Arattupuzha 45 Thomman Thomman (1580-1640)the founder of the Mukkathu branch was appointed steward (kaaryasthan) of the chief of Vanjipuzha principality46 . The Mukkathu family which established the MukkathuKudumbayogam in 1900 A.D has the rare distinction of being the only Syrian Christian family association ( Kudumbayogam ) in Kerala to have conducted 108 annual family general body meetings consecutively ( without a break ever ) since its inception . Counted among the 99 high caste Hindu families ,the head of the Kunnil family in Edanadu had the privilege of lighting the traditional lamp at the Edanad temple festival.47The chief of Kizhakkamcherry mana offered all privileges to the Vettikamattom branch in Muvattupuzha on the strength of the Chepped.48The Pathisserril family in Adoor was specially invited by Kottackakom Unnithan ( the local ruler )of Adoor to settle down there. They were to cleanse the oil for pooja performed to rid the Kottackakom Unnithan family of some malevolence. It was divined by a Hindu priest that only a member of an aristocratic Christian family could perform the function49 .The Manelel branch in Mannar display their proud heirlooms of gold ‘kadalikula’, palanquin ,sword and buckler as symbols of authority and tradition.50 Chirackakom family which traces its prosperity to the largesse they received of Mithramadom and Ambakad chiefs, prize their ThulasseryManapurathu lineage.51
The ‘avalnercha’ celebrated by the Mukkathu kudumbam every Maundy Thursday at Chengannur old Syrian church has gone on for 350 years stretching back to history when untouchability remained a sordid feature of society .This divine offering started by a mother belonging to the family had a great spiritual and social impact – the ‘aval’ was given to all the devotees without distinction of caste and religion.52
Another charitable activity reflecting the family’s social commitment is Mar Anthrayos Memorial Ashram and Welfare home ,which recorded significant growth during the time of Mathai Kathanar , the 24th priest on the ThulasseryManapurathu family line. More than a 100 destitutes were looked after at a time. Unfortunately this institution has ceased to function. The yield from one of family land holdings – the100 acre field – was set apart for meeting the expenses of the ashram and church affairs.53 The produce from this same land was also used for providing ‘ vechoottu’, food for devotees from as far as Ernakulam who attended Mar Anthrayos Bava’s ‘Sraadhaperunal’ every year for the past 320 years at the MarthaMariyam church ,Kallada which bears the mortal remains of Mar Anthrayos Bava. Since the handing over of the church to Orthodox church this ‘Sraadhaperunal’ has been conducted by the church .54
The title of ‘muthalali’ which the ThulasseryManapurathu family was privileged to bear was retained by branches like Aluvila(Ayoor),Valiyavila(Punaloor),Mathirampalli. Most of the other family branches have given up the title over the years .55
Though the age old Manapurathu Marthamariyam church and ThulasseryManapurathu family have succumbed to the ravages of time ,the 320 year old two story mansion near the church chiselled to perfection in wood still stands out as a monument of aristocratic and artistic handiwork.56
Tradition has it that mighty sailing boats –pathemaari- of the ThulasseryManapurathu family docked at the very gates of the store house built adjacent to their tharavadu. Records show that leading traders of this family maintained trade relations with foreign countries right from 9th century to the advent of British. Their contacts with port towns like Kollam, Alapuzha, and Kodungalur are also documented. Oral tradition has it that big barges laid with hill produce ,copra and coir products belonging to the family sailing through the rivers and canals were indeed a sight to see!
References
43. ThulasseryManapurathu Tharavadu Directory,2nd edition (2005)
44.Chengannur Mukkathu Kudumbayogam Charithram, 2001
45. Arattupuzha family history from ThulasseryManapurathu Tharavadu Directory2005
46. ThulasseryManapurathu Tharavadu Directory (2005)
47.Edanadu Kunnil Chittazhethu Kudumbayogam charitram
48.George,Philip(editor)Kerala Historical Directory, Vidyarthi mithram,p395 and Vettikamattom family history from ThulasseryManapurathu Tharavadu Directory
49.Adoor Pathiseril family history from ThulasseryManapurathu Tharavadu Directory 50. Mannar Manalel Kudumbayogam charitram.
51.Pandanad Chirakakathu family history in ThulasseryManapurathu Tharavadu Directory and Article by Alex Oorayil ,President of Keezhvanmazy branch of Pandanad chirakakathu family.
