THE ARRIVAL OF THE BRITISH COLONIALIST IN
COCHIN;
ATTACK ON BRITISH FORCES IN 1808-09
AND
COERCIVE CONVERSION OF HINDUS INTO
CHRISTIAN
FAITH AND INDUCTION OF TENANTS
During the devastative march of Tippu, the helpless Kochi
Raja approached Mr. Powney, the agent of English East India Company in
Travancore, with proposals for a treaty with the Company and a formal treaty
was signed in 1791. By this the Kochi Raja undertook to throw all allegiance to
Tippu and became a subsidiary of aforesaid company. As per the terms and
conditions of the treaty the Kochi Raja agreed to pay in quarterly instalments
a tribute of rupees seventy thousand for the first year, eighty thousand for
the second year, ninety thousand for the third year and one lakh rupees for the
subsequent years. The Company on their part agreed to help the Kochi Raja in
recovering his possessions lost to Tippu. But he was to exercise control over
these only under the supreme direction of the Company. In 1792-95, Cochin was
taken over by the English East India Co., under the command of Major Petre. He
took over from the Dutch. Unlike the Dutch, who had commercial interest alone
in this country; the British had in mind not only commercial interest but also
wanted to colonise the Indian sub-continent; and therefore, they interfered in
the administration of state. In the year 1791 the English made a fresh treaty
with Travancore as well. In 1805 Travancore became a subsidiary ally of the
Company agreeing to pay a heavy annual tribute and surrendering her political
freedom. Thus the English now were, in effect, the political masters of the
whole of Kerala. In 1800 Kochi was placed under the control of the Madras Government.
The arrears of aforesaid tribute agreed to be paid under
the treaties by both Travancore and Kochi was mounting and the pressure was
building up on the prime ministers to tackle the issue and their positions were
at stake. In fact, both the states had any further resources to pay off the enormous
arrears to the British Company.
During the British suzerainty over Kumbalam, the British
too had a military camp in the Oli shore,
‘Kayaloram’. From here they used to conduct patrolling to the nearby
Islands in their motor boats. The English military officers used to often visit
Oli Desavazhi (equivalent to a Vassal
in Europe,) my ancestor, residing in Oli Mana to meet and enjoy his company, and to sort out various issues concerning
his subjects and other routine matters. These officers made him aware of the
English Revolution of 1688, the French Revolution of 1789 and the Industrial
Revolution in the latter half of 18th century. They also told him
that the Industrial Revolution brought radical changes in agriculture,
manufacturing, mining and transport, and had a profound and lasting effect on
their socio-economic and cultural conditions. The most notable social
innovations were the rise of the middle class and the breakdown of the medieval
feudal order. The changes subsequently spread throughout Europe, North America
and the rest of the world. The onset of the Industrial Revolution marked a
major turning point in human history; almost every aspect of the daily life was
by and large influenced in some way or the other. The people revolted in favour
of individual liberty, economic freedom of enterprise and equality. The ideas
of democracy and applied nationalism received their dynamic characteristics
from the rebellion that the French people staged against the old order in their
country. In 1789, after an armed fight, the 7000 strong French people, who
hated the despotic power of the king, stormed and demolished the fortress
prison Bastille, killed the commander of the prison and the prisoners were
released though there were only seven of them. The riot continued unabated in
Paris and countryside; France became a republic in 1791 and the king, Louis XVI
of the Bourbon family was executed in 1793 on charges of treason. After the
English and the French Revolutions, only a few monarchs were left in Europe and
they were reduced to formal heads of state, without much power. The
constitutional monarchy was replaced by a republic, led by a president or prime
minister of the republic. Proportional representation in legislatures was
introduced. Ministerial responsibility was adopted and civil and personal
liberties were enlarged. These significant facts gave the ‘Desavazhi’ new ideas and had broadened his intellectual horizon.
[Moreover,
the Desavazhi, my ancestor, had the opportunity to note the drastic
changes that were happening in the neighbouring State of Travancore, which
sooner or later would be followed in Cochin as well. The vast stretch of land
from Aroor to Cherthala formerly known as Karappuram was part of the State of
Cochin. In 1755, during the reign of His Highness Marthanda Varma (1729-58) the
Travancore forces led by Ramayyan Dalava attacked and annexed it to the State
of Travancore. During the British rule, with the help of the diocesan secular
priests unduly influenced and coerced the Brahmins and their Nair warriors of Karappuram and they
were converted into Christian faith. During the reign of Her Highness Rani
Gouri Laksmi Bai (1810-1815,) she appointed an English man, Col Munro, as the Dewan. He introduced secretarial system
of administration. He ordered to survey the land and issued ‘Pattayam’ certificate of title, in
respect of such land. ‘Chowkies’,
customs, were introduced to collect customs duty. The old judicial system was
removed and District courts were introduced.]
The ‘Desavazhis’ knew that the
country was on the brink of a disaster and an organized and united effort was
necessary to overthrow the British suzerainity/authority and regain their lost
independence. But the previous experiences discouraged many of the Desavazhis to have a joint fight. The
single-handed struggles for independence in Malabar, Cochin and Travancore
failed to achieve the desired result. The rebellion
of West Palace, of Zamorin, ‘Padinjare
Kovilakom’, against British
failed in 1792. The revolt by Pazhazzi
Raja of Kottayam West was a
thrilling episode of early struggles for independence in the annals of Indian
History. In April 1795, a contingent of British troops under Lt. Gordon made an
attempt to seize the Raja at his fortress in Pazhassi, but on entering the fort
they found that “the bird had flown away.” They plundered the Raja’s palace and
went away. Later, Pazhassi was executed in 1805.
