Kunnamkulam the abode of True Faith

          Kunnamkulam is the home of the people who bear in their hearts the natural piety of spiritualism, the fragrance of tradition and the steadfastness of true faith. The uniqueness of this region is that the Christian Church was established in this part of Malankara at the same time when Christian faith was established in Rome, Antioch and Alexandria.

          Every town has its own culture and history. It is said that Kunnamkulam started to acquire its present form after the encounter with the army of Tipu Sultan. The old church dedicated to St Mary was the center of the Town of Chattukulangara which lies around the church and the Christian population here were said to be members of the Chattukulangara parish.

          The Chattukulangara (Arthat) Church has a long and glorious tradition and history. It is the permenant monument of the St. Thomas mission in Kerala. The Christian Community associated with the Church is believed to be the most ancient Christian community in Kerala, even a little bit earlier than the Niranam Christian Congregation.

The St. Thomas Tradition & Arthat Church

          According to the ancient and living tradition, in 52 A.D St.Thomas, one of the twelve apostles of Christ reached Cranganore, an important sea port in Kerala in the south west coast of India, in a trading ship. He preached the Gospel of Christ. As a result of his mission, people in any places, in the Malabar Coast, were converted into Christian faith.

          He organized there Christian communities and places of worship and appointed ministers to look after their spiritual needs and guide them. After missionary activities in Kerala, the Apostle is said to have proceeded to Malacca and China in order to preach the Christian Gospel there as well. The Apostle then returned to India and became a martyr at a place near Madras, the present Chennai, and buried at Mylapore in A.D. 72. His burial place is presently known as ‘St.Thomas Mount. This tradition along with many other legends is found in ancient Christian songs (seventeenth century and later) like the Veeradian Pattu, Thoma Parvom, and Margom Kali Pattu. For long periods in history as per the tradition, the Christians converted by St. Thomas were called St.Thomas Christians. They used Syriac (Suriyani) as their liturgical language; hence called Syrian Christians. Now they are divided into many denominations; Orthodox, Roman Catholic and Protestants.

          There are secular and ecclesiastical evidences to prove the presence of many Jews in the western coast of India in the first century. St.Thomas preached the gospel of Christ first to the Jews and then to the native Keralites. He did miracles and converted a large number of people into Christianity. His mission was oriented not to the low castes, or the underprivileged, as it had happened in the later years, but it is said that the converts were mainly from high caste learned families .He established Christian communities and appointed priests to safe guard the folk.

          The St. Thomas Tradition is a well established tradition , which is deep rooted in the minds of a living community, and supported by evidences that goes back to at least Second Century A.D. More over the Tomb of St. Thomas at Mylapore also bear witness this living tradition.

Arthat St. Mary’s Orthodox Syrian Church or

THE PALOOR CHATTUKULANGARE CHURCH

          The present Arthat St. Mary’s Orthodox Syrian Church is believed to be the pioneer Christian Community founded by St.Thomas in the first century A.D. The prominence given to this church by the early historians, circumstantial evidences, and the later historical records bear witness to this tradition. Palayur or Paloor is listed as the place where St. Thomas established a Christian Congregation.The facts about the present Palayur is not suitable to connect the St. Thomas mission. But some vested groups deliberately connect the present Palayur with the St. Thomas mission from the second half of 19th century onwards . It is either by lack of historical mind or a deliberate and organized attempt to propagate anachronism.

Some facts about Arthat and Palayur

1. The Church at Arthat is dedicated to St. Mary, The Mother of God, while that of present Palayur, to St. Kuriakose, a Saint who lived around fourth century A.D, and was introduced to Malankara only in the fifth century. It is impossible to buildup a church in first century by St. Thomas, in memory of a fourth century saint in anticipation. But it is more reasonable to believe, the Church at Arthat which was dedicated to St. Mary, as a permanent monument of St. Thomas mission.