52. Aarattupuzha Valyanethu family history from ThulaseryManapurathu Tharavadu directory (2005) 2nd edition
53. Punalur Valiyavila family history from ThulaseryManapurathu Tharavadu directory (2005) 2nd edition
54. Anchal Aluvila family history from ThulaseryManapurathu Tharavadu directory (2005) 2nd edition
55.Adoor Pathisseril family history from ThulaseryManapurathu Tharavadu directory (2005) 2nd edition
56.ThulaseryManapurathu Tharavadu directory
Contribution of ThulasseryManapurathu family branches on the spiritual sphere
Devoutly religious, ThulasseryManapurathu family members were zealous about church planting and their upkeep. The following are a few instances:
Adoor – (Pathisseril,Kanjirakat)- St.Kuriakos Orthodox Church ,Anandapally was constructed at the instance of Pathiserril family.Koruthu Kochukoruthu of the same family built the St.Mary’s Orthodox church ,Koodal. The fact that priestly tradition of ThulasseryManapurathu family was kept intact by this branch is borne out of the diaries and other records maintained by the Kanjirakatu line of priests which spanned more than four generations.Mathunni Kathanar heads the list , though there is a mention of one Koruthu Kathanar who preceded him .But there is not much of records to substantiate .Mathunni Kathanar was the first priest to offer Qurbana at the the Makkamkunnu church the first church in Pathanamthitta town which was built in1844 and consecrated by Mathoma Metropolitan Mathews Mar Athanatius. His son Geevarghese Kathanar built the the St.George Orthodox church Kalanjoor at the wish of Pulikottil Joseph Mar Dionysus in 1892.He was appointed the first priest of Orthodox Valiyapally,Parakode by Parumala Thirumeni .His son Mathai Kathanar who was the nephew of Baselius Geevarghese II,Catholica Bava, was the first priest of St.Kuriakose Orthodox church at Anandapally which was built by Pathisseril family He had also served the spiritual needs of 13 churches in and around Adoor. Scaria Kathanar ,the famous Syriac scholar who remained single was deputed by Wattasseril Thirumeni to succeed Alwarez Thirumeni in building up the church in Ceylon Baroda Gujarat ) played a pivotal part in setting up the Basil school and St.Gregorios Orthodox church both in Baroda
Aluvila - (Anchal):- Blessed with extensive landed property ,the Aluvila family has donated prime land of no less than an acre each to three churches of different denominations-Bar Sauma Syrian Jacobite Church ,Kumalloor, St.George Orthodox church ,Kampamkode and St.Jude Malankara Catholic Church ,Ayoor.58
Mukkathu- (Chengannur)-Kottoorethu Mammen Joseph Kathanar: One of the architects and strong pillars of the Marthoma church in its infancy besides being founder of Chengannur Marthoma church served as Secretary of Malankara Marthoma Church executive for 22 years .It was his astute handling of the case between Orthodox and Marthoma churches that brought about the agreement of 1053(M.E) ensuring equal propriety rights over Chengannur old Syrian church for both denominations. He was the brain behind the launching of the Malankara Sabhathaaraka the official mouthpiece of Marthoma Church Government English School Cambridge Ceylon Burma India
Kunnil - (Edanadu) :Members of this family take pride in founding the St.Mary’s Orthodox Church and Marthoma Church Superior
Chirakakathu- (Pandanadu) : St.Thomas Marthoma Church Pandanad stands in the land donated by Palliparambil Mathai of this family .The St.Mary’s Orthodox Church at Pandanad is built at the land donated by Chirakakathu Thekethayil Alexander . 61
Manalel- (Mannar): This family takes credit for establishment of both the Marthamariyam Orthodox Church and Malankara Catholic Church at Mannar.Rev Christophorus Ramban (Superior, Mar Kuriakose Ashram , Mylapra) .Fr.Prof.Alexander George – professor of History at Pathanamthitta Catholicate College and an excellent religious orator and Fr.Zacharias Madathil of Orthodox church and Fr.Varghese Manalel of Malankara Catholic church uphold the name of their families in their own folds .62
Narickal -(Punaloor):The St.Jude Malankara Catholic Church was built by this family.63
Vettikamattom - (Muvattupuzha):St.Peters and St.Pauls Syrian Jacobite Church
57.Adoor Pathiseril family history from ThulaseryManapurathu Tharavadu directory (2005) 2nd edition
58.Anchal Aluvila family history from ThulaseryManapurathu Tharavadu directory (2005) 2nd edition
59.Chenagannur Mukathukudumbayogam
60.Edanadu family history from ThulaseryManapurathu Tharavadu directory (2005) 2nd edition