As part of the early struggles
for independence in the erstwhile State of Cochin against the British
Colonialist;; under the strong leadership of Oli Desavazhi Nambuthiri of
Kumbalam, my ancestor, who was immencely rich both financially and
militarily, He took a decisive step to attack the British forces at Mattancheri
Palace, Fortcochin and the Bolghatty Palace simultaneously, which was
vigorously assisted by all other Desavazhis
of this Region. Oli Desavazhi Nambuthiri,
my ancestor, had the blessings of Paliath Komi Achan, who was then Prime
Minister of Cochin. Velu Thambi Dalwa,
Prime Minister of Travancore, too sent a large force to assist Oli Desavazhi Nambuthiri. At midnight on December 18, 1808, the combined Nair forces of Oli Desavazhi Nambuthiri and the Nair
warriors from the State of Travancore commenced their journey from the
Padinjare-chira Canal at Kumbalam in swift vessels like snake boats (Chundan Vallom,) flanked by several
other swift vessels (Odi-vanchi,) to
attack the British forces at Mattancheri, Fort-cochin and Bolghatty Palace to
capture the British Resident, Col Macaulay, and Kunjikrishna Menon
Natavaramba, who was a favourite of the Kochi Raja who was running for
primeminister-ship in Cochin, and was under the protection of Macaulay in 1808-09. Oli Desavazhi Nambuthiri and his Nair
forces surrounded the Mattancheri Palace,
Fort-cochin and the Bolghatty Palace and opened fire. They over powered the
guard, entered and pillaged the Bolgatty Palace building, and destroyed public
records. But they failed
to capture the British Resident, Col. Macaulay and Kunjikrishna Menon
Nadavaramba, the former aide of Kochi Raja, who took
refuge with Col. Mcaulay. The
resident, Col. Macaulay, providentially escaped unhurt by concealing himself, in a recess in the lower chamber, Nilavara, and in the morning, escaped in
the British ship, “Peacemont,” which was just embarking, with
reinforcements from Malabar. However, the rebellion lasted till February 1809. The Raja of
Cochin, in whose territory, the attempt was made, was a mute witness. Paliath (Govindan Menon) Valia-Komi Achan,
then Prime Minister, lost all support from the Raja of Cochin, who wished to
get rid of him. Paliath Achan surrendered. The British took him into custody
and he was ignominiously deported first to Madras, where he was kept prisoner
at Fort St. George for twelve years; shifted to Bombay and he was run out at
Benares. Veluthampi Dalawa, Dewan
of Travancore, who rebelled, was also executed in 1809. Similarly, the
Kurichiyar’s uprising in 1812 against British at Sultan’s-Battery and Manathody
against imposition of tax was subdued.
[I am amazed to note that, not long
ago, India’s millions were ruled by a cadre of 30000 Europeans. The Europeans
took the advantage of disunity, hatred among local Kings (Rajas) and their strong desire and determination for expansion of
empire. The Colonialists joined sides in the fights between the Rajas and were
benefited from both sides. They also gained from the caste system; certain
groups or community enblock were converted into Latin Christianity and they
were recruited into their army and used them to suppress the local Rajas.
It is pertinent to note, “By
1943, more than 2.5 million Indian soldiers were fighting alongside the Allies
in Europe, Africa and South-east Asia. Vast quantities of arms, ammunition and
raw materials sourced from our country were shipped across to Europe at no cost
to Britain. Britain’s debt to India is too great to be ignored by either
nation. According to Cambridge University historians Tim Harper and Christopher
Bayly, “It was Indian soldiers, civilian labourers and businessmen who made
possible the victory of 1945. Their price was the rapid independence of India.”
There is not enough wealth in all of Europe to compensate India for 550 years
of colonial plunder especially the 160 years of of British loot. Forget the
money; do the British at least have the grace to offer an apology? Or will
they, like Churchill, continue to delude themselves that English rule was
India’s “Golden Age?”]
[The Desavazhis noted the
further reforms in the State of Travancore.
Devaswom, temple property, was brought under the control of government in
1911 to avoid mismanagement. It was known that the Dewan, Col. Munro, supported the agitation of Shanar women to
abolish all restrictions in the matter of covering upper parts of their body.
(Later, His Highness Anizham Tirunal Maharaja, Marthanda Varma issued a Royal
Proclamation in 1858 granting permission to Shanar women to cover their upper
parts.) During the regency period Her Highness Gouri Parvati Bai (1815-1829),
introduced several reforms calculated to establish social freedom and civic
equality. The Nairs and other Sudra
communities were permitted to wear ornaments made of gold and silver without
making the customary payment to the State. All persons irrespective of caste
and status were permitted by a royal proclamation to have tiled roofs for their
houses. The first English school was started by Christian missionaries in 1834
at Thiruvananthapuram and it was taken over by His Highness Swati Tirunal
(1829-47,) the then Maharaja of Travancore and run as a free school. Modern
education in Kerala State began with the historic proclamation of 1844 by the Maharaja
of Travancore that for service in public officer's preference should be given
to those educated in English schools. The LMS and the CMS were permitted to
start educational institutions and evangelical services. During the reign of
His Highness Swati Tirunal, (1829-1847,) opened Munsiff court for disposal of
petty civil and police cases and a code of regulations in Indian and British
model were introduced in 1835.]
Aforesaid
attack, at Mattancherri, Fortcochin and Bolgatty Palace in 1808-09, led by Oli Desavazhi Nambuthiri of Kumbalam, my
ancestor, was an eye opener for the
British; they realized that the proprietary, revenue, financial, judicial,
military, and police power really vested with the Desavazhis and not with the Kochi Raja, the titular head (except appeals on judicial matters,) and therefore, the British devised
dishonest, crooked and illegal ways to reduce and destroy the power of Desavazhis. After the attack the Kochi
Raja conveniently changed his stand to secure his position and joined hands
with several anglophiles and the British. As part of their divide and rule
strategy; Oli Desavazhi Nambuthiri was murdered by the coward anglophiles
by administering poison at a feast, Sadhya,
a humiliating end to a great patriot. I would have appreciated if the British
assassinated Oli Desavazhi Nambuthiri,
my ancestor, in a direct fight. Thereafter, they decided to convert his minor son,
the lineal hereditary Oli Desavazhi Nambuthiri,
and his household into Christian faith.
