Monday 20 October 2008

TALES FROM THE CAPITAL CITY - II

VAIDYAN C. LUKE


Nowadays no one notices the small street named Luke’s lane near G.P.O, even those who know the lane doesn’t bother to know how it got the name. At the end of the street, there is an iron gate and a small board with the name ‘Kukies Holiday Inn’. Once you enter, you are inside another world, with an ambience you will never hope to find in the very heart of the bustling city. Here, time seems to have come to a halt. On the right is an old house with tiled roof, later additions have diminished its beauty and in course of time, it has lost most of its former grandeur. Once it was a fairly large ‘nalukettu’ with all traditional elements like the courtyard and ‘pattayam’. On the right side of the house is a very old sapota tree (Achras sapota) said to be around 200 years old.

This was the house of the great Vaidyan, C.Luke (b.1843-d.1894), the eye-specialist who surpassed even European doctors with his knowledge of traditional medicines, handed down from his forefathers. Luke’s ancestors were the members of Thayyil family of Thevalakkara. His ancestors were Brahmins who later embraced Christianity (Krishnan Nampoothiri and his wife Lakshmi Antharjanam (from Kothamangalam) of Thazhamangalathu Madam got attracted to the teachings of Christ and accepted Christianity. Thomman (Jr.), the only son of Krishnan (Thomman) and Lekshmi (Mariyam) learned Sanskrit and Medicine from Viratarajaguru and became a famous scholar and physician. During this period, Maharaja of Travancore invited Thomman (Jr.) to treat his mother’s eye ailment. Thomman succeeded in relieving the pain from the eye of the royal matriarch in the first attempt itself. Pleased by this, the King bestowed the title ‘Vaidyan’ to Thomman and his successors). Luke’s father was a well-known figure in Travancore. In a letter to C. Luke Vaidyan,
 Dewan Sir. T. Madhava Row says that he personally knew his father 'who was an able oculist.'

Luke and his brother came to the capital city from Kollam during the reign of Aayilyam Thirunal Rama Varma. As the practitioners of traditional medicine, they had to face many challenges as English medicine was gaining its hold in Travancore at that time. Most of the educated noble families opted for English medical treatment.

But the talented brothers with their sheer dedication managed to get the patronage of many noble families including the royal family. An important achievement in their career was their successful treatment of the Dewan’s son T. Ananda Row (b.1852-d.1919), in 1871 when the latter was preparing for B.A. examination (Ananda Rao went on to become the Dewan of the Princely State of Mysore). In a letter written by T. Madhava Row to Luke dated 28th May 1871 the Dewan expresses his gratitude to the brothers who treated his son’s eye disorder. “Two well known European members of the medical profession were successively consulted, but their treatment showed no permanent benefit…… You undertook the treatment accordingly. With apparently very simple appliances and mild treatment you were able in a very moderate time to accomplish what you had promised.” from these words of the Dewan we can get an idea of the simple treatment techniques employed by the brothers. The Dewan further expressed his gratitude by sending Luke a purse containing 150 British Rupees (a princely amount in those days), suggesting him to buy a watch or books with the money.

Luke was appointed as the palace Vaidyan by Maharaja Visakam Thirunal Rama Varma and he was bestowed with a Veerasringala. Luke was employed in Maharaja’s College (University College) as a teacher of scriptures. He played an important role in establishing the Syrian Church in Statue. Luke married Mary, the couple had three children, his eldest son L.C. Koshy was also a prominent figure, he was the curator of the Museum and was also employed in Huzur Kacherri and was the supervisor in charge of the street lighting.

The Maharajas College and the St. George’s Orthodox Syrian Cathedral, Statue.
C.Luke's tombstone at the Christ Church, Palayam, photographed c.2017 (From the family collection).

C. Luke who served three kings starting from Aayilyam Thirunal to Sree Moolam Thirunal died in 1894; he was buried in CSI Christ Church at Palayam. The old tombstone with the inscription ‘Government Oculist’ is still there in the church graveyard.


Luke’s grandson Alexander Koshy, even though not a famous Vaidyan, kept alive his family traditions, treasured the knowledge handed down to him by his ancestors. Some old palm leaf documents on traditional medicine, antique furniture, photographs, portraits and the grinding stones in various sizes are preserved by the family members. Sir.T. Madhava Row’s letter (in the Dewan's own hand) to Luke is one of the prized possessions of the family archives. Kurian, the great-grandson of C. Luke who lives in a building adjacent to the ancestral house is proud to be a member of this illustrious family.

Before you step out of the gate and merge into the busy streets of the city, take a deep breath and look back, can you still see a man with his large headgear and black coat with the medicine box and people waiting to see him?

Sharat Sunder Rajeev.
12-10-2008.

59 comments:

Murali RamaVarma said...

Dear Sunder,

Congratulations on your first post on Vaidyan C Luke which is a most interesting one indeed! In a very readable style , you have dug out the story of the family of this eye doctor who had the approval of the Travancore Royalty.

I was privileged to read the letter from Sir Madhava Row to the Vaidyan paying great tributes and also including a princely sum in those days for the treatment of his son Ananda Row.

Thevalakkara Nambis were great physicians of yore. Since you mentioned that the grandpa of Mr.Luke was a Brahmin , it may be worthwhile to investigate if any relations existed with the former.

Once again, let me thank you for this wonderful post.

Sharat Sunder Rajeev said...

thank you for your valuable information,yesterday while i was reading 'manasasmarami',by gupthan nair i found some references about thevalakkara, it was interesting to know that a brahmin from there embraced christianity in 1860's, from a missionary.

Unknown said...

Dear sunder
Am spinny,belonging 2 this thayyil vaidyan family.am in thevalakara.its good 2 here more about our ancestors.
my grand father wrote a book about this. but it does not published.
v r anciously looking hw u get this? can u tell more about u.
thank u thank u very much 4 this blog

Sharat Sunder Rajeev said...

dear spinny,
am happy to hear from a member of thayyil family......i have collected this info: from Luke's great grand son, who's my father's friend.....can u contact me via my mail id?....
my id : sharat.sunder@gmail.com

Anonymous said...

Dear Sunder,
Thank you for the hard work for collecting and publishing a few of the about vaidyan family. Since Mr.Murali Ramavarma has suggested for finding out wether any relations existed with Krishnan Namboothiri, the grand grand father of vaidyan C.Luke, I would like to give some details regarding them.Damodaran Namboodhiri is the younger brother of Krishnan Namboothiri (Thomman)who were leading a happy life, could not no longer tolerate accepting christianity by his brother.(The present Amachira temple at Thevalakara was their temple) Hence Damodaran Namboothiri left Thazhamangalathu Matom and settled at Kallada(KOLLAM) with their belongings.But due to certain reasons, they again shifted from that place to Kottarakkra .Our assembly Speaker Late Damodaran potti ,Famous poetess Lalithambika Antharjanam are all the descendants of Damodaran Namboodhiri.They all keep the brotherly affection till now with the vaidyan families.
Jacob vaidyan T.J.

Sharat Sunder Rajeev said...

dear sir,

thank you for providing me with this valuable information. Mr. Kurian, Luke's great grand son had told me their connection with Antharjanam's family, but was not sure about the names of his ancestors.
Do you have any info: on Luke's father, his name?... wife's name??
Mr. Madhava Rao in his letter to Luke say that he had known Lukes father, however, i did't get his name....

if you have any info:, please share
thanking you once again,

sharat sunder rajeev,
27-12-2008.

nirosha said...

hai,
i am nirosha.my mother belongs to the thayill vaidyan family,thevalakkara.my grandfather ,jacob vaidyan ,had written many books regarding family history and i was lucky enough to get a book which he had written which is not published yet.
this blog has inspired me to work on the old book and see more into it.

Sharat Sunder Rajeev said...

hey nirosha, thanks for the comment. am really happy to hear that u had a 'history conscious' grand dad.....treasure his work, n if possible publish it....trust me u r lucky to have some one who had recorded family history, i came up with dead ends (many times), while shearching mine....

Anonymous said...

Lalithambika Antharjanam is the Great Grandmother of my friend Abhijith Narayan

Tina said...

Hi Sunder!
I had such a warm feeling in my heart after reading your blog about my family.I belong to the Thekkethayil Vaidyan family in Thevalakkara and in my childhood days I had often visited the Cookies Grand Inn in Luke's Lane.My parents are settled in Trivandrum and we used to have the monthly Vaidyan Kudumbayogam back in those days.
I have a book with me which has a few details of the history.It is called 'Thevalakkara Mappilaveettil Vaidyan Kudumbashala',printed in 1985.
The author has given a generation Chart from Krishnan Namboothiri(Thomman) and Lekhshmi Antharjanam(Mariyam) and five generations after that.
I knew the Brahmin connections through my parents.That, we are related to the famous Malayalam poetess Lalithambika Antharjanam and Damodaran Potty.
My grandfather's brother T.O Alexander Vaidyan was still practising 'Kannu Chikilsa' at Thevalakkara till he passed away around 20 years back.He used to tell us about the kind of medicines that was used for the treatments.One of it being the first excreta of a baby elephant(that is if you are lucky enough to retreive it before the mother of the calf gulped it down herself.)
The land in which the Spencer Palli or the St.George Orthodox Cathedral stands also belonged to the Luke family(gifted by the king) and also the surrounding buildings like Raja's Dry Cleaning. He gave it to the Malankara Orthodox Edavaka.

Tina said...

Hi Sunder!
I was able to get more information from the book that I have.
The father of Krishnan Namboothiri,Damodaran Namboodiri and Yashodhara Namboothiri was Keshavan Namboothiri.Their mother was Devaki Antharjanam from Tharana nalloor manakkal.
Yashodhara Namboothiri later married Padhmanabhan Nambhoothiri from Tharana nalloor manakkal itself.

