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 18^th 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 19^th 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 16^th 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 19^th 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 19^th 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 20^th 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 3^rd to 6^th century, during the reign of Chera empire, and against the Zamorin of Kozhikode during the early decades of the 16^th 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