61Pandanad Chirakakathu family history formThulaseryManapurathu Tharavadu directory (2005) 2nd edition
62.Mannar manalel family history from ThulaseryManapurathu Tharavadu directory (2005) 2nd edition
63.Punaloor Valiyavila family history from ThulaseryManapurathu Tharavadu directory (2005) 2nd edition
64. Muvattupuzha Vettikamattom family history from ThulaseryManapurathu Tharavadu directory (2005) 2nd edition
Migration from Kallada Thulaserry Manapurathu Tharavadu to Pandanadu and establishment of Oorayil family – a branch of Chirakakathu family
In the latter part of the 18th century ( around three hundred years ago) three brothers of the Thulasserymanapurathu family – Mathen , Ittyoken, KunjuThomman had to leave Kallada owing to conflicts with their local ruler .One of the brothers Mathen traveled north on a barge (large boat )and settled on the banks of Pampa river at Naakada , Pandanadu .He constructed large embankments called ‘chira’ (in Malayalam) around his home and landed property and hence their family came to be called Chirakakathu . Mathen’s sons are – Mathen, Itty, Paapy and Chandy .While Mathen’s eldest son Mathen settled in the ancestral Chirakakathu home the other sons Itty ,Paapy and Chandy were invited by the Mithramadom Nambuthiri to settle at Keezhvanmazhy. Mathen , his son Mighty Mathen and mighty Mathen’s youngest son stayed at the ancestral Chirakakathu home . But as Mighty Mathen’s youngest son had no male heir , the Chirakakathu family lost possession of their ancestral home . Having ran out of a male descendent the Chirakakathu family adopted by marriage a male member of Pandanad Kandathil family . Hence the ancestral Chirakakathu home came into the possession of the Pandanad Kandathil family .The descendents Mighty Mathen’s elder son who settled beside the ancestral Chirakakathu home are known as the Chirakakathu Thekethayil branch .
While the Chirakathu Thekethayil branch settled in Naakada under the patronage of Aambakad chiefs the Oorayil, Kalathrayil and Kumbramannil branches settled in Keezhvanmazhy under the patronage of the Mithramodom chief.
The descendants of Itty established the Oorayil family , descendants of Chandy are called Kalathrayil family and descendants of Paappy are known as Kumbramannil family .
Contributions of the family in the Political , Social and Religious spheres
The Chirackakathu family was honorably received and given a respectable position by the Mithramadom and Ambakad chiefs of Pandanadu owing to their Syrian ancestry and history of being the beneficiary of the Tharissapalli chepped . The Chirackakathu family amassed huge landed property from the wealth they had brought from Kallada . Even after arriving in Pandanadu they flourished in agriculture and trade. It’s said that they buried their riches( gold ) and kept an ‘Ural’ on top as a landmark to protect it from the robbers of that age called Paandiparayar . But unfortunately the landmark was displaced in the monsoon floods and they could never recover it . It is said that this family had a share in the ownership of the Keezhvanmazhy Chundanvallom ( snake boat)
Chirakakathu family since settling in Pandanadu maintained their religious tradition by celebrating the yearly ‘Sraadham’ ( remembrance) of Mar Andrayos Bava , a tradition tracing back to their Kallada days. The land for constructing the St. Mary’s Orthodox Church at Pandanadu was donated by members of the Chirakakathu family .
While all the members of the Chirakakathu family belonged to the Orthodox Church they all together conducted Vellamkudi nercha and Sraadham every year in honour of mar Andryaos bava and they also attended Mar Anthrayos Bava’s yearly ‘sraadham’ ( day of remembrance) at their family Church at Kallada . But after the founding of the Marthoma Church
Pandanad Oorayil family tree and time line
12th century – Migration from Kollam to Kallada and establshment of Kallada Thulasserymanapurathu Tharavadu .
12th century - Thulaserrymanapurathu Marthamariyam church
17th century - Mar Anthrayos Bava
Mathen of Thulasserymanapurathu migrated to Pandanad and established Chirackathu family in the 18th century , about 300 years ago )
(1)C.Itty Oorayil (2) Chandy Kalathrayil (3) Pappy Kumbramannil (4) Mathen Thekethayil
C. Itty Oorayil had 2 sons - (1) C.I.Idiculla (2) C.I Joseph (kept initial C. for Chirakakathu)
C.I Idiculla had one son - O.I.Idichandy
O.I.Idichandy had 5 sons - (1)O.I.Mathew(2) O.I.Pothen (3)O.I.Thomas(4)O.I.John (5) O.I.George
C.I Joseph had 5 sons - (1) Barrister George Joseph (2)Pothen Joseph(3) Koshy Joseph (4)P.M Joseph(5) Thomas Joseph