Sharat Sunder Rajeev said...

Hi Tina
Thanks for sharing this information with me and the readers of this blog…..I am glad that my post was able to remind you the memories from your childhood. All the information I posted were narrated by Kurian Uncle, the great grandson of Luke Vaidyan. The old paintings and photographs I have published as a separate post were also given by him. As a child I have visited the house often with my father, who’s a friend of Kurian uncle. During those days late Alexander Koshy maintained a small clinic in the house. It would be great if you could send me some details about C. Luke’s parents. According to Kurian Uncle Luke’s father was one Coshy/Koshy, who was also a well known oculist of his time, Madhava Rao has also mentioned about him in his letter to Luke.
I hope that your family history book may have some information regarding them.
Regards,
Sharat Sunder Rajeev.

Anonymous said...

Sharat,

Here is some more trivia about Vaidya family. Malayatoor Ramakrishnan mentions about 'Thevealakkara Vaidya Family' in his book 'Entea IAS dinagal'. Malayatoor was friend of Varghese Vaidyan, who's story was later filmed in the superhit movie 'Lal Salam' with Mohanlal portraying the real life charater of Varghese Vaidyan.

Thevealakkara 'Vadakettatu Kudumbayogam' possess a Vaidyan's history book written by the great historian Sooranad Kunjanpillai. You can get more comphrensive info from that book.

Kunjandi Vaidyan

Manjesh said...

i am posting this link in our vaidyan family page in facebook

http://www.facebook.com/pages/Vaidyan-Family-Thevalakara/117754534953589

K. K. Koshy said...

I am really happy to see the write up on Vaidyan C Luke. I too belong to the family. My paternal grand father was Luke's eldest brother.

Alexander Vaidhyan said...

Great Work, Sharat and all others commenters!!
As a Vaidhyan having origin from the Thevalakkara Vaidhyan family, this story about the royal physician matches with what I have heard from my grandfather, who shares the same name as mine.
Can anyone provide any proofs of the lineage of Vaidhyan family or any other evidence to this? This will help in substantiating this whole thing. If anybody likes to team up with me in this effort, I will be more than happy. Please drop me an email at avaidhyan@rediffmail.com

Arockiaraj said...

Dear all, Do you information on one physician who lived during 1840-70s. He was awarded as Kocha Vaidyan (Young Physician) title by Travancore King. If so, please email to mariamoraes1@yahoo.com
Thanks,
Arockiaraj

Anna Anil said...

Hi Sharat,

Its so overwhelming to see the tale of my family. I am from Vaidyan family and one more thing to add is " Krishnan Namboothirpadu" ancestors were came from "Azhvanchery Thamprakkal". My grand father Late Mr Koshy Vaidyan wrote a book about this in 70's if my memory is right and he quoted the whole chronicle of the family.

Anonymous said...

Hi Sharat,

Am Joseph from Bangalore and a member of the Vaidyan family. It's indeed a pleasant surprise to come across a blog on our family. Many thanks for your efforts. Have a book which was put together in the eighties chronicling the story of the Vaidyans of Thevalakkara - it matches with yours.

Regards
Joseph

BioNests said...

Dear Sharat,

I am LukeAleksander Vaidian. I am of the Eighth generation since we got converted to Christians, from the Bhramin families who were thof the highest ranking.
Their names ended with the extension 'RE (Krishnere, Govindere, etc.)

Really great! The net has done a lot,in spite of many drawbacks. Even though this blog started in 2008, I came across the same only today!
More surprising to me is that my nice niece Teena has put her comments quite earlier. She is my brothers daughter. The Family history book she has referred is the first one to be published from the Vaidian Family;that happened in the early eighties.
The problem with the net is, hardly any lot of the elder generation happen to be there.
I hope Mr Muralee RamaVarma could be from the Travancore Royal family. If so the present inmates of the Kawadiar palace have enough information on our attachment with the palace. We had had official residence right in front of the palace as Physicians, and were getting monetary benefits also to one descendent, till the Privy Purse existed.
For the time being, I would just mention certain facts for the followers information and to further feeds.

Ours is the only family to put the suffix VAIDIAN to our name.

The Travancore Royal Family's Official Logo, the 'SANGHU' could be used on our houses, document/ writing stationary,and vehicles.

The area at Thevalakkara, where the Mappilaveede, the Tharavade of Vaidian Family exits was put up by the then rulers, the extensive ares of landed property was contributed to us, even after evicting certain others , as a single settlement area. That is the reason why we are in this area, with almost 600 christian families concentrated here.

Further, as Anna Anil has mentioned,our forefathers were from the Azhvanchery Family. The Travancore and other Royal Families know the relevance of the Azhvanchery Family.The people who used to travel to Thiruananthapuram(ref the spelling,there is a lot to it) during the 'Murajapam'. that happens once in 12 years for the Royal Family, used to say over night at our place, as a family goodwill, even during the periods of some 60-70 years back.
What happened to the connection and the missing links, the post independence period contributed to many of the values and traditions losing its charm..
Any way I shall be there next time with more info.At present I don't have enough time to spare. Even to get the next contribution from me,you may have to wait for two three weeks.Sorry,I cannot spend much time on the social media. My typing too is poor to add to the problem. So far, with good wishes,..
From BioNests.../ 'HISOwn Keralam'

Anonymous said...

Ancestors of Luke vaidyan were Namboodiri brahmins and they were attracted by the teachings of Jesus and became Christians. This conversion would have happened in the 18th century when there were Namboodiri Brahmins in Kerala, not in the !st century when St. Thomas came to Kerala and there were no Nmaboodiri Brahmins. There have been many voluntary conversions of Brahmins and other higher castes on intellectual grounds after the British established schools and colleges. One Sreenivasas Iyer became a Christian and became a Pastor in LMS Church and he was baptised and given the name Devadasan. Velu Thampi's brother became a Christian and joined the LMS Church. Similiarly many Brahmis and Nairs became Christians, studied at CMS College, Kottsayam and joined the CMS church.

Alexander Luke Vaidian. said...

the anonymous comment of 11th Nov 2012 is a bit confusing. the subject of St Thomas' arrival and conversion is of regular discussion. But those who dispute about the aristocratic side of the subject is irrelevant. The achievement of Brahminhood and the elite position of the community is not the subject for vaidian family
As mentioned earlier, the conversion of Vaidian family ancestors happened only 350-400 years back. A generation period is considered to be 50 years and my turn comes as the 8th one. Hence the calculation and assumption, not during the 18th century as referred.
I wish the contributor could be kind enough to reveal his name as this is more or less a private subject and would have much appeal to his views.
The values and traditions someone attains is a contribution and out come of his gene, and the way he is brought up during the childhood, what we could call some sort of 'Natural Selection'
just being from a particular family alone won't serve the enhancements for someones character and other desired qualities.So,being from the vaidian Family or of any such traditional back ground alone won't help.
Further would add the 'Time" matters- the evidence; Dr.Thadagath Avatar Thulasi' of the IIM Ahamedbad.
So far for this,till next.
ALeksande Luke Vaidian

Unknown said...

Alexander's quest is genuine. But historical records say Rev. Thomas Norton was the first missionary who came to Travancore. He was soon followed by Benjamin Bailey (1816), Joseph Fenn (1818) and Henry Baker (Sr) (1819) who are popularly known as the "Kottayam Trio". These three concentrated their work among the Syrians, where as the pioneer missionary, Norton focused his work among the outcastes in Alleppey.It is apparent from Missionary records that conversion took place only in the 18th century. In this context, if Krishnan Namboothiri's conversion account is really true, his conversion by CMS missionaries would have occurred only in the 18th century. Since he had married non-Namboothiri Christians, they have continued to attend CMS church. This is confirmed by the existence of Luke's grave in CMS (CSI) Christ Church, Trivandrum

Unknown said...

In the Hindu newspaper's metro edition, Melange, dated April 19, 2014 Sharat Sunder Rajeev has wisely avided any Brahmin links to Luke family. There has been an orchestrated move to claim Nambudhiri geneology to some Syrian Christian families alleging they were converted by St. Thomas in 52 A.D. when the saint visited Kerala. The Brahmin families claiming onversion in and around Palayur were Kalli, Kallarakal, Kalliyankal,Plavunkal, Mattamuk, Manavasri, Pakalomattam/Pakalomattom (in Malayalam), Sankarapuri, Thayyil etc. But the eminent Kerala historian, Prof. Elamkulam Kunjan Pillai, has pointed out that there were no Nambudhiris in Kerala when St. Thomas came here. Another noted scholar, Logan. also says that there were no Nambudhiris in Kerala in the 1st century. This is evidenced by the absence of Sanskrit in Kerala literature and temple prayers in the !st century. Any 10 the generation non-Brahmin caste can make fake claim that they were related to E.M.S.Namboodirpad. They can even claim family relationship to the distant relatives of EMS. But it remains only in their phony family history and fanciful imagination. What is the solid proof? No, absolutely nothing.

Unknown said...

After the news in the Hindu about Luke vaidyan, there is much curiosity. A meticulous analysis of the movement of Luke Vaidyan's family from Kothamangalam to Kollam is not clearly given. Causes for leaving Kothamangalam have also not been shown. Kothamangalam is having a strong Tamil Brahmin population and the Brahmins have a big temple with a tank. In Luke's account, if Kaladi had been shown for Krishnan Nambudhiri's home, it would have been convincing, for there are Nambudhiris in and around Kaladi. It is also a mystery why Krishnan Nambudhiris's relatives are not living in Kothamangalam today for verification. Probably Luke family would have originally belonged to Kollam.
Conversion of locals before the arrival of European missionaries was done by Persians. There were periodical arrival of Persians. They also went ot Sri Lanka. Like Sri Lanka, Persians didn't stay permanently in Kerala. Most converts were from lower castes. The proof for this is when St. Xavier visited Koch, he was greeted by two Christins. They belonged to mukkuva community. At that time, there were no CMS, pentecost, Latin Catholic or Mar thoma church. The only church was Syrian Christian and the mukkuvas belonged to that church.
Fictious names such as Naraayanan Nambudhiri or Parvathi antharjanam czn be given by Muslims or Christians to claim fake geneology for their families.