Lacking
evangelical organizations like the LMS and the CMS in Cochin State, and also in
the absence of European missionaries, the British colonialists sought the
assistance of His Excellency Bishop Dom Jose De Soledad O.C.D. (1785-1818,)
Bishop of Cochin diocese of Roman Catholic Latin Rite and his diocesan secular
priests and gave them active
support to commence their work of evangelization and for conversion of Oli
Nambuthri into Christian faith. They commenced their visits to the ‘Desavazhi’ and took every opportunity
to unduly influence and coerce the Oli ‘Desavazhi
Nambuthiri.’ Oli Nambuthiri,
under undue influence and coercion, gave all the gold and precious jewels in
his possession to avert conversion into Christian faith. However, Oli ‘Nambuthiri’ of Ayyanat Thayamkeril, Oli
Illom/Mana and his inmates at
Kumbalam, were finally converted against their will into Christian faith in
1815; he was baptized and renamed as “Oli Ousepachan.” The Islanders of Kumbalam used to endearingly call my grandfather “Oli
Ousepachan” (1895-1946,) and my father as “Oli Joseph (1927-2011.) and me as
“Oli Osepachan (1952 .”) Along with Oli Nambuthiri (Oli Ousepachan,) some
of his close Desavazhis like the
household of Kanatan Mana at Thevara, Choolakkal Mana in Karithala at Ernakulam,
Puthully Mana in Thrikkanarvattom at Ernakulam, Kavilparambil Mana at
Konthuruthy, Koithara Mana at Kochu-Kadavanthara, Mannully Mana at
Kadavanthara, Palathinkal Mana at Natama, Kottoor Mana at Udaimperur, Manavalan
Mana at Katamakuty, Katicheeni Mana at Annamanata and Ambookkan Mana at Poyya and
some of the ‘Nair Tharawads or some
of the Nair Thavazhis or branches too
were converted, into Christian faith.
A lot
of other close Desavazhis and Nair warriors of nearby desoms too were converted into Christian
faith during the twenties of the 19th century. Large extents of
properties were grabbed by the Kumbalam Nazrani
Church under coercion, undue influence and under the mistaken belief that the priests and
their hierarchy would take their predecessors and successors into heaven, the
abode of God. He appears to have accepted the new religion for practical
reasons, including economic and social security. Moreover, the aversion of Malayali Brahmins to English education
and the taboo on going abroad to pursue higher studies and jobs were the other
reasons for the divergent view. By taking such an imprudent stand, the Malayali Brahmins put the cart before
the horse. Wisdom dawned late on them. When they realized their folly, it was
too late. That was one of the reasons, which impeded their progress vis-a-vis other communities. Along with
the inmates of Ayyanat Thayamkeil (Oli Mana,) some of the ‘Nairs’ and some of the ‘Nair
Thavazhis,’ branches like Purakkat
(Marathanthara and Murikkanampilly, Pothanveettil, Thavazhis’ of Pullanat Kaimal
Tharawad,) Karithara, Blahayil (Edangarupally is a branch Thavazhy of Blahayil Nair Tharawad) Murikkel, Maliamveettil,
Thalasseril, Patannakkal, Chennapilly, Nambuttil, Arackal, and Pravelil at
Kumbalam, and some of the members of ‘Nair
Tharawads’ and some of the ‘Nair
Thavazhis’ like Puthiyedath, Kozhivally, Peechanat, Kattel, Puthenpurakal, Vadakkanezhath
(a Thavazhi of Ezhath Nair Tarawad,) and Valliara at Panangad. Likewise, some of the ‘Desavazhis,’
high caste ‘Brahmin’ families
like Ambooken at Poyya, Katicheeni at Annamanata, Manavalan at Katamakuty, Choolackal at Karithala in Ernakulam,
Puthully at Thrikkanarvattom in Ernakulam, Kanatan (Thevara,) Kavilparampil
(Konthuruthy,) Koithara, Mannully (Small and Big Kadavanthara,) Palathingal
(Poonithura and Nadama,) Kochuparambil (an younger brother Nambuthiri from
Thokalan Nambuthiri family at Kandanadu near Mulamthruthy, who shifted his/their
residence from Kandanadu and settled at Arakuzha-Vazhithala Belt near
Muvattupuzha,) Kottoor (Udaimperur,) who
had affinity with ‘Oli Nambuthiri,’ and
some of their relations and their ‘Nair’ warriors
of nearby ‘Desams,’ were also were converted into the Roman Christianity under the Diocese of
Cochin. In the beginning, the Christian converts at Kumbalam and Panangad used
to go to the St. Lawrence Latin Church at Edacochi, (which was established in
1504 under the Diocese of Cochin.) Those converts at Ernakulam, Thevara,
Konthuruthy and Kadavanthara went to the St. Peter and Paul Latin Church at
Venduruthy, (which was established in 1599 under the Diocese of Cochin,) till
they built St. John’s Church at Konthuruthy in 1823. Those in Poonithura,
Natama and Udaimperur and went to the Kandanadu church and later to Puthiakavu
church near Trippunithura for holy mass and other rites. Similarly, Anjilikal,
Perumbillil, Palathingal, Chirathara, Panat, Kalathil families were settled at
Chathamma, in Kumbalam village and they went to the Puthiakavu church near
Trippunithura for holy mass and other rites.