2. The present Palayur village is on the sea level, and during the formative years of Christian era, was believed to be, under the sea. The nearness to the sea, the sandy soil, and the presence of oceanic fossils also bear witness to this fact. But Arthat is the first high land from the sea level in the Paloor region, which was known as Jewish Hill or ‘Juda Kunnu’.

3. The sentiment towards Arthat still exists in the minds of believers irrespective of denomination; and there are seven churches of different denominations at the small village of Arthat itself. There is no such sentiment towards the present Palayur.

4. There are several random references in many historical books about the St. Thomas connection of Arthat Church. (For e.g. ‘Sakthan Thampuran’ by Puthezhathu Raman Menon, III Edition P. 291)

5. When Tippu Sulthan turned against the prominent ancient Churches of Malabar, he burnt the ancient Church at Arthat, but the Church at present Palayur left unmolested. This shows that Arthat was the prominent Church of this region even in eighteenth century i.e at the time of Tippu's invasion.

6. Francis Buchanan (1800 A.D), and Claudius Buchanan (1806 A.D), two Anglican Delegates who visited Kerala to enquire the position of the St. Thomas Christians in nineteenth century had visited many important Churches of Kerala including that of Arthat. But it is to be noted that they never visited or even mentioned the Church at the present Palayur. However there is a reference about the Chavakkad cross church, which was under the ecclesiastical jurisdiction of Arthat Church. This shows that even in the 19th century there was no such claim associated with the present Palayur.

Emergence of the name 'Chattukulangara'

          There is an histiric legend behind the origin of the name Chattukulangara to the ancient Paloor. Palai-ur or Paloor was the ancient name of this region. When the apostle St. Thomas reached Arthat the people were reeling under the onslaught of a drought. They had tried to dig a pond. But though they dug a deep and wide area they could not get a drop of water. St Thoma understood their frustration and anxiety. He walked down to the center of the site and with his whip (Chatta) he struck the ground, water gushed out and the place has always had abundant water since then. The words Chatta + Kulam that is whip + pond later became the name of the town - Chattukulangara.

          Due to various reasons like religious persecution, changes in the politcal and econoic policies of the ruling authority, business and commercial purposes, numerical growth of the Christian community etc., there took place a number of domestic migrations from the Chattukulangare Angadi (Baazar). This domestic migration caused the growth of the church to the neighbouring provinces.

Synod of Diampher or Udayamperoor - A.D 1599 and the Arthat Church

          For centuries the Syrian Christians were autocephalus and both the spiritual and temporal powers were vested with the 'Jatikku Karthavyan' or Arch Deacon. However the church had spiritual contact with the Persian Church. But with the comming of the Portuguese in the 16th Century adersely affected the freedom of this ancient Church. In 1599 Alexis De Menesis, the Arch bishop of Goa summoned an eccleciastcal council at Diapher to bring the entire St. Thomas Christians under the Roman Catholic Faith. Altogether 153 priests and 600 lay representatives from the Syrian side participated in the synod. All the Malankara Parishes except that of Arthat attended the Council. This Ancient Church at Arthat, of true believers, dared to boycott the Council and challenge the Portuguese Roman Catholic Authority. Thus, this is the only parish church that remained unpoluted in faith in spite of the Portuguese intrigues. After the Synod, the Arch Bishop Menesis tried in vein to capture the church by force with the help of the Portuguese army, but forced to retreat. The brave Nazrani Lions of Arthat defended the church great heroically.

Mysorean Invasion - 1789A.D. and the Arthat Church

          The Mysorean inasion of the last decade of 18 th century caused much havoc to the Christians of the region. The army of Tipu did not face much resistance from the Kingdom of Cochin. But at Chattukulangara, the people in and around Arthat tried to stop the advance of the army. This was an unsuccessful attempt and Tipu destroyed the Chattukungara Bazar. The panic-stricken people took refuge in the church of St Mary. Tipu burnt the church down. It is recorded that Saktan Thampuran, King of Cochin later helped to rebuild the church. The name Arthat itself is originated from this incident that, it is the edge or boundary (attom) which resisted ( etirtha) or ( ayaartha) the army Ayartha – Attom later evolved into the word Arthat. Thus Arthat is the condenced for of Ayartha Attom.