Sharat Sunder Rajeev said...

In the light of Alexander Luke Kurian, Pattom Radhakrishnan and Rajan Rajiv's discussions, I would like to share some interesting information I gathered on C. Luke's ancestors. After the article came in The Hindu, I was contacted by a member of the Thayyil Vaidyan family. Through her, I managed to get the family history of the Vaidyan's compiled by Rev. Dr. K. L. Mathew Vaidyan, Cor-Episcopa. According to him and the other old family records I saw with the Luke family, C. Luke was the son of Koshy Vaidyan, Thayyil, who in turn was the son of Koshy Vaidyan (Kumbalathu) (b.1746-d.1824), son of Thomman Thomman a.k.a. Thomman Vaidyan. Thomman Vaidyan lived during the reign of Karthika Thirunal Rama Varma, as according to the family records, he was bestowed the title ‘Vaidyan’ the King, when Thomman successfully treated the Queen Mother’s ailment. Thomman Vaidyan was the son of Thomman (Sr) and Mariam, who had embraced Christianity sometime during late 17th or early 18th century. Thomman (Sr), before the conversion, was Krishnan Namboothiri and Mariam was Lakshmi Antharjanam from Kothamangalam. The family history gives the details of Krishnan’s father too. Krishnan was the son of Kesavan Namboothiri of Thazhamangalathu Madhom (Thevalakkara) and Devaki Antharjanam of Tharanonalloor Mana.
According to family tradition, it was somewhere in Kottayam, probably in Thazhathangadi that Krishnan and his wife encountered the missionaries who were teaching gospel. “Krishnan Namboothiri sought some clarifications about the message and finally a copy of the Holy Bible was presented to him. Returning from Kothamangalam, Krishnan Namboothiri became a fully converted personality and he used to read the Bible regularly with great devotion and inner peace.” This is, in brief, the story of the conversion. If we can go by this family accounts, then, we can drop the discussions on the old story of St. Thomas converting the Brahmins. I knew that there will be differences in opinions, especially when you deal with such sensitive topics on family history, which is why I deliberately excluded this section on conversion in my write-up in The Hindu.

Regards,
Sharat Sunder Rajeev.

Unknown said...
This comment has been removed by the author.
Unknown said...

You have pointed out that 'through her' you got their family history. The woman who gave you the family history has pointed out : "Thomman Vaidyan was the son of Thomman (Sr) and Mariam, who had embraced Christianity sometime during late 17th or early 18th century. Thomman (Sr), before the conversion, was Krishnan Namboothiri and Mariam was Lakshmi Antharjanam from Kothamangalam." The exact year of conversion is not given but a vague reference, "sometime during late 17th or early 18th century." Pattom has pointed out in his post about CMS missionaries who first came to Kerala. I am quoting from the original source. Rev. C.Y. Thomas, in his book on Madhya Kerala Diocese, says: "Rev. Thomas Norton was the first missionary who came to Travancore in this connection. He was soon followed by Benjamin Bailey (1816), Joseph Fenn (1818) and Henry Baker (Sr) (1819) who are popularly known as the "Kottayam Trio". These three concentrated their work among the Syrians, where as the pioneer missionary, Norton focused his work among the outcastes in Alleppey." There is absolutely no reference to the conversion of Krishnan Namboothiri and Lakshmi Antharjanam of Kothamanglam by the early missonaries in their diaries and journals. Another weird and intriguing fact is the birthplace of Krishnan's father Kesavan is shown as Thevalakkara, near Kollam. But Krishnan was located at Kothamangalam. Fictitious 'Madhom' and 'Mana' can be given to mislead the public.
Travancore Royal family had many official vaidyans. I do not question the skill of Luke Vaidyan. He would have been a competent vaidyan. But manipulated geneology linking him to Namboothri family without any historical evidence has led to this discussion.
Your other articles in the Hindu are quite informative

Anonymous said...

One Prof.(Retd.) Vaidyan was the Head of the Department of Physics,University of Kerala,Thiruvananthapuram and belongs to the clan.

Unknown said...

Isthere any ,link between puthen madom family of chathannoor and vaidian family of thevalakara.

Anonymous said...

Rajan Rajeev,
link to the house built by travancore kings for the parayans in tevalakkara.

https://youtu.be/pbT8FC6m6SEa

SHINTU THOMAS VAIDYAN said...

I'm Shintu from Kumbalathu Vaidyan family. And it's the first time I've been hearing about the history behind the Surname 'Vaidyan' deeply.
Thank you Mr Sarat

Anila Koshy said...

Sir, I'm doing MA.in Ancient Indian history culture and archaeology from St. Xaviers college mumbai as part of this course we have to do a research paper on oral history and as I belong to vaidyan family I'm planning to work on this topic
Sir you seem to have a lot of knowledge in this topic
Sir it would be really nice if I get to contact you regarding my paper
As in this topic you are the only person who has substantiated each arguments with evidence
Sir it would be of great help if you could please help me
Thank you

Anonymous said...

When will these Nasrani bloody liars stop talking about their Namboothiri ancestry? Why should a Namboothiri brahmin who held a great position in Kerala society for many centuries want to convert in an Abrahamic faith? First converts of St.Thomas were Arayars(Fishermen) since he came from seacoast and Arayars were unclean people according to uppercastes.(most of the time it is true)Next converts were Izhuvas,Pulayars. (agricultural labourers)Large scale conversations only began from Portuguese and British period onwards only.

Anonymous said...

Most of these achayans are hard workers in the past. I have not seen any Namboothiri working hard in the farmland nor they are smart in business. When it comes to good looks most Namboothiris are average looking, ranging from most dark to medium complexion with blunt features. Only a few Nasranis look very good some 25%.Others look average nothing so great. Don't be fooled by actors and actresses playing Christians in Malayalam films. They are mostly Iyer&Nairs. (Most of them are superb looking)

Unknown said...

Here first Christians are Jews .after that local people .Here the blood of the Christians are mixed of dravidians, Jewish,European and aryas.

India Beyond Travel Guides said...

Hello Nirosha, I belong to your family from Thevalakara and is researching on the family history. I am interested to read the books that you are mentioning in the comment. Can you please drop me a mail at my id rinoracheljoy@gmail.com. I should reply you back with my contacts. Would be very kind of you. Thank you.

Alexander Luke Vaidian. said...

Please reveal your identity,as requested earlier. You are nowhere in your learning on the Christian History. St.Thomas landed in this region during early 1st century itself. whether it was through the sea route or land is of less importance,as he would have made several trips to this region during his mission. Our church at Thevalakara, Martha Mariam Orthodox Church, itself is considered tobe built during the 4/5 th century. But the same has to be ascertained through archeological study and through scientific methods such as Carbon Dating and all. Please learn,one of the earliest Persian Bishops from Ninaveh( present Mozul),Mor Sabor,landed at Kollam,AD 823,,made the then Ruler Ayyan Adikal Thiru Adikal,to begin the Malayalam Era, known as 'KollaVarsham' in 825,etc These are all part of the Travancore History. Your information about the Anglican Mission and later developments are of the recent past. So make more learning and refer books,then make observations. I believe you are on the early period of

Alexander Luke Vaidian. said...

Namboothiri was one of the Brahmin sect, atThe top rankings were those with the names ending 're' sounding like .Then the one ending 'pad'in Namboothiripad, etc. But as I have observed earlier, claiming the ancestory link to the ones,20 century back is of no relevance. It could just keep the argumens and counter-arguments alive, nothing more. But that cannot be a reason to disprove St. Thomas visit to this region. Just remaining prejudiced and with some vested agenda won't do much help. Be genuine and impartial in your thoughts and arguments.

Alexander Luke Vaidian. said...

I could elaboratorr on Luke Vaidian's family later.They were in Thevalakara itself. The great great grandfather had his marriage alliance from Kothamangam.

Anonymous said...

Will you pls contact me? Me too have the very same blood!! Pls

VILMEENKODI said...

KERALA'S NAMBUTHIRI CHRISTIANS

The Syrian Christians of Kerala of Kerala originated from ancient Nambuthiri Christians converted by St.Thomas in 52 AD. St.Thomas preferred Nambuthiris because they were Savarnas who were the most respected among Keralites. Another reason was that as nobody was allowed to go near Nambuthiris the Christianity will be safe with Nambuthiri Christians.

As Nairs traditionally served Nambuthiris the Nairs obeyed Christian Nambuthiris also. So that the Christian Nambuthiris were also protected by Nairs.

Christian Nambuthiris also would have practised Sambandam with Shudra women.

BAPTISM OF NAMBUTHIRIS

St.Thomas baptized several Nambuthiri families such as Pakalomattom, Sankarapuri, Thayyil, Payyappilly, Kalli, Kaliyankal, and Pattamukku as Christians.

The first Bishop of Kodungaloor Syro-Malabar diocese Palliveetil Chandy and the founder of Orthodox-Jacobite church Marthoma church were from Pakalomattom Nambuthiri families.