[It is significant to note the changes in the
Catholic Church due to the religio-political rivalries. The Holy See finally
decided to hand over the major portion of the Diocese of Cochin to the
Vicariate of Verapoly. By the Brief “Multa
Praeclara” of Pope Gregory XVI, dated April 24, 1838, the Sees of
Cranganore and Cochin were annexed to the Vicariate of Verapoly which thus came
to comprise the whole of Malabar. The Hindu Brahmins and Nair converts to Christian faith at Kumbalam, Thevara, Konthuruthy,
Kadavanthara, Ernakulam, Katamakuty, Annamanata, Poyya, and Karappuram, too
came under the reconstituted Arch-diocese of Verapoly. On March 19, 1887 the
Roman Catholics of the Syrian Rite were separated from those of the Latin
Church and placed under an Administrator Dr. Marcelino Bernard of St. Teresa
OCD, who was consecrated Co-adjutor to Arch-bishop Mellano. By brief “Quod Jam Pridem” of Pope Leo XIII dated
20 May 1887, the Syrians were exempted from the jurisdiction of the
Arch-diocese of Verapoly. Thus the Arch-diocese of Verapoly came to consist
exclusively of Latin Catholics. The labels Syrian and Latin came about mainly
because of the respective languages that were used in liturgy, and the
difference in customs and caste traditions. Due to family feud a few of the ‘Nair
converts at Ernakulam area and a few families of Ancient Christians, a business
community who migrated from Muzuris (Kodungallur) and settled in Fortcochin
area during the beginning of 16th century
continued their allegiance with the Latin Rite. In 1887, ancient Christians
were given two separate ecclesiastical circumscriptions called apostolic
vicariates. These were Trichur and Kottayam. Reorganization took place in 1896
and as a result, three vicariates, namely Trichur, Ernakulam and Changanacherry
came into existence. Three Syro-Malabar priests were ordained bishops and put
in charge of these units. The indigenous bishop of Ernakulam was His Excellency
Bishop Louis Pazheparampil (1847-1896-1919.) The Brahmin and Nair converts at Kumbalam, Thevara,
Konthuruthy, Kadavanthara, Ernakulam, Poyya, Annamanata, Katamakuty, Poonithura,
Nadama, Udaimperur and Karappuram came under this group.]
In 1886, the first survey of land was
conducted at Kumbalam under the auspicious of the British Colonialist and ‘Patta,’ a deed of ownership in respect of
land, were issued in 1902-05, and thereafter, by the Dewan Peshkar of Cochin. It is clearly evident from the British
Settlement and Field Sketches of properties prepared by the British
authorities, copy of which is available in the Archives at Ernakulam, that the
properties located at Kumbalam village (comprising Kumbalam, Panangad including
Udayathumvathil, Cheppanam and Chathamma stands in the name of the Desavazhi of Kumbalam, my ancestor, and
he is the absolute owner and tax payer.
The six months long war with Zanorin of
Kozhikode (in 1504 and several other attacks at Kumbalam that continued till 1936,)
and the assault against the British forces at Cochin (in 1808-09) thrusted
great financial burdens and liabilities on Oli ‘Desavazhi’ Nambuthiri. In order to defray the expenses for the
war, he had assigned his inter-mediary Kanom
title alone (a right to receive Kanartham, a negligible amount) on some
items of his ancestral properties at Kumbalam village comprisising Kumbalam
Island and the adjacent and adjoining Islands of Panangad including
Udayathumvathal, Cheppanam and Chathamma. The major chunks of inter-mediary title
like Kanom in our ancestral
properties were bought by persons like Dhamodharan Nambuthiripad of Thekkedath
Mana, Narayanan & Parameswaran Nambuthiri of Puthuva Mana, Chummar Kandan
Nambuthiri of Vadakkedath Mana, Punnurkot (Swarnath) Mana now at Pankode,
Narayanan Bhattathiripad of Mambat-illom, Paliath Raman Valia-Komi Achan, at Chennamangalam,
Kunchu Kartha or Cheraly Kartha at Cheranellur, Vakko Kakki of Choolackal Mana
at Ernakulam, K.P.T. Thomas of Kanadan Mana at Thevara and Kuruvila Ulahannan
of Kottoor Mana at Udaimperur, Kumbalam Devaswom
and some items were bestowed as Pandaravaka
Kanom. However, my Desavazhi
ancestors retained the possession and enjoyment of aforesaid properties. Some
of the Desavazhis of other desoms in erstwhile
state of Cochin gave cash or gold, and those who were in financial difficulties
assigned some of their valuable landed properties to Oli Desavazhi Nambuthiri. Some of those properties situated in the
neibouring desoms too were directly managed by Oli Desavazhi Nambuthiri and/or
through his agents. I appreciate the selflessness of my ancestor, Oli Desavazhi Nambuthiri; he suffered
financial losses in the larger interest of the sovereignty, integrity and
security of the erstwhile State of Cochin, and to preserve the dignity and
honour, and life and property of his subjects, who were dependant on him.
It is significant to note that Kumbalam Devaswom and Kumbalam Nazrani Church and a few sly, cunning anglophiles men with leanings to Congress
party in connivance with a few dishonest members of the princely Hindu joint-family
of erstwhile state of Cochin and also with the blessings of then government
officials appointed during the British colonial period, purported to have fraudulently
transferred some of my ancestral properties without any prior title deeds or
documents, and without any competence or authority, and therefore, all those
illegal deeds and transfers are vitiated by fraud, undue influence, mistake and
coercion and pecuniary bias. It is pertinent to note that what they have
transferred is the inter-mediary title like Kanom
alone. [When the Kerala Land Reforms (KLR) Act came into force, on 1-1-1970, aforesaid
intermediary title like Kanom (a
right to receive Kanartham, a
negligible amount) assigned to aforesaid illoms/Manas and other persons were vested
in the government of Kerala, which automatically would be transferred to the
name of my Desavazhi ancestoror or in
my favour, the real owner, who is entitled for certificate of purchase or ‘Pattayam’ in respect of aforesaid
properties and transfer of registry in my own name in revenue records in
respect of aforesaid properties under the KLR Act.]