Origin of the Nazrani Village- Kunnamkulam

          The people of Chattukulangara who were scattered about by the attack of Tipu settled down in the regions of Kottapadi ,Kunnamkulam, Pazhanji, Chelakkara, Angamaly, Kuravilangadu etc. The feudal lords of Kunnamkulam welcomed the traders from Chattukulangara. They Participated in the development of Kunnamkulam town in all means. The trade links between Tamil and Kunnamkulam brought the influence of Tamil on the region Kunnamkulam is said to be derived from the tamil form Knnamkulagarai which means a place having Kunnu(Hills) and Kulam(ponds). The name seems appropriate because on the limits of the town lie Aduputty hills on the east ; Kizhoor hills on the west; mission hills on the south and Prokulam hills on the north. The several ponds are Eenjakulam, Ayyamkulam, Padinjarekulam ( Western pond) and Thorakulam. Some of this ponds have been filled up to construct new buildings. The town built by the settlers from Chattukulangara is in the shape of a cross. The base of the cross is the Eastern Bazar and the other arms of the cross are constituted by the West, North and South Bazars. In each arm of the cross there is a church. St Thomas New church on the Eastern arm. St Lazarus old church in the west, St Mathias Church in the south and St Lazarus church ( Chiralayam Church) in the north. These four arms were the hub of commercial activities. The place was dined with godowns and full of traders.Hundreds of bull carts lined the roads to load goods. Today these places are quieter. Better facilities became available in the parayil region which has now become the trading center of Kunnamkulam.

‘Sabha Jyothis’ Pulikkottil Joseph Mar Dionysius, Founder of the Seminary

          Born in the Pulikottil family of Kunnamkulam, he was baptized by name Joseph (Ittoop) at the Arthat St. Mary’s church. He became the chief of the Malankara Edavaka in 1815 adopting the title ‘Joseph Mar Dionysius’ (Pulikkottil Thirumeni I), and passed away on 25th November 1816. Mar Dionysius was a pious, fearless ascetic, an educationalist, a well-read scholar of Syriac, and an eloquent preacher. In fact, he was the pioneer of education, not only in the Syrian community, but throughout the whole of the native States of Travancore and Cochin; the Seminary he built at Kottayam was the first educational institution of the kind in the state after Portuguese era. He pioneered translation of the first Malayalam Bible (Ramban Bible). He was the first Primate of Malabar who hailed from a family outside the Pakalomattom lineage that presided over the native church for centuries.

          He, Pulikottil Joseph Kathanar was the vicar of Arthat church during this period. It was during his vicariate there, the Muslim ruler of Mysore Tippu Sultan, invaded the State of Cochin in 1789. Because of their fierce attacks, most of the Syrian Christians of Kunnamkulam deserted their village and hid themselves in the neighbouring hills and mountains; but all the while Rev. Joseph Kathanar bravely remained in the church at Arthat, spending his days in prayers. Tippu’s men set fire to the church and got hold of the Priest; they were about to kill him for not accepting Islam, when the sudden recall of the army to Mysore compelled them to leave the place abruptly, and before they could execute their design upon him. When peace was restored, Joseph Kathanar took the initiative to repair the damage done to the Arthat church. Dr. Claudias Buchanan, the European who visited Arthat church in 1806 has given an account about Pulikottil Joseph Kathanar. After completing the renovation works of the church, Joseph Kathanar left Kunnamkulam leaving his parish in charge of other priests; he then travelled through several of the northern parishes, preaching the necessity of establishing a theological institution for the education of the Syrian clergy. Being well versed in the Indian science of architecture, he had prepared a plan and estimate of the building for the proposed theological institution, which was his dream project.

          In 1809 Pulikottil Joseph Kathanar was elevated to the order of monk-priest (Ramban) by Mor Thoma VII. His activities since then were concentrated mainly in Kottayam keeping in my mind to start a Seminary there.