ANCIENT SAVARNAS

Kerala was part of the the ancient Thamilakam. Though Tamil was commonly used in that period the Savarnas of Kerala preferred to talk in Malayalam or Sanskrit. As St.Thomas had mastered Sanskrit most of the conversations was in Sanskrit. Only Nambuthiris Nairs, Samantha Kshatrias and Christian Nambuthiris were considered as Savarnas in ancient Kerala.

OWNERS OF KERALA

According to the legends Lord Parashurama threw his axe from Gokarna in Karnataka to Kanyakumari. After this the coastal areas rose from the sea and thus coastal Karnataka were created.

Kerala was thus given to sixty four families of Nambuthiris who became the original owners of Kerala. St.Thomas might have converted atleast half of Nambuthiri population of Kerala. Thus the Nambuthiri Christians also descended from the Nambuthiris who received Kerala direct from Parashurama.
Thus both Parasurama and St.Thomas were mentors of Christian Nambuthiri community of Kerala.

NAIRS

Nairs originally did not belong to Kerala but they were brought by Nambuthiris as servants and cultivators. Though considered as Shudras Nairs were also considered as Savarnas and held a position quite higher than indigenous Dravidians.

LITURGICAL LANGUAGE OF NAMBUTHIRI CHRISTIANS

Ancient mother tongue of Keralites also might have been Sanskrit though many talked Malayalam also. Nambuthiri Christians of Kerala would have wanted Sanskrit as their liturgical language. Some Nambuthiri Christians however would have preferred Malayalam instead.

St.Thomas had to preach in Sanskrit as the Nambuthiris preferred Sanskrit to Tamil.

But St.Thomas might have preferred Syriac language which was the liturgical language of Church of East of Persia and Church of Babylon founded by himself. It was because St.Thomas Christians of India should be able to converse with their fellow Christians of Persia and Syria. Hebrew was also might have been used extensively by the ancient Nambuthiri Christians of Kerala.

VILMEENKODI said...

SEVEN AND HALF CHURCHES OF KERALA

St.Thomas established Seven Churches in Kerala and a half church at Kanyakumari. It was because the Kanyakumari fellows always talked half Malayalam.

St.Thomas established Churches are at Kodungallur,  Palayoor, Kottakkavu near Paravur, Kokkamangalam, Niranam, Nilackal alias Chayal,  Kollam, and Thiruvithamcode Arappoli church.

Kodungaloor was the medieval Chera capital. Musiris near Kodungaloor was a important port of Chera dynasty.

Palayoor in Thrissur was one of the seven Churches established by St Thomas.

Kottakkavu was another place where St.Thomas built another church. Kottakkavu was located near North Paravur near Vembanad Kayal.

Kokkamangalam was a place on the western bank of Vembanad Kayal. Kokkamangalam was also known as Kokkothamangalam. At Kokkamangalam St.Thomas established another full Church.

At Niranam another church was established by St.Thomas. Nelkinda, the ancient Pandiyan capital existed near Niranam.

At Nilackal near Sabarimala at the Pathanamthittta district another Church was established by St Thomas.

The seventh full church was established by St.Thomas at Kollam.

At Arappoli near Thiruvithancode at the Kanyakumari district St.Thomas established a half church.

St.Thomas though a fisherman by birth was a trained architect who had built palaces for Indo-Parthian king Gondophares who ruled from his capital at Taxla.

St.Thomas was the founder of Savarna Christianity in Kerala. Savarna Christians of Kerala were mostly Nambuthiris.

ENCOUNTERS WITH TAMILS

St.Thomas had never met any Tamils or any Dravidians in Kerala. This is because the Dravidian Tamils who were considered as Shudras and Avarnas avoided coming near St.Thomas.

VILMEENKODI said...

ST.THOMAS LEGEND AT MYLAPORE

Account of Franciscan Friar Giovanni de' Marignolli of Forence who visited Chennai and in 1347 AD.

The third province of India is called Maabar, and the church of St.Thomas which he built with his own hands is there, besides another which he built by the agency of workmen. These he paid with certain very great stones which I have seen there, and with a log cut down on Adam's Mountin Seyllan, which he caused to be sawn up, and from its sawdust other trees were sown. Now that log, huge as it was, was cut down by two slaves of his and drawn to these aside by the saint's own girdle. When the log reached the sea he said to it, "Go now and tarry for us in the haven of the city of Mirapolis (Mylapore).

1 ."It arrived there accordingly, where upon the king of that place with his whole army endeavoured to draw it ashore, but ten thousand men were not able to make it stir.

Then St.Thomas the Apostle himself came on the ground, riding on an ass, wearing a shirt, a stole, and a mantle of peacock's feathers, and attended by those two slaves and by two great lions, just as he is painted, and called out

"Touch not the log, for it is mine! ""How," quoth the king,

"dost thou make it out to be thine?

"So the Apostle loosing the cord where with he was girt, ordered his slaves to tie it to the log and draw it ashore. And this being accomplished with the greatest ease, the king was converted, and bestowed upon the saint as much land as he could ride round upon his ass. So during the day-time he used to goon building his churches in the city, but at night he retired to a distance of three Italian miles, where there were numberless peacocks.

2...and thus being shot in the side with an arrow such as is called frictia, (so that his wound was like that in the side of Christ into which he had thrust his hand), he lay there before his oratory from the hour of complines, continuing throughout the night to preach, whilst all his blessed blood was welling from his side; and in the morning he gave up his soul to God. The priests gathered up the earth with which his blood had mingled, and buried it with him. By means of this I experienced a distinct miracle twice over in my own person,which I shall relate elsewhere

1 . Standing miracles are, however, to be seen there, in respect both of the opening of the sea, and of the peacocks

2 . Moreover whatever quantity of that earth be removed from the grave oneday, just as much is replaced spontaneously against the next. And when this earth is taken in a potion it cures diseases, and in this manner open miracles are wrought both among Christians and among Tartars and Pagans

3 .That king also gave St.Thomas a perpetual grant of the public steelyard for pepper and all aromatic spices,and no one dares take this privilege from the Christiansbut at the peril of death

4. I spent fourdays there; there is an excellent pearl fishery at the place.

VILMEENKODI said...

CHURCHES BUILT BY ST.THOMAS

Marignolli says that the Church built by St.Thomas with his own hands was there at Maabar. St.Thomas had built another Church at Mabar with the help of workmen. For the workmen he paid with great precious stones. Maabar is the Arabic name for Pandyan kingdom and Tamilnadu in general.

MIRACLE OF LOG AT SRILANKA

St.Thomas caused a log cut down at Adam's Mountain(peak) Seyllan(Srilanka) and got it to be sawn up. From its sawdust were sown to germinate other trees.

This big log which was cut down by two slaves of St.Thomas.The log was tied with the girdle(belt) of St.Thomas and was drawn to seashore by his two slaves.

When the log of wood reached the Seashore St.Thomas told it to go and wait for them in the haven(harbour) of the city of Mirapolis(Mylapore).

The log floated all the way through sea from Adams peak and reached Madras and was floating at the sea.

Then the king of Madras with his whole army and endeavoured to draw the log ashore. But ten thousand men could not draw it to shore.

ST.THOMAS ATTIRE

Then St.Thomas the Apostle came to the place wearing a shirt, a stole(a long loose robe) and a mantle(a sleeveless cloak) of peacock feathers. He was accompanied by his two slaves and by two great lions. There was a painting in the church depicting him with a peacock feather cloak, riding an ass and accompanied by his two slaves and two lions.

Nestorians usually are iconoclastic who avoided using idols or Pictures. But Marignolli says that he saw a pictue of St.Thomas.

Then St.Thomas called out that the log was his and not to touch it. The king queried How was it his.

The apostle loosened the cord he had tied around his waist and ordered his slaves to rie it to the log and draw it ashore.

The slaves drew the log to the shore without much effort.

The king was converted and bestowed upon the saint as much land as he could ride round upon his ass.

During the day time St.Thomas built his churches in the City. But at night he retired to a place where there were numerous peacocks which was three Italian miles (1.852 km/Roman mile) away.

Thus St.Thomas built two churches at St.Thomas Mount. He built many Churches in the Madras city during the day time.In the night time he rested at Mylapore where there used to be numerous Peacocks.

VILMEENKODI said...

MARTYRDOM OF ST.THOMAS

St.Thomas was shot with an arrow called Frictia on his side.By this his wound resembled the left flank wound of Jesus Christ into whist he had thrust his hand. He lay there after his complines(evening prayer) preaching throughout night while his blessed blood was welling by his side. In the morning St.Thomas gave up his soul to God. The priests gathered the earth sodden with his blood and buried it with him.

Because of this John of Marignolli experienced a miracle twice over his own person.

Miracles of opening of the sea and Peacocks were seen there.

Whatever quantity of the earth removed from the grave oneday the same amount is replaced spontaneously next day. When this earth is taken as a potion it cures diseases. Because of this miraculous power the earth is taken by Christians and among Tartars (Muslims) and Pagans(Hindus).

That king also gave St.Thomas a perpetual grant of the public steelyard for pepper and all aromatic spices,and no one dares take this privilege from the Christiansbut at the peril of death.

Marignolli spent fourdays there. There was an excellent pearl fishery at the place.

By pearl fishery Marignolli means Tuticorin but it is 600 km away.

Other possibility is that St.Thomas tomb was at Kayalpattinam a seaport at pearl fishery coast. Peacocks are found there too.

TWO MARTYRDOMS

According to Acts of Thomas St.Thomas was executed at a hill called Calamina (Kala-Minar in Jaghatu)in the Ghazni province of Afghanistan by a Indo-Greek king Misdeus in 46 AD. Under the orders from King Misdeus four soldiers stabbed him with spears. After that St.Thomas's body was interred in a Royal sepulchre.