During the last
decade of 19th century, the British made deliberate attempts to
create new power centers and thereby to reduce the power of the Desavazhis. They prevailed upon Kochi
Raja and he was forced to take a decisive step to centralize revenue, military
and judicial powers of the state administration. Raja of Cochin made an earnest
effort to strengthen his army on one hand in his attempt to centralize all the
powers to him. He tried to break up administrative divisions like the ‘Nadus’ and the ‘Desoms’. The Raja took a decision to divest the Chiefs of their
powers and the State was, in 1892-93, divided into ten ‘Kovilakatumvatals’ or Taluks.
It was further divided into ‘Pravarthy’
or Villages. On the other hand he tried to secure the confidence and allegiance
of the influential men among various communities by granting titles like ‘Thangal’ of Nettoor (a Muslim) and ‘Thandan’ to the Mangattil Ezhava Aragan and the title of ‘Panicker’ to some other Ezhavas and the
title of ‘Tarakan,’ to Aranattukara
Tharakan. He adopted a divide and
rule policy to please the British.
In the meanwhile, the Panniyoor
faction of Vaishnavite Brahmins, worshippers of Lord Krishna or
Mahavishnu, i.e. ‘Nambuthiri’
Brahmins of all the other ‘Illoms/Manas’
at Kumbalam Village namely Thekkedath (Nambuthiripad,) Chakkanat, Kannambilly,
Mynappilly, Murikkanampilly, Mattakkal, Cheruvally, Padinjattezhath, Chala,
Uthradath, Pattamana (Bhattamana,) Manath, Kakkanat, Vadakedath, Attuvalli,
Puthuvazhath (Puthuva,) Kutarapilly, Punnamthodath (Pazhamthottam,) Illath and
Thayyath (at Kumbalam) and Punnurkot
(Swarnath,) Kizhamana, Edamana,
Puthumana, Perumana, Elamana, Memana and Komana (at Panangad,) who allied with
the Zamorin, (who was a Vaishnavite,)
in aforesaid six month’s long war were irritated, annoyed and harassed by the
Chevayoor faction aka ‘Shaivite
Brahmins,’ the worshippers of Lord
Shiva, with the active support of the anglophiles Kochi Raja and it had the
blessings of the British Colonialist. The people belonging to the lower castes
were engaged to disturb the female inmates of aforesaid Illoms/Manas through despicable,
contemptible and dirty tricks like disturbing their female inmates while they
bathe in their ponds or on their way to temples, and throwing fish wastes and
animal wastes on their courtyards. Most of the inmates of aforesaid Nambuthiri Illoms (Manas) fled into the hilly tracts and other areas in the erstwhile
State of Travancore and Malabar Region. I made an earnest effort to trace out
some of the aforesaid Nambuthiri Illoms. I met Narayanan Nambuthiripad and his
nephew, Krishnan Nambuthiripad, a retired school master and the other inmates
of Thekkedath Illom, who were residing with their relations at Malappuram, and
presently they are located at Udaimperur. I met their close relations too.
Krishnan Nambuthiri and his brothers
and their family of Vadakedath Illom who are now residing at Udaimperur and
those two illoms are situated one and a half kilo-meters north of Ameda Illom
at Udaimperur. Puthuvazhath (Puthuva) Illom
has been traced out and they are now
settled in Thottara, which is one and a half kms north-east of Aryankavu in
Kottayam District. I knew that Hari Nambuthiri of Puthuva Illom is a well known
‘Jyothish’ astrologer. The members of
Kutarappilly Illom settled in North Paravur. I met Sreedharan Nambuthiri of Ameda Illom, at Udaimperur. He has
profound knowledge about serpent groves and the deities therein. Hari
Nambuthiri of Puthuva Illom is known to him. Hari Nambuthiri told me, “Most of
the members of aforesaid 28 Illoms have relocated to different places. The
Nambuthiri and his inmates of Punnurkot (Swarnath) Illom are living at Pankode
near Puthencruz. (There is an adage that Sankaracharyar (788-820 A.D.,) the
great Advaita Philosopher, had his higher studies at Kumbalam. On his visit to
Kumbalam, after getting prominence, he was bestowed with a lot of gold and
varied jewels. The Nambuthiri of Punnurkot Mana gave him a gooseberry made of
gold, which Acharyar appreciated. Thereafter, Punnurkot Mana is also known as
Swarnath Mana. Manath and Padinjattezhath Illoms are situated at Puthiyakavu
area. Elamana is located beside the former Music College at Trippunithura.
Komana Illom and inmates have relocated to Karimukal.” Vasudevan Nambuthiri of
Ameda Illom, (former G.M. of Hindustan Newsprint Limited at Velloor,) told me,
“The inmates of Kannambilly Illom have settled down at Ettumanoor and those of
the Cheruvally Illom settled at Alapuram near Elanji. Families of Punnurkot
Illom, Pazhamthottam Illom and Komana Illom had settled down near Puthencruz.”
I knew that the inmates of the palace belonging to the Edappalli Swaroopam and
the ‘Kovilakom,’ fort, at Panangad were also evacuated. Thereafter, these
‘Nambuthiris,’ who fled from Kumbalam used to meet once in a year in Ameda
Illom at Udaimperur. A few Nambuthiris nominated by them used to visit the
temples and participate in their ‘Pujas’
and other rituals at Kumbalam, Panangad and Cheppanam.