The Malabar church in those days

          After the demise of Mar Thoma VI Great (Mar Dionysius I) in 1808, Mar Thoma VII, who had been acting as suffragan during the late Metropolitan’s time, was unanimously acknowledged as the head of the Malankara Church. The new Metropolitan’s tenure in office was only fifteen months, he died in June 1809. When he was about to die,some of the members of the community who were over anxious regarding the succession to the episcopacy, got his successor (Mar Thoma VIII) suddenly consecrated by laying on his head the hands of the unconscious Metran who was lying on the point of death. This was done on the distinct understanding that the dignity would be perfected by a delegate from any church with valid succession of priesthood. An appealwas accordingly forwarded to Col. Macaulay, the British Resident in Malabar, to get a delegate from the Patriarch, and the Resident consented to undertake the transmission of the letter to Antioch. But this issue of succession created havoc in the church. One party in the Church contended that, Mar Thoma VIII not having been canonically consecrated, should not exercise any of the functions of a bishop until his dignity was perfected by a bishop. While the opposite party maintained that the Church should not be reduced to a state of widowhood till the arrival of the bishop.

          It was during this time emerged the leadership of Pulikottil Joseph Ramban who opposed the illegal succession of Mar Thoma VIII. Rival complaints were laid before the British Resident, one party accusing Mar Thoma VIII of arbitrary conduct in exercising the duties of a bishop before getting his dignity confirmed, and the other party charging Joseph Ramban, leader of the opposition, with insubordination to the Bishop. All this was without any effect for some years. About this time, Col. Macaulay retired (March 1810), and was succeeded by Col. John Munro (1810-1819).

FOUNDING OF THE ‘SYRIAN SEMINARY’ IN KOTTAYAM 1813

          Pulikkotil Joseph Ramban meanwhile was taking every effort to start a House of Learning (Seminary) for training priests which as stated earlier was his dream project. The Ramban laid his plans before Col. Munro, who heartily welcomed them. At first, Mar Thoma VIII too was in favour of the scheme, but when it was suggested that the interest on the endowment due for the Syrian Metropolitan from the British Government treasury should be spent in the erection of the Seminary, he declined to support the noble design of the Ramban. This is said to be one of the chief causes of his rupture with Mar Thoma. The disputes between Mar Thoma VIII, and Joseph Ramban reached its climax in 1813, when Col. Munro acted as per the advise of Mar Philexinos, Bishop of Thoziyur, who supported the Ramban’s cause. The Resident issued a notice inviting representatives of all churches to meet him at Quilon (Travancore State) and also deputed an officer to take possession of the Metran’s credentials and personal properties. After a nominal enquiry, Col. Munro declared the Metran’s consecration null and void, forbade him from exercising any of the functions of a bishop, and declined to pay him the interest on the endowments due from his treasury. Grieved and disheartened, Mar Thoma VIII died on the 12th of Meenam (March) 1816, after having appointed a successor, under the title Mar Thoma IX. But this dignitary was at once forced to abdicate, and after depositing all properties of the former Metrans in the Syrian Seminary at Kottayam, he passed the remaining years of his life as a private priest in the Kadamattam church (near Kolancheri). With him, the succession of episcopacy in the old Pakalomattam family became extinct.) After unseating Mar Thoma VIII, the British resident placed at the disposal of the Ramban the arrears of the endowment-interest with instructions to utilise the money for the accomplishment of his seminary project. The site necessary for the purpose was provided at Kottayam by the Travancore Government free of tax. The enthusiastic Ramban lost no time in availing himself of the opportunity. He laid the foundation of the first Orthodox Syrian Christian Seminary at Kottayam (the Old Seminary) in February 1813 and opened it as an educational institution in March 1815.Around the time, the Government of Madras issued an order disapproving the Resident’s procedure in paying the interest on the endowment to one who was not a bishop. Pulikottil Joseph Ramban was therefore asked to accept consecration at the hands of Mar Philexinos of Thoziyur, or refund the money drawn from Resident’s treasury. To evade the difficulty, the Ramban accepted consecration from Mar Philexinos under the title Mar Dionysius II on 9th of Meenam (March) 1815. The Travancore Government, prompted by the British Resident, issued a proclamation dated 21st Makaram (January) 1816 requiring all Syrian Christians to obey Mar Dionysius II as their Metropolitan. This was followed by a similar proclamation issued by the Cochin Government.