But after one year when Misdeus opened the tomb of St.Thomas he found no body. Misdeus was told that the disciples of St.Thomas stole his body and had taken it to Edessa. Unless by a remote chance that St.Thomas survived the injuries and was rescued by his disciples his second martyrdom at Chennai at 72 AD is not possible

VILMEENKODI said...

DEPICTION OF ST THOMAS

After the arrival of Portuguese St.Thomas is depicted in the western style holding a Crozier.

The earlier Indian depiction of St.Thomas wearing a Shirt, Stole and a mantle made of Peacock feather and also riding an ass, accompanied by two Slaves and two Lions and such depiction is not seen in any Portuguese Church.

There is no depiction of St Thomas with Peacocks in any Church now.

SRILANKAN VISIT

St.Thomas bringing logs from Adams peak to Chennai is a little known legend to Srilankans.

MULTIPLE CHURCHES

Marignolli's account states St.Thomas built many Churches at Chennai. But the exact locations of these churches is not known.

SLAVES

Acts of Thomas says that he was sold by Jesus himself as a slave to Indian merchant Abban.

St.Thomas himself owning two slaves unique to Mylapore kegend. These two slaves names are not known. There is no information regarding conversion of these slaves.
These Tamil slaves perhaps were never converted by St.Thomas as St.Thomas preferred to convert higher classes of people only.

KINGS AND BRAHMINS

St.Thomas preferred to convert Kings and Brahmins and Jews. Indo-Parthian king and his family was Baptised by St.Thomas in 46 AD. Similarly Indo-Greek King Misdeus's family was also had been converted by St.Thomas.

The Chennai King also was converted but his name is not Known.

There is no indication he ever talked Tamil or other Dravidian languages. St.Thomas could have preached in Aramaic, Hebrew and Sanskrit.

St.Thomas might have mastered Sanskrit enabling him to convert Nambuthiris (The ancient Brahmins of Tamilaham were Andhanar, Vedhiar and Parpanar).The ancient Liturgical language of Indian Christians could be most likely Sanskrit.

However most of the St.Thomas christians (Nestorians) were centred at Seleucia Ctesiphon, capital of Sassanian Persia. With the arrival of Nestorian Christians from Persia after 486 AD St.Thomas Christians of Chennai and Kodungaloor might have accepted Syriac as their Liturgical language.

Dravidian people of ancient Kerala and Tamilnadu however knew neither Hebrew nor Sanskrit and could not understand the preachings of St.Thomas.

Though St.Thomas was a fisherman from Galilee he had mastered Architecture and Palace building according to Acts of Thomas. St.Thomas was also called Didymus (Twin of Jesus) possibly his physical resemblance to Jesus Christ.

FISHERMEN APOSTLES

The fishermen Apostles from Sea of Galilee were

1. St. Andrew
2. St. Peter
3. St.James and
4. St. John who were brothers
5. St.Thomas
6. St. Bartholomew

Other apostles were Tax collectors and traders.

St.Thomas is revered by St. Thomas Christians of Kerala while St.Bartholomew is referred by Konkani christians of Mangalore and Goa both Brahmin converts from Nambuthiri and GSB communities respectively. Coastal people prefer St.Andrew.

VILMEENKODI said...

MARTYRDOM OF ST..THOMAS

The Marignolli's account says that St.Thomas was shot with a barbed arrow on his side in the exact place where Jesus was injured.

The acts of Thomas says that four soldiers stabbed him with spears on the orders of Greek king Misdeus on the hill of Calamina (Kala-Minar, Jaghatu, Ghazni Afghanistan at the Greek kingdom called Alexandria of Opiana).

The Portuguese version is that St.Thomas was stabbed with a spear at Mylapore in 72 AD.

TAMIL BRAHMINS

The Portuguese era painting at St.Thomas mount depicts Brahmins closely resembling Iyers or Ayyangars conspiring against St.Thomas. It is not clear whether Christian Nambuthiris accompanied St.Thomas to Chennai. The fate of Tamil Brahmin Iyers converted by St.Thomas at Chennai is also not known.

VILMEENKODI said...

FROM DRAVIDIAN VIEWPOINT

1.Kerala was not created by Parashurama. Kerala had been homeland of Dravidians from time immemorial. Onam festival celebrated for the past 3800 years after Dravidian king Mahabali was killed by Upendra brother of Aryan king Indra.
2.Kerala was ruled by Tamil Villavar kings from time immemorial. Villavar were supported by Villavar, Malayar and Vanavar clans. Ancient Keralites used Tamil and Pali languages.
3. Christianity, St.Thomas or Nambuthiris were not known to Sangam era Tamils.
4. Sangam age Tamils of Kerala were Jains but Buddhism and Dravidian religeon were also practiced.
5. Sangam age Brahmins were called Anthanar, Parpanar and Vediar who were often drawn from Dravidian communities.
6.Tulu-Nepali invaders such as Nairs, Nambuthiris and Samantha Kshatria appeared in Kerala after Tulu Alupa dynasty prince Banapperumal with the help of Arabs occupied Malabar in 1120 AD.
7.Christianity was not a known religeon to Later Chera Villavar dynasty kings who ruled from Kodungaloor between 800 AD to 1102 AD and Cherai Villavar dynasty which ruled from Kollam between 1102 AD to 1333 AD.
8.The matrilineal Tulu-Nepali kings became rulers of Kerala after the Turkish invasion of Malik Kafur in 1311 AD. With this Nepali clans from Ahichatra such as Nairs and Nambuthiris dominated Kerala after 1333 AD.
9.Until 1339 AD only only few hundred foreign blooded Persian Nestorians called Malabar Suriyani Nasranis existed. Nestorians did not believe Jesus was God and called him a humanbeing. Nestorians refused to accept Mary as "Mother of God" who called her "Mother of Jesus". Nestorian Syrian christians worshipped "Eli" alias "Alaha" as God.
10.The Nestorian Syrian Mapillai Christians were headed by Kurdiah Nestorian Bishops send from Mosul in Iraq.
11. At 1339 AD Villarvettom who ruled from Chendamangalam and his subjects embraced Nestorian Christianity increasing Christian population to 30000.
12.After 1498 AD Portuguese intermixed with Villarvettom Tamils Nestorian Christians to create a 200,000 numbered Portuguese Mestizo community who were Roman Catholics. Only after 1498 AD Kerala Christians accepted Jesus as God and Mary as "Mother of God".
13. Pope encouraged the use of Latin Catholic Liturgy translated into Syriac in the Roman Catholic churches. The Vernacular language of Villarvettom Tamils Malayalam-Tamil was not allowed in the churches.
14. Some of the Portuguese Mestizo Syrian Roman Catholic Tamil community joined the Turkish Western Syriac Jacobite-Orthodox sect and their priests started wearing costume Jacobite priests of Turkey.
15. Most of the Portuguese Mestizo Roman Catholic community was under Kodungaloor Latin Diocese between 1661 AD to 1838 AD where both Latin rite priests and Syriac rite priests existed. Syriac rite priests also used Latin liturgy translated to Syriac. Syriac language was never understood by Villarvettom Portuguese Mestizo Syrian Tamils.
16. Until 1830 AD used Dravidian tongue Malayalam-Tamil alias Malayanma. But after 1830 AD the Syrian Christians abandoned their ancestral language and adopted "Nepali Malayalam" written with Tulu script which had been used by only Nairs and Nambuthiris.
17. Only after British left in 1956 AD a Syrian Christian Bishop who had been educated at Kandy Latin Catholic seminary in Srilanka started the use of Malayalam Liturgy in Roman Catholic churches.

VILMEENKODI said...


Vaidyan, C.Luke

Thayyil family of Thevalakkara. His ancestors were Brahmins who later embraced Christianity (Krishnan Nampoothiri and his wife Lakshmi Antharjanam (from Kothamangalam) of Thazhamangalathu Madam got attracted to the teachings of Christ and accepted Christianity.Vaidyan, C.Luke .

WHO CONVERTED KRISHNAN NAMPUTHIRI ?
WAS HE CONVERTED BY A SYRIAN PRIEST ? TO WHICH SECT OF CHRISTIANITY WAS HE CONVERTED.?


THERE WAS NO L.M.S OR C.M.S MISSIONARIES IN THE 18TH CENTURY.

Vaidyan, C.Luke

He played an important role in establishing the Syrian Church in Statue.

SO HE WAS A SYRIAN CHRISTIAN.

Son of Vaidyan, C.Luke was L.C. Koshy.

KOSHY IS A MAPPILLA NAME NAME COMMON AMONG MARANADU PANICKAR FAMILY OF KUNDARA WHO WERE PART OF LMS CHURCH.

Luke’s grandson Alexander Koshy, even though not a famous Vaidyan, kept alive his family traditions, treasured the knowledge handed down to him by his ancestors.

LUKE'S GRAND SON ALSO HAD A TYPICAL MAPPILLA NAME.
KOLLAM SYRIAN CHRISTIANS INTERMIXED WITH DUTCH OF THANGASALA AND HAD ADOPTED PROTESTANT CHRISTIANITY. DUTCH MIXED MAPILLAIS WERE CALLED AS LANTHA MAPILLAMAR.

I have a book with me which has a few details of the history.It is called 'Thevalakkara Mappilaveettil Vaidyan Kudumbashala',printed in 1985.

MAPPILLAVEETIL MEANS HE WAS A MALABAR SURIYANI NASRANI MAPILLAI. CONVERTED CHRISTIANS WILL NOT BE CALLED AS MAPILLA.

The author has given a generation Chart from Krishnan Namboothiri(Thomman) and Lekhshmi Antharjanam(Mariyam) and five generations after that.

SO THE COUPLE ADOPTED THOMMAN AND MARIYAM NAMES.