However,
some of the ‘Nair warriors, of
Kumbalam and Panangad, who deserted from the side of Cochin Raja and had joined
hands with the Zamorin’s forces in aforesaid six months long war in 1504 at the
instance of aforesaid ‘Vaishnavite’ Brahmins,
apologized and their plea was accepted by the Raja. He tried to secure their
confidence and allegiance back to Cochin by granting the status of ‘Kaimal,’ to Nair Panickers of presently
Chakkanat, Pullanat, Chala and Mondoth Nair
Tharawads. In order to make the ‘Nair
Kaimals’, happier and also to encourage cultivation of paddy, coconut,
pepper and other crops focusing attention on promotion of export of
agricultural produce; Oli ‘Desavazhi Nambuthiri’
of Oli Illom/Mana engaged the new ‘Kaimal
Tharawads’ namely Chakkanat (which
includes Mynapilly and Kannambilly); Pullanat (which includes Purakkat includes
Padinjattezhath, Sreevilasom, Padmavilasom, Pidiyamcheril-Vayalakkat and Nair converts to Christian faith – Purakkat
(Includes Marathanthara, Murikkanampilly, Blagayil, and Pothanveettil); Chala
Veedu (which includes Chala, Pulluvalli, Cheriaparambu-Pulluvalli, Muzhapilly,
and Amittath;) and Mondoth (which includes Naduvam-muri, Thalassery, Ollarikkatat
Kumbalam and Thengumpillil at Panangad, to manage the antique buildings and
premises of the abandoned Illoms/Manas and also to help in the management of
the adjacent immovable properties belonging absolutely to the Desavazhi, Oli Ousepachan, Ayyanat
Thyamkeril, Oli Illom/Mana, my great-grandfather. The Desavazhi, Oli Ousepachan, retained the right, title, interest and
possession over all aforesaid immovable properties. The Nair Kaimals and other Nairs
used to account and settle the income with the ‘Desavazhi’ of Oli Illom/Mana. The title of some of our properties
entrusted for management with the Nair
‘Kaimals’ in Kumbalam, Panangad,
(including Udayathumvathil,) Cheppanam and Chathamma is still known by the name
‘Desavazhi’ Paramba, Ayyanat Paramba, Thayamkeri Paramba and/or Oli-Paramba.
Later, ‘Desavazhi’ Oli Ousephachan
delegated the onerous task of executing the divine duties too to the ‘Kaimal Tharawads’ during the temple
festivals in Siva Temple at Kumbalam and also to offer ‘Pujas,’ worship, in the Sacred Serpent Groves attached to the
erstwhile Illoms/Manas. The Nair Kaimals religiously kindled oil
lamps daily in the temples and before all the deities in the serpant groves, ‘Sarpa Kavu.’ The ‘Sarpa Kavu,’ is a holy serpent grove set up in a small forested
area for the serpents which they look up to as their deities. The Desavazhi, Oli Ousepachan, brought and
settled in his properties a few Madhwa (Potti
& Rao) Brahmins from Mangalore-Uduppi belt in Karnataka State to
conduct worship (Puja) in temples and serpent groves.
Similarly,
a few of the abandoned antique Manas /residential buildings and small
extents of landed premises were entrusted for management with Thandasseril, Chingoth,
Maraveedu, Mattakkal, Cheruvally, Kattazhath, Kandoth, Parakat, Kakkanat and
some items were entrusted with the converted Nair Christians as well like Purakkat (includes Marathanthara,
Murikkanampilly, Blagayil, Pothanveettil branches or ‘Thavazhis’ of Pullanat Kaimals,)
Karithara (including Polaparambil aka Chakkalakkal, a branch or ‘Thavazhi,’ of Karithara Nair Tharawad);
Blahayil including Edangarupally(a branch or thavazhi of Blahayil); Koppanalil and Pravelil at Kumbalam and
Vadakkanezhath (a branch or thavazhi
of Ezhath, Puthiyedath, Kozhivally, Peechanat, Kattel, Puthenpurakal, Valiara -
Nair Tharawads, at Panangad, who continued
their allegiance to Kochi Raja and fought hand in hand with Oli Desavazhi Nambuthiri.
Those
lower caste families like Vatakketath, Mattamparambu, Chaniyil, Bunglavumnkal,
Pazhayakolil, Charanthara, Pathravaty, Konathara, Thekketath, who were engaged
to harass the Vaishnavite Brahnins
were also rewarded and their communities were entrusted with a few antique
buildings of abandoned Manas and
small extent of properties to erect temples like Thekkedath Mana for Ezhavas (Sree
Narayana Temple); Attuvallikkavu for Fisher folk (Murukan Temple) and
Sakthipuram for Scheduled castes (Badrakali Temple.)
It is
human nature that the more you get, the more you want and you become
avaricious. There was dissatisfaction among some of the families.
The attempts
of the Raja of Cochin in connivance with the British to divide and rule the
state of Cochin by centralizing the administrative power structure on one side
and on the other side to appease a few influential anglophiles among commoners
by granting titles with the guilty intention of reducing the influence and
powers of Desavazhis, did not
succeed. But it created chaos and confusion. An enormous gulf developed between
the Raja and the ‘Desavazhis.
However, the ‘Desavazhis’ were more
powerful than the Kochi Raja, (both militarily and monetarily) and they
resisted the attempts of the Raja of Cochin to divest their powers. That was
the beginning of the end.
The
earnest efforts made by my ancestor Desavazhi,
Oli Lonan Ouseph Thayamkeril, to normalize the situation did not materialize
fully. In order to counter the aforesaid new power centers, the Desavazhi inducted plenty of tenants
(more than 2500 tenants or Kudikidappukars)
in his Desavazhi properties in all
the four Islands to enhance his support base. (Now the descendants of these
tenants, Kudikidappukars, are
living/occupying 7500 and odd houses in aforesaid four Islands comprised in
Kumbalam Village.) In order to strengthen the power of Oli Desavazhi, Azhvancherry
Oli Thambrakkal at Marancherry in Sukapuram of Ponnani Taluk, at the request of
Oli Desavazhi, my ancestor, sent a few ‘Nair’ families namely
Ayyanat, Mecheril, Therampurath, Ameparambil, Kovilvattom and Konkinithara
(Oliparampil) from Cherthala and Vechur-Vaikom belt, who were the devotees of
Velurvattom Temple at Cherthala. They used to go to the family deity at
Velurvattom Temple for worship. Azhvancherry Oli Thambrakkal also sent a few Nair converts to Christianity like
Kallarakal, and Powathil from Cherthala Area. The family of Ameparampil,
Kovilvattom and Konkinithara (Oliparampil) were also converted into Christian
faith shortly thereafter. Azhvanchery Illom shifted their residence in Cochin
State to Athavanad in Zamorin’s territory, which is located between Valancherry
and Kottakkal. The Azhvancherry Oli
Thambrakkal was very close to Oli Nambuthiri and his converted descendants, Oli
Ousepachan. He used to enjoy the
hospitality of the inmates of Oli Illom/Mana enroute his visit to the temples
in the South and also when he went for ‘Murajapam’
in Padmanabhaswamy temple at Thiruvananthapuram. Oli Ousepachan also brought
some Ezhava families from Thuravoor - Cherthala belt and settled them in his
properties against the liking of local subjects to strengthen his side. Lattin
Catholic families were brought from Edacochi and Kumbalanghi and Cherthala;
Muslims were brought from Nettoor. A few Syrian Catholic families too were
brought and settled in his properties. These inductions of tenants, no doubt,
caused resentment from the adversaries but helped the Desavazhi initially.