          Mar Dionysius II had the support of the British Resident, and, through him, of the two Native States as well. It was from this period that the Travancore and Cochin Governments began to interfere in the appointment and removal of bishops in the Syrian Church. Since then it became a law that no Bishop could freely exercise his Episcopal authority unless he was recognised by the States through proclamations enjoining all Syrian Christians to obey him. If a Bishop was once recognised, it was considered penal for a Syrian to disobey his orders thereafter. Freedom of choice was not heard of for several years thereafter.

NINAVU, or Grant of Land, for the Erection of The Syrian Seminary at Kottayam, issued by Her Highness the Rani Parathi Bai of Travancore in 1814.

(Translation)

To

Ouseph Rramban (Joseph Ramban, afterwards Mor Dionysius II) Whereas you have come here and represented that there is no seminary for giving religious instruction to the Puthencoor Syrian Christians and that some land should be given for building such upon, a site has been determined upon therefore, in the Govindapuram Kara, Kottayam Proverthi, the boundaries whereof being: west of the way lying north to south and used for taking the Tirunakkarai Devan in procession to the river for Arat; north of Idanal; east of the Cownar river; and south of the Arat landing place, the way, and the Cownar river. Within these four boundaries land to the extent of 120 dennoos north to south and 60 dennoos east to west is granted on anubogam tenure from the 6th day of Kartigai in M.E. 990 for building a seminary upon. The tax of 61/4 fanams per annum payable to the Sirkar there on has been given up to meet the expense of a lamp to be lighted; wherefore a seminary shall be accordingly erected thereon and the money allowed for the light shall be used for such purpose; and the same shall be held and enjoyed thus by the Ramban and succeeding Rambans as anubogam. In witness whereof, this ninavu is written by Valia Meleluthu Yogeeswaran Raman, this 6th day of Dhanoo in M.E. 990 (A.D. 1814) by Royal Command.

PRESENT GLORY OF KUNNAMKULAM

          One of the old institutions of the place is the present Govt. Model Boys high school which was originally in Wadakkanchery but was shifted to Kunnamkulam on 02/04/1878 by the decree of the Maharaja. Associated with this school, an institution for the blind, deaf and dumb was also setup, this was quite rare in those days. The Govt Model Girls high school is said to have been established by Parumala Thirumeni. He called it Mar Ignatius High School for girls. It was later leased to the Govt.

          The Y.M.C.A and the Govt.Hospital were both started in 1888. The hospital used to be the biggest of its kind in Cochin. In 1948, Kunnamkulam became a municipal town. Sri. P.I. Mathew was the first chirman.

          The Manakulam and Chiralayam royal families played important roles in the development of arts and sports. The Manakulam Palace held Kathakalli performance every evening and the place filled with sound of drums and songs. The Manakulam King became the karuavar of the Kakkad family and he spend all his time in composing song for Kathakalli. His son-in-law Mukunda Raja of Manakulam set up the Kalamandalam with the encouragement of his friend poet Vallathol(Great poet of Malayalam). The scholar Kaikulangara Rama Warrier, the master poets Vallathol and Nalappattu Narayana Menon, the critic Kuttikrishna Marrar had all been permanent visitors the Manakulam court. It was the Manakulam Royal household which literally obeyed Gandhiji’s call for boycott of foreign goods . A great many silk cloths were burned in the central courtyard of the palace. The music of the charka and the rhythm of the loom could be heard on the palace. Thus Manakulam earned a place in the history of Kerala.