Thomman (Jr.), the only son of Krishnan (Thomman) and Lekshmi (Mariyam) learned Sanskrit and Medicine from Viratarajaguru.

THOMMAN WAS THE SON OF KRISHNAN NAMBUTHIRI

C. Luke who served three kings starting from Aayilyam Thirunal to Sree Moolam Thirunal died in 1894; he was buried in CSI Christ Church at Palayam.

CSI CHURCH WAS THEN CALLED AS LMS CHURCH.

IN 1894 AD MISSIONARY REV. H.T.WILLS AND REV. T.W. BACH WERE THE EUROPEAN MISSIONARIES.
MATHEW.M.KESARI THE FIRST NATIVE PASTOR WAS ALSO WORKING THERE. PALAYAM LMS CHURCH WAS AN ANGLICAN CHURCH DEVOID OF SYRIAN CHRISTIANS.

UNLESS C.LUKE HAD BEEN AN ANGLICAN CHURCH ADHERENT THEY WOULD NOT HAVE BURIED HIM THERE. PERHAPS WAS A SYRIAN MAPILLA CHRISTIAN FROM KUNDARA LMS CHURCH.

EVEN C.M.S MISSIONARIES WERE NOT BURIED AT LMS CHURCH PALAYAM.
CHARLES MEAD WHO LEFT LMS AND JOINED LMS WAS BURIED AT CMS CHRIST CHURCH.

I have a book with me which has a few details of the history.It is called 'Thevalakkara Mappilaveettil Vaidyan Kudumbashala',printed in 1985.
The author has given a generation Chart from Krishnan Namboothiri(Thomman) and Lekhshmi Antharjanam(Mariyam) and five generations after that.

MAPILLAVEETIL IS A HOUSE NAME USED BY SURIYANI MAPILLAIS NOT BY CONVERTED NAMBUTHIRIS.

SINCE HE WAS BURIED AT THE PALAYAM CSI CHURCH HE WAS A MAPPILAI SURIYANI CHRISTIAN FROM KOLLAM BELONGING TO ANGLICAN CHURCH UNDER LONDON MISSIONARY SOCIETY. THERE WAS NO NAMBUTHIRI CONVERTS IN THAT CHURCH.


WHY THESE PEOPLE ALWAS WANT NAMBUTHIRI ANCESTORS.


VILMEENKODI said...

DUTCH ORIGINS OF KOLLAM LMS CHRISTIANS

Thangassery at Kollam had a Dutch mint in the 18th century. Many Suriyani Mapillas who had adopted Roman Catholicism during Portuguese era joined Dutch protestent church at Thangassery. Maranadu Panickers who were Tamils had also joined the Dutch church. A Dutch Mestizo community with mixed ethnicities evolved. Dutch Mestizos were known as Lantha Mapillais.

LMS mission had operation at Nagercoil, Neyoor, Parassala, Kollam and Kotakkara.

London missionary society established its Kollam mission in 1828 AD. Most of the Dutch Protestants joined the Anglican Protestant church established by the London missionary society.

LMS mission land was bought by John fox at Kannamoola at 1838 AD. LMS Church was at Cantonement since 1838 AD.

Only persons from LMS mission adherents of Anglican Protestant Christianity will be buried at LMS Church Palayam now known as CSI Mateer Memorial church, Palayam. The land for Palayam CSI cemetery was bought at 1866 AD by Rev. Samuel Mateer in 1866 AD.

LMS Mateer Memorial Church at Palayam was built only at 1906 AD. Later LMS Mateer Memorial church was renamed as CSI Church.

No Nambuthiris converts were found among LMS Christians.

Luke Vaidyan might have belonged to the Anglican protestant community of Kollam under London Missionary society. His amcestors might have been a Suriyani Mapillais who joined Dutch church at Thangassery.

____________________________________

VILMEENKODI said...

TWO THARISSAPPALLI CHURCHES OR CHOULTRIES

Two Tharissappalli Churches were built under the patronage of Balija alias Ainnootruvar, one at Kollam at 849 AD at Kollam during the reign of Ay king of Venad Aiyanadikal Thiruvadikal and another at Periapattinam at Ramnad district.

A palli either a Choultry for foreign traders or a Christian church was built by Mar Sapir Eso under the auspices of Kollam king. Palli in Tamil has many meanings including resting place a lodge, a Choultry, then a place of worship for jains, a school, Kitchen etc.

It is interesting to note that out of the 26 foreign signatories 13 were Muslims, 6 were Zorastrians, 4 were Jews and another 3 were Christians. The european scholars feigned that the could not decipher the names of the signatories written in Pahlavi, Kufic and Hebrew. If Tharisappally had been a church it could be the most secular church ever bult.

The second Tharisappalli existed at Periappattinam near Valantharuvai at the Ramnad District which had been built in an unknown period prior to 1200 AD. A Jewish Temple otherwise known as Ainootruvan palli had been built by Balijas next to Tharissappalli. A medieval Tamil stone inscription on a four sided stone dated 1200 AD to 1250 AD which describes the boundaries of the Jewish temple has been found at Valantharuvai at Ramnad district . Nestorianism might have had official protection under Balija Trade guilds throughout south India and local kingdoms. Arabs might have destroyed the Periapattinam Tharissapalli church.

ARRIVAL OF NAMBUTHIRIS

Nambuthiris appeared in Kerala after the invasion and occupation of Malabar by Tulu invader Banapperumal(Banu Vikrama Kulasekarapperumal) in in 1120 AD. Arabs who intended to establish a colony in Malabar allied with a Buddhist Tulu prince from Alupa dynasty called Banapperumal. Tulu Bana kings were northern relatives of Villavars and also arch enemies of Villavar kings of Kerala. Both Villavar and Bana kings used Kulasekhara title.

In the earlier period prior to 1120 AD Tuluva Brahmins called Nambuthiris were not allowed in Kerala as Tulunadu had been a enemy country. Arabs brought Nambuthiris inside Kerala in 1120 AD and after 1314 AD Turks gave Tulu-Nepali Tulu samantha Kshatriya, Nepali Nairs and Nambuthiris sovereignty of Kerala.

ARRIVAL OF EUROPEAN MISSIONARIES

Friar John of Montecorvino who visited Kerala in 1292 AD mentioned that few Nestorian Christians and Jews were present at Kerala but they are of little worth and the inhabitants persecuted them, in his "Letters from Cathay and thither" written to Pope in 1305 AD from China.

"There are a very few Christians, and Jews, and they are of little weight. The people persecute much the Christians, and all who bear the Christian name".

John of Montecorvino also mentioned that anybody with Christian name was persecuted in Kerala. The European missionaries such as John of Montecorvino, Jordanus Catalani and John of Marignolli never mentioned any Christian's who descended from Nambuthiris. Neither did they mention the existence of large number of St.Thomas Christians in Kerala.

ABSENCE OF NESTORIAN CHURCHES IN KERALA

There is no record that the early European missionaries ever visiting any Nestorian Syrian Church in Kerala between the period 1292 AD to 1347 AD. The Nestorian Syrians might have been very few in number in 1292 A.D, perhaps only few hundred individuals existed in Kerala. Only Syrian Church the European missionaries ever visited was at Madras. Strangely the St.Thomas shrine of Madras had been maintained by a Muslim Fakir who claimed that it was a tomb of Muslim a saint ie Dargha. Latin monk John of Montecorvino in 1292 AD, Bishop Jordanus Catalani in 1329 A.D and John of Marignolli in 1347 A.D did not recount meeting any Nestorian Bishops, Archdeacons or even Nestorian Priests in Kerala. Neither did they see any Nestorian Church in Kerala. Christianity became a major religeon in Kerala only after the visit of European missionaries and establishment of Kollam Roman Catholic diocese in 1329 A.D.

VILMEENKODI said...

CONVERSION OF VILLARVETTOM KING.

The Tamil Villarvettom kingdom faced opposition from the Nambuthiris and Nairs after the establishment of Cochin kingdom in 1335 AD.

Villarvettom kings might have descended from Uthiyan branch of Cheran dynasty which ruled from Udayanapuran in Kuttanad. The latter-day capitals of Villarvettom kingdom were Chendamangalam and Udayamperoor. The Villarvettom kingdom ruled the areas between Chendamangalam to Vaikkom. But after Kochi kingdom was established in 1335 AD Thripunitura near Udayamperoor and Vellarapalli were made secondary capitals of Cochin Kingdom. Facing opposition from Tulu-Nepalese invaders the Villarvettom king converted to Christianity around 1339 AD. "Mirabilia" written by Latin Bishop Jordanus Catalani covers the period between 1329 AD to 1338 AD did not mention the presence of any Christian king in Kerala. But Kozhikode Granthavari mentioned the war between Christian Villarvettom kingdom and the combined armies of Samuthiri and Arabs in 1340 AD.

The conversion of Villavar and Panickars of Villarvettom kingdom might have increased the Nestorian Christian population to 30000. This provoked a violent attack from Arabs and their ally the Samuthiri king of Kozhikode in 1340 AD. Capital of Villarvettom kingdom Chendamangalam was destroyed and then the capital was shifted to Udayamperoor. The Villarvettom king wrote a letter to Pope seeking help around 1350 AD. Pope redirected that letter to Portuguese king. A rumour that a powerful Christian king called Prestor John was ruling over India was circulated among the Europe's elite. But no help came from Europe until 1450 AD when the Villarvettom kingdom ended. The Villarvattom kingdom was subjugated by Cochin kingdom and it remained as a vassal country of Cochin until the end of its rule end in 1450 AD. The Kozhikode Granthavari mentioned Villarvettom kingdom as a vassal Christian outsider kingdom related by blood to Cochin kings. This indicates that after 1350 AD Tamil Villarvettom princesses were forced to have Sambandam with Nambiadri kings of Cochin which might have created a Syrian Christians' Nambudiri origin myth.