The resentment against induction of more than
2500 tenants in Desavazhi properties at
Kumbalam village coupled with the move of the present Syrian Christians (converted
Hindus, both Brahmins and Nairs,)
under the leadership of Rev. Fr. Philippose Jusse took the initiative to build
a new St. Dolours Church at Kumbalam, during the second half of the 19th
century, added fuel into the fire. Kumbalam Dewaswom
hand in hand with some of the Nair
Kaimals, (the new power centers,) opposed the construction of the new
church. These isssues gave the coward adversaries who were waiting for an
opportune moment to murder Kumbalam Desavazhi,
Oli Ousephachan (Lonan Ouseph Thayamkeril,) my ancestor.
The ‘Desavazhi,’ in consultation with His Excellency
Bishop, later Arch-bishop Bernardino Baccinelli of St. Teresa, (1847-59-68,)
who received archiepiscopal rank of Arch-bishop of Verapoly diocese (Roman
Catholic Latin rite,) chose the properties in Old Sy. No. 108 (Re Sy. No. 122 / 2 of Block 15) of
Kumbalam Village; which he found was most appropriate for the construction of a
Church. This chosen property was under the management of Chakkanat ‘Kaimal Tharawad.’ The ‘Desavazhi’ terminated the management in
respect of that property and the tenant (Kudikidappukaran)
and his family therein were shifted to a property a little south. Josa
Puthenveettil and his brothers are the descendants of that tenant. The Kumbalam
Nazrani Church represented by the
Arch-bishop and his vicar and their men grabbed large extent of dry land and
paddy fields at Kumbalam, Chathamma and Panangad including “Palli-thuruth” at Panangad for the
maintenance of the church affairs. Alternate properties (Chennapilly and
Arackal and various other items of properties) situated close to Oli Mana were
allotted for management to Chakkanat ‘Kaimal
Tharawad’ to make them at ease and happy. The ‘Desavazhi’ retained the right, title and interests over all such
immovable properties. The ‘Palli-thuruth’
property given to the Church was acquired by the government in 1970s for the
Fisheries College now the Fisheries University at Panangad, and part of the
compensation obtained was utilized to purchase an immovable property namely
“Maryland” at Kumbalam. Various other items of immovable properties at Kumbalam
North area too was also given to the Church by my grandfather, Oli Ousepachan,
involuntarily and due to the undue influence, coercion and mistake exerted by
the hierarchy of the Church. Perhaps, on a mistaken belief; unless Saint
Peter’s palms are greased the gates of heaven would not open for him, his
predecessors and successors. The said five acres of land was fraudulently
obtained by the Church to discharge the liabilities of Ouseph @ Joseph
Kallarakkal, who misappropriated church funds worth 10000 rupees, while he
managed the church properties as Kaikaran.
These properties were also mismanaged and misappropriated by the church
authorities.
Due to stiff opposition by the Kumbalam Devaswom, the temple property management,
the first church in the name of “Our Lady of Dolours Church” was built a little
west of the present St. Mary’s Church, on a reclaimed Island called
“Kochu-Edacochi” in 1859. Rev. Fr.
Oussep Madathumchali anointed the church and offered the first Holy Mass in
Latin liturgy and Rev. Fr. Kuriakose Pittapilly, who was the then assistant
vicar of St. Lawrence Church at Edacochi made the homily.
The priests from St. Lawrence Church continued their services at
Kumbalam for two more years. It became an independent parish in 1861 with the
first vicar Rev. Fr. Thoma Karumattathil. After the establishment of Ernakulam
Apostolic Vicariate in 1887 Syrian Liturgy was followed in our church. Later in
1915, construction of a new church building was commenced on the adjacent
main-land and St. Mary’s church was built and anointed in 1931 under the
leadership of Rev. Fr. Joseph Painumkal. In the seventies of the Twentieth
century Malayalam Liturgy was introduced.]
In order to further strengthen the new Syrian Catholic Community in
Kumbalam some Christian families were brought and settled in the Desavazhi properties at Kumbalam. Joseph
Palathingal, the adopted son-in-law, who married a lady of Karithara ‘Tharawad,’ brought one of his relations, Pauloth Maniamkot and his family
from Amballur and the Desavazhi
settled them in Chembaranjeril property and later shifted to Chittel property.
Kuruvilla Ulahannan Kottoor, Desavazhi
of Udaimperur, sent Anjilickal family from his territory and they were settled
at Kumbalam and Chathamma. PAnjilickal (Kumbalam) was the sacristan of St.
Mary’s Church till 2018. K.P.T. Thomas Kanatan, Desavazhi of Thevara, sent a branch of Palakkapilly family from
Thevara (who are the Jenmador of St.
Mary’s Church.) Choolackal family, Desavazhi of (Karithala) Ernakulam sent
Chittezhath family. The Desavazhi brought
Makkaruparambil Mazhuvancherry and Kureekkal (Mayiladi) from Kizhakkambalam.