Nambiadri kings of Kochi descended from Sridevi, the sister of Tulu invader Banapperumal. Nambudiris were Tuluva Brahmins with Ahichatram roots. Tulu princess Sridevi had Sambandam with a Nambudiri and her descendents formed Nambiadri dynasty who originally ruled from Perumbadappu near Vanneri in the Malappuram district prior to 1335 AD.

Last Villarvettom princess Kirubavathi had Sambandam with Ramavarma from Cochin family. But when Ramavarma was converted to Christianity he was killed. The last Villarvettom princess Kirubavathy was converted to Hinduism after a brief ceremony. kirubavathy was made concubine of Cochin Nambiadri king around 1450 AD.

At 1450 AD Villarvettom dynasty was removed from power by Kochi Kings. The territories of Villarvettom kingdom was given to some Panickers from Paliyam who had defected to Nair side. Chendamangalam became their capital. These Panickar chieftains were known as Paliyathu Achan who became chief ministers of Cochin kingdom. But Palakkadu menons were the last to occupy the former Villarvettom territory with the title Paliyathu Achan.

Between 1350 AD to 1498 AD when Nambuthiris became dominant they might have misused the Christian women and had Sambandam with them.The last princess of Villarvettom kingdom Kirubavathy was forced to become the concubine of Cochin Nambiadri Brahmin king after converting her to Hinduism after a brief ceremony. The children of Kirubavathy in Brahmin attire might have accompanied Villarvettom chieftains to meet Vasco Da Gama.

VILMEENKODI said...

CHRISTIANS IN BRAHMIN ATTIRE

Some of the Syrian Christians in Brahmin attire along with the Udayamperoor chieftains met Vasco Da Gama and presented him a wooden sceptre of Villarvettom kingdom and requested him to restore Villarvettom kingdom to them. They also offered their support to Portuguese to conquer all India and professed their fealty to Portuguese king. But realising that the legendary powerful Indian King Prestor John was nothing but a petty subservient chieftain of Cochin king, Vasco Da Gama did not try to help them.

Nambuthiris might have misused the Nestorian christian women which might have given their descendents Nambuthiri Christian ancestry. This claim of Nambuthiri roots of few Nestorian Christians was popularised by Portuguese to unite the Villarvettom Tamil Nestorian Christians with their own enemies, the Nairs and Nambuthiris. Portuguese era priests claimed that all the Portuguese Mestizo Catholics actually descended from Nambuthiris converted by St.Thomas to Christianity at 52 AD.

This is purely based St.Jeromes statement “ut Christus apud Brachmanas praedicaret”  meaning St.Thomas went to India to preach Brahmins. St.Jerome was credited with translating bible from Hebrew to Latin in 382 AD.

St. Jerome's statement that St.Thomas who was a fisherman by birth and a building architect by profession went to convert Brahmins of Takshashila in Pakistan ruled by King Gondophares and Brahmins of "Alexandria in Opiana" country in Afghanistan ruled by King Misdeus is rather strange. Because these countries were Buddhist countries in the ancient times.

Portuguese Missionaries came to the conclusion that St.Jerome's "Brahmins" were Nambuthiris, Pakistan's Parthian king Gondophares was the King of Kerala and Afghanistan's Greek king Misdeus was King of Madras.

The Villarvettom king sent a letter to Pope seeking help from Christian European countries in 1350 AD.

Pope redirected this letter to Portuguese king. This letter of invitation to European powers ultimately changed the history of India. But as the Portuguese came only after 148 years, the Portuguese arrival did not help Villarvettom king, who had lost his kingdom around 1450 AD. Portuguese converted the scion of Villarvettom dynasty from Nestorian Christianity to Roman Catholicism. But did not help him regain his Villarvettom kingdom. Villarvettom lineage ended in 1701 AD when the last Villarvettom titular king died without heirs.

The Letter written by Villarvettom king is preserved in the Portuguese archives called "Lisbon Papers".

Villarvettom king had converted to Nestorianism which the other Christians considered as a heretic sect of Christianity which denied divinity of Jesus. Pope or Portuguese king might not have considered saving a Nestorian Indian king is of utmost importance.

The intermixture of Portuguesemen with Villarvettom Nestorian Syrian Tamils created a Portuguese Mestizo Roman Catholic population numbered 200,000 in 1660 AD.

ABSENCE OF LATIN CATHOLICS

When Portuguese arrived in 1498 AD they could not find any Latin Catholics from the Roman Catholic diocese of Kollam established by Bishop Jordanus Catalani in 1329 AD. This indicated that the 3000 Latin Catholics of Kollam had either joined the Nestorian Christians or had been annihilated.

VILMEENKODI said...

PORTUGUESE MESTIZOS

One of the major reasons for the disappearance Villavar people of Chera dynasty was the Portuguese intermixture with Villarvettom Tamils and other Villavar clans to create a Mestizo community.

Throughout the west coast of India and at Srilanka, Portuguese soldiers intermixed with the local population of diverse origins. At Goa Portuguesemen intermixed with Moghuls and Konkini people. At Mangalore Portuguesemen intermixed with Konganis. At Kerala Portuguesemen intermixed with the Nestorian Christians including Villarvettom Tamils, and also the coastal fisher people.At Srilanka the Portuguese intermixed with fishermen called Karaiyar-Karave and also agricultural Govigama castes.

WIVES, CONCUBINES AND SLAVE GIRLS

As each Portuguese soldier was allowed to export spices to Europe they became extremely rich. With this the custom of keeping local concubines increased. Each Portuguese soldier and merchants had kept upto twenty wives, Concubines and Slave girls. Due to miscegenation between Portuguese men and local women a community called Mestico or Mestizo emerged. These Mestizos were raised as Roman Catholics. Mestizos were behind the sudden emergence of Roman Catholic community in the west coast of India.

Clans of Mestizos

Mestizo people had been classified as various subgroups according to the extent of European blood in them.

1.Castizo

Castizos were mostly had European blood but also they had little Indian blood. Castizos were allowed to marry European women.

2. Mestizo

Mestizos were half European and half Indian. As European women were extremely rare at India, the European men married the Mestizo women during Portuguese and dutch period. Mestizos were mostly the soldierly class of Portuguese. 4000 Mestizos defended the Cochin fort of Portuguese. Only Mestizos were allowed to enter the Cochin fort. Mestizos led the inland armies of Portuguese. Some Mestizos had been trained in European Architecture, Engineering and Mural paintings who built Churches for Portuguese. Mestizos monitored the cultivation of spices and its export. At the Dutch period Mestizos were given land to cultivate Tobaco at Cherthala area and a factory was founded there. Europeans can marry Mestizo women but not vice versa.

3.Toepass or Topazi.

Topazi were Mestizos with more Indian blood and less European blood and they had dark complexion. Topazis worked as brokers, interpreters and communicators. Toepasses who were Roman Catholics had been allowed to build houses within the walls of Cochin fort. Toepasses were considered as local Indian clans by Europeans hence they had lower status than other Mestizos. An European can marry a Toepassi woman but not vice versa ie a Toepassi can't marry an European woman.

VILLARVETTOM ROMAN CATHOLIC CENTRE

The towns which had been under Villarvettom kingdom such as Chendamangalam, North Paravur, Vypeen, Kochi, Udhayamperoor, Angamali, Alangad and Vaikkom became Roman Catholic centres.

VILMEENKODI said...

BETRAYAL OF MESTIZOS OF KERALA

The Goan and Mangalorean Mestizos remained loyal to Portuguese until their eviction in 1961 AD. Paradavar remained loyal to Portuguese

But the Syrian Roman Catholic Mestizos under the influence of some priestly families with Nestorian roots started antagonising Portuguese after 1550s.

Archdeacon Marthoma had been writing to many different churches of Levant demanding to send one Bishop to elevate him to Bishophood since 1550 AD. Though one Orthodox Bishop called Ahatallah who had converted to Latin Catholicism came to India in 1552 falsely claiming that he had been made Patriarch of India and China. Portuguese had sent him back in 1553.

The Nestorian priests spread the rumour that Ahatallah had been appointed by Pope as the Arch Bishop of India but Portuguese had drowned him in the Vembanad Backwaters. This led to the upheaval of Roman Catholics in 1653.

The Roman Catholic Syriac rite Nasrani Mapillas peacefully protested against the Portuguese at 1653 AD opposite of "Koonan Kurisu" in Mattancherry which was inside the Portuguese fort. Coonan Cross Oath of 1653 AD which challenged Portuguese authority was similar to Sepoy revolt of 1858 AD against British. But it was only a peaceful protest by a tiny group of Syriac Nasrani Mapillas inside Portuguese Fort. Syriac Nasrani Mapilla priests never revolted against Portuguese with arms.

It was a foolish act of the Roman Catholics to join the revolt, as they were infact Villarvettom Tamils who themselves had Portuguese blood. The Portuguese relied on the 4000 Mestizo soldiers who protected the fort and also required the support of Roman Catholic Tamil Mestizo population who had a populationabout 200000. Only a tiny fraction of Portuguese Catholics might have had Syriac Nestorian blood.

The betrayal of the Tamil Mestizo population led to the Portuguese ouster in 1663 AD. In the laterdays the Tamil Mestizos were forced to join Syriac churches and identify themselves as Syrians. The Portuguese Roman Catholics were brought completely under the control of the former Nestorian priests.

The enormous landed properties accumulated by the churches in the Pirtuguese era attracted the priests with Nestorian background. These former Nestorian priests from Palayoor revolted against Portuguese Archbishop Garcia of Kodungaloor. Portuguese created a class of Nestorian-Catholic aristocracy who controlled the landed properties of the church. These Nestorian-Catholic priests became independent from Portuguese and also from Pope.

The Mestizos by supporting the Dutch protestant colonial rulers brought an end to the progress of Christianity in Kerala and eviction of Portuguese IN 1663 AD.

Between 1660 to 1663 AD Portuguese were defeated and removed from Kochi by Dutch. But the Padroado Portuguese Jesuit missionaries still remained at Kodungaloor.

One priest called Palliveetil Chandy from Pakalomattom family was elevated as Bishop of Kodungaloor arch diocese formed the Syro-Malabar Catholic church at Kodungaloor under Chaldean Catholic church in 1663 AD.

This Chaldean Catholic faction called "Pazhankur" or Old Faction had 84 churches and in its fold with Palliveetil Chandy who formed the Syro-Malabar Church as Bishop. Syro Malabar Church was under Chaldean Catholic church and Eastern Catholic churches. Chaldean Catholic churches never existed in Kerala prior to 1663 AD.

The Villarvettom Mestizo Tamils had to join this unknown Chaldean Catholic church of Mosul in Iraq in 1663 AD. The Kerala's Mestizo Roman Catholics were mostly medival Tamils mixed with Portuguese. They had no reason to join either Chaldean Catholics or Oriental Orthodox Christianity. After Portuguese left they were led by priests from a family of Nestorian Archdeacons they were forced to join the Syriac churches.

But after the reign of Palliveetil chandy between 1663 to 1687 the Kodungaloor diocese became a Latin diocese once again, controlled by Padroado priests under Portuguese crown. Kodungaloor Bishops between 1663 to 1838 were European Latin Bishops.

VILMEENKODI said...

KODUNGALOOR LATIN DIOCESE

Kodungalur Latin Diocese was established in 1601 AD with Francis Roz as first Bishop. Portuguese facing opposition from Nestorian priests Portuguese appointed Parambil Chandy who was a Chaldean Catholic as Bishop of Latin Diocese of Kodungaloor 1663 AD.

After this Syriac rite churches claimed to be of Syro Malabar church. But Parambil Chandy himself was a Chaldean catholic who used Latin Liturgy.

After Parambil Chandy Portuguese Jesuit Bishops of Kodungaloor continued to to reign over Thrissur, and Angamaly areas.

At Palayoor a factory to process spices existed in the Portuguese and Dutch periods. Palayoor Church had been built by Portuguese.

ORTHODOX CHURCH

The other faction of Portuguese Mestizo catholic Christians was led by Archdeacon Marthoma. In 1665 AD an Orthodox Bishop of Jerusalem ocalled Mar Abdal Jaleel came to India and elevated archdeacon Marthoma as Bishop under a new church Orthodox or Jacobite Church established by Jacob Bardeus in 543 AD. Though the founder Bishop Jacob wore tattered robe Bardeus(tattered cloth stitched) was added to him. But the laterday Orthodox priests were known for their opulent robes.

The Roman Catholics of the 40 churches still thought that they were Catholics. Gradually only realised that they have gone to a completely different Syrian church.

MIGRATION OF SYRIAN CHRISTIANS TO HILLS

During the Portuguese and Dutch era coastal Mestizo communities were encouraged to cultivate pepper at the Westernghats.

This resulted the migration of Roman Catholics from Kodungaloor and Kochi to Angamali, Kuruvilangad and Kottayam. Similar migration of Roman Catholics of Kollam to Pathanamthitta occurred.

FINAL REJECTION OF NESTORIANISM

The Portuguese Roman Catholics underwent a schism of their church in 1663 AD and thereby creating Latin Catholics, Syro-Malabar with roots from Chaldean Catholics and Malankara Orthodox sects. Because of Portuguese efforts all sects rejected Nestorian Syriac Christianity and its heresy in the laterdays. A Nestorian  Bishop called Mar Gabriel arrived in Malabar in 1708 AD. Neither Malankara church nor Catholics accepted him. Finally he came to Kottayam Cheria palli under Malankara Orthodox church. He died and was buried there. His burial place was later demolished under the orders of Orhodox Bishop Marthoma in 1730 AD and those stones were used as stepping stones to the parish building . Desecration of the grave of the last Nestorian priest Mar Gabriel also marked the end of Nestorianism in India.

CARMELITES CORRECTING NESTORIAN HERESY

In 1775 AD a Syriac priest of Malayatoor who used Raza Qurbana which was considered heretical by the Carmelite priests of Varapuzha was dragged out of procession, handcuffed, taken to Varapuzha and was chained to a cot. This incidence clearly indicates that only Syriac translation of Roman mass was used in the churches in 1775 AD and not Nestorian Raza Qurbana.

BRITISH HINDERING CATHOLICS

British hindered the local European Catholic Bishops. Syrian Catholic priest Kariattil Mar Ouseph from Alangad sailed to Portugal and was appointed as Bishop of Kodungaloor's Latin diocese in 1785 AD at Lisbon.But Kariattil Mar Ouseph was also a Latin priest who had graduated from Carmelite Propaganda college of Rome. Kariattil Mar Ouseph had written a book called "Noticias do Reino do Malabar" in Portuguese language in 1780. After this the Latin Jesuits Diocese of Kodungaloor with Jurisdiction at Angamaly continued to have European Latin Catholic Bishops until 1838 AD. Kodungaloor Archdiocese merged with Varapuzha Latin Diocese in 1838 AD

Some rebellious Syriac rite priests from Cherthala established a rival monastery called Carmelites of Mary Immaculate at Mannanam in 1831 AD but under Latin Carmelites of Varapuzha.

The Syro Malabar churches started identifying themselves as separate from Latin churches after 1838 AD.

VILMEENKODI said...

NEPALI MALAYALAM

Until 1830 AD Kerala's Syrian Christians were using a Dravidian tongue called Malayalam-Tamil or Malayanma. But Nairs and Nambuthiris were using Nepali mixed Malayalam written with Tulu script. British decided to promote Nepali Malayalam instead of the Malayalam-Tamil used by Syrian Christians. British missionary went to Mangalore Basil mission to make printing types for Nepali Malayalam.

HINDU BIBLE

As the Syrian Christians and Latin Christians did not know Nepali Malayalam British recruited two Hindus called Chathu Menon from Ottappalam and Vaidyanatha Aiyar who with the help of a Jew called Iver Faty wrote the first Nepali Malayalam Bible.

After 1830 AD Syrian Christians adopted Nepali Malayalam written with Tulu script as their mother tongue. Their original Dravidan tongue Malayalam-Tamil became extinct. They were proud that they were talking Sanskrit words. But infact it was "Nepali Malayalam"

ATTRACTIVE
Nepali: आकर्षक Ākarṣaka
Malayalam: ആകര്‍ഷകമായ Akarshakamaya

ASSUMPTION
Nepali: धारणा Dhāraṇā
Malayalam: ധാരണ Dharana

BASIS
Nepali: आधार Ādhāra
Malayalam: ആധാരം Adharam

BRUTALITY
Nepali: क्रूरता Krūratā
Malayalam: ക്രൂരത Krurata

BOUNDARY
Nepali: सीमा Sīmā
Malayalam: സീമ Sima

BLATANT
Nepali: निर्लज्ज Nirlajja
Malayalam: നിര്‍ലജ്ജമായ Nirlajjamaya

Thus Syrian Christians lost their ancient mother tongue Malayalam-Tamil alias Malayanma.

VILMEENKODI said...

THE REVIVAL OF SYRIAC RITE CHURCHES

By the end of 18th century only few Syriac rite churches existed at Angamaly and Alangad. When British blocked the entry of Portuguese priests in 1795 Kariyattil Mar Ouseph a Syrian priest was anointed as indigenous Bishop of Kodungaloor in 1785 AD. Karyattil Mar Ouseph was also a Latin priest who got a Doctororate of Theology from Propaganda college at Rome.

After 1838 AD Kodungaloor Latin Arch diocese was downgraded and merged with Varapuzha. Many Latin Catholics of Varapuzha joined the Syro-Malabar church. Once again Syriac Nestorian rites were revived. Infact Nestorianism and Roman Catholicism were opposing ideologies. The Syrian Catholic priests use Nestorian Liturgy to prevent the Pope gaining complete control of their churches. Most of the Eastern Catholic churches use their own liturgy instead of Latin Liturgy.

After 1887 AD the Kodungaloor Latin diocese was downgraded and merged with Varapuzha diocese. Varapuzha church itself was fragmented when Syriac rite Christians joined Angamaly. Many Latin Churches of Varapuzha joined the Cochin Arch diocese.

The Syriac rite Christians from Latin Catholic Carmelite diocese of Varapuzha merged with Jesuit Angamaly diocese to create Angamaly-Varapuzha Archdiocese also known as Ernakulam-Angamaly Archdiocese which is under Syro-Malabar sect now.

LATIN DIOCESES WHICH MERGED WITH SYRIAC SECT

Kollam, Varapuzha and Kodungaloor were originally Latin dioceses but many from these churches defected to Syro-Malabar sect with Nestorian liturgy in the 19th century.



ALLIANCE BETWEEN PORTUGUESE MESTIZOS AND TULU-NEPALI KINGDOMS

There had been an unholy alliance between European colonial rulers, Portuguese Mestizos and Tulu-Nepali kingdoms. The oppressive matrilineal Tulu-Nepali kingdoms of Nairs, Nambuthiris and Samantha Kshatriyas could not be overthrown by indigenous Dravidian Villavar clans of Kerala as the Europeans and Portuguese Mestizo Christians were supporting Tulu-Nepali kingdoms. This led to suppression of Dravidian Villavars in Kerala.