Oli Ousepachan, the Desavazhi of
Kumbalam, brought some Lattin families too from Edacochi. Varuthu Kelanthara
was the prominent man among them. The Desavazhi
brought some more Ezhava families from Thuravoor area and all of them were
settled as tenants in his properties. Later Lonan Chemmanadi and his children,
who migrated from Trichur South Church area and settled in Chathamma were
settled in his properties at Kumbalam north-east area and some of his cousins
too were brought in. Little later, Palathingal (Pandoth and Thaithara) were
also brought and settled down in our land at Kumbalam.]
In
1899, Kumbalam Desavazhi Oli
Ousepachan (Lonan Ouseph Thayamkeril (1870-99,) my great-grandfather, expired
prematurely in mysterious circumstances, when he returned to Oli Mana / house after having attended a
feast or Sadhya and that too with the
blessings of the British Colonialist. That was a terrible shock for the
orphaned inmates of Oli Mana. The chaos and confusions due to the sudden death
of Kumbalam Desavazhi Oli Ousepachan
(Lonan Ouseph Thayamkeril,) my great-grandfather, which badly affected the
revenue collection. After the sad
demise of Oli Ousephachan (Lonan Ouseph Thayamkeril,) two familiar faces,
Chakku Ouseph Polaparambil and Ouseph @ Joseph Kallarakal at Kumbalam, who were
Nair converts to Christian faith;
came forward to help out Oli Thresiamma, my great-grandmother, in the
management of all the properties directly managed by Ayyanat Thayamkeril, Oli
Mana. Gradually, they spread rumours, which were blatant lies, and created a lot
of problems for the family. They and their fraudulent descendants and assigns
mismanaged and misappropriated the wealth of Oli Desavazhi family. (That will
be dealt with in detail in another chapter, “Behind a Great Fortune there is a
Hienous Crime.”
In 1920
Kumbalam Village and Maradu-Kumbalam Panchayat too were established to augment
and enhance revenue collection.
During
the first quarter of 20th century, the members of erstwhile princely
Hindu joint-family of Cochin, who were then in large numbers, started to feel
the crunch in income distributed among them and hence some of them were looking
for other resources of income. Some of the sly, dishonest and crooked among
them in connivance with anglophiles men devised a plan to raise funds by fabricating
fraudulent partition deeds and sale deeds in respect of properties belonging to
the Desavazhis in favour of
influential anglophiles or business men or salaried class of people. Some of
these properties were also bought by the nouveau-riche,
Muslim businessmen like Mundempilly, Ponnapilly, Vathapilly, Arupilly,
Eramangalam, who ventured into coconut
oil-presser, coir business and grain merchants, who amassed wealth by trading
in coconut oil, copra, rice and spices to the Dutch and the British Colonialist.
Some of the military personnel and a few contractors and salaried class, who
had savings too invested in real estate. I have applied and obtained such title
deeds from the Sub Registry Offices at Ernakulam, Palakkad, Trippunithura and
Maradu, depicting the clandestine deals. There is no derivation of title in
such deeds. It is pertinent to note that the Transfer of Property Act came into
force in 1882 and which says; “No one can transfer a better title than he has”
is the rule in force. Those who were cheated have started filing cases in
courts against such anglophiles and dishonest members of the erstwhile princely
Hindu joint-family of Cochin, who purported to have fabricated fraudulent
partition and sale deeds and also against their fraudulent assignees. The
anglophiles Prajamandalam Congress
Office bearers and prominent members were hand in hand in such clandestine
deals and these were supported by the British Colonialist. The Prajamandalam Congress members belonging
to the lower castes and communities too grabbed small extents of properties in
the clandestine bargain.
Like
the Portuguese and the Dutch the British troops who were occupying the Oli shore, ‘Kayaloram,’ at Kumbalam, after their
dining-out parade and before winding up their camp, they presented the British
flag as a memento to the Desavazhi; the
flag which was hoisted in their military camp. By the dawn of independence on
August 15, 1947 the ‘Desavazhi’ of
Kumbalam too was totally divested of his powers. It was the ‘Desavazhi’ of Kumbalam, Oli Nambuthiri and his decendants, Oli Ousepachan, my ancestors, who inducted all the people
including the entire tenants, (Kudikidappukars,)
at Kumbalam, Panangad including Udayathumvathil,) Cheppanam and Chathamma. Oli
Ousepachan, my grandfather, was the last ‘Desavazhi,’
who surrendered his land for the formation of the original PWD Roads in the
four Islands. He too inducted a lot of tenants in his properties managed by
others and also properties directly managed by him. Thereafter, when the Land
Reforms Act, 1969, which came into force on 1-1-1970, the right, title amd
interest of the ‘Desavazhi’ in
respect of Kudikidappu land was
vested in the government and Certificate of Purchase, ‘pattas,’ in respect of
Kudikidappu property were issued by
the government in favour of the tenants and they became the owners of the land,
free of cost or at nominal cost.
Oli Desavazhi Nambuthiris, my
ancestors, fought several strategic wars
against Cholas, Pandavas, Rastrakutas and several others during 3rd
to 6th century, during the reign of Chera empire, and against the
Zamorin of Kozhikode during the early decades of the 16th century
and as part of the early struggles for independence Oli Desavazhi Nambuthiri attacked the British forces at Mattancheri,
Fortcochin and Bolgatty Palace in 1809 and my ancestor Oli Nambuthiris expend a lot of their wealth for the unity, integrity
and security of the erstwhile state of Cochin and for the protection of life
property, dignity and honour of their subjects. I am proud of my ancestors who
taught selflessness again by their words and deeds.
Excerpts from
MEMOIRS
An autobiography
by
Joseph J. Thayamkeril
Lawyer, Kochi, Kerala,
India.
josephjthayamkeril.blogspot.com
